NEW HNV - All Prakaranas

r Hari-nmmta-vykaraa
Amtas prayers to Jva Gosvm1

svalpaAyauSaAM k(ilayaugAe'a na{NAAM zAimacC$na,
zAbd"AnauzAAs$anamah"AjalaiDaM ivamaTya /
naAmaAma{taM s$amad"d"A wdM" k{(paAlau:
s$a aIlajaIvacar"NA: zAr"NAM mamaAstau //
svalpyu kali-yuge tra n am icchan
abdnusana-mah-jaladhi vimathya
nmmta samadadd ya ida kplu
sa rla-jva-caraa araa mamstu
su-alpa-yumwhose duration of life is very short; kali-yugekali-yuga (age of
quarrel); atrain this; nmof men; amwelfare; icchandesiring; abdaanusanaof Sanskrit grammar; mah-jaladhimthe great ocean; vimathyaafter
churning; nma-amtamHari-nmmta-vykaraa; samadadtbestowed; ya
who; idamthis; kplucompassionate; sathat; rla-jva-caraathe
venerable2 rla Jva Gosvm; araamshelter; mamamy; astumay he be.
Desiring the welfare of the short-lived men in this age of quarrel, rla Jva
Gosvm, being compassionate, bestowed upon them this Hari-nmmtavykaraa after churning the great ocean of Sanskrit grammar. May he
become my shelter.
naIr"s$aM ih" zAbd"zAAM naAmar"s$aivaDaAnata: /
yaAe'ma{tayanad"Aa{Bya: aIjaIvaAe ivajayataAmas$aAE //
nrasa hi abda-stra
nma-rasa-vidhnata
yo mtayan adn nbhya
r-jvo vijayatm asau
nrasam3dry, without rasa; hicertainly; abda-stramthe science of words,
grammar; nma-rasathe rasa of the holy names; vidhnataby supplying; ya
who; amtayanwho having made nectarean4; adtgave; nbhyaunto the
people; r-jvar Jva Gosvm; vijayatmmay he (r Jva Gosvm) be
glorified; asauthat.
All glories to r Jva who converted dry grammar into nectar by supplying
the rasa of the holy names and then distributed this nectar to the people.
1 These prayers are found at the beginning of the Amta commentary on the Sajsandhi, Samsa, and Taddhita prakaraas respectively.
2 In phrases like rla-jva-caraa and rla-rpa-gosvm-pda the words caraa
and pda, which literally mean foot, are used merely to indicate respect. This is a
Sanskrit idiom. Rather than addressing respectable persons directly, one addresses
their feet. Thus we have translated caraa here as venerable. To translate caraa
here as a foot would be to say that the foot of rla Jva churned the great ocean of
grammar and then gave the Hari-nmmta to the people; that, of course, is an
absurd image.
3 The compound word nrasa is made up of the words nir + rasa (without rasa)
which undergo the sandhi change ro re lopya, prva ca trivikrama (86).
4 The word amta (nectarean, nectar) can also mean immortal or immortality. The
word amtayan is formed using the stra pthv-der anyebhya ca tat karoti tad
cae ity-arthe i (626).
aIaIr"ADaAk{(SNAAByaAM nama:
r-r-rdh-kbhy nama
I offer my humble obeisances to r r Rdh and Ka.
Magalcaraam1
k{(SNAmaupaAis$ataumasya ajaimava naAmaAvailaM tanavaE /
tvair"taM ivatare"de"SaA tats$aAih"tyaAid"jaAmaAed"ma, // 1 //
kam upsitum asya
srajam iva nmvali tanavai
tvarita vitared e
tat-shitydi-jmodam
kamLord Ka, the Supreme Personality of Godhead; upsitumto worship;
asyaHis; srajama garland; ivalike; nmaof names; valima series (vali);
tanavaimay I compose; tvaritamquickly; vitaretis able to bestow; ethis series
of Lord Kas names; tat-shitya-diHis association and so on (or, poetry about
Him and so on); jaborn of; modamthe bliss.
To worship Ka, I shall compose a nmvali, a set of His own sweet names,
as a garland for Him. This nmvali will quickly bestow upon one the bliss
born of Kas association and so on.
Amtsvdin-k2Desiring a grammatical system that uses Lord Haris names
for its technical terms and examples and wishing to benefit both the Vaiavas who
havent studied Sanskrit grammar as well as those who have previously studied other
systems of Sanskrit grammar, the venerable rla Jva Gosvm begins his Sanskrit
Grammar, Hari-nmmta, elaborating on the short collection of stras (Laghu-harinmmta-vykaraa) written by his spiritual master, rla Rpa Gosvm. Hoping
that the book may be completed without obstacles, he starts the magalcaraa with
the word kam, which also defines the subject matter of the treatise (vastu-nirdea).
By writing the word kam first, he lets us know that the whole book is full of
auspiciousness.
1 See Appendix I for an analysis of the verse meters of the magalcaraam.

2 The Amtsvdin-k, or Amta for short, is a commentary written by a Vaiava
named Gopla dsa. Amtsvdin (amta + svdin) means that which causes one
to drink nectar, and k means a commentary. But what kind of amta does this
commentary cause us to drink? The Hari-nmmta. This commentary allows us to
understand in detail what Jva Gosvm has written in his Hari-nmmta-vykaraa.
In this book we have presented Amta in a summary study form. In total about 90% of
the content of the original Amta commentary is covered here.
Ka is the original Personality of Godhead. This is evidenced by the rmadBhgavatams paribh1 verse which declares, kas tu bhagavn svayam: But
Ka is the original Personality of Godhead. (Bhgavatam 1.3.28) The name Ka
means that He attracts (karati) all the moving and non-moving living entities by His
great charm or by His blissful form. The name Ka is formed by applying the udi
suffix na[k] after the verbal root k by ker vare (Udi-stra 3.4). Because udi
suffixes are applied variously (see stra 877), the udi suffix na[k] can also be applied
in the meaning of saj (a name) in addition to the stated meaning of vara (a
color).2 The Mahbhrata (Udyoga-parva 71.4) explains the name Ka as follows:
kir bh-vcaka abdo
a ca nirvti-vcaka
tayor aikya para brahma
ka ity abhidhyate
The word k is the attractive feature of the Lords existence, and a means spiritual
pleasure. When the verb k is added to the suffix a, it becomes Ka, which
indicates the Absolute Truth. 3
The word bh in bh-vcaka is formed by applying the kt suffix [k]vi[p] in the sense
of bhva (the meaning of the verbal root).4 The meaning of the verbal root k is
karaa (to attract). Moreover, in ka, the udi suffix na[k] is applied in kartari
prayoga (the active voice). Thus the word ka refers to the Absolute Truth who has
a humanlike form and who first attracts and then gives bliss.5 In this regard, Nmakaumud, a book written by Lakmdhara Paita, says: ka-abdasya tamlaymala-tvii yaody stanan-dhaye para-brahmai rhi (The word ka is
conventionally the name of the Supreme Brahman whose complexion is dark blue like
a tamla tree and who sucks the breast of Mother Yaod).
In the word tanavai, found in this verse, the vidht suffix ai[p] has been used in the
sense of prrthan (prayer). The intention here is that just as it is impossible to bind
the Lord with rope without the Lords kp-akti (mercy potency), a fact evidenced
by the Bhgavatams statement kpayst sva-bandhane: Out of mercy he agreed to
be bound (Bhgavatam 10.9.18), it is similarly impossible to bind the Lords names
without the Lords kp-akti because the Possessor of the name and the name are
non-different. Thus Jva Gosvm prays for the mercy of the Lord.
There is an injunction na kuryn niphala karma (one should not engage in useless
endeavors); therefore, in the second half of the verse, Jva Gosvm describes the
result of his endeavor. In the word vitaret the vidhi suffix yt has been applied in the
1 A Paribh is a key statement that teaches how to properly interpret all the other
statements in a book.
2 In other words, the word ka can refer to the person named Ka or to the color
black.
3 This verse is quoted in Caitanya-caritmta (Madhya 9.30). rla Prabhupdas translation of this
verse is entirely based on Bhaktivinoda hkuras explanation of the same verse in his Amta-pravhabhya. Literally this verse means The word ki means existence (bh) and the word a means bliss
(nirvti). The Absolute Truth, which is the combination of existence and bliss, is called Ka. This is
because the word abda refers to a noun and not to a verb or a suffix. In the edition of the Mahbhrata
put out by Bhandarkar Oriental Research Institute, Pune, India, 1999, this verse is Udyoga-parva 68.5
and the second half reads a little differently: kas tad-bhva-yogc ca ko bhavati vata (The
name Ka is derived from the combination of the meanings of these two words. Ka exists
eternally).
4 See sampad-de kvip-kt bhve lakmym (902).

5 Amtas explanation of this verse is based on Jva Gosvms own explanation in the
beginning of his Gopla-camp.
sense of akti (ability), and therefore vitaret means is able to bestow. The word
e here means this nmvali that I am composing and moda means nanda
(bliss). The word shitya, found in this verse, conventionally means a particular
poetic composition. The word tat-shitya thus describes the particular shitya related
to Lord Ka, namely the rmad-Bhgavatam, and the word di means other books
like Gopla-camp, Lalita-mdhava, Mukt-carita, and so on. The whole verse
therefore means:
To worship Ka, I shall compose a nmvali, a set of His own sweet names, as a
garland for Him. This nmvali will quickly bestow upon one the bliss born of rmadBhgavatam and its related works.
Alternatively, tat-shitya means the association of Lord Ka, di means
embraces, pastimes, and so on, and moda means parimala (conjugal pleasure).
Thus the whole verse comes to mean:
To worship Ka, I shall compose a nmvali, a set of His own sweet names, as a
garland for Him. This nmvali will quickly bestow upon one the conjugal pleasure
produced from Kas association, embraces, and pastimes.
Or else, tat-shitya is derived in the following way: Devotional service (bhakti) is called
sa-hit (beneficial) because it is accompanied (sa) by the benefit (hit) of releasing
one from ignorance. Here, the word tat refers to Ka and thus devotional service to
Ka is called tat-sahit. Furthermore, that which is endowed with pure ka-bhakti
is called tat-shitya. Here tat-shitya refers to the rmad-Bhgavatam in accordance
with the following ancient evidence: menire bhagavad-rpa / stra bhgavata
kalau (In the age of Kali they consider the sacred Bhgavatam to be a form of the
Lord).
The word tat-shitydi means the sacred books on bhakti-rasa headed by rmadBhgavatam as well as the worthy recipients of bhakti-rasa. By figurative usage
(laka) this means studying them and serving them respectively. Even though each
individual name of the Supreme Lord has the innate extraordinary power to bestow
spiritual ecstasy, stringing His names into a garland helps one to easily keep them
around ones neck. Thus this is not a useless endeavor.
Just as Saty can refer to Satyabhm and Bhma to Bhmasena, so ka can refer
to Ka-caitanya. Thus, by offering a nmvali as a garland, Jva Gosvm is
performing the yuga-dharma by worshiping Lord Caitanya with sakrtana in line with
the following verse of the rmad-Bhgavatam (11.5.31):
ka-vara tvika
sgopgstra-pradam
yajai sakrtana-pryair
yajanti hi sumedhasa
In the age of Kali, intelligent persons perform congregational chanting to worship the
incarnation of Godhead who constantly sings the names of Ka. Although His
complexion is not blackish, He is Ka Himself. He is accompanied by His associates,
servants, weapons and confidential companions.
The four essential components of a sacred book (anubandha-catuaya):
adhikr ca sambandho
viaya ca prayojanam
avayam eva vaktavya
strdau tu catuayam
The eligible person (adhikr), the relationship (sambandha), the topic (viaya or
abhidheya), and the purpose (prayojana)--these four must be indicated at the
beginning of an authoritative book.
Three of these four are shown here: r Ka is the sambandha1; grammar is the
viaya; knowledge of grammar, which is helpful for studying holy texts like rmadBhgavatam and so on, is the secondary prayojana; and the primary prayojana is
bhakti, devotional service, known as savid conjoined with the essence of hldin. The
adhikr will be revealed in the next verse.
Bla-toa-k2I offer my respects unto Hari-nmmta, the grammar of Lord
Viu. It removes all sins, it is full of Kas names and pastimes, and it is auspicious.
The sage Pini said, I and the commentator (Patajali) both have sharp intellects, but
we are not able to cross the ocean of words. What then to speak of others whose
intelligence is dull? Still, taking shelter at the lotus feet of rla Jva Gosvm, I,
though merely a child, wish to cross the great ocean of Hari-nmmta.
The Vaiavas are always greedy for hari-rasa. Thus, wishing to benefit the Vaiavas
who havent studied Sanskrit grammar as well as the Vaiavas who have studied
other systems of Sanskrit grammar, and desiring a grammatical system which uses
Lord Haris names, rla Jva Gosvm, having obtained the mercy of Lord Ka,
begins the Sanskrit Grammar called Hari-nmmta, based on the stras (Laghu-harinmmta-vykaraa) of rla Santana Gosvm.3
A magalcaraa is defined in the following way: r namas-kriy vastu-nirdeo vpi
tan-mukham iti magalcaraam (Invoking auspiciousness (magalcaraa) is
accomplished by offering benedictions (i), offering obeisances (namas-kriy), or
defining the subject-matter of the treatise (vastu-nirdea)). Here the vastu-nirdea is
accomplished by the word kam and the last two pdas (quarters of the verse,
lines) pronounce a benediction.
1 This statement of Amta that r Ka is the sambandha doesnt make full sense,
because two things are required in order for there to be a relationship. In anuccheda 9
of his Tattva-sandarbha, Jva Gosvm explains what sambandha means in the
context of the anubandha-catuayatad-vcya-vcakat-lakaa-sambandha (the
books relationship with Him [i.e r Ka], which is a relationship of vcya and
vcaka). The vcya is the thing which is described and the vcaka is the thing which
describes it. r Ka is the vcya and the book is the vcaka. Thus there is a
relationship between the book and r Ka.
2 The Bla-toa-k, or Bla for short, is a commentary which was begun by a
Vaiava named Hare Ka crya but later finished and revised by a Vaiava
named Gop-caraa dsa. Bla-toa-k means a commentary which gives
pleasure to children. Bla can also mean a beginner or an ignorant person. The
commentary, however, is often too simple; it doesnt explain many essential points
and often explains things in a wrong way. Thus we shall only use it when it makes a
valid point not covered by Amta.
3 There is a difference of opinion among the commentators about the authorship of the
Laghu-hari-nmmta-vykaraa. Amta ascribes it to Rpa Gosvm, while Bla
ascribes it to Santana Gosvm. However, it is more likely that Amta is correct
because Amta is a commentary far more scholarly and complete than Bla, and
because Rpa Gosvm is known to have written another grammatical work, the
Prayuktkhyta-majar (A collection of verbs that are actually in use), an edition of
which has also been published by Haridsa str.
@Ah"tajailpatajaiq%taM {""A zAbd"AnauzAAs$anastaAemama. /

h"ir"naAmaAvailavailataM vyaAk(r"NAM vaESNAvaATaRmaAicanma: // 2 //
hata-jalpita-jaita
dv abdnusana-stomam
hari-nmvali-valita
vykaraa vaiavrtham cinma
hatauseless; jalpitastatements; jaitamentangled with; dvhaving
examined; abda-anusanaof grammars; stomama multitude; hari-nmaof Lord
Haris names; valia series; valitamendowed with; vykaraama grammar;
vaiava-arthamfor the Vaiavas; cinmawe are compiling.
Having carefully examined many grammatical works, which were all
entangled with useless statements, we are compiling, for the sake of the
Vaiavas, a grammar richly endowed with Lord Haris holy names.
AmtaSomeone may object, Gods names ought to be used for worshiping Him. But
for determining the derivation of words there are already so many grammars available.
How will this effort surpass the meanings established by them? In answer to this
doubt, Jva Gosvm speaks the current verse beginning hata.
The word abdnusana is explained as follows: abd anuiyante vyutpdyante
aneneti abdnusana vykaraam (Grammar (abdnusana) is that by which
words (abd) are traced back to their roots (anuiyante)). This word is formed by
applying the suffix []ana by the stra ana karadhikaraayo (911). According to
the Amara-koa, the Sanskrit dictionary written by Amara Siha, the definition of the
word hata (useless) is mrthaka, which means devoid of any ultimate good.
The word jalpita means vacana (statements) and the word jaitam means yuktam
(full of, comprised of). The word dv here means vieelocya (having
specifically examined) and the word vykaraam is explained as follows: vykriyante
vyutpdyante artha-paryavasn kriyante abd aneneti vykaraam (Grammar
(vykaraa) is that by which words (abd) are traced back to their roots
(vykriyante). That is to say, that by which words are made to result in meaning).
Here the suffix []ana is used as before in the word abdnusana. A liberal
translation would therefore be:
I have carefully gone through many grammatical works that were full of meaningless
talks devoid of any ultimate good. Therefore, to save the Vaiavas from having to do
the same, I am compiling this Hari-nmmta-vykaraa, a grammar richly endowed
with Lord Haris holy names.
Thus it is inferred (by the word vaiavrtham) that the Vaiavas alone are the
qualified readers (adhikrs) of this book.
Saodhin-k1cinma (we are compiling) is a plural verb form. The singular

would have been cinomi (I am compiling). This use of the plural does not
necessarily mean that Hari-nmmta was written by several authors because in
Sanskrit a plural form can also be used in a singular sense (see stra 631). The same
feature is there in Englisha person may refer to himself as we, especially when
writing a book. A famous example in the Sanskrit language is balir vaiysakir vayam
(Bhgavatam 6.3.20) where the speaker Yamarja refers to himself as vayam (we).
Alternatively, the use of the plural verb form cinma could be Jva Gosvms way of
acknowledging the earlier work done by Rpa or Santana upon which he bases his
own work, or his way of giving credit to the disciples who helped him in this endeavor.
The word jaita is derived from the word ja which means matted hair,
ordreadlocks. Jva Gosvm studied many grammars beginning with the most
celebrated one by Pini. Some of these grammars were incomplete or inaccurate, and
others were composed in such a concise and intricate way that they were almost
unintelligible without multiple commentaries.2 These grammars are compared to a
1 The Saodhin-k, or Saodhin for short, is a commentary written by myself,
Matsya Avatra dsa, a disciple of Bhakti-trtha Svm and resident of Govardhana.
Saodhin means that which corrects and refines. This commentary points out the
various apaphas (false readings) in Jva Gosvms stras and vttis and
establishes the correct reading through thorough comparison of all the printed editions
of Hari-nmmta, cross-checking of the Amta and Bla commentaries, study of the
equivalent Pinian stras, and examination of ancient hand-written manuscripts in
the Vrindavan Research Institute. Furthermore, it helps to refine the students
understanding of the subject matter at hand by adding further clarification on
particular points and by giving relevant examples and counterexamples. One should
know that whatever appears as footnotes in this book is also considered part of the
Saodhin-k.
2 Jva Gosvm studied an astounding number of grammatical treatises. Indeed based
on the various references he gives in his vttis, we know that he studied Pinis
Adhyy along with its various commentaries such as Ktyyanas Vrttikas,
Patajalis Mah-bhya, Vmana and Jaydityas Kik, and Bh-vtti and Bhgavtti. We also know that he studied arvavarma cryas Ktantra-vykaraa,
Vopadevas Mugdha-bodha-vykaraa, Kramadvaras Sakipta-sra-vykaraa,
Candra Goms Cndra-vykaraa, Padmanbha Dattas Supadma-vykaraa,
Anubhti Svarpcryas Srasvata-vykaraa, and Rmacandra cryas Prakriykaumud along with their respective commentaries which are too numerous to name.
Out of these, Ktantra-vykaraa, Srasvata-vykaraa, and so on are incomplete by
themselves, Srasvata-vykaraa and Prakriy-kaumud, which is the first
rearrangement of Pinis stras into topical divisions, are fraught with mistakes, and
Pinis Adhyy itself is so concise and the language so difficult that nobody can
understand it without multiple commentaries. For example, learning the rules of
grammar in the Pinian system requires first reading Pinis stras, then considering
the additions and amendments found in the Vrttikas, and then reading the great
commentary called Mah-bhya. But then, if one wants to understand every stra
deeply, one has to also study Kik and its subcommentaries Nysa and Padamajar, since Mah-bhya only comments on one third of Pinis stras. At present,
people generally study Pinis grammar through the medium of Siddhnta-kaumud,
a book written by Bhaoj Dkita (a contemporary of Jva Gosvm) which
rearranges Pinis stras into topical divisions. However the ambiguity and confusion
still remains because the natural anuvtti of Pinis stras is broken when their order
is changed. Jva Gosvms grammar, however, is unparalleled because he
painstakingly collects the essential teachings of all these grammatical works and puts
them together in one place in a clear, precise, and Ka-conscious way. There is no
ambiguity and the stras are designed in such a way that they speak their only
meaning without the need of multiple commentaries. Thus Jva Gosvms grammar
tangled clot of hair glued together with the filthy grease of terminology bereft of
transcendental significance. To save the Vaiavas from having to learn Sanskrit from
such grammars, Jva Gosvm compiled Hari-nmmta-vykaraa, a pure grammar
teeming with transcendental terminology.
vyaAk(r"NAe ma&naIva{ita jaIvanalaubDaA: s$ad"AGas$aMivagnaA: /

h"ir"naAmaAma{tamaetata. ipabantau zAtaDaAvagAAh"ntaAma, // 3 //
vykarae maru-nvti
jvana-lubdh sadgha-savign
hari-nmmtam etat
pibantu atadhvaghantm
vykaraein Sanskrit grammar; marudesert; nvtiregion; jvanawater;
lubdhdesirous of; sadconstantly; aghawith difficulties; savign1afflicted;
hari-nma-amtamthe nectar of Lord Haris names (or, the grammar called Harinmmta); etatthis; pibantulet them drink; atadhin a hundred ways;
avaghantmlet them dive into.
Let those who are hankering for water in the desert of Sanskrit grammar and
therefore constantly beset with difficulties, drink the nectar of Lord Haris
names, and let them dive into this nectar again and again.
AmtaIn this verse, Jva Gosvm offers beneficial advice to the Vaiavas who
have already studied other grammars and encourages them to study his book.
The words vykarae maru-nvti here mean vykarae itara-vykaraa-rpe marunvti nirjala-bluk-maya-pradee (in other Sanskrit grammars, which are deserts,
or waterless sandy regions), and sadgha-savign means constantly beset with
difficulties and distressed by the continuous barrage of useless statements. The word
jvana-lubdh means desirous of water or desirous of achieving eternal life by
gaining nectar. The word pibantu here means let them feel satisfied after quenching
their thirst by drinking and the word atadh means in all ways which comes to
mean as desired. The word avaghantm means let them become cooled by
bathing. Thus the verse means:
Let those who are hankering for water in the desert of other Sanskrit grammars, who
are constantly beset with difficulties and distressed by the continuous barrage of
useless statements found in those grammars, quench their thirst and become satisfied
by drinking the nectar of Lord Haris holy names. Let them also become cooled by
submerging themselves in this nectar.
shines above all other grammars both in terms of grammatical content and spiritual
value.
1 In all the printed editions of Hari-nmmta-vykaraa this word is spelt savighn.
This, however, is a mistake because there is no such word in the Sanskrit language. It
is obvious that the proper spelling is savign because both Bla and Amta give the
word udvign as a gloss. Udvign is a synonym of savign and it is even made
from the same verbal root, namely [o]vij[] bhaya-calanayo (6A, to fear; to
tremble). Neither can we presume that savighn is a compound of samyak +
vighna or the like, because in that case the commentaries would have provided us with
an analysis of the compound, and they do not do that. The correct reading savign
can be found in manuscript 993 (Serial No: 3030, Accession No: 933) in the Vrindavan
Research Institute.
Or else harinmmtam means Hari-nmmta-vykaraa, the grammar in which

there is the nectar of Lord Haris names, pibantu means let them study, atadh
means again and again and avaghantm means let them ponder. Thus the verse
would mean:
Let those who are hankering for water in the desert of other Sanskrit grammars, who
are constantly beset with difficulties and distressed by the continuous barrage of
useless statements found in those grammars, study this Hari-nmmta and
deliberate upon it again and again.
In this way Jva Gosvm has specified the name of his book. Because other
grammatical treatises are full of dry talks, studying them results only in distress.
Moreover, such treatises only grant grammatical knowledge useful for understanding
poetry and so on. On the other hand, when one studies the Hari-nmmta, a sweet
fragrance arises from keeping this garland of names, strung by a great soul and
offered to r Ka, around ones neck, and at the same time one achieves the same
knowledge of grammar. Moreover, because this book is full of the Lords holy names, a
faithful study of it will bestow upon one the best resultbhakti known as savid, which
is more esoteric than simple knowledge of Brahman and which bestows upon one the
happiness of understanding the sacred devotional texts (bhakti-stras). Jva Gosvm
has stated in the first verse of the magalcaraam, This nmvali will quickly bestow
upon one the bliss born of Lord Kas association and so on. Such being the case,
who, desiring their own welfare, would roam in the barren desert of dry grammars,
giving up the all-auspicious Hari-nmmta?
s$aAetyaM paAir"h"AsyaM vaA staAeBaM he"lanamaeva vaA /
vaEku(NQ&naAmaah"NAmazAeSaAGah"rM" ivau": // 4 //
sketya prihsya v
stobha helanam eva v
vaikuha-nma-grahaam
aegha-hara vidu
sketyamas an assignation; prihsyamjokingly; vor; stobhamas musical
entertainment; helanamneglectfully; evacertainly; vor; vaikuhaof the Lord;
nma-grahaamchanting the holy name; aeaunlimited; agha-haram
neutralizing the effect of sinful life; viduadvanced transcendentalists know.
One who chants the holy name of the Lord is immediately freed from the
reactions of unlimited sins, even if he chants indirectly [to indicate
something else], jokingly, for musical entertainment, or even neglectfully.
This is accepted by all the learned scholars of the scriptures. (Bhgavatam
6.2.14)
AmtaSomeone may say that the use of Lord Haris names as technical terms
(saketas) in grammar is improper and brings sinful reactions. In order to dispel that
doubt, Jva Gosvm quotes this verse from the Bhgavatam which proves that Lord
Haris names destroy unlimited sins even when they are used as saketas and so on.
10
Saj-sandhi-prakaraam
Saj-prakaraam
Note: In this book the standard format is that first the s
tra is given in both
Devangar and roman transliteration, then a word-for-word analysis of the stra, then
the translation of the stra, and then the vtti1 in roman transliteration. After that the
Amta, Bla, and Saodhin commentaries as well as the translation of the vtti are
given in the order most suitable for learning, although generally the translation of the
vtti is given before the commentaries.
1 / naAr"AyaNAAu"U"taAe'yaM vaNAR(ma: /
1. nryad udbhto ya vara-krama
nryatfrom Lord Nryaa; udbhtaappeared; ayamthis; varaof
phonemes; kramaseries.
This series of varas (the Sanskrit alphabet) appeared from Nryaa 2.
a i u e ai o au . ka kha ga gha a ca cha ja jha a a ha a ha a ta
tha da dha na pa pha ba bha ma ya ra la va a a sa ha ka. ete var akari. em
udbhava-sthnnia--ka-varga-ha-visarg kaha. i--ca-varga-ya-n tlu.
u--pa-vargm oha. --a-varga-ra- mrdh. - -ta-varga-la-sn
dant. ed-aito kaha-tlu. od-auto kahauham. va-krasya dantauham.
anusvrasya iro nsik v.
SaodhinThe Sanskrit word vara is most literally translated as a phoneme, or
speech-sound. To translate the word vara as a letter is erroneous, because a letter is
defined as a written or printed symbol employed to represent a speech-sound. The
phonemes, having arisen from Nryaa, are eternal whereas the letters used to
represent them may vary. For example, before the introduction of printing into India in
the eighteenth century, the script in which Sanskrit was written and taught varied from
place to place and was the same, or almost the same as that used in writing the local
vernacular language. The dissemination of printed Sanskrit texts, however,
encouraged the predominance of one form of writing, the Devangar script of central
India in which the modern languages Hind and Marh are also written. Today most
Sanskrit publications are printed in this script. The sounds (varas) of the Sanskrit
alphabet are enumerated below in both Devangar script and roman transliteration.
VttiThe vara-krama is as follows:
1 The vttis (fundamental explanations of the stras) were also written by Jva
Gosvm. In the vttis, Jva Gosvm clarifies the stra, gives examples, supplies
extra information, and mentions the opinions of other grammarians. The Dhtusagraha (list of dhtus) was also composed by Jva Gosvm. The Avyaya-abdasagraha (list of avyayas), however, is an anonymous appendix, probably composed
by Purdsa, found only in some of the printed editions of the Hari-nmmta, and the
Gaa-pha (list of gaas) belongs to Pini.
2 Bla explains this stra as follows: varni udbhtni tat-krama ca udbhta ity artha (Both the
varas and their order appeared from Nryaa). In Pinis system, the most popular system of
Sanskrit grammar in India, the vara-krama in the form of the fourteen pratyhra-stras is said to have
emanated from Lord iva. But in Hari-nmmta-vykaraa the vara-krama is traced back to Lord
Nryaa, who is glorified throughout the Vedic literature as the Supreme Lord.
11
@ a @A
wi
wR o u O
[%
\#
la{
la|
We
We
ai
@A
eo
@AE
au
@M
@:
(Here the @ in @M and @: is just to aid pronunciation, the actual letters are just M
and :)
k( ka
Ka
kha
C$
cha
Q&
ha
Ta
tha
P( ph
a
gA ga Ga
gha
ja ja
Ja jha
x~ a
x" a
NA
a
na na
ya ya
r" ra
la la
va va
zA a
Sa a
s$a
sa
h" ha
ca ca
q%
a
ta ta
pa pa
d" da
ba ba
X#
ha
Da
dha
Ba
bha
Ha a
ma
ma
a
ka
These sounds are called varas or akaras.
SaodhinIt will be explained in stra 16 that all the varas from ka to ha, the
consonants of the Sanskrit alphabet, are dependent on the vowels for their
pronunciation. That is to say, it is impossible to pronounce a consonant without the aid
of a vowel. For this reason all the varas from ka to ha are listed with an inherent a.
But actually these varas refer to the consonants themselves, regardless of the
adjacent vowel. Thus the vara ka refers to k, the vara kha to kh, and so on. One
should not be confused by the various labels such as the vara ka, ka-rma, ka-kra,
and k; they all refer to the same consonant k, never to k+a. This is the case for all the
varas from ka to ha. One should also be careful not to mistake kh, gh, ch, and so on,
to be a combination of k+h, g+h, c+h, and so on, because in roman transliteration the
h in kh and so on is employed merely to indicate that the vara is an aspirated
consonant. It is impossible for kh and so on to be conjunct consonants since in Sanskrit
there are no conjunct consonants that have h as their second member.
The varas from a to au, the vowels of the Sanskrit alphabet, are written differently
when they come after a consonant. A, however, has no post-consonantal symbol and is
assumed to come after every consonant unless there is another vowel or a virma in
its place. The post consonantal forms of the vowels are shown below with the
consonant k to indicate their proper placement.
k( ka, k(A k, ik( ki, k(L k, ku( ku, kU( k, k{( k, k|( k, k}( k, k}{ k , ke( ke, kE(
kai, k(Ae ko, k(AE kau.
In the following special cases the post consonantal symbols of u, , and are put in
different places:
& ru, & r, {" d, $ h.
12
The virma ( , ) is a small oblique stroke, placed at the foot of a consonant, that is used
to signal the deletion of its inherent a. Thus ak would be written in Devangar as @k,(.
The symbol called avagraha (') and the various conjunct consonants will be described
under stras 56 and 34 respectively. Extra symbols are also employed in the
Devangar script for the purpose of basic punctuation. For example, the sign / is used
at the end of a half-verse or sentence, and the sign // at the end of a verse or
paragraph. The numbers of the Devangar script are as follows:
1
1
2
2
3
3
4
4
5
5
6
6
7
7
8
8
9
9
0
0
Alternate readings of the vara-krama:

In the Haridsa, Purdsa, and Caitanya Maha editions, which are all based on Bla,
ka is included as the final member of the alphabet. But in the Kadsa edition,
which is based on Amta, ka is not to be found. Indeed its absence is confirmed by
the following excerpts from the Amta commentary on this stra: a-rmdi-harmnto vara-krama (the alphabet beginning with a and ending with ha) and
varnm ekona-pacat-prakratva darita (the alphabet is shown as being 49fold). Furthermore, ka is generally not included in the alphabets listed in other
Sanskrit Grammars also.
On the other hand, Vivantha Cakravart hkura explains in his book Mantrrthadpik that Harinmmta-vykaraa lists fifty varas in total and that the Rdhka-sahasra-nma-stotra of Bhan-Nradya Pura mentions pacad-vararpi (she who is the embodiment of the fifty varas) as one of the names of
rmat Rdhr. Similarly, even though Bla also says a-rmdi-ha-rmnto
vara-krama (the alphabet beginning with a and ending with ha), it contains an
extra phrase: atra ka-a-sayoge ka iti vakyamatve pi ka-rma ca darita
(Although it will be explained in vtti 16 that ka is the combination of ka and a, ka
is also shown here). The ultimate deciding point, however, is that Jva Gosvm does
list ka in the alphabet when he elaborates upon the varas in his Krama-sandarbha
commentary for Bhgavatam 11.12.17 (see Appendix II). Furthermore, Jva Gosvm
also uses the word ka-rmasya in Bhat stra 283 which indicates beyond a doubt
that ka is considered as an additional vara because according to stra 35 the word
rma is only used to refer to a vara. Even though ka is accepted as a vara in this
way it is not counted as a viujana because, in vtti 16, Jva Gosvm clearly says
ka-krdayo ha-krnt var viujana-nmno bhavanti ... ka-a-sayoge tu ka
(The varas beginning with ka and ending with ha are called viujanas. Ka,
however, is only the combination of ka and a). But even this statement suggests
that ka is actually included as the final member of the alphabet, otherwise there
would be no need to exclude it from the viujanas. Taking these reasons into
consideration, we also have included ka as the final member of the alphabet in this
edition.
rla Prabhupda also supplies an interesting explanation of the name Adhokaja
which supports the inclusion of ka here: And in Sanskrit, as in English it is A to Z,
similarly in Sanskrit, a, , i, u, and the end is ka. So a and ka, that is called aka.
13
Aka-ja. And ja means generated. So we also compose words, those who are Sanskrit
scholars, they compose words from a to ka, just like English they compose words from
A to Z. So our mental speculation and advancement of education is limited between
this a and ka, aka. Aka-ja. But Ka is adhokaja. Adhokaja means where these
kinds of speculation, beginning from a to ka, will not act. Therefore His name is
Adhokaja. Adha kta, cut down. (Lecture on rmad-Bhgavatam 1.8.19
Mypura, September 29, 1974).
AmtaSomeone may wonder, It was stated that the varas and their order
appeared from Nryaa, but from where did each vara appear? To answer this, Jva
Gosvm specifies each varas place of appearance:
VttiThe place of appearance of these varas is as follows:
The place of appearance of
the throat of Nryaa.
of Nryaa.
Nryaa.
of the palate of Nryaa.
of Nryaa.
a, , ka-varga (ka, kha, ga, gha, a), ha, and visarga () is

i, , ca-varga (ca, cha, ja, jha, a), ya, and a is the palate
u, , and pa-varga (pa, pha, ba, bha, ma) is the lips of
, , a-varga (a, ha, a, ha, a), ra, and a is the top
, , ta-varga (ta, tha, da, dha, na), la, and sa is the teeth
e and ai is the throat and the palate of Nryaa.
o and au is the throat and the lips of Nryaa.
v is the teeth and the lips of Nryaa.
anusvra () is either the head or nose of Nryaa.
SaodhinBecause the varas appeared from Nryaa in these specific places,

these are the proper places to pronounce the varas. The varas a, , ka-varga (ka,
kha, ga, gha, a), ha, and visarga () are called kahya because their place of
pronunciation is the throat (kaha). The varas i, , ca-varga (ca, cha, ja, jha, a), ya,
and a are called tlavya because their place of pronunciation is the palate (tlu).
Other names, also made according to the place of pronunciation, are shown below
along with their English equivalents.
Guttural
(kahya)
Palatal
(tlavya)
Labial
(ohya)
Cerebral
(mrdhany
a)
Dental
(dantya)
@a
@A k( ka
wi
wR
ou
[%
\#
la{
la|
Gutturo-palatal
(kaha-tlavya)
Gutturo-labial
(kahauhya)
Dento-labial
ca
ca
pa
pa
q%
a
Q&
ha
ta ta
We
@Ae
o
va va
Ka
kha
C$
cha
P( pha
Ta tha
We
ai
@AE
au
gA
ga
ja ja
Ga
gha
Ja jha
ba
Ba
ba
bha
x" a X#
ha
d"
da
Da
dha
x~
h"
a
ha
Ha a ya
ya
ma ma
@:
NA
a
r" ra
Sa
a
na
na
la la
s$a
sa
zA
a
14
(dantauhya)
Either in the head or
@M
in the nose (iro
nsik v)
AmtaExplanation of Nryaa:
Here the word nara (human) means a Vraja-vs (resident of Vndvana), and the
whole community of Vraja-vss is called nra. The vigraha (separation of the
constituent words) of the compound word nryaa is: nram ayanam yasya sa
nryaa (Nryaa is He whose shelter is the Vraja-vss) Thus the word
nryaa here means r Ka, the Supreme Personality of Godhead who appears in
a human-like form.
This understanding is backed up by the Bhgavatam (10.25.18): tasmn maccharaa goha / man-ntha mat-parigraham, where Ka Himself states that the
Vraja-vss are His shelter, His protectors, and His family. In this verse the word
goham implies the goha-vss, and goha-vss means vraja-vss because the
word goha is a synonym of the word vraja1. Ka says that the Vraja-vss are His
shelter because He, being controlled by their love, is unable to even bathe, drink, eat,
sleep, or enjoy without them. Thus in the di Pura Ka tells Arjuna:
sahy gurava iy
bhujiy bndhav striya
satya vadmi te prtha
gopya ki me bhavanti na
The gops are My assistants, My gurus, My disciples, My maidservants, My relatives,
and My consorts. O son of Pth, I tell you the truth. What arent the gops for Me?
Even though the word nryaa can be used to express any viu-tattva, it primarily
refers to Ka, because He is the original Nryaa and because the avatras headed
by Matsya and Vmana, and even the three Puruas are His parts (agas). This is
corroborated by Lord Brahms statement in Bhgavatam (10.14.14):
nryaas tva na hi sarva-dehinm
tmsy adhkhila-loka-sk
nryao ga nara-bh-jalyant
tac cpi satya na tavaiva my
Are You not the original Nryaa, O supreme controller, since You are the Soul of
every embodied being and the eternal witness of all created realms? Indeed, Lord
Nryaa is Your expansion, and He is called Nryaa because He is the generating
source of the primeval water of the universe. He is real, not a product of Your illusory
My.
In his commentary on this verse, rdhara Svm gives the following definitions of the
name Nryaa: nro jva-samho yanam rayo yasya sa (He whose abode is the
aggregate of jvas), and nrasyyana pravttir yasmt sa (He from whom the
aggregate of jvas arises). In explaining the phrase nryao gam in this verse,
rdhara Svm gives an alternate etymology of the word nryaa for when it is used
to refer to the well-known Nryaa who is a plenary portion of Ka: nard udbht
ye rth catur-viati-tattvni tath narj jta yaj jala tad-ayand yo nryaa
prasiddha so pi tavaivga mrti (That Nryaa who is well-known because of
1 See Bhat stra 1666.
15
His entering the twenty-four elements that appeared from Nara and the water that was
produced from Nara, is also Your plenary portion1).
In his Bhgavatam commentary named Krama-sandarbha, Jva Gosvm defines
Nryaa in the following way: nar dvitya-ttya-purua-bhedn samho
nra tat-samai-rpa prathama-purua eva; tasypy ayana pravttir yasmt sa
nryaa (Nra means the first Purua, Kraodaka-y Viu, the aggregate form
of the Naras who are the second and third Puruas, Garbhodaka-y Viu and
Krodaka-y Viu. Nryaa is He from whom even Kraodaka-y Viu
arises).
SaodhinIt is well-known that Lord Caitanya often called Advaita crya, the
celebrated incarnation of Mah Viu (Kraodaka-y Viu), by the name N.
This is recorded both in the Caintanya-bhgavata and in the Caitanya-caritmta. For
example, in Caitanya-bhgavata (Madhya 2.264), Lord Caitanya says By your loud
chanting and N's roaring I left Vaikuha and came here with My associates. In his
Gauya-bhya commentary to this verse, rla Bhaktisiddhnta Sarvasvat hkura
explains the word n as follows:
The editor of r Sajjana-toa, rmad Bhaktivinoda hkura, has written in
Volume 7, Part 11, as follows: rman Mahprabhu often addressed rla Advaita
Prabhu as N. I have heard a number of meanings of the word n. Some Vaiava
scholar has said that the word nr refers to Mah-Viu because nra, the total
aggregate of all living entities, is situated within Him. Is the word n a corruption of
the word nr? The people of Rha-dea often use a in place of ra. Is this the reason
that the word nr has been written as n? This meaning is often applicable. The
word nra or nr (n) is explained by rdhara Svmipda in his Bhvrtha-dpik
commentary on rmad-Bhgavatam (10.14.14) as follows: The word nra refers to
the aggregate of living entities, and the word ayana refers to the shelter. You are
Nryaa Himself because You are the supreme shelter of all embodied souls. You are
Nryaa because all the propensities (ayana) of the living entities (nra) emanate
from You. You are the supreme Nryaa because You know (ayana) all living entities
(nra). You are renowned as Nryaa because You are the supreme shelter (ayana) of
the water that emanates from Nara. In the smtis it is stated: All the truths born from
Nara are known as nrn by the learned scholars. Since the Supreme Lord is the
shelter of this nrn, learned scholars glorify Him as Nryaa. In the Manu-sahit
(1.10) it is stated: The waters are called nra, for they emanate from the Supersoul,
Nara. As they are His original resting place (ayana), He is named Nryaa.
2 / taaAd"AE cataudR"zA s$avaeRr"A: /
2. tatrdau caturdaa sarvevar
tatrathere (in the alphabet); dauin the beginning; caturdaafourteen; sarvavarsarvevaras (the vowels of the Sanskrit alphabet).
The first fourteen varas of the alphabet are called sarvevaras.
1 The Nryaa referred to here is Garbhodaka-y Viu. Garbhodaka-y Viu is
also called Nara. When Nara entered the universe, He saw that within the universe
there was only darkness and space, without a resting place. Thus He filled half of the
universe with water from His own perspiration and laid Himself down on the same
water. Because this water in the form of perspiration was produced from Nara, it is
called Nra, and because Nara lies down on this water he is called Nryaa (One
whose resting place is the water called Nra).
16
tasmin vara-krame dau caturdaa var sarvevara nmno bhavantia i u
e ai o au. ete svar aca ca prcnnm. ete svatantroccra. kdnm
uccraa caim adhnam iti sarvevar.
mtr-lghava-mtra / putrotsava iti pare bhimanyante
hari-nmkara-lbhd / vaya tv amdk tiras-kurma.
VttiThe sarvevaras are as follows:
@ a @A
wi
wR o u O [%
\#
la{
la|
We
We
ai
@A
eo
@AE
au
Earlier grammarians called these fourteen varas svaras or ac-s. These fourteen
varas are pronounced independently, and because the varas beginning with ka (all
the consonants) depend upon them for their pronunciation, they are called
sarvevaras.
AmtaThe etymology of the word svara (vowel) is svenaiva rjata iti svara (A
svara is so named because it shines (rjate) by itself (sva)). The word sarvevara,
which means the controller of everything, refers to r Ka, the Lord of the
material and spiritual worlds. The anusvra and visarga are also dependent on the
sarvevaras for their pronunciation. Just as Lord Ka manifests Himself in the form of
the fourteen manvantarvatras and restores specific universal affairs to their proper
state, the vowel, assuming fourteen forms headed by a and , causes particular
grammatical operations. The fourteen manvantarvatras as listed in Rpa Gosvms
Laghu-bhgavatmta are Yaja, Viu, Satyasena, Hari, Vaikuha, Ajita, Vmana,
Srvabhauma, abha, Vivaksena, Dharmasetu, Sudhm, Yogevara, and
Bhadbhnu.
VttiOthers consider the mere brevity of mtrs1 to be like the delight created by
the birth of a son, but we will disregard this idea because by doing so we gain the
syllables of Lord Haris names.
AmtaThe verse in the vtti means, For the other cryas composing stras,
shortness of mtrs creates the same joy as the birth of a son. But to gain the syllables
of Lord Haris names, we will disregard this approach, for the divine bliss attained from
the syllables of the Holy names is millions of times greater than the insignificant
material happiness that comes from achieving brevity in the composition of stras.
This is Jva Gosvms answer to the following prva-paka2, The ancient sages have
accepted brevity in composing their grammars in accordance with the following
definition of a stra. Why then does the author of this book deviate from this
principle?
svalpkaram analprtha
viuddha sarvato-mukham
viea-kathanpeka
stra stra-vido vidu
The knowers of stras know a stra to be comprised of a few syllables, but able to
convey a lot of meaning, pure (free from error), complete, and relevant to the topic
under discussion.
1 A mtr is defined as a prosodial instant or, in other words, the length of time
required to pronounce a short vowel (see stras 31 to 34 for further details).
2 The oppositions argument.
17
SaodhinThe reason why Jva Gosvm suddenly makes such a statement here
is because this stra is the first saj-stra in Hari-nmmta-vykaraa. That is to
say, in this stra he is creating a name for the first time. Jva Gosvm chose to name
the vowels sarvevaras. This name takes six times as long to pronounce as the
Pinian name ac because sarvevara has six mtrs in it whereas ac has only one.
Therefore he writes this verse to justify his disregard of the conventional rules of
brevity.
3 / d"zA d"zAAvataAr"A: /
3. daa davatr
daaten; daa-avatrdavatras.
The first ten varas of the alphabet are called davatras.
a i u .
VttiThe davatras are as follows:
@ a @A
wi
wR o u O [%
\#
la{
la|
AmtaThe word davatra, which means one who has ten incarnations, refers to
r Ka who appears in the following ten incarnations: Matsya, Krma, Varha,
Nsiha, Vmana, Paraurma, Rma, Balarma, Buddha, and Kalki.
4 / taeSaAM "AE "Avaek(Atmak(AE /
4. te dvau dvv ektmakau
temamong them (the davatras); dvau dvauevery two varas; ektmakau
ektmakas.
Among the davatras, both varas of each consecutive pair are called
ektmakas.
te davatr madhye kramea dvau dvau varau pratyeka paraspara
caiktmakau jeyau. yatha iti dvau ektmakau, i iti dvau, eva u ity-di. atra
sa-vara-saj ca. pratyekam ektmakatva spaam eveti parasparrtham ida
stram.
VttiAmong the davatras, both varas of each consecutive pair are called
ektmakas,
individually as well as mutually. For example, the pair a and are ektmakas and the
pair i and are ektmakas. Similarly,the pairs u and and so on are also ektmakas. It
is clear that each vara among the davatras is individually an ektmaka of itself;
this stra is to point out that they are also ektmakas of each other.
AmtaThe word ektmaka means one whose essence or identity (tm=svarpa)
is the same. The idea is that both varas in a pair are essentially the same just like
the Kas praka and vilsa forms are nondifferent in identity from Svaya-rpa
Ka. When the one original Ka manifests himself in many identical forms in
18
pastimes such as the rsa dance, such identical forms are called praka. But when
the one original Ka manifests himself in different forms such as the many Nryaa
forms he manifests in pastimes such as brahma-vimohana, such forms are called
vilsa. Forms such as Balarma and energies such as Lakm should also be
understood as vilsa forms since they are also tad-ektma-rpas (forms that are
nondifferent in identity from Ka).
It is obvious that the same vara is individually an ektmaka of itself, just as one a is
the same as another a, and so on. However, within each pair, each vara is also an
ektmaka of the other; that is to say a and are ektmakas of each other, i and are
ektmakas of each other, and so on.
BlaThe word ektmaka describes a living entity who has attained absorption in
Brahman, or else it describes the non-difference of Hari and Hara (iva). Thus the word
ektmaka is a name of the Lord.
5 / paUvaAeR vaAmana: /
5. prvo vmana
prvathe first one; vmanavmana (short vowel).
The first vara in each pair of ektmakas is called vmana.
a i u . ete hrasv ca.
VttiThe vmanas are as follows:
@ a w i o u [%
la{
Earlier grammarians called these hrasvas.

6 / par"iiva(ma: /
6. paras trivikrama
parathe other one; trivikramatrivikrama (long vowel).
The latter vara in each pair of ektmakas is called trivikrama.
. ete drgh ca.
VttiThe trivikramas are as follows:
@A
wR O \#
la|
Earlier grammarians called these drghas.

SaodhinLord Vmana in his expanded form as Trivikrama covered the whole
universe with two of his steps and placed his third step on Bali Mahrjas head, so
both Vmana and Trivikrama refer to the same incarnation in two forms, one short, the
19
other tall. Thus it is most appropriate that Jva Goswm has chosen these two names
to describe the short and long vowels in each pair of ektmakas, for just as a and are
essentially the same letter, the only difference being the duration for which they are
uttered, Vmana and Trivikrama are essentially the same incarnation, the only
difference being that one is short and the other tall.
7 / @@AvaijaRtaA: s$avaeRr"A wRr"A: /

7. a--varjit sarvevar var
a--varjitexcluding the varas a and ; sarvevarsarvevaras; var
varas.
The sarvevaras, exluding a and , are called varas.
i u e ai o au.
VttiThe varas are as follows:
wi
wR o u O [%
\#
la{
la|
We
We
ai
@A
eo
@AE
au
AmtaThe varas are the presiding deities of the twelve months as described in
r-caitanya-caritmta (Madhya 20.195-201). The names of the presiding deities for
each of the twelve months beginning with mrga-ra (November-December) are
given sequentially as follows: Keava, Nryaa, Mdhava, Govinda, Viu,
Madhusdana, Trivikrama, Vmana, rdhara, Hkea, Padmanbha, and Dmodara.
8 / d"zAAvataAr"A wRzAA: /
8. davatr
davatrdavatras; as.
The davatras, exluding a and , are called as.
i u .
VttiThe as are as follows:
wi
wR o u O [%
\#
la{
la|
AmtaAccording to Bhad-bhgavatmta, the as are the presiding deities of the

eight coverings of the universe (earth, water, fire, air, ether, false ego, mahat-tattva,
and prakti). The names of the presiding deities for each of the eight coverings are
given sequentially as follows: Varha, Matsya, Srya, Pradyumna, Aniruddha,
Sakaraa, Vsudeva, and Paramevara.
9 / @@AwwRoO @nantaA: /
9. a--i--u- anant
a--i--u-the varas a, , i, , u, and ; anantanantas.
20
A, , i, , u, and are called anantas.
AmtaThe name Ananta refers to Baladeva and so on, and means he of whom
there is no end. There are six Anantas: the original Ananta, Baladeva, in Ka-loka
(Goloka or Gokula), and his five expansions: Sakaraa in the spiritual sky;
Kraodaka-y Viu; Garbhodaka-y Viu; and Krodaka-y Viu who
respectively lie on the Causal Ocean, Garbha Ocean, and Milk Ocean; and the
thousand-hooded ea in Ptla. Lakmaa is not mentioned separately because he is
included in Sakaraa.
10 / wwRoO catau:s$anaA: /
10. i--u- catu-san
i--u-the varas i, , u, and ; catu-sancatusanas.
I, , u, and are called catusanas.
AmtaThe word catu-sana refers to the four Kumras as a group. The names of
the four Kumras are Sanaka, Sanandana, Sanat-kumra, and Santana. They are a
special incarnation of the Lord according to the following statement of Laghubhgavatmta (3.3):
caturbhir avatro yam
eka eva sat mata
sana-abdt caturv eva
catu-sana iti smta
Saintly authorities consider this incarnation of four persons as a single avatra.
Because all their names include the word Sana, the scriptures call them the four
Sanas.
11 / oO[%\# catauBauRjaA: /
11. u--- catur-bhuj
u---the varas u, , , and ; catu-bhujcaturbhujas.
U, , , and are called caturbhujas.
AmtaThe name Caturbhuja refers to Nryaa and means He who has four
arms, but the caturbhujas as a group refer to the four yugvatras who manifest
themselves in different colors (white, red, black, and yellow) to propagate the four
yuga-dharmas (meditation, fire sacrifice, deity worship, and congregational chanting of
the Holy names) in the four yugas (Satya, Tret, Dvpara, and Kali). When the original
Personality of Godhead, r Ka, or His special incarnation, r Caitanya
Mahprabhu, is manifest, the yugvatra doesnt incarnate independently, but rather
merges into Him. Furthermore, even the original Personality of Godhead is described
as being the yugvatra, taking into consideration that the activities He performs
serve the purpose of the yugvatra.
21
12 / WWe@Ae@AE catauvyaURh"A: /
12. e-ai-o-au catur-vyh
e-ai-o-authe varas e, ai, o, and au; catu-vyhcaturvyhas (the diphthongs of
the Sanskrit alphabet).
E, ai, o, and au are called caturvyhas.
sandhy-akari. ete sarva eva trivikram.
VttiThe earlier grammarians called these sandhy-akaras. All of these are
trivikramas.
AmtaThe word catur-vyha refers in an aggregate way to the quadruple forms
Vsudeva, Sakaraa, Pradyumna, and Aniruddha. According to Tri-ka-ea, a
supplement to the Amara-koa written by Puruottama-deva, the word vyha means
either a form (deha) or an army (sainya). The word catur-vyha refers to the
quadruple forms Vsudeva, Sakaraa, Pradyumna, and Aniruddha.
SaodhinThey are named sandhy-akaras because they result mainly from the
combination (sandhi) of two vowels.
13 / @M wita ivaSNAuca(ma, /
13. a iti viu-cakram
athe vara ; itithus; viu-cakramviucakra.
a is called viucakra.
a-kra uccrartha. anusvra.
VttiEarlier grammarians called it anusvra. The a in a is for the sake of
pronunciation.
AmtaA cakra is so named because it strikes down (cakate). The disc of Lord Viu
(the viu-cakra) is named Sudarana. This vara is similar to a cakra because it also
has a circular shape.
SaodhinThe a in a is inserted only to aid pronunciation. The actual vara is ,
written as M in the Devangar script. The vara a is similarly used to aid
pronunciation in the next two stras also, the real varas being * and , which in
Devangar are written as * and : respectively.
14 / @* wita ivaSNAucaApa: /
14. a* iti viu-cpa
a* the vara
a*
; itithus; viu-cpaviucpa.
is called viucpa.
22
anunsika ca. nsik-bhavo yam, snunsikas tu mukha-nsik-bhava.
VttiEarlier grammarians called it anunsika. This vara is pronounced in the nose,
but a vara with an anunsika1 is pronounced by using both the mouth and nose.
AmtaThe word viu-cpa means the bow of Viu. This bow is famous by the
name rga.
15 / @: wita ivaSNAus$agAR: /
15. a iti viu-sarga
athe vara ; itithus; viu-sargaviusarga.
a is called viusarga.
visarga ca.
VttiEarlier grammarians called it visarga.
AmtaThe word viu-sarga means the abode of Lord Viu. Jva Gosvm
comments that the word tri-sarga, found in the first verse of rmad-Bhgavatam,
means the three abodes: Gokula, Mathur, and Dvrak. Because Mathur and
Gokula are included within Mathur it is described in the following statement of Laghubhgavatmta that Kas abode has two divisions: dhmsya dvi-vidha prokta
mthura dvrvat tath (Kas abode is said to have two divisions, Mathur and
Dvrak). Or else by the following statement of Laghu-bhgavatmta it should be
known that the viusarga is perpetually situated in the form of two dots just as
Mathur is perpetually situated in the two forms Mathur and Gokula: mthura ca
dvidh prhur gokula puram eva ca (Mathur has two further subdivisions, Gokula
and the city Mathur).
SaodhinThe prominent name used by previous grammarians for describing this
vara was visarga. By making the vi of this word into viu, Jva Gosvm has
expertly converted it into a spiritual name with a relevant meaning.
16 / k(Ad"yaAe ivaSNAujanaA: /
16. kdayo viu-jan
ka-dayathe varas beginning with ka; viu-janviujanas (the consonants of
the Sanskrit alphabet).
All the varas from ka onwards are called viujanas.
ka-krdayo ha-krnt var viujana-nmno bhavanti. vio sarva-vypakatay
sarvevarasya jan iva tasydhn ity arthaka kha ga gha a ca cha ja jha a a ha
a ha a ta tha da dha na pa pha ba bha ma ya ra la va a a sa ha. ka-a-sayoge
tu ka. ete vyajanni hala ca.
1 An example of a snunsika, a vara with an anunsika, is a* . This is the vara a
with the anunsika * .
23
VttiThe varas beginning with ka and ending with ha are called viujanas. Every
viujana is dependent on a sarvevara in the same way that the living entities are
dependent on Lord Viu who is the controller of everything (sarvevara) because of
His being all-pervading.
The viujanas are as
k( ka Ka
gA ga
kha
ca ca C$
ja ja
cha
q%
Q&
x" a
a
ha
ta ta
Ta
d" da
tha
pa pa P( ph ba ba
a
follows:
Ga
x~ a
gha
Ja jha Ha a
X#
ha
Da
dha
Ba
bha
ya ya
r" ra
la la
va va
zA a
Sa a
s$a
sa
h" ha
NA
a
na na
ma
ma
But ka1 is the combination of ka and a. Earlier grammarians called these (the
viujanas) vyajanas or hal-s.
AmtaViu is so named because He pervades (vevei) the worlds. By muktapragraha-vtti (the ultimate, unconstrained meaning of a word) the name viu here
refers to Lord Ka; because Ka is the original Viu, the name viu ultimately
refers to Him. For example, the following statements appear in the Padma Pura and
rmad-Bhgavatam respectively: yath rdh priy vio (As Rdh is the beloved
of Viu) and vikrita vraja-vadhbhir ida ca vio (the sporting of Lord Viu
with the young women of Vraja). Thus the word viu-jana means associate of Lord
Ka.
Lord Viu alone is the controller of everything (sarvevara) because He is allpervading, and just as His creatures (the viu-janas) are dependent on Him, the
varas beginning with ka, which are called viujanas, are dependent on the varas
called sarvevaras. The purport is that the viujanas depend on a sarvevara for their
pronunciation because it is impossible to pronounce a viujana without the help of a
sarvevara.
SaodhinThe names viujana and vyajana both have the sound jana in them,
and the names sarvevara and svara both have the sound vara in them. Thus Jva
Gosvm has created rhyming equivalents which simultaneously express the
constitutional dependence of the consonants and the living entities on the vowels and
the Supreme Lord respectively. This is his genius.
1 In the Devangar script, the special character a (ka) is used to represent the
combination of ka-rma and a-rma. Thus a special effort is made to point that out
here with the phrase ka-a-sayoge tu ka (But ka is the combination of ka and
a). Similarly, the special character a (ja) is used to represent the combination of jarma and a-rma, and a special effort will be made to point that out in vtti 190 with
the phrase j-o sat-sage ja (When there is sat-saga of ja-rma and a-rma we get
ja). As explained previously in Saodhin 1, the phrase ka-a-sayoge tu ka also
serves to differentiate and exclude ka-rma from the viujanas.
24
17 / tae maAntaA: paa paa ivaSNAuvagAAR: /
17. te mnt paca paca viu-varg
tethe viujanas; mntending with the vara ma; paca pacain five groups of
five; viu-vargviuvargas (the stops of the Sanskrit alphabet).
The viujanas from ka to ma, arranged in five groups of five, are called
viuvargas.
ete varg ca. ka kha ga gha a iti ka-varga. eva ca-varga a-varga ta-varga pavarga ca. tatra samna-varga sa-varga ucyate, sa-vara ca.
VttiEarlier grammarians called them vargas. Ka-varga is so named because it
consists of the following five varas beginning with ka: ka, kha, ga, gha, and a. Cavarga, a-varga, ta-varga, and pa-varga are formed in the same way. Among the
viuvargas any vara which belongs to the same varga is called sa-varga or sa-vara.
The viuvargas are as follows:
ka-varga
k( ka
Ka
gA ga
kha
ca-varga
ca ca C$
ja ja
cha
a-varga
q% a Q&
x" a
ha
ta-varga
ta ta
Ta tha d" da
pa-varga
pa pa
P( pha ba ba
Ga
gha
Ja jha
x~ a
X#
ha
Da
dha
Ba
bha
NA a
Ha a
na na
ma
ma
SaodhinAny vara among the viuvargas that is in the same varga as another
vara can be called sa-varga or sa-vara ofthat vara. For example, ka is in the same
varga as gha, therefore ka is a sa-varga (or sa-vara) of gha. Similarly, a is a sa-varga
of ja and so on. In poetry pa-varga represents the materialistic way of lifeparirama
(hard work), phena (foam, indicating exhaustion, because foam comes from the
mouth of an exhausted animal), bandha (bondage), bhaya (fear), and ultimately
mtyu (death). The path of liberation, in which one is freed from all these things, is
called a-pa-varga. Ultimately, Ka Himself is the only abode of liberation as
demonstrated in Bhgavatam 1.7.22:
arjuna uvca
ka ka mah-bho
bhaktnm abhayakara
tvam eko dahyamnnm
apavargo 'si saste
Arjuna said: O my Lord r Ka, You are the almighty Personality of Godhead. There
is no limit to Your different energies. Therefore only You are competent to instill
fearlessness in the hearts of Your devotees. Everyone in the flames of material
miseries can find the path of liberation in You only.
AmtaThe phrase te mnt (those ending in ma) in effect means the
viujanas, excluding the harimitras and the harigotras. When those viujanas are
25
arranged in groups of five, they are called viuvargas. The Amara-bharati explains
the word varga as follows: vijtyatve pi samna-dharmibhi pribhir apribhir
upalakita vnda varga (A varga is a group of things, animate or inanimate, that
share the same nature although they are different). The viu-vargas are the retinue
of Lord Ka. They all have eternal bodies full of knowledge and bliss, and thus they
share the same nature although they are classified differently as vaiyas, bhras, and
so on. The viu-vargas, the residents of Vndvana, are of five kinds, as described in
rla Rpa Gosvms Rdh-ka-gaoddea-dpik: The vaiyas, bhras, and
gurjaras constitute three kinds of cowherds. Then there are the brhmaas who are
expert in all the Vedas and qualified to perform sacrifices on anothers behalf. Finally
there are the craftsmen called bahihas who earn their livelihood by employing their
various skills.
The similarity between these varas and Lord Kas retinue is as follows: The
twenty-five varas beginning with ka are included within the five vargas, just as the
viujanas headed by Nanda Mahrja, Raktaka, Payoda, Bhguri, and Vicitra are
included respectively in each of the five groups of Lord Kas retinue as described
above.
18 / k(caq%tapaA h"ir"k(malaAina /
18. ka-ca-a-ta-p hari-kamalni
ka-ca-a-ta-pthe viujanas ka, ca, a, ta, and pa; hari-kamalniharikamalas.
Ka, ca, a, ta, and pa are called harikamalas.
AmtaThe etymology of the name Hari is harati sarvmagalni prem mansi
ceti hari (Hari is so named because he takes away (harati) all inauspicious things,
and because he steals (harati) everyones mind with His affectionate dealings). The
etymology of the word kamala (lotus) is kam ambho lati bhayatti kamalam (the
kamala is so named because it beautifies (alati) the water (kam)).
19 / KaC$Q&TaP(A h"ir"Ka"A: /
19. kha-cha-ha-tha-ph hari-khag
kha-cha-ha-tha-phthe viujanas kha, cha, ha, tha, and pha; hari-khag
harikhagas
Kha, cha, ha, tha, and pha are called harikhagas.
AmtaThe etymology of the word khaga (sword) is khaati khaayati chinattti
khaga (The khaga is so named because it cuts (khaati)). The word hari-khaga
(the sword of Hari) thus refers to the Lords sword, Nandaka.
20 / gAjax"d"baA h"ir"gAd"A: /
20. ga-ja-a-da-b hari-gad
ga-ja-a-da-bthe viujanas ga, ja, a, da, and ba; hari-gadharigads.
26
Ga, ja, a, da, and ba are called harigads.
AmtaThe etymology of the word gad (club) is gadayati abdayatti gad (the
gad is so named because it makes a thunderous noise (gadayati)). The word harigad (the club of Hari) thus refers to the Lords club, Kaumodak. This club is present
in the form of a stick (yai) in the Vndvana pastimes.
21 / GaJaX#DaBaA h"ir"GaAeSaA: /
21. gha-jha-ha-dha-bh hari-gho
gha-jha-ha-dha-bhthe viujanas gha, jha, ha, dha, and bha; hari-gho
harighoas.
Gha, jha, ha, dha, and bha are called harighoas.
Amta The etymology of the word ghoa (conchshell) is ghoati abdyata iti
ghoa (the ghoa is so named because it sounds (ghoati)). The word hari-ghoa
(the conchshell of Hari) thus refers to the Lords conchshell, Pcajanya. In the
Vndvana pastimes this conchshell is present in the form of a buffalo horn bugle
(ga).
22 / x~HaNAnamaA h"ir"vaeNAva: /
22. a-a-a-na-m hari-veava
a-a-a-na-mthe viujanas a, a, a, na, and ma; hari-veavahariveus (the
nasals of the Sanskrit alphabet).
a, a, a, na, and ma are called hariveus.
ete ca mukha-nsik-bhav.
VttiThe hariveus are pronounced by using both the mouth and nose.
Amta The etymology of the word veu (flute or bamboo) is veanti vditra
ghanti aneneti veu (The veu is so named because people use it for a musical
instrument (veati)). The word hari-veu (the flute of Hari) refers to Kas flute
va which is further divided into three types: sammohin, kara, and nandin.
SaodhinIn chapter 25 of the Nectar of Devotion, in the section called Kas
flute, rla Prabhupda elaborates on these three categories as follows:
There are three kinds of flutes used by Ka. One is called veu, one is called
mural, and the third is called va. Veu is very small, not more than six inches long,
with six holes for whistling. Mural is about eighteen inches long with a hole at the end
and four holes on the body of the flute. This kind of flute produces a very enchanting
sound. The va flute is about fifteen inches long, with nine holes on its body. Ka
used to play on these three flutes occasionally when they were needed. Ka has a
longer va, which is called mahnand, or sammohin. When it is still longer it is
called kari. When it is even longer it is called nandin. The nandin flute is very
pleasing to the cowherd boys and is technically named vaul. These flutes were
sometimes bedecked with jewels. Sometimes they were made of marble and
27
sometimes of hollow bamboo. When the flute is made of jewels it is called sammohin.
When made of gold, it is called kari.
23 / ta Wta"ijaRtaA ivaSNAud"As$aA: /
23. ta etad-varjit viu-ds
tethey (the viuvargas); etat-varjitexcluding these (the hariveus); viudsviudsas.
The viuvargas, excluding the hariveus, are called viudsas.
ka kha ga gha, ca cha ja jha, a ha a ha, ta tha da dha, pa pha ba bha.
VttiThe viudsas are as follows:
k( ka Ka
gA ga Ga
kha
gha
ca ca C$
ja ja
Ja jha
cha
q%
Q&
x" a X#
a
ha
ha
ta ta
Ta
d" da Da
tha
dha
pa pa P( ph ba ba Ba
a
bha
AmtaThe word viu-dsa means a servant of Lord Viu. The viudsas are
the servants of Lord Ka headed by Raktaka and Patraka. Although they are included
within the viuvargas, these twenty varas are separately named the viudsas for
the sake of specific grammatical operations just as the servants of Lord Ka,
although included in His retinue, are separately named the viudsas due to their
performing specific servile functions.
SaodhinAmong the viudsas, the harikamalas and harigads are the
unaspirated consonants of the Sanskrit alphabet, while the harikhagas and
harighoas are its aspirated consonants.
24 / yar"lavaA h"ir"imaaAiNA /
24. ya-ra-la-v hari-mitri
ya-ra-la-vthe viujanas ya, ra, la, and va; hari-mitriharimitras (the
semivowels of the Sanskrit alphabet).
Ya, ra, la, and va are called harimitras.
AmtaThe etymology of the word mitra (friend) is medyanti snihyantti mitri
(mitras are so named because they are affectionate (medyanti)). The hari-mitras are
the friends of Lord Ka headed by rdma and Subala. But in Dvrak, Kas
friends are Bhma, Arjuna and others.
25 / zASas$ah"A h"ir"gAAeaAiNA /
25. a-a-sa-h hari-gotri
28
a-a-sa-hthe viujanas a, a, sa, and ha; hari-gotriharigotras.
a, a, sa, and ha are called harigotras.
AmtaAccording to Krasvm, a commentator on the Amara-koa, the etymology
of the word gotra is g tryata iti gotra parvata (A gotra (mountain) is so named
because it protects (tryate) the earth (go)). According to Bharata, another
commentator on the Amara-koa, the etymology of the word gotra is gavati abdayati
prva-purun yat tad gotra kulam (A gotra (descendant) is he who invokes
(gavati) the forefathers). Thus the hari-gotras are the hills of Lord Hari such as
Govardhana and Nandvara. In Dvrak, however, the hari-gotras are Aniruddha,
Vajranbha, and so on.
SaodhinThe word gotra, when meaning descendant, specifically refers to a
descendant not nearer than a grandson. The following statement of Jva Gosvm in
vtti 1113 evidences this: pautra-prabhty-apatya gotram (A gotra is any
descendant from the grandson onwards). Adhyy 2.4.63 confirms the same
point. Therefore, while listing the hari-gotras of Dvrak, Amta began with Aniruddha,
skipping over Lord Kas son, Pradyumna. Because Ka has no offspring while in
Vndvana, the other meaning of gotra is taken and thus the harigotras refer to the
hills like Govardhana and so on.
26 / zASas$aA: zAAEr"ya: /
26. a-a-s auraya
a-a-sthe viujanas a, a, and sa; aurayaauris (the sibilants of the
Sanskrit alphabet).
a, a, and sa are called auris.
AmtaThe offspring of the king named ra as well as the descendants of his line
are both called auris. The auris are Vasudeva and his sons headed by Gada and
Sraa (brothers of Lord Ka through other wives of Vasudeva).
SaodhinJva Gosvm chose the name auri here because it closely resembles
the equivalent Pinian term ar.
27 / ivaSNAud"As$ah"ir"gAAeaAiNA vaESNAvaA: /
27. viudsa-harigotri vaiav
viudsa-harigotrithe viudsas and harigotras; vaiavvaiavas.
The viudsas and harigotras are called vaiavas.
etni vaiava-nmnika kha ga gha ca cha ja jha a ha a ha ta tha da dha pa
pha ba bha a a sa ha.
VttiThe vaiavas are as follows:
k( ka Ka
gA ga Ga
kha
gha
29
ca ca C$
ja ja
Ja jha
cha
q%
Q&
x" a X#
a
ha
ha
ta ta
Ta
d" da Da
tha
dha
pa pa P( ph ba ba Ba
a
bha
zA a
Sa a
s$a
sa
h" ha
AmtaThe viudsas headed by Bhagura and Raktaka, who are well-known as the
Lords foot masseurs, and the harigotras headed by Govardhana, who is famous as the
best of Lord Haris servants, are called vaiavas because they worship Lord Viu
with devotion. Moreover, the harigotras such as Pradyumna and Aniruddha are called
vaiavas because they are either the direct offspring of Viu (in the case of
Pradyumna) or descendants in His line (in the case of Aniruddha and others).1
28 / h"ir"gAd"Ah"ir"GaAeSah"ir"vaeNAuh"ir"imaaAiNA h" gAAepaAlaA: /
28. harigad-harighoa-hariveu-harimitri ha ca gopl
harigad-harighoa-hariveu-harimitrithe harigads, harighoas, hariveus, and
harimitras; hathe vara ha; caand; goplgoplas (the soft consonants of the
Sanskrit alphabet).
The harigads, harighoas, hariveus, harimitras, and ha are called goplas.
ete gopla-nmnaga gha a ja jha a a ha a da dha na ba bha ma ya ra la va
ha.
VttiThe goplas are as follows:
gA ga Ga
x~ a
gha
ja ja
Ja jha Ha a
x" a
d" da
ba ba
ya ya
X#
ha
Da
dha
Ba
bha
NA
a
na na
r" ra
la la
ma
ma
va va
h" ha
Amta The etymology of the word gopla (cowherd) is g playatti gopla (A
gopla is so named because he protects (playati) the cows (g)). The word gopla
here means r Ka. In Vraja, Lord Haris stick (harigad), buffalo horn bugle
(harighoa), and flute (hariveu), as well as His friends headed by rdma (the
1 Here Amta deviates from its previous statement (Amta 25) and from the
statement of Jva Gosvm mentioned in Saodhin 25.
30
harimitras) are certainly all goplas because they are nondifferent from r Ka.
This fact is demonstrated in the pastime of bewildering Brahm. Similarly, ha is also a
gopla. According to the Varbhidhna, a glossary of monosyllables composed by
Nandana Bhaa, the word ha describes Lord iva: ha ivo gaganam (ha means Lord
iva or the sky). Lord iva is also a gopla, because he is a plenary portion (aa) of
r Ka. Even though Lord iva is well known as a Vaiava in accordance with the
statement vaiavn yath ambhu (Bhgavatam 12.13.16), he is also celebrated
as a gopla in accord with the following statement from Kavi-karapras Gauragaoddea-dpik (80):
r-kasya prasdena
dvi-vidho bht sad-iva
ekas tatra iva skd
anyo gopla-vigraha
By Lord Ka's mercy, Lord Sadiva appeared in two forms. In one form he
remained there as Lord iva, and in the other form he directly appeared as a cowherd
boy (gopla).
SaodhinThe pastime of Lord Sadiva becoming a gopla is recounted in Gauragaoddea-dpik (7778) as follows:
Assuming the form of a cowherd boy, Lord Sadiva danced with Lord Ka in
Vrajabhmi. The following statement of Bhairava in the iva-tantra confirms this: One
day, during the great festival of lights in the month of Krttika, Lord Ka
enthusiastically danced with Lord Balarma and Their cowherd friends. My dear
Prvat, when Lord Sadiva, my spiritual master, saw this transcendental dancing, he
yearned to become a cowherd boy and thus be able to dance with Lord Ka. By Lord
Ka's mercy, Lord Sadiva was able to appear in two forms. In one form He
remained as Lord Sadiva, and in the other form He appeared as a cowherd boy in
Vraja.
29 / yaAd"vaA @nyae /
29. ydav anye
ydavydavas (the hard consonants of the Sanskrit alphabet); anyethe other
viujanas.
All viujanas other than goplas are called ydavas.
ka kha ca cha a ha ta tha pa pha a a sa.
VttiThe ydavas are as follows:
k( ka Ka
kha
ca ca C$
cha
q%
Q&
a
ha
ta ta
Ta
tha
pa pa P( ph
a
31
zA a Sa a s$a
sa
AmtaThe Ydavas are the male descendants in the line of Yadu. Although,
generally speaking, those headed by Nanda Mahrja and those headed by Vasudeva
are all certainly Ydavas, still, since the goplas were already mentioned earlier, only
the inhabitants of Dvrak headed by Vasudeva should be considered Ydavas.
SaodhinThe following quote from rla Prabhupdas purport to Bhgavatam
10.5.19 shows how Nanda Mahrja is actually a Ydava by birth, It is learned from
the notes of rpda Madhvcrya that Vasudeva and Nanda Mahrja were
stepbrothers. Vasudevas father, rasena, married a vaiya girl, and from her Nanda
Mahrja was born. Later, Nanda Mahrja himself married a vaiya girl, Yaod.
Therefore his family is celebrated as a vaiya family, and Ka, identifying Himself as
their son, took charge of vaiya activities (ki-go-rakya-vijyam [Bg. 17.43]).
Balarma represents plowing the land for agriculture and therefore always carries in
His hand a plow, whereas Ka tends cows and therefore carries a flute in His hand.
Thus the two brothers represent ki-rakya and go-rakya.
The term Ydavas conventionally refers to the particular section of the Yadu dynasty
that resides in Dvrak, and not to other Ydavas like Nanda Mahrja, just as the term
Kurus (or Kauravas) conventionally refers to the particular section of the Kuru dynasty
headed by Dhtarra and his sons residing in Hastinpura, and not to other Kurus
like the Pavas. The term goplas, however, refers not to a subsection, but to a
whole group, just as the Pavas refers to all of the sons of Pu.
30 / zAAEir"vaijaRtaAstau s$aAtvataA: /
30. auri-varjits tu stvat
auri-varjitexcluding the auris; tubut; stvatstvatas.
The ydavas, excluding the auris, are called stvatas.
AmtaThe Stvatas are the male descendants in the line of king Stvata, a great
devotee of Lord Viu coming in the Yadu dynasty. Or else, the term Stvatas refers to
the saintly devotees. The Stvatas specifically refer to Ydavas other than the auris
headed by rasena and Vasudeva. In Vraja, the Stvatas are Nanda, Upnanda, and
so on, while in Dvrak the Stvatas are Ugrasena, Akrura, Uddhava, Styaki, and
others. Although Vasudeva and others are also Stvatas, there is no need to mention
this here because it serves no purpose (since the varas named stvatas do not
include the varas named auris).
31 / vaAmanaAe laGau: /
31. vmano laghu
vmanaa vmana; laghua prosodically short vowel, light syllable.
A vmana is laghu.
32 / iaiva(maAe gAu&: /
32
32. trivikramo guru
trivikramaa trivikrama; gurua prosodically long vowel, heavy syllable.
A trivikrama is guru.
SaodhinA laghu syllable is pronounced for the duration of one mtr whereas a
guru syllable is pronounced for the duration of two mtrs. A mtr is defined as a
prosodical instant or, in other words, the length of time required to pronounce a short
vowel. It roughly corresponds to a quarter of a second. Thus it should take only one
second to pronounce the word bhagavati which is comprised of four laghu syllables.
Similarly, it should take only one second to pronounce the word rdh which is
comprised of two guru syllables. In this regard, one should remember that the
caturvyhas are considered trivikramas.
33 / s$ats$aAta. paUvaAeR vaAmanaAe'ipa gAu&: /
33. sat-sagt prvo vmano pi guru
sat-sagta sat-saga (see definition in next stra); prvabefore; vmanaa
vmana; apialso; gurua prosodically long vowel, heavy syllable.
A vmana that comes immediately before a sat-saga is also guru.
SaodhinThis stra has a second meaning, Even one who is a dwarf at first
becomes a guru by associating with devotees. Similarly, the next stra also has a
devotional meaning: When two or more devotees (viu-janas) gather to talk about
Ka and things related to Him, their association is called sat-saga.
AmtaAs stated by Gagdsa Paita, the teacher of r Caitanya and author of
Chando-majar:
snusvra ca drgha ca
visarg ca gurur bhavet
vara-sayoga-prva ca
tath pdntago pi v
A vowel with an anusvra (), a drgha (trivikrama) vowel, a vowel with a visarga (),
and a vowel coming immediately before a conjunct (sayoga) of varas are all gurus.
The final vowel in a pda (quarter of a verse, line) is optionally a guru also.
SaodhinEven though vmanas that come immediately before a sat-saga, , or
are considered guru syllables and are thus pronounced for the duration of two
mtrs, they are not pronounced in the same way as trivikramas. In the case of
trivikramas, the emphasis is on the vowel and in the case of vmanas that are gurus,
the emphasis is on the following viujana, , or and the vowel is pronounced briefly.
Thus, in the following examples, one should fill up the two mtrs by prolonging the
letter in bold while keeping the vowel brief: nitya eternal; bhakta devotee; tattva
truth; baddha bound; saj-jana holy person, gentleman; bhaa master; ala
enough; iva auspicious. An example of when the final vmana in a pda is
considered guru is govinda di-purua tam aha bhajmi. The meter in which this
verse is composed, namely the vasanta-tilak (ornament of spring) meter, requires
that the last syllable should be a guru. Thus the vmana i is considered a guru, in
accordance with tath pdntago pi v.
33
34 / imaTa:s$aMlaaAe ivaSNAujana: s$ats$as$aMa: /
34. mitha-salagno viujana sat-saga-saja
mithawith each other; salagnaconjoined; viujanaviujanas; sat-sagasajacalled a sat-saga.
The combination of two or more viujanas is called a sat-saga.
sayoga ca.
VttiThe earlier grammarians called it a sayoga.
SaodhinThe following is a list of the most common sat-sagas:
others
+ Ya doubl
r+
+r
e
k= KYa =
= ka kya
=
kR= k]=
= rka = kra
+a =
ka
kta
kka
Ga
ga
ga
gha
kla
GY GG GaR
rga
a
a
gya
==
Ga]
gra
gga
gYa
gaR
ghya
rgha
ga]
ghra
x=
=
ka
kha
ga
gh
a
H^
c ca
CY
a
cca
cR rca
cya
^R
cha
Ja ja
rcha
JYa jja
jya
JaR
^\
chra
Ja] jra j ja
rja
Ha
ca
$=
$y
ya
$R= $\=
ra
@y a
<a
<Y << <aR
ya
ra
@R @\ ra
ra
ra
cha
ja
34
Ta
ta
Qa
tha
ya
TYa
ta
tya
tta
QY
a
TaR }a tra
rta
QaR
rtha
thya
d da
dR
d] dra
DaR
Da]
rdha
dhra
NaR
Na]
nna
rna
nra
PaR
Pa]
rpa
pra
b ba BYa Bb
bR
b] bra
bya
rba
Da
dha
dya
dda
DY
a
rda
dga
ddha
dba

db
ha
dhya
Na
na
NY
a
nya
Pa
pa
PYa PP
pya
a
ppa
>a
bha
bba
>Y
a
>aR >a]
rbha
bhra
bhya
Ma
ma
MY MM MaR Ma]
rma
mra
a
a
mya
mma
Ya
YYa YYa YaR
l la
LYa lla
ya
yya
yya
rya
lR rla
lya
v va
VY
a
Vv
vva
vR
rva
v] vra
vya
Xa
a
z a
XY
a ya
ZY
XaR
ra
zR ra
] ra ca XY la
a ya
a va ha
va
d
m
a
dv
a
35
Sa
sa
h ha
a ya
SYa SS SaR
sya
rsa
a ssa
hR
hya
rha
sra
S}
a
stra
hra
ha
hna
hma

hla
hv
a
Sat-sagas are formed by one of three ways:

(1) dropping the vertical line of the first letter
z a + <a a = Z<a a
(2) putting the first letter on top
k== ka + l la = == kla
(3) or merging both letters
k== ka + Ta ta = == kta
In some books the viucakra is used to represent any nasal sound. For example,
A&Ga is written for A aga, A&JaNa for AaNa ajana, A&@ for A<@
aa, A&Ta for ANTa anta, and A&b for AMb amba. But the viucakra is
pronounced in a different place than the nasal varas (see vtti 1), and therefore such
usage of the viucakra is technically incorrect.
35 / vaNARsva&pae r"Ama: /
35. vara-svarpe rma
vara-svarpewhen expressing a vara itself; rmarma.
The word rma is used to designate a single vara.
varasya svarpa-mtre vcye rma-abdo deya. tasyaika-parigrahatkhyte.
yath a-rma i-rma ity-di. at it ity-di pine, a-kra ity-di ca kalpasya. yath ca
ka-rma ity-di. ka-kra ity-di tu prcm. ra-rmas tu repha iti.
VttiWhen only the vara itself is to be expressed, the word rma should be added.
This is because Rma is famous for accepting only one wife. Examples are a-rma, irma, and so on. Pini called these at, it, and so on. In the Kalpa grammar (also
called Ktantra), they are called a-kra and so on. We call the consonants ka-rma and
so on, but earlier grammarians called them ka-kra and so on, and they called ra-rma
repha.
AmtaLord Rma, the descendant of Raghu, vowed to marry only one wife. Thus, it
is quite appropriate that the word rma is connected to only one vara just as Rma
was fixed only on His one wife, St-dev.
SaodhinA-rma means the vara a, i-rma means the vara i, and so on. For
designating a vowel, Pini places t after it (see Adhyy 1.1.70). Thus at means
the vara a, it means the vara i, and so on. Ktantra-vykaraa uses the word kra in
36
the same way that we use the word rma. Thus a-kra means the vara a and so on.
For designating a consonant, all the earlier grammarians used the word kra. Thus kakra means the vara ka and so on. We use the word rma to designate any vara,
whether vowel or consonant. Thus ka-rma means the vara ka, kha-rma means the
vara kha, and so on.
36 / tad"Aid""yae "yama, /
36. tad-di-dvaye dvayam
tatthat; dibeginning with; dvayewhen expressing a pair; dvayamdvaya.
The word dvaya is used to designate the pair of varas beginning with the
vara that is mentioned.
yo varo nirdiyate tad-di-dvaye vcye dvaya-abdo deya. yath a-dvayam idvayam ity-di. asya lakm-nryaa-vcitvd bhagavan-nmat, tan-mantro hi
dvaya-mantrkhya padma-pure.
VttiWhen a pair of varas beginning with the vara mentioned is to be expressed,
the word dvaya is added. For example: a-dvaya, i-dvaya, and so on. The word dvaya is
a name of the Lord because it indicates Lakm-Nryaa. The proof of this is that
Their mantra is called the dvaya-mantra in the Padma Pura.
SaodhinA-dvaya indicates the pair a and , i-dvaya indicates the pair i and ,
and so on. E-dvaya indicates the pair e and ai, and o-dvaya indicates the pair o and
au. The word dvaya is only used to designate pairs of similar vowels, and never pairs
of consonants.
37 / @Ade"zAAe ivair"ia: /
37. deo virici
deasubstitution; viricivirici.
Substitution is called virici.
viricir brahm yathaika vastpdya anyat karoti tath yo vidhi pravartate sa
deo virici cocyate.
VttiJust as Lord Brahm is called Virici because he takes one thing and makes
another, a rule that acts in the same way is also called dea or virici.
AmtaVirici is so named because he generates (virikte). Just as Lord Brahm takes
one thing and transforms it into another, a rule that acts in the same way, making
whatever it takes into something else, is called virici. Moreover, just as Lord Brahm is
understood to be within the universe after creating it, in accordance with the following
statement of ruti, tat sv tad evnuprviat (having created it, he entered it),
this virici is also perceived as being manifest first in the form of the stra ordaining a
substitution and then in the form of that substitution itself. Jva Gosvm likewise
37
establishes, by the phrase kartavyatvenopadeo vidhi (Bhat 47 vtti), that the
ordaining stra is a virici, and by the phrase do vidhir virici (Bhat 47 vtti), that
the grammatical operation (krya) of substitution is also a virici. The term dea is a
name used by the earlier grammarians.
SaodhinThe term dea or virici can be used either to refer to the rule
ordaining subsitution, to the act (krya) of substitution itself, or to the substitute.
Similarly, the term gama or viu, described in the next stra, can be used to refer
either to the rule ordaining insertion, the act (krya) of insertion itself, or that which is
inserted. The term lopa or hara can also be used either to refer to the rule ordaining
deletion, the act (krya) of deletion itself, or that which is deleted.
38 / @AgAmaAe ivaSNAu: /
38. gamo viu
gamainsertion; viuviu.
Insertion is called viu.
viur yath madhyata svayam virbhya poako bhavati tath yo vidhi pravartate
sa gamo viu cocyate.
VttiJust as Lord Viu appears of His own accord in the middle and becomes a
sustainer, so a rule that acts in the same way is also called gama or viu.
AmtaJust as Lord Viu appears on His own accord between the creation and
destruction and maintains the creation, a rule that appears between the prakti
(base) and pratyaya (suffix) and maintains them is called viu. It is called gama
by earlier grammarians.
39 / laAepaAe h"r": /
39. lopo hara
lopadeletion; harahara.
Deletion is called hara.
haro yath na-hetur bhavati tath yo vidhi pravartate sa lopo hara cocyate. tatra
haro dvidh bhavet. tatrdarana-mtra-hetur hara. tyantika-laya-hetur mahhara. lug ity anye.
VttiJust as Hara, Lord iva, is the cause of destruction, a rule that acts in the same
way is also called lopa or hara. In that regard there are two types of hara: that which
causes a mere disappearance is called hara, and that which causes a permanent
dissolution is called mahhara. Others call the mahhara luk.
AmtaLord iva is named Hara because he destroys (harati) the material world. Just
as Hara is the cause of destruction of the material world, a rule that acts to cause the
destruction of a vara is also called hara. Earlier grammarians called it lopa. It is well
38
known that Hara, who has eight forms, is the cause of the disappearance of the living
entities in the devastations headed by the naimittika devastation (the destruction that
takes place during Brahms night). But he is not the cause of the destruction of their
existence, because the living entity keeps existing in spite of his material bodys
dissolution into the five elements. Similarly, a hara rule causes the disappearance of a
vara, but it doesnt cause the destruction of its existence because the grammatical
operations (kryas) still take place by accepting that the deleted element is sthni-vat
(like the original). But Mahhara, Lord iva in his original spiritual identity, is the
cause of the destruction of the living entities false ego which has been imposed by
illusion. In such destruction, namely brahma-syujya, the separate existence of the
living entities is also destroyed. Similarly, this mahhara is the cause of the complete
destruction of the varas. When such a mahhara takes place, their existence is no
longer accepted. That is to say, the varas merge back into Nryaa from Whom they
appeared.
SaodhinWhen hara takes place, the deleted element is sthni-vat (like the
original). That it is to say it is treated as if it were still present for the application of
certain rules, even though it has externally disappeared from our vision. In this way,
the deleted element lingers behind like a ghostunseen but still activecausing
various grammatical operations to take place. Alternatively, this situation could be
compared to when a person passes away but leaves a will. However, when a
mahhara takes place, there is total annihilation, and thus the deleted element is not
sthni-vat and the grammatical operations related to the deleted element cannot take
place.
40 / s$aUaAiNA Sai"DaAina /
40. stri a-vidhni
stristras; a-vidhnisix kinds.
There are six kinds of stras.
saj ca paribh ca / vidhir niyama eva ca
atideo dhikra ca / a-vidha stra-lakaam iti.
VttiThe six kinds of stras are saj, paribh, vidhi, niyama, atidea, and
adhikra.
Thus ends the saj section,
SaodhinThe six kind of stras are explained as follows:
1. nma-karaa saj (a saj-stra creates a name).
2. aniyame niyama-kri paribh (a paribh-stra creates a regulation where
there wasnt any).
3. kartavyenopadeo vidhi (a vidhi-stra is an injunction that has to be followed).
4. bahutra prptau sakocana niyama (a niyama-stra is a restriction where a rule
would otherwise apply to many things).
5. anya-tulyatva-vidhnam atidea (an atidea-stra ordains similarity to another)
6. uttara-prakaraa-vypy adhikra (an adhikra-stra pervades the following
section).
Some list the pratiedha-stra (a prohibitive stra) instead of the atidea-stra in
their delineation of the six kinds of stras.
39
Sandhi-prakaraam
Sarvevara-sandhi
Invocation
yaid"dM" s$ainDainamaARNAM vaNAARnaAmaAr"Bae maud"A /
taena mae k{(SNA paAd"Abjae mana:s$ainDaivaRDaIyataAma, //
yad ida sandhi-nirma
varnm rabhe mud
tena me ka pdbje
mana-sandhir vidhyatm
yatwhich; idamthis; sandhiphonetic combination; nirmammaking; varnm
of the varas; rabheI begin; mudwith joy; tenaby this (making); memy;
kaO Ka; pda-abjewith Your lotus feet; manaof the mind; sandhi
union; vidhyatmmay be caused.
With great joy I begin making the sandhi of the varas. May this cause the
sandhi of my mind with Your lotus feet, O Ka.
AmtaThe word ka here means O Ka, or else we can take ka-pdbja
as one word, in which case the phrase tena me ka-pdbje mana-sandhir
vidhyatm (May this cause the sandhi of my mind with the lotus feet of Ka) is a
prayer directed toward the spiritual master.
41 / s$avaRak(r"NavyaApaI vaNARmaAainaimaak(: /
vaANAAeR ivak(Ar": s$ainDa: syaA," ivaSayaApaeak(: (icata, //
41.
sarva-prakaraa-vyp
vara-mtra-nimittaka
vro vikra sandhi syd
viaypekaka kvacit
sarvaall; prakaraasections (divisions of grammar like nmas, dhtus, and so on);
vyppervading; vara-mtraa mere vara; nimittakawhose cause; vra
relating to a vara; vikratransformation; sandhisandhi; sytis; viaya
domain, scope, sphere of influence or activity; apekakadepending on; kvacit
sometimes.
Sandhi pervades all prakaraas. It is the transformation of a vara, and it is
only caused by a vara. Sometimes sandhi depends on a particular viaya.
AmtaBefore beginning the sandhi operations, Jva Gosvm first gives a definition
(lakaa) of sandhi with the verse beginning sarva. This grammar is comprised of
seven chapters. The first, which has just begun, is called Sandhi-prakaraa.1 The
1 Bla calls this first prakaraa the Saj-sandhi-prakaraa and this edition follows
suit. It should be noted that the term prakaraa is also used for any section in general.
Although Amta mentions that this book is comprised of seven prakaraas, there are
also subsections in each prakaraa and these are also sometimes called prakaraas.
For example, the subsection dealing with kanmas is begun by Jva Gosvm with
40
second is called Nma-prakaraa2, the third khyta-prakaraa3, the fourth Krakaprakaraa, the fifth Kdanta-prakaraa, the sixth Samsa-prakaraa, and the seventh
Taddhita-prakaraa.
The phrase vara-mtra-nimittaka in effect means whose previous cause (prnimitta) or subsequent cause (para-nimitta) is a mere vara. The etymology of the
word lakaa (definition) is lakyate jyate neneti lakaam (A lakaa is that by
which something is characterized (lakyate), or known (jyate)). In all cases, when
making a definition, the three faults, avypti, ativypti, and asambhava, are to be
avoided. Avypti (non-comprehensiveness or inadequacy of a definition) is the
presence of only one aspect of the thing sought to be defined. Ativypti
(overpervasion or unwarranted extension of a definition) is the presence of
something additional beside the thing sought to be defined. Asambhava (total
inapplicability) is the presence of only something other than the thing sought to be
defined.
Let us analyze this verse. When it is said, vro vikra sandhi, there would be
ativypti in regard to govinda, vndra, sakaraa, and so on, but the second part
of the verse, vara-mtra-nimittaka, eliminates that. Although govinda, vndra,
sakaraa, and so on, involve the transformation of a vara, because they are caused
by the vara of a pratyaya, they are not caused by nothing but a vara. There would
also be ativypti in regard to a virici like sasya jo je (385) or in regard to a rule of
deletion like sasya haro dhe (328), but the first part of the verse, sarva-prakaraavyp, eliminates that. Even though such a virici or hara involves the transformation
of a vara and is caused only by a vara, it does not pervade all the prakaraas
because it is isolated due to appearing under the heading (adhikra) dhto (270). But
even though ativypti has been eliminated in this way, there would still be avypti in
regard to kakub, ka-bhud, and so on, because there is no harighoa to cause the
sandhi (see stra 61). Therefore, to eliminate this, the fourth part of the verse,
viaypekaka kvacit, is given. (In kakub, ka-bhud, and so on, the sandhi is made
by stra 61 because the viaya is viupadnta; no nimitta is required.) Thus, when
the other three conditions are in place, the third part of the verse, vro vikra
sandhi syt (sandhi is the transformation of a vara), is an unassailable definition of
sandhi.
42 / d"zAAvataAr" Wk(Atmake( imailatvaA iaiva(ma: /
42. davatra ektmake militv trivikrama
davatradavatara; ektmakewhen an ektmaka follows; militvjoining;
trivikramatrivikrama.
When a davatra is followed by its ektmaka, it joins with the ektmaka
and becomes trivikrama.
the heading atha kanma-prakaraam. Thus the Sandhi-prakaraa as described by

Amta must also include the subsection called Saj-prakaraa, otherwise it would
have to be said that this book is comprised of eight chapters.
2 Amta calls it Sub-anta-prakaraa here, but in most other places calls it Nmaprakaraa. This prakaraa is also variously called Viupada-prakaraa or Nmaviupada-prakaraa.
3 This prakaraa is also sometimes called Dhtu-prakaraa.
41
kgre. eva rdh gat rdhgat, hari hari iti hari harti, hari-h harh, viuudaya vidaya, viu-h vih, nara-bhrt-i nara-bhrti, gam-kra gam -kra.
Vtti ka + agre (42) kgre (in front of Ka).
rdh + gat (42) rdhgat (Rdh has come).
hari hari + iti (42) hari harti (Hari Hari).
hari + h (42) harh (Haris pastime).
viu + udaya (42) vidaya (Vius
appearance).
viu + h (42) vih (Viu's wife).

nara-bhrt + i (42) nara-bhrti (Naras brother, the sage
Nryaa).
gam + -kra (42) gam -kra (the dhtu gam[] and the sound ).
43 / @"yaima"yae W /
43. a-dvayam i-dvaye e
a-dvayama-dvaya; i-dvayewhen i-dvaya follows; ee-rma.
When a-dvaya is followed by i-dvaya, it joins with i-dvaya and becomes e.
ydava-indra ydavendra, gokula-a gokulea, mathur-a mathurea.
Vtti ydava + indra (43) ydavendra (Lord of the Yadus).
gokula + a (43) gokulea (Lord of Gokula).
mathur + a (43) mathurea (Lord of Mathur).
SaodhinThe word militv is understood in this stra and all the stras up until
stra 49.
44 / o"yae @Ae /
44. u-dvaye o
u-dvayewhen u-dvaya follows; oo-rma.
When a-dvaya is followed by u-dvaya, it joins with u-dvaya and becomes o.
a-dvayam atra prvato nuvartate. yad uktam
kryi hanyate kry / krya kryea hanyate
nimitta ca nimittena / yac cheam anuvartate iti.
42
purua-uttama puruottama, supara-ha suparoha, dvrak-utsava
dvrakotsava.
VttiThe word a-dvayam, in this stra, is carried forward (anuvartate) from the
previous stra. This is in accordance with the following verse:
kryi hanyate kry
krya kryea hanyate
nimitta ca nimittena
yac cheam anuvartate
A kry is eliminated by a kry. A krya is eliminated by a krya. A nimitta is
eliminated by a nimitta. And that which remains is carried forward (anuvartate).
purua + uttama (44) puruottama (the Supreme person).
supara + ha (44) suparoha (He who is carried by Garua, namely
Ka).
dvrak + utsava (44) dvrakotsava (a festival in Dvrak).
AmtaA kary is that which undergoes the krya. A krya is that which is done. A
nimitta (cause) is that without which the krya cannot take place. Nimittas are of two
kinds: previous (pr-nimitta) and subsequent (para-nimitta). Here [in stras 43 and
40] the para-nimitta i-dvaya is eliminated by the para-nimitta u-dvaya, and the krya
e-rma is eliminated by the krya o-rma. But the kry a-dvaya is not eliminated by
anything and is therefore carried forward (anuvartate). The terms anuvtti1 and
adhikra are synonymous. There are three kinds of adhikras: gag-srota,
sihvalokita, and maka-pluti. The adhikra known as gag-srota (the flow of
the Gag) is so named because it carries forward from a previous stra to the
subsequent stras those elements that are not eliminated, just as the flow of a river,
when left unchecked, naturally continues from an earlier location to later locations. The
other two types of adhikras will be seen in the Samsa and Taddhita-prakaraas.
SaodhinA krya is the particular grammatical operation ordained by a stra.
There are three kinds of kryas: dea (replacement, change), gama (insertion),
and lopa (deletion). That which undergoes the krya is called the kry, and that
which causes the krya is called the nimitta. The pr-nimitta is a nimitta that comes
before the kry and the para-nimitta is a nimitta that comes after the kry. Prk
means previous, before and para means subsequent, after. Thus the nimittas are
of two kinds. An example of a pr-nimitta is e-obhym in e-obhym asya haro
viupadnte (56). In this stra the krya is deletion, the kry is a-rma, and the
nimitta is e-rma or o-rma. The deletion cannot take place unless the e-rma or orma comes immediately before the kry, a-rma. An example of a para-nimitta is udvaye in the current stra. In the current stra, the krya is the change to o-rma, the
kry is a-dvaya together with u-dvaya, and the nimitta is u-dvaya. The change to orma cannot take place unless the u-dvaya comes immediately after the kry, advaya. For further details and examples regarding the krya, kry, and nimitta, see
vtti 93.
45 / [%"yae @r," /
1 Anuvtti (carrying forward) is from the same dhtu as anuvartate, namely anu +
vt[u].
43
45. -dvaye ar
-dvayewhen -dvaya follows; arar.
When a-dvaya is followed by -dvaya, it joins with -dvaya and becomes ar.
karddhi.
Vtti ka + ddhi (45) karddhi (the prosperity of Ka).
46 / [%"yaA"yayaAe[R%ita /
46. -dvay-dvayayor (sandhir v vmana ca v1) ti
-dvaya-a-dvayayoof -dvaya and a-dvaya; ti2when -rma follows.
-dvaya and a-dvaya only optionally undergo sandhi when -rma follows.
And, as a further option, they can become vmana (but only if sandhi is not
done).
sra abha, ydava abha, ml abhasya mla abhasya iti ca.
Vtti sra abha (46) sra abha or (42) sraabha (best of the
creators).
ydava abha (46) ydava abha or (45) ydavarabha (best of the
Yadus).
ml abhasya (46) ml abhasya or mla abhasya, or (45)
mlarabhasya (the Supreme Lords garland).
47 / la{"yae @la, /
47. -dvaye al
-dvayewhen -dvaya follows; alal.
When a-dvaya is followed by -dvaya, it joins with -dvaya and becomes al.
yamun -kryate yamunal-kryate.
Vtti yamun + -kryate (47) yamunal-kryate (the Yamun imitates the
sound ).
1 The words sandhir v are carried forward from o-rmasya buddha-nimittasyetau

sandhir v (Bhat 87) and the words vmana ca v are carried forward from
asynektmake, vmana ca v (Bhat 88).
2 The word ti here is formed by the Pinian method of adding t to designate a single vara. This was
described in vtti 35.
44
48 / W"yae We /
48. e-dvaye ai
e-dvayewhen e-dvaya follows; aiai-rma.
When a-dvaya is followed by e-dvaya, it joins with e-dvaya and becomes ai.
ka-eka-ntha kaika-ntha. ka-aivarya kaivaryam.
Vtti ka + eka-ntha (48) kaika-ntha (one whose only master is
Ka).
ka + aivaryam (48) kaivaryam (Kas opulence).
49 / @Ae"yae @AE /
49. o-dvaye au
o-dvayewhen o-dvaya follows; auau-rma.
When a-dvaya is followed by o-dvaya, it joins with o-dvaya and becomes au.
ka-odana kaudanam, ka-aunnatya kaunnatyam.
Vtti ka + odanam (49) kaudanam (Kas boiled rice).
ka aunnatyam (49) kaunnatyam (Kas height).
50 / w"yamaeva ya: s$avaeRre" /
50. i-dvayam eva ya sarvevare
i-dvayami-dvaya; evaonly; yaya-rma; sarvevarewhen a sarvevara follows.
I-dvaya becomes y when a sarvevara follows.
hari-arcana hary-arcanam, hari-sana hary-sanam, dadhi upendrasya dadhy
upendrasya, rukmi e rukmiy e.katha hari harti? ektmakatm avalambya
trivikrama-vidher vieatvena balavattvt. tath hisamasta-vypi smnyam, ekadea-vyp viea; smnya-vidhir utsargo, viea-vidhir apavda iti sthite prvaparayo para-vidhir balavn, nitynityayor nitya, antaraga-bahiragayor antaraga,
utsargpavdayor apavda. teu cottarottara iti.
Vtti hari + arcanam (50) hary-arcanam (Haris worship).
hari + sanam (50) hary-sanam (Haris seat).
dadhi + upendrasya (50) dadhy upendrasya (Upendras yoghurt).
rukmi + e (50) rukmiy e (this is Rukmi)
AmtaThe word eva in this stra causes the removal of the word militv.
45
VttiHow is there hari harti? Because davatra ektmake militv trivikrama
(42) is stronger (than the current stra) due to its depending on the existence of an
ektmaka and thus being viea. In that regard, that which pervades the whole group
is called smnya (general), while that which pervades one section of the group is
called viea (specific). A smnya rule is called an utsarga (a general rule), and a
viea rule is called an apavda (an exception, a specific rule which sets aside the
general rule). When that is established:
1. Out of an earlier rule and a later rule, the later rule is stronger.
2. Out of a nitya (constant) rule and an anitya (inconstant) rule, the nitya rule is
stronger.1
3. Out of an antaraga rule and a bahiraga rule, the antaraga rule is stronger.2
4. Out of an utsarga and an apavda, the apavda is stronger.
And out of these four nyyas, each later one is stronger than the previous ones.
AmtaIn this stra the para-nimitta, sarvevara, is smnya because it pervades
the whole group (of fourteen varas called sarvevaras), while in davatra
ektmake militv trivikrama (42) the para-nimitta, ektmaka, is viea because it
pervades only one section (among the sarvevaras, namely that pair of varas which
are ektmakas of the davatra). Here the word teu means out of the four nyyas
and uttarottara means the nyya that is later according to the order given above.
Thus the sentence means, And out of the four nyyas, the nyya that is later
according to the order given above is stronger. The resultant meaning is that a nitya
rule is stronger than a later rule, an antaraga rule is stronger than a nitya rule, and an
apavda is stronger than an antaraga rule.
SaodhinThese nyyas are standard paribhs that can be found in Ngea
Bhaas Paribhendu-ekhara. In grammar, the terms nyya and paribh refer to
a rule or maxim which teaches the proper interpretation or application of other rules.
When different stras prescribe conflicting operations (kryas), these paribhs
intervene and regulate the situation by telling us which of the stras should be
applied. The word balavn (literally strong) can be translated as overrules, sets
aside, indicating that one rule is applied instead of another. The reason why the
phrase teu cottarottara is so important can be seen even in the present situation. By
the first paribh, the current stra overrules stra 42 because it is a later rule. But
by the fourth paribh, stra 42 overrules the current stra because it is an apavda.
Thus, when there is conflict even among the paribhs, the phrase teu cottarottara
reconciles the situation by telling us to apply the later paribh over the earlier one.
Therefore, in this situation, we follow the fourth paribh and apply stra 42.
51 / o"yaM va: /
1 Nitya and anitya here do not mean compulsory and optional, but rather mean
constant and not constant. In this regard, the definition of nitya is ktktaprasagi (A rule that is applied both when the other rule is applied and when the other
rule is not applied, in other words, a rule that is applied regardless of whether or not
the other rule is applied). In this regard, the other rule is looked upon as being anitya,
meaning that it is not nitya. In Bhat vtti 204 Jva Gosvm offers a similar definition
of nitya with the words kte py akte ya syt sa nitya. Another common definition
of nitya is kvacit-ktkta-prasaga-mtrepi nityat (Paribhendu-ekhara
pariccheda 49).
2 The terms antaraga and bahiraga will be described in detail in vtti 146.
46
51. u-dvaya va
u-dvayamu-dvaya; vava-rma.
U-dvaya becomes v when a sarvevara follows.
madhu-ari madhv-ari, viu-rita viv-rita.
Vtti madhu + ari (51) madhv-ari (the enemy of Madhu).
viu + rita (51) viv-rita (one who has taken shelter of Viu).
AmtaThe word sarvevare is carried forward from the previous stra. Here also udvaya becomes v only when a sarvevara other than an ektmaka follows. Such is the
case in the next two stras also.
52 / [%"yaM r": /
52. -dvaya ra
-dvayam-dvaya; rara-rma.
-dvaya becomes r when a sarvevara follows.
rma-bhrt-udaya rma-bhrtr-udaya. rma-bhrt-aivarya rma-bhrtraivaryam.
Vtti rma-bhrt + udaya (52) rma-bhrtr-udaya (the appearance of
Rmas brother).
rma-bhrt + aivaryam (52) rma-bhrtr-aivaryam (the opulence of
Rmas brother).
53 / la{"yaM la: /
53. -dvaya la
-dvayam -dvaya; lala-rma.
When a sarvevara follows, -dvaya becomes l.
ak-artha akl-artha.
Vtti ak + artha (53) akl-artha (the meaning of the dhtu ak[]).
54 / W @ya, We @Aya, /
54. e ay ai y
ee-rma; ayay; aiai-rma; yy.
When a sarvevara follows, e becomes ay and ai becomes y.
47
ke utkara kay utkara.yamunyai argha yamunyy argha, gopyai
sana gopyy sanam.
Vtti ke + utkara (54) kay utkara (Kas eminence).
yamunyai + argha (54) yamunyy argha (argha for the Yamun).
gopyai + sanam (54) gopyy sanam (a seat for the gop).
55 / @Ae @va, @AE @Ava, /
55. o av au v
oo-rma; avav; auau-rma; vv.
When a sarvevara follows, o becomes av and au becomes v.
vio iha viav iha. kau atra kv atra.
Vtti vio + iha (55) viav iha (Here, O Viu).
kau + atra (55) kv atra (The two Kas are here).
56 / W@AeByaAmasya h"r"Ae ivaSNAupad"Antae /
56. e-obhym asya haro viupadnte
e-obhymafter e-rma or o-rma; asyaof a-rma; haradeletion; viupada-ante
at the end of a viupada1 (inflected word).
A-rma is deleted when it comes after an e or o that is at the end of a
viupada.
hare atra hare tra, vio atra vio tra.
Vtti hare + atra (56) hare tra (Here, O Hari).
vio + atra (56) vio tra (Here, O Viu).
AmtaThis stra overrides the substitutions of ay for e and av for o that would have
been obtained by e ay (54) and o av (55) respectively. Thus e and o are replaced by ay
and av only when a sarvevara other than a-rma follows. But when a-rma follows,
only the deletion of a-rma should take place. However, when e or o are not at the end
of a viupada, they are always replaced by ay and av, even if a-rma is the following
sarvevara.
SaodhinA sign called avagraha (') is used to mark the deletion of an initial a in
the Devangar script. In the roman transliteration, however, the avagraha is
represented by an apostrophe (). Thus, in the example above, h"re + @a becomes
h"re"'a, which is represented as hare tra in the roman transliteration. The avagraha is
also occasionally used to mark the combination of an initial a or with the final vowel
of a preceding word. In this case the avagraha may be written twice. For instance, the
1 The definition of a viupada will be given in stra 92.
48
examples from vtti 42 would be written as either k{(SNAA'ae and r"ADaA'gAtaA or
k{(SNAA''ae and r"ADaA''gAtaA. This system, however, is generally out of fashion; the
Bhaktivedanta Book Trust does not use it. Thus these examples would usually be
written as k{(SNAAae and r"ADaAgAtaA.
57 / @yaAd"InaAM yavayaAevaAR /
57. ay-dn ya-vayor v
ay-dnmof the replacements ay and so on (described in stras 54 and 55); yavayoof the y or v; voptionally.
The y and v of ay and so on are optionally deleted when they are at the end
of a viupada.
ay y av v ity e viricn ya-vayor v haro bhavati viupadnte viaye. kay
utkara ka utkara; yamunyy argha yamuny argha; gopyy sana
gopy sana; viav iha via iha; kv atra k atra..
VttiThe y and v of the viricis ay, y, av, and v are optionally deleted when the
viaya (sphere of activity, scope) is viupadnta (the end of an inflected word).
kay utkara (vtti 54) (57) kay utkara or ka utkara.
yamunyy argha (vtti 54) (57) yamunyy argha or yamuny
argha.
gopyy sanam (vtti 54) (57) gopyy sanam or gopy sanam.
viav iha (vtti 55) (57) viav iha or via iha.
kv atra (vtti 55) (57) kv atra or k atra.
SaodhinAs the vtti indicates, the word viupadnte is carried forward here.
Thus this rule does not apply in jayati <acyuta 1.1 of ji jaye (1P, to conquer)> and so
on. In the word viupadnte, the seventh case is used to denote the viaya (sphere
of activity) as the phrase when the viaya is viupadnta in the vtti indicates.
This usage of the seventh case is called viaya-saptam. Often, by extension, a word
where the seventh case is thus used is also called a viaya-saptam (see vtti 93). The
viaya refers to the circumstances under which the krya is allowed to take place. It is
the scope of a rule. And because the krya acts upon the kry, the viaya often refers
simply to the location of the kry. Therefore we have translated viupadnte as
when they (the krys y and v) are at the end of a viupada. Similarly, we have
tried to match the viaya with the location of the kry in later translations also so
that the rule may be easily understood. See, for example, stra 61.
It should be understood that some of the options that are allowed by the current rule
are obsolete. This is because all of the peculiar options found in the stras of this book
are based on the stras of Pini, a sage who lived more than two and a half thousand
years ago. Since then certain options became preferences and gradually became the
norm. For example, modern Sanskrit textbooks in the English language present the
information found in stras 54 to 55 and in stra 57 as follows:
e+
a + sarvevara
49
sarvevara
ai +
+ sarvevara
sarvevara
o+
a + sarvevara
sarvevara
au +
v +
sarvevara
sarvevara
Thus, out of the above examples they would only accept ka utkara, yamuny
argha, gopy sanam, via iha, and kv atra.
58 / taeSaAM na s$ainDainaRtyama, /
58. te na sandhir nityam
temof them; nanot; sandhisandhi; nityamalways.
Words that have lost their y or v do not undergo further sandhi.
ka utkara.
Vtti ka utkara (vtti 57) (58) ka + utkara.
AmtaThe word nityam has been placed here in order to remove the anuvtti of the
word v.
SaodhinWhen y or v are deleted by the previous stra, this stra prohibits the
further sandhi that would usually occur by davatra ektmake militv trivikrama
(42), a-dvayam i-dvaye e (43), u-dvaye o (44), and so on.
59 / @Aer"AmaAntaAnaAmanantaAnaAM caAvyayaAnaAM s$avaeRre" /
59. o-rmntnm anantn cvyayn sarvevare
o-rma-antnmthat end in o-rma; anantnmthat are anantas; caand;
avyaynmof indeclinable words (avyayas); sarvevarewhen a sarvevara follows.
Avyayas that end in o-rma or that are anantas do not undergo sandhi when
a sarvevara follows.
o-rmntnm anantn ca kevalnm avyayn sarvevare pare sati prvasya ca
parasya ca sandhir na bhavati. no upendra no acyuta. katha taddhite vipratyayntasya go-abdasyvyayatve go bhavat iti? lkaika-pratipadoktayo
pratipadoktasyaiva grahaam iti nyyena syt. a-rmdaya sambodhandau. atra
sambodhanea ananta; smarae evam acyuta-ll; bhartsane i acyuta na
bhajasi; vk-prae da sasra; mantraeu acyuta; pratiedhe
upasanna m tyajasi. as tu sandhir bhavaty eva. anantam nantam, ananta
maryd ktvety artha.
ad-arthe kriy-yoge / vypti-marydayo ca ya
etam ta ita vidyd / vkya-smaraayor aid iti.
VttiWhen avyayas that end in o-rma or avyayas that are kevala anantas are
followed by a sarvevara, neither they nor the following sarvevara undergo sandhi.
50
no + upendra (59) no upendra.
no + acyuta (59) no acyuta.
Given the fact that the word go ending in the taddhita suffix vi is an avyaya, how can
there be go bhavad? The answer is that sandhi should take place in go bhavad by the
following maxim: lkaika-pratipadoktayo pratipadoktasyaiva grahaam (Out of
what is indirectly expressed (lkaika) and what is directly expressed (pratipadokta),
only that which is directly expressed is accepted).
AmtaHere the word kevala means not conjoined with a consonant. The avyaya
go is formed in the following way: First the taddhita suffix vi is applied to the word go
(cow) in the sense of that which was not a cow became a cow. Then vi is deleted
by kevalasya pratyaya-ver hara (621), and finally avyayt svder mahhara (258) is
applied. It will be described in the Taddhita-prakaraa that a word ending in the suffix
vi is counted as an avyaya. The word pratipadokta means svbhvika (original,
primary). Why do we say sarvevare (when a sarvevara follows)? Because, when a
sarvevara is preceding, sandhi certainly takes place. For example, vidhehi + a (50)
vidhehy a and raka + u (44) rako. Why do we say kevala anantas? Because
sandhi is not prohibited in cases like pra + rayati (43) prerayati and khalu gata
(51) khalv gata. (The words pra and khalu in these examples are certainly
avyayas, but although their final vara is an ananta, they are not kevala anantas
because they are conjoined with consonants.)
SaodhinThe word pratipadokta can mean primary, as evidenced above by
Amta, and the word lkaika is commonly translated as secondary. Thus the
maxim can mean out of a primary thing and a secondary thing only the primary thing
is accepted. In this case, avyayas like aho and no are primary avyayas, but avyayas
like go are avyayas by secondary formation only and therefore this stra does not
apply to them. There are only nine primary avyayas which end in o-rma. They are
atho, aho, ho, utho, o, no, bho, haho, and ho.
VttiThe kevala anantas headed by a-rma are used in the sense of addressing and
so on. The avyaya a is used in the sense of addressing (sambodhana), in the sense of
remembrance (smaraa), i in the sense of reproach (bhartsana), in the sense of
filling up a sentence (vk-praa), u in the sense of humble entreaty (mantraa), and
in the sense of prohibition (pratiedha). Examples of these are as follows:
a + ananta (59) a ananta (O Ananta).
+ evam acyuta-ll (59) evam acyuta-ll (Ah! Acyutas pastime is in
this way).
i + acyuta na bhajasi (59) i acyuta na bhajasi (Shame on you. You dont
worship
Acyuta).
+ da sasra (59) da sasra (Well, the material world is
like this).
u + acyuta (59) u acyuta (O Acyuta).
51
+ upasanna m tyajasi (59) upasanna m tyajasi (Dont abandon
me who have come near).
BlaThe third example means, in effect, O non-Vaiava, you dont worship Acyuta.
Shame on you. Vk-praa means vk-poana (nourishing a sentence). This is
shown in the fourth example, which means, O brother, the material world is like this.
Here, means, it ought to be like this. mantraa means kma-cra-karaam (A
request where the person requested to do something is free to act as he pleases).
Thus the fifth example in effect means, O Acyuta, if it is Your intention, please save
me. In the sixth example, the word upasannam means tavnugatam (Your follower)
and the word tyajasi means tyaja. Thus the meaning is, Dont abandon me, Your
follower.
VttiBut [] ( that has the indicatory letter ) certainly undergoes sandhi.
+ anantam (42) nantam (up to (but not including) Ananta).
ad-arthe kriy-yoge
vypti-marydayo ca ya
etam ta ita vidyd
vkya-smaraayor ait
One should know that the which is used in the sense of at (slightly, a little),
kriy-yoga (combination with a verb), vypti (inclusion), and maryd (limit) has
the indicatory letter , and that the which is used in the sense of vkya (see
explanation below) and smaraa (remembrance) does not have the indicatory letter
.
SaodhinAn example of in the sense of at is + uam (44) oam
(slightly warm). Here, because has the indicatory letter , there is sandhi as
ordained by u-dvaye o (44). An example of kriy-yoga is + ihi (43) ehi (Come!).
The word vypti here is equivalent to abhividhi or abhivypti, which mean inclusive
extension to a particular limit. Indeed, Patajalis Mah-bhya (1.4.85), the origin of
this verse, lists the second pda (quarter of a verse, line) as marydbhividhau ca
ya. Maryd means exclusive extension to a particular limit. These meanings of
abhividhi and maryd are based on Mah-bhya (1.4.85): vin tena maryd, saha
tena ity abhividhi (maryd excludes the limit (vin tena), while abhividhi includes
the limit (saha tena)). The example nantam, given by Jva Gosvm, shows in the
sense of maryd. Later, in vtti 986, Jva Gosvm will give another example: vaikuha sasra (material existence extends up to (but not including)
Vaikuha). An example of abhividhi, from the same vtti, is -vaikuha vysakrti (the fame of Vysa extends as far as Vaikuha). All these examples are
avyay-bhva-samsas formed by the stra apa-pari-bahir-ac-ant pacamy, ca
marydbhividhyo (986).
Pada-majar (1.4.85), a commentary on Kik, written by Hara Datta, explains the
use of in the sense of vkya as follows: prva-prakrntasya vkyasynyathtvadyotanya -kra prayujyate ( is used to indicate that a statement is contrary to
another that was spoken previously). Thus the example eva nu manyase (Oh! Do
you think so?) means naiva prvam amasth, samprati tv eva manyase (You
didnt think like this before, but now you think like this)
The example evam acyuta-ll, given above, shows the usage of in the sense of
smaraa.
52
60 / wRU"de"taAM i"vacanasya maNAIvaAid"vajaRma, /
60. d-d-et dvi-vacanasya mavdi-varjam
t-t-etmof , , or e; dvi-vacanasyabelonging to the dual number; ma-iva-divarjamwith the exception of the mavdis (the words ma and so on when
followed by the word iva).
An , , or e that belongs to dvi-vacana does not undergo sandhi when a
sarvevara follows. The mavdis are an exception to this rule.
har atra, vi atra, am atra, gage atra, bhajete ajita, amuke atra sta.
mavdau tu sandhir bhavaty eva. vikalpa ity eke. ma iva mava, eva dam-pat
iva dam-patva, rodas iva rodasva, jam-pat iva jam-patva.
Vtti har + atra (60) har atra (the two Haris are here).
vi + atra (60) vi atra (the two Vius are here).
am + atra (60) am atra (the two of them are here).
gage + atra (60) gage atra (the two Gags are here).
bhajete + ajitam (60) bhajete ajitam (the two of them worship Ajita).
Sandhi does take place among the mavdis, though some say this is optional.
ma + iva (42) mava (Like two jewels).
dam-pat + iva (42) dam-patva (Like husband and wife).
rodas + iva (42) rodasva (Like heaven and earth).
jam-pat + iva (42) jam-patva (Like husband and wife).
AmtaThe full group of mavdis is as follows:
ma bhry-pat caiva
dam-pat rodas tath
vsas jam-pat caivam
iva jy-pat tath
Ma (two jewels), bhry-pat (husband and wife), dam-pat (husband and
wife), rodas (heaven and earth), vsas (upper garment and lower garment),
jam-pat (husband and wife), and jy-pat (husband and wife).
SaodhinThe word d-d-etm here is formed by the Pinian method of adding
t to designate a single vara. This was described in vtti 35.
53
Atha viujana-sandhi
61 / ivaSNAud"As$aAe ivaSNAupad"Antae h"ir"GaAeSae ca h"ir"gAd"A /
61. viudso viupadnte harighoe ca harigad
viudsaviudsa; viupada-antewhen the viaya is viupadnta; harighoe
when a harighoa follows; caand; harigadharigad.
A viudsa at the end of a viupada becomes a harigad, but a viudsa
that is not at the end of a viupada only becomes a harigad if a harighoa
follows.1
viupadnte viaye harighoe ca pare sati aviupadnte ca viudsa-nm
vara sa-varga-ttya syt, sthne sadatama iti nyyena. vk acyutasya vg
acyutasya. vk govindasya vg govindasya. a-gopik a-gopik. bhagavat-icch
bhagavad-icch. kakubh vio kakub vio. viupadntd anyatra na. caturthy,
kasajit e kasajite. udharantaram agre.
VttiWhen the viaya is viupadnta, or when a harighoa follows and the viaya
is not viupadnta, the vara called viudsa becomes a harigad of the same
varga. This is in accordance with the following maxim: sthne sadatama (The
replacement (dea) should be that which is most similar in regard to place of
pronunciation).
vk + acyutasya (61) vg acyutasya (the statement of Acyuta).
vk + govindasya (61) vg govindasya (the statement of Govinda).
.
a + gopik (61) a-gopik (six gops).
bhagavat + icch (61) bhagavad-icch (the desire of the Lord).
kakubh + vio (61) kakub vio (the region of Viu)
But not when the viaya is something other than viupadnta. For example, in the
fourth case (caturth):
kasa-jit + e kasa-jite (unto the conqueror of Kasa).
Examples of when the viaya is not viupadnta will be given in the khytaprakaraa.
62 / h"ir"vaeNAAE h"ir"vaeNAuvaAR /
62. hariveau hariveur v
1 See Saodhin 57 for an explanation why the viaya-saptam is translated like this
here.
54
hariveauwhen a hariveu follows; hariveuhariveu; voptionally.
A viudsa at the end of a viupada optionally becomes a hariveu when a
hariveu follows.
jagat-ntha jagan-ntha jagad-ntha. ka-gup uuve ka-gum uuve kagub uuve.
Vtti jagat + ntha (62) jagan-ntha or (61) jagad-ntha (Lord of the
universe).
ka-gup + uuve (62) ka-gum uuve or (61) ka-gub uuve
(Kas guard sounded).
SaodhinThese days the change to hariveu is always done.1
63 / yaAd"vamaAae h"ir"k(malama, /
63. ydava-mtre harikamalam
ydava-mtrewhen any ydava follows; harikamalamharikamala.
A viudsa becomes a harikamala when any ydava follows.
vk kasya vk kasya. atra viupadnte harigad-bdhanrtham ida stram.
mtra-grahad aviupadnte ca. udharaa tv agre.
VttiThis stra is to prevent the change to harigad by stra 61 when the viaya is
viupadnta. Because the current stra contains the word mtra, it also applies when
the viaya is not viupadnta.
vk kasya (63) vk kasya (the statement of Ka).
Examples of when the viaya is not viupadnta will be given in the khytaprakaraa.
AmtaThis is an apavda2 of stra 61. Someone may argue, In the example vk +
kasya what is gained by ordaining ka-rma in place of ka-rma? Jva Gosvm
replies to that doubt, saying that this stra is for the sake of checking the harigad.
The implied meaning is If this stra were not made, then, on the strength of stra 61,
a harigad would be achieved. Thus the undesirable form vg kasya would occur.
64 / tata: zAzC$Ae vaA /
64. tata a cho v
tataafter that (a viudsa); aa-rma; chacha-rma; voptionally.
a-rma that comes after a viudsa can optionally become cha-rma.
su-vk auri, su-vk chaurir v. ap-y, ap-chy v.
1 See discussion under Saodhin 57.
2 An exception, or in other words a special rule which sets aside the general rule. See
vtti 50.
55
Vtti su-vk + auri (63, 64) su-vk chauri or su-vk auri (auri, the
eloquent speaker).
ap + y (63, 64) ap-chy or ap-y (He who lies on the water, Nryaa).
SaodhinThese days we see that a-rma only really changes to cha-rma when
it comes after ta-rma. The optional change to cha-rma is not done in the case of any
other viudsa.
65 / h"Ae h"ir"GaAeSa: /
65. ho harighoa
haha-rma; harighoaharighoa.
Ha-rma that comes after a viudsa can optionally become a harighoa.
vk hare vg ghare vg hare. ac-halau aj-jhalau aj-halau. a hare a hare
a hare. tat halina tad dhalina tad halina. kakubh harasya kakub bharasya
kakub harasya.
Vtti vk + hare (61) vg + hare (65) vg ghare or vg hare (the
statement of Hari).
ac + halau (61) aj + halau (65) aj-jhalau or aj-halau (ac and hal).
a + hare (61) a + hare (65) a-hare or a-hare (of the six
Haris).
tat + halina (61) tad + halina (65) tad dhalina or tad halina (that
belongs to the
holder of the plough, Balarma).
kakubh + harasya (61) kakub + harasya (65) kakub bharasya or kakub
harasya (the
region of Hara, Lord iva).
SaodhinThese days the change to harighoa is always done.1
66 / d"taAE par"vaNAAE= lacaq%vagAeRSau inatyama, /
66. da-tau para-varau la-ca-a-vargeu nityam
da-tauda-rma and ta-rma; parafollowing; varauvara; la-ca-a-vargeu
when la-rma, ca-varga, or a-varga follows; nityamalways.
Da-rma and ta-rma always change to the following vara when la-rma,
ca-varga, or a-varga follows.
tad lakm-pate tal lakm-pate. tat catur-bhujasya tac catur-bhujasya. kasa-jit
chdayati, kasa-jic chdayati. tat janrdanasya taj janrdanasya. kasa-jit-jhakra
kasa-jijh-jhakra. kasa-jij-jhakra. tad-a-rma ta-a-rma. kasa-jit kate
kasa-ji kate kasa-jit haukate kasa-ji haukate.
1 See discussion under Saodhin 57.
56
Vtti tad + lakm-pate (66) tal lakm-pate (that belongs to the Lord of
Lakm).
tat + catur-bhujasya (66, 63) tac catur-bhujasya (that belongs to the four-armed
Lord Viu).
kasa-jit + chdayati (66) kasa-jich chdayati (63) kasa-jic chdayati
(the conqueror of Kasa covers).
tat + janrdanasya (66) taj janrdanasya (that belongs to Janrdana).
kasa-jit + jhakra (66) kasa-jijh jhakra (61) kasa-jij jhakra
(the conqueror of Kasa hums).
tad + a-rma (66) ta-a-rma (the a-rma of that).
kasa-jit + kate (66, 63) kasa-ji kate (the conqueror of Kasa
goes).
kasa-jit + haukate (66) kasa-jih haukate (61) kasa-ji haukate
(the conqueror of Kasa approaches).
67 / ta zAe /
67. ta ca e
tata-rma; caca-rma; ewhen a-rma follows.
Ta-rma becomes ca-rma when a-rma follows.
tat aure tac aure. pake chatva, tac chaure.
Vtti tat + aure (67, 63) tac + aure (64) tac chaure or tac aure
(that belongs to auri).
68 / naAe'ntaC$yaAe: zAr"Ama: , q%Q&yaAe: Sar"Ama: , taTayaAe: s$ar"Ama: ,
ivaSNAuca(paUvaAeR ivaSNAucaApapaUvaAeR vaA /
68. no nta ca-chayo a-rma, a-hayo a-rma, ta-thayo sa-rma,
viucakra-prvo viucpa-prvo v
nana-rma; antasituated at the end of a viupada; ca-chayowhen ca-rma
or cha-rma follows; a-rmaa-rma; a-hayowhen a-rma or ha-rma
follows; a-rmaa-rma; ta-thayowhen ta-rma or tha-rma follows; sa-rma
sa-rma; viucakra-prvapreceded by a viucakra; viucpa-prva
preceded by a viucpa; vor.
Na-rma at the end of a viupada becomes a-rma when ca-rma or charma follows, a-rma when a-rma or ha-rma follows, and sa-rma when
ta-rma or tha-rma follows. And that a-rma, a-rma, or sa-rma is
preceded either by a viucakra or a viucpa.
57
bhagavn calati, bhagav calati, bhagav * calati. bhagavn chdayati, bhagav
chdayati, bhagav * chdayati. bhagavn kate, bhagav kate, bhagav *
kate. bhagavn hakkura, bhagav hakkura, bhagav * hakkura.
bhagavn tarati, bhagavs tarati, bhagav * s tarati. bhagavn tht-karoti, bhagavs
tht-karoti, bhagav * s tht-karoti.
Vtti bhagavn + calati (68) bhagav calati or bhagav * calati (Bhagavn
moves).
bhagavn + chdayati (68) bhagav chdayati or bhagav * chdayati
(Bhagavn
covers).
bhagavn + kate (68) bhagav kate or bhagav * kate
(Bhagavn goes).
bhagavn + hakkura (68) bhagav hakkura or bhagav *
hakkura (Bhagavn is
the deity).
bhagavn + tarati (68) bhagavs tarati or bhagav * s tarati (Bhagavn
crosses).
bhagavn tht-karoti (68) bhagavs tht-karoti or bhagav * s tht-karoti
(Bhagavn
spits).
SaodhinBecause the form with a viucpa is generally not seen in modern
printed texts, this stra can be interpreted as follows:
n + c / ch
n + / h
n + t / th
+ c / ch
+ / h
s + t / th
69 / lae lar"Ama Wva /

69. le la-rma eva
lewhen la-rma follows; la-rmala-rma; evaonly.
Na-rma at the end of a viupada becomes la-rma when la-rma follows.
bhagavn llyate bhagav l* llyate. atra sthne sadatama iti nyyena
snunsika eva la-rma syt. atra ya-va-l hi dvi-vidh matsnunsik niranunsik ca.
VttiHere, by the maxim of sthne sadatama (vtti 61), na-rma only becomes a
snunsika la-rma. In that regard, ya, va, and la are considered to be of two kinds:
with an anunsika (snunsika) or without an anunsika (nir-anunsika).1
bhagavn + llyate (69) bhagav l* llyate (Bhagavn performs a pastime).
AmtaThe nasality (anunsikatva) of na-rma was explained in vtti 22. Thus, by
the maxim of sthne sadatama (vtti 61), it is enjoined that the la-rma ordained in
1 In this regard, one should remember that the anunsika is an alternate name for the
viucpa. See vtti 14.
58
the place of na-rma should also be pronounced in the nose (nsik-bhava). And
because la-rma is a dental vara, it is also pronounced in the mouth (mukha-bhava).
Therefore, because it is pronounced both in the nose and mouth (mukha-nsikbhava), it is described as being snunsika (see vtti 14).
70 / jaJaHazAr"AmaeSau Har"Ama: /
70. ja-jha-a-a-rmeu a-rma
ja-jha-a-a-rmeuwhen ja-rma, jha-rma, a-rma, or a-rma follows; a-rma
a-rma.
Na-rma at the end of a viupada becomes a-rma when ja-rma, jharma, a-rma, or a-rma follows.
bhagavn jayati, bhagav jayati. bhagavn jhaa-rp, bhagav jhaa-rp.
bhagavn uuve, bhagav uuve. bhagavn ra, bhagav ra.
Vtti bhagavn + jayati (70) bhagav jayati (Bhagavn conquers).
bhagavn + jhaa-rp (70) bhagav jhaa-rp (Bhagavn having the
form of a fish).
bhagavn + uuve (70) bhagav uuve (Bhagavn sounded).
bhagavn + ra (70) bhagav ra (Bhagavn is a hero).
71 / zAe caAntaAe vaA /

71. e cnto v
ewhen a-rma follows; ca-antaone at whose end is ca-rma; voptionally.
When a-rma follows, na-rma at the end of a viupada optionally
becomes a-rma followed by ca-rma (that is to say it optionally becomes
c).
bhagavn ra, bhagavc ra, bhagav ra, chatve bhagavc chra.
Vtti bhagavn + ra (71, 63) bhagavc ra or (70) bhagav ra.
Then, in the case where a-rma becomes cha-rma by tata a cho v (64):
bhagavc ra (64) bhagavc chra.
72 / maAe ivaSNAucaM( ivaSNAujanae /
72. mo viucakra viujane
59
mama-rma; viucakramviucakra; viujanewhen a viujana follows.
Ma-rma at the end of a viupada becomes viucakra when a viujana
follows.
kam smarati, ka smarati. viujand anyatra tu nakam iccha, kam
iccha.
Vtti kam + smarati (72) ka smarati (he remembers Ka).
But not when something other than a viujana follows:
kam + iccha kam iccha (desire Ka!).
73 / ivaSNAuca(sya h"ir"vaeNAuivaRSNAuvagAeR , ivaSNAupad"Antasya tau vaA /
73. viucakrasya hariveur viuvarge, viupadntasya tu v
viucakrasyaof viucakra; hariveurhariveu; viuvargewhen a viuvarga
follows; viupadntasyaa viucakra situated at the end of a viupada; tubut;
voptionally.
Viucakra becomes a hariveu of the same varga as the following vara
when a viuvarga follows. But this is optional for a viucakra situated at
the end of a viupada.
aviupadntodharaa vakyate. ka krtayati, ka krtayati v. ka
bhajati, kam bhajati v. sasra tarati, sasran tarati v. atra ta-thayo sarma-niedho vaktavya. viuvarge iti kim? savatsara.
VttiExamples of when the viaya is not viupadnta will be given later.
kam + krtayati (72) ka krtayati (73) ka krtayati or
ka krtayati (he glorifies Ka).
kam + bhajati (72) ka bhajati (73) ka bhajati or kam
bhajati (he
worships Ka).
sasram + tarati (72) sasra tarati (73) sasra tarati or sasran
tarati (he crosses over material existence)
Here (in sasran tarati) a prohibition of ta-thayo sa-rma (68) ought to be spoken.
Why do we say when a viuvarga follows? Consider savatsara.
AmtaBecause of the mention of viupadntasya in the second clause, it should be
construed that in the first clause viucakrasya is aviupadntasya (not situated at
the end of a viupada). Thus the resultant meaning is that when the viaya is not
viupadnta a viucakra always becomes the appropriate hariveu. Examples of
this are gant, hant, and so on. The na-rma in sasran here does not become sarma by ta-thayo sa-rma (68) due to the maxim lkaika-pratipadoktayo
pratipadoktasyaiva grahaam (vtti 55).
SaodhinTraditional Indian scholars tend to always exercise this option whereas
modern Western scholars tend to never exercise it because it is easier to recognize
60
words when the sandhi is not done. The standard of the Bhaktivedanta Book Trust,
however, is to exercise the option when the viucakra is inside a samsa (compound
word) but not to exercise the option when the viucakra is the final vara. In this
regard, it will be explained later that all the constituent words that make up a samsa
are considered separate viupadas and that upasargas (verbal prefixes) are also
considered separate viupadas since they are compounded with dhtus. Thus the
Bhaktivedanta Book Trust would write sakrtana instead of sakrtana, kinnara
instead of kinara but ki ca instead of ki ca, ta na instead of tan na, and so on.
74 / i": s$avaeRr"maAaAcC$: /
74. dvi sarvevara-mtrc cha
dvidoubled; sarvevara-mtrtafter any sarvevara; chacha-rma.
Cha-rma is reduplicated when it comes after any sarvevara.
ka-chatra, ka-cchatram.
Vtti ka + chatram (74) ka-chchatram (63) ka-cchatram
(Kas umbrella).
75 / ivaSNAupad"AntaAitaiva(maA"A /
75. viupadntt trivikramd v
viupadnttsituated at the end of a viupada; trivikramtafter a trivikrama; v
optionally.
Cha-rma is optionally reduplicated when it comes after a trivikrama
situated at the end of a viupada.
yamun-chy, yamun-cchy v.
Vtti yamun + chy (75) yamun-chy or yamun-chchy (63)
yamun-cchy (the beauty of the Yamun).
AmtaBut by the previous stra, cha-rma is always reduplicated when it comes
after a trivikrama that is not situated at the end of a viupada. The word yamunchy here means yamun-knti (the beauty of the Yamun). Amara-koa gives the
following definitions of the word chy: chy srya-priy knti pratibimbam
antapa (The word chy can mean: the wife of the Sun-god named Chy, beauty,
reflection, or shade).
76 / vaAmanaAtx~NAnaA i": s$avaeRre" /
76. vmant a-a-n dvi sarvevare
vmantafter a vmana; a-a-na-rma, a-rma, and na-rma; dvitwo;
sarvevarewhen a sarvevara follows.
a-rma, a-rma, and na-rma, situated at the end of a viupada, are
reduplicated when they come after a vmana and a sarvevara follows.
61
parya ananta, parya ananta. suga ananta, suga ananta. kurvan asti,
kurvann asti. vmand anyatra tu nabhagavn iha bhagavn iha. udi-tiantasanantdayas tu stra-nirdea-balt.
Vtti parya + ananta (76) parya ananta (Ananta who is everywhere).
suga + ananta (76) suga ananta (Ananta who counts well).
kurvan + asti (76) kurvann asti (He is doing).
But not when they come after something other than a vmana:
bhagavn + iha bhagavn iha (Bhagavn is here).
But, on the strength of anitya stra-nirdee (Bhat 44), we also get words like u-di,
ti-anta, and san-anta.
SaodhinThe word v is not carried forward here because, in the Bhat, the stra
-mbhy nityam comes in between the previous stra and the current stra and
the word nityam from that stra removes the anuvtti of the word v from the previous
stra.
Bhat-vtti 128Why is there vaabh and valabh (a turret), paryaka and
palyaka (a couch), raghu and laghu (light), kapirik and kapilik (reddish),
and so on? Because it is heard [from previous authorities] that a-rma and la-rma
and ra-rma and la-rma are practically one with each other [and thus
interchangeable].
SaodhinThis explanation accounts for the alternate spellings of various Sanskrit
words. Thus, in the Bhgavatam, we sometimes see prahlda and sometimes see
prahrda. Ba-rma and va-rma can also be interchangeable, as in the words bindu
and vindu (drop, dot), bhat and vhat (big), and so on. A good Sanskrit dictionary
like MW will usually list both forms of these words.
77 / r"r"AmaAta, , s$avaeRre" tau h"ir"gAAeaM ivanaA /
77. ra-rmt (viujane viujano v1), sarvevare tu harigotra vin
ra-rmtafter ra-rma; sarvevarewhen a sarvevara follows; tubut; harigotram
harigotra; vinexcept.
A viujana that comes after ra-rma can optionally be reduplicated when a
viujana follows. And when a sarvevara follows, a viujana, except a
harigotra, that comes after ra-rma can also optionally be reduplicated.
krya, krya v. haryy-sana v. sarvevare tu" ity-di kim? parmara,
vrabhnavy, arhati.
Vtti kryam (77) kryam or kryam (descendant of Ka).
hary-sanam (example from vtti 50) (77) haryy-sanam or hary-sanam (Haris
seat).
1 The words viujane viujano v are carried forward from Bhat 120.
62
Why do we say except a harigotra? Consider parmara (inference),
vrabhnavy (of r Rdh, the daughter of Vabhnu), and arhati (he
deserves).
SaodhinIndian scholars tend to always exercise this option whereas western
scholars tend to reject it since it can make the original word difficult to recognize. The
Bhaktivedanta Book Trust does not use this option.
78 / ivaSNAujanaAi"SNAud"As$asyaAd"zARnaM s$avagAeR ivaSNAud"As$ae /
78. viujand viudsasydarana sa-varge viudse
viujantafter a viujana; viudsasyaof a viudsa; adaranam
disappearance1; sa-vargeof the same varga; viudsewhen a viudsa follows.
A viudsa that comes after a viujana optionally disappears when a
viudsa of the same varga follows.
bhagavc chra bhagav chro v.
Vtti bhagavc chra (example from vtti 71) (78) bhagavc chra or
bhagav chra (Bhagavn is a hero).
1 Adarana is the same thing as hara because in vtti 39 hara was defined as
adarana-mtra-hetur hara.
63
Atha viusarga-sandhi
79 / caC$yaAe: zAr"Ama: , q%Q&yaAe: Sar"Ama: , taTayaAe: s$ar"Ama:/
79. (viusarga1) ca-chayo a-rma, a-hayo a-rma, ta-thayo sa-rma
ca-chayowhen ca-rma or cha-rma follows; a-rmaa-rma; a-hayowhen
a-rma or ha-rma follows; a-rmaa-rma; ta-thayowhen ta-rma or tharma follows; sa-rmasa-rma.
Viusarga becomes a-rma when ca-rma or cha-rma follows, a-rma
when a-rma or ha-rma follows, and sa-rma when ta-rma or tha-rma
follows.
ka carati, ka carati. ka chdayati, ka chdayati. ka kate,
ka kate. ka ha-rma, ka ha-rma. ka tarati, kas tarati. ka
tht-karoti, kas tht-karoti.
Vtti ka + carati (79) ka carati (Ka roams about).
ka + chdayati (79) ka chdayati (Ka covers).
ka + kate (79) ka kate (Ka goes).
ka + ha-rma (79) ka ha-rma (ka-rma, ha-rma).
ka + tarati (79) kas tarati (Ka crosses).
ka + tht-karoti (79) kas tht-karoti (Ka spits).
SaodhinIn common Sanskrit the viusarga remains unchanged when , , s, k,
kh, p, or ph follow. However, there are special rules mentioned in the Bhat version of
Hari-nmmta-vykaraa which prescribe optional changes under certain conditions.
See Bhat stras 131, 132, and 138.
80 / @Ad"r"AmagAAepaAlayaAe&inaRtyama, /
80. d a-rma-goplayor ur nityam
tafter a-rma; a-rma-goplayowhen a-rma or a gopla follows; uu-rma;
nityamalways.
A viusarga that comes after a-rma always becomes u-rma when a-rma
or a gopla follows.
ka atra, ko tra. ka gacchati, ko gacchati.
Vtti ka + atra (80) ka + u + atra (44) ko + atra (56) ko
tra (Ka is
here).
1 The word viusarga is carried forward from viusargo jihvmlya ka-khayor v

