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603297393 %
 1 Pan. 8/3
1 E 25
 BOOK IV.

THE

ASHTADHYAYÍ OF PANINI.

TRANSLATED INTO ENGLISH

BY

SRISA CHANDRA VASU, B. A. ,

Provincial Civil Service, N. W. P.

N S T I TUTE
INDIAN I
17 MAY, 1910
OXFORD

Denares .
PUBLISHED BY SINDHU CHARAN BOSE,,

at the Panini Office,

1896.

(All rights reserved.)

 TO THE

Hon'ble Sir John Edge, Bt., Q. C.,

CHIEF JUSTICE OF THE NORTH - WESTERN PROVINCES,

THIS WORK

IS,

WITH HIS LORDSHIP'S PERMISSION ,

AND IN RESPECTFUL APPRECIATION OF HIS LORDSHIP'S

SERVICES TO THE CAUSE OF ADMINISTRATION OF

JUSTICE AND OF EDUCATION

IN

THESE PROVINCES,

Pedicated

BY HIS LORDSHIP'S HUMBLE SERVANT

THE TRANSLATOR.
 ओ३म् ।

अथ चतुर्थाध्यायस्य प्रथमः पादः ।

BOOK FOURTH.

CHAPTER FIRST.

ड्याप्प्रातिपदिकात् ॥ १ ॥ पदानि ॥ ङी-आप्-प्रातिपदिकात् ॥

वृत्तिः ॥ अधिकारोऽयम् । यदित ऊर्ध्वमनुक्रमिष्याम आपञ्चमाध्यायपरिसमाप्तेोप्प्रातिपदिकादित्येषं
तवेदितव्यम् ॥
1. (From this point forward as far as the end of
Book Fifth, whatever we shall treat of, should be understood
to come), after what ends with the feminine affixes ङी, or आप,
or after a Nominal stem.
This is an ' adhikâra ' aphorism pure and simple. It simply consists
of terms which other aphorisms, in order to complete their sense, are under
the necessity of borrowing. In other words, this sûtra points out the base
प्रकृति to wich the affixes beginning with सु treated of in the next sûtra, and
ending with कप्(V. 4. 151), are to be applied.
The sûtra consists of three words. The term ङी is a common name
for the three affixes ङीप, डीए, and ङीन् ॥ The term आए, is the common name
for the three affixes टाण्, डाप् and चाण्॥ These are feminine affixes and are
taught from sûtra 4 to 65 of this chapter. The word प्रातिपदिक means 'a Nominal
stem ' and has been defined in sûtra I. 2. 45, 46, i. e. that which is possessed of
a meaning, not being a root or an affix ; or what ends with a Krit or a Tad-
dhita affix. The word ङयाप्प्रातिपदिकात् is a Samâhâra-dvandva or Collective
aggregate of these three words.
Q. All affixes are placed after the base (See Sûtra III. 1. 2) ; the
affixes treated of in the last Book were to be placed after the root ('dhâtu');
the remaining affixes taught in Books Fourth and Fifth, will therefore, be
placed after all such bases प्रकृति which are not roots (dhâtu) ; and such bases
remaining are prâtipadika and feminine words, What is then the necessity
604 CASE AFFIXES. [ Вк. IV. Сн. I. § 1

of making this sûtra, when these pratipadika &c., are the only bases left to us
to apply the affixes taught herein-after ?
A. To this we reply, the necessity of making this sûtra arose from
the following considerations : that the word ङधाष्प्रतिपदिकात् should qualify the
words 'वृद्ध ' ' अवृद्ध,'' the letter अ,' ' अनुदात्तादि', and 'यच्,' wherever used in
the following sûtras. So that, where a rule says : " let such an affix be
applied to a Vriddha word," we must understand it to mean, " let such
an affix be applied to a Vriddha word which is a pratipadika, or which
ends with 'ni' or 'âp'; and not to every Vriddha word." The principal aphorism,
besides the present, which regulates the application of Taddhita affixes, is IV.
1. 82, which declares :----"The taddhita affixes, on the alternative of their being
employed al all, come after the word that is signified by thefirst ofthe words in
construction." Thus IV. 1. 157 says;-"The affix फिम् is added, according to the
opinion of Northern Grammarians, in the sense of ' descendant,' after a word
which is entitled to the designation of Vriddham, provided itdoes not end
with a Gotra affix." Thus the idea, ' the son of Amragupta,' may be expressed
either by the phrase 'आम्रगुप्तस्यापत्यम्'; or by adding the affix ' phin ' to the first
of the word in construction, viz, ' âmraguptasya,' which is a Vriddha word
(I. 1. 73). But can we apply the affix ' phin ' to the first of the word in
construction in the following, 'ज्ञानाम् ब्राह्मणानामपत्त्यम्', because the word 'jñânâm
the genitive plural of ' jña ', is a Vriddha word ? Certainly not, because
the word ' prâtipadikât ' must be read into this sûtra IV. I. 157, and the
affix ' phin ' should be added after that Vriddha word which is in its crude-
form also a Vriddham, and not that which becomes Vriddham only in
construction. Now the pratipadika of ' jnânâm ' is ' jña', the latter is not a
vriddham, therefore, the rule does not apply to it. So also the word 'jña' is a
vriddham in its prâtipadika state ; but in the following phrase, it loses its
vriddha nature; 'ज्ञयो ब्राह्मनोरपत्त्यम्' meaning ' the son of two wise Brah-
man ladies '. Still the affix ' phin ' must be added to the word ' jñyor ',
because its pratipadika is a vriddha word. (2) Similarly the word ' अवृद्ध'
(sûtra IV. I. 160 ; ' the affix phin is applied diversely to a non- vriddha word,
according to the opinion of the Eastern Grammarians') must be qualified
by the word ' pratipadika '; otherwise it would lead to similar incongruous
results as in the last aphorism. (3 ) Similarly the word अत् in Sûtra IV. 1. 95
(' the affix इञ्is added after a word which ends in the letter अ') must be qua-
lified by the word prâtipadika '; that is to say, the word in its crude-form
must end in अ, and not necessarily when it is in construction. If it were not
so ; then the affix ' इ ' will apply only to the word 'दक्षस्य' in 'दक्षस्थापत्त्यम् but
will not apply to the words ' दक्षयोः', or ' दक्षानाम्' in the phrases ' दक्षयोरपत्त्यम्'
Or ' वृक्षानामपत्त्यम्' ॥ But the affix ' इन्' applies to all these three words,
Bќ. IV. CH. I. §. r ] THE CASE AFFIXES. 605

(4). Similarly the word 'अनुदात्तादेः' in IV. 2. 44, (the affix 'अन्' is
added to a word which has the grave accent on its beginning), must be quali-
fied by the word pratipadika. That is, the word in its crude form must have
the grave accent on its initial, though in construction, it may or may not have
grave accent. Otherwise, the affix 'इ ' will apply to the words 'वाचः'
and 'त्वचः' which in construction are anudâttâdi as in 'वाचो विकारः'
'त्वचो विकारः' (VI. 1. 168) ; but which in their crude-forms (वाक्, त्वच् )
are udâttâdi. And conversely, the affix 'अञ्,' will not apply to the word
'सर्वेषाम्' which in construction is udâttâdi, as, 'सर्वेषाम् विकारः,' but which in
its crude-form is anudâttâdi.

(5). Similarly the word 'ह्यचः' in IV. 4. 7, ( the affix 'उन्'

is employed after words consisting of two vowels, when the sense is that of
crossing), must be qualified by the word pratipadika. That is, the word in
its prâtipadika state must consist of two vowels, though in construction it
may consist of more than two syllables. Otherwise, this affix will not apply
to the word घटेन in the phrase 'घटेन तरात', while it will apply to the
words 'वाचा' and 'त्वचा' in the phrases, 'वाचा तरति,' 'त्वचा तरति'. But this
is undesirable.

Q Why have we employed the word 'ny-âp' in the aphorism ? Is

not the word pratipadika wide enough to include the words ending with the
feminine affixes, by virtue of the paribhasha: “A pratipadika denotes,
whenever it is employed in grammar, also such a crude-form as is derived
from it by the addition of ar. affix denoting gender." ?
A. Not so. The paribhashâ you quote applies to that case, where
there is a rule, relating to an individual word-form, given in the Sûtra itself. In
other words, "this paribhasha is applicable when a word is employed in grammar
which either denotes prâtipadikas generally (as the word 'pratipadika ' does
in this sûtra) or denotes a praticular prâtipadika, (such as the words युवा, खलात,
पलित, वलिन, and जरात, in II . 1. 67). " That is, in II. 1. 67, the masculine form
yuvâ, also includes the feminine : but not so every-where. Moreover the words,
डी, आप् have been employed in the Sûtra, in order to make the Taddhita affixes
applicable to feminine words ending in long ई (डी) or long आ (आप). Thus the
feminine of 'काल', and 'हरिण' is, 'काली', and 'हरिणी', the feminine of
'खट्टा' and 'माला' is 'खट्टा' and 'माला' । After these words we can apply the
Taddhita affix तरण्': as 'कालितरा', हरिणितरा,' खद्वातरा', and 'मालातरा' ।
Now, had we not used the word 'ny-âp' in the Sûtra, and wished to
L

express the same idea as is done, say, by the word 'kalitarâ, we could not
have got this form at all.
606 THE CRSE AFFIXES [ Вк. IV. Cн I. §. 2

Q. The word काल takes ङीप् by IV. 1. 42; to which when तरप् is added,
the vowel is shortened by VI. 3. 43; and we shall get the form कालितरा ॥ Why
do you then say that the Taddhita affixes could not be applied, but for the
words ny-âp ?
A. To this we answer, that by the rule of vipratishedha, the Taddhita
would have debarred the feminine. Thus, when feminine alone is meant and
not comparison, we shall have काली ; and when comparison alone is meant and
not feminine, we shall have कालतर; but when both feminine and comparison are
meant, then would arise the difficulty; and according to the general maxim, the
Taddhita would have debarred the feminine. But by using the word ny-âp, it
is shown that first the feminine affixes are to be added, and then the com-
parison making affixes.
स्वौजसमौट्‌छष्टाभ्यांभिस्ङेभ्यांभ्यस्ङसिभ्यांभ्यस्ङसोसाम्ङयोस्सुप् ॥ २ ॥
पदानि ॥ सु-औ-जस्, अम्-औट्-शस्, टा-भ्यां-भिस्, डे-भ्यां-भ्यस्,ङास-भ्यां-भ्यस्,
ङस् ओस्-आम्, ङि-ओस्-सुप् ( ङयाप्प्रातिपदिकात् ) ॥
वृत्तिः ॥ ज्याप्प्रातिपदिकात् स्वादयः प्रत्ययाः भवन्ति ॥
2. (After what ends with the feminine termina-
tions ङी or आप, or after a Nominal stem the following case
affixes are employed for declension) : -
Singular. Dual . Plural.

Ist. su (s) au
jas (as)
2nd. am
aut(au) śas (as)
3rd. tâ(a) bhyâm bhis

4th. ne (e) bhyâm bhyas

5th . nasi (as) bhyâm bhyas
6th. has (as) OS âm

7th. ni (i) OS
sup (su)
In the above affixes, letters like उ in सु are 'anubandhas' employed
either for the sake of facility of pronunciation, or as distinguishing marks.
The final is employed for the sake of forming the pratyâhâra सुष्, which is
the collective name for the above 21 case-affixes. The force and meaning of 41

these affixes have already been explained in a former part of this work ; and
therefore, need not be repeated here. We shall now give examples of the
application of these affixes to words formed by डीए, as, कुमारी ; by ङीष् as,
गौरी; by ङीन् as शार्ङ्गरवी ; by टाप्as खदा; by डाप् as बहुराजा; and by चाप् as कारीष-
गन्ध्या; and lastly to a pratipadika, as. दृषद् ।
 THE CASE AFFIXES. 607
Вк. IV. Сн. І. §3 ]

कुमारी ।
Singular Dual Plural
4
1st कुमारी कुमार्यो कमार्यः
2nd कुमारीम् कुमार्यो कुमारीः
3rd
कुमार्या कुमारीभ्याम् कुमारीभिः
4th कुमायै कुमारीभ्याम् कुमारीभ्यः
5th कुमार्याः कुमारीभ्याम् कुमारीभ्यः
6th
कुमार्याः कुमार्योः कुमारीणाम्
7th कुमार्याम् कुमार्योः कुमारीषु
खद्या ।
1st खद्दा खट्टे खद्धाः
2nd खद्दाम् खट्टेद्दे खद्वाः
3rd
खद्या खद्वाभ्याम् खद्धाभिः
4th
खट्ठायै खद्दाभ्याम् खद्दाभ्यः
5th खट्ठायाः खदाभ्याम खट्टाभ्यः
6th खद्वयोः खद्वानाम्
खदायाः
7th
खगायाम् खद्वयोः खद्धासु

हषद् ।
1st दृषद् दृषदौ वृषदः
2nd दृषदम् वृषदौ वृषदः
3rd दृषदा दृषभ्याम् दृषदाभः
4tn वृषदे दृषभ्याम् वृषभ्यः
5th वृषदः दृषभ्याम् वृषभ्यः
6th
वृषदः दृषदोः वृषदाम्
7th वृषदि दृषदोः दृषत्सु

The words गौरी and शाङ्गरवी are declined like कुमारी ; and बहुराजा and
कारीषगन्ध्या are declined like खद्दा ॥
स्त्रियाम् ॥ ५३ ॥ पदानि ॥ स्त्रियाम् ॥
वृत्तिः ॥ अधिकारोयम् । यदित ऊर्ध्वमनुक्रमिष्यामः स्त्रियामित्येव तद्वेदितव्यम् ।।
3. When feminine nature is to be indicated, the
affixes which we shall treat of hereinafter must be employed.
This is an adhikâra sûtra pure and simple. The phrase 'when feminine
nature is to be indicated ', must be read in all the following aphorisms
upto 81 inclusive. The anuvritti of the word ' prâtipadika ' should be read
into this sûtra, from the first sûtra, not so, however, the anuvritti of the words
' डी-आप्' ; for we are now going to form words by the application of डी and
आप् affixes,
608 THE FEMININE AFFIXES. [ Вк. IV. CH. I. §. 4

अजाद्यतष्टाप् ॥ ४ ॥ पदानि ॥ अजादि-अतः-टाप् ( स्त्रियाम् ङयाप्प्रा० ) ॥

वृत्तिः ॥ अजादिभ्यः प्रातिपदिकेभ्योऽकारान्ताच्च प्रातिपदिकात् स्त्रियां टाप् प्रत्ययो भवति ॥
4. The affix टाप is employed to indicate feminine
nature, after the Nominal-stem ' aja ' &c, and after the stems
ending in short अ ॥
Of the affix टाए, the letters and प are इत्, the real affix is आ ॥ The
letter indicates that the affix has anudatta accent ( III. 1. 4) ; the letter is
employed to distinguish this affix from चाप् and डाप् ॥
९ The words अज &c, are given below. Thus अज ' a he goat, ' अजा ' a she-
goat'. The words ending in short अ are such as, देवदत्त whose feminine will be
देवदत्ता ॥ The word अत् is used in the aphorism, the indicatory त् shows ( I. I.
70) that the short अ having one mâtra should be taken ; and not the long आ ॥
Prâtipadikas that end in long आ, such as कीलालपा or शुभंया (III. 2. 74) do not
form their feminine by taking टाए, but are both masculine and feminine.
Thus, शुभंयाः कीलालपाः ब्राह्मणी ' the auspicious-going, nectar-drinking Brahmânî '.
Had the feminine of such words been formed by टाए, then the case-affix स् of
the nominative singular would have been elided after them (VI . 1. 68).
Following are the words belonging to the अजादि class :-
1. अज अजा 2. एडक एडका 3. कोकिल कोकिला
4. चटक चटका 5. अश्व अश्वा 6. मूषिक मूषिका
N. B. The above words denote ' jâti ' or kind and though they end in
short अ in the masculine, they would have taken, but for the present sûtra,
the affix ' nîsh ' ( IV. 2. 63) in the feminine.
7. बाल बाला 8. होड होडा 9. पाक पाका
10 वत्स वत्सा 11 मन्द मन्दा 12. विलात विलाता

N. B. The above six words are descriptive of age, and though they
end in short अ in the masculine, but for the present sûtra, they would have
taken the affix ' डी ' ( IV. 1. 20) in the feminine.
13. पूर्वापहरण, पूर्वापहरणा; 14. अपरापहारण अपरापहारणा
;

N. B. These two words are formed by the affix त्यह, and being वित्,
would have taken ङीप् ( IV. 1. 15) but for this sûtra.
15. संफल, संफला
; 16 भस्त्रफल; ;
भस्त्रफला
17. अजिनफल, ;
अजिनफला 18. शणफल, शणफला ;
19. पिण्डफल, ;
पिण्डफला 20. त्रिफल, त्रिफला
;
 Вк. IV. Сн. I. §. 4 ] THE FEMININE AFFIX टाप् । 609

N. B. The above words ending in ' phala ' would have taken the affix
ņîsh ( IV. I. 64) but for their enumeration in the ' ajadi ' class ; ' त्रिफला ' when
a Dvigu Compound forms its feminine as त्रिफला ; when a Bahuvrîhi Com-
pound, its feminine is त्रिफली ॥
21. सत्पुष्प, सत्पुष्पा
; 22. प्रापुष्प, ;
प्राक्पुष्पा
23. काण्डपुष्प, काण्डपुष्पा
; 24. प्रान्तपुष्प, प्रान्तपुष्पाः
25. शतपुष्प, शतपुष्पा
; 26. एकपुष्प, ;
एकपुष्पा

The above words ending in पुष्प would have taken nish by IV. 1. 64.
27. ड्राद्र शूद्रा

B. N. But the feminine of शूद्र is शूद्री when the meaning is ' the wife
of a sûdra ' ; so also when the word शूद्र is compounded with the word महत् as,
महाशूद्री ' a woman of ' महागुद्र ' class '.
The term ' महाशूद्र ' is applied to the caste of Abhiras : and this com-
pound word would have taken the affix ' टाप्' by the rule of tadanta vidhi
given in I. 1. 72, but for the vârtika, viz ' शूद्रा चामहत पूर्वा जातिः' It might be
objected that the tadanta vidhi cannot apply here on the strength of the
following maxim :-" That which cannot possibly be anything but a prâtipa-
dika does not denote that which ends with it, but it denotes only itself ".
Therefore, the word ' sûdra ' which cannot be anything but a prâtipadika, does
not denote ' maha-sûdra '. This objection is futile : the very fact of this
vârtika indicates by implication (jñapaka), that with regard to the application
of the feminine affixes, the tadanta-vidhi is valid and does apply. Thus we
have the forms like अतिधीवरी अतिपीवरी and अतिभवती
28. कुंच् कुंचा 29. उष्णिह् उष्णिहा 30. देवविश् देवविशा
N. B. The above words end in consonants and would not have taken
'टापू' but for their being included in the 'अजादि' class.
31. ज्येष्ठ ज्येष्ठा 32. कनिष्ठ कनिष्ठा 33. मध्यम मध्यमा
B. N. The above words denoting matrimonial realtion would have
taken the affix 'nîsh' by IV. 1. 46.
34. अमूल अमूला The word 'mûla' preceded by the negative particle
nan, would have otherwise taken 'nîsh' by IV. 1. 64.

क्रुन्नेभ्योङीप् ॥ ५ ॥ पदानि ॥ ऋतू-नेभ्यः, ङीप्, ( स्त्रियाम् ङयाप्प्रा० ) ॥

वृत्तिः ॥ ऋकारान्तेभ्यो नकारान्नेभ्यश्च प्रातिपदिकेभ्यः स्त्रियां ङीप् प्रत्ययो भवति ॥
5. The affix ङीप् is employed, in forming the femi-
nine, after Nominal stem ending in ऋ or in न् ।
Of the affix ङीप, the letter 5 is taken in order to make a common
term with ङीष् and ङीन्; and the is taken to distinguish ti from those
610 THE FEMININE AFFIX ङीप् ॥ [ Вк. IV. Сн. І. § . 7

affixes; the real affix is ई । Thus, कर्तृ ; f. की; हर्तृ ही ; दण्डिन् . दण्डिनी ;
छत्रिन्, छत्रिनी ॥
उगितश्च ॥ ६ ॥ पदानि ॥ उगितः, च, ( स्त्रियां ङीए) ॥
वृत्तिः ॥ उण् इत् यत्रसंभवति यथा कथंचित् तदुगिच्छब्दरूपं, तदन्तात् स्त्रियां ङीप् प्रत्ययो भवति ॥
वार्त्तिकन् ॥ धातोरुागतः प्रतिषेधोवक्तव्यः ॥ वात्तिकम् ॥ अंचते श्चोपसंख्यानम् ॥

6. And after what has an indicatory'uk' (उ, ऋ or ल)

the affix ङीप् is employed, in denoting the feminine.
The उक् is a pratyâhâra meaning उ, ऋ and ल । Wherever it is possible
to make these letters indicatory, in whatever way it may be, that word-form
is called उगित् । That which ends with such a word is meant here. A
prâtipadika pure and simple. not formed by an affix, may be उगित्, thus the
pronoun भवतु among the sarvanamas: an affix may be उगित् as the affixes
क्तवतु and शतृ, and therefore, the words formed by these affixes will be उगित्;
similarly a letter may be उगित् as तृ meaning त् in VI. 4. 127, ( "
तु is the
substitute of the final of an inflective base ending in अर्वन् &c")
Thus, भवत् ' honored ' sir.-f. भवती ' madam '. Applying the rule of
tadantavidhi, we have अतिभवत्-अतिभवती 'most exalted lady'. Similarly
पचत् ( formed by adding शतृ III. 2. 124 ), forms the feminine पचन्ती, the नुम
comes by VII. 1. 82. So also यजन्ती 'a female sacrificing'; अर्वत् अर्वती' a
mare'.
Vârt:-Prohibition must be stated in the case of verbal roots having
an indicatory 'uk'. Thus the roots संस 'to fall down', ध्वसु 'to fall down'
have indicatory उ ; and we get from these roots, the paâtipadikas like उखास्त्रत्
and पर्णध्वत्, (III. 2.76). The उखास्रत् ब्राह्यणी, पर्णध्वत् ब्राह्मणी ॥ Here, the feminine
is not formed by adding ङीप् ।
Vârt: The prâtipadikas ending with the verb 'anchu', however,
take the affix ङीप्। As, प्राची, प्रतीची, उदीची ॥
वनो र च ॥ ७ ॥ पदानि ॥ वनः, र, च, ( स्त्रियां ङीप् ) ॥
वृत्तिः ॥ वन्नन्तात्प्रातिपदिकात् स्त्रियां ङीप् प्रत्ययोभवात रेफश्चान्तादेशः ॥
वात्तिकम् ॥ वनो न हशः ॥

7. The affix 'जीए' is added, in forming the feminine

to the stems that end in the syllable वन्, and is the sub-
stitute of the final of such syllable .
Thus धीवन् (Unadi IV. 115) f. धीवरी ' a female artisan' ; पीवन्f. पीवरी ' a
young woman, a stout woman ', शर्वन् f. शर्वरी ' night' ( + वनित् III. 2.75) lit. that
which destroys light. So also परलोकदृश्वरी ॥
Вк. IV. Сн. І. § 10 ] ङीप् ॥ 611

Words ending in बन् are formed by the affixes ङ्वनिप्, ( III. 2. 103)
क्वनिप् and वनिप् (III. 2.74). These words end in and consequently would
have taken ङीप् even by IV. 1. 5 ; the necessity of the present sûtra arose in
order to teach the change of a into in case of words ending in वन् ॥
Vârt : If the affix वन् is ordained to be added to a word ending in
हश्, (a letter of हश् pratyahaha), and is thus immediately preceded by a soft
consonant then this rule does not apply, that is to say, there is neither the
application of the affix ङीप् nor the change of न् into र्॥ Thus सहयुध्वन् is both
masculine and feminine as, सहयुध्वा ब्राह्मणः or ब्राह्मणी ' a Brahman brother or sister
in arms '. In शर्वन् the वन् is preceded by which is a letter of हश् class, but
as वन् is not ordained to be applied to शर्but to Į, and we get the indirectly
by guna, the vârtika does not apply to such a case. Hence शर्वरी ॥
पादोऽन्यतरस्याम् ॥ ८ ॥ पदानि ॥ पादः, अन्यतरस्याम् ( स्त्रियां ङीप् ) ॥
वृत्तिः ॥ पादन्तात् प्रातिपदिकादन्यतरस्यां स्त्रियां ङीप्प्रत्ययो भवति ॥
,

8. The affix ' डीए' is optionally employed in the

feminine, after a Nominal-stem ending with word ' pâd.'
The word पाद becomes पाद् when final in certain Bahuvrihi compounds
(V. 4. 140). Thus द्विपात् is both masculine and feminine, or it may optionally
form its feminine by long ई ( ङीप्). In the latter alternative, the form will be
द्विपदी, the word पाद् being replaced by षद् by VI. 4. 130, (as read with I. 4. 18 ).
Similarly त्रिपात् or त्रिपदी ; चतुष्पाद् or चतुष्पदी ॥
टावृचि ॥ ९ ॥ पदानि ॥ टाप्, ऋाच, ( स्त्रियां पादः ) ॥
वृत्तिः ॥ ऋचिवाच्यायां पादन्तात् प्रातिपदिकात् स्त्रियां टाप्प्रत्ययो भवति ॥
9. The affix टाप is employed in the feminine, after
a Nominal-stem ending with the word ' pad ', when the word
denotes a verse of the Rig-Veda.
This debars ङीप् । Thus द्विपदा ऋक् 'a Rik verse consisting of two quarter
verses ' ; similarly त्रिपदा ऋक्, चतुष्पदा ऋक् ॥ Why do we say " when denoting a
Rik verse " ? Observe द्विपदी देवता ' Devadatta (a woman) having two feet '.
न षट् स्वस्त्रादिभ्यः ॥ १० ॥ पदानि ॥ न, षट्, स्वस्त्रादिभ्यः, ( स्त्रियाम् ) ॥
वृत्तिः ॥ षट् संज्ञकेभ्यः स्वस्रादिभ्यश्च प्रातिपदिकेभ्यः स्त्रीप्रत्ययो न भवति ॥
10. The feminine affixes are not employed after
the stems called 'षट्' (I. 1. 24), and after 'स्वस्ट' &c.
This prohibits all feminine affixes that would otherwise have present-
ed themselves. Thus पञ्च ब्राह्मण्यः ' the five Brahmanî ladies '. So also सप्त,
नव, दश &c are feminine as well as masculine. The following words belong to the
2
 612
ङीप् ॥ [ Вк. IV. CH I. §. 14

Svasrâdi class :-स्वसा ' a sister ', दुहिता ' a daughter ' ; ननान्दा ' a husband's sister ',
याता ' a husband's brother's wife ', माता ' a mother ', तिस्रः ' three '. चतस्रः ' four ',
मनः ॥ ११ ॥ पदानि ॥ मनः ( ङीप् स्त्रियां ) ॥
वृत्तिः ॥ मन्नन्तात्प्रातिपदिकात्ङीप् प्रत्ययो न भवति ॥
11. The affix ङीप् is not employed after a Nomi-
nal-stem ending in the syllable मन् ॥
By IV. 1. 5, prâtipadikas ending in मन् would have taken the affix
ङीप्, in as much as they end in न्; but the present sûtra prohibits that. Thus
दामन् ' a string ' is both neuter and feminine ; and is declined as follows :-I. S.
दामा; d. दामानौ, pl. दामानः ॥ Similarly पामा, पानानौ, पामानः ॥
Here by using the term मन् we mean words formed by an affix whose
effective element is मन्, such as the affix मनिन् ( Unadi IV. 144) in the words
दामन् (दो + मनिन्) and पामन्; as well as words which end in मन् which does not re-
present an affix. This is done on the strength of the following paribhasha :-
अनिनसमन ग्रहणान्यर्थवता चनर्थकेन च तदन्तविधि प्रयोजयन्ति ॥ "Wherever अन् or इन् or
अम् or मन्, when they are emyloped in grammar denote by I. 1. 72 something
that ends with अन् or इन् or अस् or मन्, there अन्, इन्, अस्, and मन represent these
combinations of letters both in so far as they possess, and also in so far as they
are void of, a meaning." Therefore, words like सीमन् and अतिमहिमन्, where मन्
is not an affix, but an integral part of the word, are also governed by the pre-
sent sûtra. Thus, सीमा, सीमानौ, सीमानः अंतिमहिमा, अतिमाहमानौ and अतिमहिमानः ॥
अनो बहुव्रीहेः ॥ १२ ॥ पदानि ॥ अनः, बहुव्रीहेः, ( स्त्रियां ङीप् न ) ॥
वृत्तिः ॥ अन्नन्ताद् बहुव्रीहेः स्त्रियाम्ङीप्प्रत्ययो न भवति ॥
12. The affix ङीप् is not employed to denote the
feminine, after a Bahuvrîhi compound ending in अन् ॥
This refers to those Bahuvrîhi compounds in which the penultimate is
not elided. Of the Bahuvrihi compounds which lose their penultimate letter, it
is optional to employ this affix or not ; as it will be taught in IV. 1. 28. Thus
सुपर्वन् ' possessed of beautiful joints ' is both masculine and feminine. As सुपर्वा,
सुपर्वाणौ, सुपर्वाणः; so also सुशर्मा, सुशर्माणौ and सुशर्माणः ॥ In these cases the penuti-
mate अ of वन् or मन् is not elided. See VI . 4. 137.
Why do we say " after Bahuvrîhi compounds " ? Because after any
other "compouds, this rule will not apply. As आतराजन् is an Avyayîbhava
compound, its feminine will be अतिराजी ॥
डाबुभाभ्यामन्यतरस्याम् ॥ १३ ॥ पदानि ॥ डाए, उभाभ्यां, अन्यतरस्यां, (मनः
अनोबहुव्रीहेः स्त्रियां ) ॥
वृत्तिः ॥ डाप् प्रत्ययो भवति उभाभ्यां मनन्ताप्रातिपदिकारनन्ताच्च बहुव्रीहेरन्यतरस्याम ॥
 Вк. IV. Сн. I. § . 14 ] ङीप् ॥ 613

13 The affix डाए comes optionally after both these,

viz. the Nominal-stem ending in मन्, and a Bahuvrîhi compound
ending in अन् ॥
Of the affix डापू, the letter ङ् indicates that the affix is to be added
after the elision of the टि (I. 1. 64) of the base. Thus पामन्+ डाप्= पाम्+ आ = पामा,
This being an optional rule we have I. 5 पामा d, पामे or पामानौ, pl, पामाः or पामानः ;
similarly with सीमा, as, सीमा, सीमे or सीमानौ, सीमाः or सीमानः ॥
So also in Bahuvrîhi compounds ending in अन्. As :-
बहुराजा, बहुराजे or बहुराजानौ, बहुराजाः or बहुराजानः ॥
बहुतक्षा, बहुतक्षे or बहुतक्षाणौ, बहुतक्षाः or बहुतक्षाणः ।।
Why do we say " optionally" ? So that the option may apply to sûtra
IV. 1. 7 also; i. e. when a prâtipadika ending in वन्, which can be regarded as
ending in अन् , is a Bahuvrîhi compound, then the change of न into and the
application of ङीप् are optional we may apply the affix डाष् instead. As :—
बहुधीवा or बहुधीवरी ; बहुपीवा or वहुपीवरी ॥
अनुपसर्जनात् ॥ १४ ॥ पदानि ॥ अन् उपसर्जनात् ॥
वृत्तिः ॥ यदित ऊर्ध्वमनुक्रमिष्यामोऽनुपसर्जनादित्येवं तद्वेदितव्यम् ।।
14. The following rules apply to a Nominal-stem
which is not a subordinate term in a compound.
This is an adhikâra aphorism pure and simple, and has governing
force upto IV. 1. 77: and prohibits the application of affixes to 'upasarjanas'.
That is to say, whatever we shall treat of hereafter, is to be understood
to apply to such terms only, which are not upasarjana or a subordinate term
in a compound. ( I. 2. 43 ). Thus the next sûtra declares "the affix nîp is added
in forming the feminine after what ends in short अ, if the affix with which it
ends has an indicatory ह्, & c." Thus the word कुरुचर is formed by the affix a
(III .) 2. 16), and ends in अ. The feminine of this word will be formed by ङीप्
as कुरुचरी, similarly मद्रचर /मद्रचरी । But if these words being the last members
of a compound, are treated as upasarjana (I. 2. 43), then they will not take
the affix ङीष् in the feminine. Now in a Bahuvrîhi compound, all the com-
ponent members are upasarjana, (II. 2, 35) ; therefore, the feminine of such
compounds will not take ङीप् । Thus, बहुकुरुचरा or बहुमद्रचरा मधुरा ।। Similarly IV. 1 .
63 says, "the affix ङीष् is added after words denoting jâti " as, कुक्कुडी, शुकरी ॥
But where these words are upasarjana, 'nîsh' will not be added: as, बहुकुक्कुटा
बहुशूकरा मधुरा ।।
As a general rule, tadanta-vidhi (I, 1, 72) does not apply to compounds ; but the present
sutra indicates by implication that the tadanta-vidhi applies to compounds for the purposes
614 ङीप् ॥ [ Вк. IV. Сн. I. § . 15

of the application of feminine affixes. For had it not been so, there would have been no
necessity of making the present sûtra ; for a rule applicable to a simple word as such, would
not have applied to it when it was part of a compound-whether subordinate (upasarjana), or
principal (pradhana). But the present sûtra indicates that the tadanta-vidhi does apply, if
the word does not become a subordinate member, but is regarded as the principal member, of
a compound.

The feminine of कुम्भकार or नगरकार will be कुम्भकारी or नगरकारी, in as

much as the second member here is pradhana : the word 'kumbha-kâra '
being formed by अण् ( III, 2, I ), and thus making it possible to apply ङीप् by
IV. 1. 15. The affix अण् referred to in the next sûtra refers to the krit-affix
अण्( III . 2. 1 ) , as well as to the Taddhita affix अण् ॥
टिड्ढाणञ्यसज्दन्नज्मात्नच्तयप् ठक् ठञ्कञ्क्करपः ॥ १५ ॥ पदानि ॥
टित्-ढ-अण्-अञ्-द्वयसच्-दम्नच्-मात्नच्-तयप्-ठक्-ठञ्-कञ्-क्करपः ( अतः स्त्रिया-
मङीप्) ॥
वृत्तिः ॥ टिदादिभ्यः प्रातिपदिकेभ्यः स्त्रियां ङीप् प्रत्ययो भवाते ॥
वार्त्तिकम् ॥ नञ्नीक़क्छ्युन्तरुणतलुनानामुपसंख्यानम् ॥
15. The affix ङीप् is added, in the feminine, after the
Nominal-stems ending in short अ, if the affix with which it ends
has an indicatory e, or if the affix be ढ , or अण, or अञ्
or द्वयसच् , or दघ्नच्, or मात्रच्, or तयए, or ठक् , or ठञ् or कञ्
Or क्वरप् ॥
The word अतः ' ending in short अ' is understood here by anuvritti
from IV. 1. 4 ; and qualifies the affixes above-mentioned, wherever neces-
sary. This debars the affix टाप of IV. 1. 4. We shall give example of each
seriatim ( 1 ) Thus, m., कुरुचर f., कुरुचरी m., मद्रचर f, मद्रचरी (चर + ई = चर्+ ई ; the
final अ is elided by VI . 4. 148.) The word kuru-chara is formed by ғ ( III . 2.
16). of which is indicatory .
Q. It might be objected, "why is not the affix ङीप् added after the
words पचमान, formed by the affix शानच् ( III. 2. 124) in as much as this affix
is a substitute of लट् ; and because लद् has an indicatory र्, therefore, its sub-
stitute will also be supposed to have an indicatory र् (I. 1. 57). "
A. To this we reply, 'the affix लट् is not टित् as it has two indicatory
letters, ल् and '.
Q. If that be so, affixes like ल्युट् should also be called no दित्
affixes, as they have also two indicatory letters.
A. To this we reply, that ifल्युट्be not regarded दित्, then the indicatory
ट् ofल्युट् finds no scope any where : as the indicatory of लट has its scope in sûtra
III . 4. 79. Therefore, the feminine of पचमान will be पचमाना ॥ Similarly, the indi
 Вк. IV. Сн . І. §. 15 ] ङीप् ॥ 615

catory of augments will not cause the application of the affix ङीप्; thus
पठिता विद्या ॥ Here the feminine of पडिता is formed by आ and not इ. This is
indicated by sûtra IV. 3. 23, which says " augment तुद् is added to the affixes
दुप and टुघल्". If the of तुद् could have made the affix टित् for the purposes
of this present sûtra ; the anubandha र् had been unnecessarily added to the
affixes यु and युल in the above.
(2) Of words ending in a we have, m, सौपर्णेय f. सौपर्णेयी so also f. वैनतेयी.
The a stands for the affix ढक्; and it is replaced by एय् ( VII . 1. 2). Thus
सुपर्णा + ढक् ( IV. I. 120) = सुपर्णा + एय = सौपर्णेय (VII. 2. 118). There is no affix
which is merely 6 without any indicatory letters ; and denoting the feminine ;
the only affix, as said above, is ढक् ॥ Therefore, the following maxim does not
apply here : -" When a term void of anubandhas (indicatory letters) is im-
ployed in grammar, it does not denote that which has an anubandha attached
to it ", and we cannot say that the 8 of this sûtra refers to the anubandha -less
ढ of V. 3. 102 which is always Neuter.
(3) Of words in अण्, we have already said that the affix अन् here
refers to both the Krit and the Taddhita affix 'an'. Thus with the krit affix
'an' we have कुम्भकार and नगरकार (III. 2. 1 ), the feminine of which is कुम्भकारी
and नगरकारी ॥ With the Taddhita affix 'an' we have औपगव ( IV. 1. 92), the
feminine of which is औपगवी ॥ Sometimes words formed by the addition of
the affix ण are operated upon as if they were formed by अण् ॥ Thus चौरी,
तापसी are the feminine of चौर and तापस (IV. 4. 62), sometimes words formed
by ण are not so treated, as दाण्डा, मौष्टा (IV. 2. 57).
(4) Words formed by अञ् as औत्स f. औत्सी, औदपान, f. औदपानी, (IV. 1. 86).
Though by IV. 1. 73 the affix ङीन् would have come after the words ending in
अग्, the re-employment of this affix in the present sûtra is for the purpose
of preventing the application of the affix ङीष् which would have presented
itself by IV. 1. 63 ; that is even when ' jâti ' is indicated, ' nîsh ' is not to be
employed here.
(5) The three affixes इयसच्, दन्नच् and मात्रच are added by V. 2. 37 ; as,
ऊरुद्वयसी, ऊरुवघ्नी, ऊरुमात्री 'reaching to the thigh'. Similraly जानुइयसी, जानुदघ्नी, जानुमात्री।
(6) So also with words formed by तयप् (V. 2. 42). As पञ्चतयी ' of
which the parts are five ' so also दशतयी ॥
(7) So also with words ending in ठकू (IV. 4. 1) as, आक्षिकी ' a female
dicer', शालाकिकी. The s is replaced by इक (VII . 3. 50).
(8) Similarly with words ending in ठम् ( V. 1. 18) : as, लावणिकी 'elegant'.
The affixes ठक् and ठञ are separately enumerated in this sûtra, in order to
exclude the affix टन् &c. For had the word a merely been used, then it would
have meant all the three affixes ठक्, उन् and ञ, which is not desired.
616 ङीप् ॥ [ Вк. IV. Сн. І. § 17

(9) Similarly with words ending in कन् ( III . 2. 60) as, यादृशी, तादृशी ॥
(10) So also with words ending in क्वरप् ( III . 2. 163) as इत्वरी ' swift ',
नश्वरी ॥

Vårt :-In addition to the foregoing, there should have been the
enumeration of the affixes नस् and स्न ( IV. 1. 87) and ईकक् ( IV. 4. 59) and
ख्युन् (III . 2. 56) and of the words तरुण and तलुन ' a youth '. Thus स्त्रैणी ' a fe-
male ', पौंस्नी ' a male ', शाक्तीकी ' a female spear bearer ', आज्यंकरणी ' enriching ;
तरुणी or तलुनी ' a young woman '.
यज्ञश्च ॥ १६ ॥ पदानि ॥ यः, च, ( स्त्रियां ङीप् ) ॥
वृत्तिः ॥ यञन्ताच्च प्रातिपदिकात् स्त्रियां ङीप प्रत्ययो भवति ॥
वात्तिकम् ॥ अपत्यग्रहणं कतव्यम् ॥
16. The affix ङीप् is employed, in denoting the
feminine, after a Nominal-stem ending in ' यञ्' (IV. 1. 105).
Thus गार्ग्य + ङीप्= गार्ग्य + ई (VI. 4. 148) = गार्ण + ई (VI. 4. 150) = गार्गी ' a
female descendant of Garga ' ; so also वात्सी ॥
Vârt :-This rule applies when the affix यन् denotes a descendant,
and not otherwise. Therefore ई will not be applied to form the feminine of
द्वैप्य of द्वीप + यञ् (IV. 3. 10). Its feminine will be द्वेष्या ' living on or relating to
an island '.

The separation of this sûtra from the last, (for the affix यन्could well
have been included in the same), is for the sake of the subsequent aphorisms,
in which the anuvritti of यज्ञ only runs and not of others.
प्राचां स्फ स्तद्धितः ॥ १७ ॥ पदानि ॥ प्राचां, ष्फः, तद्धितः, ( यत्रः स्त्रियां ) ॥
वृत्तिः ॥ प्राचामाचार्याणां मतेन यञन्तात् स्त्रियां ष्फः प्रत्ययो भवति स च तद्धितसंज्ञः ॥
17. In the opinion of the Eastern Grammarians,
the affix ' shpha ' is employed after what ends with the affix
' yan ', and it is to be regarded as a Taddhita affix.
Of this affix ष्फ the letter ष् is indicatory (I. 3. 6), and shows that the
words formed by this affix will take ' nish ' ( IV. 1. 41 ) . The feminine nature
is here manifested by these two affixes jointly, viz by ' shpha ' and ' nish '.
The object of saying that ' shpha ' is to be regarded as a taddhita affix, is that
the word so formed may get the designation of pratipadika (I. 2. 46). The
affix 5 is replaced by the substitute आयन (VII. 1. 2). Thus गार्ग्य + ष्फ + ङीष्
= गार्ग्ययणी ; so also वात्स्यायनी ॥ This being an optional rule, we have in the
alternative, गार्गी and वासी ॥
The word सर्वत्र “ every where ", of the next sûtra is to be read into
this, by a process inverse to that of anuvritti, in order to prohibit the applica-
 Вк. IV. Сн. І. §. 19 ] ङीप् ॥ 617

tion of those rules even which would otherwise debar this. Thus IV. 1. 75
says :-'the affix चाप् comes after आवव्य' ।। Here आवश्य ends in यञ्, and by IV. I.
16, the word आवश्य would have taken the affix nîp: IV. 1. 75 debarred this.
But according to Eastern Grammarians, here also the affix ' shpha' will be
added. Thus आवव्यायनी ॥
सर्वत्र लोहितादिकतन्तेभ्यः ॥ १८ ॥ पदानि ॥ सर्वत्र, लोहितादि कतन्तेभ्यः,
(यञः स्त्रियांष्फ)
वृत्रिः ॥ सर्वत्र लोहितादिभ्यः कतपर्यन्तेभ्यो यजन्तेभ्यः स्त्रियां ष्फः प्रत्ययो भवति ॥
18. The affix'shpha ' is invariably added in the
feminine after the words beginning with ' lohita ' and ending
with 'kata', when they take the affix yan.
The words लोहित &c. are a subdivision of Gargadi class ( IV. 1. 105 ).
The present sûtra makes the application of the affix ष्फ, compulsory while
it was optional in the last. The word कत refers to the independent prâtipadi-
ka कत in the said subdivision, which follows immediately after the word कपि,
and not to the word कुरुकत of the same class, where the word कत is not an
independent full nominal-stem but a member only. Thus लोहित्यायनी, शांशित्यायनी
बाभ्रव्यायणी ॥

Kârika कण्वात्तु शकलः पूर्वः कतादुत्तर इष्यते ।

पूर्वोत्तरौ तदन्तादी ष्फाणौ तत्र प्रयोजनम् ॥
For the purposes of the application of ष्फ and अण, the word शकल
which is enumerated in the Ganapatha after the word कण्व ( See IV. I. 105 )
should be regarded as if it stood immediately before कण्व and after कत ॥
Thus we have शाकल्यायनी ( with ष्फ ), and शकलाः with अण, meaning शाकल्यस्यमे
छात्राः 'the pupils of Sâkalya'.
कौरव्यमाण्डूकाभ्यांच ॥१९॥ पदानि ॥ कौरव्य-माण्डूकाभ्याम्, च, (स्त्रियांष्फ) ॥
वृत्तिः ॥ कौरव्य माण्डूक इत्येताभ्यां स्त्रियां ष्फः प्रत्ययो भवति ॥
वार्त्तिकम् ॥ कौरव्यमाण्डूकयोरासुरेरुपसंख्यानम् ॥
19. The affix 'shpha' is added, in the feminine,
after the words कौरव्य and माण्डूक ॥
The word कौरव्य is formed by adding the affix ण्य to the base कुरु (IV.
1. 151 ); this word, ending in अ, would have formed its feminine by टाप्( IV. 1.
4), but for the present sûtra. So also by IV. 1. 119, the word माण्डूक is formed
by अण् added to मण्डूक; and the feminine of mândûka would have been formed
by nîp ( IV. 1. 15 ), but for the present aphorism, which supersedes that affix,
Thus कौरव्यायणा, माण्डूकायनी ॥
How do you expain the form कोरवी in the phrase कौरवी सेना ?
618 ङीप् ॥ [ Вк. IV. Сн. І. § . 21

We explain it by saying that कौरवी is not the feminine of कौरव्य; but of

कौरव, formed by adding अण to कुरु by sûtra IV. 3. 120.
Vârt: The word आसुरि should be enumerated along with kauravya
and mândûkya. Thus आसुरायणी ॥ The word आसुरि is formed by the affix इञ्
added to the word असर; the word 'âsuri' would, therefore. have taken the affix
अण् in forming the further derivative (IV. 2. 112). But according to the opinion
of Patanjali, the word, âsuri' should form its further derivative (called also
शषिक) by taking the affix 5 (IV. 2. 114). Thus आसुरीयः कल्पः (तेन प्रोक्तम्) ॥
वयसि प्रथमे ॥ २० ॥ पदानि ॥ वयसि, प्रथमे, ( स्त्रियां ङीप् )
वृत्तिः ॥ प्रथमे वयसि यत्प्रातिपदिकं श्रुत्यावर्त्तते ततः स्त्रियां ङीप् प्रत्ययो भवति ॥
वात्तिकम् ॥ वयस्यचरमइतिवक्तव्यम् ॥
20. The affix 'ङजीप' is employed, in the feminine,
after a Nominal-stem ending in अ and denoting early age.
The word वयः means the condition of the body as dependent upon
time; such as, youth, old age &c. Words expressive of early age form their
feminine by ई, though ending in अ | Thus, कुमारी 'a girl'. किशोरी 'a young
girl' बर्करी ' a she-kid'.
Why do we say denoting 'early age?' Observe स्थविरा 'an old woman' ;
वृद्धा 'an old woman'. Why do we say ending in अ? Observe शिशु, which is both
masculine and feminine.

Vârt : The sûtra should have been अचरमे वयास 'words expressive of
not old age' ? Thus वधूटी 'a young woman', चिरण्टी 'a young woman'. These
words denote the second stage of life, and not the first, i. e. they denote women
who have attained their maturity.
How do you explain the form कन्या 'a girl'? This is an exception, and
Pâņini himself uses the word 'kanya' showing that it is a valid form; as în
sûtra IV . 1. 116.

The words like उत्तानशया 'an infant girl that does not know how to lie
down properly' लोहितपादिका 'a female infant whose feet are still tender and red'
do not directly, but metaphorically, express age, and hence are not governed
by this rule.
द्विगोः ॥ २१ ॥ पदानि ॥ द्विगोः, ( स्त्रियां ङीप् ) ॥
वृत्तिः ॥ द्विगुसंज्ञकात् प्रातिपदिकात् स्त्रियांङीप् प्रत्ययो भवात ॥
21. The affix 'ङीप्' comes in the feminine after a
Nominal-stem ending in short अ, which is a 'Dvigu' compound.
Thus दशपूली, पञ्चपूली ॥ But we find त्रिफला 'the three myrobalans', because
this is one of the words spoken of as 'अज &c' (IV. 1. 4).
BK ÍV CH I § 23. 1 ङीप् ॥ 619

अपरिमाणविस्ताचितकम्बल्येभ्योनतद्धितलुकि ॥ २२ ॥ पदानि ॥ अपरिमाण

बिस्त-आचित-कम्बल्येभ्यः, न, तद्धित-लुकि, ( ङीप्द्विगोः ) ॥
वृत्तिः ॥ अपरिमाणन्ताद् द्विगोर्विस्ताचित कम्बल्यान्ताच्च तद्धितलुकि सति ङीप् प्रत्ययो न भवति ॥
22. The affix ङीप् is not employed, when a Taddhita
affix is elided, after a Dvigu compound ending in a word not
denoting a mass or measure ; or in 'bista', 'âchita', and
'kambalya'.
This debars 'nîp' which otherwise would have presented itself by
virtue of the last sûtra. The words बिस्तः 'a weight of gold equal to 80 Rakti-
kas', आचितम् 'a measure of 10 cart-loads or 80,000 tolahs'; and कम्बल्यः 'a mea-
sure', all denote measure; and are the only words expressing measure to
which this rule applies. The word परिमाणं means 'measure', as distinguished
from संख्या 'a Numeral', See V. 1. 19, &c.
Thus पञ्चाश्व is a Dvigu compound, meaning 'purchased for five horses.'
Here the Taddhita affix ञ ( V. 1. 37) giving the sense of 'purchased with'
has been elided by V. 1. 28. This compound does not end in a word denoting
parimâņa techincally so called or a measure. The feminine of this word will not
be formed by ङीप् but by टाप्, thus, पञ्चश्वा 'a female purchased for five horses' .
The words denoting 'time' or 'number' are not words denoting 'mea-
sure' as understood in this sûtra by the word 'parimâna'. Thus, द्विवर्षा, 'a two
years old female child', त्रिवर्षा 'a three years old female child' (V. 2. 37 Vart.)
So also द्विशता 'a female purchased for two hundreds', similarly त्रिशता ॥ Sơ
also with the words बिस्त &c. As द्विबिस्ता ‘purchased for two bistas', त्रिबिस्ता,
याचिता, वयाचिता, द्विकम्बल्या, and त्रिकम्बल्या, &c.
Why do we say 'not ending in a word denoting a Parimaņa or a
' measure'?' Observe याढकी, क्याढकी " a female purchased for two or three
adhaka". Here âdhaka means a measure equal to 7 lb. II oz. avoir.
Why do we say 'when a Taddhita affix is elided ' ? In 'Samahara
Dvigu' compounds, the affix 'nîp' will apply. Thus पञ्चाश्वी 'an aggregate of
five horses' , so also दशाश्वी ।

काण्डान्तात् क्षेत्रे ॥ २३ ॥ पदानि ॥ काण्ड-अन्तात्, क्षेत्रे, ( द्विगोः तद्धितलुकि

ङीप् न ) ॥
वृत्तिः ॥ काण्डशब्दशन्ताद्द्विगोस्तद्धितलुकि सति क्षेत्रे वाच्ये ङीप् प्रत्ययो न भवति ॥
23. The affix ङीप् is not employed after an adjectival
Dvigu compound, ending in the word 'काण्ड', where the Tad-
dhita affix is elided, when the compound means a field.
3
620 ङीष् ॥ [ Вк. ІV. Сн. I. § 25.

Thus द्विकाण्डा क्षेत्रभाक्तः ' a division of a field of the measure of two kân-
das.' Here, the word द्विकाण्ड is a Dvigu compound ending in 'kânda' ; the
Taddhita affixes denoting measure enjoind by V. 2. 37, have been elided by
the vârtika 'प्रमाणे लो द्विगोर्नित्यम्' given under the same sûtra. The feminine,
therefore, of this word will not be formed by 'nîp' but by टाण्; so also त्रिकाण्डा
क्षेत्रभक्तिः ॥
The term 'kânda' is a word expressive of non-measure ; and, therefore,
the prohibition contained in the last sûtra applies to it ; the present sûtra is
made to regulate this prohibition. That is to say, the prohibition contained in
the last sûtra is not universally applicable in the case of Dvigu compounds
ending in ' kânda' ; it applies to cases where the compound refers to superfici-
al land measure. Therefore we have, विकाण्डी रज्जुः 'a rope two kândas long ' ;
त्रिकाण्डी रज्जुः 'a rope three kândas long'.
पुरुषात्प्रमाणेऽन्यतरस्याम् ॥ २४ ॥ पदानि ॥ पुरुषात्, प्रमाणे, अन्यतरस्याम्,
(द्विगोः तद्धितलुकिनङीप् ) ॥
वृत्तिः ॥ प्रमाणे यः पुरुषशब्दस्तदन्ताद्द्विगोस्तद्धितलाक सति अन्यतरस्यां न ङीप् प्रत्ययो भवति ॥
24. The affix 'डीए' is not optionally employed
after a Dvigu compound, where the Taddhita affix is elided,
when the compound ends in the word 'purusha', referring to
measure .

Thus द्विपुरुषा or द्विपुरुषी परिया 'a mote two purusha wide' so also त्रिपुरुषी
or त्रिपुरुषा &c. The present sûtra ordains an option where IV. 1. 22 would have
made the prohibition universal. Why do we say 'when referring to measure' ?
Observe द्विपुरुषा 'a female purchased in exchange for two males; No option
is allowed here. Where the Taddhita affix is not elided, the present rule does
not apply. Therefore in Samâhâra Dvigu we have द्विपुरुषी or त्रिपुरुषी ॥
बहुव्रीहेरूधसो ङीष् ॥ २५ ॥ पदानि ॥ बहुव्रीहेः, ऊधसः, ङीष्( स्त्रियां ) ॥
वृत्तिः ॥ ऊधस् शब्दान्ताद् बहुव्रीहेः स्त्रियां ङीष् प्रत्ययो भवति ॥
25. The affix 'ङीष्' is employed, in the feminine, after
a Bahuvrihi compound ending in the word ûdhas an udder'.
Thus the Bahuvrîhi compound of कुण्ड 'a bowl' and ऊधस् will be कुण्डो-
धम्; then the final of ûdhas is replaced by the substitute अनङ् (V. 4. 131 ) ;
thus we have कुण्डोधन्; which would have been liable to the rules IV. 1. 12, 13 .
ante ; the present sûtra enjoins ङीष् instead. Thus कुण्डोध्नी ( VI. 4. 134) 'a
woman with full bosom' ; घटेोध्नी ' a cow with udders like jars'.
Why do we say ' after a Bahûvrîhi compound' ? Observe प्राप्ता ऊधः= प्रा-
माधाः (II. 2. 4) which is a Tatpurusha compound.
 ङीप् ॥ 621
BK. IV. Ch . I. § 27. ]

The Sûtra IV. 1. 28 also is debarred in this case : for though the pen-
ultimate अ is elided by the VI . 4. 134, yet rule IV. 1. 28 does not apply here.
The substitution of अन् for the final of ऊधम् takes place only then ,
when the feminine nature is to be expressed and not otherwise. Therefore
in the masculine we have महोधा पर्जन्यः ' the big-bosomed cloud '.
संख्याव्ययादे ङौंप् ॥ २६ ॥ पदानि ॥ संख्या
-अव्यय-आदेः, ङीप् ( बहुव्रीहे
रूधसःस्त्रियां )
वृत्तिः ॥ संख्यादेरव्ययादेश्च बहुव्रीहेंरूधस्शब्दान्तात्ङीप् प्रत्ययो भवति ॥
26. The affix ङीप comes in the feminine, after a
Bahuvrîhi compound ending in 'ûdhas', beginning with a Nu-
meral or an Indeclinable .
This sûtra ordains ' nip ', where by the last sûtra there would have
been ' nish '. Thus बी +- ऊधस्+ अनङ् + ङीप् ( V. 4. 131 ) = दूधी ' having two
udders ' ; so also ऽयूधी, ' having three udders '. The above are Bahuvrihi com-
pounds beginning with a Numeral. Similarly अत्यूनी ' many-uddered.; निरूधी
' having no udders.'
Why do we say ' beginning with ' ? So that the rule may apply to
compounds like द्विविधोनी and त्रिविधोनी, in which the words 'dvividha' and ' tri-
vidha ', though not Sankhyâ are words which begin with a Sankhyâ.
दामहायनान्ताच्च ॥ २७ ॥ पदानि ॥ दाम-हायनन्तात्, च, ( स्त्रियां ङीप् संख्या
बहुव्रीहेः ) ॥
वृत्तिः ॥ संख्यादर्बहुव्रीहे र्वामशब्दान्ताद्धायनशब्दान्ताच्च स्त्रियां ङीप् प्रत्ययो भवति ॥
वार्त्तिकम् ॥ हायनो वयसि स्मृतः ॥
27. The affix ङीप् comes, in the feminine, after a
Bahuvrîhi compound beginning with a Numerel, and ending
with the words dâman ' a rope ', and hâyana ' a year ' .
The word दामन् was liable to be operated upon by three rules, by, IV.
1. 13 ordaining डान्, by IV. 1. II prohibiting totally the affixing of ङीप् and IV.
1. 28 ordaining nîp optionally: the present sûtra ordains nîp to the exclusion
of all those rules. As द्विदाम्री ' a (mare) bound by two ropes'. त्रिदाम्नी ॥
Similarly हायन would have taken long आ by IV. 1. 4, this ordains long
ई॥
Thus द्विहायनी ' two years (old girl) ', त्रिहायणी; चतुर्हायणी ॥ :

Vârt : -The word ' hâyana ' must denote 'age ', for the purposes of this
sûtra. Therefore we have no hîp here:-विहायना शाला ' a hall of two years ex-
istence '. So also त्रिहायना and चतुर्हायना ॥ Moreover in these latter cases the न
is not changed into ण ; for when हायन denotes ' age ', it is then only that the न
is changed into ण and not otherwise.
:
622 ङीप् ॥ [ Вк. IV. Сн. І. § 30

अन उपधालोपिनोऽन्यतरस्याम् ॥ २८ ॥ पदानि ॥ अनः, उपधा-लोपिनः-अ-

न्यतरस्यां ( बहुव्रीहे र्डीप् ) ॥
वृत्तिः ॥ अन्नन्तो यो बहुव्रीहिरुपधालोपो तस्मादन्यतरस्यां ङीप् प्रत्ययो भवति ॥
28. The affix ङीप् optionally comes after that
Bahuvrîhi compound, which ending in the syllable अन् loses
its penultimate अ ॥
Thus बहुराजन् is a Bahuvrîhi compound ending in अन्; in applying nîp,
it loses is penultimate by VI. 4. 134 (अल्लोपोऽनः there is elision of अ of अन्
when a bha affix follows). Thus बहुराज्ञी ' having many kings '. In the alterna-
tive, when nîp is not added, we may add the affix डाव् by IV. 1. 13. Thus बह-
राजा, बहुराजे, बहुराजाः ॥ Or we may apply the prohibition contained in IV. 1. 12
and have बहुराजा, बहुराजानौ, बहुराजानः ॥ when the penultimate is not elided we
cannot apply the affix ङीप् at all : in cases of such compounds there are
only two forms of the feminine noun as सुपर्वा, सुपर्वे, सुपर्वाः or सुपर्वा सुपर्वाणौ,
सुपर्वाणः ॥ That is to say we apply IV. 1. 13 and 12 only; for in the case of सुपर्वन्
&c. rule VI . 4. 137 prevents the elision of the penultimate न्; (न संयोगाद्वमनन्तात्,
there is not elision of the अ of अन् when it comes after a conjunct consonant
ending in व or म) ॥
नित्यम् संझाछन्दसोः ॥ २९ ॥ पदानि ॥ नित्यं, संज्ञा, छन्दसः ( अनउपधा-
लोपिनोऽन्यतरस्यां ङीप् )
वृत्तिः ॥ अन्नन्ताद्बहुव्रीहेरुपधालोपिनः संज्ञायां विषये छन्दसि चनित्यं ङीप् प्रत्ययो भवति ॥
29. The affix ङीप्necessarily comes in the Chhan-
das and in forming Names, after that Bahuvrîhi compound
which ending in the syllable अन् loses its penultimate अ ॥
This is an exception to the last rule ; for while that enjoined the op-
tional, the present enjoins the compulsory application of the affix ङीप् ॥ Thus
सुराज्ञी ' the city called Surajñî ' ; अतिराज्ञी ' the city of Atirajñî '. Similarly in
the Chhandas we have गौः पञ्चदाम्नी, एकदाम्नी, द्विदाम्नी ' a cow having five udders,
one udder, or two udders'. एकमूर्धा समानमूर्धा ॥
केवलमामकभागधेयपापापरसमानार्थकृतसुमङ्गलं भेषजाच्च ॥ ३० ॥ पदानि ॥
केवल-मामक-भागधेय-पाप-अपर-समान-आर्यकृत-सुमङ्गल-भेषजात्, च, ( संझाछ-
न्दसोः ङीप् स्त्रियां ) ॥ こ

वृत्तिः ॥ केवलादिभ्यः प्रातिपदिकेभ्यः संज्ञायांछन्दास विषये स्त्रियां ङीप्प्रत्ययो भवति ॥

30. The affix ङीप् necessarily comes in denoting
the feminine, after the following Nominal-stems when em-
ployed to express a Name or in the Chhandas: केवल, मामक,
भागधेय, पाप, अपर, समान, आर्यकृत, सुमङ्गल and भेषज ॥
Вк. IV. CH. I. § 32. ] ङीप्॥ 623

The phrase संज्ञा छन्दसोः of the last sûtra is understood here also. Thus
केवली in the Chhandas, as opposed to केवला in the ordinary language, when
not denoting a Name ; so also मामंकी and मामिका ; भागधेयी as मित्रावरुणयोर्भाग-
धेयी and भागधेया ; पापी and पापा ; अपरी as उताऽपराभ्योमघवा विजिग्ये; ( Rigveda I. I.
13) and अपरा ; समानी प्रवाणी and समाना ; आर्यकृती and आर्यकृता; सुमङ्गली (Rigveda
X. 85.33) सुमङ्गला; भेषजी and भेषजा ॥ सुमङ्गल takes ङीष् also by IV. 1. 41 , as
belonging to Gaurâdi class No. 86.
रात्रेश्चाजसौ ॥ ३१ ॥ पदानि ॥ रात्रेः, च, अजसौ, (संज्ञा छन्दसोः ङीप् ) ॥
वृत्तिः ॥ जस्विषयादन्यत्र संज्ञायां छन्दसि च रात्रिशब्दात् ङीप् प्रत्ययो भवति ॥
वार्त्तिकम् ॥ अजसादिष्वितिवक्तव्यम् ॥
31. The affix ङीप comes after the word रात्रि in
the Chhandas, and in denoting a Name, except when the affix
जस् (nominative plural) is added.
Thus या रात्री सृष्टा, रात्रीभिः (3rd pl) ; ( Rigveda X. 127. I. I. 35. 1) but in
the nominative plural we have रात्रयः, the regular plural of the word रात्रि, as
in the sentence यास्ता रात्रयः, instead of रात्र्यः ॥
Vârt :-According to Katyayana, nîp is not added, not only when we
apply the nominative plural termination जस्; but in all other terminations
beginning with जस् also. Thus रात्रि सहोषित्वा ; here in the accusative singular
case also the ङीप् is not employed.
But how do you explain the form रात्र्यः in the following तिमिरपटलैर-
वगुण्ठिताश्च रात्र्यः ; This ' râtrya ' is the nominative plural of ' râtrî ' which is
formed by the feminine affix nîp ; and not by nish. The forms evolved by
adding ङीष् or ङीप् are one and the same, except with regard to accent ; that
formed by nîsh has udâtta accent on the final : the other has it on the initial.
The word रात्रि is formed by the krit affix त्रिप् ( Un. IV. 67), and therefore,
it is a word which is governed by IV. 1. 45 because it is a word falling in
Bahuvadi class, by virtue of the general subrule " a word ending with the
vowel इ of a krit affix, other than क्तिन् belongs to Bahuvadi class ; some say
that every word ending in इ, if it has not the force of the affix क्तिन् belongs
to this class ". Therefore it takes ङीष् in forming the feminine.
अन्तर्वत्पतिवतोर्नुक् ॥ ३२ ॥ पदानि ॥ अन्तर्वत्-पतिवतः, नुक् ॥
वृत्तिः ॥ अन्तर्वत् पतिवतोर्नुम् भवात ङीप् च प्रत्ययः ॥
32. The augment नुक is added to the words अन्तर्वत्
and पतिवत्, when the affix ङीप् is added to form the feminine .
This sûtra points out the base and teaches the addition of the aug-
ment नक्र ॥ When this augment is added, (and it must be added at the end,
624 ङीप् ॥ [Вк IV Сн. І. § . 33

by sûtra I. 1. 46), the forms become अन्तर्वत्न् and पतिवत्न्; and these words
must take nîp by virtue of IV. 1. 5, if not by this sûtra. Thus we have
अन्तर्वत्नी and पतिवत्नी ॥ This irregular formation of the feminine is employed
only then, when the sense of the words so formed is ' a pregnant female '
and ' one whose husband is living ' respectively. Therefore we have not the
above forms in the following:-प्रथते त्वया पतिमती पृथिवी ; here the word पतिमती
qualifies the word पृथिवी and has not the sense of having the husband living ',
therefore its formation is regular. Similarly when the sense is not of ' a preg-
nant female ', the feminine will not be अन्तर्वत्नी ; in fact there will be no affix-
ing of वत् ( मतुप्). Because मतुप् is added to words possessing certain attribute,
as described in V. 2. 94, while the word अन्तर् has the sense of location,
and can never be in apposition with the sense of अस्ति " having " as required
by V. 2. 94. The word अन्तर् would not therefore take मतुप्॥ It does so
irregularly by this sûtra. The म is changed to व by VIII. 2. 9 in अन्तर्वत् ॥
The change of म to व in पतिवत् is however irregular.
The augment नुक् is optionally added to these words in the Vedas :-
as सान्तर्वत्नी or सान्तवंती देवानुपैत् ॥ पतिवत्नी or पतिवती तरुणवत्सा ॥
पत्युर्नोयज्ञसंयोगे ॥ ३३ ॥ पदानि ॥ पत्युः, नः, यज्ञसंयोगे, ( स्त्रियां ) ॥
वृत्तिः ॥ पतिशब्दस्य नकारादेशः स्त्रियां विचीयते ॥
33. The substitute न् replaces the final इ of पति
before the feminine affix ङीप, when the word so formed means
' a wife, who takes part in the sacrifices of her husband '.
Thus पत्नि वाचं यच्छ ॥ The feminine पत्नी means legitimate wife, she who
is entitled to take part in the sacrifices of her husband. The word यज्ञसंयोग is
an Instrumental Tatpurusha compound and means " related through sacrifice"
i. e. who shares the fruits of and is entitled to participate in, the sacrifices of
her husband. But when the sense is not that of ' wife', the feminine of पति will
be पति as ग्रामस्य पतिरियं ब्राह्मणी ' this Brahmanî is the head or mistress of this
village'. If the word पत्नी means 'the wife who takes part in the sacrifices of her
husband' , it cannot be applied to the wife of a Sûdra, for a Sûdra cannot per-
form a sacrifice, a fortiori not his wife ? The term पत्नी is, however, extended to
the wife of a Sûdra also, by analogy, as the marriage of a Sûdra also takes
place by offering sacrifice to Fire and making it a witness.
विभाषासपूर्वस्य ॥३४॥ पदानि ॥ विभाषा, सपूर्वस्य (पत्युर्नः, स्त्रियां, अनुपस-
र्जनस्य ) ॥
वृत्तिः ॥ पतिशब्दान्तस्य प्रातिपदिकस्य सपूर्वस्यानुपसर्जनस्य स्त्रियां विभाषा नकारादेशो भवति ङीप् तु
लभ्यत एव ॥
 В к.ІV. Сн. 1. § 37 1 ङीप् । 625

34. In forming the feminine with the affix ङीप, नू is

optionally the substitute of the final इ of पति, when the latter
is preceded by another word.
The word सपूर्वस्त्र means when the word पाते is not an upasarjana, but
stands at the end of a compound. Thus वृद्धपतिः or वृद्धपत्नी; स्थूलपातः or स्थूलपत्नी ॥
This is an example of aprâpta-vibhasha. Because it is free from the limita-
tions of 'yajña-sanyoga' of the last sûtra. Why do we say when it is preceded
by another word ? Observe पतिरियं ब्राह्मणी ग्रामस्य, 'this Brahman lady is the mis-
tress of the village.' Here the feminine is पति and not पत्नी ॥
नित्यंसपत्न्यादिषु ॥ ३५ ॥ पदानि ॥ नित्यं, सपत्नी-आदिषु, ( पत्युर्नः स्त्रि० )
वृत्तिः ॥ सपत्न्यादिषु नित्य वत्युर्नकारादेशो भवति ङीप् तु लभ्यत एव ॥
35. In forming the feminine with the affix ङीप्, the
word पति always takes the substitute न्, in the words like ' सपत्नी'
and the rest.
This enjoins the necessary and not optional substitution of न् for the
final इ of पति, before the affix ङीप, in the cases of certain words. The word
'nitya' is used in the aphorism for the sake of precision. Thus सपत्नी, एकपत्नी ॥
The compound of the following words with पत्नी are governed by this rule: -
1 समान 'equal' 2 एक 'one', 3 वीर 'hero', 4 पिण्ड 'a cake', 5 भ्रातृ 'brother' 6 पुत्र 'a son',
and 7 दास 'a slave' (this only in the Chhandas ).
पूतक्रतोरैच ॥ ३६ ॥ पदानि ॥ पूतक्रतोः, पेच, ( स्त्रियां ङीप् )
वृत्तिः ॥ पूतक्रतुशब्दस्य स्त्रियामैकारादेशो भवात ङीप् प्रत्ययः ॥
36. In forming the feminine, the letter ऐ is the
substitute of the final of the word पूतक्रतु, when the affix ङीप् is
added .

Thus पूतक्रतायी 'the wife of Pûtakratu'. This and the two succeeding
sûtras, are in a way more intimately connected with IV. 1. 48, in asmuchas
the sense of the feminine words must be that of ' wife of', otherwise these
sûtras will not apply. Thus if the meaning is not that of 'wife of', the word
पूतक्रतुः will be both masculine and feminine as well, meaning 'she by whom
sacrifices (क्रतवः) are sanctified (पूताः)'.
वृषाकप्यग्निकुसितकुसीदानामुदात्तः ॥ ३७ ॥ पदानि ॥ वृषाकपि-अग्नि-कुसित-
कुसीदानां, उदात्तः ( पे ङीप् स्त्रियां ) ॥
वृत्तिः ॥ वृषाकप्यादीनामुदात्त ऐकारादेशो भवति स्त्रियां ङीप् च प्रत्ययः ॥
37. In forming the feminine with the affix ङीप,
the letter ऐ having udatta accent is the substitute of the
finals of वृषाकपि, आग्नि, कुसित and कुसीद ॥
626 ङीप् ॥ [ Вк. ІV. Сн. 1. § 39

The words वृषाकपि and कुसीद have udâtta accent on the middle vowel
( Phit Sû II . 19 ), the feminine of these has udâtta, however, on the final.
The words 'agni' and the rest have the udatta on the final ( Phit sû I. I ),
their substitute ऐ will necessarily be udâtta, by the rule of sthanivat bhava,
even if the present sûtra had not explicitly declared it to be so. Thus
वृषाकपायी ( Rig Veda X. 86. 13 ) 'the wife of Vrishakapi', अग्नायी, ( Rig Ved. I.
22. 12) the wife of 'Agni', कुसितायी 'wife of Kusita', कुसिदायी 'the wife of Kusidai.
The present rule only applies when the sense of the feminine word is that of
'wife of'. Otherwise we have वृषाकपिः स्त्री 'the women Vrishakapi' and not
वृषाकपायी ॥ For the accent of the word वृष, See VI. 1. 203.
मनोरौवा ॥ ३८ ॥ पदानि ॥ मनोः, औ, वा, ( ऐ उदात्तः स्त्रियांङीप् ) ॥
वृत्तिः ॥ मनुशब्दात् स्त्रियांङीप् प्रत्ययो भवात औकारश्चन्तादेशः ऐकारश्चोदात्तः ।।
38. In forming the feminine with the affix ङीप, औं
is optionally the substitute of the final ofमनु, (as well as the
udâtta ) ।।
The phrases and उदात्त are understood. The force of वा is to make
the substitution optional. Thus we have three forms, मनायी or मनावी or मनुः,
all meaning 'the wife of Manu. The word मनु has udatta accent on the first
vowel, as it is formed from मन् by the affix 3 ( Un I. 10), which by Un I. 9 is
treated as having an indicatory न्, and affixes having indicatory न् throw the
accent on the first syllable. (VI . I. 197)
वर्णादनुदात्तात्तोपधात्तोनः ॥ ३९ ॥ पदानि ॥ वर्णादू, अनुदात्तात्, तोपधात्,
तः, नः ( वा ङीप्स्त्रियां ) ॥
वृत्तिः ॥ वर्णवाचिनः प्रातिपदिकादनुदात्तान्तात्तकारोपधाद्वाङीप् प्रत्ययो भवति, तकारस्य च नकारादेशो
भवति ॥
वार्त्तिकम् ॥ पिशङ्गादुपसंख्यानम् ॥ वार्त्तिकम् ॥ असितपलितयोः प्रतिषेधः ॥
वार्त्तिकम् ।। छन्दसिक्तमित्येके । भाषायामपीष्यते ॥

39. The affix ङीप् is optionally employed after a

Nominal-stem expressive of colour, ending in a gravely accent-
ed vowel, and having the letter त् as its penultimate letter :
and the letter न् is substituted in the room of त् ॥
Thus of एत 'variegated'; the feminine is एता or एनी 'variegated', so श्येता
or श्येनी 'black', हरिता or हरिणी 'green'. All these words have udâtta accent on
the first vowel either by Rule VI. 1. 197 ( नित्यादिर्नित्यम् "word formed by
affixes having an indicatory স্ or न् have udatta accent on the first vowel",:)
Вк. IV. CH . I. § 40. ] ङीष् ॥ 627

because these words are formed by the Unadi affixes तन् ( Un III . 86 ) and
इतन् ( III . 93 ), or by the Phit sûtra II. 10 (वर्णानां तणतिनितान्तानाम् "of words
expressive of colour and ending in तण, or ति or नि or त, the udatta accent falls
on the first vowel").
Why do we say "expressive of color"? Observe महता, प्ररुता ॥ These
words are also acutely accented on the first syllable, by rule VI . 2. 49
(गतिरनन्तरः "the first word retains its natural accent in a compound of a
gati word with a word formed by the affix kta"). But as these words do
not express color, their feminine does not take ńîp.
Why do we say "ending in a gravely accented vowel?" Observe श्वेता
'white.' Here though the word expresses 'color', yet it has acute ( instead of
grave ) accent on the final ( by rule of Phit sutra I. 21 घृतादीनां च "the words
ghrita &c. have udâtta on the final").
Why do we say "having the letter त as its penultimate letter " ? Other-
wise the affix nîsh will be employed in forming the feminine.
The words for the application of this rule must end in the letter अ in
the masculine. Otherwise this rule will not apply. As शितिव्रीह्मणी 'a black
Brahmanî woman'. Here शिति is a word expressive of color, it has a penul-
timate त, has anudatta accent on the final ( VI . 1. 197 ) as it is formed by the
affix क्तिन् ; but as it does not end with अ, its feminine is not formed with hîp.
Vârt :-The affix nîp comes also after the word पिशङ्ग; as, पिशङ्गी 'of
tawny color'.
Vârt :—There is prohibition in the case of the words असित and पलित;
as असिता 'black' and पलिता 'grey'.
Vârt :-According to some, the substitute क्रम् replaces the final of
these two words असित and पलित in the Vedic literature. As असिक्नी (Rig Veda
IX. 73. 29); पलिक्नी (R. Veda V. 2. 4). According to some authorities, these latter
forms are valid in literature other than the Vedic:-As गतो गणस्तूर्णमसिक्तिकानाम् ॥
अन्यतोङीष् ॥ ४० ॥ पदानि ॥ अन्यतः, ङीष् ( वर्णादनुदात्तात् स्त्रियां ) ॥
वृत्तिः ॥ वर्णवाचिनः प्रातिपदिकादनुदात्तान्तात् स्त्रियां ङीष् प्रत्ययो भवति ॥
40. The affix ङीष् is employed in the feminine after
every other word expressive of color and ending with an
anudatta accent .
The word वा of IV. 1. 38 does not govern this sûtra. The word अन्यतः
means in other cases than those governed by the last aphorism i. e. after words
which have not त as penultimate. The difference between nip and nish affixes
consists in accent, the former being gravely accented (III. 1. 4) and the latter
acute. Thus सारङ्गी, कल्माषी, शबली ।।
4
628 ङीष् ॥ [ Вк. IV. Сн . I. §. 41

When the word does not express color, this rule does not apply. As
खद्दा 'a bed-sted'.
When the word does not end with a gravely accented vowel, this will
not apply, as, कृष्णा, कपिला ॥
षिद्गौरादिभ्यश्च ॥ ४१ ॥ पदानि ॥ ष-इत्-गौर-आदिभ्यः, च, ( स्त्रियांङीष्) ॥
वृत्तिः ॥ षिद्धयः प्रातिपदिकेभ्यो गौरादिभ्यश्च स्त्रियां ङीष्प्रत्ययो भवति ॥
41. The affix ङीष् is employed in forming the femi-
nine after words ending with affixes which have an indicatory
and after the words गौर and the rest.
Thus by Sûtra III. 1. 145 ( शिल्पिनि ष्त्रुन्) the affix वुन् is added to a
root, to form noun of agency, denoting an artist, The feminine of the words
so formed, will take ńish. As, नर्तकी 'an actress', खनकी ' a digger'; रजकी ' a
dyer'. So also the words गौर &c ; as गौरी, मत्सी । The following is the list of
words belonging to Gaurâdi class.
1 गौर, 2 मत्स्य, 3 मनुष्य, 4 शृङ्ग, 5 पिङ्गल 6 हय, 7 गवय, 8 मुकय, 9 ऋष्य, 10 पुट, 11
तूण 12 द्रुण, 13 द्रोण; 14 हरिण, 15 कोकण, ( काकण, ) 16 पटर, 17 उकण, ( आमल ) 18 आम-
लक, 19 कुवल, 20 बिम्ब, 21 बदर, 22 फर्करक ( कर्कर ) 23 तर्कार, 24 शर्कार, 25 पुष्कर,
26 शिखण्ड, 27 सलद 28 राष्कण्ड 29 सनन्द 30 सुषम, 31 सुषव 32 आलन्द 33 गडुज,
34 षाण्डश 35 आढक, 36 आनन्द, 37 आश्वत्थ 38 सृपाट, 39 आखक ( आपञ्चिक ), 40
शष्कुल, 41 सूर्य ( सूर्म ) 42 शूर्प, 43 सूच, 44 यूष ( पूष ) 45 यूथ, 46 सूप, 47 मेथ, 48
वल्लक, 49 धातक, 50 सल्लक, 51 मालक, 52 मालत, 53 साल्वक, 54 वेतस, 55 वृक्ष ( वृ-
स ) 56 अतस, 57 उभय. 58 भृङ्ग, 59 मह, 60 मठ, 61 छेद, 62 पेश, 63 मेद, 64 श्वन्
65 तक्षन्, 66 अनडुही, 67 अनड्डाही, 68 । एषणः करणे । 69 देह, 70 देहल, 71 काकादन
72 गवादन, 73 तेजन, 74 रजन, 75 लवण, 76 औदाहमानि ( गाहमानि ) 77 गौतम ( गो
तम ) 78 पारक, 79 अयस्थूण ( अथःस्थूण ) 80 भौरिकि, 81 भौलिकि, 82 भौलिङ्गि, 83 यान
84 मेध, 85 आलम्बि, 86 आलजि, 87 आलब्धि, 88 आलक्षि, 89 केवाल, 90 आपक. 91
आरट, 92 नट, 93 टोट, 94 नोट, 95 मूलाट, 96 शातन, 97 पोतन, 98 पातन, 99 पाठन
( पानट ) 100 आस्तरण, 101 अधिकरण, 102 अधिकार 103 अग्रहायणी ( आग्रहायणी ) 104
प्रत्यवरोहिणी 105 सेचन, 106 सुमङ्गलात्संज्ञायाम् । 107 अण्डर 108 सुन्दर, 109 मण्डल, 110
मन्थर, 111 मंगल 112 पट, 113 पिण्ड, 114 षण्ड, 115 ऊर्द, 116 गुर्द, 117 शम, 118
सूद, 119 औड ( आई ) 120 हद ( हूद ) 121 पाण्ड, 122 भाण्डल ( भाण्ड ) 123 लोहाण्ड, 124
कदर, 125 कन्दर, 126 कदल, 127 तरुण, 128 तलुन, 129 कल्माष, 130 बृहत्, 131 महत्,
132 सोम, 133 सौधर्म । 134 रोहिणी नक्षत्रे । 135 रेवती नक्षत्रे । 136 बिकल, 137 निष्कल
138 पुष्कल । 139 कटाच्छ्रोणिवचने । पिप्पल्यादयश्च । 140 पिप्पली, 141 हरितकी ( हरीतकी )
142 कोशातकी, 143 शमी, 144 वरी, 145 शरी, 146 पृथिवी, 147 क्रोष्टु, 148 मातामह,
149 पितामह, 150 सुगेड, 151 सुब, 152 सूर्य, 153 सकलूक. 154 आलिंगि, 155 पावन,
156 एत, 157 विटक, 158 भट्ट, 159 दहन, 160 कन्द, 161 कण ॥
N.B. The word गौर though denoting color, is finally acute by virtue
of this sûtra ; the word मत्स &c. being jâti words having a penultimate य would
 BK. IV. CH. I. § 42. ] ङीष् ॥ 629

not have taken nip ( IV. 1. 63) but for this sûtra; श्वन् and तक्षन् would have tak-
en डाप् ( IV. 1. 13), एषण is formed by ल्युद् and would have taken nîp ( IV. 1. 15)
इष्यतेऽनया= एषणी 'a balance, a probe'. गौतम would take nîn also by IV. 1. 73 .
Similarly it may be shown why the several words have been included in this
list. By the vartika मातरि षिच्च given under IV. 2. 36, the affix आमह in मातामह is
treated as having an indicatory ष ॥ The word मातामह will take ङीष् because
it is बित्; its inclusion in the list of Gaurâdi indicates that the rule of ङीष्
application, because a word is बित्, is not universal ( अनित्यः बिल्लक्षणो ङीष् ) ॥
Therefore we have forms like दंष्ट्रा &c.
जानपदकुण्डगोण स्थलभाजनागकालनीलकुशकामुककबराद् वृत्त्यमात्त्रवपनाकृत्रि
माश्राणा स्थौल्यवर्णानाच्छादनाऽयोविकारमैथुनेच्छाकेशवेशेषु ॥ ४२ ॥ पदानि ॥ जान-
पद-कुण्ड-गोण-स्थल-भाज-नाग-काल-नील-कुश-कामुक-कवरात्, वृत्ति-अमन-अव-
पन-अकृत्रिमा-श्राणा-स्थौल्य-वर्ण-अनाच्छादन-अयोविकार-मैथुनेच्छा-केशवेशेषु (स्त्रि
यांङीष्) ।।
वृत्तिः ॥ जानपदांदिभ्य एकादशभ्यः प्रातिपदिकेभ्य एकादश वृत्यादिष्वर्थेषु यथासंख्यं ङीष् प्रत्ययो भवति ॥
42. The affix ङीष् is employed after the eleven
words 'janapada' &c. in the sense of 'profession' &c. respec-
tively; i. e. after the words 1. जानपद 2. कुण्ड, 3. गोण, 4. स्थल 5.
भाज, 6. नाग, 7. काल, 8. नील, 9. कुश, 10. कामुक, and कबर; the affix
ङीष् is employed when the sense is that of 1. 'profession or liv-
ing' 2. ' a bowl', 3. ' a sack or vessel for keeping grain' , 4. 'a na-
tural spot of ground' ; 5. ' a cooked food or rice-gruel', 6. 'stout',
7. 'black-coloured' , 8. 'blue-coloured other than cloth', 9. 'a
plough -share', 10. 'a libidinous female', 11. ' a fellet or braid of
hair', respectively.
Thus जानपदी 'a profession', otherwise जानपदी, the difference being in
accent only. For this word is formed by adding the affix अञ् to janapada,
by sûtra IV. 1. 86, as it belongs to Utsadi class of words: in forming the
feminine the affix ङीप् will be added in this latter case, thus throwing the
acute accent on the first syllable.
( 2 ) So also कुण्डी 'bowl-shaped vessel', otherwise कुण्डा 'a name of
Durga'. (3 ) गोणी 'a sack' यत्र धान्यादि प्रक्षिप्य नीयते otherwise गोणा, a particular name.
(4) स्थली 'a place not prepared by artificial improvement' ; otherwise स्थला as
स्थलयोदकं परिगृह, न्ति ॥ ( 5 ) भीजा 'cooked', otherwise भाजा, ( 6 ) नागा 'a stout wo-
man', otherwise नागा ॥ The word नाग when a guna-vachana word i. e. a word
expressive of quality, in the sense of 'stoutness', takes the affix nîsh in the
feminine; otherwise टाप् when expressing general qualities. When it is a jati
630 ङीष् ॥ [ Вк. IV. CH . I. § 44.

vachana word it takes ङीप् under all circumstances. (7) काली 'a black-coloured
female', otherwise काला 'cruel' (8) नीली 'a blue-coloured animal or indigo' The
word अनाच्छादन in the sûtra is rather too wide, it should be confined to the two
senses above indicated i. e. when it applies to a plant called indigo or to
animals'. Such as नालागौः, or नीली बडवा; or when it denotes appellative as
नीली ॥ In other cases we have नीला 'a blue-coloured cloth'. (9) कुशी 'a
plough share', otherwise कुशा 'a rope or a kind of grass' (10) कामुकी 'a libidinous
or lustful woman' otherwise कामुका 'a woman desirous of wealth'. ( 11 ) कबरी 'a
fillet or braid of hair', otherwise कबरा 'mixed, variegated'.
शोणात् प्राचाम् ॥ ४३ ॥ पदानि ॥ शोणात्, प्राचाम् (स्त्रियां ङीष) ॥
वृत्तिः ॥ शोणशब्दात्याचामाचार्याणां मतेन स्त्रियां ङीष् प्रत्ययो भवात ॥
43. The affix ङीष् is employed in the feminine
according to the opinion of the Eastern Grammarians, after
the word शोण ॥
Thus शोणी or शोणा वडवा 'a red or bay mare'. By Phit Sûtra II . 10
referred to already in IV. 1. 39 the udâtta in शोण falls on the first syllable,
and by IV. 1. 40 it would have taken ङीष् always ; but the present sûtra
makes a niyama rule and restricts the application of ङीष् according to the
opinion of Eastern Grammarians only, and not of others.
वोतो गुणवचनात् ॥ ४४ ॥ पदानि ॥ वा, उतः, गुण वचनात् (स्त्रियां ङीष्) ॥
वृत्तिः ॥ गुणवचनात्प्रातिपदिकाद् उकारान्तात् स्त्रियां वा ङीष् प्रत्ययो भवति ॥
वार्त्तिकम् ॥ वसुशब्दाद् गुणवचनान्ङीबायुदात्तार्थम् ॥
वा० ॥ खरुसंयोगोपधात्प्रतिषेधो वक्तव्यः ॥

44. The affix ङीष् is optionally employed in the

feminine after a word ending in short 3, and being expressive
of a quality.
The word गुणवचनः means what expresses quality: i. e. "words not
being words formed by primitive or secondary affixes, or other words entitled
to the name of sankhya or sarvanaman, or jati, or compound words, pro-
vided they are words denoting qualities and capable of being used as adjec-
tives qualifying substantives as the word शुक्ल is, not as the word रूप, which
though it expresses a quality, cannot be used as an adjective." (Guide to
Panini). Thus from पटु 'dexterous', we have पट्टी or पटुः (without a feminine
affix); so मुवुः or मृद्धी 'soft'. Why do we say 'ending in a short ? Observe
गुचिरियं ब्राह्मणी'this Brahmana lady is pure'. Why do we say "expressive of a
quality? " Observe आखुः 'a mouse' (both masculine and feminine) .
Vârt :--After the word वसु when expressive of a quality, the affix ñîp
is employed in the feminine; in order to make the first syllable acutely ac
 Вк. IV. CH. I. § 46 ] ङीष् ।। 631

cented. As, वस्वी ॥ वसु is formed by 3 (Vn I. 10) and is âdyudâtta because
the उ is नित् ॥
Vârt :-Prohibition must be stated after the word खरु, and words
though ending in short 3, have conjunct consonant as penultimate. As खरुरियं
ब्राह्मणी ' a Brahmanî who chooses her own husband '. Similarly पाण्डु is both
gender, as ण्ड् is a conjunct consonant. As पाण्डुरियं ब्राह्मणी ॥
The word Guna गुणः ' quality ' has been thus defined :-
सत्वे निविशतेपैति पृथग् जातिषु दृश्यते ।
आधेयश्चाक्रियाजश्च सोऽसत्त्वप्रकृतिर्गुणः ॥
बहुादिभ्यश्च ॥ ४५ ॥ पदानि ॥ बहु-आदिभ्यः, च, ( स्त्रियां वा ङीष्) ॥
वृत्ति ॥ बहु इत्येवमादिभ्यः प्रातिपदिकेभ्यः स्त्रियां वा ङीष्प्रत्ययो भवति ॥
45. And the affix ङीष् is optionally employed in
the feminine after the words बहु and the rest.
As बहुः or बह्वी ॥ The following are the words belonging to the Bahvâ-
di class -

1 बहु, 2 पद्धति, 3 अञ्चति, 4 अङ्कति , 5 अंहति, 6 शकटि, ( शकति ) , 7 शक्तिः

शस्त्र, 8 शारि, 9 वारि, 10 राति 11 राधि, 12 शाधि, 13 अहि, 14 कपि, 15 यष्टि, 16
मुनि, 17 इतः प्राप्यंगात् । 18 कृदिकारादक्तिनः । 19 सर्वतोऽक्तिन्नर्थादित्येके । 20 चण्ड, 21 अराल,
22 कृपण, 23 कमल, 24 विकट, 25 विशाल, 26 विशङ्कट, 27 भरुज, 28 ध्वज, 29 चन्द्र-
भागान्नद्याम् (चन्द्रभागा नद्याम) 30 कल्याण, 31 उदार, 32 पुराण, 33 अहन्, 34 क्रोड, 35 नख,
36 खुर, 37 शिखा, 38 बाल, 39 शफ, 40 गुद ॥ आकृतिगणोऽयम् ॥ तेन । 43 भग, 44 गल,
45 राग इत्यादि ॥
The affix nîsh also comes optionally after words ending in short इ
being the names of the limbs of animals; as, धमनिः or धमनी ॥ So also after
the vowel इ of a krit affix, not क्तिन् ( III. 3. 94), as रात्रि or रात्री ॥ Some say that
the feminine affix nish may come after any word ending in इ, if it has not the
force of the affix क्तिन् ॥ The word बहु is a guna-word and would have option-
ally taken nîsh even by the last sûtra, its specification here is for the subse-
quent sûtra,by which it necessarily takes ńîsh in the Chhandas. It is an Ákritigaņa
नित्यं छन्दसि ॥ ४६ ॥ पदानि ॥ नित्यं, छन्दसि ( बह्वादिभ्यः स्त्रियांङीष्) ॥
वृत्तिः ॥ बह्वादिभ्य रछन्दसि विषये नित्यं स्त्रियां ङीष् प्रत्ययो भवति ॥
46. The affix ङीष् is always employed in the Vedic
literature, in forming the feminine of the words बहु and the
rest .

Thus बह्वीषु हित्वा प्रपिवन् ॥ Here बही is the name of a herb.

The word नित्य ' always ' is used in the aphorism, more for the sake of
the subsequent sûtra, which it governs than for this sûtra. For the word
632 ङीष् ॥ [ Вк. ІV. Сн. I. § 48

' optionally ' does not govern this, and the aphorism even without the word
' nitya'? would have been a necessary rule and not optional: for आरम्भसामर्थ्यादेव
नित्योबिधिः सिद्धः, योगारम्भश्विन्त्य योजनः ॥
भुवश्च ॥ ४७ ॥ पदानि ॥ भुवः, च, (छन्दसि नित्यं स्त्रियां ङीष्) ॥
वृत्तिः ॥ छन्दसि विषये स्त्रियां भुवो नित्ये ङीष् प्रत्ययो भवति ॥
47. The affix ङीष् is always employed in the
Chhandas in forming the feminine, after the word भु ॥
Thus विभ्वी, प्रभ्वी, सुम्वी, शम्भ्वी ॥
But why not so in the case of स्वयभूः ? Because it ends in long ऊ, while
विभ्वी &c. are feminine of विभु &c. ending in short उ ॥ In fact the word उतः
‫دو‬
" after a word ending in short 3" of Sûtra IV. I. 44 governs this also. The
word भुवः is the ablative case of भु irregularly formed by the substitution of
उवङ्; this form being confined to sûtras only.
पुंयोगादाख्यायाम् ॥ ४८ ॥ पदानि ॥ पुंयोगात्-आख्यायां, ( स्त्रियां ङीष्) ॥
वृत्तिः ॥ पुंयोगाद्धेतो र्यत्प्रातिपदिकं स्त्रियां वर्त्तते पुंस आख्याभूतं तस्मान्ङीष् प्रत्ययो भवति ॥
वात्तिकम् ॥ गोपालकादीनां प्रतिषेधः ॥
वात्तिकम ॥ सूर्याद्देवतायां चाब् वक्तव्यः ॥
48. The feminine affix ङीष् comes after a word
when it expresses the name of a wife in relation to her husband.
Relation (yoga) with a male (punsâ) is called पुंयोग ॥ Thus the wife
of गणक ' an astrologer ' is called गणकी, so also महामात्री ' the wife of a chief
minister ', प्रष्ठी ' the wife of a chief' ; प्रचरी &c. Thus the word गणक means an
astrologer, a calculator or a mathematician ; and the wife of such a person
will be expressed by the word गणकी ॥ But if a woman is herself an astrologer
&c, she will be called गणका ( by टाप् ) &c. Therefore when matrimonial rela-
tion is not denoted, this sûtra will not apply.
Why do we say ' in relation to a husband ' ? Observe देवदत्ता यज्ञदत्ता
two women of the names of Devadattâ, and Yajñadattâ, not wives of Deva-
datta and Yajñadatta.'
Why do we say " आख्या or a name " ? The word formed will be the
name of a woman whose husband is possessed of the quality denoted by the
word, and not that the woman possesses that quality. In the case of a
woman, therefore , the word is merely a Name or a Designation , and has no
reference to the etymological meaning of the word. Moreover, the omission
of the word आख्यायाम् would have made the sûtra ambiguous, for the phrase
पुं योगाद also means ' an effect produced by union with a man ' such as pregnan-
cy. And words परिसृष्टा and प्रजाता would have required ई and not आ ॥
Вк. IV. Ch . 1. § 49. ] ङीष् ॥ 633

Vârt :-Prohibition must be stated in the case of words like गोपालिक

and the rest. Thus गोपालिका ' the wife of a cow-herd '.
Vârt :-The affix चात् comes after सूर्य in denoting the wife of Sûrya,
when she is a celestial being. As सूर्या ' the celestial wife of the god Sûrya ',
while सूरी will denote a human wife of Sûrya, such as, Kunti &c. The affix
चाप् makes the word acutely accented on the final : for the word सूर्य has acute
on the initial, and had ङीष् been only prohibited and no specific affix ordained,
then टाप् would have applied, and it would have left the accent unchanged.
Hence a distinct affix चात् is ordained.
इन्द्रवरुणभवशर्वरुद्रमृडहिमारण्ययव यवनमातुलाचार्याणामानुक् ॥४९॥ पदानि ॥
इन्द्र-वरुण-भव-शर्व-रुद्र-मृड-हिम-अरण्य-यव-यवन-मातुल-आचार्याणाम्, आनुक्,
(स्त्रियां ङीष्) ।॥
वृत्तिः ॥ इन्द्रादिभ्यः प्रातिपदिकेभ्यः स्त्रियां ङीष् प्रत्ययो भवति आनुक्चागमः ॥
वात्तिकम् ॥ हिमारण्ययोर्महत्वे ॥ वार्त्तिकम् ॥ यवाद्देोषे ॥
वा० ।। यवनाल्लिप्याम् ॥ वा० ॥ उपाध्यायमातुलाभ्यां वा ॥
वा० ॥ आचार्यादणत्वेच ॥ वा० ॥ अर्यक्षत्रियाभ्यांवा ॥
वा० ॥ मुङ्गलाच्छन्दसि लिच्च ॥
49. The augment आनुक् is added to the Proper
Nouns इन्द्र, वरुण, भव, शर्व, रुद्र, and मृड, and to the words हिम
' snow ', अरण्य ' a forest', यव ' barley ', यवन ' a Yavana', मातुल
' a maternal uncle ', and आचार्य ' a preceptor ', before the fe-
minine affix ङीष् ॥
The present sûtra teaches two things, the addition of the augment
आनुक् (आन्) and secondly the feminine affix ङीष् ॥ Out of the above words,
in case of those about which matrimonial relation is desired to be expressed,
i. e. the Proper Nouns up to मृड, the present sûtra teaches only the addition of
the augment आनुक्, for in their case, the affix ङीष् would follow by force of the
preceding Sûtra. In the case of the remaining words, it teaches both these
things.
Thus इन्द्राणी ' the wife of Indra', वरुणानी ' the wife of Varuna ', भवानी
' the wife of Bhava ', शर्वाणी ' the wife of Sarva', रुद्राणी ' the wife of Rudra ',
मृडानि ' the wife of Mrida '.
Vârt :-Of the words हिम and अरण्य, there is the augment आनकू in
the sense of greatness. Thus हिमानी ' a glacier, much snow', अरण्यानी ' a great
forest '. Otherwise these words are always Neuter and never take feminine.
Vârt :-After the word यव ' barley ' the feminine affix and the aug-
ment are added in the sense of fault. The fault consists in its imitating barley
634 ङीष् ॥ [ Вк. IV. Сн . 1.§ 50

while not being a barley. In fact the word denotes a new and inferior sort
of grain. Thus यवानी " a kind of grain, oat ".
Vârt :-After the word यवन, the affix and the augment are added
in the sense of handwriting. Thus यवनानी ' the written character of the
Yavanas '.

Vart :-Of the words मातुल ' a maternal uncle ', and उपाध्याय ' a pre-
ceptor', when the feminine affix comes to express the wife thereof, the
augment आनुक् is optional. Thus मतुलानी or मातुली ' the wife of a maternal
uncle ' उपाध्यायानी or उपाध्यायी ' the wife of a preceptor ',
Vârt :-And there is not the change to the lingual o of the dental न्
of the augment आनुक् (VIII. 4. 2) after the word आचार्य ॥ Thus आचार्यानी or
आचार्या ' the wife of a preceptor '.
Vârt :-After the words अर्थ and क्षत्रिय this rule applies optionally :
when the matrimonial relation is not intended but the word retains its own
sense. Thus अर्याणी or अर्या ' the female of the Arya or Vaishyâ class ', क्षत्रियाणी
or क्षत्रिया ' a female of the Kshatriya class '. When matrimonial relation is to
be expressed, then only ङीष् is added. As अर्थी ' the wife of a Vaishya ', क्षत्रियी
' the wife of a Kshatriya '.
Vârt :-In the Chhandas, the affix ङीष् with the augment आनुक् is
added to the word मुङ्गल ; and the affix is treated as if it had an indicatory ल् ॥
The force of the indicatory ल् is to make the vowel preceding the affix, take
the acute accent (VI. 1. 193 लिति). Thus रथीरभून् मुङ्गलानी गविष्टौ ॥ (Rig Veda
Χ. 102. 2).
क्रीतात्करणपूर्वात् ॥ ५० ॥ पदानि ॥ क्रीतात्, करण-पूर्वात्, (स्त्रियां ङीष्) ॥
वृत्ति ॥ क्रीतशब्दान्तात्प्रातिपदिकात्करणपूर्वात् स्त्रियां ङीष्प्रत्ययो भवात ॥
50 The affix ङीष् is employed in the feminine
after a compound word ending in क्रीत, the first member of the
compound being the name of the means wherewith the thing
is bought .
The word करणपूर्वम् means that compound in which the करण or
'means' is the first member. Thus वस्त्रक्रीती 'a female bought in exchange
for cloth' ; so also वसनक्रीती 'a female bought in exchange for dress'.
Why do we say "when the first member of the compound is the
name of the means" ? Observe सुक्रीता 'well purchased', दुष्क्रीता ‘ill-purchased'.
But why is not the affix ङीष् employed in धनकीता in the following verse : -
सा हितस्यधनकीता प्राणेभ्योपि गरीयसी 'she purchased in exchange of riches is more
dear to him than life'. Here the word कीत has first taken the affix टापू form
Вк. IV. Сн. I. §. 52 ] ङीष् ॥ 635

ing कीता and then this feminine word is compounded with धन ॥ The general
rule is गतिकारकोपपदानां कृद्धिः सहसमासवचनं प्राक् सबुत्पत्तेः "Gati, Kârakas and
Upapadas are compounded with bases that end with Krit-affixes, before a
case termination or a feminine affix has been added to the latter ". The
word धनकीता is an exception, founded on the diversity allowed by कर्तृकरणे कृता
बहुलम् (II. 1. 32).
क्तादल्पाख्यायाम् ॥ ५१ ॥ पदानि ॥ क्तादू, अल्पाख्यायाम्, ( करणपूर्वात्ङीष
स्त्रियां ) ॥
वृनिः ॥ करणपूवार्टप्रातिपदिकात्क्तान्तदल्पाख्यायां ङीष् प्रत्ययो भवति ॥
51. The affix ङीष्is employed after a compound
Nominal-stem in which a name denoting the means wherewith,
is the first member, and the second member is a word formed
by the Participle क्त, when the sense is that of ' a small quantity'.
The word करण पूर्वात् ' preceded by a noun denoting the means where
with ', of the last sûtra governs this also. The participle in क्त, must be pre-
ceded by a noun in the instrumental case, and the sense conveyed by क्त, to the
action should give the sense of ' little ', in connection therewith. The अल्पाख्या-
याम् of the sûtra qualifies the whole word. Thus अभ्रविलिप्ती द्यौः ' a sky covered
slightly with clouds ', सूपविलिप्ती पात्री ' a dish slightly covered with soup '.
Why do we say when the sense is that of ' little ' ? Observe चन्दनानुलिप्ता
ब्राह्मणी " a Brahmanî lady covered with sandal essence ? "
बहुव्रीहेश्चान्तोदात्तात् ॥ ५२ ॥ पदानि ॥ बहुव्रीहेः, च, अन्त-उदात्तात्, (क्तात्
स्त्रियां ङीष्) ॥
वृत्तिः ॥ बहुत्रीहिर्योऽन्तोदात्तस्तस्मात्स्त्रियां ङीष् प्रत्ययो भवति ॥
वात्तिकम् ॥ अन्तोदात्ताज्जातप्रतिषेधः ॥ वा० ॥ पाणिगृहीत्यादीनामर्थ विशेषे ॥
वा० ॥ अबहुनअसुकाल सुखादिपूर्वादिति वक्तव्यम् ॥
52. The affix ङीष् is employed in the feminine
after that. Bahuvrîhi compound, which ending with a word
formed by the affix क्त, has an acute accent on the last syllable.
The word क्तात् of the last aphorism governs this also. This sûtra
applies to those Bahuvrîhi compounds in which the first member is a svânga
word. But if the antecedent member is not a svânga word, then the applica-
tion of the rule is optional. As शंखभिन्नी ‘ having a rent on the temporal
bone ', ऊरुभिन्नी ' having a rent on the thigh'. गलकोत्कृची (गलमुत्कृत्तमस्या), केशलूनी ॥
By II . 2. 36 Vârt जातिकालसुखादिश्यः परवचनम्, the Nishtha stands in the second
place, otherwise by II. 2. 36 it ought to have formed the first member of the
5
636 ङीष् ॥ [ Вк. IV. Сн. I. § 53

compound. The words शंख &c. are jâti words, and by VI . 2. 170, the acute is
on the final.
Why do we say " after a Bahuvrihi compound ? " Observe पादपतिता
which is an Ablative Tatpurusha compound (II. 2. 38). The compounding is
by II . 1. 32, and it has acute on the final by VI. 2. 144.
Vârt :-Prohibition must be stated in the case of the participle जात
' born ', which is also acutely accented on the final. Thus दन्तजाता ' a female
who has cut her teeth ;' स्तनजाता ' a female whose breast has been developed '.
See II . 2. 36 Vârt.
Vârt :-In the case of words पाणिगृहीती &c, the affix is employed in
certain senses only. Thus पाणिगृहीती ' a wife'; ( अग्निसाक्षिकं यस्याःपाणिगृह्यते ) ; but
पाणिगृहीता ' a woman whose hands have been taken, but not before the sacred
fire, a concubine &c.'
Vârt :-Exception must be stated in the case of compounds, the ante-
cedent member of which is any one of the following words :-बहु, नञ, सु, words
denoting time, सुख &c. Thus बहुकृता, अकृता, सुकृता, मासजाता, संवत्सरजाता, सुखजाता
orदुःखजाता &c.
Bahuvrîhi compounds get acute accent on the final syllable when
they fall under the rules VI . 2. 170 and the following.
अस्वाङ्ग पूर्वपदाद्वा ॥ ५३ ॥ पदानि ॥ अ-स्वांग-पूर्वपदात्, वा, ( अन्तोदात्तात्
क्तात् बहुव्रीहेः स्त्रियां ङीष्) ॥
वृत्तिः ॥ अस्वाङ्ग पूर्वपदादन्तोदात्तात्क्तान्ताद् बहुव्रीहेः स्त्रियां वा ङीष् प्रत्ययो भवति ॥
वात्तिकम् ॥ बहुलं संज्ञाछन्दसोरिति वक्तव्यम् ॥
53. The affix ङीष् is optionally employed in the
feminine after a Bahuvrîhi compound ending in त, having
acute accent on the final, the antecedent word not being a
word denoting a part of the body.
The words अन्तोदात्तात् and क्तान्तात् govern this sutra. This aphorism
lays down an option, where by the last aphorism, it would have been compul-
sory. Thus शाङ्गजग्ध, is a word having acute accent on the final (VI . 2. 170),
but as the first portion of this Bahuvrîhi is not a Svânga word, but ajâti
word, its feminine will be शार्ङ्गजग्धी or शाङ्गजग्धा ॥ So also पलाण्डुभक्षिती or पलाण्डु-
भक्षिता and सुरापीती or सुरापीता ॥
Why do we say ' when the first member of the compound is not a
svânga word ' ? Observe शंखभिन्नी, ऊरुभिन्नी which admit of only one form.
If the final is not acutely accented, the rule will not apply. As
वस्त्रच्छन्ना and वसनच्छन्ना which are not acutely accented on the final (See VI .
 Вк.ІV. Сн. І. § . 54 ] ङीष् ॥ 637

2. 170), because the first member is a word denoting dress or आच्छादन, which
is especially excepted from the scope of rule VI. 2. 170.
Vârt :-Diversely in the Chhandas and in Names. As प्रबृद्धविलूनी or
प्रवृद्धविलूना ॥
स्वाङ्गाञ्च्चोपसर्जनादसंयोगोपधात् ॥ ५४ ॥ पदानि ॥ स्वाङ्गात्, च, उपसर्जना-
त्, असंयोग-उपधात्, (वा स्त्रियां ङीष्)
वृत्तिः ॥ स्वांगंयदुपसर्जनमसंयोगोपधं तदन्तात्प्रातिपादकात् स्त्रियां ङीष् प्रत्ययो भवति ॥
वार्त्तिकम् ॥ अंगगात्रकण्ठेभ्य इति वक्तव्यम् ॥

54. And the feminine affix ङीष् comes optionally

after what ends with the name of a part of the body, when
the word is a subordinate member in a compound, and has
not a conjunct for its penultimate letter (i. e. the final अ is
not preceded by a double consonant).
The Anuvritti of the words बहुत्री हेः, क्तान्तादन्तोदात्तात् does not extend
to this aphorism. But the anuvritti of the word वा 'optionally' does extend
to this Sûtra. Thus चन्द्रमुखी or चन्द्रमुखा, अतिकेशी or अतिकेशा ॥ The word अति-
केशा is a Tatpurusha compound meaning अतिक्रान्ता केशान्, and केश is upasarjana
by I. 2. 44.
Why do we say " what ends with the name of a part of the
body"? Observe बहुयवा 'having much barley'. Why do we say "subordinate in a
compound"? Witness अशिखा "without crest" (where the शिखा is not subor-
dinate or epithetical). Why do we say "not having a conjunct for its penulti-
mate letter"? Witness सुगुल्फा, सुपार्श्व ॥
Vârt :-This rule applies to a compound ending with the word अङ्ग, गात्र
and कण्ठ , though in all these, the penultimate is a double consonant. Thus
मृवङ्गी or मृङ्गा ; सुगात्री or सुगात्रा, स्निग्धकण्ठी or स्निग्धकण्ठा ॥
The word स्वांग has a technical meaning as given in the following
verse :-

अद्रवं मूर्तिमत्खाङ्ग प्राणिस्थमविकारजम् ।

अतत्स्थं तत्रदृष्टं चेत् तेन चेत् तत्तथायुतम् ॥
A word denoting a thing which not being a fluid, is capable of being
perceived by the senses because of its having a form, is svânga ; it must exist
in a living being, but not produced by a change from the natural state ; or
though found elsewhere actually, had previously been known as existing in
only a living being, or is found to have actually the same relation to the being
it is in, as a similar thing has to a living being.
638 ङीष् ॥ [ Вк. IV. CH. I.§. 56

नासिकोदरौष्ठज‌ङ्घादन्तकर्णश्टगाच्च ॥ ५५ ॥ पदानि ॥ नासिका-उदर-ओष्ठ-

जङ्घा-दन्त-कर्ण-शृंगात्, च, ( स्वांगात् स्त्रियां वा ङीष्) ॥
वृत्तिः ॥ नासिकाद्यन्तात्प्रातिपदिकात् स्त्रियां वा ङीष् प्रत्ययो भवति ॥
वार्त्तिकम् ॥ पुच्छाचेति वक्तव्यम् ॥ वार्त्तिकम् ॥ कबरमणिविषशरेभ्योनित्यम् ।।
वा० ॥ उपमानात्पक्षाच्च पुच्छाच्च ॥

55. And the feminine ङीष् comes optionally after

compounds ending with नासिका 'a nose,' उदर) 'belly,' ओष्ठ 'lip'
जंघा 'leg', दन्त 'a tooth', कर्ण 'ear', and शृङ्ग 'horn' .
This is an exception to the last and the succeeding sûtra. Some of
the words above given are either such which have a conjunct penultimate
letter, and thus beyond the scope of IV. 1. 54; or they are polysyllabic words
and thus covered by IV. 1. 56. Though this rule is an exception to 54 and 56;
yet it is qualified by IV. 1. 57. Thus तुङ्गनासिका or तुङ्गनासिकी, तिलोदरी or तिलोदा,
ब्रिम्बोष्ठी or बिम्बोष्ठा, दीर्घजंघी or दीर्घजंघा, समदन्ती or समदन्ता, चारुकर्णी or चारुकर्णा, तीक्ष्णशृङ्गी
or तीक्ष्णशृङ्गा ॥
Vârt :-So also after the word पुच्छ 'tail'. As कल्याणपुच्छा or कल्याणपुच्छी ॥
Vârt :-The affix nish comes necessarily and not optionally after
compounds of पुच्छ with कबर, मणि, विष and शर ॥ As, कबरपुच्छी 'a peahen
मणिपुच्छी, विषपुच्छी, 'a scorpion' and शरपुच्छी ॥
Vârt :-So also the feminine affix nish is necessarily employed after
the words पक्ष and पुच्छ when used as a simile or as objects of comparison. As
उलूकपक्षी सेना, उलूकपुच्छी शाला ॥
न क्रोडादिबह्वचः ॥ ५६ ॥ पदानि ॥ न, क्रोड-आदि-बहु-अचः, ( स्त्रियां ङीष्) ॥
वृत्तिः ॥ क्रोडाद्यन्ताद् बह्वजन्ताच्च प्रातिपदिकात् स्त्रियां ङीष् प्रत्ययो न भवति ॥
56. The feminine affix ङीष् does not come after
a Nominal-stem which denoting a part of the body, belongs to
the class क्रोडा 'the flank &c, of a horse' , nor when the word is
a stem of more than two syllables.
The class कोड़ &c. is akriti-gana, that is a class of words constituted
by usage. The following are some of the examples:-As कल्याणक्रीडा, कल्याण
खुरा, कल्याणोखा, कल्याणबाला, कल्याणशफा, कल्याणगुदा, कल्याणघाणा ॥ So also सुभगा,
सुगला, &c. Of the case where the word is polysyllabic, the examples are
सुजघना, पृथुजघना, महाललाटा, ।। The word क्रोडा is feminine itself, and in the Bahuvrî-
hi the feminine sign of the first member is elided by pungvad-bhâva, and कोड़ा
is shortened to कोड because it is an upasarjana (I. 2. 48),
BK IV. CH. I. §. 60. ] ङीप् ॥ 639

सहनञ् विद्यमानपूर्वाञ्च्च ॥ ५७ ॥ पदानि ॥ सह-नञ-विद्यमान-पूर्वात्, च, ( स्त्रि-

यां ङीष् न ) ॥
वृत्तिः ॥ सह नञ्विद्यमानइत्येवं पूर्वात्प्रातिपदिकात्स्त्रियां ङीष्प्रत्ययो न भवति ॥
57. The affix ङीष् does not come in the feminine
after a Nominal-stem denoting a part of the body, when the word
is subordinate in a compound, preceded by the word सह 'with' ,
नञ् 'not' , or विद्यमान ' having' .
Thus सकेशा, अकेशा विद्यमानकेशा ॥ So also सनासिका अनासिका or विद्यमान-
नासिका ॥ The last example shows, that the present rule governs also IV. 1. 55
ante : as well as IV. 1. 54
नखमुखात्संज्ञायाम् ॥ ५८ ॥ पदानि ॥ नख-मुखात्, संज्ञायां, ( स्त्रियां ङीष् न ) ॥
वृत्तिः ॥ नखमुखान्तात्प्रातिपदिकात्संज्ञायां स्त्रियां विषये ङीष्प्रत्ययो न भवति ॥
58. The feminine affix ङीष् is not employed after
नख, and मुख, when (the word at the end of which they stand)
is a Name.

Thus शूर्प + नखा, = शूर्पणखा, Sûrpanakha the sister of Râvana'. The न्

is changed into ण् by VIII . 4. 3 ( पूर्वपदात् संज्ञायामगः ) ॥ So also वजूणखा, गौरमुखा,
कालमुखा &c. Why do we say 'when denoting a Name ? Witness ताम्रमुखी
कन्या ' a copper-faced damsel', or चन्द्रमुखी ' moon-faced'
दीर्घजिह्वी च छन्दसि ॥ ५९ ॥ पदानि ॥ दीर्घजिह्वी, च, छन्दसि ॥
वृत्तिः ॥ दीर्घजिह्वी इति छन्दसिविषये निपात्यते ॥
59. The form दीर्घजीह्वी 'long-tongued' is irregul-
arly formed in the Chhandas.
The word दीर्घजीही is the feminine of दीर्घजीह्न but as the latter has a
conjunct consonant for its penultimate, the feminine affix ङीष् would not have
applied to it by IV. 1. 54. The present aphorism enjoins ङीष् ॥ Thus दीर्घजीह्वी
in the sentence दीर्घजीह्वी वै देवानां हव्यमलेट् ।
The word च 'and' in the aphorism is used in order to draw in the
word संज्ञा from the last, so that the word dirgha- jihvî is always a Name.
Moreover by using the feminine form dîrgha-jîhvî in the sûtra, it is indicated
that the application of ङीष्is necessary and not optional, as was the case in
the last sûtras.

दिक्पूर्वपदान् ङीप् ॥ ६० ॥ पदानि ॥ दिक्-पूर्वपदात्, ङीप्, ( स्त्रियां ) ॥

वृत्तिः ॥ दिक् पूर्वपदात्प्रातिपदिकान्ङीप्, प्रत्ययो भवति ॥
60. The feminine affix ङीप् comes after a Nominal
stem which is preceded by a word signifying direction.
 640 ङीष् ॥ [ Вк. IV. Сн. I. § . 62

This aphorism over-rules all the rules and prohibitions contained in

sûtras 54 to 58. Whereever by those rules there would have been ङीष, the
present enjoins ङीष् instead. Though the form will be the same, the differ-
ence will be in the accent ; the affix ङीष् being anudatta (III. 1. 4). Thus
प्राङ्मुखी or प्राङ्मुखा, प्राङनासिकी or प्रांनासिका, But not so in प्राग्गुल्फा ; or प्राक्कोडा or
प्राग्ञ्जघना because these words do not take ङीष् (by IV. I. 56), therefore they
never give occasion to the application of ङीप् ॥ The sûtra ought to be read
as if it contained two rules ( 1) the affix ङीष् comes after a compound the
first member of which is a word denoting direction and the second is a svânga
word or is the word नासिका &c. the penultimate not being a conjunct consonant,
(2) but ङीष् is not added to Compounds ending in कोड &c. or in a word
of more than two syllables. In other words the sûtra may be translated
"ङीप्is the substitute of ङीष् when the first member is a word denoting direc-
tion". Therefore the affix ङीप् will come only there, where else the
affix ङीष् would have come and not otherwise. This is the reason why the
anuvritti of ङीष् is taken in the next sûtra (IV. 1. 61) and not that of ङीप् ।।
वाहः ॥ ६१ ॥ पदानि ॥ वाहः, ( ङीष् स्त्रियां ) ॥
वृत्तिः ।। वाहन्तात्प्रातिपदिकात्स्त्रियां ङीष् प्रत्ययो भवति ।।
61. The feminine affix ङीष् comes after a Nominal-
stem ending with the word वाह् ॥
The anuvritti of ङीष् is to be taken in this aphorism and not that of
डीप, though the latter was nearer. The word वाह् is formed from the root वाहू
with the affix वि ( III. 2. 64). The word वाह् is never found alone, but as ends
of compounds, hence we apply the rule of tadanta, and have translated it by
saying a "word ending in vâh." Thus दित्यौही 'sustaining the demon.' This
form is thus evolved:-दित्य + वाह् + ङीष् = दित्य + ऊर् + आ + ङीष् (VI. 4. 132 वाह ऊर,
Uth is the samprasarana of vâh, when this is a bha) = दित्य + ऊह + ङीष् ( VI. 1.
108) संप्रसारणाच्च ' after a samprasarana if a vowel follow, the form of the prior
is the single substitute'),=दित्योही (VI. I. 89 एत्येधत्यूसु 'vriddhi is the single
substitute when eti, edhati or ûth follow'). Similarly प्रष्ठोही 'a young heifer train-
ing for the plough.'
सख्यशिश्वीति भाषायाम् ॥ ६२ ॥ पदानि ॥ सखी-अशिश्वी, इति, भाषायां ॥
वृत्तिः ॥ सखी अशिश्वी इत्येतौशब्दौ ङीषन्तौ भाषायां निपात्येते ॥
62. The forms सखी and आरीश्वी are irregular forms
ending in ङीष् found in secular (or vernacular as opposed to
(Vedic) Sanskrit.
Thus सखीयं मे ब्राह्मणी, and नास्याः शिशरस्तीति =अशिश्वी ॥ Why do we say
Вк. IV. Сн. I. §. 64 ] ङीष् ॥ 641

in vernacular Sanskrit ? Observe सखा सप्तपदी भव and अशिशुमिव मामयं शिशुभिम-

न्यते ॥
Sometimes we find these forms in the Vedas also, though rarely, as
आधेनवो धुनयन्तामशिश्वी ॥ सखी सप्तपदी भव ॥
जातेरस्त्री विषयादयोपधात् ॥ ६३ ॥ पदानि ॥ जातेः, अस्त्रीविषयात्, अयोप-
धातू, ( स्त्रियां ङीष् ) ॥
वृत्तिः ॥ जातिवाचि यत्प्रातिपदिकं नच स्त्रियामेव नियतमस्त्री विषयमयकारोपधंच तस्मात् स्त्रियां ङीष्
प्रत्ययो भवति ॥
वात्तिकम् ॥ योपधप्रतिषेधे हय गवय मुकय मत्स्यमनुष्याणाम्प्रतिषेधः ॥
63. The feminine affix ङीष् comes after a word
denoting a jati or species when it does not express in its
original meaning a feminine, and which moreover has not
the letter ឬ for its penultimate.
The word जाति was defined under Sûtra I. 2. 52. Thus कुक्कुटी 'a hen';
सूकरी 'a she-hog', ब्राह्मणी 'Brahmani'; वृषली 'a woman of the Sûdra caste', नाडायनी
'a woman of Nadayana class', चारायणी 'a Chârâyanî', कटी 'a woman of Brahmans
who read the Katha', ववृची 'a woman of the class of Brahmans who read the
Rig Veda'.
Why do we say "expressive of a jâti"? Observe मुण्डा 'shaven' ( where
the word expresses not a jâti but a quality). Why do we say "not invariably
feminine"? Witness मक्षिका 'a fly' (supposed to breed without a male). Why
do we say "not having the letter ឬ for its penultimate ?" Witness क्षत्रिया 'a
female of the Kshatriya class'.
Vârt :-In excluding words that have the letter य् as penulti-
mate, there is not involved the exclusion of the following words which have
a penultimate य्) viz, गवय ' the Bos Gaveans ', हय ' horse', मुक्रय ' a sort of ani-
mal ', मत्स्य ' a fish', and मनुष्य ' a man '. Thus गवयी, हयी, मनुषी, (VI. 4. 150 हलस्तद्धि-
तस्य ' there is elision of the य of a taddhita affix coming after a consonant
when long ई follows ') मत्सी ॥ The य् of matsya is elided by the vârtika 'मत्स्यस्य
ज्याम्' ।। See also VI. 4. 149. All these words are also included in the class गौराहि
(IV. 1. 41.) and would have taken ङीष् independently of this vârtika.
Another definition of jati is : —
प्रादुर्भावविनाशाभ्यां सत्वस्य युगपद्गुणैः ।
असर्वलिंगां बह्वर्या तां जाति कवयो विदुः ॥ (See translation under I. 2. 52)
पाककर्णपर्णपुष्पफलमूलवालेोत्तरपदाञ्च ॥ ६४ ॥ पदानि पाक
-कर्ण-पर्ण-पुष्प-
फल-मूल-वाल-उत्तरपदात्, च (स्त्रियां ङीष्) ॥
वृत्तिः ॥ पाकादि उत्तरपदाज्जातिवाचिनः प्रातिपदिकात् स्त्रियां ङीष् प्रत्ययो भवति ॥ पुष्पफलमूलोत्तरप-
दात् तु यतेोनेष्यते तद्धादिषु पश्यते ॥ यथा सत्याक्काण्डप्रान्तशतैकेभ्यः पुष्पात् ॥
642 ङीष् ॥ [ Вк. IV. Cн I. §. 66

संभस्त्राजिनशण पिण्डेभ्यः फलात् ॥ मूलान्नञः ॥

64. And the feminine affix ङीष comes after the
Nominal-stem expressive ofjâti, followed by the following, पाक
' cooked ', कर्ण ' ear ', पर्ण ' leaf', पुष्प ' flower ', फल ' fruit ', मूल
' root ', and वाल ' youth '.
Here the affix applies to words which in their original sense denoted
females and therefore were not provided by the last sûtra. Thus ओदनपाकी
शंककृर्णी, शालपर्णी, शंखपुष्पी, दासीफली दर्भमूली, and गोवाली ॥
When, however the affix ङीष् is not intended to be applied to com-
pounds ending with फल, पुष्प, and मुल, then those compouds will fall under
Ajâdi class ( IV. 1. 4) ; such as संफला, भस्त्रफला, सत्पुष्पा, अमूला &c.
इतो मनुष्यजातेः ॥ ६५ ॥ पदानि ॥ इतः, मनुष्य-जातेः, ( स्त्रियां ङीष्)
वृत्तिः ॥ इकारान्तात्प्रातिपदिकान्मनुष्यजातिवाचिनः स्त्रियां ङीष्प्रत्ययो भवति ॥
वार्तिकम् ॥ इञ उपसंख्यानमजात्यर्थम् ॥
65. The feminine affix ङीष comes after a Nominal-
stem ending in short इ denoting classes or races of men.
Thus अवन्ती 'women of Avanti', कुन्ती 'women of Kunti', दाक्षी 'Dâ-
kshi'. Thur अवन्ति + ञ्यङ् (IV. I. 171) आवन्त्यः 'men of Avanti'. In the fe-
minine this affix by IV. 1. 176 is elided. प्लाक्षी "the female descendants of
Plaksha". Why do we say "ending in short इ" ? Witness विद् 'Vaishya', दस्त्
'Darat'. Why do we say "of men" ? Witness तिनिरिः 'partridge'. Though
the anuvritti of the word जाति could have been read into this aphorism from
IV. 1 , 63 , its repetition here indicates that ङीष् is to be applied even when
the penultimate letter is य् Thus औदमयी ॥
Vârt :-This rule applies to words ending in the taddhita affix इञ् ( IV.
2.80 ) though they do not denote a jati Thus सौतंगमी, मौनचित्ती ॥ The
affix इस् here referred to is the quadruply significant affix taught in IV. 2. 80
and ordained to come after सुतंगम &c, and does not denote a jâti.
ऊछुतः ॥ ६६ ॥ पदानि ॥ ऊङ्
, उतः, (मनुष्यजातेःस्त्रियां) ॥
वृत्तिः ॥ उकारान्तान्मनुष्यजातिवाचिनः प्रातिपदिकात् स्त्रियामूङ्प्रत्ययो भवति ॥
वात्तिकम् ॥ अप्राणिजातेश्वारज्ज्वादीनामिति वक्तव्यम् ॥
66. After a Nominal-stem ending in short उ, not
having the letter य् as its penultimate letter, and being ex-
pressive of races of men, the affix in the feminine is ऊङ्.
The anuvritti of the words मनुष्यजाति and अयोपधात् should be read into
the sûtra to complete it. Thus कूरू: 'a female of the country of the Kurus'
ब्रह्मबन्धूः "a Brahmani of the class of the fallen Brahmans so called", जीवबन्धूः
"a woman of the Jivabandhu class",
Вк. IV. Ch. I. § 68. ] ऊङ् ॥ 643

Thus कुरु + ण्य - कौरव्यः IV. 1. 172, and this affix is elided by IV. 1. 176
in the feminine.

The indicatory letter in ऊङ् is to distinguish this affix in Sûtras like

नोङ्धात्वोः (VI. 1 175), for had the affix been enunciated merely as ऊ, then the
Sûtra VI . 1. 175 would have run as नो धात्वोः and the sense would have been
ambiguous, for we could not have known what affix was particularly
meant there.

The long ऊ is taught to debar the affix कष्, for a short 3 would have
also given the form करू ( कुरु + उ = कुरू ) ॥ The long ऊ therefore, indicates that
the affix कप् , enjoined by V. 4 154, in Bahuvrîhis, will not apply in the feminine
forms ब्रह्मबन्धुः and the like, by the rule of vipratishedha.
Why do we say "not having the letter ឬ as its penultimate" ? Wit-
ness अध्वर्युर्बाह्मणी 'a woman of the class of Brahmanas versed in the Yajur
Veda'.

Vart:-The affix ऊहू. comes under similar conditions after words

denoting non-animate jâti, except the words रज्जु &c. Thus भलाबू: 'the bottle-
gourd' ; कर्कन्धू: 'the jujube tree.' Why do we say "non-animate"? Witness
कृकवाकुः ' a kind of lizard.' Why do we say "except the word rajju &c"
Witness रज्जु : 'rope' ; हनुः ' cheek' &c.
बाह्वन्तात्संज्ञायाम् ॥ ६७ ॥ पदानि ॥ बाहु-अन्तात्, संज्ञायाम, ( स्त्रियां ऊङ ) ॥
वृत्तिः ॥ बाहुशब्दान्ता व्यातिपदिकात्संज्ञायां विषये स्त्रियामूङ्प्रत्ययो भवति ॥
67. The feminine affix ऊङ comes in denoting a
Name, after a Nominal-stem ending with the word बाहु ॥
Thus भद्रबाहूः 'Bhadrabahû'; जालबाहूः &c. Why do we say in "ex-
pressing a Name"? Observe वृत्तबाहूः 'a woman having rounded hand ' which
is an attributive word. In other words, when the compound is a name, बाहु takes
long ऊ in the feminîne.
पङ्गेाश्च ॥ ६८ ॥ पदानि ॥ पंगोः, च, (स्त्रियां ऊङ) ॥
वृत्तिः ॥ पंगुशब्दात् स्त्रियामूङ्प्रत्ययो भवति ॥
वार्त्तिकम् ॥ श्वसुरस्योकाराकारलोपश्च वक्तव्यः ॥
68. The feminine affix ऊङ comes after the word
पंगु 'lame' .
As पंगू ' a female lame'.
Vârt:-The feminine affix ऊङ् is added to श्वगुर, and thereby there is
elision of the letter 3 and of the letter r of the word. As স্বপ্ন: 'mother-in-
law' This debars the punyoga ङीष् of IV. I. 48.
6
644 ऊङ् ॥ [ Вк. IV. Сн. 1. § 72

ऊरूत्तरपदादौपम्ये ॥ ६९ ॥ पदानि ॥ ऊरु-उत्तरपदात्, औपम्ये ॥

वृत्तिः ॥ ऊरूत्तरपदात्प्रातिपदिकादौपभ्ये गम्यमाने स्त्रियामूङ्प्रत्ययो भवति ॥
69. The feminine affix ऊङ comes after a stem end-
ing in ऊरु when comparison with something (expressed by the
first term) is meant.
Thus कवलास्तम्भोरुः ' a female with thighs like plantain-stem'. नाग
नासोरुः 'a female with thighs like the nose of an elephant'; करभोरूः 'a female
with thighs like the ulnar or tapering fleshy side of the hand '.
Why do we say "when expressing an object of comparison "? Wit-
ness वृत्तोरूः स्त्री ' a woman with round thighs'. The word करेणुकरोरु "thigh like
the proboscis ( कर ) of an elephant ( करेणु )" is a poetic irregularity in the
following विश्वकरे च करेणुकरोरुभिः ॥
संहितशफलक्षणवामादेश्च ॥ ७० ॥ पदानि ॥ संहित, शफ, लक्षण, वामादेः च ॥
वृत्तिः ॥ संहित शफ लक्षण वाम इत्येवमादेः प्रातिपदिकावूरूत्तरपदात् स्त्रियामूङ्प्रत्ययो भवति ॥
वार्त्तिकम् ।। सहितसहाभ्यां चात वक्तव्यम् ।।
70 The feminine affix ऊङ् comes in the Vedas after
the word ऊरु when the words संहित 'accompanied or joined', शफ
' a hoof', लक्षण ' a mark,' and वाम ' handsome' precede it.
This aphorism applies, when no comparison is intended. As साहतोरूः
'a female whose thighs are joined (e. g. from obesity).' शफोरूः 'whose thighs
are put together like the two hoofs on a cow's foot,' लक्षणोरू : 'whose thighs
are marked,' वामोरूः ' with handsome thighs.'
Vârt:-So also with the words सहित and सह. As सहितोरूः and सहोरू: ॥
कद्रुकमण्डल्वोश्छन्दसि ॥ ७१ ॥ पदानि ॥ कद्रु, कमण्डल्वोः, छन्दास ॥
वृत्तिः ॥ कद्रुशब्दात्कमण्डलुशब्दाच छन्दसि विषये स्त्रियामूङ्प्रत्ययो भवात ॥
वार्त्तिकम् ।। गुग्गुलुमधुजनुपतयालूनामिति वक्तव्यम् ॥
71. The feminine affix ऊङ comes in the Vedas after
the words कटु 'tawny,' and कमण्डलु ' a water pot.'
Thus कद्रुश्ववै सुपर्णी च ॥ मास्मकमण्डलूं शूद्राय दद्यात् ॥
Why do we say " in the Vedas." Witness कद्रु : and कमण्डलुः ॥
Vârt :-So also after the words गुग्गुलु, मधु, जतु and पतयालु: ॥ Thus गुग्गुलूः,
मधूः, जतू:, and पतयालूः ।॥
संज्ञायाम् ॥ ७२ ॥ पदानि ॥ संज्ञायाम् ॥
वृत्तिः ।। कद्रुकमण्डलुशब्दाभ्यां संज्ञायां विषये स्त्रियामूङ्प्रत्ययो भवति । अच्छन्दोर्थे वचनम् ॥
72. The feminine affix ऊङ comes in denoting a
Name, after the word कद्रु and कमण्डलु.
Вк. IV. Сн. I. § 73. ] ङीन् ॥ 645

This rule applies to other than Vedic forms. Thus कहू: 'a female
named Kadrû wife of Kasyapa', कमण्डलूः 'Kamandalû'. Why do we say "in
denoting a Name"? Observe कद्रूः 'the tawny color.' कमण्डलूः 'a water-gourd.'
शाङ्गरवाद्यो ङीन् ॥ ७३ ॥ पदानि ॥ शार्ङ्गरवादि, अञः, ङीन् ॥
वृत्तिः ॥ शार्ङ्गरवादिभ्योऽनन्तेभ्यश्च प्रातिपदिकेभ्यः स्त्रियां ङीन् प्रत्ययो भवति ॥
73. The feminine affix जीन् comes after the words
शार्ङ्गरव and the rest, and that which ends with the affix अञ् ॥
Thus शार्ङ्गरवी ' a Sârigrava woman', कापटवी 'a Kâpatava woman'. So
also after a word formed with the affix अञ् (as ordained in S. 86, and 104 &c.
ofthis chapter), as, बेरी 'a female descendant of Bida'. भौर्वी 'a female des-
cendant of Urva'. This sûtra applies to words expressing jati or kind. In
other words, this aphorism debars the affix डीए of IV. 1. 63 &c. where it
came after jâti-vâchaka words; but it does not debar that ङीष् which is
employed in describing the relation of wife, such as, the ङीष् of IV. 1. 48.
The difference between ङीष् and ङीन् consists in accent only, the
resultant forms otherwise being the same. The words formed by ङीन् will
have udatta accent on the first syllable ज्नित्याविर्नित्यम् (VI. 1. 197 a word end-
ing with an affix having an indicatory or a has udatta accent on the first
syllable' ) : while the word formed by ङीष् will have acute accent on the affix.
Thus बेदी ' a female descendant of Bida', and बेदी 'the wife of Baida'.
The following is a list of Sârngaravadi class words :-
I शार्गरव, 2 कापटव, 3 गौग्गुलव, 4 ब्राह्मण, 5 बैद, 6 गौतम ॥ These words are
formed by the affix अन् the first four being formed by the अण् of ( IV. 1. 83 )
from श्रृंगरु, कपटु, गुग्गुलु and ब्रह्मन्; the word गौतम is formed from गोतम by the
अण्of IV. 1. 114. This word is also included in Gaurâdi class IV. 1. 41. 7
कामण्डलेय, 8 ब्राह्मकृतेय, 9 आनिचेय, 10 आनिधेय, II भाशीकेय ॥ These are formed by
ढक् (IV. 1. 123 ) except kâmandaleya which is formed by ढम्( IV. 1. 135). 12
वात्स्यायन, 13 मौञ्जायन ॥ These are formed by फक् of IV. I. 101 and IV. 1. 99,
and denote castes or Gotra. 14 कैकसेय is also formed by ढक् (IV. 1. 123). 15 काव्य
16 शेव्य are formed by ज्यङ् ( IV. 1. 171 ). 17 एहि, 18 पर्येहि are formed by इन् added
to आ + इहू 'to try', and परि + आ + इह (Un IV. 117 सर्व धातुभ्य इन्) 19 आश्मरथ्य is for-
med by यञ् ( IV. 1. 105). 20औदपान is formed by अण् (IV. 3.76). 21 अराल, 22
चण्डाल, 23 वतण्डः are jati words. 24 भोगवत्, 25 गौरिमत् ॥ These take ङीन् when
denoting a Name. These words are formed by the affix मनुष्, and are conse-
quently उगित्, and should have taken ङीप् ( IV. 1. 6). This ordains ङीन् ॥
Q. The word भोग is formed by घञ् and गौरि is formed by इम् ( IV. 1.
95), both are adyuddatta owing to ञ् ( VI. 1. 197 ). When मनुप् is added, the
accent remains unchanged, for matup being पित् is anudatta (III. 1. 4), There-
646 ङीन् ॥ [Вк. IV. Сн . І. § . 74

fore whether ङीप्be added or ङीन् to these words, it makes no difference in

the accent, for they remain âdyudatta. Where is the necessity of including
these two words in this list.

Ans. To this we reply घादिषु नित्यम् हूस्वार्थम् ॥ For had these words
taken ङीप् of IV. 1. 6, then the long ई would have been optionally shortened
before the affixes घ &c. by VI. 3. 45. But by taking ङीन् the shortening is
compulsory (VI. 3. 43), and not optional. Because the च in the sûtra उगितश्च
(VI . 3. 45) has the force of the word इति, and means the नदी words formed
by adding to उगित् words, by enunciating the word उगित् are optionally
shortened. Therefore IV. 1. 6 where the word उगित् is used is governed by
this rule of optional shortening, and not the words formed by ङीन् ॥
26 नृ 27 नर. The word नृ would have taken ङीप् by IV. 1. 5, and नर
would have taken ङीष् as it denotes a jati. These words take vriddhi before
डीन्, the form being नारी in both cases.
यङश्चाप् ॥ ७४ ॥ पदानि ॥ यङः, चाप् ॥
वृत्तिः ॥ यङन्तात्प्रातिपदिकात् स्त्रियां चाप्प्रत्ययो भवति । ञ्यङ्ः ष्यङश्च सामान्यग्रहणमेतत् ॥
वात्तिकम् ॥ षाच्च यङः ॥

74. The feminine affix चाप coms after a stem

which is formed by the affix ऽयङ् or ष्यङ् ॥
The affix यङ् here denotes and includes both the affixes ज्यङ् (as taught
in S. 171 of this chapter) and व्यङ् ( See 78 ) as it is the common element of
both. Thus आम्बष्ठया 'a woman of the race of Ambashthya', सावीर्या 'a woman
of the race of Sauvirya', कौसल्या 'a woman of the race of Kausalya'.
Similarly व्यङ् formed words, as, कारीषगन्ध्या, वाराह्या; बालाक्या ॥
Vârt:-The affix चाप comes in the feminine after a word ending with
the affix यम् when the letter immediately precedes such yan. As शार्कराक्ष्य 'a
female descendant of Sarkarâksha', पौौतमाष्या 'a female descendant of Pûtima-
shya', गौकाक्ष्या 'a female descendant of Gokasha'. These words belong to
Gargâdi class ( IV. 1. 105), and by sûtra 16 would have taken ङीप् ॥
The of the affix चाप् is for the sake of forming a common term भाष्
with डाप् and टाप् ; and the च regulates the accent making the final acute (VI .
1. 163). The word गौकाक्ष्य is included in Kraudâdi list (IV. 1. 80) and takes
the augment ब्यङ् in the feminine, and hence it would have taken चाण्by force
of the present sûtra and need not be included in the Vârtika. There is no
Samprasarana of the य when पुत्र or पति is added to this word ( VI . 1. 13 ), the
form being गौकाक्ष्यापुत्रः and not गौकाक्षीपुत्रः ॥
आवस्याच्च ॥ ७६ ॥ पदानि ॥ आवस्यात्, च, (स्त्रियां चाप्) ॥
वृत्तिः ॥ आवश्याद्य स्त्रियां प्वाप् प्रत्ययो भवात ॥
Вк. IV. Сн. І. § 78. ] TADDHITA- AFFIXES . 647

75. And the feminine affix चाए comes after the

word आवस्य ॥
The word अवट belongs to Gargâdi class (IV. 1. 105) which after taking
यम्, would have taken ङीप् ( IV. 1. 16). Thus आवव्या ' a female descendant of
Avata'. But आवश्यायनी will be the proper form according to the Eastern
Grammarians. See aphorism IV. 1. 17.
तद्धिताः ॥७६ ॥ पदानि ॥ तद्धिताः ॥
वृत्तिः ॥ अधिकारोऽयम् । आपञ्चमाध्यायपरिसमाप्तर्यानित ऊर्ध्वमनुक्रमिष्यामस्तद्धितसंज्ञास्ते वेदितव्याः ॥
76. The Taddhita-affixes are treated of here after.
This is an adhikâra or govering sûtra. Up to the end of the Fifth
Book, all the affixes that will be taught, are to be understood to have the
name of Taddhita. Thus the affix ति taught in the very next sûtra. As
युवतिः The word so formed is called Pratipadika. The word तद्धिताः is in the
plural number, and not exhibited in the singular, like the words प्रत्ययः ( III. I.
1 ) &c ; and it, therefore, indicates that it includes also affixes which are not
especially taught in this book. Such as पृथिव्य आात्रौ ॥ अमावि पश्चाङ्डिमघ् ॥ As
पार्थिव, अग्रिम, आदिम, पश्चिम ॥ See Vârt IV. 3. 23. The word Taddhita is used in
Sûtras like कृत्तद्धितसमासाश्च I. 2. 46.

यूनस्तिः॥ ७७ ॥ पदानि ॥ यूनः, ति ॥

वृत्तिः ॥ युवन्शब्दात्प्रातिपदिकात् स्त्रियां निः प्रत्ययो भवति । स च तद्धितंसज्ञो भवति ॥
77. The feminine affix ति comes after the Nominal-
stem युवन् and this affix gets the name of Taddhita.
As युवतिः ' a young maid '. By IV. 1. 5, ङीष् would have been other-
wise employed, the present sûtra debars it. The word युवति ending in इ does
not take the affix ङीष् of IV. 1. 65, for the affix ति itself is a feminine-making
affix though a Taddhita : or the word युवन् may be regarded as a non-jati word
and hence IV. 1. 65 would not apply.

अणिओरनार्षयोर्गुरूपोत्तमयोः ष्यङ् गोत्रे ॥ ७८ ॥ पदानि ॥ अएइओः अना-

र्षयोः, गुरूपोत्तमयोः, ष्यङ्, गोत्रे ॥
वृत्तिः ॥ गोत्रे यावणिौ विहितावनाौं तदन्तयोः प्रातिपदिकयोर्गुरूपोत्तमयोः स्त्रियां ष्यङादेशो भवति ।
निर्दिश्यमानस्यादेशा भवन्तीत्यणिोरेव विज्ञायते ॥ उत्तमशब्दः स्वभावात् त्रिप्रभृतीनामन्त्यक्षरमाह उत्तमस्य
समीपमुपोत्तम, गुरुः उपोत्तमं यस्य तद्गुरूपोत्तमं प्रातिपदिकम् ॥
78. In Patronymics used in a narrower sense
(counting first from the grand-child), which are formed with
the affixes अण and इञ्, the feminine is formed by substituting
 648 व्यङ् ॥ [ Вк. IV. Сн. 1. § 79

य (ष्यङ्
) for the अ and इ of those affixes and adding the long
आ under IV. 1. 74 ; provided that they do not denote Rishi
clans, and have a prosodially long syllable preceding the last
syllable,
The wording of this aphorism requires a little analysis. It consists
of five words : (1) अणिओः ' ofअण्and इञ्,' (2) अनार्षयोः ' of non-rishi ' (3) गुरू-
पोत्तमयोः ' having a heavy vowel as upottama i. e. last but one,' (4) ष्यङ ' the sub-
stitute is shyan' (5) गोत्रे ' in denoting gotra.' That is to say, the gotra affixes
भणं and इञ्are replaced by व्यङ् before the feminine affix चाए, in those words
which denoting non-rishi gotras, have a heavy vowel as last but one. The
word uttama meaning last letter, being formed by the superlative affix tamap,
implies that the word must be of at least three syllables. Therefore, the pre-
sent sûtra does not apply to forms like दाक्षि &c.
Ofthe substitute व्यङ् the letter and ङ् are indicatory, the real affix
is य, the letter differentiating this affix from ज्यङ् and the letter & affording a
common hold for both. In forming the feminine we shall have to add चाप् by
IV. 1. 74. Thus करीषगन्धि ' having the smell ofdung-cake ', is the name of a
person. In forming a patronymic from this word, we add the affix अण् ॥
Thus करीषगन्धि + अण्(IV.1. 92) Replace this affix by ष्य and we have कारीषगन्ध्या ॥
कुमुदगन्धिः gives us कौमुद्गन्ध्या ॥ Similarly with words taking the affix इञ् (as
taught in sûtra अतइञ् IV. 1. 75): as वाराहिः gives us वाराह्या, so also बालाक्या ॥
Why do we say ' of भण् and इञ' ॥ Witness आर्तभागा from ऋतभाग ॥
Here the word ऋतभाग belongs to बिदादि gana, and therefore by IV. 1. 104, it
would take the affix अञ् in forming gotra patronymic: this affix अम् is not
replaced by ष्यङ्, and the feminine is by long ई (IV. 1. 15) ; for though, its last
vowel but one is heavy, it is a non-rishi gotra word, yet it does not fulfil the
other condition of taking the affix अण् or इञ् ॥
Why do we say ' of non-rishi gotras ' ? Witness वासिष्ठी and वैश्वामित्री ॥
Why do we say ' whose last vowel but one is heavy' ? Observe औपगवी and
कापट्वी ॥ Why do we say ' denoting Gotra ?' Witness आहिच्छत्री ' born in Ahi-
chhatra ', कान्यकुब्जी ' born in Kanyakubja '.
गोत्रावयवात् ॥ ७९ ॥ पदानि ॥ गोत्र-अवयवात् ( स्त्रियां ष्यङ्) ॥
वृत्तिः ॥ अणिओरित्येव । गोत्रावयवा गोत्राभिमतःकुलाख्याः पुणिक्रभुणिकमुखरप्रभृतय, स्ततो गोत्रे वि-
हितयोरणिओः स्त्रियां ष्यङादेशो भवति ॥

79. After a word denoting a non-principal gotra,

व्यङ् is the substitute ofअण and इन्, in the feminine, even though
the syllable preceding the final be not prosodially long.
Вк. IV. Сн . I. § 81 ] व्यङ् ॥ 649

The phrase अणिोः of the last sûtra governs this also, not so, however,
the word अगुरूपोत्तमः ॥ The phrase गोत्रावयव means insignificant or non-famous
gotras. i. e. names of kulas i. e. कुलाख्या, such as families like पुणिक, भुणिक, मुखर
which are not famous and are not included in the gotra list. Thus पौणिक्या,
भौणिक्या and मौर्या ॥
The word अवयव in the sûtra has various significations, one sense being
' separate from', another being ' part of', and ' individual members ' &c. If
the last sense be taken, then we can evolve forms like देवदत्त्या याज्ञवत्या ॥ These
forms may also be explained by taking them as belonging to the कौडपादि class
of the next aphorism. In short, those who wish to apply this aphorism to
' the immediate descendant ', such as ' the son or daughter ', and not to a gotra
descendant, which means a grandson and down ; can also do so.
In fact the word गोत्रावयव is equal to अवयवगोत्र or अप्रधानगोष and is a
karmadhâraya samâsa, namely gotras not enumerated in the प्रवराध्यायः ॥ These
are, however. technically called कुल ॥
क्रौड्यादिभ्यश्च ॥ ८० ॥ पदानि ॥ क्रौडि-आदिभ्यः, च, (स्त्रियां ष्यङ्
)
वृत्तिः ॥ कौडि इत्येवमादिभ्यश्च स्त्रियां ष्यङ् प्रत्ययो भवति । अगुरूपोत्तमार्थ आरम्भः । अनणिअर्थश्च ॥
80. The affix ष्यङ् comes in the feminine after the
words क्रोडि and the rest.
This rule applies even where the syllable next to the final is not
heavy, and even where the word does not take the affix भण् or इञ् ॥ In fact
ब्यङ् is not a substitute here but an augment. Thus क्रोडया ' a female Kraudi ",
लाडपा ' a female Lâdi '. The following is the list of Kraudâdi words :-
I कौडि, 2 लाडि, 3 व्याडि, 4 आपिशाल, 5 आपक्षिति. These are formed by इ
(IV. 1. 95). 6 चौपयत, 7 वैटयत ( वैटयत ), 8 सेकयत ( शकयत ) 9 वैल्वयत (वैकल्पयत्),
These are formed by the affix अण् ॥ 10 सौधातकि. This is formed by इस with
the substitute अकङ् ( IV. 1. 97) added to सुधातृ ॥ II सूतयुवत्याम् The word सूत
takes व्यङ् when denoting a grown-up maiden as सुत्याः ; otherwise सूता ' a
daughter ', formed by टाप्, or सूती by ङीष् denoting a jati. 12 भोज क्षत्रिये ॥ This
debars ङीष् of jâti as भोज्याः, otherwise टाप् as भोजाः (भोजयति). 13 यौतकि, 14 कौटि,
15 भौरिकी, 16 भौलिकि, 17 शाल्मलि, 18 शालास्थलि, 19 कापिष्ठलि, 20 गौकक्ष्य (गौलक्ष्य) ॥
All these except the last are formed by इस्, the last is formed by यस् of Garg-
âdi class.

दैवयशिशौचिवृक्षि सात्यमुत्रिं काण्ठेविद्धिभ्यो, ऽन्यतरस्याम् ॥ ८१ ॥ पदानि ॥

दैवयज्ञि, शौचिवृक्षि, सात्यमुत्रि, काण्ठेविद्धिभ्यः, अन्यतरस्याम् ॥
वृत्तिः ॥ देवयज्ञि शौचषवृक्षि सात्यमुमि काण्ठेविद्धि इत्येतेषामन्यतरस्यांष्यङ् प्रत्ययो भवति ॥
81. The affix ष्यङ् optionally comes after the words
दैवयज्ञि, शौचवृक्षि, सात्यमुनि and काण्ठेविद्धि ॥
650 A RULE OF TADDHITA [ Вк. ІV. Сн. I. § 82

These words end in the affix इस्, and the word gotra is not understood
in the sûtra. In the case of gotra descendants, the substitute shyan would
have come by IV. 1. 78. but whereas by that sûtra it would have been com-
pulsory, the present aphorism makes it optional. But if the sûtra be taken to
apply to ' immediate descendants ' as opposed to gotra descendants, then this
is a new rule altogether and not a rider to IV. 1. 87. In the alternative when
व्यङ् is not added, ङीष् will be added by rule IV. 1. 65 ante. Thus देवयज्ञया or
देवयज्ञी, so also शौचिवृक्ष्या or शौचिवृक्षी, सात्यमुग्ऱ्या or सात्त्यमुग्री, काण्ठेविया or काण्ठेविद्धी ।।
समर्थानां प्रथमाद्वा ॥ ८२ ॥ पदानि ॥ समर्थानां, प्रथमात्, वा ॥
वृत्तिः ॥ त्रयमप्यधिक्रियते, समर्थानामिति प्व, प्रथमादिति च वेतिच, स्वार्थिकप्रत्ययावधिश्चायमधिकारः ।
प्राग्रग्विशो विभक्तिरिति यावत् । स्वार्थिकेषु ह्यस्योपयोगो नास्ति, विकल्पोपि तत्रानवस्थितः, के चिन्नित्यमे-
व भवन्ति । लक्षणवाक्यानिः-तस्यापत्यं, तेन रक्तं रागात्, तत्रभव, इत्येवमादीनि भविष्यन्ति । तेषु सामर्थ्य
सति प्रधमनिर्दिष्टादेव विकल्पेन प्रत्ययो भवतीति वेदितव्यम् ।। समर्थ्यानामिति निर्धारणे षष्ठी । समर्थानां
मध्ये प्रथमं प्रत्ययप्रकृतित्वेन निर्द्धार्यते ।।
82. The Taddhita affixes, on the alternative of
their being employed at all, come after the word that is
signified by the first of the words in construction in an
aphorism .
All the three words, viz. ( 1) समर्थानां ' of the words in construction '
(2) प्रथमात् ' after the first ; (3) वा ' on the alternative ', exert a governing in-
fluence on the subsequent aphorisms, up to the aphorisms which leave to the
words their own denotation : that is to say, up to the end of the second
chapter of the fifth Book ; before the beginning of the sûtra प्राग्दिशो विभक्तिः
(V. 3. 1). The present sûtra as a whole, of course, has no applicability to
the affixes which leave to the words their own denotation (स्वार्थिक) ; for the
latter affixes are in many cases compulsory and not optional, as are the
affixes to be taught hereafter in Book Fourth and the first and second
chapters of Book Fifth.
These affixes will come after the word, that is signified by the first
of the words in construction, in an aphorism. Thus IV. 1. 92 declares तस्या-
पत्यम् ' his son'. Here the first word is तस्य ' his ', therefore, the affixes forming
the patronymics will come after the word signified by ' his ' : i. e. after the
word in the genitive case. As ' उपगोरपत्यं = ओपगवः ' the son of Upagu '. Here
the affix अण comes after the word उपगु which is the first word representing
' tasya' in the genitive case in the sentence उपगोरपत्यम् ॥ Similarly in the
sûtra तेनरक्त रागात् ( IV. 2. 1 ) ; here the first word is तेन, therefore, the affix will
be added to the word in the instrumental case in a sentence representing the
word तेन ' by which ' ; as कषायेण रक्तं वस्त्र = काषायम, 'Kâshaya is a cloth, coloured
 Вк.ІV. Сн. І. §. 83 ] अण ॥ 651

by Kashaya. Similarly in sûtra तत्र भवः 'there staying' (IV. 3. 53,) here the
first word is तत्र, 'there', in the locative case, therefore the affix will be option-
ally added to the word in the locative case in a sentence, representing the
word तत्र 'there' : as सुन्ने भवः= स्रोन्नः"who stays in Srughna '.
The word समर्थानाम् is the genitive plural of समर्थ, and the force of
the genitive is that of specification or 'nirdharana': i. e. 'among the words
in construction, thefirst is specifically pointed out as the prakriti or base, to
which the affix is to be added'. Why do we say "among the words in con-
struction" ? Witness कम्बल उपगोरपत्यं देवदत्तस्य 'the blanket of Upagu ; the son
of Devadatta'. Here the two words उपगोरपत्यं are not in construction, for
उपगोः governs कम्बलः, and अपत्यं is governed by देवदत्तस्य ॥ Why do we say
" after the first" ? So that the affix may come after the first word उपगोः in
the genitive case, and not after अपत्यं which is in the nominative case, Why
do we say " in the alternative" ? Because the same idea may also be express-
ed by a sentence ; thus we may say उपगोरपत्यं, instead of the Taddhita formed
word औपगवः ॥ The same idea may also be expressed by a compound word
(samâsa) ; as उपग्वपत्यम् 'the son of Upagu'. In fact, the samâsa rule here
is not superseded by Taddhita-rule, as it otherwise would have been by I. 4 2.
because the anuvritti of अन्यतरस्याम् is understood here : so that in the alter-
native when the Taddhita affix is not employed, the samâsa rules will find
scope.
This sûtra has been thus rendered by Dr. Bohtlingk : " when hence-
forth the meaning is specified in which an affix is to be added, then one
should know that the rule applies to the first of those words which are
associated with one another in sense, and that the affix is optional".
प्राग्दिव्यतोऽण् ॥ ८३ ॥ पदानि ॥ प्राक्, दीव्यतः अण् ॥.
वृत्तिः ॥ प्राग्दीव्यत्संशब्दनार्यानित ऊर्ध्वमनुक्रमिष्यामोऽण्प्रत्ययस्तत्र भवतीति वेदितव्यम् ॥
83. The affix अण् should be understood to come
after whatever we shall teach hereafter upto the aphorism
tena dîvyati &c .
Up to aphorism IV. 4. 2, the affix अण्has a governing influence, except
where it is specifically superseded by any particular rule. This aphorism
may be looked upon either as an adhikâra sûtra or a paribhasha sûtra or a
vidhi sûtra. The application of this aphorism will be illustrated throughout
the next three chapters. Thus in IV. 1. 92 तस्यापत्यम् we read the present
aphorism and add the affix अण्in the sense of 'his son'. As औपगवः 'the son
ofउपगुः'; कापटवः 'the son of Kapatu'.
This affix has various meanings, such as, a patronymic ( IV. 1. 92),
7
652 NYA. [ Вк. IV. CH. I. §. 35

coloured with ( IV. 2. 1), sidereal time ( IV. 1. 3), revealed sâma-veda (IV. 1 .
7), covered car ( IV. 2. 10) &c.
अश्वपत्यादिभ्यश्च ॥ ८४ ॥ पदानि ॥ अश्वपत्यादिभ्यः, च ॥
वृत्तिः ॥ अश्वपत्यादिभ्यः प्रातिपदिकेभ्यः प्राग्दीव्यतीयेष्वर्थेष्वणप्रत्ययो भवार्त ॥
84. The affix अण comes after the Nominal-stems
‘ asvapati' &c, in the various mentioned senses taught anteced-
ently to tena dîvyati &c.
This is an exception to the next aphorism, by which the affix ण्य
would have come after words ending with ' pati.' The present sûtra enjoins
अण instead. Thus अश्वपति + अण्= आश्वपतम् (VII . 2 117 तद्धितेष्वचामादे ' when a
Taddhita affix follows with an indicatory ञ् or ण्, there is vriddhi in the room
of the first vowel among the vowels '). The इ of पति is elided by VI . 4. 148
यस्योंत च where long ई follows, and when a Taddhita affix follows, there is eli-
sion of the इ or ई, or अ or आ, of a bha'.)
The following is a list of words belonging to अश्वपत्यादि class :-
1 अश्वपति, 2 ज्ञानपति, 3 शतपति, 4 धनपति, 5 गणपति, 6 स्थानपति, 7 यज्ञपति, 8 राष्ट्रपति,
9 कुलपति, 10 गृहपति, ( पशुपति ) 11 धान्यपति, 12 धन्त्रपति, 13 बन्धुपति, 14 धर्मपति, 15 सभापति,
16 प्राणपति, 17 क्षेत्रपति ॥
दित्यदित्यादित्यपत्त्युत्तरपदाण्ण्यः ॥ ८५ ॥ पदानि ॥ दिति, अदिति, आदित्य, प-
ति-उत्तरपदात्, ण्यः ॥
वृत्तिः ॥ दिति अदिति आदित्य इत्येतेभ्यः पत्युत्तरपदाच्च प्रातिपदिकात्प्राग्दीव्यतीयेष्वर्थेषु ण्यः प्रत्ययो
भवति ॥

वात्तिकम् ॥ यमाच्चेति वक्तव्यम् ॥ वार्त्तिकम् ॥ वाङ्गतिपितृमतां छन्दस्युपसंख्यानम् ॥

वार्त्तिकम् ॥ पृथिव्या आात्रौ ॥ वार्त्तिकम् ॥ देवाद्यजनौ ॥ वार्त्तिकम् ॥ बहिषष्टिलोपश्च ।।
वार्त्तिकम् ॥ ईक्रक्च ॥ वार्त्तिकम् ॥ ईकस् छन्दसि ॥ वार्त्तिकम् ॥ स्थाम्नोकारः ॥
दार्त्तिकम् ।। लोग्नेोपत्येषुबहुषु ॥ वार्त्तिकम् ॥ सर्वत्र गोरजादिप्रत्ययप्रसङ्गे यत् ॥
वार्त्तिकम् ॥ ण्यादयोर्थविशेषलक्षणादपवादात्पूर्वविप्रतिषेधेन ।।
85. The affix ण्य comes, in the various senses
taught here-in-after antecedently to tena dîvyati &c, after the
Proper Names, Diti, Aditi, and Aditya ; and that which has
the word पति at its final member .
Thus दिति + प्य =दैत्यः ' the son of Diti.' आदित्यः 'the descendant of Aditi',
आदित्यम् ' sacred to Aditya.' Similarly with words ending with पति, as प्रजापति +
ग्य = प्राजापत्यं ; so also सेनापत्यम् ॥
Vârt :-So also after the word यम ; as, याम्यम् ॥
Vârt:-In the Chhandas, after the words वाच, मति and पितृमत् ॥ As वाच्यम्
(Vs, 13, 58.) मात्यम् and पतृमत्यम् ॥
Вк. IV. Сн. I. §. 85 ] ण्य ॥ 653

Vatr :-The affixes ञ and अ come after the word पृथिवी ॥ Thus
पृथिवी + अ = पार्थिव ; पृथिवी + अ = पार्थिव ।। The resulting forms are the same, but
the feminine of the former will be पार्थिवा by IV. I. 4, and that of the latter
पार्थिवी applying IV. 1. 15 .
Vârt :-The affixes यन् and अम् come after the word देव ' a god '. As
दैव्यम्or देवम् ' divine '.
Vârt :--There is elision of the टि of बहिस्, and there is the affix यस् ;
as बहिस्+ यन्= बालः ' external '. Vârt :-and the affix ईकक् may be employed.
As बहिस् + ईकक् = बाहीकः ' external '. (VII. 2. 118 किति च, there is vriddhi of the
first vowel when the Taddhita affix has an indicatory ). Vârt :-In the
Chhandas it takes the affix ईकस as बौहिकः the difference being in the accent
(VI . 1. 197).
The word बहिस् is an अव्यय, and the above vârtika declares that its टि
portion is elided. This very fact indicates by implication, that the ſe of other
Avyayas need not necessarily be elided before those affixes, before which the
base is called म bha. In fact the following vârtika अव्यायानाञ्च (the हि of
the avyaya base is elided ) given under sûtra VI. 4. 144 (the ſe of the base bha
is elided when a taddhita affix follows) is not a universal rule. Thus from
the avyaya आरात् we get आराती &c ; here the ſe is not elided.
Vârt :-Of the word स्थामन् the ſe is replaced by अ as अश्वत्थामः ॥
Vârt :-The टि of लोमम् is replaced by अ in the plural when the patro-
nymic affixes follow ; as उडुलोमाः, शरलोमाः ॥ Why do we say in the plural
number ? Witness औडुलोमिः, शारलोमिः (IV. 1. 99).
Vârt : When an affix beginning with a vowel presents itself after the
word गो, let the affix यत् be substituted for it. Thus what is descended (or
produced, &c) from गो is expressed by गव्यम् (VI. 1. 79). Why do we say
' beginning with a vowel ' ? Ovserve गोभ्यो हितं or आगतं = गोरूप्यम् and गोमयम् ॥
Vårt :-These affixes ण्य &c, taught in this sûtra will come, to the
exclusion of all the other affixes hereinafter taught, which are employed in
especial senses. Thus अण् is employed especially to denote a descendant. But
after the words दिति &c अण् will not be employed, but ण्य, as दैत्य " a descendant
of दिति '. So also वानस्पत्यम् = (वनस्पतीनाम्समुहः), to the exclusion of IV. 2. 37 &c.
In fact the rule विप्रतिषेधे परंकार्य्यम् (I. 4. 2) does not hold good here.
If that be so, how do you explain the form देतेयः ॥ This word is not
directly formed from the word शित but from दिती, the feminine of the word
दिति, formed by the affix ङीष् ( IV. 1. 45, the word दिति being formed by the Krit
affix क्तिन् and therefore it will take ङीष् in the feminine). To the feminine
word दिती is added ढक् and we get देतेयः ॥ The Paribhasha प्रातिपदिकग्रहणेलिङ्ग
विशिष्टस्यापि महणम् (a rule of grammar which applies to a masculine applies also
654 अञ् ॥ [ BK. IV. CH I. §. 87

to the same word in the feminine) is not of universal application, as this very
illustration shows. Others consider the form देतेय as incorrect, as not to be
found either in the Mahabhâshya or any Vârtika.
उत्सादिभ्योऽङ्ग् ॥ ८६ ॥ उत्स-आदिभ्यः, अञ् ॥
वृत्तिः ॥ उत्सादिभ्यः प्राग्दीव्यतीयेष्वर्थेष्वस प्रत्ययो भवति । अणस्तदपवादानां च बाधकः ॥
वात्तिकम् ॥ ग्रीष्मादच्छन्दसीति वक्तव्यम् ॥
86. The affix अञ् comes after the word उत्स &c.
in the various senses taught antecedently to tena-dîvyati &c.
This debars the affix अणू taught in IV. 1. 83 as well as the especial
affixes here-in-after taught. Thus उत्स + अ = औत्सः, औदपानः ॥ The following
is the list of words belonging to उत्सादि class,
1 उत्स, 2 उदपान, 9 विकर, 4 विनद, 5 महानद 6 मदानस, 7 महाप्राण, 8 तरुण,
9 तलुन । 10 वष्क्रयासे । 11 पृथिवी, 12 धेनु, 13 पंक्ति, 14 जगती, 15 त्रिष्टुए, 16 अनुष्टभु,
17 जनपद, 18 भरत, 19 उशीनर, 29 मीष्म, 21 पीलुकृणा । 22 उदस्थान देशे । 23 पृष
वंश, 24 भल्लकीय, 25 रथन्तर, 26 मध्यदिन, 28 बृहत्, 28 महत्, 29 सत्त्वत्, 39 कुरु, 31पञ्चाल,
32 इन्द्रावसान, 33 उष्णिह, 34 ककुभ्, 35 सुवर्ण, 35 देव, 37 ग्रीष्मादच्छन्दसि ॥
Vart :-The word ग्रीष्म in the above list, takes this affix, when it does
not mean ' a metre of prosody'. Therefore it is not so here: पैष्मी त्रिष्टुप् ' The
Graishmi Tristup metre'. Butपेष्मः ' belonging to summer'. The word छन्दस
here means ' metre ', and not Veda. The word बष्क्रयाऽसे = बष्क्रय असे, the phrase
भसे meaning असमासे, (स being the name given to समास by Ancient Gram-
marians). Thus the compound will be गोबष्कयिः ॥ The Paribhasha महणवता
नातिपदिकेन तदन्त विधिप्रतिषेधः does not apply here. Therefore, tadantavidhi ap-
plies here and we have आधेनवम् (अधेनूनाम् समूहः) ॥ The word उदस्थान takes भञ्
when meaning a ' place ' : as औदस्थानो देशः ; otherwise औदस्थनिः ' the son of
Udasthâna.' The word पृषत् takes अञ्when meaning ' a share,' otherwise it
will take अण, as पार्षतोडंशः ॥
स्त्री पुंसाभ्यां नञ् स्नऔ भवनात् ॥ ८७ ॥
वृत्तिः ॥ धान्यानां भवने इति वक्ष्यति । तस्य प्रागित्यनेनैव संबन्धः प्राग्भवनसंशब्दनाद्यर्थास्तेषु स्त्री श
ब्दात्पुंसूशब्दाच यथाक्रमं ननौ प्रत्ययौ भवतः ॥
87. The affixes नञ् and स्नञ् come after the words
स्त्री and पुंस respectively, in the senses specified in the apho-
rism reckoning from this one as far as " dhânyânâm bhavane
kshetre khan " (V. 2. 1).
Thus स्त्री + नन् = स्त्रेणम्' feminine.' The sense of the affixes taught in
the Fourth Book, and Chapter I of the Fifth Book, are various, Therefore
 Вк. IV. CH. I. § . 88- ] LUK IN DVIGU 655

the word स्वणम् will have all those various significations ; thus, it will mean
either स्त्रीषुभवं (IV. 3. 53) 'existing in females,' orस्त्रीणां समूहः ( IV. 2. 37) 'a collec-
tion of females,; or स्त्रीभ्यआगतं (IV. 3. 74) ' what has come from females'; or
स्त्रीभ्यो हित (V. 1. 5) ' suitable for females' &c.
Similarly पुंस + नम्= पौंस्त्रम् ' masculine, or existing in males, or a collec-
tion of males, or what has come from males, or suitable for males &c.'
These affixes, however, are not to be employed in the sense of the
affix वत् taught in V. 1 115. For Panini himself uses the form पुवत् (and not
पौस) in sûtra VI. 3. 34, thus indicating by implication (ज्ञापक) that in the
sense of वत्, the affix स्नम् is not to be used. Thus स्त्रीवत्, ॥ The forms स्त्रीत्वं,
स्त्रीता, पुंस्त्वं and पुंस्त्वा are exceptional. See V. 1. 121. The 첫 of पुंस् is elided
before स्नम् by VIII. 2. 23. had it not been elided, one affix नम् would have been
taught in the sûtra, and not two.
द्विगोर्लुगनपत्ये ॥ ८८ ॥ पदानि ॥ द्विगोः, लुक्, अनपत्ये ॥
वृत्तिः ॥ द्विगोर्यः संबन्धी निमित्तखेन तद्धितः प्राग्दीव्यतीयो ऽपत्यप्रत्ययं वर्जयित्वा तस्य लुग्भवात ।।
88. A Taddhita affix, ordained to come on account
of the relation of the words being that of a Dvigu compound,
is elided by luk, when it has the sense of the various affixes
taught antecedent to tena divyati &c, but not so, the affix
having the sense of a Patronymic.
The phrase प्रागादिव्यतः of IV. I. 83 governs this aphorism also, and
not the phrase भवनात् of the last. Thus पञ्चसु कपालेषु संस्कृतः= पञ्चकपालः ' pre-
pared in five cups, Similarly दशकपालः " prepared in ten cups." द्विवेदः 'he who
studies two Vedas,' त्रिवेदः " who studies three Vedas." Here the affixes
denoting संस्कृतं (IV, 2, 16), and अधीते ( IV. 2. 59) have been elided. Why do
we say " not so when the affix denotes a Patronymic." ? Observe द्वेदेववृत्तिः
adescendant of two Devadattas.' बेदेवदात्तः 'a descendant of three Devadattas,'
Here the patronymic affix is not elided, though the compound is a Dvigu.
Why do we say " when it has the sense of the various affixes taught
antecedent to tena divyati ? " Observe द्वैपारायणिकः ॥
The Dvigu compound with the sense of a Taddhita affix is formed
under II. 1. 51. The affix will not, therefore, be elided where it does not give
rise to a Dvigu compound. Thus पञ्चकपालस्येवं =पाञ्चकपालम् ॥ Or the genitive
case in द्विगोः may be taken as sthana-shashthî, the sense being ' there is the
substitution of लुक्-elision in the room of Dvigu,' the word Dvigu being here
taken by metonymy for the affix which gives rise to Dvigu. Of course, when
two words have blended into a Dvigu compound, the affixes will not be elided
656 GOTRALUK- ELISION [ Вк. IV. Сн. I. § 89

after such a word, because it becomes a prâtipadika like others, as पांचकपालम् ॥

If so, how is the affix elided in पञ्चक्रपाल्याम्संस्कृतः= पञ्चक्रपालः ? This is not so ;
there is no Taddhita added, and the word पञ्चकपाल can never be analysed into
पञ्चकपाल्याम् संस्कृतः, ॥ If the latter sense is to be expressed, we must use a
sentence, and no single word. In fact three are the only valid forms, and
they arise without adding of any Taddhita affix to पञ्चक्रपाली, viz पञ्चसु कपालेषु
संस्कृतः, पञ्चकपाल्लयां संस्कृतः, and पञ्चकपालः (a Samahara Dvigu). A Samâhâra
and a Taddhitartha Dvigu of these are analysed in the same way, while the
third पञ्चकपाल्याम् संस्कृतः will always remain a वाक्य and never give rise to a
Taddhita.
How do you explain the non-elision of the affix in त्रैविद्यः, पाञ्चनदः
and षाकुलः ? The word त्रैविद्यः does not mean तिस्रो विद्या अधीते but त्र्यवयवा विद्या,
विविद्या, त्रिविद्यामधीते = त्रैविद्यः ॥ Similarly पाञ्चनदः dose not mean पंचसु नदीषु भवः
but पंचानाम्नदीनाम् समाहारः= पंचनदः, पंचनदे भवः= पांचनदः ॥ So also with षाकुलं ॥
Why the affix is not elided in पंचभ्यो गङ्गभ्य आगतं = पंचगर्गरूप्यम् or पंचगर्ग-
मयम्? Because the elision of those affixes only take place which begin
with a vowel.
गोत्रेऽलुगचि ॥ ८९ ॥ पदानि ॥ गोत्रे, अलुक्, अचि ॥
वृत्तिः ॥ यस्कादिभ्यो गोत्रइत्यादिना येषां गोत्रप्रत्ययानां लुगुक्तस्तेषामजादौ प्राग् दीव्यतीये विषयभूते
प्रतिषिद्ध्यते ॥
89. The luk-elision of Patronymic (Gotra) affixes
in the plural, which have been enjoined by Sutras II. 4. 63 and
the rest, is prohibited, when the affix has an initial vowel,
and it has the sense of the various affixes taught antecedent
to tena dîvyati &c (IV. 4. 2).
C
Thus the plural of गार्ग्य is गर्गाः (II. 4. 64). But the disciples of गर्गाः
will be formed by the affix 5 ( IV. 21. 114) which is a pragdîvyatîya affix. and
for the purposes of adding this affix the base will be considered to be गार्ग्यः as
if there was no elision. Thus गार्ग्यः + छ = गार्गीयाः (VII. 1. 2 and VI . 4. 151 ),
and not गर्गायाः । Similarly बात्सीयाः, आत्रयीयाः, खारपायणीयाः disciples of Vâtsyas,
L

Atreyas, Khârpâyaņas.'
Why do we say " गोत्रे " i. e. " when the Gotra affix is elided"? Observe
कोबलम्, बादरम् ॥ Here the affix denoting " fruit " is elided by लुक् by Sûtra
IV. 3. 163. Then when the prâgdîvytiya affix अण is added, the luk-elision
is maintained. Thus the fruit of बदरी is बदरम्; from which बादरम ' belonging
to or coming from the jujube-fruit.'

{
Why do we say " having an initial vowel "? Observe गर्गभ्य आगतम्=
गर्गरूप्यम् and not गार्गरूप्यम्; and गर्गमयम्; and not गार्गमयम् ॥ Here the affix रूप्य,
Вк IV. Сн. І. §. 90. ] YUVAN- ELISION . 657

a prâgdîvyatîya affix taught in sûtra IV. 3. 81 does not begin with a

vowel ; therefore it is added to गर्ग and not गार्ग्य ॥ Similarly the next affix
मयद् (IV. 3. 82).
Why do we say " when it has the sense of a prâgdivyatîya affix " ?
Thus गर्गेभ्यो हितम्= गर्गीयम् ' who is fit for the Gargas '. Here the affix 5 (V. I.
1) has the sense of ' suitable for that ', as taught in Sûtra V. 1. 5 not one of
the prâgdîvyatîya senses. Hence the luk elision is maintained.
The Gotra-affixes are taught to be elided in the plural only : and
when after such supposed elision a Singular or Dual Person is intended, this
rule will still apply and there will be no elision. Thus बिद will form its Gotra
derivative by अम्(IV. I. 104) as बिद + अ =बैदः ॥ The plural of बेद will be
बिदाः by the elision of अञ् ॥ One yuvan or two yuvan descendants of these
बिदाः will be formed by the affix इञ् ( IV. 1. 95), for the application of which
the word बिदाः will be supposed not to have lost its अञ्, therefore इञ् will be
added to बेद, thus बैद + इन्
; then this इम् is elided by II. 4. 58. The resultant
form is बेदः, बेदो ॥ The many descendants (in the plural) of one बेदः or two
बेदः will be बिदाः ॥
यूनि लुक् ॥९० ॥ पदानि ॥ यूनि लुक् (अचि)
वृत्तिः ॥ प्राग्दीव्यत इति वर्तते । अचीति च । प्रागदीव्यतीयेऽजादौ प्रत्यये विवक्षिते बुद्धिस्थेऽनुत्पन्ते एव
युवप्रत्ययस्य लुग्भवति । तस्मिन्निवृत्ते सति यो यतः प्रामोति स ततो भवति ॥
90 . There is luk elision of the Yuvan Patronymic
forming affix (IV. 1. 163) when a prâgdîvyatîya affix begin-
ing with a vowel is to be added.
The elision of the Yuvan affix must take place mentally ; having done
which, we should then look out for the proper Prâgdîvyatîya affix to be added
to the word-form thus remaining. Thus the Patronymic (Gotra) of फाण्टाहृतः
is फाण्टाहृतिः ( IV. 1. 95) formed by adding इञ् ॥ The Yuvan form of the latter
(by Sûtra IV. 1. 150) will be फाण्टाहृतः ॥ When we intend to add a Prâgdivya-
tîya affix to this last word, (e. g. an affix having the sense of " the pupils of " ;)
we should first mentally elide the Yuvan affix ण ( IV. 1. 150) from this word
फाण्टाहृत ॥ Having done which we get the form फाण्टाहृति'; and it is with regard
to this form फाण्टाहृति that we should search out what is the proper pupil-denot-
ing affix : and that by sûtra IV. 2. 112 is अण्॥ Thus फाण्टाहृति + अण्= फाण्टाहृताः
' the pupils of Phânțâhritas '. Had we in the first instance applied the pupil
denoting affix to the Yuvan word फाण्टाहृत, such affix would have been 5 and
not अणू, for the latter is ordained for those cases only where the word ends
with the Gotra affix इन् (IV. 2. 112).
Similarly the Patronymic of भागवित्त is भागवित्ति (IV. 1. 25). The
658 YUVAN- ELISION . [ Вк. IV. Сн. I.§ . 92

Yuvan of भागवित्ति is भागवित्तिकः (IV. 1. 148). The pupils of Bhagavittika will

be भागवित्ताः by adding the affix अण् ( IV. 2. 112).
Similarly the Patronymic of तिक is तैकायनि formed by फिञ् ( IV. 1. 154).
The Yuvan of तैकायनि is तैकायनीय formed by the affix 5 (IV. 1. 149). The
word denoting the pupils of तेकायनीय will be formed by adding 5 ( IV. 2. 114)
not to this word, but to तैकायनि ॥ Thus तैकायनीयाः ॥
Similarly the Patronymic of कपिञ्जलाद is कपिञ्जलादिः (IV. 1. 95). The
Yuvan derivative of the latter will be कापिञ्जलाद्य; (IV. 1. 151). The word
denoting pupils of the कापिञ्जलाद्य will be कापिञ्जलादाः ( IV. 2. 112).
Similarly Patronymic from ग्लुचुक is ग्लुचुकायनिः ( IV. 1. 160), the Yuvan of
the latter is ग्लौचुकायनः (IV. 1. 83) ; the word denoting the pupils of the latter
is ग्लौचुकायनाः by ( IV. 2. 112 formed from ग्लुचुकायनि) ॥ Why do we say " an affix
beginning with a vowel " ? Observe फाण्टाहृतरूप्यम् rnd फाण्टाहृतमयम् ॥ Why do we
say " a Prâgdivyatîya affix " ? Observe भागवित्तिकाय हितं = भागावित्तीयम् ॥ (See the
last Sûtra).
फक्फिओरन्यतरस्याम् ॥ ९१ ॥ पदानि ॥ फक-फिओः, अन्यतरस्याम् ॥
वृत्तिः ॥ फक्फिओर्यवप्रत्ययोः प्राग्दीव्यतीयेऽजादौ प्रत्यये विवक्षितेऽन्यतरस्यां लुग्भवति ॥
91. There is optionally luk-elision of the Yuvan
affixes फक् and फिञ्when a Prâgdîvyatîya affix beginning with
a vowel is to be added .
By the last sûtra, all Yuvan affixes were told to be elided. The
present sûtra declares an option in the case of the Yuvan affixes फक् and फिञ्.
Thus the patronymic of गर्ग is गार्ग्य (IV. 1. 105) ; the Yuvan of गार्ग्य is formed
by फक् (IV. I. IOI) गार्ग्ययणः ॥ The word denoting the pupils of Gârgyana
will be गार्गीया or गार्यायणीयाः; वात्सीयाः or वात्सयायनीयाः ॥ Similarly of the affix
फिञ् ( IV. 1. 156). Thus from यस्क, the Patronymic is यास्क (IV. 1. 112). The
Yuvan of the latter is यास्कायनि (IV. 1. 146). The pupils of Yaskâyani will be
called यास्कीया or यास्कायनीयाः ॥

तस्यापत्यम् ॥९२ ॥ पदानि ॥ तस्य-अपत्यम् ॥

वृत्तिः ॥ अर्थनिर्देशोयं, पूर्वैरुत्तरश्च प्रत्ययैरभिसंबद्ध्यते । तस्येति षष्ठीसमर्यादपस्येतस्मिन्नर्थे यथाविहितं प्र-
त्ययो भवति, प्रकृत्यो भवति प्रकृत्यर्धविशिष्ठष्षष्ठधार्थो ऽपत्यमात्रश्वेह गृह्यते ॥
92. The affix अण mentioned in IV. 1. 83 and those
which follow it denote ' the descendant of some one ' .
This sûtra points out the meaning of the affixes ; and it refers to the
affixes that have preceded, beginning from अण् (IV. 1. 83) e. g. अण्, ण्य, अञ् &c
and to the affixes that follow. The affixes herein taught have the force of
denoting descendant, when they are added to the word in construction which
Вк. IV. CH. I. § 93. ] GOTRA- AFFIX. 659

is in the genitive case. The translation given by Dr. Ballantyne of this

aphorism is :-" Let the affixes already mentioned or to be mentioned come
optionally in the sense of the offspring thereof, after what word ending with
the sixth case-affix and having completed its junction (with whatever it may
require to be compounded with), is in grammatical relation there to ".
Thus we may either use the sentence उपगोरपत्यम्; or by adding अण्
(IV. 1. 83) to the word उपगु (which has the 6th. case-affix in construction in
the above sentence), form औपगवः " the offspring of Upagu ". आश्वपतः (IV. 1 .
84) ' the offspring of अश्वपति', दैत्यः (IV. 1. 85) ' the offspring of Diti ' औत्सः
(IV. 1. 86) " the offspring of Utsa ". स्त्रैणः (IV. 1. 87) ' the offspring of a
woman ". पौंस्नः ( IV. 1. 87) ' the offspring of a man '.
The Universal sûtra तस्येदम् ( IV. 3. 120) will include this अपत्य also
for the word इदम् may be applied to any-thing like अपत्यं, समूहः, विकारः, निवासः
&c. Since by that rule IV. 3. 120 अण् &c, may be applied in the sense of
apatyam also, what is the necessity of this present sûtra ? The present
sûtra is made in order to debar those affixes like छ, ( IV. 3. 114) which debar
the affix अन् &c in the case of तस्येदम् ॥ How can an अशैषिक affix debar a
शैषिक affix ? The उत्सर्ग affixes अण् &c are treated like शैषिक for this purpose.
Thus these affixes अण् ( IV. 1. 83-87) debar the 5 in the Vriddham under
certain circumstances. Thus भानोरपत्यं = भानवः, so also श्यामगवः from श्यामगुः
(श्यामा गावोऽस्य ) ॥
Kárika तस्यदमित्यपत्येपि बाधनार्थ कृतं भवेत् ।
उत्सर्गः शेष एवासौ वृद्धान्यस्य प्रयोजनम् ॥
एको गोत्रे ॥ ९३ ॥
वृत्तिः ॥ अपत्यं पौत्रप्रभृति गोत्रं, तस्मिन्विवक्षिते भेदेन प्रत्यपत्यं प्रत्ययोत्पत्तिप्रसङ्गे नियमः क्रियते । गो-
त्रे एक एव भवति, सर्वेऽपत्येन युज्यन्ते ॥
93. The one and the same affix is employed when
a more distant descendant, how low so-ever, is to be denoted.
The word Gotra is defined in Sûtra IV. 1. 152 and means the offspring
beginning with the grandson. There would have arisen the application of a
separate affix in denoting the descendant of every one of such persons ; the
present sutra declares a restriction. Thus the son of गर्गः is गार्गि ( IV. 1. 95).
The son of गार्निः (or in other words the grandson of गर्ग) is गार्ग्यः (IV. 1. 105).
This is formed by a Gotra affix. Now the son of गार्ग्यः will also be called
गार्ग्यः, no new affix will be added. In fact, in denoting the Gotra descendants
how low soever, the affix यञ् will be added to the word गर्ग, though there may
be several intermediate descendants. Thus the sûtra restricts the application
of the affix. Or in another view of the matter, it may be said to restrict the
8
660 PATRONYMIC হস্ ॥ [ Вк. IV. Сн. 1. § 95

base to which the affix is to be added. Thus the son of गार्ग्य will be formed
by adding the affix यस्not to the base गार्ग्य (which would have been the case
were IV. 1. 92 strictly applied), but to the base गर्ग ॥ So that one base is to
be taken and adhered to throughout, in applying Gotra affixes.
गोत्राद्यून्यस्त्रियाम् ॥ ९४ ॥ पदानि ॥ गोत्रात्, यूनि, अस्त्रियाम् ॥
वृत्तिः ॥ अयमपि नियमः यून्यपत्ये विवक्षिते गोत्रादेव प्रत्ययो भवति, न परमप्रकृत्यनन्तरयुवभ्यः ।।
94. When a descendant of the description denot-
ed by Yuvan (IV. 1. 163) is intended to be expressed, a new
affix is attached, only after what already ends with an affix
marking a descendant as low at least as a grandson (gotra) :
but in the Feminine the word is not termed Yuvan, and no
new affix is added.
This is also a niyama or restrictive rule. Thus the Yuvan of गार्ग्य is
गार्थ्यायणः ( IV. I. 101). Similarly वात्स्यायणः, दाक्षायणः, प्लाक्षायणः, औपगविः, नाडायनिः ॥
Why do we say " but in the Feminine the word is not termed Yuvan"?
Observe दाक्षी which is the feminine of दाक्षिः (Gotra) as well as of दाक्षायणः (Yu-
van). Similarly प्लाक्षी feminine of प्लाक्षिः and प्लाक्षायणः ॥ In short, Yuvan affixes
are not added in the feminine. If it is intended to denote a feminine descen-
dant of the kind Yuvan, the feminine word formed by Gotra affix will denote
such a descendant also.
What is here prohibited i. e. is the term Gotra superseded by the
term Yuvan ? If it is a niyama rule, there will be no niyama with regard to
the feminine, as the prohibition is contained in the same sentence. Therefore
in the feminine, the Yuvan affix will not get the designation of Gotra, because
Gotra-name is debarred by Yuvan Name. Therefore the sûtra should be
divided in two, e. g. गोत्राद् यूनि प्रत्ययो भवति (2) ततोऽस्त्रियाम् ॥ (1) After a Gotra-
formed word a new affix is added in denoting a Yuvan descendant, (2) but
not so in the feminine. In fact the name Yuvan is prohibited in the feminine,
therefore, the feminine will be known Gotra always and never by Yuvan.

अत इञ् ॥ ९५ ॥
वृत्तिः ॥ तस्यापत्यमित्येव । अकारान्तात्प्रातिपदिकादिञ् प्रत्ययो भवतिं ॥
95. The affix इञ् comes after a Nominal-stem
which ends in short अ, in denoting a descendant .
This debars अण् ( IV. 1. 83). Thus दक्षस्यापत्यं = दाक्षिः ' descendant of
Daksha '. Why do we say short अ (for this is the force of the letter त् added
to अ. by I. 1. 69 and 70) ? The descendant of शुभंयाः or कीलालपाः (words which
end in long आ) will not be formed by the affix इञ् ॥
Вк. IV. Сн. I. § 97. ] इञ् ॥ 661

The descendant of दशरथ by this sûtra is दाशरथिः, but the form दाशरथ
formed by अण् is also met with. As " प्रदीयताम् दाशरथाय मैथिली " ' Give Sita to
the son of Dasaratha.'

बाह्वादिभ्यश्च ॥ ९६ ॥ पदानि ॥ बाहु-आदिभ्यः, च ॥

वृत्तिः ॥ बाहु इत्येवमादिभ्यः शब्देभ्योऽपत्ये इञ प्रत्ययो भवति ॥
वार्त्तिकम् ॥ संभूयोम्भसोः सलोपश्च ॥
वा० ॥ बाह्वादिप्रभृतिषु येषां दर्शनं गोत्रभावे लौकिके ततोन्यत्र तेषां प्रतिषेधः ॥
वा० ॥ संबन्धिशब्दानां च तत्सदृशाधातिषेधः ॥
96. The affix इञ् is added in the sense of a descen-
dant, after the words ' Bahu ' & c .
Thus बाहविः " a descendant of the clan of Bâhu." The words ' Bâhu
&c, either do not end in short अ, thus making the last rule inapplicable ; or if
they end in short अ, then some other rule would have prohibited the applica-
tion of इन्. Hence the necessity of the present sûtra.
This is a class of words recognizable only by the form (आकृतिगण).
1 बाहु, 2 उपबाहु, 3 उपवाक्रु, 4 निवाकु, 5 शिवाक्रु, 6 वटाक्रु, 7 उपनिन्दु ( उपचि-
न्दु) 8 वृषली, 9 वृकला, 10 चूडा, 11 बलाका, 12 मूषिका, 13 कुशला, 14 भगला ( छग-
ला ) 15 ध्रुवका, 16 ध्रुवका, 17 सुमित्रा, 18 दुर्मित्रा, 19 पुष्करसद्, 20 अनुहरत्, 21 देवश-
र्मन्, 22 अग्निशर्मन्, 29 भद्रशर्मन्, 24 सुशर्मन्, 25 कुनामन्, 26 सुनामन्, 27 पञ्चन्, 28 स-
प्तन्, 29 अष्टन्, 30 अमितौजसः सलोपश्च, 31 सुधावत्, 32 उदञ्चु, 33 शिरस्, 34 माष, 35
शाराविन्, 36 मरीची, 37 क्षमवद्धिन्, 38 शृङ्खलतोदिन्, 39 खरनादिन्, 40 नगरमर्दिन्, 41 प्रा
कारदिन्, 42 लोमन्, 43 अजीगर्त, 44 कृष्ण, 45 युधिष्ठिर, 46 अर्जुन, 47 साम्ब, 48 गढ़,
49 प्रद्युम्न, 50 राम, 51 उदङ्क, 52 उदकः संज्ञायाम्, 53 संभूयाम्भसोः सलोपश्च, 54 वृक, 55
चुडाल, 56 सलक ॥ आकृतिगणोऽयम् ॥ तेन । 57 सात्यकिः 58 जाङ्घिः 59 ऐन्दशर्मिः 60
आजधेनविः इत्यादि ॥

Vårt :-The words बाहु &c must be Proper Names, being heads of
Gotras from whom clans take their name : otherwise the affix इस् will not
be applied. Thus the son of a private person called वाहु will be बाहवः ॥
Vârt :-The operations to be effected upon words denoting relation
are prohibited with regard to the same word- forms when denoting Proper
Names. Thus the offspring of श्वशुर meaning ' father-in-law' is श्वार्यः, but
when it means a person called Śvasura, then the derivative will be श्वाशुरिः ॥
The च in the sûtra indicates that other words not included in the
7

list also take this affix. Thus जाम्बिः, ऐन्द्ररार्मिः, आजधेनविः, आजबन्धविः, औडुलोमिः ॥
सुधातुरकङ च ॥ ९७ ॥ पदानि ॥ सुधातुः अकङ्
,च॥
वृत्तिः ॥ सुधातृशब्दादपत्ये इस प्रत्ययो भवति तत्सन्नियोगेन च तस्याकङादेशो भवात ॥
वार्त्तिकम् ॥ व्यासवरुडनिषादचण्डालबिम्बानामिति वक्तव्यम् ॥
662 इञ् ॥ [ Вк. V. Сн. I. § 98

97. The affix इञ् is placed after the word sudhatri

in denoting the descendant, and the ऋ of sudhatri is replac-
ed by the substitute अकङ् befere this affix.
Thus सुधानुरपत्यम्= सौधातकिः ' the descendant of Sudhậtri.
Vart :-The substitute अकङ् replaces the finals of व्यास, वरुड, निषाद,
चण्डाल and बिम्ब when the Patronymic इन्স্ is to be added. Thus वैयासकिः,
वारुडाकः नैषादकिः, चाण्डालकिः, बैम्बकिः ॥
गोत्रे कुञ्जादिभ्यश्च् फञ् ॥ ९८ ॥ पदानि ॥ गोत्रे, कुञ्जादिभ्यः, च् फञ् ॥
वृत्तिः ॥ गोत्रसंज्ञके ऽपत्ये वाच्ये कुंजादिभ्यश्च्फञ्स प्रत्ययो भवात ॥
98. The affix ' chphan ' comes after the words
' Kuñja' &c, when a remoter descendant (called Gotra) is to
be denoted.
This debars इञ् ॥ Of the affix चूफ the letter is for the sake of
distinguishing this affix from the affix फन् ; such as in sûtra V. 3. 113, by
which the words ending in affix चफस take the further affix य (ज्य), in order
to form a complete word. The letter - of this affix causes Vriddhi (VII .
2. 117). Then remains फ् which by sutra VII. 1. 2, is replaced by आयन् ॥
Thus कुञ्ज + चफ = कौञ्ज + आयन्+ अ = कौञ्जायन. This is not a complete word
as yet. We must add य by sûtra V. 3. 113. Thus the full word is कौञ्जायन्यः
' the grandson or a lower descendant of Kunja ' dual of it is कौञ्जायन्यौ, plural
is कौञ्जायनाः ; the affix ज्य being elided by II. 5. 62, in the plural, it being an コ

affix of the तद्राज class ( IV. 1. 174). Similarly ब्राध्रायन्यः, बौधायन्यौ, ब्राध्रायनाः ॥
Why do we say " when a Gotra descendant is to be denoted ? ”
Observe कौंजिः " the son of Kunja ". Here इम् is added by IV. 1. 95 in denot-
ing immediate descendant. There is difference in the accent of these words,
in the different numbers. Thus in the singular and dual, the accent will be
regulated by the latter of the affix ज्य which is added in those numbers.
But this affix being elided in the plural, the accent there will be regulated
by the letter च of फस् ॥ That is to say, in the singular and dual, the udâtta
will fall on the first syllable (VI. 1. 197) ; in the plural, it will fall on the last
syllable ( VI . 1. 164).
The word गोत्रे of this sutra governs the succeeding sûtras up to
aphorism IV. 1. 112 : so that all the affixes taught in these fifteen sûtras
denote grandsons or descendants lower than that.
1 कुञ्ज, 2 ब्रध्र, 3 शङ्ख, 4 भस्मन् 5 गण, 6 लोमन्, 7 शट, 8 शाक, 9 शु-
ण्डा, 10 शुभ, 11 विपाश, 12 स्कन्द, 13 स्कम्भ, 14 शकट, 15 अम्भा, 16 शिव, 17 शुभं-
यि ॥
Вк. IV. Ch. I. § 100. ] फक् ॥ 663

नडादिभ्यः फक् ॥ ९९ ॥
वृत्तिः ॥ नड इत्येवमादिभ्यः प्रातिपदिकेभ्यो गोत्रापत्ये फक् प्रत्ययो भवति ॥
99. The affix फक् comes, in denoting a Gotra des-
cendant, after the Nominal-stems नड and the rest.
Thus नाडायनः (नड + फक्= नाड + आयन VII. 2. 118 and VII. 1. 2). Simi-
larly चारायणः " the grandson or a lower descendant of Nada or Chara ". But
the son of नड will be नाडिः (IV. 1. 95).
The word शलंकु is changed to शलंक before this affix. Thus शालंकायनः ॥
The word शालंकिः occurs in पैलादि class II. 4. 59, the Yuvan affix is, therefore,
elided after it, thus शालंकिः is a common name for ' father ' and ' son '. It takes
इस by IV. 1. 96, as belonging to Bahvâdi class which is an Akṛti-gana. The
word अग्निशर्मन् takes फक् when denoting the वृषगण gotra, e. g. आग्निशर्मायणः=वार्ण्य-
गण्यः ; otherwise the form will be आग्निशर्मः ॥ The word कृष्ण will form कार्णायनः
when a Brahmana is meant ; otherwise कार्षिणः, so also राणायनः = वासिष्ठः, other-
wise राणिः ॥ The word क्रोष्टु is changed to क्रोष्ट as क्रौष्टायनः ॥
1 नड, 2 चर, ( वर ) 3 बक, 4 मुंज, 5 इतिक, 6 हतिश, 7 उपक, 8 एक, 9 ल-
मक । 10 शलंकु शलङ्गं च । 11 सप्तल, 12 वाजप्य, 13 तिक । 14 अग्निशर्मन्वृषगणे । 15 प्राण
16 नर, 17 सायक, 18 दास, 19 मित्र, 20 द्वीप, 21 पिङ्गर, 22 पिङ्गल, 23 किंकर, 24 कि-
कूल, 25 कातर, 26 कातल, 27 काश्यप (कुश्यप ) 28 काश्य, 29 काल्य ( काव्य ) 30 अज,
31 अमुष्य ( अमुष्म ) 32 कृष्णरणौ ब्राह्मणवासिष्ठे । 33 अमित्र, 34 लिगु, 35 चित्र, 36 कुमार,
37 कोष्टु क्रोष्टं च । 38 लोहं, 39 दुर्ग, 40 स्तम्भ, 41 शिशफा, 42 अग्र, 43 तृण, 44 शकट,
45 सुमनस, 46 सुमत, 47 मिमत, 48 ऋच , 49 जलंधर, 50 अध्वर, 51 युगंधर, 52 हंसक,
53 दण्डिन्, 54 हस्तिन्, 55 पिण्ड, 56 पंचाल, 57 चमसिन्, 58 सुकृत्य, 59 स्थिरक, 60
ब्राह्मण, 61 चटक, 62 बदर, 63 अश्वल, 64 खरप, 65 लङ्क, 66 इन्ध, 67 अस्र, 68 कामुक,
69 ब्रह्मदत्त, 70 उदुम्बर, 71 शोण, 72 अलोह, 73 दण्डप, 74 जत्, 75 अश्वक, 76 वान-
व्य, 77 नाव्य, 78 अन्वजत, 79 अन्तजन, 80 इत्वरा, 81 अंशक, 82 याम, 83 काम, 84 वात ॥
हरितादिभ्योऽञः ॥ १०० ॥ पदानि ॥ हरित-आदिभ्यः, अञः ॥
वृत्तिः ॥ हरितादिर्बिदाद्यन्तर्गणः । हरितादिभ्यो ऽन्तेभ्योपत्ये फक् प्रत्ययो भवति ॥
100. The affix फक् comes after the words हरित &c,
when they end in the affix अझ (IV. 1. 104).
The words हरित &c, form a subdivision of बिद class, which class by IV.
1. 104 takes the affix अज्ञ in forming Gotra words. Thus the Gotra descendant
of हरित will be हारित (हरित + अ ). The son of हारित will be formed by this
sûtra and not by IV. 1. 95. Thus हारित + फक् = हारितायनः " the son of Harita or
the great-grandson of Harita ". In fact, the force of the affix फक् of this Sûtra
is that of a Yuvan affix, though it is taught in the chapter of Gotra affixes ;
because according to the general rule IV. 1. 98 one Gotra affix can be only
added to a word, and the word हारित being already formed by a Gotra affix
664 फक् ॥ [Вк. IV. Сп .I. §. 103

भस will not take again another Gotra affix फक् ॥ Therefore, फकू is here a
Yuvan - affix.

यञिोश्च ॥ १०१ ॥ पदानि ॥ यञ्-इओः, च, (फक्) ॥

वृत्तिः ॥ यञन्तादिञन्ताच्च प्रातिपदिकादपत्ये फक् प्रत्ययो भवति ॥
101. The affix फक् is added in denoting a descen-
dant after a Nominal-stem ending in the affixes यञ् and इञ् ॥
The फक् of this sûtra has, like that of the preceding sûtra, the force of
a Yuvan affix, since it is to be added to words formed by the Gotra affixes यञ्
and इञ् ॥ Thus गर्ग + यज्ञ ( IV. 1. 105) = गार्ग्यः ॥ गाग्र्ग्य + फक् = गार्ग्ययणः ॥ दक्ष +
इञ= दाक्षिः ; दाक्षि+ फक्= दाक्षायणः ॥ It is not every word which ends in यज्ञ or इञ्
which takes the Yuvan affix फक्; but only that word where the affix यस् or
इस has the force of a Gotra affix. Thus the affix यम् is added by IV. 3. 10 to
denote proximity to a sea. As द्वीप + थत्र= द्वैप्यः ॥ This word will not take the
affix फक् ॥ Similarly by IV. 2. 80 the affix इञ is added to the words सुतंगम
&c, the force of the affix being चातुरर्थिक ॥ Thus सौतंगमिः. This word will not
take the affix फक् ॥
शरद्वच्छुनकदर्भाद्भृगुवत्साग्रायणेषु ॥ १०२ ॥ पदानि ॥ शरद्वत्, शुनक, दर्भा-
तू, भृगु, वत्स, आग्रायणेषु (फक्) ॥
वृत्तिः ॥ गोत्र इत्येव । शरद्वत्अनक दर्भ इत्येतेभ्यो गोत्रापत्ये फक् प्रत्ययो भवति यथासंख्यं भृगुवत्सामा
यणेष्वर्थेष्वपत्यविशेषेषु ॥
102. The affix फकू comes in denoting a Gotra
descendant after the words ' saradvat ', ' sunaka ', and 'darbha',
when they denote the descendants of Bhrigu, Vatsa and
Agrâyana respectively.
Thus शारद्वातायनः = भार्गवः otherwise शारद्वतः (formed by अञ्) शौनकायनः
=वात्स्यः; otherwise शौनकः, दार्भायणः= आग्रायणः, otherwise दार्भिः, (formed by इञ IV.
1. 95).
The words शरद्वत् and ानक belonging to बिदादि class would by IV. 1.
104 have taken the affix अञ् in denoting Gotra, the present sûtra prohibits
that in certain cases and enjoins फक् instead.
द्रोणपर्वतजीवन्तादन्यतरस्याम् ॥ १०३ ॥ पदानि ॥ द्रोण, पर्वत, जीवन्तात्, अ-
न्यतरस्याम् ( फक् ) ॥
वृत्तिः ॥ गोत्रइत्येव । द्रोणादिभ्यः प्रातिपदिकेभ्यो गोत्रापत्यऽन्यतरस्यां फक् प्रत्ययो भवति ॥
103. The affix फक् comes, in the sense of a Gotra
descendant, optionally after the words Drona, ' ' parvata, ' and
jivanta.'
Вк. IV. Сн. ІI. § 104 ] अञ् ।। 665

This debars इस of IV. 1. 95. Thus द्रोणायनः or द्रौणिः, पार्वतायनः or पार्वातिः

जैवन्तायनः orजैवन्तिः ॥
The affix फक् is employed in denoting a remote (gotra) offspring and
not an immediate descendant or son. How is then अश्वत्थामा the son of
Drona, called द्रौणायनः and not द्रोणः in the phrase "अश्वत्थामा द्रोणायनः "? The
द्रोण here does not refer to the Drona of the Mahabhârât, but to some ancient
founder of a clan of that name, and his descendants were called द्रौणायनाः ॥
In modern times, by an easy error, Aśvatthâmâ was called Drauņâyana, owing
to the similarity of sounds.
अनृष्यानन्तर्ये बिदादिभ्योऽञ् ॥ १०४ ॥ पदानि ॥ अनृषि
-आनन्तर्ये, बिदा-
दिभ्यः, अञ् ॥
वृत्तिः ॥ गोत्रइत्येव । बिदादिभ्यो गोत्रापत्येऽप्रत्ययो भवति । ये पुनरत्रानृषिशब्दशः पुत्वादयस्तेभ्योऽनन्त
रापत्य एव भवति । अनृष्यानन्तर्यइत्यस्यायमर्थः, अनृषिभ्योऽनन्तरे भवतीति ॥
104. The affix अन् comes after the words ' Bida"
&c, in denoting a remote ( Gotra) descendant : but after
those words of this class which are not the names of ancient
sages, the affix अञ् has the force of denoting immediate des-
cendant.