(Bhat 130).
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ka + gacchati (80) ka + u + gacchati (44) ko gacchati
(Ka goes).
81 / @"yaBaAeBagAAe@GaAeByaAe laAepya: , s$avaeRre" tau ya , na ca laAepae

s$ainDa: /
81. a-dvaya-bho-bhago-aghobhyo lopya (sarvevara-goplayo), sarvevare tu ya
ca, na ca lope sandhi
a-dvaya-bho-bhago-aghobhyaafter a-dvaya, or after bho, bhago, or agho; lopya
deleted; sarvevarewhen a sarvevara follows; tubut; yaya-rma; caalso; na
not; caand; lopewhen there is deletion; sandhisandhi.
A viusarga that comes after a-dvaya or after bho, bhago, or agho is
deleted when a sarvevara or gopla follows. But when a sarvevara follows,
it can also become ya-rma. When the viusarga is deleted, there is no
further sandhi.
ka iha, ka iha, kay iha. k atra, k atra, ky atra. bho ananta,
bho ananta, bhoy ananta. bhago ananta, bhago ananta, bhagoy ananta. agho
avaiava, agho avaiava, aghoy avaiava. gople na ya-rma. k gacchanti.
bho govinda. bhago govinda. agho hari-vimukha. d a-rma-goplayo iti vieavidhnn nehako tra, ko gacchati. sa ea sa ea.
Vtti ka + iha (81) ka iha or kay iha (Ka is here).
k + atra (81) k atra or ky atra (the Kas are here).
bho + ananta (81) bho ananta or bhoy ananta (O Ananta).
bhago + ananta (81) bhago ananta or bhagoy ananta (O Bhagavn
Ananta).
agho + avaiava (81) agho avaiava or aghoy avaiava (O sinful
non-devotee).
The viusarga does not become ya-rma when a gopla follows:
k + gacchanti (81) k gacchanti (the Kas go).
bho + govinda (81) bho govinda (O Govinda).
bhago + govinda (81) bhago govinda (O Bhagavn Govinda).
agho + hari-vimukha (81) agho hari-vimukha (O sinful person averse to
Hari).
Because of the specific prescription d a-rma-goplayo (80), the current stra does
not apply in
ka + atra and ka + gacchati.
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sa + ea (81) sa ea.
AmtaThe plural form k (the Kas) found in the examples above suggests
the rsa-ll or the marrying of many girls simultaneously. In regard to d a-rmagopalayor ur nityam (80), it should be known that a viusarga that comes after arma is deleted only when a sarvevara other than a-rma follows. This is because the
prescription of viusarga becoming u-rma when a-rma follows is more specific than
what is prescribed in the current stra. That the viusarga is ordained to become yarma only when a sarvevara follows implies that it does not become ya-rma when a
gopla follows.
82 / WSas$apar"Ae ivaSNAujanae /
82. ea-sa-paro viujane
ea-sa-paraafter ea or sa; viujanewhen a viujana follows.
A viusarga coming after ea or sa is deleted when a viujana follows.
etac-chabdasya ea ity asmt tac-chabdasya sa ity asmc ca paro viusargo lopya
syd viujane pare. ea ka, ea ka. sa rma, sa rma.
VttiA viusarga coming after the ea of the word etad (this) or the sa of the
word tad (that) is deleted when a viujana follows.
ea ka (82) ea ka (this is Ka).
sa rma (82) sa rma (that is Rma).
AmtaThe word para in the stra is connected to both ea and sa by the following
injuction: dvandvt para prvo v ryama abda praty-ekam abhisambadhyate
(A word that is heard after or before a dvandva compound is joined with each element
of the dvandva compound).
83 / r" wRr"Ats$avaeRr"gAAepaAlayaAe: /
83. ra vart sarvevara-goplayo
rara-rma; vartafter an vara; sarvevara-goplayowhen a sarvevara or
gopla follows.
After an vara, viusarga becomes ra-rma when a sarvevara or gopla
follows.
hare ida, harer ida. hari gacchati, harir gacchati.
Vtti hare + idam (83) harer idam (this is Haris).
hari + gacchati (83) harir gacchati (Hari goes).
84 / @naIr"Ad"ipa r"r"Amaja: /
84. anvard api ra-rma-ja
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an-vartnot after an vara; apialso; ra-rma-jaborn of ra-rma.
Regardless of whether it comes after an vara or not, a viusarga born of
ra-rma becomes ra-rma when a sarvevara or gopla follows.
prta atra, prtar atra. g mukundasya, gr mukundasya. bhrta vraje, bhrtar
vraje. bhrta govinda paya, bhrtar govinda paya.
Vtti prta + atra (84) prtar atra (in the morning, here).
g + mukundasya (84) gr mukundasya (the statement of Mukunda).
bhrta + vraje (84) bhrtar vraje (O brother in Vraja).
bhrta + govinda paya (84) bhrtar govinda paya (O brother, look
at Govinda)
AmtaThis is an apvada of all the previous stras. Thus, in bhrta + vraje (84)
bhrtar vraje, the viusarga does not become u-rma by stra 80 nor is it deleted by
stra 81. Why do we say when a sarvevara or gopla follows? Consider g
kasya.
SaodhinWords like prtar, svar, antar, punar, and so on, originally end in rarma, but this ra-rma becomes viusarga by sa-ra-rmayor viusargo
viupadnte (93). Then, by this stra, that viusarga again becomes ra-rma when
a sarvevara or gopla follows. The word prtar (in the early morning, at dawn) is an
avyaya ending in ra-rma. The word gir (speech) is a kdanta (verbal noun) formed
by applying the kt pratyaya [k]vi[p] to the dhtu g abde (9P, to speak, praise, call
out to). The i-rma of gir becomes trivikrama by ir-ur-anta-dhtor uddhavasya
trivikramo viupadnte (207). The word bhrtar is the vocative singular of the word
bhrt (brother).
85 / @"Ae ivaSNAus$agARsya r"Ae r"Aia&par"Tantar"Ad"nyaeSau /
85. ahno viusargasya ro rtri-rpa-rathantard anyeu
ahnaof the word ahan (a day); viusargasyaof the viusarga; rara-rma;
rtri-rpa-rathantartthan the words rtri (night), rpa (form), or rathantara
(the name of various smas (Vedic songs of praise)); anyeuwhen something other
follows.
The viusarga of the word ahan becomes ra-rma when something other
than the words rtri, rpa, and rathantara follows.
aha aha, ahar aha. aha-gaa, ahar-gaa. sarvevara-goplayor eva. neha
aha-pati. rtry-dau tu naaho-rtri. eka-dea-viktam ananya-vatahortra. aho-rpa, aho-rathantara sma.
Vtti aha aha (85) ahar aha (daily, every day).
aha-gaa (85) ahar-gaa (a month, a series of days).
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This stra is applicable only when a sarvevara or gopla follows. Thus it does not
apply in aha-pati. But the viusarga does not become ra-rma when the words
rtri and so on follow:
aha + rtri (80) aha + u + rtri (44) aho-rtri (day and night).
Eka-dea-viktam ananya-vat (That which is deficient in one place is not considered a
different thing):
aha + rtra (80) aha + u + rtra (44) aho-rtra (day and night).
aha + rpam (80) aha + u + rpam (44) aho-rpam (the form of
day).
aha + rathantara sma (80) aha + u + rathantara sma (44) ahorathantara
sma
(the Vedic hymn (sma) named Aho-rathantara).
AmtaThe word viusargasya in this stra means the viusarga caused by ahno
viusargo viupadnte (216). It should be known that the viusarga of ahan
becomes ra-rma only when sv-di [s]u that comes after the word ahan has undergone
mahhara by brahmata sv-amor mahhara (166). Indeed the current stra is not
applicable when the sv-di (nominal suffix) remains1. Jva Gosvm informs us with
the phrase, only when a sarvevara or gopla follows, that the para-nimitta
sarvevara-goplayo is carried forward here. Someone may argue, In the stra only
the word rtri is excluded. Therefore sandhi should certainly occur when the word rtra
follows. Jva Gosvm refutes this on the strength of the paribh beginning ekadea. Just as a person who loses his eye or other bodily parts is not considered a
different person, similarly the word rtra is considered non-different than the word rtri
even though it lacks i-rma. The word aho-rtra is formed by applying the taddhita
suffix called keava a-rma after the word aho-rtri.
86 / r"Ae re" laAepya: , paUvaR iaiva(ma: /
86. ro re lopya, prva ca trivikrama
rara-rma; rewhen ra-rma follows; lopyais deleted; prvaa previous
vmana; caand; trivikramatrivikrama;
Ra-rma is deleted when ra-rma follows, and the vmana before it becomes
trivikrama.
bhrta rmnuja paya, bhrt rmnuja paya. hari rdh-priya har rdhpriya. iti viusarga-sandhi. iti r-r-harinmmtkhye vaiava-vykarae
saj-sandhi-prakaraam prathama samptam.
Vtti bhrta + rmnuja paya (84) bhrtar + rmnuja paya (86)
bhrt rmnuja paya (O brother, see the younger brother of Rma).
hari + rdh-priya (83) harir + rdh-priya (86) har rdh-priya
(Hari is the
beloved of Rdh).
1 Jva Gosvm makes the same restriction in the stra asya svdy-abhva eva ra-vidhir vcya (Bhat
288) which means only in the absence of a sv-di does the viusarga formed from the n of ahan
change to r by stra 85.
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Thus ends viusarga-sandhi. Thus ends the Saj-sandhi-prakaraa, the first
prakaraa in the vaiava-vykaraa called Hari-nmmta.
69
Atha viupada-prakaraam
Invocation
ya Wk(: s$avaR&paANAAM s$avaRnaAaAM taTaAaya: /
tasya ivaSNAAe: padM" s$ava< ivaSNAuBaftyaA ina&pyatae //
ya eka sarva-rp
sarva-nmn tathraya
tasya vio pada sarva
viu-bhakty nirpyate
yawho; ekaonly; sarva-rpmof all inflected words (or, of all forms); sarvanmnmof all nmas (nominal bases) (or, of all names); tathand; raya
shelter; tasyathat; vioof Lord Viu; padaminflected word (or, abode);
sarvamall; viu-bhaktyby a viubhakti (a nominal or verbal suffix) (or,
through devotional service to Viu); nirpyateperceived.
Lord Viu is the only shelter of all inflected words (rpas) and word bases
(nmas). Every inflected word (pada) refers to Him1 and is achieved through
the application of a viubhakti.
Lord Viu is the only shelter of all forms and names. All of His abodes (the
viu-padas) are perceived through devotional service (viu-bhakti).
atha nma-jni viupadni
nmno jtni yni viupadni athnantara tni nirpyante.
Now the viupadas which are produced from nmas are going to be described.
AmtaIn the grammatical sense, the word sarva-rpm means of all inflected
words like ka and so on, and bhavati and so on, and the word sarva-nmnm
means of all the words like bhavat[u], yumad, asmad, and so on, which express the
prathama-purua (English third person), madhyama-purua (English second person),
and uttama-purua (English first person) respectively2. The word vio means viusambandhi (relating to Lord Viu) and nirpyate means sdhyate (achieved). The
nmas that are formed by kt and taddhita pratyayas are also included by the phrase
sarva-nmnm.
All of Lord Vius abodes (the viu-padas) are perceived only through devotional
service (viu-bhakti), and not by any other sdhana. Viupadas (inflected words)
are actually of two kinds: those produced from nmas and those produced from
dhtus. Out of them Jva Gosvm first describes the ones produced from nmas as
they are formed with less effort.
87 / @DaAtauivaSNAuBai(k(maTaRvaaAma /
87. adhtu-viubhaktikam arthavan nma
1 Thus they are called viu-padas (inflected words relating to Lord Viu).
2 Even though the word bhavat[u] (your good self) actually expresses the
madhyama-purua, a verb connected with it will take the prathama-purua endings.
Thus bhavn gacchati.
70
a-dhtu-viubhaktikamexcept the dhtus (verbal roots) and the viubhaktis
(nominal or verbal suffixes); arthavathaving artha (meaning); nmanma (a
nominal base).
Any word that has meaning, except for the dhtus and the viubhaktis, is
called nma.
bh-sanantdy dhtava. sv-di-tib-dy viubhaktaya. vibhaktaya iti prca.
tn dhtn t viubhakt ca varjayitv yad artha-yukta abda-rpa tan nmasaja syt. ligam ity eke prtipadikam ity anye. te crth dravya-gua-jtikriy. tad-yukta tad-abhidhyaka abda-rpam ity artha. dravya paramevaram
rabhya mn-maya-paryanta sarva vastu. guas tad-ray, aivarydi-abdaspardiko dharma. jti samnatva, brhmaatva-gotvdi. kriy dhtv-artha,
satthra-jna-vihra-prabhti.
VttiBh and so on and san-anta and so on are called dhtus. The sv-dis (nominal
suffixes) and tib-dis (verbal suffixes) are known as viubhaktis. Earlier
grammarians called them vibhaktis. Any word that has artha (meaning), except for
the dhtus or the viubhaktis, is called nma. Some call it liga. Others call it
prtipadika. And the arthas are dravya, gua, jti, and kriy. Thus arthavat refers to a
word endowed with these arthas, that is to say a word that expresses these arthas.
Dravya (a substance, thing) is everything from the Supreme Lord to things composed
of earth. Gua (a quality) is that which inheres in a dravya, qualities like sovereignty
and so on, and sound, touch and so on. Jti (common quality, class, species) is the
sameness of quality (samnatva) such as brhmaa-hood, or cow-hood. Kriy (the
action expressed by a verb) is the meaning of a dhtu such as being, eating, knowing,
strolling, and so on.
AmtaThe word viubhaktika is formed by applying the taddhita pratyaya ka in the
sense of the original word (thus viubhaktika=viubhakti). The word viubhakti
also indicates, that which ends in a viubhakti, namely a viupada. Thus the
resultant meaning is that any word that has meaning, except for the dhtus,
viubhaktis, and viupadas, is called nma. The mention of the viupadas is to
exclude words like ka, bhavati and so on from being nmas. If we were to accept
a viupada as a nma then ahan, a bhtevara form of the dhtu han[a] hisgatyo (2P, to strike, kill; to go), would undergo deletion of its final n by nmntasya
nasya haro viupadnte buddha vin (190).
The word samnatva is a mere gloss of the word jti. The actual definition will be given
later in the Taddhita-prakaraa, in the verse beginning kti-graha jti (see vtti
1094). According to the adherents of the nyya philosophy, something is a jti
(common quality) if it inheres in many and always exists somewhere at any given
time. For example, brhmaatva (brhmaa-hood) is a jti because the same quality
of being generated from the mouth of the Supreme Lord inheres in every brhmaa.
Similarly, gotva (cow-hood) is a jti because the same quality of having a large
dewlap inheres in all cows. A jti is considered eternal because of the steady existence
of these various qualities due to the fact that the totality of brhmaas and cows
doesnt simultaneously perish when an individual brhmaa of cow perishes.
88 / ak{(ita: paUvaAR /
88. prakti prv
praktiprakti (base, the original word to which suffixes are added); prvthe
first part.
71
The first part (of a viupada) is called prakti.
s ca nma-dhtu-bhedd dvi-vidh.
VttiAnd the prakti is of two kinds, due to the distinction of nma (nominal base)
and dhtu (verbal base).
89 / atyaya: par": /
89. pratyaya para
pratyayapratyaya (suffix); parathe later part.
The second part (of a viupada) is called pratyaya.
sa ca svdy-khyta-kt-taddhita-bhedc catur-vidha.
VttiAnd the pratyaya is of four kinds, due to the distinction of sv-di (nominal
suffix), khyta (verbal suffix), kt (a suffix used to form nmas from dhtus), and
taddhita (a suffix used to form nmas from other nmas).
90 / taa naAa: s$au @AE jas$a, , @ma, @AE zAs$a, , q%A ByaAma, iBas$a, , xe~
ByaAma, Byas$a, , x~is$a ByaAma, Byas$a, , x~s$a, @Aes$a, @Ama, , ix~ @Aes$a,
s$aupa, /
90. tatra nmna su au jas, am au as, bhym bhis, e bhym bhyas, asi bhym
bhyas, as os m, i os sup
tatrathere, among a nma and a dhtu; nmnaafter a nma; su au jas, am au
as, bhym bhis, e bhym bhyas, asi bhym bhyas, as os m, i os supthe
viubhaktis su, au, jas, am, au, as, , bhym, bhis, e, bhym, bhyas, asi, bhym,
bhyas, as, os, m, i, os, and sup.
Among a nma and a dhtu, the following viubhaktis are applied after a
nma: su, au, jas, am, au, as, , bhym, bhis, e, bhym, bhyas, asi,
bhym, bhyas, as, os, m, i, os, and sup.
et su ity-daya eka-viatir viubhaktaya praty-eka nmna pare syu. tsu ca
su au jas pratham. am au as dvity. bhym bhis tty. e bhym bhyas
caturth. asi bhym bhyas pacam. as os m ah. i os sup saptam. tatra
prathamy eka-vacana su , dvi-vacanam au, bahu-vacana jas. dvityaika-vacanam
am, dvi-vacanam au, bahu-vacanam as ity-di jeyam. et sv-daya. sup ity eke.
VttiThe twenty-one viubhaktis beginning with su may be applied after a nma,
one at a time. Among them su, au, and jas are called pratham (first case), am, au,
and as dvity (second case), , bhym, and bhis tty (third case), e, bhym,
and bhyas caturth (fourth case), asi, bhym, and bhyas pacam (fifth case), as,
os, and m ah (sixth case), and i, os, and sup saptam (seventh case).
Among these seven cases, the eka-vacana (singular) of pratham is su, the dvivacana (dual) is au, and the bahu-vacana (plural) is jas. The eka-vacana of dvity
is am, the dvi-vacana is au, and the bahu-vacana is as. The other cases are also
divided in this way. These twenty-one viubhaktis are called sv-dis (those beginning
with su). Pini calls them sup.
91 / taa jaq%zAx~paA wta: , o s$aAe: , x~s$aeir" /
72
91. tatra ja-a-a-a-p ita, u ca so, aser i ca
tatraamong the viubhaktis; ja-a-a-a-pja-rma, a-rma, a-rma, a-rma,
and pa-rma; itaits (indicatory letters); u u-rma; caand; soof the
viubhakti su; aseof the viubhakti asi; ii-rma; caand.
Among the viubhaktis, j, , , , and p are indicatory letters (its). As also
the u of su and the i of asi.
eti gacchati na tihatti it, anubandha ca. sa ca uccrartha cihnrtho vidhydi-nimitta ca kvacit. ita caitesiddhopadee viricau ca sa-viucpa-sarvevara it,
antya-viujana ca. at it ity-dau, -m-u-nasu ca. viricau tu kvacit. dhtv-di-iu-u. pratyaydy ja-a-a-p. a-ka-vargv ataddhite. na viubhaktau ta-na-sam iti. siddhopade dhtu-pratyaya-viava. a-rmdi-bhed sa-viucps tu
vaidik. nma-saja catur-vidha. yathpu-liga puruottama-saja, strligo lakm-saja, napusaka-ligo brahma-saja, aligo vyaya-saja. tatra
sarvevarnt puruottama-lig. tatra a-rmnt ka-abda. tatra
prathamaika-vacane ka su iti sthite u-rma uccrartha.
VttiAn it (indicatory letter) is so named because it goes (eti). That is to say it
doesnt remain. The it is also called anubandha. Sometimes an indicatory letter is
employed to aid pronunciation (uccraa), sometimes to create a distinguishing
characteristic (cihna), and sometimes it is the cause (nimitta) of the application of a
rule (vidhi) or prohibition (pratiedha). These are also its: a sarvevara with a
viucpa in a siddhopadea or virici is an it. The final viujana in a siddhopadea or
virici is also an it. The final viujana in at, it and so on, as well in the avyayas , m,
u, and na is also an it. But the final viujana in a virici is only sometimes an it. i, u
and u at the beginning of a dhtu are also its, as are j, , , and p at the beginning of
a pratyaya. and ka-varga are also its when they occur in a pratyaya other than a
taddhita. A t, n, s, or m occuring in a viubhakti is not an it. The dhtus, pratyayas,
and vius are called siddhopadeas. The kind of a-rma and so on that has a
viucpa is found in the Vedas.
AmtaJva Gosvm speaks a paribh with the sentences beginning
siddhopadee and ending iti. J and are its by pratyaydy ja-a-a-p, and by
a-ka-vargv ataddhite, and p by antya-viujana ca. The u of su and the i of asi are
its by siddhopadee viricau ca sa-viucpa-sarvevara it. An example of when an
indicatory letter is employed to aid pronunciation is the u in su , and an example of
when it is used to create a distinguishing characteristic (cihna) is the j in jas. Examples
of when it is the cause (nimitta) of the application of a rule (vidhi) is the in e, asi, as,
and i, as well as the c in auc and the i in i. The word di in vidhy-di indicates
pratiedha (a prohibition). An example of when an indicatory letter is the cause of a
pratiedha is the k in yak.
An example of sa-viucpa-sarvevara it in regard to a dhtu is the in cit sajne,
in regard to a pratyaya, the u in su and i in asi, in regard to a viu, the u in nu and
tuk, and in regard to a virici, the a of na in tasmt so na pusi (95). Earlier
grammarians have accepted that these have a viucpa. An example of antyaviujana ca in regard to a dhtu is the r in sphuir viarae, in regard to a pratyaya,
the p of tip, in regard to a viu the of nu, and in regard to a virici the c of auc in
harito er auc (122). But due to the mention of the word kvacit (sometimes), the final
viujana in pad, dat, and so on, which are viricis of the words pda, danta and so on,
is not an indicatory letter.
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The word dhtv-di-i-u-u is a samhra-dvandva-samsa, thus it is declined in the
neuter singular. Examples of dhtv-di-i-u-u are the i in the dhtu iphal, the u in
the dhtu uovi, and the u in the dhtu uk. Examples of pratyaydy ja-a-ap are the j in jas, the in , the in al, and the p in pam. Examples of a-kavargv ataddhite are the in as, the k in kvasu, the kh in khal, the gh in gha, and
the in e. Why do we say ataddhite? Because a-rma and ka-varga are not indicatory
letters in the taddhitas bahua, grmaka and so on. Examples of viubhaktau ta-nasa-m are yt, ran, jas and bhym (here the t, n, s, and m are not indicatory letters).
Why do we say viubhaktau (in a viubhakti)? Because the t of yat in
sarvevarnta-dhtor yat (801) and the m of nam in rudhde ap-kha nam
(551) are certainly indicatory letters by antya-viujana ca.
Someone may argue, Why should the i and u of asi and nu, for example, be
considered indicatory letters since they dont have a viucpa?. To refute that Jva
Gosvm speaks the sentence beginning a-rmdi-bhed. In this connection, it is
confirmed in astra that the sarvevara has a viucpa and thus the grammatical
operations related to indicatory letters are applied. But this is done in accordance with
Vedic rules as the distiction of a sarvevaras being sa-viucpa or nir-viucpa is
found only in the Vedas. Sometimes grammatical operations belonging to the normal
language (laukika) are ordained in relation to Vedic (vaidika) rules, because the normal
language also contains Vedic usages. For example, although [k]vas[u], [k]i, and [k]na
are Vedic pratyayas, they are also used in the normal language. Such is the case here
also.
SaodhinThe sv-dis are listed below in table form with their indicatory letters in
brackets. The uses of each case will be elaborately described in the Kraka-prakaraa.
But, for now, we need only know that the pratham viubhaktis are also used for
sambodhana (addressing) whereupon different rules apply to them, as described
here, in the Nma-prakaraa. This use of the pratham viubhaktis is practically
treated like an eighth case.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
s[u]
am
[]
[]e
[]as[i]
[]as
[]i
s[u]
dvi-vacana
au
au
bhym
bhym
bhym
os
os
au
bahu-vacana
[j]as
[]as
bhis
bhyas
bhyas
m
su[p]
[j]as
The word it is formed by applying the kt pratyaya [k]vi[p] after the dhtu i[] gatau
(2P, to go) and then applying vmant tuk pthau (778) and kevalasya pratyaya-ver
hara (612). The word anubandha was chosen by ancient grammarians due to the
similarity of the indicatory letter with the anubandhya-pau, the animal tied down to a
post in a sacrifice and subsequently slaughtered. In regard to indicatory letters,
Adhyy 1.6.9 clearly says tasya lopa (An indicatory letter gets deleted). The
phrase na tihati (it doesnt remain), which is Jva Gosvms gloss on eti (goes),
indicates the same. Since at, it, and so on (see vtti 36), and the avyayas [], m[],
u[] and na[] are nmas they dont fit into the category of siddhopadea or virici.
Therefore their final viujanas are separately designated as indicatory letters by the
sentence at it ity-dau, -m-u-nasu ca. Another example that shows the force of the
word kvacit (sometimes) in viricau tu kvacit is the fact that the final letters of the
viricis ay, y, av, and v, prescribed in stras 55 and 56, are not indicatory letters.
74
The use of the nasalized vowel (sa-viucpa-sarvevara) is borrowed from the Vedas
as a means to instruct the rules of grammar. Earlier grammarians headed by Pini
have also employed it as such in their grammars. Pini himself has further employed
the Vedic device of svaras (accents) in his grammar for differentiating the
tmanepada and ubhayapada dhtus from the parasmaipada dhtus. This can be seen
in Adhyy 1.3.12 and 1.3.72.
Siddhnta-kaumud commenting on Adhyy 1.3.2 says pratijnunsiky
piny (the followers of Pini say that the nasality of a vowel should be inferred
by the way in which an upadea is treated by Pini). That is to say the viucpa is
not actually written down, but is understood by convention. In Hari-nmmtavykaraa, Jva Gosvm usually points out the indicatory letters himself in the vtti,
and where this is not the case, the commentaries supply that information. From now
on the indicatory letters will be given in square brackets for claritys sake, and the
cases and their numbers will be put in triangular brackets such that the first case
singular will be denoted by <1.1>, the first case dual by <1.2>, and so on.
In all the printed editions of Hari-nmmta, we see that in this stra and the previous
stra, as also in the next vtti, the viubhakti su is listed as s u* . But this reading is
inconsistent and is actually a corruption, for if we were to accept that s u* is the
correct reading, the following question must be raised: Why is the viucpa written
only in s u* , when asi and various other dhtus, pratyayas, vius, and viricis also
have viucpas? Why dont we be consistent and write as i* and so on? There is no
good reason for this. Indeed, the fact that one viubhakti is written with a viucpa
and the other isnt, when both of them are described here as having sa-viucpasarvevaras, makes the student search for a difference that in fact does not exist.
Pini and other grammarians write the viubhakti merely as su, and are consistent
in not writing the viucpa of the indicatory letters. But these editions inconsistently
single out s u* , writing it with a viucpa while not writing the viucpa of other
indicatory letters. Even then, s u* is not always written with the viucpa as will be
seen in the stras sambodhane sur buddha-saja (109) and so on. Thus, taking into
consideration these grave faults of inconsistency, in this edition we will consistently list
the viubhakti as su, and not as s u* . Indeed, this is justified because reliable
manuscripts like manuscript 2038A (Serial No: 2897, Accession No: 2038A) in the
Vrindavan Research Institute also list it as su and not as s u* .
VttiThe nmas are of four kinds. For example, pu-liga (one whose gender is
masculine) is called puruottama, str-liga (one whose gender is feminine) is called
lakm, napusaka-liga (one whose gender is neuter) is called brahma, and aliga
(that which has no gender) is called avyaya. Among the four kinds of nmas are the
masculine words ending in a sarvevara. Among them is the word ka that ends in
a-rma. In regard to the word ka, when in the first case singular we have ka +
s[u], the u is an indicatory letter employed for the sake of pronunciation.
92 / ivaSNAuBai(is$aM" ivaSNAupad"ma, /
92. viubhakti-siddha viu-padam
viubhakti-siddhamachieved by a viubhakti; viu-padama viupada
(inflected word).
That which is formed by the application of a viubhakti is called a
viupada.
75
viubhakti-siddha nmno dhtor v rpa viupada-saja syt. padam iti
prca.
VttiThe form of a nma or dhtu achieved through the application of a viubhakti
is called viupada. Earlier grammarians called it a pada.
AmtaThe word pada can mean feet or abode. Thus the implied meaning is that
Lord Vius feet or his abode are achieved only by devotional service to Him (viubhakti), and not by any other means.
93 / s$ar"r"AmayaAeivaRSNAus$agAAeR ivaSNAupad"Antae /
93. sa-ra-rmayor viusargo viupadnte
sa-ra-rmayoof sa-rma and ra-rma; viusargathe replacement viusarga;
viupada-antewhen the viaya is viupadnta.
Sa-rma and ra-rma become viusarga when the viaya is viupadnta.
pr-nimitta tath kry / krya para-nimittakam
atra kramea vaktavya / prya streu sarvata.
kvacit para-nimittasya / sthne viaya-saptam.
krya-prve pacam syt / krya-sthne tu ahik
krye tu pratham vcy / saptam viaye pare
vin-yoge niedhrtha / dvity kvacid iyate
sarvgsambhavo yatra / sv-alpny agni tatra tu
ato blaka-bodhya / pada vicchidya mrdhani
ak dey viubhakti- / vyakty-artha sarva-strata
yathsa-ra-rmayor iti krya-sthna, viusarga iti krya, viupadnto
viaya. para-nimitta prva-nimitta ctra nsti. tat tac ca yathi-dvayam eva ya
sarvevare ity atra para-nimitta sarvevara. tata a cho vety atra prva-nimitta
viudsa. viujana ity-dau ha-rau vineti tau niiddhau. tad eva prathamy ekavacane ka. dvi-vacane ka au, o-dvaye au, kau. bahu-vacane ka jas, ja
it cihnrtha as-di-bheda-jpanya. evam uttaratrpi. trivikrama-viusargau
k.
Amta stra-sthitn varnm
arthn ca prattaye
viuddh cdhik vykhy
vttir ukt manibhi
That which ensures the clear apprehension of the varas and arthas situated in a
stra, and which adds additional information is called a vtti by learned men.
Vtti Generally, in every stra of this book, things are spoken in the order of prnimitta, kry, krya, and para-nimitta1. Sometimes in place of a para-nimitta there is
a viaya-saptam.
BlaThe word atra here means in this book, and the word sarvata means sarveu
(in every). The word prya (generally) is used as there is not always a prnimitta, kry, krya, and para-nimitta in every stra. Thus, when one of them is
missing, the order naturally becomes different.
1 See Amta 44 for definitions.
76
SaodhinThe terms pr-nimitta, kry, krya, and para-nimitta were already
defined and explained in Amta 44 and Saodhin 44. Viaya-saptam refers to when
a saptam viubhakti is used to denote the viaya. This has already been seen in
cases like viupadnte (when the viaya is viupadnta) and so on (see
Saodhin 57).
VttiPacam is used when there is a pr-nimitta (krya-prva), ah when there
is a kry (krya-sthna), pratham when there is a krya, and saptam when there is
a viaya or a para-nimitta.
BlaKrya-prve (when there is that which is previous to the krya) means prnimitte (when there is a pr-nimitta), krya-sthne (when there is the place where
the grammatical operation occurs) means kryii (when there is a kry), and
viaye refers to the viaya-saptam described in the previous verse.
VttiSometimes, for the sake of exclusion (niedha), dvity is used in relation to
that which is syntactically connected with the word vin. Where it is impossible for all
these elements to exist together, there are at least a few of them.
AmtaThe word sarvgni (all the elements) refers to the five elements headed
by pr-nimitta which were described in the previous verses. Due to the use of the
word prya in the fourth verse, there is no rule that all five elements have to be
present in every stra.
VttiTherefore, to enligthen children, in each stra one should split the words
(where there is sandhi) and put a number on top of each word so that the viubhakti
will be clear.
SaodhinThus, according to this recommendation, we would write the current
6
1
7
stra as sa-ra-rmayo viusarga viupada-ant e. However, since this edition
already contains a word-for-word section that clarifies the viubhakti, we will not
follow this system. In the word-for-word section after indicates a pr-nimitta, of...
indicates a kry, when a follows indicates a para-nimitta, and when the viaya
is indicates a viaya-saptam. The krya is usually mentioned as it is, without any
preposition, and can be easily inferred from the translation.
VttiFor example, sa-ra-rmayo is a kry (krya-sthna), viusarga is a krya,
and viupadnte is a viaya. In this stra there is no para-nimitta or pr-nimitta
(prva-nimitta). Examples of them are as follows: In i-dvayam eva ya sarvevare (50),
sarvevara is a para-nimitta, and in tata a cho v (64), viudsa is a pr-nimitta.
In viujane viujano v, ha-rau vin (Bhat 120), ha-rma and ra-rma are excluded.
Thus, in the first case singular, we get ka + s[u] which becomes ka by the
current stra, in the first case dual we have ka + au which becomes kau by odvaye au (49), and in the first case plural we have ka + [j]as. The j is an indicatory
letter employed to create a distinguishing characteristic (cihna). Specifically, it is
employed to inform us that [j]as is different than []as and so on. Such is the case later
also. The a of [j]as then becomes trivikrama and the s becomes viusarga. Thus we
get k:
ka + s[u] kas (93) ka <1.1>.
ka + au (49) kau <1.2>.
ka + [j]as (42) ks (93) k <1.3>.
77
SaodhinAfter removing the indicatory letters and applying the current stra, the
viubhaktis are as follows:
case
eka-vacana
dvi-vacana
bahu-vacana
pratham
au
a
dvity
am
au
a
tty
bhym
bhi
caturth
e
bhym
bhya
pacam
a
bhym
bhya
ah
a
o
m
saptam
i
o
su
sambodhana
au
a
At this point it is necessary to explain some of the basic meanings of each case. We
will do this by using the word suhd (friend) as an example since it doesnt require
any special rules save and except the deletion of s[u] by rdh-viujanbhym pa
ca trivikramt sor hara (138). For the sake of clarity, sandhi has not been done in the
following examples.
1) Pratham is used to indicate the subject of a verb in an active sentence or the
object of a verb in a passive sentence.
suhd vadati (The friend speaks)
suhd liyate (The friend is embraced)
2) Dvity is used to indicate the object of a verb in an active sentence. Sometimes
this case is expressed in English by the use of the preposition to.
suhdam paymi (I see a friend)
suhdam vadmi (I talk to a friend)
3) Tty is used to indicate the instrument, or in other words the means by which an
action is accomplished. It is expressed in English by the use of the prepositions by or
with. Tty is also used to indicate the subject of a verb in a passive sentence and
this is also expressed with the preposition by.
suhd karea khdati (The friend eats with [his] hand)
suhd liyate kena (The friend is embraced by Ka)
4) Caturth is used to indicate the beneficiary who is the indirect object of a verb. It is
expressed in English by the use of the preposition to.
suhde dna dadmi (I give a gift to a friend)
5) Pacam is used to indicate the source. It is expressed in English by the use of the
preposition from.
suhda dna pratighmi (I receive a gift from a friend)
6) ah is used to indicate possession or intimate relation. It is expressed in English
by the use of an apostrophe s or by the use of the preposition of.
suhda gham (The house of a friend)
suhda putra (A friends son)
7) Saptam is used to indicate the location. It is expressed in English by the use of the
prepositions in, on, or at.
suhdi vivsa (Confidence in a friend)
suhd ghe asti (The friend is at home)
8) Sambodhana is used to address somebody.
he suhd (O friend)
78
Each of these cases, however, has many other meanings. These meanings will be
explained in the Kraka-prakaraa.
94 / d"zAAvataAr"Ad"mzAs$aAer"r"Amah"r": /
94. davatrd am-asor a-rma-hara
davatrtafter a davatra; am-asoof the viubhaktis am and []as; arma-haradeletion of a-rma.
When am or []as come after a davatra their a-rma is deleted.
kam. haro ya jpayatistre pratyaya-rpa-nimittd anyasya haro pi
mahhara iti. tenaiktmaka-mtra-nimittatvn na trivikrama. dvity-dvitve ka
aukau. prva-vad bahutve ka asa it, a-rma-hara. eka-dea-viktam
ananya-vat, tathpi tan-nmaivety artha. tata ca.
Vtti ka + am (94) ka + m kam <2.1>.
This hara informs us that the hara of something other than a nimitta in the form of a
pratyaya in a stra is also considered a mahhara. Therefore the change to trivikrama
doesnt take place because in stra 42 the nimitta is just an ektmaka. In the second
case dual we have ka + au which becomes kau:
ka + au (49) kau <2.2>.
In the second case plural we have ka + []as. The , just like the j of [j]as described
in the previous vtti, is an indicatory letter employed to create a distinguishing
characteristic (cihna). The a-rma of []as undergoes hara by the current stra, and
then the following rule applies in accordance with the maxim eka-dea-viktam
ananya-vat (see vtti 85) which means even though something is deficient in one
place it is still called the same thing.
AmtaSomeone may argue, In kam, why isnt davatra ektmake militv
trivikrama (42) applied since the deleted a-rma is considered like the original
(sthni-vat) as it is not stated here that a-rma should undergo mahhara? Jva
Gosvm addresses this concern with the sentence beginning This hara. The word
stre (in a stra) here means akita-vidhi-stre (in a vidhi-stra which is suspected
to be applicable). In the stra ordaining trivikrama which is suspected to be
applicable, the a of am isnt a nimitta in the form of a pratyaya, rather it is a nimitta
that is just an ektmaka. Therefore, since the a undergoes mahhara by the current
stra it cannot become trivikrama by stra 42. If the a-rma were to become
trivikrama by stra 42, then the current rule ordaining hara would be meaningless.
Therefore this hara is considered a mahhara. Someone may further argue, In the
next stra, since []as is the para-nimitta, how can the davatra become trivikrama
as []as no longer exists when the a of []as is deleted by the current stra. To settle
this doubt, Jva Gosvm speaks the sentence beginning The meaning of eka-dea.
The resultant meaning of this sentence is that even though the a of as thus
undergoes hara, the s of []as is still called []as in accordance with the maxim ekadea-viktam ananya-vat.
95 / d"zAAvataAr"sya iaiva(ma: zAis$a , tasmaAts$aAe na: pauMis$a /
95. davatrasya trivikrama asi, tasmt so na pusi
79
davatrasyaof davatra; trivikramathe change to trivikrama; asiwhen
[]as follows; tasmtafter that; saof sa-rma; nana-rma; pusiwhen the
viaya is the masculine gender.
Davatra becomes trivikrama when []as follows. After that, the s of []as
becomes n provided the viaya is the masculine gender.
kn.
Vtti ka + []as (94) ka + s (95) k + s k + n kn
<2.3>.
96 / @r"AmaAnta: k{(SNAs$aMa: /
96. a-rmnta ka-saja
a-rma-antaending in a-rma; ka-sajacalled ka.
Any nma ending in a-rma is called ka.
97 / k{(SNAAta. q%A wna: /
97. kt ina
ktafter a ka (a word ending in a-rma); of the viubhakti []; ina
the replacement ina.
After a ka, [] is replaced by ina.
eti stra-balena lupta-ah, spaatrtham asandhi. evam anyatrpi. ka ina,
a-dvayam i-dvaye ekena.
Vtti is a word whose ah viubhakti has been deleted on the strength of
the stra, and which, for the sake of clarity, doesnt undergo sandhi. Such is the case
elsewhere also.
ka + [] (97) ka + ina (43) kena <3.1>.
AmtaThe word stra-balena, in the vtti, indicates the usage found in the Vedas.
The non-sandhi of and ina takes place on the strength of the paribh sandhir
anitya stra-nirdee Sandhi is not compulsory when composing a stra (Bhat 44).
SaodhinThe sixth case singular form , in this stra, is irregular. Usually, when
[]as is applied after to form the sixth case singular, -rma-haro yadu-sarvevare,
na tv pa (114) is applied and we get a. However, the ah viubhakti []as is
irregularly deleted here on the strength of the stra. The stra referred to here is
sup su-luk-prva-savarc-che-y--y-yj-la (Adhyy 7.1.39), a stra that
describes, among other things, the luk (mahhara) of the sups (sv-dis) sometimes
seen in the Vedas. When []as is thus deleted, -rma-haro yadu-sarvevare, na tv
pa (114) no longer applies in accordance with the maxim nimittpye
naimittikasypy apya (see vtti 178). Thus we get the irregular sixth case singular
form . In this way, to clearly instruct the rules of grammar, Jva Gosvm is again
employing a Vedic device, the deletion of sv-dis, just as he uses the nasalized vowel
(sa-viucpa-sarvevara) to distinguish indicatory letters.
80
That the stra referred to in the phrase stra-balena is indeed Adhyy 7.1.39 can
be proven by referring to Jva Gosvms Laghu-vaiava-toa (10.6.22), wherein
he says aghri-jnv ity anayo supm su-luk ity-di-chndasa-strea su-luk (the
luk (mahhara) of the case endings of the words aghri and jnu takes place in
accordance with the Vedic stra beginning supm su-luk). This is in reference to the
irregular forms aghri <2.2> and jnu <2.2> found in Bhgavatam 10.6.22. The usual
forms would be aghr <2.2> and jnun <2.2>, but in Bhgavatam 10.6.22 the
second case dual endings of these words undergo mahhara by Adhyy 7.1.39.
98 / k{(SNAsya iaiva(maAe gAAepaAlae /
98. kasya trivikramo gople
kasyaof a ka; trivikramathe change to trivikrama; goplewhen a gopla
follows.
The final a of a ka1 becomes trivikrama when a gopla follows.
eka-vara-vidhir ante pravartatekbhym.
VttiA rule that is in reference to a single vara is applied at the end.
ka + bhym (98) k + bhym kbhym <3.2>.
99 / k{(SNAAi"s$a Wes$a, /
99. kd bhisa ais
ktafter a ka; bhisaof the viubhakti bhis; aisthe replacement ais.
After a ka, bhis is replaced by ais.
bahutve ka bhis e-dvaye ai, viusargakai.
Vtti ka + bhis (99) ka + ais (48) kais (93) kai <3.3>.
100 / k{(SNAAtxe~yaR: /
100. kt er ya
ktafter a ka; eof the viubhakti []e; yathe replacement ya.
After a ka, []e is replaced by ya.
caturthy-ekatve ekasya trivikramakya. dvitve bhymkbhym.
Vtti ka + []e (100) ka + ya (98) k + ya kya <4.1>.
1 In accordance with the maxim eka-vara-vidhir ante pravartate in this vtti, we understand that
although the words of the stra literally say a ka becomes trivikrama when a gopla follows, the
actual meaning is that the final a of a ka becomes trivikrama when a gopla follows.
81
101 / k{(SNAsya W vaESNAvae ba"tvae /
101. kasya e vaiave bahutve
kasyaof a ka; ethe replacement e-rma; vaiavewhen a vaiava
follows; bahutvewhen the viaya is bahu-vacana (the plural).
In bahu-vacana, the final a of a ka1 becomes e when a vaiava follows.
bahutve bhyaskebhya.
Vtti ka + bhyas (101) ke + bhyas (93) kebhya <4.3>.
102 / k{(SNAAtx~s$aer"Ata, /
102. kt aser t
ktafter a ka; aseof the viubhakti []as[i]; tthe replacement t.
After a ka, []as[i] is replaced by t.
pacamy-ekatve ka asikt. pacam-dvitva-bahutvayokbhy
kebhya.
Vtti ka + []as[i] (102) ka + t (42) kt <5.1>.
ka + bhyas (101) ke + bhyas (93) kebhya <5.3>.
103 / k{(SNAAtx~s$a: sya /
103. kt asa sya
ktafter a ka; asaof the viubhakti []as; syathe replacement sya.
After a ka, []as is replaced by sya.
ahy-ekatve ka askasya.
Vtti ka + []as (103) ka + sya kasya <6.1>.
104 / k{(SNAsya W @Aeis$a /
104. kasya e osi
1 In this regard, one should remember the maxim eka-vara-vidhir ante pravartate
(vtti 98).
82
kasyaof a ka; ethe replacement e-rma; osiwhen the viubhakti os
follows.
The final a of a ka1 becomes e when os follows.
dvitve ose aykayo.
Vtti ka + os (104) ke + os (54) kay + os (93) kayo
<6.2>.
105 / vaAmanagAAepaIr"ADaAByaAe naux"Aima /
105. vmana-gop-rdhbhyo nu mi
vmana-gop-rdhbhyaafter a vmana, gop (feminine nma ending in or ), or
rdh (feminine nma ending in [p]); nuthe gama n[u]; miwhen the
viubhakti m follows.
The gama n[u] is inserted after a vmana, gop, or rdh when m
follows.
do vidhir viu.id-gama para-sambandh, kid-gama prva-sambandh.
VttiThis type of rule is a viu. An gama which has the indicatory letter is
connected with the following element, and an gama which has the indicatory letter k
is connected with the previous element.
AmtaThe word para-sambandh means pratyaya-sambandh (connected with the
pratyaya), and the word prva-sambandh means prakti-sambandh (connected
with the prakti). Thus, because n[u] is pratyaya-sambandh, due to having the
indicatory letter , it joins with the viubhakti m.
106 / taa iq%inmataAE s$avaRaAgAmaAE amaM ivanaA , ogAntaik(a /
106. tatra in-mitau sarvatrgamau nama vin, ug-anta-kic ca
tatrain that regard; it-mitauthings that have the indicatory letter or m; sarvatra
always; gamaugamas; namamthe vikaraa []na[m] inserted after the rudhdi dhtus; vinexcept; uk-anta-k-itthat which has the indicatory letter k and ends
in uk; caalso.
In that regard, things that have the indicatory letter or m are always
gamas, with the exception of []na[m], and something that has the
indicatory letter k and ends in uk is also an gama.
yathnuk puk tuk yuk ity-di.
VttiFor example, n[uk], p[uk], t[uk], y[uk], and so on.
AmtaThis is a paribh. Even though []na[m] has the qualities of an gama in
that it has the indicatory letter m and comes between the prakti and a pratyaya, the
(vtti 98).
83
phrase nana vin exludes it from being an gama. It will be described later how
[]na[m] is both called a vikaraa and a pratyaya.
107 / vaAmanasya iaiva(maAe naAima , na{zAbd"sya tau vaA , na itas$a{cataaAe: /
107. vmanasya trivikramo nmi, n-abdasya tu v, na tis-catasro
vmanasyaof vmana; trivikramathe change to trivikrama; nmiwhen nm
(n[u] + m) follows; n-abdasyaof the word n (a man); tubut; voptionally;
nanot; tis-catasroof the words tis and catas (the feminine forms of the words
tri (three) and catur (four) respectively).
A vmana becomes trivikrama when nm follows. But the of n 1 only
optionally becomes trivikrama when nm follows, and the of tis and
catas doesnt become trivikrama when nm follows.
bahutve mknm. kasya trivikrama ity anenaiva siddhatve pi strasya
prayojana harm ity-dv eva. saptamy-ekatve ka ia it, a-dvayam i-dvaye e
ke. dvitve oskayo.
Vtti ka + m (105) ka + n[u] + m ka + nm (107) k +
nm knm <6.3>.
Even though knm could be achieved by kasya trivikramo gople (98), the
current stra is needed to achieve harm <6.3> and so on.
ka + []i (43) ke <7.1>.
ka + os
<7.2>.
(104) ke + os (54) kay + os (93) kayo
108 / wRr"h"ir"imaak(xe~Bya: atyayaivair"ias$asya SaAe ,

nauimvaSNAus$agARvyavaDaAnae'ipa , na tau ivaSNAupad"Antas$aAtaInaAma, /
108. vara-harimitra-ka-ebhya pratyaya-virici-sasya o, num-viusargavyavadhne pi, na tu viupaddy-anta-stnm
vara-harimitra-ka-ebhyaafter an vara, harimitra, ka-rma or a-rma;
pratyaya-virici-sasyaof the sa-rma of a pratyaya (suffix) or virici (replacement);
athe replacement a-rma; num-viusarga-vyavadhnewhen n[um] or
viusarga intervenes; apieven; nanot; tubut; viupada-dy-antaat the
beginning or end of a viupada; stnmof the taddhita pratyaya st[i].
After an vara, harimitra, k, or , the s of a pratyaya or virici becomes .
This is the case even when n[um] or viusarga intervenes. But s at the
beginning or end of a viupada and the s of st[i] dont become a-rma.
bahutve suppa-rma it, kasya e, keu. atha sambodhanam. tatra he-abda
sambodhana-scaka.
Vtti ka + su[p] (101) ke + su (108) ke + u keu <7.3.>.
(vtti 98).
84
Now we begin sambodhana (the vocative case). In that regard, the word he indicates
sambodhana.
AmtaIt will be described later how the word n[um] refers to the viucakra alone.
Why do we say vara-harimitra-ka-ebhya? Consider rmasya and payasu. Why do
we say pratyaya-virici-sasya? Consider su-p and su-pisau. Why do we say na tu
viupaddy-anta-stnm? Consider madhu-seka, vyatise, hari, astau, and
agnist. Only the sa-rma of a virici which is alone (kevala) should be accepted. Thus
the current stra doesnt apply to tisra and so on (because sa-rma is not the only
vara in the viricis tis, catas since there are other varas beside sa-rma in tis,
catas).
SaodhinIn rmasya (of Rma) and payasu (in milk), the s of the pratyayas
sya (from []as) and su[p] doesnt become because it comes after a-rma, which is
not an vara, harimitra, k or . Su-p and su-pisau are the first case singular and
dual forms of the word su-pis (going well). The word pis is originally from the dhtu
pis[] gatau (1P, to go). Thus it is not a pratyaya or virici. In madhu-seka (that
which oozes honey / nectar) and vyatise (he excels), the s is at the beginning of a
viupada. It will be explained later how prdaya upendra-saj dhtu-yoge, te ca
prk (301) indicates that the upendras are considered separate viupadas which form
samsas with dhtus. Thus, in vyatise <acyuta t. 2.1 of vi + ati + as[a] bhuvi>, the s
of the pratyaya is at the beginning of the viupada se. The words hari (Hari) and
astau (you praised) were originally haris and astaus before applying stra 93. Here
the s is at the end of the viupada. Thus it doesnt change to , but becomes a
viusarga instead by stra 93. In agnist (to become fire) the s is of the taddhita
pratyaya st[i]. Examples of viricis that are comprised solely of sa-rma are the sarma that replaces the initial a-rma of a dhtu by dhtv-de a sa (360) and the
sa-rma that replaces the ta-rma of the tad-dis by tad-des ta sa sau (238).
109 / s$ambaAeDanae s$aubauR"s$aMa: /
109. sambodhane sur buddha-saja
sambodhanein sambodhana (the vocative case); suthe viubhakti s[u];
buddha-sajacalled buddha.
In sambodhana, s[u] is called buddha.
110 / W@AevaAmanaeByaAe bau"syaAd"zARnama, /
110. e-o-vmanebhyo buddhasydaranam
e-o-vmanebhyaafter e-rma, o-rma, or vmana; buddhasyaof buddha;
adaranamdisappearance1.
Buddha disappears after e, o, or vmana.
he ka. dvitva-bahutvayo prva-vathe kau he k. atra prathamaiva. heabddy-abhve pika kau k. viubhakti-hare pi tad-arthvtatvn
1 Adarana is the same thing as hara because in vtti 40 hara was defined as
adarana-mtra-hetur hara.
85
nmatvtikrama. tata ka ysi, ka bhsty-dau nma-vieasya vihita
trivikramdika na syt. eva rma rmau rm ity-di.
VttiThus in the vocative case singular we get he ka <8.1>. The vocative case
dual and plural are like before. Thus we get he kau <8.2> and he k <8.3>
respectively. When there is sambodhana (addressing), only the first case endings are
applied. And when there is no vocative particle like he, we get ka <8.1>, kau
<8.2>, and k <8.3> in the vocative singular, dual, and plural respectively.
ka + s[u] (110) ka <8.1>.
ka + au (49) kau <8.2>.
ka + [j]as (42) ks (93) k <8.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
ka
kam
kena
kya
kt
kasya
ke
ka
dvi-vacana
kau
kau
kbhym
kbhym
kbhym
kayo
kayo
kau
bahu-vacana
k
kn
kai
kebhya
kebhya
knm
keu
k
Even when there is deletion of the viubhakti, the vocative case singular, ka, is
not a nma because it is still endowed with the meaning of the viubhakti. Therefore,
in ka ysi (O Ka, You go), ka bhsi (O Ka, You shine), and so on, the
trivikrama and so on ordained previously doesnt apply. In the same way that the
various forms of the word ka were made, we similarly get rma <1.1>, rmau
<1.2>, rm <1.3>, and so on:
rma + s[u] rmas (93) rma <1.1>.
rma + au (49) rmau <1.2>.
rma + [j]as (42) rms (93) rm <1.3>.
AmtaIt will be described in the Kraka-prakaraa how only the first case endings
are applied when there is sambodhana.
SaodhinIn this stra, the phrase buddhasydaranam is a pun on Buddha.
Because his philosophy is voidism, it is quite befitting that Buddha disappears, or
becomes nothing.
111 / r"Sa[%"yaeByaAe nasya NA: ,
s$avaeRr"h"yavak(vagARpavagARvyavaDaAnae'ipa , s$amaAnaivaSNAupade" , na tau
ivaSNAupad"Antasya
86
111. ra-a--dvayebhyo nasya a, sarvevara-ha-ya-va-ka-varga-pa-vargavyavadhne pi, samna-viupade, na tu viupadntasya
ra-a--dvayebhyaafter ra-rma, a-rma, or -dvaya; nasyaof na-rma; athe
replacement a-rma; sarvevara-ha-ya-va-ka-varga-pa-varga-vyavadhnewhen
sarvevara, ha-rma, ya-rma, va-rma, ka-varga, or pa-varga intervenes; apieven;
samna-viupadein the same viupada; nanot; tubut; viupada-antasyaat
the end of a viupada.
After r, , or -dvaya, a n situated in the same viupada as them becomes
. This is the case even when sarvevara, h, y, v, ka-varga, or pa-varga
intervenes. But n situated at the end of viupada doesnt become .
rmn rmea ity-adi. kurvann astty-dau dvitve prva-na-rmasya na atva
tatrkarat.
Vtti rma + []as (94) rma + s (95) rm + s rm + n rmn
<2.3>1.
rma + [] (97) rma + ina (43) rmena (111) rmea <3.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
rma
rmam
rmea
rmya
rmt
rmasya
rme
rma
dvi-vacana
rmau
rmau
rmbhym
rmbhym
rmbhym
rmayo
rmayo
rmau
bahu-vacana
rm
rmn
rmai
rmebhya
rmebhya
rmm
rmeu
rm
In examples like kurvann asti and so on, which were given back in the Dvitvaprakaraa (section on reduplication), the first n doesnt become (by the current
stra) due to the very fact that this rule was not made back then.
AmtaExamples of when a sarvevara intervenes are: caraam, hari, tarua,
and area. Examples of when h, y, or v intervenes are: barhea, kryea, and
ravaam. Examples of when ka-varga or pa-varga intervenes are: arkea, mrkhea,
vargea, arghea, gea, sarpea, rephea, kbea2, darbhea, and arma. The
change to takes place even when many of them intervene at the same time. For
example, paryyea and vaiamyea. And, due to the word api in the stra, the
change to takes place even if none of them intervene. For example, ra, tis,
pm, nm, and so on. As will be explained later (in vtti 207), the viucakra
and viusarga are also considered sarvevaras as they are listed in between the
sarvevaras and viujanas in the vara-krama. Therefore the change to takes place
even when they intervene. For example, bhaam and urakea. Why do we say
situated in the same viupada? Consider agnir nayati. The example of na tu
viupadntasya is rmn.
112 / zAs$aAd"yaAe yau"s$aMaA: /
112. as-dayo yadu-saj
1 This in an example of how n situated at the end of a viupada doesnt become .
2 Amta actually says arva, but this is an example of when v intervenes not when b
intervenes. Thus we have given kbea as an example instead.
87
as-dayabeginning with []as; yadu-sajcalled yadus.
The viubhaktis beginning with []as are called yadus.
AmtaYadu, the eldest son of Yayti, was a king of the moon dynasty. Lord Ka
incarnated in the family of Yadu due to the kings virtuous character.
SaodhinThe endings of the vocative case are not yadus as they are actually
pratham viubhaktis. The yadus are as follows:
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
dvi-vacana
bahu-vacana
[]
[]e
[]as[i]
[]as
[]i
bhym
bhym
bhym
os
os
[]as
bhis
bhyas
bhyas
m
su[p]
113 / @a paAd"d"ntamaAs$ayaUSa wtyaetaeSaAM pa"tmaAsyaUSainatyaetae

ivair"ayaAe yau"Sau vaA /
113. atra pda danta msa ya ity ete pad dat ms yan ity ete viricayo
yaduu v
atrain this connection; pda danta msa ya itithe words pda (foot), danta
(tooth), msa (month) and ya (soup); etemof these; pad dat ms yan
itipad, dat, ms, and yan; etethese; viricayaviricis (replacements); yaduu
when the yadus follow; voptionally.
In this connection, the words pda, danta, msa, and ya can optionally be
replaced by pad, dat, ms, and yan when a yadu follows.
yath-sakhyam anudea samnm. kryi kry ca, praktn
pratyayn ca tulya-sakhyn sat yad vidhna tad yath-sakhya syt.
prathamasya prathama dvityasya dvityam ity-di krameety artha. prayog ca
pake viujannta-vaj jey. yathpada pdn, pad pdena, padbhy
pdbhym ity-di.
atha dhtu-svarpa -rmnto vivap-abda. viva-p viva-pau viva-p. vivapm viva-pau.
VttiA rule (anudea) involving an equal number of elements should take place
according to the order of enumeration). That is to say a rule (vidhna) that involves
an equal number of krys and kryas, or praktis and pratyayas should act according
to the order of enumeration. This means that the first krya / pratyaya is in relation to
the first kry / prakti, the second in relation to the second, and so on, sequentially. In
the case that pda is replaced by pad, danta by dat, and so on, the declension is like
that of words ending in a viujana.
pda + []as (two options by 113):
1) (pda is replaced by pad) pad + as (93) pada <2.3>.
2) (pda isnt replaced by pad, 94) pda + s (95) pd + s pd + n
pdn <2.3>.
88
pda + [] (two options by 113):
1) (pda is replaced by pad) pad + [] pad <3.1>.
2) (pda isnt replaced by pad, 97) pda + ina (43) pdena <3.1>.
pda + bhym (two options by 113):
1) (pda is replaced by pad) pad + bhym padbhym <3.2>.
2) (pda isnt replaced by pad, 98) pd + bhym pdbhym <3.2>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhan
a
eka-vacana
pda
pdam
pdena / pad
pdya / pade
pdt / pada
pdasya / pada
pde / padi
pda
dvi-vacana
pdau
pdau
pdbhym / padbhym
pdbhym / padbhym
pdbhym / padbhym
pdayo / pado
pdayo / pado
pdau
bahu-vacana
pd
pdn / pada
pdai / padbhi
pdebhya / padbhya
pdebhya / padbhya
pdnm / padm
pdeu / patsu
pd
BlaFor example, here the kryas, pad and so on, are in relation to the krys, pda
and so on.
SaodhinThus ends the declension of words ending in a-rma. The paribh
yath-sakhyam anudea samnm is actually one of Pinis stras (Adhyy
1.3.10). From now on we will no longer show extra steps like pd + bhym in pda
+ bhym (98) pd + bhym pdbhym and ka + m in ka + am
(94) ka + m kam <2.1> as they are only artificial insertions meant to aid
beginners and are thus now unnecessary.
VttiNow we begin the declension of the word viva-p (protector of all, also a
name of the sun, moon, and fire) which ends in -rma, and which is essentially a
dhtu.
viva-p + s[u] (93) viva-p <1.1>.
viva-p + au (49) viva-pau <1.2>.
viva-p + [j]as (42) viva-ps (93) viva-p <1.3>.
viva-p + am (94) viva-pm <2.1>.
viva-p + au (49) viva-pau <2.2>.
AmtaThe word viva-p is essentially a dhtu because it is formed from the dhtu
p rakae (2P, to protect). For example, when the kt pratyaya vi is applied after
viva + p by nmny -rmt manip kvanip vanip vi ca (850) and subsequently
deleted by kevalasya pratyaya-ver hara (612), we get the word viva-p. In vtti 134
Jva Gosvm will describe how even though words whose kt pratyayas are deleted
are dhtus, they are also nmas, and therefore sv-dis are applied after them.
114 / @Ar"Amah"r"Ae yau"s$avaeRre" , na tvaApa: /
114. -rma-haro yadu-sarvevare, na tv pa
89
-rma-haradeletion of -rma; yadu-sarvevarewhen a yadu beginning with a
sarvevara follows; nanot; tubut; paof [p] (see Saodhin 143).
-rma is deleted when a yadu beginning with a sarvevara follows. But the
-rma of [p] doesnt get deleted.
viva-p asviva-pa. viva-p a itviva-p viva-pbhym viva-pbhi.
viva-p ea itviva-pe viva-pbhym viva-pbhya. viva-p asii-v itau
viva-pa viva-pbhym viva-pbhya. viva-p asa itviva-pa viva-po
viva-pm. viva-p ia itviva-pi viva-po viva-psu. sambodhane prva-vat
he viva-p ity-di. eva somap-prabhtaya. i-rmnto hari-abda.
Vtti viva-p + []as (114) viva-pas (93) viva-pa <2.3>.
viva-p + [] (114) viva-p <3.1>.
viva-p + bhym viva-pbhym <3.2>
viva-p + bhis (93) viva-pbhi <3.3>.
viva-p + []e (114) viva-pe <4.1>.
viva-p + bhyas (93) viva-pbhya <4.3>.
viva-p + []as[i] (114) viva-pas (93) viva-pa <5.1>.
viva-p + bhyas (93) viva-pbhya <5.3>.
viva-p + []as (114) viva-pas (93) viva-pa <6.1>.
viva-p + os (114) viva-pos (93) viva-po <6.2>.
viva-p + m (114) viva-pm <6.3>.
viva-p + []i (114) viva-pi <7.1>.
viva-p + os (114) viva-pos (93) viva-po <7.2>.
viva-p + su[p] viva-psu <7.3>.
In the vocative case, the forms are the same as those of the first case, thus we get he
viva-p and so on.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
viva-p
viva-pm
viva-p
viva-pe
viva-pa
viva-pa
viva-pi
dvi-vacana
viva-pau
viva-pau
viva-pbhym
viva-pbhym
viva-pbhym
viva-po
viva-po
bahu-vacana
viva-p
viva-pa
viva-pbhi
viva-pbhya
viva-pbhya
viva-pm
viva-psu
90
sambodhana
viva-p
viva-pau
viva-p
Words like soma-p (drinker of the soma juice, soma sacrificer, or particular class of
pits) and so on are declined in the same as viva-p. Now we begin the declension of
the word hari, which ends in i-rma.
AmtaIn accordance with the maxim pratyaya-varena tad-dir ghyate, which will
be mentioned in vtti 134, the word yadu-sarvevare should be understood to mean
when a pratyaya beginning with a sarvevara, which is among the sixteen pratyayas
called the yadus, follows. If this were not the case, there would be ativypti
(overinclusion) in regards to bhym and so on (since they also have sarvevaras).
115 / wor"AmaAntaAe h"ir"s$aMa: /
115. i-u-rmnto hari-saja
i-u-rmntaending in i-rma or u-rma; hari-sajacalled hari.
Any nma ending in i-rma or u-rma is called hari.
hari.
Vtti hari + s[u] (93) hari <1.1>.
116 / h"ir"ta @AE paUvaRs$avaNAR: /
116. harita au prva-savara
haritaafter a hari; authe viubhakti au; prva-sa-varathe same vara as the
previous one;
After a hari, au becomes the same vara as the previous one.
har.
Vtti hari + au (116) hari + i (42) har <1.2>.
117 / w"yasya W , o"yasya @Ae , [%"yasya @r," , la{"yasya
@lgAAeivand"s$aMa: /
117. i-dvayasya e, u-dvayasya o, -dvayasya ar, -dvayasya al govinda-saja
i-dvayasyaof i-dvaya; ethe replacement e; u-dvayasyaof u-dvaya; othe
replacement o; -dvayasyaof -dvaya; arthe replacement ar; -dvayasyaof dvaya; althe replacement al; govinda-sajacalled govinda.
The replacement of i-dvaya with e, u-dvaya with o, -dvaya with ar, and dvaya with al is called govinda.
gua-saja ca.
VttiEarlier grammarians called it gua.
91
SaodhinIn a table form, govinda translates as follows:
i/
u/
/
/
e
o
ar
al
118 / ix~taAe va{iSNAs$aMaA: /

118. ito vi-saj
-itathose that have the indicatory letter ; vi-sajcalled vis.
Sv-dis that have the indicatory letter are called vis.
AmtaThe use of the plural form ita here implies that the name vi functions
only in relation to the sv-dis. That in nirgua (275) is understood specifically in
relation to the chapter on dhtus implies the same. Vi was the eldest son of Madhu,
a king in the dynasty of Yadu.
SaodhinThe vis are []e, []as[i], []as, and []i.
119 / h"re"gAAeRivand"Ae jais$a va{iSNASau baue" ca /
119. harer govindo jasi viu buddhe ca
hareof a hari; govindagovinda; jasiwhen the viubhakti [j]as follows; viu
when the vis follow; buddhewhen buddha follows; caand.
A hari takes govinda when [j]as, the vis, or buddha follows.
haraya. hari har harn.
Vtti hari + [j]as (119) hare + as (54) harayas (93) haraya <1.3>.
hari + am
(94) harim <2.1>.
hari + au (116) hari + i (42) har <2.2>.

hari + []as (94) hari + s (95) hars harn <2.3>.
120 / h"ir"ta"A naA , na tau lamyaAma, /
120. harita n, na tu lakmym
haritaafter a hari; of the viubhakti []; nthe replacement n; nanot; tu
but; lakmymin lakm-liga (the feminine gender).
After a hari, [] is replaced by n, but not in lakm-liga.
hari haribhym haribhi. haraye haribhym haribhya.
92
Vtti hari + [] (120) harin (111) hari <3.1>.
hari + bhym haribhym <3.2>.
hari + bhis (93) haribhi <3.3>.
hari + []e (119) hare + e (54) haraye <4.1>.
hari + bhyas (93) haribhya <4.3>.
121 / W@AeByaAM x~is$ax~s$aAer"r"Amah"r": /
121. e-obhy asi-asor a-rma-hara
e-obhymafter e-rma and o-rma; asi-asoof the viubhaktis []as[i] and []as;
a-rma-haradeletion of a-rma.
After e or o, the a-rma of []as[i] and []as is deleted.
hare haribhym haribhya. hare haryo harm.
Vtti hari + []as[i] (119) hare + as (121) hares (93) hare <5.1>.
hari + bhyas (93) haribhya <5.3>.
hari + []as (119) hare + as (121) hares (93) hare <6.1>.
hari + os (50) haryos (93) haryo <6.2>.
hari + m (105) hari + n[u] + m hari + nm (107) harnm
(111) harm
<6.3>.
122 / h"ir"taAe xe~r"AEca, /
122. harito er auc
haritaafter a hari; eof the viubhakti []i; aucthe replacement au[c].
After a hari, []i is replaced by au[c].
123 / @ntyas$avaeRr"Aid"vaNAAR: s$aMs$aAr"s$aMaA: /
123. antya-sarvevardi-var sasra-saj
antyafinal; sarvevara-sarvevara; dibeginning with; varthe varas;
sasra-sajcalled sasra.
The varas beginning with the final sarvevara are called sasra.
93
124 / s$aMs$aAr"sya h"r"iita /
124. sasrasya hara citi
sasrasyaof the sasra; haradeletion; c-itiwhen a pratyaya which has the
indicatory letter c follows.
The sasra is deleted when a pratyaya which has the indicatory letter c
follows.1
harau haryo hariu. he hare. tri-abdo vcya-ligo nitya-bahu-vacanntas tasya pusi
traya trn tribhi.
Vtti hari + []i (122) hari + au[c] (124) harau <7.1>.
hari + os (50) haryos (93) haryo <7.2>.
hari + su[p] (108) hariu <7.3>.
hari + s[u] (119) hare + s[u] (110) hare <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
hari
harim
hari
haraye
hare
hare
harau
hare
dvi-vacana
har
har
haribhym
haribhym
haribhym
haryo
haryo
har
bahu-vacana
haraya
harn
haribhi
haribhya
haribhya
harm
hariu
haraya
SaodhinThe order of application regarding hare <8.1> must be carefully

understood. A grammatical operation that takes place in the prakti is considered
antaraga (internal) whereas a grammatical operation that takes place outside of the
prakti in the pratyaya is considered bahiraga (external). But if both grammatical
operations take place in the prakti, then the one that comes earlier in the prakti is
considered antaraga and the other is considered bahiraga (see vtti 146). Generally
the order of application is that the antaraga rule is applied first and then the bahiraga
rule is applied after that if it is still applicable. Thus, in hare <8.1>, the i of hari first
undergoes govinda by harer govindo jasi viu buddhe ca (119) and thus becomes
e and only then does e-o-vmanebhyo buddhasydaranam (110) apply. If we tried to
apply e-o-vmanebhyo buddhasydaranam (110) first since the i of hari is a vmana
then s[u] would be prematurely deleted and we would get the incorrect form hari
<8.1>. This is the fault. Similarly, in viva-pa <2.3> in vtti 114, the antaraga rule
-rma-haro yadu-sarvevare, na tv pa (114) is applied first and then davatrd
am-asor a-rma-hara (94) is no longer applicable since there is no longer a
davatra when the of viva-p is deleted. Whereas, if we had of applied
davatrd am-asor a-rma-hara (94) first and then -rma-haro yadu-sarvevare,
na tv pa (114) by eka-dea-viktam ananya-vat (vtti 85), we would have gotten
viva-ps, a most ridiculous form.
1 This stra has a second meaning: The cycle of repeated birth and death (sasra) is destroyed when
there is spiritual knowledge (cit).
94
VttiNow we begin the declension of the word tri (three) in the masculine gender.
The word tri is vcya-liga (adjectival, sharing the gender of the substantive) and is
always used in bahu-vacana.
tri + [j]as (119) tre + as (54) trayas (93) traya <1.3>.
tri + []as (94) tri + s (95) trs trn <2.3>.
tri + bhis (93) tribhi <3.3>.
125 / aeyaAe naAima svaATaeR /
125. tres trayo nmi svrthe
treof the word tri; trayathe replacement traya; nmiwhen nm (n[u] + m)
follows; sva-artheprovided its own meaning is predominant.
The word tri is replaced by traya when nm follows, provided its own
meaning is predominant.
traym. tad-antatve pi, parama-traym. asvrthe tupriya-trm. triu. katiabdo pi tadvat
Vtti tri + m (105) tri + n[u] + m tri + nm (125) traya + nm
(107) traynm
(111) traym <6.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
bahu-vacana
traya
trn
tribhi
tribhya
tribhya
traym
triu
This stra also applies to a word that ends with tri:

parama-tri + m (105) parama-tri + n[u] + m parama-tri + nm
(125) parama-traya
+ nm (107) parama-traynm (111) parama-traym
<6.3>.
But when the meaning of the word tri isnt predominant:
priya-tri (105) priya-tri + n[u] + m priya-tri + nm (107) priyatrnm (111) priya-trm <6.3>.
The word kati (how many?) is like the word tri.
AmtaThe vigraha (separation of the constituent words) of the compound word
parama-tri (best three) is param ca te traya ca (they are the best and they are
three). The word priya-tri is a ptmbara-samsa (bahuvrhi-samsa) whose analysis
is priys trayo yem (for whom three are dear). The implied meaning is that the
meaning of the word tri is not predominant here, since, in ptmbara-samsas, the
95
meaning of another word is predominant. When it is said that the word kati is like the
word tri, it means that it is vcya-liga (adjectival, sharing the gender of the
substantive) and always takes plural endings.
126 / SanaAntas$aYaAta: k(tae jas$zAs$aAemaRh"Ah"r": svaATaeR /
126. a-nnta-sakhyta kate ca jas-asor mahhara svrthe
a-na-anta-sakhytaafter a numeral ending in a-rma or na-rma; kateafter
the word kati (how many?); caand; jas-asoof the viubhaktis [j]as and []as;
mahharamahhara; sva-artheprovided its own meaning is predominant.
There is mahhara of [j]as and []as when they come after a numeral ending
in or n, or after the word kati, provided the meaning of these words is
predominant.
atra tyantika-layt pratyaya-krya na govinda. kati kati katibhir ity-di. eva
parama-katty-di. asvrthe tupriya-kataya. atha sakhi-abda.
VttiDue to the permanent dissolution (of [j]as and []as) here, govinda, a
grammatical operation caused by a pratyaya (see stra 119), doesnt take place.
kati + [j]as (126) kati <1.3>.
kati + []as (126) kati <2.3>.
kati + bhis (93) katibhi <3.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
bahu-vacana
kati
kati
katibhi
katibhya
katibhya
katnm
katiu
kati
The forms parama-kati (best how many?) and so on are made in the same way:
parama-kati + [j]as (126) parama-kati <1.3>.
But when the meaning of the word kati isnt predominant:
priya-kati + [j]as (119) priya-kate + as (54) priya-katayas (93) priyakataya
<1.3>.
Now we begin the declension of the word sakhi (friend).
AmtaSomeone may argue, If we just ordained the hara of [j]as and []as in this
stra, then by stre pratyaya-rpa-nimittd anyasya haro pi mahhara (vtti 94) we
would naturally end up with a mahhara. What is the need, therefore, to ordain a
mahhara here? Because in stra 119, [j]as is a nimitta in the form of a pratyaya,
therefore (by vtti 94), we would end up with a hara. Thus it would be accepted that
96
the deleted [j]as is sthni-vat1, and govinda and so on would be applied. Therefore the
mahhara is actually the proper prescription (as it disallows all the grammatical
operations connected with [j]as).
SaodhinThe numerals ending in and n are pacan (five), a (six), saptan
(seven), aan (eight), navan (nine), and daan (ten). Naturally, this rule also
applies when daan is in smasa as in ekdaan (eleven), dvdaan (twelve), and
so on.
127 / [%r"Amas$aiKaByaAmauzAnas$pau&dM"zAs$anaeh"is$atyaetaeBya
s$aAer"Aca, , bauM" ivanaA /
127. -rma-sakhibhym uanas purudaas anehas ity etebhya ca sor c, buddha
vin
-rma-sakhibhymafter -rma and the word sakhi (friend); uanas purudaas
anehas itithe words uanas (name of ukrcrya, the spiritual master of the
demons), purudaas (name of Indra), and anehas (time); etebhyaafter these;
caand soof the viubhakti s[u]; cthe replacement [c]; buddhambuddha;
vinexcept.
After -rma and the words sakhi, uanas, purudaas, and anehas, s[u] is
replaced by [c], with the exception of buddha, which is not replaced by
[c].
sasrasya hara. sakh.
Vtti sakhi + s[u] (127) sakhi + [c] (124) sakh <1.1>.
AmtaThe phrase after -rma really means after a word ending in -rma.
Because of the connection with buddha here, the replacement [c] is only in relation to
the first case singular ending s[u], not to the seventh case plural ending su[p]. Why do
we say buddha vin? Consider he sakhe <8.1> (sakhi + s[u] (119) sakhe + s[u]
(110) sakhe <8.1>).
128 / @"yasya @A , w"yasya We , o"yasya @AE , [%"yasya @Ar," , la{"yasya

@Alva{SNAIn"s$aMa: , W@AesTaAnae We @AE ca /
128. a-dvayasya , i-dvayasya ai, u-dvayasya au, -dvayasya r, -dvayasya l
vndra-saja, e-o-sthne ai au ca
a-dvayasyaof a-dvaya; the replacement ; i-dvayasyaof i-dvaya; aithe
replacement ai; u-dvayasyaof u-dvaya; authe replacement au; -dvayasyaof dvaya; rthe replacement r; -dvayasyaof -dvaya; lthe replacement l;
vndra-sajacalled vndra; e-o-sthnein the place of e and o; aithe
replacement ai; authe replacement au; caand.
1 Sthni-vat means similar in behaviour to the original. The sthni is the original, and
the dea is the replacement. If the sthni here, [j]as, were to only undergo hara
(mere disappearance) then it would still be existing in the background, causing the
grammatical operations related to it, such as stra 119, to take place.
97
The replacement of a-dvaya with , i-dvaya with ai, u-dvaya with au, -dvaya
with r, -dvaya with l, e with ai, and o with au is called vndra.
vddhi-saja ca.
VttiEarlier grammarians called it vddhi.
AmtaThe word vndra refers to the chief among the members of the Vi
dynasty, namely Vsudeva, r Ka.
SaodhinIn a table form, vndra translates as follows:
a/
i/
u/
/
/
e
o
ai
au
r
l
ai
au
129 / svaAd"ya: paa paANx"vaA: /

129. sv-daya paca pav
sv-dayasv-dis; pacafive; pavpavas.
The first five sv-dis are called pavas.
AmtaThe Pavas are the male offspring of king Pu. They are the five
brothers, Yudhihira, Bhma, Arjuna, Nakula, and Sahadeva.
SaodhinThe pavas are s[u], au, [j]as, am, and au.
130 / s$aKyauva{RSNAIn": s$auvaja< paANx"vaeSau /
130. sakhyur vndra su-varja paveu
sakhyuof the word sakhi; vndravndra; su-varjamexcept s[u];
paveuwhen the pavas follow.
The word sakhi takes vndra when any pava except s[u] follows.
ai ysakhyau sakhya. sakhyam sakhyau sakhn.
Vtti sakhi + au (130) sakhai + au (54) sakhyau <1.2>.
sakhi + [j]as (130) sakhai + as (54) sakhyas (93) sakhya <1.3>.
sakhi + am (130) sakhai + am (54) sakhyam <2.1>.
sakhi + au
(130) sakhai + au (54) sakhyau <2.2>.
sakhi + []as (94) sakhi + s (95) sakhs sakhn <2.3>.
98
131 / na s$aiKahR"ir"s$aMa"Ad"AE , paitastvas$amaAs$ae /
131. na sakhir hari-saja dau, patis tv asamse
nanot; sakhithe word sakhi; hari-sajacalled hari; -dauwhen any
viubhakti from [] onwards follows; patithe word pati (master, husband); tu
only; a-samsewhen not in a samsa.
The word sakhi is not called hari when any viubhakti from [] onwards
follows, nor is the word pati, provided it is not in a samsa.
sakhy sakhibhym sakhibhi. sakhye sakhibhym sakhibhya.
Vtti sakhi + [] (50) sakhy <3.1>.
sakhi + bhym sakhibhym <3.2>.
sakhi + bhis (93) sakhibhi <3.3>.
sakhi + []e (50) sakhye <4.1>.
sakhi + bhyas (93) sakhibhya <4.3>.
AmtaThe word sakhi is not called hari when any viubhakti from [] onwards
follows, nor is the word pati, provided it is not in a samsa. But the word pati is called
hari when it is in a samsa. Here the word tu is used in the sense of restriction (and is
thus translated as only). According to Amara-koa, the word tu has the following
meanings: tu syd bhede vadhrae (the word tu is used to express difference
(bheda) and restriction (avadhraa)). Thus it is implied that only the word pati, when
not in a samsa, is not called hari, but the word sakhi may sometimes be called hari
when it is not in a samsa as there is no restrictive word like tu placed after it.
SaodhinSince, in these circumstances, the words sakhi and pati are not called
hari, they dont follow the rules specifically related to haris such as stras 120-122.
Nor do they follow stra 119 when the vis follow. There is a more complicated
discussion in the Bhat regarding when these words are called hari and when they are
not called hari, but it goes beyond the scope of this book. However the essence of this
discussion is presented in the table below:
sakhi
pati
not in a samsa
in a samsa
usually1 not
called hari
not called hari
called hari2
called hari
132 / KyatyaAByaAM x~is$ax~s$aAe&s$a, /

132. khya-tybhy asi-asor us
1 We say usually because we see examples where it is called hari, like in sakhin vnarendrea.
2 This is on the authority of Mah-bhya which gives the example su-sakher
gacchati. Here sakhi is in the fifth case.
99
khya-tybhymafter khi, kh, ti, and t; asi-asoof the viubhaktis []as[i] and
[]as; usthe replacement us.
After (words ending in) khi, kh, ti, or t, []as[i] and []as are replaced by
us.
khi-abda-kh-abdayo ti-abda-t-abdayo kta-ya-rmdeayor ida grahaam.
sakhyu sakhibhym sakhibhya. sakhyu sakhyo sakhnm.
VttiThe word khya-tybhym includes the words khi and kh, and ti and t, words
whose final vowels have been replaced by ya-rma (by stra 50).
sakhi + []as[i] (132) sakhi + us (50) sakhyus (93) sakhyu <5.1>.
sakhi + bhyas (93) sakhibhya <5.3>.
sakhi + []as (132) sakhi + us (50) sakhyus (93) sakhyu <6.1>.
sakhi + os
(50) sakhyos (93) sakhyo <6.2>.
sakhi + m (105) sakhi + n[u] + m sakhi + nm (107) sakhnm