This Sûtra consists of four words: अनाब " non-Rishi or not being the
name of a sage " ; आनन्तर्ये ' in expressing an immediate descendant." बिदादिभ्य
" after Bidâdi words " अञ् " the affix अनु." Thus of the words falling in Bidâdi
class, the words like पुत्र ' son,' दुहित्र daughter,' ननान्दृ ' sister-in-law' are common
nouns and not names of Rishis. When the affix अञ् is added to these words ,
it has the force of denoting immediate descendant. Thus पुत्र + अञ्= पौत्रः
'grand-son.' दुहित् + अ = दगौहत्रः " daughter's son.' But when added to other
words which express the names of Rishis, the affix अम् makes the Gotra des-
cendants. Thus बिद + अ =बैद: ' the grandson or a descendant lower than that
of Bida.'

How in a context relating to Gotra affixes, we come to this two fold

meaning of this sûtra ? To this we reply, that the phrase अनृष्यानन्तर्य should
be thus construed. The word ' anrishi ' is in the ablative case, the case affix
being elided. The word आनन्तर्य is the same as अनन्तम् the afftx ब्यङ् being
added without change of significance. Therefore the words like पोत्र & c. denote
the immediate (anantara) descendant of पुत्र &c, and do not denote a remote
descendant (gotra), nor a descendant in general. Therefore, the above phrase
means :-'after a Bidâdi word which is not the name of a Rishi, the affix ' an '
is added in denoting an immediate descendant.'
666 अञ् ॥ [ Вк. IV. Сн. I. § 104

Q. Another way of explaining the phrase is this, the word ' anantarya'
is equal to ' nairantarya' = 'uninterrupted succession.' Therefore, where there is
an uninterrupted succession of Rishis between the first name and the person
to be designated by a Patronymic, there the affix 'an' will not be added. Thus
the word कश्यप belongs to the Bidâdi class. ' Indrabhû' a seventh descendant
of Kaśyapa, will not be denoted by काश्यप formed with अ , because between
इन्द्रभू and कश्यप, there is an unbroken series of Rishis, but by अण् of IV. 1. 114 .
Therefore the following phrase will be valid इन्द्रभूः सप्तमः काश्यपानाम् ॥ For अग्
is elided in the plural by II. 4. 64, but काश्यपानाम् is plural of काश्यप formed with
the general patronymic अणु of IV. 1. 114 and hence not elided.
A. This explanation is not to be preferred, merely in order to explain
the word काश्यपानाम् in इन्द्रभूः सममःकाश्यपानाम् ॥ The general Patronymic ऋाष affix
अण् of IV. 1 , 114 is not debarred by this अञ् ॥ Therefore काश्यप with अञ् will
denote इन्द्रभूः, which may also be denoted by काश्यप formed with अण् ॥ For had
the above explanation been correct, then विश्वामित्र the grandson of Kusika could
never be called कौशिकः (formed with अस्), for both Gadhi the father of Viśvâ-
mitra, and Kuśika the grand-father were Rishis.
In denoting an immediate descendant or a descendant in general,
the Rishi words बिद &c, will take other appropriate affixes. Thus बिद forms
बेदि ' a descendant of Bida ' by IV. 1. "96 इञ् and not by ऋष्यण of IV. 1. 114,
because बिद is supposed to belong to the Akṛtigaņa of Bâhvâdi.
1 विद, 2 उर्व, 3 कश्यप, 4 कुशिक, 5 भरद्वाज, 6 उपमन्यु, 7 किलात, 8 कन्दर्प
( विदर्भ ) 9 विश्वानर, 10 ऋषिषेण ( ऋष्टिशेण ) 11 ऋतभाग, 12 हर्यश्व, 13 प्रियक, 14 आ-
पस्तम्ब, 15 कूचवार, 16 शरद्वत्, 17 शुनक ( गुनक् ) 18 धेनु, 19 गोपवन, 20 शिश्रु, 21
बिन्दु, 22 भोगक, 23 भाजन, 24 शमिक, 25 अश्वावतान, 26 श्यामाक, 27 श्यानक, 28
श्यावलि, 29 श्यापर्ण, 30 हरित, 31 किंदास, 32 बह्यस्क, 33 अर्कजूष ( अर्कलूक ) 34 बध्यो-
ग, 35 विष्णु, 36 वृद्ध, 37 प्रतिबोध, 38 रचित, 39 रथीतर ( रथन्तर ) 40 गविष्ठिर, 41
निषाद, 42 शबर, 43 अलस, 44 मठर, 45 मृडाकु, 46 सृपाकु, 47 मृदु, 48 पुनर्भू, 49 पूत्र,
50 दुहितृ, 51 ननान्द्र, । 52 परस्त्री परशुं च । 53 किलालप, 54 सम्बक्, 55 श्यायक ॥
The word परस्त्री in the above list is replaced by परशु when taking the
affix अञ् ॥ Thus परास्त्रया अपत्यं = पारशवः (the son of a Brahmana begotten on a
Sûdra woman, who though married to the Brahmaņa is परस्त्री 'a strange woman'
owing to the great difference of race).
The word परस्त्री occurs in अनुशतिकादि (VII. 3. 20) and कल्याण्यादि ( IV.
1. 126) classes also. Therefore when the sense is 'a son begotten on another's
wife' who is also called परस्त्री, the form will be पारस्त्रणेयः, with double vriddhi
of both members by VII. 3. 20 : which does not take place in the case of
पारशवः ॥
Вк. IV. Сн. І. §. 106 ] GOTRA यज्ञ ॥ 667

गर्गादिभ्यो यञ् ॥ १०५ ॥

वृत्तिः ॥ गोत्रइत्येव । गर्गादिभ्यो गोत्रापत्ये यञ्प्रत्ययो भवति ॥
105. The affix यन् comes, in the sense of Gotra
descendant, after the words ' Garga ' &c.
Thus गार्ग्य:, ' the grandson or a still lower descendant of Garga ', so
also वात्स्यः &c.
1 गर्ग, 2 वत्स, । 3 वाजासे । 4 संस्कृति, 5 अज, 6 व्याघ्रपात्, 7 विदभृत्, 8 प्रा-
चीनयोग, 9 अगस्ति, 10 पुलस्ति, 11 चमस, 12 रेभ, 13 अग्निवेश, 14 शंख, 15 शट, 16
शक, 17 एक, 18 धूम, 19 अवट, 20 मनस्, 21 धनंजय, 22 वृक्ष, 23 विश्वावसु, 24 जर
माण, 25 लोहित, 26 शंसित, 27 बभ्र, 28 वल्गु, 29 मण्डु. 30 गण्डु, 31 शंकु, 32 लिगु,
33 गहलु, 34 मन्तु, 35 मंक्षु, 36 अलिगु, 37 जिगीषु, 38 मनु, 39 तन्तु, 40 मनायी, 41
सूनु, 42 कथक, 43 कन्थक, 44 ऋक्ष, 45 वृक्ष ( वृक्ष ) 46 तनु, 47 तरुक्ष, 48 तलुक्ष, 49
तण्ड, 50 वतण्ड, 51 कपिकत, 52 कत, 53 कष, 54 भूत, 55 कुरुकत, 56 अनडुह, 57 कवि, 58 पुरु-
कुत्स, 59 शक्ति, 60 कण्व, 61 शकल, 62 गोकक्ष, 63अगस्त्य, 64 कुण्डिनी 65 यज्ञवल्कं, 66 पर्णवल्क,
67 अभयजात, 68 विरोहित, 69 वृषगण, 70 रहूगण, 71 शण्डिल, 72 वर्णक ( चणक ) 73 चुलुक,
77 मुङ्गल, 75 मुसल, 76 जमदग्नि, 77 पराशर, 78 जतूकर्ण ( जातूकर्ण ) 79 महित, 80 मन्त्रित, 81.
अश्मरथ, 82 शर्कराक्ष, 83 पूतिमाष, 84 स्थूरा, 85 अदरक ( अररक ) 86 एलाक, 87 पिङ्गल, 88 कृष्ण,
89 गालन्द, 90 उलूक, 91 तितिक्ष, 92 भिषज ( भिषज्) 93 भिष्णज, 94 भडित, 95 भाण्डत, 96 हल्भ,
97 चेकित, 98 चिकित्सित, 99 देवहू, 100 इन्द्रहू, 101 एकलू, 102 पिप्पल, 103 वृहदग्नि, 104 सुलोहिन्,
105 सुलाभिन्, 106 उक्थ, 107 कुटिगु, 108 संहित, 109 पथ, 110 कन्थु, 111 श्रुव, 112 कर्कटक,
113 रुक्ष, 114 प्रत्चूल, 115 बिलम्ब 116 विष्णुज ॥
The word मनु is found in the लोहितादि sublist of this class. It ought to
take ष्फ after यत्र in the feminine by IV. 1. 18, how then the form मानवी in
मानवी प्रजा ? The affix यन् comes in denoting a Gotra offspring, but in denoting
a descendant in general, this affix will not come, and hence no shpha also,
If so, then why the immediate descendant of जमदग्नि is called जामदग्न्यः which
is a Name of Parasuram the son of Jamadagni, or why Vyasa the son of
Parâsara is called पाराशर्यः ? These are exceptions formed by गोत्र रुपाध्यारोपः i. e.
by superimposing of Gotra-form on these. Their proper apatya forms are
by ऋष्यण ( IV. I. 114) i. e. जामदनः and पाराशरः ॥
मधुबभ्रोर्बाह्मणकौशिकयोः ॥ १०६ ॥ पदानि ॥ मधु, बभ्रोः, ब्राह्मण-कौशिकयोः
( यञ्) ॥
वृत्तिः ॥ मधुशब्दाद्धभु शब्दाच्च गोत्रापत्ये यञ्प्रत्ययो भवति यथासंख्यं ब्राह्मण कौशिके वाच्ये ॥
106. The affix यञ् comes, in the sense of a Gotra
descendant, after the words मधु and बभ्रु when the words so
formed mean ' Brahmana' and ' a Kausika ' respectively.
Thus माधव्यः = ब्राह्यणः ' Brahmana. Otherwise माधवः " son of Madhu. "
बाभ्रव्यः =कौशिकः Otherwise बाभ्रवः ॥
9
568 GOTRA यम् ॥ [ Вк. IV. Cн I. §. 108

The word बभ्रु belongs to the Gargâdi class, so it would have taken yañ
by the last sûtra also. The present sûtra declares a restriction, viz. बभ्रु takes
यञ् only then when कौशिक is denoted. Its being read in the Gargâdi class
serves another purpose : as it belongs to the sub-classs लोहितादि, the rule IV. 1 .
18 becomes applicable to it ; so that its feminine is formed by एफ. Thus
बाभ्रव्यायणी ।। In fact, it would have been better, if in the body of the Ganapa-
tha, instead of writing बभ्रु alone, there was बभ्रु कौशिके ॥ It would have saved
the repetition of it in the present sûtra.
कपिबोधादाङ्गिरसे ॥ १०७ ॥ पदानि ॥ कपि, बोधात्, आङ्गिरसे ॥
वृत्तिः ॥ कपिबोधशब्दाभ्यामाङ्गिरसेऽपत्यविशेषे गोत्रे यञ्प्रत्ययो भवति ॥
107. The affix ' यञ ' comes in the sense of a
Gotra descendant, after the words कपि and बोध, when the
special descendants of the family of Angiras are meant.
Thus काप + यञ्= काप्यः ' the grand-son or a still lower descendant of
' Kapi ' of the family of Angiras.' So also बोध्यः ॥
Why do we say of the family of Angiras ? Observe कापेयः (IV. I. 122)
" the gotra-descendant of Kapi " so also बौधिः formed by इञ् because it is a
Non -Rishi word or because it belongs to Bâhvâdi (IV. 1. 96) class.
The word काप occurs in Gargâdi class. The present sûtra declares
a restriction i. e. the ' yan ' is to be applied only when Angirasa descendant
is meant. It is included in the Gargâdî class also for the purpose of apply-
ing IV. 1 , 18. Thus काप्यायनी " grand-daughter or a still lower descendant
of Kapi."
वतण्डाच्च ॥ १०८ ॥ पदानि ॥ वतण्डात्, च, ( गोत्रे, यञ् ) ॥
वृत्तिः ॥ आङ्गिरस इत्येव । वतण्डशब्दादाङ्गिरसेऽपत्यविशेषे गोत्रे यञ् प्रत्ययो भवात ॥
108. The affix ' यञ्' comes in the sense of a Gotra
descendant, after the word ' वातण्ड,' when meaning a descen-
dant of Angirasa.
Thus वातण्ड्यः = आंगिरसः, otherwise वातण्डः ॥
The word वतण्ड occurs both in the Gargâdi class (IV. 1. 105) and in
the Śivadi class (IV. 1. 112). It would have taken both affixes अञ् and अण्.
The present sûtra declares that when it means an Angirasa, then वतण्ड will
not take अण्of the शिवीिद class : and when it does not mean Angirasa, then it
takes both these affixes e. g. वातंड्यः and वातङः any descendant of Vatanda.
लुक् स्त्रियाम् ॥ १०९ ॥
वृत्तिः ॥ आङ्गिरसइत्येव । वतण्डशब्दादाङ्गिरस्यां स्त्रियां यञ्प्रत्ययस्य लुग्भवति ॥
Вк.IV. Сн. І. §. 110 ] GOTRA फन् ॥ 669

109. The affix 'यज्' is luk-elided in the feminine

after the word 'वतण्डी' when meaning a female descendant
of Angirasa.
Thus from वतण्डः we get वातण्ज्य in the masculine. In the feminine
the यम् is elided by luk, and we have वातण्ज्य + ङीन् ( IV. 1. 73) = वतण्डी "a female
descendant of Vatanda of the clan Angirasa. " Why do we say "of Angirasa?"
Observe वातंड्यायनी formed with 'shpha' under lohitâdi rule (V. I 18). When
वतण्ड takes अण्under Śivadi class, its feminine is वातण्डी ॥ Though the word is
formed with अन्yet in the feminine, there is not ष्यङ् substitution ( IV. 1. 78),
because Vatanda is a Rishi- Name.
अश्वादिभ्यः फञ् ॥ १० ॥
वृत्तिः ॥ आङ्गिरस इति निवृत्तम् । अश्वादिभ्यो गोत्रापत्ये फञ्प्रत्ययो भवति ॥
110. The affix 'फ ' comes, in the sense of a
Gotra descendant, after the words अश्व &c.
The anuvritti of angirasa does not extend to this aphorism. Thus
अश्व---फञ्= अश्व---आयन(VII. 1. 2) = आश्वायनः ( VII . 2. 117) ‘ the grandson or a still
lower descendant of Aśva'. Similarly आइमायनः There are some words
in this class which already have taken a patronymic affix, e. g, आत्रेय, वैल्य, and
आनडुह्य ॥ After these words the affix फञ् of course has the force of a Yuvan
affix. The word आत्रेय is formed by अत्रि + ढक् (IV. I. 122), वैल्य = विलि (a Rajar-
shi)-1-ज्यङ् ( IV. 1 171 ), and आनडुह्य = अनडुह + यञ् ( IV. 1. 105). The word शय
takes phañ only when it denotes an Atreya, as शायायनः, otherwise शायिः with
इञ् or शायः with अण् ॥ The word जात takes 'phan' only when the offspring
of a male is to be denoted, as जातस्यापत्यं = जातायनः but जाताया अपत्यं = जातेयः
with ढक् ॥ The word आत्रेय takes 'phan' when denoting a Bharadvâja, as
आत्रेयायनः, otherwise it will take the affix इञ, which will be elided by II. 4. 28,
leaving the form आत्रेयः ॥
The words भरद्वाज आत्रेये of the above list mean that when a person
born in Atri Gotra is adopted by a person belonging to Bharadvaja Gotra,
then the affix is to be added, he of course is an Atreya but gets a new Gotra
of Bharadvaja. Thus भारद्वाजायनः , otherwise the form will be भारद्वाजः with
भन् of IV. I. 104.
I अश्व 2 अश्मन् 3 शंख 4 शूद्रक 5 विद 6 पुट 7 रोहिण 8 खर्जूर (खजूर) 9 खण्जार 10
बस्त 11 पि.जूल 12 भाडल 13 भाण्डल 14 भडित 15 भण्डित 16 प्रकृत 17 रामोद 18 क्षान्त 19 काश
20 तीक्ष्ण 21 गोलांक 22 अर्क 23 स्वर 24 स्फुट 25 चक्र 26 श्रविष्ठ 27 पविन्द 28 पवित्र 29 गोमिन् 30
श्याम 31 धूम 32 धूम्र 33 वाग्मिन् 34 विश्वानर 35 कुट 36 शप आत्रेये 37 जन 38 जड 39 खड 40
ग्रीष्म 41 अई 42 कित 43 विशंप 44 विशाल 45 गिरि 46 चपल 47 चुप 48 दासक 49 वैल्य 50 ( वैल्व)
प्राच्य 51 धर्म्य 52 आनडुह्य 53 पुंसि जाते 54 अर्जुन 55 प्रहृत 56 सुमनस् 57 दुर्मनसः 58 नम 59
670 GOTRA फञ् ॥ [ Вк. IV. Сн. I. §. 112

(मनस्) प्रान्त 60 ध्वन 61 आत्रेय भरद्वाजे 62 भरद्वाज आत्रेये 63 उत्स 64 आतत्र 65 कितव 66 यद
67 धन्य 68 पाद 69 शिव 70 खदिर 71 भण्डिक 72 ग्रीवा 73 कुल 74 काण 75 नड 76
वीक्ष्य, 77 वह, 78 खेड, 79 नत्त 80 ओजस, 81 नम ॥
भर्गात्त्रैगर्ते ॥ १११ ॥
वृत्तिः ॥ भर्गशब्दादपत्ये विशेषे त्रैगर्तें गोत्रे फञ्प्रतत्यो भवति ॥
111. The affix 'फञ्' comes in the sense of a
Gotra descendant, after the word भर्ग, when the meaning is a
Traigarta.
Thus भर्गायणः=बैगर्तः ; otherwise भार्गिः (IV. 1. 95).
शिवादिभ्योण ॥ ११२ ॥ पदानि ॥ शिव
-आदिभ्यः, अण् ॥
वृत्तिः ॥ गोत्र इति निवृचम् । अतः प्रभृति सामान्येन प्रत्यया विज्ञायन्ते । शिवादिभ्योऽपत्येऽण्प्रत्य-
यो भवति ॥

112. The affix अण comes in the sense of a descen-

dant, after the words शिव &c .
The anuvritti of the word गोत्रे ( IV. 1. 98) does not extend to this
sûtra. The affixes taught hereafter are generic patronymic affixes. The affix
धण् debars इञ् &c, Thus शिव---अण्=शेषः 'a descendant of Siva'. Similarly
प्रौष्ठः ॥
The word तक्षन् 'a carpenter' occurs in this class ; being a common
noun denoting an artisan. it would have taken the affix इन् by IV. I, 153 ; the
present sûtra prevents that. It does not, however, prevent the application of
ण्य ordained by IV. 1. 152. Thus तक्षन्-। -अण्= ताक्ष्णः ॥ तक्षन्-। -व्य =ताक्ष्ण्यः ॥ The
भ is elided by VI. 4. 134, The word गंगा occurs in this class, as well as in Sub-
hrâdi class IV, 1. 123) and Tikadi ( IV. 1. 154). There are thus three forms of
this word :-गांगः; गांगायानः and गांगेयः ॥ The word विपाशा occurs in this class
as well as in Kuñjadi class (IV. 1. 98) It has thus two forms: वैपाशः and
वैपाशायन्यः with chphan.
The affix अण् will come after a word consisting of two syllables, when
it is the name of a river: the affix ढक् ( IV. 1. 121 ) would have debarred the
तन्नामिक अण् of ( IV. 1. 113) in case of patronymics formed from river names.
However, it is not so, because of this prohibition. The Patronymic from the
river name त्रिवेणी would be formed by अण( IV. 1. 113), as चेवेण: but this is
replaced by त्रिवणः ॥
1 शिव 2 प्रोष्ठ 3 प्रोष्ठिक 4 चण्ड 5 जम्भ 6 भूरि 7 दण्ड 8 कुठार 9 ककुभ्(ककुभा) 10 धन-
भिम्लान 11 कोहित 12 सुख 13 संधि 14 मुनि 15 ककुत्स्थ 16 कहोड 17 कोहड 18 कहूय 19 कहय
20 रोध 21 कपिंजल (कुपिंजल) 22 खंजन 23 वतण्ड 24 तृणकर्ण 25 क्षीरहूद 26 जलहूद 27 परिल
 PATROAYMIC अण् ॥ 671
Вк IV. Сн. І. §. 114 ]

28 पाषक 29 पिष्ट 30 हैहय 31 पार्षिका 32 गोपिका 33 कपिलिका 34 जटिलिका 35 बधिरिका 36

मंजीरक 37 38 मजिरक 39 वृष्णिक 40 खंजार 41 खंजाल 42 कर्मारं 43 रेख 44 लेख 45 आलेखन
46 विश्ववण 47 रवण 48 वर्तनाक्ष 49 ग्रीवाक्ष 50 विटप 51 पिटक 52 पिटाक 53 तक्षाक 54 नभाक
55 ऊर्णनाभ 56 जरत्कारु 57 पृथा 58 उत्क्षेप 59 पुरोहितिका 60 सुरोहितिका 61 सुरोहिका 62 आर्य-
श्वत्त (अर्यश्वेत) 63 सुपिष्ट 64 मसुरकर्ण 65 मयूरकर्ण 66 खर्जुरकर्ण 67 खदूरक 68 तक्षन् 69 ऋष्टिषणे
70 गंगा 71 विपाश 72 यस्क 73 लह्य 74द्रुह्य 75 अयःस्थल 76 तृणकर्ण (तृण कर्ण) 77 पर्ण 78 भल-
न्दन 73 विरूपाक्ष 80 भूमि 81 इला 82 सपत्नी 83 यचो नद्याः 84 त्रिवेणी त्रिवणं च ॥ 85 गोफिलिक,
86 रोहितिक, 87 कबोध, 88 गोभिलिक, 89 राजल, 90 तडाक, 91 वडाक, 92 परल ॥ It
is an भकृतिगण ॥

अवृद्धाभ्यो नदीमानुषीभ्यस्तन्नामिकाभ्यः ॥ ११६ ॥

वृत्तिः ॥ वृद्धियस्याचामादिस्तद्ग्द्धम् । अवृद्धाभ्यः इति शब्दधर्मः । नदीमानुषीभ्य इत्यर्थधर्म, स्तेनाभेदा-
त्प्रकृतयो निर्दिश्यन्त । तन्नामिकाभ्य इति सर्वनाम्ना प्रत्ययप्रकृतेः प्रत्यवमर्शः । अवद्धानि यानि नदीनां
मानुषीणां च नामधेयानि तेभ्यो ऽपत्येऽण्प्रत्ययो भवति । ढको ऽपवादः ॥
113. The affix अण comes, in the sense of a des-
cendant, after words which are the names of rivers, or women,
when such words are not Vriddham words ; and when they
are used as names and not as adjectives.
The word Vriddham in the sûtra, does not mean the technical Pat-
ronymic of that name as defined in other Grammars and used in Sûtras like
IV. 1. 166, but means the Vriddham as defined in this Grammar i, e. a word
whose first syllable is a Vriddhi letter ( I. 1. 73). The word अवृद्धाभ्यः shows the
orthography of the word to which the affix is to be added. The word नही-
मानुषीभ्यः declares the meaning of that word and both attributes refer to one
and the same base, i. e. orthographically the base should have a Vriddhi letter
in the first syllable, and etymologically it should denote a man or a river.
The word तन्नामिकाभ्यः applies both to the base and the affix.
Thus यमुना-यामुनः ' a son of the Yamuna.' ऐरावत ' son of the Irâvati.'
वेतस्तः 'son of the Vitasta.' नार्मदः 'son of the Narmadda.' These are all names
of rivers. Similarly शैक्षितः ' son of Sikshitâ ' चन्तित ' son of चिन्तिता' ।॥
Why do we say ' when not a Vriddha word ? Observe चान्द्रभाग्याया
भपत्यं = प्चान्द्रभागेयः; so also वासवदत्तेयः formed by ढक् ( IV. 1. 120). Why do we say
being ' names of rivers or women.' Observe सौपर्णयः and वैनतेयः ॥ Why do we
say "when it is a name ? " Observe शोभनाया अपत्यं = शौभनेयः 'the son of a beautiful
woman .'

ढक् ( IV. 1. 120) is the general affix by which patronymics are formed
from feminine bases. The present sûtra is an exception to that.
ऋष्यन्धकवृष्णिकुरुभ्यश्च ॥ ११४ ॥ ऋषि, अन्धक, वृष्णि, कुरुभ्यः च ॥
वृत्तिः ॥ ऋषयः प्रसिद्धा वसिष्ठादयः । अन्धका वृष्णयः कुरव इति वंशाख्या । ऋष्यादिकुर्वन्तेभ्यः प्राति-
पदिकेभ्यो ऽपत्ये ऽणप्रत्ययो भवती, ओऽपवादः ।
672 PATRONYMIC अण् ॥ [ Вк. IV. Сн. І.§. 115

114. The affix अण comes, in the sense of a des-

cendant, after a Nominal-stem denoting the name of a Rishi,
or the name of a person of the family of Andhaka, Vrishni,
and Kuru .

This debars the affix इञ् ॥ The Rishis are like Vasishtha, Viśvamit-
ra &c. Thus वासिष्ठः, वैश्वामित्रः ॥ So also श्वाफल्कः, रान्धसः being persons belong-
ing to the family of Andhaka ; and वासुदेवः, आनुरुद्धः being persons belonging
to the family of Vrishni, and नकुलः, साहदेवः being persons belonging to the
family of Kuru.
The word आत्रे is the name of a Rishi, in forming its Patronymic, the
present sûtra enjoins अण्; but IV. 1. 122 enjoins ढक्; thus there being a con-
flict, we apply the maxim of interpretation contained in I. 4. 2. So that the
Patronymic of आत्रे will be formed not by अण but by ढक् ॥ Thus आत्रेयः ॥
Similarly उग्रसेन a person of Andhaka family, forms its patronymic औग्रसेन्यः
IV. 1. 152 by ण्य ; and not by अण, so also बैष्वकसेन्य 'son of Vaishvaksena' a per-
son of Vrishņi, family ; so also भैमसेन्यः ' son of Bhimasena ' a person of Kuru
family.
Note. The words or sabdâs are eternal ; how is it then that rules applying to them
should be made dependant upon their occurring in particular families or not, when families
themselves are non-eternal ? In other word, how a rule affecting a permanent object is con-
ditioned by an impermanent adjunct ? To this, some reply that Panini has by mere coincidence
(and not as cause and effect) classified certain definite number of words as belonging to certain
families, and then the rule made applicable to them. Moreover a permanent object is some-
times designated by an impermanent object : as the permanent time is designated by the name
of Saka. Others say that the families of Andhaka &c., are also permanent, and the words
'Nakula' Sahadeva' &c., found therein are, of course, permanent.

मातुरुत्संख्यासंभद्रपूर्वायाः ॥ ११५ ॥ पदानि ॥ मातुः, उत्ः, संख्या, सम्, भद्र,

पूर्वायाः ॥
वृत्ति ॥ मातृशब्शत्संख्यापूर्वासंपूर्वाद्भद्रपूर्वाच्चापत्ये ऽण्प्रत्ययो भवति, उकारश्चान्तादेशः ।
115. The affix अण comes in the sense of a descen-
dant, after the word mâtri when it is preceded by a Numeral,
or by the words सम् or भद्र; and the letter उ is substituted for
the final ऋ of matri.
Thus from द्विमातृ we have द्वैमातुरः " son of two mothers i. e. son of one
and adopted by another." द्विमातृ + अण्=द्वैमात्+ उ + अ = वैमात्+ उ + र्+ अ (I. 1. 51.)
Similarly षाण्मातुरः, सांमातुरः, and भाद्रमातुरः ॥
This sûtra is made in order to teach the substitution of short 3 for the
Вк. IV. Сн. I. § . 118 ] PATRONYMIC अण् 673

ऋ ofमातृ ; for the word मातृ would have taken the affix अण by the general rule
IV. 1. 83. The sûtra contains the word पूर्वायाः in the feminine gender, show-
ing by implication that the rule applies where the word मातृ denotes female.
Thus संमिमीते = संमातृ ' he who measures together'. Its patronymic will be
सांमात्रः ' son of a fellow-measurer ' ; because here the word मातृ does not mean
' mother ', but a ' measure '. Nor the word धान्यमातृ ' barley measurer ' will be
affected by this rule. Why do we say " when preceded by a Numeral &c."
Observe सौमात्रः ' son of Sumâtri '. The word वैमात्रेयः is formed by IV. 1. 123
as belonging to Subhrâdi class.
कन्यायाः कनीन च ॥ ११६ ॥
वृत्तिः ॥ कन्याशब्दादपत्येऽण्प्रत्ययो भवति ढकोपवादः । तत्सन्नियोगेन कनीनशब्रआदेशो भवति ॥

116. The affix अण comes in the sense of a descen-

dant, after the word कन्या, and when this affix is added, कनीन
is the substitute of ' Kanya ' .
Thus कन्याया अपत्यं = कानीनः ' the son of a virgin ' viz Karņa or Vyasa'.
This debars the ढक् of IV. I. 121. The word कन्या means a virgin, the son
of a virgin is produced by immaculate conception. मुनिदेवतामाहात्म्याद्या पुंयोगेऽपि
न कन्यात्वं जहाति, यथा कुन्ती, यथा सत्यवती ॥
विकर्ण, शुङ्ग, च्छगलाद्वत्सभरद्वाजात्रिषु ॥ ११७ ॥ पदानि ॥ विकर्ण, शुङ्ग,
छगलात्, वत्स, भरद्वाज, अत्रिषु ॥
वृत्तिः ॥ विकर्णशुङ्गच्छगलशब्देभ्यो यथासंख्यं वत्सभरवाजात्रिष्वपत्यविशेषेष्वण्प्रत्ययो भवति ॥
117. The affix अण comes after the words विकर्ण,
शुङ्ग, and छगल, when the sense is a descendant of the family
of Vatsa, Bharadvaja and Atri respectively.
Thus वैकर्णः= वात्सः otherwise वैकर्णिः ॥ शौङ्गः= भारद्वाजः, otherwise शौङ्गिः ॥
छागलः= आत्रेयः, otherwise छागलिः ॥

In some texts the word गुंगा is used and not गुंग ॥ The former being a
feminine word, its Patronymic will be शौङ्गेयः, by IV. 1. 120 when it does not
mean a descendant of भरद्वाजः ॥

पीलाया वा ॥ १९८ ॥
वृत्तिः ॥ पीलाया अपत्ये वाण्प्रत्ययो भवति ॥
118. The affix अण comes optionally after the word
पीला in denoting a descendant.
The word पीला being the name of a female would have taken अण by
674 PATRONYMIC ढक् [ Вк. IV. Сн. I. § 121

IV. 1. 113 ; but this अन् would have been prohibited by IV. 1. 121 as it is a
dissyllabic feminine word. Hence the necessity of the present sûtra. Thus
पैलःor पैलेयः ' son of Pila.'
ढक् च मण्डूकात् ॥ ११९ ॥
वृत्तिः ॥ मण्डूकशब्दशदपत्ये ढक् प्रत्ययौ भवति ॥
119. The affix ढक् comes optionally in the sense
of a descendant after the word मण्डूक as well as the affix अण् ॥
Thus we get three forms, मण्डुक + ढक्= मांडूकेयः; मंडूक + अण्= मांण्डूकः; म-
ण्डूक + इञ्=माण्डुकिः ॥
स्त्रीभ्यो ढक् ॥ १२० ॥
वृत्तिः ॥ स्त्रीग्रहणेनं टाबादिप्रत्ययान्ताः शब्दश गृह्यन्ते । स्त्रीभ्योऽपत्ये ढक् प्रत्ययो भवति ॥
वार्त्तिकम् ॥ वडवाया वृर्षे वाच्ये ॥ वार्त्तिकम् ॥ अण्कुञ्चाकोकिलात्स्मृतः ॥
120. Words ending in the feminine affixes take
the affix ढक् in forming their Patronymic.
The word स्त्री in the aphorism means ' words ending in the feminine
affixes टाप् &c.' That is, words ending in long आ and ई of the feminine. Thus
विनता + ढक्=वैनतेयः ( IV. 1. 2). So also सौपर्णेयः " Son of Vinatâ or Suparnî ".
But ऐडविङः and हारदः formed by अणmeaning sons of इडबिड and दरद, for though
these words are feminine. they do not end in feminine affixes.
Vart :-The affix ढक् comes after बडवा when meaning वृष ॥ Thus
वाडवेयः = वृषः “ bull." Here ' dhak' has not the patronymic force. The patrony-
mic will be वाडवः ' the son of a mare.'
Vart :-The feminine words कुञ्चा and कोकिला take the affix अण in
forming the patronymic. Thus क्रौञ्चः " the son of a curlew." कौकिलाः " the son
of a cuckoo.'

द्वयचः ॥ १२१ ॥ पदानि ॥ द्वि-अचः (स्त्रीभ्यां ढक्) ॥

वृत्तिः ॥ यषः स्त्रीप्रत्ययान्तादपत्ये ढक् प्रत्ययो भवति ॥
121. The affix ' ढ ' comes in the sense of a
descendant, after a word ending in a feminine affix and con-
sisting of two vowels.
Thus दत्ताया अपत्यं = दात्तेयः ' son of Datta', गौपेयः " son of Gopt ". This
debars the अण् of IV. 1. 113 .
Why do we say ' having two vowels ? Observe यामुनः ' son ofयमुना',
which is a trisyllabic word, and not dissyllabic.
इतश्चानिञः ॥ १२१ ॥ पदानि ॥ इतः, च, अन्,इञः ॥
वृत्तिः ॥ चकारो द्व्यष इत्यस्यानुकर्षणार्थः । इकारान्ताव्यातिपदिकादनिअन्तादपत्ये ढकू प्रत्ययो भवति ।।
Вк. IV. Сн. 1. § 125 ] GOTRA ढक् ।। 675

122. The affix ' ढ ' comes, in the sense of a

descendant, after a dissyllabic Nominal-stem ending in short
इ, but not, however, after a word ending in the patronymic
affix इञ् ॥
The anuvritti of 'strî' does not extend to this aphorism. The force
of the word च in the sûtra is to draw the anuvatti of the word ह्यचः of the
last sutra. Thus आत्रेयः 'the son of Atri'. नेधेय
: 'the son of निधिः' ।
Why do we say " after a word ending in short इ " ? Observe साक्षः "son
ofदक्ष" ॥ Here दक्ष though a dissyllabic word, yet ends in अ ॥
Why do we say 'not ending in the patronymic affix इन्' ? Observe
दाक्षायणः 'son of दाक्षि' ॥ Here though दाक्षि is a dissyllabic word ending in short
इ, it does not take the affix ढक् for इ here is the affix इम् ( IV. 1. 95.); so also
प्लाक्षायनः ॥ Why do we say 'having two vowels'? Observe मारीचः "son of मरीचिः"

शुभ्रादिभ्यश्चः ॥ १२३ ॥ पदानि ॥ शुभ्र-आदिभ्यः, च ( ढक्)

वृत्तिः ॥ अभ्र इत्येवमादिभ्यः प्रातिपदिकेभ्यो ढक्प्रत्ययो भवति ।
123. The affix 'ढ ' comes in the sense of a des-
cendant after the stems शुभ्र &c.
This debars इन् and other affixes. The word च in the sûtra shows
that some words not occuring in the list of शुभ्रादि may take the ढकू, as it is an
आकृतिगणः ॥ For though the words गंगा, पांडव are not in the list, we find still
forms like गांगेयः, पाण्डवेयः &c.
Thus शुभ्रस्यापत्यं = शोभ्रेयः ॥
1 शुभ्र, 2 विष्ट पुर (विष्टपुर) 3ब्रह्मकृत, 4शतद्वार, 5 शलाथल, (शलाचल) 6 शलाकाभ्रू, 7 लेखाभ्रु,
(लेखाभ्र), 8 विकंसा, (विकास), 9 रोहिणी, 10 रुक्मिणी, 11 धर्मिणी, 12 दिश्, 13 शालूक, 14 अजवस्ति,
15 शकंधि, 16 विमातृ, 17 विधवा, 18 शुक, 19 विश, 20 देवतर 21 शकुनि, 22 शुक्र, 23 उग्र, 24 ज्ञातल
(शतल) 25 बन्धकी, 26 सृकण्डु, 27विास्र, 28 अतिथि, 29 गोदन्त, 30 कुशाम्ब, 31 मकष्टु, 32 शाताहर,
33 पवष्टुरिक, 34 सुनामन्, 35 लक्ष्मणश्यामयोर्वासिष्ठे । 36 गोधा, 37 कृकलास, 38 अणीब, 39 प्रवाहण,
40 भरत (भारत ) 41 भरम; 42 मृकण्डु, 43 कर्पूर, 44 इतर, 45 अन्यतर, 46 आलीढ, 47 सुदन्त,
48 सुदक्ष, 49 सुवक्षस्, 50 सुदामन्, 51 कद्रु, 52 तुद, 53 अकशाय, 54 कुमारिका, 55 कुडारिका,
56 किशोरिका, 57 अम्बिका, 58 जिह्माशिन्, 59 परिध, 60 वायुदत्त; 61 शकल, 62 शलाका,
63 खजूर, 64 कुबेरिका, 65 अशोका, 66 गन्धपिङ्गला, 67 खडोन्मत्ता, 68 अनुदष्टिन्, ( अनुदृष्टि )
69 जरतिन्, 70 बलीवर्वार्दन्, 71 विय, 72 वीज, 73 जीव, 74 श्वन्, 75 अश्मन्, 76 अश्व, 77 अजिर
78 शतावर, 79 शलाका, 80 कृकसा, 81 भरत, 82 मद्यष्टु, 83 ककल, 84 स्थूल, 85 मकथु, 86 यमष्टु,
87 कष्टु, 88 मृकण्ड, 89 गुद, 90 रुद, 91 कुशेरिका, 92 शवल, 93 अजिन ॥
विकर्णकुषीतकात्काश्यपे ॥ १२४ ॥ पदानि ॥ विकर्ण, कुषीतकात् काश्यपे ॥
वृत्तिः ॥ विकर्णशब्चत्कुषीतकशब्शश्च काश्यपे ऽपत्यविशेषे ढक् प्रत्ययो भवति ।
10
676 PATRONYMIC ढक् ॥ [Вк. IV. Сн .I. §. 127

124. The affix ढक्' comes after the words 'Vi-

karna' and 'Kushîta', when they mean the descendants of
Kasyapa.
Thus वैकर्णेयः and कौषीतकेयः= काश्यपः ; otherwise we have वैकर्णिः and कौषी-
तकिः formed by IV. 1. 95 .
भ्रुवो बुक् च ॥ १२५ ॥ पदानि ॥ ध्रुवः, बुक्, च (ढक्)
वृत्तिः ॥ भूशब्दादपत्येढक् प्रत्ययो भवति, तत्सन्नियोगेन च वुगागमः।
125. The affix 'ढक्' comes in the sense of a des-
cendant, after the word 첫 and the augment बुक् is added when
this affix is to be applied.
Thus भू+ ढक्= न + वुक्+ ढक् (I. I. 46) = भृव्+ ढक्= ओवेयः (VII. 1. 2)
कल्याण्यादीनामिनङ् ॥ १२६ ॥ पदानि ॥ कल्याणी
-आर्दानाम्, इनङ् ॥
वृत्तिः ॥ कल्याणी इत्येवमादीनां शब्दानामपत्ये ढक् प्रत्ययो भवति, तत्सन्नियोगेन च इनङादेशः ॥
126. The affix 'ढक्' comes in the sense of a
descendant, after the words कल्याणी &c. and the substitute इनङ्
takes the place of the final of these words before this affix.
In the case of those words in this list which end in a feminine affix,
the present sûtra teaches merely the substituion of इतङ्, for they would have
taken the affix ढक् by IV. I. 120. But in the case of other words, the Sûtra
teaches both the substitution of इनङ and the addition of ढक् ।
Thus कल्याणी + ढक्= कल्याणिन्+ ढक्= कल्याणिनेयः 'son of Kalyanî.' सुभगा +
ढक्= सुभागन् + ढक् = सोभागिनेयः ।। Similarly दोभागिनेयः ॥ In these last two words, there
is Vriddhi of both the initial vowel उ and the second vowel अ ofभ. This is
done by the special rule VII . 3. 19.
1 कल्याणी, 2 सुभगा, 3 दुर्भगा, 4 बन्धकी, 5 अनुवृष्टि, 6 अनुसृति (अनुसृष्टि) 7 जरती,
8 बलीवर्दी, 9 ज्येष्ठा, 10 कनिष्ठा, 11 मध्यमा, 12 परस्त्री ॥
कुलटाया वा ॥ १२७ ॥ पदानि ॥ कुलटायाः, वा (ढक्)
वृत्तिः ॥ कुलटाया अपत्येढक् प्रत्ययो भवति, तत्सन्नियोगेन च वा इनङादेशो भवति । आदेशार्थ वचनं
प्रत्ययः पूर्वेणैव सिद्धः ।
127. The affix ' ढक्' comes in the sense of a
descendant, after the word कुलटा, and इन is optionally the
substitute of the final before this affix .
The word कुलटा means literally one who wanders (अटति) from one
family (कुल) to another, i. e. an unchaste woman. This sûtra is made to teach
substitution only, for कुलटा would have taken ढक् by the general rule IV. 1 .
120. Thus कुलटा + ढक् = कुलटिन् + ढक् = कौलटिनेयः or कौलटेयः ' son of an unchaste
woman.' This word कुलटा being a word denoting contempt, will take also the
affix ढकू by IV. 1. 131. Thus कोलटेरः ॥
 BK. IV. Ch. I. § 131. ] PATRONYMIC आरक् ॥ 677

चटकाया ऐरक् ॥ १२८ ॥ पदानि ॥ चटकायाः, ऐरक् ॥

वृत्तिः ॥ चटकाया अपत्ये ऐरक् प्रत्ययो भवति । वार्त्तिकम् ॥ चटकाच्चेति वक्तव्यम् । वार्त्तिकम् ॥ स्त्रि-
यामपत्ये लुग्वक्तव्यः ॥
128. The word चटका takes the affix ऐरक् in form-
ing the patronymic.
Thus चाटकैर ' son of Chatakâ '.
Vârt :-So also after the masculine word चटक ॥ Thus चाटकैरः ' son of
Chațaka'.
Vârt :-In forming a descendant denoting a female, there is luk-eli-
sion of the affix. Thus the female descendant of चटका will be चटका, the टाप
being added as belonging to Ajadi class IV. 1. 4.
गोधाया ढूक् ॥ १२९ ॥ पदानि ॥ गोधायाः, ढूक् ॥
वृत्तिः ॥ गोधाया अपत्ये ढूक् प्रत्ययो भवति ॥
129. The affix ' टूक् ' comes in the sense of a des-
cendant after the word गोधा ॥
Thus गोधा + दूक् = गाधेरः ॥ Of the affix ' dhrak ', the letter is replaced
by एय् (VII . 1. 2), कू causes Vriddhi (VII . 2. 118) and makes the udâtta accent
fall on the final ( IV. 1. 165 ). Thus the real affix is एयर, but the य्is elided by
VI . 1. 66 and so the affix that is actually added is एर ॥
This word गोधा occurs in the Subhrâdi class IV. 1. 123, also, thus it
takes the affix ' dhak ' as well. Thus गौधेयः ॥
आरगुदीचाम् ॥ १६० ॥ पदानि ॥ आरक, उदीचाम् ( गोधायाः ) ॥
वृत्तिः ॥ गोधाया अपत्ये उदीचामाचार्याणां मतेन आरक् प्रत्ययो भवति ॥
130. The affix ' आरक्', comes in the sense of a
descendant after the word ' गोधा,' according to the opinion of
Northern Grammarians .

Thus गौधारः ॥ It might be objected that the आरक contains the letter भ
unnecessarily, for रकू would have served the purpose as well, because गोधा ends
in long आ already. The objection is valid in the case of गोधा, but the
very fact that Pânini uses this affix आरक्, shows by implication, that there
are other words also which take this affix, and in whose case the affix
रक् would not suffice. Thus the words जड and पण्ड also take this affix, as
जाडारः, पाण्डारः ॥ The mention of the name of Northern Grammarians is for
the sake of showing respect only.
क्षुद्राभ्यो वा ॥ १३१ ॥ पदानि ॥ क्षुद्राभ्यः, वा ( ढूक ) ॥
678 GOTRA ढक् ॥ [ Вк. IV. CH. I. § 135

वृत्तिः ॥ क्षुद्रा अङ्गहीना धर्महीनाश्च । अर्थधर्मेण तदभिधाायन्यः स्त्रीलिङ्गाः प्रकृतयो निर्दिश्यन्ते । क्षुद्राभ्यो
वापत्ये द्रक् प्रत्ययो भवति ॥
131. The affix ' ढूक्' comes optionally, in the
sense of a descendant, after the feminine words denoting
mean objects.
The anuvritti of क् is to be read in this sûtra, and not of आरक्, though
the latter immediately precedes it. The word क्षुद्रा means those who are
defective or wanting in any bodily limb or organ, or who are low in social
status and religious principles. This sûtra debars ढक् which would come in
the other alternative. Thus काणेरः ' the son of an one eyed woman ', or काणेयः,
दासेरः or दासेयः ' son of a female-slave '.
पितृष्वसुश्छण् ॥ १३२ ॥ पदानि ॥ पितृष्वसुः, छण् ॥
वृत्तिः ॥ पितृष्वसृशब्दशदपत्ये छण्प्रत्ययो भवति ॥
132. The affix ' छण ' comes in the sense of a des-
cendant, after the word ' पितृ-प्वसृ '.
This debars अण् ॥ Thus पितृष्वसृ + छण्=पैत॒ष्वस्रीयः ' the son of the father's
sister '. The 5 of the affix is replaced by ईय ॥
ढकिलोपः ॥ १३६ ॥
वृत्तिः ॥ पितृष्वसुरपत्यप्रत्यये ढकि परतो लोप भवति ॥
133. The final vowel of ' पितृष्वसृ ' is elided when
the affix ' ढक् ', in the sense of a descendant, is added.
Thus पितृष्वस् + ढक्= पैतृष्वसेयः ॥ This sûtra indicates by jñapaka that the
word पितृष्वसृ takes the affix ' dhak ' also.
मातृष्वसुश्च ॥ १३४॥ पदानि ॥ मातृष्वशुः, च (छण, ढकि लोपः ) ॥
वृत्तिः ॥ पितृष्वसुरित्येतदपेक्षते, पितृष्वसुर्यदुक्तं तन्मातृष्वसुरपि भवति । छण्प्रत्ययो ढकि लोपश्च ॥
134. So also, after the word ' मातृष्वसृ ' the affix
' छण' is added, and the final is elided when ‘ ढक् ' follows,
in forming patronymics.
The Sûtras IV. 1. 132, 133 above apply to मातृष्वसृ also. As मातृष्वस्रीयः
or मातृष्वसेयः ' the son of a mother's sister '.
चतुष्पाद्भो ढञ् ॥ १३५ ॥ पदानि ॥ चतुष्-पादभ्यः, ढञ् ॥
वृत्तिः ॥ चतुष्पादभिधायिनीभ्यः प्रकृतिभ्योऽपत्ये ढप्रत्ययो भवति ॥
135. The affix ' ढ ' comes in the sense of a des-
cendant, after the bases denoting quadrupeds.
This debars अण् &c. Thus कमण्डलु + ढञ्= कामण्डलेयः (IV. 4. 147, the उ
being elided before ढ). So also शैतिबोहयेः and जाम्बयः from शितिबाहु and जम्बु ॥
Вк. IV. Сн. І. § 140 ] GOTRA ढकन् ॥ 679

गृष्टचादिभ्यश्च ॥ १३६ ॥ पदानि ॥ गृष्टि-आदिभ्यः, च (ढ ) ॥

वृत्तिः ॥ गृष्ट्यादिभ्यः शब्देऽभ्योपत्ये ढञ्प्रत्ययो भवति ।
136. The affix 'ढ ' comes, in the sense of a
descendant, after the words 'गृष्टि' &c.
This debars अण् and ढक् &c. Thus गार्थेयः; हार्टेय ॥ The word गृष्टि
when it means ' a cow' will of course get the affix ढम् by the last Sûtra. The
present sûtra applies when it does not mean a four- footed animal, but means
'a woman who has one child only'.
1 गृष्टि, 2 हृष्टि, 3 बलि, 4 हलि, 5 विश्रि, 6 कुद्रि, 7 अजवस्ति, 8 मित्रयु ।
राजश्वशुराद्यत् ॥ १३७ ॥ पदानि ॥ राज-श्वशुरात्, यत् ॥
वृत्तिः राजन्श्वशुरशब्दाभ्यामपत्ये यत्प्रत्ययो भवति ॥
137. The affix यत् comes in the sense of the des-
cendant, after the words 'राजन्' and 'श्वशुर'.
This debars अण् and अञ् respectively. Thus राजन्यः ( IV. 4. 168 ) ‘a
person of Kshatriya class'. This is the special meaning of the word ; it does
not mean ' the son of a Râja.' The word राजनः will mean ' the son of a King.'
So also श्वशुरर्यः ' son of the father-in-in-law.'
क्षत्राद्यः ॥ १३८ ॥
वृत्तिः ॥ क्षत्रशब्दादपत्ये घ; प्रत्ययो भवति ॥
138. The affix ' gha ' comes, in the sense of a des-
cendant, after the word ' Kshattra. '
Thus क्षत्रियः ' a Kshatriya.' This is also a class name. The son of क्षत्र
will be क्षात्रिः ॥ The affix घ here should not be confounded with the technical
घ which means the affixes तरप् and तमप् ( I. 1. 22).
कुलात्खः ॥ १३९ ॥
वृत्तिः ॥ कुलशब्दान्तात्प्रातिपदिकात्केवलाच्चापत्ये खः प्रत्ययो भवति ॥
139. The affix ' kha ' comes, in the sense of a
descendant, after the Nominal-stem ' kula ' and a compound
word that ends in ' kula. '
In the next sûtra, it will be taught that the word कुल when not preced-
ed by any other word, takes the affixes ' yat ' and ' dhakan.' That indicates
by implication that the present sûtra applies to the simple word कुल and to the
words ending in कुल also. Thus कुलीनः, आज्यकुलीनः, श्रेत्रियकुलीनः ॥
अपूर्वपदादन्यतरस्यां यड्ढकौ ॥ १४० ॥ पदानि ॥ अपूर्वपदान्. अन्यतरस्यां.
यत्, ढकौ ॥
680 PATRONYMIC ब्यत् ॥ [ Вк. IV. Сн . I. § 144

वत्तिः ॥ अविद्यमानं पूर्वपदं यस्य तदपूर्वपरं, सनाससंबन्धिनः पूर्वपदस्याभावेन कुलशब्दशे विशेष्यते । अपू-
र्वपात्कुलशब्शन्यतरस्यां यत् ढकञ्इत्येतौ प्रत्ययौ भवतः । ताभ्यां मुक्ते खोपि भवति ॥
140. The affixes ' यत्' and ' ढकञ्' come optionally
after the word ' kula ,' when it is not preceded by any other
word which gets the designation of pada (I. 4. 14).
The word अपूर्वपद means when the word ' kula ' is not the last member
of a compound. Thus कुल्यः, कौलेयकः ॥ By the use of the word ' optionally,'
we get the affix ख also. Thus कुलीनः ॥ The word कुल्यः has udatta on the first
syllable (VI . 1. 213).
The word पद has been defined in I. 4. 14. The word बहु is not
a pada. Therefore बहुकुल will take these affixes. Thus बहुकुल्यः, बाहुकुलेयकः and
बहुकुलीनः ॥
महाकुलादञ् खौ ॥ १४१ ॥ पदानि ॥ महा-कुलात्, अश्रु, खत्रऔं, ॥
वृत्तिः ॥ अन्यतरस्यामित्युनवर्तते । पक्षे खः ।
141. The affixes ' अञ्' and ' ख ' come option-
ally after the word ' mahakula.'
Thus माहाकुलः, माहाकुलीनः and महाकुलीनः ॥ The last is formed by the
affix ख of IV. 1. 139.
दुष्कुलाड्ढक् ॥ १४२ ॥ पदानि ॥ दुष्कुलान्, ढक् ॥
वृत्तिः ॥ दुष्कुलशब्दादपत्ये ढक् प्रत्ययो भवति ।
142. The affix 'ढ ' comes optionally, in the sense
of a descendant, after the word ' dushkala. '
Thus दैोष्कुलेयः ॥ By the force of the word ' optionally ' we get ख also.
Thus दुष्कुलीनः ॥
स्वसुश्छः ॥ १४३ ॥ पदानि ॥ स्वसुः, छः ॥
वृतिः ॥ स्वसृशब्दादपत्ये छ: प्रत्ययो भवात ॥
143. The affix 'chha' comes in the sense of the
descendant, after the word स्वसृ ॥
This debars अण् ॥ Thus स्वस्त्रीयः ' the sister's son.'
भ्रातुर्व्यच्च ॥ १४४ ॥ पदानि ॥ भ्रातुः, व्यत्, च ॥
वृत्तिः ॥ भ्रातृशब्दादपत्ये व्यत् प्रत्ययो भवात् । चकाराच्छश्च ॥
144. The affix ' vyat ' also comes, in the sense
of a descendant, after the word ' भ्रातृ ' ॥
By the force of the word च in the sûtra, we get the affix 5 as well.
Вк. IV. Сн. І. § 147. ] PATRONYMIC ण ॥ 681

This debars अण् ॥ Thus भ्रातृव्यः or भ्रात्रीयः ' the brother's son '. The त् of व्यत्
regulates the accent, making it svarita.
व्यन्सपत्ते ॥ १४५ ॥ पदानि ॥ व्यन्, सपत्ने (भ्रातुः) ॥
वृात्तः ॥ भ्रातृशब्दाद् व्यन्प्रत्ययो भवति समुदायेन चेदमित्रः सपत्न उच्यते ॥
145. The affix ' vyan ' comes after the word ' भ्रातृ'
when the sense is that of ' an enemy ' .
The word सपत्त्र means ' enemy '. The sense of descendant is not
connoted by this affix. The difference between व्यन् and व्यत् is in accent (VI .
1. 185 and VI . 1. 197). Thus पाप्मना भ्रातृव्येण " by the sinful enemy ". भ्रातृव्यः
कण्टकः " the enemy is a thorn ".
रेवत्यादिभ्यष्ठक् ॥ १४६ ॥ पदानि ॥ रेवती-आदिभ्यः, ठक् ॥
वृत्तिः ॥ रेवतीत्येवमादिभ्योऽपत्ये ठक् प्रत्ययो भवति ॥
146. The affix ' ठक्' comes, in the sense of a des-
cendant, after the words रेवती &c.
This of course debars ढकू &c. Thus रेवती + ठक्= रैवतिकः ' the son of
Revati '. So also आश्वपालिकः (VII . 3. 50)
1 रेवती, 2 अश्वपाली, 3 मणिपाली, 4 द्वारपाली, 5 वृकवञ्चिन्, 6 वृकबन्धु, 7 वृकमाह,
8 कर्णग्राह, 9 दण्डमाह, 10 कुक्कूटाक्ष, 11 (ककुदाक्ष) 12 चामरग्राह,
गोत्रस्त्रियाः कुत्सने ण च ॥ १४७ ॥ पदानि ॥ गोवस्त्रियाः कुत्सने, ण, च (ठक्) ॥
वृत्तिः ॥ अपत्यं पौत्रप्रभुति गोत्रं गृह्यते । गोत्रं या स्त्री तदभिधायिनः शब्दादपत्ये णः प्रत्ययो भवति ;
चकाराट्ठञ्च, कुत्सने गम्यमाने । पितुरसविज्ञाने मात्रा व्यपदेशोपत्यस्य कुत्सा ॥
147. And when contempt is to be expressed, the
affix ण comes, in the sense of a descendant, after a feminine
word denoting a Gotra-descendant.
By the force of the word च in the sûtra we get the affix ठक् also,
When one's father is not known, and he is called by a name derived from his
mother, it casts a slur upon his legitimacy ; hence such an epithet is a कुत्सा or
' a defamatory or contemptuons epithet '. Thus गार्गी is a female gotra-descen-
dant. Her son will be called गार्गः, as गार्गः जाल्मः ॥ So also गार्गिकः ॥ Similarly
the son of ग्लुचुकायनी will be ग्लौचुकायनः and ग्लौचुकायनिकः ॥
This affix being added to a Gotra word has the force of a Yuvan affix,
Why do we say ' a Gotra descendant '. Observe कारिकेयो जाल्मः (formed
by ढक् IV. 1. 120). Why do we say ' female descendant ? Observe औपगवि
र्जाल्मः ॥ Why do we say ' when contempt is meant ' ? Observe गार्गेयो माणवकः
which is to be explained as गार्ग्य अपत्यं पुमान् युवा भवति ॥ मातामहादेरुपलक्षणार्थोयं प्रयोग
इति नास्ति कुत्सा ॥
682 GGTRA फिञ् ॥ [ Вк. IV. Сн. I. § 189

वृद्धाट्ठक्सौवीरेषु बहुलम् ॥ १४८ ॥ पदानि ॥ वृद्धात्, ठक्, सौवीरेषु, बहुलम् ॥

वृत्तिः ॥ वृद्धात्सौवीरगोत्रादपत्ये बहुलं टक् प्रत्ययो भवति कुत्सने गम्यमाने ॥
Karika भागपूर्वपदो वित्तिर्द्वितीयस्तार्णबिन्दवः ।।
तृतीयस्त्वाकशापेयो गोत्राट्ठग्बहुलं ततः ॥
148. When contempt is to be expressed, the affix
' ठक्' is diversely added in the sense of a descendant after
a Vriddha word denoting Sauvîra Gotras.
Thus भागवित्तिकः ' the son of Bhagavitti '. So also तार्णबिन्दविकः formed
from तृणबिन्दु + अण्( IV. 1. 83) तार्णबिन्दवः, and then adding टक् ॥ In the alterna-
tive we have the affix फक् ( IV. I. 101 ) as भागवित्तायनः, so also ताणबिन्दावः ॥ The
word अकशाप belongs to Subhrâdi class IV. 1. 123 : and forms आकशापेयः, his
son will be आकशापयिकः or आकशापेोयः ॥ Of course, when contempt is not ex-
pressed, we have भागवित्तायनः only.
The operation of this sutra is, in fact, confined to the three words
भागवित्ति, तार्णबिन्दव, and आकशापेय as given in the kârikâ.
Q. What is the necessity of using the word 'Vṛddha' in the sûtra, for
the anuvritti of the word 'gotra' is understood in the sûtra, and a Sauvîra class
Nominal-stem formed with a Gotra affix will necessarily have a Vṛddhi letter
in its first syllable ? The word Vṛddha is employed in the sûtra to stop the
anuvṛtti of स्त्रियाः ; for had ‘Vṛddha' not been used, then with the anuvrtti of
गोत्र from the last sûtra, there would have come the anuvṛtti of स्त्रियाः also, but by
using ' Vriddha ' the anuvrtti of ' Gotra ' only is taken, and not that of ' striyah'.
Why do we say " of the Sauviras " ? Observe औपगविर्जामः ॥ Why do
we say ' in denoting contempt ' ? Observe भागवित्तायनो माणवकः ॥ Why do we
say ' diversely ' ? The word बहुल indicates the anomalous nature of these four
sûtras IV. 1. 147 to 150. Thus the first of these viz IV. 1. 147 only denotes
contempt , the last of these viz IV. 1, 150, denotes ' Sauvîra ' only and
not contempt ; whilst the middle two namely IV. I. 148 and 189 denote both
' contempt ' and ' Sauvîra '.

फेश्छ च ॥ १४९ ॥ पदानि ॥ फेः, छ-च (कुत्सने-सौवीरेषु) ॥

वृत्तिः ॥ फिञन्तात्प्रातिपदिकात्सौवीरगोत्रादपत्ये छः प्रत्ययो भवति चकाराट्ठक् कुत्सने गम्यमाने ॥
Kârikâ यमुन्दश्च सुयामा च वार्ष्यायणिः फिञःस्मृताः ।
सोवीरेषु च कुत्सायां हो योगो शब्दवित् स्मरेत् ॥
189 . When contempt is to be expressed, the
affix 3 (as well as the affix ठक्) comes in the sense of a des
Вк.IV. Сн. І. §. 151 ] किरें ॥ 683

cendant, after a Nominal-stem ending in the affix फिस् and

denoting a Sauvira Gotra.
Thus the son of यमुन्द will be यामुन्दायानः formed by the affix फिञ् ( IV. t.
154) as this word belongs to Tikâdi class. The son of Yâmundâyani will be
either यमुन्दायनीयः or यामुन्दायनिकः ॥
But when contempt is not to be expressed, the son of यामुन्दायनिः will
be यामुन्दायानः ॥ Thus यामुन्दायनि + अण्=यामुन्दायनि + 0( II. 4. 58) =यामुन्दायनिः ॥
So also when persons of Suvîra country are not meant, छ is not added.
Thus तैकायनिः ॥
The केः of the sûtra refers to फिञ्and not to फिन्, for a stem formed by
फिन् will not have a Vriddhi letter in the first syllable and will not be called
'Vriddham'; and the anuvritti of this word is understood in the sûtra.
According to the Kârikâ, three फिञन्त stems, all belonging to Tikâdi
class, are only governed by this sûtra viz यमुन्द, सुयामा and वार्ष्यायाणः ॥ The son of
वृष is Vârshyayani.
फाण्टाहृतिमिमताभ्यां णफिऔं ॥ १५० ॥ पदानि ॥ फाण्टाहृति-मिमताभ्यां-ण-
फिञौ (सौवीरेषु ) ॥
वृत्तिः ॥ फाण्टाहतिमिमतशब्दाभ्यां सौवीरविषयाभ्यामपत्ये णफिौ प्रत्ययौ भवतः ॥
150. The affixes ण and फिर come, in the sense of
a descendant of a person belonging to Suvîra country, after
the words Phântâhriti and Mimata.
This debars फक् । By the rule of composition in II. 2. 34, the
word मिमतं consisting of less syllables than फाण्टाहृत, ought to have been placed
first. Its not being placed first in this sûtra indicates, that Sutra I. 3. 10
does not apply here. So that both the affixes ण and फिञ् are applied to each
of these words, and not one to each respectively, Thus_फाण्टाहृतः or फाण्टाहृता-
यनिः ; मैमतः or मैमतायनिः ॥
When not denoting Sauvîra Gotras, we have फाण्टाहृतायनः and मैमतायनः
(by फक् ॥ See IV. 1. 101 and IV. 1. 99). The word मिमत belongs to Nadâdi-
class. ( IV. 1. 99).
कुर्वादिभ्यो ण्यः ॥ १५१ ॥ पदानि ॥ कुरु-आदिभ्यः, ण्यः ॥
वृत्तिः ॥ कुरु इत्येवमादिभ्यः शब्देभ्योऽपत्ये ण्यः प्रत्ययो भवति ॥ .
151. The affix ण्य comes, in the sense of a descend-
ant after the words 'Kuru' &c .
Thus कुरु + ण्य = कौख्य: ॥ So also गाग्र्ग्यः ॥ The word कुरु takes the affix
ण्य by IV. 1. 172, so that the form कोख्यः is evolved both under the present
11
684 ण्य ॥
[ Вк. IV. Сн. 1. §. 151

sûtra and sûtra 172; but the difference in these two words is this. The word
कौरव्य formedby the ण्य of IV. 1. 172, loses its affix in the plural, because ण्य
of IV. 1. 172 is a Tadrâja affix (see II 4. 62): but the word कौरव्य formed by
the present sûtra retains its affix in the plural. As कैाख्यः ॥ The word काव्य
occurs in the Tikâdi class (IV. 1. 154), and it takes as such the affix फिम्. As
कौरव्यायणिः ।।
The word रथकार occurs in this class and it means the caste known as
Rathakâra. Rathakâra is a caste a little lower than the twice-born. See
Yajñyavalkya Smriti, V. 95. But when the word रथकार means a person who
makes chariots, that is an artisan, it will take the affix ण्य not by this Sûtra,
but by the succeeding sûtra.
The word केशिनी occurs in this class. Its derivative will be कैशिन्यः ॥
There will not be punvadbhava as required by VI 3. 34 &c. For had there
been punvadbhava, then by भस्यढे ताद्धते, all Bha bases will become punvad
before a taddhita affix except 8 ।। Therefore केशिनी + ण्य= केशिन्+ प्य ॥ At this
stage rule VI. 1. 144 will appear and cause the elision of fe and we shall have
केश्-।-ण्य = कैश्य ॥ But this is not the form desired, hence the word कोशनी is
read with the feminine affix in the list.

The word वेन takes this affix in the Vedic literature. Therefore, the
form बैन्य in the modern Sanskrit is incorrect.

The word वामरथ occurs in this class With the exception of accent, it
s treated in every other respect like a word of Kanvadi class, a subdivision of
Gargâdi (IV. 4. 105). Thus disciples of वामरथ्यः will be formed by the affix
अण् (IV. 2. 111). As वामरथ्य + अण्=वामरथः (VI. 1. 105). The plural will be
iवामरथाः (II. 4. 64). The feminine gender will be वामरथी ( IV. 1. 16) or वामरध्यायनी
(IV. 1. 17). The Yuvan will be वामरध्यायनः (IV. 1. 101 ). So also it will take
अन्when the sense of collection &c is expressed ( IV. 3 127 ): as वामरथानि ॥
But as to accent, it will not be like Kanvadi words, for while those words
being formed by the affix यज् will have udatta on the first syllable ( VI. 1. 197)
The accent of वामरथ्य will be governed by ण्य ॥
1 कुरु, 2 गर्गर (गर्ग ), 3 मङ्गुष, 4 अजमार (अजमारक ), 5 रथकार, 6 वा-
बवूक, 7 सम्राजः क्षत्रिय, 8 कवि, 9 विमति ( मति ), 10 कापिञ्जलादि, 11 वाक् ( or वाच्)
12 बामरथ, 13 पितृमत्, 14 इन्द्रलाजी, (इन्द्रजालि ), 15 एजि*, 16 वातकि*, 17 दामोष्णीषि,
1:8 गणकारि, 19 कैशोरि, 20 कुट, 21 शलाका ( शालाका ), 22 सुर, 23 पुर, 24 एरका ( सरक ) ,
25 शुभ्र , 26 अभ्र, 27 दर्भ, 28 केशिनी, 29 वेनाच्छन्दसि, 30 शूपर्णाय, 31 श्यावनाय, 32
श्यावरथ, 33 श्यावपुत्र, 34 सत्यंकार, 35 वडभीकार, 36 पथिकार*, 37 मूढ, 38 शकन्धु, 39 शङ्क,
40 शाक, 41 शाकिन्, 42 शालीन*, 43 कर्तृ, 44 हर्तृ, 45 इन्, 46 पिण्डी ( इनपिण्डी ),
47 वामरथस्य कण्वादिवत्स्वरवर्जम्. ( is a Vartika ). 48 विस्फोटक, 49, काक, 50 स्फाण्टक,
51 घातकि, 52 घेनुजी, 53 बुद्धिकार.
Вк IV. CH. I. § . 154 ] फिञ् ॥ 685

सेनान्तलक्षणकारिभ्यश्च ॥ १५२ ॥ पदानि ॥ सेनान्त, लक्षण, कारिभ्यः, च

(ण्यः ) ॥
वृात्तः ॥ सेनान्तात् प्रातिपदिकाल्लक्षणशब्दात् कारिवचनेभ्यश्चापत्ये ण्यः प्रत्ययो भवति । कारिशब्दः कारू-
:

णां तन्तुवायादीनां वाचकः ॥

152. The affix ' ण्य ' comes in the sense of a des-
cendant, after a Nominal stem ending in ' senâ,' after the
word ' lakshana,' and after words denoting artisans.
The word कारि means 'handicrafts,' such as weavers, barbers, potters
&c. Thus करिषेण्यः हारिषेण्यः, लाक्षण्यः, तान्तुवाय्यः, कोम्भकार्यः, नापित्यः ॥
उदीचामित्र ॥ १५३ ॥
वृत्तिः ॥ सेनान्वलचणकारिम्यो ऽपत्ये इञ्प्रत्ययो भवति उदीचां मतेन ॥
153. According to the opinion of Northern Gram-
marians, the affix ' इञ ' comes in the sense of a descendant,
after the words ending in ' senâ,' the word ' lakshana,' and
words expressing artisans.
Thus कारिषोणः, हारिषेणिः, लाक्षणिः, तान्तुवायिः, कौम्भकारिः ॥ As to the word तक्ष्ण
' carpenter.' See IV. 1. 112. It will have ताक्ष्णः and ताक्ष्ण्यः, but will not take
इञ् ॥ The word नापित being a Vriddha, non-gotra word, will take फिम् under
IV. 1. 157 according to the Northern Grammarians, as नापितायनिः ॥
तिकादिभ्यः फिञ् ॥ १५४ ॥
वृचिः ॥ तिक इत्येवमादिभ्यः शब्रेभ्योऽपत्ये फिञ् प्रत्ययो भवति ॥
6

154. The affix ' फिञ्' comes, in the sense of a

descendant, after the words तिक &c.
Thus तैकायानः, कैतवायानेः ॥ The word वृष occurs in this class. In taking
this affix, it adds an intermediate य as वार्ष्यायाणः ॥ The word कौरव्य occurs in
this class, and denotes a Kshatriya : because it is immediately preceded by
the word औरश = उरसा शेते - उरशः क्षात्रयः, his son will be aurasa with, अन् which ends
in an affix denoting a Kshatriya (IV. 1. 168). But the word कौरव्य formed by
the affix ण्य of IV. 1. 150 will take the affix इस् and not फिञ् of this Sûtra.
See II . 4. 58 and 68.
1 तिक, 2 कितव, 3 संज्ञा, 4 बाला ( बाल ) 5 शिखा, 6 उरस् ( उरश ), 7 शाञ्च
( शात्र्य ) 8 सैन्धव, 9 यमुन्द, 10 रूप्य, 11 ग्राम्य, 12 नील, 13 अमित्र, 14 गौकक्ष्य, 15
कुरु (करु ) 16 देवरथ, 17 तैतल (तैतिल ) 18 औरस (औरश), 19 कौरव्य, 20 भौरिकि,
21 भौलिकि, 22 चौपयत, 23 चैटयत, 24 शीकयत ( शैकयत ) 25 क्षेतयत, 26 वाजवत
(ध्वाजवत K. ) 27 चन्द्रमस्, 28 शुभ, 29 गङ्गा, 30 वरेण्य, 31 सुपामन्, 32 आरद्ध (आरटव),
33 वह्यका, 34 खल्यका (खल्या ; खल्य ) 35 वृष, 36 लोमक, 37 उदज्ञ (उदन्य ) 38 थ
686 फिञ् ॥ [ Вк. IV. Сн. I.§. 157

ज्ञ, 39 सुयामन्, 40 ऋश्य (ऋष्य), 41 भीत, 42 जाजल, 43 रस, 44 लावक, 45 ध्वजबद,

46 वसु, 47 बन्धु, 48 आवन्धका ( as well as आबन्धका ) .
कौसल्यकार्मार्याभ्यां च ॥ १५५ ॥ पदानि ॥ कौसल्य-कार्मार्याभ्यां च (फिञ्) ॥
वृत्तिः ॥ कौसल्यकार्मार्यशब्दाभ्यामपत्ये फिञ् प्रत्ययो भवति ॥
वात्तिकम् ॥ दगुकोसलकर्मारच्छाग वृषाणां युट् ॥
155. The affix फित्र comes in the sense of a des-
cendant after the words Kausalya, and Kârmârya.
This debars इञ् ॥ Thus कौसल्यायानः and कामीयर्यायाणः ॥ These words, how-
ever, do not mean " the son of कौसल्य or कार्मर्य," but they mean "the son of
कोसल, and कर्मार," because of the following Vârtika
Vârt: The words दगु, कोसल, कमाई, छाग and वृष take the augment युट
before the affix फिञ् ॥ Thus दागव्यायनिः, कौसल्यायानः, कामीयीयनिः, छाग्यायानः and वा
र्ष्यायणिः ॥
अणो द्वयचः ॥ १५६ ॥
वृतिः ॥ अणन्ताद् ह्यचः प्रातिपदिकादपत्ये फिञ्प्रत्ययो भवति ॥
वार्त्तिकम् ॥ व्यदादीनां वा फिञ्वक्तव्यः ॥
156. The affix 'phin' comes, in the sense of a des-
cendant, after a dissyllabic word ending in the affix ' अण'.
This debars इस ॥ Thus कात्रीयाणः ' son of Kârtra,' हात्रायाणः ' son of a
Hârtra.'
Why do we say " which ends in the affix अण" ? Observe दाक्षायणः
' son of Dakshi ( IV. 1. 101). Why do we say a ' dissyllabic word ? Observe
औपगविः ' son of औपगव' ॥
Vârt: The pronouns 'tyad &c.' optionally take the affix फिञ् or अण ।॥
Thus व्यादायानः or त्यादः, यादायनिः or यादः, तादायनि; or तादः ॥
उदीचां वृद्धादगोत्रत् ॥ १५७ ॥ पदानि ॥ उदीचां, वृद्धात्, अगोत्रात् (फिञ्) ॥
वृतिः ॥ वृद्धं यच्छब्दरूपमगोत्रं तस्मादपत्ये फिञ्प्रत्ययो भवति उदीचामाचार्याणां मतेन ॥
157. According to the opinion of Northern Gram-
marians, after words with a Vriddhi in the first syllable, when
it is not a Gotra-name, the affix ' phin ' is employed in the
sense of a descendant .
Thus आम्रगुप्तायनिः " son of आम्रगुप्त," ग्रामरक्षायणिः ' son of ग्रामरक्ष ' ॥ नापिता-
ब्रान: ' son of a barber. ' This latter is formed in spite of IV, 1. 152, because rule
I. 4. 2 applies here,
Why do we say 'according to the opinion of Northern Grammarians¹ ?
Observe आम्रगुप्तिः. Why do we say ' after a word having a Vriddhi in the first
syllable ' ? Observe याज्ञदत्तिः ' son of यज्ञदत्त
.' Why do we say ' not being a
Gotra-name ? Observe औपगविः ।।
 Вк. IV. Сн. І. § . 160 ] फिन्॥ 687

वाकिनार्दानां कुक्च ॥ १५८ ॥ पदानि ॥ वाकिन-आदीनां, कुक्-च (फिञ) ॥

वृत्तिः ॥ वाकिन इत्येवमादिभ्यः शब्देभ्योऽपत्ये फिञ्प्रत्ययो भवति सत्सन्नियोगेन चैषां कुगागमः ॥
158. The augment 5 (Kuk) is added to the
words Vâkina &c. when the patronymic affix 'phin' follows.
This वाकिनकायानः, गोरधकायानः ॥ This debars इन् &c. But if the anu-
vritti of उदीचां is read into this aphorism, then it becomes an optional rule.
In that case we have in the alternative :-वाकिनिः, गारेधिः ॥
1 वाकिन, 2 गौधेर (गारेध K.) 3 कार्कष (कार्कव्ध K,), 4 काक, 5 लङ्का, 6 चर्मिव-
र्मिणोर्नलोपश्च ॥
पुत्रान्तादन्यतरस्याम् ॥ १५९ ॥
वृत्तिः ॥ पुत्त्रान्तात्प्रातिपदिकाद्यः फिञ्प्रत्ययस्तास्मन् परभूते ऽन्यतरस्यां कुगागमो भवति पुत्त्रान्तरस्य ॥
159. The augment 'कुरु' optionally comes after
a stem ending with the word pûtra, when the patronymic
affix ' phin' follows.
The anuvritti of the words "according to the opinion of Northern
Grammarians when the word has a Vriddhi in the first syllable" must be read
into this sûtra. Of course, a word ending in पुत्र cannot be a Gotra-word, for
a Gotra word means a grandson or a still lower descendant. Hence a word
ending in पुत्र having Vriddhi in the first syllable will take the affix फिम् by
IV. 1. 157; the present aphorism only rules that it takes the augment कुक्
optionally.
Thus we have three forms:-गार्गीपुत्रकायणिः or गार्गीपुत्रायणिः or गार्गीपुत्रिः ॥
So also वात्सीपुत्रकायाणः, वात्सीपुत्रायाणः and वात्सीपुत्रिः ॥
प्राचामवृद्धात्फिन्वहुलम् ॥ १६० ॥ पदानि ॥ प्राचाम्, अवृद्धात्, फिन्, बहुलम् ॥
वृत्तिः ॥ अवृद्धाच्छब्दरूपादपत्ये फिन्प्रत्यया भवति बहुलं प्राचां मतेन ॥
160. According to the opinion of Eastern Gram-
marians, after a stem not having a Vriddhi vowel in the first
syllable, the affix 'phin' is diversely employed in the sense of
a descendant.
Thus ग्लुचुकायनिः or ग्लौचुार्कः 'son of Gluchuka', ॥ अहिचुम्बकायनिः or आहि-
चुम्बिः ॥ Why do we say, " not having a Vriddhi in the first syllable " ? Ob-
serve राजदन्तिः ॥ The words प्राचाम्, बहुलं and अन्यतरस्याम् all denote optional rules,
so the employment of any one of them would have here sufficed. Why two are
used in this sûtra viz. प्राचां and बहुलं ? The mention of Grammarians is made as
a token of respect, and बहुलं is used to express the non-uniformity of the sûtra
construction. In some places this affix फिनू is not at all added, as दाक्षिः,
प्लाक्षिः ॥
588 GOTRA AND YUYAN. [ Вк. IV. Cн I. § . 163

मनोर्जातावश्यती षुक्च ॥ १६१ ॥ मनोः-जातौ, अञ्-यतौ, बुक् च ॥

वृत्तिः ॥ मनुशब्शद्ञ् यत् इत्येतौ प्रत्ययौ भवतस्तन्सन्नियोगेन बुगागमः समुदायेन चेञ्जातिर्गम्यते ॥
Karika
अपत्ये कुत्सिते मूढे मनोरौत्सार्गकःस्मृतः ।
नकारस्य च मूर्द्धन्यस्तेन सिद्ध्यति माणवः ॥
161. The affixes अझ and यत् come after the word
'Manu', and the augment षुम् is added when these affixes follow,
provided that, the whole word so formed denotes a class name
(jâti) .
Thus मनु + क्+ अन्=मानुषः "a man or man-kind". So also मनुष्यः
formed with यत् ॥ These affixes here have not the force of Patronymics,
hence they are not dropped in the plural, as मानुषाः "men". When the descen-
dant is to be expressed, we have the affix अण्as मनु + अण्=मानवः 'son of Manu',
as in मानवी प्रजा ॥ So also the word माणव, there न is changed into ण and denotes
the descendant of Manu, with the sense of contempt as well as dullness
implied.
अपत्यं पौत्त्रप्रभृति गोत्रम् ॥ १६२ ॥
वृत्तिः ॥ पोस्त्रप्रभृति यदपत्यं तद्गोत्रसंज्ञं भवति ॥
162. A descendant, being a grandson or a still
lower offspring, is called Gotra.
When an offspring, with reference to a person, is the son's son of that
person or lower than that, it is called Gotra. Thus the son of 'Garga' will be
गार्निः, and the son or grandsons &c of गाार्गः with reference to Garga will be
गाग्र्यः ॥ Similarly वात्स्यः ॥
Why do we say 'a grandson or a still lower descendant'? The im-
mediate descendants or the son will not be called Gotra. Thus कौज्ञ्जिः, गार्गिः ॥
जीवति तु वंश्ये युवा ॥ १६३ ॥ पदानि ॥ जीवति, तु, वंश्ये, युवा ( अपत्यं-पौत्रप्र-
भृति) ॥
वृत्तिः ॥ अभिजनप्रबन्धो वंशः । तत्रभवो वंश्यः पित्रादि, स्तस्मिन् जीवति सति पौत्रपभृत्यपत्यं युवसंज्ञ
भवति ॥
163. But when one in a line of descent beginning
with a father ( and reckoning upwards ) is alive, the descen-
dant of a grandson or still lower descendant is called Yuvan
only.
The word वंश means an urinterrupted series of family descent-or 'a
line'. One who occurs in such a line, like father &c, is called वंश्यः ॥ When such
Вк. IV. CH. 1. §. 164 ] YUVAN 689

a vanśya is alive, then the descendant of a grandson &c is called Yuvan.

The phrase पौत्रप्रभृत्यपत्य in the sûtra should be construed as पौत्रप्रभृतेर् यद् अपत्यम्
'He who is the descendant of a grandson &c' In the last sûtra, however, this
phrase पौत्रप्रभृत्यपत्यं was properly construed by putting the word पौत्रप्रभृति in the
case of apposition with अपत्यम् meaning "a descendant being a grandson &c."
Thus the word Yuvan will be applied to a person who is at least fourth in the
order of descent, from the propositus with reference to whom the derivative is
made. Thus गर्गः being the head, we have गर्मी:
गार्गिः
(son or putra)
अपत्यम् - गाग्र्ग्यः
(Gotra)
{
गार्ग्ययणः (Yuvan) ifGârga or Gargi &c
be alive). The force of the word तु, in the sûtra is that it will be called
Yuvan only, and not Gotra as well.
भ्रातरि च ज्यायसि ॥ १६४ ॥ पदानि ॥ भ्रातरि, च, ज्यायसि ( जीवति
-अपत्य-
पौत्रप्रभृति-युवा ) ॥
वृत्तिः ॥ भ्रातरि ज्यायास जीवति कनीयान् युवसंज्ञो भवति पौत्त्त्रप्रभृतेरपत्यम् ।।
164. When an elder brother is alive, the younger
brother gets the title of Yuvan, being the descendant of a
grandson &c.
Even when a वंश्यः like father &c is not alive (and a brother is not
vansya), the younger brother gets the designation of yuvan, when the elder
brother is alive ; thus:
गर्ग: (dead
1
गार्गि: (dead)
गाग्र्यः (dead)
1
1
गाग्र्ग्यः गाग्र्यायणः

The word वैश्यः is confined to ancestors like father &c, so a brother

can never be a vanśya, because he is not the source from which the other
brother arises. This sûtra applies to cases when Vańsya is not meant. Thus
Gârgyâyņa ia the name of the younger brother with reference to the elder
brother, Gârgya; similarly Vatsyayana, Dakhsayaņa, and Plakshayaņa.
वान्यस्मिन् सपिण्डे स्थविरतरे जीवति ॥ १६५ ॥ पदानि ॥ वा, अन्यस्मिन्, स-
पिण्डे, स्थविरतरे, जीवति ( अपत्यं-पौत्र प्रभृति युवा ) ॥
वृत्तिः ॥ भ्रातुरन्यस्मिन्सपिण्ड स्थावरतरे जीवति पौत्त्रप्रभुतेरपत्यं जीवदेव युवसंज्ञं वा भवति ॥
690 YUVAN [ BK. IV. CH. I. § 167

165. The living descendant of a grandson &c is

called optionally a Yuvan, when a more superior sapinda
other than a brother is alive .
The sapinda relationship extends up to seven degrees. The word
स्थविर means 'superior', and स्थविरतर is comparative and means 'more superior',
that is to say, superior both by degree of descent and by age. The word
जीवति is again read in this aphorism, though there is the anuvritti of जीवति
also from IV. 1. 163. This जीवति of the sûtra qualifies the word descendant,
the जीवर्ति which is understood by context qualifies the word sapinda thus :-
Garga (dead)

Gârgi (dead)
Gârgi (alive

Gârgya (alive) Gârgya (dead)

|
Gârgyâyņa
or

Gârgya } alive.

Here the uncle or the brother of a grand-father being alive, the des-
cendant is optionally called Yuvan or Gotra.
वृद्धस्य च पूजायाम् ॥ १६६ ॥ पदनि ॥ वृद्धस्य, च, पूजायाम् (वा-युवा ) ॥
वृत्तिः ॥ अपत्यमन्तर्हित वृद्धमिति शास्त्रान्तरे परिभाषणाद्गोत्रं वद्धमित्युच्यते । वृद्धस्य युवसंज्ञा वा भव-
ति पूजायां गम्यमानायाम् । संज्ञासामर्थ्याद्गोत्रं युवप्रत्ययेन पुनरुच्यते ॥
166. The Gotra is sometimes optionally regarded
as Yuvan, when respectful reference to him is intended.
The word Vriddha is another term for Gotra. As तत्र भवान्गर्यायणः or
गार्नयः "you honored Gargyâyana or Gargya". This sûtra is in fact a Vârtika
and not a sûtra of Panini. Similarly तत्र भवान्वात्स्यायनः or वात्स्यः, तत्र भवान् दाक्षा-
यणः or दाक्षिः ॥
Why do we say 'when respectful reference is intended' ? Observe,
वात्स्यःand गाग्र्ग्यः ॥ The definition of Vriddham as given by other Gramma-
rians is अपत्यमन्तर्हित वृद्धम् ॥
यूनश्च कुत्सायाम् ॥ १६१ ॥ पदानि ॥ यूनः,च,कुत्सायाम्- ( वा-युवा ) ॥
वृत्तिः ॥ कुत्सायां गम्यमानायांयुनो वा युवसंज्ञो भवति ॥
167. The Yuvan is optionally spoken of as Gotra,
when contemptuous reference to him is intended.
Thus गाग्यौ जाल्मः or गग्यायणो जाल्मः ॥ When contempt is not intended,
the only form is गाग्र्यायणः ॥ This is also a Vârtika and not a sûtra.
Вк. IV. Ch. I. § 169. ] अञ् ।। 691

जनपदशब्दात्क्षत्त्रियादञ् ॥ १६८ ॥ पदानि ॥ जनपदशब्दात्, क्षत्रियातू अञ् ॥

वृत्तिः ॥ जनपदशब्दो यः क्षत्वियवांची तस्मादपत्ये ऽञ् प्रत्ययो भवति ॥
वार्त्तिकम् ॥ क्षत्त्रियसमानशब्दाज्जनपदशब्दात्तस्य राजन्यपत्यवत् ।।
168. The affix अन् comes in the sense of a descen-
dant, after a word, which while denoting a country , expresses
also a tribe of Kshatriyas.
Thus पाञ्चालः 'the son of Panchala', so also ऐश्वाकः and वैदेहः are Kshatri-
yas who live in that country. Of course, when the word is only expressive
of Kshatriya, but not of the name of a country, अञ्will not be used but अन्;
the difference being in the accent. Thus हौह्यवः ' the son of Drûhya' ; पौरखः ' the
son of Puru.' Why do we say when it expresses Kshatriyas ? Observe ब्राह्मणस्य
पञ्चालस्यापत्यं = पाञ्चालिः, ( IV. 1. 95) ‘ the son of Panchala a Brahmaņa ' ; so also
वैदेहिः ॥
Vârt : Let the same affix, which comes when the sense is that of the
progeny, be added to a word denoting a country named after Kshatriyas, to
denote the king thereof. Thus पंचालानाम् राजा = पाञ्चालः ' the king of the Ksha-
triyas called Panchala or of the country of Pânchalas '. So also वैदेहः, ' the king
of the Kshatriyas or of the country of Videha '.
The words Pañchâla &c.originally are names of Kshatriya tribes only,
secondarily they have been applied to the country inhabited by those tribes,
because the Taddhita affix denoting ' the country inhabited by them,' is elided
by IV. 2. 81. Thus the same word पञ्चाल comes to denote the Kshatriya tribe
as well as the country called Panchala. It will make practically little differ-
ence to consider words like Panchala &c. as original (not derivative) name of
countries as well as of Kshatriyas. In fact, Pânini himself considers them in
the same light in this sûtra, and does not think them to be derivative words,
in spite of his own sûtra IV. 2. 81. These words when denoting a country
are always in the plural, as पञ्चालाः, in denoting the Kshatriya, they are in the
singular.
साल्वेयंगान्धारिभ्यां च ॥ १६९ ॥ पदानि ॥ साल्वेय-गान्धारियां, च ( अञ्) ॥
वृत्तिः ॥ साल्वेयगान्धारिशब्दाभ्यामपत्ये ऽञ्प्रत्ययो भवति ॥
169. The affix अजूcomes in the sense of a descend-
ant after the words ‘ Sålveya’and‘Gandhari ' .
Both these are names of countries and denote also Kshatriyas as well.
Therefore, by sûtra IV. 1. 171 they having a Vriddhi in the first syllable, would
have taken the affix ' nyan ', the present sûtra enjoins ' an ' instead. Thus
साल्वेयः 'the son of Salveya, or the king of Sålveya', गान्धारः 'the son of Gândhâri
12
692 ञ्यङ् ॥ [ Вк. IV. Сн. І. § 172

or the king of Gândhari ?' The vârtika under Sûtra IV. 1. 168 given above
applies here also, i. e. the affix denotes also ' the king there of '
यमगधकलिंगसूरमसादण् ॥ १७० ॥ पदानि ॥ द्वयच्-मगध-कलिंङ्ग-सूरमसात्-
अण्(जनपदशब्दात्-क्षत्रियात्) ॥
वृत्तिः ॥ जनपदशब्दात् क्षत्रियाभिधायिनो यचो मगध कलिङ्ग सूरमस इत्येतेभ्यश्चापत्येऽण्प्रत्ययों भवति ॥
107. The affix अण comes, in the sense of a des-
cendant, after dissyllabic words, and the words ' Magadha ',
' Kalinga ' and ' Sûramasa ', when they are the names of
countries as well as of Kshatriyas .
This debars अञ् ॥ Thus आंगः, वांगः; मागधः, कालिङ्ग, and सौरमसः ' the
son as well as the king of Anga, Banga, Magadha, Kalinga and Suramasa.'
Similarly पौण्डूः, सौह्मः ॥ The Vârtika ' तस्यराजनि ' given above applies to this
also, as आंगो राजा, गान्धारो राजा &c.
वृद्धेत्कोसलाजादाश्रूयत् ॥ १७१ ॥ पदानि ॥ वृद्ध-इत्-कोसल-अजादात्,ञ्यङ्
(जनपदशब्दात्-क्षत्रियात्) ॥
वृत्तिः ॥ जनपदशब्दशत्क्षत्रियादित्येव । वृद्धाद्य प्रातिपदिकादिकारान्ताच्च कोसलाजादशब्दायां चापत्ये ञ्यङ्
प्रत्ययो भवति ॥
वात्तिकम् ॥ पाण्डोर्जनपदशब्दात्छत्रियाड् डघण्वक्तव्यः ॥
,

171. The affix ' व्यऊ' comes in the sense of a

descendant, after a word having a Vriddhi in the first
syllable, and after a word ending in short इ, and after the words
' Kosala' and ' Ajada', when they are the names of countries
and Kshatriyas.
This debars अञ् ॥ Thus, to give example of Vriddha words, आम्बष्ठपः
सौवीर्यः ' the sons or kings of Ambashtha and Sauvîra '. Similarly to take words
ending in short इ, we have आवन्त्यः and कौन्त्यः ' the son or kings of Avanti and
Kunti '. These are words ending in short इ ॥ So also कौसल्यः and आजाद्यः,
which are neither Vriddhas nor end in short इ ॥
Vârt :-The affix ' dyan ' comes after the word ‘ Pându ' when it is the
name of a country as well as of a Kshatriya tribe. Thus पॉडपः, otherwise it
will be पांडवः ॥ See IV. 1. 74.
कुरुनादिभ्यो ण्यः ॥ १७२ ॥ पदानि ॥ कुरु-नादिभ्योः, ण्यः ॥
वृत्तिः ॥ जनपदशब्शत्क्षत्त्रियादित्येव । कुरुशब्दशन्नादिभ्यश्च प्रातिपदिकेभ्योण्यः प्रत्ययो भवति ॥
172. The affix ण्य comes after the word ' Kuru ',
and a word beginning with न, when these words denote a
country, being the name of a Kshatriya tribe also .
Вк. IV. Сн. I. § 174. ] TADRAJA 693

This debars ' an ' and ' an '. Thus कौरव्यः, नैषध्यः ' the son of Kuru and
Nishadha'. The affix denotes ' the king there of' also, as कौख्यो राजा ॥ How
do you explain the form नैषधोईति चेदघम् ? This is an archaic or Vedic form.
How then in सनैषधस्यार्थपतेःसुतायां ? This is a poetic license.
साल्वावयवप्रत्यग्रथकलकूटाश्मकादिञ् ॥ १७३॥ पदानि ॥ साल्वावयव-प्रत्यग्रथ-
कलकूट-अश्मकातू, इञ् ॥
वृत्तिः ॥ जनपत्रशब्दात् क्षस्त्रियादित्येव ॥ साल्वावयवेभ्यः प्रत्यग्रथकलकूटाश्मकशब्देभ्यश्चापत्ये इञ प्रत्ययो
भवति ॥
Kâríká
उदुम्बरास्तिलखला मद्रकारा युगन्धराः ।
भुलिङ्गाः शरदण्डाश्च साल्वावयवसंज्ञिताः ॥
173. The affix इञ् comes in the sense of a descen-
dant, after a word which denotes any subdivision of the coun-
try of Salva ; and after the words ' Pratyagratha" , " Kalakûta',
and ' Asmaka ' , when these are names of countries and of
Kshatriya tribes.
The word साल्वा is the name of a Kshatriya woman, her son will be
साल्वेयः ( IV. I. 121) formed by ढक् ; also साल्वः formed by अण् ॥ The dwelling
place of साल्व will be also साल्वः which is the name of a country.
The sub-divisions of the country called साल्व are six, viz Udumbarâḥ,
Tilakhalâḥ, Madrakarâḥ, Yugandharâḥ, Bhulingâh and Saradandâḥ. The patro-
nymic from these will be: औदुम्बरिः
,तैलखलिः,माद्रकारिः, यौगन्धरिः,भौलिङ्गिःand शारदण्डिः॥
So also the affix ' in ' will be added to the words ' Pratyagratha ' &c. As
प्रात्यग्रथिः, कालकूटिः and आश्मकिः ॥ The affix has the force also of ' the king there
of'. As औदुम्बरो राजा ॥ According to Mahâbhashya, the words Busa, Ajamídha,
and Ajakanda also take this affix, as बोसः, आजमीढिः and आजकन्दिः ॥
ते तद्राजाः ॥ १७४ ॥
वृत्तिः ॥ तेऽञाव्यस्तद्राजसंज्ञा भवन्ति ॥
174. These (viz the affixes अञ् IV. 1. 168 &c) are
called Tadraja (' the king there of ') affixes.
The affixes treated of in these six sûtras 168 to 173 are called
Tadraja. The pronoun ते refers to these only and not to all the affixes
treated of before S. IV. 1. 168 ; for they have the special designation of Gotra
and Yuvan see II. 4. 62. The illustrations of these have already been given
under each of the above six aphorisms.
कम्बोजाल्लुक् ॥ १७५ ॥ पदानि ॥ कम्बोजात्-लुम् (तद्राजस्य) ॥
वृत्तिः ॥ कम्बोजात् प्रस्ययस्य लुम् भवति ॥
वात्तिकम ॥ कम्बोजादिभ्यो लुग्वचनं चोल/द्यर्थम् ॥
694 TADRAJA [ Вк. ІV. Сн . I. § 177

175. After the word ' Kamboja', there is elision

by ' luk ' of the Tadraja affix.
Namely the affix अञ् which would have come after the word कम्बोज
because it denotes a country as well as a Kshatriya tribe, is elided. Thus
कम्बोज
; ' The king of Kamboja ',
Vârt : It should be stated rather ' after Kamboja and the like ',
because we find the affix elided after ' Chola ' &c. Thus चोलः ' the king of
Cholas '. So also केरलः शकः, यवनः ॥
स्त्रियामवन्तिकुन्तिकुरुभ्यश्च ॥ १७६ ॥ पदानि ॥ स्त्रियाम्, अवन्ति
-कुन्ति
-कुरु-
भ्यः, च ॥
वृत्तिः ॥ अवन्तिकुन्तिकुरुशब्देभ्य उत्पन्नस्य तद्राजस्य स्त्रियामभिधेयायां लुग्भवति ।।
176. In denoting a feminine name, the Tadraja is
elided after the words Avanti, Kunti and Kuru.
That is to say the affix ' nyan '. ( IV. 1. 171) after the word ' Avanti '
and ' Kunti ', and the affix ' nya ' after the word ' Kuru ' are elided when the
word to be formed is the name of a female, Thus अवन्ती, कुन्ती and कुरूः ' a
daughter or princess of Avanti, Kunti or Kuru '. The word कुरु takes ऊङ् in
the feminine by IV. 1. 66. Why do we say ' in denoting the feminine ' ?
Observe आवन्त्यः, कौरव्यः and कौन्त्यः ॥
अतश्च ॥ १७७ ॥ पदानि ॥ अतः च (स्त्रियाम्, लुक्) ॥
वृत्तिः ॥ अकारप्रत्ययस्य तद्राजस्य स्त्रियामभिधेयायांलुग्भवति ॥
177. In forming the feminine of a word which
ends in the masculine in the Tadraja affix अ, the affix is luk-
elided .

Thus m. शौरसेनः,f
. शूरसेनी ; 111. माद्रः,j. मद्री ॥ The word अतः of the sûtra
should not be construed by the rule of tadanata vidhi (I. 1. 72). If so con-
strued it will mean " a Tadraja affix ending in अ is elided ". There have been
taught five Tadraja affixes, namely ' añ (अ) ', ' an (अ) ', ' iyan (य)', 'nya (य)' and
' in (इ) '. Of these the first four all end in अ ; therefore all these four affixes
should be elided in the feminine. But this is not the meaning of the author ;
for had it been so, there would have been no necessity of the previous sûtra,
for then the present sûtra would have covered the case of ' Avanti ', ' Kunti '
and ' Kuru '. But the very fact of this sûtra IV. 1. 176 indicates by ज्ञापक,
that the tadanta vidhi does not apply here. Therefore, the feminine of
भाम्बष्ठयः is आम्बष्ठ्या, of सौवीर्यः is सौवीर्या !!
 Вк. IV. CH. I. § 178. ] TADRAJA 695

नप्राच्यभर्गादियौधेयादिभ्यः ॥ १७८ ॥
वृत्तिः ॥ प्राच्येभ्यो भर्गादिभ्यो यौधेयादिभ्यश्चोत्पन्नस्य लुङ्ग भवति । अतश्चेत्यनेन स्त्रियां लुक् प्राप्तः प्रति-
षिद्ध्यति ॥
178. The Tadaraja affix is not elided in the fe-
minine, if it forms the names of the Kshatriyas of the East,
or it comes after the word 'Bharga' &c and ' Yaudheya' &c.
This sûtra debars the elision of the Tadraja affix अ (required by the
last sûtra). Thus पांचाली, वैदेही, आंगी, वांगी, मागधी these being all Eastern people
dwelling in countries east of the Saravati river. Similarly of भर्ग &c. Thus
आर्गी, कारुषी, कैकेयी ॥ So also of यौधेय &c. Thus यौधेयी, शौभ्रेयी and शौक्रेयी ॥
The Tadrâja affixes taught above are five, but besides these there are others
taught in the fifth Adhyaya (V. 3. 112 to 119). The word यौधेय is formed by
such an affix (V. 3. 177 अञ्). The present rule, therefore, indicates by impli-
cation, that the rule of elision contained in IV. 1. 177 applies not only to
the Tadrâja affixes taught in this chapter, but to the Tadraja affixes taught in
V. 3. 112 to 119. Thus the Tadraja affix अण् in (V. 3. 117) added to पशु &c.
is elided in the feminine : e. g. m. पार्शवः fपर्शु, m आसुरः f असुरी-&c.
1 भर्ग, 2 करूश ( करूष ), 3 केकय, 4 कश्मीर, 5 साल्व, 6 सुस्थाल, 7 उरस्
( उरश and उरस ). 8 कौरव्य.
1 यौधेय, 2 कौकेय, 3 शौभ्रेय, 4 ज्याबाणेय ( यावाणेय ), 5 धौर्तेय ( घार्तयः धार्तय)
6 त्रिगर्त, 7 भरत, 8 उशनिर, 9 दार्तेय ॥
 ओ३म् ।

अथ चतुर्थाध्यायस्य द्वितीयः पादः ।

BOOK FOURTH.