<6.3>.
AmtaThe word khya-tya is a samhra-dvandva-samsa of khya and tya, and
khya-tybhym is its fifth case dual form. In that regard the word khya-tya is an
imitation of the words khi and kh, and ti and t, words whose final vowels have been
replaced by ya-rma. In both khya and tya, the a-rma is for the sake of pronunciation
(and for causing the final vowels of khi and kh, and ti and t to change to ya-rma by
stra 50, thus enabling the same four words to be efficiently represented in two words,
khya and tya). Therefore, regarding words like mukhya, apatya, and so on, []as[i] and
[]as are not replaced by us (because these words end in khya and tya, and not in khi,
kh, ti, or t).
SaodhinThis rule only applies in the masculine gender, because we see that the
feminine word sakh (a female friend) is declined in the same way as the word gop
(see vtti 153) and that feminine words made from the kt pratyaya [k]ti like bhakti
(devotional service) and so on are declined as bhakte <5.1> / <6.1> or bhakty
<5.1> / <6.1> and so on (see vtti 150). The only other place that Jva Gosvm
mentions this stra throughout his entire work is in vtti 134, in connection to the
words ka-sukh and anant. Thus this rule only applies to the words sakhi and pati
and to words ending in kh and t that are made by applying the kt pratyaya [k]vi[p]
after a nma-dhtu.
133 / s$aiKapaitaByaAM xe~r"AE /
133. sakhi-patibhy er au
sakhi-patibhymafter the words sakhi and pati; eof the viubhakti []i; authe
replacement au.
After the words sakhi and pati, []i is replaced by au.
100
sakhyau sakhyo sakhiu. he sakhe he sakhyau he sakhya. pati-abdasya
pratham-dvityayor hari-abda-vat, ttydau sakhi-abda-vat, samsntasya tu
hari-abda-vad evayadu-patin yadu-pataye ity-di. u-rmnto viu-abda. haristrair eva sdhanam. viu vi viava. vium vi vin. viun
viubhym viubhi. viave viubhym viubhya. vio viubhym
viubhya. vio vivo vinm. viau vivo viuu. he vio. ka-r
Vtti sakhi + []i (133) sakhi + au (50) sakhyau <7.1>.

sakhi + os
(50) sakhyos (93) sakhyo <7.2>.
sakhi + su[p] (108) sakhiu <7.3>.
sakhi + s[u] (119) sakhe + s[u] (110) sakhe <8.1>
sakhi + au
(130) sakhai + au (54) sakhyau <8.2>.
sakhi + [j]as (130) sakhai + as (54) sakhyas (93) sakhya <8.3>.

case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
sakh
sakhyam
sakhy
sakhye
sakhyu
sakhyu
sakhyau
sakhe
dvi-vacana
sakhyau
sakhyau
sakhibhym
sakhibhym
sakhibhym
sakhyo
sakhyo
sakhyau
bahu-vacana
sakhya
sakhn
sakhibhi
sakhibhya
sakhibhya
sakhnm
sakhiu
sakhya
The word pati is declined like the word hari in the first and second cases, but it is
declined like the word sakhi from the third case onwards. When the word pati is at the
end of a samsa, however, it is declined like the word hari from the third case onwards,
as in yadu-patin <3.1>, yadu-pataye <4.1>, and so on, for example.
Now we begin the declension of the word viu, a word ending in u-rma. The word
viu is declined by the same hari-stras (stras 115-124).
viu + s[u] (93) viu <1.1>.
viu + au (116) viu + u (42) vi <1.2>.
viu + [j]as (119) vio + as (55) viavas (93) viava <1.3>.
viu + am (94) vium <2.1>.
viu + au (116) viu + u (42) vi <2.2>.
viu + []as (94) viu + s (95) vis vin <2.3>.
viu + [] (120) viun <3.1>.
viu + bhym viubhym <3.2>.
viu + bhis (93) viubhi <3.3>.
101
viu + []e (119) vio + e (55) viave <4.1>.
viu + bhyas (93) viubhya <4.3>.
viu + []as[i] (119) vio + as (121) vios (93) vio <5.1>.
viu + bhyas (93) viubhya <5.3>.
viu + []as (119) vio + as (121) vios (93) vio <6.1>.
viu + os (51) vivos (93) vivo <6.2>.
viu + m (105) viu + n[u] + m viu + nm (107) vinm
<6.3>.
viu + []i (122) viu + au[c] (124) viau <7.1>.
viu + os (51) vivos (93) vivo <7.2>.
viu + su[p] (108) viuu <7.3>.
viu + s[u] (119) vio + s[u] (110) vio <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
viu
vium
viun
viave
vio
vio
viau
vio
dvi-vacana
vi
vi
viubhym
viubhym
viubhym
vivo
vivo
vi
bahu-vacana
viava
vin
viubhi
viubhya
viubhya
vinm
viuu
viava
Now we begin the declension of the word ka-r (one who takes shelter of
Ka).
134 / DaAtaAer"IU"taAeir"yauvaAE s$avaeRre" ba"lama, /
134. dhtor d-tor iy-uvau sarvevare bahulam
dhtoof a dhtu; t-to1of -rma and -rma; iy-uvauthe replacements iy and
uv; sarvevarewhen a sarvevara follows; bahulamvariously applied (see
explanation below).2
1 The word t-to here is formed by the Pinian method of adding t to designate a single vara. This
was described in vtti 35.
2 Another, more literal, way of translating words like bahulam, bhulyena, and
bhulyt is for the most part, generally
102
The or of a dhtu changes to iy or uv when a viubhakti beginning with
a sarvevara follows. But this rule is bahula.
pratyaya-varena tad-dir ghyate. tata sarvevardau viubhaktv ity artha.
evam anyatrpi. etad-vidha-strasya nma-prakarae pht lupta-kt-pratyayasya
dhtutve pi nmatvam. tata pratyay caka-riya. paratvd am-asor api
ka-riyam ity-di. bhve kvipibh bhuvau bhuva. bhulyt na sarvatra.
yathoktam
kvacit pravtti kvacid apravtti
kvacid vibh kvacid anyad eva
vidher vidhna bahudh samkya
catur-vidha bhulaka vadanti.
viva-n viva-nyau viva-nya ity-di. ah-bahutve viva-nym. ka
sukhyatti, ka-skh ka-sukhyau ka-sukhya. anantyattianant
anantyau anantya. khya-tybhym iti trivikrama-grahat asi-asor uskasukhyu anantyu.
VttiPratyaya-varena tad-dir ghyate (the pratyaya-vara (vara of a
pratyaya) really refers to that which begins with the pratyaya-vara). Thus the word
sarvevare in this stra really means sarvevardau viubhaktau (when a
viubhakti beginning with a sarvevara follows). Such is the case elsewhere also.
Because this kind of stra is listed in the Nma-prakaraa, it is inferred that even
though a word whose kt pratyaya has been deleted is a dhtu, it is also a nma, and
therefore the sv-di pratyayas are applied after it.
ka-r + [j]as (134) ka-riyas (93) ka-riya <1.3>.
Because this stra is a later stra than stra 94, it overrules stra 94, and thus, when
am and []as follow, we get ka-riyam <2.1> and ka-riya <2.3>.
ka-r + am (134) ka-riyam <2.1>.
ka-r + []as (134) ka-riyas (93) ka-riya <2.3>.
And when the kt pratyaya [k]vi[p] is applied in bhve prayoga, we get the following
forms:
bh + s[u] (93) bh <1.1>.
bh + au (134) bhuvau <1.2>.
bh + [j]as (134) bhuvas (93) bhuva <1.3>.
AmtaSomeone may argue, Why is this stra, which is in relation to dhtus, put
here in the Nma-prakaraa? And if words like ka-r and so on are dhtus then
how can the sv-di pratyayas be applied after them? To answer this doubt, Jva
Gosvm speaks the sentence beginning because this kind of stra. This sentence
means that the very creation of a stra like this indicates that a word whose kt
pratyaya has been deleted, that is to say a word ending in the kt pratyaya [k]vi[p], is
both a dhtu and a nma.
SaodhinRegarding Amtas comment that a word whose kt pratyaya has been
deleted is both a dhtu and a nma, it is not that only words ending in the kt
pratyaya [k]vi[p] fall into this category because the kt pratyayas []vi and vi are also
deleted by kevalasya pratyaya-ver hara (612). Thus words ending in the kt
103
pratyayas []vi and vi are also both dhtus and nmas. Actually it will be described in
the Kdanta-prakaraa that all kdantas (words ending in a kt pratyaya) are
simultaneously both dhtus and nmas, but in the stras of the Nma-prakaraa the
word dhtu only refers to those words whose kt pratyaya has been deleted, namely
words ending in the kt pratyayas [k]vi[p], []vi, and vi. Examples of each type of word
are ka-r (see Saodhin below), ka-vh (see Saodhin 215), and viva-p
(see Amta 113) respectively. Dhtor d-tor iy-uvau sarvevare bahulam (134) is
applicable to the word ka-r because it comes from the dhtu ri[] sevym (1U,
to serve, worship, dwell, depend on). When the kt pratyaya [k]vi[p] is applied to
ka + ri[], the i of ri[] becomes trivikrama by pracchdn trivikramo, na ca
sakaraa (Bhat 1558) and [k]vi[p] is deleted by kevalasya pratyaya-ver hara
(612). Thus we get the word ka-r. Similarly, when the kt pratyaya [k]vi[p] is
applied to the dhtu bh sattym (1P, to be, become, exist). and then deleted by
kevalasya pratyaya-ver hara (612), we get the word bh (the act of existing,
existence). This word bh is feminine and it is in bhve prayoga because it is formed
by the stra sampad-de kvip-kt bhve lakmym (902).
VttiBecause this rule is bahula, it is not always applied. As it is stated by the
previous authorities:
Sometimes the rule (vidhi) is applied, sometimes it is not applied, sometimes it is
optional, and sometimes something else is applied instead. Thus, observing the rule
(vidhna) to be variously applied, the previous authorities have said that bhulaka
(bahula) is of four kinds.
Therefore, from the word viva-n (leader of the universe), we get viva-n, vivanyau, viva-nya, and so on.1 In the sixth case plural we get viva-nym.
viva-n + s[u] (93) viva-n <1.1>.
viva-n + au (bahulam) viva-nyau <1.2>.
viva-n + [j]as (bahulam) viva-nyas (93) viva-nya <1.3>.
viva-n + m (bahulam) viva-nym <6.3>.
The word ka-sukh means ka sukhyati (one who desires Kas pleasure).
ka-sukh + s[u] (93) ka-sukh <1.1>.
ka-sukh + au (bahulam) ka-sukhyau <1.2>.
ka-sukh + [j]as (bahulam) ka-sukhyas (93) ka-sukhya
<1.3>.
The word anant means anantyati (one who desires Ananta).
anant + s[u] (93) anant <1.1>.
anant + au (bahulam) anantyau <1.2>.
1 This is an example of kvacid anyad eva (sometimes something else is done
instead). In viva-nyau <1.2> and so on the change to iy isnt done, nor is the usual
stra davatrd am-aor a-rma-hara (94) applied, rather something else, namely
the change to y, is done instead.
104
anant + [j]as (bahulam) anantyas (93) anantya <1.3>.
Because of the inclusion of the trivikramas (kh and t) in the stra beginning khyatybhym (132), []as[i] and []as are replaced by us.
ka-sukh + []as[i] (132) ka-sukh + us (bahulam) kasukhyus (93) kasukhyu <5.1>.
ka-sukh + []as (132) ka-sukh + us (bahulam) ka-sukhyus
(93) kasukhyu <6.1>.
anant + []as[i] (132) anant + us (bahulam) anantyus (93)
anantyu <5.1>.
anant + []as (132) anant + us (bahulam) anantyus (93) anantyu
<6.1>.
BlaThe words anyad eva mean aprvam vidhnam (a rule prescribing something
not prescribed before). The word bhulaka means bahula since bhulaka is formed by
applying the taddhita pratyaya ka after the word bahula in the sense of the original
word. The word prvcry (previous authorities) has to be supplied here. The
etymology of the word bahula is bahn arthn lti dadtti bahulam (it is called
bahula because it gives (lti) many (bahn) meanings).
AmtaThe word ka-sukh is derived from the dhtu ka-sukhya in the
following way: The pratyaya [k]ya[n] is applied after the form ka-sukham <2.1> in
the sense of ka-sukham icchati. The stras antaraga-svder mahhara ekapadatvrambhe (601) and a-dvayasya kyani (602) are then applied and we get the
dhtu ka-sukhya. When [k]vi[p] is applied after this dhtu, the stras a-rma-haro
rma-dhtuke (393), ya-vayor haro vale (Bhat 839), and kevalasya pratyaya-ver
hara (612) are applied and we end up with the word ka-sukh. (The word anant
is formed in the same way).
135 / naIr"ADaAByaAM xe~r"Ama, /
135. n-rdhbhy er m
n-rdhbhymafter the word n and after a rdh (feminine nma ending in [p]);
eof the viubhakti []i; mthe replacement m.
After the word n or after a rdh, []i is replaced by m.
viva-nym viva-nyo viva-nu. atha -rmnt. tatra pit-abda. -rmasakhibhym ity-di pit.
Vtti viva-n + []i (135) viva-n + m (bahulam, 50) viva-nym <7.1>.
viva-n + os (bahulam) viva-nyos (93) viva-nyo <7.2>.
viva-n + su[p] (108) viva-nu <7.3>.
case
pratham
eka-vacana
viva-n
dvi-vacana
viva-nyau
bahu-vacana
viva-nya
105
dvity
viva-nyam
tty
viva-ny
caturth
viva-nye
pacam
viva-nya
ah
viva-nya
saptam
viva-nym
sambodhana
viva-n
viva-nyau
viva-nbhym
viva-nbhym
viva-nbhym
viva-nyo
viva-nyo
viva-nyau
viva-nya
viva-nbhi
viva-nbhya
viva-nbhya
viva-nym
viva-nu
viva-nya
Now we begin the declension of the word pit (father), a word ending in -rma:
pit + s[u] (127) pit + [c] (124) pit <1.1>.
136 / [%r"Amasya gAAeivand": paANx"vaeSau x~AE ca /

136. -rmasya govinda paveu au ca
-rmasyaof -rma; govindagovinda; paveuwhen the pavas follows;
auwhen the viubhakti []i follows; caand.
-rma takes govinda when the pavas or []i follows.
pitarau pitara. pitaram pitarau pitn. pitr pitbhym pitbhi. pitre pitbhym
pitbhya.
Vtti pit + au (136) pitarau <1.2>.
pit + [j]as (136) pitaras (93) pitara <1.3>.
pit + am (136) pitaram <2.1>.
pit + au (136) pitarau <2.2>.
pit + []as (94) pit + s (95) pits pitn <2.3>.
pit + [] (52) pitr <3.1>.
pit + bhym pitbhym <3.2>.
pit + bhis (93) pitbhi <3.3>.
pit + []e (52) pitre <4.1>.
pit + bhyas (93) pitbhya <4.3>.
137 / [%r"AmataAe x~is$ax~s$aAer"sya oca, /
137. -rmato asi-asor asya uc
-rmataafter -rma; asi-asoof the viubhaktis []as[i] and []as; asyaof the
a-rma; ucthe replacement u[c].
106
After -rma, the a of []as[i] and []as is replaced by u[c].
pitu pitbhym pitbhya. pitu pitro pitm. pitari pitro pitu.
Vtti pit + []as[i] (137) pit + u[c] + s (124) pitus (93) pitu <5.1>.
pit + bhyas (93) pitbhya <5.3>.
pit + []as (137) pit + u[c] + s (124) pitus (93) pitu <6.1>.
pit + os (52) pitros (93) pitro <6.2>.
pit + m (105) pit + n[u] + m pit + nm (107) pitnm (111)
pitm <6.3>.
pit + []i (136) pitari <7.1>.
pit + os (52) pitros (93) pitro <7.2>.
pit + su[p] pitsu (108) pitu <7.3>.
138 / r"ADaAivaSNAujanaAByaAmaIpa iaiva(maAts$aAehR"r": /
138. rdh-viujanbhym pa ca trivikramt sor hara
rdh-viujanbhymafter a rdh (feminine nma ending in [p]) or a viujana;
paafter a word ending in the taddhita pratyaya [p]; caand; trivikramt
trivikrama; soof the viubhakti s[u]; haradeletion.
S[u] is deleted when it comes after a rdh, a viujana, or a word ending in
an [p] which is trivikrama.
buddhe govinda, he pita. kart-abdasya bheda. kart
Vtti pit + s[u] (136) pitar + s[u] (138) pitar (93) pita <8.1>.
case
eka-vacana
dvi-vacana
bahu-vacana
pratham
pit
pitarau
pitara
dvity
pitaram
pitarau
pitn
tty
pitr
pitbhym
pitbhi
caturth
pitre
pitbhym
pitbhya
pacam
pitu
pitbhym
pitbhya
ah
pitu
pitro
pitm
saptam
pitari
pitro
pitu
sambodhana
pita
pitarau
pitara
The declension of the word kart (doer) is different.
kart + s[u] (127) kart + [c] (124) kart <1.1>.
AmtaThe word pa (after the taddhita pratyaya [p]) really means b-antt
(after a word ending in the taddhita pratyaya [p]), and the word trivikramt is an
adjective modifying the word pa. Because of the word trivikramt, s[u] is not deleted
107
when it comes after a word ending in an [p] which is vmana. Examples of this are
ati-stri (he who surpasses a woman) and so on.
SaodhinWhen feminine words ending in the taddhita pratyaya [p] are used in
the masculine gender as in the case of ati-stri and so on, the of [p] becomes
vmana by gor pa pa a cntasypradhnasya vmana (939). In such cases,
even though s[u] comes after a word ending in [p], it is not deleted because the [p]
is not a trivikrama [p].
139 / svas$a{ta{lta{natyayaAntaAnaAM va{SNAIn": s$auvaja< paANx"vaeSau /
139. svas-tl-tn-pratyayntn vndra su-varja paveu
svasof the word svas (sister); tl-tn-pratyayntnmand of words ending in
the kt pratyayas t[l] and t[n]; vndravndra; su-varjamexcept the
viubhakti s[u]; paveuwhen the pavas follow.
Both the word svas and words ending in the kt pratyayas t[l] or t[n]
undergo vndra when any pava except s[u] follows.
kartrau kartra. kartram kartrau. yaduu pit-vat. he karta.
ne-tva-t-abdnts tl-tnn-ant budhair mat.
pit-mt-bhrt-yt-jmt-duhitr vin.
ai-rmnta ka-rai-abda
Vtti kart + au (139) kartrau <1.2>.
kart + [j]as (139) kartras (93) kartra <1.3>.
kart + am (139) kartram <2.1>.
kart + au (139) kartrau <2.2>.
The word kart follows the same pattern as the word pit when the yadus follow.
kart + s[u] (136) kartar + s[u] (138) kartar (93) karta <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
kart
kartram
kartr
kartre
kartu
kartu
kartari
karta
dvi-vacana
kartrau
kartrau
kartbhym
kartbhym
kartbhym
kartro
kartro
kartrau
bahu-vacana
kartra
kartn
kartbhi
kartbhya
kartbhya
kartm
kartu
kartra
Vtti The words ne1 (the priest, in a soma sacrifice, who leads forward the wife
of the sacrificer and prepares the sur) and tva (chariot-maker or name of
Vivakarma, the engineer of the demigods, or name of the father of Viva-rpa) and
1 See Bhat 203 for why we have put ne here instead of le.
108
words ending with t, except the words pit (father), mt (mother), bhrt
(brother), yt (husbands brothers wife), jmt (son-in-law), and duhit
(daughter), are considered by learned persons as ending in t[l] or t[n].
Now we begin the declension of the word ka-rai (the opulence of Ka), a word
ending in ai-rma.
140 / r"Aya @A s$aBaAe: /
140. rya sa-bho
ryaof the word rai (opulence); the replacement -rma; sa-bhowhen sarma or bha-rma follows.
The ai of the word rai1 becomes -rma when any viubhakti beginning with
sa-rma or bha-rma follows2.
ka-r ka-ryau ka-rya. ka-ryam ity-di. eva rai-abda ca. ormnto go-abdo balvarddiu pu-liga
Vtti ka-rai + s[u] (140) ka-rs (93) ka-r <1.1>.
ka-rai + au (54) ka-ryau <1.2>.
ka-rai + [j]as (54) ka-ryas (93) ka-rya <1.3>.
ka-rai + am (54) ka-ryam <2.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
ka-r
ka-ryam
ka-ry
ka-rye
ka-rya
ka-rya
ka-ryi
ka-r
dvi-vacana
ka-ryau
ka-ryau
ka-rbhym
ka-rbhym
ka-rbhym
ka-ryo
ka-ryo
ka-ryau
bahu-vacana
ka-rya
ka-rya
ka-rbhi
ka-rbhya
ka-rbhya
ka-rym
ka-rsu
ka-rya
Now we begin the declension of the word go, a word ending in o-rma declined in the
masculine gender when referring to a bull and so on.3
141 / @Ae @AE paANx"vaeSau /
141. o au paveu
oof o-rma; authe replacement au-rma; paveuwhen the pavas follow.
O-rma becomes au-rma when the pavas follow.
gau gvau gva.
(vtti 98).
2 In this regard, one should remember the maxim pratyaya-varena tad-dir ghyate (vtti 134).
3 The extra meanings covered by the words and so on here are described in Amta
882.
109
Vtti go + s[u] (141) gaus (93) gau <1.1>.
go + au (141) gau + au (55) gvau <1.2>.
go + [j]as (141) gau + as (55) gvas (93) gva <1.3>.
142 / @Ae @A @mzAs$aAer," , na ca s$aAe na: /
142. o am-asor, na ca so na
oof o-rma; the replacement -rma; am-asowhen the viubhaktis am and
[]as follow; nanot; caand; sasa-rma; nana-rma.
O-rma becomes -rma when am or []as follows, and the s of []as doesnt
become n by stra 95.
gm gvau g. gav gobhym gobhi. gave gobhym gobhya. e-obhy asi asor
ity-din a-rma-harago gobhym gobhya. go gavo gavm ity-di. sarvavidhibhyo haro, hart sarvevardeo balavn. antaragety-di ca vidhnasmarthyt na sor harahe gau. au-rmnto glau-abdaglau glvau glva itydi. iti sarvevarnt puruottama-lig.
Vtti go + am (142) g + am (94) gm <2.1>.
go + au (141) gau + au (55) gvau <2.2>.
go + []as (142) g + as (94) gs (93) g <2.3>.
go + [] (55) gav <3.1>.
go + bhym gobhym <3.2>.
go + bhis (93) gobhi <3.3>.
go + []e (55) gave <4.1>.
go + bhyas (93) gobhya <4.3>.
go + []as[i] (121) gos (93) go <5.1>.
go + bhyas (93) gobhya <5.3>.
go + []as (121) gos (93) go <6.1>.
go + os (55) gavos (93) gavo <6.2>.
go + m (55) gavm <6.3>.
Sarva-vidhibhyo haro, hart sarvevardeo balavn (A hara is stronger than all the
rules (vidhis), but the substitution of a sarvevara is stronger than a hara). Because of
110
this paribh and also because of the paribh antaraga-bahiragayor antaragavidhir balavn (vtti 51), the viubhakti s[u] is not deleted by stra 110 in the
vocative case.
go + s[u] (141) gaus (93) gau <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
gau
gm
gav
gave
go
go
gavi
gau
dvi-vacana
gvau
gvau
gobhym
gobhym
gobhym
gavo
gavo
gvau
bahu-vacana
gva
g
gobhi
gobhya
gobhya
gavm
gou
gva
Now we begin the declension of the word glau (the moon), a word ending in aurma.
glau + s[u] (93) glau <1.1>.
glau + au (55) glvau <1.2>.
glau + [j]as (55) glvas (93) glva <1.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
glau
glvam
glv
glve
glva
glva
glvi
glau
dvi-vacana
glvau
glvau
glaubhym
glaubhym
glaubhym
glvo
glvo
glvau
bahu-vacana
glva
glva
glaubhi
glaubhya
glaubhya
glvm
glauu
glva
Thus ends the declension of masculine words ending in a sarvevara.
111
Atha sarvevarnt lakm-lig

143 / taaAbantalamaI r"ADaAs$aMaA /
143. tatrb-anta-lakm rdh-saj
tatraamong the feminine words ending in a sarvevara; p-anta-lakma feminine
word ending in [p]; rdh-sajcalled rdh.
Among the feminine words ending in a sarvevara, a feminine word ending in
[p] is called rdh.
tatra rdh-abda. rdh-viujanbhym itirdh.
VttiAmong the rdhs (feminine words ending in [p]) is the word rdh.
rdh + s[u] (138) rdh <1.1>.
AmtaThe etymology of the word rdh is as follows: rdhayati sarvath prayati
ka-vchm iti rdh (Rdh is so named because she completely fulfills
(rdhayati) Kas desires).
SaodhinThe [p] mentioned here can refer to the taddhita pratyaya [p] (see
stra 1081), the kt pratyaya [][p] (see stra 908), or the gama [p] (see stra
150). It can also refer to the [p] which is part of the taddhita pratyaya t[p] (see stra
1196) or to the [p] which is part of the gama sy[p] (see stra 255), and thus words
which end in the taddhita pratyaya t[p] like sdhut (saintliness) and words which
end in the gama sy[p] like sarvasy are also rdhs. The difference though is that
words which end in the gamas [p] and sy[p] are only lkaika rdhs, and thus it
will be explained in vtti 150 how such words dont follow stra 146 but only follow
stra 135. The word rdh is formed in the following way: First the kt pratyaya a[t] is
applied after the dhtu rdh[a] sasiddhau (4P or 5P, to succeed, accomplish) by
pac-der at (822) to form the word rdha. Then the taddhita pratyaya [p] is applied
after rdha by kd p (1081) and the a of rdha is deleted by a-i-dvayasya haro
bhagavati (1053). Thus we get the feminine word rdh.
144 / r"ADaAaByaAmaAE wR /
144. rdh-brahmabhym au
rdh-brahmabhymafter a rdh or brahma (neuter word); auof the viubhakti
au; the replacement .
After a rdh or brahma, au is replaced by .
a-dvayam i-dvaye erdhe rdh. rdhm rdhe rdh.
Vtti rdh + au (144) rdh + (43) rdhe <1.2>.
rdh + [j]as (42) rdhs (93) rdh <1.3>.
rdh + am (94) rdh + m rdhm <2.1>.
112
rdh + au (144) rdh + (43) rdhe <2.2>.
rdh + []as (94) rdh + s (93) rdh <2.3>.
145 / r"ADaAyaA W q%AEs$aAebauRe" ca /
145. rdhy e ausor buddhe ca
rdhyof a rdh; ethe replacement e-rma; -osowhen the viubhaktis
[] and os follow; buddhewhen buddha follows; caand.
The final of a rdh1 becomes e when [], os or buddha follows.
e ayrdhay rdhbhym rdhbhi.
Vtti rdh + [] (145) rdhe + [] (54) rdhay <3.1>.
rdh + bhym rdhbhym <3.2>.
rdh + bhis (93) rdhbhi <3.3>.
146 / r"ADaAtaAe yaApva{iSNASau /
146. rdhto yp viu
rdhtaafter a rdh; ypthe gama y[p]; viuwhen the vis follow.
When the vis follow, y[p] is inserted after a rdh.
e-dvaye airdhyai rdhbhym rdhbhya. rdhy rdhbhym rdhbhya.
rdhy rdhayo rdhnm. er m, lkaika-pratipadoktayo pratipadoktasyaiva
grahaam iti na nurdhym rdhayo rdhsu. sambodhaneprakty-rita,
praktv api prva-prvam antaraga, prakter bahir-rita bahiraga, svalpritam antaraga, bahv-rita bahiragam. antaraga-bahiragayor antaragavidhir balavn iti nyyena prathamam etve kte e-o-vmanebhyo
buddhasydaranam iti he rdhe.
Vtti rdh + []e (146) rdh + y[p] + []e (48) rdhyai <4.1>.
rdh + bhyas (93) rdhbhya <4.3>.
rdh + []as[i] (146) rdh + y[p] + []as[i] (42) rdhy <5.1>.
rdh + bhyas (93) rdhbhya <5.3>.
rdh + []as (146) rdh + y[p] + []as (42) rdhy <6.1>.
rdh + os (145) rdhe + os (54) rdhayos (93) rdhayo <6.2>.
(vtti 98).
113
rdh + m (105) rdh + n[u] + m rdhnm <6.3>.
[]i is replaced by m by stra 135, but n[u] is not inserted in accordance with the
maxim lkaika-pratipadoktayo pratipadoktasyaiva grahaam (vtti 55).
rdh + []i (146) rdh + y[p] + []i (135) rdhy + m (42)
rdhym <7.1>.
rdh + os (145) rdhe + os (54) rdhayos (93) rdhayo <7.2>.
rdh + su[p] rdhsu <7.3>.
In the vocative case, when the change to e-rma (by stra 145) is done in accordance
with the following nyya, e-o-vmanebhyo buddhasydaranam (110) is applied and
we get he rdhe <8.1>: prakty-rita, praktv api prva-prvam antaraga,
prakter bahir-rita bahiraga, sv-alpritam antaraga, bahv-rita bahiragam.
antaraga-bahiragayor antaraga-vidhir balavn (A rule that applies to the prakti is
called antaraga. Even among such rules, a rule that applies earlier in the prakti is
called antaraga. A rule that applies to something outside of the prakti is called
bahiraga. A rule that applies in less cases is called antaraga, and a rule that applies in
more cases is called bahiraga. Out of an antaraga rule and a bahiraga rule, the
antaraga rule is stronger).
rdh + s[u] (145) rdhe + s[u] (110) rdhe <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
rdh
rdhm
rdhay
rdhyai
rdhy
rdhy
rdhym
rdhe
dvi-vacana
rdhe
rdhe
rdhbhym
rdhbhym
rdhbhym
rdhayo
rdhayo
rdhe
bahu-vacana
rdh
rdh
rdhbhi
rdhbhya
rdhbhya
rdhnm
rdhsu
rdh
AmtaSomeone may argue, In the seventh case singular, when the change to m
is made by n-rdhbhy er m (135), why isnt n[u] applied by vmana-goprdhbhyo nu mi (105)? In answer to this, Jva Gosvm speaks the sentence
beginning lkaika. In this case n[u] is not applied because m is not primary
(pratipadokta) but secondary (lkaika) as it is ordained in the place of []i.
Someone may argue, S[u] is deleted regardless of whether the word rdh becomes e
when buddha follows (by stra 145) or not. Therefore, because the deletion of s[u] is
nitya (constant), it should take place first by rdh-viujanbhym pa ca
trivikramt sor hara (138) (and not later by e-o-vmanebhyo buddhasydaranam
(110)). Why then is s[u] deleted only after applying stra 145? The answer to this is
as follows: mt-vat paribh hi nea virudhyate (because a paribh is like a
mother, it doesnt obstruct the desired form). Therefore Jva Gosvm supplies
another kind of paribh favorable for achieving the desired form with the sentences
beginning prakty-ritam. A rule that applies to something outside the prakti
means a rule that applies to a pratyaya or viu. The case of praktv api prvaprvam antaragam will be examined later.
114
BlaHere stra 145 is antaraga because it applies to the prakti and because it
applies to less things. It applies in less cases because only a rdh becomes e. Stra
138, however, is bahiraga because it applies to something outside the prakti (in this
case the pratyaya s[u]) and because it applies to many things. It applies in many cases
because s[u] is deleted after a rdh and so on.
SaodhinThe paribh obstructing the desired form rdhe <8.1> is
nitynityayor nitya (vtti 50). In this vtti, however, Jva Gosvm speaks the
paribh antaraga-bahiragayor antaraga-vidhir balavn which overrules
nitynityayor nitya since an antaraga rule is stronger than a nitya rule in accordance
with the phrase teu cottarottara (vtti 50).
147 / @mbaAd"InaAM gAAepyaA vaAmanaAe baue" /
147. ambdn gopy ca vmano buddhe
amb-dnmof the words headed by amb (namely amb, akk, all, app, and
abb, which all mean mother); gopyof a gop (feminine word ending in or );
caand; vmanathe change to vmana; buddhewhen buddha follows.
Both the final vara of the ambdis and the final vara of a gop1 become
vmana when buddha follows.
he amba he akka he alla he appa he abba. eta evmbdaya. atha jar
Vtti amb + s[u] (147) amba + s[u] (110) amba <8.1>.
akk + s[u] (147) akka + s[u] (110) akka <8.1>.
all + s[u] (147) alla + s[u] (110) alla <8.1>.
app + s[u] (147) appa + s[u] (110) appa <8.1>.
abb + s[u] (147) abba + s[u] (110) abba <8.1>.
Now we begin the declension of the word jar (old age).
148 / jar"AyaA jar"svaA s$avaeRre" /

148. jary jaras v sarvevare
jaryof the word jar; jarasthe replacement jaras; voptionally; sarvevare
when a sarvevara follows.
The word jar is optionally replaced by jaras when a viubhakti beginning
with a sarvevara follows2.
jar, jarasau jare, jaras iti kecit. jarasa jar. jarasam jarm ity-di. evam armnta-nirjara-abdasypi jareti bhgasya vikalpendeo jeya; varena vidhau
(vtti 98).
115
tad-antasya krya syn nmn tu kvacid iti nirdiyamnnm deinm de
iti. eka-dea-viktam ananya-vad iti ca nyyebhya. nirjarasau nirjarau, nirjarasa
nirjar ity-di. nirjarea nirjaras, nirjarasina ity eke. nirjarai nirjarasai. nirjart
nirjarasa. nirjarasd iti kecit. viva-p puruottama-vivap-abda-vat.
Vtti jar + s[u] (138) jar <1.1>.
jar + au (two options by 148):
1) (jar is replaced by jaras) jarasau <1.2>
2) (jar isnt replaced by jaras, 144) jar + (43) jare <1.2>.
Some say the form should be jaras <1.2>.
jar + [j]as (two options by 148):
1) (jar is replaced by jaras) jarasas (93) jarasa <1.3>.
2) (jar isnt replaced by jaras, 42) jars (93) jar <1.3>.
jar + am (two options by 148):
1) (jar is replaced by jaras) jarasam <2.1>.
2) (jar isnt replaced by jaras, 94) jarm <2.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
jar
jarm / jarasam
jaray / jaras
jaryai / jarase
jary / jarasa
jary / jarasa
jarym / jarasi
jare
dvi-vacana
jare / jarasau / jaras
jarbhym
jarbhym
jarbhym
jarayo / jaraso
jarayo / jaraso
bahu-vacana
jar / jarasa
jar / jarasa
jarbhi
jarbhya
jarbhya
jarm / jarasm
jarsu
jar / jarasa
In the same way, one should know that the jara portion of the word nirjara
(demigod), a masculine word ending in a-rma, is also optionally replaced by jaras in
accordance with the following maxims: varena vidhau tad-antasya krya syn
nmn tu kvacit (in a vidhi-stra, a grammatical operation prescribed in reference to
a particular vara also applies to something ending in that vara, but a grammatical
operation prescribed in reference to a particular nma only sometimes applies to
something ending in that nma), nirdiyamnnm deinm de (substitutes
only replace originals that are directly mentioned), and eka-dea-viktam ananya-vat
(that which is deficient in one place is not considered a different thing).
nirjara + au (two options by 148):
1) (jara is replaced by jaras) nirjarasau <1.2>
2) (jara isnt replaced by jaras, 50) nirjarau <1.2>.
nirjara + [j]as (two options by 148):
1) (jara is replaced by jaras) nirjarasas (93) nirjarasa <1.3>
2) (jara isnt replaced by jaras, 42) nirjars (93) nirjar <1.3>.
nirjara + [] (two options by 148):
1) (jara is replaced by jaras) nirjaras <3.1>
2) (jara isnt replaced by jaras, 97) nirjara + ina (43) nirjarena (111)
nirjarea <3.1>.
Some say the form should be nirjarasina <3.1>.
116
nirjara + bhis (99) nirjara + ais (48) nirjarais (93) nirjarai <3.3>.
Some say the form should be nirjarasai <3.3>.
nirjara + []as[i] (two options by 148):
1) (jara is replaced by jaras) nirjarasas (93) nirjarasa <5.1>
2) (jara isnt replaced by jaras, 102) nirjara + t (42) nirjart <5.1>.
Some say the form should be nirjarast <5.1>. The feminine word viva-p is declined
in the same way as the masculine word viva-p.
AmtaThe masculine word nirjara is mentioned here in the section dealing with
feminine words in order to show that it undergoes the same replacement. In the
paribh beginning varena, Jva Gosvm explains the reason why it takes the
same replacement. The word tad-antasya means tad-varntasypi. The result of the
word kvacit (sometimes) will be shown later. An example of when a grammatical
operation prescribed in reference to a particular vara also applies to something
ending in that vara is the stra e-o-vmanebhyo buddhasydaranam (110). Here
buddha disappears after something ending in e, o, or a vmana and thus we get he
hare <8.1>, he vio <8.1>, and he ka <8.1>. An example of when a grammatical
operation prescribed in reference to a particular nma also applies to something
ending in that nma is how the replacement jaras ordained in relation to the word jar
also applies to the word nirjara, a word ending in jar.
In that regard, when the replacement jaras would usually replace the entire word
nirjara, Jva Gosvm speaks the second paribh beginning nirdiyamnnm. In
essence this means that the substitute replaces as much of an atidiyamna word (a
word to which a rule applies by extended application) as is directly mentioned, but it
doesnt replace the entire atidiyamna word. Here the directly mentioned original
word is jar. Therefore the replacement jaras only replaces the jara portion of the
atidiyamna word nirjara, and not the entire word. In reply to the doubt why is the
replacement of the word jar, a word ending in -rma, employed in connection with
the word nirjara, a word ending in a-rma? Jva Gosvm speaks the third paribh
beginning eka-dea.
149 / @a inazAAnaAis$ak(yaAeinaRas$aAvaAde"zAAE yau"Sau vaA vaAcyaAE /
149. atra ni-nsikayor ni-nasv deau yaduu v vcyau
atrain this connection; ni-nsikayoof the words ni (night) and nsik
(nose); ni-nasauni and nas; deauthe replacements; yaduuwhen the
yadus follow; voptionally; vcyaushould be stated.
In this connection, the words ni and nsik are optionally replaced by ni
and nas respectively when the yadus follow.
prayog ca pake viujannta-vaj jey. yathnia ni nijbhym ity-di. irmnto bhakti-abda. tasya paveu hari-abda-vat. asibhakt. pusti
viean na-rmo na syt. na tu lakmym iti na ndeabhakty bhaktibhym
bhaktibhi.
117
VttiIn that case the declension is the same as that of a word ending in a viujana.
For example:
ni + []as (149) nias (93) nia <2.3>.
ni + [] (149) ni <3.1>.
ni + bhym (149) ni + bhym (179, asya jo mantavya (vtti 188))
nijbhym <3.2>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhan
a
eka-vacana
ni
nim
niay / ni
niyai / nie
niy / nia
niy / nia
niym / nii
nie
eka-vacana
nsik
nsikm
nsikay / nas
nsikyai / nase
nsiky /
nasa
nsiky /
nasa
nsikym / nasi
nsike
dvi-vacana
nie
nie
nibhym / nijbhym
nibhym / nijbhym
nibhym / nijbhym
niayo / nio
niayo / nio
nie
bahu-vacana
ni
ni / nia
nibhi / nijbhi
nibhya / nijbhya
nibhya / nijbhya
ninm / nim
nisu / nicu / nicchu
ni
dvi-vacana
nsike
nsike
nsikbhym / nobhym
nsikbhym / nobhym
nsikbhym / nobhym
bahu-vacana
nsik
nsik / nasa
nsikbhi / nobhi
nsikbhya / nobhya
nsikbhya / nobhya
nsikayo / naso
nsiknm / nasm
nsikayo / naso
nsike
nsiksu / nasu
nsik
Now we begin the declension of the word bhakti (devotion), a word ending in i-rma.
The word bhakti is declined like the word hari when the pavas follow. When []as is
applied, we get bhakt <2.3>. Due to the specific mention of the word pusi in stra
95, the change to na-rma doesnt take place here.
bhakti + []as (94) bhakti + s (95) bhakts (93) bhakt <2.3>.
And due to the phrase na tu lakmym in stra 120, the substitute n is not applied
here:
bhakti + [] (50) bhakty <3.1>
bhakti + bhym bhaktibhym <3.2>.
bhakti + bhis (93) bhaktibhi <3.3>.
150 / h"ir"ta @ApvaA va{iSNASau lamyaAM , inatyaM gAAepyaA: /
150. harita p v viu lakmy, nitya gopy
118
haritaafter a hari; p[p]; voptionally; viuwhen the vis follow;
lakmymin the feminine gender; nityamalways; gopyafter a gop.
[p] is optionally applied after a hari in the feminine gender when the vis
follow, but it is always applied after a gop when the vis follow.
vi-nimittpo na ypbhaktyai bhaktaye bhaktibhym bhaktibhya. bhakty
bhakte bhaktibhym bhaktibhya. bhakty bhakte bhaktyo bhaktnm. b-ante
pi n-rdhbhy er mbhaktym bhaktau bhaktyo bhaktiu. he bhakte. atha
dhenu-abdadhenu dhen dhenava. dhenum dhen dhen ity-di. viu
dhenvai dhenave, dhenv dheno. dhenvm dhenau. atra hare sva-bhvalakmtve saty eveti vcyam. tena nehapriya-haraye priya-viave riyai. eva
priya-tri. asipriya-har. ndeas tu napriya-hary. tri-abdasya lakmym
VttiY[p] is not applied after the [p] caused by a vi.
bhakti + []e (two options by 150):
1) ([p] is applied) bhakti + [p] + []e (50) bhakty + e (48) bhaktyai
<4.1>
2) ([p] isnt applied, 119) bhakte + e (54) bhaktaye <4.1>.
bhakti + bhyas (93) bhaktibhya <4.3>.
bhakti + []as[i] (two options by 150):
1) ([p] is applied) bhakti + [p] + []as[i] (50) bhakty + as (42) bhaktys
(93)
bhakty <5.1>
2) ([p] isnt applied, 119) bhakte + as (121) bhaktes (93) bhakte <5.1>.
bhakti + bhyas (93) bhaktibhya <5.3>.
bhakti + []as (two options by 150):
1) ([p] is applied) bhakti + [p] + []as (50) bhakty + as (42) bhaktys
(93) bhakty <6.1>
2) ([p] isnt applied, 119) bhakte + as (121) bhaktes (93) bhakte <6.1>.
bhakti + os (50) bhaktyos (93) bhaktyo <6.2>.
bhakti + m (105) bhakti + n[u] + m bhakti + nm (107)
bhaktnm <6.3>.
N-rdhbhy er m (135) also applies to words ending in [p]:
bhakti + []i (two options by 150):
1) ([p] is applied) bhakti + [p] + []i (50) bhakty + []i (135) bhakty +
m (42) bhaktym <7.1>
2) ([p] isnt applied, 122) bhakti + au[c] (124) bhaktau <7.1>.
bhakti + os (50) bhaktyos (93) bhaktyo <7.2>.
bhakti + su[p] (108) bhaktiu <7.3>.
119
bhakti + s[u] (119) bhakte + s[u] (110) bhakte <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
bhakti
bhaktim
bhakty
bhaktaye / bhaktyai
bhakte / bhakty
bhakte / bhakty
bhaktau / bhaktym
bhakte
dvi-vacana
bhakt
bhakt
bhaktibhym
bhaktibhym
bhaktibhym
bhaktyo
bhaktyo
bhakt
bahu-vacana
bhaktaya
bhakt
bhaktibhi
bhaktibhya
bhaktibhya
bhaktnm
bhaktiu
bhaktaya
Now we begin the declension of the word dhenu (cow).

dhenu + s[u] (93) dhenu <1.1>.
dhenu + au (116) dhenu + u (42) dhen <1.2>.
dhenu + [j]as (119) dheno + as (55) dhenavas (93) dhenava <1.3>.
dhenu + am (94) dhenum <2.1>.
dhenu + au (116) dhenu + u (42) dhen <1.2>.
dhenu + []as (94) dhenu + s (95) dhens (93) dhen <1.3>.
dhenu + []e (two options by 150):
1) ([p] is applied) dhenu + [p] + []e (51) dhenv + e (48) dhenvai <4.1>
2) ([p] isnt applied, 119) dheno + e (55) dhenave <4.1>.
dhenu + []as[i] (two options by 150):

1) ([p] is applied) dhenu + [p] + []as[i] (51) dhenv + as (42) dhenvs
(93) dhenv <5.1>
2) ([p] isnt applied, 119) dheno + as (121) dhenos (93) dheno <5.1>.
dhenu + []as (two options by 150):
1) ([p] is applied) dhenu + [p] + []as (51) dhenv + as (42) dhenvs
(93) dhenv <6.1>
2) ([p] isnt applied, 119) dheno + as (121) dhenos (93) dheno <6.1>.
dhenu + []i (two options by 150):
1) ([p] is applied) dhenu + [p] + []i (51) dhenv + []i (135) dhenv +
m (42) dhenvm <7.1>
2) ([p] isnt applied, 122) dhenu + au[c] (124) dhenau <7.1>.
case
pratham
dvity
tty
caturth
eka-vacana
dhenu
dhenum
dhenv
dhenave / dhenvai
dvi-vacana
dhen
dhen
dhenubhym
dhenubhym
bahu-vacana
dhenava
dhen
dhenubhi
dhenubhya
120
pacam
dheno / dhenv
ah
dheno / dhenv
saptam
dhenau / dhenvm
sambodhana
dheno
dhenubhym
dhenvo
dhenvo
dhen
dhenubhya
dhennm
dhenuu
dhenava
In this regard, the current stra is applied only when a hari is naturally in the feminine
gender. Thus it is not applied in priya-haraye riyai <4.1> or priya-viave riyai
<4.1>. It is also not applied to the word priya-tri. When []as is applied we get priyahar <2.3>. The replacement n is also not applied and thus we get priya-hary
<3.1>. In the feminine gender, the word tri undergoes the following changes:
AmtaY[p] is not applied after the [p] caused by a vi because a word ending in
that [p] is lkaika (see vtti 50), and therefore it cannot be called rdh. Someone
may argue, In the seventh case singular m is ordained in the place of []i by
accepting that a word ending in the [p] caused by a vi is called rdh. But why
isnt such a word lkaika there also? The answer is that in that case the m
ordained by n-rdhbhym er m (135) is a virici, but in this case y[p] is a viu
because it is ordained in between the prakti and pratyaya. Although, in the seventh
case singular, the word ending in the [p] caused by a vi is lkaika, there is no
fault in replacing []i with m because the following maxim allows it: viricir
lkaikatva sahate kvacin na viu (A virici may sometimes defy the rule of
lkaika. But a viu may not).
SaodhinWords like priya-hari, priya-viu, priya-tri and so on are not considered
naturally feminine because they only assume the feminine gender when used in
ptmbara-samsas. In such cases the emphasis of meaning is on another word as
was demonstrated by Jva Gosvm with the examples priya-haraye riyai (unto the
goddess of fortune for whom Hari is dear) and priya-viave riyai (unto the goddess
of fortune for whom Viu is dear).
151 / lamaIsTayaAeicataur"Aeistas$a{catas$a{ ivaSNAuBa(AE /
151. lakm-sthayos tri-caturos tis-catas viubhaktau
lakm-sthayooccuring in the feminine gender; tri-caturoof the words tri
(three) and catur (four); tis-catasthe replacements tis and catas;
viubhaktauwhen a viubhakti follows.
When the words tri and catur are used in the feminine gender, they are
replaced by tis and catas respectively, provided a viubhakti follows.
AmtaIn this stra, the word tis-catas is a samhra-dvandva-samsa, thus it is
neuter and singular. Why do we say provided a viubhakti follows? Consider tritvam
and catuayam. Due to the modifier lakm-sthayo, when we have the vigraha
(separation of the constituent words of a compound word) priys tisro yasya (for
whom three (feminine) are dear), the replacement certainly takes place even though
the samsa is in the masculine gender. Thus we get priya-tis <1.1>, priya-tisrau
<1.2>, priya-tisra <1.3>, priya-tisr <3.1>, priya-tisre <4.1>, priya-tisra <5.1>,
and so on.1
1 In these forms the of tis changes to r by the next stra. In this regard, the next
vtti explains that the change to r blocks the govinda, trivikrama, and change to u that
would normally take place by the previous rules.
121
152 / itas$a{cataaAe r": s$avaeRre" /
152. tis-catasro ra sarvevare
tis-catasroof the words tis and catas; rathe replacement ra-rma; sarvevare
when a sarvevara follows.
The of the words tis and catas1 becomes r when a viubhakti beginning
with a sarvevara follows2.
govinda-trivikramo-rmm apavda. atve kevala-sa-rmo viricir ghta. tisra
tisra tisbhi tisbhya tisbhya. mi tu na tis-catasror iti jpakt nu eva
tism tisu. -rmnto gop-abda; b iti lakm-vihita-pratyaya
VttiThis stra is an apavda of the govinda, trivikrama, and u-rma. Regarding the
change to a-rma (by stra 108), only a virici comprised solely of sa-rma is
accepted.
tri + [j]as (151) tis + as (152) tisras (93) tisra <1.3>.
tri + []as (151) tis + as (152) tisras (93) tisra <2.3>.
tri + bhis (151) tis + bhis (93) tisbhi <3.3>.
tri + bhyas (151) tis + bhyas (93) tisbhya <4.3>.
tri + bhyas (151) tis + bhyas (93) tisbhya <5.3>.
But, when m follows, n[u] is certainly applied because of the jpaka3 na tiscatasro (in stra 107):
tri + m (151) tis + m (105) tis + n[u] + m tisnm (111) tism
<6.3>.
tri + su[p] (151) tis + su (108) tisu <7.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
bahu-vacana
tisra
tisra
tisbhi
tisbhya
tisbhya
tism
tisu
Now we begin the declension of the word gop (a cowherd woman), a word ending in
-rma. [p] is a taddhita pratyaya that is ordained in the feminine gender.
(vtti 98).
3 Indicator; An expression or rule that implies something more than what is directly
said by the rule itself.
122
AmtaGovinda would usually be applied by -rmasya govinda paveu au ca
(136), trivikrama would usually be applied by davatrasya trivikramo asi (95), and
the change to u-rma would usually be applied by -rmato asi-asor asya uc (137).
However the current stra blocks all of these. In the stra ordaining the change to arma, only a virici comprised solely of sa-rma is accepted by the phrase pratyayavirici-sasya a. Therefore the s of the viricis tis and catas doesnt become
because of the presence of other varas besides s.
Someone may argue, Because of the general statement when a sarvevara follows,
in the sixth case plural the words tis and catas should definitely become r. In
answer to that Jva Gosvm speaks the sentence beginning But, when m follows.
In the stra beginning vmanasya trivikramo nmi, the phrase na tis-catasro, which
prohibits trivikrama, is a jpaka of n[u], since only when there is nm can the
trivikrama that is normally applicable when nm follows be prohibited. If n[u] were
not applied then there would be no question of nm nor any possibility of prohibitions
in relation to nm. Therefore, in accordance with the maxim viricito viur balavn (A
viu is stronger than a virici), n[u] is applied before the substitution of r takes
place, and when n[u] is applied there is no chance for the substitution of r to even
take place because there is no longer a sarvevara following. This is the implied
meaning.
153 / wROlamaIgAAeRpaIs$aMaA /
153. --lakmr gop-saj
--lakma feminine word ending in -rma or -rma; gop-sajcalled gop.
A feminine word ending in or is called gop.
gop gopyau gopya. gopm gopyau gop. gopy gopbhym gopbhi. gopyai
gopbhym gopbhya. gopy gopbhym gopbhya. gopy gopyo gopnm.
gopym gopyo gopu. he gopi. atra vidhna-smarthyn na govinda. eva sakh
casakh sakhyau. ausakhym. trivikramd iti viean neha sor hara, ati-gopi.
pusi viu ati-gopaye ity-di, lakmymati-gopyai ati-gopaye ity-di. vadh
vadh vadhvau vadhva. he vadhu.
Vtti gop + s[u] (138) gop <1.1>.
gop + au (50) gopyau <1.2>.
gop + [j]as (50) gopyas (93) gopya <1.3>.
gop + am (94) gopm <2.1>.
gop + au (50) gopyau <2.2>.
gop + []as (94) gops (93) gop <2.3>.
gop + [] (50) gopy <3.1>.
gop + bhym gopbhym <3.2>.
gop + bhis (93) gopbhi <3.3>.
gop + []e (150) gop + [p] + e (50) gopy + e (48) gopyai <4.1>.
123
gop + bhyas (93) gopbhya <4.3>.
gop + []as[i] (150) gop + [p] + as (50) gopy + as (42) gopys
(93) gopy
<5.1>.
gop + bhyas (93) gopbhya <5.3>.
gop + []as (150) gop + [p] + as (50) gopy + as (42) gopys
(93) gopy
<6.1>.
gop + os (50) gopyos (93) gopyo <6.2>.
gop + m (105) gop + n[u] + m gopnm <6.3>.
gop + []i (150) gop + [p] + []i (50) gopy + []i (135) gopy +
m (42) gopym <7.1>.
gop + os (50) gopyos (93) gopyo <7.2>.
gop + su[p] (108) gopu <7.3>.
gop + s[u] (147) gopi + s[u] (110) gopi <8.1>.
In he gopi <8.1> there is no govinda due to the strength of stra 147.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
gop
gopm
gopy
gopyai
gopy
gopy
gopym
gopi
dvi-vacana
gopyau
gopyau
gopbhym
gopbhym
gopbhym
gopyo
gopyo
gopyau
bahu-vacana
gopya
gop
gopbhi
gopbhya
gopbhya
gopnm
gopu
gopya
Words like sakh (female friend) are declined in the same way:
sakh + s[u] (138) sakh <1.1>.
sakh + au (50) sakhyau <1.2>.
sakh + []i (150) sakh + [p] + []i (50) sakhy + []i (135) sakhy
+ m (42)
sakhym <7.1>.
Because of the modifier trivikramt (in stra 138) the deletion of s[u] doesnt take
place in the case of ati-gopi <1.1>. In the masculine gender, when the vis follow,
the forms are ati-gopaye <4.1> and so on. In the feminine gender they are ati-gopyai
124
<4.1> or ati-gopaye <4.1>, and so on. Now we begin the declension of the word
vadh (a young bride or woman in general):
vadh + s[u] vadhs (93) vadh <1.1>.
vadh + au (51) vadhvau <1.2>.
vadh + [j]as (51) vadhvas (93) vadhva <1.3>.
vadh + s[u] (147) vadhu + s[u] (110) vadhu <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
vadh
vadhm
vadhv
vadhvai
vadhv
vadhv
vadhvm
vadhu
dvi-vacana
vadhvau
vadhvau
vadhbhym
vadhbhym
vadhbhym
vadhvo
vadhvo
vadhvau
bahu-vacana
vadhva
vadh
vadhbhi
vadhbhya
vadhbhya
vadhnm
vadhu
vadhva
AmtaThe word --lakm means a feminine word ending in -rma or -rma.

The etymology of the word gopa (cowherd) is as follows: g pti rakatti gopa (A
gopa is so named because he tends (pti) the cows (g)). Or else the etymology is
gopyati rakati uddha-bhakti-rasa tad-adhihnatvd iti gopa (A gopa is so
named because he keeps (gopyati) the tastes of pure devotion as he is their resting
place). More specifically a gopa refers to the particular class of cowherds that reside
in Vraja. The word gopa is formed either by applying the kt pratyaya [k]a after go +
p rakae or by applying the kt pratyaya a[l] after gup[] rakae. Then [p] is
applied in the feminine gender by a-rmnta-jte (1094) and we get the word gop
(cowherd woman).
The modifier trivikramt (in stra 138) informs us that [p] can also exist in a vmana
form. The vigraha of ati-gopi <1.1> is gopm atikrnta (he who surpasses a
gop). The word ati-gopi is a ka-purua-samsa formed by aty-dayo dvityay
(959), which becomes vmana by gor pa pa a cntasypradhnasya vmana
(939). In the feminine gender, the vigraha of ati-gopi <1.1> is gopm atikrnt (she
who surpasses a gop).
154 / @vaItanaItar"IlamaI"IDaIaINAAmauNAAid"naA /
zAbd"AnaAM tau BavatyaeSaAM s$aulaAepaAe na k(d"Acana //
154.
av-tantr-tar-lakmhr-dh-rm udin
abdn tu bhavaty e
su-lopo na kadcana
av-tantr-tar-lakm-hr-dh-rmof av (a woman in her courses), tantr
(the string of a v), tar (a boat), lakm (prosperity, beauty, the goddess of
fortune), hr (shyness), dh (intelligence), and r (prosperity, beauty, the
goddess of fortune); u-dincharacterized as udis; abdnmof the words; tu
but; bhavatiis; emof these; su-lopadeletion of s[u]; nanot; kadcana
ever.
125
But the udi words av, tantr, tar, lakm, hr, dh, and r never
undergo deletion of s[u].
lakm lakmyau lakmya ity-di gop-vat. str-abdastr.
Vtti lakm + s[u] (154) lakms (93) lakm <1.1>.
The forms lakmyau <1.2>, lakmya <1.3>, and so on are made in the same way as
the word gop. Now we begin the declension of the word str (woman).
str + s[u] (138) str <1.1>.
AmtaIn the word udin, the third case ending has been used in the sense of
upalakaa1 (characteristic), thus udin means udinopalakitnm
(characterized as udis). Among these words hr, dh, and r are words ending in
[k]vi[p] which are counted among the udis, the rest of the words end in the udi
pratyaya .
SaodhinThe udi pratyayas are a set of pratyayas that are applied after dhtus
to form proper names (saj-abdas). They are treated in detail in the five chaptered
grammatical treatise called the Udi-stras. Basically the udi pratyayas are the
missing kt pratyayas that are supplied to support the theory that all nmas are
derived from dhtus. Words that are made from udi pratyayas are called udi
words. For further details, see Saodhin 880.
155 / IauvaAeir"yauvaAE s$avaeRre" , iyaA @mzAs$aAevaAR
155. str-bhruvor iy-uvau sarvevare, striy am-asor v
str-bhruvoof the words str (woman) and bhr (eyebrow); iy-uvauthe
replacements iy and uv; sarvevarewhen a sarvevara follows; striyof the word
str; am-asowhen the viubhaktis am or []as follow; voptionally.
The and of the words str and bhr2 become iy and uv respectively when
a viubhakti beginning with a sarvevara follows3, but this change is
optional for the word str when the viubhaktis am or []as follow.
striyau striya. striyam strm striyau striya str. striy strbhym strbhi. nitya
gopystriyai strbhym strbhya. striy strbhym strbhya. striy striyo.
viricito viur balavn, strm. striym striyo stru. he stri. r-abdar.
dhtor d-tor iti riyau riya.
Vtti str + au (155) striyau <1.2>.
str + [j]as (155) striyas (93) striya <1.3>.
str + am (two options by 155):
1) (the change to iy is done) striyam <2.1>.
1 This use of the third case is described in viea-lakat tty (678), a stra which
other grammarians previously formulated as upalakae tty.
(vtti 98).
126
2) (the change to iy isnt done, 94) strm <2.1>.
str + au (155) striyau <2.2>.
1)
2)
str + []as (two options by 155):

(the change to iy is done) striyas (93) striya <2.3>.
(the change to iy isnt done, 94) strs (93) str <2.3>.
str + [] (155) striy <3.1>.
str + bhym strbhym <3.2>.

str + bhis strbhis (93) strbhi <3.3>.
str + []e (150) str + [p] + []e (155) striy + e (48) striyai <4.1>.
str + bhym strbhym <4.2>.
str + bhyas strbhyas (93) strbhya <4.3>.
str + []as[i] (150) str + [p] + []as[i] (155) striy + as (42) striys
(93) striy
<5.1>.
str + []as (150) str + [p] + []as (155) striy + as (42) striys
(93) striy
<6.1>.
str + os (155) striyos (93) striyo <6.2>.
Viricito viur balavn (a viu is stronger than a virici):
str + m (105) str + n[u] + m strnm (111) strm <6.3>.
str + []i (150) str + [p] + []i (155) striy + []i (135) striy + m
(42)
striym <7.1>.
str + su[p] (108) stru <7.3>.
str + s[u] (147) stri + s[u] (110) stri <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
str
striyam / strm
striy
striyai
striy
striy
striym
stri
dvi-vacana
striyau
striyau
strbhym
strbhym
strbhym
striyo
striyo
striyau
bahu-vacana
striya
striya / str
strbhi
strbhya
strbhya
strm
stru
striya
Now we begin the declension of the word r (prosperity, beauty, the goddess of
fortune):
r + s[u] (154) rs (93) r <1.1>.
127
r + au (134) riyau <1.2>.
r + [j]as (134) riyas (93) riya <1.3>.
AmtaSomeone may wonder In the sixth case plural, when m follows, should the
change to iy be applied or should n[u] be inserted? To reconcile the conflict between
these two rules, Jva Gosvm speaks the maxim beginning viricita.
SaodhinDhtor d-tor iy-uvau sarvevare bahulam (134) is applicable to the
word r because it comes from the dhtu ri[] sevym (1U, to serve, worship,
dwell, depend on). When [k]vi[p] is applied to the dhtu ri[], the dhtu becomes
trivikrama by pracchdn trivikramo, na ca sakaraa (Bhat 1558) and [k]vi[p] is
deleted by kevalasya pratyaya-ver hara (612). Thus we get the word r.
156 / naeyauvsTaAnaM gAAepaI , iyaM ivanaA , va{iSNASvaAima ca vaA /
156. ney-uv-sthna gop, striya vin, viv mi ca v
nanot; iy-uv-sthnama word in which there is occasion for (the change to) iy or uv;
gopgop; striyamthe word str; vinexcept; viuwhen the vis follow;
miwhen m follows; caand; voptionally.
Any word ending in or , except str, which undergoes a change to iy or uv
is not called gop. But when the vis follow or when m follows, such a
word is optionally called gop.
riyai riye, rbhym rbhya. riy riya. riy riya, riyo, rm riym.
riym riyi, riyo ru. he r. eva dh-prabhtaya bhr-prabhtaya ca. bhr
bhruvau bhruva. eva su-bhr. buddhe vmana iti kecit
kaa bata h citra / h mtar daivatni dhik
h pita kvsi he su-bhru / bahv eva vilalpa sa. iti bhai (6.11).
ki ca, aniy-uv pact-pustve pi gop-sajm hu. tato bahu-preyasabda asa vin pusy api gop-abda-vat. evam ati-lakm lakm-abda-vat.
vmanatve tu gop-sajatva necchanti. sakhm atikrntasya atisakher iti bhyam.
--rmayor asvbhvika-lakmtve goptva na; viva-nye riyai. mt-abda pitvat. mt mtarau mtara. asi tu mt. svas-abda kart-vat. svas svasrau
svasra. asi tu svas. go-abda prva-vat. dyo-abdo go-vat. naur glau-vat. iti
sarvevarnt lakm-lig.
Vtti r + []e (two options by 156):
1) (r is a gop, 150) r + [p] + []e (134) riy + e (48) riyai <4.1>.
2) (r isnt a gop, 134) riy + e riye <4.1>.
r + bhym rbhym <4.2>.
r + bhyas (93) rbhya <4.3>.
r + []as[i] (two options by 156):
1) (r is a gop, 150) r + [p] + []as[i] (134) riy + as (42) riys
(93) riy <5.1>.
2) (r isnt a gop, 134) riyas (93) riya <5.1>.
r + []as (two options by 156):
128
1) (r is a gop, 150) r + [p] + []as (134) riy + as (42) riys (93)
riy <6.1>.
2) (r isnt a gop, 134) riyas (93) riya <6.1>.
r + os (134) riyos (93) riyo <6.2>.
r + m (two options by 156):
1) (r is a gop, 105) r + n[u] + m rnm (111) rm <6.3>.
2) (r is a gop, 134) riym <6.3>.
r + []i (two options by 156):
1) (r is a gop, 150) r + [p] + []i (134) riy + []i (135) riy + m
(42) riym
<7.1>.
2) (r isnt a gop, 134) riyi <7.1>.
r + os (134) riyos (93) riyo <7.2>.
r + su[p] (108) ru <7.3>.
r + s[u] (156, 154) rs (93) r <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
r
riyam
riy
riyai / riye
riy / riya
riy / riya
riym / riyi
r
dvi-vacana
riyau
riyau
rbhym
rbhym
rbhym
riyo
riyo
riyau
bahu-vacana
riya
riya
rbhi
rbhya
rbhya
rm / riym
ru
riya
Words like dh and bhr are declined in the same way:

bhr + s[u] (93) bhr <1.1>.
bhr + au (155) bhruvau <1.2>.
bhr + [j]as (155) bhruvas (93) bhruva <1.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
bhr
bhruvam
bhruv
bhruvai / bhruve
bhruv / bhruva
bhruv / bhruva
bhruvm / bhruvi
bhr
dvi-vacana
bhruvau
bhruvau
bhrbhym
bhrbhym
bhrbhym
bhruvo
bhruvo
bhruvau
bahu-vacana
bhruva
bhruva
bhrbhi
bhrbhya
bhrbhya
bhrm / bhruvm
bhru
bhruva
In the same way we get su-bhr <1.1>. Some say that the word su-bhr (one who
has nice eyebrows) becomes vmana when buddha follows. An example of this is
Bhai-kvya 6.11:
kaa bata h citra
129
h mtar daivatni dhik.
h pita kvsi he su-bhru
bahv eva vilalpa sa
Alas, alas, alas, alas. How strange this is! O Mother! Fie on providence! O Father!
Where are you? O beautiful browed one! In this way he lamented greatly.
AmtaThe word iy-uv-sthnam is understood as follows: iya uvo v sthna sthitir
yatra tad iy-uv-sthnam (iy-uv-sthnam is that in which there is occasion for (the
change to) iy or uv). In regards to he r <8.1>, ambdn gopy ca vmano
buddhe (147) doesnt apply because the word r is not a gop (as it undergoes a
change to iy by stra 134). The verse of Bhai expresses Lord Rmacandras words of
distress due to the pain of separation He felt after St had been taken away. Klidsa
also has vimnat subhru pitur ghe kuta. However, Bhaoji-dkita says iaprayogo py anupapanna (The usage of the learned is impossible to explain. It is
inconsistent).
VttiFurthermore, authorities say that words ending in or that dont undergo a
change to iy or uv are called gop even when they later appear in the masculine
gender. Thus even in the masculine gender, the word bahu-preyas (he who has
many lovers, name of Ka) is declined like the word gop, except for when []as
follows. Similarly, the word ati-lakm (he who surpasses lakm) is declined like the
word lakm. But earlier grammarians dont consider that words ending in or that
dont undergo a change to iy or uv are called gop when they later become vmana in
the masculine gender. Thus the Mah-bhya says sakhm atikrntasya atisakhe
(the word ati-sakhe <6.1> which means of he who surpasses a sakh). A word
that ends in or but is not naturally feminine is not called gop. Thus viva-nye
riyai (unto the goddess of fortune, the leader of the universe). The word mt is
declined like the word pit:
mt + s[u] (127) mt + [c] (124) mt <1.1>.
mt + au (136) mtarau <1.2>.
mt + [j]as (136) mtaras (93) mtara <1.3>.
But when []as follows, we get the form mt <2.3>:
mt + []as (94) mt + s (95) mt + s (93) mt <2.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
mt
mtaram
mtr
mtre
mtu
mtu
mtari
mta
dvi-vacana
mtarau
mtarau
mtbhym
mtbhym
mtbhym
mtro
mtro
mtarau
The word svas is declined like the word kart:

svas + s[u] (127) svas + [c] (124) svas <1.1>.
svas + au (139) svasrau <1.2>.
bahu-vacana
mtara
mt
mtbhi
mtbhya
mtbhya
mtm
mtu
mtara
130
svas + [j]as (139) svasras (93) svasra <1.3>.
But when []as follows, we get the form svas <2.3>:
svas + []as (94) svas + s (94) svas <2.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
svas
svasram
svasr
svasre
svasu
svasu
svasari
svasa
dvi-vacana
svasrau
svasrau
svasbhym
svasbhym
svasbhym
svasro
svasro
svasrau
bahu-vacana
svasra
svas
svasbhi
svasbhya
svasbhya
svasm
svasu
svasra
When the word go is used in the feminine gender the declension is the same as before.
The feminine word dyo (heaven, the sky) is declined like the word go, and the
feminine word nau (boat) is declined like the word glau. Thus ends the declension of
feminine words ending in a sarvevara.
AmtaThe stra neyasy ptmbare (938) prohibits the word bahu-preyas from
becoming vmana. Because the word ati-lakm doesnt end in [p] (see Amta 154)
it doesnt become vmana by gor pa pa a cntasypradhnasya vmana (939).
But the sakh in the word ati-sakhi (from the Mah-bhyas example ati-sakhe
<6.1>) does become vmana by gor pa pa a cntasypradhnasya vmana
(939). The word r undergoes a change to iy by dhtor d-tor iy-uvau sarvevare
(134) therefore it is not called gop. The word viva-n is vcya-liga (adjectival,
sharing the gender of the substantive). Thus since it is not naturally feminine it is not
called gop, and therefore it undergoes the change to y by stra 134
131
Atha sarvevarnt brahma-lig