CHAPTER SECOND.

तेन रक्तं रागात् ॥ १ ॥

वृत्तिः ॥ तेनोत तृतीयासमर्थाद्रागविशेषवाचिनः शब्दाद्रक्तमित्यतास्मन्नर्थे यथाविहितं प्रत्ययो भवति ।।
1. The affix अण् already ordained ( IV. 1. 83 )
comes after the name of a colour in the sense of "colored
thereby".
The verb रुज्means to change white into another color. That by
which a thing is coloured is called रागः 'color'. तेन ‘by which', i. e. after a word
in the instrumental case in construction, being the name of a particular colour.
Thus कषायेण रक्तं वस्त्र = काषायम् 'a cloth coloured of a dull red'. So also मांजिष्ठम्,
कौसुम्भम्॥
Why do we say रागात् "after the name of a color"? Observe देवदत्तने
रक्तं वस्त्रम्, here the affix अण्will not come after the word 'Devadattena', for
though it is in construction in the instrumental case, yet it is not the name of
a colour.

In the sentence "काषायौ गर्दभस्य कर्णो, हारिद्रौ कुक्कटस्यादौ" the words काषाय
and हारिद्र are used metaphorically.
From this sûtra up to IV. 2. 12 inclusive, the affixes are to be added
to the word which is in the instrumental case in construction in a sentence
(IV. 1. 82) : as in the last chapter, the affixes were added to a word in the
genitive case.
लाक्षा रोचना शकल कर्दमाट्ठक् ॥ २ ॥ पदानि ॥ लाक्षा, रोचना, शकल,
कर्दमात्, ठक् ॥
वृत्तिः ॥ लाक्षादिभ्यो रागवचनेभ्यस्तृतीयासमर्थेभ्यो रक्तमित्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
वार्त्तिकम् ॥ नील्या अन् वक्तव्यः ॥ वा० ॥ पीतात् कन् वक्तव्यः ॥
वा० ॥ हरिद्रामहारजनाभ्यामवक्तव्यः ॥
Вк. IV. Сн. І. §4 ] ठक् ॥ 697

2. The affix ठक् comes, in the sense of colored

thereby, after the words laksha, rochana, sakala, and kardama,
(which being names of colours, are in the instrumental case
in a sentence).
This debars अण् ॥ Thus लाक्षाया रक्तं वस्त्रं =लाक्षिकम्, so also रोचनिकम्,
शाकालकम् and कार्दमिकम् ॥
According to the opinion of Patanjali, the affix अण् also comes after
शकल and कर्दमः । Thus शाकलम् and कार्दमम्॥ According to Mahabhashya the
words शकल and कर्दम do not occur in the sûtra, but are given in the Vârtika.
Vârt:-The affix अन् comes after नीलीः as नील्या रक्तं = नीलं वस्त्रं ॥
Vart: The afflx कन् (I. 3. 8) comes after पीत, as पीतेन रक्तं = पीतकम् ॥
Vârt:-The affix अञ्comes after हरिद्रा and महाराजन, as हारिद्रम् and माहा-
राजनम् ॥

नक्षत्रेण युक्तः कालः ॥ ३ ॥

वृत्तिः ॥ तृतीयासमर्थान् नक्षत्रावशेषवाचिनः शब्दाव् युक्त इत्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवति ।
थोसौ युक्तः, कालश्चेत्स भवति ॥
3. The affix अए already ordained 1V. 1. 83 comes
after a word in the instrumental case in construction, which
is the name of a lunar mansion, to signify a time connected
with the asterism .
A time is said to be connected with an asterism when the moon is
in conjunction with any one of such asterism. Thus पुष्य, तिष्य, मघा &c are
lunar asterisms, when the moon is in any one of these asterisms, then the
affix is added to the name of such asterism in order to denote time of such
conjunction. Thus पुष्य + अण्= पौषः (VI. 4. 149) e. g. पौषिरात्रिः “ the night in
which moon is in Pushya". So also माघी रात्रिः ; पौषमह 'the month in which the
moon is full in Pushya i. e. December', so also मावमह 'the month Magha' & c.
Why do we say नक्षत्रेण 'connected with the asterism' ? Observe चन्द्र-
मसा युक्ता रात्रिः ॥ Why do we say काल 'time' ? Observe पुष्येण युक्तश्चन्द्रमाः ॥
लुबविशेषे ॥ ४ ॥ पदानि ॥ लुप्-अविशेषे ॥
वृत्तिः ॥ पूर्वेण विहितस्य प्रत्ययष्य लुन्भवति अविशेष ।
4. The affix above ordained is elided by lup,
when there is no specification.
That is the affix enjoined by the preceding aphorism is elided if no
specification is to be understood of a particular portion of time such as
693 अण् ॥ [ Вк. IV. Сн. 1. § 7

night &c. Thus अद्यः पुष्यः ' to day belongs to the asterism Pushya ' meaning
that to-day the moon is in conjunction with Pushya ; but by ' to-day ' neither
the day time in particular nor the night time in particular is meant, but both
alike. The time is day and night, when there is no specification of such
time, whether it is day or night, then there is elision .
संज्ञायां स्रवणाश्वत्थाभ्याम् ॥ ५ ॥
वृत्तिः ॥ श्ववणशब्दादश्वत्थशब्दाच्चात्पन्नस्य प्रत्ययस्य लुच् भवति संज्ञायां विषय ॥
5. The affix above ordained is elided by lup,
after the words Sravana and Asvatha, when the whole word
so formed is an appellation, and there is specification of time.
Thus श्रवणा रात्रिः, अश्वत्थो मुहूर्तः "the night called Śravaņa ; the Muhurta
called Aśvattha". The affix being elided by 'lup', why should not I. 2. 51
apply here ? We should say श्रवणाः रात्रिः and not श्ववण राात्रः The reason is that
श्रवणां is an irregularly formed word, as Pâņini himself uses it in sûtra IV. 2. 23 .
Why do we say 'when it is a Name or Sañjñâ'? Observe श्रावणी or आश्वत्थी रात्रिः ।
द्वन्द्वाच्छः ॥ ६ ॥ पदानि ॥ द्वन्द्वात्-छ ।
वृत्तिः ॥ नक्षत्रद्वन्द्वात्तृतीयासमर्थाद्युक्ते काले छः प्रत्ययो भवति विशेषे चा विशेषे च ॥
6. The affix 3 comes after the Dvandva com-
pound of the names of lunar mansions, when it is in the
instrumental case in construction, to signify time connected
with the asterism whether there be a specification or not.
Thus राधानुराधीया रात्रिः, तिष्यपुनर्वसवीयमहः ॥ So also when there is no
specification : as अद्य राधानुराधीयम्, अद्य तिष्यपुनवसवीयम् ।। The affix here in these
two last cases is not elided, though there is no specification of time, because
the present sûtra, being a subsequent sûtra, will debar IV. 2. 4 which ordains
lup (I. 4. 2).
दृएं साम ॥ ७ ॥
वृत्तिः ॥ तेनेति तृतीयासमधीद् दृष्टं सामेत्यैतास्मन्नर्थे यथाविहितं प्रत्ययो भवति, यद् दृष्ट साम चेत्तद्भवति ।।
7. The affix अण (IV. 1. 83) comes, after a word
in construction in the Instrumental case, in the sense of seen-
the thing seen by the one whose name is in the Instrumental
case, being the Sâma Veda.
Thus कुञ्चन दृष्टं =कोञ्चं साम " the portion ofthe Sâma seen by (or reveal-
ed to) Kruñcha." So also वाासष्ठम्, वैश्वामित्रम् ॥
कलेढेक् ॥ ८ ॥ पदानि ॥ कलेः-ढक् ॥
Вк. IV. Сн. II. § 9 ) ढक् । 699

वृत्तिः ।। कलिशब्दात्तृतीयासमर्थाव् दृष्टं सामेत्येतस्मिन्नर्थे ढक् प्रत्ययो भवति।।

वार्त्तिकम्।। सर्वत्राग्निकलिभ्यांढग्वक्तव्यः ॥ वार्त्तिकम ॥ दृष्टे सामान अण् वा डिङ्गवतीत वक्तव्यम् ॥
वार्त्तिकम् ॥ जाते चार्थे योन्येन बाधितः पुनरण्विधीयते स वा डिद्भवतीति वक्तव्यम् ।।
वार्त्तिकम्।। तीयादीकक् स्वार्थे वा वक्तव्यः ॥ वार्त्तिकम् ॥ न विद्यायाः ॥
वार्तिकम्।। गोत्रादङ्कवदिष्यते ।।
Karika
दृष्टे सामनि जाते च द्विरण्डिवा विधीयते ।
तीयादीकक् न विद्याया गोत्रादङ्कवदिष्यते ॥
8. The affix ढक् comes, in the sense of Sâma-
Veda seen, after the word ' Kali ', being in the instrumental
case in construction .
This debars अण् ॥ Thus कलिना दृष्टं साम = कालेयं ॥ " The Sâma Veda
revealed to Kali ". This sûtra is really a Vârtika and not a sûtra of Pânini.
Vârt:-The affix ' dhak ' comes always after अग्नि and कलि; not mere-
ly in the sense of Sama-Veda seen . Thus अग्निना दृष्टं साम = आग्नेयम् ' the Sama-
Veda revealed to Agni'. अग्नौ भवं = आग्नेयम् 'who stays in Agni' ( IV. 3. 53) अग्ने-
रागतं " what has come from Agni " = आग्नेयम् ( IV. 3. 74) &c. Similarly कालेयम्
means ' the Sama-Veda seen by Kali, he who stays in Kali, what has come
from Kali &c.,
Vârt:-The affix अन्is optionally treated as if it had an indicatory ड्
when the sense is that of Sama-Veda seen . Thus उशनसा दृष्टं साम - औशनसम् or
औशनम् (the force of डित् being to elide the ſe portion; VI . 4. 143 ).
Vârt:-The affix अण in the sense of ' born ', is optionally treated as
डित्, provided that it be that अण which being debarred by IV. 3. 11 , is re-
ordained by IV. 3. 16. The affix अन्governs all sutras up to IV. 4. 2 by
force of IV. 1. 83.; but it is debarred by उस् of IV. 3. 11 , and is re-ordained
in IV. 3. 16. Thus शतभिषजि जातः = शतभिषः or शतभिषजः ॥
Vârt:-The affix ईक comes, optionally, without changing the sense,
after words ending in तीय ॥ Thus द्वैतीयीकम् or द्वितीयकम्, तर्तीयीकम् or तृतीयकम् ॥
Vart:-Not so when it qualifies विद्या, as द्वितीया or तृतीया विद्या ॥
Vârt:-The affix बुम् IV. 3. 126 has the force of " Sama-Veda seen "
when it comes after a Gotra-word. This औपगवकम् or कापटवकम् ' the Sâma-
Veda seen by Aupagava, or Kâpatava'. The affix वुञ् comes after a word
denoting a Gotra or Charaņa .

वामदेवाड्, ड्यड्, ड्यौ ॥ ९ ॥ पदानि ॥ वामदेवात्-ज्यत्-ड्यौ ॥

वृत्तिः ।। वामदेवशब्दात् तृतीयासमर्थीद् दृष्टं सामेत्यस्मिन्नर्थे डयत् डब इत्येतौ प्रत्ययौ भवतः ॥
Karika सिद्धे यस्येतिलोपेन किमर्थं ययतौ डितौ ।
ग्रहणं माऽतदर्थे भूद्वामदेव्यस्य नञ्स्वरे ।।
13
700 अण्। [ Вк. IV. Сн. II § 11.

9. The affixes ज्यत् and ज्य come in the sense of

the Sâma-Veda seen, after the word Vamadeva, being in the
Instrumental case in construction .
This debars अणु ॥ Thus वामदेवेन दृष्टं साम वामदेव्यं or वामदेव्यं ।॥ The
indicatory त् in ' dyat ' shows that य has svarita accent (VI. 1. 125).
Q. What is the use of the indicatory डु ?
Ans. The final syllable is elided when a डित् affix is added, by VI.
4. 143.

Q. The final अ of वामदेव would have been elided without making this
affix डित्, by the rule VI. 4. 148, then what is the use of making this affix डित् ?
Ans. Well, the author here indicates by jñapaka, the existence ofthese
two maxims ofinterpretation,viz. Paribhashas निरनुबन्धकग्रहणे न सानुबन्धकस्य"when
a term void of anubandhas is employed, it does not denote that which has
an anubandha attached to it ". तदनुबन्धकग्रहणे नातदनुबन्धकस्य " when a term with
one or more anubandhas is employed it does not denote that which, in addi-
tion to those, has another anubandha attached to it ".
For had य and यत् been only taught instead of ' dya ' and 'dyat', then
by rule VI . 2. 156 the final of such word, with the negative particle अ, would
take udâtta on the final, but that is not the case. Therefore अवामदेव्यं is not
finally acute, but has acute on the first syllable, taking the accent of the
Indeclinable (VI. 2. 2). As ॲवामदेव्यं ॥
परिवृतो, रथः ॥ १० ॥ पदानि ॥ परिवृतः रथः ॥
वृत्तिः ॥ तेनेति तृतीयासमर्थात्परिवृत इत्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवति, योसी परिवृतो रथश्चेत्स
भवति ॥

10. The affix अण comes, after a word in the

Instrumental case in construction, in the sense of ' surround-
ed' the thing so surrounded being ' a chariot ' .
Thus वस्त्रेण परिवृतो रथः=वास्त्रः " a chariot surrounded with cloth ". So
also काम्बलः, चार्मणः ॥ Why do we say 'the thing so surrounded being a chariot?'
Observe वस्त्रेण परिवृतः कायः ' the body surrounded with cloth ' the word परिवृत
means covered from all sides . The affix will not be used if the chariot is
not completly surrounded. As छात्रैः परिवृतो रथः ॥
पाण्डुकम्बलादिनि ॥ ११ ॥ पदानि ॥ पाण्डु-कम्बलात्-इनिः ॥
वृत्तिः ॥ पाण्डुकम्बलशब्दात्तृतीयासमर्थात् परिवृतो रथ इत्येतस्मिन्नर्थे इनि प्रत्ययो भवात ॥
11. The affix इनि comes after the word पाण्डुकम्बल,
being in the third case in construction, in the sense of
' surrounded ' , the thing so surrounded being ' a chariot ' .
Вк. IV. Сн. II. § 14 ] अण । 701

This debars अण ॥ Thus पाण्डुकम्बली रथः ' a carriage covered with a

white woolen blanket '. The word पाण्डुकम्बल means the housing of a royal
elephant. The form पाण्डुकम्बलिन् would have been obtained by the affix इनि
of V. 2. 115, the present sûtra is made in order to debar the affix अण् ॥
द्वैपवैयाघ्रादञ् ॥ १२ ॥ पदानि ॥ द्वैप-वैयाघ्रात्-अञ् ॥
वृत्तिः ॥ द्वीपिव्याघ्रयोर्विकारभूते चर्मणी द्वैपवैयात्रे, ताभ्यां तृतीयासमर्थाभ्यां परिवृतो रथ इत्येतस्मिन्नर्थे
ऽञ् प्रत्ययो भवति ॥
12. The अञ् comes after the words ' dvaipa ' and
' vaiyaghra ' being in the third case in construction, in the
sense of ' surrounded ', the thing so surrounded being ' a
chariot ' .

Thus द्वैपेन परिवृतो रथः=देपः ' a car covered with a tiger's skin '. So also
वैयाघ्रः ॥ This affix अज्ञ debars अन्, the difference between these two being
in accent only.
कौमारापूर्ववचने ॥ १३॥ कौमार-अपूर्व-वचने ॥
वृत्तिः ॥ कौमारं इत्येतदणप्रत्ययान्तं निपात्यते ऽपूर्ववचने ॥
Karika कौमारापूर्ववचने कुमार्या अण्विधीयते ।
अपूर्वत्वं यदा तस्याः कुमार्या भवतीतिवा ॥
13. The word ' kaumâra ' is irregularly formed by
adding the affix अण, when meaning ' virginity ' .
Thus कौमारो भर्ता = अपूर्वपति कुमारीमुपपन्नः ' the husband of a virgin ', i. e.
one whose wifewas given to him in marriage while she was a maid (not a widow).
So also कौमारी भार्या =कुमारी अपूर्वपतिः पतिमुपपन्ना " a virgin wife " i. e. a wife who is
taken in marriage while she was a maid ( not a widow ). In both these cases
the word refers to the woman.

The word कौमार is formed by adding अण्to कुमारी ॥ Thus कुमार्याम् भवः
=कौमारः; तस्य स्त्री कौमारी भार्या ॥
तत्रोद्धृतममत्रेभ्यः ॥ १४ ॥ पदानि ॥ तत्र-उद्धृतम्, अमत्रेभ्यः ॥
वृत्तिः ॥ तत्रेति सप्तमीसमर्थादमत्रवाचिनः शब्दावुद्धृतमित्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवति ।।
14. The affix अण् already ordained (IV. 1. 83)
comes in the sense of 'placed thereon' after words denoting
vessels, when such words are in the locative case in construc-
tion .
The word तत्र means, ' thereon ' i. e, a word in the seventh case in cons-
truction, अमत्र means ' vessels ' : उद्धृतम् means ' placed ', or literally the ' refuse
702 यत् । [ Вк. IV. Сн. II. § 17.

of dinner '. Thus शरावेषूद्धृतः = शाराव ओदनः "boiled rice placed on a dish." So
also माल्लिकः, कार्परः ॥
Why do we say " after a word denoting vessel" ? Observe पाणावुद्धृत
ओदनः ' boiled rice placed on the hand '.
The word तत्र, denoting ' a word in the locative case in construction ',
governs the six subsequent sûtras upto IV. 2. 20 inclusive.
स्थण्डिलाच्छयितरि व्रते ॥ १५ ॥ पदानि ॥ स्थण्डिलात्-शयितरि-व्रते ॥
वृत्तिः ।। स्थण्डिलशब्दात्सप्तमीसमर्थात् शांयतर्यभिधेये यथाविहितं प्रत्ययो भवति, समुदायेन चेव्व्रतं
गम्यते ॥

15. The affix अण already ordained (IV. 1. 83)

comes after the word स्थण्डिल being in the seventh case in
construction, in the sense of ' a sleeper thereon ', and the
whole word so formed denotes ' a person performing a vow ' .
Thus स्थण्डिले शयितुं व्रतमस्य= स्थाण्डिलः ' a person who has taken the vow
to sleep on the bare ground' i. e. an ascetic or a Brahmachârî.
Why do we say ' vow ' ? Observe स्थण्डिले रोते ब्रह्मदत्तः ' Brahmadatta
sleeps on the bare ground ', not as a matter of vow, but of necessity or plea-
sure. The word व्रत means a ' vow or an observance ordained by religious
codes'.

संस्कृतं भक्षाः ॥ १६ ॥ पदानि ॥ संस्कृतम्-भक्षाः ॥

वृत्तिः ॥ तत्रेति सप्तमीसमर्थात्संस्कृतमित्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवति यत्संस्कृतं भक्षाश्चेत्ते
भवन्ति ॥
The affix अए comes after a word ending in the
locative case, to denote ' what is prepared therein '-if that
which is so prepared be ' granular food '.
Thus भ्राष्ट्रे संस्कृता भक्षा = भ्राष्टाः ' a cake fried in the pan'. Similarly कालशाः
कौम्भाः ॥ Why do we say " if it means food "? Observe पुष्पपुटे संस्कृतो मालागुणः ॥
शूलोखाद्यत् ॥ १७ ॥ पदानि ॥ शूल-उखात्-यत् ॥
वृत्तिः ।॥ शूलशब्दादुखाशब्दाच्च सप्तमीसमर्थात्सस्कृतं भक्षा इत्येतस्मिन्नर्थे यत् प्रत्ययो भवति ॥
17. The affix यत् comes in the sense of prepared
food, after the words शूल and उखा ending in the locative case .
This debars अन् (IV. 1. 83). As शूले संस्कृतं = शैल्यं ' roasted on a spit '
i. e. meat. So also 쿱ख्यम् ' flesh boiled in a pot '.
दन्नष्ठक् ॥ १८ ॥ पदानि ॥ दनः ठक् ॥
वृत्तिः ।। दधिशब्दात्सप्तमीसमर्थात्संस्कृतं भक्षा इत्येतस्मिन्नर्थे ठक्प्रत्ययो भवात ॥
Вк. IV. CH. II. § 21. ] अण् । 703

18. The affix ठकू comes, in the sense of prepared

food, after the word ' dadhi ' ending in the locative case in
construction.
Thus दधान संस्कृतं = दाधिकम् ' made of coagulated milk '. This form will
be evolved by IV. 4. 3, but the दाधिकं formed by that rule means दध्रा संस्कृतं i. e.
anything prepared or seasoned with curd ; while the दाधिकं of this sutra means
' curd itself seasoned with salt or, pepper '.
उदश्वितो ऽन्यतरस्याम् ॥ १९ ॥ पदानि ॥ उदश्वितः, अन्यतरस्याम् ॥
वृत्तिः ॥ उदश्विच्छब्दात् सप्तमी समर्थात् संस्कृतं भक्षा इत्येतस्मिन्नर्थेऽन्यतरस्यां ठक् प्रत्ययो भवति ॥
19. The affix ठक् comes in the sense of ' prepared
food ', optionally after the word उदश्वित् ending in the locative
case in construction .
Thus औदाश्वत्कम् (VII. 3. 51), or औदश्वितम् by अण् ॥
क्षीराड्ढञ् ॥ २० ॥ पदानि ॥ क्षीरात् ढञ् ॥
वृत्तिः ॥ क्षीरशब्दात्सप्तमीसमर्थात्संस्कृतं भक्षा इत्येतस्मिन्नर्थे ढञ्प्रत्ययो भवति ॥
20. The affix ढए comes in the sense of ' prepared
food ' , after the word ' Kshîra ' ending in the locative case
in construction .
This debars अण् ॥ Thus क्षीरे संस्कृताः = क्षैरेयी यवागूः ' milky gruel '.
सास्मिन्पौर्णमासीति संज्ञायाम् ॥ २१ ॥ पदानि ॥ सा-अस्मिन्-पौर्णमासी-इति
संज्ञायाम् ॥
वृत्तिः ।। सोत प्रथमासमर्थात् अस्मिन्निति सप्तम्यर्थे यथाविहितं प्रत्ययो भवात, यत्तत्प्रथमासमर्थ पौर्णमा-
सीचेद्भवति ॥

21. The affix अण comes after the name of a full-

moon-night, to denote the division of time in which the
night falls.
The word स means ' that '. It is in the nominative case, therefore by
IV. 1. 82 it means that " after a word in the first case in construction ". अस्मिन्
' in it' i. e. in the sense of a seventh case. पौर्णमासीति " if the word in the first
case in construction is the name of a full-moon night ". The word इति after
पौर्णमासी is used for the sake of clearness. The word संज्ञायाम् does not occur
in the original sûtras of Pânini ; but is added by a Vartika ; and means ' if
the word so formed is an appellative ', i. e. if it is the name ofa month, a half-
month and a year. The whole sûtra therefore literally translated means
" the affix अण् already ordained (IV. 1. 83) comes in the sense of a 7th case
affix, after a word in the Ist case in construction, if that word is the name
704 ढक् । [ Вк. IV. Сн . II. § 23.

of a full-moon-night, provided that the whole word so formed is an appella-

tion of a month, a half-month or a year ".
Thus पौषी पौर्णमासी अस्मिन्=पौषो मासः 'the month Paus i. e. that month
in which the moon is full in the asterism Pushya'. Similarly पौषऽर्द्धमासः and
पौषःसंवत्सरः ॥ But not so in the following पौषी पौर्णमासी अस्मिन् दशरात्रे, because
daśarâtra is not a month or a fortnight or a year.
The words इति and संज्ञायाम् have the same force here, namely, they
make the word an appellative. The word संज्ञायाम् added to the sûtra by the
Vârtika is a redundancy.
The word पौर्णमासी is formed by adding अण्to पूर्णमास ॥ Or it may be
evolved in this way:-पुर्णोमाः= पूर्णमाः, पूर्णमास इयम्=पार्णमासी ॥ The word माः
means " moon ".

आग्रहायण्यश्वत्थाट्ट्ठक् ॥ २२ ॥ पदानि ॥ आग्रहायणी, अश्वत्थात्-ठक् ॥

वृत्तिः ॥ सास्मिन्पौर्णमासीति सर्वमनुवर्तते । आग्रहायणीशब्दादश्वत्थशब्दाच्च प्रथमासमर्थात्पौर्णमास्युपाधि-
काद्अस्मिन्निति सप्तम्यर्थे ठक् प्रत्ययो भवति ॥
22. The affix ठक् comes in the sense of the loca-
tive case after the words ' agrahayanî ' and ' asvattha ' ending
in the first case-affix in construction and being the name of a
full-noon night.
The words सास्मिन्पौर्णमासीति of the last sûtra govern this also. This
debars अण् ॥ Thus आग्रहायणिको मासः ' the month called Agrâhâyanika i. e. in
which the moon is full in the asterism of Agrahayaņa. Similarly आश्वत्थिकः ॥
विभाषा फाल्गुनीश्रवणाकार्तिकीचैत्रीभ्यः ॥ २३ ॥ पदानि ॥ विभाषा, फाल्गु-
नी, श्रवणा -कात्तिकी-चैत्रीभ्यः ॥
वृत्तिः ।। फाल्गुन्यादयः पौर्णमासीशब्दास्तेभ्यो विभाषा ठक् प्रत्ययो भवति, सास्मिन् पौर्णमासीति संज्ञाया
मित्येतस्मिन्विषये ॥
23. The affix ढक् optionally comes after the words
‘ Phâlgunî ', ‘ Sravana ' , ' Kârtikî ' and ' Chaitrî ' being the
names of full moon nights, the whole word so formed being
a Name denoting a division of time (a month, a fortnight
or a year) in which the moon is full.
Thus फाल्गुनः or फाल्गुनिकः, श्रावणः or श्रावणिक, कार्तिकः or कार्तिकिकः, चैत्रः or
पैत्रिकः ॥ This optionally ordains ठक् instead of अण् ॥
सास्य देवता ॥ २४ ॥ पदानि ॥ सा-अस्य, देवता ॥
वृत्तिः ॥ सेति प्रथमासमर्थादस्योत षष्ठ्यर्थे यथाविहितं प्रत्ययो भवति, यत्प्रथमासमर्थ देवता चेत् सा
भवति ॥
 Вк. IV. Ch. II. § 27. ] घ। 705

24. The affix अण (IV. 1. 83) is added to the

name of a deity when someting is to be spoken of as his.
सा = ' after a word in the Ist case in construction ' अस्य ' in the sense
of a sixth case '. देवता ' if the word in the first case is the name of a deity '.
Thus इन्द्रो देवताऽस्य =ऐन्द्रम् 'oblation sacred to Indra '. Similarly आदित्यम्'oblation
belonging to Aditya '. So also बार्हस्पत्यम्, प्राजापत्यम् ॥ Why do we say "after the
name of a deity"? Observe, कन्यादेवताऽस्य, no affix is added to कन्या ।। In the
sentnces ऐन्द्रोमन्त्राः and आग्नेयोवे ब्रह्मणोदेवतयोत the affix is added by analogy.
The whole phrase साऽस्य देवता governs up to sûtra IV. 2. 35. Though
the word स was understood in this sûtra by anuvritti from sûtra IV. 2. 21 , its
repetition is for the sake of indicating that the anuvritti of संज्ञा does not
extend to it. The affix ordained by this sûtra has the force of indicating
'lord of oblations like Purodâsá &c offered in a sacrifice '.
कस्येत् ॥ २५ ॥ पदानि ॥ कस्य, इत् ॥
वृत्तिः ।। कस्य इकारादेशो भवति प्रत्ययसन्नियोगेन ।।
25. The short इ is the substitute of the final अ
ofक, when the affix is added. ,
Thus क + अण्= कि + अण्=कै + अ = कायं " oblation sacred to Ka ". As
कार्य हविः, कार्यमककपालं निर्वपेत् ।।
शुक्राद् घन् ॥ २६ ॥ पदानि ॥ शुक्रात्-घन् ॥
वृत्तिः ।। शुक्रशब्दात्सास्य दैवतेत्यस्मिन्नर्थे घन्प्रत्ययो भवति ॥
26. The affix घन् comes in the sense of " that its
deity " , after the word ' Sukra.
This debars अण् ( IV. 1. 83). Thus शुक्र + घन्= क्रियम्हविः (VII . 1. 2)
' an oblation belonging to Sukra'. Thus शुक्रियोऽध्यायः ॥
अपोनप्नपान्नप्तृभ्यां घः ॥ २७ ॥ पदानि ॥ अपः नप्तृ, अपाम् नप्तृभ्याम् घः ॥
वृत्तिः ॥ अपोनप्तृअपान्नप्तृ इत्येताभ्यां घः प्रत्ययो भवति सास्य देवतेत्यस्मिन्विषये ॥
27. The affix घ comes after the words ' aponaptri '
and ' apannaptri ' , in the sense of ' that its deity '.
This debars अण् ॥ Thus अपोनप्त्रियं हविः or अपांनष्त्रियम् ॥ The words
अपोनपात् and अपांनपात् are the names of two deities ; these words irregularly
assume the form ending in नप्त when the affix is to be added.
छ च ॥ २८ ॥ पदानि ॥ छ, च ॥
वृत्तिः ॥ अपोनप्तृ अपान्नप्तृ इत्येताभ्यां छकारः प्रत्ययो भवति सास्य देवतेत्यस्मिन्विषये ॥
वार्त्तिकम् ॥ छप्रकरणे पेङ्गाक्षीपुत्वादिभ्य उपसंख्यानम ॥
वात्तिकम् ॥ शतरुद्राच्छश्चघश्च ।।
706 यत् । [ Вк IV. Сн. II. §. 32.

28. Also ‘ Chha ' is added to ' Aponaptri ' and

' Apannaptri ' in the sense of ' that its deity ' .
The affix 3 also comes in the sense of " that its deity " after the word
Aponaptri and Apânnaptri. This debars अण् ॥ Thus अपोनपत्रीयं or अपान्नप्त्रीयम्
' oblation sacred to Aponapât or Apânnapât '. This is made a separate sûtra,
in order to prevent the application of rule I. 3. 10. For if it was included
in the last, the sûtra would have run thus: " The affixes घ and 5 come after
Aponaptri and Apânnaptri ", the meaning of which according to maxim I. 3 .
10 would have been " the affix घ comes after Aponaptri, and 5 after Apânna-
ptri ". But this is not what the author intended. Hence two distinct sûtras.
Vârt :-The affix 5 comes after the words पैंगाक्षीपुत्र &c. As, पेंगाक्षी-
पुत्रीयम्, तार्णबिन्दवीयम् ॥
Vârt :-The word शतरुद्र takes घ and छ both : e. g. शतरुद्रीयम् and
शतरुद्रियं ॥
महेन्द्राद् घाणौ च ॥ २९ ॥ पदानि ॥ महेन्द्रात्, घ, अणौ च ॥
वृत्तिः ॥ महेन्द्रशब्दशत् घाणौ प्रत्ययौ भवतः, चकारच्छश्व, सास्य देवतेत्यस्मिन्विषये ।।
29. The affix घ, and अण as also the affix छ, come
after the name Mahendra, in the sense of " this its deity".
As महेन्द्रीयम्, महेन्द्रियम् and माहेन्द्रम् ' oblation sacred to Mahendra '.
सोमाट् ट्यण् ॥ ३० ॥ पदानि ॥ सोमात्, ट्यण् ॥
वृत्तिः ॥ सोमशब्दाद् व्यण्प्रत्ययो भवति सास्यदेवतेत्यस्मिन्विषये ॥
30. The affix स्यण comes after the name ' Soma ',
in the sense of " this its deity " .
This debars अण् ।। The ण् of व्यण् causes Vriddhi. The causes the
affixing of ङीप् in the feminine. Thus सौम्यं हविः, सौम्यं सूक्तम्, सौमी ऋक् ॥ सौम्य +
ङीप् ( IV. 1. 15) = सौम्+ ई (VI. 4. 150) = सौमी ॥
वाय्वृतुपिनुषसो यत् ॥ ३१ ॥ पदानि ॥ वायु-ऋतु, पितृ-उषसः, यत् ॥
वृत्तिः ॥ वाय्वादिभ्यः शब्देभ्यो यत्प्रत्ययो भवति सास्य देवतेत्येतस्मिन्विषये ।।
31. The affix यत् comes after the names ' Vâyu ',
' Ritu' ' Pitri ' and ' Ushas ', in the sense of " this its deity ".
This debars अण ॥ As, वायव्यम्, ऋतव्यम्, पित्र्यम् and उषस्यम् ॥ The form
पित्र्यम् is thus evolved पितृ + यत्= पित्+ रीङ्+ यत् (VII . 4. 27) = पित्र्यम् (VI. 4. 148).
The पित्र्य has udâtta on the first syllable by VI. 1. 213 .
द्यावापृथिवीशुनासीरमरुत्त्वदग्नीषोमवास्तोष्पतिगृहमेधाच्छ च ॥ ३२ ॥ पदानि ॥
द्यावा, पृथिवी, शुनासीर, मरूत्वद्, अग्नी- पोम, वास्तोष्पति-गृह, मेधात्---छ, च ।
 [ Вк. IV. Сн . II. §. 35. ठञ्। 707

वृत्तिः ।। द्यावापृथिव्यादिभ्यश्छः प्रत्ययो भवति सास्य देवतेत्यस्मिन्विषये ॥

32. The affix 3 comes also in the sense of this its
deity ', after the names ' Dyâvâ Prithivî', ' Sunâsîra ', ' Ma-
ruttvat ', ' Agnîshoma ', ‘ Vâstoshpati ' and ‘ Grihamedha ' .
This debars अणू&c. Thus द्यावापृथिवीयम् or द्यावापृथिव्यम् ' belonging to the
Gods Heaven and Earth'. गुनासीरीयम्or गुनासीर्यम् ' belonging to Suna (Wind)
and Sîra (Sun)'. मरुत्त्वतीयम् or मरुत्त्वत्यम् ॥ अग्निषोमीयम् or अग्निषोम्यम् ॥ वास्तोष्पतीयम्
or वास्तोष्पत्यम् ॥ गृहमेधीयम् or गृहमेध्यम् ॥
अग्ने ढक् ॥ ३३ ॥ पदानि ॥ अग्नेः, ढक् ॥
वृत्तिः ॥ अग्निशब्दाद् ढक् प्रत्ययो भवात सास्य देवतेत्यस्मिन्विषये ॥
वात्तिकम् ॥ प्राग्दीव्यतीयेषु तद्धितार्थेषु सर्वत्राग्निकलिभ्यां ढग्वक्तव्यः ॥
33. The affix ढक् comes in the sense of ' this its
deity ', after the name Agni.
Thus अग्निर्देवताऽस्य = आग्नेयोऽष्टकपालः ॥
Vârt:-The affix ' dhak ' always comes after the words Agni and
Kali, in the various senses of the affixes called Prâgdivyatîya. See IV. 2. 8.
कालेभ्यो भववत् ॥ ३४ ॥ पदानि ॥ कालेभ्यो-भववत् ॥
वृत्तिः ॥ कालविशेषवाचिभ्यः शब्देभ्यो भववत्प्रत्यया भवन्ति सास्य देवतेत्यस्मिन्विषये। कालाट्ठञिति प्र-
करणे भवे प्रत्यया विधास्यन्ते ते सास्य देवतेत्यस्मिन्नर्थे तथैवेष्यन्ते, तदर्थमिदमुच्यते ॥
34. After words expressive of time, the affixes
denoting ' who stays there ' (IV. 3. 11 to IV. 3. 53), come
also in the sense of ' this its deity '.
Thus by IV. 3. 11 (read with IV. 3. 53), the affix ठम् comes after the
words expressive of time, in the sense of ' who stays there'. The same affix will
also come in the sense of साऽस्यदेवता ॥ Thus मासे भवं = मासिकम् (मास + उ =मास
= इक VII . 3. 50) ; अर्द्धमासिकम्, सांवत्सरिकम्, वासन्तम् ( IV. 3. 16), प्रावृषेण्यम् (IV. 3 .
17) : meaning ' monthly ', ' half monthly ', ' annual ', 'vernal', and ' rainy '. The
words will also mean ' an oblation sacred to a month i. e.' as मासो देवताऽस्य
मासिकम् ॥ &c.
महाराजप्रोष्ठपदाट्ठञ् ॥ ३५ ॥ पदानि ॥ महाराज-प्रोष्ठपदात्, ठञ् ॥
वृत्तिः ॥ महाराजशब्दात्प्रोष्ठपदशब्दाच्च ठञ्प्रत्ययो भवति सास्य दवतेत्यस्मिन्विषये ॥
वात्तिकम् ।। ठप्रकरणे तदस्मिन्वर्ततइति नवयज्ञादिभ्य उपसंख्यानम्।।
वात्तिकम्।। पूर्णमासादण् ॥
35. The affix ठम् comes, in the sense of ' this its
deity ', after the words ' Maharaja ' and ' Proshthapada '.
Thus महाराजो देवताऽस्य = महाराजिकम, प्रौष्ठपदिकं ॥
14
708 तस्यसमूहः । [ Вк. IV. Cн II . § . 37

Vârt :-After the words नवयज्ञ & c the affix उ comes in the sense of
' that exists in it'. As नवयज्ञोऽस्मिन्वर्तते = नावयज्ञिकः कालः ॥ So also पाकयज्ञिकः&c.
Vårt :-After the word पूर्णमास, the affix अण comes in the same sense.
As पूर्णमासोऽस्यां वर्तते = पौर्णमासी तिथिः ' the day in which the full-moon occurs.'
पितृव्यमातुलमातामहपितामहाः ॥ ३६ ॥ पदानि ॥ पितृव्य-मातुल-मातामह,
पितामहाः ॥
वृत्तिः ॥ पितृव्याढ्यो निपात्यन्ते ।।
वार्त्तिकम् ।। अवेर्दुग्धे सोढदूसमरीसचोवक्तव्याः ॥
वार्त्तिकम् ॥ तिलान्निष्फलात्पिञ्जपेजौ प्रत्ययौ वक्तव्यौ ।॥ वार्त्तिकम् ॥ पिञ्जश्छन्दसि डिच्च ॥
36. The words ' pitrivya , a father's brother ',
' mâtula, a mother's brother ', ' mâtâmaha , a mother's fa-
ther' and ' pitâmaha , a father's father' are irregularly
formed .
We can infer from these forms, what were the affixes, having what
indicatory letters, employed in what sense and coming after what cases of
the base. Thus if any rules need be formed, we may ennunciate the following
rules:-पितृमातृभ्यां भ्रातरि व्यड् डुलचो " the affixes व्यत् and डुलच् come respectively
after the words pitri and mâtri inthesense of his brother'. Similarly the second
rule will be ताभ्यां पितरि डामहच, मातरिषिच्च ' and the affix dâmahach comes, in
the sense of their father; and their feminine is formed as if the affix had an indi
catory ष । Thus पितृव्यः, मातुलः, पितामहः (f. पितामही), मातामह (f. मातामही) ॥
Vårt :-The affixes सोढ, दूस, and मरीसच् come after the word अवि, in
the sense of ' milk '. As अवेर्दुग्धम्= अविसोढम् or अविदूसम् or अविमरीसम् ॥
Vârt :-The affixes विञ्ज and पेज come after the word तिल, in the
sense of fruitless. As निष्फलस्तिलः=तिलपिञ्जः and तिलपेजः ॥
Vart :-The affix पिज्ज्ञ is treated like डित् in the Chhandas. As
तिल्पिञ्जः ॥
तस्य समूहः ॥ ३७ ॥ पदानि ॥ तस्य, समूहः ॥
वृत्तिः ॥ तस्येति षष्ठीसमर्थात्समूह इत्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवति ।।
वात्तिकम् ।। गुणादिभ्यो ग्रामज्वक्तव्यः ।॥
37. An affix is added to a word, when the sense
is ' a collection thereof ' .
The affix अण (IV. 7. 83) already taught, is added to a word in the
6th case in construction, in the sense of collection. What is the example of
this ? In order to apply the affix अण, we must apply it to those words only,
to which the special rules hereinafter taught do not apply. In other words,
the affix अण् is added in the sense of collection thereof, to a word which
denotes a conscious being, which has udâtta accent on the first syllable, which
Вк. IV. Сн. II. §. 39 ] तस्य समूहः । 709

does not end with a Gotra-affix, and which is not a word specifically men-
tioned in the subsequent sûtras. For, a word expressing a non-conscious
being, will take the affix ठक् by IV. 2. 47, a word having anudatta on the
first syllable will have the affix अम् IV. 3. 44, a Gotra word will take वुञ् IV.
2. 39 and especial words like केदार &c take यज्ञ &c. Making all these exclu-
sions, the example we get is: काकानां समूहः = काकम् ' a collection of crows '
बाकम् ।। The phrase तस्य समूहः of this aphorism governs all the subsequent
sûtras up to sûtra IV. 2. 51 inclusive.
Vârt:-The affix ग्रामच् comes after the words गुण &c. As गुणग्रामः ' a
collection of qualities ', करणग्रामः &c. The following is some of such words :-
गुण, करण, तत्व, शब्द, इन्द्रिय, &c. It is an akritigaņa.
भिक्षादिभ्योऽण् ॥ ३८ ॥ पदानि ॥ भिक्षा आदिभ्यः, अण् ॥
वृत्तिः ।। भिक्षेत्येवमादिभ्यः शब्देभ्योऽण प्रत्ययो भवति तस्य समूह इत्येतस्मिन्विषये ॥
38. The affix अण comes, in the sense of ' collec-'
tion thereof ', after the words ' bhiksha ' &c.
The repetition of the word अण्in this sûtra, though its anuvritti was
here, is for the sake of removing the operation of any obstructing rule.
Thus भिक्षाणां समूहः =भैक्षम् ' what is collected in the shape of alms'. So
also गर्भिणी + अण्= गर्भिण्+ अण् (the masculine form of a Bha is substituted, when
a Taddhita affix follows without an indicatory ढ, भस्याढे तद्धिते) = गर्भिणः (VI . 4.
164). In the case of युवति, the word however is not changed to its masculine
form. Thus युवतीनां समूहः = यौवतम् ' a collection of young women '.
1 भिक्षा, 2 गर्भिणी, 3 क्षेत्र, 4 करीष, 5 अङ्गार, 6 प्चर्मन् ( चर्मिन् according to
some texts ) 7 सहस्र, 8 युवति, 9 पदाति, 10 पद्धति, 11 अथर्वन, ( also अर्वन् K. ) 12
दक्षिणा, 13 भूत, 14 विषय, 15 श्रोत्र. also 16 धर्मिन्
गोत्रोक्षोष्ट्रोरभ्रराजराजन्यराजपुत्त्रवत्समनुष्याजाद् वुञ् ॥ ३९ ॥ पदानि ॥ गोत्र,
उक्ष, उष्ट्र, उरभ्र, राज, राजन्य, राजपुत्र, वत्स, मनुष्य-अजादू-बुञ् ।।
वृत्तिः ॥ गोत्रादिभ्यो वुञ्प्रत्ययो भवति तस्य समूह इत्येतस्मिन्विषये ।।
वात्तिकम् ।। वृद्धाच्चोत वक्तव्यम् ।।
39. The affix बुर comes in the sense of ' collection
thereof', after a word denoting a patronymic, and after ' uk-
shan ', ' ushtra ', ' urabhra ', ' râjan ', ' rajanya ', ' rajaputtra '
' vatsa ', ' manushya ' and ' aja '.
The word गोत्र is used here in its popular and not technical sense,
meaning any descendant or offspring. Thus औपगवकम्, औक्षकम्, ( VI. 4. 144 )
औष्ट्रकम्, औरभ्रकम्, राजकम्, (VI. 4. 144) राजन्यकम्, राजपुत्रकम्, वात्सकम्, मानुष्यकम्,
आजकम्, ॥ The final य of मनुष्य and राजन्य is not elided when the affix अक्
is added (VI . 4. 150)
 710 तस्य समूहः । Вк. IV. CH. II. §. 42. J

Vårt :-Also after the word वृद्ध; e. g. वार्द्धकम् ' a collection of old men '.
केदाराद्यञ्च ॥ ४० ॥ पदानि ॥ केदारात्, यञ् च ॥
वृत्तिः ॥ केदारशब्दाद्यप्रत्ययो भवति, चकाराद्वुञ्च, तस्य समूह इत्येतस्मिन्विषये ।।
वार्तितकम् ॥ गणिकायाश्च यवक्तव्यः ॥
40. The affix यत्र as well as the affix बुञ्, comes
after the word केदार, in the sense of collection thereof ' .
This debars ठक् of IV. 2. 47. Thus केदाराणाम् समूहः = कैदार्यम् or
कैदारकम्॥
Vart :-The affix यन्comes after गणिका e. g. गाणिक्यम् ॥
ठञ् कवचिनश्च ॥ ४१ ॥ पदानि ॥ ठञ् कवचिनः, च ॥
वृत्तिः ॥ कवचिन्शब्दाट्ठञ्प्रत्ययो भवति तस्य समूह इत्येतस्मिन्विषये ।।
41. The affix ठञ comes, in the sense of 'collection
thereof ', after the word 'Kedâra' , and also after the word
'Kavachin'.
Thus कावचिकम् ( VI. 4. 144 ) ; and कैदारिकम्
. We read the anuvritti of
केदार in this Sûtra, by virtue of the word च
ब्राह्मणमाणववाडवाद्यन् ॥ ४२ ॥ पदानि ॥ ब्राह्मण, माणव-वाडवात्-यन् ॥
वृत्तिः ॥ ब्राह्मणादिभ्यः शब्देभ्यो यन्प्रत्ययो भवति तस्य समूह इत्येतस्मिन्विषये ॥
वार्तितकम् ॥ यन्प्रकरणे पृष्ठादुपसंख्यानम् ॥ वात्तिकम् ॥ अङ्गः खः क्रतौ ॥
वात्तिकम् ॥ पर्धा णस्वक्तव्यः ॥ वात्तिकम् ॥ वातादूलः ॥
42. The affix यन् is added, in the sense of 'collection
thereof , after the words 'brahmana', 'mânava', and 'vâdava'.
The indicatovy न् of यन् makes the word take udâtta accent on the
first syllable (VI. 1. 197). Thus ब्राह्मण्यम्, माणव्यम्, वाडब्यम् ।।
Vårt:-Also after the word पृष्ठ e. g. पृष्ठभः ।।
Vârt:-The affix ख is added to अहन्, in the sense of a 'sacrifice'. e. g.
अहीनः 'a collection of days of sacrifice'. Otherwise the form is आङ्कः by अञ्
see IV. 2. 45.
Vart:-The affix णस् comes after पर्शु, e. g. पार्श्वम्'a collection of axes' .
The final उ of परी is not changed by guna into ओ before the affix, because the
word पर्शु is treated as a pada-word (I. 4. 16) and not a Bha-word.
Vârt:-The affix ऊल is added to वात e. g. वातूलः 'a collection of winds
or a mad -man' .

ग्रामजनबन्धुसहायेभ्यस्तल् ॥ ४३ ॥ पदानि ॥ ग्राम, जन-बन्धु-सहायेभ्यःतल् ॥

वृत्तिः ॥ ग्रामादिभ्यस्तल्प्रत्ययो भवति तस्य समूह इत्येतस्मिन्विषये ॥
वात्तिकम् ।। गजाच्चेति वक्तव्यम ॥
 Вк. IV. Сн. II. § 45 ] तस्य समूहः । 711

43, The affix 'tal' comes, in the sense of 'collection

thereof ', afterthe words 'grâma', j' ana', 'bandhu' and 'sahaya'.
Thus ग्रामता 'a collection of villages'. The words ending in तल् are all
feminine. So also जनता ‘a collection of persons', बन्धुता 'a collection of rela-
tives', and सहायता 'a collection of allies'.
Vârt:-The affix ' tal' comes after गज also e. g. गजता 'a collection of
elephants'.
अनुदात्तादेरञ् ॥ ४४ ॥ पदानि ॥ अनुदात्तादेः, अञ् ॥
वृत्तिः ॥ अनुदात्तादेः शब्दादञ् प्रत्ययो भवति तस्य समूह इत्येतस्मिन् विषये ।।
44. The affix अञ्comes, in the sense of ‘collection
thereof', after the words having anudatta on the first syllable.
Thus कपोतानां समूहः = कापोतम्, मायूरम्, तैत्तिरम् ॥
खण्डिकादिभ्यश्च ॥ ४५ ॥ पदानि ॥ खण्डिकादिभ्यः च ॥
वृत्तिः ॥ खण्डिका इत्येवमादिभ्यः शब्देभ्यो ऽञ् प्रत्ययो भवात तस्य समूइ इत्येतस्मिन्विषये ॥
Karika अञसिद्धिरनुदात्तादेः कोऽर्थः क्षुद्रकमालवात् ।
गोत्राद्वम्न च तद्गोत्रं तदन्तान्न च सर्वतः ॥
ज्ञापकं स्यात्तदन्तत्वे तथा चापिशलेर्विधिः ।
सेनायां नियमार्थ च यथा बाध्येत चाञ्वुञा ॥
वात्तिकम् ॥ क्षुद्रकमालवात्सेनासंज्ञायाम् ॥
45. The affix अञ् comes, in the sense of 'collection
thereof ' after the words ' Khandika &c .
This sûtra applies to words having anudatta on the first syllable, and
being names of non-living things. e. g. खाण्डिकम्, वाडवम्।।
The word क्षुद्रकमालवं is included in this list. It is a Dvandva com-
pound of two words क्षुद्रक and मालव, denoting tribes of Kshatriyas. The Tadrâja
affix अञ् ( IV. 1. 168) is elided after the first, and ञ्यङ् ( IV. 1. 171 ) after
the second word which is a Vriddham. When these two words form a com-
pound, the acute falls on the final (VI. 1. 223), the initial of this compound
is therefore, anudatta : and therefore by the last sûtra IV. 2. 44, this word
would have taken भ ; where is the necessity of its being included in this
list ?. It is to exclude the वुञ् of IV. 2. 39 which comes after a Gotra word.
But will not the subsequent अञ् (IV. 2. 44) debar the preceding वुञ् ( IV. 2.
+39) by the rule of paratva ? Moreover, a collection or aggregate of two Gotra
words will not be called Gotra, as an aggregate of countries is not called a
' country ' for the application of janapada rule, as काशिकोसलीयाः does not take
बुए and there will not apply tadanta vidhi to the compound word क्षुद्रकमालव,
which ends in a gotra word ?. To this we reply, that the fact of the inclusion
712 तस्य समूह । [ Вк. IV. Сн. II. § . 47.

of this word in the list, is an indication of the existence of these two rules :
(1) that बुड् affix supersedes a subsequent affix in cases of conflict. Thus
पगव and कापटव are anudattâdi words because formed by अण् ( III. 1. 2 ), and
require therefore अन् by IV. 2. 44, but वुञ् supersedes it, and we have औपगव-
कम् and कापटवकम् ।। The second rule is: (2) that in सामूहिक affixes there is tad-
antavidhi in spite of the prohibition contained in vârtika under I. 1. 72. As
वानहस्तिकं, गौधेनुकम् ॥ The complete sentence in the Ganapatha is क्षुद्रकमालवात्
सेनासंज्ञायाम्, the first portion denotes the existence of the above two rules,
the second portion सेना &c restricts the application of the rule. The affix
is added when it is the name of a सेना ‘ army ' and not otherwise. As क्षौद्रक-
मालवी सेना, otherwise क्षौद्रकमालवकं ॥ The existence of above corollaries is
proved by the sûtra of the Grammarian Ápisâli also धेनुरनञि ठकमुत्पादयति ' the
affix ठक् comes after धेनु in denoting collection thereof, when not preceded
by the negative particle नन्', therefore, when preceded by any other word,
the affix will apply.
1 खण्डिक (खण्डिका K.), 2 वडबा, 3 क्षुद्रकमालवात्सेनासंज्ञायाम् ( a Vârttika to
4, 2, 45), 4 भिक्षुक, 5 शुक, 6 उलूक, 7 श्वन्, 8 अहन्, 9 युगवरत्र, (वरत्रा v. 1.; युग, वरत्रा
K.), 10 हलबन्ध (बग्धा).
चरणेभ्यो धर्मवत् ॥ ४६ ॥ पदानि ॥ चरणेभ्यः धर्मवत् ॥
वृत्तिः ॥ चरणशब्दाः कठकलापादयः,तेभ्यः षष्ठीसमर्थेभ्यः समूहे धर्मवत् प्रत्यया भवन्ति ॥
वात्तिकम् ॥ चरणाद्धर्मान्नाययोरिति ॥
46. After the name of a Vedic School, the affixes
which denote the rule of that School, come also in the sense
of collection thereof ' .
The Vedic Schools or Charaņas are like कट, कलाप &c. The affixes de-
noting the rule of the School are those taught in Sûtra IV. 3. 126 &c. The
word धर्म does not occur in the Sutra IV. 3. 126, or any where else, but it oc-
curs in the following ishti under that Sutra:-चरणद्धर्माम्नाययोः ॥ Thus कडानां धर्म
= काठकम्, so also कठानां समूहः = काठक्रम् ॥ Similarly कालापकम्, छान्दोग्यम्, औधिक्यम्
and आथर्वणम् ॥
अचित्तहस्तिधेनोष्ठक् ॥ ४७ ॥ पदानि ॥ अचित्त-हस्ति-धेनोः-ठक् ॥
वृत्तिः ॥ अचित्तार्थभ्यो हस्तिधनुशब्दाभ्यां च ठक् प्रत्ययो भवात तस्य समूह इत्येतस्मिन्विषये ॥
वात्तिकम् ॥ घेनोरनञ इति वक्तव्यम् ॥
47. The affix ठक् comes, in the sense of ' collec-
tion thereof ' , after the names of things without consciousness,
and after ' hasti ' and ' dhenu '.
This debars अण् and अञ् ॥ The अपूपानां समूहः = आपूपिकम् ॥ The affix
टक् is replaced by इक् ( VII. 3. 50) or क (VII. 3. 50). Thus हास्तिकम्, धेनुकम्, शाष्-
कुलिकम ॥
Вк. IV. Сн. II. § . 51 ] तस्य समूहः । 713

Vârt:-Not so, if the word धेनु is preceded by the negative particle

नञ् ॥ As आधेनवम् ॥ (See IV. 2. 45).
केशाश्वाभ्यां यञ्छावन्यतरस्याम् ॥ ४८ ॥ पदानि ॥ केश-अश्वाभ्याम्-यञ्-छौ-
अन्यतरस्याम् ॥
वृत्तिः ॥ केश अश्व इत्येताभ्यां यथासंख्यं यञ छ इत्येतौ प्रत्ययौ भवतो ऽन्यतरस्यां तस्य समूह इत्येतस्मि
न्विषये ॥
48. The affixes ' yan ' and ' chha ' come optional-
ly in the sense of ' collection thereof ' , respectively after the
words केश and अश्व ॥
Thus केशानां समूहः = कैश्यम् or कैशिकम् (IV. 2. 47), अश्वानां समूहः = आश्वम् (IV.1 .
63) अश्वीयम् ॥
पाशादिभ्यो यः ॥ ४९ ॥ पदानि ॥ पाशादिभ्यःयः
वृत्तिः ॥ पाशादिभ्यो यः प्रत्ययो भवति तस्य समूह इत्येतस्मिन्विषये ॥
49. The affix ' ya ' comes, in the sense of ' collec-
tion thereof ' , after the words पाश &c.
Thus पाश्या, तृण्या &c. These words are feminine.
1 पाश, 2 तृण, 3 धूम, 4 वात, 5 अङ्गार, 6 पाढल (पाटलका K.), 7 पोत, 8 गल, 9
पिटक, 10 पिटाक, 11 शकट, 12 हल, 13 मट (नड K.), 14 वन. also 15 बालक.
खलगोरथात् ॥ ५० ॥ पदानि ॥ खल-गो-रथात्-य ॥
वृत्तिः ॥ खलगोरथशब्देभ्यो यः प्रत्ययो भवति तत्य समूह इत्येतस्मिन्विषये ॥
50. The affix ' ya ' comes in the sense of ' collec-
tion thereof ', after the words ' Khala ' , ' Go ' and 'Ratha'.
Thus खल्या, गव्या and रथ्या ॥ These three words have not been includ-
ed in the पाशादि class, in order that rule IV. 2. 51 should apply to them.
इनित्रकस्यचश्च ॥ ५१ ॥ पदानि ॥ इनि
-त्र-कट्यचः, च ॥
वृत्तिः ॥ खलगोरथशब्देभ्यो यथासंख्यम् इनि त्र कव्यच इत्येते प्रत्यया भवन्ति तस्य समुह इत्येतस्मि-
न्विषये ॥
वात्तिकम् ॥ खलादिभ्य इनिर्वक्तव्यः ॥ वात्तिकम् ॥ कमलादिभ्यः खण्डच प्रत्ययो भवति ॥
वात्तिकम् ।। नरकरितुरङ्गाणां स्कन्धच् प्रत्ययः ॥
वात्तिकम् ॥ पूर्वादिभ्यः काण्डः प्रत्ययो भवति ॥
51. The affixes 'ini', 'tra' and 'katyach' come in the
senses of ' collection thereof , respectively after the word 'khala',
'go' and 'ratha' .
Thus खलिनी, गोत्रा, रथकव्या ।
Vart:-The affix इनि comes after the words खल &c. Thus डाकिनी, कुण्ड-
लिनी, कुटुम्बिनी, ॥
714 तस्य समूहः । [ Вк. IV. Сн. II. § 54

Vårt:-The affix खण्डच् comes after the words Kamala &c. As कमल-
खण्डम, अम्भोजखण्डम् ॥ कमल, अम्भोज, पद्मिनी, कुमुद, सरोज्, नलिनी, कैरषिणी belong to
this class. These are आकृतिगणः ॥
Vârt:-The affix स्कन्धच् comes after the words नर, करि, and तुरङ्ग ॥ As,
नरस्कन्धः, करिस्कन्धः and तुरङ्गस्कन्धः ॥
Vårt:-The affix काण्ड comes after the words पूर्व &c. Thus पूर्वकाण्डम्,
तृणकाण्डम्, कर्मकाण्डम् ॥
विषयो देशे ॥ ५२ ॥ पदानि ॥ विषयः, देशे ॥
वृत्तिः ॥ समूह इति निवृत्तम्। षष्ठीसमर्थविभक्तिरनुवर्तते । तस्येति षष्ठीसमर्थात्विषय इत्येतस्मिन्नर्थे य-
थाविहितं प्रत्ययो भवति, योसौ विषयो देशश्वेत्स भवात ॥
52. The affix अण (IV. 1. 83) comes after a word in
the sixth case in construction, in the sense of ' any body's
sphere ', if a country is indicated by such sphere.
The anuvritti of समूहः (IV. 2. 37) does not extend further : but the
anuvritti of तस्य ( IV. 2. 37) is to be read into it. The whole sûtra thus
becomes तस्य विषयो देशे 'his sphere-in denoting a country'. The word विषय
' sphere, topic ' has many significations. Sometime it means an estate, as
विषयो लब्धः ' a village has been acquired '. Some time it means an object ofper-
ception, as चक्षु र्विषयो रूपं ' color is the object of sight &c'. Therefore the word
देश has been used in the Sutra, in order to fix the particular meaning of the
word विषय ॥
Thus शिबीनां विषयो देशः= शैवः ' The country within the sphere of the
Sibi'. So also औष्ट्रः &c. Why do we say 'if a country is meant ' ? Observe
देवदत्तस्यविषयोऽनुवाकः ॥
राजन्यादिभ्यो वुञ् ॥ ५३ ॥ पदानि ॥ राजन्यादिभ्यः, वुञ् ॥
वृत्तिः ॥ राजन्यादिभ्यः शब्देभ्यो वुञ्प्रत्ययो भवति विषयो देशइत्येतस्मिन्नर्थे ॥
53. The affix बु comes after the words rajanya
&c, in the same sense .
This debars अण्॥ Thus राजन्यानां विषयो देशः= राजन्यकः, दैवायनकः ॥ It is
an आकृतिगणः ॥
1 राजन्य, 2 आनृत*, 3 बाभ्रव्य*, 4 शालङ्कायन, 5 हेवयात ( देवयातव; देवयान . ),
6 अव्रीड, 7 वरत्रा*, 8 जालंधरायण, 9 राजायन*, 10 तेलु*, 11 आत्मकामेय, 12 अम्बरीष-
पुत्र, 13 वसाति, 14 बेल्ववन. 15 शैलूष, 16 उदुम्बर, 17 तीव्*, 18 बैल्वज (बैल्वज ) 19
आर्जुनायन, 20 संप्रिय, 21 दाक्षि, 22 ऊर्णनाभ. 23 आप्रीत, 24 वैतिल, 25 वात्रक, ॥
भौरिक्याद्यैषुकार्यादिभ्यो विधल्भक्तलौ ॥ ५४ ॥ पदानि ॥ भौरिक्यादि, ऐषु-
कार्य्यादिभ्यः, विधल्, भक्तलौ ॥
 Вк. IV. Сн. II. § 55 ) अण् । 715

वृत्तिः ॥ भौरिक्यादिभ्य ऐषुकार्यादिभ्यश्च यथासंख्यं विधल् भक्तल् इत्येतौ प्रत्ययौ भवतो, विषयो देश
इत्येतस्मिन्विषय ॥
54. The affixes ' vidhal ' and ' bhaktal ' come
respectively after the words ' Bhauriki ', and ' Aishukari &c '
in the sense of 'sphere of country'.
This debars अण् ॥ Thus भौरिकिविधः, वैपेयविधः &c. ऐषुकारिभक्तः, सारस्या-
यनभक्तः &c.
1 भौरिकि, 2 भौलिकि, 3 चौपयत*, 4 चैट्यत (चौट्यत), 5 काणेय, 6 वाणिजक, 7
वालिकाज्य (वाणिकाज्य; वालिज, वालिज्यक), 8 सेकयत (शैकयत. ), 9 वैकयत. 10 वैपेय.
1 ऐषुकारि, 2 सारस्यायन (सारसायन), 3 चान्द्रायण, 4 द्याक्षायण, 5 त्रधाक्षायण
(त्रधायण), 6 औडायन, 7 जौलायन, 8 खाडायन, 9 दासमित्रि, 10 हासमित्रायण, 11 शौद्रा
यण (शौद्राण ), 12 दाक्षायण, 13 शायण्डायन*, 14 तार्थ्यायण, 15 शौभ्रायण, 16 सौवीर,
17 सौवीरायण*, 18 रायण्ड, 19 शौण्ड, 20 शयाण्ड, 21 वैश्वमानव, 22 वैश्वधेनव, 23 नड
(नद ) 24 तुण्डदेव, 25 विश्वदेव ( विशदेव and वैश्वदेव ), 26 तापिण्डि. 27 शौण्डेि, 28
सायण्डि, 29 अलायत, 30 औलालायत.
सोस्यादिरितिच्छन्दसः प्रगाथेषु ॥ ५५ ॥ पदानि ॥ सः, अस्य, आदिः, इति-
छन्दसः-प्रगाथेषु ॥
वृत्तिः ॥ स इति प्रथमासमर्थादस्येति षष्ठयर्थे यथाविहितं प्रत्ययो भवति, यत्प्रथमासमर्थ छन्दवेत्तदादिर्भ-
वति, यत्तदस्येति निर्दिष्टं प्रगाथाश्चेत्ते भवन्ति ॥
वात्तिकम् ॥ छन्दसः प्रत्ययविधानेनपुंसके स्वार्थ उपसंख्यानम् ॥
55. The affix अण (IV. 1. 83) added to the names
of Metres, indicates a Pragatha beginning therewith.
The words of this sûtra require a little explanation. सः ' that ' i. e.
a word in construction in the first case. अस्य ' its ' i. e. this gives the meaning
1
of the affix. आदिः ' beginning ' ; this qualifies the base or prakriti. The word
इति is added for the sake of precision. छन्दसः ' after the name of a metre '.
This points out the base. प्रगाथेषु ' in the sense of Pragatha '. This qualifies
the meaning of the affix. To put it in other words, the sûtra means, that
the affix अण is added to the name of a metre, when that metre is the beginn-
ing of a Pragatha, and the whole word so formed means a Pragatha beginn-
ing with that metre. Thus पंक्ति is the name of a metre, adding अण् to it we
get पांक्तः which means " a Pragatha beginning with the metre Pankti ". Simil-
arly आनुष्टुभः, जागतः &c.
Why do we say " beginning " ? If the metre is in the middle or end
of a ' Pragatha' the affix will not be employed. Why do we say ' after the
15
716 ण। [ Вк IV. Сн. II. §. 57.

name of a metre ' ? The affix will not be added to a word which is in the
beginning of a Pragatha. Why do we say ' in the sense of a Pragatha' ?
The affix will not be added, if the metre is the beginning of an Anuvaka &c
and not of a Pragâtha. Pragâtha is the name of a particular kind of Mantra
or Hymn. यत्र हे ऋचौ प्रगथनेन तिस्रः क्रियन्ते, स प्रगायनात् पकर्षगानात् वा प्रगाथ इत्युच्यते ॥
Vârt :-The affix अण is added to the name of a metre in a self-des-
criptive sense without changing the meaning of it ; and the word so formed
is in the neuter gender. As, त्रैष्टुभम् ' the metre Trishtubha', जागतम् &c.
संग्रामे प्रयोजनयोद्धृभ्यः ॥ ५६ ॥ पदानि ॥ संग्रामे, प्रयोजन, योद्धृभ्यः ॥
वृत्तिः ॥ प्रयोजनवाचिभ्यो योद्धवाचिभ्यश्च शब्देभ्यः प्रथमासमर्थेभ्योऽस्योत षष्ठमर्थे संग्रामेऽभिधेये यथा-
विहितं प्रत्ययो भवति ॥

56. The same affix अण indicates, when it is added

to a word which denotes either the object of a battle or the war-
rior of a battle, a battle fought for that object or by that
warrior as a leader.

The phrase सोऽस्य is understood here ; showing that the word in con-
struction to which the affix is to be added must be in the first case : and must
be the name of the " object " प्रयोजनः, or of the " warrior " योद्धृ ॥ The whole
word so formed must denote a ' battle '. Therefore, the word संग्राम gives
the meaning of the affix.
This भद्रा प्रयोजनमस्य संग्रामस्य = भाद्रः "A battle fought for Bhadra". So also
सौभाद्रः " a battle fought to gain Subhadra ". Similarly अहिमाला योद्धारोऽस्य संग्रामस्य
= आहिमालः 'battle led by Ahimâlâ warriors' So also स्यान्दनाश्वः, भारतः ॥
Why do we say "in the sense of a battle ?" Observe सुभद्रा प्रयोजनमस्य
वानस्य 'Subhadra is the object of this gift'. Here no affix is added. Why do we
say 'after a word denoting anobjectora warrior'? Observe, सुभद्रा प्रेक्षिकाऽस्य संग्रामस्य ।
तदस्यां प्रहरणमिति क्रीडायां णः॥ ५७ ॥ पदानि ॥ तत्-अस्याम्, प्रहरणम्,
इति-क्रीडायाम्, णः ॥
वृत्तिः ॥ तदिति प्रथमासमर्थादस्यामिति सप्तम्यर्थे णः प्रत्ययो भवात. यत्तादिति निर्दिष्टं प्रहरणं चेत्तद्भवति,
यदस्यामिति निर्दिष्टं क्रीडा चेत्सा भवति ॥

57. The affix ण added to the name of a weapon,

indicates a game played with that weapon.
The sûtra literally translated means: 'that is the weapon in this, denot-
ing play ; the affix ण is added ' i, e, to a word in the first case in construction,
Вк. IV. Ch. II. § 59. ] স। 717

denoting the name of a weapon ; ण is added to denote a play. Thus दण्डः

प्रहरणमस्यां कीडायां = दराण्डा " a game played with sticks ". So मौटा " a game played
with fists ".

1 Why do we say 'a weapon' ? Observe माला भूषणमस्यां क्रीडायाम् 'the garland
is an ornament in this play'. Here no affix is added to माला ॥ Why do we
say 'in denoting a game ? Observe:-खङ्गः प्रहरण मस्यां सेनायाम् 'the sword is the we-
apon in this army'. These words are as a rule in the feminine gender (IV. 1.
4 and 15), the feminine being formed by आ ॥
घञः सास्यां क्रियेति ञः ॥ ५८ ॥ पदानि ॥ घञः सा-अस्याम् क्रिया-इति-अः॥
वृत्तिः ॥ घञन्तात्क्रियावाचिनः प्रथमासमर्थादस्यामिति सप्तम्यर्थे स्त्रीलिङ्गे ञः प्रत्ययो भवति ॥
58. The affix ञ, added to a noun of action ending
in the affix घञ्, denotes an action occurring in that.
These words are also feminine. The meaning of the words of the
aphorism is:-घञः "after a word ending in the affix घन्"; सा 'that', अस्यां 'in it',
the feminine gender shows that the word is also feminine. क्रिया "action"; this
qualifies the sense of the affix. To put it in other words, the sûtra means,
"After a word ending in घन्, expressing an action, being in the Ist case in
construction, the affix म is added in the sense of a 7th case-affix, the resultant
word being in the feminine gender".
Thus श्येनपातोऽस्यां वर्तते -श्यैनंपाता, so also तैलंपाता ॥ The nasal is added by
VI. 3. 71. Thus श्येनपाता मृगया 'a chase with hawks to bring down or fell the
prey'. तैलंपाता स्वधा "an oblation to the ancestors in which sesamum is thrown”.
The repetition of सास्यां in this sûtra, though its anuvritti could have
been obtained from the last sûtra, indicates that this is a general rule, and
not one confined to "games" only. Thus दण्डपातोऽस्यां तिथौवर्तते = दाण्डपाता तिथिः;
मौसलपाता तिथिः ॥

तदधीते तद्वेद ॥ ५९ ॥ पदानि ॥ तद्-अधीते-तद्-वेद ॥

वृत्तिः ॥ तदिति द्वितीयासमर्थादधीते वेद इत्येतयोरर्थ योर्यथाविहितं प्रत्ययो भवति ॥
59. The affix अण् (1V. 1. 83) comes after a word
denoting ' some subject of study', in the sense of 'who has
studied that or who understands that'.
In others words, the sûtra means that the affix is added to a word in
the accusative case in construction, denoting a person who studies or knows,
that. As छन्दोऽधीते = छान्दसः 'who studies Prosody'. वैयाकरणः (VII. 3. 3) 'who
knows grammar'. So also नैरुक्तः, नैमित्तः 'who knows the causes', भोहूर्तः, औत्पातः ॥
 718 ठक्। [ Вк. IV. Сн. II § 60.

The word तद् is repeated in this sûtra, in order to show a distinction between
one who studies and who understands.

ऋतूक्थादिसूत्रान्ताट्ठक् ॥ ६० ॥ पदानि ॥ ऋतु-उक्थादि-सूत्रान्तात्-ठक् ॥

वृत्तिः ।। क्रतुविशेषवाचिभ्य उक्थादिभ्यश्च सूत्रान्ताच्च उक्प्रध्ययो भवति तदधीते तब्वेदेत्यस्मिन्विषये ।
अणोपवादः ।।

वात्तिकम् ॥ सूत्रान्तादकल्पादेरिष्यते ॥ वार्त्तिकम् ॥ विद्यालक्षणकल्पान्तादिति वक्तव्यम् ॥

वार्त्तिकम ॥ विद्या च नाङ्गक्षत्रधर्मसंसर्गत्रिपूर्वा ॥
वार्त्तिकम् ॥ आख्यानाख्यायिकेतिहासपुराणेभ्यष्ठग्वक्तव्यः ॥
वार्त्तिकम ॥ अनुसूर्लक्ष्यलक्षणे च ॥ वार्त्तिकम् ॥ इकन्पदोत्तरपदात् ॥
वार्त्तिकम् ॥ शतषष्ठेः षिकन्पथो बहुलम् ॥
60. The affix ठक् comes in the sense of ' one who
studies or one who understands', after the name of a sacrifice,
after ' uktha &c', and after a stem ending with the word 'sûtra'.
This debars अण् ॥ Thus आग्निष्टोमिकः ' who understands or studies
Agnishtoma Sacrifice '. वाजपेयिकः, औक्रथिकः, लौकायतिकः, वात्तिकसूत्रिकः,साग्रहसूत्रिकः ।॥
Ishti :-If a word ending in 'sûtra', begins with the word ' Kalpa', the
affix अण् is added and not उक्
. Thus : काल्पसूत्रः ' who studies Kalpa-sûtra '.
Vârt :-This affix comes after words ending in विद्या, लक्षण and कल्प, as
वायसविधिकः, सार्पविधिकः, गौलक्षणिकः, आश्वलक्षणिकः, मातृकल्पिकः, पाराशरकल्पिकः ॥
Vârt :-Not so if the word विद्या is preceded by the words अङ्ग, क्षत्र, धर्म,
संसर्ग and त्रिं ॥ As अंगविद्यामधीते = आङ्ग विद्यः, क्षात्रविद्यः, धार्मविद्यः, सांसर्गविद्यः, त्रैविद्यः ॥
All these are formed by अण् and not ठक् ॥
Vârt :-The affix ठक् comes in the same sense after names of stories
(
आख्यान), narratives (आख्यायिका), and after the words इतिहास and पुराण ॥ As
यावक्रीतिकः, मैयङ्गविकः वासवदत्तिकः, सौमनोत्तरिकः, ऐतिहासिकः, पौराणिकः ॥
Vart :-The affix ल comes in the same sense, after words beginning
with सर्व, and स, and after Dvigu compounds. As सर्ववेदः, सर्वतन्त्रः, सवार्तिकः,
ससंग्रहः, द्विवेदः पंचव्याकरणः ॥
Vårt :-The affix ठकू comes in the same sense after the words अनसू,
लक्ष्य, and लक्षण; As अनसूर्नामग्रन्थ स्तमधीते = आनुसुकः, लाक्षिकः, लाक्षणिकः ॥
Vart :-The affix इकम् comes in the same sense after a compound
word ending in पद्; as, पूर्वपदिकः ।।
Vart :-The affix बिकन् comes diversely in the same sense, after the
compound words शतपथ, and शष्टिपथ. As शतपथिकः f. शतपथिकी IV. 1. 41), षष्टिप-
थिकः (f. षष्टिपथिकी). By the force of the word 'diversely' we get the affix अण्, as
शातपथः and षाष्टिपथः ॥
1 उक्थ, 2 लोकायत, 3 न्याय, 4 न्यास, 5 पुनरुक्त, 6 निरुक्त, 7 निमित्त, 8 द्वि-
पदा, 9 ज्योतिष ( द्विपदी, ज्योतिषि ) 10 अनुपद, 11 अनुकल्प, 12 यज्ञ, 13 धर्म, 14 च
 Вк. IV. Сн. II. § 64 ] ठक् । 719

र्चा, 15 कमेतर, 16 लक्ष्ण, 17 संहिता, 18 पदक्रम ( पद । क्रम ) 19 संघट्ट संघात

also संघट) 20 वृत्ति, 21 परिषद् , 22 संग्रह, 23 गण, 24 गुण (गुणागुण st. गण, गुण ),
25 आयुर्वेद. 26 अनुगुण.
क्रमादिभ्यो वुन् ॥ ६१ ॥
वृत्तिः ॥ कम इत्येवमादिभ्यः शब्देभ्यो वुन्प्रत्ययो भवति तदधीते तद्वेदेत्यस्मिन्विषये ।।
61. The affix बुन् comes, in the sense of " who
studies or who knows ", after the words ' Krama &c '.
This debars अण् ॥ Thus क्रमकः (VII. 1. 1 ) पदकः &c. The words I क्रम,
2 पद, 3 शिक्षा, 4 मीमांसा, 5 सामन् belong to this class.
अनुब्राह्मणादिनिः ॥ ६२ ॥ पदानि ॥ अनु, ब्राह्मणात् इनिः ॥
वृत्तिः ।। अनुब्राह्मणशब्दद्यादीनः प्रत्ययो भवति तदधीते तद्वेदेत्यास्मन्विषये ।। 3

62. The affix ' ini ' comes in the sense of " who
studies or who knows " , after the word ' anubrâhmana '.
This debars अण् ॥ The word अनुब्राह्मण means 'a book in the imitation
of or similar to a Brahmaņa book '. He who studies an अनुब्राह्मण is called अनु-
ब्राह्मणिन्, which word is thus declined :-अनुब्राह्मणी, अनुब्राह्मणिनौ, अनुब्राह्मणिनः &c.
The affix इनि also has the force of मतुप्, and by Sutra V. 2. 115 अत इनि ठनौ, this
word अनुब्राह्मण might have taken both the affixes इनि and ठन् in the sense of
मतुष ; but as a matter of fact, it only takes इनि in that sense.
वसन्तादिभ्यष्ठक् ॥ ६३ ॥ पदानि ॥ वसन्तादिभ्यः, ठक् ॥
वृत्तिः ॥ वसन्त इत्येवमादिभ्यष्ठक्प्रत्ययो भवात तदधीते तद्वेदैत्यस्मिन्विषये । अणोपवादः ।।
63. The affix ठक् comes in the sense of " who stu-
dies or who knows ", after the words ' vasanta &c.'
This debars अण् ॥ As, वासन्तिकः ' who studies the book relating to
Spring '. वार्षिकः &c ॥ 1 वसन्त, 2 वर्षा, 3 शरदू, 4 हेमन्त, 5 शिशिर, 6 प्रथम, 7 गुण,
8 चरम, 9 अनुगुण, 10 अपर्वन्, 11 अथर्वन् 12 ग्रीष्म,
प्रोक्ताल्लुक् ॥ ६४ ॥ पदानि ॥ प्रोक्तात्-लुक् ॥
वृत्तिः ॥ मोक्तप्रत्ययान्ताद्ध्येत्वेदित्रोरुत्पन्नस्य लुग्भवति ।।
ちゃ

64. After the title of a work, which is named

after the Announcer thereof, the affixes denoting " who stu-
dies or who knows that " are elided by ' luk '.
This sûtra may be rendered in the following way also :-" There is
लुक् of these affixes after a word ending with an affix denoting announcer ".
The affixes denoting प्रोक्त or the first propounder are taught in IV. 3. 101 &c.
Thus पाणिनिना प्रोक्तम्= पाणिनीयम् ' the system of Grammar enounced by Pânini'.
720 पोक्त-LUK-ELISION. [ Вк. IV. Сн. II. § 66.

पाणिनीयमधीते = पाणिनीयः, so also आपिशलः ॥ The difference between the word

पाणिनैयि meaning the systemof Grammar, and पाणिनीय formed with अण, meaning
whostudiesthat Grammar, would consist in the accent, and the formation of the
feminine. Asपाणिनीया ब्राह्मणी ॥ For had there been no elision expressly enjoined
by this sûtra, in forming the feminine, ङीप् would be required by IV.1.15, as the
word would end in अण्; and the accent of the word would be finally acute (अण्
being acute by the universal rule of affix-accent III. 1. 3). But when the
affix is elided, the feminine is formed by टाए, the accent is on the middle,
owing to the 5 affix. (Phit Su II. 19)
सूत्राच्च कोपधात् ॥ ६५ ॥ पदानि ॥ सूत्रात्-च-कोपधात्(लुक्) ॥
वृत्तिः ॥ सूत्रवाचिनः ककारोपधादुत्पन्नस्य प्रत्ययस्य लुग्भवति ।।
वार्त्तिकम् ।। संख्याप्रकृतोरीत वक्तव्यम ॥
65. The affix denoting " who studies that or who
knows that " is elided by luk, after the title of a sûtra work,
having a as penultimate .
Thus अष्टकं is the title of Panini sûtra. Those who study अष्टकं will be
called also अष्टकः, as अष्टकाः पाणिनीयाः ' those who study, the Ashtaka'. So also
दशकावैयाघ्रपदीयाः, त्रिकाः काशकृत्स्नाः ॥
Vârt:-The elision takes place only where the title is formed by a
numeral : as in the examples above given. Thus महावार्तिकं सूत्रमधीते = महावार्तिकः,
so also कालापकः ॥
Why do we say ' having क् for its penultimate " ? Observe चतुष्टयमधीते
=चातुष्टयः ।। This sûtra applies, of course, to those words which are not formed
by affixes denoting प्रोक्त or the Announcer.
छन्दोब्राह्मणानि च तद्विषयाणि ॥ ६६ ॥ पदानि ॥ छन्दो-ब्राह्मणानि-च-तत्-विष-
याणि(प्रोक्तम्) ॥
वृत्तिः ॥ प्रोक्तग्रहणमनुवर्तते । छन्दांसि ब्राह्मणानि च प्रोक्तप्रत्ययान्तानि तद्विषयाण्येव भवन्ति ॥
66. The affixes denoting the announcer, when
added to Chhandas and the Brahmanas, express this relation
only.
The word प्रोक्त is to be read into this sûtra. The force of the affixes
denoting announcer (IV. 3. 101 ), when used after a word denoting a Vedic
Text or a Brahmaņa, is that of expressing " one who studies " or " one who
knows ". तद्विषयाणि means " this relation ", i. e. the subject treated of in this
section, namely, the relation of अध्येत or वेवितृ ॥ In other words, the affixes,
which ordinarily denote ' announcer ', have the force of " one who studies or
one who knows " when added to Veda-Text or Brahmaņas. That is, a प्रोक्त
affix should not be added to a Veda or a Brahmaņa, except when an अध्येतृ or
Вк. IV. Сн. II. § 67. ] चातुरथिक-अण । 721

बेदितृ affix follows it, and as such latter affixes are always elided by IV. 2. 94,
it follows that a प्रोक्त affix when added to a Veda or a Brahmana, means " he
who studies or knows the Veda anounced by". In fact there is no affix which
can denote merely the announcer of a Veda, perhaps because the Vedas are
eternal and no one can be its announcer only, but must be one who has
studied it and known it, in order to qualify him to promulgate it.
Thus from the word कर, the name of a Veda-Text, we get कठाः
meaning ' those who study or know Katha Veda '. The word is thus formed.
To the word कर we add the affix णिनि denoting announcer, by IV. 3. 104 :
then we elide it by IV. 3. 107, leaving the bare word कट, then we add अण,
which again we elide by IV. 2. 64. कठ---णिनि = कट-1-0 (IV. 3. 107) ; कठ---अण्=
कठ (IV. 2. 64) Plural काः "those who study the Veda announced by Katha ".
Other examples to illustrate this sûtra are: मौदाः (IV. 3. 101) ' who
study the Veda announced by Muda '. पैप्पलादः, आर्चाभिनः (IV. 3. 104) वाजसने-
यिनः (IV. 3. 106) " who study the Veda announced by Pippalada, Richâva,
or Vâjasaneya ". Similarly with words denoting a Brahmana-Text. Thus :
ताण्डिनः (IV. 3. 104), भाल्लविनः (IV. 3. 105), शाब्यायनिनः (IV. 3. 105) ऐतरेयिणः (IV.
3. 105) " who study the Brahmanas announced by Tândya, Bhallava, Satyaya-
na, or Aitareya ".
Why is the word Brahmana which is also Chhandas, used separately
in this sûtra ? In order to include only a certain limited number of Brahmana-
Texts to the benefits of this rule, and not all. Thus it will not apply to the
Brahmaņa announced by Yajnyavalkya. Thus याज्ञवल्क्येन प्रोक्तानि ब्राह्मणानि =
याज्ञवल्क्यानि ।। Similarly सौलभानि ।। * These Brahmaņas being of recent origin,
the presumption of eternity does not apply to them, See IV. 3. 105.
The word च meaning " and " is employed in the sûtra. It has the
force of applying this rule to some other cases not specially mentioned in the
sútra. Thus it will apply to some Kalpa Texts and Sûtra Texts also. Thus
काश्यपिनः, कौशिकिनः " who study or know the Kalpa texts announced by Ka-
śyapa or Kuśika' so also sûtra : as, पाराशरिणो भिक्षवः " the Bhikshus who study
the Sûtras promulgated by Parasara ". शैलालिनो नटाः कर्मन्दिनः, कृशश्विनः &c.
Why do we say " Chhandas and Brahmaņas"? Because the प्रोक्त affix
after any other word will have its own significance, pure and simple ; as,
पाणिनीयं व्याकरणम् ।। पैङ्गीकल्पः ॥
The Quadruply-significant affixes.
तदस्मिन्नस्तीति देशे तन्नाम्न्नि ॥ ६७ ॥ पदानि ॥ तद्-अस्मिन्-अस्ति-इति-देशे-
तत्-नाम्नि ॥
वृत्तिः ॥ तदिति प्रथमासमर्थादस्मिन्निति सप्तम्यर्थे यथाविहितं प्रत्ययो भवति, यत्प्रथमासमर्थमस्ति चेत्त-
द्भवति, यदस्मिन्निति निर्दिष्टं देशश्चेत्स तन्नामा भवति ॥
 722 चातुर्थिक-अण । [ Вк. ІV. Сн. ІІ. § 69

67. (An affix is placed after a word expressive of

anything ) in the sense of "that thing is in this" the place
taking a name therefrom.
The words of this aphorism require a detailed examination. तद्‘that',
i. e. the word in construction to which the affix is to be added must be in the
nominative case. अस्मिन्"in this"-this gives the meaning of the affix; अस्ति “is”
this qualifies the sense of the base. इति is added merely for the sake of distinct
ness, serving the same purpose as quotation marks in modern writing. देशेतन्नाम्नि
"a country having that name" ; this qualifies the sense of the affix. The sense
is: -- "the affixes already taught or to be taught, come after a word being in the
nominative case in construction, in the sense of the location, when the whole
word so formed denotes the name of a country in which that thing exists".
This sûtra and the three subsequent sûtras are in fact one, though
divided into four, for purposes of convenience. The affixes having the sense of
these four sûtras,are called चातुरधिक "quadruple significants".
Thus उदुम्बरा अस्मिन्देशे सन्ति = दुम्बरः Audumbara--the country in which
there are glomerous fig trees. Similarly बाल्वजः, पार्वतः &e. all these words are
formed by the universal affix अण्(IV. 1. 83 ).
This sûtra debars the मत्वर्थीय affixes.
तेन निर्वृत्तम् ॥ ६८ ॥ पदानि ॥ तेन-निर्वृत्तम् ॥
वृत्तिः ॥ तेनेति तृतीयासर्थान्निर्वृत्तमित्यस्मिन्विषये यथाविहितं प्रत्ययो भवति ॥
68. After a word in the third case in construction,
an affix is added, in the sense of 'completed by him', when the ;

whole word so formed is the name of a country.

The phrase देशे तन्नाम्नि of the last sûtra governs this and the two sub-
sequent sûtras. By these four sûtras the names of countries are formed from
various substantives. Thus कुशाम्बेन निर्वृत्ता = कौशाम्बी नगरी "the city of Kausâmbî,
completed by Kuśâmba ". Similarly साहस्री परिखा " a mote completed by a
thousand (gold coins) or persons ". A place is named after the means or the
person, by which or through whom it is established.
तस्य निवासः ॥ ६९ ॥ पदानि ॥ तस्य-निवासः ॥ :

वृत्तिः ॥ तस्येति षष्ठीसमर्थान्निवास इत्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवति देशनामधेये गम्यमाने ।। }

69. After a word in the sixth case in construction,

an affix is added, in the sense of his dwelling-place' ; the whole
word expressing the name of a country.
The sûtra literally means " his dwelling place'. A place is some-
times named after the people whose habitation it is. Thus शैत्रः " the country of
Вк. IV. Ch. II. § 72. ] चातुरार्थक
-अञ् ॥ 723

the Sibis ", औदिष्टः ॥ ऋजुनावान्निवासौ देशः = आर्जुनावः ॥ The word ऋजुनावां = ऋञ्वी-
नैार्येष॥
अदूरभवश्च ॥ ७० ॥ पदानि ॥ अदूरभवः-च ॥
वृत्तिः ॥ पूर्वा समर्थ विभक्तिरनुवर्तते । तस्येति षष्ठीसमर्थावदूरभव इत्यस्मिन्नर्थे यथाविहितं प्रत्ययो भवति॥
70. And lastly a place is named after whatever is
found near it .

In this aphorism the word, to which the affix is to be added, is not

shown. The word तस्य must, therefore, be supplied from the last sûtra. It
means, therefore, " an affix is added to a word in the genetive case in cons-
truction, in the sense of not far off " the whole word being the name of a place.
Thus विदिशाया अदूर भवं =वैदिशम्is the city in the neighbourhood of which the
river Vidiśâ flows. So also हैमवतम् ।।
The च has the force of combining the sense of all the three previous
aphorisms with this ; so that the four sûtras 67, 68, 69 and 70 form but one
complete sûtra, and the meaning denoted by these will be understood in the
subsequent aphorisms.
ओरञ् ॥ ७१ ॥ पदानि ॥ओः-अञ् ॥
वृत्तिः ॥ उवर्णान्तात्प्रातिपदिकाद्यथाविहितं समर्थविभक्तियुक्तादञ्प्रत्ययो भवात, तदेस्मिन्नस्तीत्येवमादि-
ष्वर्थेषु । अणोपवादः ॥
71. The affix अञ् comes after a stem ending in उ
or ऊ, (in the four-fold senses given above).
This of course debars the universal affix अण्(IV. 1. 83). Thus आरडव
from अरडु ' a tribe of Kshatriyas '; काक्षतवम् from कक्षतु, and कार्कटेलवम् from कर्क-
टेलू ॥ But from इक्षु we have इक्षुमती 'the river Ikshumatî, named after the sugar-
canes near it '. Here we add the affix मतुप् taught in the subsequent sûtra
IV. 2. 85, which debars अन् by the rule of a subsequent debarring the prior
when both are of equal force (I. 4. 2). The affix अभ् governs the six sûtras
upto IV. 2. 77. The difference between अञ् and अन्consists in the accent.
मतोश्च बहुजङ्गात् ॥ ७२ ॥ पदानि ॥ मतोः-च-वहुच्-अङ्गात्-(अञ्) ॥
वृत्तिः ॥ बह्वज्ञ अङ्गं यस्यासौ बह्वजङ्गो मतुप्तदन्तात्प्रातिपदिकादञ्प्रत्ययो भवति चातुरर्थिकः । अणो-
पवादः ॥

72. The affix अञ् comes in the quadruple sense

after a word which ends in the affix मतुप्, and whose stem is
polysyllabic .
The word वह्नजङ्ग is a compound of बहुच् meaning literally ' many
vowels ' i. e. polysyllabic, and of अङ्गः meaning stem. A word which, exclusive
16
 724 चातुरार्थक अञ् ॥ [ Вк. IV. Сн. II. § 75.

of the affix मतुप्, consists of more than two syllables, takes the affix अञ् ॥
This debars अण् ॥ Thus ऐषुकावतम्, सेधूकावतम् ।।
Why do we say " after a polysyllabic stem"? Observe आहिमतम्यावमतम् ॥
Here though the word अहिमत् ends in the affix मतुप, yet the अङ्ग or the stem
viz. अहि, is a word of two syllables only, hence these words take अन् in form-
ing names of countries. In fact, the word बहुच् qualifies the word अङ्ग, as it
stands without the affix मतुप्, and not the word inclusive of that affix. There-
fore मालावतां निवासः = मालावतम् by अण् ॥
बहुचः कूपेषु ॥ ७३ ॥ पदानि ॥ बहुचः-कूपेषु (अञ्) ॥
वृत्तिः ॥ बह्वचः प्रातिपदिकादम्प्रत्ययो भवात चातुरार्थकः कूपेष्वभिधेयेषु ॥
73. The affix अञ् comes in the quadruple sense,
after a polysyllabic Nominal stem when 'a well' is to be
designated.
This debars अणू. Thus दीर्घवरत्रेण निर्वृत्तः कूपः=दैर्घवरत्रः " a well completed
by Dîrghavaratra ". So also कापिलवरत्रः ।।
उदक्च विपाशः ॥ ७४ ॥ पदानि ॥ उदक्-च-विपाशः-(अञ्) ॥
वृात्तः ॥ विपाश उत्तेरे कूले ये कूपात्तेष्वभिधेयेष्वञ्प्रत्ययो भवात चातुरर्थिकः ॥
74. The affix अञ् comes in the quadruple sense,
after any Nominal stem in denoting 'a well' situated on the
northern bank of the river Vipâsâ.
This debars अण्; and it applies to all words whether polysyllabic or
not. Thus होत्तः " a well completed by Datta ", गोतः &c.
Why do we say on the " northern bank " ? Because if a well is situate
on the southern bank of the river Vipâśâ, then the affix अन् will apply as दात्तः
and गौप्तः, the difference being in the accent. This sûtra illustrates the refined
distinctions drawn by the author, and the importance attached to accents in
former times.

संकलादिभ्यश्च ॥ ७५ ॥ पदानि ॥ संकलादिभ्यः-च-(अञ्) ॥

वृत्तिः ॥ संकल इत्येवमादिभ्यो ऽञ् प्रत्ययो भवति चातुरर्थिकः । अणोपवादः ॥
75. The affix अञ्comes after the words sankala
&c, in the above four-fold sense .
This debars अण् ॥ The word संकलः is equivalent to संगतः कलः ।॥ Thus
सांकलः, पौष्कलः &c.
1 संकल, 2 पुष्कल, 3 उत्तम*, 4 उडुप, 5 उद्वेप (उद्वप), 6 उत्पुट, 7 कुम्भ, 8 निधान (विधान),
9 सुदक्ष, 10 सुदत्त, 11 सुभूत, 12 सुपूत*, 13 सुनेत्र, 14 सुमङ्गल*, 15 सुपिङ्गल, 16 सूत*, 17 सिकत
(सिकता), 18 पूतिक (पूतिका; पूतीकी), 19 पूलास, 20 कूलास, 51 पलाश, 22 निवेश, 23 गवेष,
Вк. IV. Сн. II. § 78. ] चातुरर्थिक अण् । 725

24 गम्भीर, 25 इतर, 26 आन्*, 27 अहन्, 28 लोमन्, 29 वेमन्, 30 वरुण (चरण), 31 बहुल, 32 स-

द्योज, 33 अभिषिक्त, 34 गोभृत्, 35 राजभृत्, 36 भल्ल, 37 मल्ल*, 38 माल. also 39 शर्मन्,
40 गृह, 41 भूत.
स्त्रीषु सौवीरसाल्वप्राक्षु ॥ ७६ ॥ पदानि ॥ स्त्रीषु-सौवीर-शाल्व-प्राक्षु-(अञ्) ॥
वृत्तिः ॥ ड्याप्प्रातिपदिकादञ् प्रत्ययो भवति चातुरार्थिकः सौवीरे स्त्रीलिङ्गे देशे वाच्ये साल्वे प्राचि ॥
76. So also when the place is situate in the lands
of the Sauvîra, or Salva or of the Eastern people ; and the
word in these cases is always feminine .
The word सौवीर &c, are attributes of देशेतन्नाम्नि (IV. 2. 67) : so also the
word स्त्रीषु ॥ Thus दात्तामित्री " the city founded by Dattâmîtra " (in Sauvîra).
So also वैधूमानी (in Sâlva) काकन्दी, माकन्दी, माणिचरी, जारुषी (in Eastern countries).
सुवास्त्वादिभ्यो ऽण् ॥ ७७ ॥ पदानि ॥ सुवास्त्वादिभ्यः(अण्) ॥
वृत्तिः ॥ सुवास्तु इत्येवमादिभ्यो ऽण् प्रत्ययो भवति चातुरर्थिकः ॥
77. The affix अण comes after the words सुवास्तु &c,
in the four-fold sense .
This debars the affix अस् which would have otherwise come by IV.2,71
and 73. Thus सुवास्तोरदूरभवं नगरं =सौवास्तवम् ।। So also वार्णवम् ।। The use of
the word अण्, though its anuvritti came from IV. 1. 83, is for the sake of
indicating that this sûtra debars sûtra IV. 2. 85. Thus सौवास्तवी नदी ।।
1सुवास्तु, 2 वर्ण, 3 भण्डु, 4 खण्डु (कण्डु), 5 सेवालिन् (सेचालिन्), 6 कर्पूरिन्,
7 शिखण्डिन्, 8 गर्त, 9 कर्कश, 10 शकटीकर्ण ( शटीकर्ण ), 11 कृष्णकर्ण (कृष्ण), 12 कर्क,
13 ककन्धुमती (कर्कन्धू ), 14 गोह (गोह्य and गाहि), 15 अहिसक्थ 16 वृत् ॥
रोणी ॥ ७८ ॥ पदानि ॥ रोणी-(अण्) ॥
वृत्तिः ॥ रोणीशब्दादण्प्रत्ययो भवति चातुरर्थिकः ॥
78. The affix अण comes after राणो in the fourfold
sense .

This debars अञ् of IV. 2. 74. This sûtra consists of one word रोणी
in the nominative case. As a general rule all words to which affixes are to
be added are put in the ablative case in these sûtras. The fact of this ex-
ceptional treatment of the word रोणी indicates that this word takes अण under
all circumstances, whether alone, or forming part of a compound. In fact,
the nominative case in this sûtra is a very ingenious explanatory artificiality.
Thus रौणः, आजकरोणः or सैंहिकरोणः
कोपधाच्च ॥ ७९ ॥ पदानि ॥ कोपधात्-च-(अण्) ॥
वृत्तिः ॥ ककारोपधाच्च प्रातिपदिकादण्प्रत्ययो भवात चातुरार्थकः ॥
726 चानुरार्थक-वुञ्&c. [ Вк. IV. Сн. II § 80.