Now we begin the declension of neuter words ending in a sarvevara.
tatra a-rmnto gokula-abda.
Among them is the word gokula (Gokula, the place where Ka spent his
childhood), a word ending in a-rma.
157 / ak{(SNAAts$aAer"ma, /
157. brahma-kt sor am
brahma-ktafter a brahma-ka (a neuter word ending in a-rma); soof
the viubhakti
s[u]; amthe replacement am.
After a brahma-ka, s[u] is replaced by am.
davatrd am-asor a-rma-haragokulam. rdh-brahmabhym au gokule.
Vtti gokula + s[u] (157) gokula + am (94) gokulam <1.1>.
gokula + au (144) gokula + (43) gokule <1.2>.
158 / ataAe jas$zAs$aAe: izA: /
158. brahmato jas-aso i
brahmataafter a brahma (neuter word); jas-asoof the viubhaktis [j]as and
[]as; ithe replacement []i.
After a brahma, [j]as and []as are replaced by []i.
eka-varatvd ante prpte it sarvasyeti id-dea sarvasya bhavati.
VttiWhere the replacement would normally be applied at the end since it is
comprised of a single vara, a replacement whose indicatory letter is replaces
everything in accordance with the maxim it sarvasya (that which has the indicatory
letter replaces everything).
AmtaWhere []i would usually replace only the s of [j]as and []as by the maxim
eka-vara-vidhir ante pravartate (vtti 98), that is removed by making []i with the
indicatory letter , since the rule is that a replacement with the indicatory letter
replaces the entire original. Thus here the replacement []i replaces the entire as of
[j]as and []as.
159 / s$avaeRr"vaESNAvaAntayaAenau< zAAE /
159. sarvevara-vaiavntayor nu au
132
sarvevara-vaiava-antayoof words ending in a sarvevara or vaiava; numthe
gama n[um]; auwhen []i follows.
Words ending in a sarvevara or vaiava take the gama n[um] when []i
follows.
160 / @ntyas$avaeRr"AtparM" imata: sTaAnama, /
160. antya-sarvevart para mita sthnam
antya-sarvevartthe final sarvevara; paramafter; mitaof anything that has
the indicatory letter m; sthnamthe place.
The place of insertion for anything that has the indicatory letter m is after
the final sarvevara.
161 / @ntyaAtpaUvaRvaNAR: o"vas$aMa: /
161. antyt prva-vara uddhava-saja
antytthan the last vara; prva-varathe previous vara; uddhava-saja
called uddhava.
The vara which comes before the last vara is called uddhava.
AmtaThe word uddhava is formed by applying the kt pratyaya a[l] after ud + hu
vahnau dne. The rimad-bhgavatam (10.46.1) described Uddhava as follows:
r-uka uvca
vn pravaro mantr
kasya dayita sakh
iyo bhaspate skd
uddhavo buddhi-sattama
ukadeva Gosvm said: The supremely intelligent Uddhava was the best counselor
of the Vi dynasty, a beloved friend of Lord r Ka and a direct disciple of
Bhaspati.
162 / @apaANx"vaA: izA k{(SNAsTaAnas$aMaA: /
162. abrahma-pav i ca ka-sthna-saj
a-brahma-pavthe pavas, except when they are in brahma-liga; i[]i; ca
and; ka-sthna-sajcalled kasthna.
The pavas, except when they are in brahma-liga, and []i are called
kasthna.
AmtaIn effect the word abrahma-pav means the pavas when used in the
masculine and feminine genders. Those pavas as well as []i, which belongs to the
neuter gender, are called kasthna. The word sthna means dhma (abode).
Thus the word kasthna refers to Kas holy abode, Vndvana.
133
163 / naAntaDaAtauvaijaRtas$aAntas$ats$amah"d"paAmau"vasya iaiva(ma:
k{(SNAsTaAnae , bauM" ivanaA /
163. nnta-dhtu-varjita-snta-sat-saga-mahad-apm uddhavasya trivikrama
kasthne, buddha vin
na-antaof a word ending in na-rma; dhtu-varjita-sa-anta-sat-sagaof a word,
except a dhtu, in which there is a sat-saga ending in sa-rma; mahatof the word
mahat[u] (great); apmof the word ap (water); uddhavasyaof the uddhava;
trivikramathe change to trivikrama; kasthnewhen a kasthna follows;
buddhambuddha; vinexcept.
The uddhava of words ending in na-rma and words, except for dhtus, in
which there is a sat-saga ending in sa-rma, as well as the uddhava of the
words mahat[u] and ap becomes trivikrama when any kasthna except
buddha follows.
gokulni. eva dvityym. ttydau puruottama-vat. buddha-sthnyatvd am api
buddha-sajahe gokula.
Vtti gokula + [j]as (158) gokula + []i (159) gokula + n[um] + i (160)
gokulan + i (163)
gokuln + i gokulni <1.3>.
The declension is the same for the second case. From the third case onwards the
declension is the same as that of a masculine word. Because am occupies the place of
buddha, it is also called buddha:
gokula + s[u] (157) gokula + am (110) gokula <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
gokulam
gokulam
gokulena
gokulya
gokult
gokulasya
gokule
gokula
dvi-vacana
gokule
gokule
gokulbhym
gokulbhym
gokulbhym
gokulayo
gokulayo
gokule
bahu-vacana
gokulni
gokulni
gokulai
gokulebhya
gokulebhya
gokulnm
gokuleu
gokulni
AmtaBecause of the general mention of a word ending in na-rma, both the narma that is naturally present in a nma as well as the na-rma which belongs to a
viu but is inside a nma are accepted by the word na. The na-rma which belongs to
a virici is also accepted provided it is inside the nma since it is accepted that the
replacement of a nma, dhtu, pratyaya, or viupada is also counted as a nma,
dhtu, pratyaya, or viupada respectively. An example of a natural na-rma is
rjnau <1.2>. Because by stra 160 the gama n[um] is inserted into a nma after
its last sarvevara, a nma thus supplemented (as, for example, gokulan) is accepted
as a word ending in na-rma. Thus we get gokulni <1.3>. An example of a word that
is a virici and ends in na-rma is ri <2.3>. Why do we say except for a dhtu?
Consider kasa-hin <1.1> (see vtti 207).
164 / $d"yasya $u"Sau vaA , zAISaRsya zAISaRna, vaetyaeke( /
164. hdayasya hd yaduu v, rasya ran vety eke
134
hdayasyaof the word hdaya (heart); hdthe replacement hd; yaduuwhen
the yadus follow; voptionally; rasyaof the word ra (head); ranthe
replacement ran; voptionally; itithus; ekesome.
The word hdaya is optionally replaced by hd when the yadus follow. And
some say the word ra is optionally replaced by ran when the yadus
follow.
prayog ca pake viujannta-vaj jey. yathhndi hdayni, hd hdayena.
ubhayatrpi ri. jary jaras v sarvevarenirjaram nirjarasam, nirjare nirjaras.
numa prva jaras-dea manyante.
VttiIn the case when the replacement is made, the declension is like that of a word
ending in a viujana. For example:
hdaya + []as (158) hdaya + []i (two options by 164):
1) (hdaya is replaced by hd) hd + []i (159, 160) h + n[um] + d + []i
(165) hdi (73, Bhat 273) hndi <2.3>.
2) (hdaya isnt replaced by hd, 159, 160) hdaya + n[um] + []i hdayan +
i (163) hdayni <2.3>.
hdaya + [] (two options by 164):
1) (hdaya is replaced by hd) hdaya + [] (164) hd + [] hd <3.1>.
2) (hdaya isnt replaced by hd, 97) hdaya + ina (43) hdayena <3.1>.
case
pratham
dvity
tty
eka-vacana
hdayam
hdayam
hdayena / hd
caturth
hdayya / hde
pacam
hdayt / hda
ah
hdayasya /
hda
hdaye / hdi
hdaya
saptam
sambodha
na
dvi-vacana
hdaye
hdaye
hdaybhym /
hdbhym
hdaybhym /
hdbhym
hdaybhym /
hdbhym
hdayayo / hdo
hdayayo / hdo
hdaye
bahu-vacana
hdayni
hdayni / hndi
hdayai / hdbhi
hdayebhya /
hdbhya
hdayebhya /
hdbhya
hdaynm / hdm
hdayeu / htsu
hdayni
In both cases we get ri <2.3>:

ra + []as (158) ra + []i (two options by 164):
1) (ra is replaced by ran) ran + []i (163) rni (111) rsi
<2.3>.
2) (ra isnt replaced by ran, 159, 160) ra + n[um] + []i ran + i
(163)
rni (111) rsi <2.3>.
case
pratham
dvity
tty
eka-vacana
ram
ram
rea / r
dvi-vacana
re
re
rbhym /
rabhym
bahu-vacana
ri
ri
rai / rabhi
135
caturth
rya / re
pacam
rt / ra
ah
saptam
rasya / ra
re / ri /
rai
ra
sambodha
na
rbhym /
rabhym
rbhym /
rabhym
rayo / ro
rayo / ro
rebhya /
rabhya
rebhya /
rabhya
rm / irm
reu / rasu
re
ri
By jary jaras v sarvevare (148) the jara portion of the neuter word nirjara
(nectar) is optionally replaced by jaras1 when a viubhakti beginning with a
sarvevara follows:
nirjara + s[u] (157) nirjara + am (two options by 148):
1) (jara is replaced by jaras) nirjarasam <1.1>.
2) (jara isnt replaced by jaras, 94) nirjaram <1.1>.
nirjara + au (two options by 148):
1) (jara is replaced by jaras) nirjaras + au (144) nirjaras <1.2>.
2) (jara isnt replaced by jaras, 144) nirjara + (43) nirjare <1.2>.
It is considered that the substitution of jaras takes place before the application of
n[um].
AmtaThe substitution of jaras is done first by the maxim viricito viur balavn,
viuta sarva-virici (a viu is stronger than a virici, but a sarva-virici (the
replacement of a whole word) is stronger than a viu).
165 / @ivaSNAupad"Antasya nasya masya ca ivaSNAucaM( vaESNAvae /
165. aviupadntasya nasya masya ca viucakra vaiave
a-viupada-antasyanot at the end of a viupada; nasyaof na-rma; masyaof
ma-rma; caand; viucakramthe replacement viucakra; vaiavewhen a
vaiava follows.
Na-rma or ma-rma not at the end of a viupada become viucakra when
a vaiava follows.
nirjari nirjarsi. punas tadvat. buddhehe nirjara. he nirjarasam ity api kecit. irmnto dadhi-abda.
Vtti nirjara + [j]as (158) nirjara + []i (two options by 148):
1) (jara is replaced by jaras) nirjaras + []i (159, 160) nirjara + n[um] + s +
[]i
nirjarans + i (163) nirjarns + i (165) nirjarsi <1.3>.
2) (jara isnt replaced by jaras, 159, 160) nirjara + n[um] + []i nirjaran + i
(163)
nirjarni (111) nirjari <1.3>.
The declension is the same again in the second case. When buddha follows the form is
he nirjara <8.1>. Some say the form is he nirjarasam <8.1>. Now we begin the
declension of the word dadhi (yogurt), a word ending in i-rma.
1 In this regard, one should recall the explanation given in vtti 148.
136
AmtaWhy do we say not at the end of a viupada? Consider sambhavati and
kra jayati. Why do we say when a vaiava follows? Consider manyate and
gamyate. From the third case onward the the declension of nirjara is like that of a
masculine word, and that was already shown under stra 148. In the opinion of those
who say the form should be he nirjarasam <8.1>, s[u] alone is called buddha, and am
which occupies the place of s[u] is not called buddha. Therefore, because am doesnt
disappear by e-o-vmanebhyo buddhasydaranam (110), the subsitution of jaras
takes place and we get he nirjarasam <8.1>.
SaodhinRegarding nirjarsi <1.3>, it will be explained in Amta 208 that the
sat-saga referred to in vtti 163 with the phrase dhtu-varjita-snta-sat-sagasya is
treated as if it were a single vara, otherwise the sarvevara coming before it wouldnt
be the uddhava and thus there would be the fault of asambhava (impossibility) since
a viujana cannot take trivikrama. Thus, when we have nirjarans + []i, the sat-saga
ns is treated as a single vara and thus a-rma is the uddhava. It should be
understood, however, that this unusual treatment of the sat-saga as a single vara
only happens in relation to stra 163.
166 / ata: svamaAemaRh"Ah"r": /
166. brahmata sv-amor mahhara
brahmataafter a brahma; su-amoof the viubhaktis s[u] and am; mahhara
mahhara.
After a brahma, the viubhaktis s[u] and am undergo mahhara.
dadhi. katha gokula? tatrkarat.
Vtti dadhi + s[u] (166) dadhi <1.1>.
Well, how can there be gokulam <2.1>? Due to the very fact that this rule was not
made back then.
AmtaPractically this stra means after any brahma except one ending in a-rma,
the viubhaktis s[u] and am undergo mahhara. Since the deleted am is not sthnivat because it undergoes mahhara, the insertion of n[uk] ordained in the next stra
cannot be applied. Regarding the phrase katha gokulam in the vtti, only the second
case singular is doubtful, because in the first case singular the mahhara doesnt take
place due to the ordainment of stra 157.
167 / aezAAntaAaufs$avaeRre" , na tvaAima /
167. brahmentn nuk sarvevare, na tv mi
brahma-a-anttafter a brahma that ends in an a; nukthe gama n[uk];
sarvevarewhen a sarvevara follows; nanot; tubut; miwhen the viubhakti
m follows.
The gama n[uk] is inserted after a brahma that ends in an a when any
viubhakti beginning with a sarvevara, except m, follows1.
137
dadhin dadhni. punas tadvat.
Vtti dadhi + au (144) dadhi + (167) dadhi + n[uk] + dadhin +
dadhin <1.2>.
dadhi + [j]as (158) dadhi + []i (167) dadhi + n[uk] + []i dadhin + i
(163)
dadhni <1.3>.
The declension is the same again in the second case.
SaodhinIn this regard, one should remember the following information from
vtti 105: kid-gama prva-sambandh (an gama which has the indicatory letter k
is connected with the previous element). Thus the gama n[uk] is added onto the
prakti and becomes part of it.
168 / d"iDa@isTas$aifTa@iazAbd"AnaAimar"Amasya @nq%Aid"s$avaeRre" /
168. dadhi-asthi-sakthi-aki-abdnm i-rmasya an di-sarvevare
dadhi-asthi-sakthi-aki-abdnmof the words dadhi (yogurt), asthi (a bone),
sakthi (the thigh), and aki (the eye); i-rmasyaof the i-rma; anthe
replacement an; -di-sarvevarewhen any viubhakti beginning with a
sarvevara2, from [] onwards, follows.
The i of the words dadhi, asthi, sakthi, and aki is replaced by an when any
viubhakti beginning with a sarvevara, from [] onwards, follows.
169 / @k{(SNAsTaAnas$avaeRr"Ae BagAvats$aMa: , tai"tae ya /
169. akasthna-sarvevaro bhagavat-saja, taddhite ya ca
a-kasthna-sarvevaraa sarvevara that is not a kasthna; bhagavat-saja
called bhagavat; taddhiteamong the taddhita pratyayas; yaya-rma; caand.
Any sv-di that is not a kasthna and that begins with a sarvevara is
called bhagavat. Similarly, any taddhita pratyaya that begins with a
sarvevara or ya-rma is also called bhagavat.
AmtaBecause of the word ca, a taddhita pratyaya beginning with a sarvevara is
also called bhagavat.
170 / vamas$ats$ah"InasyaAnaAe'r"Amah"r"Ae BagAvaita , na tau yae ,
wRx~YaAestau vaA /
170. va-ma-sat-saga-hnasyno -rma-haro bhagavati, na tu ye, -yos tu v
va-ma-sat-saga-hnasyawithout a sat-saga containing v or m; anaof the an
portion of a word ending in an; a-rma-haradeletion of a-rma; bhagavatiwhen a
bhagavat follows; nanot; tubut; yewhen a taddhita pratyaya beginning with yarma follows; -yowhen or []i follow; tubut; voptionally.
138
The a of the an portion of a word ending in an is deleted when a bhagavat
follows, provided the an portion isnt preceded by a sat-saga containing v or
m. However, the a of the an portion is not deleted when a taddhita pratyaya
beginning with y follows, and it is only optionally deleted when or []i
follow.
dadhn dadhibhym dadhibhi. dadhne dadhibhym dadhibhya ity-di. audadhni
dadhani.
Vtti dadhi + [] (168) dadhan + (170) dadhn + dadhn <3.1>.
dadhi + bhym dadhibhym <3.2>.
dadhi + bhis (93) dadhibhi <3.3>.
dadhi + []e (168) dadhan + e (170) dadhn + e dadhne <4.1>.
dadhi + bhym dadhibhym <4.2>.
dadhi + bhyas (93) dadhibhya <4.3>.
When []i is applied we get dadhni <7.1> or dadhani <7.1>:
dadhi + []i (168) dadhan + i (two options by 170):
1) (the a of an is deleted) dadhni <7.1>.
2) (the a of an isnt deleted) dadhani <7.1>.
AmtaThe word ana (of an) actually means of the an portion of a word ending in
an. In the word -yo, the refers to the arrived at by rdh-brahmabhym au
(144), and the []i of course refers to the seventh case singular ending. However the
can also refer to the taddhita pratyaya [p], and thus we get rj, un, and so on.
Why do we say when a bhagavat follows? Consider rjnau <1.2>. Why do we say
but not when a taddhita pratyaya beginning with y follows? Consider rjanya.
SaodhinFor the declension of words ending in an which have a sat-saga
containing v or m, see Saodhin 190 and vtti 215.
171 / aNAAe gAAeivand"Ae vaA baue" /
171. brahmao govindo v buddhe
brahmaaof a brahma; govindagovinda; voptionally; buddhewhen buddha
follows.
A brahma optionally takes govinda when buddha follows.
he dadhe he dadhi. eva asthi-sakthi-aki. vri vri vri. vri vri vri. vri
vribhym vribhi. vrie ity-di. vrm. madhu madhun madhni.
Vtti dadhi + s[u] (two options by 171):
1) (govinda is done) dadhe + s[u] (110) dadhe <8.1>.
2) (govinda isnt done, 110) dadhi <8.1>.
139
case
eka-vacana
pratham
dadhi
dvity
dadhi
tty
dadhn
caturth
dadhne
pacam
dadhna
ah
dadhna
saptam
dadhni / dadhani
sambodhana
dadhi / dadhe
dvi-vacana
dadhin
dadhin
dadhibhym
dadhibhym
dadhibhym
dadhno
dadhno
dadhin
bahu-vacana
dadhni
dadhni
dadhibhi
dadhibhya
dadhibhya
dadhnm
dadhiu
dadhni
The words asthi, sakthi and aki are declined in the same way. Now we begin the
declension of the word vri (water):
vri + s[u] (166) vri <1.1>.
vri + au (144) vri + (167) vri + n[uk] + vrin + vrin
(111) vri
<1.2>.
vri + [j]as (158) vri + []i (167) vri + n[uk] + i vrin + i (163)
vrni (111)
vri <1.3>.
vri + am (166) vri <2.1>.
vri + au (144) vri + (167) vri + n[uk] + vrin + vrin
(111) vri
<2.2>.
vri + []as (158) vri + []i (167) vri + n[uk] + i vrin + i (163)
vrni (111)
vri <2.3>.
vri + [] (167) vri + n[uk] + vrin (111) vri <3.1>.
vri + bhym vribhym <3.2>.
vri + bhis (93) vribhi <3.3>.
vri + []e (167) vri + n[uk] + e vrine (111) vrie <4.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
vri
vri
vri
vrie
vria
vria
vrii
vri / vre
dvi-vacana
vri
vri
vribhym
vribhym
vribhym
vrio
vrio
vri
Now we begin the declension of the word madhu (honey):

madhu + s[u] (166) madhu <1.1>.
bahu-vacana
vri
vri
vribhi
vribhya
vribhya
vrm
vriu
vri
140
madhu + au (144) madhu + (167) madhu + n[uk] + madhun +
madhun
<1.2>.
madhu + [j]as (158) madhu + []i (167) madhu + n[uk] + i madhun
+ i (163)
madhni <1.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
madhu
madhu
madhun
madhune
madhuna
madhuna
madhuni
madhu / madho
dvi-vacana
madhun
madhun
madhubhym
madhubhym
madhubhym
madhuno
madhuno
madhun
bahu-vacana
madhni
madhni
madhubhi
madhubhya
madhubhya
madhnm
madhuu
madhni
172 / aAntaiaiva(masya vaAmana: /

172. brahmnta-trivikramasya vmana
brahma-anta-trivikramasyaa trivikrama situated at the end of a brahma (neuter
word); vmanavmana.
A trivikrama at the end of a brahma becomes vmana.
viva-ni viva-nin viva-nni viva-nin. miviva-nnm.
Vtti viva-n + s[u] (172) viva-ni + s[u] (166) viva-ni <1.1>.
viva-n + au (172) viva-ni + au (144) viva-ni + (167) viva-ni +
n[uk] +
viva-nin + viva-nin <1.2>.
viva-n + [j]as (172) viva-ni + [j]as (158) viva-ni + []i (167)
viva-ni + n[uk] + i viva-nin + i (163) viva-nni <1.3>.
viva-n + [] (172) viva-ni + [] (167) viva-ni + n[uk] + vivanin + viva- nin <3.1>.
viva-n + m (172) viva-ni + m (105) viva-ni + n[u] + m
viva-ni + nm
(107) viva-nnm <6.3>.
173 / WWesTaAnae wr"Ama: , @Ae@AEsTaAnae or"AmaAe vaAmana: syaAta, /
173. e-ai-sthne i-rma, o-au-sthne u-rmo vmana syt
e-ai-sthnein the place of e-rma and ai-rma; i-rmai-rma; o-au-sthnein the
place of o-rma and au-rma; u-rmau-rma; vmanavmana; sytshould be.
The vmana for e and ai is i-rma, and the vmana for o and au is u-rma.
ka-ri ka-ri ka-ri. ka-ry ka-ri. eka-dea-viktam
ananya-vatka-rbhym. kartpthak-vidhnena brahma-kryasya balavattvn
na vndra, kart karti. daukartr kart. he karta he kart. iti
sarvevarnt brahma-lig
141
Vtti ka-rai + s[u] (172, 173) ka-ri + s[u] (166) ka-ri <1.1>.
ka-rai + au (172, 173) ka-ri + au (144) ka-ri + (167)
ka-ri + n[uk] +
ka-rin + ka-rin (111) ka-ri <1.2>.
ka-rai + [j]as (172, 173) ka-ri + [j]as (158) ka-ri + []i
(167) ka-ri + n[uk] + i ka-rin + i (163) ka-rni (111) ka-ri
<1.3>.
By the maxim eka-dea-viktam ananya-vat (vtti 85) we get ka-rbhym <3.2>:
ka-rai + bhym (172, 173) ka-ri + bhym (140) ka-rbhym
<3.2>.
When the word kart (doer) is used in the neuter gender, its forms are as follows:
kart + s[u] (166) kart <1.1>.
Because the brahma-krya (stra 167) is stronger since it is ordained separately, the
change to vndra by stra 139 doesnt take place:
kart + au (144) kart + (167) kart + n[uk] + kartn +
kartn (111) kart <1.2>.
kart + [j]as (158) kart + []i (167) kart + n[uk] + i kartn + i
(163)
kartni (111) karti <1.3>.
kart + [] (167) kart + n[uk] + kartn + kartn (111)
kart <3.1>.
kart + s[u] (two options by 171):
1) (govinda is done) kartar + s[u] (138) kartar (93) karta <8.1>.
2) (govinda isnt done, 110) kart <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
kart
kart
kart
karte
karta
karta
karti
kart / karta
dvi-vacana
kart
kart
kartbhym
kartbhym
kartbhym
karto
karto
kart
Thus ends the declension of neuter words ending a sarvevara.
bahu-vacana
karti
karti
kartbhi
kartbhya
kartbhya
kartm
kartu
karti
142
Atha viujannt puruottama-lig.

tatra ca-rmnt kecana-abd vcya-lig. tatra pratyak. prati-prvd acu-dhto
kvip-pratyaya. kvip-lopo na-lopa ca. yatva, tata pratyac-abdt sv-daya.
Among the words ending in a viujana, some words ending in ca-rma are vcya-liga
(adjectival, sharing the gender of the substantive). Among such words is the word
pratyac (backward, western, inner). This word is formed by applying the kt
pratyaya [k]vi[p] after prati + ac[u] gati-pjanayo (1P, to go; to worship). The kt
pratyaya [k]vi[p] is then deleted by stra 612 and the n in ac[u]1 is deleted by stra
343. The i of prati becomes y by stra 50, and then the sv-dis are applied after the
word pratyac.
174 / @catauBauRjaAnaubanDaAnaAM ca nauM k{(SNAsTaAnae /
174. aca caturbhujnubandhn ca nu kasthne
acaof the word ac (going); caturbhuja-anubandhnmof words whose indicatory
letter is a caturbhuja; caand; numthe gama n[um]; kasthnewhen a
kasthna follows.
When a kasthna follows, the gama n[um] is applied to words ending in
ac and words that have a caturbhuja as their indicatory letter.
BlaThe word aca means of the word ac which results from applying the kt
pratyaya [k]vi[p] after the dhtu ac[u] gati-pjanayo and subsequently deleting
[k]vi[p] by kevalasya-pratyaya-ver hara (612) and na-rma by ani-rmet
viujanntnm uddhava-na-rma-hara kasrau (343).
AmtaThat the word ac (the kvib-anta form of the dhtu ac[u]) is mentioned
separately even though it is already included among the words that have a caturbhuja
as their indicatory letter, since it has the indicatory letter u, informs us that the gama
n[um] is applied only to those words which are not dhtus but have a caturbhuja as
their indicatory letter and that among the dhtus2 it is applied only to ac[u] and not to
any other dhtu. This will become clear later, in vtti 208. One should not suspect, by
the maxim nimittpye naimittikasypy apya (vtti 178), that, when s[u] is deleted,
n[um] disappears due to the deletion of its nimitta in the form of a kasthna
because the deleted s[u] is sthni-vat since it only undergoes hara.
SaodhinExamples of words ending in ac are pratyac (backward, western,
inner), nyac (downward, humble), tiryac (horizontal, an animal), udac (upward,
northern), vivac (all-pervading), prc (eastern, previous), avc (downward,
southern), and so on.
Examples of words that have a caturbhuja as their indicatory letter are bhagavat[u]
(the Supreme Personality of Godhead), bhavat[u] (your good self), aghavat[u]
(sinful person), mahat[u] (great), hanumat[u] (Hanumn), dhmat[u] (wise),
vadat[] (saying), vasat[] (living), kurvat[] (doing), and so on.
1 When, in a dhtu, a viucakra or hariveu comes before a vaiava, it is considered that the
viucakra or hariveu was originally na-rma. Thus the grammatical operations pertaining to na-rma
are applied. For further details, see vtti 420.
2 In this regard, one should remember the explanation in vtti 134 that words whose
kt pratyaya has been deleted, that is to say words ending in [k]vi[p], are considered
to be both dhtus and nmas.
143
175 / tavagARsya cavagARvagARyaAegAe /
175. ta-vargasya ca-varga ca-varga-yoge
ta-vargasyaof ta-varga; ca-vargathe change to ca-varga; ca-varga-yogewhen
there is conjuction with ca-varga.
When ta-varga is conjoined with ca-varga, ta-varga changes to ca-varga.
AmtaThis happens regardless of whether ta-varga is conjoined with ca-varga that
comes before it or ca-varga that comes after it. In the case of pratyanc (pratyac with
n[um] inserted), when ta-varga is conjoined with ca-varga that comes after it, n
changes to by the current stra and we get pratyac.
176 / s$ats$aAntasya h"r"Ae ivaSNAupad"Antae /
176. sat-sagntasya haro viupadnte
sat-saga-antasyaof the last viujana of a sat-saga; haradeletion; viupadaanteat the end of a viupada.
The final viujana in a sat-saga is deleted when it is at the end of a
viupada.
177 / cavagARsya k(vagAAeR ivaSNAupad"Antae , vaESNAvae tvas$avagAeR /
177. ca-vargasya ka-vargo viupadnte, vaiave tv asa-varge
ca-vargasyaof ca-varga; ka-vargathe change to ka-varga; viupada-anteat the
end of a viupada; vaiavewhen a vaiava follows; tubut; a-sa-vargenot of
the same varga.
Ca-varga changes to ka-varga when it is at the end of a viupada or when a
vaiava of a different varga follows.
pratya. pratyacau pratyaca. pratyacam pratyacau. katha tac aure bhavagc
ra? tatrkarat.
Vtti pratyac + s[u] (174, 160) pratya + n[um] + c + s[u] (138) pratyanc
(175) pratyac (176) pratya (177) pratya <1.1>.
pratyac + au (174, 160) pratya + n[um] + c + au (175) pratyacau
<1.2>.
pratyac + [j]as (174, 160) pratya + n[um] + c + as (175) pratyacas
(93) pratyaca <1.3>.
pratyac + am (174, 160) pratya + n[um] + c + am (175) pratyacam
<2.1>.
pratyac + au (174, 160) pratya + n[um] + c + au (175) pratyacau
<2.2>.
144
Why doesnt the change to ka-varga by the current stra take place in tac aure
(vtti 71) and bhavagc ra (vtti 75)? Due to the very fact that this rule was not
made back then.
178 / @caAe'r"Amah"r"Ae BagAvaita , paUvaRsya iaiva(ma /
178. aco -rma-haro bhagavati, prvasya trivikrama ca
acaof the word ac (going); a-rma-haradeletion of a-rma; bhagavatiwhen a
bhagavat follows; prvasyathe preceding vara; trivikramatrivikrama; caand.
The a of ac is deleted when a bhagavat follows, and the preceding vara
becomes trivikrama.
nimittpye naimittikasypy apya iti nyyena ya-rmasya i-rmas tatas
trivikramapratca pratc.
VttiBy the maxim nimittpye naimittikasypy apya (When the cause
disappears, the effect also disappears) ya-rma reverts back to i-rma which then
becomes trivikrama.
pratyac + []as (178) pratic + as pratcas (93) pratca <2.3>.
pratyac + [] (178) pratic + pratc <3.1>.
SaodhinHere the cause (nimitta) is a-rma and the effect (naimittika) is yarma. The a of ac previously caused the i-rma of prati to become ya-rma, but that is
undone when a is deleted.
179 / paUvaRsya ivaSNAupad"vavaM svaAid"tai"tayaAer"yas$avaeRr"AAe: /
179. prvasya viupada-vattva svdi-taddhitayor aya-sarvevardyo
prvasyaof the prakti (see stra 88); viupada-vattvamtreatment like a
viupada; sv-di-taddhitayowhen a sv-di or taddhita pratyaya follows; a-yasarvevara-dyothat doesnt begin with ya-rma or a sarvevara.
When a sv-di or taddhita pratyaya that doesnt begin with y or sarvevara
follows, the prakti is treated as if it were a viupada.
pratyagbhym ity-di. ca-vargasyety-dau vaiava-grahaa kevala-dhtv-artham,
anyem api str tat-paryanta-vypter jpakam. tiryactirya tiryacau tiryaca.
Vtti pratyac + bhym (179, 177) pratyak + bhym (179, 61) pratyagbhym
<3.2>.
case
pratham
dvity
tty
caturth
pacam
eka-vacana
pratya
pratyacam
pratc
pratce
pratca
dvi-vacana
pratyacau
pratyacau
pratyagbhym
pratyagbhym
pratyagbhym
bahu-vacana
pratyaca
pratca
pratyagbhi
pratyagbhya
pratyagbhya
145
ah
pratca
saptam
pratci
sambodhana
pratya
pratco
pratco
pratyacau
pratcm
pratyaku
pratyaca
In the stra beginning ca-vargasya (stra 177) the mention of a vaiava is solely for
the sake of dhtus and it suggests that other stras also apply to dhtus. Now we
begin the declension of the word tiryac (horizontal, an animal):
tiryac + s[u] (174, 160) tirya + n[um] + c + s[u] (138) tiryanc (175)
tiryac (176)
tirya (177) tirya <1.1>.
tiryac + au (174, 160) tirya + n[um] + c + au (175) tiryacau <1.2>.
tiryac + [j]as (174, 160) tirya + n[um] + c + as (175) tiryacas (93)
tiryaca <1.3>.
AmtaSomeone may argue, In pratyagbhym <3.2> there is already a vaiava
following. When the desired form can be achieved through that alone, there is no point
in ordaining that the prakti be treated like a viupada here. In answer to that, Jva
Gosvm says that the para-nimitta vaiave mentioned in stra 177 is only in
relation to dhtus, and that the mention of a vaiava suggests that other stras in
the Nma-prakaraa also apply to dhtus.
SaodhinThis stra is an atidea because it ordains that the prakti should be
treated like a viupada. In this way it has ordained similarity to another and thus
fulfilled the definition anya-tulyatva-vidhnam atidea (see Saodhin 41). Generally
one can recognize an atidea-stra by the presence of the word vat (like). One
should not make the mistake of treating the prakti like a viupada when s[u] follows
because s[u] always gets deleted by rdh-viujanbhym pa ca trivikramt sor
hara (138) and then the viaya is naturally viupadnta. Indeed Jva Gosvm
himself makes this clear by first making pratya <1.1> in vtti 177 and then only later
introducing this stra to make pratyagbhym <3.2>. If this stra were to be applied
when s[u] follows, then he should have given it back then.
180 / itayaRcaistar"i&d"ca od"IicaBaRgAvaita /
180. tiryacas tiracir udaca udcir bhagavati
tiryacaof the word tiryac; tiracithe replacement tirac[i]; udacaof the word
udac; udcithe replacement udc[i]; bhagavatiwhen a bhagavat follows.
When a bhagavat follows, the word tiryac is replaced by tirac[i], and the
word udac is replaced by udc[i].
tiraca. tirac tiryagbhym tiryagbhi. eva udacuda udacam udacau udca
udc ity-di. kruc. kru krucau kruca. kruc krubhym kruu. ovrasc chedane
dhtur dantya-madhya.
Vtti tiryac + []as (180) tirac[i] + as (93) tiraca <2.3>.
tiryac + [] (180) tirac[i] + tirac <3.1>.
tiryac + bhym (179, 177) tiryak + bhym (179, 61) tiryagbhym
<3.2>.
146
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
tirya
tiryacam
tirac
tirace
tiraca
tiraca
tiraci
tirya
dvi-vacana
tiryacau
tiryacau
tiryagbhym
tiryagbhym
tiryagbhym
tiraco
tiraco
tiryacau
bahu-vacana
tiryaca
tiraca
tiryagbhi
tiryagbhya
tiryagbhya
tiracm
tiryaku
tiryaca
The word udac (upward, northern) is declined in the same way:

udac + s[u] (174, 160) uda + n[um] + c + s[u] (138) udanc (175)
udac (176)
uda (177) uda <1.1>.
udac + am (174, 160) uda + n[um] + c + am (175) udacam <2.1>.
udac + au (174, 160) uda + n[um] + c + au (175) udacau <2.2>.
udac + []as (180) udc[i] + as (93) udca <2.3>.
udac + [] (180) udc[i] + udc <3.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
uda
udacam
udc
udce
udca
udca
udci
uda
dvi-vacana
udacau
udacau
udagbhym
udagbhym
udagbhym
udco
udco
udacau
bahu-vacana
udaca
udca
udagbhi
udagbhya
udagbhya
udcm
udaku
udaca
Now be begin the declension of the word kruc (a kind of snipe):

kruc + s[u] (138) kruc (176) kru (177) kru <1.1>.
kruc + au krucau <1.2>.
kruc + [j]as (93) kruca <1.3>.
kruc + [] kruc <3.1>.
kruc + bhym (179, 176) kru + bhym (179, 177) krubhym <3.2>.
kruc + su[p] (179, 176) kru + su (179, 177) krusu (108) kruu
<7.3>.
case
pratham
dvity
tty
caturth
pacam
eka-vacana
kru
krucam
kruc
kruce
kruca
dvi-vacana
krucau
krucau
krubhym
krubhym
krubhym
bahu-vacana
kruca
kruca
krubhi
krubhya
krubhya
147
ah
kruca
saptam
kruci
sambodhana
kru
kruco
kruco
krucau
krucm
kruu
kruca
The dhtu [o]vrasc[] chedane (6P, to cut) has a dental vara in its midsection (sarma in this case).
AmtaThe word kruc is formed by applying the kt pratyaya [k]vi[p] after the dhtu
kruc[a] kauilylp-bhvayo (1P, to be crooked, make crooked; to become small,
make small) with the irregularity that na-rma is not deleted by stra 343.
181 / s$asya zAvagARyaAegAe /
181. sasya a ca-varga-yoge
sasyaof sa-rma; athe replacement a-rma; ca-varga-yogewhen there is
conjuction with ca-varga.
When sa-rma is conjoined with ca-varga, sa-rma changes to a-rma.
tato vrac iti sthite tasya daitya-abda-prvasya kvip-pratyaya-lope ra-rmasya rmadaitya-vc..
VttiThen, when (by applying the current stra) we have vrac, the kt pratyaya
[k]vi[p] which is applied after daitya + vrac is deleted by stra 612, the ra of vrac
becomes by stra 473, and we end up with the word daitya-vc (demon-slasher).
AmtaThis happens regardless of whether sa-rma is conjoined with ca-varga that
comes before it or ca-varga that comes after it. In this case there is conjuction with cavarga that comes after sa-rma. An example when it is conjoined with ca-varga that
comes before sa-rma is nicu (see vtti 188).
182 / C$zAAe r"AjyajaAjpair"aAjs$a{jma{jas$jaAM ca SaAe ivaSNAupad"Antae
vaESNAvae ca /
182. cha-o rj-yaj-bhrj-parivrj-sj-mj-bhrasj-vrac ca o viupadnte vaiave
ca
cha-oof cha-rma and a-rma; rj-yaj-bhrj-parivrj-sj-mj-bhrasj-vracmof
the dhtus rj[] dptau (1U, to shine), yaj[a] deva-pja-sagati-karaa-dneu (1U,
to worship, sacrifice; to meet; to give), [u]bhrj[] dptau (1A, to shine), parivrj
(see explanation below), sj[a] visarge (4A or 6P, to create, let loose), mj[]
uddhau (2P, to clean, purify), bhrasj[a] pke (6U, to roast, fry), and [o]vrac[]
chedane (6P, to cut); caand; athe replacement a-rma; viupada-ante
when the viaya is viupadnta; vaiavewhen a vaiava follows; caand.
The final ch and of a dhtu, and the final vara1 of the dhtus rj, yaj,
bhrj, parivrj, sj, mj, bhrasj, and vrac change to when the viaya is
viupadnta or when a vaiava follows.
atha naimittikpye dantya-madhya eva.
(vtti 98).
148
VttiThen, when the naimittika disappears, it again has a dental vara in its
midsection.
AmtaOnly the cha-rma and a-rma of a dhtu is taken by the mention of cha-o
in this stra. In the same way, in this stra the dhtu forms of the eight words headed
by rj are used. Examples sequentially are: pr1 <1.1> (one who inquires), from the
dhtu pracch[a] jpsym (6P, to ask, question), via-vi2 <1.1> (one who enters
the lotus fibres), from the dhtu vi[a] praveane (6P, to enter), samr <1.1>
(emperor), deve <1.1> (one who worships the gods), parivr <1.1> (one who
wanders around as a religious mendicant), viva-s <1.1> (creator of the world),
mandira-m <1.1> (one who cleanses the temple), dhn-bh <1.1> (one who
roasts corn), and daitya-v <1.1> (demon-slasher). Here the naimittika is arma, and the nimitta is ca-rma. The mention of a vaiava here is also for the sake
of dhtus (see vtti 179).
SaodhinAll the dhtus mentioned here refer both to the dhtus proper and to
their kvib-anta forms (the nma formed by applying the kt pratyaya [k]vi[p] after the
particular dhtu). This is because the kvib-anta forms are also considered dhtus in
accordance with vtti 134. Thus viupadnte is for the kvib-anta forms rj and so on,
while vaiave is for the proper dhtus rj[] and so on. The only exception to this is
parivrj which is formed by applying the kt pratyaya []vi after pari + vraj[a] gatau
(1P, to go) by tursh jalsh phavh parivrj ity ete ca sdhava (Bhat 1477).
Parivrj is also considered a dhtu, but pari + vraj[a], the dhtu proper, cannot
undergo the change to a-rma prescribed here because there is no possibility of a
vaiava following since the dhtu vraj[a] always takes i[]. This is also the case with
the dhtus rj[] and [u]bhrj[], since they also always take i[]. As confirmed by
Amta, in this stra, rj and so on are listed in their dhtu forms and not their kvibanta forms as the kvib-anta form of yaj[a] is ij, the kvib-anta form of bhrasj[a] is bhjj,
and the kvib-anta form of [o]vrac[] is vc. Again the exception here is parivrj
which is listed in its form ending with []vi.
One will also notice that in vtti 180 the dhtu was listed as [o]vrasc[], while in this
stra it is listed as vrac, and in the Dhtu-pha and all the commentaries it is listed
as [o]vrac[]. It is not that separate dhtus are being described here. . Rather, it is to
be understood that Jva Gosvm often first mentions a dhtu in its crudest form in a
vtti when it comes time to make the forms of that dhtu, but then, after that first
mention, he later refers to the dhtu by citing its form after it has undergone the
change to ca-varga by ta-vargasya ca-varga ca-varga yoge (175) or sasya a cavarga-yoge (181). Indeed, with the exception of the dhtus anj[a] sage, vanj[a]
parivage, ranj[a] rge, and bhanj[o] mardane all the dhtus are listed in the Dhtupha by citing their forms after they have undergone the change to ca-varga, and
one is just supposed to understand what the crude form of the dhtus is by applying
the rule na-rma-jv anusvra-pacamau jhali dhtuu / sa-rma-ja a-rma ce rabhy us ta-varga-ja (vtti 420). In this edition we will list the dhtu according to
how it is listed in the Dhtu-pha even though Jva Gosvm may sometimes give
the crude form of the dhtu in his vttis, for this is the method followed by Amta and
Bla.
183 / s$k(Ae: s$ats$aAAehR"r"Ae ivaSNAupad"Antae vaESNAvae ca /
183. s-ko sat-sagdyor haro viupadnte vaiave ca
1 The trivikrama here is by pracchdn trivikramo, na ca sakaraa (Bhat 1558).

2 This should probably be bisa-vi as via is wrong for bisa according to MW.
149
s-koof sa-rma and ka-rma; sat-saga-dyosituated at the beginning of a satsaga; haradeletion; viupada-antewhen the viaya is viupadnta; vaiave
when a vaiava follows; caand.
An s or k at the beginning of a sat-saga is deleted when the viaya is
viupadnta or when a vaiava follows.
AmtaExamples of when a vaiava follows are abhrkt <bhtea pa. 1.1 of
bhrasj[a] pke> and amkt <bhtea pa. 1.1 of [u]masj[a] uddhau>. Why do we
say situated at the beginning of a sat-saga? Consider abhrkt (same as above)
and hista <acyuta pa. 1.2 of his[i] hisym>. Why do we say when the viaya is
viupadnta? Consider pratyaku <7.3>. Why do we say when a vaiava
follows? Consider vakyati <kalki pa. 1.1 of vac[a] paribhae> and ikate
<acyuta t. 1.1 of ik[a] vidyopdne>.
SaodhinAgain, the mention of a vaiava here is for the sake of dhtus (see
vtti 179). In Amta, abhrkt is first given as an example of when a vaiava follows
because the s of bhrasj is deleted by the current stra while the j becomes k by stras
177 and 63, but then abhrkt is given again as a counterexample of the phrase satsagdyo because, even though a vaiava follows, k is not deleted as it is not at the
beginning of the sat-saga rk.
184 / Sasya x"Ae ivaSNAupad"Antae h"ir"GaAeSae ca /
184. asya o viupadnte harighoe ca
asyaof a-rma; athe replacement a-rma; viupada-antewhen the viaya
is viupadnta; harighoewhen a harighoa follows; caand.
becomes when the viaya is viupadnta or when a harighoa follows.
SaodhinThe mention of a harighoa here is for the sake of dhtus (see vtti
179). An example of when a harighoa follows is akhvam <bhtea t. 2.3 of
k[a] vilekhane karae ca>.
185 / ivaSNAud"As$asya h"ir"k(malaM vaA ivar"Amae /
185. viudsasya harikamala v virme
viudsasyaof viudsa; harikamalamthe replacement harikamala; v
optionally; virmewhen there is virma (see explanation below).
A viudsa optionally becomes a harikamala when there is virma.
virmo para-vardaranam.daitya-v daitya-v, daitya-vcau daitya-vbhy
daitya-vsu. yadu-rj, yadu-r yadu-r yadu-rjau. bhrasj-dhto kvipi bhjjbh
bh bhjjau bhjja.
VttiVirma is the absence of subsequent varas.
daitya-vc + s[u] (138) daitya-vc (182) daitya-vs1 (183) daitya-v
(184) daitya-v (185) daitya-v <1.1> or daitya-v <1.1>.
1 In this regard, one should remember the maxim nimittpye naimittikasypy apya
(vtti 178). Here the nimitta is ca-rma and the naimittika is a-rma.
150
daitya-vc + au daitya-vcau <1.2>.
daitya-vc + bhym (179, 182) daitya-vs + bhym (179, 183)
daitya-v + bhym (179, 184) daitya-vbhym <3.2>.
daitya-vc + su[p] (179, 182) daitya-vs + su (179, 183) daitya-v +
su (179, 184) daitya-v + su (63) daitya-vsu <7.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
daitya-v / daitya-v
daitya-vcam
daitya-vc
daitya-vce
daitya-vca
daitya-vca
daitya-vci
daitya-v / daitya-v
dvi-vacana
daitya-vcau
daitya-vcau
daitya-vbhym
daitya-vbhym
daitya-vbhym
daitya-vco
daitya-vco
daitya-vcau
bahu-vacana
daitya-vca
daitya-vca
daitya-vbhi
daitya-vbhya
daitya-vbhya
daitya-vcm
daitya-vsu
daitya-vca
Now we begin the declension of the word yadu-rj (king of the Yadus):
yadu-rj + s[u] (138) yadu-rj (182) yadu-r (184) yadu-r (185)
yadu-r
<1.1>
or yadu-r <1.1>.
yadu-rj + au yadu-rjau <1.2>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
yadu-r / yadu-r
yadu-rjam
yadu-rj
yadu-rje
yadu-rja
yadu-rja
yadu-rji
yadu-r / yadu-r
dvi-vacana
yadu-rjau
yadu-rjau
yadu-rbhym
yadu-rbhym
yadu-rbhym
yadu-rjo
yadu-rjo
yadu-rjau
bahu-vacana
yadu-rja
yadu-rja
yadu-rbhi
yadu-rbhya
yadu-rbhya
yadu-rjm
yadu-rsu
yadu-rja
When the kt pratyaya [k]vi[p] is applied after the dhtu bhrasj[a] pke (6U, to roast,
fry) we get the word bhjj (one who fries / roasts).
bhjj + s[u] (138) bhjj (182) bhs (183) bh (184) bh (185)
bh <1.1> or
bh <1.1>.
bhjj + au bhjjau <1.2>.
bhjj + [j]as (93) bhjja <1.3>.
AmtaWhy do we say viudsasya? Consider pratya <1.1>. Why do we say
virme? Consider daitya-vbhym <3.2>. In the word bhjj (kvib-anta form of
bhrasj[a] pke), the sakaraa takes place by grahi-jy-vayi-vyadhi-vai-vyaci-vracipracchi-bhrasjn sakaraa kasrau (473) and the s changes to j by sasya jo je
na tu vaiave (376). Therefore, in the formation of bh / bh <1.1>, when bhjj
undergoes the change to by stra 182 and the nimitta j thus disappears, the
naimittika j reverts back to s.
151
SaodhinThe word sva-rj (self-ruling, independent) is declined in the same
way as yadu-rj. Thus we get sva-r <1.1> in Bhgavatam 1.1.1.
186 / aijd"z{"Za{itvajauiSNAh."d"Da{Sanaud"k(paUvaRs$pa{ztaA{"izAtyaAd"InaAM
k(Ae ivaSNAupad"Antae /
186. sraj di d tvij uih dadh anudaka-prva-sp td ity-dn ko
viupadnte
sraj di d tvij uih dadh an-udaka-prva-sp td ity-dnmof the words
sraj (garland), di (direction), d (seeing, the eye), tvij (a priest), uih
(name of a Vedic meter), dadh (bold), sp (touching) that is not in samsa
with the word udaka (water), td (like that), and so on; kathe replacement
ka-rma; viupada-antewhen the viaya is viupadnta.
The final vara1 of the words sraj, di, d, tvij, uih, dadh, sp not in
samsa with the word udaka, td, and so on changes to k when the viaya
is viupadnta.
tau yajatitvik tvig tvijau. viva-sjviva-s viva-s viva-sjau viva-sja.
atva neti kecitviva-sk. viva-ssu. kasa-jit kasa-jitau kasa-jita kasajidbhym kasa-jitsu. u-rmnubandho mahatu. tasya pusi, nnta-dhtu-varjiteti
trivikrama, aca caturbhujeti num, sor hara, sat-sagntasya hara. atrkarat;
brahmentn nug ity atra jpakena sarvevarea tv gama-na-rma-harbhvasya
nmni nicayt nasya haro na sytmahn mahntau mahnta. mahntam
mahntau mahata. mahat mahadbhym. he mahan. bhagavatu.
VttiThe word tvij (tu + ij) means tau yajati (one who sacrifices at the proper
time, a priest).
tvij + s[u] (138) tvij (186) tvik (61) tvig (185) tvik <1.1> or tvig
<1.1>.
tvij + au tvijau <1.2>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
tvik / tvig
tvijam
tvij
tvije
tvija
tvija
tviji
tvik / tvig
dvi-vacana
tvijau
tvijau
tvigbhym
tvigbhym
tvigbhym
tvijo
tvijo
tvijau
bahu-vacana
tvija
tvija
tvigbhi
tvigbhya
tvigbhya
tvijm
tviku
tvija
AmtaAll these words are kvib-antas. The words d (like this), kd (like
what?), amd (like that), sad (like that), anyd (like something else), and
so on are included by the word ity-dnm. When the words ending in mentioned in
this stra would usually undergo the change to by stra 182, this stra blocks that
and instead ordains a change to k.
(vtti 98).
152
SaodhinSraj is irregularly formed1 by adding [k]vi[p] to the dhtu sj[a] visarge
(4A or 6P, to create, let loose), and tvij is formed by adding [k]vi[p] to the dhtu
yaj[a] deva-pja-sagati-karaa-dneu (1U, to worship, sacrifice; to meet; to give)
preceded by the word tu and then doing sakaraa by vaci-svapi-yaj-dn
sakaraa kapile (471) whereby the ya of yaj become i. Thus, where sraj and tvij
would usually undergo the change to by stra 182 since they are made from sj and
yaj, this stra blocks that and instead ordains a change to k.
VttiNow we begin the declension of the word viva-sj (creator of the world):
viva-sj + s[u] (138) viva-sj (182) viva-s (184) viva-s (185)
viva-s <1.1> or viva-s <1.1>.
viva-sj + au viva-sjau <1.2>.
viva-sj + [j]as (93) viva-sja <1.3>.
Some say that the change to doesnt take place, and thus they get viva-sk <1.1>.
viva-sj + su[p] (179, 182) viva-s + su (179, 184) viva-s + su
(63) viva-ssu <7.3>.
Now we begin the declension of the word kasa-jit (the conqueror of Kasa):
kasa-jit + s[u] (138) kasa-jit (61) kasa-jid (185) kasa-jit <1.1> or
kasa-jid
<1.1>.
kasa-jit + au kasa-jitau <1.2>.
kasa-jit + [j]as (93) kasa-jita <1.3>.
kasa-jit + bhym (179, 61) kasa-jidbhym <3.2>.
kasa-jit + su[p] kasa-jitsu <7.3>.
The word mahat[u] (great) has the indicatory letter u. In the masculine gender it is
declined as follows: Trivikrama is applied by stra 163, then n[um] is applied by stra
174, then s[u] is deleted by stra 138, and then the final vara of the sat-saga is
deleted by stra 176. The deletion of n by stra 190 certainly doesnt take place here
due to the very fact that that rule is not made here and also because the word
sarvevare in stra 167 suggests that the n of an gama is not deleted when it is in a
nma.
mahat[u] + s[u] (163) maht + s[u] (174, 160) mah + n[um] + t + s[u]
(138)
mahnt (176) mahn <1.1>.
mahat[u] + au (163) maht + au (174, 160) mah + n[um] + t + au
mahntau <1.2>.
mahat[u] + [j]as (163) maht + as (174, 160) mah + n[um] + t + as
(93) mahnta
<1.3>.
mahat[u] + am (163) maht + am (174, 160) mah + n[um] + t + am
mahntam
<2.1>.
1 See kruc-dadh-sraj-uiha ca kvib-ant (848)
153
mahat[u] + au (163) maht + au (174, 160) mah + n[um] + t + au
mahntau <2.2>.
mahat[u] + []as (93) mahata <2.3>.
mahat[u] + [] mahat <3.1>.
mahat[u] + bhym (179, 61) mahadbhym <3.2>.
mahat[u] + s[u] (174, 160) maha + n[um] + t + s[u] mahant + s[u]
(138)
mahant (176) mahan <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
mahn
mahntam
mahat
mahate
mahata
mahata
mahati
mahan
dvi-vacana
mahntau
mahntau
mahadbhym
mahadbhym
mahadbhym
mahato
mahato
mahntau
bahu-vacana
mahnta
mahata
mahadbhi
mahadbhya
mahadbhya
mahatm
mahatsu
mahnta
Now we begin the declension of the word bhagavat[u] (the Supreme Personality of
Godhead):
AmtaThe order of applying the stras to form mahn <1.1> should be properly
understood. If n[um] were applied first by stra 174, then it would prevent the
uddhava from becoming trivikrama by stra 163. Thus it is proper that the trivikrama
is done first, also because the trivikrama is antaraga as it is comes earlier in the
prakti. Someone may wonder, Why isnt n deleted by the future stra nmntasya
nasya haro viupadnte buddha vin (190)? Jva Gosvm reconciles that doubt
with the two reasons mentioned above. If the n should have been deleted here, then
the rule of nmntasya nasya haro viupadnte buddha vin (190) should have
been ordained right here. Thus, since it was not ordained here, it doesnt apply in this
case. Regarding the second reason, even if, in stra 167, n[uk] was ordained without
mentioning a para-nimitta, the forms like dadhibhym <3.2> and so on would still be
obtained because n would be deleted by stra 190, since, by stra 179, the prakti is
treated like a viupada when a viubhakti beginning with a viujana follows.
Therefore, the fact that the para-nimitta sarvevare was nonetheless mentioned in
stra 167 suggests that the n of an gama is certainly not deleted when it is in a
nma. Thus, since n[um] is an gama, n is not deleted here either.
Furthermore, the separate mention of the word mahat[u] in stra 163, when the
trivikrama could be accomplished by the mention of nnta alone, informs us that even
though a word which has undergone sat-sagnta-hara by stra 176 may have the n of
n[um] as its final vara it is still not considered nnta. Therefore, ascertaining that,
when s[u] follows, the change to trivikrama cannot take place by stra 163, Jva
Gosvm makes a separate rule (the next stra) to enable the change to trivikrama. In
he mahan <8.1>, the uddhava doesnt become trivikrama due to the prohibition
buddha vin (163).
187 / @tvas$antaAe"vasya iaiva(maAe bau"vaijaRtas$aAE , DaAtauM ivanaA /
187. atv-as-antoddhavasya trivikramo buddha-varjita-sau, dhtu vin
154
atu-as-anta-uddhavasyaof the uddhava of words ending in at[u] or as; trivikrama
the change to trivikrama; buddha-varjita-sauwhen s[u] follows, with the exception of
buddha; dhtuma dhtu; vinexcept.
The uddhava of words ending in at[u] or as, except dhtus, become
trivikrama when s[u] follows, but not when buddha follows.
bhagavn bhagavantau bhagavanta. bhagavantam bhagavantau bhagavata.
bhagavat bhagavadbhym. -rmnubandho bhavat, tat-pusibhavan bhavantau
bhavanta. bhavadbhym. he bhavan. ka vettti ka-vid, tat-pusi. ka-vit
ka-vid ka-vidau. su-pc-chabdasyasu-pt su-pd.
Vtti bhagavat[u] + s[u] (187) bhagavt + s[u] (174, 160) bhagav + n[um]
+ t + s[u]
(138) bhagavnt (176) bhagavn <1.1>.
bhagavat[u] + au (174, 160) bhagava + n[um] + t + au bhagavantau
<1.2>.
bhagavat[u] + [j]as (174, 160) bhagava + n[um] + t + as (93)
bhagavanta <1.3>.
bhagavat[u] + am (174, 160) bhagava + n[um] + t + am bhagavantam
<2.1>.
bhagavat[u] + au (174, 160) bhagava + n[um] + t + au bhagavantau
<2.2>.
bhagavat[u] + []as (93) bhagavata <2.3>.
bhagavat[u] + [] bhagavat <3.1>.
bhagavat[u] + bhym (179, 61) bhagavadbhym <3.2>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
bhagavn
bhagavantam
bhagavat
bhagavate
bhagavata
bhagavata
bhagavati
bhagavan
dvi-vacana
bhagavantau
bhagavantau
bhagavadbhym
bhagavadbhym
bhagavadbhym
bhagavato
bhagavato
bhagavantau
bahu-vacana
bhagavanta
bhagavata
bhagavadbhi
bhagavadbhya
bhagavadbhya
bhagavatm
bhagavatsu
bhagavanta
AmtaThe prohibition dhtu vin applies to words ending in as. In bhagavn <1.1>
also, the trivikrama by stra 187 is applied first (as was done in mahn <1.1>) even
though the application of n[um] by stra 174 is nitya. This is because stra 163 is
antaraga as it applies earlier in the prakti, and thus it is stronger because, by the
phrase teu cottarottara (vtti 51), an antaraga rule is stronger than a nitya rule.
VttiThe word bhavat[] (being, present) has the indicatory letter . In the
masculine gender it is declined as follows:
bhavat[] + s[u] (174, 160) bhava + n[um] + t + s[u] (138) bhavant
(176) bhavan
<1.1>.
155
bhavat[] + au (174, 160) bhava + n[um] + t + au bhavantau <1.2>.
bhavat[] + [j]as (174, 160) bhava + n[um] + t + as (93) bhavanta
<1.3>.
bhavat[] + bhym (179, 61) bhavadbhym <3.2>.
bhavat[] + s[u] (174, 160) bhava + n[um] + t + s[u] (138) bhavant
(176) bhavan
<8.1>.
case
eka-vacana
dvi-vacana
bahu-vacana
pratham
bhavan
bhavantau
bhavanta
dvity
bhavantam
bhavantau
bhavata
tty
bhavat
bhavadbhym
bhavadbhi
caturth
bhavate
bhavadbhym
bhavadbhya
pacam
bhavata
bhavadbhym
bhavadbhya
ah
bhavata
bhavato
bhavatm
saptam
bhavati
bhavato
bhavatsu
sambodhana
bhavan
bhavantau
bhavanta
The word ka-vid means ka vetti (one who knows Ka). In the masculine
gender it is declined as follows:
ka-vid + s[u] (138) ka-vid (185) ka-vit <1.1> or ka-vid
<1.1>.
ka-vid + au ka-vidau <1.2>.
Now be begin the declension of the word su-pd (one who has beautiful feet):
su-pd + s[u] (138) su-pd (185) su-pt <1.1> or su-pd <1.1>.
Amta The vigraha of the word su-pd is obhanau pdau yasya sa (he whose two
feet are beautiful). In forming this word, the final a-rma of the word pda (foot) is
deleted by sakhy-spamnebhya pdasynta-hara (1032).
188 / paAcC$bd"sya vaAmanaAe BagAvaita /

188. pc-chabdasya vmano bhagavati
pd-abdasyaof the word pd (the word pda when it loses its final a-rma in
samsa by stra 1032); vmanathe change to vmana; bhagavatiwhen a
bhagavat follows.
The word pd becomes vmana when a bhagavat follows.
su-pada. eva pda-abdasya pad-dee pi pada ity-di. mi nua bdhitv viricir
eva, viricito viur balavn, viuta sarva-virici iti nyyenapadm. ni viricisad-bhve tu asya a iti vat asya jo mantavya. cha-o rj ity-dika ca dhtuparam evam, tatonijbhym nicu nicchu. ka-prvasya budh-dhto ka
budhyate iti kvipi ka-budh tat-pusi,
Vtti su-pd + []as (188) su-padas (93) su-pada <2.3>.
156
Similarly, when, by stra 113, the word pda is replaced by pad, we also get pada
<2.3> and so on. When m follows, this virici still happens, because it blocks the
application of n[u] by stra 105, in accordance with the maxim viricito viur
balavn, viuta sarva-virici (a viu is stronger than a virici, but a sarva-virici
(the replacement of a whole word) is stronger than a viu). Thus we get padm
<6.3>1:
pda + m (113) pad + m padm <6.3>.
When the substitution of ni is done by stra 149, it is considered that becomes j
(asya jo mantavya), just like becomes by stra 184. In this regard, it should
be understood that the stra beginning cha-o rj (stra 182) is applicable only to
dhtus.
ni + bhym (149) ni + bhym (179, asya jo mantavya) nijbhym
<3.2>.
ni + su[p] (149) ni + su (179, asya jo mantavya) nij + su (63)
nicsu (181)
nicu (64) nicu <7.3> or nicchu <7.3>.
The word ka-budh which means ka budhyate (one who understands Ka)
is formed by applying the kt pratyaya [k]vi[p] after ka + budh[a] avagamane. In
the masculine gender it is declined as follows:
SaodhinDue to the fact that Jva Gosvm said asya jo mantavya and not
asya go mantavya, the change to ka-varga by ca-vargasya ka-vargo viupadnte,
vaiave tv asa-varge (177) cannot take place in nijbhym <3.2> and nicu <7.3>,
because, if the change to ka-varga were applicable, there would never be any
possibility of keeping j and thus it would be pointless to say asya jo mantavya when
asya go mantavya saves us from doing the extra step.
189 / javajaRh"ir"gAd"Ade"re"k(s$avaeRr"sya DaAtaAehR"ir"GaAeSaAntasyaAd"AE
h"ir"GaAeSatvaM ivaSNAupad"Antae s$aDvaAe /
189. ja-varja-harigadder eka-sarvevarasya dhtor harighontasydau
harighoatva viupadnte sa-dhvo ca
ja-varja-harigad-debeginning with a harigad, except ja-rma; eka-sarvevarasya
having only one sarvevara; dhtoof a dhtu; harighoa-antasyaending with a
harighoa; dauin the beginning; harighoatvamthe change to harighoa;
viupada-antewhen the viaya is viupadnta; sa-dhvowhen s or dhv follows;
caand.
If a dhtu has the following three characteristics, then its initial vara
changes to a harighoa when the viaya is viupadnta or when s or dhv
follows: (i) begins with a harigad other than j, (ii) has only one sarvevara,
and (iii) ends with a harighoa.
ka-bhut ka-bhud ka-budhau ka-budha. ja-varjeti kim? jabhjap jabhau
jabha ity-di. rjan,
Vtti ka-budh + s[u] (138) ka-budh (189) ka-bhudh (61)
ka-bhud (185)
ka-bhut <1.1> or ka-bhud <1.1>.
1 But in the case that the optional substitution of pad for pda is not done, we get
pdnm <6.3> as usual.
157
ka-budh + au ka-budhau <1.2>.
ka-budh + [j]as (93) ka-budha <1.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhan
a
eka-vacana
ka-bhut / ka-bhud
ka-budham
ka-budh
ka-budhe
ka-budha
ka-budha
ka-budhi
ka-bhut / ka-bhud
dvi-vacana
ka-budhau
ka-budhau
ka-bhudbhym
ka-bhudbhym
ka-bhudbhym
ka-budho
ka-budho
ka-budhau
bahu-vacana
ka-budha
ka-budha
ka-bhudbhi
ka-bhudbhya
ka-bhudbhya
ka-budhm
ka-bhutsu
ka-budha
Why do we say except ja-rma? Consider the declension of the word jabh (one who
yawns):
jabh + s[u] (138) jabh (61) jab (185) jap <1.1> or jab <1.1>.
jabh + au jabhau <1.2>.
jabh + [j]as (93) jabha <1.3>.
Now we begin the declension of the word rjan (king).
190 / naAmaAntasya nasya h"r"Ae ivaSNAupad"Antae bauM" ivanaA /
190. nmntasya nasya haro viupadnte buddha vin
nma-antasyasituated at the end of a nma; nasyaof na-rma; haradeletion;
viupada-antewhen the viaya is viupadnta; buddhambuddha; vinexcept.
The final n of a nma is deleted when the viaya is viupadnta, except in
the sambodhana eka-vacana.
prathamato na-lopbhva, pathin mathin ity-dau vakyama-na-lopa-vaiyarthyt.
nnteti trivikrama, sor hararj rjnau rjna. rjnam rjnau. va-ma-satsaga-hnasya ity a-rma-hara, ta-vargasya ca-varga, j-o sat-sage jarja,
rj. rjabhym rjabhi. rje rjabhym rjabhya. rja rjabhym rjabhya.
rja rjo rjm. -yos tu v, rji rjani rjo rjasu. he rjan.eva van yuvan
maghavan. kvacid viea
VttiThe deletion of n is not done first, for, if it were, the deletion of n which will be
prescribed in the stra beginning pathin mathin (stra 193) would be pointless.
rjan + s[u] (163) rjn + s[u] (138) rjn (190) rj <1.1>.
rjan + au (163) rjnau <1.2>.
rjan + [j]as (163) rjnas (93) rjna <1.3>.
rjan + am (163) rjnam <2.1>.
158
rjan + au (163) rjnau <2.2>.
A-rma is deleted by va-ma-sat-saga-hnasya (stra 170), ta-varga becomes ca-varga
by stra 175. And when there is sat-saga of ja-rma and a-rma we get ja1.
rjan + []as (170) rjn + as (175) rjas (93) rja <2.3>.
rjan + [] (170) rjn + (175) rj <3.1>.
Words which have undergone deletion of their final n or v are not called ka.
rjan + bhym (179, 190) rjabhym <3.2>.
rjan + bhis (179, 190) rjabhis (93) rjabhi <3.3>.
rjan + []e (170) rjn + e (175) rje <4.1>.
rjan + bhyas (179, 190) rjabhyas (93) rjabhya <4.3>.
rjan + []as[i] (170) rjn + as (175) rjas (93) rja <5.1>.
rjan + bhyas (179, 190) rjabhyas (93) rjabhya <5.3>.
rjan + []as (170) rjn + as (175) rjas (93) rja <6.1>.
rjan + os (170) rjn + os (175) rjos (93) rjo <6.2>.
rjan + m (170) rjn + m (175) rjm <6.3>.
By -yos tu v (170) we get rji <7.1> or rjani <7.1>:
rjan + []i (two options by 170):
1) (the a of an is deleted) rjni (175) rji <7.1>.
2) (the a of an isnt deleted) rjani <7.1>.
rjan + os (170) rjn + os (175) rjos (93) rjo <7.2>.
rjan + su[p] (179, 190) rjasu <7.3>.
rjan + s[u] (138) rjan <8.1>.
case
pratham
dvity
tty
eka-vacana
rj
rjnam
rj
dvi-vacana
rjnau
rjnau
rjabhym
bahu-vacana
rjna
rja
rjabhi
1 In the Devangar script, the special character a (ja) is used to represent the satsaga of ja-rma and a-rma, just as the special character a (ka) is used to represent
the sat-saga of ka-rma and a-rma. Thus a special effort is taken to point that out
here, just as was done in vtti 16 with the phrase ka-a-samyoge tu ka.
159
caturth
rje
pacam
rja
ah
rja
saptam
rji / rjani
sambodhana
rjan
rjabhym
rjabhym
rjo
rjo
rjnau
rjabhya
rjabhya
rjm
rjasu
rjna
The words van (dog), yuvan (a youth), and maghavan (name of Indra) are
declined like the word rjan. However, sometimes they differ:
AmtaThe intended meaning of the sentence beginning The deletion of n is not
done first is as follows: The desired form could be achieved without applying pathinmathin-bhukinn ity e nasya hara sau (193). For example, by applying pathydnm i-rmasy-rma, tht prva nuk ca (194), then deleting the n by
nmntasya nasya haro viupadne buddha vin (190), and making the s
viusarga by sa-ra-rmayor viusargo viupadnte (93) we get the desired form
panth <1.1>. Thus the desired form can be fully achieved without doing the deletion
of n as the first step. Still, the fact that the deletion of n is done first by the rule pathinmathin-bhukinn ity e nasya hara sau (193) suggests that, among words ending
in n, only the words pathin, mathin, and bhukin first undergo the deletion of n, while
other words ending in n do it later. Otherwise the effort to make such a rule would be
useless like grinding flour1 since the desired form could be achieved by other stras.
Moreover if words like rjan and rgin were to first undergo the deletion of n, then
the deletion of s[u] by stra 138 wouldnt take place as there would be no viujana to
cause it. Thus we would get the unwanted forms rj <1.1> and rg <1.1>. This
is the fault.
SaodhinAnother prominent masculine word ending in na-rma is the word
tman. tman is declined differently than rjan, however, in that its a-rma is not
deleted due to the phrase va-ma-sat-saga-hnasya (170). Amara-koa defines the
word tman as follows: tm yatno dhtir buddhi sva-bhvo brahma varma ca
(The word tman can mean yatna (effort), dhti (firmness), buddhi
(intelligence), sva-bhva (nature), brahman (the spirit soul or the Supreme Spirit,
the Absolute Truth) and varman (body)). On top of this, tman is often used as a
pronoun equivalent in meaning to the pronoun sva (see vttis 224 and 233). A table of
tman is given below:
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
tm
tmnam
tman
tmane
tmana
tmana
tmani
tman
dvi-vacana
tmnau
tmnau
tmabhym
tmabhym
tmabhym
tmano
tmano
tmnau
bahu-vacana
tmna
tmana
tmabhi
tmabhya
tmabhya
tmanm
tmasu
tmna
191 / na, yauvanmaGavainatyaeSaAM vasya oBaRgAvaita /

wRbvaijaRtatai"tae tau na yauvataItyaeta"jaRma, //
191.
van yuvan maghavan ity e
vasya ur bhagavati
1 This alludes to the pia-peaa-nyya (the maxim of grinding flour) or literally
(the maxim of grinding that which has already been ground). Such grinding is a
useless endeavour.
160
b-varjita-taddhite tu na
yuvatty etad-varjam
van yuvan maghavan itithe words van (dog), yuvan (a youth), and maghavan
(name of Indra); emof these; vasyaof the portion va; uthe replacement u;
bhagavatiwhen a bhagavat follows; p-varjita-taddhitewhen a taddhita pratyaya,
except [p], follows; tubut; nanot; yuvati itithe word yuvati (a young woman);
etad-varjamexcluding this.
The va of the words van, yuvan, and maghavan is replaced by u when a
bhagavat follows. But this doesnt happen when a taddhita pratyaya other
than [p] follows. Nor does it apply to the word yuvati.
vasyeti srma-nirdea. una un vabhym vabhi. yna yn yuvabhym
yuvabhi. eva maghona maghon. saumaghav. maghavn iti tu klp.
vahati svecchay vyur / udgacchati ca bhskara
havir jakiti niako / makheu maghavn asau. iti bhai (18.19).
maghavatu-abdo py asti, maghavad-vajra-lajj-nidnam sa evam uktv
maghavantam ity-di-prayoga-darant. maghavn maghavantau maghavadbhym.
atha divasa-vc pratidivan-abdapratidiv pratidivnau pratidivna. pratidivna
pratidivnau.
VttiThe word vasya indicates va-rma along with a-rma.
van + []as (191) unas (93) una <2.3>.
van + [] (191) un <3.1>.
van + bhym (179, 190) vabhym <3.2>.
van + bhis (179, 190) vabhis (93) vabhi <3.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
v
vnam
un
une
una
una
uni
van
dvi-vacana
vnau
vnau
vabhym
vabhym
vabhym
uno
uno
vnau
bahu-vacana
vna
una
vabhi
vabhya
vabhya
unm
vasu
vna
yuvan + []as (191) yu + un + as (42) ynas (93) yna <2.3>.

yuvan + [] (191) yu + un + (42) yn <3.1>.
yuvan + bhym (179, 190) yuvabhym <3.2>.
case
pratham
dvity
tty
caturth
pacam
ah
eka-vacana
yuv
yuvnam
yn
yne
yna
yna
dvi-vacana
yuvnau
yuvnau
yuvabhym
yuvabhym
yuvabhym
yno
bahu-vacana
yuvna
yna
yuvabhi
yuvabhya
yuvabhya
ynm
161
saptam
yni
sambodhana
yuvan
yno
yuvnau
yuvasu
yuvna
maghavan + []as (191) magha + un + as (44) maghonas (93)

maghona <2.3>.
maghavan + [] (191) magha + un + (44) maghon <3.1>.
When s[u] follows, we get maghav <1.1>:
maghavan + s[u] (163) maghavn + s[u] (138) maghavn (190)
maghav <1.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
maghav
maghavnam
maghon
maghone
maghona
maghona
maghoni
maghavan
dvi-vacana
maghavnau
maghavnau
maghavabhym
maghavabhym
maghavabhym
maghono
maghono
maghavnau
bahu-vacana
maghavna
maghona
maghavabhi
maghavabhya
maghavabhya
maghonm
maghavasu
maghavna
But the Kalpa grammarians say the form should be maghavn <1.1>. An example of
this is Bhai-kvya (18.19):
vahati svecchay vyur
udgacchati ca bhskara
havir jakiti niako
makheu maghavn asau
The wind blows and the sun rises of its own accord. In the sacrifice, Indra (Maghavn)
fearlessly consumes the oblation.
There is also a word maghavat[u] (Name of Indra) as we see examples like
maghavad-vajra-lajj-nidnam and sa evam uktv maghavantam.
maghavat[u] + s[u] (187) maghavt + s[u] (174, 160) maghav +
n[um] + t + s[u]
(138) maghavnt (176) maghavn <1.1>.
maghavat[u] + au (174, 160) maghava + n[um] + t + au maghavantau
<1.2>.
maghavat[u] + bhym (179, 61) maghavadbhym <3.2>.
Now we begin the declension of the word pratidivan which means a day:
pratidivan + s[u] (163) pratidivn + s[u] (138) pratidivn (190)
pratidiv <1.1>.
pratidivan + au (163) pratidivnau <1.2>.
pratidivan + [j]as (163) pratidivnas (93) pratidivna <1.3>.
162
pratidivan + am (163) pratidivnam <2.1>.
pratidivan + au (163) pratidivnau <2.2>.
AmtaThe va of the words van, yuvan, and maghavan is not replaced by u when a
taddhita pratyaya other than [p] follows. For example, aunavam, yauvanam, and
mghavna. But, among the words ending in [p], the word yuvati, which is
irregularly formed by the stra yno yuvati sdhu (1085), is excluded. The word
but in the sentence But the Kalpa grammarians say the form should be maghavn
<1.1> shows that the form maghavn <1.1> is unacceptable as a form of the word
maghavan. But, in Bhai-kvya, maghavn <1.1> is a form of the word maghavat[u],
not of the word maghavan. In the other two examples, the forms are also forms of the
word maghavat[u], not of the word maghavan.
192 / DaAtaAe r"vaaAigAu"taAeiiva(maAe r"vataAe ivaSNAujanae , na ku(r"C]
$r"naAmaDaAtaUnaAM , na ca tai"tayae /
192. dhto ra-va-prg-id-utos trivikramo ra-vato viujane, na kura-chura-nmadhtn, na ca taddhita-ye
dhtoof a dhtu; ra-va-prkbefore ra-rma or va-rma; it-uto1of the i-rma and
u-rma; trivikramathe change to trivikrama; ra-vataafter ra-rma or va-rma;
viujanewhen a viujana follows; nanot; kura-chura-nma-dhtnmof kur
(see explanation below), chur[a] chedane, or a nma-dhtu; nanot; caand;
taddhita-yewhen a taddhita pratyaya beginning with ya-rma follows.
The i or u of a dhtu becomes trivikrama when they come before r or v,
provided there is a viujana after the r or v. But this doesnt happen when a
taddhita pratyaya beginning with y follows. Nor also do the i or u of kur,
chur[a] or a nma-dhtu become trivikrama.
nmno jto dhtur nma-dhtur iti vakyate. atra phd viujana-vara-mtra
ghyate, na kevala-svdaya. kurdi-niedhn nmno nyatrpi jeyam. tata asi
pratidvna. pratidvn. pratidivabhym.
VttiIt will described later that a dhtu produced from a nma is called a nmadhtu. Because the word viujana is listed in a rule related to dhtus, any vara
which is a viujana is accepted. It is not that only the sv-dis are accepted. Because
of the prohibition beginning kura, it is to be known that this rule also applies to things
other than nmas.
pratidivan + []as (170) pratidivn + as (192) pratidvnas (93) pratidvna
<2.3>.
pratidivan + [] (170) pratidivn + (192) pratidvn <3.1>.
pratidivan + bhym (179, 190) pratidivabhym <3.2>.
case
pratham
dvity
tty
eka-vacana
pratidiv
pratidivnam
pratidvn
dvi-vacana
pratidivnau
pratidivnau
pratidivabhym
bahu-vacana
pratidivna
pratidvna
pratidivabhi
1 The word it-uto is formed by the Pinian method of adding t to designate a single vara. This was
described in vtti 35.
163
caturth
pratidvne
pacam
pratidvna
ah
pratidvna
saptam
pratidvni / pratidivani
sambodhana
pratidivan
pratidivabhym
pratidivabhym
pratidvno
pratidvno
pratidivnau
pratidivabhya
pratidivabhya
pratidvnm
pratidivasu
pratidivna
BlaThe i or u of kur, chur[a] or a nma-dhtu doesnt become trivikrama. Thus, in

those cases, we get kurva <acyuta 3.2>, kurma <acyuta 3.3>, kuryt <vidhi 1.1>,
and so on, churyate <acyuta karmai 1.1> and so on, and caturyati, giryati and so on,
respectively. The change to trivikrama also doesnt take place when a taddhita
pratyaya beginning with y follows. Thus, in dhuryam, divyam and so on, there is no
trivikrama. Why do we say of a dhtu? In nirgua, caturdh, and so on, there is no
trivikrama.
SaodhinThe kur referred to in the phrase na kura-chura-nma-dhtnm is
formed as follows: By dhtor antasya govinda pratyaye (289), the dhtu [u]k[]
karae (8U, to do, make) takes govinda when the vikaraa u follows, then the
vikaraa u is deleted by karotes tu nitya ye ca (432), and finally the a of kar becomes
u by karoty-a-rmasya ur nirgue (556). Thus kur refers to an aspect of the dhtu
[u]k[] karae. This is confirmed by the examples given by Bla in that kurva,
kurma, and kuryt are all forms of [u]k[] karae.
The word pratidivan is formed by applying the udi pratyaya [k]an[in] after prati +
div[u] kr-vijig-vyavahra-dyuti-stuti-knti-gatiu by kanin yu-vi-taki-rjidhanvi-dyu-pratidiva (Udi-stra 1.157). The nmas referred to here are kdantas,
since kdantas alone are considered both nmas and dhtus. Other nmas are not
considered dhtus, and thus this rule doesnt apply to them as they are excluded by
the word dhto in this rule. The purpose of this sentence is to say that this rule also
applies to the dhtus themselves, and not only to kdantas. Thus we get dvyati, the
acyuta pa. 1.1 form of the dhtu div[u], and so on.
193 / paiTanmaiTana{BauiaiatyaeSaAM nasya h"r": s$aAE /
193. pathin mathin bhukinn ity e nasya hara sau
pathin mathin bhukin itithe words pathin (a path), mathin (a churning stick),
and bhukin (name of Indra); emof these; nasyaof na-rma; haradeletion;
sauwhen s[u] follows.
The final n of the words pathin, mathin, and bhukin is deleted when s[u]
follows.
194 / paTyaAd"InaAimar"AmasyaAr"Ama: k{(SNAsTaAnae , TaAtpaUva< naufca /
194. pathy-dnm i-rmasy-rma kasthne, tht prva nuk ca
pathi-dnmof the words pathin and so on; i-rmasyaof i-rma; -rmathe
replacement -rma; kasthnewhen a kasthna follows; thttha-rma;
prvambefore; nukthe gama n[uk]; caalso.
The i-rma of the words pathin, mathin, and bhukin changes to -rma
when a kasthna follows, and the gama n[uk] is inserted before the th
of the words pathin and mathin.
panth panthnau panthna. panthna panthnau.
164
Vtti pathin + s[u] (193) pathi + s[u] (194) path + s[u] pa + n[uk] + th
+ s[u] (165)
paths (73) panths (93) panth <1.1>.
pathin + au (194) pathn + au pa + n[uk] + thn + au (165)
pathnau (73)
panthnau <1.2>.
pathin + [j]as (194) pathn + as pa + n[uk] + thn + as (165)
pathnas (73)
panthnas (93) panthna <1.3>.
pathin + am (194) pathn + am pa + n[uk] + thn + am (165)
pathnam (73)
panthnam <2.1>.
pathin + au (194) pathn + au pa + n[uk] + thn + au (165)
pathnau (73)
panthnau <2.2>.
195 / paTyaAd"InaAM s$aMs$aAr"h"r"Ae BagAvaita /
195. pathy-dn sasra-haro bhagavati
pathi-dnmof the words pathin and so on; sasra-haradeletion of the sasra;
bhagavatiwhen a bhagavat follows.
The sasra of the words pathin, mathin, and bhukin is deleted when a
bhagavat follows.
patha path pathibhym pathibhi. eva manth manthnau manthna. bhuk
bhukau bhuka. atha rgin
pathin + []as (195) pathas (93) patha <2.3>.
pathin + [] (195) path <3.1>.
pathin + bhym (179, 190) pathibhym <3.2>.
pathin + bhis (179, 190) pathibhis (93) pathibhi <3.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
panth
panthnam
path
pathe
patha
patha
pathi
panth
dvi-vacana
panthnau
panthnau
pathibhym
pathibhym
pathibhym
patho
patho
panthnau
bahu-vacana
panthna
patha
pathibhi
pathibhya
pathibhya
pathm
pathiu
panthna
mathin + s[u] (193) mathi + s[u] (194) math + s[u] ma + n[uk] +

th + s[u]
(165) maths (73) manths (93) manth <1.1>.
mathin + au (194) mathn + au ma + n[uk] + thn + au (165)
mathnau (73)
manthnau <1.2>.
165
mathin + [j]as (194) mathn + as ma + n[uk] + thn + as (165)
mathnas (73)
manthnas (93) manthna <1.3>.
bhukin + s[u] (193) bhuki + s[u] (194) bhuk + s[u] (93)
bhuk <1.1>.
bhukin + au (194) bhukn + au (111) bhukau <1.2>.
bhukin + [j]as (194) bhukn + as (111) bhukas (93)
bhuka <1.3>.
Now we begin the declension of the word rgin (one who has the bow named rga,
name of Ka).
196 / wna, h"na, paUSanayaRmainatyaeSaAmau"vasya iaiva(ma: s$auzyaAere"va /
196. in han pan aryaman ity em uddhavasya trivikrama su-yor eva
in han pan aryaman itiwords ending in in, and the words han (killer), pan
(sun), and aryaman (sun); emof these; uddhavasyaof the uddhava;
trivikramathe change to trivikrama; su-yowhen s[u] or []i follow; evaonly.
The uddhava of words ending in in and the uddhava of the words han,
pan, and aryaman becomes trivikrama only when s[u] or []i follow.
rg rgiau rgia. rgiam rgiau rgia. rgibhym he rgin. han
iti han-dhtu. tata kasa-hankasa-h kasa-hanau kasa-hana. kasa-hanam
kasa-hanau.
Vtti rgin + s[u] (196) rgn + s[u] (138) rgn (190) rg <1.1>.
rgin + au (111) rgiau <1.2>.
rgin + [j]as (111) rgias (93) rgia <1.3>.
rgin + am (111) rgiam <2.1>.
rgin + au (111) rgiau <2.2>.
rgin + []as (111) rgias (93) rgia <2.3>.
rgin + bhym (179, 190) rgibhym <3.2>.
rgin + s[u] (138) rgin <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
rg
rgiam
rgi
rgie
rgia
rgia
rgii
rgin
dvi-vacana
rgiau
rgiau
rgibhym
rgibhym
rgibhym
rgio
rgio
rgiau
bahu-vacana
rgia
rgia
rgibhi
rgibhya
rgibhya
rgim
rgiu
rgia
166
The han referred to in this stra is the dhtu han[a] his-gatyo (2P, to strike, kill; to
go). Thus the word kasa-han (killer of Kasa, name of Ka) is declined as
follows:
kasa-han + s[u] (196) kasa-hn + s[u] (138) kasa-hn (190)
kasa-h <1.1>.
kasa-han + au kasa-hanau <1.2>.
kasa-han + [j]as (93) kasa-hana <1.3>.
kasa-han + am kasa-hanam <2.1>.
kasa-han + au kasa-hanau <2.2>.
AmtaIn this stra, in refers to a word ending in in, han refers to the kvib-anta form
of the dhtu han[a] his-gatyo (2P, to strike, kill; to go), and pan and aryaman
refer to the sun. This is a restriction (niyama) where trivikrama would otherwise be
applicable when any kasthna follows by nnta-dhtu-varjita-snta-sat-sagamahad-apm uddhavasya trivikrama kasthne, buddha vin (163). The word eva
is used here to point out that this stra is a niyama.
SaodhinRegarding rgin <8.1>, the uddhava doesnt become trivikrama, even
though s[u] is following, because, since this stra is just a limitation (niyama) of the
main stra nnta-dhtu-varjita-snta-sat-saga-mahad-apm uddhavasya trivikrama
kasthne, buddha vin (163), the same prohibition buddha vin applies here
also. Similarly, the deletion of n is also prohibited by the phrase buddha vin in
nmntasya nasya haro viupadnte buddha vin (190).
197 / h"naAe h"sya GaAe iNAayaAe: /
197. hano hasya gho in-nayo
hanaof the dhtu han[a] his-gatyo (2P, to strike, kill; to go); hasyaof harma; ghathe replacement gha-rma; it-nayowhen it (something that has the
indicatory letter ) or na-rma follows.
When it or n follow, the h of han changes to gh.
va-ma-sat-saga-hnasyety a-rma-harakasa-ghna. kasa-ghn kasa-habhym.
aukasa-hani kasa-ghni. he kasa-han. sakhy-abd pacan-prabhtayo nityabahu-vacannt triu sa-rp. a-nnta-sakhyta kate ceti paca paca pacabhi
pacabhya.
Vtti kasa-han + []as (170) kasa-hn + as (197) kasa-ghn + as (93)
kasa-ghna
<2.3>.
kasa-han + [] (170) kasa-hn + (197) kasa-ghn <3.1>.
kasa-han + bhym (179, 190) kasa-habhym <3.2>.
When []i follows, we get kasa-ghni <7.1> or kasa-hani <7.1>:
kasa-han + []i (two options by 170):
167
1) (the a of an is deleted) kasa-hni (197) kasa-ghni <7.1>.
2) (the a of an isnt deleted) kasa-hani <7.1>.
kasa-han + s[u] (138) kasa-han <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
kasa-h
kasa-hanam
kasa-ghn
kasa-ghne
kasa-ghna
kasa-ghna
kasa-ghni / kasa-hani
kasa-han
dvi-vacana
kasa-hanau
kasa-hanau
kasa-habhym
kasa-habhym
kasa-habhym
kasa-ghno
kasa-ghno
kasa-hanau
bahu-vacana
kasa-hana
kasa-ghna
kasa-habhi
kasa-habhya
kasa-habhya
kasa-ghnm
kasa-hasu
kasa-hana
The numerals from pacan (five) onwards are always used in bahu-vacana and have
the same form in all three genders. By applying a-nnta-sakhyta kate ca jasasor mahhara svrthe (126), we get the following forms:
pacan + [j]as (126) pacan (190) paca <1.3>.
pacan + []as (126) pacan (190) paca <2.3>.
pacan + bhis (179, 190) pacabhis (93) pacabhi <3.3>.
AmtaBecause Jva Gosvm mentions in vtti 196 that han refers to the dhtu
han[a] his-gatyo (2P, to strike, kill; to go), this stra doesnt apply to words which
are not dhtus. Thus in ahna <5.1 / 6.1>, a form of the word ahan (a day), the
change to gh doesnt take place. An example of when it follows is jaghna
<adhokaja pa. 1.1 of han[a] his-gatyo>. Na-rma follows when the a of han is
deleted by stra 170. But, regarding the khytas and so on, na-rma follows only
when the uddhava disappears by gama-hana-jana-khana-ghasm uddhavdarana
kasri-sarvevare a vin (437). Therefore when a-rma intervenes, as in hananam
and so on, the change to gh doesnt take place.
198 / r"SanaAntas$aYaAByaAe naux"Aima svaATaeR /
198. ra-a-nnta-sakhybhyo nu mi svrthe
ra-a-na-anta-sakhybhyaafter numerals ending in ra-rma, a-rma, or na-rma;
nuthe gama n[u]; miwhen m follows; sva-artheprovided their own meaning
is predominant.
The gama n[u] is inserted after numerals ending in r, , or n when m
follows, provided their own meaning is predominant.
AmtaAmong the numerals, the word catur (four) ends in r, the word a (six)
ends in , and the words pacan (five), saptan (seven), aan (eight), navan
(nine), and daan (ten) end in n.
199 / naAntaAe"vasya iaiva(maAe naAima /
199. nntoddhavasya trivikramo nmi
168
na-anta-uddhavasyaof the uddhava of a numeral ending in na-rma; trivikrama
the change to trivikrama; nmiwhen nm (n[u] + m) follows.
The uddhava of a numeral ending in n becomes trivikrama when nm follows.
pacn pacasu.
Vtti pacan + m (198) pacan + n[u] + m pacan + nm (199) pacn
+ nm (179, 190) pacnm <6.3>.
pacan + su[p] (179, 190) pacasu <7.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
bahu-vacana
paca
paca
pacabhi
pacabhya
pacabhya
pacnm
pacasu
AmtaThe word sakhy (a numeral) is carried forward from the previous stra.
200 / @"na @A ivaSNAuBai(Sau vaA /
200. aana viubhaktiu v
aanaof the word aan (eight); the replacement -rma; viubhaktiu
when any viubhakti follows; voptionally.
The final n of aan1 optionally becomes when any viubhakti follows.
201 / tasmaAtjas$zAs$aAer"AEzsvaATaeR /
201. tasmt jas-asor au svrthe
tasmtafter that -rma; jas-asoof [j]as and []as; authe replacement au[];
sva-artheprovided its own meaning is predominant.
After that, [j]as and []as are replaced by au[], provided the meaning of the
word aan is predominant.
it sarvasyeti nyyena id-dea sarvdea. aau aa, aau aa, abhi
aabhi, abhya aabhya, abhya aabhya. paka-dvaye py anm.
asu aasu. catur nitya bahu-vacanntas tasya pusi
VttiIn accordance with the maxim it sarvasya (vtti 158) a replacement that has
the indicatory letter replaces everything.
aan + [j]as (two options by 200):
1) (the change to is done) aa + + [j]as (42) a + [j]as (201) a
+ au[] (49)
aau <1.3>.
(vtti 98).
169
2) (the change to isnt done, 126) aan (190) aa <1.3>.
aan + []as (two options by 200):
1) (the change to is done) aa + + []as (42) a + []as (201) a
+ au[] (49)
aau <2.3>.
2) (the change to isnt done, 126) aan (190) aa <2.3>.
aan + bhis (two options by 200):
1) (the change to is done) aa + + bhis (42) abhis (93) abhi
<3.3>.
2) (the change to isnt done, 190) aabhis (93) aabhi <3.3>.
aan + bhyas (two options by 200):
1) (the change to is done) aa + + bhyas (42) abhyas (93)
abhya <4.3>.
2) (the change to isnt done. 190) aabhyas (93) aabhya <4.3>.
aan + bhyas (two options by 200):
1) (the change to is done) aa + + bhyas (42) abhyas (93)
abhya <5.3>.
2) (the change to isnt done, 190) aabhyas (93) aabhya <5.3>.
In both cases we get anm <6.3>:
200):
aan + m (198) aan + n[u] + m aan + nm (two options by