79. The affix अणcomes in the fourfold sense after a

stem having क् for its penultimate.
This debars अम् which would have come by IV. 2. 71 and 73. Thus
कार्णच्छिद्रिकः कूपः ।। कार्णवेष्टकः ॥ कार्कवाकवम्, त्रैराङ्कवम् ॥
वुञ्छण्कठजिलसेनिरढण्ययफक्फिञिङ्ग्यकठको ऽरीहणकृशाश्वश्र्यकुमुद-
काशतृणप्रेक्षाश्मसाखसङ्काशबलपक्ष कर्णसुतङ्गमप्रगदिन्वराहकुमुदादिभ्यः ॥ ८० ॥
पदानि ॥ वुञ्-छण्-क-ठच्-इल्-श-इनि-र-ठञ्-ण्य-य-फक्-फिय्-इञ् ञ्य-कक्-ठकोः;अ-
रीहण-कृशाश्व-ऋश्य-कुमुद-काश-तृण-प्रेक्ष-अश्म-सखि-सङ्काश-बल-पक्ष- कर्ण- सुत
ङ्गम-प्रागदिन्-वराह-कुमुदादिभ्यः ॥
वृत्तिः ॥ वुञादयः सप्तदश प्रत्यया, अरीहणादयोऽपि सप्तदशैव प्रातिपदिकगणाः । आदिशब्दः प्रत्येकमाभ
संबध्यते । तत्र यथासंख्यं सप्तदशभ्यः प्रातिपदिकगणेभ्यः सप्तदश प्रत्यया भवन्ति चातुरर्थिकाः ॥ यथाः-
(1) अरीहणादिभ्यो वुझ प्रत्ययो भवात ।। (2) कृशाश्वादिभ्यश्छण्प्रत्ययो भवति ॥ (3) ऋश्यादिभ्यः कः
प्रत्ययो भवति ॥ (4) कुमुदादिभ्यष्ठच्प्रत्ययो भवति ॥ (5) काशादिभ्य इलः प्रत्ययो भवति ॥ (6) तृणा
दिभ्यः शः प्रत्ययो भवति ॥ (7) प्रेक्षादिभ्य इनिप्रत्ययो भवति ॥ (8) अश्मादिभ्यो र प्रत्ययो भवात् ॥
(9) सख्यादिभ्यो ढञ्प्रत्ययो भवति ॥ (10) संकाशादिभ्यो ण्य प्रत्ययो भवति ॥ (11) बलादिभ्यो यःप्र-
त्ययो भवति ॥ (12) पक्षादिभ्यः फक् प्रत्ययो भवति ॥ (13) कर्णादिभ्यः फिञ्प्रत्ययो भवति ॥ (14)
सुतङ्गमादिभ्य इञ् प्रत्ययो भवति ॥ (15) प्रगदिन्नादिभ्यो ञ्यः प्रत्ययो भवात ॥ (16) वराहा-
दिभ्यः कक्प्रत्ययो भवति ॥ (17) कुमुदादिभ्यष्ठक् प्रत्ययो भवति ॥
80. In the above four senses are added the follow-
ing 17 affixes after the following 17 classes of words respec-
tively :-
1. वुस् ( = अक) after अॅरोहण &c. 2. छण् (= ईय) after कृशाश्व &c. 3. क after
ऋश्य &c. 4. ठच् ( = इक) after कुमुद &c. 5. इल after काश &c. 6. स (or श) after तृण
&c. 7. इनि ( = इन्) after प्रेक्ष &c. 8. र after अश्मन्&c. 9. ठञ ( = एय) after सखि &c.
10. ण्य (= य) after संकाश &c. 11. य after बल &c. 12. फक् (= आयन) after पक्ष &c.
13. फिञ् ( = आयनि), after कर्ण &c. 14. इञ् (इ) after सुतंगम &c. 15. ज्य (य) after प्रगदिन्
&c. 16. कक् (कै) after वराह &c. 17. ठक् (इक) after कुमुद &c.
The above affixes वुञ्&c. are applied to the above classes of words.
आदि is to be added to every one of the above seventeen words. The first part
of the sûtra upto ठक् gives the seventeen affixes, and the latter part gives the
seventeen word-class. The allotment or assignment of affixes is made by
I. 3. 10.
The examples of the above are :-
(1) औरीहणकम, द्रौघणकम् (2) कार्शाश्वीयः, आरटीयः, (3) ऋश्यकः, न्ययोधकः, (4)
कुमुदिकम्, शक्र्कारिकँम्, (5) वाशिलम्, काशिलम्, (6) तृणसँः, नडसः, (7) प्रेक्षिन्, हलकिन्, (8)
अश्मरैः, (9) सौखेयम्, साँखिदत्तेयम्, 10 सांकाभ्यम्, काम्पिल्यम्, (11) बल्यैः, कल्यैम्, (12) पा-
क्षायणः, तौषायणैः, (13) कॉंर्णायनिः, वौसिष्ठायनिः, (14) सौतङ्गमिः, मैौनिचित्तिः, (15) प्रागद्य
(16) वाराहकँम्, पालाशकम्, and (17) lastly कोमुदिकम् ॥
 चातुरार्थिक- बुझ &c ॥ 727
Вк. IV. Сн. ІІ. § 80 ]

The word शिरीष will be seen, by referring to the above lists, to occur
in three classes viz अरीहणादि, (36), कुमुदादि(14), and वराहादि (3), Moreover it is gover-
ned by thegeneralaffix अण् also inthequadruple sense, according to the opinion
of Patanjali. And because it occurs in the वरणादि class (IV. 2. 82), therefore
this universal अण (IV. 1. 83) will be elided after it. As we have already shown
before under I. 2. 51 when शिरीषवन was formed from शिरीषाः ॥
1अरीहण, 2 द्रुघण, 3 द्रुहण*, 4 भगल, 5 उलन्द, 6 किरण, 7 सांपरायण, 8 क्रोष्ट्रायण, 9 ओ-
ष्ट्रायण*, 10 ब्रैगर्तायन, 11 मैत्रायण, 12 भास्त्रायण, 13 वैमतायन (also वैमत्तायन), 14 गौमतायन
(गो ), 15 सौमतायन, 16 सौसायन, 17 धौमतायन , 18 सौमायन*. 19 ऐन्द्रायण*, 20 कौन्द्रायण*,
21 खाडायन, 22 शाण्डिल्यायन, 23 रायस्पोष, 24 विपथ, 25 विपाश, 26 उद्दण्ड, 27 उदञ्चन,
28 खाण्डवीरण (खाण्ड ), 29 वीरण, 30 काशकृत्म (कश.), 31 जाम्बवत (वन्त ), 32 शिशपा,
33 रैवत ( रेवत), 34 बिल्व (बेल्व K.) 35 सुयज्ञ, 36 शिरीष, 37 बधिर, 38 जम्बु, 39 खदिर,
40 सुशर्मन् (सुशर्म K.), 41 दलतू*, 42 भलन्दन*, 43 खण्डु*, 44 कनल* (कलन), 45 यज्ञदत्त*.
46 सार, 47 वैगर्तायण (sic) and 48 खाण्डायन.
1 कृशाश्व, 2 अरिष्ट, 3 अरिश्म (अरीश्व), 4 वेश्मन्, 5 विशाल, 6 लोमश*, 7 रोमश*, 8 रोमक,
9लोमक*, 10 शबल, 11 कूट, 12 वर्चल*, 13 सर्वचल*, 14 सुकर, 15 सूकर, 16 प्रतर (प्रातर), 17
सदृश, 18 पुरग, 19 पुराग*, 20 सुख, 21 धूम, 22 अजिन, 23 विनत ( विनता, वनिता ),
24 अवनत, 25 विकुव्यास (v. 1. कुविद्यास; विकुधास), 26 पराशर , 27 अरुस्, 28 अयस्*, 29 मौङ्ग-
ल्य, 30 यूकर* (मौङ्गल्याकर). 31 रोमन्, 32 बर्बर, 33 अवयास and अयावस्
1 ऋश्य, 2 न्यग्रोध, 3 शर (शिरा), 4 निलीन, 5 निवास, 6 निवात, 7 निधान, 8 निबन्ध (v. 1.
निबन्धन ; निबद्ध), 9 विबद्ध, 10 परिगूढ, 11 उपगूढ, 12 असनि, 13 सित, 14 मत*, 15 वेश्मन्*,
16 उत्तराश्मन्, 17 अश्मन्*, 18 स्थूल, 19 बाहु (स्थूलबाहु), 20 खदिर, 21 शर्करा, 22 अनडुहू, 23
अरडु*, 24 परिवंश, 25 वेणु, 26 वीरण, 27 खण्ड, 28 दण्ड*, 29 परिवृत्त, 30 कर्दम, 31 अंशु.
1 कुमुद, 2 शर्करा, 3 न्यग्रोध, 4 इक्कट ( इत्कट, उत्कट ), 5 सङ्कट, 6 कङ्कट, 7
गर्त, 8 बीज, 9 परिवाप, 10 निर्यास*, 11 शकट*, 12 कच*, 13 मधु*, 14 शिरीष, 15 अश्व*, 16
अश्वत्थ, 17 बल्बज, 18 यवाष, 19 कूप, 20 विकङ्कत, 21 दशग्राम. 22 कण्टक, 23 पलाश,
24 त्रिक, 25 कत.
1 काश, 2 पाश (वाश), 3 अश्वत्थ, 4 पलाश, 5 पीयूक्षा (पीयूष), 6 चरण, 7 वास, 8 नड,
9 वन, 10 कर्दम, 11 कच्छूल*, 12 कङ्कट, 13 गुहा, 14 बिस (विश and विस), 15 तृण, 16 कर्पूर, 17
बर्बर*, 18 मधुर*, 19 ग्रह (गृह) 20 कपित्थ*, 21 जतु, 22 शीपाल.: 23 नर, 24 कंटक.
1 तृण, 2 नड, 3 मूल*, 4 वन, 5 पर्ण, 6 वर्ण, 7 वराण*, 8 बिल*, 9 पुल*, 10 फल*, 11
भर्जुन*, 12 अर्ण, 13 सुवर्ण*, 14 बल, 15 चरण, 16 बुस. 17 जन, 18 लव.
1प्रेक्षका, 2 हलका (फलका), 3 बन्धुका. 4 ध्रुवका, 5 क्षिपका 6 न्यग्रोध, 7 इक्कट (इर्कुट)
8 कङ्कट (कर्कटा), 9 संकट, 10 कट*, 11 कूप*, 12 बुक*, 13 पुक*, 14 पुट*, 15 मह (महा), 16 परि-
बाप*, 17 यवाष* (d. i. यवास), 18 ध्रुवका*,*, 19 गर्त*, 20 कूपक (कूपका) 21 हिरण्य*. 22 बुधका,
23 सुकटा, 24 मङ्कट, 25 मुक.
1 अश्मन्, 2 यूथ ( also युष), 3 ऊष (रूष and रुष), 4 मीन, 5 नद, 6 दर्भ, 7 वृन्द, 8 गुत् ,
9 खण्ड, 10 नग, 11 शिखा, 12 कोट (काट), 13 पाम (पांम! ), 14 कन्द*, 15 कान्द*,*, 17 गह*, 18
गुड*, 19 कूण्डल5*,, 20 पीन*. 21 गह*.
728 चातुरर्थिक-वुञ्&c ॥ [ Вк. ІV. Сн. II . § 81

1 सखि, 2 अग्निदत्त, 3 वायुदत्त, 4 सखिदत्त, 5 गोपिल (गोहित and गोहिल), 6 भल्ल

7 प.ल (भल्लपाल st. भल्ल, पाल), 8 चक्र (चर्क), 9 चक्रवाक*, 10 छगल, 11 अशोक, 12 करवीर,
13 वासव*, 14 वीर*, 15 पूर*, 16 वज्ञ*, 17 कुशीरक*, 18 सोहर (शोहर; सोकर) , 19 सरक (सकर),
20 सरस, 21 समर*, 22 समल, 23 सुरस, 24 रोह, 25 तमाल, 26 कदल, 27 सप्तल, 28 चक्रपाल,
29 चक्रवाल, 30 वक्रपाल, 31 उशीर ॥
1 संकाश, 2 कम्पिल, 3 कश्मीर (कश्मर), 4 समीर, 5 सूरसेन (गुर), 6 सरक*, 7 सूर*, 8
सुपान्थन्(rightly सुपाथन), पन्थ (सक्थ!) च, 9 ग्रुप (यूथ), 10 अंश, 11 अङ्ग*, 12 नासा*, 13
पलित*, 14 अनुनाश*, 15 अश्मन्, 16 कूट, 17 मलिन, 18 दश*, 19 कुम्भ*, 20 शीर्ष*, 21 विरत
(चिरन्त
; बिरत!) , 22 समल*, 23 सीर*, 24 पञ्जर*, 25 मन्थ*, 26 नल*, 27 रोमन*, 28 लोमन्*,
29 पुलिन*, 30 सुपरि*, 31 कटिप , 32 सकर्णक*, 33 वृष्टि*, 34 तीर्थ, 35 अगस्ति, 36 विकर*,
37 नासिका, 38 एग, 39 चिकार, 40 विरह,
1 बल, 2 चुल ( बुल ), 3 नल*, 4 दल*, 5 वट*, 6 लकुल*, 7 उरल*, 8 पुल , 9 मूल ,
10 उल, 11 डुल, 12 वन, 13 कुल, 14 तुल, 15 कवल,
1 पक्ष, 2 तुक्ष , 3 तुष, 4 कुण्ड , 5 अण्ड, 6 कम्बलिका (कम्बालक), 7 वलिक , 8 चित्र
9 अस्ति , 10 पथिन् पन्थ च (also पान्थायन), 11 कुम्भ, 12 सीरक (सीरज), 13 सरक, 14 सकल
(सलक), 15 सरस, 16 समल, 17 अतिश्वन् (स्वन्) . 18 रोमन्, 19 लोमन्, 20 हस्तिन्", 21 मकर",
22 लोमक, 23 शीर्ष , 24 निवात , 25 पाक , 26 सिंहक, 27 अंकुश", 28 सुवर्णक, 29 हंसक
(हंसका), 30 हिंसक , 31 कुत्स , 32 बिल , 33 खिल , 34 यमल, 35 हस्त, 36 कला", 37 सकर्णक
(सकण्डक), 38 अश्मन्, 39 अस्तिबल ॥
1 कर्ण, 2 वसिष्ठ, 3 अर्क, 4अर्कलूष (लूष), 5 द्रुपद (डुपद), 6 आनडुह्य (अन), 7 पाञ्चजन्य,
8 स्फिज़, 9 कुम्भी , 10 कुन्ती , 11 जित्वन् (जिल्व), 12 जीवन्त (जीवन्ती), 13 कुलिश, 14 आण्डी-
वत (आण्डीवत्) , 15 जब , 16 जैत्री, 17 आनक , 18 अलुश, 19 शल, 20 स्थिरा ॥
1 सुतंगम, 2 मुनिचित (चित्त) , 3 विप्रचित (चित्त) , 4 महाचित्त*, 5 महापुत्र, 6 स्वन",
7 श्वेत, 8 खडिक (गडिक) 9 शुक्र, 10 विम, 11 वीजवापिन्, 12 अर्जुन, 13 श्वन्, 14 अजिर,
15 जीव , 16 खण्डिन*, 17 कर्ण*, 18 विग्रह* ,
1 प्रगदिन्, 2 मगदिन्, 3 मददिन्, (शरदिन्) , 4 कविल (कलिव), 5 खण्डित (खडिय) ,
6 गदित (गदिव), 7 चूडार, 8 मडार (मार्जार), 9 मन्दार , 10 कोविदार ॥
1 वराह, 2 पलाश, 3 शिरीष, 4 पिनद्ध, 5 निबद्ध, 6 बलाह*, 7 स्थूल (स्थूण) , 8 विदङ्ग्ध,
9 विजग्ध, 10 विभग्न, 11 निमग्न , 12 बाहु, 13 खदिर, 14 शर्करा, 15 विनद्ध, 16 विरुद्ध, 17 मूल ॥
1 कुमुद, 2 गोमय, 3 रथकार, 4 दशग्राम, 5 अश्वत्थ, 6 शालमलि (ली), 7 शिरीष, 8 मुनि-
स्थल, (स्थूल), 9 कुण्डल, 10 कूट, 11 मधूकर्ण, 12 घासकुन्द*, 13 शुचिकर्ण, 14 मुचुकर्ण, 15 कुन्द ॥
जनपदे लुप् ॥ ८१ ॥ पदानि ॥ जनपदे लुप् ॥
वृत्तिः ॥ देशे तन्नाम्नीति यश्चातुरार्थिकः प्रत्ययो भवति, तस्य देशविशेषे जनपदेऽभिधेये लुब्भवति ॥
81. The name of a kingdom is formed by the
lup elision of these affixes, (when the name of the people
without the change of number and gender, is at the same time
the name of the kingdom).
The words within bracket in the above sûtra are added by the read-
ing together of this sûtra with sûtra I. 2. 51. Dr. Otto Bohtlingk the learned
Вк. IV. Сн. II. § 83 ) ELISION OF चातुरार्थक ॥ 729

translator of Panini in German, has done so, and I think this addition is
necessary for the elucidation of the sûtra. The aphorism literally means :
(The quadruply significant affix) is elided, when the place ( देश ) to be named
is a kingdom (जनपद). Thus पंचालानां निवासो जनपदः= पंचालाः । So also कुरवः,
मत्स्याः
, अङ्गाः, वङ्गाः, मगधाः, सुह्याः, पुण्ड्राः ।।
Why is there no lup-elision of the affix in the following examples :.
औदुम्बरो जनपदः ' the Kingdom in which there are fig
-trees'. वैदिशो जनपदः &c ?
Because here the words औदुम्बरः and वैदिशः are not names of Kingdom, but
are used merely as epithets. In fact the phrase तन्नाम्नि is understood here
also.

वरणादिभ्यश्च ॥ ८२ ॥ पदानि ॥ वर्णादिभ्यश्च ॥

वृत्तिः ॥ वरण इत्येवमादिभ्य उत्पन्नस्य चातुरधिकस्य प्रत्ययस्य लुब्भवति ॥
82. Also after the word वरण &c, the affix denoting
locality becomes elided, but the number and gender are not
changed.
After the words वरण the quadruply significant affix is elided by रुप्॥
The origination of this rule is for the sake of what is not a kingdom (or जनपद),
to which the last rule applies. Thus वरणानामदूरभवं नगरं = वरणाः "the city (not a
kingdom) not far from the place Varana", So slso शृङ्गी, शाल्मलयः ॥
The word च in the sûtra implies that this rule applies even to words
other than those which are given in the list ofवरणादि ॥ As कटुकबदी "a city
near to bitter Badari tree".
1 वरणा, (वरण), 2 शृङ्गी, 3 शाल्माल, 4 शुण्डी*, 5 शयाण्डी , 6 पर्णी, 7 ताम्रपर्णी, 8 गोद
(पूर्वो गोदो, पूर्वेण गोदौ, अपरेण गोदौ) , 9 आलिङ्गघायन, 10 जानपदी (जालपदी; जालपद) 11 जम्बू ,
12 पुष्कर*, 13 चम्पा*, 14 पम्पा* , 15 वल्गु , 16 उज्जयनी (उज्जयिनी), 17 गया, 18 मथुरा, 19
तक्षशिला, 20 उरसा (उरशा) 21 गोमती", 22 वलभी*, 23 कटुकबदरी ( with कन्दुक), 24
शिरीषाः 25 काञ्ची, 26 सदाण्डी, 27 वणिकि, 28 वैणिक, Is an आकृतिगण ॥
शर्कराया वा ॥ ८३ ॥ पदानि ॥ शर्करायाः-वा (लुए) ॥
वृत्तिः ॥ शर्कराशब्दादुत्पन्नस्य चातुरांर्थकस्य प्रत्ययस्य वा लुब्भवति ॥
83. Optionally after the word शर्करा, the quadruply
significant affix is lup-elided.
Why do we say "Optionally"? The word शर्करा occurs in the classes कुम-
दादि (2) and वराहादि (14) ( IV.2.80 classes 4 and 16), and must necessarily take the
affixes उच् and कक् taught therein: for had itnot taken those affixes absolutely,
their would have been no necessity of inserting this word in those classes. The
present rule, therefore. teaches by implication, that the word शर्करा takes the
general affix अणू, besides the above two especial affixes, denoting locality
730 चातुरार्थक मतुक ॥ [ Вк IV. Сн. ІІ. §. 86.

And when the word takes this universal affix (IV 1.83), there the option is
allowed, not otherwise. Thus शर्करा + अण्= शार्करम्, शर्करा + अण्लुप्= शर्करा ॥
ठक्छौ च ॥ ८४ ॥ पदानि ॥ ठक्-छौ-च ॥
वृत्तिः ॥ शर्कराशब्दाट्टक् छ इत्येतौ प्रत्ययौ भवतश्चातुरर्थिको ॥
84. The affix ठक् and छ come after the word शर्करा
in the quadruple sense.
Thus of the word शर्करा there are altogether six forms denoting locali-
ty, namely two formed by this sûtra, two by the last, and two by the sûtra IV.
2. 80. Thus शर्करा, शार्करम्, शर्करिकम्(formed by ठच्), शार्करकम् ( formed by कक्),
शार्करिंकम् ( formed by टक्), and शर्करीयम् (by छ).
नद्यां मतुप् ॥ ८५ ॥ पदानि ॥ नद्याम्-मतुप् ॥
वृत्तिः ॥ नद्यामभिधेयायां मतुप्प्रत्ययो भवति चातुरर्थिकः ॥
85. The affix मतुप् is added in denoting a river.
When the name of a river is to be designated by something which
is found near it, we add the affix मतुप् (मत्and वत्). Thus उदुम्बराँवती, मशकाँवती,
वीरौवती, पुष्करौवती, इक्षुमती, हुँमती ॥ See VI. 3. 119 by which the अ is lengthened
in these words, and VI . 1. 219 by which the udâtta is placed on this vowel.
See VIII. 2. 10 by which मत् becomes वत् ॥
The affix मतुप् is not however employed in forming the river-names
भागीरथी and भैमरथी, which are formed by अण् added under IV. 2. 68.
मध्वादिभ्यश्च ॥ ८६ ॥ पदानि ॥ मध्वादिभ्यः च ॥
वृत्तिः ॥ मधु इत्येवमादिभ्यः शब्देभ्यो मतुप्प्रत्ययो भवति चातुरार्थकः ॥
86. The affix मतुप् is added to the words मधु &c.
in the four senses given above.
The origination of this rule is for the sake of what is not a river. As
मधुमान्, विसवान्&c.
1 मधु, 2 बिस, 3 स्थाणु, 4वेणु, 5 कर्कन्धु, 6 शमी, 7 करीर ( किरीर ) 8 हिम, 9 किशरा, 10
शर्याण ( शर्पणा ) 11 मरुत्, 12 वार्दाली , 13 शर, 14 इष्टका, 15 आसुति, 16 शक्ति, 17 आसन्दी, 18
शकल, 19 शलाका, 20 आमिषी ( आमिधी ) 21 इक्षु, 22 रोमन्, 23 रुष्टि ( मुष्टि हृष्टि ) 24 रुष्य 25
तक्षशिला, 26 खड ( खडा ) 27 वट , 28वेट ( वेटा ) 29 रम्य, 30 ऋक्ष, 38 मरुव, 32 दार्वाघाट.
कुमुदनडवेतसेभ्यो ड्मतुप् ॥ ८७ ॥ पदानि ॥ कुमुद-नड-वेतसेभ्यः-ड्मतुप् ॥
वृत्तिः ॥ कुमुद नड वेतस इत्येतेभ्य शब्देभ्यो ड्मतुप् प्रत्ययो भवति चातुरर्थिकः ॥
वात्तिकम् ।। महिषाच्चोत वक्तव्यम् ।।
87. The affix ज्यतुए comes after the words कुमुद, नड
and वेतस, in the above four senses, and the final of these
words is elided before this affix .
Вк. IV. Сн. II. §. 91 ] चातुरर्थिक-कुक् । 731

Thus कुमुदवान्, नड्डान्, वेतस्वान् ॥

Vârt :-So also after the word महिष, as महिष्मान् ॥
नडशादाड् डुलच् ॥ ८८ ॥ पदानि ॥ नड-सादात्-गुलच् ॥
वृत्तिः ॥ नडशादशब्दाभ्यां डुलच् प्रत्ययो भवति चातुरांर्यकः ॥
88. The affix हुलच् comes after नड and शाद in the
four senses given above, the final of the words being elided.
Thus नड्डुलम् and शालूलम् ॥
शिखाया वलच् ॥ ८९ ॥ पदानि ॥ शिखाया-वलच् ॥
वृत्तिः ॥ शिखाशब्दाद्दलच प्रत्ययो भवति चातुरार्थकः । यथासंभवमर्थसंबन्धः ।।
89. The affix चलच् comes after the word शिखा in
the above four-senses .
Thus शिखावलम् ' the city Sikha-vala ' lit. ' crested as a peacock '. The
word शिखा takes बलच् by V. 2. 111 , the affix having the same force as मनुष्
V. 2. 94, (' whose it is ' or 'in whom it is '). That बलच् should be distinguished
from the present, in as much as, the latter is employed in making names of
locality, not so the affix taught in Book V.
उत्करादिभ्यश्छः ॥ ९० ॥ पदानि ॥ उत्करादिभ्यः-(छः) ॥
वृत्तिः ॥ उत्कर इत्येवमादिभ्यश्छः प्रत्ययो भवति चातुरर्थिकः ॥
90. The affix 3 comes after the words उत्कर &c,
in the four senses .
As उत्करोयम्, शफेरीयम् ॥
1 उत्कर, 2 संफल, 3 शफर, 4 पिप्पल, 5 पिप्पलामूल, 6 अश्मन्, 7 सुवर्ण ( सुपर्ण ) 8 यलाजि-
न, 9 तिक, 10 कितव, 11 अणक*, 12 जेवण", 13 पिचुक, 14 अश्वत्थ, 15 काश, 16 क्षुद्र ( शकाक्षुद्र
st. काश, क्षुद्र ) 17 भस्त्रा, 18 शाल, 19 जन्या, 20 जिर (अजिन ) 21 चर्मन्, 22 उत्क्रोश, 23 क्षान्त
( शान्त ) 24 खदिर, 25 शूर्पणाय, 26 श्यावनाय, 27 नैवाकव ( नैव, बक ) 28 तृण", 29 वृक्ष
30 शाक*, 31 पलाश, 32 विजिगीषा*, 33 अनेक, 34 आतप, 35 फल*, 36 सं-
पर*, 37 अर्क, 38 गर्त, 39 अग्नि, 40 वैराणक*, 41 इडा, 42 अरण्य, 43 निशान्त", 44 पर्ण, 45 नीचा-
यक , 46 शंकर, 47 अवरोहित, 48 क्षार , 49 विशाल, 50 वेत्र, 51 अहण , 52 खण्ड, 53 वातागर
54 मन्त्रणाई , 55 इन्द्रवृक्ष, 56 नितान्तवृक्ष, ( नितान्तावृक्ष; नित्तान्त, वृक्ष ) 57 आर्द्रवृक्ष. 58 तृणव, 50
अन्य, 60 मञ्च, 61 अर्जुनवृक्ष.
नडादीनां कुक्च ॥ ९१ ॥ पदानि ॥ नडादीनाम, कुक्-च (छः) ॥
वृत्तिः ॥ नड इत्येवमादीनां कुगागमो भवति, छश्च प्रत्ययश्चातुरर्थिकः । यथासंभवमर्थसंबन्धः ।।
वात्तिकम् ॥ कृञ्चाया हूस्वत्वंच । तक्षन्नलोपश्च ।।
91. The augment कुक् comes after the words नह
&c, when the affix follows in the above four senses .
17
 732 चातुरर्थिक & शेष । [ Вк. IV. CH. II. § . 92 .

To the words नड &c. the same affix is added, with the insertion of a क्
after the stem. As नड + कुक्+ छ = नडकीयम्; लक्षकीयम्, &c.
The words कुञ्चा and तक्षन् belong also to this class. In the case of
कुञ्चा the long vowel is shortened, and in the case of तक्षन् the न् is elided : e. g.
क्रुचकीयम्, तक्षकीयम् ॥
1 नड, 2 प्लक्ष, 3 बिल्व, 4वेणु, 5 वेच, 6 वतस, 7 इक्षु, 8 काष्ठ, 9 कपोत, 10 तृण, 11 कृञ्चा
( क्रुञ्चाया ) हूस्वत्वं च, 12 तक्षन् नलोपश्च.
शेषे ॥ ९२ ॥ पदानि ॥ शेषे ॥
वृत्तिः ॥ शेष इत्यधिकारोयम् । यानित ऊर्ध्व प्रत्ययाननुक्रमिष्यामः, शेषेऽर्थे ते वेदितव्याः ॥
92. The affixes taught hereafter, have senses

other than those mentioned above.

The suffixes that will be taught now have senses other than those
already taught in the previous aphorisms. " Let a meaning, other than those
of which ' progeny ' (IV. 1 92) was the first mentioned, and the quadruple
signification ', the last, be called शेष or the remainder ' and in that remainder
of senses, too, let there be the affix अण &c. Thus चाक्षुषं ' visible ' viz. colour
which is appreher.ded by vision' from चक्षुषः श्रावणः 'audible' viz. sound, from श्रवण,
औपनिषदः ' treated of in Upanishad ' i. e. soul, हार्षदः from दृषन्, ' ground on a
stone ' i. e. flour of a fried corn, चातुरं ' ridden in by four person' viz. a cart ;
चातुर्वशम् ' who is seen on the fourteenth day of the moon ' viz a goblin ; औलूखलः
' pounded in a mortar ' viz. barley: आश्वः ' drawn by horses ' viz. a chariot.
(Adapted from Dr. Ballantyne's Laghukaumudi).
The regulating influence of the expression शेषे " in the remainder " ex-
tends from this aphorism forward as far as IV. 3. 134. The affixes 5 &c
taught hereafter, do not come in the sense of ' progeny ' &c, but they have,
every one of them, all the senses of जात ' being born' (IV. 3. 25), प्राक्तः (IV.
3. 101 ), आगतः (IV. 3. 74) &c. निवासः (IV. 3. 89), &c कृतः &c (IV. 3. 38).
Thus स्रौघ्नः means " born in Srughna (IV. 3. 25), or done in Srughna,
or bought in Srughna, or obtained in Srughna, or skillful in Srughna (IV. 3.
38), or abundant in Srughna ( IV. 3. 39), or suited to Srughna (IV. 3. 41), or
staying in Srughna (IV. 3. 53), or what has come from Srughna (IV. 3. 74)
or which has its rise in Srughna (IV. 3. 83), a road leading to Srughna (IV.
3. 85 ) a messenger going to Srughna (IV. 3. 85), a gate facing Srughna or
from which men go out to Srughna (IV. 3. 86) a book relating to the History
4
of Srughna ( IV. 3. 87), an inhabitant of Srughna (IV. 3. 89), a person whose
ancestral home is at Srughna ( IV. 3. 90) "
राष्ट्रावारपाराद् घस्त्रौ ॥ ९३ ॥ पदानि ॥ राष्ट्र-अवारपारात्-घ-खौ ॥
वृत्तिः ॥ राष्ट्रअवारपार इत्येताभ्यां यथासंख्यं घखावित्येतौ प्रत्ययो भवतः ॥
 Вк. IV. Сн. II. § 95 ] राष-AFFIXES. 733

श्रार्त्तिकम् ॥ विगृहीतादपीष्यते ॥ वार्त्तिकम् ॥ विपरीताच ॥

93. The affixes gha and kha are respectively add-
ed after the words राष्ट्र and अवारपार ॥
The affix इय is substituted for घ, and ईन for ख (VII. I. 2). Thus
राष्ट्रियः ' born &c. in a country ', अवारपारीणः ' who or what goes or extends to both
banks ',

Vart: The affix ख comes also when the words अवार and पार are
taken separately ; as well as when compounded inversely: e. g. अवारीणः
* belonging to this bank of the river ', पारीणः ' belonging to the other bank ',
पारावारीणः ' belonging to the other bank as well as to this '. Here as well as
in several of the subsequent aphorisms, merely the stems and their appropriate
affixes are given ; the sense of these affixes are those of ' being born' &c, to
be taught hereafter in IV. 3. 25 and sûtras that follow it.
" There shall now be mentioned derivatives which end with those
affixes the first whereof is घ, and the last where of are व्यु (IV. 3. 24), with
specification of the original term to which the application of those affixes is
appropriate ; and their varieties of meaning, such as ' being produced there-
from ' IV. 2. 25, and the like, shall be mentioned ; and the declensional cases
in connection with which the affixes are appropriately applicable ". (Dr. Ballan-
tyne's Laghu Kaumudi).
ग्रामाद्यखौ ॥ ९४ ॥ पदानि ॥ ग्रामात्, य-खौ ॥
वृत्तिः ॥ मामशब्दाद्य खञ् इत्येतौ प्रत्ययौ भवतः ॥
94. The affixes य and खञ् ( ईन ) come after the
word ' grâma '.
Asमाम्य and मामीणः, ' a rustic '.
कत्त्रयादिभ्यो ढकञ् ॥ ९५ ॥ पदानि ॥ कत्ति-आदिभ्यो-ढकञ् ॥
वृत्तिः ॥ कत्रि इत्येवमादिभ्यो ढकञ् प्रत्ययो भवति ॥
वार्त्तिकम् ॥ कुल्याया यलोपश्च ॥
95. The affix ढकञ् (एयक) comes after the words
कत्रि &c.
Asकात्रेयकः , ओम्भेयकः &c.
1 कवि, 2 उम्भि, 3 पुष्कर, 4 पुष्कल, 5 मोदन, 6 कुम्भी, 7 कुण्डिन, 8 नगरी ( नगर ) 9 मा-
हिष्मती, 10 वर्मती, ( चर्मण्वती ) 11 उख्या, 12 ग्राम, 13 कुडचाया ( कुल्याया ) यलोपश्च, 14 वञ्जी,
15 भक्ति
.
-ग्रीवाभ्यः, श्व-
कुलकुक्षिग्ग्रीवाभ्यः श्वास्यलङ्कारेषु ॥ ९६ ॥ पदानि ॥ कुल-कुाक्ष
आस-अलङ्कारेषु ॥
734 शेष-AFFIXES. BK. IV. CH. II. § . 99. ]

वृत्तिः ॥ कुलकुक्षिमीवाशब्देभ्यो यथासंख्यं श्वन् असि अलंकार इत्येतेषु जातादिष्वर्थेषु ढकञ् प्रत्ययो
भवति ॥

96. The same affix ढकञ् is added to the words

कुल, कुक्षि and ग्रीवा, when the whole words so formed mean
respectively, ' a dog ', ' a sword' and ' an ornament '.
The force of the affix, as already told above, is to denote ' produce '
&c. (IV. 3. 25 &c) : but the whole word has specific significance. As कौलेयकः
= a dog (lit. pertaining to a family); कौक्षेयकः = a sword (lit, remaining in a
sheath), मैवैयकः = a necklace. When not having these meanings, the regular
derivatives from these words are formed by अण् as, कोलः, कोक्षः and मैवः ॥
नद्यादिभ्यो ढक् ॥ ९७ ॥ नद्यादिभ्यः, ढक् ॥
वृत्तिः ॥ नदी इत्येवमादिभ्यो ढक्प्रत्ययो भवति ॥
97. The affix ढक (एय) comes after the words 'nadî'
&c, in the remaining senses (i. e. IV. 3. 25. &c) .
Thus नादेयं, 'pertaining to a river', माहेयम् earthen', &c.
1 नदी, 2 मही, 3 वाराणसी, 4 श्रावस्ती, 5 कौशाम्बी, 6 वनकौशाम्बी ( वनको ) 7 काशपरी
8 काराफरी ( फारी ) 9 खादिरी, 10 पूर्वनगरी, 11 पाठा ( पावा ) 12 माया ( मावा ) 13 शाल्वा ( सा-
ल्वा ) 14 दार्वा", 15 सेतकी ( वासेनको ) 16 वडबाया वृषे. 17 दाल्वा.
The word पूर्वनगरी occurs in the above list. Its derivative will be पौर्व-
नगरेयम् ॥ But some say, it is composed of three words पूर्वन-गिरि and they
apply the affix to each of them separately. As पोरेयम, वानेयम् and गेरेयम् ॥
दक्षिणापश्चात्पुरसस्त्यक् ॥ ९८ ॥ पदानि ॥ दक्षिणा, पश्चात्, पुरसः, त्यक् ॥
वृत्तिः ॥ दक्षिणा पश्चात् पुरस् इत्येतेभ्यस्त्यक् प्रत्ययो भवात शेषिकः ॥
98. After the words 'dakshina', 'paschât' and puras'
the affix 'tyak' (4) is added in the remaining senses.
As शाक्षणात्यः 'pertaining or produced in the south'; पाश्चात्यः 'occidental',
पौरस्त्यः 'oriental'.
कापिश्याः ष्फक् ॥ ९९ ॥ पदानि ॥ कापिश्याः, ष्फक् ॥
वृत्तिः ॥ कापिशीशब्दात् ष्फक् प्रत्ययो भवति शेषिकः ॥
वातिक्रम् ॥ बाह्ल्युर्दिपर्दिभ्यश्चेति वक्तव्यम् ॥
99. After the word 'Kapisî' , the affix 'shphak' is
added in the remaining senses: (the feminine being formed
by ङीष् IV. 1. 41).
Thus कापिशायनं मधु, कापिशायनी द्राक्षा 'a liquor'.
[ Вк. IV. Сн. II. §. 101. शेष-AFFIXES. 735

Vart:-So also after बाक्लि, उर्दि and पर्हि as, बाहूलायनी, औदायनी, पादायनी ॥
This debars वुञ् of IV. 2. 125.
रङ्कोरमनुष्येऽण् च ॥ १०० ॥ पदानि ॥ रङ्कोः-अमनुष्ये-अण्-च-(ष्फक्) ॥
वृत्तिः ॥ रङ्‌कुशब्दाद ग् प्रत्ययो भवति, चकारात्ष्फच शेषिको ऽमनुष्येभिधेये ॥
100. After the word रंकु the same affix 'shphak' as
well as the affix अण् is added, in the remaining senses, when
the meaning is a non-human being.
As राङ्कवो गौः or राङ्कवायणो गोः but राङ्कवको मनुष्यः (IV. 2. 134).
Q. The word रंकु belongs to कच्छा.हे class (IV. 2. 133); and when a
human being is to be denoted, then by IV. 2. 134, it will take the affix अण ,
and when a non-human being is to be designated, then it will take अण by rule
IV. 2. 133 ; then where is the necessity of the present sûtra by which अण् is
enjoined when a non-human being is to be designated ? To this the reply is
that the force of the negative affix in amanuysha is that of इव; i. e. अमनुष्य
= मनुष्य सदृशः "a being like man, but not man". The word अमनुष्य does not
mean 'anything which is not a man'. For had this been its meaning, then
a blanket is also a thing which is not a man, and in denoting a blanket, we
should add ष्फक्; but we never do so. When blanket is to be denoted we add
अण् of IV. 2. 133, as राष्ट्रवः "a woolen blanket". When we want to denote a
living being other than man, then we add अण् and ष्फक् of this sûtra. The
अण is repeated in this sûtra, for the purpose also of showing that otherwise
अण् would have been debarred by the special affix ष्फक् ॥
The word रंकु is the name of a country, it would have taken अन् under
the universal rule IV. 1. 83, but this is debarred by of IV. 2. 125, and वज्ञ
is debarred by उस of IV. 2. 119, and उस् is debarred by अग् of IV. 2. 132, as it
has as penultimate, the present sûtra debars that and ordains अण्and ष्फक् ॥
द्युप्रागपागुदप्रतीचो यत् ॥ १०१ ॥ पदानि ॥ द्यु, प्राग्-अपाग्-उदक्-प्रतीचो-
यत् ॥
वृत्तिः ॥ दिव् प्राच् अपाच् उदच् प्रत्यच् इत्येतेभ्यो यत्प्रत्ययो भवात शैषिकः ।
101. After the words 'div ', 'prach ', ' apach ', 'udach '
and ' pratyach', the affix यत् is added in the remaining senses.
Thus दिव्यम्, प्राच्यम्, अपाच्य॑म्, उदीच्य॑म्, (IV. 4. 130) and प्रतीच्य॑म् ॥ For
accent see VI. 1. 213. When these words are used as Indeclinables, and de-
note time, they take also the affixes ' tyu ' and ' tyul ', e, g, प्राक्तनम् (IV. 3. 25).
The word अपाच् means south.
कन्थायाष्ठक् ॥ १०२ ॥ पदानि ॥ कन्थायाः ठक् ॥
वृत्तिः ॥ कन्थाशब्दाट्ठक् प्रत्ययो भवात शैषिकः ॥
 736 शेष-AFFIXES. [ Вк. IV. Cн II. §. 104

102. After the word ' Kantha ', comes the affix ठक्
in the remaining senses.
Asकान्थिकः ॥

वर्णों बुक् ॥ १०३ ॥ पदानि ॥ वर्णों-बुक् ॥

वृत्तिः ॥ कन्थाया इत्येव । वर्णों या कन्था तस्या वुक् प्रत्ययो भवति शैषिकः ॥
103. To the same stem is added the affix बुक्
when it treats about some thing which is to be found in the
land of Varnu.
The Varņu is the name of a river, and the country near it is also
called Varņu, the affix denoting country being elided by IV. 2. 81. Thus
कान्थकम् ॥

अव्ययात्त्यप् ॥ १०४ ॥ पदानि ॥ अव्ययात्-त्यप् ॥

वृत्तिः ॥ अव्ययात् त्यप् प्रत्ययो भवति शैषिकः ॥
Karika अमेहक्वतसित्रेभ्यस्त्यविधिर्यो ऽव्ययात्स्मृतः ।
निनिर्ध्या ध्रुवगत्योश्च प्रवेशो नियमे तथा ॥
घात्तिकम् ॥ व्यब्नेध्रुवे ॥ वात्तिकम् ॥ निसो गते ॥ वार्त्तिकम् ॥ आविसश्छन्दसि ॥
वार्त्तिकम्।। अरण्याण्णोवक्तव्यः ॥ वार्त्तिक्रम ॥ दूरादेत्यः ॥ वार्तिकम् ॥ उत्तरादहम् ॥
104. The affix ' tyap ' comes after an Indeclina-
ble, in the remaining senses.
This rule is too wide. The affix स्यपू is restricted to the following
Indeclinables :-अमा ' together ', इह ' here', कु ' where', those that end in तसि
(V. 3. 7) and त्र (V. 3. 10). As अमात्यः ' a minister ', इहत्यः, कुल्यः, ततस्त्यः, तत्रत्यः &c.
Why do we say ' its application should be restricted ' ? Observe :
औपरिष्टः, पौरस्तः, पारस्तः formed from the Indeclinables उपरि, पुर, and पार; moreover,
the Indeclinables, that are Vriddha (i. e. having आ, ऐ and औ in the first syl-
lable), take the affix 5 in the same sense. As, आरातीय ॥
Vârt:- The त्यप् is added to नि, in the sense of " fixed " as, नित्यम्=
ध्रुवम्॥
Vârt:-The त्यत् is added to निस् in the sense of 'going'. As निष्टषः
" Chandalas &c who have gone out of the caste ".
Vârt:-The त्यप्is added to the word आविस् in the Vedas: As, आवि-
ट्यो वर्द्धते ॥
Vârt:-The affix ण comes after अरण्यः e. g. आरण्याः सुमनसः ॥
Vart:-The affix एत्य comes after दूर, e. g. दूरेत्यः पथिकः ॥
Vart:-The affix आइस comes after उत्तर e. g. औत्तराहः ॥
Вк. IV. Сн. II. §. 107 ] शेष--AFEIXES. 737

ऐषमोह्यः श्वसोऽन्यतरस्याम् ॥ १०५ ॥ पदानि ॥ ऐषमस्-ह्यसू-श्वसो-अन्यत-

रस्याम् ॥

वृत्तिः ॥ ऐषमस् ह्यस् श्वस् इत्येतेभ्यो ऽन्यतरस्यां त्यप् प्रत्ययो भवति शैषिकः ॥
105. The affix त्यप् is added optionally after the
words ' aishamas ', ' hyas ', and ' svas ' ; in the remaining
senses .

Asऐषमस्त्यम्or ऐषमस्तनन् (IV. 3. 23), हपस्त्यम् or ह्यस्तनम् ( IV 3. 23); प्रवस्त्यम्

or श्वस्तनम् (IV. 3. 23) or शौवस्तिकम् (IV. 3. 15). The word 'svas' takes the aug-
ment तुद् also, hence the above three forms.
तीररूप्योत्तरपदादऔं ॥ १०६ ॥ पदानि ॥ तीर-रूप्य-उत्तर-पदात्-अञ्-औ ॥
वृत्तिः ।। तीरोत्तरपदाद् रूप्योत्तरपदाच्च प्रातिपदिकाद्यथासंख्यमञ्अ इत्येतौ प्रत्ययौ भवतःशैषिकोः ॥
106. The affix अञ् comes after a word ending
with तीर, and the ञ comes after a word ending with रुप्य; in
the remaining senses.
This debars भन् ॥ Thus काकतीरम्, पालुलतीरम्, वार्करूप्यम्, शेवरूप्यम् ॥ The
words formed by अन्, take the affix ङीप् in the feminine (IV. 1. 15) ; those in प्र
take the affix टाप् (IV. 1. 4). The sûtra is not enunciated as तीररूप्यान्तात्, for
had it been so, the affix would apply to बहुरूप्य also, where रूप्य is final, but
cannot be called uttara-pada, as 'bahu' is not a pada but is an affix V. 3. 68.
Therefore, we have बाहुरूप्यम्formed by अण्॥
दिपूर्वपदादसंज्ञायांञः ॥ १०७ ॥ पदानि ॥ दिक्-पूर्वपदात्, असंज्ञायाम्-अः ॥
वृत्तिः ॥ असंज्ञायामिति प्रकृतिविशेषणम् । दिक्पूर्वपदात्प्रातिपदिकादसंज्ञा विषयाद् ञः प्रत्ययो भवति
शोषकः ॥
107. The affix ञ comes in the remaining senses,
after a word preceded by another that signifies ' direction ',
provided the compound is not a Name.
To a stem, whose first member is a word denoting direction, and
which is not a Name, the affix ञ is added, forming the feminine in भा ॥ The
word असंज्ञायाम qualifies the ' base '. This debars अन् ॥ Thus पूर्वशाला+ अ
=पौर्वशालः (VI. 4. 148, VII. 2. 117) ' who is in the eastern hall'. Similarly
दाक्षिणशालः, आपरशालः ॥
Why do we say " when not a Name " ? Observe, from the word पूर्वेषु-
कामशमी (II. 1. 50) we have पूर्वेषुकामशः (VII. 3. 14), The example illustrates,
how first a compound of Tatpurusha kind is formed by the words पुत्र + इषु-
कामशामी ; " Ishukamshami-in-the-East"; the whole being the name of the city.
738 शोषक-अञ् । [ BK. IV. CH. II. § 110

Then when the Taddhita affix is added to this word, the first vowel is not
vriddhied, as is the general rule VII. 2. 117 ; but the first vowel of the second
member of the compound is vriddhied, viz the letter इ of इषुकामशमों by rule
VII . 3. 14. Similarly अपरेषुकामशः “ who is in Ishukamashamî-in-the-West ".
The word ' पद ' is used in the sûtra for the sake of percision, for had
the sûtra been दिक्पूर्वादसंज्ञायां, there would rise the doubt, whether the
the word-form दिक was meant, or words denoting were meant. In fact the
स्वरूपविधि is debarred by the use of the word ॥ For had it meant दिक्; the
rule would have applied to words like दिग्गजः &c.
मद्रेभ्योऽञ् ॥ १०८ ॥ पदानि ॥ मद्रेभ्यो-अञ् ॥
वृत्तिः ।। दिक्पूर्वपदान्मद्रशब्दादञ्प्रत्ययो भवति शैषिकः ॥
108. The affix अन्is added to the word भद्र, pre-
ceded by a word denoting direction ; in the remaining senses.
Thus पौर्वमद्रः f. द्री; आपरमद्रः f
. द्री ॥ Here contrary to the examples
in the preceding sûtra, the initial vowel is vriddhied by VII. 3. 13 which
makes a special exception in the case of the word मद्र ॥
उदीच्यग्रामाच्चबहुचोन्तोदात्तात् ॥ १०९ ॥
वृत्तिः ॥ दिग्ग्रहणं निवृत्तम्। उद्यच्यग्रामवाचिनः प्रातिको बह्वचोऽन्तोदात्तद्अ प्रत्ययो भवति
शेषिकः ॥
109. The affix अन् comes in the remaining senses,
after a word consisting of more than two syllables, having
udâtta accent on the final, being the name of a village of the
peoples of the North.
The governing force of the word दिकू ceases here. The अन् debars
अण्॥ Thus है
। वपुरम्, दण्डपुरम् ॥
Why do we say " village of north-folk "? Observe माथुरम् formed by
अण्; difference in accent.
Why do we say " consisting of more than two syllables " ? Obseve
भुजा- भुजम्॥
Why do we say " being oxytone ?" Observe शार्करीधानम्॥ Here था is
udâtta by VI . 1. 194, taking लित् accent.
प्रस्थोत्तरपदपलद्यादिकोपधादण् ॥ ११० ॥
वृत्तिः ॥ प्रस्थोत्तरपदात् पलद्यादिभ्यः ककारोपधाच्च प्रातिपदिकाव्ण प्रत्ययो भवति शैषिकः ॥
110. The affix अए comes, in the remaining senses !
after a word ending with प्रस्थ, after the words पलदी &c, and
Вк. IV. Сн. II. § 111. ] शैषिक-अण । 739

after a word having a penultimate क, whether these words ex

press villages of North folk or not.
This debars the अन् of the last aphorism. Thus माद्रीप्रस्थः, माहकीयस्थः,
पालदः, पारिषदः, नैलिनकैः, चैयातकः ॥
In the class Paladyâdi, those words which denote villages of वारीक,
will not take 8 or त्रिर् affix of IV. 2. 117 ; but will take the affix अण् of this
rule. Such as the words गोष्ठी and नैतकी ॥
The word गौमती occurs in Paladî class, and consequently it does not
take the affix वुञ् ( IV. 2. 123) which it would otherwise have taken by reason
of its being a Vriddha word ending in long ई ॥
Tle word वाहीक has a penultimate क, but it is recited in Paladî class,
showing that it does not take the affix g of IV. 2. 114 though it is a Vriddha
word.

The affix अन् is repeated in this sûtra, (though its anuvritti comes from
IV. 1. 83 ), in order to exclude the application of any rule which might have
debarred the general अण् ॥
1 पलदी, 2 परिषद, 3 रोमक, 4 वाहीक, 5 कलकीट ( मलकीट ) 6 बहुकीट ( बाहुकीट ) 7 जा
लकीट, 8 कमलकीट, 9 कमलकीकर, 10 कमलभिदा, 11 गौष्ठी, 12 नैकती ( नैतकी ), 13 परिखा, 14 शू
रसेन, 15 गामती, 16 पटच्चर, 17 उदपान ( उद्यानि ) 18 यकृल्लोम, 19 सकृल्लोमन् ॥
कण्वादिभ्यो गोत्रे ॥ १११ ॥
वृत्तिः ।। गोत्रमिह न प्रत्ययार्थो न च प्रकृतिविशेषणं, तह्येव संबध्यते, कण्वादिभ्यो गोत्रे यः प्रव्ययो विहि
तस्तदन्तेभ्य एवाण प्रत्ययो भवति शैषिकः ॥
111. The affix अण comes after the patronymics
formed from कण्व &c .
Here the word गोत्रे does not qualify the sense of the base, nor does
it give the sense of the affix. It simply means "that after a word ending with
the affix which has been ordained after the words Kanva &c, in denoting
a Gotra or Family-name ; the affix अण् is employed in the remaining
senses. " This debars the affix छ (IV. 2. 114). Thus कोण्वाः " the pupils
of Kanva ". गौकक्षाः ( IV. 1. 105).
Why do we say " when denoting Family-names ?" Thus the word
काण्व, when it means कण्व देवताऽस्य, forms its secondary derivative काण्वीयम् by छ ।
The Kanva-class is a sub-class of Gargadi. The Family-names from
कण्व and गौकक्ष are काण्व्यand गौकाक्ष्य by rule IV. 1. 105. To this, the affix अन्
is added. काव्य + अण्= काण्वः (VI . 4. 148 and VI . 4. 152).
इञश्च ॥ ११२ ॥ पदानि ॥ इयः, च-(अण) ॥
वृत्तिः ॥ गोत्रे य इञ्विहितस्तवन्ताव्यातिपदिकादण्प्रत्ययो भवति शेषिकः ॥
18
 740 शैषिक-छ । [ Вк. IV. Сн. II. § 114
1

112. After a Family-name formed by इन्, the

affix अण् is added in the remaining senses.
This debars अन् ॥ Thus from दक्ष we have Patronymic दाक्षि, from which
दाक्षाः " the pupils of Dâkshi " ; प्लाक्षाः, माहकाः ॥ The final इ is elided before अण्
by VI . 4. 148.
Why do we say ' denoting a family-name ' ? Observe सौतङ्गमिः, a word
formed by इन् of IV. 2. 80, not denoting a family, but having the four-fold
sense of IV. 2. 68-70. The further derivative from this will be सौतङ्गमीयम् by
छ (IV. 2. 114).
न द्वयचः प्राच्यभरतेषु ॥ ११३ ॥ पदानि ॥ न-द्वयचः, प्राच्य-भरतेषु( अण् ) ॥
वृत्तिः ॥ यचः प्रातिपदिकात्याच्यभरत गोत्रादिअन्तादण्प्रत्ययो न भवति ॥
113. The affix अणू is not however added to a
word which, though ending in the Patronymic afffix इञ्, con-
sists of two syllables, when it is the family name of Eastern
people or of Bharata.
This sûtra debars अण which would have come by the last sûtra. The
result being, that the words answering to the description given in this apho-
rism, form the शैषिक derivatives by the affix 3 (IV. 2. 114). Thus पौष्क्रीयाः,
काशीयाः from पौष्कि, काशि ॥ Why do we say "consisting of two syllables”? Observe
पान्नागाराः formed by अण from पान्नागारि ॥
Why do we say " when it denotes the family-names of East folks or
Bharata " ? Observe: दाक्षाः from दाक्षि ॥
Q. How do you form काशीय when by rule IV. 2. 116, the proper
form would be काशिकी or काशिका ?
Ans. The word काारी of sûtra 116 refers to a country because it occurs
with चेदि, while the काशि of the example under the present aphorism is a
Family-name.
The Bharatas belong also to the East-Folk or Prachyas. Their sepa-
rate mention here indicates by Jñâpaka or inference, that whereever Prachya
is used in these sûtras, it does not include the Bharatas. See. II 4. 66.
वृद्धाच्छः ॥ ११४ ॥ पदानि ॥ वृद्धात्-छः ॥
वृत्तिः ॥ वृद्धात्प्रातिपदिकाच्छः प्रत्ययो भवति शौषकः ॥
114. After a word called Vriddha, the affix छ is
added in the remaining senses.
The word गोत्र does not govern this sûtra. This is a general rule. The
Vriddha is defined in I. 1. 73 &c. This debars अम् ।। Thus from गार्ग्य we
Вк. IV. Сн. II . § 116 ] शैशिक- उम्र ॥ 741

have गार्गीय ( VI . 4. 148 & 152 ). So also वात्सीयः, शालीयः, मालीयः, ॥

This rule being a subsequent one, debars the following preceding
rules, in case of conflict of rules ( I. 4. 2 ) 1. The rule relating to Indeclin-
ables ( 104), 2. The rule relating to words ending in तीर and रूप्य ( 106 ) 3 .
The rule relating to Villages of North-folk ( 109 ), 4. The rule relating to
penultimate क ( 110). Thus.
इह इहत्य; but आरात्-आरातीयः करवतीर-कारवतीरम्; but वायसतीर- वायसतीरीयः
चणाररूप्य-चाणाररूप्यम्; but माणिरूप्य-माणिरूप्यकः (IV. 2, 21) शिवपुर-शेवपुरम्; but वाड-
वकर्ष-वाडवकर्षीयः, निलीनक-नैलीनकः; but औलूक औलूकीयः ॥
भवतष्ठटक्छसौ ॥ ११५ ॥ पदानि ॥ भवतः, ठक्-छसौ ॥
वृत्तिः ॥ भवच्छब्दाद् वृद्धात् उक्छसौ प्रत्ययौ भवतः शैषिको ॥
115. The affix ठक् and छस् come after the Vriddha
word भवत्, in the remaining senses.
The word भवत् is a Vriddha word because it belongs to tyadâdi class
( I. 1. 74 ) . This rule debars 5 of the last aphorism. In the affix, छस्, the
final स् is indicatory, showing that the word भवत् before this affix gets the de-
signation of Pada पद (I. 4. 16). Thus भवत्+ ठक्= भावल्कः; भवत्+ छस्= भवदीयः ॥
But when the word भवत् is not treated as Vriddha, then it takes the
general affix अण्; as भावतः ॥ This is the case when भवत् is derived by affix-
ing शतृ to भू ॥
काश्यादिभ्यष्ठश्ञ्जिठौ ॥ ११६ ॥ पदानि ॥ काश्यादिभ्यः ठञ्ञिठौ ॥
वृत्तिः ॥ काशि इत्येवमादिभ्यष्ठञ् ञिद् इत्येतौ प्रत्ययौ भवतः शैषिको ॥
वात्तिकम् ॥ आपशदिपूर्वपदात्कालान्तात् ॥
116. The affixes ठञ् and जिर्come, in the remain-
ing senses, after the words काारी &c.
In the affixes टम् and निर्, the र is replaced by इक, the other letters
are anubandhas. The form in both cases will be the same, but there is a dis-
tinction in the feminine. Those formed by उज् will take ङीप् ( IV. 1. 15), the
others will take टाप् ( IV. 1. 4). Thus काशिका or काशिकी, बेदिका or बेदिकी ॥
The word वृद्धात् is to be read in to this sûtra. Those words in the list
which are not वृद्ध will take the affixes, by virtue of being so classified.
The word देवदत्तः occurs in the list of words, It gets the designation
of वृद्ध by I. 1. 75. Thas देवदत्तिकः ॥ But when it is the name of a Vâhîka
village, it is not a Vriddha word. The secondary derivative then will be
देवदत्तः ॥
Q. In the Mâhâbhashya it is said that a Proper name is optionally
 742 शैषिक-४ ॥ [ Вк. IV. CH. II § 119.

treated as a Vriddha, and it gives example of देवदत्तीयाः or देवदत्ताः ॥ So then

देवदत्तः is a Vriddha word and will take these affixes,
Ans, No. In that very passage of Mahabhashya it is further stated
that the option in the case of Proper- Names is allowed only for the purposes
of the application of the affix 5 ( IV. 2. 114) and not the affix ठञ् and निर् ॥
Vârt :-This affix comes after compound words ending in काल and
preceded by आपत्, ऊर्ध्व and तद ; as आपत्कालिकी or ' का, और्धकलिकी or का, तात्
कालिकी or का ॥
1 काशि, 2 चेत्रि ( वेदी ) 3 सांयाति*, 4 संवाह, 5 अच्युत, 6 मोदमान ( मोहमान ) 7 शकुला
द, 8 हस्तिकर्फ्यू, 9 कुनामन्, ( कुदामन्, 10 हिरण्य, 11 करण, 12 गोवासन ( गोधाशन) 13 भारङ्गी*, 14
अरिंदम, 15 अरित्र *, 16 देवदत्त, 17 दशग्राम ( दासग्राम ) 18 शौवावतान ( सौधावतान ) 19 युवराज,
20 उपराज, 21 देवराज, 22 मोदन*, 23 सिन्धुमित्र, 24 दासमित्र, 25 सुधामित्र*, 26 सोममित्र , 27 छा
गमित्र*, 28 स्थमित्र*, 29 आपदादिपूर्वपदात् ( आपद्, ऊर्ध्व, तद्) कालान्तात्, 30 संज्ञा, 31 भौरिकि,
32भौलिङ्गि, 33 सर्वमित्र, 34 साधुमित्र ॥
वाहीकग्रामेभ्यश्च ॥ ११७ ॥ पदानि ॥ वाहीक ग्रामेभ्यः च, (ठञ् ञिठौ) ।
वृत्तिः ॥ वाहीकग्रामवाचिभ्यो वृद्धेभ्यष्ठञ्त्रिको प्रत्ययौ भवतः शैषिकौ ॥
117. The affixes ठञ and जिर् come, in the remain-
A

ing senses, after the Vriddha words denoting the villages of

Vâhîka.
The word वृद्धात् is to be read into this sûtra. This debars the affix
5 (IV. 2. 114), Thus शाकालिकी or शाकलिका, मान्थाविकी or मान्थविका ॥
विभाषोशीनरेषु ॥ ११८ ॥ पदानि ॥ विभाषा-उशीनरेषु (ठञ-ठिौ) ।
वृत्तिः ॥ उशीनरेषु ये वाहीकग्रामास्तद्वाचिभ्यो वृद्धेभ्यःप्रातिपदिकेभ्योविभाषा टस्ञिठौ प्रत्ययौ भवतः ॥
118. The affixes रुज् and त्रिर् come optionally in
the remaining senses, after Vriddha words denoting Vâhîka
villages situated in Usînara.
Thus आह्वजालिकी, 'लिका and 'लीया; so also सौदर्शनिकी, सौदर्शनिका and सौ
दर्शनीया ॥
ओर्देशे ठञ् ॥ ११९ ॥ पदानि ॥ ओः, देशे, ठन् ।
i
वृत्तिः ॥ उवर्णान्ताद्देशवाचिनः प्रातिपदिकात् ठभू प्रत्ययो भवात शैषिक्रः ॥
119. The affix ठञ, comes in the remaining senses,
after a Nominal-stem denoting a locality and ending in उ ॥
The phrase ' वृद्धात्' does not govern this sûtra, For had it been
understood in this aphorism, there would have been no necessity of repeating
it in the next.
Thus नैषादकर्षकः, शाबरजम्बुकः ॥ Why do we say देशे ' dengting a coun-
,

try' ? Observe पाटवाः 'the pupils ofपटु ' formed by अणू।।

BK. IV. Ch. II . § 122. ] शैषिक-वुञ् ॥ 743

In the previous sutras, the anuvritti of ठञ and जिर् both were current ;
hence the repetition of in this sûtra, because we could not take the
anuvritti of ठञ् from the last sûtra without drawing the anuvritti of त्रिर् ॥
वृद्धात्पाचाम् ॥ १२० पदानि ॥ वृद्धात्-प्राचाम्-(ठञ्) ।
वृत्तिः ॥ ओर्देश इत्येव । उवर्णान्ताद् वृद्धात्प्रागूदेशवाचिनः प्रातिपदिकाट्ठञ्प्रत्ययो भवात शैषिकः ॥
120. The affix ठञ comes in the remaining senses
after a vriddha word endding in 3 and denoting a locality of
the East-folks .
The phrase ओर्देशे is here understood. Thus आढकजम्बुकः, शाकजम्बुकः
नापितवानुकः ॥
The affix उज् would have been valid by the last sûtra also, the present
sûtra makes a नियम or restriction, showing that in the case of words denoting
places of East, the rule applies to those words only, which are Vriddha. There-
fore it does not apply to मल्लवास्तु, from which we have माल्लवास्तवः ॥
धन्वयोपधाद्वुञ् ॥ १२१ ॥ पादानि ॥ धन्व-य-उपधात्-वुञ् ॥
वृत्तिः ॥ धन्ववाचिनो यकारोपधाच्च देशाभिधायिनो वृद्धात्प्रातिपदिकाद् वृञप्रत्ययो भवति शैषिकः ॥
121. The affix वुञ् comes in the remaining senses,
after a vriddha word denoting a locality, which has the
letter य as its penultimate, and after a vriddha place-name
denoting a waste or desert place.
The words वृद्धात् and देशे are understood here. The word धन्व means
a waste or desert. Thus पारेधन्वकः, ऐरावतकः are examples of धन्व ॥ Similarly
सांकाश्यकः and काम्पिल्यकः are examples of य penultimate.
प्रस्थपुरवहान्ताच्च ॥ १२२ ॥ पदानि ॥ प्रस्थ-पुर-वहान्तात्-च-(बुञ्) ।
वृत्तिः ॥ प्रस्थपुर वह इत्येवमन्ताद्देशवाचिनः प्रातिपदिकाद वृद्धाद्युस् प्रत्ययो भवति शैषिकः ॥
122, The affix बुज् comes, in the remaining senses,
after a Vriddha word denoting a locality and ending with
प्रस्थ, पुर or वह.
This debars 5 ( IV. 2. 114). Thus मालाप्रस्थकः, नान्दीपुरकः, कान्तिपुरकः, पैलु
बहकः, फाल्गुनीवहकः ॥
The words ending in पुर would have taken the affix बु by the next
sûtrą also, but as that sutra is restricted to the countries of the East, this sûtra
is general in its scope,
रोपधेतोः प्राचाम् ॥ १२३ ॥ पदानि ॥ र-उपधा-ईतोः-प्राचाम् ।
वृत्तिः ॥ रोपधादीकारान्ताच्च प्राण्देशवाचिनो वृद्धाद्युम्प्रत्ययो भवति शैषिकः ॥
744 शेषिक वुस ॥ [ Вк. IV. Сн . II . § 125.

123. The affix वुञ् comes in the remaining senses,

after a Vriddha word denoting a locality of the East-folk, the
word having a penultimate ▾ or ending in ई ॥
This debars 5 | Thus पाटलिपुत्रकाः, ऐकचक्रकाः ॥ So also with words
ending in ई ॥ As, काकन्दी-काकन्दकः, माकन्दी-माकन्दकः (VI. 4. 148).
Why do we say प्राचाम् ' of the East-folk ' ? Observe दात्तामित्रीयः formed
by छ. The त् in ईत् in the sûtra is for the sake of distinctness.
जनपदतदवध्योश्च ॥ १२४ ॥ पदानि ॥ जनपद-तदू-अवध्योः च (वुश्) ॥
वृत्तिः ॥ वृद्धाज्जनपदवाचिनस्तदवधिवाचिनश्च प्रातिपदिकावुञ् प्रत्ययो भवति शैषिकः ॥
124. The affix वुञ् comes in the remaining senses,
after a Vriddha word denoting an inhabited kingdom, or a
limit of such kingdom.
The phrases वृद्धात् and देशे are understood here, being qualified by
जनपद and तदवधि ॥ This debars the affix छ ॥ Thus आभिसारकः and आदर्शकः are
examples of जनपद ॥ And औपुष्टकः and श्यामायनकः from औपुष्ट and श्यामायन two
uninhabited countries, are illustrations of जनपदावधि ॥
The अवधि or limit of an inhabited country or जनपद must be a country
and not a village. This is so, in order to prevent, by anticipation, the appli-
cation of छ by IV. 2. 137 to words like त्रिगर्त्त which is an arid desert : as
त्रैगर्त्तकः ॥ The word तदवधि means either " the boundary of that (जनपद) " or
" that which itself is a boundary ".
अवृद्धादपि बहुवचनविषायत् ॥ १२५ ॥ पदानि ॥ अच्द्धात्-अपि-बहुवचन-
विषयात्-(वुञ्) ।।
वृत्तिः ॥ अवृद्धाद् वृद्धाच्च जनपदात् तदवधिवाचिनश्च बहुवचनविषयात्प्रातिपदिकाद्वुञ् प्रत्ययो भवति
शोषकः ॥
125. The affix वुञcomes in the remaining senses,
even after a word which is not a Vriddha, and which is
always plural, when it denotes an inhabited country or a limit
of such country, as well as after such Vriddha words.
The words जनपद and तदवधि are to be read into the aphorism. This
debars छ and अण् ॥ Thus from अङ्गाः, वङ्गाः and कलिङ्गाः which are non-Vriddha
Kingdom denoting words, always having a plural form, we have आङ्ककः , वाङ्गकः
and कालिंगकः ॥ Similarly अजमीढाः and अजक्रन्दाः are non-Vriddha always plural
words, denoting boundary of kingdom; we have from them आजमीढकः and आज-
क्रन्दकः ॥ The affix will apply, of course to Vriddha जनपद word by the last sûtra,
though these be always plural in form. Thus दशवर्क and जाम्बकः from दार्वाः and
Вк. IV. Сн. II. § 127 ) शैषिक-वुञ्॥ 745

जाम्बाः ॥ So also to Vriddha words denoting limit of a Kingdom: कालंजराः-

कालंजरकः, वैकुलिशाः-वैकुलिशकः ॥
The word विषय is used in the sûtra to indicate that the word should
be plural in essence, having no corresponding singular form. Therefore the
rule will not apply to वर्तन्यः plural of बर्तनी ॥ The derivative from it will be
वार्तनः ॥
The word अपि is used in the sûtra to indicate that Vriddha-words
which would have taken वुञ् by the last sûtra are not debarred by this sûtra,
when they are plural in form. This debarring would have taken place, by
the rule of interpretation known as तक्रकौण्डिन्यन्याय ; but for the use of the
word अपि ॥ This maxim or nyaya is thus explained in Padamanjari :-पूर्वसूत्रे
हि जनपदसामान्ये वृद्धात्वुञ्विहितः, यथा ब्राह्मणसामान्य दधिदानं; इह तु बहुवचनविषयेविशेषेऽवृद्धाद्
बुभ्र, यथा कौण्डिन्ये तक्रदानं, ततश्च बहुवचनादपि वृद्धाद् वृञिप्राप्ते आरभ्यमाणोऽवृद्धाद्वुञ्वृद्धाद्वुञओ-
वाधकः स्यादित्यपि शब्दन समुच्चीयते इत्यर्थः ॥
कच्छाग्निवक्त्रगर्तोंत्तरपदात् ॥ १२६ ॥ पदानि ॥ कच्छ-आग्नि-वक्त्र-गर्त्त-उत्तरप-
दात्-(वुञ्) ।
वृत्तिः ।। कच्छाद्युत्तरपदाद्देशवाचिनः प्रातिपदिकाच्चाद् वृद्धादवृद्धाच्चवुझ प्रत्ययो भवति शैषिकः ॥
126. The affix वुञ् comes in the remaining senses
after a word, whether Vriddha or not, denoting a locality and
having as its second term the words ' kachchha ' , ' agni ',
' vaktra ' and ' garta ' .
This debars छ and अण् ॥ As दारुकच्छकः, पैप्पलीकच्छकः, काण्डाग्नकः, वैभुजाग्नकः
ऐन्द्रवक्तूकः, सैन्धुवक्त्रकः, बाहुगर्तकः and चाक्रगर्तकः ॥
The word उत्तरपद in the sûtra should be read with every one of the
words कच्छ &c.

धूमादिभ्यश्च ॥ १२७ ॥ पदानि ॥ धूमादिभ्यः-च-(बुञ्) ।

वृत्तिः ॥ धूमादिम्यो देशवाचिभ्यः प्रातिपदिकेभ्यो वुञ्प्रत्ययो भवात शौषकः ।।
127. The affix वुञ् comes, in the remaining sens-
es, after the words dhûma &c, denoting country.
This debars अण्&c. धोमकः, खाण्डकः &c. The word पाथेय occurs in the
list. It would have taken वुञ् by IV. 2. 121 as it has य as penultimate. Its
mention here shows that it need not denote a locality for the application of
this affix. Similarly the words विदेह and आनर्त being names of जनपद would
have taken वुञ् by 124 ante ; here in this list, therefore, they do not denote
country. Thus विदेहानां क्षत्रियाणां स्वं =वैदेहकम्" the property of Videha Kshatriyâs”.
So also आनर्तकम् ॥ The word समुद्र occurs in the list. It takes the affix when the
746 शाषक बुज ॥ [ Вк IV. CH. II. §. 129.

derivative word means a ' ship ' or a ' sailor '. Thus सामुद्रिकानौः and सामुद्रको
मनुष्यः ॥ Otherwise not: सामुद्रम् " Oceanic water ".
1 धूम, 2 षडण्ड ( खडण्ड and खण्ड ) 3 शशांदन, 4 अर्जुनाव ( आर्जुनाद ) 5 माहकस्थली,
6 भनकस्थली*, 7 माहिषस्थली*, 8 मानस्थली ( माषस्थली ) 9 अदृस्थली*, 10 मद्रुकस्थली*, 11 समुद्र
स्थली, 12 दाण्डायनस्थली, 13 राजस्थली, 14 विदेह, 15 राजगृह, 16 सात्रासाह, 17 शष्प, 18 (शिष्य)
18 मित्रवर्ध ( मित्रवर्ध; मित्र, वल ) 19 भक्षाली*, 20 मद्रकूल, 21 आजीकूल (आञ्जीकूल ) 22 याहाव,
23 त्रयाहाव, 24 संस्फीय ( संहीय ) 25 बर्बर, 26 वर्ज्य, 27 गर्त ( वर्चगर्त ) 28 आनर्त, 29 माठर, 30
पाथेय, 31 घोष, 32 पल्ली ( वल्ली ) 33 आराज्ञी, 34 धार्तराज्ञी, 35 आवय, 36 तीर्थ ( अवयात तीर्थ )
37 कूलात्‌सौवीरेषु, 38 समुद्रान्नावि मनुष्ये च, 39 कुाक्ष, 40 अन्तरीय (अन्तरीप ) 41 द्वीप, 42 अरुण,
43 उज्जयनी, ( उज्जयिनी ) 44 पट्टार*, 45 दक्षिणापथ, 46 साकेत. 47 घोषस्थली, 48 भक्षास्थली,
49 गर्तकूल, 50 मानवल्ली, 51 सुराज्ञी ॥
नगरात्कुत्सनप्रावीण्ययोः ॥ १२८ ॥ पदानि ॥ नगरात्-कुत्सन-प्रावीण्ययोः-(बुझ)
वृत्तिः ॥ नगरशब्दावुञ्प्रत्ययों भवति शैषिकः कुत्सने प्रावीण्ये च गम्यमाने ।।
A. केनायं मुषितः पन्था गात्रे पक्ष्मालिधूसरः ? B. इह नगरे मनुष्येण ।। A. संभाव्यतएतन्नागरकेण ॥
चौराहिनागरका भवन्ति ।। A. केनेद लिखितं चित्रं मनेोनेत्रविकाशि यत् ? B. इह नगरे मनुष्येण ॥
A. संभाव्यतएतन्नागरकेणै ॥ प्रवीणा हि नागरका भवन्ति ।।
128. The affix बुन् comes after the word ' nagara '
in the remaining senses, when censure or praise is implied.
The word कुत्सनं which is equivalent to निन्दनं or ' blame or censure ' ;
and प्रावीण्यं which means नैपुण्य " dexterity ", qualify the sense of the affix.
Thus नागरकः ' a knave, a cunning person, or a skillful person '. The
word literally means ' a town-born, or town-bred ', but by the usage of
language, it always denotes a person having the vices or virtues of a town, such
as a thief or an artist.
Why do we say " when censure or dexterity is implied " ? Observe
नागराः बाह्मणाः ' the Nagara Brâhmaņas ".
अरण्यान्मनुष्ये ॥ १२९ ॥ पदानि ॥ अरण्यात्-मनुष्ये-(बुञ्) ॥
वृत्तिः ।। अरण्यशब्दावुञ् प्रत्ययो भवति शैषिको मनुषघेऽभिधेये ॥
वात्तिकम् ।। पथ्यध्यायन्यायविहारमनुषध हस्तिष्विति वक्तव्यम् ।।
129. The affix बु comes, in the remaining senses,
after the word अरण्य, in the sense of a man .
This debars the affix ण. Thus आरण्यकः मनुष्यः ' a forester '.
Vårt :-It should be stated rather that the affix बुम् is added to अरण्य
in the sense of ' away ' ' a lesson, or doctrine ( Upanishad) ' ' a maxim ' ' a
play or game ' ' a man ' and ' an elephant'. Thus आरण्यकः पन्थाः अध्यायः, न्यायः
विहारः, मनुष्यः or हस्ती ॥
Вк. IV. Сн. II. § 132 ] शैषिक-अण् ॥ 747

Vârt :-Optionally when the sense is that ofa cow-dung as आरण्याः or

आरण्यका गोमयाः ।।
Why do we say 'when having these senses' ? Otherwise the affix will
be अण. As आरण्याः पशवः ' wild beasts'.
विभाषा कुरुयुगन्धराभ्याम् ॥ १३० ॥ पदानि ॥ विभाषा-कुरु-युगन्धराभ्याम् (बुञ्)
वृत्तिः ।। कुरु युगन्धर इत्येताभ्यां विभाषा वुझ प्रत्ययो भवति शैषिकः ॥
130. The affix बु comes optionally in the re-
maining senses, after the words ' Kuru ', and ' Yugandhara ' .
Thus कौरवकः or कौरवैः, यौगन्धरकः or गौगन्धरैः ॥ These words denote जनपद
or inhabited countries, and therefore by sûtra IV. 2. 125 they would always
have taken the affix बुम्
. The present sûtra makes the application of बुम्
optional and not obligatory. The word कुरु occurs in the list of कच्छादि class
(IV. 2. 133). By virtue of its being so classified, it will take अण also. And
when it means man or something found in men, it will take necessarily, not
optionally, the affix बु by virtue of sûtra IV. 2. 134. As कौरवको मनुष्यः, कौरवक-
मस्य हसितम् ॥ This aphorism therefore, tcaches option regarding कुरु with these
restrictions, while it teaches option absolutely with regard to the word युगन्धरः ॥
मद्रवृज्योः कन् ॥ १३१ ॥ पदानि ॥ मद्र-वृज्योः
-कन् ।
वृत्तिः ॥ मद्रवृजिशब्दाभ्यां कन् प्रत्ययो भवति शैषिकः ॥
131. The affix कन् comes in the remaining senses,
after the words ' madra ' and ' vriji ' .
This debars वृन्, though the words denote inhabited countries. Thus
मंद्रकः ' born in Madra ', वृजिकः ।।
कोपधादण् ॥ १३२ ॥ पदानि ॥ क-उपधात्-अए ।
वृत्तिः ॥ ककारोपधात्प्रातिपदिकादण प्रत्ययो भवति शैषिकः ।।
132. The affix अए comes in the remaining senses
after a word denoting a place and having the letter क as its
penultinate.
This debars बुम् in the case of words which denote जनपद or inhabited
countries. Of course the words which do not denote जनपद, will have taken अणू
even without this rule. Thus आर्षिकः "born in ऋषिकाः " So also माहिषिकः ।।
The affix अण will apply even when the word ends in 3, and would have
otherwise taken 8 by IV. 2. 119. Thusऐक्ष्वाकः "born in इक्ष्वाकु" ॥ The word
देशे is understood in this sûtra.

कच्छादिभ्यश्च ॥ १३३ ॥ पदानि ॥ कच्छादिभ्यः-च-(अण्) ।

वृत्तिः ।। कच्छ इत्येवमादिभ्यो देशवाचिभ्योऽणप्रत्ययो भवति ॥
19
 748 शैषिक-बुझ । [ Вк. IV. CH. II. § . 136.

133. The affix अण comes, in the remaining senses,

after the words kachchha &c denoting places.
The word देशे is understood here. This debars वुञ्&c. Thus काच्छः,
सैन्धवः, वार्णवः &c. The words कच्छ &c. are not invariable plural words, because
by the next sûtra, it is shown that these words may signify men and their
habits &c. The word विज्ञापक occurs in this list. It would have taken अण by
the last sûtra also, because it has क as its penultimate. Its mention in the list
is for the sake of the subsequent sûtra by which it takes वुञ् also under certain
conditions.

1 कच्छ, 2 सिन्धु, 3 वर्ण, 4 गन्धार, 5 मधुमत्, 6 कम्बोज, 7 कश्मीर, 8 साल्व, 9 कुरु, 10 अ-

नुषण्ड (अणु, अण्ड, खण्ड) 11 द्वीप, 12 अनूप, 13 अजवाह, 14 विजापक, 15 कलूतर(कुलून)16रङ्‌कु ।।
मनुष्यतत्स्थयोर्बुञ् ॥ १३४॥ पदानि ॥ मनुष्य-तत्स्थयोः वुञ् ॥
वृत्तिः ॥ मनुष्ये मनुष्यस्थे च जातादौ प्रत्ययार्थे कच्छादिभ्यो वुञ् प्रत्ययो भवति ॥
134. The affix वुञ् comes after the words kachchha
&c. in the senses of born &c. when the meanining is a 'man'
or ' what exists in man ' .
This debars अण्॥ Thus काच्छकः ' a man born in Kutch '. काच्छकमस्य
हसितं जल्पितम् ॥ ' His joke or talk is of Kutch or a Kutch-laughter '. काच्छिका
चूडा ॥ Similarly सैन्धवको मनुष्यः, सैन्धवकमस्य हसितं जल्पितम, सैन्धविका चूडा
Why do we say " when meaning man or what exists in man ? " Ob
serve काच्छो गौः ' The cow of Kutch ', सैन्धवो वार्णवः ॥
अपदातौ साल्वात् ॥ १३५ ॥ पदानि ॥ अपदातौ-साल्वात्( बुञ्) ॥
वृत्तिः ।। अपदातावेव मनुष्ये मनुष्यस्थे साल्वशब्दाद् वुञ्प्रत्ययो भवति ॥
135 The affix वुञ् comes after the word सालु in the
senses of being born &c when denoting a man or what exists
in man, provided that it does not mean a foot-soldier.
The word सालु which occurs in the कच्छादि class, would have taken वुञ्
by the last sûtra, when the sense was that of a man or some human attribute.
The present sûtra makes a restriction. Thus सालुको मनुष्यः, साल्लुकंमस्य हसितं जल्पितं
&c. But सालुः पदाति व्रजात ' the Sâlva foot soldier goes.'
गोयवाग्वोश्च ॥ १३६ ॥ पदानि ॥ गो-यवाग्वोः-च-(वुञ्) ।
वृत्तिः ॥ गवि यवाग्वां च जातादौ प्रत्ययार्थे साल्वशब्दाद् वुञ्प्रत्ययौ भवति शैषिकः ।।
136. The affix बु comes in the remaining senses
of being born &c, after the words साल, when the word signi-
fies ' a cow ' or ' a barley gruel' .
BK. IV. CH. II. § . 138 ] शौषक छ ॥ 749

This debars अण of IV. 2. 133. Thus सालुको गौः " the cows born in
Salva ". साल्लिका यवागूः ' the barley gruel of Salva'. In other cases we have
सालुम्॥

गर्योत्तरपदाच्छः ॥ १३७ ॥ पदानि ॥ गर्त्त-उत्तरपदादू छः ।

वृत्तिः ।। गर्वोत्तरपदाद्देशवाचिनः प्रातिपदिकाच्छः प्रत्ययो भवात शैषिकः ।।
137. The affix comes in the remaining senses
after a Nominal-stem denoting a place and having the word
गर्त as its second term.
This debars अण ।। The word देशे is to be read into the sûtra. This rule
being a subsequent one debars the affixes टम् and जिर् of sûtra 117 ante. Thus
वृकगर्तीयं, शृगालगर्तीयम्, श्वाविद्ङ्गर्तीयम् 'born in porcupine's hole &c'. The word उत्तरपद्
is used in the sûtra, so as to prevent the application of the rule to a word
which ends in नर्त, but is preceded by the affix बहु, as बाहुगर्तम् ।। Here बहु is
an affix (V. 3.68) and not a pada.
गहादिभ्यश्च ॥ १३८ ॥ पदानि ॥ गहादिभ्यः-च-(छः) ।
वृत्तिः ।। गह इत्येवमादिभ्यः प्रातिपदिकेभ्यश्छः प्रत्ययो भवति शैषिकः ।।
138. The affix comes in the remaining senses
after the words gaha &c.
This debars अण&c. Thus गहीयः belonging to a cave '. अन्तःस्थीयः &c.
In the list of गहादि occurs the following " मध्यमध्यमं चाण् चरणे ". It
means " The word मध्य becomes changed into मध्यम when the affix g is to be
added . Thus मध्यमीयाः ॥ But when the sense is that of a Veda-school or
Charana, the affix अण् is added instead of छ as माध्यमाः" ॥ The word मध्यम here
has the restricted sense of ' the middle of the earth ', and not any middle
generally. Thus मध्यमीयः means पृथिवीमध्ये भवो ॥ So also when the affix अण् is
applied in the case of चरण, it has the sense of निवास of sûtra IV. 3 89 and not
all the other senses. Thus त्रयः प्राच्याः, त्रय औदीच्याः, त्रयो माध्यमाः "three Charanas
dwell in the East, three in the West, and three in the Middle ". The words
मुखतम् and पार्श्वतः occur in the list. They have the affix तस्, but before the
affix छ the स् of तस्is elided. Thus मुखतीयम् and पार्रवतीयम् ॥
The augment कुकू is added to जन and पर before the affix ॥ As जन-
कीयम्, परकीयम् ॥ The same augment is added to the word देव also as, देवकीयम् ॥
The affix छ comes after the words वेणु &c. No list of such words is
given. It is an आकृतिगणः ॥ Thus वैणकीयम्, वैत्रकीयम्, औत्तरपदकीयम्, प्रास्थकीयम्,
माध्यमकीयम् ॥ &c.
750 शैषिक-छ ॥ [ Вк. IV. Сн II. § . 141

1 गह, 2 अन्तःस्थ, 3 सम, 4 विषम, 5 मध्य मध्यमंचाण्चरणे 6 उत्तम, 7 अङ्ग, 8 वङ्ग, 9 मगध,
10 पूर्वपक्ष, 11 अपरपक्ष, 12 अधम शाख 13 उत्तमशाख, 14 एकशाख, 15 समानशाख, 16 समानग्राम*,
17 एकग्राम, 18 एकवृक्ष, 19 एकपलाश, 20 इनुम, 21 इवनीक ( इवनी ) 22 अवस्यन्दन ( अवस्यन्दी
and अवस्कन्द ) 23 कामप्रस्थ, 24 खाडायन ( शाडिकाडायनि; खाडायनि and खाण्डायनी) 25 काठे-
रणि ( कावेरणि and कामवेरणि ) 26 लावेरणि*, 27 सौमित्रि*, 28 शैशिरि, 29 आसुत्*, 30 देवशर्मि
( देवशर्मन् ) 31 औति, 32 आहिंसि, 33 आमित्रि, 34 व्याडि, 35 बैजि (वेदजि), 36 आध्यश्वि, 37 आ-
नृशंशि, 38 शौङ्गि, 39 आग्निशमि, ( अग्निशर्मन्) 40 भौजि, 41 वाराटकि ( आराटक ), 42 वाल्मीकि,
43 सैमवृद्धि ( क्षेमवृद्धिन् ), 44 आश्वत्थि, 45 औद्याहमानि*, 46 ऐक्र, 47 बिन्दवि*, 48 दन्ताय*, 49
हंस*, 50 तन्त्वग्र*, 51 उत्तर, 52 अनन्तर ( अन्तर ), 53 मुखपार्श्वतसोर्लोपः ( also मुखतीय and पार्श्व
वीय ), 54 जनपरयोः कुक्च ( also जनकीय and परकीय ), 55 देवस्य च, 56 वेणुकादिभ्यश्छण. 57
आसुरि, 58 सौवि, 59 पारकि.It is an आकृतिगण ।।
प्राचां कटादेः ॥ १३९ ॥ पदानि ॥ प्राचाम्-कटादेः ।
वृत्तिः ॥ प्राग्देशवाचिनः कटादेः प्रातिपदिकाच्छः प्रत्ययो भवति शैषिकः ॥
139. The affix 3 comes in the remaining senses,
after the words beginning with कट denoting the places of the
East-folk.
The word देशे is understood here also. The word प्राक् of the sûtra
qualifies देशे ॥ This debars अण् ॥ Thus कटनगरीयम्, कटघोषीयम्, कटपललीयम् ।।
राज्ञः क च ॥ १४० ॥ पदानि ॥ राज्ञः-क-च-(छः) ॥
वृत्तिः ॥ राज्ञः ककारश्चान्तादेशो भवति छश्च प्रत्ययः ॥
140. The letter क is the substitute of the final
of the word राजन्, when छ is added.
This sûtra only teaches substitution : for राजन् would have taken
5 by IV. 2. 114. Thus राजकीयम्।। The word देशे does not govern this sûtra,
not being appropriate.
वृद्धादकेकान्तस्खोपधात्॥ १४१ ॥ पदानि ॥ वृद्धातू-अक-इक-अन्त-खोपधात्-(छः)
वृत्तिः ॥ वृद्धाद्देशवाचिनो ऽक इक इत्येवमन्तात् खकारोपधाच्च प्रातिपदिकाच्छ प्रत्ययो भवात ॥
141. The affix a comes in the remaining senses
after a Vriddha word denoting a place and ending with अक or
इक, or having ख as its penultimate,
The word देसे must be read into the sutra. This debars the अन् of
Sûtra 132 ante : as well as the affixes ordained by Sûtras 117 and 123 .
Thus अकः-भारोहणकीय , द्रौघणकीयम् ॥ इकः-आश्वपथिकीयम्, शाल्मलिकीयम् ।।
खोपधात्ः-कौटिशिखीयम्, आयोमुखीयम्।।
 शैषिक छ ॥ 751
[ Вк. IV. Сн. II. §. 145.

Vârt:---The words सौसुक &c. are also governed by this rule though
they end in उक ॥ Thus सौसुकीयम्, मौसुकीयम्, ऐन्द्रवेणकीयम्!!
कन्थापलदनगरग्रामहूदोत्तरपदात् ॥ १४२ ॥ पदानि ॥ कन्था-पलद-नगर-ग्राम-
हूद-उत्तरपदात्-(छ) ॥
वृत्तिः ॥ कन्थाव्युत्तरपदाद्देशवाचिनो वृद्धात्प्रातिपदिकाच् छः प्रत्ययो भवति शौषकः ॥
142. The affix 3 comes in the remaining senses
after the Vriddha words, having the words kantha, palada,
nagara, grâma and hrada, as second terms.
This debars the other affixes such as ठञ् and जिर् of 117 ante Thus
दाक्षिकन्थीयम्, माहिकिकन्थीयम्, दाक्षिपलदीयम्, माहिकिपलदीयम्: दाक्षिनगरीयं, माहिाकनगरीयम्,
दाक्षिग्रामीयम्, माहिकिग्रामीयम्, दाक्षिहूदीयम्, माहिकित्हूदीयम् ॥
पर्वताच्च ॥ १४३ ॥ पदानि ॥ पर्वतात्-च-(छः) ॥
वृत्तिः ॥ पर्वतशब्दाच्छः प्रत्ययो भवति शैषिकः ॥
143. The affix a comes after the word पर्वत in the
remaining senses.
This debars अण् ॥ Thus पर्वतीयो राजा "the hill-king". पर्वतीयःपुरुषः 'the
hill man'.
विभाषा ऽमनुष्ये ॥ १४४ ॥ पदानि ॥ विभाषा-अमनुष्ये-(छः) ॥
वृत्तिः ।। पर्वतशब्दाच् छः प्रत्ययो भवति वाऽमनुष्ये वाच्ये ।।
144. The affix 3 optionally comes in the remaining
senses after the word पवर्त when it does not denote a man.
Thus पर्वतीयानि or पार्वतानि फलानि 'hill fruits', पर्वतीयमुदकम् or पार्वतमुदकम्'hill
water'.
Why do we say अमनुष्ये 'not-human'? Observe पर्वतीयो मनुष्यः where there
is no option allowed.
कृकणपर्णाद्भारद्वाजे ॥ १४५ ॥ पदानि ॥ कृकण-पर्णात्-भारद्वाजे-(छः) ॥
वृत्तिः ॥ कृकणपर्णशब्दाभ्यां भारद्वाजदेशवाचिभ्यां छः प्रत्ययो भवति शैषिकः ॥
145. The affix 3 comes in the remaining senses
after कृकण and पर्ण when denoting the country of Bharadvaja.
The word देशे is understood here also. The word भारद्वाज does not here
mean Gotra, but country. Thus कृकणीयम् and पर्णीयम् ॥
Why do we say "denoting country of Bharadvajas?" Observe कार्कणम्,
पार्णमू&c.
 ओ३म् ।

अथ चतुर्थाध्यायस्य तृतीयः पादः ।

BOOK FOURTH .

CHAPTER THIRD.

युष्मदस्मदोरन्यतरस्यां खञ्च ॥ १ ॥ पदानि ॥ युष्मदू-अस्मदोः-अन्य-तस्याम्-

खञ् च ॥
वृत्तिः ॥ युष्मदस्मदोः खञ् प्रत्ययो भवति शैषिकः चकाराच्छश्च ॥
1. The affix खञ् also comes optionally in the re-
maining senses, after the words ' yushmad ' and ' asmad.'
The regulating power of the word देशे ceases. The word च indicates
that the affix may be 5 as well. The word " optionally " shows that the gene-
ral affix अणmay also be employed. Thus there are three affixes, खञ्, छ and
अए, and hence there being no equal enumeration, the rule of mutual corres-
pondence (I. 3. 10) does not apply.
The words युष्मद् and अस्मद् are Vriddha, as they belong to Tyadâdi
class ( I. 1. 74), and would have taken 3 by IV. 2. 114 ; the present sûtra en-
joins three affixes for each. Thus युष्मद्। अण्=युष्माक + अण् (IV. 3. 2) = यौष्माकः
युष्मद्। छ = युष्मद्। इय = युष्मदीयः (VII. 1. 2). युष्मद्। खञ्= युष्माक---ईन (IV.3. 2.)= योष्माकी
णः (VII . 1. 2, and VIII.4. 2). So also आस्माकः, अस्मदीय; and आस्माकीनः ॥
तस्मिन्नणि च युष्माकास्माकौ ॥ २ ॥ पदानि ॥ तस्मिन् अणि-च-युष्माक-आ-
स्माकौ ॥
वृत्तिः ॥ तस्मिन्नित साक्षाद्विहितः खञ् निर्दिश्यते न चकारानुकृष्टश्छः । तस्मिन्खत्रि अणि च युष्मदस्म
होर्यथासंख्यं युष्माक अस्माक इत्येतावादेशौ भवतः ॥
2. When this affix खन् is added and when अणु is
added, then युष्माक and अस्माक are the substitutes of युष्मद् and
अस्मद् ॥
The pronoun तस्मिन् refers to the visible affix खञ्. and not to the under-
stood affix 5 which was drawn into the last sûtra by the word च ॥
Why does the rule of mutual correspondence (I. 3. 10) not apply here,
there being two affixes, two words, and two substitutes ? This, however, is not

---
Вк. IV. CH. III. § . 5 ] शैषिक-यत् । 753

done, because the sûtra can be divided into two separate aphorisms : as ( 1 )
तस्मिन्खाञ युष्मदस्मदोर्युष्माकास्माको भवतः (s) ततोऽणि च ॥ ⅰ. e. (I ) when खञ् is added,
युष्माक and अस्माक are the substitutes ofयुष्मद् and अस्मद्respectively (2). So also
when अण् follows .
As for illustrations, see the preceding Sûtra, e. g. यौष्माकीणः, आस्माकीनः
with खञ्, and योष्माकः and आस्माकः with अण् ॥ This substitution does not take
place when 3 is added, as युष्मदीयः and अस्मदीयः ॥
तवकममकावेकवचने ॥ ३ ॥ पदानि ॥ तवक-ममकौ-एकवचने ॥
वृत्तिः ॥ एकवचनपरयोर्युष्मदस्मदोस्तवक ममक इत्येतावादेशौ भवतो यथासंख्यं तस्मिन्खत्रि अणि च
परतः ॥

3. In exprèssing one individual, तवक and ममक are

the substitutes of 'yushmad' and 'asmad' respectively,when वञ्
and अण् follow.
Asतावकीनः 'belonging to thee', मामकीनः "belonging to me." तावकः and
मामकः ॥ But when the affix is छ, the form will त्वदीयः, मदीयः.
The word एकवचने should not be construed as meaning the affix of the
singular number, as the affix सु ॥ Because the affix of the singular is always
elided (लुक्) after these words, and by rule I. 1. 63, there will not be the
application of this rule. This difficulty is, however, got over by explaining
the word एकवचने as equal to एकार्थे ।।
अर्धाद्यत् ॥ ४ ॥ पदानि ॥ अर्थात्-यत् ॥
वृत्तिः ॥ अर्धशब्दाद् यत् प्रत्ययो भवति शैषिकः ॥
4. The affix यत् comes after the word अर्द्ध in the
remaining senses.
This debars अन् ॥ Thus अर्द्धम् 'belonging to half.'
Vârt: - When it has a prior term the affix ठञ् is used. As बालेयार्द्धिकम,
(बल्यर्थवस्तु= बालेयं) ।। गौतमार्द्धिकम्॥
परावराधमोत्तमपूर्वाञ्च ॥ ५ ॥ पदानि ॥ पर-अवर-अधम-उत्तम-पूर्वात्-च ॥
वृत्तिः ॥ पर अवर अधम उत्तम इत्येवंपूर्वाचार्धाद्यत् प्रत्ययो भवात शैषिकः ॥
5. The affix यत् comes, in the remaining senses,
after the word 'ardha' , when preceded by 'para', avara', 'adh-
ama' , and ' uttama'.
Thus परार्द्धम्, अवरार्द्धम्, अधमार्ज्यम्, उन्नमार्द्धम् ॥
Q. Why do we say पूर्वात् ' preceded by ' ? Its use seems to be super
fluous. If the sûtra stood as परावराधमोत्तमेम्यः, it would have given the same
sense . For the अर्थात् being supplied from the last sûtra, the whole sûtra
 754 शैषिक-ठञ् ॥ BK. IV. CH. III. §. 7. ]

would have been परावराधमोत्तमेभ्योऽधाद् यत् which must mean ' preceded by
para &c."
A. The words पर and अकर have meanings other than that of दिक् or..
direction. As परं सुखं ' highest pleasure.' अवरं सुखं ' lowest pleasure.' There-
fore, when these words पर and अवर denote direction, then by the subsequent
rule, the affix would have been always ठन् and यत् ।। The employment
of the term पूर्व in the sûtra, prevents the application of the affix टस् even when
the words denote direction.

According to the Vartika सपूर्वपदाद् उन्given under the last sûtra, the
word अर्थ preceded by any word would have taken ञ, hence the necessity of
this sûtra ordainig यत्, when the first terms are पर &c.
दिक्पूर्वपदाट्ठञ्च ॥ ६ ॥ पदानि ॥ दिक्-पूर्व-पदात्-ठअ-च ॥
वृत्तिः ॥ दिपूर्वपदादान्तात्प्रातिपदिकात् ठञ् प्रत्ययो भवति चकाराद्यच्च शैषिकः ॥
6. And the affix उन् also (as well as यत्) comes in
the remaining senses after the word ' ardha,' when the prior
term denotes a direction.
By च, the affix यत् is also used. This debars अण् ॥ Thus पूर्वार्ध्यम् पौर्वा-
र्धिकम्, दक्षिणार्ध्यम् or दाक्षिणार्द्धिकम् ॥
The word पद is used in the sûtra in order to prevent ambiguity. Had the
sûtra stood merely as दिक्पूर्वाद् उज्व, it might have meant (1.1.68),'Ardha preceded
by the word दिक् takes ठञ् also', for then स्वरूपविधि would have applied, and ादगध
जातः would have taken the affix.

ग्रामजनपदैकदेशादठौ ॥ ७ ॥ पदानि ॥ ग्राम-जनपद-एकदेशात्-अञ्-ठञौ॥

वृत्तिः ॥ दिक्पूर्वपदादित्येव । ग्रामैकदेशवाचिनो जनपदैकदेशवाचिनश्च प्रातिपदिकाद्दिक्पूर्वपदादान्तार-
ञ् ठञौ प्रत्ययौ भवतः शैषिकौ यतोपवादौ ॥
7. The affixes अञ् and ठञ् come in the remaining
senses after the word ' ardha ' , preceded by a word denoting
direction, when a particular portion of a village or an inhabi-
ted country is meant.
The phrase दिकपूर्वपदात् is to be read into the sûtra. This debars यत् ॥
Thus इमे खलुस्माकं ग्रामस्य जनपदस्य वा पौर्वार्धाः or पौर्वाधिकाः " Those verily belong
to the eastern half of our village or country ". So also दाक्षिणार्धाः or दाक्षिणा-
र्थिकाः ॥ The word पौर्वार्द्धाः = ग्रामस्य पूर्वस्मिन्नर्द्ध भवाः and is a Taddhitârtha com-
pound.
मध्यान्मः ॥ ८ ॥ पदानि ॥ मध्यात्-मः ॥
वृत्तिः ॥ मध्यशब्दान्मः प्रत्ययो भवति शैषिकः ॥
वार्चिकम् ॥ आदेचेति वक्तव्यन् ॥ वासिकम् ॥ अवोधसोर्लोपश्च ॥

4
Вк. IV. Сн. III . § 11 ] शौशक- ठञ् ॥ 755

8. After the word मध्य there is the affix म in the

remaining senses .
This debars अण् ॥ As मध्यमः " middlemost " .
Vart :-So also after the word आदि ॥ As आदिमः " Adam, or born in
the beginning”.
Vârt :-So also after the words अवस् and अधस्, the final स् being elid
ed. As अर्वमम्, अधमम् ॥

अ सांप्रतिके ॥ ९ ॥ पदानि ॥ अ-साम्प्रतिके ॥

वृत्तिः ॥ अकारः प्रत्ययो भवति मध्यशब्दात्सांप्रतिके जातादो प्रत्ययार्थे ।
9. The affix अं comes in the remaining senses
after the word 'madhya' , the meaning being 'fit' or 'proper. '
The word सांप्रतिक means 'equity, propriety, right, fit'. As नातिदीयें नाति ह्रस्वं
मध्यं काष्ठम् " the proper piece of wood--neither too long nor too short ". मध्ये
वैयाकरणः " the fit Grammarian, neither too refined nor too dull". मध्यास्त्री " a
proper wife ".
द्वीपादनुसमुद्रं यञ् ॥ १० ॥ पदानि ॥ द्वीपात्-अनुसमुद्रम्-यञ् ॥
वृत्तिः ॥ समुद्रसमीपे यो द्वीपस्तस्माद्यञ्प्रत्ययो भवति शैषिकः ॥
10. The affix यञ्comes, in the remaining senses,
after the word द्वीप, which is near the sea.
The word द्वीप occurs in the list of Kachchhadi (IV. 2. 133), and would
have taken अन् ; and by sûtra IV. 2. 134, it would have taken वुञ्also. The
present sûtra debars both those affixes, when the word द्वीप means अनुसमुद्र or
' near the sea'.