1) (the change to is done) aa + + nm (42) anm <6.3>
2) (the change to isnt done, 199) an + nm (179, 190) anm <6.3>.
aan + su[p] (two options by 200):
1) (the change to is done) aa + + su[p] (42) asu <7.3>.
2) (the change to isnt done, 190) aasu <7.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
bahu-vacana
aa / aau
aa / aau
aabhi / abhi
aabhya / abhya
aabhya / abhya
anm
aasu / asu
The word catur (four) is always used in bahu-vacana. In the masculine gender it is
declined as follows:
202 / cataur"nax"]h"Aer"Amk{(SNAsTaAnae , baue" tvama, /
202. catur-anauhor m kasthne, buddhe tv am
catur-anauhoof the words catur (four) and anauh (an ox); mthe gama
[m]; kasthnewhen a kasthna follows; buddhewhen buddha follows; tu
but; amthe gama a[m].
170
The words catur and anauh take the gama [m] when a kasthna
follows, but when buddha follows, they take the gama a[m].
catvra catura. viusarge kte pun ra-rmacaturbhi caturbhya. ra-anteti nucaturm.
Vtti catur + [j]as (202, 160) catu + [m] + r + as (51) catvras (93)
catvra
<1.3>.
catur + []as (93) catura <2.3>.
When the change to viusarga is done by stra 93, the viusarga again becomes rarma by stra 83:
catur + bhis (179, 93) catubhis (83) caturbhis (93) caturbhi <3.3>.
catur + m (198) catur + n[u] + m (179, 93) catunm (83)
caturnm (111) caturm <6.3>.
203 / r"r"Amasya na ivaSNAus$agAR: s$auipa /
203. ra-rmasya na viusarga supi
ra-rmasyara-rma; nanot; viusargaviusarga; supiwhen the viubhakti
su[p] follows.
Ra-rma doesnt change to viusarga by stra 93 when su[p] follows.
caturu. ka-spka-spk ka-spau. udaka-prvatve tu udaka-sp. armnto dadh, dadhk dadhau dadha. kasa-dviasya a iti kasa-dvi
kasa-dvi kasa-dviau. a nitya bahu-vacannta. a-nteti, a a abhi
abhya. ra-a-nteti nu, asya a
Vtti catur + su[p] (179, 203) catursu (108) caturu <7.3>.
case
bahu-vacana
pratham
catvra
dvity
catura
tty
caturbhi
caturth
caturbhya
pacam
caturbhya
ah
caturm
saptam
caturu
Now we begin the declension of the word ka-sp (one who touches Ka):
ka-sp + s[u] (138) ka-sp (186) ka-spk (61) kaspg (185) kaspk <1.1> or ka-spg <1.1>.
ka-sp + au ka-spau <1.2>.
But when the word sp is in samsa with the word udaka, the form is udaka-sp
<1.1> or udaka-sp <1.1>:
171
udaka-sp + s[u] (138) udaka-sp (182) udaka-sp (184) udakasp (185)
udaka-sp <1.1> or udaka-sp <1.1>.
Now we begin the declension of the word dadh (bold), a word ending in a-rma:
dadh + s[u] (138) dadh (186) dadhk (61) dadhg (185)
dadhk <1.1> or dadhg <1.1>.
dadh + au dadhau <1.2>.
dadh + [j]as (93) dadha <1.3>.
Now we begin the declension of the word kasa-dvi (enemy of Kasa, name of
Ka):
kasa-dvi + s[u] (138) kasa-dvi (184) kasa-dvi (185) kasa-dvi
<1.1> or kasa-dvi <1.1>.
kasa-dvi + au kasa-dviau <1.2>.
The word a (six) is always used in bahu-vacana and is declined as follows:
a + [j]as (126) a (184) a (185) a <1.3> or a <1.3>.
a + []as (126) a (184) a (185) a <2.3> or a <2.3>.
a + bhis (179, 184) abhis (93) abhi <3.3>.
204 / inatyaM h"ir"vaeNAuivaiDa: atyayah"ir"vaeNAAE /
204. nitya hariveu-vidhi pratyaya-hariveau
nityamalways; hariveu-vidhithe rule of hariveu; pratyaya-hariveauwhen a
hariveu that is part of a pratyaya follows.
The rule of hariveu is always applied when a hariveu that is part of a
pratyaya follows.
AmtaThis stra is for making the change to a hariveu compulsory where it would
usually only be optional in accordance with hariveau hariveur v (62).
205 / SaAtpar"sya q%vagARyau(sya ca tavagARsya q%vagAR: , na tau
ivaSNAupad"AntaA%vagAARd"naAavaitanagAr"INAAma, /
205. t parasya a-varga-yuktasya ca ta-vargasya a-varga, na tu viupadnt
a-vargd anm-navati-nagarm
ta-rma; parasyaafter; a-varga-yuktasyaconjoined with a-varga; caand;
ta-vargasyaof ta-varga; a-vargathe change to a-varga; nanot; tubut;
viupada-anttsituated at the end of a viupada; a-vargtafter a-varga; a-
172
nm-navati-nagarmwith the exception of nm (n[u] + m), navati (ninety),
and nagar (city).
When ta-varga comes after or is conjoined with a-varga, it changes to avarga. But when ta-varga comes after a-varga which is at the end of a
viupada, it doesnt change to a-varga, with the exception of nm, navati,
and nagar.
tena nma a-vargatva, am asu. navati-nagaryo a-vargatvamaavati a-avati, a-agarya a-agarya. neha, a-nara a-nara. da-tau
para-varau ity-dni tu sandhi-mtra-subodhya pthag uktni. saju
Vtti a + m (198) a + n[u] + m a + nm (179, 184) a +
nm (204) a +
nm (179, 205) am <6.3>.
a + su[p] (179, 184) a + su (63) asu <7.3>.

case
pratham
dvity
tty
caturth
pacam
ah
saptam
bahu-vacana
a / a
a / a
abhi
abhya
abhya
am
asu
The words navati and nagar also undergo the change to a-varga:
a-navati (184) a-navati (two options by 62):
1) (the change to hariveu is done) a-navati (205) a-avati <1.1>.
2) (the change to hariveu isnt done, 205) a-avati <1.1>.
a-nagarya (184) a-nagarya (two options by 62):
1) (the change to hariveu is done) a-nagarya (205) a-agarya <1.3>.
2) (the change to hariveu is done, 205) a-agarya <1.3>.
But the change to a-varga doesnt take place here:
a-nara (184) a-nara (62) a-nara <1.3> or a-nara <1.3>.
Stras like da-tau para-varau la-ca-a-vargeu nityam (66) were separately
formulated so that students may easily understand the subject matter of sandhi alone.
Now we begin the declension of the word saju (an associate).
AmtaThe word saju is formed by first applying the kt pratyaya [k]vi[p] after the
dhtu ju[] prti-sevanayo (6A, to be pleased, to like; to serve, visit, dwell) to get
the word ju and then compounding ju with the word saha in the sense of ju saha
vartate. The word saha then becomes sa by sahasya sa (1012) and we get saju.
Regarding a-nara <1.3> and a-nara <1.3>, the n of nara doesnt change to
because the of a is situated at the end of a viupada. In a compound each word
inside the compound is considered a separate viupada (see stra 916).
173
SaodhinRegarding da-tau para-varau la-ca-a-vargeu nityam (66), almost
everything mentioned there is covered by other more prominent stras. For example,
the change of d or t to ca-varga is covered by ta-vargasya ca-varga ca-varga-yoge
(175), after which harivenau hariveur v (62) can be applied to get a-rma, and the
change of d or t to a-varga is covered by t parasya a-varga-yuktasya ca tavargasya a-varga (205), after which harivenau hariveur v (62) can be applied to
get a-rma. Thus the only thing not covered by other stras is the change of d or t to
la-rma. So it would have been sufficient to make this stra do lo le (da-rma
becomes la-rma when la-rma follows). When we make the stra like this it is not
even necessary to include ta-rma, because by viudso viupadnte harighoe ca
harigad (61), ta-rma will automatically become da-rma when la-rma follows.
206 s$ajauSaAizAiSatyanayaAeir"s$aus$antaDaAtaAe r"Ae ivaSNAupad"Antae , tasya

ivaSNAus$agAR s$auipa
206. saju i ity anayor is-us-anta-dhto ca ro viupadnte, tasya viusarga ca
supi
saju i itithe words saju (an associate) and i (wish, blessing); anayoof
these two; is-us-anta-dhtoof a dhtu ending in is or us; caand; rathe
replacement ra-rma; viupada-antewhen the viaya is viupadnta; tasyathat
(ra-rma); viusargaviusarga; caand; supiwhen the viubhakti su[p]
follows.
The final vara of the words saju and i and the final vara of dhtus
ending in is or us1 change to r when the viaya is viupadnta, and that r
changes to viusarga when su[p] follows.
AmtaEven though saju and i are dhtus, they are mentioned separately
because they end in a mrdhanya (retroflex) vara. The phrase tasya viusarga ca
supi is an apavda of ra-rmasya na viusarga supi (203). The implied meaning is
that only a natural ra-rma is forbidden to change to viusarga when su[p] follows as
was seen in caturu <7.3>, but in this case ra-rma should change to viusarga
when su[p] follows because the ra-rma is artificially made by the current stra. This
rule is also an apavda of stra 184, where the of saju and i would usually
become by asya o viupadnte harighoe ca (184).
SaodhinAmta 205 demonstrated how saju was a dhtu, and Amta 902 will
explain how i is formed by applying the kt pratyaya [k]vi[p] after the dhtu [] +
s[u] icchym (2A, to desire) in bhve prayoga, at which point the stra sa i
kasri-viujana-ayo (509) is applied, thus causing the s of the dhtu [] +
s[u] to be replaced by i.
207 / w&r"ntaDaAtaAe&"vasya iaiva(maAe ivaSNAupad"Antae /
207. ir-ur-anta-dhtor uddhavasya trivikramo viupadnte
(vtti 98).
174
ir-ur-anta-dhtoof a dhtu ending in ir or ur; uddhavasyaof the uddhava;
trivikramathe change to trivikrama; viupada-antewhen the viaya is
viupadnta.
The uddhava of a dhtu ending in ir or ur becomes trivikrama when the
viaya is viupadnta.
saj sajuau sajrbhym saju, auritva saju. pis-dhto sa-rmnta su-pis;
tus-dhto su-tussu-p su-pisau su-pisa. su-t su-tusau su-tusa. atva supu, su-tu. vedhasatv-as-antoddhavasyeti trivikramavedh vedhasau
vedhasa. vedhobhy vedhasu, he vedha. pta vastepta-vas. dhtu vineti
trivikrambhvapta-va pta-vasau. kasa hinastti kasa-hisantarlaphd viucakra-viusargayo sarvevaratva viujanatva cstti satsagntatvt sasya hara, nimittpyn na-rma eva, dhtu-varjiteti viean ntra
trivikramakasa-hin kasa-hisau kasa-hinbhym. atva-vidhau num
viucakram eva ghyate, tato neha atvamkasa-hinsu. vaikuha-dhvas
Vtti saju + s[u] (138) saju (206) sajur (207) sajr (93) saj <1.1>.
saju + au sajuau <1.2>.
saju + bhym (179, 206) sajur + bhym (179, 207) sajrbhym
(179, 93) sajbhym (83) sajrbhym <3.2>.
saju + su[p] (179, 206) sajur + su (179, 207) sajr + su (206)
sajsu (108) saju <7.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
saj
sajuam
saju
sajue
sajua
sajua
sajui
saj
dvi-vacana
sajuau
sajuau
sajrbhym
sajrbhym
sajrbhym
sajuo
sajuo
sajuau
bahu-vacana
sajua
sajua
sajrbhi
sajrbhya
sajrbhya
sajum
saju
sajua
Now we begin the declension of the words su-pis (one who moves well) and su-tus
(one who sounds well), words ending in sa-rma which come from the dhtus pis[]
gatau and tus[a] abde respectively:
su-pis + s[u] (138) su-pis (206) su-pir (207) su-pr (93) su-p
<1.1>.
su-pis + [j]as (93) su-pisa <1.3>.
su-pis + su[p] (179, 206) su-pir + su (179, 207) su-pr + su (206) supsu (108)
su-pu <7.3>.
su-tus + s[u] (138) su-tus (206) su-tur (207) su-tr (93) su-t
<1.1>.
su-tus + [j]as (93) su-tusa <1.3>.
175
su-tus + su[p] (179, 206) su-tur + su (179, 207) su-tr + su (206) sutsu (108)
su-tu <7.3>.
Now we begin the declension of the word vedhas (the creator, name of Lord Brahm
or Lord Viu) Atv-as-antoddhavasya trivikramo buddha-varjita-sau, dhtu vin (187)
is applied and we get vedh <1.1>:
vedhas + s[u] (187) vedhs + s[u] (138) vedhs (93) vedh <1.1>.
vedhas + au vedhasau <1.2>.
vedhas + bhym (179, 93) vedha + bhym (80) vedha + u + bhym
(44) vedhobhym <3.2>.
vedhas + su[p] (179, 93) vedhasu <7.3>.
vedhas + s[u] (138) vedhas (93) vedha <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
vedh
vedhasam
vedhas
vedhase
vedhasa
vedhasa
vedhasi
vedha
dvi-vacana
vedhasau
vedhasau
vedhobhym
vedhobhym
vedhobhym
vedhaso
vedhaso
vedhasau
bahu-vacana
vedhasa
vedhasa
vedhobhi
vedhobhya
vedhobhya
vedhasm
vedhasu
vedhasa
Now we begin the declension of the word pta-vas which means pta vaste (one who
wears yellow, name of Ka). There is no trivikrama due to the phrase dhtu vin
in stra 187.
pta-vas + s[u] (138) pta-vas (93) pta-va <1.1>.
pta-vas + au pta-vasau <1.2>.
Now we begin the declension of the word kasa-his which means kasa hinasti (one
who kills Kasa, name of Ka). The viucakra and viusarga are both
sarvevaras and viujanas because in the vara-krama they are listed in between the
sarvevaras and the viujanas. Thus, since the s in kasa-his is at the end of a satsaga, it is deleted, and, due to the disappearance of its nimitta, the viucakra
changes back to n. Furthermore, due to the modifier dhtu-varjita in stra 163, there is
no trivikrama here:
kasa-his + s[u] (138) kasa-his (176) kasa-hin <1.1>.
kasa-his + au kasa-hisau <1.2>.
176
kasa-his + bhym (179, 176) kasa-hinbhym <3.2>.
In the rule causing the change to (stra 108), the word num only indicates the
viucakra, thus the change to doesnt take place in kasa-hinsu <7.3>:
kasa-his + su[p] (179, 176) kasa-hinsu <7.3>.
Now we begin the declension of the word vaikuha-dhvas (one who falls down from
Vaikuha).
AmtaOne cannot say, The desired result of making the uddhava of ir and ur
trivikrama can be accomplished merely by dhto ra-va-prg-id-utos trivikramo ra-vato
viujane (192), so what is the need of the current stra? Because the viujana is
mentioned as a general (smnya) nimitta, the change to trivikrama there is valid only
when the viaya is not viupadnta. Whereas the change to trivikrama prescribed in
the current stra is valid only when the viaya is viupadnta. Thus the current stra
is more specific (viea). Furthermore, when s[u] follows, only this stra is successful
in terms of accomplishing saj <1.1> and so on.
SaodhinThe word kasa-his is formed by applying the kt pratyaya [k]vi[p]
after kasa + his[i] hisym (7P, to harm, kill). The dhtu his[i] takes the gama
n[um] by i-rmed-dhtor num (344), and n[um] then becomes viucakra by
aviupadntasya nasya masya ca viucakra vaiave (165). But when the s of his
is deleted by stra 176, the viucakra changes back to n due to the disappearance of
its nimitta in the form of a vaiava. Regarding kasa-hinsu <7.3>, when the s of his
is deleted by stra 176, the viucakra changes back to n by nimittpye
naimittikasypy apya (vtti 178) as it is no longer aviupadntasya (see stra 165)
since by stra 179 the prakti is treated like a viupada, and the n of n[um] is thus at
the end of a viupada. Therefore, since the word num in stra 108 only indicates the
n[um] that has become a viucakra by stra 165, the change to doesnt take place
in kasa-hinsu <7.3>
208 / DvaMs$auaMs$auvasvanax"]h"AM d"Ae ivaSNAupad"Antae /
208. dhvasu-srasu-vasv-anauh do viupadnte
dhvasu-srasu-vasu-anauhmof the dhtus dhvans[u] adha-patane (1A, to fall
down, perish) and srans[u] adha-patane (1A, to fall down, perish)1, the kt
pratyaya vas[u], and the word anauh (an ox); dathe replacement da-rma;
viupada-antewhen the viaya is viupadnta.
The final vara of dhvans[u], srans[u], vas[u], and anauh2 changes to d
when the viaya is viupadnta.
dhvasu srasu dht. caturbhujnubandhatva nmvasthym eva ghtam, aca
updnt. tentra na numvaikuha-dhvad vaikuha-dhvat vaikuha-dhvasau.
vaikuha-dhvadbhym. eva vaikuha-srasvaikuha-srat vaikuha-srad. atra
1 These dhtus are listed with viucakras in this stra because the n of the dhtus
dhvans[u] and srans[u] later becomes viucakra by aviupadntasya nasya masya
ca viucakra vaiave (165).
(vtti 98).
177
vasu-pratyayavidvasu. udittvc caturbhujnubandhn ca num, nnteti
trivikrama, sat-sagnta-haravidvn vidvsau vidvsa. vidvsam vidvsau.
VttiDhvans[u] and srans[u] are dhtus and thus they cannot take n[um] since, in
stra 174, due to the mention of ac, the quality of having a caturbhuja as an indicatory
letter is accepted only in relation to nmas. Now we begin the declension of the word
vaikuha-dhvas (one who falls down from Vaikuha).
vaikuha-dhvas + s[u] (138) vaikuha-dhvas (208) vaikuha-dhvad
(185)
vaikuha-dhvat <1.1> or vaikuha-dhvad <1.1>.
vaikuha-dhvas + au vaikuha-dhvasau <1.2>.
vaikuha-dhvas + bhym (179, 208) vaikuha-dhvadbhym <3.2>.
The word vaikuha-sras (one who falls down from Vaikuha) is declined in the
same way, thus we get vaikuha-srat <1.1> or vaikuha-srad <1.1>. Among the
words mentioned in this stra is the kt pratyaya vas[u]. Now we will begin the
declension of the word vidvas[u] (one who knows), a word ending in the kt pratyaya
vas[u].
vidvas[u] + s[u] (174, 160) vidva + n[um] + s + s[u] vidvans + s[u]
(163)
vidvns + s[u] (138) vidvns (176) vidvn <1.1>.

vidvas[u] + au (174, 160) vidva + n[um] + s + au vidvans + au (163)
vidvns + au
(165) vidvsau <1.2>.
vidvas[u] + [j]as (174, 160) vidva + n[um] + s + as vidvans + as

(163) vidvns + as
(165) vidvsas (93) vidvsa <1.3>.
vidvas[u] + am (174, 160) vidva + n[um] + s + am vidvans + am

(163) vidvns + am
(165) vidvsam <2.1>.
vidvas[u] + au (174, 160) vidva + n[um] + s + au vidvans + au (163)

vidvns + au
(165) vidvsau <2.2>.
AmtaFor dhvans, srans and vas[u] this rule is an apavda of stra 93, and for
anauh it is an apavda of stra 211. The dhtu ac[u] gati-pjanayo has a
caturbhuja as its indicatory letter, still the fact that in stra 174 it is mentioned
separately as aca informs us that only nmas which have a caturbhuja as their
indicatory letter take n[um] and that dhtus which have a caturbhuja as their
indicatory letter dont take n[um]. Someone may argue, When s[u] comes after the
word vidvas[u], n[um] is applied and thus we get vidvans. How can the uddhava then
become trivikrama by stra 163 since n[um] is in the uddhava position? True, but in
this regard, the sat-saga referred to in vtti 163 with the phrase dhtu-varjita-sntasat-sagasya is treated as if it were a single vara, otherwise the sarvevara coming
before it wouldnt be the uddhava and thus there would be the fault of asambhava
(impossibility) in stra 163.
SaodhinWhen the kt pratyaya [k]vi[p] after the dhtus dhvans[u] adhapatane and srans[u] adha-patane, the uddhava-na-rma is deleted by ani-rmet
178
viujanntnm uddhava-na-rma-hara kasrau (343) and [k]vi[p] is deleted by
kevalasya pratyaya ver hara (612). Thus we get dhvas and sras respectively as seen
here in the words vaikuha-dhvas and vaikuha-sras.
209 / vas$aAevaRsya oBaRgAvaita /
209. vasor vasya ur bhagavati
vasoof the kt pratyaya vas[u]; vasyaof the portion va; uthe replacement u;
bhagavatiwhen a bhagavat follows.
The va of vas[u] is replaced by u when a bhagavat follows.
vasyeti srma-nirdea. atvamvidua. vidu vidvadbhym vidvadbhi. vidue.
he vidvan. pus
VttiThe word vasya indicates va-rma along with a-rma.
vidvas[u] + []as (209) vidus + as (108) viduas (93) vidua <2.3>.
vidvas[u] + [] (209) vidus + (108) vidu <3.1>.
vidvas[u] + bhym (208) vidvadbhym <3.2>.
vidvas[u] + bhis (208) vidvadbhis (93) vidvadbhi <3.3>.
vidvas[u] + []e (209) vidus + e (108) vidue <4.1>.
vidvas[u] + s[u] (174, 160) vidva + n[um] + s + s[u] vidvans + s[u]
(138)
vidvans (176) vidvan <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
vidvn
vidvsam
vidu
vidue
vidua
vidua
vidui
vidvan
dvi-vacana
vidvsau
vidvsau
vidvadbhym
vidvadbhym
vidvadbhym
viduo
viduo
vidvsau
bahu-vacana
vidvsa
vidua
vidvadbhi
vidvadbhya
vidvadbhya
vidum
vidvatsu
vidvsa
Now we begin the declension of the word pus (a man).

AmtaThe general mention of vaso in this stra (and of vasu in the previous stra)
is for the sake of also including [k]vas[u].
210 / pauMs$a: paumas$au: k{(SNAsTaAnae /
210. pusa pumasu kasthne
pusaof the word pus (a man); pumasuthe replacement pumas[u];
kasthnewhen a kasthna follows.
179
The word pus is replaced by pumas[u] when a kasthna follows.
pumn pumsau pumsa. pumsam pumsau pusa. pus pubhym
pumbhym. go-duh
Vtti pus + s[u] (210) pumas[u] + s[u] (174, 160) puma + n[um] + s +
s[u] pumans +
s[u] (163) pumns + s[u] (138) pumns (176) pumn
<1.1>.
pus + au (210) pumas[u] + au (174, 160) puma + n[um] + s + au
pumans + au (163) pumns + au (165) pumsau <1.2>.
pus + [j]as (210) pumas[u] + [j]as (174, 160) puma + n[um] + s + as
pumans + as (163) pumns + as (165) pumsas (93) pumsa <1.3>.
pus + am (210) pumas[u] + am (174, 160) puma + n[um] + s + am
pumans + am
(163) pumns + am (165) pumsam <2.1>.
pus + au (210) pumas[u] + au (174, 160) puma + n[um] + s + au
pumans + au (163) pumns + au (165) pumsau <2.2>.
pus + []as (93) pusa <2.3>.
pus + [] pus <3.1>.
pus + bhym (179, 176) pum + bhym (179, 72) pubhym (179,
73) pumbhym <3.2>
or pubhym <3.2>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhan
a
eka-vacana
pumn
pumsam
pus
puse
pusa
pusa
pusi
puman
dvi-vacana
pumsau
pumsau
pubhym / pumbhym
pubhym /pumbhym
pubhym / pumbhym
puso
puso
pumsau
bahu-vacana
pumsa
pusa
pubhi / pumbhi
pubhya / pumbhya
pubhya / pumbhya
pusm
pusu
pumsa
Now we begin the declension of the word go-duh (one who milks cows).
AmtaWhen the final s of the sat-sanga s is deleted by stra 176, the viucakra
changes back to m due to the disappearance of its nimitta in the form of a vaiava,
then the m again becomes a viucakra by mo viucakra viujane (72).
SaodhinThe word pus is formed by applying the udi pratyaya []ums[un]
after the dhtu p rakae (2P, to protect) by pter umsun (Udi-stra 4.177). The
sasra of p is then deleted by sasrasya hara citi (124) because the udi
pratyaya []ums[un] has the indicatory letter which is the Pinian equivalent to the
indicatory letter c in our system. Thus we get pums. The m of pums then changes to
viucakra by stra 165 and we get the word pus (a man).
180
211 / h"sya X#: , nah"Ae Da: , d"Ade"stau DaAtaAeGaR: ,
u"h"mauh"nazAauh"iah"AM vaA ivaSNAupad"Antae vaESNAvae ca /
211. hasya ha, naho dha, ddes tu dhtor gha, druha-muha-naa-snuha-snih
v viupadnte vaiave ca
hasyaof ha-rma; hathe replacement ha-rma; nahaof the dhtu ah[a]
bandhane (4U, to bind, tie); dhathe replacement dha-rma; da-debeginning
with da-rma; tubut; dhtoof a dhtu; ghathe replacement gha-rma; druhamuha-naa-snuha-snihmof the dhtus druh[a] jighsym (4P, to hate, seek to
harm), muh[a] vaicittye (4P, to be bewildered), a[a] adarane (4P, to perish,
disappear), uh[a] udgirae (4P, to vomit), and ih[a] prtau (4P, to love, have
affection for)1; voptionally; viupada-antewhen the viaya is viupadnta;
vaiavewhen a vaiava follows; caand.
When the viaya is viupadnta or when a vaiava follows, the final h of a
dhtu becomes h. But the final h of the dhtu nah becomes dh, the final h
of a dhtu beginning with d becomes gh, and the final vara of the dhtus
druh, muh, na, snuh, and snih optionally becomes gh.
ja-varja-harigadder ity-digo-dhuk go-dhug go-duhau go-dhugbhym go-dhuku.
kasa-druhkasa-dhruk kasa-dhrug kasa-dhru kasa-dhru kasa-druhau. kasadhrugbhym kasa-dhrubhym. eva ka-muh ka-snih ity-daya. iti
viujannt puruottama-lig.
VttiThe stra beginning ja-varja-harigadde (stra 189) is applied and the forms
are as follows:
go-duh + s[u] (138) go-duh (211) go-dugh (189) go-dhugh (61) go-dhug
(185)
go-dhuk <1.1> or go-dhug <1.1>.
go-duh + au go-duhau <1.2>.
go-duh + bhym (179, 211) go-dugh + bhym (179, 189) go-dhugh +
bhym (61)
go-dhugbhym <3.2>.
go-duh + su[p] (179, 211) go-dugh + su (179, 189) go-dhugh + su
(63) go-dhuksu
(108) go-dhuku <7.3>.
Now we begin the declension of the word kasa-druh (enemy of Kasa, name of
Ka).
kasa-druh + s[u] (138) kasa-druh (two options by 211):
1) (h changes to gh) kasa-drugh (189) kasa-dhrugh (61) kasa-dhrug
(185)
kasa-dhruk <1.1> or kasa-dhrug <1.1>.
2) (h changes to h) kasa-druh (189) kasa-dhruh (61) kasa-dhru
(185)
kasa-dhru <1.1> or kasa-dhru <1.1>.
kasa-druh + au kasa-druhau <1.2>.
1 The dhtus a[a], uh[a], and ih[a] are mentioned in this stra with their initial
varas already changed to n and s by dhtv-der o na (366) and dhtv-de a
sa (346) respectively.
181
kasa-druh + bhym (179, two options by 211):
1) (h changes to gh) kasa-drugh + bhym (179, 189) kasa-dhrugh + bhym
(179, 61)
kasa-dhrugbhym <3.2>.
2) (h changes to h) kasa-druh + bhym (179, 189) kasa-dhruh + bhym
(179, 61) kasa-dhrubhym <3.2>.

The words ka-muh (one who bewilders Ka), ka-snih (one who loves
Ka), and so on are declined in a similar fashion.
Thus ends the declension of masculine words ending in a viujana.
AmtaIn the other case the final vara of the five dhtus headed by druh[a]
becomes h and so on respectively. Where the dhtu druh[a] would normally always
undergo the change to gh because it begins with d, there is an optional change to h.
Where the dhtu a[a] would normally always undergo the change to by stra 182,
there is an optional change to gh. And where the rest of these dhtus would normally
always undergo the change to h by the phrase hasya ha (211), there is an optional
change to gh. Examples of the other dhtus will be given later, but examples of a[a]
(in its kvib-anta form) are as follows:
na + s[u] (138) na (two options by 211):
1) (the change to gh is done) nagh (61) nag (185) nak <1.1> or nag <1.1>.
2) (the change to gh isnt done, 182) na (184) na (185) na <1.1> or na
<1.1>.
na + bhym (179, two options by 211):
1) (the change to gh is done) nagh + bhym (179, 61) nagbhym <3.2>.
2) (the change to gh isnt done, 182) na + bhym (179, 184) nabhym
<3.2>.
na + su[p] (179, two options by 211):
1) (the change to gh is done) nagh + su (63) naksu (108) naku <7.3>.
2) (the change to gh isnt done, 182) na + su (179, 184) na + su (63)
nasu <7.3>.
SaodhinAll the dhtus mentioned here refer both to the dhtus proper and to
their kvib-anta forms (the nma formed by applying the kt pratyaya [k]vi[p] after the
particular dhtu). This is because the kvib-anta forms are also considered dhtus in
accordance with vtti 134. Thus viupadnte is for the kvib-anta forms nah, druh, and
so on, while vaiave is for the proper dhtus nah[a], druh[a], and so on.
182
Atha viujannt lakm-lig.

tatra ca-rmnta cca-vargasyetik g cau ca. gbhym ku. eva tvac vc.
srajsrak srag srajau sraja. samidhsamit samid. smansm smnau smna.
smna. smn. -yos tu vsmni smani. ap nitya bahu-vacannta. nnteti
trivikramapa apa.
Among the feminine words ending in a viujana is the word c (the g-veda or a
sacred verse recited in praise of a deity), a word ending in ca-rma.
c + s[u] (138) c (177) k (61) g (185) k <1.1> or g <1.1>.
c + au cau <1.2>.
c + [j]as (93) ca <1.3>.
c + bhym (179, 177) k + bhym (179, 61) gbhym <3.2>.
c + su[p] (179, 177) k + su (63) ksu (108) ku <7.3>.
The words tvac (skin, the sense of touch) and vc (speech, a word / statement, a
name of Sarasvat) are declined in the same way. Now we begin the declension of the
word sraj (a garland).
sraj + s[u] (138) sraj (186) srak (61) srag (185) srak <1.1> or srag
<1.1>.
sraj + au srajau <1.2>.
sraj + [j]as (93) sraja <1.3>.
Now we begin the declension of the word samidh (firewood):
samidh + s[u] (138) samidh (61) samid (185) samit <1.1> or samid
<1.1>.
Now we begin the declension of the word sman (boundary / limit):
sman + s[u] (163) smn + s[u] (138) smn (190) sm <1.1>.
sman + au (163) smnau <1.2>.
sman + [j]as (163) smnas (93) smna <1.3>.
sman + []as (170) smnas (93) smna <2.3>.
sman + [] (170) smn <3.1>.
Due to the phrase -yos tu v (170) we get smni <7.1> or smani <7.1>:
sman + []i (170) smni <7.1> or smani <7.1>.
The word ap (water) is always used in bahu-vacana. There is trivikrama by stra 163
and thus we get pa <1.3>:
183
ap + [j]as (163) pas (93) pa <1.3>.
ap + []as apas (93) apa <2.3>.
212 / @paAe d"Ae Bae /
212. apo do bhe
apaof the word ap (water); dathe replacement da-rma; bhewhen bha-rma
follows.
The p of ap1 changes to d when bh follows.
adbhi apsu. kakubhkakup kakub kakubhau kakubbhym kakupsu. girir-ur-antadhtog girau gira. grbhym gru. eva purp purau pura. caturstriy
catasr-deacatasra catasra catasbhi catasbhya catasbhya catasm
catasu. div
Vtti ap + bhis (212) adbhis (93) adbhi <3.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
bahu-vacana
pa
apa
adbhi
adbhya
adbhya
apm
apsu
pa
Now we begin the declension of the word kakubh (a direction / region):

kakubh + s[u] (138) kakubh (61) kakub (185) kakup <1.1> or kakub <1.1>.
kakubh + au kakubhau <1.2>.
kakubh + bhym (179, 61) kakubbhym <3.2>.
kakubh + su[p] (63) kakupsu <7.3>.
Now we begin the declension of the word gir (speech, a word / statement). Ir-ur-antadhtor uddhavasya trivikramo viupadnte (207) is applied and the forms are as
follows:
gir + s[u] (138) gir (207) gr (93) g <1.1>.
gir + au girau <1.2>.
gir + [j]as (93) gira <1.3>.
gir + bhym (179, 207) gr + bhym (179, 93) gbhym (83)
grbhym <3.2>.
(vtti 98).
184
gir + su[p] (179, 207) grsu (203) grsu (108) gru <7.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
g
giram
gir
gire
gira
gira
giri
g
dvi-vacana
girau
girau
grbhym
grbhym
grbhym
giro
giro
girau
bahu-vacana
gira
gira
grbhi
grbhya
grbhya
girm
gru
gira
The word pur (a town / city) is declined in the same way:

pur + s[u] (138) pur (207) pr (93) p <1.1>.
pur + au purau <1.2>.
pur + [j]as (93) pura <1.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
p
puram
pur
pure
pura
pura
puri
p
dvi-vacana
purau
purau
prbhym
prbhym
prbhym
puro
puro
purau
bahu-vacana
pura
pura
prbhi
prbhya
prbhya
purm
pru
pura
Now we begin the declension of the word catur (four). In the feminine gender it is
replaced by catas:
catur + [j]as (151) catas + as (152) catasras (93) catasra <1.3>
catur + []as (151) catas + as (152) catasras (93) catasra <2.3>
catur + bhis (151) catas + bhis (93) catasbhi <3.3>
catur + m (151) catas + m (105) catas + n[u] + m catasnm
(111)
catasm <6.3>
catur + su[p] (151) catas + su (108) catasu <7.3>
case
pratham
dvity
tty
caturth
pacam
bahu-vacana
catasra
catasra
catasbhi
catasbhya
catasbhya
185
ah
saptam
catasm
catasu
Now we begin the declension of the word div (heaven, the sky).
SaodhinThe words gir and pur are formed by applying the kt pratyaya [k]vi[p]
after the dhtus g abde (9P, to speak, praise, call out to) and p plana-praayo
(3P or 9P, to nourish; to fill, fulfill) respectively. Then the of g becomes ir by rmasyer kasrau (439) and the of p becomes ur by ohyoddhavasya ta ur
kasrau (522). Finally [k]vi[p] is deleted by kevalasya pratyaya-ver hara (610) and
we get gir and pur respectively.
213 / id"va @AE s$aAE /
213. diva au sau
divaof the word div (heaven, the sky); authe replacement au-rma; sauwhen
s[u] follows.
The v of div1 changes to au when s[u] follows.
dyau divau diva. divam divau diva. div.
Vtti div + s[u] (213) di + au + s[u] (50) dyaus (93) dyau <1.1>.
div + au divau <1.2>.
div + [j]as divas (93) diva <1.3>.
div + [] div <3.1>.
AmtaAmara-koa offers the following definition: sura-loko dyo-divau dve striy
klbe tri-viapam (sura-loka, dyo, div and tri-viapa all refer to heaven. The two
words dyo and div are used in the feminine gender, while the word tri-viapa2 is used
in the neuter gender).
214 / id"va oivaRSNAupad"Antae /
214. diva ur viupadnte
divaof the word div (heaven, the sky); uthe replacement u-rma; viupadaantewhen the viaya is viupadnta.
The v of div3 changes to u when the viaya is viupadnta..
dyubhym dyuu. didik dig diau digbhym diku. eva d. athisaju itydin ra. iau ia. rbhym u. uihuik uig uihau.
upnahnaho dhaupnat upnad upnahau. iti viujannt lakm-lig.
(vtti 98).
2 Sometimes spelt tri-piapa.
(vtti 98).
186
Vtti div + bhym (179, 214) di + u + bhym (50) dyubhym <3.2>.
div + su[p] (179, 214) di + u + su (50) dyusu (108) dyuu <7.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
dyau
divam
div
dive
diva
diva
divi
dyau
dvi-vacana
divau
divau
dyubhym
dyubhym
dyubhym
divo
divo
divau
bahu-vacana
diva
diva
dyubhi
dyubhya
dyubhya
divm
dyuu
diva
Now we begin the declension of the word di (direction):

di + s[u] (138) di (186) dik (61) dig (185) dik <1.1> or dig
<1.1>.
di + [j]as (93) dia <1.3>.
di + bhym (179, 186) dik + bhym (179, 61) digbhym <3.2>.
di + su[p] (179, 186) dik + su (63) diksu (108) diku <7.3>.
The word d (seeing, the eye) is declined in the same way. Now we begin the
declension of the word i (wish, blessing).
i + s[u] (138) i (206) ir (207) r (93) <1.1>.
i + au iau <1.2>.
i + [j]as (93) ia <1.3>.
i + bhym (179, 206) ir + bhym (179, 207) r + bhym
(179, 93) + bhym (83) rbhym <3.2>.
i + su[p] (179, 206) ir + su (179, 207) r + su (206) su
(108) u
<7.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
iam
i
ie
ia
ia
ii
dvi-vacana
iau
iau
rbhym
rbhym
rbhym
io
io
iau
bahu-vacana
ia
ia
rbhi
rbhya
rbhya
im
u
ia
Now we begin the declension of the word uih (name of a Vedic meter):
uih + s[u] (138) uih (186) uik (61) uig (185) uik <1.1>
or uig <1.1>.
187
uih + au uihau <1.2>.
Now we begin the declension of the word upnah (a shoe / sandal). Naho dha (211)
is applied and the forms are as follows:
upnah + s[u] (138) upnah (211) upnadh (61) upnad (185)
upnat <1.1> or upnad <1.1>.
upnah + au upnahau <1.2>.
Thus ends the declension of feminine words ending in a viujana.
AmtaFeminine words ending in sa-rma such as apsaras (heavenly nymph) and
su-manas (a flower, name of a plant) are declined like vedhas.
188
Atha viujannt brahma-lig

tatrpi pratyacpratyak pratc pratyaci. pratc pratyagbhym. jagat, jagat jagat
jaganti. mahac-chabdamahat mahat mahnti. brahmanbrahma. va-ma-satsaga-hnasyeti viead a-rma-harbhvabrahma brahmi. brahma
brahmabhym.
Also among the neuter words ending in a viujana is the word pratyac (backward,
western, inner). It is declined as follows.
pratyac + s[u] (166) pratyac (177) pratyak (61) pratyag (185)
pratyak <1.1> or
pratyag <1.1>.
pratyac + au (144) pratyac + (178) pratic + pratc <1.2>.
pratyac + [j]as (158) pratyac + []i (159, 160) pratya + n[um] + c + i
pratyanci
(175) pratyaci <1.3>.
pratyac + [] (178) pratic + pratc <3.1>.
pratyac + bhym (179, 177) pratyak + bhym (179, 61) pratyagbhym
<3.2>.
Now we begin the declension of the word jagat (the world, universe):
jagat + s[u] (166) jagat (61) jagad (185) jagat <1.1> or jagad <1.1>.
jagat + au (144) jagat + jagat <1.2>.
jagat + [j]as (158) jagat + []i (159, 160) jaga + n[um] + t + i jaganti
<1.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
jagat / jagad
jagat / jagad
jagat
jagate
jagata
jagata
jagati
jagat / jagad
dvi-vacana
jagat
jagat
jagadbhym
jagadbhym
jagadbhym
jagato
jagato
jagat
bahu-vacana
jaganti
jaganti
jagadbhi
jagadbhya
jagadbhya
jagatm
jagatsu
jaganti
Now we begin the declension of the word mahat[u] (great):

mahat[u] + s[u] (166) mahat (61) mahad (185) mahat <1.1> or
mahad <1.1>.
mahat[u] + au (144) mahat + mahat <1.2>.
mahat[u] + [j]as (158) mahat + []i (163) maht + i (159, 160)
mah + n[um] + t + i mahnti <1.3>.
Now we begin the declension of the word brahman (the Absolute Truth):
189
brahman + s[u] (166) brahman (190) brahma <1.1>.
Due to the modifier va-ma-sat-saga-hnasya in stra 170, a-rma is not deleted:
brahman + au (144) brahman + brahman (111) brahma <1.2>.
brahman + [j]as (158) brahman + []i (163) brahmn + i brahmni
(111)
brahmi <1.3>.
brahman + [] brahman (111) brahma <3.1>.
brahman + bhym (179, 190) brahmabhym <3.2>.
215 / nasya h"r"Ae vaA aiNA baue" /
215. nasya haro v brahmai buddhe
nasyaof na-rma; haradeletion; voptionally; brahmaiin the neuter gender;
buddhein the sambodhana eka-vacana.
In the neuter gender, n is optionally deleted in the sambodhana eka-vacana.
he brahma he brahman. atha ahan
Vtti brahman + s[u] (166) brahman (215) brahma <8.1> or brahman
<8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
brahma
brahma
brahma
brahmae
brahmaa
brahmaa
brahmai
brahma / brahman
dvi-vacana
brahma
brahma
brahmabhym
brahmabhym
brahmabhym
brahmao
brahmao
brahma
bahu-vacana
brahmi
brahmi
brahmabhi
brahmabhya
brahmabhya
brahmam
brahmasu
brahmi
Now we begin the declension of the word ahan (a day).

AmtaWhere the deletion of n would normally never take place due to the phrase
buddha vin in stra 190, this rule makes the deletion of n optional. The word nman
(name) is declined as follows:
nman + s[u] (166) nman (190) nma <1.1>.
nman + au (144) nman + (two options by 170)
1) (the a of an is deleted) nmn <1.2>.
2) (the a of an isnt deleted) nman <1.2>.
nman + [j]as (158) nman + []i (163) nmn + i nmni <1.3>.
case
pratham
dvity
tty
eka-vacana
nma
nma
nmn
dvi-vacana
nmn / nman
nmn / nman
nmabhym
bahu-vacana
nmni
nmni
nmabhi
190
caturth
nmne
pacam
nmna
ah
nmna
saptam
nmni / nmani
sambodhana
nma / nman
nmabhym
nmabhym
nmno
nmno
nmn / nman
nmabhya
nmabhya
nmnm
nmasu
nmni
The words preman (love), dhman (abode, effulgence), vyoman (sky), and so on
are declined like the word nman, while the words janman (birth), karman
(activity), marman (mortal spot, secret), vartman (path), bhasman (ashes),
chadman (disguise), sadman (abode), and so on are declined like the word
brahman (in that they dont undergo deletion of their a-rma by stra 170 because
they have a sat-saga containing m).
216 / @"Ae ivaSNAus$agAAeR ivaSNAupad"Antae , na s$amaAs$ae pauMs$aIita
vaAcyama, /
216. ahno viusargo viupadnte, na samse pusti vcyam
ahnaof the word ahan (a day); viusargathe replacement viusarga;
viupada-antewhen the viaya is viupadnta; nanot; samsein samsa;
pusiin the masculine gender; itithus; vcyamit is said.
The n of ahan1 changes to viusarga when the viaya is viupadnta, but
not when ahan is in samsa in the masculine gender.
aha. -yos tu v. ahn ahan ahni. ahn. ahobhym. buddhe pihe aha. darginda-rgi da-rgi da-rgi. da-kasa-ha da-kasaha da-kasa-han da-kasa-ghn da-kasa-hni. atrpi caturcatvri.
payaspaya payas paysi. payobhym. havishavi. audika-sa-rmo ya
pratyaya, ata atvamhavi havi. havirbhym. viusarga, atvam
haviu. eva dhanus. iti viujannt brahma-lig. iti liga-traya daritam.
Vtti ahan + s[u] (166) ahan (216) aha <1.1>.
ahan + au (144) ahan + (two options by 170):
1) (the a of an is deleted) ahn <1.2>.
2) (the a of an isnt deleted) ahan <1.2>.
ahan + [j]as (158) ahan + []i (163) ahni <1.3>.
ahan + bhym (179, 216) aha + bhym (80) aha + u + bhym (44)
ahobhym <3.2>.
ahan + s[u] (166) ahan (216) aha <8.1>.
case
pratham
dvity
tty
caturth
pacam
eka-vacana
aha
aha
ahn
ahne
ahna
dvi-vacana
ahn / ahan
ahn / ahan
ahobhym
ahobhym
ahobhym
bahu-vacana
ahni
ahni
ahobhi
ahobhya
ahobhya
(vtti 98).
191
ah
ahna
saptam
ahni / ahani
sambodhana
aha
ahno
ahno
ahn / ahan
ahnm
ahasu
ahni
Now we begin the declension of the word da-rgin (That which has seen
rg):
da-rgin + s[u] (166) da-rgin (190) da-rgi <1.1>.
da-rgin + au (144) da-rgin + (111) da-rgi <1.2>.
da-rgin + [j]as (158) da-rgin + []i (163) da-rgni
(111) dargi <1.3>.
Now we begin the declension of the word da-kasa-han (That which has seen
Kasa-han):
da-kasa-han + s[u] (166) da-kasa-han (190) da-kasa-ha
<1.1>.
da-kasa-han + au (144) da-kasa-han + (two options by 170):
1) (the a of an is deleted) da-kasa-hn (197) da-kasa-ghn <1.2>.
2) (the a of an isnt deleted) da-kasa-han <1.2>.
da-kasa-han + [j]as (158) da-kasa-han + []i (163) dakasa-hni <1.3>.
Also among the neuter words ending in a viujana is the word catur (four).
catur + [j]as (158) catur + []i (202, 160) catu + [m] + r + i (51)
catvri <1.3> / <2.3>.
Now we begin the declension of the word payas (milk):
payas + s[u] (166) payas (93) paya <1.1>.
payas + au (144) payas + payas <1.2>.
payas + [j]as (158) payas + []i (159, 160) paya + n[um] + s + i
payans + i (163)
paynsi (165) paysi <1.3>.
payas + bhym (179, 93) paya + bhym (80) paya + u + bhym
(44) payobhym <3.2>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
paya
paya
payas
payase
payasa
payasa
payasi
paya
dvi-vacana
payas
payas
payobhym
payobhym
payobhym
payaso
payaso
payas
bahu-vacana
paysi
paysi
payobhi
payobhya
payobhya
payasm
payasu
paysi
Now we begin the declension of the word havis (ghee, an oblation):
192
havis + s[u] (166) havis (93) havi <1.1>.
The s in havis belongs to an udi pratyaya, and thus the change to by stra 108
takes place.
havis + au (144) havis + havis (108) havi <1.2>.
havis + [j]as (158) havis + []i (159, 160) havi + n[um] + s + i havins
+ i (163)
havnsi (165) havsi (108) havi <1.3>.
havis + bhym (179, 93) havi + bhym (83) havirbhym <3.2>.
havis + su[p] (179, 93) havisu (108) haviu <7.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
havi
havi
havi
havie
havia
havia
havii
havi
dvi-vacana
havi
havi
havirbhym
havirbhym
havirbhym
havio
havio
havi
bahu-vacana
havi
havi
havirbhi
havirbhya
havirbhya
havim
haviu
havi
The word dhanus is declined in the same way. Thus ends the declension of neuter
words ending in a viujana. Thus the three genders have been shown.
SaodhinThe word havis is formed by applying the udi pratyaya is[i] after the
dhtu hu vahnau dne (3P, to offer into the sacrificial fire, to sacrifice) by arci-ucihu-spi-chdi-chardibhya isi (Udi-stra 2.108). The dhtu hu then takes govinda by
dhtor antasya govinda pratyaye (289), and we thus get ho + is[i]. The o then
becomes av by o av (55), and we get the word havis. The word dhanus is formed by
applying the udi pratyaya us[i] after the dhtu dhan[a] dhnye (3P, to bear fruit)1
by arti-p-vapi-yaji-tani-dhani-tapibhyo nit (Udi-stra 2.117).
1 This dhtu is not listed in Jva Gosvms Dhtu-pha, but it is listed in the Pinian
Dhtu-pha.
193
Atha vieya-vieadi-viveka
217 / taa k{(SNAAid"zAbd"A: s$aMaAivazAeSaAd"AE inayatapau&SaAeamaAd"ya:
/
217. tatra kdi-abd saj-viedau niyata-puruottamdaya
tatrawithin those (the three genders); ka-di-abdthe words ka and so
on; saj-viea-dauused as saj-vieas (proper names) and so on; niyata
always; puruottama-dayapuruottama (masculine) and so on.
Within the three genders, the words ka and so on are proper names and
so on and are always masculine and so on.
AmtaThe word tatra here means liga-traye (within the three genders). The word
di in kdi refers to the words rma and so on, rdh and so on, and gokula and so
on. The word di in puruottamdaya refers to lakm (feminine) and brahma
(neuter). The word saj-viedau in effect means rhi-viee yoga-rhi-viee
yaugika-viee ca (used as particular rhi words, particular yoga-rhi words, or
particular yaugika words). For instance, yadcch-abdas (saj-abdas or proper
names given randomly without any attention to derivation or authority) like ittha (a
wooden toy elephant) and avittha (a wooden toy deer) are rhi words (words
having a conventional meaning), words like pakaja (lotus) are yoga-rhi words
(words that have both an etymological and a conventional meaning), and words like
pcaka (a cook) are yaugika words (words having an etymological meaning). This
subject will be described in greater detail in the Kdanta-prakaraa, in vtti 740.
218 / s$aYaAid"zAbd"Astau vaAcyailaA: /
218. sakhydi-abds tu vcya-lig
sakhy-di-abdwords like numerals and so on; tubut; vcya-ligvcya-liga
words (words whose gender is the same as that of the vcya (substantive)).
But words like numerals and so on share the gender of the substantive.
AmtaThe word vcya-lig means vieya-ligdi-bhja (they share the gender
and so on of the vieya (substantive)). Because words like numerals and so on are
samndhikaraa-vieaas, they share the gender and so on of the substantive. The
word di in sakhydi-abd refers to jtis, guas, and kriys (see vtti 87).
SaodhinVcya-liga words are modifiers. The words ka and so on described
in the previous stra are substantives in that they have their own gender and are fixed
in that. Vcya-liga words, however, dont have their own gender but rather share the
gender of the substantive. The examples given in vtti 220 show how jtis, guas, and
kriys are vcya-liga.
194
219 / s$amaAnaAiDak(r"NAivazAeSaNA&paA ivazAeSyailaivaSNAuBai(vacanaAina
Bajantae /
219. samndhikaraa-vieaa-rp vieya-liga-viubhakti-vacanni bhajante
samna-adhikaraawhich have the same adhikaraa (object); vieaa-rp
words that have the form of vieaas (modifiers); vieya-liga-viubhaktivacannithe liga (gender), viubhakti (case ending), and vacana (number) of
the vieya (substantive); bhajanteshare.
Samndhikaraa-vieaas share the liga, viubhakti, and vacana of the
vieya.
SaodhinThe Dictionary of Sanskrit Grammar gives the following definition of
samndhikaraa: Words which have got the same individual object (dravya) referred
to by means of their own sense, and which are put in the same case. Similarly,
Kik, commenting on Adhyy 1.2.42, says adhikaraa-abda abhidheya-vc.
samndhikaraa samnbhidheya (The word adhikaraa signifies the abhidheya
(that which is expressed or referred to, the object). Having the same adhikaraa
means having the same abhidheya). So, if the qualities expressed by the two words
that are the vieaa and the vieya reside in the same object, then it is understood
that the vieaa has the same adhikaraa as the vieya and vice versa (see vtti
922 and Saodhin 920). For example, while explaining ymo rma (green1
Rma) in vtti 922, Jva Gosvm says yatraiva ymatva tatraiva rma-sajatvam
iti tulydhikaraatvam (The condition of being tulydhikaraa (samndhikaraa) is
fulfilled because the quality of being green resides in the same object that the quality
of being one whose name is Rma resides in). Amta 628 further explains that in
ymo rma (green Rma) there is no desire to express that the two things are
different, rather the desire is to express the nondifference that the same person who
is rma is the same person who is green. Thus only the relationship of vieya and
vieaa that have the same adhikaraa (samndhikaraa) is valid here. But if there
were a desire to express the two things as being different, then we would say
something like rmasya ymo vara (the green color of Rma) and the
relationship of vieya and vieaa that have a different adhikaraa (vyadhikaraa)
would come into play. The vyadhikaraa-vieaa, which doesnt share the liga,
viubhakti, and vacana of the vieya, will be described in the Kraka-prakaraa,
under stras 627 and 678.
220 / jaAitagAuNAi(yaA"Ar"A yasya ivazAeSa: k(Tyatae tai"zAeSya: , yaena tasya
ivazAeSa: k(Tyatae tai"zAeSaNAma, /
220. jti-gua-kriy-dvr yasya viea kathyate tad vieya, yena tasya viea
kathyate tad vieaam
jti-gua-kriy-dvrby means of a jti, gua, or kriy (see vtti 87); yasyawhose;
vieadistinguishing feature; kathyatedescribed; tatthat; vieyavieya
1 In this regard, Amara-koa says triu symau harit-kau (The word syma is used
in all three genders and means harit (green) or ka (black or dark blue)). Rma
here refers to Rma, the son of Daaratha, as proven by Amta 1679. The proof that
ka can mean black or dark blue is Amara-koas statement ke nlsitayma-kla-ymala-mecak (The words nla, asita, yma, kla, ymala, and
mecaka all refer to the ka color). For example, both the peacock and Lord iva are
called nla-kaha, kla-kaha, and mecaka-gala, indicating that they are both bluenecked.
195
(substantive); yenaby which; tasyaof the vieya; vieadistinguishing
feature; kathyatedescribed; tatthat; vieaamvieaa (modifier).
That whose distinguishing feature is described by means of a jti, gua, or
kriy is called vieya, and that by which the distinguishing feature of the
vieya is described is called vieaa.
yathgopa ka, gop rdh, kauma vasanam. yma ka, gaur rdh,
pta vasanam. vihr ka, vihri rdh, vihri gokulam ity-di.
VttiFor example, gopa ka (Ka, the cowherd boy), gop rdh (Rdh,
the cowherd girl), kauma vasanam (linen cloth), yma ka (bluish
Ka), gaur rdh (golden Rdh), pta vasanam (yellow cloth), vihr
ka (Ka, the enjoyer), vihri rdh (Rdh, the enjoyer), vihri gokulam
(Gokula, the enjoyer), and so on.
AmtaThe following information should be added: Viupadas are actually of two
kinds, sub-antas (nouns) and ti-antas (verbs). Ti-antas are called kriy-padas
(verbs). Recent authorities say that sub-antas are of four kinds: the vieyas,
vieaas, sarvanmas (kanmas), and avyayas. And in that regard, the
sarvanmas (kanmas) are also considered vieaas, because, even though they
act as replacement words for the vieyas, they still share the liga, viubhakti, and
vacana of the vieya. Therefore, in vtti 223, Jva Gosvm will personally say
vieaa-abdeu kanmkhya-abd ucyante (the words called kanma are
said to be among the vieaa words). Among the avyayas, the vcakas such as svar
and so on are included among the vieyas, while the dyotakas are similar to
vieaas.
Now we will discuss vieaas. First of all, vieaas are of two kinds,
samndhikaraa and vyadhikaraa. The samndhikaraa-vieaas are of a further
three kinds since they can either be the vieaa of a vieya, vieaa, or kriy. An
example of when a vieaa modifies a vieya is gopa ka (Ka, the cowherd
boy), an example of when a vieaa modifies a vieaa is ghana yma ka
(dark-bluish Ka), and an example of when a vieaa modifies a kriy is ghra
ml karoti (he quickly makes a flower garland). The gender and so on of the
vieya is applied to the samndhikaraa-vieaa, while it will be described later, in
stra 680, that only tty is applied to the vyadhikaraa-vieaa.1
Furthermore, when the vieaa comes after the vieya, it is called vidheyavieaa, and its vieya is called uddeya or anuvda. The definition of these terms
is as follows: yad uddiya kriy pravartate arthd yad vastu prg-vijta tad
uddeyam anuvdo vocyate yac ca vidhyate tad vidheyam (that by reference to
which the kriy takes place, or, in other words, that which is already known, is called
the uddeya or anuvda, and that which is established is called the vidheya). For
example, updhyya pit-tulyo bhavet (the teacher is like a father). Because the
verb (kriy) takes place with reference to the already known teacher (updhyya),
updhyya is the subject (uddeya). It was previously unknown to the student that
the teacher is like a father (pit-tulya), thus since this is what is established, pittulya is the predicate (vidheya). It is not required that the subject and predicate have
the same gender and so on. Thus, in the example dharme ved pramam (the
Vedas are the authority on dharma), the liga and vacana of the subject ved and
the predicate pramam are different. However the rule is that the subject should
1 Actually what Amta is referring to here is the vyadhikaraa kriy-vieaa. A
normal vyadhikaraa-vieaa will take a a viubhakti by sambandhe tadrayt ah (626). For futher details see vttis 626 and 922.
196
always come before the predicate. In this regard, the authorities on Alakra-stra
(kvya) say anuvdyam anuktvaiva na vidheyam udrayet (one cannot mention the
predicate without first mentioning the subject).1
SaodhinAmong the examples in this vtti, the first three are examples of when
the vieaa is a jti, the next three are examples of when the vieaa is a gua, and
the last three are examples of when the vieaa is a kriy. In Sanskrit grammar, the
word vieaa sometimes refers to an adjective, sometimes to an adverb, sometimes
to a word in apposition, and sometimes to a predicate. Therefore the best translation
of the word vieaa is modifier, for this includes all of the above categories. All the
examples in this vtti are examples where the vieaa is an adjective. The example
ghra ml karoti is an example where the vieaa (ghram in this case) is an
adverb. This kind of vieaa is often specifically called kriy-vieaa (modifier of a
verb, i.e adverb). All the examples in vtti 221 are examples where the vieaa is a
word in apposition2, and the example updhyya pit-tulyo bhavet is an example
where the vieaa is a predicate.
221 / ke(icacC$bd"A ivazAeSaNAtvae'ipa svailaM na tyajainta /
221. kecic chabd vieaatve pi sva-liga na tyajanti
kecitsome; abdwords; vieaatve apieven though they are vieaas; svaligamtheir own gender; nanot; tyajantigive up.
Some words, even though vieaas, dont give up their own gender.
yathpradhna ka, pradhna rdh. gati ka, rayo rdh ity-di.
VttiFor example, pradhna ka (Ka, the Supreme), pradhna rdh
(Rdh, the Supreme), gati ka (Ka, the refuge), rayo rdh (Rdh,
the shelter), and so on.
AmtaBecause the nature of these words is to not deviate in such ways, they are
also called ajahal-liga (words that dont give up their own gender). And it cannot be
said that the quality of samndhikaraa is lacking when there is difference of gender,
as it will be described in vtti 922 that smndhikaraya (the condition of being
samndhikaraa) is the existence of the two different qualities in one object. For
instance, in the example pradhna ka, even though the qualities expressed by
the words pradhna and ka, namely rehatva (the quality of being the
1 This is a stylistic rule mentioned in Sanskrit poetry textbooks, and breaking it

constitutes the fault called avima-vidheya (impure predicate). Nonetheless, in
reality this rule is often broken without any serious consequences. Examples are
varo ham (I am the Lord) in Bhagavad-gt 16.14, kim svapna etat (Is this a
dream?) in Bhgavatam 10.8.40, and so on. In these examples there is no ambiguity
about what is the subject and what is the predicate because only one possibility makes
sense in the context, since it would be ridiculous to say the Lord is I, Is a dream
this?, and so on. However, in cases like kas tu bhagavn svayam (Bhgavatam
1.3.28), where both possibilities could make sense, this rule is strictly observed to
avoid any ambiguity about what is the subject and what is the predicate, since a major
philosophical point is at stake.
2 Apposition is when one noun modifies another noun.
197
Supreme) and nanda-nandanatva (the quality of being the son of Nanda)3, are
different, they still exist in the same one object. Thus there is smndhikaraya.
The word pradhna is formed by applying the kt pratyaya ana after pra + [u]dh[]
dhraa-poaayo in bhve prayoga. This word is declined in the neuter gender in
accordance with the phrase bhva-kd brahmai (733). Although the word pradhna is
a vieaa of the masculine word ka, it doesnt become masculine itself due to
strength of the injunction bhva-kd brahmai (733). Similarly, although the word gati
is a vieaa of the masculine word ka, it doesnt become masculine itself due to
the injunction ktir bhve lakmym (903). In the same way, although the word raya
is a vieaa of the feminine word rdh it doesnt become feminine itself due to the
injunction gha-al-athu-kaya pusi (888).
222 / (ica""naAM ivazAeSaNAtvae'pyaek(tvama, /

222. kvacid bahn vieaatve py ekatvam
kvacitsometimes; bahnmof many; vieaatve apieven though a vieaa;
ekatvamsingularity.
Sometimes a word is used in eka-vacana, even though it is the vieaa of
something that is in bahu-vacana.
yathdharme ved pramam ity-di.
VttiFor example, dharme ved pramam (the Vedas are the authority on
dharma) and so on.
AmtaIt is only required that the vacana of the vieya and vieaa be the same
when the gender of the vieya and vieaa are the same, but not when their gender
is different. In the example dharme ved pramam the vacana of the vieya
(ved) and vieaa (pramam) is different because their gender is different.
Further examples of this are pradhnam avatr (the predominant avatras),
rdh-kau gatir mama (Rdh and Ka are my refuge), and so on. Because a
pratyaya that is applied in bhve prayoga doesnt express a sattva (dravya), there is
no regard for a number, but eka-vacana is still used for the sake of propriety1.
Therefore the word pramam is used in eka-vacana here.
223 / ivaMzAtyaAA: s$adE"k(tvae @naAva{aAE /
223. viaty-dy sadaikatve anvttau
viati-dythe numerals from viati (twenty) onwards; sadalways; ekatve
in eka-vacana; anvttauwhen there is no vtti (multiplication).
The numerals from viati onwards are always used in eka-vacana except
when they are multiplied.
3 Actually the quality expressed by the word ka is ka-sajatva (the quality of
being one whose name is Ka). See vtti .
1 See stra 636 for further details.
198
viatir vaiav. tsm evvttau tudve viat, tisro viataya. evam ekaviatir ity-di. tad-antatvd na-viati ca. atra vieaa-abdeu ka-nmkhyaabd ucyante.
VttiFor example, viatir vaiav (twenty vaiavas). But when they are
multiplied we get dve viat (two twenties) and tisro viataya (three twenties).
Similarly, eka-viati (twenty one) and so on. And because it ends in the word
viati, we get na-viati (one less than twenty, nineteen). In this regard, the
words called kanma are said to be among the vieaa words.
AmtaWhen the numerals from viati onwards are multiplied, they are definitely
used in dvi-vacana and so on. In this regard there is the following analysis: It will be
described in the Samsa-prakaraa that adaa-paryanta-sakhy sakhyeye
vartante; tata par sakhy sakhyne ca (the numerals up til and including
adaa (eighteen) refer to the sakhyeya (the object of enumeration), while the
numerals after that can refer either to the sakhyeya or to the sakhyna (total
number)) Therefore, when the numerals from viati onwards refer to the sakhyeya
and would thus normally be used in bahu-vacana since they are vieaas of a
vieya in bahu-vacana, this stra amends that by saying they should be used in ekavacana. But when the numerals from viati onwards refer to the sakhyna, there is
no possibility of using bahu-vacana because the total number is only one1. An example
of this is vimatir vaiavnm, wherein viati is treated as a vieya (vaiavnm
being its vyadhikaraa-vieaa). According to Padmanbha Datta, when there is
multiplication, the numerals from viati onwards refer to the sakhyna. An example
of this is dve viat vaiav2.
The words called kanma are described here as being vieaas because almost
all of them are vieaas. But, among the kanmas, the words yumad and asmad
are actually vieyas. This can be proven as follows: In vtti 632, Jva Gosvm
explains uktnurpam eva purua-vacandika kriy-pade (632), a stra establishing
the purua and vacana of the vieya and the kriy (verb), to mean vivakite nmni
prathama purua, yumadi madhyama, asmady uttama (When the speaker
wants to express a particular nma, prathama-purua is used in the verb. When the
speaker wants to express the word yumad, madhyama-purua is used in the verb.
And when the speaker wants to express the word asmad, uttama-purua is used in the
verb.). Furthermore, in vtti 623, Jva Gosvm prohibits the use of the word asmad
in bahu-vacana with the phrase sa-vieaatve na (not when the word asmad has a
vieaa connected with it) and gives the example vaiavo ha bravmi.
1 Each numeral is considered a single unit of measurement. Thus in the example

viatir vaiavnm (a viati of vaiavas), the word viati is used in eka-vacana
because the total number (sakhyna) of viatis is only one.
2 Here vimati is multiplied by two. Thus the total number (sakhyna) of viatis is
two. Since, when there is multiplication, the numerals from viati onwards refer to the
sakhyna and not the sakhyeya, the word viati is used here in dvi-vacana, and not
in bahu-vacana, which is the vacana of the sakhyeya (vaiav).
199
Atha kanma-prakaraam
224 / s$avaARd"Iina k{(SNAnaAmaAina /
224. sarvdni ka-nmni
sarva-dnithe words beginning with sarva; ka-nmnicalled kanmas
(pronouns).
The words sarva and so on are called kanmas.
sarva-nmnty anye. sarva viva ubha ubhaya anya anyatara tatara tatama yatara
yatama katara katama ekatara ekatama itara tvat tva nema sama sima prva para
avara dakia uttara apara adhara sva antara (tyad chndasa) tad yad etad idam
adas eka dvi yumad asmad bhavatu kim. tatra pusi, sarva sarvau.
VttiOthers call them sarvanmas. The full list of sarvdis is as follows:
1
sarvaall
vivaall
ubhaboth
ubhayaboth
anyaother
anyataraeither (of two)
tatarathat one (of two)
tatamathat one (of many)
yatarawho / which (of two)
1
0
1
1
1
2
1
3
1
yatamawho / which (of many)

katarawho? / which? (of two)
katamawho? / which? (of
many)
ekataraone (of two)
ekatamaone (of many)
2
2
2
3
2
4
2
5
2
6
2
7
2
8
2
9
3
0
3
1
3
2
3
3
3
parasubsequent, superior, other

avaraprevious1, subsequent, below,
inferior
dakiasouth, right
uttaranorth, left, subsequent, higher,
superior
aparawest, subsequent, inferior, other
adharabelow, inferior
svamyself, yourself, himself, herself,
itself,
my own, your own, his own, her own, its
own
antaraouter, an undergarment
tyad(Vedic)2 he, she, it, that
tadhe, she, it, that
yadwho, which
etadhe, she, it, this
idamhe, she, it, this
1 As opposed to the kanma para.

2 In all the editions except Kadsa the phrase tyad chndasa is found in brackets,
indicating that it has been added later in order to make the list of sarvdis identical
with the one found in Pinian grammar. But tyad, being a Vedic pronoun, obviously
wasnt included by Jva Gosvm himself, as he formulated stra 238 with the words
tad-di-saptnm whereas the equivalent Pinian stra tyad-dnm a
(Adhyy 7.2.102) included tyad in this group of words. Tyad is declined exactly
like the kanma tad. Thus the forms are sya <1.1>, tyau <1.2>, tye <1.3>, and
so on.
200
4
1 itaraother
5
1 tvatother
6
1 tvaother
7
1 nemahalf
8
1 samaall
9
2 simaall
0
2 prvaeast, previous, the front
1 part
4
3
5
3
6
3
7
3
8
3
9
4
0
4
1
adashe, she, it, that

ekaone
dvitwo
yumadyou
asmadI
bhavat[u](second person, honorific) you
kimwho? what? which?
In that regard, the word sarva (all) is declined as follows in the masculine gender:
sarva + s[u] (93) sarva <1.1>.
sarva + au (49) sarvau <1.2>.
225 / k{(SNAnaAmak{(SNAtaAe jas$a: zAI: /
225. kanma-kato jasa
kanma-kataafter a kanma that is a ka (word ending in a-rma);
jasaof the viubhakti [j]as; the replacement [].
After a kanma that is a ka, [j]as is replaced by [].
sarve. sarvam sarvau sarvn. sarvea sarvbhym sarvai.
Vtti sarva + [j]as (225) sarva + [] (43) sarve <1.3>.
sarva + am (94) sarvam <2.1>.
sarva + au (49) sarvau <2.2>.
sarva + []as (94) sarva + s (95) sarvs sarvn <2.3>.
sarva + [] (97) sarva + ina (43) sarvena (111) sarvea <3.1>.
sarva + bhym (98) sarvbhym <3.2>.
sarva + bhis (99) sarva + ais (48) sarvais (93) sarvai <3.3>.
AmtaIn this regard, one cannot say there is no extra advantage in making the
replacement [] because the desired form can also be achieved by making the
replacement []i, for if []i were applied after the word sarva there would be a doubt
about whether to apply sarvevara-vaiavntayor nu au (159) or not, since no
specific gender is mentioned in that stra. Therefore, by making the replacement [],
there is no occasion for such a doubt.
226 / k{(SNAnaAmak{(SNAtaAe xe~: smaE /
201
226. kanma-kato e smai
eof the viubhakti []e; smaithe replacement smai.
After a kanma that is a ka, []e is replaced by smai.
sarva esarvasmai sarvbhym sarvebhya.
Vtti sarva + []e (226) sarva + smai sarvasmai <4.1>.
sarva + bhyas (101) sarve + bhyas (93) sarvebhya <4.3>.
227 / k{(SNAnaAmak{(SNAtaAe x~s$ae: smaAta, /
227. kanma-kato ase smt
aseof the viubhakti []as[i]; smtthe replacement smt.
After a kanma that is a ka, []as[i] is replaced by smt.
sarvasmt. pacamys tas-pratyayas taddhitasarvata. sarvbhym sarvebhya.
sarvasya sarvayo.
Vtti sarva + []as[i] (227) sarva + smt sarvasmt <5.1>.
The taddhita pratyaya tas[i] is applied after a word ending in pacam. Thus an
alternate form is sarvata.
sarva + bhyas (101) sarve + bhyas (93) sarvebhya <5.3>.
sarva + []as (103) sarva + sya sarvasya <6.1>.
sarva + os
<6.2>.
(104) sarve + os (54) sarvay + os (93) sarvayo
SaodhinThe alternate form sarvata is made by applying the taddhita pratyaya

tas[i] after the word sarvasmt by pacamtas tasi (1236) and then applying
antaraga-sv-der mahhara eka-padatvrambhe (601) and sa-ra-rmayor viusargo
viupadnte (93). Amta 1236 adds that, in the same way, sarvata could also be the
alternate form of sarvbhym <5.2>, sarvebhya <5.3>, sarvasy <5.1>,
sarvbhym <5.2> or sarvbhya <5.3>1. Thus sarvata can represent the masculine,
neuter, or feminine pacam eka-vacana, dvi-vacana, or bahu-vacana form of the word
sarva.
228 / k{(SNAnaAmak{(SNAr"ADaAByaAM s$aux"Aima /
1 These last three are feminine forms of the word sarva. From tty onwards, the
neuter forms are the same as the masculine ones, thus they are not separately
mentioned here.
202
228. kanma-ka-rdhbhy su mi
kanma-ka-rdhbhymafter a kanma that is a ka (word ending in
a-rma) or a rdh (feminine word ending in [p]); suthe gama s[u]; mi
when the viubhakti m follows.
When m follows, s[u] is inserted after a kanma that is a ka or
rdh.
sarva mkasya eatva. sarvem.
Vtti sarva + m (228) sarva + s[u] + m sarva + sm (101) sarvesm
(108) sarvem <6.3>.
AmtaThis rule is an apavda of vmana-gop-rdhbhyo nu mi (105).
229 / k{(SNAnaAmak{(SNAtaAe xe~: ismana, /
229. kanma-kato e smin
eof the viubhakti []i; sminthe replacement smin.
After a kanma that is a ka, []i is replaced by smin.
sarvasmin sarvayo sarveu. saptamys tra-pratyayas taddhitasarvatra. he sarva.
Vtti sarva + []i (229) sarva + smin sarvasmin <7.1>.
sarva + os
<7.2>.
(104) sarve + os (54) sarvay + os (93) sarvayo
sarva + su[p] (101) sarvesu (108) sarveu <7.3>.

The taddhita pratyaya tra is applied after a word ending in saptam. Thus an alternate
form for any of these is sarvatra.
sarva + s[u] (110) sarva <8.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
sarva
sarvam
sarvea
sarvasmai
sarvasmt
sarvasya
sarvasmin
sarva
dvi-vacana
sarvau
sarvau
sarvbhym
sarvbhym
sarvbhym
sarvayo
sarvayo
sarvau
bahu-vacana
sarve
sarvn
sarvai
sarvebhya
sarvebhya
sarvem
sarveu
sarve
SaodhinThe alternate form sarvatra is made by applying the taddhita pratyaya

tra after sarvasmin <7.1>, sarvayo <7.2>, sarveu <7.3>, sarvasym <7.1>,
sarvayo <7.2>, or sarvsu <7.3> by saptamtas tra (1237) and then applying
antaraga-sv-der mahhara eka-padatvrambhe (601). Thus sarvatra can represent
203
the masculine, neuter, or feminine saptam eka-vacana, dvi-vacana, or bahu-vacana
form of the word sarva.
230 / s$avaARid": k{(SNAnaAmaAKyaAe gAAENAs$aMae ivanaA Bavaeta, /
230. sarvdi kanmkhyo gaua-saje vin bhavet
sarvdithe words beginning with sarva; kanma-khyacalled kanmas;
gaua-sajegaua (secondary usage in samsa) and saj (a name); vin
except; bhavetare.
The words sarva and so on are called kanmas, but not when their
meaning is secondary or when they are used as names.
tena nehasarvam atikrntyaati-sarvya. da sarvo yena tasmaidasarvya. sarvo nma kasyacit tasmaisarvya.
VttiTherefore the word sarva is not a kanma in the following examples:
1) ati-sarvya <4.1>unto he who surpasses all.
2) da-sarvya <4.1>unto he who has seen all.
3) sarvya <4.1>unto someone of the name sarva.
AmtaThere is need to prohibit gaua here because the rule of tad-anta (vtti 148)
is applicable to the kanmas, a fact established by examples like paramasarvasmai nama and su-sarvasminn utsuka. In ati-sarvya, the uttara-pada, sarva, is
gaua (secondary) since the prva-pada is predominant in accordance with atydayo dvityay (959). In da-sarvya, the word sarva is gaua because, in
ptmbara-samsas, another word outside the samsa is predominant. In sarvya, the
word sarva is someones name.
231 / paUvaARid" ca vyavasTaAyaAM s$aakM( k{(SNAnaAmak(ma, /
231. prvdi ca vyavasthy saptaka kanmakam
prva-dibeginning with prva; caand; vyavasthymwhen vyavasth is
understood (see explanation below); saptakamthe seven words; kanmakam
kanmas.
The seven words beginning with prva are kanmas only when they
signify direction, part, or time.
dig-dea-kla-vibhgo tra vyavasth, tasy gamyamnym. prvasmai digantarya dedaye v. tathprvasmai klya dinya padrtha-vieya v. anyatra
tu prvya, rehya ity artha. dakiya, pravya ity artha. gaua-saje
vinety eva, aty-uttarya, uttar kurava.
VttiHere vyavasth refers to the divisions of direction, part, and time, and the word
vyavasthym in this stra means when vyavasth is understood. Thus, for example,
prvasmai <4.1> means unto the eastern direction or unto the front part.
Prvasmai <4.1> can also mean unto a previous time, unto a previous day, or
unto a certain previous thing. But when something else is understood we get
204
prvya <4.1> which means unto the best1 and dakiya <4.1>2 which means
unto the expert.
prva (when it is a kanma) + []e (226) prva + smai prvasmai <4.1>.
prva (when it is not a kanma) + []e (100) prva + ya (98)
prvya <4.1>.
The phrase gaua-saje vin (230) certainly applies here too. Thus we get atyuttarya <4.1> (unto one who surpasses the upper part) and uttar kurava (the
northern Kurus).
AmtaIn unto a certain previous thing the division of time is figuratively imposed
upon a thing. With the two examples aty-uttarya and uttar kurava, Jva Gosvm
indicates that the phrase gaua-saje vin (230) is carried forward up to the end of
the kanma section.
BlaIn uttar kurava, the word uttara is not a kanma even though the
division of direction is understood. This is because the word kuru (a particular
country) is a name.
232 / s$amaAe'taulyae k{(SNAnaAma /
232. samo tulye kanma
samathe word sama; a-tulyewhen it does not mean tulya (equal, similar);
kanmakanma.
The word sama is a kanma when it does not mean equal.
samasmai sarvasmai ity artha. nehasamya, tulyya ity artha.
VttiFor example, samasmai <4.1> means unto all. The counterexample is
samya <4.1>, which means unto that which is equal.
sama (when it is a kanma) + []e (226) sama + smai samasmai
<4.1>.
sama (when it is not a kanma) + []e (100) sama + ya (98) samya
<4.1>.
AmtaThe meaning of this rule is that the word sama is only a kanma when it
means sarva (all).
233 / svamaaAitaDanaA"yae /
233. svam ajti-dhanhvaye
svamthe word sva; a-jti-dhana-hvayewhen the meaning is not jti (relative) or
dhana (riches);
The word sva is a kanma when it does not mean relative or riches.
1 Best meaning first in the order of superiority.
2 The word dakia is also a kanma, but Jva Gosvm only gives a
counterexample of it here and doesnt give any example of its forms as a kanma.
205
svo jtv tmani sva triv tmye svo striy dhane ity amara. svasmai tmane
tmyya vety artha. nehasvya, jtaye dhanya vety artha.
VttiAmara-koa explains the word sva as follows: svo jtv tmani sva triv
tmye svo striy dhane (the word sva is used in the masculine gender when it
refers to a relative (jti), in the neuter gender when it refers to the self (tman), in all
three genders when it refers to something belonging to the self (tmya), and in any
gender except the feminine gender when it refers to riches (dhana)). For example,
svasmai <4.1> means unto myself / yourself / himself / herself / itself or unto my
own / your own / his own / her own / its own. The counterexample is svya <4.1>
which means unto the relative or unto the riches.
sva (when it is a kanma) + []e (226) sva + smai svasmai <4.1>.
sva (when it is not a kanma) + []e (100) sva + ya (98) svya
<4.1>.
BlaThe meaning of this rule is that the word sva is only a kanma when it
means tman (the self) or tmya (something belonging to the self).
234 / @ntar"Ae baApair"DaAnaIyayaAenaR tvas$aAE pauir" /
234. antaro bhya-paridhnyayor, na tv asau puri
antarathe word antara; bhya-paridhnyayowhen the meaning is bhya
(outer, exterior) or paridhnya (an undergarment); nanot; tubut; asauit (the
word antara); puriin reference to pur (a city).
The word antara is a kanma only when it means outer or an
undergarment. But, even if the word antara means outer, it is not a
kanma if it used in reference to a city.
antarasmai bhyya ity artha. vastrntarvta-paridhnyyeti v. bhyatve pi puri
vartamnas tu naantarya purya, bhyya ity artha.
VttiFor example, antarasmai <4.1> means unto the outer or unto a cloth
covered by another cloth (in other words, an undergarment). But, even if the word
antara means outer, it is not a kanma if it used in reference to a city. For
example, antarya purya1 which means unto the outer city.
antara (when it is a kanma) + []e (226) antara + smai antarasmai
<4.1>.
antara (when it is not a kanma) + []e (100) antara + ya (98)
antarya
<4.1>.
AmtaWhy do we say when it means outer or an under garment? Consider
grmayor antare tpasas tihati (the ascetic lives between two villages). Here the
words grmayor antare mean grma-dvayasya madhye (between two villages).
235 / paUvaARd"Iina nava k{(SNAnaAmaAina jais$a vaA /
235. prvdni nava kanmni jasi v
1 Just like the word pur, the word pura also means a city.
206
prva-dnibeginning with prva; navathe nine words; kanmni
kanmas; jasiwhen the viubhakti [j]as follows; voptionally.
The nine words beginning with prva are optionally kanmas when [j]as
follows.
prve prv, sve sv, antare antar. sarva-vad vivdayo py a-rmnt. tatra
ubha-abdo nitya dvi-vacanntaubhau ubhau ubhbhym ubhbhym
ubhbhym ubhayo ubhayo. tvat-tvau anya-paryyau. nemo rdha-paryya.
samdaya uktrth. sima ca sarvrtha, anye tu prasiddh.
Vtti prva + [j]as (two options by 235):
1) (prva is a kanma, 225) prva + [] (43) prve <1.3>.
2) (prva isnt a kanma, 42) prvs (93) prv <1.3>.
sva + [j]as (two options by 235):
1) (sva is a kanma, 225) sva + [] (43) sve <1.3>.
2) (sva isnt a kanma, 42) svs (93) sv <1.3>.
antara + [j]as (two options by 235):
1) (antara is a kanma, 225) antara + [] (43) antare <1.3>.
2) (antara isnt a kanma, 42) antars (93) antar <1.3>.
All kanmas ending in a-rma from viva to sima are declined like the word sarva.
Among them is the word ubha (both) which is always used in dvi-vacana.
ubha + au (49) ubhau <1.2>.
ubha + au (49) ubhau <2.2>.
ubha + bhym (98) ubhbhym <3.2>.
ubha + os
(104) ubhe + os (54) ubhay + os (93) ubhayo <6.2>.
ubha + os
(104) ubhe + os (54) ubhay + os (93) ubhayo <7.2>.
dvi-vacana
pratham
ubhau
dvity
ubhau
tty
ubhbhym
caturth
ubhbhym
pacam
ubhbhym
ah
ubhayo
saptam
ubhayo
sambodhana
ubhau
The words tvat and tva are synonyms of the word anya (other). The word nema is a
synonym of the word ardha (half). The meanings of the words sama and so on have
already been spoken. The word sima also means sarva (all). The rest of the words
are well-known.
207
236 / paUvaARid"ByaAe navaBya: smaAitsmanaAE vaA /
236. prvdibhyo navabhya smt-sminau v
prva-dibhyabeginning with prva; navabhyaafter the nine words; smtsminauthe replacements smt and smin; voptionally.
After the nine words beginning with prva, smt and smin are optional.
prvasmt prvt, prvasmin prve.
Vtti prva + []as[i] (two options by 236):
1) ([]as[i] is replaced by smt) prva + smt prvasmt <5.1>.
2) ([]as[i] isnt replaced by smt, 102) prva + t (49) prvt <5.1>.
prva + []i (two options by 236):
1) ([]i is replaced by smin) prva + smin prvasmin <7.1>.
2) ([]i isnt replaced by smin, 44) prve <7.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
prva
prvam
prvea
prvasmai
prvasmt / prvt
prvasya
prvasmin / prve
prva
dvi-vacana
prvau
prvau
prvbhym
prvbhym
prvbhym
prvayo
prvayo
prvau
bahu-vacana
prve / prv
prvn
prvai
prvebhya
prvebhya
prvem
prveu
prve / prv
237 / aTamacar"matayaAyaAlpaADaRk(itapayanaemaA: k{(SNAnaAmaAina jais$a

vaA /
237. prathama-carama-tayylprdha-katipaya-nem kanmni jasi v
prathama-carama-taya-aya-alpa-ardha-katipaya-nemthe words prathama (first)
and carama (last), the taddhita pratyayas taya and aya, and the words alpa (little),
ardha (half), katipaya (some), and nema (half); kanmnikanmas; jasi
when the viubhakti [j]as follows; voptionally.
The following words are optionally kanmas when [j]as follows:
prathama, carama, words ending in the taddhita pratyayas taya and aya,
alpa, ardha, katipaya, and nema.
prathame pratham.dvitaye dvitay, dvaye dvay. ea ka-vat. ubhayasya
dvi-vacanbhvaubhaye ubhay. neme nem.
Vtti prathama + [j]as (two options by 237):
1) (prathama is a kanma, 225) prathama + [] (43) prathame <1.3>.
2) (prathama isnt a kanma, 42) prathams (93) pratham <1.3>.
dvitaya + [j]as (two options by 237):
1) (dvitaya is a kanma, 225) dvitaya + [] (43) dvitaye <1.3>.
2) (dvitaya isnt a kanma, 42) dvitays (93) dvitay <1.3>.
208
dvaya + [j]as (two options by 237):
1) (dvaya is a kanma, 225) dvaya + [] (43) dvaye <1.3>.
2) (dvaya isnt a kanma, 42) dvays (93) dvay <1.3>.
The rest of the forms are like those of the word ka. The word ubhaya (ubha + the
taddhita pratyaya aya) has no dvi-vacana.
ubhaya + [j]as (two options by 237):
1) (ubhaya is a kanma, 225) ubhaya + [] (43) ubhaye <1.3>.
2) (ubhaya isnt a kanma, 42) ubhays (93) ubhay <1.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
ubhaya
ubhayam
ubhayena
ubhayasmai
ubhayasmt
ubhayasya
ubhayasmin
ubhaya
bahu-vacana
ubhaye / ubhay
ubhayn
ubhayai
ubhayebhya
ubhayebhya
ubhayem
ubhayeu
ubhaye / ubhay
nema + [j]as (two options by 237):

1) (nema is a kanma, 225) nema + [] (43) neme <1.3>.
2) (nema isnt a kanma, 42) nems (93) nem <1.3>.
AmtaWhere the words from prathama to katipaya usually wouldnt be kanmas
since they arent listed among the sarvdis, this rule is given so that they may
optionally be kanmas when [j]as follows. But, where the word nema would
normally always be a kanma since it is listed among the sarvdis, this rule is
given so that it will only optionally be a kanma when [j]as follows. The word
dvitaya is formed by applying taya after the word dvi (two) by avayava-vtte
sakhyy keavas taya (1212), the word dvaya is formed by applying aya after the
word dvi by dvi-tribhym aya ca (1212), and the word ubhaya is formed by applying
aya after the word ubha (both) by ubhd aya (1212).
238 / tad"Aid"s$aaAnaAM s$aMs$aAr"syaAr"Ama: svaAd"AE , d"sya ca ma: ,
tad"Ade"sta: s$a: s$aAE /
238. tad-di-saptn sasrasy-rma sv-dau, dasya ca ma, tad-des ta sa
sau
tad-di-saptnmof the seven words beginning with tad; sasrasyaof the
sasra; a-rmathe replacement a-rma; sv-dauwhen a sv-di follows; dasyaof
da-rma; caand; mathe replacement ma-rma; tad-deof the tad-dis; ta
of ta-rma; sathe replacement sa-rma; sauwhen the viubhakti s[u] follows.
When a sv-di follows, the sasra of the tad-dis changes to a-rma, and
their da-rma changes to ma-rma. When s[u] follows, their ta-rma also
changes to sa-rma.
sa tau te. tam tau tn. tena tbhym tai. tasmai tbhym tebhya. tasmt ity-di.
taddhite pacamymtata, saptamymtatra. yadya yau ye. taddhite
pacamymyata, saptamymyatra. etadea etau ete. etam. taddhite
pacamymata, saptamymatra.
209
Vtti tad + s[u] (238) ta + s[u] sa + s[u] (93) sa <1.1>.
tad + au (238) ta + au (49) tau <1.2>.
tad + [j]as (238) ta + [j]as (225) ta + [] (43) te <1.3>.
tad + am (238) ta + am (94) tam <2.1>.
tad + au (238) ta + au (49) tau <2.2>.
tad + []as (238) ta + []as (94) ta + s (95) ts tn <2.3>.
tad + [] (238) ta + [] (97) ta + ina (43) tena <3.1>.
tad + bhym (238) ta + bhym (98) tbhym <3.2>.
tad + bhis (238) ta + bhis (99) ta + ais (48) tais (93) tai <3.3>.
tad + []e (238) ta + []e (226) ta + smai tasmai <4.1>.
tad + bhym (238) ta + bhym (98) tbhym <4.2>.
tad + bhyas (238) ta + bhyas (101) tebhyas (93) tebhya <4.3>.
tad + []as[i] (238) ta + []as[i] (227) ta + smt tasmt <5.1>.
In the fifth case, when the taddhita pratyaya tas[i] is applied, we get the alternate form
tata. And in the seventh case, when the taddhita pratyaya tra is applied, we get the
alternate form tatra.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
sa
tam
tena
tasmai
tasmt
tasya
tasmin
dvi-vacana
tau
tau
tbhym
tbhym
tbhym
tayo
tayo
bahu-vacana
te
tn
tai
tebhya
tebhya
tem
teu
AmtaIn essence, this rule means that when a sv-di follows, the sasra of the taddis changes to a-rma, the da-rma of idam and adas changes to ma-rma, and,
when s[u] follows, the ta-rma of tad and etad changes to sa-rma.
VttiNow we begin the declension of the word yad (who, which).
yad + s[u] (238) ya + s[u] (93) ya <1.1>.
yad + au (238) ya + au (49) yau <1.2>.
yad + [j]as (238) ya + [j]as (225) ya + [] (43) ye <1.3>.
210
yata. And in the seventh case, when the taddhita pratyaya tra is applied, we get the
alternate form yatra.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
ya
yam
yena
yasmai
yasmt
yasya
yasmin
dvi-vacana
yau
yau
ybhym
ybhym
ybhym
yayo
yayo
bahu-vacana
ye
yn
yai
yebhya
yebhya
yem
yeu
SaodhinYad is a relative pronoun. It must always be used in relationship with its

correlative pronoun tad. Tad can be used alone, but yad cannot. For example, in the
sentence sa ka-mandira gacchati (He goes to the temple of Ka) the sense
is complete, but in the sentence ya ka-mandira gacchati (who goes to the
temple of Ka) the sense is not complete. It only becomes complete when the
correlative pronoun tad is used, as in ya ka-mandira gacchati sa yama-loka na
gacchati (He who goes to the temple of Ka doesnt go to the abode of Yamarja).
In English the relative pronoun and correlative pronoun are usually placed side by side
with the correlative pronoun first as in He who..., but in Sanskrit the relative pronoun
and correlative pronoun are usually quite some distance apart from each other with
the relative pronoun coming first. In fact, in Sanskrit, the relative pronoun is used in its
own clause with its own verb and the correlative pronoun is used in its own clause with
its own verb. So literally ya ka-mandira gacchati sa yama-loka na gacchati
means Who goes to the temple of Ka, He doesnt go to the abode of Yamarja.
Thus wherever one sees a form of the word yad one should understand that it is
connected with its own verb which is different than the verb to which the form of tad is
connected. Usually the form of yad and the form of tad will have the same gender and
vacana, but the viubhakti may differ. Some examples of this are given below.
ye ka payati te deha kampate (The bodies of those who see
Ka tremble, or
more literally: Who see Ka, their bodies tremble)
yena sarva loka vypta sa viu (Viu is He by whom the world is
pervaded, or
more literally: By whom the world is pervaded, He is Viu)
yasmin yogino ramante tasmai nama (I offer my obeisances unto Him in
whom the yogs take pleasure, or more literally: In whom the yogs take pleasure, to
Him I offer my
obeisances)
yasya rpa sarva-saundarya-mrtis tasmd amta pravahati (Nectar flows
from Him whose form is the embodiment of all beauty, or more literally: Whose form
is the embodiment
of all beauty, from Him nectar flows).
Examples with forms of yad and tad in the feminine and neuter genders should be
understood in the same way.
The avyayas formed from yad and tad also function in a relative / correlative
relationship. This is shown in the table below:
yatas (because)
yatra (where)
yath (in which way, as)
tatas (therefore)
tatra (there)
tath (in that way, so, similarly)
211
yad (because)
tad (therefore)
yad (when)
tad (then) or tarhi (then)
yadi (if)
tad (then) or tarhi (then)
yvat (as much)
tvat (that much)
An example of yath / tath is found in Bhagavad-gt 2.22:
vssi jrni yath vihya navni ghti naro 'pari / tath arri
vihya jrny
anyni sayti navni deh (As a person puts on new garments, giving up old
ones, the soul
similarly accepts new material bodies, giving up the old and useless
ones)
An example of yadi / tarhi is found in Bhgavatam 10.8.35:
nha bhakitavn amba sarve mithybhiasina / yadi satya-giras tarhi
samaka paya me mukham (Lord r Ka replied: My dear mother, I have never
eaten dirt. All My friends complaining against Me are liars. If you think they are being
truthful, you can directly
look into My mouth and examine it)
Sometimes the forms of the relative pronoun yad are doubled to give a distributive
sense, and at such times the forms of the correlative pronoun tad are also doubled. A
famous example of this is found in Bhagavad-gt 3.21:
yad yad carati rehas tat tad evetaro jana (Whatever a great man does,
other people do, or more literally: Which various things a great man does, those
various things other people do).
A more complex example is seen in Bhagavad-gt 7.21:
yo yo y y tanu bhakta raddhayrcitum icchati / tasya tasycal
raddh
tm eva vidadhmy aham (As soon as one desires to worship some demigod, I
make his faith
steady. or more literally: Whoever the devotee and whatever the
form he wants to worship
with faith, I make that faith of his steady)
But sometimes, the forms of the correlative pronoun tad are not doubled. An example
of this is found in Bhgavatam 7.9.11:
yad yaj jano bhagavate vidadhta mna tac ctmane (Whatever1 service a
person may render to the Lord is actually for his own benefit)
Another example is found in Bhagavad-gt 4.7:
yad yad hi dharmasya glnir bhavati bhrata / abhyutthnam adharmasya
tadtmna
sjmy aham (Whenever there is a decline in religious practice, O
descendant of Bharata,
and a predominant rise of irreligionat that time I
descend Myself)
VttiNow we begin the declension of the word etad (this).
1 rdhara Svm says yat yat here means yam yam. This is because yat yat is an
adjective of the masculine second case singular word mnam (worship, service). The
Vedic stra sup su-luk (Adhyy 7.1.39) has been applied here so, the sv-dis
have undergone mahhara. Thus we get yat yat instead of yam yam. For further
details, see Saodhin 257.
212
etad + s[u] (238) eta + s[u] esa + s[u] (108) eas (93) ea
<1.1>.
etad + au (238) eta + au (49) etau <1.2>.
etad + [j]as (238) eta + [j]as (225) eta + [] (43) ete <1.3>.
etad + am (238) eta + am (94) etam <2.1>.
ata. And in the seventh case, when the taddhita pratyaya tra is applied, we get the
alternate form atra1.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
ea
etam
etena
etasmai
etasmt
etasya
etasmin
dvi-vacana
etau
etau
etbhym
etbhym
etbhym
etayo
etayo
bahu-vacana
ete
etn
etai
etebhya
etebhya
etem
eteu
AmtaThe t of etad changes to s by tad-des ta sa sau (238) and, because that s

is a virici, it changes to by stra 108.
SaodhinThe following verse illustrates the subtle differences in meaning that
exist between the words idam and etad, and the words adas and tad:
idamas tu sannika
sampatara-varti caitado rpam
adasas tu vipraka
tad iti paroke vijnyt
The word idam refers to an object that is nearby, and the word etad refers to an
object that is closer still. The word adas, however, refers to an object that is distant,
and the word tad refers to an object that is out of sight. This one should know.
239 / wd"maAe'yaM s$aAE , wyaM tau lamyaAma. /
239. idamo ya sau, iya tu lakmym
idamaof the word idam; ayamthe replacement ayam; sauwhen the viubhakti
s[u] follows; iyamthe replacement iyam; tubut; lakmymin the feminine gender.
When s[u] follows, idam is replaced by ayam in the masculine gender and
iyam in the feminine gender.
1 The alternate forms ata and atra are irregularly formed by etado to tra, idama ita iha, adaso muto
mutra, kima kuta kutreti tas-trbhy triv api ligeu sdhava, kutrasya kveti ca (1241). As
always, words ending in the taddhita pratyayas tas[i] and tra can be used to represent the masculine,
neuter, and feminine pacam and saptam eka-vacana, dvi-vacana, and bahu-vacana forms of the
particular kanma.
213
ayam imau ime. imam imau imn.
Vtti idam + s[u] (239) ayam + s[u] (138) ayam <1.1>.
idam + au (238) ida + au ima + au (49) imau <1.2>.
idam + [j]as (238) ida + [j]as ima + [j]as (225) ima + [] (43) ime
<1.3>.
idam + am (238) ida + am ima + am (94) imam <2.1>.
idam + au (238) ida + au ima + au (49) imau <2.2>.
idam + []as (238) ida + []as ima + []as (94) ima + s (95) ims
imn <2.3>.
240 / wd"maAe'na"AEs$aAe: /
240. idamo na auso
idamaof the word idam; anathe replacement ana; -osowhen the
viubhaktis [] and os follow.
Idam is replaced by ana when [] and os follow.
anena.
Vtti idam + [] (240) ana + [] (97) ana + ina (43) anena <3.1>.
241 / vaESNAvae tvazA, /
241. vaiave tv a
vaiavewhen a vaiava follows; tubut; athe replacement a[].
When a vaiava follows, idam is replaced by a[].
it sarvasyeti sarvdeabhym.
VttiIn accordance with the maxim it sarvasya (vtti 158) the replacement a[]
replaces everything:
idam + bhym (241) a[] + bhym (98) + bhym bhym <3.2>.
242 / wd"mad"AeByaAM naEs$a, /

242. idam-adobhy nais
idam-adobhymafter the words idam and adas; nanot; aisthe replacement ais.
214
After the words idam and adas, bhis is not replaced by ais.
ebhi. asmai bhym ebhya. asmt bhym ebhya. taddhite pacamymita.
asya anayo em. asmin anayo eu. taddhite saptamymiha.
Vtti idam + bhis (241) a[] + bhis (242, 101) ebhis (93) ebhi <3.3>.
idam + []e (238) ida + []e ima + []e (226) ima + smai (241) a[]
+ smai asmai <4.1>.
idam + bhyas (241) a[] + bhyas (101) ebhyas (93) ebhya <4.3>.
idam + []as[i] (238) ida + []as[i] ima + []as[i] (227) ima + smt
(241) a[] +
smt asmt <5.1>.
idam + bhyas (241) a[] + bhyas (101) ebhyas (93) ebhya <5.3>.
ita.
idam + []as (238) ida + []as ima + []as (103) ima + sya (241)
a[] + sya
asya <6.1>.
idam + os (240) ana + os (104) ane + os (54) anay + os (93)
anayo <6.2>.
idam + m (238) ida + m ima + m (228) ima + s[u] + m ima
+ sm (241) a[] + sm (101) esm (108) em <6.3>.
idam + []i (238) ida + []i ima + []i (229) ima + smin (241)
a[] + smin
asmin <7.1>.
idam + os (240) ana + os (104) ane + os (54) anay + os (93)
anayo <7.2>.
idam + su[p] (241) a[] + su (101) esu (108) eu <7.3>.
In the seventh case, when the taddhita pratyaya tra is applied, we get the alternate
form iha1.
case
pratham
dvity
tty
caturth
eka-vacana
ayam
imam
anena
asmai
dvi-vacana
imau
imau
bhym
bhym
bahu-vacana
ime
imn
ebhi
ebhya
1 The alternate forms ita and iha are irregularly formed by etado to tra, idama ita iha, adaso muto
mutra, kima kuta kutreti tas-trbhy triv api ligeu sdhava, kutrasya kveti ca (1241). As always,
words ending in the taddhita pratyayas tas[i] and tra can be used to represent the masculine, neuter,
and feminine pacam and saptam eka-vacana, dvi-vacana, and bahu-vacana forms of the particular
kanma.
215
pacam
asmt
ah
asya
saptam
asmin
bhym
anayo
anayo
ebhya
em
eu
AmtaWhere kd bhisa ais (99) would usually be applied when the substitution
of a[] by vaiave tv a (241) is done, this rule prohibits it. When the vis follow,
the sasra changes to a-rma, and da-rma changes to ma-rma by stra 238. When
this is done, the substitution of smai and so on is done2, and then idam changes to a[]
since there is a vaiava following.
243 / Wtaid"d"maAere"na: k(iTataAnauk(Tanae i"taIyaAq%AEss$au /
243. etad-idamor ena kathitnukathane dvity-aussu
etad-idamoof the words etad and idam; enathe replacement ena; kathitaanukathanewhen there is kathitnukathana (see explanation below); dvity--ossu
when a dvity viubhakti follows, or when the viubhaktis [] and os follow.
When there is kathitnukathana and dvitya, [], or os follow, etad and
idam are replaced by ena.
etam ima v dkaya, atho ena phaya. enam enau enn. enena. enayo. enayo.
adas s[u], sasrasy-rma,
VttiExamples of when there is kathitnukathana are eta dkaya, atho ena
phaya (Initiate this person. (then) Teach him) and ima dkaya, atho ena
phaya (Initiate this person. (then) Teach him).
etad or idam + am (243) ena + am (94) enam <2.1>.
etad or idam + au (243) ena + au (49) enau <2.2>.
etad or idam + []as (243) ena + []as (94) ena + s (95) ens enn
<2.3>.
etad or idam + [] (243) ena + [] (97) ena + ina (43) enena
<3.1>.
etad or idam + os (243) ena + os (104) ene + os (54) enay + os
(93) enayo <6.2>.
etad or idam + os (243) ena + os (104) ene + os (54) enay + os
(93) enayo <7.2>.
case
pratham
dvity
tty
caturth
pacam
eka-vacana
dvi-vacana
bahu-vacana
enam
enena
enau
enn
2 Stra 238 must be applied first so that the word idam may come to end in a-rma
and thus be called ka. Otherwise the replacements smai and so on would not be
applied as they are only applied after kanmas that are kas.
216
ah
saptam
enayo
enayo
SaodhinKathitnukathana is the repetition (anukathana) of something that has

already been mentioned (kathita). In other words, it is the re-employment of the same
word in a subsequent part of a sentence. Kathitnukathana is a synonym of the word
anvdea, a word used in stra 249 and in Adhyy 2.4.32 (the Pinian equivalent
to the current stra). In the examples of kathitnukathana here, the words etad and
idam are first used in their <2.1> forms, etam and imam, in the phrase etam ima v
dkaya, and then they are used again in the phrase ena phaya. But when they are
used again like this, they change to ena by the current stra and we get the form
enam <2.1> in both cases. In all the examples of kathitnukathana given by Jva
Gosvm, the words atha or atho (both meaning then) are used to indicate that at a
later time the second statement is made, wherein there is a repeated reference to the
person or thing that has already been mentioned. In the translation we have indicated
this by placing the English word then in parenthesis.
AmtaExamples of kathitnukathana where enena <3.1> is used are etena rtrau
harir gta, atha enena ahar api pjita (This person praised Hari with songs at night.
(then) He worshiped Hari all day long as well) and anena rtrau harir gta, atha
enena ahar api pjita (Hari was praised with songs at night by this person. (then) He
was worshiped all day long by him as well). Examples of kathitnukathana where
enayo <6.2> is used are etayor namra-sva-bhva, atha enayo uddh prti ca
(These two persons have a submissive nature. (then) They have pure love as well)
and anayor namra-sva-bhva, atha enayo uddh prti ca (These two persons
have a submissive nature. (then) They have pure love as well).
244 / @d"s$aAe d"sya s$a: s$aAE , s$aAer"AEca, /
244. adaso dasya sa sau, sor auc
adasaof the word adas; dasyaof the da-rma; sathe replacement sa-rma; sau
when the viubhakti s[u] follows; soof the viubhakti s[u]; aucthe
replacement au[c].
The d of adas changes to s when s[u] follows, then s[u] becomes au[c].
asau.
Vtti adas + s[u] (238) ada + s[u] (244) asa + s[u] asa + au[c] (124)
asau <1.1>.
AmtaThis stra is an apavda of the phrase dasya ca ma in stra 238.
245 / @d"AemaAtpar"sya s$avaeRr"sya o O yaTae"is$ai" /
245. ado-mt parasya sarvevarasya u yathea-siddhi
ada-mtthe ma-rma of the word adas; parasyacoming after; sarvevarasyaof a
sarvevara; u the replacement u-rma or -rma; yath-ia-siddhiaccording to
the result that best fits.
A sarvevara that comes after the m of adas either becomes u or ,
depending on whether that sarvevara is a vmana or a trivikrama.
217
vmanasya vmana, trivikramasya trivikrama. am.
VttiA vmana becomes vmana and a trivikrama becomes trivikrama.
adas + au (238) ada + au ama + au (49) amau (245) am <1.2>.
AmtaThe word yathea-siddhi is an avyay-bhva-samsa formed by stra 983,
thus it is declined in the neuter gender. Its vigraha is ia-siddhim anatikramya
(according to the ia-siddhi). A sarvevara that comes after the m of adas, which is
brought about by the application of dasya ca ma (238), either becomes u or ,
according to the ia-siddhi. That is to say a sarvevara that is a vmana becomes u,
while a sarvevara that is a trivikrama becomes .
246 / @d"s$a Wta wR ba"tvae /
246. adasa eta bahutve
adasaof the word adas; etaof the e-rma; the replacement -rma; bahutve
when the viaya is bahutva.
The e of adas changes to in the plural.
am. amum am amn. matve cotve ca kte harita namun. bhymi kasya
trivikrama, pacd ambhym ambhi. smai-prabhtau kte pacd u-rma
amumai ambhym ambhya. amumt ambhym ambhya. taddhite
pacamymamuta. amuya. etve ay-dee ca kte pacd u-rmaamuyo
amm. amumin amuyo amu. taddhiteamutra. eka sarva-vat. atha dvi-abdo
nitya dvi-vacannta
Vtti adas + [j]as (238) ada + [j]as ama + [j]as (225) ama + [] (43)
ame (246) am
<1.3>.
adas + am (238) ada + am ama + am (94) amam (245) amum
<2.1>.
adas + au (238) ada + au ama + au (49) amau (245) am <2.2>.
adas + []as (238) ada + []as ama + []as (94) ama + s (95)
ams amn (245) amn <2.3>.
When the change to m by stra 238 and the change to u by stra 245 are done,
harita t n, na tu lakmym (120) is applied and we get amun <3.1>:
adas + [] (238) ada + [] ama + [] (245) amu + [] (120)
amu + n
amun <3.1>.
When bhym follows, the final a of the ka first becomes trivikrama by stra 98, and
then the change to takes place by stra 245:
(245)
adas + bhym (238) ada + bhym ama + bhym (98) ambhym

ambhym <3.2>.
218
adas + bhis (238) ada + bhis ama + bhis (242, 101) amebhis (246)
ambhis (93) ambhi <3.3>.
The change to u by stra 245 occurs only after the substitution of smai and so on has
been done:
adas + []e (238) ada + []e ama + []e (226) ama + smai (245)
amusmai
(108) amumai <4.1>.
(245)
ambhym <4.2>.
adas + bhyas (238) ada + bhyas ama + bhyas (101) amebhyas
(246) ambhyas
(93) ambhya <4.3>.
adas + []as[i] (238) ada + []as[i] ama + []as[i] (227) ama + smt
(245)
amusmt (108) amumt <5.1>.
(245)

ambhym <5.2>.
adas + bhyas (238) ada + bhyas ama + bhyas (101) amebhyas

(246) ambhyas
(93) ambhya <5.3>.
amuta.
adas + []as (238) ada + []as ama + []as (103) ama + sya (245)
amusya (108) amuya <6.1>.
The change to u by stra 245 occurs only after the change to e by stra 104 and the
substitution of ay by stra 55 have been done:
adas + os (238) ada + os ama + os (104) ame + os (54) amayos
(245) amuyos
(93) amuyo <6.2>.
adas + m (238) ada + m ama + m (228) ama + s[u] + m
ama + sm (101)
amesm (246) amsm (108) amm <6.3>.
adas + []i (238) ada + []i ama + []i (229) ama + smin (245)
amusmin
(108) amumin <7.1>.
adas + os (238) ada + os ama + os (104) ame + os (54) amayos
(245) amuyos
(93) amuyo <7.2>.
adas + su[p] (238) ada + su ama + su (101) amesu (246) amsu
(108) amu
<7.3>.
In the seventh case, when the taddhita pratyaya tra is applied, we get the alternate
form amutra1.
1 The alternate forms amuta and amutra are irregularly formed by etado to tra,
idama ita iha, adaso muto mutra, kima kuta kutreti tas-trbhy triv api ligeu
sdhava, kutrasya kveti ca (1241). As always, words ending in the taddhita pratyayas
219
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
asau
amum
amun
amumai
amumt
amuya
amumin
dvi-vacana
am
am
ambhym
ambhym
ambhym
amuyo
amuyo
bahu-vacana
am
amn
ambhi
ambhya
ambhya
amm
amu
The word eka is declined like the word sarva. Now we begin the declension of the word
dvi, a word which is always used in dvi-vacana.
247 / na e"maR: /
247. na dver ma
nanot; dveof the word dvi; mathe replcement ma-rma.
The d of dvi doesnt change to m.
dvau dvau dvbhym dvbhym dvbhym dvayo dvayo. yumad-asmadau triv
api samnau
Vtti dvi + au (238, 247) dva + au (49) dvau <1.2>.
dvi + bhym (238, 247) dva + bhym (98) dvbhym <3.2>.
dvi + os (238, 247) dva + os (104) dve + os (54) dvayos (93)
dvayo <6.2>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
dvi-vacana
dvau
dvau
dvbhym
dvbhym
dvbhym
dvayo
dvayo
The words yumad and asmad have the same forms in all three genders.
AmtaThe change to m by dasya ca ma (238) is prohibited here. Someone may
argue, It was described previously (in Amta 223) that the words yumad and asmad
are vieyas, but we see here that they have the same forms in all three genders. How
then can there be certainty regarding the gender of the words used as their
vieaas? For instance, in the example vaiavas tva bravi (You, a Vaiava, are
speaking), since the word tvam doesnt indicate any particular gender, there is no
certainty of the gender of the word vaiava which is acting as its vieaa. True, but
in spoken language a word is employed only after the object it refers to is understood.
tas[i] and tra can be used to represent the masculine, neuter, and feminine pacam
and saptam eka-vacana, dvi-vacana, and bahu-vacana forms of the particular
kanma.
220
Therefore it is up to the intelligence of the speaker to determine the gender of the
object which is expressed by the word tvam before employing the word tvam. Then it
is easy to ascertain the gender of the vieaa of the word tvam as it shares the same
gender. Thus there is no possibility of uncertainty regarding gender here.
248 / yauSmad"smad"Aestvamah"maAd"ya: svaAid"naA s$ah" /
248. yumad-asmados tvam-aham-daya sv-din saha
yumad-asmadoof the words yumad and asmad; tvam-aham-dayathe
replacements beginning with tvam and aham; sv-din sahaalong with the sv-di.
The niptas beginning with tvam and aham simultaneously replace yumad
and asmad and the sv-di that comes after them.
tatra yumac-chabdasyatvam yuvm yyam. tvm yuvm yumn. tvay
yuvbhym yumbhi. tubhyam yuvbhym yumabhyam. tvat yuvbhym yumat.
tava yuvayo yumkam. tvayi yuvayo yumsu. asmac-chabdasyaaham vm
vayam. mm vm asmn. may vbhym asmbhi. mahyam vbhym
asmabhyam. mat vbhym asmat. mama vayo asmkam. mayi vayo asmsu.
VttiThe forms of the word yumad are as follows:
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
tvam
tvm
tvay
tubhyam
tvat
tava
tvayi
dvi-vacana
yuvm
yuvm
yuvbhym
yuvbhym
yuvbhym
yuvayo
yuvayo
bahu-vacana
yyam
yumn
yumbhi
yumabhyam
yumat
yumkam
yumsu
The forms of the word asmad are as follows:

case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
aham
mm
may
mahyam
mat
mama
mayi
dvi-vacana
vm
vm
vbhym
vbhym
vbhym
vayo
vayo
bahu-vacana
vayam
asmn
asmbhi
asmabhyam
asmat
asmkam
asmsu
BlaTvam, aham, and so on are given as niptas in place of yumad and asmad and
the sv-di that comes after them.
SaodhinIn the Adhyy there are more than twenty stras dealing
exclusively with the declension of the words yumad and asmad. But, not wanting to
burden the students with this, Jva Gosvm has simply given one stra and a list of
niptas for the students to memorize. The definition of a nipta given by Jva Gosvm
in the vtti to Bhat 257 is prva-parayo sahaivdeo nipta (the simultaneous
replacement of both the prakti (prva) and the pratyaya (para) is called a nipta). In
this regard, one should also remember the maxim yath-sakhyam anudea
samnm (vtti 113) and thus understand that the niptas tvam and so on replace
221
yumad and the sv-di that comes after it, while the niptas aham and so on replace
asmad and the sv-di that comes after it.
249 / ivaSNAupad"A"A , @nvaAde"zAe tau inatyama, /
249. viupadd v, anvdee tu nityam
viupadtafter a viupada; voptionally; anvdeewhen there is anvdea
(same as kathitnukathana, see stra 243); tubut; nityamalways.
The words viupadt v and anvdee tu nityam are to be supplied in the
subsequent stras.
adhikro yam. v-nau-paryant ye viricayo vakyante te sarve viupadd
vaktavy. te ca ananvdee v, anvdee tu nityam ity artha.
VttiThis is an adhikra.All the viricis, which are just about to be described, up til
and including vm and nau are applicable only when the original comes after a
viupada. These viricis are optional when there is no anvdea, but compulsory
when there is anvdea.
SaodhinAn adhikra-stra is a stra that merely announces the word or words
which are to be supplied in all the stras up to a certain limit. An adhikra is more
official than ordinary anuvtti, which has to be inferred by the reader. There are three
kinds of adhikras as will be described in vtti 260: prabhu, vibhu, and vsudeva. This
is a prabhu adhikra. Jva Gosvm personally specifies the limit of this adhikra with
the phrase up til and including vm and nau. Thus this adhikra extends up to stra
253.
250 / yauSmaAna, yauSmaByaM yauSmaAk(imatyaeSaAM vas$a, ,

@smaAnasmaByamasmaAk(imatyaeSaAM nas$a. /
250. yumn yumabhya yumkam ity e vas, asmn asmabhyam asmkam ity
e nas
yumn yumabhyam yumkam itiyumn <2.3>, yumabhyam <4.3>, and
yumkam <6.3>; emof these; vasthe replacement vas; asmn asmabhyam
asmkam itiasmn <2.3>, asmabhyam <4.3>, and asmkam <6.3>; emof
these; nasthe replacement nas.
When yumn, yumabhyam, and yumkam come after a viupada, they
are optionally replaced by vas, but they are always replaced by vas when
there is anvdea. Similarly, when asmn, asmabhyam, and asmkam come
after a viupada, they are optionally replaced by nas, but they are always
replaced by nas when there is anvdea.
harir yumn avatu, harir vo vatu. harir yumabhya rocat, harir vo rocatm. harir
yumka sarva-sva, harir va sarva-svam. harir asmn avatu, harir na. harir
asmabhya rocat, harir na. harir asmka sarvasva, harir na. anvdee tu
nityamharir asmn avatu, atho nas tad-bhakt kpayantu.
222
Vtti harir yumn avatu or harir vo vatu (May Hari protect you all).
harir yumabhya rocatm or harir vo rocatm (May Hari please you all).
harir yumka sarva-svam or harir va sarva-svam (Hari is your
everything).
harir asmn avatu or harir no vatu (May Hari protect us all).
harir asmabhya rocatm or harir no rocatm (May Hari please us all).
harir asmka sarva-svam or harir na sarva-svam (Hari is our everything).
But the replacements are always made when there is anvdea:
harir asmn avatu, atho nas tad-bhakt kpayantu (May Hari protect us all.
(then) May His devotees show us mercy).
251 / tauByaMtavayaAestae , maMmamayaAemaeR /
251. tubhya-tavayos te, mahya-mamayor me
tubhyam-tavayoof tubhyam <4.1> and tava <6.1>; tethe replacement te;
mahyam-mamayorof mahyam <4.1> and mama <6.1>; methe replacement me.
When tubhyam and tava come after a viupada, they are optionally
replaced by te, but they are always replaced by te when there is anvdea.
Similarly, when mahyam and mama come after a viupada, they are
optionally replaced by me, but they are always replaced by me when there is
anvdea.
haris tubhya rocat, haris te.haris tava, haris te. harir mahya, harir me. harir
mama, harir me. haris tubhya rocatm, atho haris te prema dadtu..
Vtti haris tubhya rocatm or haris te rocatm (May Hari please you).
haris tava or haris te (Hari is yours).
harir mahya rocatm or harir me rocatm (May Hari please me).
harir mama or harir me (Hari is mine).
An example of when there is anvdea is haris tubhya rocatm, atho haris te prema
dadtu (May Hari please you. (then) May Hari give you prema).
252 / tvaAM maAM tvaA maA /
252. tv m tv m
tvmof tvm <2.1>; mmof mm <2.1>; tvthe replacement tv; mthe
replacement m.
When tvm comes after a viupada, it is optionally replaced by tv, but it is
always replaced by tv when there is anvdea. Similarly, when mm comes
223
after a viupada, it is optionally replaced by m, but it is always replaced
by m when there is anvdea.
haris tv ptu, haris tv ptu. harir m ptu, harir m. haris tv ptu, atho haris
tv payatu. harir m payatu, atho harir m rakatu.
Vtti haris tv ptu or haris tv ptu (May Hari protect you).
harir m ptu or harir m ptu (May Hari protect me).
Examples of when there is anvdea are haris tv ptu, atho haris tv payatu (may
Hari protect you. (then) May Hari see you) and harir m payatu, atho harir m
rakatu (may Hari see me. (then) May Hari protect me).
253 / yauSmad"smai"SNAupad"yaAevaA<naAE i"taIyaAcatauTaI=Sa"Ii"tvae , na

tau s$amaAs$ae , na tae vaAfyaAd"AE Aek(paAd"Ad"AE ca /
253. yumad-asmad-viupadayor v-nau dvity-caturth-ah-dvitve, na tu
samse, na te vkydau loka-pddau ca
yumad-asmad-viupadayoof the declined forms (viupadas) of the words
yumad and asmad; vm-nauthe replacements vm and nau; dvity-caturthah-dvitvein the dvi-vacana of dvity, caturth, and ah; nanot; tubut;
samsein a compound. nanot; tethese viricis; vkya-dauat the beginning of a
vkya (sentence); loka-pda-dauat the beginning of the pda (quarter) of a
loka (verse); caand.
When the declined forms of yumad and asmad come after a viupada, they
are optionally replaced, in the dvi-vacana of dvity, caturth, or ah, by
vm and nau respectively, but they are always replaced by vm and nau
respectively when there is anvdea.
However, the viricis mentioned in stras 250 to 253 are not applicable in
compounds. Nor are they applicable at the beginning of a sentence or at the
beginning of a quarter of a verse.
harir yuv ptu, harir vm. harir yuv rakatu, atha harir v payatu. harir
yuvbhy rocat, harir vm. harir yuvayo svm, harir vm. harir v ptu, harir
nau. harir vbhy rocat, harir nau. harir vayo svm, harir nau.
samastatve tu naharir asmat-svm. he vaiava tva sukh bhava. tv hari
ptu. m hari ptu. kaika-araasysya tava hanta kuto bhayam ity-di.
Vtti harir yuv ptu or harir v ptu (May Hari protect you both).
harir yuvbhy rocatm or harir v rocatm (May Hari please you both).
harir yuvayo svm or harir v svm (Hari is your master).
harir v ptu or harir nau ptu (May Hari protect us both).
harir vbhy rocatm or harir nau rocatm (May Hari please us both).
harir vayo svm or harir nau svm (Hari is our master).
224
An example of when there is anvdea is harir yuv rakatu, atho harir v payatu
(May Hari protect you both. (then) May Hari see you both).
SaodhinThe forms of the words yumad and asmad are now listed below
with their respective viricis:
case
eka-vacana
dvi-vacana
bahu-vacana
pratham
tvam
yuvm
yyam
dvity
tvm
tv
yuvm
vm
yumn
tty
tvay
yuvbhym
yumbhi
caturth
tubhyam
te
yuvbhym
vm
yumabhyam
pacam
tvat
yuvbhym
yumat
ah
tava
te
yuvayo
vm
yumkam
saptam
tvayi
yuvayo
yumsu
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
aham
mm
may
mahyam
mat
mama
mayi
m
me
me
dvi-vacana
vm
vm
vbhym
vbhym
vbhym
vayo
vayo
nau
nau
nau
bahu-vacana
vayam
asmn
asmbhi
asmabhyam
asmat
asmkam
asmsu
along
va
va
va
na
na
na
VttiAs stated above, the replacements dont take place when yumad and asmad
are used in a compound or when they are used at the beginning of a sentence or at
the beginning of a quarter of a verse. For example:
harir asmat-svm (Hari is our master).
tv hari ptu (may Hari protect you).
m hari ptu (may Hari protect me).
kaika-araasysya
tava hanta kuto bhayam (where is fear for you whose only shelter is Ka?).
.......................................
.......................................
SaodhinIn the first example asmad is used in the compound asmat-svm for
which the vigraha is asmka svm. In the next two examples, the original words
tvm and mm are at the beginning of sentences, and thus the viricis tv and m do
not replace them. In the last example, the original word tava is at the beginning of the
second quarter of the verse, and thus the virici te does not replace it.
The Bla and Amta commentaries explain the phrase na tu samse in such a way that
it only applies to vm and nau. But the proof that the phrase na tu samse prohibits
the use of all the viricis in compounds and not just vm and nau is the Pinian stra
anudtta sarvam apddau (Adhyy 8.1.18) where the word anudttam
(unaccented) is carried forward into all the stras ordaining the replacements. In
terms of accents, normal words are considered unaccented whereas compounds get
accents. Thus anudttam in effect means uncompounded.
225
254 / ik(ma: k(Ae ivaSNAuBa(AE /
254. kima ko viubhaktau
kimaof the word kim; kathe replacement ka; viubhaktauwhen a viubhakti
follows.
Kim is replaced by ka when a viubhakti follows.
ka kau ke, kam kau kn. taddhite pacamymkuta, saptamymkva kutra.
Vtti kim + s[u] (254) ka + s[u] kas (93) ka <1.1>.
kim + au (254) ka + au (49) kau <1.2>.
kim + [j]as (254) ka + [j]as (225) ka + [] (43) ke <1.3>.
kim + am (254) ka + am (94) kam <2.1>.
kim + au (254) ka + au (49) kau <2.2>.
kim + []as (254) ka + []as (94) ka + s (95) ks kn <2.3>.
kuta. And in the seventh case, when the taddhita pratyaya tra is applied, we get the
alternate forms kva and kutra1.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
ka
kam
kena
kasmai
kasmt
kasya
kasmin
dvi-vacana
kau
kau
kbhym
kbhym
kbhym
kayo
kayo
bahu-vacana
ke
kn
kai
kebhya
kebhya
kem
keu
AmtaWhere the sasra of kim usually wouldnt become a-rma since kim is not
among the tad-dis mentioned in stra 238, this rule ordains that the sasra of kim
should become a-rma.
1 The alternate forms kuta, kva, and kutra are irregularly formed by etado to tra,
idama ita iha, adaso muto mutra, kima kuta kutreti tas-trbhy triv api ligeu
sdhava, kutrasya kveti ca (1241).
226
atha kanmn lakm-ligodharaam. kd p lakmym iti vakyamastrt sarva-abdd psarv sarve ity-di rdh-vat. viv mi ca viea. sarv
e
Now we will give examples of the kanmas in the feminine gender. The taddhita
pratyaya [p] is applied after the word sarva by the future stra kd p lakmym
(1081). Thus we get sarv <1.1>, sarve <1.2>, and so on, as in the declension of the
word rdh:
sarv + s[u] (138) sarv <1.1>.
sarv + au (144) sarv + (43) sarve <1.2>.
But the forms are different when the vis and m follow:
SaodhinThe taddhita pratyaya [p] is applied after the word sarva by kd p
(1081), a stra which comes under the adhikra nmno lakmym (1080). When we
thus have sarva + [p], the final a of sarva is deleted by a-i-dvayasya haro bhagavati
(1053). Thus we get the feminine nma sarv to which the sv-dis are applied. The
stras kd p (1081) and a-i-dvayasya haro bhagavati (1053) will also be applied in
forming the feminines of the tad-dis and of the word kim, but the difference is that
they will be applied only after the sv-dis have been applied and tad-di-saptn
sasrasy-rma sv-dau, dasya ca ma, tad-des ta sa sau (238) has been
applied. Jva Gosvm himself will establish this order of application in the next vtti.
255 / k{(SNAnaAmar"ADaAta: syaApva{iSNASau , paUvaRsya ca vaAmana: /
255. kanma-rdhta syp viu, prvasya ca vmana
kanma-rdhtaafter a kanma that is a rdh (feminine word ending in
[p]); sypthe gama sy[p]; viuwhen the vis follow; prvasyaof the
preceding vara; caand; vmanathe change to vmana.
When the vis follow, the gama sy[p] is inserted after a kanma that
is a rdh, and the preceding vara becomes vmana.
sarvasyai. asisarvasy. assarvasy. mikanma-ka-rdhbhym iti
susarvsm. in-rdhbhy er m itisarvasym. taddhite prva-vat. tad-disaptn sasrasy-rme kte pacd p, tad-des ta sa saus te t. tm te
t. eva yad, etad. idamiya tu lakmymiyam ime im. imm ime im. idamo
ka-rmasya ana ausoanay. vaiave tv abhym bhi. asyai asy. su,
a, pacd psm. adas-abdasya sau pu-vatasau. dasya ma, p, ado-mt
parasya u am am. amm am am. amuy ambhym ambhi. syp
prvasya ca vmana, amuyai ambhym ambhya. amuy ambhym
ambhya. amuy amuyo amm. amuym amuyo amu. dvi-abdasya dve
dve dvbhym dvbhym dvbhym dvayo dvayo. bhavatu-abdd pbhavat
bhavatyau. kim-abdasyak ke k. km ke k. sarva-vat. atha brahmai. sarvam
sarve sarvi. punas tad-vat. ttydau puruottama-vat.
Vtti sarv + []e (255) sarv + sy[p] + e sarvasy + e (48) sarvasyai
<4.1>.
227
sarv + []as[i] (255) sarv + sy[p] + as sarvasy + as (42)
sarvasys (93) sarvasy <5.1>.
sarv + []as (255) sarv + sy[p] + as sarvasy + as (42) sarvasys
(93)
sarvasy <6.1>.
sarv + m (228) sarv + s[u] + m sarvsm <6.3>.
sarv + []i (255) sarv + sy[p] + []i sarvasy + []i (135) sarvasy
+ m (42)
sarvasym <7.1>.
When the taddhita pratyayas tas[i] and tra are applied, the forms are the same as
those described in vtti 227.
case
eka-vacana
dvi-vacana
bahu-vacana
pratham
sarv
sarve
sarv
dvity
sarvm
sarve
sarv
tty
sarvay
sarvbhym
sarvbhi
caturth
sarvasyai
sarvbhym
sarvbhya
pacam
sarvasy
sarvbhym
sarvbhya
ah
sarvasy
sarvayo
sarvsm
saptam
sarvasym
sarvayo
sarvsu
sambodhana
sarve
sarve
sarv
When tad-di-saptn sasrasy-rma (238) is applied, the taddhita pratyaya [p]
is applied, then tad-des ta sa sau (238) is applied, and we get s <1.1>:
tad + s[u] (238) ta + s[u] (1081) ta + [p] + s[u] (1053) t + s[u]
(238) s + s[u] (138) s <1.1>.
tad + au (238) ta + au (1081) ta + [p] + au (1053) t + au (144)
t + (43) te <1.2>.
tad + [j]as (238) ta + [j]as (1081) ta + [p] + [j]as (1053) t + as
(42) ts (93) t <1.3>.
tad + am (238) ta + am (1081) ta + [p] + am (1053) t + am (94)
tm <2.1>.
tad + au (238) ta + au (1081) ta + [p] + au (1053) t + au (144)
t + (43) te <2.2>.
tad + []as (238) ta + []as (1081) ta + [p] + []as (1053) t + as
(94) ts (93) t <2.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
s
tm
tay
tasyai
tasy
tasy
tasym
dvi-vacana
te
te
tbhym
tbhym
tbhym
tayo
tayo
The words yad and etad are declined in the same way:
bahu-vacana
t
t
tbhi
tbhya
tbhya
tsm
tsu
228
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
y
ym
yay
yasyai
yasy
yasy
yasym
dvi-vacana
ye
ye
ybhym
ybhym
ybhym
yayo
yayo
bahu-vacana
y
y
ybhi
ybhya
ybhya
ysm
ysu
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
e
etm
etay
etasyai
etasy
etasy
etasym
dvi-vacana
ete
ete
etbhym
etbhym
etbhym
etayo
etayo
bahu-vacana
et
et
etbhi
etbhya
etbhya
etsm
etsu
idam + s[u] (239) iyam + s[u] (138) iyam <1.1>.

idam + au (238) ida + au ima + au (1081) ima + [p] + au (1053)
im + au (144) im +
(43) ime <1.2>.
idam + [j]as (238) ida + [j]as ima + [j]as (1081) ima + [p] + [j]as
(1053) im + as (42) ims (93) im <1.3>.
idam + am (238) ida + am ima + am (1081) ima + [p] + am
(1053) im + am (94) imm <2.1>.
idam + au (238) ida + au ima + au (1081) ima + [p] + au (1053)
im + au (144) im +
(43) ime <2.2>.
idam + []as (238) ida + []as ima + []as (1081) ima + [p] + []as
(1053) im + as (94) ims (93) im <2.3>.
idam + [] (240) ana + [] (1081) ana + [p] + [] (1053) an +
(145) ane + (54) anay <3.1>.
idam + bhym (241) a[] + bhym (1081) a + [p] + bhym (1053)
bhym <3.2>.
idam + bhis (241) a[] + bhis (1081) a + [p] + bhis (1053) bhis
(93) bhi <3.3>.
idam + []e (238) ida + []e ima + []e (1081) ima + [p] + []e
(1053) im + e (255) im + sy[p] + e ima + sy[p] + e (241) a[] +
sy[p] + e (48) asyai <4.1>.
idam + []as[i] (238) ida + []as[i] ima + []as[i] (1081) ima + [p] +
[]as[i] (1053) im + as (255) im + sy[p] + as ima + sy[p] + as
(241) a[] + sy[p] + as (42) asys (93) asy <5.1>.
229
When m follows, the gama s[u] is applied by stra 228, the substitution of a[] is
done by stra 241, and then the taddhita pratyaya [p] is applied. Thus we get sm
<6.3>:
idam + m (238) ida + m ima + m (228) ima + s[u] + m ima
+ sm (241) a[] + sm (1081) a + [p] + sm (1053) sm <6.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
iyam
imm
anay
asyai
asy
asy
asym
eka-vacana
dvi-vacana
ime
ime
bhym
bhym
bhym
anayo
anayo
dvi-vacana
bahu-vacana
im
im
bhi
bhya
bhya
sm
su
bahu-vacana
enm
enay
ene
en
enayo
enayo
The form of the word adas is like that of the masculine gender when s[u] follows:
adas + s[u] (238) ada + s[u] (1081) ada + [p] + s[u] (1053) ad +
s[u] (244)
as + s[u] as + au[c] (124) asau <1.1>.
Dasya ca ma <238> is applied, then the taddhita pratyaya [p], and then ado-mt
parasya sarvevarasya u yathea-siddhi (245):
adas + au (238) ada + au ama + au (1081) ama + [p] + au
(1053) am + au (144) am + (43) ame (245) am <1.2>.
adas + [j]as (238) ada + [j]as ama + [j]as (1081) ama + [p] + [j]as
(1053) am + as (42) ams (245) ams (93) am <1.3>.
adas + am (238) ada + am ama + am (1081) ama + [p] + am
(1053) am + am (94) amm (245) amm <2.1>.
adas + au (238) ada + au ama + au (1081) ama + [p] + au
(1053) am + au (144) am + (43) ame (245) am <2.2>.
adas + []as (238) ada + []as ama + []as (1081) ama + [p] +
[]as (1053) am + as (94) ams (245) ams (93) am <2.3>.
adas + [] (238) ada + [] ama + [] (1081) ama + [p] + []
(1053) am + (145) ame + (54) amay (245) amuy <3.1>.
adas + bhym (238) ada + bhym ama + bhym (1081) ama + [p]
+ bhym (1053) ambhym (245) ambhym <3.2>.
230
adas + bhis (238) ada + bhis ama + bhis (1081) ama + [p] + bhis
(1053) ambhis (245) ambhis (93) ambhi <3.3>.
By stra 255 the gama sy[p] is applied and the preceding vara becomes vmana:
adas + []e (238) ada + []e ama + []e (1081) ama + [p] + []e
(1053) am + e (255) am + sy[p] + e amasy + e (48) amasyai
(245) amusyai (108) amuyai <4.1>.
adas + bhyas (238) ada + bhyas ama + bhyas (1081) ama + [p] +
bhyas (1053) ambhyas (245) ambhyas (93) ambhya <4.3>.
adas + []as[i] (238) ada + []as[i] ama + []as[i] (1081) ama + [p] +
[]as[i] (1053) am + as (255) am + sy[p] + as amasy + as (42)
amasys (245) amusys (108) amuys (93) amuy <5.1>.
adas + bhyas (238) ada + bhyas ama + bhyas (1081) ama + [p] +
bhyas (1053) ambhyas (245) ambhyas (93) ambhya <5.3>.
adas + []as (238) ada + []as ama + []as (1081) ama + [p] + []as
(1053) am + as (255) am + sy[p] + as amasy + as (42) amasys
(245) amusys (108) amuys (93) amuy <6.1>.
adas + os (238) ada + os ama + os (1081) ama + [p] + os (1053)
am + os (145) ame + os (54) amayos (245) amuyos amuyo <6.2>.
adas + m (238) ada + m ama + m (1081) ama + [p] + m
(1053) am + m (228) am + s[u] + m amsm (245) amsm
(108) amm <6.3>.
adas + []i (238) ada + []i ama + []i (1081) ama + [p] + []i
(1053) am + []i (255)
am + sy[p] + []i amasy + []i (135)
amasy + m (42) amasym (245) amusym (108) amuym <7.1>.
adas + os (238) ada + os ama + os (1081) ama + [p] + os (1053)
am + os (145) ame + os (54) amayos (245) amuyos amuyo <7.2>.
adas + su[p] (238) ada + su[p] ama + su[p] (1081) ama + [p] +
su[p] (1053) amsu (245) amsu (108) amu <7.3>.
case
pratham
dvity
tty
caturth
pacam
eka-vacana
asau
amm
amuy
amuyai
amuy
dvi-vacana
am
am
ambhym
ambhym
ambhym
bahu-vacana
am
am
ambhi
ambhya
ambhya
231
ah
amuy
saptam
amuym
amuyo
amuyo
amm
amu
dvi + au (238, 247) dva + au (1081) dva + [p] + au (1053) dv + au

(144) dv + (43) dve <1.2>.
dvi + bhym (238, 247) dva + bhym (1081) dva + [p] + bhym
(1053) dvbhym <3.2>.
dvi + os (238, 247) dva + os (1081) dva + [p] + os (1053) dv + os
(145) dve + os (54) dvayos (93) dvayo <7.2>.
case
dvi-vacana
dve
dve
dvbhym
dvbhym
dvbhym
dvayo
dvayo
pratham
dvity
tty
caturth
pacam
ah
saptam
The taddhita pratyaya [p] is applied after the word bhavat[u], and we get bhavat
<1.1>, bhavatyau <2.1>, and so on:
bhavat + s[u] (138) bhavat <1.1>.
bhavat + au (50) bhavatyau <1.2>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
bhavat
bhavatm
bhavaty
bhavatyai
bhavaty
bhavaty
bhavatym
bhavati
dvi-vacana
bhavatyau
bhavatyau
bhavatbhym
bhavatbhym
bhavatbhym
bhavatyo
bhavatyo
bhavatyau
bahu-vacana
bhavatya
bhavat
bhavatbhi
bhavatbhya
bhavatbhya
bhavatnm
bhavatu
bhavatya
The forms of the word kim are like those of the word sarva:
kim + s[u] (254) ka + s[u] (1081) ka + [p] + s[u] (1053) k + s[u]
(138) k <1.1>.
kim + au (254) ka + au (1081) ka + [p] + au (1053) k + au (144)
k + (43) ke <1.2>.
kim + [j]as (254) ka + [j]as (1081) ka + [p] + [j]as (1053) k + as
(42) ks (93) k <1.3>.
kim + am (254) ka + am (1081) ka + [p] + am (1053) k + am
(94) km <2.1>.
232
kim + au (254) ka + au (1081) ka + [p] + au (1053) k + au (144)
k + (43) ke <2.2>.
kim + []as (254) ka + []as (1081) ka + [p] + []as (1053) k + as
(94) ks (93) k <2.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
k
km
kay
kasyai
kasy
kasy
kasym
ke
dvi-vacana
ke
ke
kbhym
kbhym
kbhym
kayo
kayo
ke
bahu-vacana
k
k
kbhi
kbhya
kbhya
ksm
ksu
k
SaodhinThe taddhita pratyaya [p] is applied after the word bhavat[u] by rmc caturbhujnubandhn na-rmd acater vha ca man-mt-pacdi-varjam
(1084). Thus we get the feminine nma bhavat to which the sv-dis are applied.
233
atha brahmai. sarvam sarve sarvi. punas tad-vat. ttydau puruottama-vat.
ubhe.
VttiNow we will give examples of the kanmas in the neuter gender.
sarva + s[u] (157) sarva + am (94) sarva + m sarvam <1.1>.
sarva + au (144) sarva + (43) sarve <1.2>.
sarva + [j]as (158) sarva + []i (159) sarva + n[um] + i (160) sarvan
+ i (163)
sarvni (111) sarvi <1.3>.
The declension is the same again in the second case. From the third case onwards, the
forms are the same as the masculine ones.
256 / @nyaAid"ByastaufsvamaAeaRiNA /
256. anydibhyas tuk sv-amor brahmai
anya-dibhyaafter the words anya and so on; tukthe gama t[uk]; su-amo
when the viubhaktis s[u] and am follow; brahmaiin the neuter gender.
In the neuter gender, when s[u] or am follow, t[uk] is inserted after the
words anya and so on.
anyat anyad. anydaya ekdaaikatara-varjam. tat te tni. idam ime imni.
Vtti anya + s[u] (256) anya + t[uk] + s[u] anyat + s[u] (166) anyat
(61) anyad
(185) anyat <1.1> or anyad <1.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
anyat
anyat
anyena
anyasmai
anyasmt
anyasya
anyasmin
anyat
dvi-vacana
anye
anye
anybhym
anybhym
anybhym
anyayo
anyayo
anye
bahu-vacana
anyni
anyni
anyai
anyebhya
anyebhya
anyem
anyeu
anyni
The anydis are the eleven words beginning with anya, minus the word ekatara.
tad + s[u] (166) tad (185) tat <1.1> or tad <1.1>.
tad + au (238) ta + au (144) ta + (43) te <1.2>.
tad + [j]as (238) ta + [j]as (158) ta + []i (159) ta + n[um] + i
(160) tan + i (163) tni <1.3>.
case
pratham
dvity
tty
caturth
eka-vacana
tat / tad
tat / tad
tena
tasmai
dvi-vacana
te
te
tbhym
tbhym
bahu-vacana
tni
tni
tai
tebhya
234
pacam
tasmt
ah
tasya
saptam
tasmin
idam + s[u] (166) idam <1.1>.
tbhym
tayo
tayo
tebhya
tem
teu
idam + au (238) ida + au ima + au (144) ima + (43) ime <1.2>.

idam + [j]as (238) ida + [j]as ima + [j]as (158) ima + []i (159)
ima + n[um] + i (160) iman + i (163) imni <1.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
idam
idam
anena
asmai
asmt
asya
asmin
dvi-vacana
ime
ime
bhym
bhym
bhym
anayo
anayo
bahu-vacana
imni
imni
ebhi
ebhya
ebhya
em
eu
BlaIn forming tat <1.1> / tad <1.1>, the mahhara is done first, then, since a svdi no longer follows, the sasra cannot change to a-rma by stra 238.
257 / i"taIyaEk(tvae k(iTataAnauk(Tanae wd"maetad"Aere"nad"Ade"zAAe aiNA
vaAcya: /
257. dvityaikatve kathitnukathane idam-etador enad-deo brahmai vcya
dvity-ekatvein the second case singular; kathita-anukathane(see explanation
under stra 250); idam-etadoof the words idam and etad; enat-deathe
replacement enat; brahmaiin the neuter gender; vcyait should be stated.
In the neuter gender, in the second case singular, the words idam and etad
are replaced by enat, provided there is kathitnukathana.
etad gacchati atho enat paya. ada. ame iti sthite pacd am amni.dve dve.
bhavat bhavat bhavanti. punas tadvat. kim ke kni. punas tadvat.
VttiAn example of when there is kathitnukathana is etad gacchati atho enat
paya (He goes to this. (then) See this).
etad or idam + am (257) enat + am (166) enat (61) enad (185)
enat <2.1> or enad
<2.1>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
dvi-vacana
bahu-vacana
enat / enad
enena
ene
enni
enayo
enayo
adas + s[u] (166) adas (93) ada <1.1>.
235
When we have ame, the change to is then done.
adas + au (238) ada + au ama + au (144) ama + (43) ame
(245) am <1.2>.
adas + [j]as (238) ada + [j]as ama + [j]as (158) ama + []i (159)
ama + n[um] + i (160) aman + i (163) amn + i amni (245) amni
<1.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
ada
ada
amun
amumai
amumt
amuya
amumin
dvi-vacana
am
am
ambhym
ambhym
ambhym
amuyo
amuyo
bahu-vacana
amni
amni
ambhi
ambhya
ambhya
amm
amu
dvi + au (238, 247) dva + au (144) dva + (43) dve <1.2>.