Thus वैष्यम् ' living on or relating to an island'. As द्वेष्यं भवन्तोऽनुचरन्ति

चकम् ॥

Why do we say अनुसमुद्र ? Observe द्वैपकम्or द्वेषम् (IV. 2. 133 and 134).
The word ' anu-samudra ' is an Avyayibhava compound ( II. 1. 15).
कालाट्ठञ् ॥ ११ ॥ पदानि ॥ कालात्-ठञ् ॥
वृत्तिः ॥ कालविशेषवाचिनः प्रातिपदिकात् ठञ् प्रत्ययो भवति शैषिकः ॥
11. The affix ठग्comes in the remaining senses
after the words denoting time.
This debars अण्।। The affix 5 which comes after Vriddha words is
prohibited by this sutra. Thus मासिकः ' monthly ' आर्द्धमासिकः, 'bi-monthly',
सांवत्सरिकः ' annual'.
The words which denote time even indirectly, also take this affix.
As कादम्बपुष्पिकं, त्रैहिपलालिकम् ॥ The word काल governs all the subsequent sûtras
upto 25. (तत्र जातः).
20
 756 शैषिक-उञ् । [ Вк. :Ѵ. Сн . III. § 15

श्राद्धे शरदः ॥ १२ ॥ पदानि ॥ श्राद्धे-शरदः ॥

वृत्तिः ॥ शरच्छब्शत् ठञ्प्रत्ययो भवात श्राद्धे ऽभिधेये शैषिकाः ॥
12. The affix ठञ् comes in the remaining senses
after the word शरदू, when expressing श्राद्ध ॥
This debars अण् ( IV. 3. 16). The word श्राद्धे means the 'funeral ob-
lation' ; and not श्रद्धावान् पुरुषः ' a faithful or believing person'. Thus शारदिकं
श्राद्धं ' the autumnal Sraddha'. When not meaning ' Sraddha ', it will be
शारदम् ।।

विभाषा रोगातपयोः ॥ १३ ॥ पदानि ॥ विभाषा-रोग-आतपयोः (ठञ) ॥

वृत्तिः ॥ रोगे आतपे चाभिधेये शरच्छब्दाट्ठम् प्रत्ययो वा भवात शैषिकः ॥
13. The affix ठन्comes optionally in the remain-
ing senses after the word शरद् when expressing illness or heat.
Thus शारदिको रोगः ' the autumnal disease', शारदिक आतपः ' the autumnal
heat or sunshine' .

Why do we say " when denoting sickness or heat " ? Observe, शहरई
वाघ ' the autumnal curd '. This 8 debars the ऋतु अण (IV. 3. 16).
निशाप्रदोषाभ्यां च ॥ १४ ॥ पदानि ॥ निशा-प्रदोषाभ्याम्-च (ठश् ) ।॥
वृत्तिः ॥ निशाप्रदोषशब्दाभ्यां विभाषा ठञ् प्रत्ययो भवति शैषिकः ॥
14. The affix ठन् comes optionally in the remain-
ing senses after the words ' nisa', and 'pradosha '.
This makes optional, where by sûtra IV. 3. 11 ante, the would
have been obligatory. Thus नैशम्or नैशिकम्' nocturnal'. प्रादोषम् or प्रादोषिकम् ॥
श्वसस्तुट् च ॥ १५ ॥ पदानि ॥ श्वसः-तुद्-च-(ठञ्) ।।
वृत्तिः ॥ श्वः शब्दाद्विभाषा ठम् प्रत्ययो भवति, तस्य च तुडागमो भवति ॥
15. The affix ठन् comes optionally in the remain-
ing senses after the word श्वस् and it takes the augment तुद् ॥
The word श्वस् takes the affix त्यप् by sûtra IV. 2. 105. This sûtra
ordains ठस् । When free from the scope of these rules, it takes tyu and
tyul affixes also by IV. 3. 23. Thus श्वस्-। -तुट्-। ठञ्= शौवस्- तू--इक (VII. 3. 3) =
शौवस्तिकः “belonging to to-morrow or ephemeral". Otherwise श्वस्त्यः and श्वस्तनः ।॥
संधिवेलाघृतुनक्षत्रेभ्योऽणु ॥ १६ ॥ पदानि ॥ सन्धि-वेलादू, ऋतु-नक्षत्रेभ्यः,
अए ॥
वृत्तिः ॥ सन्धिवेलादिभ्य ऋतुभ्यो नक्षत्रेभ्यश्च कालवृत्तिभ्योऽणप्रत्ययो भवति शैषिकः ।।
16. The affix अण comes in the remaining senses,
Вк. IV. Сн. III. § 19 ) शैषिक-ठञ्॥ 757

after the words ' sandhi-vela ' &c, and the words expressing
' season ' and 'asterism .'

The word कालात् is to be read into the sûtra. All the words must be
expressive of time. This debars ठञ् ।। The repetition of अण debars छ also
in the case of those words, which are Vriddha in this list (IV. 2. 114). Thus
(1 ) सान्धिवेलम्, सान्ध्यम्(2) भैष्मम, शशिरम् (3) तैषम, पौषम् are examples of sandhivelâ
season and asterisms respectively.
The affix अण् is added to संवत्सर when denoting ' fruit' and ' festival,
as सावत्सरं फलं or पर्व ॥
1 संधिवेला, 2 संध्या, 3 अमावास्या, 4 त्रयोदशी, 5 चतुर्दशी, 6 पञ्चदशी, 7 पौर्णमासी, 8
प्रतिपद्, 9 संवत्सरात्फलपर्वणोः ॥
प्रावृष एण्यः ॥ १७ ॥ पदानि ॥ प्रावृषः एण्यः ॥
वृत्तिः ॥ प्रावृषशकशदेण्यः प्रत्ययो भवति शैषिकः ॥
17. The affix एण्य comes in the remaining senses
after the word प्रावृष् ॥
This debars the अणू of the last sûtra, though ' pravrish' is a season-
denoting word. Thus प्रावृषेण्यो बलाहकः " the cloud belonging to the rainy
season ."

वर्षाभ्यष्ठक् ॥ १८ ॥ पदानि ॥ वर्षाभ्यः ठक् ॥

वृत्तिः ॥ श्रर्षाशब्दाट्ठक् प्रत्ययो भवति शैषिकः ।।
18. The affix ठकू comes in the remaining senses
after the word वर्षा ॥
This debars अणु of IV. 3. 16. Thus वार्षिकमनुलेपनम् । The व्क has the
force of साधु &c of IV. 3. 43 here.
छन्दास ठञ् ॥ १९ ॥ पदानि ॥ छन्दास-(ठञ्) ॥
वृत्तिः ॥ वर्षाशब्दाच् छन्दसि विषये ठम् प्रत्ययो भवात शैषिकः ।।
19. In the Chhandas, the word ' varsha' takes the
affix z in the remaining senses.
This debars ठक्
. The form will be the same, but there will be differ-
ence in accent. As नभश्च नभस्यश्च वार्षिकावृतू ॥ The word ऋतु here means
" month." i. e, Nabha and Navasya are two rainy months.
घसन्ताच्च ॥ २० ॥ वसन्तात्-च-(ठञ्) ।॥
वृत्तिः ॥ वसन्तशरुशच्छन्दास विषये ठञ् प्रत्ययो भवति शैषिकः ॥
758 शेषिक अम्॥ [ Вк. IV. CH. III. § 23 .

20. In the Chhandas, the affix ठन् comes in the

remaining senses after the word ' vasanta. '
This debars अण ( IV. 3. 16). Thus मधुश्च माधवश्च वासन्तिकावृतू ॥
हेमन्ताच्च ॥ २१ ॥ पदानि ॥ हेमन्तात्च-(ठञ्) ।
वृत्तिः ॥ हेमन्तशब्दाच् छन्दास विषये उस प्रत्ययो भवति शैषिकः ॥
21. In the Chhandas, the affix 5 comes in the re-
maining senses, after the word ' hemanta.'
This debars अन् (IV. 3. 16). Thus सहश्च सहस्यश्च हैमीम्तकावृतू|| The mak-
ing of two separate Sûtras of 20 and 21 , is for the sake of the subsequent sûtra,
in which the anuvritti of word हेमन्त only is taken.
सर्वत्राण च तलोपश्च ॥ २२ ॥ प्दा ने ॥ सर्वत्र-अण्-च-तलोपः-च ॥
वृत्तिः ॥ हेमन्तशब्दादण प्रत्ययो भवति तत्सन्नियोगेन चास्य तकारलोपः ॥
22. The affix अण comes always after the word 'he-
manta,' and (before this affix) the letter त of ' hemanta ' is
elided .

Thus हेमनम् वासः ' wintery residence.' हैमनमुपलेपनम् ॥

The word सर्वत्र is used to show that the sûtra applies in the Chhandas
as well as in the secular literature.
: but
The word हेमन्त will take अण by sûtra IV. 3. 16 as हेमन्ती पङ्क्ति
there is no elision of a there. Thus there are three forms हेमन्तः (IV. 3. 16),
हेमान्तकं (IV. 3. 21) and हेमनम्।।
सायंचिरंप्राद्धेप्रव्ययेभ्यष्ट्युट्युलौ तुद्च ॥ २३ ॥ पदानि ॥ सायम्-चिरम्-प्रा-
ह्वे-प्रगे-अव्ययेभ्यः-ट्यु-ट्युलौ-तुद्-च- ॥
वृत्तिः ॥ सायमित्यादिभ्यश्चतुभ्यर्योऽव्ययेभ्यश्च कालवाचिभ्यष्टुब टुयलोस्तस्तयोस्तुट्च ॥
वार्त्तिकम् ॥ चिरपरुत्परारिभ्यस्नो वक्तव्यः ॥ वार्त्तिकम् ॥ प्रगस्य छन्दसि गलोपश्च ॥
बार्तिकम् ॥ अमपश्चाड्डिमच् ॥ वार्तिकम् ॥ अन्ताच्चेति वक्तव्यम् ॥
23. After the words सायं ' at eve ' , चिरं ' for a long
time ', प्राहे ' in the fore-noon ', प्रगे ' at dawn ', and after In-
declinables expressing time, there are the affixes स्यु and स्युल्
and their augment is तुट् ॥
The word कालात् is understood here also, Thus सायं---व्य = सायं। तुद्---व्यु =
सायंतनम् (VII. I. 1) ' belonging to the evening '. चिरंतनम्, 'lasting', प्राहूणेप्तनम्
' what is of the forenoon ', प्रागतनम् " what is of the early morn ".
The word सायं is a word ending in म् and is an Indeclinable. These
 759
Вк. IV. Ch. III. § 25. ] तत्रजात-अण् ॥

affixes would also come by virtue of its being an Indeclinable, after that सायं ।॥
It
The present सायं is derived from the root से by adding the affix घञ्॥
always ends in म् when these affixes are added. The word चिरं always ends
in म् ॥ प्राहूणे and प्रणे always end in ए ।।
As regards Indeclinables, the examples are दोषातनम् ' belonging to the
night '. दिवातनम् ' belonging to the day '.
Vârt : -The affix a comes after the words ( चर, परुत् and परारि ॥ As
चिरत्नम्, परुत्नम्, and परारित्नम् ।।
Vârt : -The ໗ of प्रण in elided in the Chhandas before this affix . as,
प्रत्नम् ।।
Vârt :-The affix डिमत्र comes after अग्र, आदि and पश्चात्; as, अभिमम्,
आदिमम् and पश्चिमम् ॥
Vârt :-So also after अन्त, as, अन्तिमम् ॥
The defference between tyu and tyul is in accent, Thus सायन्तन and
सायन्तन, चिरन्तन and चिरन्तन, प्राणेर्तेन and प्राहेणेतन, प्रगेर्तेन, प्रगतन, दिवार्तन and दिवा-
तन, दोषार्तेन and दोषातन ॥
विभाषापूर्वाह्वापराह्णाभ्याम् ॥ २४ ॥ पदानि ॥ विमाषा-पूर्वाह्न-अपराह्णाभ्याम्-
(दुच-टुचलौ-तुट्-च) ॥
•वृत्तिः ॥ पूर्वाह्णापराह्णशब्दाभ्यां विभाषा टुटुघलौ प्रत्ययौ भवत, स्तुद्च तयोरागमः ॥
24. Optionally after the words पूर्वाङ्ग and अपराह्ण,
there are the affixes स्यु and स्वल् and their augment is तुद् ॥
In the alternative 8 of IV. 3. 11 also occurs. As पुर्वाहुतनम्, अपराह्णैतनंम्
with tyu, or पाँवीणिकम् पराहिणकम् with than. With tyul. we have पूर्वाहणेर्तनं and
अपराह्णेर्तेनं ।। The sign of the locative is not elided by rule VI. 3. 17. When
the word is taken as incapable of having the case-affix, we have, पूवाणर्तेनं or
पूर्वाणैतनः ।।
तत्रजातः ॥ २५ ॥ पदानि ॥ तत्र-जातः ॥
वृत्तिः ।। अणादयो घादयश्च प्रत्ययाः प्रकृतास्तेषामतः प्रभृत्यर्थाः समर्थविभक्तयश्च निदिइर्यन्ते ॥ तत्रेति
सप्तमीसमथाज्जात इत्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवति ॥
25. The affixes ordained above or here after, come
after a word in the 7th case in construction, in the sense of
' born or grown or originated there or then ' .
The affixes अण &c. घ &c. have been taught, but no particular sense
was assigned to them. See IV. 2. 92. This sûtra gives one of the senses,
and also declares the particular case in which the stem must be, to which the
affix is to be added. Thus सुन्नेनजातः= स्रुघ्न + अण=स्रौघ्नः ' born in Srughna '. So
also माथुरः 'born in Mathura', औत्सः 'born in Utsa', औदपानः 'born in Udapâna'.
 760 तत्रजात -बुन् । [ Вк IV. Сн. III. §. 29.

राष्ट्रियः (IV. 2. 93), भवारपारीणः (IV. 2. 93) शाकलिकः (IV. 2. 117), माम्यः (IV. 2. 94),
मामीणः (IV. 2. 94), कात्रेयकः (IV. 2. 95) औम्भेयकः (IV. 2. 95).
प्रावृषष्ठप् ॥ २६ ॥ पदानि ॥ प्रावृषः-ठप् ॥
वृत्तिः ।। प्रावृद्राब्दात्सप्तमीसमर्थाज्जात इत्येतस्मिन्नर्थे ठप्प्रत्ययो भवति ।।
26. After the word प्रावृद्ध being in the 7th case-
affix, there is the affix ठप् in the sense of produced therein.
This debars एण्य of sûtra IV. 3. 17. The 5 of ठपू is for the sake of
accent. प्रावृषि जातः प्रावृषिकः ' produced in the rainy season '.
संज्ञायां शरदो वुञ् ॥ २७ ॥ पदानि ॥ संज्ञायां-शरदाः-बुञ्॥
वृत्तिः ।। शरच्छब्दात्सप्तमीसमर्थाज्जात इत्येतस्मिन्नर्थे वुञ्प्रत्ययो भवति ॥
27. The affix वुञ् comes after the word शरद in the
7th case-affix, in the sense of ' born therein,' the whole word
being a name.
This debars अन् ॥ Thus शारदका दर्भाः ' the grass called Sâradaka'. शारदका
मुङ्गाः ' the pulse called Sâradaka.'
Why do we say संज्ञायां ? Observe शारदं सस्यम्' the autumnal crop.'
According to some, the word संज्ञायां governs all the succeeding sûtras
up to IV. 3. 38.
पूर्वाह्वापराह्णार्द्रामूलप्रदोषावस्कराद् बुन् ॥ २८ ॥ पदानि ॥ पूर्वाण-अपरा
हूण-आर्द्रा-मूल-प्रदोष-अवस्करादू-बुन् ॥
वृत्तिः ॥ पूर्वाह्णादिभ्यः शब्देभ्यो वुन्प्रत्ययो भवति तत्र जात इत्येतस्मिन्विषये संज्ञायां गम्यमानायाम् ॥
28; The affix हुन् comes in the sense of ' born
therein ' after the words पूर्वाह्ण, अपराह्ण, आर्द्रा, मुला, प्रदोष, and
अवस्कर, the whole being a Name.
Thus पूर्वाह्णकः, अपराह्णकः This debars IV. 3. 24. भाईकः, मूलकः ॥ This
debars अणू of IV. 3. 16. प्रदोषकः This debars ठञ् of IV. 3. 14. अवस्करकः This
debars the general अण् affix.
When it is not a Name, the other affixes are employed.
पथः पन्थ च ॥ २९ ॥ पदानि ॥ पथः-पन्थ-च (बुन्) ॥
वृत्तिः ।। पथिशब्दादूवुन् प्रत्ययो भवति वा तत्र जात इत्येतस्मिन्विषये ।।
29. The affix बुन् comes after the word पथ, in the
sense of ' produced therein ', and thereby in the room of पथ,
the substitute is पन्थ ॥
Thus पथि जातः = पन्थकः ' produced in the way,'
Вк. IV. Сн. 111. § 33. ] तत्रजात-अण । 761

This debars the अन् ॥

अमावास्याया वा ॥ ३० ॥ पदानि ॥ अमावास्यायाः-वा-(बुन्) ॥
वृत्तिः ॥ अमावास्याशब्दाद्युन् प्रत्ययो भवति वा तत्र जात इत्येतस्मिन्विषये ।।
30. The affix बुन comes optionally after the word
amavasya, in the sense of 'born therein' .
This debars अण of IV. 3. 16. Thus भमावास्यकः or भामावास्यः ॥ This
affix बुन् is applied to the word अमावस्य also, on the maxim एकदेशविकृतस्यानन्यत्वात्
"That which has undergone a change in regard to one of its parts, is by no
means in consequence of this change, something else than what it was before
the change had taken place ". Thus अमावस्यकः or आमावस्यः ॥
अच ॥ ३१ ॥ पदानि ॥ अ-च ॥
वृत्तिः ।। अमावास्याशब्दादकारः प्रत्ययो भवति तत्र जात इत्येतस्मिन्विषये ।।
31. And the affix अ also is added to the word
amavasya, in the sense of ' born therein '.
This adds a third affix to the बुन् and अण् already given. Thus भमा-
बास्यः, अमावास्यकः, आमावास्यः ।॥ So also after the word भमावस्य, as अमावस्यः, अमा-
वस्यकः and आमावस्यः ॥

सिन्ध्वपकराभ्यां कन् ॥ ३२ ॥ पदानि ॥ सिन्धु-अपकराभ्याम्-कन् ॥

वृत्तिः ॥ सिन्धुशब्दाव्पकरशब्दाच्च कन्प्रत्ययो भवति तत्र जात इत्येतस्मिन्विषये ।।
32. After the words ' sindhu' and ' apakara ', there
is the affix कन् in the sense of born therein ' .
The word सिन्धु occurs in the Kachchhâdi class and takes अन्and घुम्
(IV. 2. 133) ; and अपकर would have also taken अण under the general rule,
This sûtra debars these affixes. Thus सिन्धुकः, अपकरकः ॥
अणऔ च ॥ ३३ ॥ पदानि ॥ अण्
-अौ-च ॥
वृत्तिः ।। सिन्ध्वपकरशब्दाभ्यां यथासंख्यमणौ प्रत्ययौ भवतस्तत्र जात इत्येतस्मिन्विषये ।।
33. And the affixes अण् and अञ् come respectively
after the words ' sindhu ' and ' apakara ', in the sense of 'pro-
duced therein' .
Thus सैन्धवः and औपकरः ॥
श्रविष्ठाफल्गुन्यनुराधास्वातितिष्यपुनर्वसुहस्तविशाखाषाढाबहुलाल्लुक् ॥ ३४ ॥
पदानि ॥ श्रविष्ठा
-फल्गुनी-अनुराधा-स्वाति-तिष्य-पुनर्वसु-हस्त-विशाखा-अषाढा-ब
हुलात्-लुक् ॥
वृत्तिः ॥ श्रविष्ठादिभ्यः शब्देभ्यो नक्षत्रेभ्य आगतस्य जातार्थे लुम् भवात ॥
वाात्तर्कम् ।। लुक्मकरणे चित्रारेवतीरोहिणीभ्यः स्त्रियामुपसंख्यानम्।।
 762
तत्रजात-लुक् ॥ [ Вк. IV. Сн. III § 36.

वार्तितकम् ।। फल्गुन्यषाढाभ्यां टानौ वक्तव्यौ ।॥

वात्तिकम् ।। श्रविष्ठाषाढाभ्यां छणपि वक्तव्यः ॥
34. The affix denoting 'born therein , is elided
by luk, after the words ' sravishtha ', ' phalgunî ', ' anuradha',
' svâti ', ' tishya ', ' punarvasu ', ' hasta', ' visakha ' , ' ashadha ',
and ' bahula ' all denoting asterisms .
The feminine affixes are also elided after these words by 1. 2. 49.
Thus श्रविष्ठासु जातः = श्रविष्ठः ‘ produced under Śravishtha '. So also फल्गुनः, अनुराधः,
स्वातिः, तिष्यः, पुनर्वसुः, हस्तः, विशाखः, अषाढः, बहुलः ॥ The ' Bahula ' is another Name
of the asterism कृत्तिका ।।
Vârt:-So also the affix is elided after the asterisms चित्रा, रेवती and
रोहिणी when the word is feminine. Thus चित्रायां जाता ‘ a woman produced
under Chitra ' will be called चित्रा ॥ So also रेवती, रोहिणी ॥ The feminine affix
which would have been elided after the two words Revatî and Rohinî, by I. 2.
49. is reordained by IV. 1. 41 , because these words belong to गौरादि class.
Vârt: The affixes a and अन् come respectively after फल्गुनी and
भषाडौँ in forming the Feminine derivatives. As फल्गुनी (IV. 1. 15) and अषाढा ॥
The difference is in accent and meaning.
Vart: The affix छण् also comes after ' Sravishtha' and ' ashadha'
As श्राविष्ठीयः and आषाढीयः ॥
स्थानान्तगोशालखरशालाच्च ॥ ३५ ॥ पदानि ॥ स्थानान्त-गोशाल-खरशालात्-
च-(लुक्) ।॥
वृत्तिः ॥ स्थानान्तात्प्रातिपदिकाद् गोशालशब्दात्खरशालशब्दाज्जातार्थे प्रत्ययस्य लुग् भवति ॥
35. There is luk-elision of the affix denoting born
therein after a word ending in ' sthâna ', and after the words
' gosâla' and ' kharasâla '.
Thus गास्थाने जातः = गोस्थानः, अश्वस्थानः, गोशालः, खरशालः ॥
वत्सशालाभिजिदश्वयुछतभिषजो वा ॥ ३६ ॥ पदानि ॥ वत्स-शाला, अभिजि-
तू-अश्वयुक्-शतभिषजो-वा (लुक्) ॥
वृत्तिः ।। वत्सशालादिभ्यः परस्य जातार्थे प्रत्ययस्य लुग्वा भवति ॥
36. There is optionally luk-elision of the affix
denoting ' born therein ' after the words ' vatsasâla ', ' abhijit ',
' asvayuk ', and ' satabhik '.
As बत्सशालायां जातः= वत्सशालः or वात्सशालः, अभिजित् or आभिजितः, अश्वयुक् or
आश्वयुजः, शतभिक् or शातभिषजः ॥ The two words वत्सशाल and वत्सशाला are both
to be taken. These are all diversities of बहुल as used in the next sûtra.
Вк. IV. Сн. III. § . 41 ] संभूते । 763

नक्षत्रेभ्यो बहुलम् ॥ ३७ ॥ पदानि ॥ नक्षत्रेभ्यः-बहुलम्(लुक) ॥

वृत्तिः ।। नक्षत्रेभ्य उत्तरस्य जातार्थे प्रत्ययस्य बहुलं लुग्भवति ।।
37. There is diversely luk-elision of the affix
denoting 'born therein ' , after an asterism .
Thus रोहिणः or रौहिणः (IV. 3. 16) मृगशिरा or मार्गशीर्षः (IV. 3. 16).
कृतलब्धक्रीतकुशलाः ॥ ३८ ॥ पदानि ॥ कृत-लब्ध-क्रीत-कुशलाः ॥
वृत्तिः ॥ सप्तमीसमर्थात्कृतादिष्वर्थेषु यथाविहितं प्रत्ययो भवति ।।
38. An affix (one of those already taught) comes
after a word in the seventh case-affix, in the sense of ' done
there ', ' obtained there ' ' bought there ' ' dexterous therein ' .
Thus स्रोतः may mean " done in, or bought in, or obtained in, or skill-
ful in Srughna ". So also the words माथुरः, राष्ट्रियः ॥
प्रायभवः ॥ ३९ ॥ पदानि ॥ प्राय-भवः ॥
वृत्तिः ॥ सप्तमीसमर्थान्ड्याप्प्रातिपदिकात्यायभव इत्येतस्मिन्विषये यथाविहितं प्रत्ययो भवति ॥
39. After a word being in construction in the 7th
case, an affix (one of those ordained already) comes in the
sense of ' generally found therein '.
The word प्रायः means something less than all i. e. abundant. Thus
सोनः ' what is abundant or mostly to be found in Srughna ', = बुन्ने प्रायेण बाहुल्येन
भवति. So also माथुरेः, राष्ट्रियः &c.
This sûtra may appear to be superfluous as being covered by the
more comprehensive sûtra तत्रभवः ( IV. 3. 53). If प्रायभवः be explained as अनि-
त्यभवः i. e. what sometimes is to be found and sometimes not, still it will make
little difference.

उपजानूपकर्णोपनीवेष्ठक् ॥ ४० ॥ पदानि ॥ उपजानु-उपकर्ण-उपनीवेः-ठक् ॥

वृत्तिः ॥ उपजान्वादिभ्यः शब्देभ्यः सप्तमीसमर्थेभ्यः प्रायभव इत्येतस्मिन्विषये टक् प्रत्ययो भवति ॥
40. The affix ठक् comes in the sense of ' mostly
to be found there,' after the words 'upajânu,' 'upakarna,' and
upanîvi,' being in the 7th case in construction.
This debars अण &c. Thus औपजानुकः, औपकर्णिकः औपनीविकः ।
संभूते ॥ ४१ ॥ पदानि ॥ सम्भूते ॥
वृत्तिः ॥ सप्तमीसमर्थान्ड्याप्प्रातिपदिकात् संभूतइत्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवति ।।
41. After a nominal-stem or a word ending in the
feminine affix ङी and आए, being in the 7th case in construc
21
764 उप्त-affix. [ Вк. IV. Сн. III. §. 43 .

tion, an affix comes in the sense of ' adapted therein .'

Except the word ' adapted ' which is the meaning of the word संभूत,
all the other words of the sûtra have been supplied from the previous aphorisms.
The word संभूत does not mean in this sûtra ' origin ' or 'existence', for the
word जात and भव already express that notion. It here means ' suitableness '
' adequacy' i. e. अवक्लप्तिः and प्रमाणातिरेकः ॥
Thus सुन्ने संभवात = सौन्नः ' what is suited to the country of Srughna.'
So also माथुरः, रााष्ट्रयः ॥ The word तत्र is understood here also.
कोशाड्ढञ् ॥ ४२ ॥ पदानि ॥ कोशात्-ढञ् ॥
वृत्तिः ।। कोशशब्दाद् ढञ प्रत्ययो भवति तत्र संभूतइत्यस्मिन्विषये ।।
42. The affix ढञ comes after the words कोश in the
sense of ' adapted to that.'
This debars अण् ॥ Thus कोशे संभूतं = कोशयं वस्त्रम् ' silken clothes.'
The word कोश means ' cocoon.' कौशेयः may literally therefore mean
' anything suited to the cocoon,' and may apply to the caterpillar as well as
to the silk made out of cocoon. The word कौशेय is however रूढि and means
' silken.' Nor does it mean ' suited to the sheath,' as a sword, though kośa
means ' sheath' also. This sûtra would have been more properly placed after
IV. 3. 134, under the heading of विकार rather than of संभूतः ॥
In fact after the sûtra एण्या-ढञ् (IV. 3. 159), the addition of कोशाच
would have been more appropriate.
कालात्साधुपुष्प्यत्पच्यमानेषु ॥ ४३ ॥ पदानि ॥ कालात्-साधु-पुष्ट्यत्-पच्यमा-
नेषु ॥
वृत्तिः ॥ कालविशेषवाचिभ्यः सप्तमीसमर्थेभ्यः साध्वादिष्वर्थेषु यथाविहितं प्रत्ययो भवति ॥
43. An affix comes after a word denoting time,
being in the 7th case in construction, in the sense of 'being
good,' ' flowering ' or ' ripening therein '.
Thus हेमन्ते साधुः =हेमन्तः 'what is good or pleasant in autumn' as हेमन्तः
प्राकारः शैशिरमनुलेपम् ॥ So also वसन्ते पुष्प्यन्ति = वासन्त्यः कुन्दलताः 'vernal creepers i. e.
which flower in spring ', श्रेष्म्यः पाटलाः ॥ So also शरदि पच्यन्ते शारदाः शालयः " the
grains that ripen in autumn'. श्रेष्मा यवाः ' the barley that ripens in summer '.
This sûtra teaches the base and the sense of the affix. It does not
directly teach the affix. The above illustrations are examples of the affix अण&c.
उप्ते च ॥ ४४ ॥ पदानि ॥ उप्ते, च ॥
वृत्तिः ॥ कालादिति च । सप्तमीसमर्थात्कालवाचिनः प्रातिपदिकावुप्ते यथाविहितं प्रत्ययो भवत्ति ॥
 Вк. IV. Сн. III. §. 48 ] देयमृणे । 765

44. An affix comes after a word denoting time,

being in the 7th case in construction, meaning ' sown there-
in'.
Thus हेमन्त उप्यन्ते =हैमन्ता यवाः ' the barley sown in autumn.' पेष्मा त्रीहयः ॥
The separation of this sûtra from the last, is for the sake of the sub-
sequent sûtra in which the anuvritti of उप्त only goes, which could not
have been the case had this word been included in the last sûtra.

आश्वयुज्या वुञ् ॥ ४५ ॥ पदानि ॥ आश्वयुज्याः, वुञ् ॥

वृत्तिः ॥ आश्वयुजीशब्दशद्वुञ् प्रत्ययो भवति उप्तेर्थे ॥
45. The affix वुञ् comes in the sense of ' sown '
after the word आश्वयुजी ॥
This debars टम् ॥ Thus आश्वयुज्या मुप्ताः = आश्वयुजका माषाः ' the pulse sown
in Áśvayujî.' It is the name of the full-moon in the Asterism of Aśvini.
Áśvayuj and Aśvini are the same. Some texts read अश्वनी instead of अश्विनी ॥
ग्रीष्मवसन्तादन्यतरस्याम् ॥ ४६ ॥ पदानि ॥ ग्रीष्म-वसन्तात्-अन्यतरस्याम्-
(बु ) ॥
वृत्तिः ॥ ग्रीष्मवसन्तशब्दाभ्यामन्यतरस्यां वुच्प्रत्ययो भवति उप्तेर्थे ॥ ऋत्वणोपवादः ॥
46. The affix वुञ comes optionally after the words
' grîshma ' and ' vasanta ', in the sense of ' sown '.
This debars अण्( IV. 3. 16). Thus मैष्मम् or मैष्मकम्सस्यम् ' the crop sown
in summer '. वासन्तम् or वासन्तकम् ॥
देयमृणे ॥ ४७ ॥ पदानि ॥ देयम्-ऋणे ॥
वृत्तिः ॥ सप्तमीसमर्थात्कालवाचिनः प्रातिपदिकाद्देयमित्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवात यद्देयमृणं
चेत् तद् भवति ॥
47. After a nominal stem being in the 7th case in
construction, denoting time, an affix comes in the sense of
' being then due '; provided that the thing due be ' debt '.
Thus मासे देंयमणं = मासिकं " a debt due in a month '. आर्द्धमासिकम्, सांवत्स-
रिक्रम् ॥ Why do we say ऋणे ' it being a debt'. Observe मासदेया भिक्षा where no
affix is added.

कलाप्यश्वत्थयवबुसाद्वुन् ॥ ४८ ॥ पदानि ॥ कलापि, अश्वत्थ, यव, बुसात्,बुन्॥

वृत्तिः ॥ कलापि अश्वत्थ यवबुस इत्येतेभ्यः कालवाचिभ्यः सप्तमीसमर्थेभ्यो देयमृणमित्येतस्मिन्नर्थे बुन् प्र-
त्ययो भवत्ति ॥

48. The affix बुन् comes in the sense of ' debt then
due,' after the words कलापिन्, अश्वत्थ, and यवबुस denoting time
766 व्याहरतिमृगः ॥ Вк . IV . CH . III. §. 51. ]

and being in the 7th case in construction.

The words कलापी &c are words which indirectly denote time. Thus
the time in which the peacocks mate and make noise is called कलापी ॥ The
time in which the aśvatha tree fructifies is called अश्वत्थः ॥ The time in
which barley is thrashed out is called यवबुस ' barley-chaff? Thus कलापि-
निकाले देयमृणं = कलापकम् ' a debt to be paid when the peacocks make noise
(i. e. mating or rainy season) tails.' अश्वत्थकम् and यवबुसकम् ॥
ग्रीष्मावरसमाद्वुञ् ॥ ४९ ॥ पदानि ॥ ग्रीष्म-अवर-समात्, वुञ् ॥
वृत्तिः ॥ ग्रीष्मावरसमशब्दाभ्यां वुञ् प्रत्ययो भवति देयमृणइत्येतस्मिन्नर्थे ॥
49. The affix वुञ् comes in the sense of 'debt-due'
after the words 'grîshma' and 'avarasama'.
This debars the अण and ठञ् ॥ Thus ग्रीष्मेदेयमृणं =मैष्मकम् ॥ So also
भावरसमकम् ॥ This affix causes Vriddhi, while वुन् would not have done it. Hence
the separate affix. The word समा is synonymous with बर्ष 'a year'. The word
भावरसमकम् means either आगामिनां संवत्सराणामाद्यवत्सरे देयम्or अतीते वत्सरे देयं यद्यपि न
दत्तम् ।।
संवत्सराग्रहायणीभ्यां ठञ्च ॥ ५० ॥ पदानि ॥ संवत्सर-आग्रहायणीभ्यां
-ठ-
ञ् च ॥
वृत्तिः ॥ संवत्सराग्रहायणीशब्दाभ्यां ठञ्प्रत्ययो भवति, चकाराद्वुञ्चदेयमृणमित्येतस्मिन्नर्थे ॥
वात्तिकम् ॥ संवत्सरात्फलपर्वणोरिति पश्यते ॥
50. The affix ठञ् also (as well as वुञ्) comes after
the words ' samvatsara ' and ' agrâhayanî ' in the sense of 'debt
due .'

Thus संवत्सरे देयमृणं = सांवत्सारकं, and सांवत्सरकं ॥ आग्रहायणिकं or आग्रहायणकं ॥

The word संवत्सर occurs in Sandhiveladi Class (IV. 3. 16) and takes अण्
when ' fruit ' or ' festivity ' is meant. The present sûtra enjoins ठग्स् when
' debt ' is indicated.

व्याहरति मृगः ॥ ५१ ॥ पदानि ॥ व्याहरति मृगः ॥

वृत्तिः ॥ कालवाचिनः सप्तमीसमर्थात्प्रातिपदिकाव् व्याहरति मृगः इत्येतस्मिन्विषये यथाविहितं प्रत्ययो
भवति ॥
51. An affix comes after a word in the 7th case
in construction, denoting time, in the sense of ' who then
wanders', and the word so formed refers to a wild beast .
Thus निशायां व्याहरति मृगः =नेशः " an animal that wanders at night." So
also प्रादोषः or प्राोषिकः (IV. 3. 14) ' a brute that yells in the morning,'
[ Вк. IV. Сн. III. § . 54. तत्रभव--यत् ॥ 767

Why do we say मृगः ' a beast '? Observe निशायां व्याहरात उलूकः ॥ Here
there is no affixing. The word व्याहरति also means 'to make noise.' The
Sûtra may, therefore, also be translated as : " After a word denoting time, an
affix ( IV. 1. 83) comes in expressing a wild beast who makes noise at that
time".

तदस्य सोढम् ॥ ५२ ॥ पदानि ॥ तदू-अस्य-सोढम् ॥

वृत्तिः ॥ तदिति प्रथमासमर्थास्कालवाचिनःप्रातिपदिकादस्येति षष्ठयर्थे यथाविहितं प्रत्ययो भवति यत्प्रथ-
मासमर्थ सोढञ्चेत्तद्भवति ॥
52. An affix comes after a word in the 1st case
in construction denoting time, in the sense of ' this is his
habit or endurance ' . 1

The word कालात् is understood here also. तद्= that: सोढम्= जितम् or
अभ्यस्तं " endured or habituated ". Thus निशा सहचरितमध्ययनं = निशा " reading by
night ". तत् सोढमस्य छात्रस्य=नैशः or नैशिकः ' a student who is habituated or
enured to reading by night '. So प्राोषिकः or प्रादोषः ॥
तत्र भवः ॥ ५३ ॥ पदानि ॥ तत्र, भवः ॥
वृत्तिः ॥ तत्रेति सप्तमीसमर्थान्ड्याप्प्रातिपदिकाद्भव इत्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवात ॥
53. An affix comes after a word in the 7th case
in construction, in the sense of ' who stays there '.
The anuvritti of कालात् ceases. The sense of भव here is ' existence',
and not that of ' birth ' : because the sense of ' birth ' is taught in sûtra तत्र
जातः ( IV. 3. 25). Thus, बुन्ने भवः= स्रोन्नः " who stays in Srughna ". माथुरः, राष्ट्रियः ॥
The repetition of तत्र in the sûtra though its annuvritti could have
been drawn from the previous sûtras, is for the sake of stopping the annu-
vritti of तदस्य ॥
दिगादिभ्यो यत् ॥ ५४ ॥ पदानि ॥ दिगादिभ्यः-यत् ॥
वृत्तिः ॥ दिश् इत्येवमादिभ्यः प्रातिपदिकेभ्यो यत्प्रत्ययो भवति तत्र भव इत्येतस्मिन्विषये ।।
वार्त्तिकम् ।। उदकात्संज्ञायाम् ।।
54. The affix यत् comes in the sense of ' who
stays there ', after the Nominal stems दिक् &c.
This debars अण् and छ ॥ As दिशि भवं = दिश्यम् ' lying in a particular
quarter ', वर्ग्यम् ।।
The words मुख and जघन which ordinarily mean ' mouth ' and ' hip '
respectively, have not this meaning when this affix is to be added. They
must refer to non-corporeal or abstract objects. As सेनामुख्यं ' who stays in
the van of the army ', सेनाजघन्यन् ' who stays in the rear of the army', In
768 तत्रभव ज्य ।। [ Вк. IV. Сн III. §. 58.

fact, the words ' mukha ' and ' jaghana ' here mean the ' van ' and the ' rear '
of an army. The word उदक् takes this affix, when the word so formed is a
Name. As उदक्या = रजस्वला, otherwise we have औदको मत्स्यः॥
1 दिश, 2 वर्ग, 3 पूग, 4 गण, 5 पक्ष, 6 धाय्य ( धाय्या ) 7 मित्र, 8 मेधा, 9 अन्तर, 10 पथि-
म्, 11 रहस्, 12 अलीक, 13 उखा, 14 साक्षिन्, 15 देश*, 16 आदि, 17 अन्त, 18 मुख, 19 जघन. 20
मेघ, 21 यूथ, 22 उदकात्संज्ञायाम्, 23 न्याय, 24 वंश, 25 वेश ( विश ) 26 काल, 27 आकाश, 28
अनुवंशः ॥
शरीरावयवाच्च ॥ ५५ ॥ पदानि ॥ शरीर-अवयवात्-च ॥
वृत्तिः ।। शरीरावयववाचिनः प्रातिपदिकाद् यत्प्रत्ययो भवति तत्र भव इत्येतस्मिन्विषये ।।
55. The affix यत् comes in the sense of 'what stays
there' after a word denoting a part of the body.
This debars अण् ।। As हन्तेषु भव = दन्त्यम् 'dental i. e. what stays there,
कर्ण्यम्, ओष्त्र्यम् ॥ So also पाहे भव = पद्यं (VI. 3. 53), नासिकायां भवं = नस्यम् ।।
दृतिकुक्षिकलशिवस्त्यस्त्यहेर्ढञ् ॥ ५६ ॥ पदानि ॥ दृति
-कुक्षि
-कलशि-वस्ति
-अ-
स्ति-अहेः ढञ् ॥
वृत्तिः ।। दृत्यादिभ्यः प्रातिपदिकेभ्यो ढञ्प्रत्ययो भवति तत्र भव इत्येतस्मिन्विषये ।।
56. The affix ढञ् comes in the sense of 'what stays
there', after the words 'driti'. 'kukshi', 'kalasi', vasti' ' asti'
and ' ahi' .
Thus हार्तेयम् 'what stays in a leathern bag', कौक्षेयम्, कालशेयम्, वास्तेयम्,
आस्तेयम् and आहेयम् ।। आहेयम् is the name of a poison. The word अस्ति is a noun
and not a verb here. Its use as a Noun is to be seen in phrases like अस्तिक्षीरा
गौः, अस्तिमान्- धनवान् ॥
ग्रीवाभ्योऽण् च ॥ ५७ ॥ पदानि ॥ ग्रीवाभ्यः-अण्- च ॥
वृत्तिः ।। मीवाशब्दादण्प्रत्ययो भवति चकाराड्ढञ्च, तत्र भव इत्येतस्मिन्विषये ।।
57. The affix अण् also (as well as ढञ्) comes after
the word ' grîva' in the sense of 'what stays there'.
This debars यत् (IV. 3. 55) ग्रीवासु भंव = मवेयम् or ग्रैवम्।। The word ग्रीषा
means blood-vessels, and as they are many, the word is used in the plural in
the sûtra.

गम्भीराञ्यः ॥ ५८ ॥ पदानि ॥ गम्भीरातू- त्र्यः ॥

वृत्तिः ।। गम्भीरशब्दाद् ञ्यः प्रत्ययो भवति तत्र भव इत्येतस्मिन्विषये अणोपमाहः ।।
वार्तिकम् ।। बहिर्देवपञ्चजनेभ्यश्चोत वक्तव्यम् ।। वार्त्तिकम् ॥ चतुर्मासाद् यज्ञे ञ्धो वक्तव्यः ॥
58. The affix त्र्य comes in the sense of 'who stays
there', after the word 'gambhira'.
 तत्रभव
--ञ्च ॥ 769
Вк. IV. Сн. III. § 60 ]

This debars अण् ॥ गम्भीरे भवं =गाम्भीर्यम् 'gravity'.

Vârt: So also after बहिः, देव and पंचजन. As बाह्यम्, देव्यम् and पांचजन्यम् ॥
The final of बहिस् is elided by the vârtika under IV. 1. 85. The word 'daivya'
could be also formed under another Vârtika of the same.
Vart:-The affix ñya comes after chaturmása in the sense of a sacri-
fice; as, चातुर्मास्यानि वृतानि, चातुर्मास्यो यज्ञः, otherwise प्चातुर्मासः ॥
अव्ययीभावाच्च ॥ ५९ ॥ पदानि ॥ अव्ययीभावात्-च ( ड्यः ) ॥
वृत्तिः ।। अव्ययीभावसंज्ञकात् प्रातिपदिकाच्चञ्यः प्रत्ययो भवति तत्र भव इत्येतस्मिन्विषये ।।
59. After an Avyayîbhava Compound, the affix श्य
is employed, in the sense of ' who stays there.'
This debars अण ॥ The affix ञ्य however, does not come after every
Avyayîbhava Compound, but only after the words included in the list of परि-
मुखादि as given in the Ganapâtha.
Thus परिमुखं भवं = पारिमुख्यम्, So also पारिहनव्यम् ॥ Not so औपकुलम्, the
word उपकुल not belonging to the class परिमुख ।।
1 परिमुख, 2 परिहनु, 3 पर्योष्ठ, 4 पर्युल, 5 औपमूल, 6 खल, 7 परिसीर, 8 अनुसीर, 9 उपसीर,
10 उपस्थल, 11 उपकलाप, 12 अनुपथ, 13 अनुखड्ङ्ग, 14 अनुतिल, 15 अनुशीत, 16अनुमाष, 17 अ-
;
नुयव, 18 अनुयप, 19 अनुवंश, 20 अनुगङ्ग, 21 प्रतिशाख, 22 अनुसाय ॥
अन्तःपूर्वपदाट्ठञ् ॥ ६० ॥ पदानि ॥ अन्तः
-पूर्व-पदात्- ठेञ् ॥
वृत्तिः ॥ अव्ययीभावादित्येव । अन्तःशब्दो विभक्त्यर्थे समस्यते,। तत्पूर्वपदादव्ययीभावाट्ठञ्प्रत्त्ययो भव-
ति तत्र भव इत्येतस्मिन्विषये ।।
बात्तिकम् ।। समानशब्दाट्ठञ् वक्तव्यः ।। वात्तिकम् ।। तदादेश्च ।।
वा० ।। अध्यात्मादिभ्यश्च ।। वा० ॥ ऊर्ध्वदमाच्च टञ् वक्तव्यः ।।
बा० ।। ऊर्ध्वदेहाच्च ।॥ वा० ॥ लोकोत्तरपदाच्च ।।
बा० ।। मुखपार्श्वशब्दाभ्यां तसन्ताभ्यामीयः प्रत्ययो वक्तव्यः ।।
वा० ॥ जनपरयोः कुक्च ।। वा० ।। मध्यशब्दादीयः ॥
बा० ।। मण्मीयौ च प्रत्ययौ वक्तव्यौ ॥ वा० ॥ मध्यो मध्यं दिनण चास्मात् ॥
वा० ॥ स्थाम्नो लुग्वक्तव्यः ।। वा० ।। अजिनान्ताच ।।
Kariká समानस्य तदादेश्च अध्यात्मादिषु चेष्यते ।
ऊर्ध्वदमाच्च देहाच्च लोकोत्तरपदस्य च ॥
मुखपार्श्वतसोरीयःकुण्ञ्जनस्य परस्य च ॥
ईयः कार्योथ मध्यस्य मण्मीयौ प्रत्ययौ तथा ॥
मध्यो मध्यं दिनणचास्मात्स्थाम्नो लुगजिनात्तथा ॥
60. After an Avyayîbhava compound, having the
word अन्तर् as prior term, the affix ठञ् is employed, in the sense
of ' who stays there.'
770 तत्रभाव--ठन् । [ Вк. IV. Сн. III. § 62.

This debars अण् ॥ Thus आन्तर्वेश्मिकम्, आन्तर्गे हिकम् ॥

Vart :-The affix ठम्comes after समान, as समाने भवं = सामानिकम् ॥
Vârt :-So also after a word beginning with समान, as, सामानमामिकम्.
सामान देशिकं.
Vårt :-So also after the words अध्यात्म, &c as, आध्या‌त्मिकम्, आधिदैविकम्,
आधिभौतिकम् ॥ The class अध्यात्मादि is Ákritigana.
Vârt :-So also after ऊर्धन्दमः as, और्ध्वन्दामिकः ॥ The word 'ûrdhva ' is a
synonym of ऊर्ध्वम् ॥
Vârt :-So also ऊध्वदेह, as और्ध्वदेईकम् ॥
Vârt :-So also after a compound having the word लोक as second
term ; as, ऐहलोकिकम्, पारलौकिकम् ॥
Vårt :-The words मुख and पाश्र्व ending in तस्, take the affix ईय; as,
मुखत्तीयम्, पार्वतीयम् ॥
Vart :-The affix ईय comes after जन and पर with the augment कुक्, as
जनकीयम्, परकीयम् ॥
Vårt : Tne affix ईय comes after मध्य, as, मध्यीयः ॥
Vârt :-So also the affix मण् and मीय come after मध्य; As. माध्यमम्,
माध्यमीयम् ॥
Vart :-So also the affix दिन ( दिनम्in Padamanjari ) comes after मध्य,
whereby it be comes मध्यम् as माध्यन्दिनम् in माध्यन्दिन उपगायति ॥
Vârt :-There is luk-elision of the affix after the word स्थान, as,
अश्वत्थामा ॥

Vârt :-So also there is elision after the words ending in अजिन, as
वृक्राजिनः, सिंहाजिनः
ग्रामात्पर्यनुपूर्वात् ॥ ६१ ॥ पदानि ॥ ग्रामात्-परि-अनु- पूर्वात् ॥
वृत्तिः ॥ ग्रामशब्दान्ताद्व्ययीभावात्परि अनु इत्येवंपूर्वाट्ठञ्प्रत्ययो भवति तत्र भव इत्येतस्मिन्विषये ॥
61. After the word ' grâma ', preceded by 'pari'
or'anu ', (the whole being an Avyayîbhava), there is the
affix ठञ in the sense of ' who stays there ' .
This debars अण् ॥ Thus पारिग्रामिकः, आनुग्रामिकः ॥
जिह्वामूलाङ्गुलेश्छः ॥ ६२ ॥ पदानि ॥ जिह्वामूल-अङ्गुलेः छः ॥
वृत्तिः ॥ जिह्वामूलशब्दादङ्गलिशब्दाच्चछः प्रत्ययो भवति तत्र भव इत्येतस्मिन्विषये ॥
62. After the words ' jihvâmûla ', and ' anguli '
there is the affix 3 in the sense of ' what stays there ' .
Вк. IV. Ch. III . § 66. ] तत्रभव-अण ।। 771

This debars यत् (IV. 3. 55). Thus जिह्वामूलीयम्, अंगुलीयम् ॥

वर्गान्ताच्च ॥ ६३ ॥ पदानि ॥ वर्गान्तात्-च ( छ )
वृत्तिः ॥ वर्गशब्दशन्ताच्च प्रातिपदिकाच्छः प्रत्ययो भवति तत्र भव इत्येतस्मिन्विषये अणोपवादः ॥
63. After a word ending with ' varga ', the affix
3 is employed in the sense of what occurs there '.
This debars भण्॥ As कवायम्, चवर्गीयम् ॥
अशब्दे यत्खावन्यतरस्याम् ॥ ६४ ॥ पदानि ॥ अशब्दे-यत्-खो-अन्यतरस्याम् ॥
वृत्तिः ॥ वर्गान्तादित्येव । शब्दादन्यस्मिन्प्रत्ययार्थे वर्गान्तात्प्रातिपदिकादन्यतरस्यां यत्खौ प्रत्ययौ भवतः ॥
64. After a word ending in ' varga ', but not
meaning a ' letter or word ', the affixes यत् and ख are option-
ally employed, in the sense of 'who stays there' .
As वासुदेववर्ग्यः (by यत्), वासुदेववर्गीण:, (by ख), and वासुदेववर्गीयः (by छ) ।
युधिष्ठिरवर्ग्यः वर्गीणः or वर्गीयः ॥
Of course, when the word means ' शब्द' it takes one affix only i. e. 5 ;
as कवर्गीय वर्णः ' a letter belonging to क class '.
कर्णललाटात्कनलंकारे ॥ ६५ ॥ पदानि ॥ कर्ण-ललाटात्-कन् अलङ्कारे ॥
वृत्तिः ॥ कर्णललाटशब्दाभ्यां कन् प्रत्ययो भवति तत्र भव इत्येतस्मिन्त्रिषयेऽलङ्कारेऽभिधेये ॥
65. The affix कन् comes in the sense of' what occurs
there', after 'karna' and 'lalât' , the word denoting an ornament.
This debars यत् ( IV. 3. 55). Thus कर्णिका 'an ear-ring', ललाटिका ॥
Why do we say 'denoting an ornament, ? Observe कर्ण्यम् 'what is in the
ear', ललाव्यम् ॥
तस्यव्याख्यानइति च व्याख्यातव्यनाम्नः ॥ ६६ ॥ पदानि ॥ तस्य-व्याख्याने-
इति-च व्याख्यातव्यनाम्नः ॥
वृत्तिः ॥ तस्येति षष्ठीसमर्थाद् व्याख्यातव्यनाम्नः प्रातिपदिकाद्व्याख्याने ऽभिधेये यथाविहितं प्रत्ययो भव-
तितत्र भवे च ॥
66. After the name of a subject of commentary, an
affix comes in the sense of 'its commentary', as well as, in the
sense of ' what occurs there' .
That by which a thing is explained is called व्याख्यान 'commentary'. The
name of a thing explainable is called व्याख्यातव्यनाम ।। After such a name, being
in the 6th case in construction, the affix is added. The affix means तस्यव्याख्यानं
as well as तत्रभव, the latter being read into the sûtra by virtue of च ॥
Thus सुपां व्याख्यानः= सोपो मन्थः 'Saupa, a book on the explanation of case-
affixes'. So also तेङ : 'Tainga--a Commentary on Verbal affixes' कार्तः 'Karta--a
Commentary on krit affixes'. सोप &c. may also mean सुप्स भवं &c.
22
772 तस्यव्याख्याने ॥ [ Вк. IV. Сн. ІІІ. § 68.

Why do we say व्याख्यातव्यनाम्नः 'after the name ofthe thing explainable'?

The thing to be explained must be a Book, therefore, the affix will not apply
to the name of a city &c. For example, if a model be made to describe the
city of Pâțaliputra, such a model will not be named after Pâtaliputra by the
addition of affix. Thus सकोशला is a modal giving a description of Pâtaliputra.
This will not be called Pâțaliputram.
The anuvritti of भव and व्याख्यान runs simultaneosly in all the subsequ-
ent apavâda sûtras, and hence we have read the anuvritti ofभव into this
sûtra also .

बहुचोन्तोदात्ताट्ठञ् ॥ ६७ ॥ पदानि ॥ बहुचः-अन्तोदात्तात् ठञ् ॥

वृत्तिः ॥ बह्वचो व्याख्यातव्यनाम्नः प्रातिपदिकादन्तोदात्ताद्भवव्याख्यानयोष्ठञ्प्रत्ययो भवति ॥
67. The affix ठम् comes in the senses of 'staying' and
'a commentary', after a polysyllabic word having udatta on the
final, (the word being the name of a thing to be explained).
This debars अन् ॥ Thus षात्वणात्वकम् 'a commentary of the rules of
changes of स and न into ष and ण' ॥ नातानतिकम् 'a commentary on (अनत) udâtta
and anudâtta (नत)' ॥ The radicals षत्वणत्व and नतानत are acutely accented on
the final by the rule of a compound having accent on the final (VI. 1. 169)
Why do we say बहुचः 'polysyllabic'? Observe सौपम्, तेङम् &c. A word
of two syllables will take ठक् ( IV. 3. 72). So the counter example must be of
words of one syllable.
Why do we say 'having acute accent on the final? Observe सांहितम्
from संहिता ॥ This word has acute accent on the initial by the rule of Gati-
accent (VI . 2. 49)
क्रतुयज्ञेभ्यश्च ॥ ६८ ॥ पदानि ॥ क्रतु-यज्ञेभ्यः, च ( ठञ् ) ॥
वृत्तिः ॥ क्रतुभ्यो यज्ञेभ्यश्च व्याख्यातव्यनामभ्यः प्रातिपदिकेभ्यो भवव्याख्यानयोरर्थयोष्ठञ्प्रत्ययो भवति॥
68. The affix ठञ् comes, in the senses of ' occurring",
and 'a commentary', after the name of a work to be explained,
provided that such work relates to a kratu or a yajna.
This debars अण् ॥ Kratu :-अग्निष्टोमिकः 'a commentary on a work on
Aginshtoma sacrifices? वाजपेयिकः, राजसूयिकः ॥ yajña:-पाकयाज्ञकः नावयाज्ञिकः ॥
This sûtra refers to words which are not antodâtta. The words 'vâja-
peya' and 'râjasûya' are acute in the middle.
The words ऋतु and यज्ञ mean generally the same thing i. e. 'a sacrifice' ,
but the separate mention of यज्ञ implies that the rule applies to yajñas other
than Soma-yajñas because the word 'kratu' is technically applied to Soma-
sacrifices only. Thus पाश्चौहानकः, राशौदानकः ॥
Вк. IV. Сн. III. § 71 ] तस्यव्याख्याने ष्ठन् 773

The sûtra is in the plural to prevent the application of the affix to the
word-forms 'kratu' and 'yajña' (I. 1. 68 ).
अद्ध्यायेष्वेवर्षेः ॥ ६९ ॥ पदानि ॥ अध्यायेषु-एव-ऋषे, (ठञ्) ॥
वृत्तिः ॥ ऋषिशब्दशः प्रवरनामधेयानि तेभ्य ऋषिशब्देभ्यो भवव्याख्यानयोरर्थयोष्ठञ्प्रत्ययो भवति ॥
69. The affix ठन् comes after the name of an ex-
plainable work called after a Rishi, in the senses of 'occurring
therein' or 'a commantary thereon' , when it refers to an Adhy-
aya only.
The word ऋषि is the name of प्रवर and those Rishis are only meant
whose names are in the Pravara list. The word so formed means always
an Adhyaya or Chapter of the work. The phrase व्याख्यातव्यनाम्नः is understood
in this sûtra, hence the word ऋषि means " a work the author of which is a
Rishi ".
Thus वसिष्ठस्य व्याख्यानस्तत्र भयो वा = वासिष्ठिकोऽध्यायः "Vasishthika-a chapter
containing commentary on Vashishtha ". वैश्वामित्रिकः ' a chapter of com-
mentary on Viśvamitra '.
Why do we say meaning ' chapter ' ? Observe वासिष्ठी ऋक् ॥
पौरोडाशपुरोडाशात् ष्ठन् ॥ ७० ॥ पदानि ॥ पौरोडाश-पुरोडाशात्-ष्ठन् ॥
वृत्तिः ॥ पौरोडाशशब्दात्पुरोडाशशब्दाच्च भवव्याख्यानयोरर्थयोः ष्ठन्प्रत्ययो भवति ॥
70. The affix ठन् comes in the senses of 'occurring
therein' and ' a commentary thereon',after the words 'paurodâsa'
and ' purodasa '.
The verses on the purification &c of Purodaśa ' a sacred cake ', are
called पौरोडाश, thecommentary on such paurodâsa mantras will be called पौरोडा-
शिकः. Itsfeminine will be पौरोडाशिकी (IV. 1. 41 ). A book on Purodâśa cake
is called पुरोडाश; a commentary there on will be पुरोडाशिकः f. पुरोडाशिकी ( IV.
1.41 ). The ष of the affix indicates that the feminine is formed by ङीष् ( IV.
1. 41). The commentary here refers to the ' mantras ' or verses relating to
Purodaśa, and not to the sacrifice.
छन्दसो यदणौ ॥ ७१ ॥ पदानि ॥ छन्दसः-यत्-अणौ ॥
वृत्तिः ॥ छन्दः शब्दाद्भवव्याख्यानयोरर्थयोर्यदणौ प्रत्ययौ भवतः ॥
71. The affixes यत् and अए come in the senses
of occurring therein' and ' a commentary thereon', after the
word Chhandas.
This debars ठक् of the following sûtra. As छन्दस्यः or छान्दसः ॥
774 तत आगत ठक् ॥ [ Вк IV. Сн . III. § . 75.

द्वयजृब्राह्मणप्रथमाध्वरपुरश्चरणनामाख्याताट् ठक् ॥ ७२ ॥ पदानि ॥ द्वयच्-

ऋतू-ब्राह्मण-ऋक्-प्रथम-अध्वर-पुरश्चरण-नाम-आख्यातात्-ठक् ॥
वृत्तिः ॥ यजांदिभ्यः प्रातिपदिकेभ्यो व्याख्यातव्यनामभ्यो भवव्याख्यानयोरर्ययोष्ठक् प्रत्ययो भवति ॥
72. The affix ठक् comes in the senses of ' occurring
therein' and ' a commentary thereon ', after a word of two
syllables, and a word ending in short ऋ, and the words ' brah-
mana' , ' rik', 'prathama', ' adhvara ', ' purascharana ', ' nama ',
' akhyata' and ' namakhyata ', being the names of explainable
works.
This debars अण् and ठञ् ॥ 1. Dissyllabic:-ऐष्टिकः, पाशुकः ॥ 2. End-
ing in ऋ:-चातुर्होतृकः, पांचहोतृकः ॥ So also ब्राह्मणिकः, आर्थिकः, प्राथमिकः, आध्वरिकः,
पौरश्चरणिकः, नामिकः, आख्यातिकः, नामाख्यातिकः ॥
अपृगयनादिभ्यः ॥ ७३ ॥ पदानि ॥ अण्-ऋगयनादिभ्यः ॥
वृत्तिः ॥ ऋगयनादिभ्यः प्रातिपदिकेभ्यो भवव्याख्यानयोरर्थयोरण प्रत्ययो भवति ॥
73. The affix अण comes in the senses of occurring
therein'and'a commentary thereon' after the words'rigayana' &c.
This debars उज्, ठक् and छ । आर्गयनः, पाद्व्याख्यानः ॥
The repetition of अण in the sûtra, though the annuvritti of this affix
was coming from before, is for the sake of preventing the application of any
subsequent apavada rule to the words in this list. Thus वास्तुविद्यः ।।
1 ऋगयन, 2 पद्व्याख्यान, 3 छन्दोमान, 4 छन्दोभाषा, 5 छन्दोविचिति, 6 न्याय, 7 पुनरुक्त, 8
निरुक्त, 9 व्याकारण, 10 निगम, 11 वास्तुविद्या, 12 क्षत्रविद्या, 13 अङ्गविद्या, 14 विद्या, 15 उत्पात, 16
उत्पाद, 17 उद्याव, 18 संवत्सर, 19 मुहूर्त, 20 उपनिषद्, 21 निमिन्न, 22 शिक्षा, 23 भिक्षा, 24 छन्दोवि-
जिनी 25 व्याय. ॥

तत आगतः ॥ ७४ ॥ पदानि ॥ ततः, आगतः ॥

वृत्तिः ॥ तत इति पञ्चमीसमर्थादागत इत्येतस्मिन्नर्थे यथाविहित प्रत्ययो भवति ॥
74. An affix (IV. 1. 83 &c ) comes after a word
being in 5th case in construction, in the sense of ' what has
come thence '.
Thus खुघ्नादागतः=सोध्नः ' what has come from Srughna'. माथुरः, राष्ट्रियः ।
ठगायस्थानेभ्यः ॥ ७५ ॥ पदानि ॥ ठक्-आयस्थानेभ्यः ।।
वृत्तिः ॥ आय इति स्वामिग्राह्यो भाग उच्यते स यस्मिन्नुत्पद्यते तदायस्थानम् । आयस्थानवाचिभ्यः प्रा-
तिपदिकेभ्यष्ठक् प्रत्ययो भवति तत आगत इत्येतस्मिन्विषये ॥
75. After a word denoting sources of revenue,
there is the affix एक in the sense of ' come thence '.
Вк. IV. Сн. III . § 78 ] तत आगत ठञ् ॥ 775

The word आय means what is the share appropriated by the lord.

The source of आय is called आयस्थान ॥
This debars अण and छ ॥ Thus शौल्कशालिकः ' what is derived from
custom house'. आकरिकम् ' revenue derived from mines '.
The plural in the sûtra prevents Svarupavidhi ( I. 1. 68).
शुण्डिकादिभ्यो ऽण् ॥ ७६ ॥ शुण्डिकादिभ्यः
-अण् ।।
वृत्तिः ॥ शुण्डिक इत्येवमादिभ्यः प्रातिपदिकेभ्यो ऽण् प्रत्ययो भवति तत आगत इत्येतस्मिन्विषये ॥
76. The affix अण comes in the sense of ' thence
come ', after the words शुण्डिक &c.
This debars ठक् ॥ Thus शौण्डिकः ' excise-revenue'. कार्कणः ॥
The repetition of अण serves the same purpose as in IV. 3.73, बाधक-
बाधनार्थम् ॥ Asऔदपानः ॥
1 शुण्डिक, 2 कृकण, 3 स्थण्डिल, 4 उदपान, 5 उपल. 6 तीर्थ, 7 भूमि, 8 तृण, 9 पर्ण. ।।
विद्यायोनिसंबन्धेभ्यो वुञ् ॥ ७७ ॥ पदानि ॥ विद्या-योनि-संबन्धेभ्यः वुञ्॥
वृत्तिः ॥ विद्यायोनिकृतः संबन्धो येषां ते विद्यायोनिसंबन्धाः ॥ तद्वाचिभ्यः शब्देभ्यो बुझ प्रत्ययो भवत्ति
सत्त आगत इत्येतस्मिन्विषये ।।
77. The affix वुञ् comes, in the sense of ' thence
come,' after a word denoting a person connected through the
relationship of learning or famıly origin.
Persons related (sambandha) through learning (such as teacher and
pupil), or through blood (yoni, e. g. father and son) are called विद्यायोनिसम्बन्धाः ॥
Words denoting such persons take the affix वुञ्. This debars अण and छ. Thus
उपाध्यायादागतम्= पाध्यायकम् 'knowledge derived from a spiritual teacher.' शेष्यकम्,
आचार्यकम् ॥ So also योनिसंबन्धः as मातामहकः ' wealth derived from a maternal
grand-father.' पितामहकः, मातुलकः ॥
ऋतष्ठञ् ॥ ७८ ॥ पदानि ॥ ऋतः ठञ् ॥
वृत्तिः ॥ विद्यायोनिसंबन्धेभ्य इत्येव । ऋकारान्तेभ्यः प्रातिपदिकेभ्यो विद्यायोनिसंबन्धवाचिभ्यष्ठञ् प्रत्य-
यो भवति तत आगत इत्येतस्मिन्विषये ॥
78. The affix ठञ् comes in the sense of ' come
thence,' after a word ending in short ऋ, and denoting a person
related through learning or blood.
This debars वुञ् ॥ Thus होतुरागतम्= होतृकम ' derived from Hotri.'
पोतृकम्॥ So also of ' blood,' as :-भ्रातृकम्, स्वासृकम्, मातृकम् ॥
The त् in ऋत् is for the sake of facility of pronunciation, there being
no such word ending in long ऋ ।
776 तत आगत रूप्य ॥ [ Вк. IV. Сн. III § 81.

When the words do not denote relationship through learning or blood,

this affix is not employed. As, सावित्रम् ॥
पितुर्यच्च ॥ ७९ ॥ पदानि ॥ पितुः-यत्-च ॥
वृत्तिः ॥ पितृशब्दाद् यत् प्रत्ययो भवति चकाराट्ठञ्च तत आगत इत्येतस्मिन्विषये ॥
79. The affix यत्as well as ठग् comes, in the sense
of ' come thence,' after the word ' pitri.'
Thus पितुरागतं = पैतृकं or पित्र्यम् (VII. 4. 27. and VI. 4. 148) ' paternal-i.e.
wealth inherited from father.'

गोत्रादङ्कवत् ॥ ८० ॥ पदानि ॥ गोत्रात्-अङ्कवत् ।।

वृतिः ॥ गोत्रप्रत्ययान्तात्प्रातिपदिकादङ्कवत्प्रत्ययविधिर्भवात तत आगत इत्येतस्मिन्विषये ॥
80. After a word ending with a patronymic affix,
the rule of affix in the sense of ' thence come,' is like that
relating to the affix denoting ' its mark.'
The word गोत्र in the sûtra does not mean the technical Gotra of
Grammar, but a descendant-denoting affix in general. The affixes denoting
अड्डू are taught in IV. 3. 126 and 127. The affix बुम्of IV. 3. 126 which comes
after Gotra words, in the sense of ' this is his,' is refered to in this sûtra, not
merely the affix अण of IV. 3. 127, denoting, ' this is his mark.'
Thus औपगवानामङ्कः = औपगवकः ' the mark belonging to the descendants
of Upagu.' So also कापटवकः, नाडायनकः, चारायणकः ॥ The same words will also
denote ' come there from ' as आपगवेभ्य आगतम्= पगवकम्, कापटवकम्, नाडायनकम,
चारायणकम् (formed by बुम् IV. 3. 126).
Similarly बेदः, गार्गः, दाक्षः formed by अण्of IV. 3. 127 mean not only
' the mark belonging to the Vaidas, the Gârgyas, the Dâkshis,' but also that
which comes from the Vaidas &c. The word वत् has the force of ' complete
similarity,' as in कालेभ्यो भववत् ( IV. 2. 34), चरणेभ्यो धमवत IV. 2. 46).
हेतुमनुष्येभ्योऽन्यतरस्यां रूप्यः ॥ ८१ ॥ पदानि ॥ हेतु-मनुष्येभ्यः,अन्यतरस्या-
म्-रूप्यः ॥

वृत्तिः ॥ हेतुभ्यो मनुष्येभ्यश्चान्यतरस्यां रूप्यः प्रत्ययो भवति तत आगत इत्येतस्मिन्विषये ॥

81. The affix रूप्य denotes that which from some-
thing has originated, when it is added to a word denoting
'cause, or to the name of a man viewed as a cause.
The word मनुष्य is used meaning ' men as causes.' हेतु means cause or
instrument. Thus समादागत = समरूप्यम् or समीयम् by छ of IV. 2. 138 meaning
' what proceeds from a like cause.' So also विषमरूप्यम् or विषमीयम् ॥ So of men
Вк. IV. Сн. III. § 83. ] प्रभवाते ॥ 777

also देवदत्तरूप्यम् or देवदत्तम्(IV. 1. 83) ' what originates with देवदत्तः', यज्ञदत्तरूप्यम् or
यज्ञदत्तम् ।।
The word हेतुमनुष्येभ्यः is in the plural in the sûtra, indicating that sva-
rupavidhi (I. 1. 68) does not apply here.
In denoting हेतु, there is employed the Instrumental case as taught in
II. 3. 23 : and according to the jñapaka in the present sûtra, the Ablative
case may also be employed in denoting a हेतु, ॥ Or the use of the ablative
case in the sense of हेतु, may be explained by II. 3. 25.
मयट् च ॥ ८२ ॥ पदानि ॥ मयट्च ।।
वृत्तिः ॥ हेतुभ्यो मनुष्येभ्यश्च मयद्प्रत्ययो भवति तत आगत इत्येतस्मिन्विषये ॥
82. After a word denoting a cause or a man
viewed as a cause, there is the affix 'mayat' in the sense of
' come thence '.

Thus सममयम्, विषममयम्, देवदत्तमयम्, यज्ञदत्तमयम् ।।

The टू ofमयट् indicates that the feminine of these words are formed by
ङीप् ( IV. 1. 15 ), as, सममयी ॥ The separation of this sûtra from the last is for
the sake of preventing the application of the rule of mutual correspondencc ( 1.3 .
10) which would have been the case had the rule stood as हेतुमनुष्येभ्योऽन्यतरस्यां
रूप्यमयटी ।।
प्रभवति ॥ ८३ ॥ पदानि ॥ प्रभवति ॥
वृत्तिः ॥ तत इत्येव । पञ्चमीसमर्थान्ड्याप्प्रातिपदिकात्प्रभवतीत्येतस्मिन्विषये यथाविहितं प्रत्ययो भवति॥
83. After a Nominal-stem which is in the 5th.
case in construction, an affix (one of those already taught)
comes in the sense of 'what appears for the first time'.
The word ततः is undersood in the sûtra. The word प्रभवति means
what manifests itself, or appears for the first time. Thus हिमवतः प्रभवात हैमवती =

" The Haimavatî", a name of the Ganges, meaning ' which manifests itself for
the first time or appears in the Snowy Range, its source being unknown'. So
also दारदी " The Dâradî ” i. e. the Indus appearing for the first time in Dar-
distan. The word प्रभवति has not the sense of उत्पत्ति, because that is included
in तत्र जातः; it therefore means प्रकाशते, प्रथमतः उपलभ्यते, the source or origin be-
ing unknown.
विदूरात्र्यः ॥ ८४ ॥ पदानि ॥ विदूरात्-ड्यः ॥
वृत्तिः ।। विदूरशब्दाञ् ञ्यः प्रत्ययो भवति ततःप्रभवतीत्येतस्मिन्विषये ॥
- Karika वालवायो विदूरं श्व प्रकृत्यन्तरमेव वा ।
न वै तत्रेति चेद्ब्रूयाज्जित्वरीवरुपाचरेत् ॥
778 अभिनिष्क्रामति ॥ [ Вк. ІV. Сн. III. § 86

84. The affix य comes, in the sense of 'what ma-

nifests itself there' , after the words 'vidûra' .
This debars अण् ॥ Thus विदूरात् प्रभवति =वैदूर्यः ' a kind ofgem found at
Vidûra'. The gem as a matter of fact is not found at Vidûra, but in a moun-
tain called वालवाय ॥ Vidûra is the city where the rough stone is worked upon.
In other words, it may be said that the affix is really added to वालवाय, when
the latter word is replaced by विदूर; such substitute being only shown in the
sûtra, the appropriate sthâni (vâlavâya) being left to inference.. Or the word
Vidûra may denote both the city as well as a mountain. If it be said that
there is no mountain known as Vîdûra, then we say that the Grammarians call
Vâlavâya by the name of Vidûra, as the merchants call Benares by the name
of Jitvarî.
तद्गच्छति पथिदूतयोः ॥ ८५ ॥ पदानि ॥ तद्-गच्छति-पथि-दूतयोः ॥
वृत्तिः ॥ तदिति द्वितीयासमर्थाष्गच्छतीत्येतस्मिन्विषये यथाविहितं प्रत्ययो भवति योऽसौ गच्छति पन्थाश्
चेत् स भवति दूतो वा ॥
85. An affix ( IV. 1. 83 &c) comes after a word,
being in the 2nd case in construction, in the sense of 'what
goes thereto', provided that, that which goes, is a road or a
messenger .
Thus सुन्नंम्गच्छात = स्रौघ्नः " a road or a messenger that goes to Srughna."
So also माथुरः ॥ The road may either lead to Srughna, or being in Srughna,
be used for going.
Why do we say पथिदूतयोः " meaning a road or a messenger ". Observe
मुघं गच्छति सार्थः ' he goes to Srughna for his own sake '.
अभिनिष्क्रामति द्वारम् ॥ ८६ ॥ पदानि ।। अभि-निष्क्रामति-द्वारम् ।।
वृत्तिः ।। द्वितीयासमर्थादभिनिष्क्रामतीत्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवति यत् तदभिनिष्क्रामति द्वारं
चेद् भवति ।।
86. An affix comes, after a word in the 2nd case
in construction, in the sense of ' a door which looks towards
that ' .
Thus स्रौघ्रः ' a gate which looks towards Srughna',-as a gate of
Kânyakubja. So also माथुरम्, राष्ट्रियम् ॥
Objection. The sûtra would have stood better as अभिनिष्क्रमणं द्वारं, for
by using अभिनिष्क्रामति, you make the word द्वारं as if it was a being endowed
with sense.
Ans. This objection may be answerd by saying that the gate is the
well-known instrument ( करण ) to the action ofअभिनिष्क्रमण; and an instrument
may be used as an agent to a verb : as साध्वसिछिनत्ति ' the sword cuts nicely.'
 Вк. IV. CH. III. §. 88 ] कृते मन्थे । 779

Why do we say द्वारम " when it is a gate " ? Observe सुन्नमभिनिष्क्रामति

पुरुषः ' a person faces towards Srughna'.
अधिकृत्य कृते ग्रन्थे ॥ ८७ ॥ पदानि ॥ अधिकृत्य-कृते-ग्रन्थे ॥
वृत्तिः ॥ तदिति द्वितीयासमर्थादधिकृत्य कृतइत्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवति यत्तत्कृतं मन्थचे-
ह्स भवात ॥
वात्तिकम् ॥ लुबाख्यायिकार्थस्य प्रत्ययस्य बहुलम् ॥
87. An affix comes after a word in the 2nd case in
construction, in the sense of ' made in relation to any subject,'
when the thing made is a book.'
The word अधिकृत्य means ' aiming at ' ' alluding to, referring to.' Thus
सुमद्रामधिकृत्य कृतोग्रन्थः= सौभद्रः 'Saubhadra or a book relating to the history of
Subhadra.' 'So also गौरिमित्रः, यायातः, किरातार्जुनीयम् ।।
Why do we say मन्थे ' when meaning a book ? Observe, सुभद्रामधिकृत्यकृतः
प्रासादः ' a palace,built in memory of Subhadra' ; where there is no affix.
Vârt : -The affix is elided diversely when the book is a story. Thus
वासवदत्तामधि कृत्य कता ऽऽ ख्यायिका = वासवदत्ता " Vâsavadattâ, a story relating to
Vâsavadatta." सुमनोत्तरा, उर्वशी ॥ Sometimes the elision does not take place, as
भैमरथी ॥

शिशुक्रन्दयमसभद्वन्द्वेन्द्रजननादिभ्यश्छः ॥ ८८ ॥ पदानि ॥ शिशु-क्रन्द-यमस-

भ-द्वन्द्व-इन्द्र-जननादिभ्यः-श्छः ॥
वृत्तिः ॥ शिशुक्रन्दादिभ्यो द्वितीयासमर्थेभ्यश्छः प्रत्ययो भवति अधिकृत्य कृते मन्थे ॥ अणोपवादः ॥
•वात्तिकम् ॥ द्वन्द्व देवासुरादिभ्यः प्रतिषेधः ॥
88. The affix 3 comes in the sense of ' a book made
relating to a subject', after the following words in the 2nd case
in construction, viz ' sisukranda,' ' yamasabha,' the Dvandva-
compounds, and the words 'indra -janana ' &c.
The word तद् (IV. 3. 85) and अधिकृत्य कृते मन्थे should be read into the
sûtra. This debars अन्॥ Thus शिशुक्रन्दीयः ' a book treating of the crying of
infants.' यमसभः ' a book relating to the court of Yama'. A Dvandva-Compound:
as, अग्निकाश्यपीयः, श्येनकपोतीयः, शब्दार्थसंबन्धीयम् प्रकरणं, वाक्यपदीयम् ॥
८
There is no list of इन्द्रजननादि words. They are âkritigaņa, and must be
determined by usage. Thus इन्द्रजननीयम्, प्रद्युम्नागमनयिम्&c.
Vart :-Prohibition should be stated in the case of the Dvanda- Compounds
देवासुर &c. As देवासुरम् ' the book of the wars of the Gods and Demons.' राक्षोसुरम्
गौणमुख्यम्।।
23
 780 सोऽस्थाभिजनः ॥ Вк. IV. Сн. III. §. 91. ]

The words शिशुक्रन्द and यमसभ might have been included in the inchoate
class इन्द्रजननादि ॥ The separate enumeration of these words in the sûtra, is
merely for the sake of amplification.
सोस्य निवासः ॥ ४९ ॥ पदानि ॥ सः-अस्य-निवासः ॥
वृत्तिः ॥ स इति प्रथमासमर्थावस्येप्ति षष्ठ्यर्थे यथाविहितं प्रत्ययो भवति यत्प्रथमासमर्थ निवासश्चेत्स
भवति ॥

89. After a word in the 1st case in construction,

an affix comes in the sense of ' this is his dwelling place '
The word स shows that the word to which the affix is to be added is
in the nominative case. अस्य ' his ' shows that the meaning of the affix is
that of a genitive case. निवासः, shows that the first word in construction
must signify a dwelling place. निवास means "a country i. e. where a person lives
(nivasanti asmin) ". :

सुध्नो निवासोऽस्य - सोध्नः ' a present dweller of Srughna ', माथुरः, राष्ट्रियः&c.
आभजनश्च ॥ ९० ॥ पदानि ॥ अभिजनः-च ॥
वृत्तिः ॥ सोस्येत्यैव । स इति प्रथमासमर्थादस्येति षष्ठ्यर्थे यथाविहितं प्रत्ययो भवति यत्प्रथमासमर्थममि-
जनश्वेत्स भवति ॥
90. After a word in the 1st case in construction,
an affix comes in the sense of ' this is his mother-land '.
The difference between निवासः and अभिजनः is this. Where a person
lives himself for the present, that is his निवास or dwelling-place. Where his
ancestors (अभिजनाः) have lived, that is his अभिजन ' native country, home or
ancestral abode '. Thus स्रौघ्नः ' a person whose ancestral home is in Srughna '.
माथुरः, राष्ट्रियः ॥ The separation of this sûtra from the last is for the sake of
the subsequent sûtra, in which the anuvritti of ' abhijana ' only runs.
आयुधजीविभ्यश्छः पर्वते ॥ ९१ ॥ पदानि ॥ आयुधजीविभ्यः-छः-पर्वते ॥
वृत्तिः ॥ सोस्याभिजन इति वर्तते । आयुधजीविभ्य इति तादर्थे चतुर्थी, पर्वतइति प्रकृतिविशेषणम् ।
पर्वतवाचिनः प्रथमासमर्थादभिजनादस्येति षष्ठयर्थे छः प्रत्ययो भवति ॥
91. The affix 3 comes after a word denoting
mountain, in the sense of ' this is his mother-land ', when it is
a person who lives by arms.
The word आयुधजीवी means a person who earns his livelihood by arms.
The phrase सोऽस्याभिजनः is to be read into the sûtra. Thus हृदगोलः पर्वतोऽभिजन
एषामायुधजीविनां= हगोलीयाः ' the mercenary soldiers whose ancestral abode is
the Hridgola mountain'. So also अन्धकवर्त्तायाः, रोहितगिरीयाः ॥
Why do we say आयुधजीविभ्यः ? Observe आर्थोदा ब्राह्मणाः " the Brahmanas
whose native place is Rikshoda mountains ". Why do we say ' mountains "?
Observe, सांकाश्यका आयुधजीविनः ॥
[ Вк. IV. Сн. III. §. 94. सौऽस्याभिजन-ज्य ॥ 781

शण्डिकादिभ्यो ञ्यः ॥ ९२ ॥ शण्डिकादिभ्यः, ञ्यः ॥

वृत्तिः ॥ शण्डिक इत्येवमादिभ्यः प्रातिपदिकेभ्यो ञ्यः प्रत्ययो भवात सोस्याभिजन इत्येतस्मिन्विषये । भ-
णोदरपवादः ॥
92. The affix ड्य comes in the sense of ' this is his
native-land ', after the words शण्डिक &c.
This debars अण् &c. Thus शाण्डिक्यः, सार्वसेन्यः &c.
1 शण्डिक, 2 सर्वसेन 3 सर्वकेश 4 शक, 5 शट, (सट), 6 रक, 7 शङ्ख, 8 बोध.
सिन्धुतक्षशिलादिभ्यो ऽणौ ॥ ९३ ॥ पदानि ॥ सिन्धु-तक्षशिलादिभ्यः, अणु-
अत्रौ ॥
वृत्तिः ॥ आदिशब्दः प्रत्यक्रमभिसंबध्यते । सिन्ध्यादिभ्यः प्रातिपदिकेभ्यस्तक्षशिलादिभ्यश्च यथासंख्यमणौ
प्रत्ययौ भवतःसोस्याभिजन इत्येतस्मिन्विषये ॥
93. The affixes अण and अञ come respectively,
after the words ' Sindhu ' &c and ' Takshasila ' &c in the sense
of this is his native-land '.
Thus सैन्धवः, वार्णवः ॥
Many of the words occurring in Sindhu-class, are found in Kachchh-
âdi class (IV. 2. 133) also. Those words would have taken अण by sûtra IV.
2. 133. The present sûtra prevents the affixing of हुए ( IV. 2. 134) to those
words under circumstances mentioned in sûtra IV. 2. 134, when the further
significance of अभिजनः is added to them.
So also ताक्षशिलः, वात्सोद्धरणः &c.
1 सिन्धु, 2 वर्ण, 3 मधुमत्, 4 कम्बोज, 5 साल्व, 6 कश्मीर, 7 गन्धार, 8 किष्किन्धा, 9 उरसा
( उरस ) , 10 दरद् ( दरद ), 11 गान्दका ( गब्दिका ), 12 कुलून, 13 दिरसा. ।।
1 तक्षशिला, 2 वत्सोद्धरण, 3 कैर्मेदुर (कौमेवुर), 4 ग्रामणी, 5 छगल*, 6 क्रोष्टुकर्ण (कर्णकोष्ठ),
7 सिंहकर्ण (सिंहकोष्ठ), 8 संकुचित, 9 किंनर, 10 काण्डधार (काण्डवारण), 11 पर्वत*, 12 अवसान,
13 बर्बर, 14 कंस, 15 सरालक.
तूदीशलातुरवर्मतीकूचवाराड्ढक्छण्डञ्यकः ॥ ९४ ॥ पदानि ॥ तूदी-शलातुर-
वर्मती-कूचवारात्, ढक्-छण्-ढञ्-यकः ॥
कृत्तिः ॥ तूद्यादिभ्यश्चतुर्थ्यः शब्देभ्यो यथासंख्यं चत्वार एव ढक् छण् ढञ यक् इत्येते प्रत्यया भवन्ति सो
स्थाभिजन इत्येतस्मिन्विषये । अणोपवादः ॥

94. After the words सूदी, शालातुर, वर्मती, and कूचवार,

come respectively the affixes ढक्, छण, ढञ्, and यक् in the sense
of this is his native land '.
This debars अण् ॥ Thus तौदेयः, शालातुरीयः, वामेतेयः and कोचवार्यः ॥
भक्तिः ॥ ९५ ॥ पदानि ॥ भक्तिः ॥
वृत्तिः ॥ समर्थविभक्तिः प्रत्ययार्थश्वानुवर्तते । अभिजन इति निवृत्तम् । स इति प्रथमासमर्थादस्येति षध्ध-
थे यथाविहितं प्रत्ययो भवति, यत्प्रथमासमर्थ भक्तिश्चेत्तद्भवति ॥
 782 सोऽस्य भक्तिः--वुन् ॥ [ Вк. IV. Cн III. § . 98.

95. An affix (IV. 1. 83) comes after a word in

the first case in construction, in the sense of ' this is his object
of veneration or love ' .
The word भक्ति in the sûtra means ' serving ',' worshipping' or ' loving '.
Thus बुष्यो भक्तिरस्य = स्रौत्रः ' a person who is loyal to Srughna'. So also
माथुरः, राष्ट्रियः &c.
The anuvritti of the word अभिजनः ceases. The word सः and भस्य
should be read into the sûtra.

अचित्ताददेशकालाट्ठक् ॥ ९६ ॥ पदानि ॥ अचित्तात्, अदेश-कालात्, ठक् ॥

वृत्तिः ॥ देशकालव्यतिरिक्तादचित्तवाचिनः प्रातिपदिकाढप्रत्ययो भवति सोस्य भक्तिरित्येतस्मिन्विषये;
अणोपवादः ॥

96. After a word denoting a thing not having

consciousness, but not being the name of a country or time,
the affix ठक् is employed, in the sense of this is his object of
devotion or love ' .
This debars अन्; and 5 also. Thus अपूपाभक्तिरस्य= आपूपिकेंः ' a person
who loves cakes '. शाष्कुलिकः, पायसिकँः ॥
Why do we say ' not having consciousness ' ? Observe देवदत्तः ॥ Why
do we say ' not being the name of a country ' ? Observe स्रोः ॥ Why do we
say ' not denoting time ? Observe मैन्: ' who loves Summer'.
महाराजाट्ठञ् ॥ ९७ ॥ पदानि ॥ महाराजात्, ठञ् ॥
वृत्तिः ।। महाराजशब्दाद् उञ प्रत्ययो भवति सोस्य भक्तिरित्येतस्मिन्विषये । अणोपवादः ॥
97. The affix ठन् comes in the sense of this is his
object of veneration', after the word महाराज ॥
This debars अण् ॥ As माहाराजिकः ' who loves or serves the Maharaja '.
The difference between this उत् and the ठक् of the last aphorism, is in accent
only.
वासुदेवार्जुनाभ्यां बुन् ॥ ९८ ॥ पदानि ॥ वासुदेव-अर्जुनाभ्याम्, बुन् ॥
वृत्तिः ॥ वासुदेवार्जुनशब्दाभ्यां वुन्मत्ययो भवति सोस्य भक्तिरित्येतस्मिन्विषये । छाणोरपवादः ॥
98. The affix बुन् comes in the sense of ' this is his
object of veneration,' after the words 'Vasudeva' and Arjuna.
This debars 5 and अण् ॥ Thus वासुदेवकः, अर्जुनकः ॥
Q. The word वासुदेव being the name of a Kshatriya would have taken
वुम्by the next sûtra, and there is no difference here between वुन् and बुज्ञ, why
then include the word बासुदेव in this sûtra ?

11
Вк. IV. Сн. III . § . 100 ] सोऽस्य भाक्त
-वुञ् ॥ 783

A. The word वासुदेव here is the name of God (in which all dwell वसति
अस्मिन् ) and not the designation of a Kshatriya.
By the general rule of compounds (II. 2. 34) a word of fewer vowels
is placed first, and so Arjuna ought to have been placed first. The not doing
so in this sûtra indicates (jñapaka) the existence of this rule ' that a word
denoting an object of reverence is placed first.'
गोत्रक्षत्रियाख्येभ्यो बहुलं वुञ् ॥ ९९ ॥ पदानि ॥ गोत्र-क्षत्रियाख्येभ्यः-बहुलम-
बुञ् ॥
वृत्तिः ।। गोत्राख्येभ्यः क्षत्रियाख्येभ्यश्च प्रातिपदिकेभ्यो बहुलं वुञ्प्रत्ययो भवति सोस्य भक्तिरित्येतस्मिन्त्रि-
षये । अणोपवादः ॥

99 The affix वुञ् comes diversely, in the sense of

‘ this is his object of veneration,' after a word denoting Gotra or
a Kshatriya.
This debars अण and छ. Thus: ग्लौचुकायनक ' who loves or serves &c
Gluchukayani.' So also औपगवकः, कापटवकः ।॥ Kshatriyas -नाकुलकः,
:
साहदेवकः, साम्बकः ॥
The word आख्यां in the sûtra indicates that the words should be the
names of well-known cr famous Kshatriyas, and not of any body who is a
Kshatriya by profession.
The word बहुल shows the non-universality of this rule. Thus पाणिनो
भक्तिरस्य= पाणिनीयः, पौरवीयः ।।
The word गोत्र does not mean here the Grammatical Gotra, but a
word formed by a patronymic affix in general.
जनपदिनां जनपदवत्सर्वे जनपदेन समानशब्दानां बहुवचने ॥ १०० ॥ पदानि ॥
जनपदिनाम्, जनपदवत्, सर्वम्, जनपदेन, समान, शब्दानाम्, बहुवचने ॥
वृत्तिः ।। जनपदिनो ये बहुवचने जनपदेन समानशब्दास्तेषां जनपदवत्सर्व भवति प्रत्ययः प्रकृतिश्च सोस्य
भक्तिरित्येतस्मिन्विषये ॥
100. Of words denoting Princes (lit. who are
lords ofjanapada) the base and affix meaning ‘this is his object
of veneration'are the same, in every respect, like those of a word
denoting kingdom, provided that, the Prince-denoting words
have,inthe plural,the same form,as the kingdom-denoting words.
The words of this sûtra require a detailed analysis. जनपदिनाम् gen.
plural of जनपदिन् meaning ' lord of an inhabited country ' i. e. Khsatriyâ-
Princes, बहुवचने ' in the plural ', जनपदेन समान शब्दानां ' the same form as the jana-
pada denoting word ', जनपदवत् सर्वम् ' every thing is like jana- pada '. In other
words, ' after those bases denoting Kshatriya Princes which in the plural have
784 तेन प्रोक्तं ॥ [ Вк. IV. Сн. III. §. 101

the same forms as the names of the countries, the affixin the sense of veneration
will be the same as will come after a janapada word.' Now the affixes denot-
ing भक्ति as regards जनपद words are given in Sûtras IV. 2. 124 &c. and those
affixes will apply here. Thus अङ्गा जनपदो भक्तिरस्य = आङ्गकः formed by हुन्ofSûtra
IV. 2. 125, meaning ' who loves the country of Angâs ' Similarly वाङ्गकः, सौह्मकः
पौन्द्रकः ॥
Similarly अङ्गाः क्षत्रिया, भक्तिरस्य = आङ्गकः formed by the same affix हुन्,
with this difference of meaning ' who loves the Kshatriyas called Angâs '. So
बाङ्गकः, सौह्मकः &c.
Why do we say ' of Kshatriyâ Princes' ; ( janapadinâm). Observe,
पंचाला ब्राह्मणा भक्तिरस्य= पांचालाः ॥ Here the general affix अण्is employed.
The word सर्व is used in the sûtra to show that not only the affixes are
the same, but the bases to which the affixes are added will be the same. In
the plural, the Kshatriya and the Janapada bases have the same form, but
in the singular and dual, the forms of Kshatrya-bases are different. Thus
मद्रस्यापत्यं = sing. माद्रः (IV. 1. 170) dual, माद्रौ pl. मद्राः The form मद्राः denotes both
' the Kings or Kshatriyas of Madrâs ' as well as ' the country called Madrâs '.
Thus मद्रो भक्तिरस्य = मद्रकः ॥ So also in the singular and dual, मद्राः will be the
base to which the affix will be added. Thus माद्रो भक्तिरस्य माद्रौ वा भक्तिरस्य
= मद्रकः ॥ Similarly वार्ड्स (from बाज IV. 1. 171 ), as, वार्यो वा भक्तिरस्य वायौँ वा भ-
क्तिरस्य= वृजिकः ॥
Why do we say जनपदेन समान शब्दानाम् 'the word having the same sound
as the janapada word ' ? Thus अनुषण्डो जनपदः, पौरवो राजा स भक्तिरस्य = पौरवीयः ॥
Here Paurava and Anushanda have not the same sound.
The word बहुवचने is used in the sûtra, to indicate, that, though the समान
शब्दता or ' the similarity of word-form', occurs in the plural number only, yet
this atideśa rule applies to the same words in the singular and dual also. For
in the plural, the form will be same, because there the Tadrâja affix is elided ;
but in the singular and dual, the Tadrâja affix is not elided, and therefore, the
word denoting a principality and the word denoting a prince will not have
the same form; but this rule applies there also. As वाङ्गः or षाङ्गो भक्तिरस्य
बाङ्गकः ॥

तेन प्रोक्तम् ॥ १०१ ॥ पदानि ॥ तेन,प्रोक्तम् ॥

वृत्तिः ॥ तेनोत तृतीयासमर्थात्प्रोक्तमित्यस्मिन्नर्थे यथाविहितं प्रत्ययो भवाते ॥
101. After a word in the 3rd case in construction,
an affix (IV. 1. 83 &c). comes, in the sense of 'enounced by
him' .
The word प्रोक्तं means प्रकर्षेणोक्तं 'preeminently spoken'. It should be
distinguished from the word कृत meaning 'done or made'. For the sense of कृतं
 Вк. IV. Сн. III. § 102 ] तेन प्रोक्त छन् । 785

has been already taught in the sûtra कृते ग्रन्थे (IV. 3. 16). Thus अन्येन कृता माथुरेण
प्रोक्ता = माथुरी वृत्तिः ॥ पाणिनीयम् 'the system of grammar enounced by Panini '
भपिशलम्, काशकृत्स्नम् ।।
Works like Chhandas which were made (कृते) by nobody, but which
were promulgated (प्रोक्तं) from time of time by inspired commentators, may
be quoted as examples of the application of this sûtra. Or it may apply to
the case of a book whose author is another, but whose promulgator or expoun-
der is another. In short, speaking roughly, प्रोक्त is a 'revelation', and कृतः is a
'composition', one a revealer or prophet, the other an author.
According to some, this sûtra is almost a superfluity. They argue
thus: The word प्रोक्त is formed by adding प्र to वच and means 'to lecture ' ' to
teach', and also the 'means of such teaching &c. In the first sense of 'lectur-
ing or teaching', the affix is not found. For in every village there are persons
who teach or lecture upon Katha, Kalapa &c. For example सुशर्मन् may be such
a lecturer, but we do not say सुशर्मणा प्रोक्तं काटकं = सौशर्मणम् ।। Moreover, where
we find this affix employed, it is with regard to Books, for which the rule कृते
पन्थे is sufficient. If it be said that it should be taught for the Chhandas : that
is also unnecessary, as the Vedas are not कृत but eternal, the agent only remem-
bers them. If it be said, it refers to the sense of the Vedas, the same objection
applies as to the first. But the letter of the Veda is not eternal, it is the sense
that is eternal. Therefore the Rishis who revealed, for the first time, at the
beginning of a Kalpa, the sense of the Veda, in appropriate language will
be called its promulgators, and the works so revealed will be named after
such Rishis, as काठकम्, कालापकम् and मादकम् ॥ This sûtra, however, is confined
to those cases where the author of the book is one person and its promulgator
is another : as माथुरी वृत्तिः ॥
तित्तिरिवरतन्तुखण्डिकोखाच्छण् ॥ १०२ ॥ पदानि ॥ तित्तिरि-वरतन्तु-खण्डिक-
उखात्-छष्ण् ॥
वृत्तिः ॥ तित्तिर्यादिभ्यः शब्देभ्यश्छण प्रत्ययो भवति तेन प्रोक्तमित्येतस्मिन्विषये । अणोपवादः।।
वात्तिकम् ।। शौनकादिभ्यश्छन्दसीत्यत्रास्यानुवृत्तेश्छन्दोधिकारविहितानां प्व तद्विषयतेष्यते ।।
102. The affix छण comes in the sense of ' enoun-
ced by him' , after the words ' tittiri', 'varatantu', 'khandika',
and 'ukha' .
Thus तैत्तिरीयाः ' those who learn (IV. 2. 64) the Veda enounced by
Tittiri'. वारतन्तवीयाः, खाण्डिकीयाः, औखीयाः ॥
According to Kâsikâ this is confined to the Chhandas only. There-
fore it will not apply to secular ślokas, as तित्तिरिणा प्रोक्तं श्लोकः ॥ The word
Chhandas is drawn from sûtra IV. 3. 106. and तद्विषयता from IV 266.
786 तेन प्रोक्तं णिनि ॥ [ Вк. IV. Сн. 111. § 104

काश्यपकौशिकाभ्यामृषिभ्यां णिनि ॥ १०३ ॥ पदानि ॥ काश्यप-कौशिकाभ्याम्,

ऋषिभ्याम्,णिनिः ॥
वृत्तिः ।। काश्यपकौशिकशब्दाभ्यामृषिवाचिभ्यां णिनिः प्रत्ययो भवति तेन प्रोक्तमित्येतस्मिन्विषये । छ-
स्यापवादः ।।

103. The affix णिनि comes in the sense of ' enounc-

ed by him' , after the words ' Kâsyapa ' and ' Kausika ' when
denoting Vedic Seers.
This debars 5. The ण of णिनि is for the sake of Vriddhi (useful in the
subsequent sûtra). This is confined, like the last, to the Vedic works. Thus
कारयपिनः ' those who study ( IV. 2. 64) the Kalpa enounced by Kaśyapa ',
कौशिकिनः ॥ Why do we say " Vedic Sages " ? Observe इदानीन्तनेन गोत्रकाश्यपेन
प्रोक्त = काश्यपीयम् " a work enounced by a modern Kasyapa, one belonging to
the Gotra Kâśyapa : not a Rishi '.
कलापिवैशम्पायनान्तेवासिभ्यश्च ॥ १०४ ॥ पदानि ॥ कलापि-वैशम्पायन-अ-
न्तिवासिभ्यः,च (णिनि) ॥
वृत्तिः ।। कलाप्यन्तेवासिनां वैशम्पायनान्ते वासिनां च ये वाचकाः शब्दास्तेभ्यो णिनिः प्रत्ययो भवति ते-
न प्रोक्तमित्येतस्मिन्विषये । अणोपवादः ।।
Kârika
हरिद्रुरेषां प्रथमस्ततश्छगलितुम्बुरू ।
उलपेन चतुर्थेन कालापकमिहोच्यते ।।
आलम्बिश्वरकः प्राचां पलङ्गकमलावुभौ ।
ऋचाभारुणिताण्डवाश्च मद्ध्यमीयास्त्रयो ऽपरे ।।
श्यामायन उदीच्येषु उक्तः कठकलापिनोः ।
104. After words denoting the pupils of 'Kalapî,
and ' Vaisampâyana,' the affiix णिनि is employed in the sense
of ' enounced by him.'
This debars अण and छ । There are four words which express pupils
of Kalapa : as, हरिद्रु, छगली, तुम्बुरुः, उलपः ॥ There are nine words expressing
pupils of Vaisampayana: as, आलम्बि, पलङ्ग, कमल, ऋचाभ, आरुणि; ताण्ड्य, श्यामायन,
कठ, कलापी ।।
Thus हारिद्रविणः ' those who study (IV. 2. 64) the works enounced by
Haridru.' तम्बुरविणः, ओलपिनः and छगली takes dhinuk IV. 3. 109 ।। आलम्बिनः, पालङ्गिनः,
आरुणिनः, आर्चाभिनः, कामलिनः, ताण्डिनः, श्यामायनिनः ॥ The affix is elided after कर
(IV. 3. 107), and is replaced by अण (IV. 3. 108) after कलापी ॥
The pupils must be direct ones, and not pupil of pupils. For had
that been the meaning, Kalâpî being a pupil of Vaisampâyana, the words
pupils of Vaisampâyana ' would have included the ' pupils of Kalâpî.' But
that is not so, the word Kalapî being separately mentioned in the sûtra. So
 Вк. IV. Ch. III. § 106. ] तेन प्रोक्तं णिनि ।। 787

also Katha is a pupil of Vaiśampayaņa, and Khâdâyana is a pupil of Katha

and had the sûtra applied to pupil's pupil also, then the affix णिनि would have
applied to खाडायन also. But that is not the case, Khâdâyana being mentioned
in Saunakâdi class. (IV. 3. 106).
The word चरकः means वैशम्पायनः, hence घरकाः means pupils of वैशम्पायनः ।।
पुराणप्रोक्तेषु ब्राह्मणकल्पेषु ॥ १०५ ॥ पदानि ॥ पुराण-प्रोक्तेषु-ब्राह्मण-कल्पेषु
(णिनिः) ॥
वृत्तिः ॥ प्रत्ययार्थविशेषणमेतत् । तृतीयासमर्थात्प्रोक्ते णिनिः प्रत्ययो भवति यत्प्रोक्तं पुराणप्रोक्ताश्चेष्‌ब्राह्म-
णकल्पास्ते भवन्ति ॥
105. The affix णिनि comes in the sense of ' enounc-
ed by him,' after a word in the 3rd case in construction, when
it denotes a Brahmana or a Kalpa-work enounced by ancient
sages .
This sûtra further gives the sense of the affix. पुराण means ' Ancient
Sages.' equivalent to पुरातण. Of Brahmaņa literature,the examples are,शान्यायनिनः,
एतेरायणः ॥ Kalpa work: as पेङ्गीकल्पः, आरुणपराजी ॥
Why do we say पुराणप्रोक्तेषु 'announced by ancient sages.' ? Observe
याज्ञवल्कानि ब्राह्मणानि, आश्मरथः कल्पः ॥ (VI. 4. 151 ) Yajñavalkya &c being sages of
1
modern times. The तद्विषय affix ( IV. 2. 66) will not also apply to these, be-
cause the word ब्राह्मण in IV. 2. 66 is restricted to पुराणप्रोक्त of the present sûtra.
शौनकादिभ्यश्छन्दसि ॥ १०६ ॥ पदानि ॥ शौनकादिभ्यः-छन्दसि(णिनिः) ॥
वृणिः ।॥ शौनक इत्येवमादिभ्यो णिनिः प्रत्ययो भवति तेन प्रोक्तमित्येतस्मिन्विषये छन्दस्यभिधेये । छाणो-
रपवादः ।।
106. The affix णिनि comes in the sense of ' enounc-
ed by him', after the words शौनक &c, in denoting Chhandas.
This debars 5 and अणू ॥ Thus शौनकेन प्रोक्तंमधीयते = शौनकिनः ' who study
(IV. 2. 64) the Chhandas enounced by Saunaka.' वाजसनेयिनः &c.
Why do we say ' in denoting Chhandas ? Observe शौनकीया शिक्षा ' the
orthography of Saunaka.'
The word कठशाठ occurs in this list. This must always be taken as a
compound for affixing this affix. After the single word कर the affix is elided
(IV. 3. 107). Thus कवशाडाभ्यां प्रोक्तामध्यते = काठशाठिनः ॥
1 शौनक, 2 वाजसनेय, 3 शार्ङ्गरव, 4 शापेय (सांपेय), 5 शाब्षेय (शाखेय), 6 खाडायन,
7 स्तम्भ (स्कम्भ), 8 स्कन्ध, 9 देवदर्शन, 10 रज्जुभार, 11 रज्जुकण्ठ, 12 कठशाठ, 13 कषाय (कशाय)
14 तल*, 15 दण्ड , 16 पुरुषांसक ( पुरुषासक ), 17 अश्वपज (अश्वपेय), 18 साङ्गरव, 19 स्कन्छ,
20 देवदत्तशठ, 21 तलबकार.
24
788 तेनप्रोक्तं-ढिनुक् ॥ [ Вк. IV. Сн. III. § 109

कठचरकाल्लुक् ॥ १०७ ॥ पदानि ॥ कठ-चरकात्-लुक् ॥

वृत्तिः ॥ कञ्चरकशब्दाभ्यां परस्य प्रोक्तप्रत्ययस्य लुग् भवति । कठशब्दाद्वैशम्पायनान्तवासिभ्य इति णिने-
वरकशब्दादण्यणः ।।

107. The affix denoting ' enounced by him ' is

elided, by luk-substitution, after the words Katha and Charaka.
The word कट would have taken णिनि as it is a वैशम्पायनान्तेवासी word :
and चरक would have taken the affix अन् ॥ Both are elided. Thus काः ' who
study the Chhandas enounced by Katha'. चरकाः &c.
The word ' Chhandas ' qualifies this sûtra. Observe काठाः चारकाः
लोकाः ।।
कलापिनो ऽण् ॥ ८ ॥ पदानि ॥ कलापिनः-अण् ॥
वृत्तिः ॥ कलापि शब्दादण्प्रत्ययो भवति तेन प्रोक्तमित्येतस्मिन्विषये।वैशम्पायनान्तेवासित्वाण्णिनेरपवादः
वार्त्तिकम् ॥ नान्तस्य टिलोपे सब्रह्मचारिपीउसर्पिकलापिकुथुमितैतलिजाजलिजाङ्गलिलाङ्गलिशिलालिशिख-
ण्डिसूकरसद्मसुपर्वणामुपसंख्यानम् ॥
108. The affix अण comes in the sense of ' enounc-
ed by him ', after the word Kalapî.
This debars णिनि of IV. 3. 104. Thus कलापाः ' who study the work
enounced by Kalapî '.
The word कलापाः is thus formed:-कलापिन्+ अण्॥ Here comes in force
Sûtra VI . 4. 144 which declares that इन् of कलापिन् should be elided before the
taddhita affix. This elision is, however, debarred by sûtra VI . 4. 164 which
declares that words ending in the affix इन् retain their form when अणू not
denoting a progeny follows. Therefore कलापिन् would have retained its इन् but
for this Vârtika .

Vaart :-The ſe portion of the following words is elided when a

Taddhita follows:-सब्रह्मचारिन्, पीठसर्पिन्, कलापिन्, कुथुमिन्, तैतिलिन्, जाजलिन्, जाङ्ग-
लिन्, लाङ्गलिन्, शिलालिन्, शिखण्डिन्, सूकरसद्मन्, सुपर्वण् ॥ Thus ईन् being elided, we
have कलापाः ।।

छगलिनो ढिनुक् ॥ १०९ ॥ पदानि ॥ छगलिनः-ढिनुक् ॥

वृत्तिः ॥ छगलिन्शब्दाद् ढिनुक् प्रत्ययो भवति तेन प्रोक्तमित्येतस्मिन्विषये । कलाप्यन्तेवासित्वाण्णिनेर
पवादः ॥

109. The affix ढिनुक् comes in the sense of ' enounc-

ed by him ' , after the word ' Chhagalin ' .
The word छगलिन् being a word denoting the pupil of कलापी would have
taken णिनि ( IV. 3. 104). This debars that. Thus छागलेलायनः ' who study the
Chhandas enounced by Chhagali '.
Вк. IV. Сн. III. § 112 ] तेनैकदिक् ॥ 789

पाराशर्यशिलालिभ्यां भिक्षुनटसूत्रयोः ॥ ११० ॥ पदानि ॥ पाराशर्य-शिलालि-

भ्याम्-भिक्षु-नट-सूत्रयोः (णिनि) ॥
वृत्तिः ॥ णिनिरिहानुवतत, न ढिनुक् । पाराशर्यशिलालिभ्यां णिनिः प्रत्ययो भवति तेन प्रोक्तमित्येतस्मि
निषये ॥
110. The affix णिनि comes in the sense of ' enounc-
ed by him ' , after the words Pârâsarya and Silalin, the works
enounced being Bhikshu-Sûtra and Nata-Sûtra respectively.
The affix णिनि is to be read into the sûtra and not ढिनुक् ।। Theभिक्षुसूत्र
and नटसूत्र are works treating of the duties of भिक्षुक ' religious mendicants' and
नटः ' jugglers, dancers '.
Thus पाराशर्य + णिनि = पाराशर + णिनि ( VI. 4. 152) = पाराशरिन्, ' the treatise
of Pârâsarya on the duties of Bhikshus '. Similarly शैलालिन् ॥ These words,
of course, have the additional sense of 'he who studies the works so enounced
by Pârâsarya and Sailâlin '. See IV. 2. 66. As पाराशरिणो भिक्षवः, शैलालिनो नटाः ।॥
According to some, it always expresses this relation (ताडूषयता IV. 2. 66) and
never a प्रोक्त alone. These are treated metaphorically as Chhandas .
Why do we say ' denoting Bhikshu and Naţa Sûtras ' ? Observe
पाराशरम्, शैलालम् ॥
कर्मन्दकृशाश्वादिनिः ॥ १११ ॥ पदानि ॥ कर्मन्द-कृशाश्वात्-इनिः ॥
वृत्तिः ॥ भिक्षुनटसूत्रयोरित्येव । कमन्दकृशाश्वशब्दाभ्यामिनिः प्रत्ययो भवति । अणोपवादः ।।
111. The affix इनि comes, in the sense of 'enounc-
ed by him', the thing enounced being Bhikshu Sûtra and
Nata- Sûtra, after the words ' Karmanda ' and ' Krisâsva ' .
Thus कर्मन्दिनो भिक्षवः, ' the mendicants who study the Bhikshu-sûtra
of Karmandin'. कुशाश्विनो नयाः 'the actors who study the Nata Sutra of Kṛiśāśvin.'
Otherwise कार्मन्दकम् and काशाश्त्रम् ॥ See IV. 2. 66.
तेनैकदिक् ॥ ११२ ॥ पदानि ॥ तेन-एकदिक ॥
वृत्तिः ॥ तेनेति तृतीयासमर्थादेकदिगित्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवति ॥
112. An affiix (IV. 1. 83 &c) comes after a word
in the third case in construction, in the sense of ' in the same
direction with that . '
The word एक दिक means तुल्य दिक i. e. a common direction. Thus
सुदाम्ना एकदिक = सौदामनी विद्युत् " a lightening, literally that which is in the same
direction as the hill called the Sudâman." So हैमवती, बैंककुरी, पैलुमुली ।।
The repetition of तेन, though it could have been supplied by anuvritti
from IV. 3. 101 , is for the sake of indicating that the anuvritti of the छन्दस्
790 कृते मन्थे ॥ [ Вк IV Сн. III. §. 116.

which regulated all the preceding ten sûtras, does not extend to this aphorism,
and therefore the तद्विषयता of IV. 2. 66 which was applied in those sûtras does
not apply here. ۱

तसिश्च ॥ ११३ ॥ पदानि ॥ तसिः, च ॥

वृत्तिः ॥ तसिश्च प्रत्ययो भवति तेनैकदिगित्येतस्मिन्विषये । पूर्वेण घादिषु अणादिषु च प्राप्तेष्वयमपरः प्र-
स्ययो विधीयते ॥
113. The affix तास comes in the sense of ' in the
same direction with that. '
This ordains another affix in addition to the previously taught अण &c
घ &c. The words formed by this affix are Indeclinables (I. 1. 37). Thus हिमवतः
' in the same direction as Himavat.' पीलुमूलतः, सुदामतः ॥
उरसो यच्च ॥ ११४ ॥ पदानि ॥ उरसो-यत्-च ॥
वृत्तिः ॥ उरः शब्दाव्यत् प्रत्ययो भवति चकारान्तसिश्च, तेनैकदिगित्येतस्मिन्विषये ॥
114. The affix यत् as well as the affix तसि comes in
the sense of ' in the same direction with that,' after the
word उरस् ।
Thus उरसा एकदिग् = उरस्य or उरस्तः ॥ The तास is read into the sûtra by
force of the word च ॥

उपज्ञाते ॥ ११५ ॥ पदानि ॥ उपज्ञाते ॥

वृत्तिः ॥ तेनेत्येव । तृतीयासमर्थादुपज्ञातइत्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवत्ति ॥
115. After a word in 3rd case in construction, an
affix is employed in the sense of discovered by him ' .
Knowledge acquired by oneself without being taught is called उपज्ञातं,
i. e. an intuition or self taught knowledge. Thus पाणिनिनोपज्ञातं = पाणिनीयम् अकालकं
व्याकरणं ' the law of Grammar discovered by Pânini'. So also काशकृत्स्नम् गुरुलाघवम्,
आपिशलम् दुष्करणम् ॥ Compare II . 4. 21. The Pânini's Grammar is called
भकालकं as it does not define काल or tenses; गुरुलाघव is the name of the sciences of
wealth (यत्रोपायाणां गौरवं लाघव चिन्त्यते) ॥ The word Duskaraņa is the name of a
Grammar, so-called because of the technical term हुषु occurring in it. Some
say it means कामशास्त्रः ।।
कृते ग्रन्थे ॥ ११६ ॥ पदानि ॥ कृते-ग्रन्थे ॥
वृत्तिः ॥ तेनेत्येव तृतीयासमर्थात्कृतइत्येतस्मिन्नर्थे यथाविहितं प्रत्ययो भवति, यन्नस्कृतं मन्यश्चेत्स भवात॥
116. An affix comes after a word in the 3rd case
in construction, in the sense of ' made', the thing made being
' a book ',
Вк. IV. Сн. III. § 119 ] तेनकृतेसंज्ञायां-अञ् ॥ 791

Thus वररुचिनो कृताः=वाररुचाः श्लोकाः ' the verses composed by Vara-

ruchi'. So also हैकुपादो ग्रन्थः, भैकुराटो ग्रग्थः, जालूकः ॥ :

Why do we say ' a book ' ? Observe तक्षकृतः प्रासादः ' the palace made
by Taksha '.
That which one originates is called कृतः and is therefore an ' art ', while
knowledge of laws &c. that already exist, but are discovered for the first time
by some one, is called उपज्ञातं ॥
संज्ञायाम् ॥ ११७ ॥ पदानि ॥ संज्ञायाम् ॥
वृत्तिः ॥ तृतीयासमर्थात्कृतइत्येतस्मिन्नर्थे यथाविहित प्रत्ययो भवति समुदायेन चेत्संज्ञाज्ञायते ॥
117. An affix comes after a word in the 3rd case
in construction, in the sense of 'made by him', when the whole
word is a Name..
Thus मक्षिकाभिः कृतम्= माक्षिकम्, कार्मुकम्, सारघम्, पौक्तिकम् ॥ All these are
names of ' honey', literally ' made by a bee ', मक्षिका, सरघा and पुत्तिका meaning ' a
bee'. मक्षिका + अ = मक्षिक (VI. 4. 148). The anuvritti of " ग्रन्थ " does not, of
course, apply here.
कुलालादिभ्यो वुञ् ॥ ११८ ॥ पदानि ॥ कुला-लादिभ्यः, वुञ् ॥
वृत्तिः ॥ तेन कृते संज्ञायामिति चैतत्सर्वमनुवर्तते । कुलालादिभ्यो वृञ्प्रत्ययो भवति तेन कृतमित्येतस्मिन्
म्नर्थे संज्ञायां गम्यमानायाम् ॥
118. The affix वुञ् comes in the sense of ' made
by him ' , after the words Kulala &c. the whole word so form-
ed being a Name.
Thus कौलालकम् ' a porcelain ' lit. ' made by a potter'. So also वारु-
उकमम् ॥

1 कुलाल, 2 वरुड, 3 चण्डाल, 4 निषाद, 5 कर्मार, 6सेना, 7 सिरिध्र ( सिरिन्ध्र ), 8 सैरिन्ध्र

(सेन्द्रिय ), 9 देवराज, 10 परिषद् ( पर्षद् ), 11 वधू, 12 मधु*, 13 रुरु, 14 रुद्र, 15 अनडुह, 16 ब्रह्मन्
17 कुम्भकार, 18 श्वपाक, 19 ध्रुव. ।।
क्षुद्राभ्रमरवटरपादपादञ् ॥ ११९ ॥ पदानि ॥ क्षुद्रा-भ्रमर-वटर-पादपात्,अञ् ॥
वृत्तिः ॥ तेन कृते संज्ञायामिति सर्वमनुवर्तते । क्षुद्रादिभ्यो ऽञ्प्रत्ययो भवति तेन कृतइत्येतस्मिन्विषये सं
ज्ञायां गम्यमानायाम् । अणोपवादः ॥
119. The affix अञ् comes after the words ' kshu-
dra ' , ' bhramara ', ' vatara ', and ' padapa ' in the sense of
' made by him ', the whole word being a Name.
This debars अण्, there being difference in accent between अणand
अञ्॥ Thus मुद्राभिः कृतम्=सैौद्रम्' honey' lit ' made ' by a small bee'. So also
भ्रमरम, वाटरम् and पादपम् ॥
792 तस्येदम्---यत् ॥ [ Вк. IV. Сн. III § 122.

तस्येदम् ॥ १२१ ॥ पदानि ॥ तस्य-इदम् ॥

वृत्तिः ॥ तस्येति षष्ठीसमर्थादिदमित्येतस्मिनि षये यथाविहितं प्रत्ययो भवत्याणादयः पञ्च महोत्सर्गाः ।
घादयश्च प्रत्यया यथाविहितं विधीयन्ते ॥
वार्त्तिकम् ॥ वहेस्तुरणिट् च ॥ वा० अग्नीधः शरणे रण भं च ॥ वा० ॥ समिधामाधानेषेण्यण् ॥
120. After a word in the 6th case in construction,
an affix (IV . 1. 13 &c) comes, in the sense of ' this is his '.
The five universals अण &c. (IV, 1. 83) and the affixes घ &c. (IV. 2. 93)
come in this sense. Thus उपगोरिदम्= औपगवम्, ' of Upagu '. कापटवम्, राष्ट्रियम्,
अवारपारीणं ॥ The affixes, however, do not come, when the word governed
by the possessive case, is अनन्तर &c. Thus देवदत्तस्यानन्तरम् ॥ In short the
thing possessed must be property, village, kingdom or men.
Vârt :-The verb वह takes तृ (तृण and तृच्) and अन्preceded by an इद्
As, सवोढुः स्वं = सांवहित्रम् ।।
Vårt :-The affix र comes after अन्नधिः, in the sense of ' house', and
the base gets the designation of भ ॥ As अग्नीध्रम् ॥ The word अग्नीध being
treated as a Bha and not as a Pada, the u is not changed to ह (VIII. 2. 39).
Vart :-The affix ' shenyan ' comes after सामधा, in the sense of placing.
Thus सामिधेन्यो मन्त्रः ' the verses (recited while) placing the fuel on fire', सामिधेनी
(IV. 1. 41 ) ऋक् ॥
रथाद्यत् ॥ १२१ ॥ पदानि ॥ रथात्-यत् ॥
वृत्तिः ॥ रथशब्दाद्यत् प्रत्ययो भवति तस्येदमित्येतस्मिन्विषये । अणोपवादः ॥
वात्तिकम् ॥ रथसीताहलेभ्यो यांद्वेधाावीत तदन्तविधिरुपसंख्यायते ॥
121. The affix यत्comes after रथ, in the sense of
' this is his .'
This debars अण् ॥ Thus रथस्येदं = रथ्य्म ' belonging to the chariot-i. e.
wheel or the axle.' The word रथ्य is confined to describe the parts of
chariot. This rule applies also to compounds ending with रथ, as, परमरथ्यम्,
उत्तमरथ्यम् because of the Vârtika रथसीताहलेभ्यो यद्विधौ, after रथ, सीता and हल in
applying the affix यत् there is tadanta-vidhi.
पत्रपूर्वादञ् ॥ १२२ ॥ पदानि ॥ पत्रपूर्वात्-अञ् ॥
वृत्तिः ।। पत्रपूर्वाद्रथशब्दादञ्प्रत्ययो भवति तस्येदमित्येतस्मिन् विषये ।।
122. When preceded by a word denoting 'a draught
animal', रथ takes the affix अञ् in the sense of ' this is his.'
This debars यत् ।। Thus आश्वरथं चक्रं 'the wheel of a horse-cart.' औष्ट्ररथम्॥
गार्दर्भ रथं ॥
The word पत्र means 'that by which any one goes' or a draught-animal,
like camel. It is formed by the affix g (III. 2. 182).
 Вк. IV. Сн. III . § 126. ] तस्येदम्वुम् ॥ 793

पत्राध्वर्युपरिषदश्च ॥ १२३ ॥ पदानि ॥ पत्र-अध्वर्यु-परिषदः, च ॥

वृत्तिः ॥ पत्रं वाहनं तद्वाचिनः प्रातिपदिकादध्वर्युपरिषच्छब्दाभ्यां चाप्रत्ययो भवति तस्येदमित्येतस्मि-
न्विषये, ऽणोपवादः ।।
वार्त्तिकम् ।। पत्त्राद्वाये ।।
123. After a word denoting a draught-animal, and
after the words ' adhvaryu ' and ' parishad,' the affix अञ्is
added .

This debars अण् ।। The पत्रं means वाहन ॥ When the sense is that of a
thing to be carried, then is अन् added to a word denoting ' a draught-animal.'
Thus अश्वस्येदम् वहनीयम् = आश्वम् ' a load to be or suited for being, carried by
horse.' So also औष्ट्रम् , गार्दभम् ॥ So also आध्वर्यवम् and पारिषदम् ।।
हलसीराट्ठक् ॥ १२४ ॥ पदानि ॥ हल-सीरात्-ठक् ॥
वृत्तिः ।। हलसीरशब्दाभ्यां ठक् प्रत्ययो भवात तस्येदमित्यस्मिन्विषयेऽणोपवादः ।।
124. The affix ठक् comes in the sense of 'this is his, '
after the words ' hala ' and ' sîra.'
Thus हलस्येदम्= हालिकम्, सैरिकम् ।।
द्वन्द्वाद्वुन् वैरमैथुनिकयोः ॥ १२५ ॥ पदानि ॥ द्वन्द्वात्-बुन्-वैर-मैथुनिकयोः ॥
वृत्तिः ।। द्वन्द्वसंज्ञकाद् वुन्प्रत्ययो भवति तस्येदमित्येतस्मिन्विषये, वैरमैथुनिकयोः प्रत्ययार्थविशेषणयोः ।
अणोपवादः ।।
वात्तिकम् ।। वैरे देवासुरादिभ्यः प्रतिषेधो वक्तव्यः ।।
125. The affix बुन् comes in the sense of ' this is
his ', after Dvandva compounds of words denoting ' mutual
enmity ', or ' matrimonial relationship '
This debars अण् and छ ॥ Thus of 'enmity' बाभ्रव्यशालङ्कायनिका, काकोलू-
किका ॥ Similarly of married couples as, अत्रिभरद्वाजिका, कुत्सकुशिकिका ॥
The Dvandva compounds of words denoting natural enemies will be
singular neuter by II . 4. 9. Their secondary derivatives, however, are feminine.
Vârt :-Prohibition must be stated of the word देवासुर &c. As देवासुरम् ॥
राक्षोऽसुरमवैरम् ॥
गोत्रेचरणाद्वुञ् ॥ १२६ ॥ पदानि ॥ गोत्र-चरणात्-बुञ् ॥
वृत्तिः ।। गोत्रवाचिभ्यश्चरणवाचिभ्य प्रातिपदिकेभ्योवुञ्प्रत्ययो भवात तस्येदमित्येतस्मिन्विषये, ऽणोपवादः।।
126. The affix वुञ् comes, in the sense of ' this is
his ' , after the words denoting Family-names or names of
Vedic Schools .
This debas अण् as well छ ।॥ Thus gotra:-ग्लौचुकायनकम्, औपगवकम् ॥
According to Patanjali, the word चरण which ordinarly means Vedic School,
 94

तस्येदम् अण् ॥
. III. § 7 В І С 12
☑eans here duties or doctrines (dharma), and tradit[ ioкns. (Vam. naнya ). Thus
thठा ना धर आम्नाय ha काठकSम्'altheकdालhाaपrकmमa-Suमौक्trकमas पैorप्पलthादe tradition belonging to
e sसंंcघhाo्मङol of Kaोtवा=
s'. o so
्कलक्षणेष्वञ् ्, ्, कम् ॥
यत्रिआमण्
हां, अण् ॥ प्रत्य ॥ १२७ ॥ पदानि प्॥रासंघ-अङ्क-लक्षणेषु-अञ्-यञ्-
वृत्तिः ॥ संघादिषु या र् थव िश ेष णे ष्वमन्ताद् यअन्ताद् इअन्ताच्च तिपदिकादण प्रत्ययो भवति तस्येह
मिस् येतस्मिन्विषये । पूर्वस्य वुओ ऽपवादः ।।
वात्तिकम् ॥ घोषमहणमत्र कर्तव्यम् ।।

his ', after a12P7a.troTnhyemiacffwixoअrdणencdoimnegs wiinththethseeanfsfeixofअञ' t,्hiयs ञis्

or इস্, the words so formed expressing a multitude, a mark
or a sign .
m congreg
Th wor संघ emaens ' m atwihon'. The woprrodpलकe ्षण antd अङ्क perould sh
be distingueished.d लक्ष ण ans a ark ich is the rty of hat son
and forms a distinguishing feature of that person, as विद्या ' learning ' is a लक्षण
of the clan of Bidas, the Bidas being famous for learning. The word अङ्क
is a mark which shows that the thing so marked is the property of another :
as a mark on a cow showing to what person or clan that cow belongs . The
भद्ध though occurring in a person or thing does not belong to that person or
thing, as the mark of a cow does not belong to the cow, but the लक्षण is a
mark which belongs to the person or thing wherein it is found.
This sûtra debars वुञ् of the last aphorism .
Vårt :-The word घोष ' a cow- pen ', should also be reacdoalong with
संघ &c. Thus the words so formed denote four things ( 1 ) ngregation ,
m ha cowpen. This being so, the rule of mutual
orreasrk ( 3) sigan (4) a mlet or
c(2) pondence ccording to order of enu meration (I. 3. 10) does not apply.

Th अञन्त congregat m s
ion, or ark or ign or a
hamlet of tuhse Bidasात'.् ( IयञV.न्ताI.त्10( I4)V-बेद ः 'a
. 1 105 ) -गार्ग्य + अणू= गार्गः ( VI. 4. 148 , 151 )
c
" a ongregation, or a mark, or a sign or a hamlet belonging to the Gargyas ?
इञन्तात् ( IV. 1. 95),-दाक्षि+ अण = दाक्षः (VI. 4. 148) ' a congregation &c of the
Dâkshis '.

Th
e ण् f ्o अण coul no serv th purpos o Vriddh her fo al th
d t e e f i r l e
words to which this affix is added, have Vriddhi eby virtue of thee,affixes अम्,
यञ्or इञ् in which thcey end. The अ would have served the purpofsee as well,
so far as Vriddhi is oncerned, but अण् is used to show that the minine is
formed by ङीप् ( IV. 1. 15), Thus बेदी ॥ It further prevents पुंवद्भाव in compounds
बिद
(VI . 3. 39) , as, बेदी विद्याऽस्य = वैदीविद्यः i. e. ानामसाधारणी या विद्या सा यस्यास्ति स ।।
Вк. IV. Сн. III. § . 130 ] तस्येवम्-ज्य ॥ 795

शाकलाद्वा ॥ १२८ ॥ पदानि ॥ शाकलात्, वा ॥

वृत्तिः ॥ शाकलशब्दात्संघादिषु प्रत्ययार्थविशेषणेषु वाण्प्रत्ययो भवति तस्येदमित्येतस्मिन्विषये । बुझओ-
पवादः ।।

128. The affix अण् optionally comes, in the sense

of this is his congregation, mark, sign or hamlet,' after the
word शाकल ॥
This debars वुञ् ॥ Thus शाकलेन प्रोक्तमधीयते = शाकलाः (IV. 3. 101 and IV.
2. 64), शाकलानाम् संघः = शाकलः or शाकलकः (IV. 3. 126) meaning 'a congregation,
&c of the students of the science revealed by Śâkala.'
छन्दोगौथिकयाक्षिकबह्वचनटाङ्ग्यः ॥ १२९ ॥ पदानि ॥ छन्दोग औक्थिक-
याज्ञिक-बह्वच-नटात्, त्र्यः ॥
वृत्तिः ॥ संघादयो निवृत्ताः, सामान्येन विधानम्। छन्दोगादिभ्यः शब्देभ्योञ्यः प्रत्ययो भवति तस्येदमित्ये-
सस्मिन्विषये । वुञणोरपवादः ॥
129. The affix इय comes in the sense of this is
his Law or Tradition,' after the words 'chhandoga,' ' aukthika,'
' yajnika,' ' bahvricha ' and ' nata.'
The anuvritti of संध &c ceases. The ज्य debars अण् and व॒म् ।। The
phrase चरणाव्धमार्गनाययोः from sûtra IV. 3. 126 is understood here and applies
even to the word नटः ॥

Thus छन्दोगानां धर्मो वा ऽऽ म्नायो वा छान्दोग्यम् 'the Law or Tradition peculiar

to the Chhandoga.' So also औस्थिक्यम्, याज्ञिक्यम्, बाहवृच्यम् and नाव्यम् ॥
Not having this sense we have: छान्दोगं कुलम् 'the family of Chhandoga.'

न दण्डमाणवान्तेवासिषु ॥ १३० ॥ पदानि ॥ न, दण्ड-माणव, अन्तेवासिषु ॥

वृत्तिः ॥ दण्डप्रधाना माणवा दण्डमाणवाः, अन्तेवासिनः शिष्या, स्तेष्वभिधेयेषु वुञ्प्रत्ययो न भवति ॥
130. The affix वुञ्is not used after a Family-name,
when it denotes a 'beginner pupil' , and ' a boarder pupil.'
The word दण्डमाणवाः means a little naughty boy (माणव), the only means
of instilling knowledge in whom is the rod ( खण्ड), or whose principal sign of
studentship is the ' danda' and nothing intrnisic. i. e. a mere beginner. The
न is changed to ण in माणव by IV. 1. 161 kârika. अन्तवासिनः are pupils or boarders
who live in their teacher's house. The word 'gotra' is understood here. Thus
दाक्षाः " the junior or the senior pupils of Dâkshi.' माहकाः ॥ So also गौकक्षा
दण्डमाणवा अन्तेवासिनोवा ॥
रैवतिकादिभ्यश्छः ॥ १३१ ॥ पदानि ॥ रैवतिकादिभ्यः, छः ॥
वृत्तिः ॥ रैषतिकादिभ्यश्छः प्रत्ययो भवति तस्येदमित्येतस्मिन्विषये ॥
25
796 तस्यविकारः ॥ Вк. IV. Сн. III. §. 134. ]

131. The affix & comes in the sense of 'this is his',

after the words रेवातक &c.
All these words end with Gotra affixes, and require वुञ्(IV. 3. 126),
this ordains 5 instead. Thus रेवतिकीयः, स्वापिशीयः &c.
1 रैवतिक, 2 स्वापिश्शि, 3 क्षेमवृद्धि, 4 गौरमीवि (गौरमीव), 5 औदमेधि (औदमेयि), 6 औद-
वापि (औदवाहि), 7 बैजवापि.
कौपिञ्जलहास्तिपदादण् ॥ १३२ ॥ पदानि ॥ कौपिञ्जल-हास्तिपदात्-अण ॥
वृत्तिः ॥ कौपिञ्जलहास्तिपत्रशब्दाभ्यामण प्रत्ययो भवति तस्येदमित्येतस्मिन्विषये। गोत्रवुओपवादः ॥
132. The affix अण comes in the sense of ' this is
his', after the words 'kaupinjala' and 'hastipada'.
This debars हुन् (IV. 3. 126). Thus कौपिञ्जलः, हास्तिपदः ॥ This sûtra
is really a Vârtika .

आथर्वणिकस्येकलोपश्च ॥ १३३ ॥ आथर्वणिकस्य, इकलोपः, च ॥

वृत्तिः ॥ अणित्येव । आथर्वणिकशब्दादण प्रत्ययो भवति तत्सन्नियोगेन चेकलोपः, तस्येदमित्येतस्मिम्वि-
षये । चरणवुओपवादः ॥
133. The affix अए comes, in the sense of 'this is his',
after the word 'âtharvanika', and the penultimate 'ika' is elided.
This debars बुञ् (IV. 3: 126). Thus आथर्वणिकस्यायम्= आथर्वणो धर्म आम्ना-
बोवा "the Atharvana i. e. the Law or the Tradition of the Atharvanikas ". The
phrase चरणात् धर्माम्नाययोः is understood here. This sûtra is also a vârtika.
तस्य विकारः ॥ १३४ ॥ पदानि ॥ तस्य, विकारः ॥
वृत्तिः ॥ तस्येति षष्ठीसमर्थाविकार इत्येतस्मिन्विषये यथाविहितं प्रत्ययो भवति ॥
134. An affix (IV. 1. 83 &c) comes after a word in
the sixth case in construction, in the sense of 'a modification
thereof' .

The word विकार means the change of condition of the original. The
word तस्य, though its aunivritti could have been supplied from the previous
sûtras, has been repeated here, in order to show that the governing force of शेषे
(IV. 2. 92) does not extend further. The affixes taught, therefore, under शेषे
( IV. 2. 92 &c), such as घ, ख &c. have not the sense of तस्य विकार ॥
No affix has been tanght here in this sûtra: the general affix अन्
(IV. 1. 83) therefore will come in this sense, as well as the affixes to be taught
hereafter. To give an example under this sûtra, we must take such a word
which is not governed or provided for, by the subsequent sûtras, That is the
[ Вк. IV. Сн. ІІІ. § . 136 तस्यविकारावयवयोः--भण् ॥ 797

word must not denote a living animal for to it अञ् (IV. 3. 154) applies; it must
have udâtta on the first syllable, for an anudattâdi will have अञ्( IV. 3. 140);
it must not have a Vriddhi vowel आ, ऐ, or औ in the first syllable, to which
मयद् ( IV. 3. 144) applies ; and it must not be a word specifically mentioned in
any one of the following aphorisms. Thus it applies to the words अश्मन् and
भस्मन् formed by मनिन् (Un IV. 146, 145) and to मृतिका formed by तिकन् (V. 4. 39)
which are âdyudatta owing to नित् accent. Thus अश्मनो विकारः = आश्मनः ॥ The टि
is sometimes elided. (VI. 4. 144 Vârt) As आरमः ॥ So also भास्मनः and मार्तिकः ॥
अवयवे च प्राण्योषधिवृक्षेभ्यः ॥ १३५ ॥ पदानि ॥ अवयवे, च, प्राणी- ओषधि-
वृक्षेभ्यः ॥
वृत्तिः ॥ प्राण्योषधिवृक्षवाचिभ्यः शब्देभ्यः षष्ठीसमर्थेभ्यो ऽवयवे यथाविहितं प्रत्ययो भवति चकाराद्वि-
कारे च ॥

135. An affix comes after a word denoting an

animal, a herb and a tree, in sixth case in construction, in the
sense of this is its part ', (as well as ' this is its modifica-
tion ') .
By the word च in the sûtra, the phrase तस्य विकारः is also read into
the sûtra.

Thus कपोतस्य विकारोऽवयवो वा = कापोतः (IV.3.154) ॥ So also मायूरः, तैत्तिरः 'a

modification, product or part of a peacock &c-viz a fan &c.' So also ओषधिः
as, मौर्वम् 'product of Murva i. e. ashes or the stalk of Murva'. So also वृक्ष,
as, कारीरं meaning " the stalk or the ashes of Kârîra tree ".
In the subsequent sûtras, both the words विकार and अवयव have
governing force. But after words which denote non-animals, non-plants or non-
trees, the affixes have only the sense of विकार ।। This is a rather unique case
of double anuvritti, not co-extensive in every respect.
बिल्वादिभ्यो ऽण् ॥ १३६ ॥ पदानि ॥ बिल्वादिभ्यः, अण् ॥
वृत्तिः ॥ बिल्व इवेवमादिभ्यो ऽण प्रत्ययो भवति विकारावयवयोरर्थयोः । यथायोगममयटोरपवादः ।
6
136. The affix अण comes in the sense of its mo-
dification or its part,' after the words बिल्व &c.
This debars अञ् and मयट् ॥ Thus बैल्वः ' the modification or part of
Bilwa.' The word गवेधूकाः occurs in this list. It would have taken 'an' by the
next sûtra also ; its inclusion in the class of Bilwadi is for the sake of prevent-
ing the application of मयट् to this word.
1 बिल्ब, 2 व्रीहि, 3 काण्ड, 4 मुन, 5 मसूर, 6 गोधूम, 7 इक्षु, 8 वेणु, 9 गवेधुका, 10 कर्पासी
11 पाटली; 12 कर्कन्धू, 13 कुटीर.
798 तस्यविकारावयवयोः--अञ् ॥ [ Вк. IV. Cн III. § . 140.

कोपधाच्च ॥ १३७ ॥ पदानि ॥ क, उपधात्-च (अण्) ॥

वृत्तिः ॥ ककारोपधात्प्रातिपदिकादण प्रत्ययो भवति यथायोगं विकारावयवयोरर्थयोः। भओपवादः ।।
137. After a word having as penultimate, the
affix अण comes, in the sense ofmodification or a part, or both,
as appropriate.
This debars अञ्স্. Thus तर्क तार्कवम्, तित्तिडीक, तैत्तिडीकं; माण्डूकम्, हार्दुरूकम्
माधूकम् ॥ The word तितिडीक &c have acute on the middle (Phit Su. II . 16).
त्रपुजतुनोः षुक् ॥ १३८ ॥ पदानि ॥ त्रपु-जतुनोः-षुक् ॥
वृत्तिः ॥ त्रपुजतुशब्दाभ्यामण प्रत्ययो भवति विकारे,तत्सन्नियोगेनतयोःबुगागमो भवति। औरओपवादः ॥
138. The affix अण with the augment षुक् comes
in the sense of ' its modification,' after the words 'trapun' and
'jatun' .
This debars भञ् (IV. 3. 139). As, त्रपुणो विकारः= चापुषम्; जातुषम् " modi-
fication of tin and lac.' In these words denoting non-organic beings, the sense
of अवयव is not denoted by the affix .

ओरञ् ॥ १३९ ॥ पदानि ॥ओः-अञ् ॥

वृत्तिः ॥ उवर्णान्तात्प्रातिपदिकादम्प्रत्ययो भवति विकारावयवयोरर्थयो, रणोपवादः ॥
139. The affix अञ् comes after a word ending in
short 3, in the sense of ' modification or part,' (provided that
the word has not grave accent on the first syllable).
Thus देवदारवम्, भाद्रदारबम् ॥ The words देवदारु and भद्रदारु are âdy-udatta
owing to Phit Su. II. 14 (पीतवर्थानाम्-the trees denoting soft timber trees have
acute on the first).
अनुदात्तादेश्च ॥ १४० ॥ पदानि ॥ अनुदात्तादेः, च (अञ्) ॥
वृत्तिः ॥ अनुदात्तादेः प्रातिपदिकादम्प्रत्ययो भवात विकारावयवयोरर्थयो, रणोपवादः ।।
140. The affix अञ्comes in the sense of ' modi-
fication or part ', after a word having anudatta accent on the
first syllable .
This debars अण् ।। Thus दाधित्थम्, कापित्थम्, माहित्थम् ॥ The word हधित्थम्
is an upapada-samâsa of दघि + स्थ, the स being changed to त ; and it is finally
acute by कृवुत्तरपद प्रकृतिखर ॥
पलाशादिभ्यो वा ॥ १४१ ॥ पदानि ॥ पलाशादिभ्यःवा (अ ) ॥
वृत्तिः ॥ पलाशादिभ्यः प्रातिपदिकेभ्यो वा ऽञ् प्रत्ययो भवति विकारावयवयोरर्थयोः ॥
 Вк. IV. Сн. III. § . 143 ] विकारावयवयोः--मयट् ॥ 799

141. The affix अञ् comes optionally in the sense

of ' modification or part ', after the words पलाश &c.
Thus पौलाशम् or पालाशम् so also खाँदिम् or खादिरम्, याँवासम् or यावासँम् ॥
This sûtra is an example of prâpta and aprâpta vibhasha. The
words पलाश, खदिर, शिशपा and स्यन्दन being gravely accented on the first syllable,
the affix भर् was obligatory by the last aphorism. This makes it optional,
and is prâpta-vibhasha. In the case of others it is aprâpta- vibhasha.
1 पलाश, 2 खदिर, 3 शिशपा, 4 स्यन्दन (स्पन्दन), 5 पूलाक*, 6 करीर, 7 शिरीष, 8 यवास,
9 विकङ्कत.
शम्याष्ट्रलञ् ॥ १४२ ॥ पदानि ॥ शम्याः ट्लञ् ॥
वृत्तिः ॥ शमीशब्दाट्ट्लञ्प्रत्ययो भवति विकारावयवयोरर्थयोः । अओपवादः ॥
142. The affix लञ् comes in the sense of ' its
modification or part ', after the word शमी.
This debars भम् ॥ Thus शामीलं भस्म, शामीली स्रुक् (IV. 1. 60).
मयद्वैतयोर्भाषायामभक्ष्याच्छादनयोः ॥ १४३ ॥ पदानि ॥ मयट्-वा-एतयोः, भा-
बायाम्, अभक्ष्य-आच्छादनयोः ॥
वृत्तिः ॥ प्रकृतिमात्राद्वा मयट् प्रत्ययो भवति भक्ष्याच्छादनवर्जितयोर्विकारावयवयोरर्थयोर्भाषायां विषये
यथायथं प्रत्ययेषु प्राप्तेषु ॥
143. The affix मयट् comes optionally after any
base, in those two meanings of product and part, in secular
language, when neither food nor clothing is spoken of.
Thus अश्ममयम् or आइमनम् ' (IV. 3. 134) ' मूर्वामयं or मौर्यम् (IV. 3. 135).
Why do we say भाषायाम् ' in secular language ' ? Witness वेल्वः खादिरो वा
यूपः स्यात् ॥

Why do we say ' when neither food nor clothing is spoken of ' ?
Observe मौङ्गः सूपः ' a soup made of kidney beans '. कार्पासम् आच्छादनम् ॥
Why the word एतयोः ' in those two meanings ' is used in the sûtra,
when by context, the words विकार and अवयव were to be read into the sûtra ?
Its use indicates that the special affixes, such as taught in IV. 3. 135, 136 &c
are replaced also by मयद् ॥ Thus कपोतमयम् or कापोतम् (IV. 3. 135), लोहमयम् or
• लौहम् ॥
नित्यं वृद्धशरादिभ्यः ॥ १४४ ॥ पदानि ॥ नित्यम्, वृद्ध-शरादिभ्यः (मयट्) ॥
वृत्तिः ॥ भाषायामभक्ष्याच्छादनयोरित्येव । वृद्धेभ्यः प्रातिपदिकेभ्यः शरादिभ्यश्चाभक्ष्याच्छादनयोर्विकारावय
बचेोर्भाषायां विषये नित्यं मयट्प्रत्ययो भवात ॥
800 विकारावयवयोः--मयट् ॥ [ Вк. IV. Сн. III. §. 184

144. The affix मयट् comes in the sense of its pro-

duct or part, when neither food nor clothing is spoken of, in-
variably after Vriddha words, and after शर &c.
Thus after Vriddha-आम्रमयम्, शालमयम्, शाकमयम् ॥ After शरादि words : -
शरमयम्, हर्भमयम्, मृन्मयम् ॥
Why do we use the word नित्यः ' invariably ' in the sûtra, when by the
mere fact of making a separate sûtra, the affix would be obligatory.? The
affix मयद्, according to Patanjali comes invariably after words of one syllable.
That is done by using the word नित्य in the sûtra. Thus, स्वङ् मयम्, षम्मयम्,
बाङ मयम् ।।

1 शर, 2 दर्भ, 3 मृत्, 4 कुटी. 5 तृण, 6 सोम, 7 बल्वज (वल्वज).

गोश्च पुरीषे ॥ १४५ ॥ पदानि ॥ गोः, च-पुरीषे ॥
वृत्तिः ॥ गोशब्दात्पुरीषे ऽभिधेये मयट्प्रत्ययो भवति ॥
145. affix मयट् comes after the word गो in the sense
of ' its dung.'
Thus गोमयम् ' cow dung '. Dung ' is neither a modification nor a part
of cow. Therefore this separate sûtra for णो ॥ Why do we say meaning ' its
dung ' ? Observe गव्यं = milk. The affix यत् here comes in the sense of
product or part. (IV. 3. 160), though strictly speaking ' milk ' also is not an
avayava ' or a ' vikâra ' of गो ॥
पिष्टाच्च ॥ १४६ ॥ पदानि ॥ पिष्टात्-च ॥
वृत्तिः ॥ पिष्टशब्दान्नित्यं मयद् प्रत्ययो भवति तस्य विकार इत्येतस्मिन्विषये, ऽणोपवादः ॥
146. The affix मयट् invariably comes in the sense
of its product or part, after the word पिष्ट ॥
This debars अण्॥ Thus पिष्टमयं भस्म ॥ Otherwise अण्, as पैष्टी सुरा in
the sense of तस्येवम् ॥
संज्ञायां कन् ॥ १४७ ॥ पदानि ॥ संज्ञायां-कन् ॥
वृत्तिः ।। पिष्टशब्दात्कन् प्रत्ययो भवति विकारे संज्ञायां विषये । मयटोपवादः ।।
147. The affix कन् comes in the sense of product,
after the word पिष्ट, the whole word being a Name.
This debars मयट् ॥ As पिष्टकः ॥
व्रीहेः पुरोडाशे ॥ १४८ ॥ पदानि ॥ व्रीहेः-पुरोडाशे (मयट्) ॥
वृत्तिः ॥ त्राहिशब्दान्मयद्प्रत्ययो भवति पुरोडाशे विकारे । बिल्वाद्यणोपवादः ।।
148. The affix मयट् comes after the word व्रीहि in
the sense of a ' Purodâsa. '
 विकारावयवयोः--मयट् ॥ 801
Вк. IV. Сн. III. § 102 ]

This debars अण (IV. 3. 136). Thus व्रीहिमयः पुरोडाशः ' a sacred cake
made of barley.' Otherwise त्रैहम् ॥
असंज्ञायां तिलयवाभ्याम् ॥ १४९ ॥ पदानि ॥ असंज्ञायाम्, तिल-यवाभ्याम् ॥
वृत्तिः ॥ तिलयवशब्दाभ्यामसंज्ञाविषये मयद्प्रत्ययो भवति विकारावयवयोरर्थयोः ।।
149. The affix मयट् comes in the sense of its pro-
duct or part,' after the words ' tila ' and ' yava' the whole
not being a name.
Thus तिलमयम्, यवमयम्, ॥ Why do we say भसज्ञायाम् " it not being a Name?"
Observe तेलम् ' oil,' यावकः formed with कन. (यावादिभ्यः कन् V. 4. 29)
द्वचचश्छन्दसि ।। १५० ॥ पदानि ॥ द्वयचः-छन्दसि (मयट्) ॥
वृत्तिः ॥ यचः प्रातिपदिकाच् छन्दास विषये मयट् प्रत्ययो भवति विकारावयवयोरर्थयोः ।।
150. In the Chhandas, after a dissyllabic word,
the affix मयद् comes in the sense of its product or part.'
This ordains मयट् in the sacred literature also, secular literature being
dealt with in IV. 3 143. Thus पर्णमयः, दर्भमयः, शरमयः in the following यस्य पर्णमयी
जुहूर्भवति, दर्भमयम् वासो भवति, शरमयम् बर्हि भवात ॥
नोत्त्वद्वर्द्धबिल्वात् ॥ १५१ ॥ पदानि ॥ न-उत्वत्-वर्द्ध-बिल्वात्(मयट्) ।॥
वृत्तिः ॥ उत्त्वतः प्रातिपदिकाद्व윷बिल्वशब्दाभ्यां च मयट् प्रत्ययो न भवति ॥
151. The affix मयत् does not come in the Chhandas
after the dissyllabic words, having a short vowel 3 in them,
nor after the words ' vardhra ' and ' bilwa.'
Thus मौञ्ज शिक्यम् from मुञ्ज by अण् ॥ गार्मुत चक्रम्, वार्धी बालप्रमथिता भवात;
बल्वो ब्रह्मवर्चसकामेन कार्यः ॥
The word उत्वत् means ' having उत् or short u ( I. 1. 70) ' The rule does
not apply to words containing long ऊ, as भूममयान्यभ्राणि ॥ The वत् in उत्वत् shows
that the rule applies not only to words ending in 3, but also to words having
उ. Had वत् not been used, the tadanta-vidhi would require the application of
the rule to words ending in 3, but not to those which had 3 in any other part
of their form. So that the prohibition applies to वेणु also, as वैणवी यष्टिः (IV. 3.
136).
The word मुज्ज is âdy-udatta by तृणधान्यानां (Phit II. 4): and therefore
it takes the universal अण्( IV. 3. 134). The word गर्नुत् is formed by the affix
रत् plus the augment मुद्(मृमारुतिः, मोमुट्च Un I. 94 and 95), and is finally acute,
and therefore it takes अन्by IV. 3. 140, and forms गौर्मुत | This word has
802 विकारावयषयोः--अम् ॥ [ Вк. IV. Сн. III. § 104

acute on the final also, as तस्या एतं गार्मुतं चरुं निर्वयेत् ॥ The word वर्ध is ady-
udatta by Phit II. 19. and therefore takes अण्, the feminine being formed by
ङीप् ( IV. 1. 15 ).
तालादिभ्योण् ॥ १५२ ॥ पदानि ॥ तालादिभ्यः, अण् ॥
वृत्तिः ॥ तालादिभ्यः प्रातिपदिकेभ्यो ऽण्प्रत्ययो भवति विकारावयवयोरर्थयोः । मयडादीनामपवादः ।।
152. The affix अण comes in the sense of its pro-
duct or part', after the words ' tâla &c '.
This debars मयद &c. Thus तालं धनुः, बार्हिणम्, ऐन्द्रालिशम् ॥
1 तालाद्धनुषि, 2 बार्हिण, 3 इन्द्रालिश, 4 इन्द्रादृश, 5 इन्द्रायुध, 6 चय (चाप, वर्ग), 7 इथा-
माक, 8 पीयूक्षा.
जातरूपेभ्यः परिमाणे ॥ १५३ ॥ पदानि ॥ जातरूपेभ्यः-परिमाणे (अ ) ॥
वृत्तिः ॥ जातरूपं सुवर्णम् । बहुवचननिर्देशात्तद्वाचिनः सर्वे गृह्यन्ते । जातरूपवाचिभ्यः प्रातिपदिकेभ्यो
ऽणू प्रत्ययो भवति परिमाणे विकारे । मयडादीनामपवादः ।॥

153. The affix अणcomes after a word denoting

' gold ', when the sense is a weight or measure.
The word जातरूप means ' gold '. It is used in the plural in the sûtra,
indicating that all words synonymous with gold are to be taken ,
This debars मयद् &c. Thus हाटको निष्कः, हाटकं कार्षापणम्, जातरूपम्, ताप-
नीयम् ॥
Why do we say ' meaning a measure '. Observe यष्टिरियं हाटकमयी ॥
प्राणिरजतादिभ्यो ऽञ् ॥ १५४ ॥ प्राणि-रजतादिभ्यः-अञ् ॥
वृत्तिः ।। प्राणिवाचिभ्यः प्रातिपदिकेभ्यो रजतादिभ्यश्चाय्प्रत्ययो भवति विकारावयवयोरर्ययोः । अणादी-
नामपवादः ।।

154. The affix अञ् comes in the sense of its pro-

duct or part ', after words expressing living beings, and
after रजत & c .
This debars भण् &c. The affix अञ् has been ordained to come after
those words that have anudatta in the beginning. This sûtra applies to words
other than those having anudatta in the beginning.
Thus :-कापोतम्, मायूरम्, तैत्तिरम्; राजतम्, सैसम्; लौहम्, &c. In the class
रजतादि those words like रजत, कण्टकार &c, which have anudatta on the beginning
and would have taken अञ् by IV. 3. 140, have been enumerated to prevent
the application of मयट् to them.
1 रजत, 2 सीस, 3 लोह, 4 उदुम्बर, 5 नीप (नीच, नील), 6 दारु, 7 रोहीतक (रोहितक), 8 वि-
भीतक, 9 पीतदारु (कपीत, दारु), 10 तीव्रदारु, 11 चिकण्टक, 12 कण्टकार.
Вк. IV. CH. III. § 156 ] विकारावयवयोः
-अञ् ।। 803

नितश्च तत्प्रत्ययात् ॥ १५५ ॥ पदानि ॥ ञितः-च-तत्-प्रत्ययात् ॥

वृत्तिः ।। अनित्येव । तदिति विकारावयवयोरर्थयोः प्रत्यवमर्शः । ञिद्योविकारावयवप्रत्ययस्तदन्तात्प्रातिप
दिकादम्प्रत्ययो भवति विकारावयवयोरेव । मयटोपवादः ॥
155. The affix अञ्comes in the sense of its pro-
duct or part', after a word which ends with an affix having
an indicatory স্ such affix denoting its product or part '.
The affixes having indicatory ञ denoting product or part, are अम्
(IV. 3.139), टलञ् (IV. 3. 142), अंञ् ( IV. 3. 154) वुञ् (IV. 3. 157), ढञ् (IV. 3 .
159), अञ्, यञ् (IV. 5. 168). When a tertiary derivative of a word ending with
these affixes is to be made, the affix अञ् is used. Thus देवदारवस्य विकारोऽवयवो
या =देवदारवम्; so also दाधित्थम्, पालाशम्, शामीलम्, कापोतम् औष्ट्रकम्. ऐणेयम्, कांस्यम्,
पारशवम् ॥

Why do we say जितः ? Witness बेल्वमयं. Here मयद् is used after बेल्व
and the derivative is formed by अण of IV. 3. 136. So also बेदमयम् ॥
क्रीतवत्परिमाणात् ॥ १५६ ॥ पदानि ॥ क्रीतवत्-परिमाणात् ॥
वृत्तिः ॥ प्राग्वतेष्ठत्रित्यत आरभ्य क्रीतार्थे ये प्रत्ययाः परिमाणाद्विहितास्ते विकारेऽतिदिश्यन्ते । परिमाणात्तू
क्रीत इव प्रत्यया भवन्ति तस्य विकार इत्येतस्मिन्विषये । अणादीनामपवादः ॥
156. After a word denoting ' a measure ', the
affix expressing ' its product or part ' is the same as the affix
having the sense of purchased.
The affixes taught in V. 1. 18 &c are the affixes that have the force
of क्रीत (V. 1. 37). These affixes come also after words denoting measure
(V. 1. 19). The same affixes are employed to denote विकार, after words
denoting परिमाण ॥ This debars अण &c. Thus निष्केन कीतम्= नैष्किकम् (V. 1 .
20); It will denote vikâra also, निष्क्रस्य विकारः =नैष्किकः formed by टक् (V. 1 .
20). As शतेनक्रीतं = शयं or शतिकम् ( V. 1. 21 ), so शतस्य विकारः= शल्यः or शतिकः
by डन् and यत् (V. 1. 21), सहस्रेणक्रीतं = साहस्रम् ( V. 1. 27 ) so सहस्त्रस्य विकारः - साहस्रः
(V. 1. 27 by अण्) ॥
The word वत् in क्रीतवत् indicates that the similarity is complete
throughout. Thus Sutra V. 1. 28 also applies, by which the affix is elided.
As द्विसहस्रः or द्विसाहस्रः (V. 1. 29), द्विनिष्कः or छिनैष्किकः ॥ The word परिमाण in
this sûtra includes संख्या ' the numerals ' also ; while the technical word परिमाण
does not include sankhya. See IV. 1. 22 and V. 1. 19 &c. The similarity
extends even to the elision of affix (V. 1. 28) as, द्विसहस्रः, बिसाहस्रः &c.
उष्ट्राद्वुञ् ॥ १५७ ॥ पदानि ॥ उष्ट्रात्, बुं ॥
वृत्तिः ॥ उष्ट्रशब्दावुञ्प्रत्ययो भवति विकारावयवयोरर्थयोः । प्राण्यओपवादः ॥
26
 804 फले लुक् ॥ [ Вк. IV. Сн. III. § 162

157. The affix बु comes in the sense of 'its

product or part ', after the word ' ushtra.
This debars अञ्(IV. 3.154). उष्ट्रस्य विकारोऽवयवो वा = औष्ट्रकः ॥
उमोर्णयोर्वा ॥ १५८ ॥ पदानि ॥ उमा-ऊर्णयोः-वा (बुच्) ।॥
वृत्तिः ॥ उमाशब्दादूर्णाशब्दाच्च वा बुञ्प्रत्ययो भवति विकारावयवयोरर्थयोः ।
158. The affix वुञ् comes optionally in the sense
of ' its product or part, after the words उमा and ऊर्णा.
Thus ओमम् or औमकम्, और्णम् or और्णकम् ।।
एण्या ढञ् ॥ १५९ ॥ पदानि ॥ एण्याः, ढञ् ।।
वृत्तिः ॥ एणीशब्दाद् ढम् प्रत्ययो भवति विकारावयवयोरर्थयोः । प्राण्योपवादः ॥
159. The affix ढञ comes in the sense of its pro-
duct or part,' after the feminine word एणी ॥
Thus ऐणेयं मांसम्' the flesh of a female black deer.' But एणस्य मांसम्=ऐ-
*णम्' the flesh of a male deer' , formed by अज्ञ ॥
गोपयसोर्यत् ॥ १६० ॥ पदानि ॥ गो-पयसोः, यत् ॥
वृत्तिः ॥ गोपयः शब्दाभ्यां यत् प्रत्ययो भवति विकारावयवयोरर्थयोः ॥
160. The affix यत् comes in the sense of its pro-
duct or part,' after the words गो and पयस् ॥
Thus गव्यम् ( VI . 1. 79), पयस्यम् ।।
द्रोश्च ॥ १६१ ॥ पदानि ॥द्रोः, च ॥
वृत्तिः ।। द्रुशब्दाद्यत्प्रत्ययो भवति विकारावयवयोरर्थयोः । ओरओपवादः ॥
161. The affix यत् comes in the sense of its pro-
duct or part ' after the word ' dru.'
This debars भञ्(IV. 3.139). Thus द्रु + यत्= द्रव्यम्(VI. 1. 79).
माने वयः ॥ १६२ ॥ पदानि ॥ माने-वयः ॥
वृत्तिः ।। द्रुशब्दान्माने विकारविशेषे वयः प्रत्ययो भवति । यतोपवादः ॥
162. The affix वय comes in the sense of its pro-
duct,' after the word ' dru,' the word meaning ' a measure.'
This debars यत् ।। As द्रुवयम् ' a measure.'
फले लुक् ॥ १६३ ॥ पदानि ॥ फले, लुम् ॥
वृत्तिः ॥ विकारययवयोरुत्पन्नस्य फले तद्विशेषे विवक्षिते लुग् भवति ॥
Вк. IV. Сн. II . § 166. ] फले लुप् ॥ 805

163. The affix denoting 'product or part' is elided

by luk, when such product or part is ' a fruit.'
Thus आमलक्याः फलं = आमलकी + मयट् लुक्= आमलकं 'the fruit of Myrobolans.'
So also वदरम् ॥ The fruit is a " product" as well as a " part " of a fruit-bearing
tree.

पृक्षादिभ्योष् ॥ १६४ ॥ पदानि ॥ प्रक्षादिभ्यः

-अण् ॥
वृत्तिः ॥ फलइत्येव । प्तक्षादिभ्यः प्रातिपदिकेभ्यः फले विकारावयवत्वेन विवक्षिते ऽण् प्रत्ययो भवति । अ-
ओपवादः ।।

164. The affix अणcomes in the sense of its pro-

duct or part, it being a fruit,' after the word ' plaksha &c.'
This debars अन् ॥ Thus प्लाक्षम्, नैयग्रोधम्॥
1 प्लक्ष, 2 न्यग्रोध, 3 अश्वत्थ, 4 इङ्गुदी, 5 शित्रु, 6 रुरु, 7 कक्षतु ( कर्कन्धु, कर्कन्तु ऋकतु)
8 बृहती. ॥
जम्बा वा ॥ १६५ ॥ पदानि ॥ जम्बाः-वा (अण्) ।।
वृत्तिः ।। फलइत्येव । जम्बूशब्दात्फले ऽभिधेये वाऽण प्रत्ययो भवति । अओपवादः ।।
165. The affix अण comes optionally in denoting a
fruit, after the word ' jambû '.
This debars अञ् ॥ Thus जम्बु + अण्= जाम्बवं as जाम्बवानि फलानि ॥ But

when the general affix अञ् is added, it is elided by IV. 3. 163. As जम्बू + अञ्
(IV. 3. 139) = जम्बु, as जम्बूनि फलानि (VI. 4. 8) ॥
लुप् च ॥ १६६ ॥ पदानि ।। लुप्-च ॥
वृत्तिः ॥ वेत्येव । जम्बाः फलेभिध्ये प्रत्ययस्य वा लब् भवति । युक्तवद्भावे विशेषः ॥
वात्तिकम्।। लुप्प्रकरणे फलपाकयुषामुपसंख्यानम् ।।
वात्तिकम् ॥ पुष्पमूलेषु बहुलम् ॥
166. The affix denoting fruit is optionally elided
by lup after the word ' jambû '.
The word वा is understood here. The difference between 'luk' and 'lup'
elision is that in the case of'lup', there is concordance of gender and number.
See sûtra I. 2. 51. Thus जम्बू+ अलुप्= जम्बूः, as, जम्बूः फलं ॥ Optionally जम्बाः
फलं = जम्बु फलं, or जाम्बवं ॥
Vårt :-There is lup-elision of the affix denoting fruit, after the words
expressing deciduous plants which wither away as soon as the fruit ripens :
Thus व्रीहिः--व्रीहयः, यवाः, माषाः, मुगङ्गाः, तिलाः ॥
Vart :-Diversely so when the affix denotes flowers and roots : as,
मल्लिकायां पुष्पं= मल्लिका, नवमल्लिका जातिः; so also विदार्या मूलं = विदारी ॥ अशुमती बृहती ॥
806 छ--यत्लुक् ॥ [ Вк. ІV. Сн. III . § 168

In the above example there is concordance. By using ' diversely ', this con-
cordance does not sometime take place. As पाटलानि पुष्पाणि, शालानि मूलानि ॥ So
कदम्बं पुष्पं, अशोकम्, करवीरम्, बैल्लानि फलानि &c.
हरीतक्यादिभ्यश्च ॥ १६७ ॥ पदानि ॥ हरीतक्यादिभ्यः-च ॥
वृत्तिः ॥ हरीतकी इत्येवमादिभ्यः शब्देभ्यः फले प्रत्ययस्य लुब् भवति । लुकिप्राप्ते लुपो विधाने युक्तवद्भावे
स्त्रीप्रत्ययश्रवणे च विशषः ।।

167. The affix denoting 'fruit' is elided by ग्रुप,

after the words ' Harîtakî' &c .
Here also there is concordance (I. 2. 51), As हरीतक्याः फलं = हरीतकी
instead of हरीतकं ॥ So also कोशातकी, नखरजनी ॥ According to Patanjali, the
concordance is with regard to gender only, the number will be governed by
the sense, as हरीतकी फलं, हरीतक्यः फलानि ॥
1 हरीतकी, 2 कोशातकी, 3 नखरजनी ( नखररजनी ) 4 शष्कण्डी ( शाकण्डी ) 5 दाडी, 6
होडी, 7 श्वेतपाकी, 8 अर्जुनपाकी, 9 द्राक्षा, 10 काला, 11 ध्वाक्षा ( ध्वाङ्क्षा ) 12 गभीका ( गर्गरिका )
13 कण्टकारिका, 14 पिप्पली*, 15 चिञ्चा* ( चिम्पा ), 16 शेफालिका, 17 दडी. ॥
कंसीयपरशव्ययोर्यञौ लुक्च ॥ १६८ ॥ पदानि ॥ कंसीय-परशव्ययोः, यञ्-
अौ, लुक्-च ॥
वृत्तिः ।। प्राक्क्रीताच्छेन कंसीयः । उगवादिभ्यो यत् । परशव्यः । कंसीयपरशव्यशब्दाभ्यां यथासंख्यं य-
अत्रौ प्रत्ययौ भवतस्तस्य विकार इत्येतस्मिन्विषय, तत्संनियोगेन च कंसीयपरशव्ययोर्लुग् भवति ॥
168. The affixes यज्ञ, and अज्ञ come respectively in
the sense of 'its product' , after the words 'kansîya' and 'paras-
avya', and there is luk-elision (of the छ and यत् affixes of
those words).
The word कंसीयः is formed by छ (V. 1. 1), and परशव्य is formed by adding
यत् (V. 1. 2). These affixes छ and यत् are elided when the affiixes यन्and अम्
are added. Thus कयि + यञ्= कंस + यञ्= कांस्यः so also पारशव from परशव्य thus
परशध्य + अञ्= परशु + अञ्= पारशवः ॥
The words लुक् च mean 'there shall be elision'. Of what ? Certainly not
of the primitive, for लुक् is never applied to the elision of a base, but of an affix
only ( I. 1. 61 ). It follows therefore that the elision is of the affixes of कंसीय
and परशव्य ॥ Now these words have two affixes, thus. To the root कम् is
added first the Unâdi affix स (Un III . 62) and we get कंस ; next to कंस is added
छ. So also to पर + गृ is added the affix 3 (Un I. 33 ) and we have परशु, to which is
then added यत् and we have परशव्य ॥ The question arises, should these affixes
स and 3 be also elided. The answer is 'no'. The word प्रातिपदिकात् of IV. I. I
is understood is this sûtra ; so the elision will take place of those affixes only
BK IV CH III § 168. ] छ--यत् लुक् ॥ 807

which follow a pratipadika. But स and 3 are added to a Dhâtu and not a
prâtipadika, hence those affixes are saved from the operation of लुक् ॥
The word परशव्यं being gravely accented on the first (VI. 1. 185) would
have taken अञ् by IV. 3. 140. The present sûtra teaches the elision only of
its affix यत्, अञ्being already obtained.
Q. The final अ of कंसीय and परशव्य will be elided by VI. 4. 148 before
these taddhita affixes, and after such elision, the final य will be elided by VI .
4. 150, where is then the necessity of this sûtra ?
A. The final य will not be elided, because VI. 4. 150 will apply only
then, when an affix beginning with long ई follows, which is not the case here.
 ओ३म् ।

अथ चतुर्थाध्यायस्य चतुर्थः पादः ।

BOOK FOURTH.

CHAPTER FOURTH.

प्राग्वहतेष्ठक् ॥ १ ॥ पदानि ॥ प्राक्-वहतेः, ठक् ॥

वृत्तिः ॥ तद्वहति रथयुगप्रासङ्गमिति वक्ष्यति । प्रागतस्माद्वहति संशब्दनाद्यानर्थाननुक्रमिष्यामः, ठक्प्रत्य-
यस्तेषुधिकृतो वेदितव्यः ॥
वार्तिकम् ॥ ठक्प्रकरणे तदाहोते माशब्दादिभ्य उपसंख्यानम् ॥
या० ॥ आहोप्रभूतादिभ्यः ॥ वा० ॥ पृच्छतौ सुस्नातादिभ्यः ॥ वा० ॥ गच्छतौ परदारादिभ्यः ॥
1. The affix ठक् comes as a governing affix, in the
senses enumerated hereafter up to sûtra IV. 4. 76.
This is an adhikâra sûtra. The affix ठक् bears rule from this one for-
ward to the sûtra तद्दहति &c. Thus in the next sûtra it is said ; " After a
word in the third case in construction, in the sense of "who plays, digs, con-
quers, or is conquered." Now this sûtra is incomplete. We must read the
word ठक् into it. Thus अझै र्दोव्यात = आक्षिकः " who plays with aksha-a dicer.'
भक्ष + ठक्= आक्षिकः (VII. 3. 50).
Vârt :-After the words माशब्द &c, the affix ' thak ' comes in the sense
' he said that.' Thus माशब्द इत्याह- माशब्दिकः who says ' don't make noise,' कार्य-
शब्दिकः ॥ This is the case of an affix added to a sentence.
Vart :-So also after प्रभूत &c in the sense 'he said': as प्रभूतमाह= प्राभूतिकः,
पायाप्तिकः ॥ These are examples of affixes added to an adverb.
Vârt :-So also after सुस्नात & c in the sense 'he asks,' as, सुस्नानं पृच्छति
=सोस्नातिकः " Who asks, have you bathed well". साखराजिकः, सौखशायनिकः ॥
Vart :-So also after परदारा &c in the sense of ' he goes to, or commits
adultery with': as परदारान् गच्छति = पारदारिकः, गौरुतल्पिक ॥ The word तल्प here refers
to " wife".

तेन दीव्यति खनति जयति जितम् ॥ २ ॥ पदानि ॥ तेन-दीव्यति-खनति-जयति

जितम् ॥
वृत्तिः ॥ तेनेति तृतीयासमथाई दीव्यति खनति जयात जितमित्येतेष्वर्थेषु ठक् प्रत्ययो भवति ॥
 BK. IV. Ch. IV. § 5. ] तरति--ठक् ॥ 809

2. The affix ठक् comes after a word in the third

case in construction, in the sense of, ' he plays ', ' he digs ' ,
' he conquers ' or ' he is conquered ' .
Thus अक्षैर्दीव्यति = आक्षिकः ' who plays with dice-a dicer '. शालाकिकः ॥
भभ्या खनति – आधिकः,कोद्घालिकः, अक्षैर्जयति = आक्षिकः, अक्षैर्जितं = प्राक्षिकम् ॥ शालाकिकम् ॥
Though the rule is couched in universal terms, yet the affix does not
come after every instrumental case. Thus देवदत्तेन जितम्will not give rise to
any affix, for the word देवदक्तिकः is not found in usage having this sense. So
also अंगुल्या खनति gives rise to no affix. Though the verbs ' dîvyati ' &c, are in
the 3rd Person Present Tense, Singular number, the derivative is not limited
by these conditions. Thus आक्षिको and आक्षिकाः are also valid, and so also
अक्षैरदीव्यत् will give also आक्षिकः ; so also आक्षिकस्त्वम् आक्षकोऽहम् ॥ Though in a
sentence the verb is generally the principal word (क्रियाप्रधान), here owing to the
Taddhita affix, the instrument is taken as the principal.
संस्कृतम् ॥ ३ ॥ पदानि ॥ संस्कृतम् (ठक्) ।।
वृत्तिः ॥ तेनेति तृतीयासमर्थात्संस्कृतमित्येतत्मिन्नर्थे ठक्प्रत्ययो भवति ॥
3. The affix ठक् comes after a word in the third
case in construction, in the sense of ' refined thereby '.
The word संस्कृतम् means ' refining or enhancing the quality of a thing'.
Thus दध्रा संस्कृतं = दाधिकम् ' refined or made tasteful by curd '. So also शार्ङ्गवेरिकम्,
माारीचिकम् ॥
The separation of this sûtra from the last, is for sake of the next sûtra,
in which the anuvritti of संस्कृतं only runs,
कुलत्थकोपधादण् ॥ ४ ॥ पदानि ॥ कुलत्थ-कोपधात्-अण् ॥
वृचिः ॥ कुलत्थशब्दात्ककारोपधाच्छब्दाच्च प्रातिपदिकादण् प्रत्ययो भवति संस्कृतमित्येतस्मिन्विषये ।
ठकोपवादः ॥
4. Ofter the word 'kulattha' , and after words hav-
ing a penultimate क्, the affix अण् is added in the sense of
' refined or prepared therewith ' .
This debars ठक् ॥ Thus कौलत्यम्, तैत्तिडीकम् , दाईभकम्, the two latter be-
ing examples of words ending in क ॥
तरति ॥ ५ ॥ पदानि ।॥ तरति (ठक्) ।॥
वृत्त्रिः ॥ तेनेति तृतीयासमर्थात् तरतीत्येतस्मिन्नर्थे उक् प्रत्ययो भवति ॥
5. The affix ठक् comes after a word in the third
case in construction, in the sense of he crosses there by
over the waters ' .
810 आकषर्षात्-ठल् ॥ [ Вк. IV. Сн . IV § 9.

Thus काण्डप्लवेनतरति = काण्डप्लविकः, औइँपिकः ' who crosses with a raft '.
गोपुच्छाट्ठञ् ॥ ६ ॥ पदानि ॥ गोपुच्छात्-ठञ् ॥
वृत्तिः ॥ गोपुच्छशब्दाद् उप्रत्ययो भवति तरतीत्येतस्मिन्नर्थे ठकोपवादः ॥
6. The affix ठञ् comes after the word 'gopuchchha' ,
in the sense of he crosses thereby '.
The difference between 8 and 8 is in the accent. Thus मौवुच्छिकः ॥
नौद्वयचष्ठन् ॥ ७ ॥ पदानि ॥ नौ-द्वचचः-ठन् ॥
वृत्तिः ॥ नौशब्दाद् यत्तश्च प्रातिपदिकाद् ठन् प्रत्ययो भवति तरतीत्येतस्मिन्नर्थेः । ठकोपवादः ॥
Kârika
आकर्षात्पपादभस्त्रादिभ्यः कुसीदसूत्राच्च ।
अवासथात्किशरादेः षितः षडेते ठगधिकारे ॥
7. The affix ठन् comes after the word नौ and after
bases having two syllables, in the sense of he crosses there
with '.
This debars ठक् ॥ Thus नावा तरति = नाविकः ' a sailor '. So also after
dissyllabic words: as, घटिकः, प्लविकः, बाहुकः ।।
The ष in ष्ठन् in the sûtra is not part of the affix, but comes through
sandhi rules. The feminine of बाहुकः being बाहुका ।। In fact the indicatory
occurs in these sûtras only IV. 4. 9, 10, 18, 53 and 74, in this book.
चरति ॥ ८ ॥ पदानि ॥ चरति (ठक्) ॥
वृत्तिः ॥ तेनेति तृतीयासमर्थाच्चरतीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
8. After a word in the third case in construction,
comes the affix ठक् in the sense of he goes on by means
thereof ' .
The word चरति means both to go on and to eat. Thus दधा चरति = दाधिकः
' who gets on, with being fed on curd, हीिस्तकः ' who travels by an eliphant'.
शाकटिकः ॥
आकर्षान्ष्ठल् ॥ ९ ॥ पदानि ॥ आकर्षात्-ष्ठल् ॥
वृत्तिः ॥ आकर्षशब्दात् ष्ठल् प्रत्ययो भवति चरतीत्येतस्मिन्नर्थे । ठकोपशदः ॥
9. The affix ठल् comes in the sense of 'he goes on,
by means there of' after the word ' akarsha.'
This debars ठक् ॥ The ल् is for accent (VI. 1. 193). The ष of ष्ठत्here is
a part of the affix, contrary to what it was in sûtra 7 ante. To remove the
doubt where ष is the part of an affix, and where it is not, the following mre
monic verse has been composed : "आकार्षत् पर्पादेभस्त्रादिभ्यः कुसीदसूत्राच्च, आवसथात्
Вк. IV. Сн. IV. § . 12 ] तेन चरति उन् ॥ 811

किक्षरादेः षितः षडेते ठगधिकारे ॥ In the six Sûtras 9, 10, 16, 31, 74, and 53, the affix-
es have indicatory ' sh.' Here ब being इत्, the feminine is formed by ङीष् ( IV.
1. 41). Thus आकर्षेण चरति आकर्षिक f
. आकर्षिकी ॥ आकर्ष is a touch-stone by
=

which gold is tested.

पर्पादिभ्यः ष्ठन् ॥ १० ॥ पदानि ॥ पर्पादिभ्यः, ष्ठन् ॥
वृत्तिः ॥ पर्प इत्येवमादिभ्यः ष्ठत्प्रत्ययो भवात घरतीत्येतस्मिन्नर्थे । ठकोपवादः ।।
10. The affix छन् comes, in the sense of'he goes on,
by means there of' after the words ' parpa ' & c.
This debars ठक्; the न् of ष्ठन् is for accent (VI. 1. 197), and for ङीष्
(IV. 1. 41). Thus पौर्षकः f. पर्षिकी, अश्विकः f
. ॲश्विकी ॥ पदिकः f
. पदिकी ॥ The
पार is changed to पद् before this affix (VI. 3. 52).
1 पर्प, 2 अश्व, 3 अश्वत्थ, 4 रथ, 5 जाल, 6 न्यास, 7 व्याल, 8 पादः पञ्च ।।
श्वगणाट्ठञ्च ॥ ११ ॥ पदानि ॥ श्वगणातू, ठञ्, च ॥
वृत्तिः ॥ श्वगणशब्दाट्ठञ्प्रत्ययो भवति, वकारात्ष्ठन्, घरतीत्येतस्मिन्नर्थे ठकोपवादः ॥
11. The affix ठञ् as well as the affix ष्ठन्, comes
after the word श्वगण, in the sense of he goes on by means
there of'
This debars ठक् ॥ Thus श्वगणेन चरति = श्वागणिकः ' who lives by dogs '.
1. श्वागणिकी ।। ठन्, श्वगणिकः f. श्वगणिका ।।
The form श्वागणिकः is evolved by the breach of rule VII. 3. 4. Thus
श्वगण + ठञ् ॥ Here by VII. 2. 117, 첫 requires Vriddhi of अ of श्व ॥ But rule
VII. 3. 4 says that instead of Vriddhi, the letter औ comes before व in the case
of श्वन् &c. The proper form, therefore, would have been शौवगणिकः ॥ The irre-
gularity is, however, explained by saying that the prohibition contained in
VII. 3. 8 which applies when श्वत् is followed by इत्र, applies also to श्वत् follow-
ed by टम् ॥ In fact, the rule VII. 3. 4 does not apply, whenever the word
श्वत् is followed by an affix beginning with the letter इ ॥
बेतनादिभ्यो जीवति ॥ १२ ॥ पदानि ॥ वेतनादिभ्यः, जीवति ॥
वृत्तिः ॥ तेनेति तृतीयासमर्थेभ्यो वेतनादिभ्यः शब्देभ्यो जीवतित्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
12. The affix ठक् comes in the sense of he lives
thereby ', after the words ' vetana &c', being in the third
case in construction .
Thus वेतनेन जीवति =वैतनिकः ' who lives upon wages-a menial servant '.
In the case of the word धनुर्दण्ड the affix applies to the compounds, as well as
to the words forming the compound. Thus धानुईण्डिकः, धानुष्कः, दाण्डिकः ॥
27
812 तेन हरति
--ष्ठन् ॥ Вк. IV. CH. IV. §. 16. J

1 वेतन, 2 वाहन ( वाह ), 3 अर्धवाहन ( अर्धवाह ), 4 धनुर्दण्डः 5 जाल, 6 वेश ( वेस ), 7

उपवेश ( उपवेष, उपवेस ) , 8 प्रेषण, 9 उपवस्ति ( उपस्ति ), 10 सुख, 11 शय्या, 12 शक्ति, 13 उपनि-
षद्, 14 उपदेश, 15 स्फिज्* ( स्फिज ), 16 पाद, 17 उपस्थ*, 18 उपस्थान, 19 उपहस्त*, 20 स्रज्ञ. ॥
वस्नक्रयविक्रयाट्ठन् ॥ १३ ॥ पदानि ॥ वस्न, क्रय, विक्रयात्, ठन् ॥
वृत्तिः ॥ वस्त्रक्रयविक्रयशब्दाभ्यां तृतीयासमर्थाभ्यां ठन् प्रत्ययो भवति जीवतीत्येतस्मिन्विषये । ठकोपवादः।।
13. The affix ठन् comes in the sense of he lives
thereby ' after-the words ' vasna ', 'kraya', and 'vikraya', being
in the 3rd case in construction .
This debars टक् ॥ Thus वस्नेन जीवति = वस्निकः ' who lives by hire--hire-
ling'. In the case of क्रय and विक्रय the affix is applied to the words separately,
as well as to their compound. Thus क्रयविक्रयिकः, क्रयिकः, विक्रयिकः ' a trader '.
आयुधाच्छ च ॥ १४ ॥ पदानि ॥ आयुधात्, छ, च ॥
वृत्तिः ॥ आयुधशब्दाच्छप्रत्ययो भवति, चकाराट्ठश्च जीवतीत्येतस्मिन्विषये ॥
14. The affix छ as well as ठन् comes in the sense
of ' he lives thereby ', after the word ' ayudha ' .
Thus आयुधेन जीवति = आयुधीयः (formed by 5), or आयुधिकः (by उन्) ' a
mercenary soldier '.
हरत्युत्सङ्गादिभ्यः ॥ १५ ॥ पदानि ॥ हरति, उत्सङ्गादिभ्यः ॥
वृत्तिः ॥ तेनेत्येव । उत्सङ्गादिभ्यस्तृतीयासमर्थेभ्यो हरतीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
15. The affix ठक् comes in the sense of he con- 1

veys thereby ', after the words utsanga &c. being in the third
case in construction .

The word हरति means ' to take away to or cause to reach another
place'. Thus औत्सङ्गिकः ' borne upon the hip '. औडुपिकः ' borne or transported
on a raft ',

1 उत्सङ्ग, 2 उडुप्, 3 उत्पुत ( उत्पत ) , 4 उत्पन्न*, 5 उत्पुट*, 6 पिटक, 7 पिटाक, 8 उडप.

भस्त्रादिभ्यः ष्ठन् ॥ १६ ॥ पदानि ॥ भस्त्रादिभ्यः, ष्ठन् ॥
वृत्तिः ॥ भस्त्रत्येवमादिभ्यस्तृतीयासमर्थेभ्यो हरतीत्येतस्मिन्नर्थे ष्ठन्प्रत्ययो भवति ॥
16. The affix ठन् comes, in the sense of he con-
veys ', after the words ' bhastra &c ' being in the third case
in construction,
Thus भस्त्रया हरति = भस्त्रिकः " who conveys by means of a leathern bag,
a carrier". The feminine will be भस्त्रिकी (IV. 1. 41). So मरटिकः f. भरटिकी ॥ The
[ Вк. IV. CH. IV. § . 19 तेन निर्वृत्ते--ठक् ॥ 813

word भत्र means a leathern bellows by which the iron is heated, or a leathern
bag in which grain &c . is carried.
1 भस्त्रा, 2 भरट, 3 भरण ( भारण ), 4 शीर्षभार, 5 शीर्षेभार, 6 अंसभार, 7 अंसेभार. ।॥
विभाषा विवधवीवधात् ॥ १७ ॥ पदानि ॥ विभाषा, विवध, वीवधात् ॥
वृत्तिः ॥ हरतीत्येव । विवधवीवधशब्दाभ्यां तृतीयासमर्थाभ्यां विभाषा ष्ठन् प्रत्ययो भवति ॥
17. The affix ठन् comes optionally in the sense of
' he conveys ', after the words ' vivadha ', and ' vîvadha ', being
in the third case in construction .
In the alternative, the general affix टक् will apply. Thus विवधेन हरति
=विवधिकः f. विवधिकी; So also वैविधिकः f. वीवधिकी ॥ When the affix is ठक्, we
have वैवधिकः in both cases, the feminine being वैवधिकी ॥
The word विवध and वीवध are synomyms both meaning ' a piece of
wood carried on the shoulders to carry loads, on the road.' विवधिकः meaning
' a carrier of loads, a pedler '. The real sûtra is विभाषा विवधात्, the Kâsika has
added वीवध from a Vârtika.

अएकुटिलिकायाः ॥ १८ ॥ पदानि ॥ अण, कुटिलिकायाः ॥

वृत्तिः ॥ हरतीत्येव । कुटिलिकाशब्दात् तृतीयासमर्थादण प्रत्ययो भवति हरतीत्येतस्मिन्नर्थे ॥
18. The affix अण comes, in the sense of he con-
veys' , after the word कुटिलिका in the third case in construction.
Thus कुटिलिकया हरति मृगो व्याधं = कौटिलिको मृगः ' a deer which carries (or
entices away) into crooked ways ' or ' a hunter who hunts by coming stealthily
on his prey'. कुटिलिकया हरति अङ्गारान्- कौटिलिकः कर्मारः ' a blacksmith, who
carries burning coals on an iron forge '.
The word कुटिलिका means ' crooked motion, and the iron-forge of the
blacksmiths '.

निर्वृत्ते ऽक्षद्यूतादिभ्यः ॥ १९ ॥ निर्वृत्ते, अक्ष, द्यूतादिभ्यः ॥

वृत्तिः ॥ तेनेत्येव । अक्षद्यतादिभ्यस्तृतीयासमर्थेभ्यो निर्वृत्तइत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
19. The affix ठक् comes, in the sense of 'comple-
ted thereby' after the words ' akshadyûta &c',being in the third
case in construction .

Thus अक्षद्यूतेन निर्वृत्तम्= आक्षद्यूतिकं वैरम् ' enmity-which was growing but
has been completed by gambling '. So जानुप्रहृतिकम् ।।
1 अक्षद्यूत, 2 जानुप्रहृत ( महूत ), 3 जङ्घाप्रहृत ( महूत ), 4 जङ्घाप्रहत*, 5 पादस्वेदन, 6
कण्टकमर्दन, 7 गतानुगत*, 8 गतागत, 9 यातोपयात, 10 अनुगत. ॥
814 तेन संसृष्टे--ठक् ॥ [ Вк. IV. Cн IV. § . 22 .

त्रेर्मन्नित्यम् ॥ २० ॥ पदानि ॥ त्रेः, मप्, नित्यम् ॥

वृत्तिः ॥ निर्वृत्तइत्येव, जितः क्त्रिरित्ययं त्रिशब्दो गृह्यते । त्रचन्तान्नित्यं मप् प्रत्ययो भवति ॥
20. The affix मए comes always after the words >

ending in the affix त्रि, the in sense of 'completed thereby ' ,

The त्रि here refers to the affix ' ktri ' ( III. 3. 88). Thus the root डुपच्
takes त्रि and forms पक्वि, which is not a complete word, but must take the
augment मपू, to form a full word. Thus पच् + क्वि + मप्= पक्विमम् ' what is
completed by being cooked '. So from डुवप् we have वप्+ क्वि + मप्= उाप्त्रमम्
(VI . 1. 15) : from डुकृर् we have कृत्रिमम् ॥
The word नित्य in the sûtra indicates that the affix क्वि never comes
singly by itself, all words ending in ' Ktri ' are invariably followed by मत् also.
In fact मप्way be regarded as an invariable augment of the affix ' Ktri '.
Vârt : After a word ending in an affix denoting ' condition', the
affix इमप् is added. Thus पाकेन निर्वन्तं = पाकिमम् ( पत्र + घञ् III. 3. 18+- इमप्), so
त्यागिमम्, सेकिमम्, कुट्टिमम् ॥
अपमित्ययाचिताभ्यां कक्कनौ ॥ २१ ॥ पदानि ॥ अपमित्य-याचिताभ्याम्, कक्-
कनौ ॥
वृत्तिः ॥ निर्वृत्तइत्येव । अपमित्ययाचितशब्दाभ्यां यथासंख्यं कक् कन् इत्येतौ प्रत्ययौ भवत्तो, निर्वृत्तइत्ये-
तस्मिन्नर्थे ॥
,

21. The affixes ' kak ' and ' kan come respective-
ly after the words ' apamitya ' and ' yachita ' , when the sense
is that of completion.
Thus आपमित्यकम् ' debt ', and याचितकम् ' a thing begged for use '. The
word अपमित्य is formed from the root मा with the prefix अप, and the suffix तत्वा
(III. 4. 19). The तवा is changed to ल्यप्, and { substituted for आ (VI. 4. 70).
The word is an Indeclinable, and therefore the anuvritti of तेन does not run
here.

संसृष्टे ॥ २२ ॥ पदानि ॥ संसृष्टे, ठक् ॥

वृत्तिः ॥ तेनेत्येव । तृतीयासमर्थात्संसृष्टइत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
22. The affix ठक् comes, after a word in the third
case in construction, when the sense is ' mixed therewith.'
The word तेन is understood here. The word संसृष्ट means unification,
mixing &c. Thus दध्ना संसृष्ट = दाधिकम्'smeared with curds.' मारिचिकम्, शार्ङ्गवेरिकम्
पैप्पालकम् ॥ The word ' sanskṛtam ' ( IV. 4. 3) and ' sansrshtam ' should be
distinguished. The former refers to a case where by the combination of two
things, a something better is produced ; no such idea of bettering is to be
found in संसृष्ट ॥
 Вк. IV. Сн. IV. § . 27 ] वर्तते ॥ 815

चूर्णादिनिः ॥ २३ ॥ पदानि ॥ चूर्णात्, इनिः ॥

वृत्तिः ॥ चूर्णशब्दादिनिः प्रत्ययो भवति संसृष्टे । ठकोपवादः ॥
23. The affix इान comes after the word ' chûrna'
when the sense is ' mixed therewith .'
This debars ठक् ॥ Thus चूणें: संसृष्टा = चूर्णिनो ऽ पूपाः 'cakes sprinkled with
powder.' चूार्णनो धानाः ॥
लवणाल्लुक् ॥ २४ ॥ पदानि ॥ लवणात्, लुक्॥
वृत्तिः ॥ संसृष्टइत्यनेनोत्पन्नस्य ठको लवणशब्दाल्लुम् भवति ॥
24. The affix ठक् meaning ' mixed therewith',
is elided by luk, after the word lavana.'
Thus लवणेन संसृष्टः=लवणः ' mixed with salt.' as लवणः सूपः ' soup mixed
with salt.' So लवणं शाकं, लवणा यवगूः (I. 1. 51). The लूक्elision takes place when
the word लवण is used as a noun, and not as an adjective.
मुद्गादण् ॥ २५ ॥ पदानि ॥ मुद्गात्, अण् ॥
वृत्तिः ॥ मुङ्गशब्दादण् प्रत्ययो भवति संसृष्टइत्येतस्मिन्विषये । उकोपवादः ।।
1
25. The affix अण comes after the word ' mudga,'
when the sense is 'mixed therewith.'
This debars ठक् ॥ Thus मौङ्ग ओदनः ' rice mixed with mudga-pulse.' मौनो
यवागूः ॥
व्यञ्जनैरुपसिक्ते ॥ २६ ॥ पदानि ॥ व्यञ्जनैः, उपसिक्ते (ठक्) ।।
वृत्तिः ॥ तेनेत्येव । व्यञ्जनवाचिभ्यः प्रातिपदिकेभ्यस्तृतीयासमर्थेभ्य उपसिक्तइत्येतस्मिन्नर्थे ठक् प्रत्ययो
भवति ॥

26. The affix ठक् comes, after a word denoting a

condiment, being in the third case in construction, when the
sense is ' sprinkled therewith.'
Thus दध्रा उपसिक्त = दाधिकम् ' sprinkled with curd,' सौपिकम्, खारिकम् ॥ Why
do we say ' denoting a condiment' ? Observe उदकेनोपसिक्तं ओदनः ॥
ओजः सहोम्भसा वर्तते ॥ २७ ॥ पदानि ॥ ओजः, सहः, अम्भसा-वर्तते (ठक्) ॥
वृत्तिः ॥ ओजस् सहस् अम्भस् इत्येतेभ्यस्तृतीयासमर्थेभ्यो वर्ततइत्यर्थे ठक् प्रत्ययो भवति ।।
27. The affix ठक् comes in the sense of ' it exists,'
after the words ' ojas,' ' sahas,' and ' ambhas ' being in the
third case in construction .
Thus ओजसा वर्तते = औजसिकः शूरः ' a hero ' lit. possessed with energy.
So also:- साहसिकः ' a thief.' आम्भसिकः ' a fish.'
816
प्रयच्छति गह्यम् ॥ [ Вк. IV. CH. IV. §. 30

तत्प्रत्यनुपूर्वमीपलोमकूलम् ॥ २८ ॥ पदानि ॥ तत्, प्रति-अनु-पूर्वम्, ईप-लोम-

कूलम् ॥
वृत्तिः ।। तदिति द्वितीया समर्थविभक्तिः । प्रति अनु इत्येवंपूर्वेभ्य ईपलोमकूलशब्देभ्यो द्वितीयासमर्थेभ्यो व- 4

र्सतइत्येतस्मिम्नर्थे ठक् प्रत्ययो भवति ॥

28. The affix ठक् comes, in the sense of ' it exists,'
after ' îpa,' ' loma,' and ' kûla,' preceded by ' anu ' and ' prati,'
the word being in the second case in construction.
The word तद् shows that the words must be in the second case in cons-
truction. The verb वर्तते is intransitive, how can it take an object, and how can
it be in construction with an objective case ? The words in the accusative after
the verb वर्तते are not its objects, but are used as adverbs qualifying the sense
of the verb, and adverbs are always put in the accusative case. Thus प्रतीपं
वर्तते =प्रातीपिकः (प्रतिगता आपो ऽ स्मिन्, the आ changed to ई V. 4. 74 and VI. 3. 97)
retrograde i. e. ' which is unfavourable.' So आन्वीपिकः ' favorable.' प्रतिलोमकः
' inverse ' आनुलोमकः ' direct.' पातिकूलिकः, आनुकूलिकः The two words प्रातीपिक and
आन्वीपिक mean ' unfavourable ' and ' favourable ' respectively.
परिमुखं च ॥ २९ ॥ पदानि ॥ परिमुखम्, च (ठक्) ॥
वृत्तिः ।। परिमुखशब्दात् द्वितीयासमर्थाद्वर्ततइत्यस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
29. The affix ठक् comes in the sense of ' it exists, '
after the word ' parimukha,' being in the second case in con-
struction .
Thus परिमुखं वर्तते = पारिमुखिकः ' being before the face,' ' being near or pre-
sent'.
The word च in the sûtra implies that the affix applies to other words
also not mentioned. As पारिपार्रित्रकः ॥ The word परिमुख is an Avyayîbhava
compound (II. 1. 12). Ifपरि has the force of exclusion (I. 4. 88), then पारिमुखिकः
will mean ' a servant who always avoids the face of his master स्वामिनो मुखं
वर्जयित्वा यःसेवको वर्त्तते," and if परि means ‘ all round, then the word will mean
" a servant who is always in the presence ofhis master-यतः स्वामिनो मुखं ततस्ततो
वर्त्तते " ॥
प्रयच्छति गर्छम् ॥ ३० ॥ पदानि ॥ प्रयच्छति, गर्छम् ॥
वृत्तिः ।। तदिति द्वितीयासमर्थात्प्रयच्छतीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति, यत्तद्वितीयासमर्थ गह्य चे-
शद्भवति ।।
वा० ।। वृद्धेर्वृधुषिभावो वक्तव्यः ।।
30. The affix ठक् comes after a word in the second
case in constrution , when the sense is ' he gives ' , the motive
being mean .
 Вк. IV. CH. IV. § 33 ] तद्राक्षात--ठक् ॥ 817

Thus द्विगुणं प्रयच्छति = द्विगुणिकः 'a usurer who gives for the sake of double'
i, e. who charges cent per cent interest. The word विगुण means द्विगुणार्थ 'for the
sake of double'. Similarly बैगुणिकः ॥
Vårt :-The word वृद्धि is changed to वृधुषि before this affix. As, वृद्धि
प्रयच्छति = वार्धषिकः 'a usurer' 'who gives for the sake of increase' Or the word
वृधुषि may be taken as a separate word synonymous with वृद्धि ॥
Why do we say गर्छम् 'with a mean motive'? Observe द्विगुणं प्रयच्छति अधर्मणः
'the debtor gives double'.

कुसीददशैकादशात् ष्ठन्ष्ठचौ ॥ ३१ ॥ पदानि ॥ कुसीद, दश, एकादशात्, ष्ठन्-

ष्ठचौ ॥
वृत्तिः ॥ प्रयच्छति गह्यमित्येव । कुसीदं वृद्धि, स्तदर्थे द्रव्यं कुसीदम् । एकादशार्था दश, दशैकाददाशब्देनो-
च्यन्ते । कुसीददशैकादशशब्दाभ्यां यथासंख्यं ष्ठन् ष्ठज् इत्येतौ प्रत्ययौ भवतः ॥
31. The affixes ष्ठन् and ष्ठच come respectively after
the words ' kusîda ' and ' dasaikâdasa ' , when the sense is ' he
gives for a mean motive '.
The word कुसीद means 'interest'. The lending of ten (दश) on a condi-
tion that the borrower will pay eleven (एकादश) after a month is called दशैकादश॥
This sûtra debars ठक् ॥ The difference between the two affixes ष्ठन् and ष्ठच् is in
the accent (VI. 1. 197 and 163). Thus कुसीद + ष्ठन्- कुसादिकः fem. कुसीदकी (VI. I.
41). So दशैकादशिकः fem की ।।
उञ्छति ॥ ३२ ॥ पदानि ॥ उञ्छति ॥
वृत्त्रिः ॥ तदिति द्वितीयासमर्थादुञ्छतीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
32. The affix ठक् comes, after a word in the se-
cond case in construction, when the sense is ' who gleans
that ' .

Thus बदराण्युञ्छति = बादरिकः ' who picks up jujubes '. श्यामाकिकः, काणिकः ॥
To pick up every grain (कण) fallen on the ground is called उज्छ ॥
रक्षात ॥ ३३ ॥ पदानि ॥ रक्षति ॥
वृत्ति ।। तदिति द्वितीयासमर्थाद्रक्षतीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
33. The affix ठक् comes after a word in the second
case in construction, when the sense is ' he aids or protects
that' .

Thus समाजं रक्षति = सामाजिकः ' a spectator ', lit. ' who aids an assembly by
his presence'. So also सांनिवेशिकः ॥
818 धावति--ठक् ॥ [ Вк. IV. Сн. IV. § 36

शब्ददर्दुरं करोति ॥ ३४ ॥ पदानि ॥ शब्द-दर्दुरम्,करोति ॥

वृात्तः ॥ तदिति द्वितीयासमर्थाभ्यां शब्ददर्दुरशब्दाभ्यां करोतीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ।।
34. The affix ठक् comes after the words ' Sabda'
and ' dardura ', being in the second case in construction, when
the sense is " who makes a sound or a croaking '.
Thus शब्दं करोति = शाब्दिकः ' who makes a sound ' i. e. a Grammarian.
So दार्दुरिकः ' who makes a croaking noise like a frog (dardura)' i. e. a potter.
पक्षिमत्स्यमृगान्हन्ति ॥ ३५ ॥ पदानि ॥ पक्षि, मत्स्य, मृगान्, हन्ति (ठक्) ॥
वृत्तिः ।। तदित्येव । पक्ष्यादिभ्यो द्वितीयासमर्थेभ्यो हन्तीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
35. The affix ठक् comes after the words in the second
case in construction denoting birds, fishes, or wild beasts, when
the sense is ' who kills that ' .

Thus पक्षिणो हन्ति = पाक्षिकः ' a bird-killer'. The affix applies not only to
the word-forms पक्षि &c, but to words denoting birds &c. ( See I. 1. 68).
Therefore, we have forms शाकुनिकः, मायूरिकः, तैत्तिरिकः ॥ So also with मत्स्य , as,
मात्स्यिकः, मैनिकः, शाफरिकः, शाकुलिकः ॥ So also with मृगः, as, मार्गिकः, हारिणिकः, सौक-
रिकः, सारङ्गिकः ॥

परिपन्थञ्च तिष्ठति ॥ ३६ ॥ पदानि ॥ परिपन्थम्, च, तिष्ठति ॥

वृत्तिः ।। परिपन्थशब्दात्तदिति द्वितीयासमर्थात्तिष्ठतीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
36. The affix ठक् comes also in the sense of
" who stays " , after the word ' paripantham ', the word being
in the second case in construction,
Thus परिपन्थं तिष्ठति = पारिपन्थिकः यः पन्थानं वर्जयित्वा तिष्ठति, यो वा पन्थानं व्याप्य
तिष्ठाते ' a thief' lit. " who stays at roads, a high way man ". The च in the sûtra
indicates that the sense of हीन्त ' who kills ' of the last, is to be connected with
this sûtra by the conjunction ' and '. Thus परिपन्थं हन्ति = पारिपन्थिकः ॥
The phrase ' being in the second case in construction ' is understood
in this sûtra, why has then the word परिपन्थम् been shown in the second case in
the sûtra, for it is a mere superfluity ? No, it shows the secular form of the
word. The word परिपन्थ is synonymous with परिपथ, the latter, however, having
other senses also.

माथोत्तरपदपद्व्यनुपदं धावति ॥ ३७ ॥ पदानि ॥ माथ-उत्तरपद, पदवी, अनुप-

दद्म, धावति ॥
 Вк. IV. Сн. IV. §. 40 ] गृह्णाति--ठक् ॥ 819

वृत्तिः ॥ माथशब्दोचरपदात्प्रातिपदिकात्पदवी अनुपद इत्येताभ्यां च धावतीत्येतस्मिन्नर्थे ठक् प्रत्ययो

भवति ॥

37. The affix ठक् comes, in the sense of " who

runs ", after a word having माथ as its second term, and after
the words ' padavî ' and ' anupada ' .
Thus दण्डमाथं धावति = दाण्डमाथिकः ' who runs on a high way'. So also
शौल्कमाथिकः ॥ Similarly पादविकः, आनुपदिकः ॥ The word माथ means ' a way '.
आक्रन्दाट्ठञ्च ॥ ३८ ॥ पदानि ॥ आक्रन्दात्, ठञ्, च ॥
वृत्तिः ॥ आक्रन्दन्त्येतस्मिन्नित्याक्रन्दो देशः । अथवा ऽऽक्रद्यतइत्याक्रन्द, आर्तायनमुच्यते । विशेषाभावा
व्द्वयोरपि ग्रहणम् । आक्रन्दशब्दात्तदिति द्वितीयासमर्थाद्धावतीत्येतस्मिन्नर्थे ठञ्प्रत्ययो भवति, चकारा-
ठक् ॥

38. The affix ठञ् as well as ठक् comes after the

word ' âkranda' , being in the second case in construction, in
the sense of ' who runs ' .
The word आक्रन्द means ' a place where persons weep ' e. g. a battle-
field. It also means ' weeping ' ' invoking ' &c. The difference between ठक्
and उज्ञ is in the accent. Thus आक्रन्दं धावति आक्रन्दिकः or आँक्रन्दिकः, f. आक्रन्दिकी
' a person who runs to a place where cries of distress are heard '.
पदोत्तरपदं गृह्णाति ॥ ३९ ॥ पदानि ॥ पद, उत्तरपदम्, गुह्णाति (ठक्) ।।
वृत्तिः ॥ पदशब्द उत्तरपदं यस्य तस्मात्पदात्तरपदशब्दात् तदिति द्वितीयासमर्थाद्गृह्णातीत्येतस्मिन्नर्थे ठक्
प्रत्ययो भवति ॥
39. The affix ठक् comes in the sense of ' who
takes ' , after a word having ' pada ' as its second member,
the word being in the second case in construction.
Thus पूर्वपदं गहूणाति = पौर्वपदिकः, so also औत्तरपदिकः ॥ The word उत्तरपद is
used in order to prevent the application of the rule when पद is preceded by
the affix बहु ॥
प्रतिकण्ठार्थललामं च ॥ ४० ॥ पदानि ॥ प्रतिकण्ठ, अर्थ, ललामम्, च ॥
वृत्तिः ॥ प्रतिकण्ठार्थललामशब्देभ्यस्तदिति द्वितीयासमर्थेभ्यो गृहूणातीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
40. The affix ठक् comes in the sense of ' who takes'
after the words ' pratikantha ', ' artha ', and ' lalâma' being
in the second-case in construction.
Thus प्रतिकण्ठं गृह्णाति = प्रातिकण्ठिकः ॥ So also आर्थिकः, लालामिकः ॥ The
word प्रतिकण्ठ here is an Avyayî-bhâva meaning कण्ठं कण्ठं प्रति, and not प्रतिगतः
कण्ठं = प्रतिकण्ठ, for to the latter no affix is added,
28
 820 समवायान् समवैति-ण्य ॥ Вк. IV. CH. IV. §. 44. ]

1.
धर्म चररात ॥ ४१ ॥ पदानि ॥ धर्मम्-चरति (ठक्) ॥
वृत्तिः ॥ धर्मशब्दात्तदिति द्वितीयासमर्थाच्चरतीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
वार्त्तिकम् ॥ अधर्माच्चेति वक्तव्यम् ॥
41. The affix ठक् comes after the word ' dharma ',
being in the second case in construction, in the sense of' who
practices that '.
ㅓ Thus धर्मम् चरति = धार्मिकः " religious ". So also आधर्मिकः " irreligious,
undutiful ", by a Vârtika.
प्रतिपथमेति ठंश्च ॥ ४२ ॥ पदानि ॥ प्रतिपथं, एति, ठन्-च ॥
वृत्तिः ॥ प्रतिपथशब्दाद् द्वितीयासमर्थाद् एतीत्यस्मिन्नर्थे ठन् प्रत्ययो भवति, चकाराट्ठक् च ॥
42. The affix ठन् as well as ठक् comes after the
word ' prati-patham', in the second-case in construction, in the
sense of ' who goes '.
Thus प्रतिपथमेति = मैतिपथिकः or प्रातिपथिकः " who goes along the road"
the ठक् causes Vriddhi (VII . 2. 118) whilst टन् does not.
समवायान् समवैति ॥ ४३ ॥ पदानि ॥ समवायान्, समवैति (ठक्) ॥
वृत्तिः ॥ समवायवाचिभ्यः शब्देभ्यस्तदिति द्वितीयासमर्थेभ्यः समवैतीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
43. The affix ठक् comes after words in the
second case in construction, denoting combination, in the
sense of ' who assembles there '.
The word समवाय means ' combination, collection &c '. The word
समवायान् is in the plural number in the sûtra, indicating that the svarupa-vidhi
(I. 1. 69) does not apply ; the affix being applied not only to the word-form
समवाय but to its synonyms also. समवैति means coming totgether. Thus समवा-
यान् समवौत = सामवायिकः 'who assembles in an assembly '. So also सामाजिकः. सामू-
हिकः, सान्निवेशिकः ॥
परिषदो ण्यः ॥ ४४ ॥ पदानि ॥ परिषदः, ण्यः ॥
वृत्तिः ॥ परिषदो ण्यः प्रत्ययो भवति समवायान्समवेतीत्येतस्मिन्विषये । ठकोपवादः ॥
44. The affix ण्य comes after the word ' parishad '
in the sense of ' who assembles there ',
This debars ठक् ॥ Thus परिषदं समवैति = पारिषद्यः ' one present in a
council, an assessor, a councillor'.
सेनाया वा ॥ ४५ ॥ पदानि ॥ सेनायाः, वा (ण्यः) ॥
वृत्तिः ॥ सेनाशब्दाव्वा ण्यः प्रत्ययो भवति समवायान्समवैतीत्येतस्मिन्नर्थे ठकोपवादः ॥
[ Вк. IV. CH . IV. § . 48 तस्यधर्म्यम् ॥ 821

45. The affix ण्य comes optionally in the sense of

' who assembles there,' after the word sena.
This debars ठक् which comes in the alternative. Thus सेनां समवेति =
सैन्यःor सैनिकः ' a soldier, a member of an army'.
संज्ञायां ललाटकुक्कुट्यौ पश्यति ॥ ४६ ॥ पदानि ॥ संज्ञायाम्, ललाट, कुक्कुट्यौ
पश्यति(ठक्) ॥
वृत्तिः ॥ ललाटकुक्कुटीशब्दाभ्यां तदिति द्वितीयासमर्थाभ्यां पश्यतीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति संज्ञा-
यां विषये ॥
46. The affix ठक् comes in the sense of ' who sees
that,' after the words ' lalâta ' and ' kukkutî', in second case in
construction, the whole word being a Name.
Thus ललाटं पश्यति = लालाटिकः ' a non-attentive servant ' lit. 'who always
looks at the fore-head of his master from a distance, keeps himself aloof, does
not come near to perform any work.' So also कोक्कुटिकः 'a religious mendic-
ant, a Bhikshu.' The space of ground over which a hen can fly without fall-
ing, is to be understood here by the word कुक्कुटी ॥ In other words, a small space
of ground, for hens cannot sustain their flight for a long distance. Therefore,
owing to the smallness of space, the mendicant walks looking down over the
ground, and hence he is called कोक्कुटिकः ॥ The word also means ' a hypocrite
with down-cast eyes.'
तस्य धर्म्यम् ॥ ४७ ॥ पदानि ॥ तस्य, धर्म्य (ठक्) ॥
वृत्तिः ॥ तस्येति षष्ठीसमर्थाद् धर्म्यमित्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
47. The affix ठक् comes after a word in the sixth
case in construction, in the sense of 'its usage' .
The word धर्म्य means 'usual,' ' relating to custom'. The word तस्य shows
the case of the word. Thus शुल्कशालाया धर्म्य - शौल्कशालिकः ' the custom-house
laws or usages.' So also आकरिकम्
, आपणिकम्, गौल्मिकम् ॥
अण् महिष्यादिभ्यः ॥ ४८ ॥ पदानि ॥ अण्-महिष्यादिभ्यः ॥
वृत्तिः ॥ महिषीत्येवमादिभ्यो ऽण प्रत्ययो भवति तस्य धर्म्यमित्येतस्मिन्विषये । ठकोपवादः ॥
48. The affix अणcomes in the sense of its law,'
after the word ' mahishî ' & c .
This debars thak. Thus महिष्या धर्म्य = माहिषम् ' the usages of queens.' So
प्राजावतम् ।।

1 महिषी, 3 प्रजापति , 3 प्रजावती, 4 प्रलेपिका, 5 विलेपिका, 6 अनुलेपिका, 7 पुरोहित,

8 मणिपाली, 9 अनुचारक (अनुवारक), 10 होतृ, 11 यजमान..
822 [ BK. IV. CH IV. §. 61 .
तदस्य पण्यम-ठक् ॥

ऋतो ऽञ् ॥ ४९ ॥ पदानि ॥ ऋतः, अञ् ॥

वृत्तिः ॥ ऋकारान्तात्प्रातिपदिकादम्प्रत्ययो भवात तस्य धर्म्यमित्येतस्मिषये । ठकोपवादः ।।
वार्त्तिकम् ।। नराचेतिवक्तव्यम् ॥ वा० ॥ विशसितुरिड्लोपश्च ॥ वा० ॥ विभाजयितुणिलोपश्च ॥
49. The affix अञ् comes in the sense of ' its law,"
after a nominal-stem ending in ऋ ॥
This debars ठक् ॥ Thus पातु र्धर्म्यम्=पौत्रम्' the office of a Potri.' औगात्रम्
' the office or duties of an Udgâtri.' Padamanjari gives the example of होत्रम्=
होतु र्धर्म्यम् under this sûtra, though the word होतृ occurs in the list given in the
preceding sûtra. The Hotți of the preceding sûtra means a Ritvik, here it
means an invoker.
Vârt :-So also after the word नर: As नरस्य धम्यिी = नारी ॥
Vârt :-So also after the word विशसितृ, the इद् affix being elided. Thus
विशसितृ+ अञ्= वैशस्त्रम् ॥
Vârt :-So also after the word विभाजयितृ, its णि affix also being elided.
Thus विभाजयित + अञ्= वैभाजित्रम् ॥
अवक्रयः ॥ ५० ॥ पदानि ॥ अव क्रयः (ठक्) ॥
वृत्तिः ॥ तस्येत्येव । षष्ठीसमर्थादवक्रय इत्येतस्मिन्नर्थे ठक् प्रत्ययो भवात । अवक्रीणीत ऽनेनेत्यवक्रयः ॥
50. The affix ठक् comes in the sense of ' its tax,'
after a word in the sixth case in construction.
The word अवक्रय means ' Government-tax,' ' price,' wages,' ' rent ' &c,
coming from the root अवक्री ' to purchase.' Thus शुल्कशालाया अवक्रयः– शौल्कशालिकः
So also आपणिकः, गौल्मिकः, आकरिकः ॥
Are not धर्म्य ( IV. 4. 47) and अवक्रय the same? No. Dharmya is a legal
due, and religious ; while an 'avakraya' may be a tax exacted from a people by
oppression, and so transgressing dharma.
तदस्य पण्यम् ॥ ५१ ॥ पदानि ॥ तदू, अस्य, पण्यम् ॥
वृत्तिः ॥ तदिति प्रथमासमथादस्योत षष्ठयर्थे ठक्प्रत्ययो भवात यत्तत्प्रथमासमर्थ पण्यं चेत्तद्भवति ॥
51. The affix ठक comes in the sense of ' this is
whose saleable commodity,' after a word in the first case in
construction denoting the thing to be sold.
Thus अपूपाः पण्यं अस्य = आपूपिकः ' a cake-vendor.' So also शाष्कुलिकः,
मौदकिकः&c.
लवणाट्ठञ् ॥ ५२ ॥ पदानि ॥ लवणात्, ठञ् ।।
वृत्तिः ।। लवणशब्दाट्ठञ्प्रत्ययो भवति तदस्य पण्यमित्येतस्मिन्विषये । ठकोपवादः ।॥
 Вк. IV. CH. IV. § . 56 ] तदस्य शिल्पम्
--अण् ।। 823

52. The affix ठञ comes, in the sense of 'this is

whose saleable commodity,' after the word ' lavana.'
This debars ठक्, the difference being in accent. Thus लवणं पण्यमस्य =
लावणिकः ' a salt-vendor.'
किशरादिभ्य ष्ठन् ॥ ५३ ॥ पदानि ॥ किशरादिभ्यः, ष्ठन् ॥
वृत्तिः ।। किशर इत्येवमादिभ्यः ष्ठन् प्रत्ययो भवति तदस्य पण्यमित्येतस्मिन्विषये । ठकोपवादः ॥
53. The affix ष्ठन् comes in the sense of ' this is
whose saleable commodity,' after the words ' kisara ' &c.
This debars ठक् ॥ The word किशर &c all denote perfumes. Thus
किशराः पण्यमस्य= किशरिकः f किशरिकी ( IV. 141), नरदिकः f नरदिकी ॥
1 किसर (किशर), 2 नरद, 3 नलद, 4 स्थागल*, 5 तगर, 6 गुग्गुलु, 7 उशीर, 8 हरिद्रा, 9 ह-
रिट्र*,
*, 10 पर्णी , 11 सुमङ्गल, 12 हरिद्रायणी.
शलालुनो ऽन्यतरस्याम् ॥ ५४ ॥ पदानि ॥ शलालुनः, अन्यतरस्याम् ॥ >

वृत्तिः ।। शलालुशब्दादन्यतरस्यां ष्ठन् प्रत्ययो भवति तदस्य पण्यमित्येतद्विषये । ठकोपवादः । पक्षेसोपि

भवात ॥

54. The affix ठन् comes optionally, in the sense

of 'this is whose saleable commodity' ' after the word 'salâlun'.
This debars ठक् which comes in the alternative. शलालु is a kind of
sweet scent. Thus शलालु पण्यमस्य= शैलालुकः f. शलालुकी ॥ In the alternative
with ठक्, शालालुक; f
. शालालुकी ॥
शिल्पम् ॥ ५५ ॥ पदानि ॥ शिल्पम् (ठक्) ।
वृत्तिः ।॥ तदिति प्रथमासमर्थादस्येति षष्ठयर्थे ठक् प्रत्ययो भवति यत्तत्प्रथमासमर्थ शिल्पं चेत्तमाते ।।
55. The affix ठक् comes in the sense of this is
whose Art, ' after a word denoting Art, in the first case in
construction .
Thus मृदङ्गवादनं शिल्पमस्य= मार्दङ्गिकः " a drummer ", an expert in playing
on mridanga drum". So also पाणविकः, वैणिकः ।॥
मड्डुकझर्झरादणन्यतरस्याम् ॥ ५६ ॥ पदानि ॥ मड्डुक, झर्झरात्, अण्, अन्यत-
रस्याम् ।।
वृत्तिः ॥ मड्डुकझर्झरशब्दाभ्यामन्यतरस्यामण प्रत्ययो भवति तदस्य शिल्पमित्येतस्मिन्विषये । ठकोपवादः ॥
56. The affix अण comes optionally in the sense
of ' this is whose Art ', after the words ' madduka ', and
' jharjhara '.
This debars ठक् which comes in the alternative. Thus मड्डुकवादनं शिल्प
मस्य = माड्डुकः or माड्डाककः, so झाझरः and झाझरिकः ॥
824 तदस्य मतिः--ठक् ॥ [ Вк. IV. CH. IV. § . 60

प्रहरणम् ॥ ५७ ॥ पदानि ॥ प्रहरणम् (ठक्)

वृत्तिः ॥ तदंत्येत्येव । तदिति प्रथमासमर्थादस्येति षष्ठ्यर्थे ठक् प्रत्ययो भवति यत्तत्प्रथमासमर्थ प्रहरर्ण चे-
त्तद्भवात ॥

57. The affix ठक् comes in the sense of ' this is

whose weapon ', after a word denoting ' a weapon', and being
in the 1st case in construction .
Thus असिः प्रहरणमस्य = आसिकः ' a swordsman '. So प्रासिकः, चाक्रिकः,
धानुष्कः ।।

परश्वधाट्ठञ् च ॥ ५८ ॥ पदानि ॥ परश्वधात्, ठञ्, च ॥

वृत्तिः ॥ परश्वधशब्दात् उञ प्रत्ययो भवति, चकारात् ठक् ॥
58. The affix ठञ् as well as ठक् comes in the sense
of "this is whose weapon ", after the word परश्वध ॥
This affix ठक् is added by च, the difference being in accent. Thus
पारश्वधिकैः or पारश्वधिकः ॥ परश्वध means ' an axe '.
शक्तियष्ट्योरीकक् ॥ ५९ ॥ पदानि ॥ शक्ति-यष्ट्योः, ईकक् ॥
वृत्तिः ॥ शक्तियष्टिशब्हाभ्यामीकक् प्रत्ययो भवति तदस्य प्रहरणमित्येतस्मिन्बिषये । ठकोपवादः ।।
59. The affix ईक comes in the sense of "this is
whose weapon", after the words 'sakti' and 'yashti'.
This debars ठक् ॥ Thus शक्तिः प्रहरणमस्य = शाक्तीकः, So also याष्टीकः ॥
अस्तिनास्तिदिष्टं मतिः ॥ ६० ॥ पदानि ॥ अस्तिनास्ति-दिष्टम्-मतिः (ठक्) ॥
वृत्तिः ॥ तदस्येत्येव । तदिति प्रचमासमर्थेभ्यो ऽस्ति नास्ति दिष्ट इत्येतेभ्यः शब्देभ्यो ऽस्येति षष्ठयर्थे ठक्
प्रत्ययो भवति यत्तत्प्रथमासमर्थ मतिश्चेत्तद्भवति ॥

60. The affix ठक् comes in the sense of ' this is

whose belief ' , after the words ' asti ' , nasti and 'dishta ' .
Thus अस्तिमतिरस्य = आस्तिकः ' who believes that It is' i. e. a here after.
नास्तिकः 'whose belief is that there is no Here after', an athiest. देष्टिकः 'whose
belief is that it is fate', a fatalist, दिष्ट=देव 'fate'.
The affix does not apply in the sense of belief in general, but to a par-
ticular sort of belief. Thus परलोकोऽस्ति इति यस्य मतिरस्ति स आस्तिकः, an Astika
is he who believes that the Hereafter is. Contrary to him is a नास्तिकः who
does not believe in a Hereafter. A person who believes what is demonstrated
by proof, and nothing else, may also be called देष्टिकः ' a positivist '. These
various other senses are to be found from dictionary and general literature.
Вк. IV. CH. IV. § 63 ] तदस्य कमाध्ययनेवृत्तम्--ठक् ॥ 825

शीलम् ॥ ६१ ॥ पदानि ॥ शीलम् (ठक्) ॥

वृत्तिः ॥ तदस्येत्येव । तदिति प्रथमासमथादेस्येति षष्ठ्यर्थे ठक् प्रत्ययो भवति यत्तत्प्रथमासमर्थ शीलं चे-
द्भवति ॥

61. The affix ठकु comes in the sense of ' whose

habit is this ', after a word in the first case in construction .
Thus अपूपभक्षणं शीलमस्य = आपूपिकः ' one whose habit is to eat cakes '.
Similarly शाब्कृलिकः, मौदाकेकः ॥ The act of eating, and its habit are qualities
understood in the sense of the affix .

छत्रादिभ्यो णः ॥ ६२ ॥ पदानि ॥ छत्रादिभ्यः, णः ॥

वृत्तिः ॥ छत्र इत्येवमादिभ्यः प्रातिपदिकेभ्यो णः प्रत्ययो भवति तदस्य शीलमित्येतस्मिन्विषये।ठकोपवादः ॥
62. The affix ण comes in the sense of ' whose
habit is this ', after the words ' chhatra &c '.
This debars ठक् ॥ Thus छत्रं शीलमस्य = छात्रः ' a pupil ', lit. 'whose habit
is to cover (chhadan) the defects of his master'. The word स्था occurs in the
list. It must always be prefixed by some upasarga ; thus आस्था, संस्था,
अवस्था&c.

According to Patanjali छात्र means 'a pupil, because, गुरुभ्छत्रवत् गुरुणा शिष्य-
छत्रवत्छादयः " a preceptor is like an Umbrella, the preceptor covers or protects
the pupil like an umbrella ". Or शिष्येण च गुरुश्छत्रवत् परिपाल्यः ' a pupil ought to
maintain or protect his Preceptor, as an Umbrella '.
1 छत्र, 2 शिक्षा 3 प्ररोह ( पुरोह ), 4 स्था (आस्था, संस्था, अवस्था), 5 बुभुक्षा, 6चुरा,
7 तितिक्षा , 8 उपस्थान, 9 कृषि (ऋषि), 10 कर्मन्, 11 विश्वधा, 12 तपस्, 13 सत्य, 114 अनृत,
15 विशिखा*, 16 विशिका (शिबिका), 17 भक्षा*, 18 उदस्थान*, 19 पुरोडा (!)", 20 विक्षा , 21 चु-
क्षा*, 22 मन्द्र.

कर्माध्ययने वृत्तम् ॥ ६३ ॥ पदानि ॥ कर्म, अध्ययने, वृत्तम् (ठक्) ॥

वृत्तिः ॥ तदस्येत्येव । तदिति प्रथमासमर्थादस्येति षष्ठघर्थे ठक् प्रत्ययो भवति यन्नत्प्रथमासमर्थ कर्म चे-
द्वत्तमध्ययनविषयं भवति ॥

63. The affix ठक् comes, in the sense of " this is

his act, occuring in study " after a word in the first case in.
construction, if such a word is an act (karma) which has
occurred (vrittam) in study (adhyayana).
Thus एकमन्यदध्ययने कर्मव्तमस्य= ऐकान्यिकः ' a pupil who commits one ( एक )
error ( अन्यत् ) in reading ', &c. literal translation being something like " one
errorist ". Similarly वैयन्यिकः श्रेयन्यिकः &c. He whose, in recitation, at the
time of examination, there is the occurrence of one mistake or false reading,
826
तदस्मै दीयते नियुक्तं ॥ [ Вк. IV. Сн. IV. § 66

iscalled ऐकान्यिकः ॥ So who commits two mistakes is called वैयन्यिकः ॥ In

short, in giving explanatory analysis of taddhita words like ऐकान्तिकः &c, the
whole phrase अध्ययने कर्मवृत्तम् must be employed.
बहुच्पूर्वपदाट्ठच् ॥ ६४ ॥ पदानि ॥ बहुच्, पूर्व पदात्, ठच् ॥
वृत्तिः ॥ बह्वच् पूर्वपदं यस्य तस्माद् बह्वच्पूर्वपदात्प्रातिपदिकाद् उच् प्रत्ययो भवति तदस्य कर्माध्ययने वृत्त
मित्येतस्मिन्नर्थे । ठकोपवादः ॥
64. The affix ठचू comes, in the sense of ' this is
whose act occurring in study', after a compound having a
polysyllabic word as a prior member.
This debars ठक् ॥ Thus :-द्वादशान्यानि कर्माण्यध्ययने वृत्तानि अस्य= द्वादशा-
न्यिकः ' an examinee who commits twelve mistakes in his reading '. So त्रयोदशा-
न्यिकः, चतुर्दशान्यिकः ॥ The word अन्यत् in these sûtras means the ' error ', especi-
ally in accent, i. e. he who makes an accent अनुदात्त which ought to be udatta,
or vice versa.

हितं भक्षाः ॥ ६५ ॥ पदानि ॥ हितम्-भक्षाः (ठक्) ॥

वृत्तिः ॥ तदस्येत्येव । तदिति प्रथमासमर्थादस्येति षष्ठ्यर्थे ठक् प्रत्ययो भवति यत्तत्प्रथमासमर्थ हितं चेत्त-
द्भवति तच्च भक्षाः ॥
65. The affix a comes after a word expressing
food, in the first case in construction, in the sense of " this is
wholesome diet for whom " .
The words तद् and अस्य (IV. 4. 51) are understood. The word हितं
governs dative ( II . 3. 13, Vart). But the sûtra is तदस्य हितं भक्षाः, the word अस्य
being in the genitive case, how is this ? Here अस्य should be changed to
dative viz. तदस्मै हितं भक्षाः ' this for whom is wholesome diet'. The best way
however, to remove this objection is to read sûtras 65, and 66 in this wise :
65 हितं भक्षाः तदस्मै and दीयते नियुक्तं ॥ Thus अपूपंभक्षणं हितमस्मै= आपूपिकः ' He for
whom cake is good food ' i. e. who eats cakes with benefit, or who is fond of
cakes. So also शाष्कुलिकः, मौदकिकः ॥ In analysing these taddhitas, such as
आपूपिकः &c, the word हितं or its synonym, and a verb denoting eating should
be employed.
तदस्मै दीयते नियुक्तम् ॥ ६६ ॥ पदानि ॥ तत्-अस्मैदीयते-नियुक्तम्-ठक् ॥
वृत्तिः ॥ तदिति प्रथमासमर्थात्अस्माइति चतुर्थ्यर्थे ठक् प्रत्ययो भवति यत्तत्प्रथमासमर्थ, तञ्चद्दीयते नि-
युक्तम्॥
66. The affix ठक् comes in the sense of " to whom
this is to be given right fully ", after a word expressing the
thing to be given , in the first (tad) case in construction, the
force of the affix being that of a dative ( asmai).
 BK IV CH IV § 68. ] तदस्यै दीयते 827

The word दीयते नियुक्त means नियोगेन i. e. अव्यभिचारेण दीयत ' to be given
by appointment or rightfully '. Thus अग्रे भोजनमस्मै नियुक्तं दीयते = आग्रभोजनिकः ' a
Brahmaņa always entitled to occupy the foremost seat at dinner'. So also
आपूपिकः ' entitled to get cakes ', शाष्कुलिकः ॥ Some say that the word नियुक्तं
means नित्यं ' always '. According to them आपूपिकः would mean अपूपा नित्यमस्मै
दीयन्ते 'to whom always cakes are given '.
श्राणामांसोदनाट्टिठन् ॥ ६७ ॥ पदादि ॥ श्राणा-मांस-ओदनात्, टिठन् ॥
वृत्तिः ॥ श्राणाभांसौदनशब्दभ्यां टिठन् प्रत्ययी भवति तदस्मै दीयते नियुक्तमित्येतस्मिन्नर्थे । ठकोपवादः ।
67. The affix टिठन् comes in the sense of ' to
whom this is to be given rightfully ', after the words श्राणा and
मांसौदन ॥
This टिठन् debars ठक् ॥ The इ of fe is for the sake of pronunciation,
the indicates that the feminine is formed by ङीप् ( IV. 1. 15). Thus श्राणा
नियुक्तमस्मै दीयते = म्भ्राणिकः f. श्राणिकी ' who is entitled to get rice gruel '. So also
मांसौदनिकः f. मांसौदनिकी ॥
The difference between ४क् and दिउन् is in accent, the former having
udâtta on the final (VI . 1. 165), the latter on the initial (VI. 1. 197). The
feminine of ठक् and टिठन् will both be formed by ङीष् (IV. 1. 15). Now the
affix टम् resembles टिठन् both in accent (VI. 1. 197) and in feminine (IV. 1. 15).
Why was not ठम् used instead of टिठन्, for it would have produced exactly
the same forms ? True, as regards the words श्राणा and मांसौदन the affix ठस
might have been employed instead of टिठन् ॥ According to some, however,
the affix टिठन् applies to मांस and ओदन separately also. But व cannot be
applied to ओदन as it would cause Vriddhi ( VII. 2. 117) which टिठन् does not.
Thus ओदन्+ टिठन्= ओदनिकः, f. ओदनिकी ॥ With ठञ् the form would have been
औदनिकः which is not wanted.
The word श्राणा is a Past Participle (क्त) of श्रा ' to cook.' The श्रा is not
changed to श्रृ as required by VI. 1. 27. This is an anomaly. The nisthâ त is
changed to ण (VIII. 2. 43). The form श्राता is also found, as in VI. 1. 36, and
the regular form is शृतं = क्षीरम् (VI. 1. 27).
भक्तादणन्यतरस्याम् ॥ ६८ ॥ पदति ॥ भक्ताद्-अण्-अन्यतरस्याम् ।।
वृत्तिः ॥ भक्तशब्दादण्प्रत्ययो भवत्यन्यतरस्यां तदस्मै दीयते नियुक्तमित्येतस्मिन्विषये ढक्रोऽपवादः ।।
68. The affix अणcomes optionally after the word
bhakta, in the sense of ' to whom this is to be given right-
fully.'
This debars ठक् which comes in the alternative. Thus भक्तमस्मै दीयते
नियुक्त=भाक्तः ॥ In the alternative भाक्तिकः ' a regularly fed ' i, e. a retainer.
29
828
व्यवहरात ठक् ॥ [ Вк. IV. CH. IV § 72.

तत्र नियुक्तः ॥ ६९ ॥ पदानि ॥ तत्र-नियुक्तः(ठक्) ॥

वृत्तिः ॥ तत्रेति सप्तमीतमर्थान्नियुक्त इत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति । नियुक्तो ऽधिकृतो व्यापा-
रित इत्यर्थः ॥

69. The affix ठक comes, in the sense of ' appointed

there,' after a word in the seventh case (tatra) in construc-
tion.

Thus शुल्कशालायां नियुक्तः = शौल्कशालिकः 'a superintendent of custom-house."

So also आकरिकः, आपाणकः, गौमिकः, दौवारिकः ॥ The word तत्रनियुक्त is a Tat-
purusha compound formed by II. 1. 46. The word niyukta here has a differ-
ent meaning from that in IV. 1. 60, hence its repetition here.
अगारान्ताष्ठन् ॥ ७० ॥ पदानि ॥ अगारान्तात्, ठन् ॥
वृत्तिः ॥ अगारशब्दान्तात्प्रातिपदिकादृन् प्रत्ययो भवति तत्र नियुक्त इत्येतव्मिन्विषये । ठकोपवादः ॥
70. The affix ठन् comes in the sense of "appointed
there," after a word ending with ' agara.'
This debars ठक् । The difference is in accent and want of Vriddhi.
Thus देवागारे नियुक्तः=देवागारिकः, कोष्ठागारिकः, भाण्डागारिकः ॥
अध्यायिन्यदेशकालात् ॥ ७१ ॥ पदानि ॥ अध्यायनि-अदेशकालात् (ठक्) ॥
वृत्तिः ॥ तत्रेत्येव । सप्तमीसमर्थाददेशवाचिनः प्रातिपदिकादकालवाचिनश्चाध्यायिन्यभिधेये ठकू प्रत्ययो
भवात ॥
71. The affix ठकू comes in the sense of " who stu-
dies there," after a word in the 7th case in construction, de-
noting an improper place or time .
The word अदेशकाल means the time or place of study, which is pro-
hibited by sacred institutes. अध्यायिन् means one who studies. Thus
मशा नेऽधीते = रमाशानिकः ' who reads in a funeral ground.' चतुष्पाथकः ' who stu-
dies where four roads meet.' So also चतुर्दश्यामधीते = चातुर्दाशकः, 'who reads on
the 14th lunar day. So also आमावास्यकः ॥
Why do we say ' improper time and place ?' Observe सुन्नेऽधीते, पूर्वा-
ऽधीतें ॥

कठिनान्तप्रस्तारसंस्थानेषु व्यवहरति ॥ ७२ ॥ वदानि ॥ कठिन

-अन्त, प्रस्तार-
संस्थानेषु, व्यवहरति (ठक्) ॥
वृत्तिः ॥ तत्रेत्येव । कठिनशब्दान्तात्सप्तमीसमर्थात् प्रस्तारसंस्थानशब्दाभ्यां च ठक् प्रत्ययो भवात
व्यवहरतीत्येतस्मिन्नर्थे ॥
72. The affix. ठक् comes, in the sense of " who
transacts business there in,"after compounds ending in 'kathina
Вк. IV. Ch. IV. § 75. ] तद्वहति--यत् ॥ 829

and after ' prastâra ' and ' sansthana,' being in seventh case
in construction.
Thus वंशकठिने व्यवहरात = वांशकठिनिकः ' whose occupation is in a bamboo-
thicket.' or 'who does what is proper to be done in such a place ' i. e. तस्मिन्देशे
या क्रिया यथानुष्ठेया तां तथैवानुतिष्ठेति ॥ So also ब्रधिकठिनिकः ॥ So also प्रास्तारिकः,
सांस्थानिकः ॥

निकटे वसति ॥ ७३ ॥ पदानि ॥ निकटे-वसति (ठक्) ॥

वृत्तिः ॥ निकटशब्दात्सप्तमीसमर्थाद्वसतीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
73. The affix ठक् comes in the sense of ' who
dwells ', after the locative word ' nikata.'
This rule applies in forming epithets, denoting such persons, who are
allowed under the Sacred Institutes, to dwell near human habitations. Thus
आरण्यकाः are those ascetics who are ordained to dwell in forests, at least two
miles away from human habitations. नैकटिकाः are those ascetics who are allowed
by the rule of their Order to live near human habitations. Thus निकटे वसति
=नैकटिकः ' an ascetic."

आवसथात् ष्ठल् ॥ ७४ ॥ पदानि ॥ आवसथात्-ष्ठल् ॥

वृत्तिः ॥ तत्रेत्येव । आवसथशब्दात्सप्तमीसमर्थाद् वसतीत्येतस्मिन्नर्थे ष्ठल्प्रत्ययो भवति ॥
74. The affix ष्ठल् comes in the sense of ' who
dwells there, ' after the word ' avasatha ' in the seventh case
in construction .
The तू of ठल् is for accent (VI . I. 193), the Q is for ङीष् (IV. I. 41).
Thus आवसथे वसति आवसैथिकः ' who dwells in a house ' i. e. a domestic person
as opposed to an ascetic. The feminine will be आवसथिकी ॥ So far was the
scope of ठक्as ordained in IV. 4. 1. Henceforward other affixes will be
ordained.

प्राग्धिताद्यत् ॥ ७५ ॥ पदानि ॥ प्राग्-हितात्, यत् ॥

वृत्तिः ॥ तस्मै हितमिति वक्ष्यति । प्रागेतस्माद्धितसंशब्दनाद्यानित ऊर्ध्वमनुक्रमिष्यामो यत्प्रत्ययस्ते
व्वधिकृतो वेदितव्यः ।
75. In each aphorism from this one forward to
' tasmai hitam ' (V, 1.5), the affix यत् bears rule.
Thus in the next sûtra तवहति रथयुगमासङ्गम we must read the affix यत् ॥
रथ्यः, युग्यः, प्रासङ्गयः ॥
तद्वहति रथयुगप्रासङ्गम् ॥ ७६ ॥ पदानि ॥ तदू-वहति-रथ-युग-प्रासङ्कम्(यत्) ॥
वृत्तिः ॥ तदिति द्वितीयासमर्थेभ्यो रथयुगप्रासङ्गेभ्यो वहतीत्येतस्मिन्नथ यत्प्रत्ययो भवति ॥
830 तद्वहति--ख ॥ [ Вк. IV. Сн. IV. § 78

76. The affix यत् comes in the sense of ' what

bears it ', after the words ' ratha ', ' yuga ', and ' prâsanga ' ,
being in the second case in construction.
Thus रथं वहति =स्थ्यः ' what bears a car ' a carriage-horse. Similarly
ขี้ग्यः ' a yoke-bearing ox', प्रासंग्यंः ' being trained in a break '. प्रासङ्ग is a piece of
wood placed on the neck of colts, at the time of breaking. This rule applies
to compounds ending with ratha, as, परमरथ्य ॥ See IV. 3. 121, 123 also. That
which carries will be called 'carrier' or वोढ़ therefore रथस्य वोह will get the affix यत्
by IV. 2. 120. read with IV.3.121 . Its special mention here indicates that the affix
will come, even after Dvigu compounds and will not be elided by IV. 1. 88.
Thus द्वौ रथौ वहति = द्विरथ्यः ॥ The tadanta-vidhi applies to this word as we have
shown under IV. 3. 121. The word युग्य has been already formed by the krit
affix ( III . 1. 121), that युग्य differs from the present, in accent when the word
takes the negative particle, for that was by ल्यप् and this is by यत्, and therefore
by VI. 2. 156, अयग्यम् will be finally acute when formed by यत् ॥ The word युगं
must mean ' the portion of a car ' for the application of this rule, and not a
cycle of time &c. Therefore not here युगं वहति राजा कलि द्वापरं वा ॥
धुरो यड्ढकौ ॥ ७७ ॥ पदानि ॥ धुरः-यत्-ढकौ ॥
वृत्तिः ॥ तद्वहतीत्येव । धुर इत्येतस्माद् द्वितीयासमर्थाद्वहतीत्येतस्मिन्नर्थे यत् ढक्इत्येतौ प्रत्ययौ भवतः।।
77. The affix यत् and ढक् come in the sense of
' what bears it ', after the word ' dhura ' in the second case in
construction ,
Thus धुरं वहति = धुर्यः ( formed by यत्) the lengthening ordained by VIII .
2. 77 is prevented by VII. 2. 79 because धुर is Bha-stem, or धौरेयः (formed by
ढक् VII . I. 2 ) ' a beast of burden '. This sûtra might have stood as धुरो ढक् च,
for यत् would have been read into it from IV. 4. 75 .
खः सर्वधुरात् ॥ ७८ ॥ पदानि ॥ खः-सर्वधुरात् ॥
वृत्तिः ॥ तद्वहतीत्येव । सर्वधुराशब्दात् द्वितीयासमर्थाद्वहतीत्येतस्मिन्नर्थेखः प्रत्ययो भवति ॥
78. The affix ‘ kha ' comes in the sense of ' what
bears it ' , after the word ' sarva-dhura ', being in accusative
construction .
Thus सर्वधुरां वहति = सर्वधुरीणः (VII. 1. 2). The affix ख applies to other
compounds also ending in धुर, e. g. उत्तरधुरीणः, दक्षिनधुरीणः ॥ The word सर्वधुर is a
compound of सर्वा + धुर् (II. 1. 49), the samâsânta अ being added by V. 4. 74.
The word धूः being feminine, the whole compound would be feminine by II . 4.
26. The word सर्वधुरात् in the sûtra should not be taken, therefore, as regulat-
 Вк. IV. CH. IV. § 82 ] संज्ञायां--यत्।। 831

ing the gender, for though it is in the masculine gender , the affix comes after
the feminine word. In fact सर्वधुर in the sûtra should be taken as a nominal-
stem or pratipadika equal to सवधुरा ॥
एकधुराल्लुक् च ॥ ७९ ॥ पदानि ॥ एक-धुरात्-लुक्च ॥
वृत्तिः ॥ तद्वहतीत्येव । एकधुराशब्दाद्वितीयासमर्थाद्वहतीत्येतस्मिन्नर्थे खः प्रत्ययो भवति तस्य लुग्‌भवात।
79. The affix ' kha ' comes in the sense of ' what
bears it ', after the word ' eka-dhura ' in the second case in
construction, and the affix is optionally elided also.
The elision is optional. Thus एकधुरां वहति = एकधुरीणः or एकधुरः ॥ The
compounding is taddhitârtha (एकां धुरं वहति) to which is added the samâsânta
अ, and then the affix ख ॥

शकटादण् ॥ ८० ॥ पदानि ॥ शकटात्-अण् ॥

वृत्तिः ॥ तद्वहतीत्येव । शकटशब्दाद् द्वितीयासमर्थावहतीत्येतस्मिन्नर्थे ऽण्प्रत्ययो भवात ॥
80. The affix अणcomes in the sense of ' what
bears it,' after the word शकट in the second case in construc-
tion.
Thus शकटं वहति = शाकटः ' an ox'i. e. what bears a car. This could be
evolved by तस्येदम्अण्as शाकटस्य वोढ = शाकटः ॥ The specification indicates that
tadanta-vidhi applies here, as वे शकटे वहति -वैशकटः, and the affix is not elided
(IV. 1. 88).

हलसीराट्ठक् ॥ ८१ ॥ पदानि ॥ हलसीरातू-ठक् ॥

वृत्तिः ॥ तद्वहतीत्येव । हलसीरशब्दाभ्यां द्वितीयासमर्थाभ्यां वहतीत्येतस्मिन्नर्थे ठक् प्रत्ययो भवति ॥
81. The affix ठक् comes in the sense of ' what
bears it,' after the words ' hala ' and ' sîra,' in the 2nd case in
construction .

Thus हलं वहाते = हालिकः a ploughman सैरिकः ' a plough ox. The ठक्
would have come by IV. 3. 124, the specification shows tadantavidhi and non-
elision, as वैहालिकः, त्रैतीरकः ॥
संज्ञायां जन्याः ॥ ८२ ॥ पदानि ॥ संज्ञायाम्-जन्याः (यत्) ॥
वृत्तिः ॥ तद्वहतीत्येव । जनीशब्दाद् द्वितीयासमर्थाद्वहतीत्येतस्मिन्नर्थे यत् प्रत्ययो भवति समुदायेन चेत्सं-
ज्ञा गम्यते ॥

82. The affix यत् comes in the sense of ' what

bears it after the word 'janî,' being in the 2nd case in con-
truction, the whole word being a Name.
832 वशं--गतः ॥ [ Вк. :Ѵ. Сн. IV. § 86

Thus जनीं वहति = जन्यः ' a friend of a bridegroom,' fem. जन्याः ' a brides-
maid.' The word जनी means ‘ bride.' जन्या lit. means ' what bears the bride '
i. e. who carries the coy bride to the bride-groom at the time of play &c..
विध्यत्यधनुषा ॥ ८३ ॥ पदानि ॥ विध्याति-अधनुषा (यत्) ॥
वृत्तिः ॥ तदिति द्वितीयासमर्थात्विद्ध्यतीत्येतत्मिन्नर्थे यत्प्रत्ययो भवात न चेद्धनुष्करणं भवति ॥
83. The affix यत् comes in the sense of what pierc-
es it,' after a word in the accusative case in construction, pro-
vided that, it is not a bow, with which anything is pierced.
Thus पादौ विध्यन्ति = पैद्याः (VI. 3. 53) शर्कराः, ' what pierce the feet ' i. e.
pebbles. ऊरव्यया॑ः कण्टकाः ' thorns ' i. e. what pierce the thigh.
Why do we say " provided it is not a bow, अधनुषा "? Observe पादौ
विध्यति धनुषा, no affix is added here. This exclusion of धनुष् indicates that the
act of piercing must be such as not to be done by a bow &c. Therefore the
affix does not apply to cases like these चौरं विध्यात, शत्रुविध्यात ॥
धनगणं लब्धा ॥ ८४ ॥ पदानि ॥ धन-गणम्-लब्धा (यत्) ॥
वृत्तिः ॥ तदित्येव । धनगणशब्दाभ्यां द्वितीयासमर्थाभ्यां लब्धेत्येतस्मिन्नर्थे यत् प्रत्ययो भवति ॥
84. The affix यत् comes in the sense of ' who
obtains it,' after the words ‘ dhana,' and ' gana,' being in the
second case in construction .
Thus धनं लब्धा= धन्यः, so also गॅण्यः ॥ लब्धृ is formed from लम् by तृन्,
hence it takes the accusative.

अन्नाण्णः ॥ ८५ ॥ पदानि ॥ अन्नात्-णः ॥

वृत्तिः ॥ अन्नशब्दात्तदिति द्वितीयासमर्थाल्लब्धेत्येतस्मिन्नर्थे णः प्रत्ययो भवति ॥
85. The affix ण comes in the sense of ' who obtains
it,' after the word अन्न, in the second case in construction.
Thus अन्नं लब्धा = आन्नः fed ' ' who has obtained food.'
वशं गतः ॥ ८६ ॥ पदानि ॥ वशम्-गतः ॥
वृत्तिः ॥ वशशब्दात्तादीति द्वितीयासमर्थाद् गत इत्येतस्मिन्नर्थे यत्प्रत्ययो भवति ॥
36. The affix यत् comes in the sense of ' gone,'
after the word vasa, ' control ' being in the second case in
construction .
Thus वंशगतः = वैश्यः ' come under control ' i. e, subdued i. e. a dependant
or servant, वशः = काम इच्छा तां प्राप्तः i. e. परेच्छानुगामी ॥
Вк. IV. CH. IV. § 90. ] गृहपतिना--ज्य ।। 833

पदमस्मिन् दृश्यम् ॥ ८७ ॥ पदानि ॥ पदम्-अस्मिन्-दृश्यम् (यत्) ॥

वृत्तिः ॥ निर्देशादेव प्रथमा समर्थविभक्तिः । पदशब्दात्प्रथमासमर्थात् दृश्याथर्थोपाधिकादस्मिन्निति सप्तम्यर्थे
यत्प्रत्ययो भवति ॥
87. The affix यत् comes in the sense of ' in it is
visible,' after the word ' pada,' being in the first case in con-
struction .

Thus पद दृश्यमास्मन्= पद्यः कर्दम ' mud' lit. soft mud in which foot-mark
can be seen at every step. It describes mud which is neither very hard nor
very fluid, but having sufficient consistency to take the impression of the foot.
So पद्याः पांसवः ' dust' for infit also the impression of the foot can be seen.
It also means ' the foot-path.' The word दृश्यम् means शक्यते द्रष्टुम् this being
the force of the kritya affix ' ya ' in वृश ॥
मूलमस्याबार्ह ॥ ८८ ॥ पदानि ॥ मूलम् अस्य-आबार्ह-(यत्) ॥
'
वृत्तिः ॥ मूलशब्दात्प्रथमासमर्थादाबर्डीत्येवमुपाधिकादस्येति षष्ठ्यर्थे यत्प्रत्ययो भवात । मूलमेषामाबर्हि ॥
88. The affix यत् comes in the sense of 'whose root
is eradicated,' after the word ' mûla,' being in the first case in
construction .
The word आबर्हि from वृहू ' to up root,' means ' uprooting,'= उत्पाटनं ॥
मूलमेषामावर्हि- मूल्याः ' a kind of pulse ' e. g. माषा । मङ्गाः ॥ These cereals cannot be
harvested without uprooting the whole plant. According to Padamañjari the
word should be आवर्हि and not आबर्हि, with a व and not व ॥
संज्ञायां धेनुष्या ॥ ८९ ॥ पदानि ॥ संज्ञायां-धेनुष्या-यत् ॥
वृत्तिः ॥ धेनुष्येति निपात्यते संज्ञायां विषये । संज्ञाग्रहणमभिधेयनियमार्थम् ॥
89. The word धेनुष्या is irregularly formed, being a
Name .
This word is formed by adding बुक् and य to घेतु ॥ It has udâtta on
the final. धेनुष्या means that cow ( धेनु ) which is given to a creditor in dis-
charge of a debt or as a pledge to satisfy the debt from her milk. It is also
called पीतदुग्धा ॥ Asधेनुष्यां भवते ददामि ॥
गृहपतिना संयुक्ते त्र्यः ॥ ९० ॥ पदानि ॥ गृहपतिना-संयुक्तेञ्यः ॥
वृत्तिः ॥ निर्देशादेव तृतीया समर्थविभक्तिः । गृहपतिशब्दात्तृतीयासमर्थात्संयुक्तइत्येतस्मिन्नर्थे ञ्यः प्रस्य-
यो भवति ॥
90. The affix ञ्य comes in the sense of joined
with ', after the word ' grahapati ' in the third case in cons-
truction .
834 यत्॥ [ Вк. IV. Сн . IV. § 91

Thus गृहपतिना संयुक्तः = गार्हपत्यः ' the Gârhapatya Fire ' : i. e. a Fire parti-
cularly consecrated by the Householder. The word संज्ञायां of the last sûtra
should be read into it, thus गार्हपत्यः means a particular Fire, and not every
thing relating to a गृहपति ॥ The Fire in which husband (grihapati), together
with or joined with his wife, performs sacrifice is called Gârhapatya. That
sacrifice cannot be perforined in Dakshinâgni. Or that fire in which Grihapati
hymns are recited is called Gârhapatya.

नौवयोधर्मविषमूलमूलसीतातुलाभ्यस्तार्यतुल्यप्राप्यवद्ध्यानाम्यसमसमित सम्मि--
तेषु ॥ ९१ ॥ पदानि ॥ नौ-वयो-धर्म-विष-मूल-मूल-सीता-तुलाभ्यः-तार्य-तुल्य-प्राप्य-
वद्ध्य-अनाम्य-सम-समित-सम्मितेषु ॥
वृत्तिः ॥ नावादिभ्यो ऽष्टभ्यः शब्देभ्यो ऽष्टत्वेव तार्यादिष्वर्थेषु यथासंख्यं यत् प्रत्ययो भवति ॥
91. The affix यत् comes after the words नौ 'a boat',
वयस् ' age ', धर्म ' merit ', विष ' poison ', मूल ' a root ', मूल
6
capital ', सीता ' a furrow ', and तुला ' a balance ', in the senses
respectively, of " to be crossed ", " like " , " attainable ", " to
be put to death ", " to be bent down ", " equivalent to ",
" united with " and " equally measured ".
The words in the above must be all in the Instrumental case in cons-
truction, for the sense of the affix shows that it should be so. Thus.
1. नावा तार्यम्= नाव्य॑म् ' water ' ' a river ', lit what can be crossed by a boat.
2. वयसा तुल्यः = वयस्यः ' a friend ', lit. one alike in age.
3. धर्मेण प्राप्यम्= धर्म्यम् ' what is attainable through dharma. Could not this
form have been evolved by the next sûtra धर्मादनपेते (IV. 4. 92) ?
No, धर्म्यम् formed by that aphorism means ' what is consistent with
dharma ' ' what is just'. The present धर्म्य refers to the ' fruit ', the
other to the ' act '.

4. विषेण वद्ध्यः = विव्यः ' who deserves to be put to death by poison '.
5. मूलेनानाम्यम्= मूल्यम् " price " lit. or to be overpowered or bent by the root ".
The word आनाम्य (which is formed from the root नम् ' to bow ' by the
affix ण्यत् contrary to rule III. 1. 98 which reguired यत्), means अभि-
भवनीयम ' what ought to be overpowered ' : hence मूल्यम् means 'the a

price, worth, cost', because articles like ' cloth ' &care produced by
the out-lay of stock or capital (मूल); ' price ' being a thing which,
because it is capital plus profit, is superior to capital, and thus by
price or mûlyam, the capital or mûla is overpowered.
6. मूलेन समः= मूल्यः ' purchasable ' lit, ' equivalent to capital ' e. g. cloth पटः
i, e. equivalent acquisition resulting from the employment of capital.
Вк. IV. CH. IV. § . 93 ] छन्दसो-यत् ॥ 835

7. सीतया समित = सीत्ये ' a field '. lit. ' measured out by furrows ' according
to Dr Ballantyne. The word समितं is equivalent to संगतं ' united with
according to Kâsika. सीत्यं therefore literally means ' a ploughed
field ' i. e. ' what is united with furrows '. The affix will apply also to
words ending with सीता, e. g. परमसीत्य, उत्तमसीत्यं, द्विसात्यं ॥
8. तुलया सम्मितं = तुल्यम् " equal " lit. ' meted by the balance '. सम्मित means
समानं, सदृशं ॥
Note : The fruits of good deeds, like happiness &c, which are attainable or prapya
through dharma ', may be said also dharmâd anapetam because an effect must have a cause.
Hence arises the doubt as to what is the difference between this and the next sûtra. The

' anapetam ' in the next sûtra means the fulfilling or following the Law established by the
Shishthas, and has no reference to its fruits. Because the effect of dharma is to destroy
dharma-i. e. the fruits in the shape of happiness &c lessen, and ultimately extinguish the
dharma. Therefore, the fruit of dharma, which is to be taken in this sûtra, as referred to by
the word prapya, is diametrically opposed to the practising of dharma, referred to by the word
anapeta of the next sûtra.

धर्मपथ्यर्थन्यायादनपेते ॥ ९२ ॥ पदानि ॥ धर्म-पथि-अर्थ-न्यायात्-अनपेते(यत्)॥

वृत्तिः ॥ निर्देशादेव पञ्चमी समर्थविभक्तिः । धर्मादिभ्यः पञ्चमीसमर्थेभ्यो ऽनपेतइत्येतस्मिन्नर्थे यत्प्रत्य
यो भवति ॥

92. The affix यत् cemes in the sense of 'not deviat-

ing therefrom', after the word ' dharma,' ' pathin,' 'artha' and
' nyaya ' being in the ablative case in construction.
The ablative construction is inferred from its employment in the sûtra
‫دع‬

itself. Thus धर्मादनपेतं = धम्यम् 'just' ' not deviating from merit.' Similarly
पैथ्यम् ॥ शास्त्रीयात् पथो यदनपेतं तत् पथ्यं, न तु तस्मादनपेतश्चोरः 'wholesome diet,' अॅर्थ्यम् 'fit,'
नाय्यम्'just, suitable.' The word संज्ञायां (IV 4.89) governs this sûtra also, and
hence the derivatives must have the above meanings.
छन्दसो निर्मिते ॥ ९३ ॥ पदानि ॥ छन्दसः-निर्मिते (यत्) ॥
वृत्तिः ॥ प्रत्ययार्थसामर्थ्यलभ्या समर्थविभक्तिः । छन्दः शब्दात्तृतीयासमर्थान्निर्मितइत्येतस्मिन्नर्थे यत्प्र
त्ययो भवति ॥

93. The affix यत् comes in the sense of ' made,'

after the word ' chhandas, being in the Instrumental case in
construction.

Thus छन्दसा निमिर्तः =छन्दस्यः ' made at will. The word छन्दस् is here
synonymous with इच्छा ' will, wish, desire, fancy' &c, and does not mean 'metre
or Veda.'
30
836 यत् ।। [ Вк. IV. CH. IV. § . 97

उरसो ऽण् च ॥ ९४ ॥ पदानि ॥ उरसः, अण्, च ॥

वृत्तिः ॥ उरः शब्दात्तृतीयासमर्थान्निर्मित इत्येतस्मिन्नर्थे ऽण् प्रत्ययो भवात चकाराद्यच्च ॥
94. The affix अण as well as यत् comes after ' uras',
in the 3rd case in construction, in the sense of 'made.'
The यत् is drawn into the sûtra by the particle च ॥ उरसा निर्मितः= औरस
' own son not adopted, lit. produced through the loins.' With यत् the form
will be उरस्यः ॥ These words denote son, and not anything produced from the
loin, because the word संज्ञायां ( IV. 4. 89) governs this sûtra also.
हृदयस्य प्रियः ॥ ९५ ॥ पदानि ॥ हृदयस्य-प्रियः (यत्) ।
वृत्तिः ॥ निर्देशादेव समर्थविभक्तिः । हृदयशब्दात्षष्ठीसमर्थात् प्रिय इत्येतस्मिन्नर्थे यत्प्रत्ययो भवात ॥
95. The affix यत् comes in the sense of ' loved,'
after the word ' hridaya,' in the genitive case in construction.
The construction is shown by the aphorism itself. Thus हृदयस्य प्रियः= ह्यः
' pleasant to the heart.' e. g. हृद्यो देशः, हृद्यं वनम् ॥ But we cannot say हृद्यः पुत्रः,
the word संज्ञायां (IV. 4.99) governs this sûtra also, and thus restricts the
meaning of the word.
बन्धने चर्षों ॥ ९६ ॥ पदानि ॥ बन्धने-च-ऋषौ (यत्) ॥
वृत्तिः ॥ हृदयस्येत्येव । बन्धन इति प्रत्ययार्थः । तद्विशेषणमृषिग्रहणम् । बद्ध्यते येन तव्बन्धनम्। हृदयश-
ब्वात्षष्ठीसमर्थाद्वन्धने ऋषावभिधेये यत् प्रत्ययो भवति ॥
96. The affix यत् comes in the sense of a bond,
after the word ' hridaya ', being in the genitive construction,
when the word denotes a ' hymn' .
The word हृदयस्य is understood in the sûtra. The word बन्धन gives the
sense of the affix and is qualified by the word ऋषि ॥ That by which a thing
is bound is called बन्धनं ॥ The word ऋषि means here the Veda or the Vedic
hymn. Thus हृदयस्य बन्धनमृषि = हृद्यः ' the Mantra by which the heart of another
can be brought under one's control ', i. e. a वशीकरण मन्त्रः ॥
मतजनहलात् करणजल्पकर्षेषु ॥ ९७ ॥ पदानि ॥ मत-जन-हलातू, करण-जल्प
कर्षेषु (यत्) ॥
वृत्तिः ॥ मतादिभ्यस्त्रिभ्यः शब्देभ्यस्त्रिष्वेव करणादिष्वर्थेषु यथासंख्यं यत् प्रत्ययो भवति ॥
97. The affix यत् comes after words ' mata ',
' jana ', and ' hala ', in the senses respectively of ' means ',
' gossip ', and ' drawing ', the words being in the sixth case
in construction .
 तत्र साधुः ॥ 837
[ Вк. IV. CH. IV. §. 101

Thus मतस्य करणं = मैत्यः ' the means of acquiring knowledge '. जनस्य
जल्पः = जैन्यः ' a rumour'. हलस्य कर्षः = हॅल्यः ' ploughed . So also द्विहल्यः, त्रिहल्यः,
the tadanta vidhi applies रथसीताहलेभ्यो यद्विधौ ॥
तत्र साधुः ॥ ९८ ॥ पदानि ॥ तत्र-साधुः ॥
वृत्तिः ॥ तत्रेति सप्तमीसमर्थात् साधुरित्येतस्मिन्नर्थे यत्प्रत्ययो भवति ॥
98. The affix यत् comes after a word in the loca-
tive construction, in the sense of ' excellent in regard there-
to'.
Thus सामसु साधुः = सामन्यः (VI. 4. 168) conversant with the Sâma-Veda '.
So also वेमन्यः, कर्मण्यः, शरन्यः &c. The word साधु here means प्रवीण, or योग्य ' ex-
pert ' and ' fit ', and does not mean उपकारक ' a benefactor or a good person '.
When the sense is that of ' good ', the sûtra तस्मै हितम् (V. 1. 5) will apply.
प्रतिजनादिभ्यः खञ् ॥ ९९ ॥ पदानि ॥ प्रतिजनादिभ्यः-खञ् ॥
वृत्तिः ॥ प्रतिजनादिभ्यः शब्देभ्यः खञ् प्रत्ययो भवति तत्र साधुरित्येतस्मिन्नर्थे । यतोपवादः ।।
99. The affix खञ् comes in the sense of ' excellent
in regard thereto ', after the word ' pratijana ' &c.
This debars यत् ॥ Thus प्रतिजने साधुः= प्रातिजनीनः (VII. 1. 2) ' suitable
against an adversary', or 'who is excellent for every person'. So also एदं युगीनः,
सांयुगीनः ॥
1 प्रतिजन, 2 इदंयुग, 3 संयुग, 4 समयुग, 5 परयुग, 6 परकुल, 7 परस्यकुल, 8 अमुष्यकुल, 9 सर्वे
जन, 10 विश्वजन, 11 महाजन, 12 पञ्चजन. ॥
भक्ताण्णः ॥ १०० ॥ पदानि ॥ भक्तात्, णः ॥
वृत्तिः ॥ भक्तशब्दाण् णः प्रत्ययो भवति तत्र साधुरित्येतस्मिन्विषये । यतोपवादः ॥
100. The affix ण comes in the sense of ' excellent
with regard thereto ', after the word ' bhakta '.
This debars यत्; thus, भक्ते साधुः = माक्तः शालिः ' rice ' lit. suitable or excel-
lent for food. भाक्ता स्तण्डुलाः ॥
परिषदोण्यः ॥ १०१ ॥ पदानि ॥ परिषदः, ण्यः ॥
वृत्तिः ॥ परिषद्राब्दाण् ण्यः प्रत्ययो भवति तत्र साधुरित्येतस्मिन्विषये । यतेोपवादः ॥
101. The affix ण्य comes in the sense of ' excellent
with regard thereto ', after the word ' parishada '.
This debars यत् ॥ Thus परिषदि साधुः = पारिषद्यः ॥ The affix ण is also
' one versed in the affairs of a coun-
employed here. Thus परिषदि साधुः = पारिषदः
cil ' ' a minister '.
 838 तत्र साधुः-य ॥ [ Вк. IV. Cн IV. § . 105

कथादिभ्यष्ठक् ॥ १०२ ॥ पदानि ॥ कथादिभ्यः, ठक् ॥

वृत्तिः ॥ कथादिभ्यः शब्देभ्यष्ठक् प्रत्ययो भवति तत्र साधुरित्येतस्मिन्विषये । यतोपवादः ।।
102. The affix ठक् comes in the sense of excellent
with regard thereto ', after the words ' katha ' &c.
Thus कथायां साधुः= काथिकः ( कथा + ठक्= कथ्+ ठक् VI. 4. 148 = काथ्+ इक्
VII . 2. 116 ) ' a narrator of stories '. So वैकथिकः &c.
1 कथा, 2 विकथा, 3 विश्वकथा*, 4 संकथा*, 5 वितण्डा, 6 कुष्ठविद् ( कुष्ट विद्, कुष्टाचत्) 7
जनवाद, 8 जनेवाद, 9 जानोवाद* (!) 10 वृत्ति, 11 संग्रह ( सङ्ग्रह ), 12 गुण, 13 गण, 14 आयुर्वेद. ॥
गुडादिभ्यष्ठञ् ॥ १०३ ॥ पदानि ॥ गुडादिभ्यः, ठञ् ॥
वृत्तिः ॥ गुडादिभ्यः शब्देभ्यष्ठञ्प्रत्ययो भवति तत्र साधुरित्येतस्मिन्विषये । यतोपवादः ॥
103. The affix ठञ् comes in the sense of ' excellent
with regard thereto ', after the words ' guda &c.'
This debars यत् ॥ Thus गुडे साधुः = गौडिकः ' sugar-cane ' lit. ' excellent
in making sugar '. So कौलमाषिकः ' a kind of pulse ' lit. ' excellent for making
gruel '. साक्तुकः ' barley ' lit. suitable for making saktu.
1 गुड, 2 कुल्माष, 3 सक्तु, 4 अपूप, 5 मांसौदन, 6 इक्षु, 7 वेणु, 8 संग्राम, 9 संघात, 10 संक्रा-
म*, 11 संवाह, 12 प्रवास, 13 निवास, 14 उपवास. ।
पथ्यतिथिवसतिस्वपतेर्ढञ् ॥ १०४ ॥ पदानि ॥ पथि-अतिथि-वसति-स्वपतेः
ढञ् ॥
वृत्तिः ॥ पथ्यादिभ्यः शब्देभ्यो ढञप्रत्ययो भवति तत्र साधुरित्येतस्मिन्विषये । यतोपवादः ॥
104. The affix ठञ comes in the sense of ' excel-
lent with regard thereto ', after the words ' pathi ', ' atithi ' ,
' vasati ' and ' svapati '.
This debars यत् ॥ Thus पथि साधुः = पाथेयम् ( VII. 1. 2) 'provision for
journey'. आतिथेयम् ' hospitality ', वासतेयं ' habitable ' as वासतेयी रात्रिः, स्वापतेयम्
' wealth, property '.
सभाया यः ॥ १०५ ॥ पदानि ॥ सभायाः, यः ॥
वृत्तिः ॥ सभाशब्दाद्यः प्रत्ययो भवति तत्र साधुरित्येतस्मिन्विषये यतोपवादः ।।
105. The affix यत् comes after the word ' sabha '
when the sense is ' excellent with regard thereto.'
This debars यत् the difference being in accent ( III. 1. 3 , and VI . 1. 185)
Thus सभायां साधुः = सभ्यः ' refined ' lit. fit for society.
ढश्छन्दसि ॥ १०६ ॥ पदानि ॥ ढः, छन्दास ॥
वृत्तिः ॥ सभाशब्दाड्ढः प्रत्ययो भवति तत्र साधुरित्येतस्मिन्विषये छन्दास । यस्यापवादः ॥

1
Вк. IV. CH. IV. §. 110 ] भवे छन्दसि ॥ 839

106. The affix ८ comes in the chhandas after the

word ' sabha,' in the sense of ' excellent with regard thereto. '
This debars य ॥ Thus सभेयः in सभेयोस्य युवा यजमानस्य वीरो जायताम् ' let a
refined, youthful hero be born to this sacrificer '.
समानतीर्थे वासी ॥ १०७ ॥ पदानि ॥ समानतीर्थे, वासी (यत्) ।।
वृत्तिः ॥ साधुरिति निवृत्तम् । वासीति प्रत्ययार्थः, समानतीर्थशब्दात्तत्रोत सप्तमीसमर्थाद्वासीत्येतस्मिन्नर्थे य-
त्प्रत्ययो भवति ॥

107. The affix यत् comes in the sense of 'resident,

therein', after the word ' samâna-tîrtha' , in the locative cons-
truction .
The anuvritti of साधुः now ceases. The word तीर्थ means here गुरु
' Preceptor'. Thus समाने तीर्थे वासी = सतीर्थ्यः (VI. 3. 87)-' a fellow-student ',
who both dwell under the same preceptor.
समानोदरे शयित ओ चोदात्तः ॥ १०८ ॥ पदानि ॥ समान-उदरे-शयितः, ओ-
च-उदात्तः (यत्) ॥
वृत्तिः ॥ समानोदरशब्दात्सप्तमीसमर्थाच्छयित इत्येतस्मिन्नर्थे यत्प्रत्ययो भवात ओकारश्चोदात्तः ॥
108. The affix यत् comes in the sense of ' who
sleeps,' after the word ' sâmânodara ' in the locative construc-
tion, and the udâtta falls on the letter ओ ॥
The word शयितः is equal to स्थितः ' remain '. Thus समानोदरे शयितः= स-
मानादर्यः ' uterine brother ' i. e. who has slept in the same womb. See VI. 3. 88.
सोदराद्य ॥ १० ९ ॥ पदानि ॥ सोदरात्, यः ॥
वृत्तिः ॥ सोदरशब्दात्सप्तमीसमर्थात् शयित इत्येतस्मिन्नर्थे यः प्रत्ययो भवति ॥
109. The affix य comes after the word ' sodara,' in
the sense of ' who sleeps, the word being in the 7th case in
construction.
By sûtra VI . 3. 88 समान is optionally changed to स before the word
उदर when यत् follows. Thus समानोदरे शजितः= सोयः ॥ Here ओ is not udâtta,
: =

as it was in the last ; the udâtta here falls on य ॥

भवे छन्दसि ॥ ११० ॥ पदानि ॥ भवे-छन्दसि ॥
वृत्तिः ॥ तत्रेत्येव । सप्तमीसमर्थाद्भव इत्येतस्मिन्नर्थे छन्दसि विषये यत्प्रत्ययो भवति । अणादीनां घादीनां
चापवादः ।।

110. The affix यत् comes in the Chhandas, after

a word in the locative case in construction, in the sense of
' what stays there.'
840 भवे-यन् ।। [ Вк. IV. Сн. IV. § . 114

This debars अण, घ &c ( IV. 3, 53). Those affixes also are employed
in the alternative, there being much latitude of grammatical rules in the
Vedas. Thus the words मेयः and विदुत्ये in the following hymn of the Yajur
Veda ( 16. V. 38): नमा मेध्याय च विदुत्याय च ॥ All the sûtras henceforward up
to the end of the chapter, are Vedic sûtras, the word छन्दसि being understood
in them all. The word भवे governs all the sûtras up to IV. 4. 118 .
पाथोनदीभ्यां ड्यण् ॥ १११ ॥ पदानि ।। पाथः नदीभ्याम्-ड्यण् ॥
वृत्तिः ॥ पाथशब्दान्नदीशब्दाच्च डद्मण प्रत्ययो भवति तत्र भव इत्येतस्मिन्नर्थे । यतोपवादः ॥
111. The affix ड्यण comes in the Chhandas, in the
sense of ' what stays there,' after the words 'pâthas' and 'nadî,'
wherby the last vowel, with the consonant following, is elided.
This debars यत् ॥ Thus पाथसि भवः=पाथ्यः, so also नाद्यः ॥ As in the
following hymns: तमुत्वा पाथ्या वृषा, च नो दधीत नाद्यो गिरो मे ॥ पाथः means firma-
ment.

वेशन्तहिमवद्द्भ्यामण् ॥ ११२ ॥ पदानि ॥ वेशन्त-हिमवत् भ्याम्, अण् ॥

वृत्तिः ॥ वेशन्तशब्दशद्धिमवच्छब्झच्चाण् प्रत्ययो भवति तत्र भव इत्येतस्मिन्त्रिषये । यतोपवादः ॥
112. The affix अण comes in the Chhandas in the
sense of ' what stays there ' after the words ' vesanta' and
' himavat .'
This debars यत् ॥ Thus वैशन्तीभ्यः स्वाहा, हेमवतीभ्यः स्वाहा ॥
स्रोतसो विभाषा ड्यड्ड्यौ ॥ ११३ ॥ पदानि ॥ स्स्रोतसः विभाषा, ड्यत्-ड्यौ ॥
वृत्तिः ॥ स्रोतश्शब्दाद्विभाषा डयत् डय इत्येतौ प्रत्ययौ भवतस्तत्र भव इत्येतस्मिन्विषये । यतोपवादः ।।

113. The affixes ड्यत् and ड्य come optionally in

the Chhandas in the sense of ' what stays there,' after the word
' srotas', and before these affixes the final syllable अस् of srotas
is elided.
This debars यत् which comes in the alternative. As स्रोतसि भवः= स्रोत्यः
or स्रोत्यः the difference being in the accent (III. 1. 3 and VI. 1. 185). The
anubandha ड causes the elision of अस् of स्रोतस् । When यत् is added the form
isस्रोतस्य॑ः ।।

सगर्भसयूथसनुताद्यन् ॥ ११४ ॥ पदानि ॥ सत्रर्भ-सयूथ-सनुतात्, यन् ॥

वृत्तिः ॥ सगर्भसयूथसनुतशब्देभ्यो यन् प्रत्ययो भवति तत्र भव इत्येतस्मिन्विषये । यतोपवादः ॥
114. The affix यन् comes in the sense of ' what
stays there,' after the words ‘sagarbha,” ‘ sayûtha ' and sanuta. '
BK. IV. CH . IV. § 118 ] घच्, घ ॥ 841

This debars यत् the difference being in accent (VI. 1. 197). Thus
अनुभ्राता सर्गः ' a younger brother other '. अनुसखासयूंथ्यः ' a younger friend '. So also
योनः सर्नुत्यः उत वा जिवन्तु thief lit. 'who stays in a concealed place', sanuta meaning
' concealed ' (see Rig Veda II. 31.9). The word समान is always changed into
स in the Chhandas (VI. 3. 84).

तुग्रात् घन् ॥ ११५ ॥ पदानि ॥ तुग्रात्, घन् ॥

वृत्तिः ॥ तुग्रशब्दाद् घन् प्रत्ययो भवति तत्र भव इत्येतस्मिन्त्रिषये । यतोपवादः ।॥
115. The affix घन् comes in the Chhandas in the
sense of ' what stays there,' after the word, tugra.'
This debars यत् ॥ Thus तुर्भियः as त्वमग्ने वृषभस् तुग्रियाणां ॥ Which
assumes the form तुमच tugrya also. As आवः शमम् वृषभं तुग्रयासु (Rig Veda 1. 34.
15) Tugrya meaning ' sunk in the waters '. The word तुम means ' food, firma-
ment, sacrifice and varishtha '.
अग्राद्यत् ॥ ११६ ॥ पदानि ॥ अग्रात्-यत् ॥
वृत्तिः ॥ अग्रशब्दाद्यत् प्रत्ययो भवति तत्र भव इत्येतस्मिन्विषये ।
116. The afffx यत् comes in the Chhandas in the
sense of ' what stays there ', after the word ' agra ',
Thus अग्रे भवं = ॲग्यम् ॥ Why this separate rule, for यत् would have
come after अग्र by the general rule IV. 4. 110 ? The repetition is to show that
यत् is not debarred by घ and 5 of the next sûtra, which would have been the
case, had this sûtra not existed.
घच्छौ च ॥ ११७ ॥ पदानि ॥ घच्-छौ-च ॥
वृत्तिः ॥ अग्रशब्दाव्यत् घच्छौ प्रत्ययौ भवस्तत्र भव इत्येतस्मिन्विषये ।
117. The affixes ' ghach 'and ' chha'come in the
Chhandas in the sense of ' what stays there ', after the word
،
' адта.'
Thus ॲग्यम् ( by यत्), अग्रीयम् (by छ) and अग्रियम (by घच्). And अँग्रियम्
( by घन्) from IV. 4. 115. See R. V. I. 13. 10 (Sâyana) इ॒हत्वष्टारमग्रियम् ॥
समुद्राभ्राद् घः ॥ ११८ ॥ पदादि ॥ समुद्र-अभ्रात्-घः ॥
वृत्तिः ॥ समुद्रसब्दादभ्रशब्दाच्च घः प्रत्ययो भवति तत्र भव इत्येतस्मिन्नर्थे । यतोपवादः ॥
118. The affix ' gha ' comes in the Chhandas in
the sense of ' what stays there ', after the words ' samudra '
and ' abhra ' .
842 तदस्मै दीयते नियुक्तं ॥ [ Вк. IV. CH. IV. § 122

This debars यत् ॥ Thus समुद्रियः and अभ्रियः, as in समुद्रिया अप्सरसो मणीषि-
णम् and नानदतो अभ्रियस्येव घोषाः ॥ The word ' abhra ' being a word of fewer
syllables than ' samudra ' ought to have come first. Its coming as a second
member is an irregularity.
बर्हिषि दत्तम् ॥ ११९ ॥ पदानि ॥ बहिषि-दत्तम् (यत्) ।।
वृत्तिः ॥ भव इति निवृत्तन् । बर्हिः शब्दात्सप्तमीसमर्थाद्दत्तमित्येतस्मिन्नर्थे यत् प्रत्ययो भवति ॥
119. The affix यत् comes in the Chhandas in the
sense of ' given ', after the word ' barhis ' in the 7th. case in
construction .

The anuvritti of तत्र भवः ceases. Thus बर्हिष्येषु निधिषु प्रियेषु ॥ R. V. 10. 15 5
दूतस्य भागकर्मणी ॥ १२० ॥ पदानि ॥ दूतस्य-भाग-कर्मणी(यत्) ।
वृत्तिः ॥ निर्देशादेव समर्थविभक्तिः । दूतशब्दात् षष्ठीसमर्थाद्भागे कर्माण चाभिधेये यत्प्रत्ययो भवति ॥
120. The affix यत् comes in the Chhandas after
the word ' dûta ' in the genitive case in construction, in the
sense of its share ' or ' its duty.'
Thus दूत्यम् ' the share of a messenger or the work of a messenger '.
As यत्ते अग्ने दूत्यम् ॥ According to VI. 1. 213, the accent will be द्वैत्यम्, but the
accented Text reads दूत्यम् ॥
रक्षोयातूनां हननी ॥ १२१ ॥ पदानि ॥ रक्षः-यातूनाम्-हननी (यत्) ।॥
वृत्तिः ॥ निर्देशादेव समर्थविभक्तिः । रक्षःशब्ाद्यातुशब्दाच्चषष्ठीसमर्थाद्धननीत्येतस्मिन्नर्थेयत्प्रत्ययोभवति ।।
121. The affix यत् comes in the Chhandas in the
sense of ' killer ', after the words ' raksha ' and ' yatu' in the
sixth case in construction .
That by which anything is killed is called हननी ॥ Thus रक्षस्य and
यातव्ये meaning ' that which kills the demons called Rakshas and Yâtus '. As
याते अग्ने रक्षस्या तनः i. e. रक्षसां हननी ' O Agni thy bodies are killers of Rakshas '.
So यातव्याः तनूः ॥ The word is in the plural as a mark of respect.
रेवतीजगतीहविष्याभ्यः प्रशस्ये ॥ १२२ ॥ पदानि ॥ रेवती-जगती-हविष्याभ्यः
प्रशस्ये ॥
वृत्तिः ॥ रेवत्यादिभ्यः षष्ठीसमर्थेभ्यः प्रशस्ये वाच्ये यत्प्रत्ययो भवति ॥
122. The affix यत् comes in the Chhandas in the 1

sense of ' praising ' after the words ' revatî ', ' jagatî ' and
' havishya ' in the 6th case in construction.
The word प्रशस्य means प्रशंसन 'praising, extolling', formed by adding the
Krit affix क्यप् to the root, with the force ofभाव or 'condition', Thus रवत्यर्मू, जगत्यम्
BK IV CH IV § 125. ] यत् ॥ 843

and हविष्य॑म् ' praising of Revatt, Jagatî or Havishya '. The word हविष्यम् is thus
formed हविषे हिता = हविष्याः ' things fit for offering ' i. e. butter &c, (हविष्+ यत् V. I.
4) हविष्यानाम् प्रशंसनं – हविष्यम् (हविष्य + यत् IV. 4. 122 = हविष्य्+ यत् the final अ being
elided by VI. 4. 148 = हविष्+ यत् the य् being elided by VIII . 4. 64).
असुरस्य स्वम् ॥ १२३ ॥ पदानि ॥ असुरस्य, स्वम् ॥
वृत्तिः ॥ असुरशब्दात्षष्ठीसमर्थात्स्वमित्येतस्मिन्नर्थे यत्प्रत्ययो भवति । अणोपवादः ॥
123. The affix यत् comes in the Chhandas in the
sense of ' property ', after the word ' asura ' in the 6th case
in construction .

This debars अण् ॥ Thus असुर्यम् ' belonging to the Asuras '. As असुर्य
वा एतत् पात्रं यच्चक्रधृतं कुलालकृतम्' this vessel made on a wheel by a potter belongs to
the Asuras '. असुर्य देवेभिर्धायि विश्वम् ॥ See Maitr S. I. 8. 3
मायायामण् ॥ १२४ ॥ पदानि ॥ मायायाम्-अण् ।।
वृत्तिः ॥ असुरशब्दात्षष्ठीसमर्थान्मायायां स्वविशेषे ऽण प्रत्ययो भवति । पूर्वस्य यतोपवादः ॥
124. The affix अण comes in the Chhandas in the
sense of ' glamour ' , after the word ' asura ' in the 6th case
in construction .
This debars यत् ॥ असुरस्य माया = आसुरः feminine आसुरीं ॥ As आसुरी माया
स्वधया कृतासि ॥
तद्वानासामुपधानो मन्त्र इतीष्टकासुलुक्च मतोः ॥ १२५ ॥ पदानि ॥ तद्वान्-
आसाम-उपधानः-मन्त्र-इति-इष्टकासु-लुक-च-मतोः ॥
वृत्तिः ॥ तद्वानिति निर्देशादेव समर्थविभक्तिः मतुबन्तात्प्रातिपदिकात्प्रथमासमर्थादासामिति षष्ठयर्थे यत्म
त्ययो भवति । यत्प्रथमासमर्थमुपधानोमन्वश्चेत्स भवति । यत्तदासामिति निर्दिष्टमिष्टकाश्चेत्ता भवन्ति । लुक्
च मतोरिति प्रकृतिनिर्हासः । इतिकरणस्ततश्चेद्विवक्षा । तद्वानित्यवयवेन समुदायो व्यपदिश्यते ॥
125. The affix यत् comes in the Chhandas, after a
nominal stem, in the 1st case in construction, ending with the
affix 'matup', when the sense is "this is their mantra of putting
up", provided that, the things put up are bricks: And the
affix matup is elided by luk.
This sûtra requires analysis. तवान् is formed by adding मनुष् to तद्mean-
ing 'having that', and refers to a noun formed by the affix मतुप् ॥ The word
आसाम् is genitive plural fem. of इदं meaning 'of them'; the pronoun refers to the
word इष्टका ॥ The word उपधान means 'putting up', and technically means 'used
as a Mantra in the putting up of sacrificial bricks, pots &c', मन्त्र " sacred
hymn " इष्टका ' bricks ', The whole sûtra means " the affix ' yat' is used with
31
844 यत् ॥ [ Вк. IV. CH. IV § 127.

the force of a genitive (âsâm), after a word which ends with matup (tadvân),
and denotes a mantra used in putting up of sacrificial objects ; when such
mantra refers to bricks : and when this affix yat is added, the affix matup
is elided '. Thus वर्चस्वान् is a Mantra containing the word वर्चस् ॥ The bricks
put up or collected (उपधीयते) with the recitation of वचर्रवान् Mantra, will be
called वर्चस्या (वर्चस्वत् + यत्= वर्चस्+ यत् the affix वत् ( मनुष्) being elided = वर्चस्य,
fem वर्चस्या) ॥ Thus वर्चस्या उपदधाति ' he collects Varchasya bricks i. e. on which
Varchasvân mantra has been pronounced '. So तेजस्या उपदधाति ॥ So पयस्याः,
रेतस्याः ॥

Why do we say तवान् ? The affix is not to be added to the whole

Mantra. Why do we say, उपधान ' putting up ' ? The affix is not to be added
to other Mantras such as those used in praying etc.e. g. वर्चस्वानुपस्थान मन्त्र आ-
सामिष्टकानाम्, here there will be no affix. Why do we say Mantra ? Observe
अंगुलिमानुपधानो हस्त आसाम् ' these bricks are collected with hand having fingers ',
here there will be no affix. Why do we say इष्टकासु ? Observe वर्चस्वानुपधानो मन्त्र
एषां कपालानाम्, here there will be no affix, the thing collected being potsherds
and not bricks.

अश्विमानण् ॥ १२६ ॥ अश्विमान्-अण् ॥

वृत्तिः ॥ अश्विशब्दो यस्मिन्मन्त्रेऽस्ति सोश्विमान् । अश्विमच्छब्छादण प्रत्ययो भवात । पूर्वस्य यतोपवादः ।
126. The affix अए comes in the Chhandas, after the
words asvimân, to denote bricks put up with the Mantra con-
taining the word Asvin, and the affix matup is elided.
Thus अश्चिमानुपधानो मन्त्र आसामिष्टकानां = आश्चिनः fem. आश्विनीः ॥ The word
is thus formed अश्चिमान्+ अण् = अश्वि + अण the matup being elided IV. 4. 125 = अ-
श्विन्+ अण् VI. 4. 164 = आश्विन ॥ Thus आश्विनीरुपधाति 'he collects Aśvin bricks
i. e. bricks at the time of collecting which Mantras containing अश्विन् were
uttered. See Yajur Veda Tait S. 5. 3. I. I.
वयस्यासु मूर्भो मतुप् ॥ १२७ ॥ पदानि ॥ वयस्यासु-मूर्ध्नः मतुप् ॥
वृत्तिः ॥ वयस्वानुपधानो मन्त्रो यासां ता वयस्यास्तास्वभिधेयासु मूत्री मतुप्प्रत्ययो भवति ॥
127. The affix 'matup' is added in the Chhandas,
to the word 'mûrdhanvat', in expressing bricks collected with
the Mantra containing the word 'vayas'.
The word वयस्या means the bricks, the Upadhâna mantras of which con-
tain the word वयस् ॥ The affix मतुप् debars यत् ॥ A mantra which contains
both the word वयस् and मूर्धन्, that Mantra is both वयस्वान् and मूर्धन्त्रान् ॥ Now in
denoting sacrificial bricks put up with such a mantra, the affix यत् would have
come by IV. 4. 125 after both these words वयस्त्रान् and मूर्द्धन्वान् ॥ The present
 Вк. IV. Ch. IV. § 129. ] ञ and यत् ॥ 845

sûtra ordains मनुप्after मूर्द्धन्वान् ॥ Thus मूर्द्धन्वैतीरुपदधाति 'he colleets Mûrdhanvatî

bricks'. The words वयस्याः and मूर्द्धन्वत्यः denote the same object. See VI . 1. 176.
Why do we say वयस्यासु ? The affix ' matup ' will not be added to
'mûrdhan ', if the Mantra contains only the word ' mûrdhan ' and not ' vayas '
also. In that case मूर्धन्याः will be the form, meaning ' bricks collected with the
Mantra containing the word मूर्धन्', while मूर्धन्वत्यः means ' bricks collected with
the Mantra containing the words mûrdhan and vayas '.
The sûtra contains the word मूर्धः ablative singular of मूर्धन् ॥ It ought
to have been मूर्धन्त्रतः, for the affix matup is added to मूर्धन्वत्, the वत् being elid-
ed then by IV. 4. 125. The author has mentally elided the affix वत्, and
shown in the aphorism the last stage of the word to which मनुष्is to be added.
मत्वर्थे मासतन्वोः ॥ १२८ ॥ पदानि ॥ मत्वर्थे-मास-तन्वोः (यत्) ॥
वृत्तिः ॥ यस्मिन्नर्थे मतुविहितस्तस्मिभ्छन्दसि विषये यत्प्रत्ययो भवति मासतन्वोः प्रत्ययार्थ विशेषणयोः ।
वार्त्तिकम् ॥ मासतन्वोरनन्तरार्थेवा ॥ वात्तिकम् ॥ लुगकारेकाररेफाश्च वक्तव्याः ॥
128. The affix यत् comes in the Chhandas with the
force of matup, after a word in the first case in construction,
the word so formed meaning a month or a body.
This debars the affix मतुप् and those having the sense of मनुष्॥ Thus
नभांसिविद्यन्ते यस्मिन् मास = नभस्यः ' the month of clouds ' i. e. June-July. So also
सहस्यः, तपस्यः मधव्यः, being the names of the months Pausha (Nov-Dec), Phal-
guna (Feb- March) and Vaisakha (April- May). The word मधव्यः is thus form-
ed:---मधु+ यत्= मधा यत् ( VI. 4. 146) = मधव्यः ( VI. 1. 79) ' the month of honey '.
Similarly ओजस्या तनूः ' the bodies full of vigour '.
Why do we say " in denoting a month or a body " ? Observe मधुमता
पात्रेण घरति, here मनुष्is used.
Vart :-The affix यत् is optionally employed when the sense is ' im-
mediately after '. As मध्वस्मिन्नस्ति मध्वस्मिनन्तरमिति वा = माधव्यः or माधवो मासः ॥
Vart :-Sometimes the affix is elided, and sometimes the letters अ, इ
and serve the same purpose as this affix. Thus तपः or तपस्यः, नभस्or नभस्यः,
सहस् or सहस्यः, all in the neuter gender in the Chhandas. Sometimes अ serves
the same purpose, e. g. इषो मासः, ऊर्जामासः ॥ Sometimes इ, as गुचिर्मासः. Some-
times र e. g. शुक्रो मासः ॥
मधोर्ज च ॥ १२९ ॥ पदानि ॥ मधोः-अ-च ॥
वृत्तिः ॥ मधुशब्दान्मत्वर्थे ञः प्रत्ययो भवति चकाराद्यच्च ॥
:

129. The affix as well as यत् comes with the

force of matup, in the Chhandas, after the word मधु ॥
846 यल्--ख ॥ [ Вк. IV. Сн. IV. § 132

Thus मर्थिवः or मधव्यंः ॥ Sometimes the affix is elided, as मधुः, all these
mean the month of Vaisakha. So also माधवाः, मधव्या and मधुः meaning तनूः or
body.
ओजसो ऽहनि यत्खौ ॥ १३० ॥ पदानि ॥ ओजसः-अहनि-यत्-खौ ॥
वृत्तिः ॥ मत्वर्थइत्येव । ओजः शब्दान्मत्वर्थे यत्खौ प्रत्ययौ भवतोऽहन्यभिधेये ।।
130. The affixes यत् and ख come with the force of
matup, after the word ' ojas ' , when a day is meant.
Thus ओजस्य॑म् or ओजसीनं अहः ' the day' lit. full of heat.
=

वेशोयशआदेर्भगाद्यल् ॥ १३१॥ पदानि ॥ वेशः-यशः-आदेः-भगात्-यल् ॥

वृत्तिः ॥ मत्वर्थइत्येव । वेशोयशसी आदौ यस्य प्रातिपदिकस्य तस्माद्वेशोयशदेर्भगान्तात्प्रातिपदिकान्म-
त्वर्थे यलू प्रत्ययो भवति ॥
131. The afffix यल् comes in the Chhandas, with
the force of matup, after the word bhaga, having the words
' vesas ' or ' yasas ' in the beginning.
The ल् of यत् shows that the accent falls on the vowel preceding the
affix (VI. 1. 193). Thus वेशोभगो विद्यते यस्य स = वेशोभैग्यः ' strong-fortune'so also
यशोभैग्यः ' famous-fortune '. The word वेश means ' strength': भग means ' for- Y

tune, desire, effort, greatness, virility and fame.' The word वेशोभगः may be
taken as a Dvandva compound of वेशस्' force ' and भगः ' fortune. ' The word
वेशोभग्यः would then mean ' possessed of power and fortune '.
ख च ॥ १३२ ॥ पदानि ॥ ख-च ॥
वृत्तिः ॥ वेशोयशआदेर्भगान्तात्प्रातिपदिकान्मत्वर्थे खः प्रत्ययो भवति । योगविभागो यथासंख्यनिरासार्थ
उत्तरार्थश्च । चकाराद्यत् ॥
132. The affix ख also comes after the words ' ve-
sobhaga ' and ' yasobhaga ', in the Chhandas, with the force
of matup.
Thus वेशोभगीनः and यशोभगीनः ॥ This sûtra has been separated from
last in order to prevent the application of the यथासंख्य rule (I. 3. 10). For had
the sûtra been वेशोयश आदेर्भगाद् यल्खौ, as it occurs in Siddhanta Kaumudi, then
the affix यल् would apply to वेशोभग, and the affix य to यशोभगः which is not
what is intended. Another reason for making it a distinct aphorism is that
1
the anuvritti of a runs in the next sûtra, not so of यत् ॥
पूर्वैः कृतमिनयौ च ॥ १३३ ॥ पदानि ॥ पूर्वैः-कृत-इन-यौ-च ।।
वृत्तिः ॥ मत्वर्थ इति निवृत्तम् । निर्देशादेव समर्थविभक्तिः । पूर्वशब्दात् तृतीयासमर्थात्कृतमित्येतस्मिन्नर्थे
इन य इत्येतौ प्रत्ययौ भवतः । चकारात्य च ॥
В к.IV. CH. IV. § 137 ] य ।। 847

133. The affixes इन and य as well as a come in

the sense of ' made by them', after the word ' purva ' (fore-
fathers ) 'in the Instrumental case in construction.
The ख is read into the sûtra by force of the word च ; the anuvritti
of मत्वर्थ ceases. Thus पूर्वैः कृतं = पूर्विणः ' made by the ancestors ' i. e. a road. So
also पूर्व्यः and पूर्वीणः ॥ The word पूर्वेः in the plural means पूर्वपुरुषाः " past gener-
ations, ancestors ". These words occur generally in the plural, and mean
" roads widened by the forefathers". Thus गम्भीरेभिः पथिभिः पूर्विणेभिः ॥ So also,
येते पन्थाः सविताः पूर्व्यासः ( Rig I. 35. 11 ) Another reading of this sûtra is पुर्वैः
कृतमिनियोच; the affixes then will be इनि (इन्), and य; and ख will be drawn in by
virtue of च ॥ The examples then will be पूर्विन्; 3rd pl. पुर्विभिः (with इन्), as
पथिभिः पूर्विभिः, or पूर्वीणैः (ख), or पूव्यैः (य) ॥
अद्भिः संस्कृतम् ॥ १३४ ॥ पदानि ॥ अद्भिः-संस्कृतम् (यत्) ॥
वृत्तिः ॥ निर्देशादेव समर्थविभक्तिः । अपशब्दात्तृतीयासमर्थात् संस्कृतमित्येतस्मिन्नर्थे यत्प्रत्ययो भवति ॥
134. The affix यत् comes in the Chhandas in the
sense of ' sanctified ', after the word ' apas ' in the 3rd case
in construction .
Thus अप्यम् ' offering purified with water '. As यस्येदमप्यं हविः ॥ The
case of construction is indicated in the sûtra itself.

सहस्त्रेण संमितौ घः ॥ १३५ ॥ पदानि ॥ सहस्त्रेण-संमितौ घ ॥

वृत्तिः ॥ निर्देशादेव समर्थविभक्तिः । सहस्रशब्दात्तृतीयासमर्थात्सम्मिताइत्येतस्मिन्नर्थे घःप्रत्ययो भवति ॥
135. The affix ' gha ' comes in the Chhandas, in
the sense of ' like ', after the word ' sahasra ', in the 3rd case
in construction .
The case of construction is indicated by the sûtra. Thus सहस्रेण संमि-
तः= सहस्रियः ' like unto thousand'. As in the following verse:-सहस्रियासोऽपां नोर्म-
यः ॥ अयमग्निः सहस्रियः The word संमित means तुल्य ' equal to '. Some read the
word समित instead of सम्मित, but the meaning will be the same.
मतौ च ॥ १३६ ॥ पदानि ॥ मतौ-च ॥
वृत्तिः ॥ मत्वर्थे च सहस्रशब्दाद् घः प्रत्ययो भवति ॥
136. The affix ' gha ' comes in the Chhandas with
the force of matup, after the word ' sahasra '.
As सहस्रयस्य विद्यते = सहस्रियः ॥ This debars the मत्वर्थ affixes विनि and इनि
and अण of V. 2. 102 and 103 .
सोममर्हति यः ॥ १३७ ॥ पदानि ॥ सोमम्-अर्हति-यः ॥
वृत्तिः ॥ निर्देशादेव समर्थविभक्तिः । सोमशब्दाद्वितीयासमर्थादर्हतीत्येतस्मिन्नर्थे यः प्रत्ययो भवति ॥.....
848 and य ॥ [ Вк. ІV. Сн. IV. § 141

137. The affix य comes in the Chhandas, after the

word ' Soma ', in the second case in construction, when the 2

sense is that of ' who deserves that ' .

Thus सोममर्हन्ति = सौम्या ब्राह्मणाः " The Brahmanas who deserve Soma "
i. e. honorable and learned, and worthy of performing sacrifices. The differ-
ence between यत् and घ is in accent.
मये च ॥ १३८ ॥ पदानि ॥ मये-च (य) ॥
वृत्तिः ॥ सोमग्रहणं, यश्चानुवर्तते । मय इति मयडर्थो लक्ष्यते । सोमशब्दान्मयडर्थे यः प्रत्ययो भवति । आ-
गतविकारावयवप्रकृता मयडर्था ॥
138. The affix य comes in the Chhandas, after
the word ' Soma ', with the force of the affix mayat.
The force of the affix मयट् is that of ततः आगतः (IV. 3. 74 and 82),
विकारावयव ( IV. 3. 134 and 143) and प्रकृत (V. 4. 21 ). The case in construction
will vary according to the sense. Thus सोम्यं मधुः पिबन्ति = सोममयः मधुः ॥
मधोः ॥ १३९ ॥ पदानि ॥ मधोः (यत्) ॥
वृत्तिः ॥ यशब्दो निवृत्तः । मधुशब्दान्मयडर्थे यत् प्रत्ययो भवति ॥
139. The affix यत् comes in the Chhandas, after
the word ' madhu ', with the force of the affix mayat.
Thus मधव्यान् स्तोकान्= मधुमयान् ॥
वसोः समूहे च ॥ १४० ॥ पदानि ॥ वसोः-समूहे, च ॥
वृत्तिः ॥ वसुशब्दात्समूहे वाच्ये यत्प्रत्ययो भवति चकारान्मयडर्थे च । यथायोगं समर्थविभक्तिः ॥
वात्तिकम् ॥ अक्षरसमूहे छन्दसः स्वार्थउपसंख्यानम् ॥ वा० ॥ वसुशब्दादपि यद्वक्तव्यः ॥
140. The affix यत् comes in the Chhandas after
the word ' vasu ', when a collection is meant, as well as with
the force of mayat.
Thus वसव्यः = समूहः ' a collection '.
Vart : The affix ' yat ' comes without changing the sense, after the
word छन्दस् when reference is made to the collection of letters. Thus the word
छन्दस्यः in the following sentence : "सप्तादशाक्षर छन्दस्यः प्रजापतियज्ञो मन्त्रे विहिता ". The
17 letters here referred to being ओ श्रावय, four; अस्तु श्रौषट्, four; यज, two; ये यजा-
महे five; and वषट् two ॥
Vart :-The affix यत् comes after वस without changing the sense. As
हस्तोगृहीतस्य बहुभिर्वसव्यैः ॥ Here वसव्यैः is equal to वसुभिः ॥ Similarly अग्निरीशे वस-
व्यस्य= वसोः ॥
नक्षत्राद् घः ॥ १४१ ॥ पदानि ॥ नक्षत्रात्, घः ॥
वृत्तिः ॥ नक्षत्रशब्दाव्घः प्रत्ययो भवात स्वार्थे ॥
 Вк. IV. CH. IV. § 144. ] तातिल् ॥ 849

141. The affix 'gha' comes in the Chhandas after

the word ' nakshatra ', without altering the meaning.
The anuvritti of समूह does not extend to this sûtra. Thus नक्षत्रियेभ्यः
स्वाहा= नक्षत्रेभ्यः स्वाहा ॥
सर्वदेवात्तातिल् ॥ १४२ ॥ पदानि ॥ सर्व, देवात्, तातिल् ॥
वृत्तिः ॥ सर्वदेवशब्दाभ्यां तातिल् प्रत्ययो भवति छन्दसि विषये स्वार्थिकः ॥
142. The affix ' tâtil ' comes in the Chhandas
after the words ' sarva ' and ' deva ', without altering the
meaning.
As सर्वतातिः and देवतातिः in the following hymns: "सविता नः सुवतु सर्वतातिम्
and प्रदक्षिणिदेवतातिर्मुराणः ॥
शिवशममरिष्टस्य करे ॥ १४३ ॥ पदानि ॥ शिव,शम्, अरिष्टस्य, करे (तातिल्) ॥
वृत्तिः ॥ करोतीति करः प्रत्ययार्थः । तत्सामर्थ्यलभ्या षष्ठी समर्थविभक्तिः । शिवादिभ्यः शब्देभ्यः षष्ठीसमर्थे-
भ्यः कर इत्येतस्मिन्नर्थे तातिल् प्रत्ययो भवति ॥
143. The affix 'tâtil' comes, in the Chhandas, after
the word 'siva', 'sam' , and ' arishta' in the sixth case in construc-
tion when the sense is 'he 'does' .
The word करः is equivalent to करोति formed by अच् ( III. 1. 134)
This shows that the construction must be genitive. With a krit-form-
ed word, it has accusative force, as, शिवस्य करः= शिवं करोति ॥
Thus शिवस्य करः= शिवतातिः, So शतातिः and अरिष्टतातिः ॥ As याभिः शन्तांती
भर्वथो ददाशुषे (Rig I. 112. 20) शंताती being dual of शन्तातिः, and meaning सुखस्य
कर्तारौ; so also अथो अरिष्टतातये ॥
भावे च ॥ १४४ ॥ पदानि ॥ भावे-च (तातिल्) ॥
वृत्तिः ॥ भावे चार्थे छन्दसि विषये शिवादिभ्यस्तातिल् प्रत्ययो भवात ॥
144. The affix ' tâtil ' comes in the Chhandas,
after the words ' siva' , ' sam ' and ' arishta ', being in the 6th
case in construction, the sense being that of condition.
Thus शिवस्य भावः= शिवतातिः ' the condition of blissfulness '. शन्तातिः ' the
state of happiness or peace ', अरिष्टतातिः ॥ Here these words have the force of
Verbal nouns.
79-
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OPINIONS OF DISTINGUISHED PROFESSORS OF SANSKRIT.

* *
Professor Max Müller, Oxford, 9th February, 1892.-* From what
I have seen of it, it will be a very useful work. What should I have given for
such a work forty years ago when I puzzled my head over Panini's Sûtras and
*
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the Commentaries . I hope you may succeed in finishing your work.
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Professor Gopalji S. Desai, Rajkot in Kathiawar, 20th February, 1892.-*
The first part that has already been out before the Public shows clearly
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paper, printing and the general get-up of the book are excellent.
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Professor T. Jolly, Ph. D., Würzburg, ( Germany), 23rd April, 1893.-*
Nothing could have been more gratifying to me, no doubt, than to get hold
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Profes. 13
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credit to
1E25. uted, doing
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Profes. t appears to
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Profess I have
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Pandit o H. H.
the Maharaja ofJodhpur.
स्वस्तीश्वरे हितपुरे हितदे प्रयागे सत्संगमप्रणयसंमतिदे बुधानां ।
विद्याविनोदबरिवर्द्धितबुध्यदारान् बास्वन्वयाञ्छिरिशचन्द्रविदांवरिष्टान् ॥ १ ॥
दृष्ट्वातिमादमुदिरोहमुदयशक्तीन् सच्छास्त्रशोधितसुखास्पदबोधभाजः ।
सम्यक्लसंतु नतयोनितराम्मदीयाः यद्वाबदूककविकर्मरतांतरेभ्यः ॥ २ ॥
दृष्ट्ाडूतं विमलबोधनबोधराशि सद्व्याकृतिप्रथितकीर्त्तिकरंप्रशस्यं ।
यच्छ्रीमदीयमतिमादवत्रं वरेण्यं सत्पुस्तकं प्रमुदितोहमत्तोशकृत्यं ॥ ३ ॥
चित्रंयदस्ति भवतेंग्लिशवोधभाजा यद्वस्तुतो विरचितं समदृक् सुविम्वं ।
लोकेसुचित्ररचनाभरणेकशीला भित्रेचचित्रमनसः प्रतिबिंबमाचे ॥ ४ ॥
सत्सेंग्लिशप्रकटितंवरसूत्रवृत्तौ संज्ञादिपेशलमनो कुहकल्पसाक्षि ।
स्थानेवसुप्रहितवित्तविवृत्तिवर्ये यद्वासुतासुविहिनोंग्लिशभाववृत्तिः ॥ ५ ॥
येनत्त्वया मुनिमतावृतशास्त्रसंघान् निर्मध्यसोधरसवन्महताशेण ।
संगुम्फितं सरलसंस्कृतसाध्यसारं धन्यं वदाम्यहमलं भवतेहिताय ॥ ६ ॥
ग्रन्थस्ययत्प्रसरणाखिलकीत्तिकृत्य याचेपराद्भगवतोप्यहमत्रविद्वन् ।
यत्पूर्वपश्चिम्मुखेषुसदाप्रचारं लाभंसुखंगुरुचिरं च तवापि धीमन् ॥ ७ ॥
वाणीविदाम्बरतवास्तुमुखे जयोद्या यत्पूर्वपश्चिमजचोधभृते च विद्या ।
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