dvi + au (238, 247) dva + au (144) dva + (43) dve <2.2>.
bhavat[u] + s[u] (166) bhavat (61) bhavad (185) bhavat <1.1> or
bhavad <1.1>.
bhavat[u] + au (144) bhavat + bhavat <1.2>.
bhavat[u] + [j]as (158) bhavat + []i (159) bhava + n[um] + t + i
bhavanti <1.3>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodhana
eka-vacana
bhavat / bhavad
bhavat / bhavad
bhavat
bhavate
bhavata
bhavata
bhavati
bhavat / bhavad
dvi-vacana
bhavat
bhavat
bhavadbhym
bhavadbhym
bhavadbhym
bhavato
bhavato
bhavat
bahu-vacana
bhavanti
bhavanti
bhavadbhi
bhavadbhya
bhavadbhya
bhavatm
bhavatsu
bhavanti
kim + s[u] (166) kim <1.1>.

kim + au (254) ka + au (144) ka + (43) ke <1.2>.
(160)
kim + [j]as (254) ka + [j]as (158) ka + []i (159) ka + n[um] + i

kan + i (163) kn + i kni <1.3>.

case
pratham
eka-vacana
kim
dvi-vacana
ke
bahu-vacana
kni
236
dvity
kim
tty
kena
caturth
kasmai
pacam
kasmt
ah
kasya
saptam
kasmin
ke
kbhym
kbhym
kbhym
kayo
kayo
kni
kai
kebhya
kebhya
kem
keu
AmtaHowever, in the second case dual and plural and also when [] and os
follow, the words etad and idam are replaced by ena as previously ordained by etadidamor ena kathitnukathane dvity-aussu (243).
SaodhinOne has to be careful whenever one sees the words kim, tat, or yat in a
sentence, because each of these words has many possible meanings. For example,
kim could be the neuter first or second case singular form of the kanma kim, or it
could be any form of the kanma kim appearing as the first word in a samsa, or it
could be the avyaya kim. In the first scenario the sv-di is deleted by brahmata svamor mahhara (166), in the second scenario the sv-di is deleted by antaraga-svder mahhara eka-padatvrambhe (601), and in the third scenario the sv-di is
deleted by avyayt sv-der mahhara (258). Examples of these scenarios are sa ki
ktavn (What did he do?), ki-rpa (one of which shape?), and kim svapna etat
(Is this a dream?) respectively.
Similarly, tat and yat could be the neuter first or second case singular forms of the
kanmas tad and yad, or they could be any form of the kanmas tad and yad
appearing as the first word in a samsa, or they could be the avyayas tad and yad. In
these scenarios the sv-dis are deleted by the same stras mentioned above.
Examples of tat are jagma tat sthnam (He went to that place), ka tadbhaktn playati (Ka protects His devotees), and tad dharim rayeta
(Therefore, one should take shelter of Hari) respectively, and examples of yat are
yad rpam priyam (which form is dear), yat-dir bhaktn madayati (Whose
glance maddens the devotees), and yat ka parama-purua (Because Ka is
the Supreme Person...) respectively.
In the Vedas and in texts like the Upaniads and the Bhgavatam, which contain traces
of the Vedic language, tat and yat can also stand for any form of the kanmas tad
and yad. This is in accordance with the Pinian stra sup su-luk-prva-savarcche-y--y-yj-la (Adhyy 7.1.39), a stra that describes, among other
things, the luk (mahhara) of the sups (sv-dis) sometimes seen in the Vedas. Thus the
cryas explain that yat in Bhgavatam 1.1.1 means yasmin, that yad in Bhgavatam
1.1.14 means yato nmna, that yat in Bhgavatam 1.8.25 means ysu vipatsu, that
yat in Bhgavatam 10.31.15 means yad, and that tat in Bhgavatam 10.83.28 means
tad. In the same way yad api and tad api are sometimes used in the place of yady api
(even if / even though) and tathpi (still / nevertheless). Examples of this can be
seen in Bhgavatam 11.13.2 and Rpa Gosvms song Deva bhavanta vande.
258 / @vyayaAtsvaAde"maRh"Ah"r": /
258. avyayt sv-der mahhara
avyaytafter an avyaya; sv-deof any sv-di; mahharamahhara.
After an avyaya, all the sv-dis undergo mahhara.
259 / svar"Aid" caAid" vad"Aid"tai"ta: ftvaA maAnta k{(d"vyayama, /
237
259. svar-di cdi vad-di-taddhita ktv mnta ca kd avyayam
svar-dithe words svar (heaven) and so on; ca-dithe words ca (and) and so
on; vat-di-taddhitathe taddhita pratyayas vat[i] and so on; ktv[k]tv; ma-anta
which end in ma-rma; caand; ktthe kt pratyayas; avyayamavyayas.
The following are avyayas: (i) the words svar and so on, (ii) the words ca and
so on, (iii) words which end1 in the taddhita pratyayas vat[i] and so on, and
(iv) words which end in the kt pratyaya [k]tv or a kt pratyaya which ends
in m.
avyay khalu vcak dyotak ca. tatra vcaksvar prtar ity-daya. e
vieaasya brahmatvam eva. sundara sva, sundare sva, sundari sva itydaya. dyotakca v ha aha vai tu api ity-daya. prdaya ca. etebhyo
dyotyatay arth vidyante em ity arthavattvt svdy-utpatti. kintu prathamaikavacanam eva.
vad-di-taddhitahari-vat k-bhavati ity-daya. ktv mnta ktktv
kartu kra kram ity-di ca. mahharatvd o au paveu naaho ity-di jeyam.
iti kanma-prakaraam iti r-hari-nmmtkhye vaiava-vykarae nmaviupada-prakaraa dvityam.
SaodhinIn the printed editions of Hari-nmmta this stra appears in the vtti.
But it is actually meant to be a separate stra because it is Jva Gosvms equivalent
for the Pinian stras svar-di-niptam avyayam (Adhyy 1.1.37), taddhita
csarva-vibhakti (Adhyy 1.1.38), kn m-ej-anta (Adhyy 1.1.39), and
ktvtosun-kasuna (Adhyy 1.1.40). Indeed without this stra, there would be
nothing to tell us that words which end in the taddhita pratyayas vat[i] and so on are
avyayas. Thus it is required. Ktv mnta ca kd avyayam is listed as a separate stra
in the Kraka-prakaraa of the printed editions of Hari-nmmta, but it should be
taken as vtti material because it is just Jva Gosvm quoting a portion of the current
stra.
VttiAvyayas are actually of two kinds, vcakas (expressive words) and dyotakas
(suggestive words). In that regard, the vcakas are the words svar, prtar, and so on.
The vieaa of a vcaka avyaya can only be neuter. For example, sundara sva
(the beautiful heaven), sundare sva (the beautiful two heavens), sundari sva
(the beautiful heavens), and so on. The dyotakas are the words ca, v, ha, aha, vai,
tu, api, and so on, as well as the words pra and so on. The application of a sv-di takes
place after the dyotakas because they are arthavat since, through the power of
suggestion, they have meanings. But only the first case singular ending (s[u]) is
applied.
AmtaAn avyaya is that which doesnt undergo any vyaya (change), in other
words that which doesnt have a different form in the various genders, viubhaktis,
and vacanas. In this regard, the previous authorities have spoken the following verse:
sada triu ligeu
sarvsu ca vibhaktiu
vacaneu ca sarveu
yan na vyeti tad avyayam
1 We have translated vad-di-taddhita as words which end in the taddhita pratyayas
vat[i] and so on because, in vtti 1252, Jva Gosvm says tasim rabhya sarvam
etad-antam avyayam (All words which end in one of the taddhita pratyayas from tas[i]
up to now are avyayas). Siddhnta-kaumud, commenting on Adhyy 1.1.38-40
also explains things in the same way. For example, commenting on ktvtosun-kasuna
(Adhyy 1.1.40), it says etad-antam avyayam syt.
238
An avyaya is that which doesnt change (vyeti), but remains the same in the three
genders and in all the vibhaktis and vacanas.
The following words are also vcakas: antar, punar, uccais, ncais, anais, te, rt,
pthak, hyas, vas, syam, mank, at, joam, tm, addh, nika, samay,
bahis, svayam, naktam, div, vth, mudh, m, mithy, vin, nn, sahas,
namas, svasti, svadh, asti, pur, mitho, mithas, pryas, muhur, saha, skam,
srdham, ajas, akasmt, adhun, prdur, vir, samyak, prabhti, prasahya, drk,
jhaiti, ahnya, diy, dhruvam, param, jtu, kte, cirm, sakt, sapadi, alam,
avayam, and so on.
The following words are also dyotakas: eva, iva, evam, nnam, avat, yugapat,
bhyas, yadi, cet, kaccit, hanta, m, m[], msma, sma, na[], svh, khalu, kila, atho,
atha, uta, aho, tu, hi, nu, nanu, suhu, nma, iti, and so on.
The dyotakas only take pratham eka-vacana because they are devoid of gender and
number since they dont express a dravya (thing). Pratham is used because they
express the mere meaning of the nma (see stra 625), while eka-vacana is used
simply for the sake of propriety.1
SaodhinAs explained above, the svar-dis are vcakas whereas the cdis are
dyotakas. Siddhnta-kaumud, commenting on the Pinian stra svar-di-niptam
avyayam (Adhyy 1.1.37), says that both the svar-dis and cdis are kti-gaas.2
The svar-dis are vcakas because they express a dravya whereas the cdis are
dyotakas since they dont express a dravya but merely indicate a certain kind of
relation (see Bhartharis Vkya-padya II. 189-206 for further details). Examples of
how the vcakas express a dravya are how the word svar expresses a particular place,
namely heaven, and how the word prtar expresses a particular time3, namely the
morning.
VttiExamples of words ending in the taddhita pratyayas vat[i] and so on are harivat (like Hari), k-bhavati (one who becomes black), and so on. Examples of
words ending in the kt pratyaya [k]tv or a kt pratyaya which ends in m are ktv
(having done), kartum (to do), kra kram (doing again and again), and so on.
One should know that, due to the mahhara of s[u] the dyotakas aho and so on dont
undergo the change to au by o au paveu (141). Thus ends the section on
kanmas. Thus ends the Nma-viupada-prakaraa, the second prakaraa in the
vaiava-vykaraa entitled r-hari-nmmta.
SaodhinWhile we are on the subject of avyayas, two other important avyayas
should be mentioned. They are cid and cana. Amara-koa lists cid and cana in the
Avyaya-varga (group of avyayas) and defines them by saying askalye tu cic cana:
Cid and cana are use in the sense of askalya (non-entirety) (Amara-koa 3.4.3).
1 In this regard, one should remember that Mah-bhya says npada stre
prayujta (That which is not a pada (viupada) cannot be used in an authoritative
work). So the pratham eka-vacana is used just to make a viupada.
2 An kti-gaa is a list of specimens, an inexhaustive collection of words that follow a
particular grammatical rule. Whereas a simple gaa like the tad-dis specifies all the
words that follow a particular rule, an kti-gaa like the svar-dis only gives a few
samples and leaves the group open for other words that follow the same pattern. For
example, even though they are not specifically mentioned in the list of specimens,
words like dhik (shame on, to hell with) and m (yes) are included among the svardis, and words like cid and cana are included among the cdis.
3 In the Kraka-prakaraa, Amta specifies that kla is a dravya by saying klas tu ...
jaa-dravya-viea (Time is a particular inert thing).
239
The idea is not everything, something, not everyone, someone etc. The western
scholars call cid and cana indefinite particles. Cid and cana are added after
interrogative pronouns formed from the word kim, and they change the sense from an
interrogative one to an indefinite one. For example, ka means who / which? but
kacit (ka + cid) means someone / something. The avyaya api is also added after
interrogative pronouns with the same effect. Even though the interrogative pronoun
and the indefinite particles cid and cana are actually separate viupadas, by
convention they are written without a space between them, both in the native scripts
like Devangr and Bengal and also in the roman transliteration. Thus we get kecit
(ke(icata,,), for example, and not ke cit (ke( icata,). The avyayas cid, cana, and api can be
added after any form of the word kim, in any gender, without restriction. One simply
has to recognize the gender, viubhakti, and vacana by undoing the sandhi between
the interrogative word and the indefinite particle. Thus one will recognize that kacana
is the masculine first case singular form, and so on. A few prominent examples are
given below to help the student further grasp the idea:
kacit, kacana, or kopisomeone / something (masculine)

kcit, kcana, or kpisomeone / something (feminine)
kicit, kicana, or kim apisomeone / something (neuter)
kecit, kecana, or kepisome people / some things (masculine)

kcit, kcana, or k apisome people / some things (feminine)
knicit, knicana, or kny apisome people / some things (neuter)
kenacit, kenacana, or kenpiby someone / by something (masculine)

kaycit, kaycana, or kaypiby someone / by something (feminine)
kenacit, kenacana, or kenpiby someone / by something (neuter)
kasyacit, kasyacana, or kasypiof someone / of something (masculine)

kasycit, kasycana, or kasy apiof someone / of something (feminine)
kasyacit, kasyacana, or kasypiof someone / of something (neuter)
kecit, kecana, or kem apiof some people / of some things

(masculine)
kscit, kscana, or ksm apiof some people / of some things
(feminine)
kecit, kecana, or kem apiof some people / of some things
(neuter)
kasmicit, kasmicana, or kasminn apiin someone / in something

(masculine)
kasycit, kasycana, or kasym apiin someone / in something
(feminine)
kasmicit, kasmicana, or kasminn apiin someone / in something
(neuter)
In these examples the translations someone and so on are for when there is no
vieya mentioned in the sentence. Otherwise, if a vieya is mentioned, then these
words are simply translated as adjectives, i.e some / certain ... and so on. For
example, if we just have the word kacit, we will translate it as someone / something
or a certain person / a certain thing. But, if we have kacit kikara, we will translate
it as some servant or a certain servant.
When the negative particle na[] is used in conjuction with these words, the idea shifts
to not something, nothing, not someone, no one etc. For example, in Bhagavadgt 7.26, we find the statement m tu veda na kacana (but Me no one knows).
Moreover, when a parallel form of the word yad is used in conjuction with these words,
240
the idea shifts to whatever, whoever etc. For example, yat kicit pauruam
(whatever extraordinary power) in Bhgavatam 10.89.62, santuo yena kenacit
(satisfied with anything) in Bhagavad-gt 12.19, and yasya kasypi karmaa (of
any activity) in Bhad-bhgavatmta 2.4.107. Sometimes the same idea is
understood even when there is no usage of cid, cana, or api. An example of this is yni
kni ca papni ... tni tni pranayanti (whatever sins there are, they are all
destroyed). Here yni kni means yni knicit. Jva Gosvm explains things in the
same thing in his Sarva-savdin commentary, while commenting on the words yad
kad that appear in a verse in anuccheda 82 of the Ka-sandarbha. For example, he
says yad kadeti yad kadcid evety artha (yad kad just means yad kadcit
(whenever)).
The mention of kadcit here brings us to another point, namely that the avyayas cid,
cana, and api are also added after interrogative avyayas that are derived from the
word kim. These interrogative avyayas and their indefinite counterparts are shown in
the table below.
kati (how many?)
katham (how? in which
way?)
kad (at which time?)
karhi (at which time?)
kutas (from where? for
which reason?)
kutra (where?)
kva (where?)
katicit, katicana, katy api (some)

kathacit, kathacana, katham api (somehow, in some
way)
kadcit, kadcana, kadpi (at some time, sometimes)
karhicit, karhicana, karhy api (at some time,
sometimes)
kutacit, kutacana, kutopi (from somewhere, for some
reason)
kutracit, kutracana, kutrpi (somewhere, in some
place)
kvacit, kvacana, kvpi (somewhere, in some place)
Examples of when the negative particle na[] is used in conjuction with these words are
na kathacit (in no way), na kadcana (never), na kuto pi (from nowhere, for no
reason), na kutracit (nowhere, in no place), and so on. One should bear in mind that
in most sentences the negative particle na[] is usually in a different part of the
sentence than the indefinite word, since what na[] really negates is the verb. For
example, in Bhagavad-gt 2.20, we find na jyate mriyate v kadcit ([The soul]
never takes birth or dies, or more literally: [The soul] doesnt take birth or die at any
time).
Examples of when a parallel avyaya form of the word yad is used in conjuction with
these words are yath kathacit (in any way, somehow or other) in Bhakti-rasmtasindhu 2.4.49, yad kadcit (whenever) in Bhad-bhgavatmta 2.4.119, yatra
kutrpi (anywhere, wherever) in Bhad-bhgavatmta 2.1.162, and yatra kvpi
(wherever) in the following verse of Mdhavendra Pur:
sandhy-vandana bhadram astu bhavato bho snna tubhya namo
bho dev pitara ca tarpaa-vidhau nha kama kamyatm
yatra kvpi niadya ydava-kulottasasya kasa-dvia
smra smram agha harmi tad ala manye kim anyena me
"O my prayers three times a day, all glory to you. O bathing, I offer my obeisances
unto you. O demigods! O forefathers! Please excuse me for my inability to offer you
my respects. Now wherever I sit, I can remember the great descendant of the Yadu
dynasty [Ka], the enemy of Kasa, and thereby I can free myself from all sinful
bondage. I think this is sufficient for me." (from Padyval, quoted in rla
Prabhupdas purport to Bhagavad-gt 2.52).
241
khyta-prakaraam
Invocation
avataRntae i(yaA: s$avaAR yataAe'vaARcaInavastauSau /
h"re"stasyaEva laIlaAstaA ina&pyantae yaTaAmaita //
pravartante kriy sarv
yato rvcna-vastuu
hares tasyaiva lls t
nirpyante yath-mati
pravartanteproceed; kriyactions; sarvall; yatafrom whom; arvcnavastuutowards modern-day1 objects; hareof Hari; tasyaof Him; evaonly;
llpastimes; tthese actions; nirpyanteare described; yath-matiaccording
to my understanding.
All actions currently directed towards material objects originally emanate
from Hari. They are actually His pastimes, and I will now describe them
according to my understanding.
atha dhtu-jni viupadni
Now the viupadas produced from dhtus are going to be described:
AmtaBy secondary implication (laka) the words sarv kriy (all actions)
also refer to the words which express these actions, namely the verbs bhavati,
obhate, nayati, and so on. The word arvcna-vastuu means laukika-vastuu
(towards material objects). The implied meaning is that what occurs as actions
manifesting in the material worlds is actually nothing but pastimes of Hari. Therefore
describing these activities is itself a study of Lord Haris pastimes.
SaodhinStrictly speaking khyta is the name of the pratyaya which is applied
after a dhtu to make a finite verb. This is seen in vttis 89 and 271. But often the
term khyta is used to refer to the finite verb which ends in the khyta pratyaya. In
the Pinian system, sup is the equivalent term for the sv-dis and ti is the equivalent
term for the khytas. There also the term sup is commonly used to refer to a subanta (a declined noun like ka that ends in a sup) and the term ti is commonly
used to refer to a ti-anta (a finite verb like bhavati that ends in a ti). Similarly, in
both systems, the terms kt and taddhita commonly refer to a kdanta (a word
ending in a kt pratyaya) and a taddhitnta (a word ending in the taddhita
pratyaya). Sometimes in older treatises the term khyta refers to the dhtu (verbal
root). For example, g-veda Prtikhya 12.5 says tan nma yenbhidadhti sattva,
tad khyta yena bhva sa dhtu A nma is that with which one expresses a
sattva (thing). An khyta is that with which one expresses a bhva (activity). An
khyta is also called a dhtu.
260 / BaUs$anantaAA DaAtava: /
260. bh-sanantdy dhtava
1 The word arvcna (recent, modern) is the opposite of the word prcna
(previous, ancient).
242
bh-san-anta-dythose headed by bh and san-anta; dhtavadhtus (verbal
roots).
Bh and so on and san-anta and so on are called dhtus.
bh sattym ity-daya san-di-pratyaynt ca dhtu-saj syu.
VttiBh sattym and so on and those that end in the pratyayas sa[n] and so on
are called dhtus.
SaodhinIn this stra, the two kinds of dhtus, primary and secondary, are
referred to by listing a specimen from each group. Bh sattym, the first dhtu in the
Dhtu-pha (list of dhtus), is an example of a primary dhtu, while san-anta
(desiderative) is an example of a secondary dhtu. The primary dhtus are listed in the
Dhtu-pha, while the secondary dhtus are formed by applying pratyayas like sa[n]
and so on after a primary dhtu or nma-viupada. Almost 2000 primary dhtus are
listed in the Pinian Dhtu-pha, but many of them are repetitive or out of use. Thus
Jva Gosvm, selecting the essential ones among them, has listed 1122 primary
dhtus in his Dhtu-pha. The primary dhtus are divided into ten classes, named
after the first dhtu in each class: 1) bhv-di, 2) ad-di, 3) hv-di, 4) div-di, 5) sv-di,
6) tud-di, 7) rudh-di, 8) tan-di, 9) kry-di, and 10) cur-di.
As mentioned in the vtti here, the pratyayas used to form the secondary dhtus are
called the san-dis. The san-dis are the pratyayas sa[n], [k]ya[n], [k]ya[], kmya,
[k]vi[p] which has the sense of [k]ya[], []i, ya[k] that is applied after the words ka
and so on, ya, ya[], and ya[] . The secondary dhtus thus formed are called sananta, kyan-anta, kya-anta, and so on. The number of secondary dhtus that can be
formed by applying these pratyayas after a primary dhtu or nma-viupada is
practically unlimited, and thus the secondary dhtus are not listed in the Dhtu-pha.
1
261 / DaAtaAe: /
261. dhto
dhtoafter a dhtu, of a dhtu, when a dhtu follows (see explanation below).
The word dhto is to be supplied in the subsequent stras.
adhikro yam. prva-nimittdi-bhedena sa cdhikra catur-vidha. tatra krya ca
saj-vidhi-niedha-bhedena tri-vidham iti sapta-vidha. sa ca sajtyavijtynekdhikrasya vyp vsudeva-saja. tad-avntarnekdhikra-vyp
vibhu-saja. kevala prabhu-saja. tatra vsudevo yam. kintu dhtor iti
sambandha-smnya-nirded yath-yatha pacamy-dy-artho jeya.
VttiThis is an adhikra.2 There are actually four kinds of adhikras due to the
divisions of prva-nimitta and so on. In that regard, the krya is also of three kinds,
1 See the verse in vtti 392.
2 An adhikra-stra is a stra that merely announces the word or words which are to
be supplied in all the stras up to a certain limit. Sometimes Jva Gosvm himself
specifies the limit by saying X iti nirvtta (such and such adhikra ends here) in the
vtti of the last stra to which the adhikra extends. But often the limit of the adhikra
is left unspecified and it is up to the common sense of the reader to estimate the limit.
In this case Amta 599 specifies that this adhikra finishes at the end of the cakrapiprakriy.
243
due to the divisions of saj (name), vidhi (rule), and niedha (prohibition). Thus
there are seven kinds of adhikra in total. An adhikra that pervades two or more
similar or dissimilar1 adhikras is called vsudeva, an adhikra that is inside of a
vsudeva and that pervades two or more adhikras is called vibhu, and a simple
adhikra is called prabhu. In that regard, the current stra is a vsudeva adhikra. But
one should know that, due to indicating a general relationship (sambandha-smnya),
the word dhto <6.1> in this stra can also take the meaning of pacam and so on,
depending on what is appropriate.2
AmtaThe four kinds of adhikras are pr-nimitta (same as prva-nimitta), kry,
krya, and para-nimitta. In this connection, because the adhikras are not of seven
kinds here since the divisions of saj and so on pertain to the krya itself, one should
understand that saj is of a further two kinds, namely prv (earlier) and avar
(later).3 In this way, the pr-nimitta, kry, and para-nimitta are three kinds of
adhikras, and the four divisions of kryas are another four kinds. Thus the adhikras
are of seven kinds.
BlaSometimes the word dhto in this stra has the meaning of pacam (prnimitta), sometimes it has the meaning of ah (sambandha-smnya), and
sometimes it has the meaning of saptam (para-nimitta).
SaodhinBefore discussing the next ten stras, it is necessary to first give some
preliminary information about verbal suffixes in the Sanskrit language:
1) As explained previously in vtti 87, the viubhaktis are of two kinds, the sv-dis
and the tib-dis. The sv-dis are nominal suffixes, while the tib-dis are verbal suffixes.
Tib-di is a general term for the 180 pratyayas which will be classified into ten groups
of eighteen each in the next ten stras.
2) The eighteen pratyayas of each group are divided into two categories, parapada and
tmapada, which will be explained in stras 278 to 287.
3) Throughout the khyta-prakaraa the following table will be used to list the ten
groups of tib-dis and the conjugations of verbs:
eka-vacana
(singular)
dvi-vacana
(dual)
bahu-vacana
(plural)
prathamapurua
(third person)4
madhyamapurua
(second
person)
uttama-purua
(first person)
1 Similar adhikras means when all the adhikras included within the vsudeva
adhikra are vibhu adhikras or when they are all prabhu adhikras. Dissimilar
adhikras means when some of the adhikras included within the vsudeva adhikra
are vibhu adhikras while others are prabhu adhikras.
2 In this regard, one should see Jva Gosvms discussion about sambandh in vtti
628 and the accompanying footnote also.
3 These two kinds of saj are described in detail in the vtti of Bhat 582.
4 In Sanskrit the order of personal pronouns is inverted, in relation to English
Grammar.
244
262 / taa aAyaAe vataRmaAnak(Alae itabaAd"yaAe'"Ad"zAAcyautanaAmaAna: /
262. tatra pryo vartamna-kle tib-dayo dacyuta-nmna
tatrathere; pryagenerally; vartamna-klein the present tense; tib-daya
beginning with ti[p]; adaathe eighteen pratyayas; acyuta-nmnacalled
acyuta
The eighteen pratyayas beginning with ti[p] are generally applied after a
dhtu in the present tense, and they are called acyuta.
tip tas anti. sip thas tha. mip vas mas. te te ante. se the dhve. e vahe mahe. la
ity eke.
VttiThe acyuta pratyayas are as follows:
1) parapada
ti[p]
si[p]
mi[p]
tas
thas
vas
anti
tha
mas
te
se
e
te
the
vahe
ante
dhve
mahe
2) tmapada
Others call them la.

AmtaDue to the inclusion of the word prya here, it is hinted that the acyuta
pratyayas are used
in the past tense when there is syntactical connection with the words pur and so on1,
and in the future tense when there is syntactical connection with the word kad, karhi,
and so on2. As confirmed by the following phrase of the Amara-koa, the word acyuta
refers to Ka: ptmbaro cyuta rg ([Ka is called] Ptmbara, Acyuta, and
rg). He is called Acyuta because he doesnt fall down (cyavate / cyotati).
SaodhinIn this stra and in the stras up til stra 271, the word dhto, which is
carried forward from stra 261, takes the meaning of pacam. The definitions of the
various tenses and the various situations where acyuta and so on are to be used will
be further explained at the end of the Kraka-prakaraa.
263 / ivaiDas$amBaAvanaAd"AE yaAd"Ad"yaAe ivaiDanaAmaAna: /
263. vidhi-sambhvandau yd-dayo vidhi-nmna
vidhi-sambhvan-dauwhen vidhi, sambhavan, and so on are understood (see
explanation below); yt-dayabeginning with yt; vidhi-nmnacalled vidhi.
The eighteen pratyayas beginning with yt are applied after a dhtu when
vidhi, sambhvan, and so on are understood, and they are called vidhi.
1 This is in accordance with the stras pur-yoge bhtevardi-trayam acyuta ca (703) and smena
yoge tv aparoke ccyuta (704).
2 This is in accordance with the stra yvat-purbhym acyuta kad-karhibhy

blakalki-kalk ca (708).
245
yt ytm yus. ys ytam yta. ym yva yma. ta ytm ran. ths ythm
dhvam. ya vahi mahi. ete saptam ity anye, vidhi-li ity eke.
VttiThe vidhi pratyayas are as follows:
1) parapada
yt
ys
ym
ytm
ytam
yva
yus
yta
yma
ta
ths
ytm
yth
m
vahi
ran
dhvam
2) tmapada
ya
mahi
Others call them vidhi-li.

AmtaThe word vidhi refers to Brahm who is so named because he creates
(vidhatte). It is formed by applying the kt pratyaya [k]i after vi + [u]dh[] dhraapoaayo. It will be described in vtti 714 that vidhir ajta-jpana preaa ca
(vidhi means making known that which was unknown and command). Sambhvan
means kriy-yogyat-nicaya (certainty about a persons ability to perform the
action).1 The word di refers to nimantramantradhi-saprana-prrthaneu
ca (714).
SaodhinThe word di also refers to hetu-tat-phalayo (711) and arha-aktyo
(716). The stra dealing with the usage of the vidhi pratyayas when sambhvan is
understood is bhrthotpyor yoge vidhi, akti-sambhvane cla-abdprayoge
tath (713).
264 / @AzAI:aer"NAAd"AE taubaAd"yaAe ivaDaAta{naAmaAna: /
264. -preradau tub-dayo vidht-nmna
-preraa-dauwhen i (wish, blessing), preraa (command), and so on are
understood; tup-dayabeginning with tu[p]; vidht-nmnacalled vidht.
The eighteen pratyayas beginning with tu[p] are applied after a dhtu when
i, preraa, and so on are understood, and they are called vidht.
tup tm antu. hi tam ta. nip vap map. tm tm antm. sva thm dhvam. aip
vahaip mahaip. lo ity eke.
VttiThe vidht pratyayas are as follows:
1) parapada
tu[p]
hi
ni[p]
tm
tam
va[p]
antu
ta
ma[p]
tm
sva
ai[p]
tm
thm
vahai[
p]
antm
dhvam
mahai[
p]
2) tmapada
1 It is in this sense that MW says sambhvan means assumption.
246
Others call them lo.
AmtaAs confirmed by the following phrase of the Amara-koa, the word vidht
refers to Brahm: vidht viva-s vidhi ([Brahm is called] Vidht, Viva-sj, and
Vidhi). It is formed by applying the kt pratyaya t[l] after vi + [u]dh[] dhraapoaayo. The word di refers to vidhi-nimantramantradhi-sapranaprrthaneu ca (714).
SaodhinThe word di also refers to praitisarga-prpta-klatveu (715).
265 / @natanaBaUtae id"baAd"yaAe BaUtaer"naAmaAna: /
265. anadyatana-bhte dib-dayo bhtevara-nmna
anadyatana-bhtein the past tense which is not of the same day; dip-daya
beginning with d[ip]; bhtevara-nmnacalled bhtevara.
The eighteen pratyayas beginning with d[ip] are applied after a dhtu in the
past tense which is not of the same day, and they are called bhtevara.
dip tm an. sip tam ta. pam va ma. ta tm anta. ths thm dhvam. i vahi mahi. ete
hyastan ity anye, la ity eke.
VttiThe bhtevara pratyayas are as follows:
1) parapada
d[ip]
s[ip]
[p]am
tm
tam
va
an
ta
ma
ta
ths
i
tm
thm
vahi
anta
dhvam
mahi
2) tmapada
Others call them la.

AmtaThe past tense is actually of two kinds, adyatana and anadyatana. It will be
described in vtti 701 that prvpara-niayor dvbhy ymbhy saha divasam
adyatana, tad-bhinno nadyatana (adyatana (today) means the four ymas1 of
the day along with two ymas of the previous night and two ymas of the following
night. Anadyatana (not today) is anything other than that). 2 The word bhtevara,
which means Lord of the bhtas (ghosts), refers to Lord iva.
266 / BaUtae id"baAd"yaAe BaUtaezAnaAmaAna: /
266. bhte dib-dayo bhtea-nmna
1 A particular division of time equivalent to three hours.
2 The two ymas of the previous night are 12am 6am, the four ymas of the day are
6am 6pm, and the two ymas of the following night are 6pm 12am. Thus the Vedic
adyatana (today) is the same as the modern one in that it refers to the 24 hour
period spanning from one midnight to the next.
247
bhtein the past tense; dip-dayabeginning with d[ip]; bhtea-nmnacalled
bhtea.
The same eighteen pratyayas beginning with d[ip] are applied after a dhtu
in the past tense, and they are called bhtea.
lu ity eke.
VttiOthers call them lu.
AmtaSince there is no particular restriction here, the bhtea pratyayas are used
both in adyatana-bhta and anadyatana-bhta. The word bhtea (Lord of the
bhtas) also refers to Lord iva.
267 / par"AeaBaUtae NAlaAd"yaAe'DaAeajanaAmaAna: /
267. paroka-bhte al-dayo dhokaja-nmna
paroka-bhtein the past tense beyond the scope of the eyes; al-daya
beginning with []a[l]; adhokaja-nmnacalled adhokaja.
The eighteen pratyayas beginning with []a[l] are applied after a dhtu in
the past tense which was not witnessed by the speaker, and they are called
adhokaja.
al atus us. thal athus a. al va ma. e te ire. se the dhve. e vahe mahe. li ity eke.
VttiThe adhokaja pratyayas are as follows:
1) parapada
[]a[l]
tha[l]
[]a[l]
atus
athus
va
us
a
ma
e
se
e
te
the
vahe
ire
dhve
mahe
2) tmapada
Others call them li.

AmtaThe word paroka is a prva-nipta-samsa which means aka param
(beyond the eyes). Because of the impossibility of using the first person in the past
tense which was not witnessed by the speaker, it is considered that the adhokaja
pratyayas are also used in the sense of apahnava (denial of the truth). The word
adhokaja refers to Ka who is so named because He is manifest (jyate) beyond
the reach (adha) of the senses (akm)1. Furthermore, adhokaja is a name given
by Nanda and others after the breaking of the cart because it seemed as if Ka had
been born again (jta) under (adha) the axle (aka) of the cart
SaodhinThe example of apahnava will be given in vtti 702 and an example of
the usage of adhokaja when there is unawareness of ones own actions will also be
given there. Moreover, it will be further specified there that, as well as being paroka,
1 The exact words of Amta in this regard, are akm indriym adha bahir
jyate prakate ity adhokaja.
248
the past tense must also be anadyatana for the adhokaja pratyayas to be used.
Laghu-bhgavatmta (1.5.75) explains the origin of the name adhokaja as follows:
eo dha akaasyke
punar-jta ivety ata
adhokaja iti prhur
iti k-ktoditam
Because He was so to speak born again under the axle of a cart, therefore
the cowherds named Him Adhokaja. Such is the stated opinion of the
commentator on these verses.
268 / @AizAiSa yaAtyaAstaAimatyaAd"ya: k(AmapaAlanaAmaAna: /
268. ii yt ystm ity-daya kma-pla-nmna
iiwhen i (wish, blessing) is understood; yt ystm ity-dayabeginning
with yt and ystm; kma-pla-nmnacalled kmapla.
The eighteen pratyayas beginning with yt and ystm are applied after a
dhtu when i is understood, and they are called kmapla.
yt ystm ysus. ys ystam ysta. ysam ysva ysma. sa systm sran.
shs systhm sdhvam. sya svahi smahi. r-li ity eke.
VttiThe kmapla pratyayas are as follows:
1) parapada
yt
ys
ysam
ystm
ystam
ysva
ysus
ysta
ysma
sa
syst
m
systh
m
svahi
sran
2) tmapada
shs
sya
sdhva
m
smahi
Others call them r-li.

AmtaAs confirmed by the following phrase of the Amara-koa, the word kmapla
refers to Baladeva: kmaplo halyudha ([Baladeva is called] Kmapla and
Halyudha). He is called Kmapla because, since He is the elder brother, He protects
(playati) the God of love, Ka (kmam).
269 / @h"ARTaeR'natanaBaivaSyaita ca taAd"yaAe baAlak(ilk(naAmaAna: /
269. arhrthe nadyatana-bhaviyati ca tdayo bla-kalki-nmna
arha-arthein the sense of arha (deserving / qualifying for); anadyatana-bhaviyati
in the future tense which is not of the same day; caand; t-dayabeginning with
t; bla-kalki-nmnacalled blakalki.
249
The eighteen pratyayas beginning with t are applied after a dhtu in the
sense of arha or in the future tense which is not of the same day, and they
are called blakalki.
t trau tras. tsi tsthas tstha. tsmi tsvas tsmas. t trau tras. tse tsthe
tdhve. the tsvahe tsmahe. lu ity eke.
VttiThe blakalki pratyayas are as follows:
1) parapada
t
tsi
tsmi
trau
tsthas
tsvas
tras
tstha
tsmas
t
tse
the
trau
tsthe
tsvahe
tras
tdhve
tsmah
e
2) tmapada
Others call them lu.

AmtaKalki is a famous future incarnation of God. In His form as a child He is called
Bla-kalki.
270 / BaivaSyatk(Alae syatyaAd"ya: k(ilk(naAmaAna: /
270. bhaviyat-kle syaty-daya kalki-nmna
bhaviyat-klein the future tense; syati-dayabeginning with syati; kalkinmnacalled kalki.
The eighteen pratyayas beginning with syati are applied after a dhtu in the
future tense, and they are called kalki.
syati syatas syanti. syasi syathas syatha. symi syvas symas. syate syete syante.
syase syethe syadhve. sye syvahe symahe. l ity eke.
VttiThe kalki pratyayas are as follows:
1) parapada
syati
syasi
symi
syatas
syathas
syvas
syanti
syatha
symas
syate
syase
syete
syethe
sye
syvahe
syante
syadhv
e
symah
e
2) tmapada
Others call them l.

AmtaSince there is no particular restriction here, the kalki pratyayas are used both
in adyatana-bhaviyat and anadyatana-bhaviyat.
250
271 / s$aAk(AM yaa i(yaAita(maAe inaidR"zyatae , taa k(AyaRk(Ar"NAyaAe:
syad"Aid"k(A @ijatanaAmaAnaAe BaUtae BaivaSyaita ca /
271. skka yatra kriytikramo nirdiyate, tatra krya-kraayo syad-dik ajitanmno bhte bhaviyati ca
sa-kkamin such a way that a complement is required (see Saodhin 711);
yatrawhere; kriy-atikramanon-accomplishment of the kriy (action); nirdiyate
indicated; tatrathere; krya-kraayowhen krya (effect) and kraa
(cause) are understood; syad-dikbeginning with syat; ajita-nmnacalled
ajita; bhtein the past tense; bhaviyatiin the future tense; caand.
When non-accomplishment of the action is indicated in such a way that a
complement is required and the relationship of cause and effect is
understood, the eighteen pratyayas beginning with syat are applied after a
dhtu in the past tense or future tense, and they are called ajita.
syat syatm syan. syas syatam syata. syam syva syma. syata syetm syanta.
syaths syethm syadhvam. sye syvahi symahi. l ity eke. acyutdayas ti ity
eke, khytam iti sarve. sarvatra pa-rma it, a-lau ca, dip-sipor i-rma ca.
VttiThe ajita pratyayas are as follows:
1) parapada
syat
syas
syam
syatm
syatam
syva
syan
syata
syma
syata
syaths
syetm
syeth
m
syvahi
syanta
syadhva
m
symah
i
2) tmapada
sye
Others call them l. Some call the acyutdis (all the pratyayas from acyuta til ajita) ti.
Everyone calls them khytas. In all these pratyayas the p is an indicatory letter, as
are the and l, and the i in d[ip] and s[ip].
AmtaThe word ajita, which means he who is not conquered (jita) by anyone, refers
to Viu or to the particular incarnation of Viu called Ajita.
272 / ipatpa{Tau: /
272. pit pthu
p-itthat which has the indicatory letter p; pthucalled pthu.
A pratyaya that comes after a dhtu and has the indicatory letter p is called
pthu.
AmtaThe word pthu refers to the king named Pthu who was a akty-veaavatra.
SaodhinIn this stra and in the stras up til stra 277, the word dhto, which is
carried forward from stra 261, takes the meaning of pacam. Thus the acyuta
251
pratyayas ti[p], si[p], mi[p] are pthus because they are applied after a dhtu, but the
sv-di su[p] is not a pthu because it is not applied after a dhtu.
273 / iNAa{is$aMh": /
273. in nsiha
-itthat which has the indicatory letter ; nsihacalled nsiha.
A pratyaya that comes after a dhtu and has the indicatory letter is called
nsimha.
AmtaThe word nsiha, which means kicid aga nara kicid aga siha (partman, part-lion), refers to the ll-avatra named Nsiha who killed the demon
Hirayakaipu and protected Prahlda.
274 / ik(tk(ipala: /
274. kit kapila
k-itthat which has the indicatory letter k; kapilacalled kapila.
A pratyaya that comes after a dhtu and has the indicatory letter k is called
kapila.
SaodhinLaghu-bhgavatmta (1.3.42) explains the origin of the name kapila as
follows:
prokta kapila-varatvt
kapilkhyo viricin
Because of His reddish complexion, Lord Brahm named Him Kapila.
And Laghu-bhgavatmta (1.3.43-44) says:
pdme
kapilo vsudevas
tattva skhya jagda ha
brahmdibhya ca devebhyo
bhgv-dibhyas tathaiva ca
tathaivsuraye sarvavedrthair upabhitam
In the Padma Pura: Lord Kapila, the partial expansion of Vsudeva, spoke the
science of Skhya, replete with all the purports of Vedas, to the demigods headed by
Brahm, to the sages headed by Bhgu, and also to suri.
sarva-veda-viruddha ca
kapilo nyo jagda ha
skhyam suraye nyasmai
kutarka-paribhitam
252
A different Kapila spoke a Skhya philosophy altogether contrary to the Vedas and
full of bad logic, to a different suri.
To resolve the confusion of those who wonder whether this same Kapila was also the
author of the popular atheistic Skhya, the Padma Pura explains that the atheist
Kapila was a different person, an ordinary jva who happened to use the same name
and promoted a similar but deviant philosophy. What the son of Devahti taught is
perfectly consistent with the Skhya principles found in the Vedas and Upaniads, but
the other Kapila invented his own ideas without following Vedic authority. According to
Mrkaeya i speaking in the Mahbhrata (Vana-parva 152.21), the atheist Kapila
was a descendant and empowered representative of the fire-god:
kapila paramari ca / ya prhur yataya sad
agni sa kapilo nma / skhya-yoga-pravartaka
Self-controlled renunciants often refer to Kapila as one of the most exalted sages.
Actually it was Agni himself who appeared with the name Kapila and instituted the
yoga system of Skhya.
275 / ix~iagAuRNA: /
275. in nirgua
-itthat which has the indicatory letter ; nirguacalled nirgua.
nirgua.
AmtaThe word nirgua, which means he in whom there are no guas like the
material modes of goodness, passion, and ignorance, refers to Lord Hari. For example,
rmad-bhgavatam (10.88.5) says harir hi nirgua (Hari is certainly nirgua).
276 / ik(a ix~a kM(s$aAir": /
276. kic ca ic ca kasri
k-itthat which has the indicatory letter k; caand; -itthat which has the indicatory
letter ; caand; kasricalled kasri.
A pratyaya that comes after a dhtu and has the indicatory letter k or is
called kasri.
AmtaThe word kasri (enemy of Kasa) refers to Ka, the son of Vasudeva.
Even though the grammatical operations could be accomplished merely by the using
the names kapila and nirgua, still, where it is necessary to employ both names
simultaneously as nimittas, it is cumbersome to separately mention both names. Thus
one should know that the name kasri is made here for the sake of brevity.
SaodhinIt will be explained in stra 331 that a kmapla parapada pratyaya is
also called kapila. Thus the pratyayas yt, ystm, and so on are kapila even though
they dont have the indicatory letter k. Furthermore, in vtti 331 Jva Gosvm says
kapilatvt kasri (since they are kapila they are also kasri). Thus the forms
bhyt and so on are made in vtti 331 by applying the rule asya na govindavndrau kasriu (294). Similarly, it will be explained in stra 290 that a kadhtuka which is not pthu is also called nirgua. Thus pratyayas like tas, anti, and so
253
on are nirgua even though they dont have the indicatory letter . Futhermore, it is
obvious that Jva Gosvm also counts such nirgua pratyayas as kasris even
though they dont have the indicatory letter because we see he makes forms like
ma in vtti 502 and brta in vtti 517 by applying the rule asya na govindavndrau kasriu (294). Therefore, to avoid avypti, this rule should be
understood to mean kapila ca nirgua ca kasri (kapila and nirgua are also
called kasri).
277 / izAitzAva: /
277. it iva
-itthat which has the indicatory letter ; ivacalled iva.
iva.
Amtaiva is the Lords guvatra.
278 / itabaAid"navanavaAnaAM paUvaRpaUvaARiNA par"pad"s$aMaAina /
278. tib-di-nava-navn prva-prvi para-pada-sajni
tib-di-nava-navnmof the two groups of nine among each group of tib-dis; prvaprvithe first group; para-pada-sajnicalled parapada.
The first nine pratyayas of each group of tib-dis are called parapada.
parasmaipadni ity anye. tip tas anti ity-dni. yt ytm yus ity-dni. evam
uttaratrpi.
VttiOthers call them parasmaipada. Thus tip, tas, anti, and so on are called
parapada, as are yt, ytm, yus, and so on. The same pattern also occurs in the other
groups.
AmtaThe meaning of this stra is that the first nine in every group like acyuta and
so on are called parapada. The word para-pada (supreme abode) is a name of the
Lord because it refers to Vaikuha.
279 / oar"Aear"ANyaAtmapad"s$aMak(Aina /
279. uttarottary tma-pada-sajakni
uttara-uttarithe second group; tma-pada-sajaknicalled tmapada.
The other nine pratyayas of each group of tib-dis are called tmapada.
tmanepadni ity anye. te te ante ity-dni. ta ytm ran ity-dni. evam
uttaratrpi.
VttiOthers call them tmanepada. Thus te, te, ante, and so on are called
tmapada, as are ta, ytm, ran, and so on. The same pattern also occurs in the
other groups.
254
AmtaThe meaning of this stra is that the later nine in every group like acyuta and
so on are called tmapada. The word tma-pada (abode of the tma) is a name of
the Lord because the word tma refers to the Lords indwelling feature as Paramtma.
280 / navake(Sau aIiNA aIiNA aTamamaDyamaAeamapau&Sas$aMak(Aina /
280. navakeu tri tri prathama-madhyamottama-purua-sajakni
navakeuin each group of nine; tri trieach successive group of three;
prathama-madhyama-uttama-purua-sajaknicalled prathama-purua,
madhyama-purua, and uttama-purua.
Each group of nine pratyayas is divided into groups of three called
prathama-purua, madhyama-purua, and uttama-purua respectively.
yathtip tas anti iti prathama-purua. sip thas tha iti madhyama. mip vas mas iti
uttama. te te ante ity-di.
VttiFor example, ti[p], tas, and anti are called prathama-purua, si[p], thas, and
tha are called madhyama-purua, and mi[p], vas, and mas are called uttama-purua.
Similarly, te, te, and ante are called prathama-purua, and so on.
AmtaPrathama-purua refers to Kraodaka-y Viu, the creator of the mahattattva, madhyama-purua refers to Garbhodaka-y Viu, the Supersoul of the
universe, and uttama-purua refers to Krodaka-y Viu, the Supersoul dwelling
within each individual jva.
281 / @cyautaAd"ya: paa izAva k{(SNADaAtauk(A: /
281. acyutdaya paca iva ca ka-dhtuk
acyuta-dayabeginning with acyuta; pacafive; ivaiva; caand; kadhtukcalled ka-dhtukas.
The iva pratyayas and the five groups of tib-dis beginning with acyuta are
called ka-dhtukas.
srvadhtukni ity eke.
VttiSome call them srvadhtukas.
SaodhinThe ka-dhtukas are acyuta, vidhi, vidht, bhtevara, and
bhtea, plus all the iva pratyayas.
282 / @nyae atyayaA r"AmaDaAtauk(A:
282. anye pratyay rma-dhtuk

anyeother; pratyaypratyayas; rma-dhtukrma-dhtukas.
All other pratyayas that are applied after a dhtu are called rma-dhtukas.
rdhadhtukni ity eke.
255
VttiSome call them rdhadhtukas.
AmtaAll pratyayas, apart from the ka-dhtukas, that are applied after a dhtu
are called rma-dhtukas.
SaodhinThe rma-dhtukas are adhokaja, kmapla, blakalki, kalki, ajita, and
any pratyaya which is not iva.
283 / par"pad"Aina k(taRir" /
283. parapadni kartari
parapadnithe parapada pratyayas; kartariwhen the kart (agent, subject) is to
be expressed.
The parapada pratyayas are applied after a dhtu in kartari prayoga.
SaodhinThe commentaries explain that, in the stras, words like kartari,
karmai, bhve and so on, really mean kartari vcye (when the kart is to be
expressed), karmai vcye (when the karma is to be expressed), bhve vcye
(when the bhva is to be expressed), and so on. The terms kartari prayoga (the
active voice), karmai prayoga (the passive voice), bhve prayoga (the impersonal
passive), and so on are commonly used to express the same idea. The terms kartvcya, karma-vcya, bhva-vcya, and so on, which have the same meaning, are also
occasionally used for this purpose. But in this edition we will translate kartari and so on
as in kartari prayoga and so on.
284 / @Atmapaid"Bya @Atmapad"Aina ix~ta /
284. tmapadibhya tmapadni ita ca
tmapadibhyaafter tmapad dhtus; tmapadnithe tmapada pratyayas; ita
after dhtus which have the indicatory letter ; caand.
The tmapada pratyayas are applied after tmapad dhtus and dhtus
which have the indicatory letter .
SaodhinThree kinds of dhtus are listed in the Dhtu-pha: parapads
(dhtus which take the parapada endings in kartari prayoga), tmapads (dhtus
which take the tmapada endings in kartari prayoga), and ubhayapads (dhtus
which take both the parapada endings and tmapada endings in kartari prayoga). The
word kartari is carried forward in this stra and the next stra. It should be understood
that the distinctions of parapad, tmapad, and ubhayapad only exist in kartari
prayoga, because it will be explained that, in karmai prayoga, all dhtus take only the
tmapada endings regardless of whether they are listed in the Dhtu-pha as
parapad, tmapad, or ubhayapad and, in bhve prayoga, all dhtus take only the
tmapada prathama-purua eka-vacana.
285 / oBayapaid"Bya oBayapad"Aina iHata /
285. ubhayapadibhya ubhayapadni ita ca
256
ubhayapadibhyaafter ubhayapad dhtus; ubhayapadniboth parapada and
tmapada pratyayas; itaafter dhtus which have the indicatory letter ; caand.
Both parapada and tmapada pratyayas are applied after ubhayapad
dhtus and dhtus which have the indicatory letter .
SaodhinIn this regard, there is a distinctionthe tmapada pratyayas are
applied when the result of the action goes to the kart whereas the parapada
pratyayas are applied when the result of the action goes to someone else. Thus the
names tmapada (a word (pada) for ones self (tm)) and parapada (a word (pada)
for another (para)) are significant. But these distinctions of meaning only apply in the
case of ubhayapad dhtus, y-anta-dhtus, and dhtus which have the indicatory
letter . For further details, see idbhya ubhayapadibhyo e kart-gmi-kriy-phale
(721).
286 / @Atmapad"Anyaeva k(maRiNA /
286. tmapadny eva karmai
tmapadnithe tmapada pratyayas; evaonly; karmaiwhen the karma
(object) is to be expressed.
Only the tmapada pratyayas are applied after a dhtu in karmai prayoga.
AmtaThis is a niyama (restriction) that only the tmapada pratyayas, and not the
parapada pratyayas, are applied after a dhtu in karmai prayoga.
287 / @Atmapad"aTamapau&SaEk(vacanamaeva BaAvae /
287. tmapada-prathama-puruaika-vacanam eva bhve
tmapada-prathama-purua-eka-vacanamthe tmapada prathama-purua ekavacana; evaonly; bhvewhen the bhva (see explanation below) is to be
expressed.
Only the tmapada prathama-purua eka-vacana is applied after a dhtu in
bhve prayoga.
bhvo dhtv-artha. kart-karma vakyete. atra bhv-di-gae parapadin padni
daryante. bh sattym; satt vidyamnat. tatra kartari.
VttiBhva means dhtv-artha (the meaning of a dhtu). Kart and karma will be
defined later. In this regard, the conjugations of the parapad dhtus in the bhv-digaa will now be shown. Now we begin the conjugation of the dhtu bh sattym (1P,
to be, become, exist) in kartari prayoga. Satt means vidyamnat (existence).
AmtaThis is a niyama (restriction) that only tmapada prathama-purua ekavacana is applied after a dhtu in bhve prayoga. Kart will be defined in svatantra
tat-prayojaka ca kart (631), and karma will be defined in kriy yat-sdhik tat karma
(636).
257
Bhv-di-parapada-prakriy
288 / zApk{(SNADaAtauke( /
288. ap ka-dhtuke
apthe vikaraa []a[p]; ka-dhtukewhen a ka-dhtuka follows.
[]a[p] is applied after a dhtu when a ka-dhtuka follows.
vikarakhyo yam. a-pv itau, a-rma-ea.
Vtti[]a[p] is called a vikaraa. The and p are indicatory letters, and a-rma is the
remainder.
AmtaEven though []a[p] is applied between the prakti and pratyaya, it is widely
known by the name vikaraa. The []a[p] that is applied after the bhv-dis and curdis, the []ya that is applied after the div-dis, the []a that is applied after the tuddis, the []nu that is applied after the sv-dis, the u that is applied after the tan-dis,
the []na[m] that is applied after the rudh-dis, and the []n that is applied after the
kry-dis. These seven are called vikaraas. But even though they are called vikaraas
they are sometimes still referred to as pratyayas. Someone may argue, It is wellknown that something which is applied between the prakti and pratyaya is an gama.
Why then is []a[p] called a vikaraa? The answer is that since []na[m] was
prohibited from being an gama by the phrase nama vin in stra 106, even though
it usually would be an gama since it has the indicatory letter m, the other six
vikaraas are also prohibited from being gamas.
289 / DaAtaAer"ntasya gAAeivand": atyayae /
289. dhtor antasya govinda pratyaye
dhtoof a dhtu; antasyaof the final vara; govindagovinda; pratyayewhen a
pratyaya follows.
The final vara of a dhtu takes govinda when a pratyaya follows.
ivatvt ka-dhtukatvam.
Vtti[]a[p] is a ka-dhtuka on account of being iva.
AmtaThe result of including the word dhto here, even though the word dhto is
already carried forward from stra 261, will be explained in vtti 617.
290 / @pa{Tauk{(SNADaAtauk(Ae inagAuRNA: /
290. apthu-ka-dhtuko nirgua
a-pthu-ka-dhtukaa ka-dhtuka that is not pthu; nirguanirgua.
Any ka-dhtuka that is not pthu is nirgua.
258
tasmt pthutvn ntra nirguatvam. o avbhavati. bh tassa-ra-rmayor
viusargabhavata. bh anti
VttiThus, since []a[p] is pthu, it is not nirgua.
bh + ti[p] (288) bh + []a[p] + ti[p] (289) bho + a + ti (55) bhavati
(he is1) <acyuta pa. 1.1>.
bh + tas (288) bh + []a[p] + tas (289) bho + a + tas (55)
bhavatas (93) bhavata (they two are) <acyuta pa. 1.2>.
When we have bh + anti, the following rule applies:
AmtaBecause []a[p] is pthu since it has the indicatory letter p it is not nirgua,
and thus there is certainly govinda by dhtor antasya govinda pratyaye (289). Since
pratyaye is mentioned as the para-nimitta in stra 289, []a[p] is considered a
pratyaya in regard to that rule, even though it is a vikaraa. And one cannot say that,
by the future maxim yena nvyavadhna sambhavati tena vyavadhne pi syt (vtti
306), the pratyayas ti[p] and so on should be considered the nimittas even though
[]a[p] is intervening, for if that were the case govinda would not be able to be applied
when non-pthu pratyayas like tas and so on follow, since they are nirgua. Someone
may argue, Regarding the formation of bhavati, since []a[p] is a ka-dhtuka, why
isnt []a[p] applied a second time by making it the nimitta? The answer is that even
if []a[p] were applied a second time, it would be immediately deleted by a-rma-hara
e-ayor aviupadnte (291), and what is the point of such useless labour?
291 / @r"Amah"r" W@yaAer"ivaSNAupad"Antae /
291. a-rma-hara e-ayor aviupadnte
a-rma-haradeletion of a-rma; e-ayowhen e-rma or a-rma follow; aviupada-antewhen the viaya is not viupadnta.
A-rma is deleted when e or a follow, provided the viaya is not
viupadnta.
bhavanti bhavasi bhavatha bhavatha.
Vtti bh + anti (288) bh + []a[p] + anti (289) bho + a + anti (55)
bhava + anti (291) bhavanti (they are) <acyuta pa. 1.3>.
bh + si[p] (288) bh + []a[p] + si[p] (289) bho + a + si (55)
bhavasi (you are)
<acyuta pa. 2.1>.
bh + thas (288) bh + []a[p] + thas (289) bho + a + thas (55)
bhavathas (93)
bhavatha (you two are) <acyuta pa. 2.2>.
bh + tha (288) bh + []a[p] + tha (289) bho + a + tha (55)
bhavatha (you all
are) <acyuta pa. 2.3>.
1 Here we are translating bhavati as he is because there is no particular subject to
go with the verb here. But if a subject is mentioned, as in the sentence ko bhavati,
then the subject is put in place of the word he. So the translation of ko bhavati
would be Ka is. Things should be understood in the same way for the other forms
of bh. Thus pav bhavanti would be translated as the Pavas are, and so on.
259
292 / @ @A vamaAe: /
292. a va-mo
aof a-rma; the replacement -rma; va-mowhen va-rma or ma-rma follow.
A changes to when v or m follow.
bhavmi bhavva bhavma.
akarmako yam; yata
satt-vddhi-viuddhi-siddhi-ayane sthnsane bhsane
lajj-jvana-rodane ca hadane ntye vilse krudhi
trsa-syanda-nivsa-oa-maraa-spardh-vihrev api
jto dhtur akarmaka kaya-madodvega-prakampev api.
upalakaa caitat, jgararthdiv api. tasmn nsya karmai prayoga. bhve
daryatebh te iti sthite
Vtti bh + mi[p] (288) bh + []a[p] + mi[p] (289) bho + a + mi (55)
bhava + mi
(292) bhavmi (I am) <acyuta pa. 3.1>.
bh + vas (288) bh + []a[p] + vas (289) bho + a + vas (55) bhava
+ vas (292)
bhav + vas (93) bhavva (we two are) <acyuta pa. 3.2>.
bh + mas (288) bh + []a[p] + mas (289) bho + a + mas (55)
bhava + mas (292) bhav + mas (93) bhavma (we are) <acyuta pa. 3.3>.
acyuta parapada of bh sattym
bhavati
bhavata
bhavanti
bhavasi
bhavatha
bhavatha
bhavmi
bhavva
bhavma
SaodhinThe verb to be is often left out in the Sanskrit language. Thus bhavati
and so on often have to be supplied to complete the sense of a sentence.1 The
following verse from rntha Cakravarts Caitanya-mata-maju is an excellent
example of this:
rdhyo bhagavn vrajea-tanayas tad-dhma vndvana
ramy kcid upsan vraja-vadh-vargea y kalpit
stra bhgavata pramam amala prem pum-artho mahn
ittha gaura-mahprabhor matam atas tatrdaro na para
The Supreme Lord to be worshiped is the son of the King of Vraja. His personal abode
is Vndvana. The most favorable mode of serving Him is that practiced by the young
maidens of Vraja. The scripture Bhgavatam is the spotless source of reliable
knowledge, and pure love of God is the supreme goal of human life. Such are the
opinions of Gaura Mahprabhu, and we therefore respect them implicity.
In the first sentence bhagavn is the subject, rdhya is its adjective, vrajeatanaya is the predicate, and the implied verb is bhavati. Similarly, in the second
sentence tad-dhma is the subject, vndvanam is the predicate, and the implied verb
is bhavati. In fact, bhavati is implied in every sentence of this verse. This one can see
1 Sometimes the synonymous verbs asti and so on are supplied instead (see vttis 496
to 498).
260
by looking at the translation. Another example is aham sarvasya prabhava (I am the
origin of everything) in Bhagavad-gt 10.8. Here the subject is aham, the predicate
is prabhava, and the implied verb is bhavmi.
Sometimes bhavati and so on have to be implied even in sentences where there is no
predicate. An example of this is Bhagavad-gt 10.41: yad yad vibhtimat sattva
rmad rjitam eva v (whatever opulent, beautiful, or mighty things there are).
Here the subject is sattvam, the other words are its adjectives, and the implied verb is
bhavati.
VttiBh sattym is akarmaka (not able to take a karma, intransitive). This is in
accordance with the following verse:
satt-vddhi-viuddhi-siddhi-ayane sthnsane bhsane
lajj-jvana-rodane ca hadane ntye vilse krudhi
trsa-syanda-nivsa-oa-maraa-spardh-vihrev api
jto dhtur akarmaka kaya-madodvega-prakampev api
A dhtu is known as akarmaka when it conveys any of the following senses: satt
(existing), vddhi (growing, increasing), viuddhi (becoming pure), siddhi (being
fulfilled, becoming perfect), ayana (sleeping), sthna (standing, remaining),
sana (sitting), bhsana (shining), lajj (being shy, being ashamed), jvana
(living), rodana (crying), hadana (evacuating), ntya (dancing), vilsa
(playing, flirting), krudh (being angry), trsa (being afraid), syanda (flowing),
nivsa (residing), oa (becoming dry), maraa (dying), spardh (being
envious, being competitive), vihra (wandering), kaya (decaying, decreasing),
mada (being happy, becoming intoxicated), udvega (being agitated), and
prakampa (trembling).
Furthermore, this verse implies that a dhtu is also known as akarmaka when it
conveys the senses of jgaraa (staying awake) and so on. Thus the dhtu bh
sattym cant be used in karmai prayoga. The conjugation of bh sattym in bhve
prayoga will now be shown. When we have bh + te, the following rule applies:
AmtaA is a word whose ah viubhakti has been deleted on the strength of
the stra (see vtti 97). By the words and so on in the phrase jgaraa (staying
awake) and so on, dhvana (running), hasana (smiling, laughing), janana (being
born), and so on are also included.
SaodhinIt will be explained in the Kraka-prakaraa that dhtus are of three
kinds: sa-karmaka (taking a karma, transitive), akarmaka (not able to take a karma,
intransitive), and dvi-karmaka (taking two karmas). The dhtu bh sattym and all
the other akarmaka dhtus cant be used in karmai prayoga because it is impossible
to express the karma when there is none to express since by definition akarmaka
dhtus are unable to take a karma.
293 / yafk{(SNADaAtauke( BaAvak(maRNAAe: /
293. yak ka-dhtuke bhva-karmao
yakthe pratyaya ya[k]; ka-dhtukewhen a ka-dhtuka follows; bhvakarmaowhen the bhva or karma are to be expressed.
In bhve prayoga and karmai prayoga, ya[k] is applied after a dhtu when a
ka-dhtuka follows.
261
SaodhinThis stra is an apavda of ap ka-dhtuke (288). Ya[k] is both
kapila and kasri.
294 / wRzAsya na gAAeivand"va{SNAIn"AE kM(s$aAir"Sau /

294. asya na govinda-vndrau kasriu
asyaof an a; nanot; govinda-vndraugovinda and vndra; kasriu
when kasris follow.
An a doesnt take govinda or vndra when a kasri pratyaya follows.
bhyate. asyeti kim? kmayate. prpty-artho pi bh-dhtur asti. tad sakarmakatvena karmai ca. tath ckhyta-candrikprptau prpnoti bhavati
vindaty avaruaddhy api, tmane pi dvayam iti. bhavaty apy tmane iti kecit.
bhyate. bhya te
Vtti bh + te (293) bh + ya[k] + te (294) bhyate ([the act of] being is
[being done])
<acyuta bhve 1.1>.
The dhtu bh can also have the meaning of prpti (obtainment). At that time is can
also be used in karmai prayoga since it is sa-karmaka. Along the same lines, khytacandrik, a book on verbs written by Bhaa Malla, says prptau prpnoti bhavati
vindaty avaruaddhy api, tmane pi dvayam (Prpnoti, bhavati, vindati, and
avaruaddhi are all used in the sense of prpti, and these last two can also be
tmapad). Some say bhavaty apy tmane (bhavati can also be tmapad).
bh + te (293) bh + ya[k] + te (294) bhyate (he is being obtained)
<acyuta
karmai 1.1 of bh prptau>.
When we have bh + ya[k] + te, the following rule applies:
AmtaThe phrase tmane pi dvayam means the two dhtus mentioned last
(vindati and avaruaddhi) are also tmapad. Thus vindati or vindate and
avaruaddhi or avarundhe. Sometimes the reading prptau prpnoti bhavate is also
found in khyta-candrik. In this way there is a difference of opinions about whether
parapada or tmapada pratyayas should be used for bh prptau.
SaodhinThis stra blocks the govinda obtained by dhtor antasya govinda
pratyaye (289) and laghddhavasya govinda (333), and the vndra obtained by
mjer vndra (502). Both in Jva Gosvms Dhtu-pha and in the Pinian
Dhtu-pha the dhtu bh prptau is listed in the cur-di-gaa, and not in the bhvdi-gaa. But even though bh prptau belongs to the cur-di-gaa it also belongs to a
special sub-group within the cur-di-gaa called the yuj-dis. This sub-group of cur-didhtus only optionally take []i in accordance with the stra yuj-der ir v (568), and
in the case when they dont take []i their conjugation appears like the conjugation of
a dhtu from the bhv-di-gaa. In the Dhtu-pha, the dhtu bh prptau is listed as
a tmapad dhtu, but Jva Gosvm adds the comment ay-antas tbhayapad (but
when it doesnt take []i, it is ubhayapad). Thus bh prptau (10A, to obtain) has
three acyuta 1.1 forms: bhvayate, bhavati, and bhavate.
295 / @ta @A wstaTayaAe: /
262
295. ata is ta-thayo
ataafter a-rma; of -rma; ithe replacement i-rma; ta-thayowhen tarma or tha-rma follow.
After a, changes to i when t or th follow.
bhyete bhyante. bhyase bhyethe bhyadhve. bhye bhyvahe bhymahe. atha
vidhau kartari
Vtti bh + te (293) bh + ya[k] + te (294, 295) bh + ya + ite (43)
bhyete (they two
are being obtained) <acyuta karmai 1.2 of bh prptau>.
bh + ante (293) bh + ya[k] + ante (294, 291) bhyante (they are
being obtained) <acyuta karmai 1.3 of bh prptau>.
bh + se (293) bh + ya[k] + se (294) bhyase (you are being
obtained) <acyuta
bh + the (293) bh + ya[k] + the (294, 295) bh + ya + ithe (43)
bhyethe (you two are being obtained)<acyuta karmai 2.2 of bh prptau>.
bh + dhve (293) bh + ya[k] + dhve (294) bhyadhve (you all are
being obtained) <acyuta karmai 2.3 of bh prptau>.
bh + e (293) bh + ya[k] + e (294, 291) bhye (I am being obtained)
<acyuta
bh + vahe (293) bh + ya[k] + vahe (294, 292) bhyvahe (we two
are being obtained) <acyuta karmai 3.2 of bh prptau>.
bh + mahe (293) bh + ya[k] + mahe (294, 292) bhymahe (we are
being
obtained) <acyuta karmai 3.3 of bh prptau>.
acyuta karmai of bh prptau
bhyate
bhyete
bhyante
bhyase
bhyethe
bhyadhve
bhye
bhyvahe
bhymahe
Now we begin the conjugation of bh sattym in vidhi kartari prayoga.
Amta is a word whose ah viubhakti has been deleted on the strength of
the stra (see vtti 97).
296 / @taAe yaA w: /
296. ato y i
ataafter a-rma; yof y; ithe replacement i-rma.
After a, y changes to i.
bhavet bhavetm.
263
Vtti bh + yt (288) bh + []a[p] + yt (289) bho + a + yt (55) bhava
+ yt (296)
bhava + it (43) bh
avet (he should be) <vidhi pa. 1.1>.
bh + ytm (288) bh + []a[p] + ytm (289) bho + a + ytm
(55) bhava +
ytm (296) bhava + itm (43) bhavetm (they two should
be) <vidhi pa. 1.2>.
AmtaY is a word whose ah viubhakti has been deleted on the strength of
the stra (see vtti 97).
297 / @ta wq"Yauis$a /
297. ata i yusi
ataafter a-rma; ithe gama i[]; yusiwhen the vidhi pratyaya yus follows.
I[] is inserted after a when yus follows.
bhaveyu. bhave bhavetam bhaveta.
Vtti bh + yus (288) bh + []a[p] + yus (289) bho + a + yus (55)
bhava + yus (297) bhava + i[] + yus bhava + iyus1 (43) bhaveyus (93)
bhaveyu (they should be) <vidhi pa. 1.3>.
bh + ys (288) bh + []a[p] + ys (289) bho + a + ys (55) bhava
+ ys (296)
bhava + is (43) bhaves (93) bhave (you should be) <vidhi
pa. 2.1>.
bh + ytam (288) bh + []a[p] + ytam (289) bho + a + ytam
(55) bhava +
ytam (296) bhava + itam (43) bhavetam (you two should
be) <vidhi pa. 2.2>.
bh + yta (288) bh + []a[p] + yta (289) bho + a + yta (55)
bhava + yta (296) bhava + ita (43) bhaveta (you all should be) <vidhi pa.
2.3>.
298 / @taAe yaAma wyama, /
298. ato yma iyam
ataafter a-rma; ymaof the vidhi pratyaya ym; iyamthe replacement iyam.
Ym is replaced by iyam when it comes after a.
bhaveyam bhaveva bhavema. bhvebhyeta. prpty-arthe karmaibhyeta
bhyeytm bhyeran. bhyeth bhyeythm bhyedhvam. bhyeya bhyevahi
bhyemahi. atha vidhtari kartaribhavatu.
Vtti bh + ym (288) bh + []a[p] + ym (289) bho + a + ym (55)
bhava + ym (298) bhava + iyam (43) bhaveyam (I should be) <vidhi pa.
3.1>.
1 In this regard, one should remember that an gama that has the indicatory letter is
para-sambandh (see vtti 105).
264
bh + yva (288) bh + []a[p] + yva (289) bho + a + yva (55)
bhava + yva (296) bhava + iva (43) bhaveva (we two should be) <vidhi pa.
3.2>.
bh + yma (288) bh + []a[p] + yma (289) bho + a + yma (55)
bhava + yma
(296) bhava + ima (43) bhavema (we should be) <vidhi pa.
3.3>.
vidhi parapada of bh sattym
bhavet
bhavetm
bhaveyu
bhave
bhavetam
bhaveta
bhaveyam
bhaveva
bhavema
In bhve prayoga we get bhyeta <vidhi bhve 1.1>:
bh + ta (293) bh + ya[k] + ta (294, 44) bhyeta ([the act of] being
should be [done]) <vidhi bhve 1.1>.
In karmai prayoga, when the sense is prpti, we get the following forms:
bh + ta (293) bh + ya[k] + ta (294, 44) bhyeta (he should be
obtained) <vidhi
bh + ytm (293) bh + ya[k] + ytm (294, 44) bhyeytm
(they two should be
obtained) <vidhi karmai 1.2 of bh prptau>.
bh + ran (293) bh + ya[k] + ran (294, 44) bhyeran (they should
be obtained)
<vidhi karmai 1.3 of bh prptau>.
bh + ths (293) bh + ya[k] + ths (294, 44) bhyeths (93)
bhyeth (you should be obtained) <vidhi karmai 2.1 of bh prptau>.
bh + ythm (293) bh + ya[k] + ythm (294, 44) bhyeythm
(you two should be obtained) <vidhi karmai 2.2 of bh prptau>.
bh + dhvam (293) bh + ya[k] + dhvam (294, 44) bhyedhvam
(you all should be
bh + ya (293) bh + ya[k] + ya (294, 44) bhyeya (I should be
bh + vahi (293) bh + ya[k] + vahi (294, 44) bhyevahi (we two
should be obtained) <vidhi karmai 3.2 of bh prptau>.
bh + mahi (293) bh + ya[k] + mahi (294, 44) bhyemahi (we
should be obtained) <vidhi karmai 3.3 of bh prptau>.
vidhi karmai of bh prptau
bhyeta
bhyeytm
bhyeran
bhyeth
bhyeythm
bhyedhvam
bhyeya
bhyevahi
bhyemahi
Now we begin the conjugation of bh sattym in vidht kartari prayoga.
265
bh + tu[p] (288) bh + []a[p] + tu[p] (289) bho + a + tu (55)
bhavatu (may he
be / let him be) <vidht pa. 1.1>.
299 / tauAestaAtax~AizAiSa vaA s$avaRa /
299. tu-hyos tta ii v sarvatra
tu-hyoof the vidht pratyayas tu[p] and hi; ttathe replacement tt[a]; ii
when i (wish, blessing) is understood; voptionally; sarvatra1in all cases.
In all cases tu[p] and hi can optionally be replaced by tt[a], provided i is
understood.
bhavatd v, bhavatm bhavantu.
Vtti bh + tu[p] (299) bh + tt[a] (288) bh + []a[p] + tt[a] (289)
bho + a + tt (55) bhavatt (may he be / let him be) <vidht pa. 1.1>.
bh + tm (288) bh + []a[p] + tm (289) bho + a + tm (55)
bhavatm (may they two be / let them both be) <vidht pa. 1.2>.
bh + antu (288) bh + []a[p] + antu (289) bho + a + antu (55)
bhava + antu (291) bhavantu (may they be / let them be) <vidht pa. 1.3>.
AmtaThe indicatory letter was included in tt[a] so that govinda and vndra
would be prohibited by stra 294 and so that the possibility of tt[a] being a pthu by
considering it like the original, tu[p], would be removed. Thus, in brtt <vidht pa.
1.1 or 2.1 of br[] vyakty vci> and mt <vidht pa. 1.1 or 2.1 of mj[]
uddhau>, there is no govinda or vndra. Furthermore, the is sometimes for the
sake of deletion, as in stt <vidht pa. 1.1 or 2.1 of as[a] bhuvi> and sometimes for
the sake of substitution as in it <vidht pa. 1.1 or 2.1 of s[u] anuiau>,
luntt <vidht pa. 1.1 or 2.1 of l[] chedane>, and kurutt <vidht pa. 1.1 or 2.1
of [u]k[] karae>.
300 / @taAe he"hR"r": /
300. ato her hara
ataafter a-rma; heof the vidht pratyaya hi; haradeletion.
After a, hi is deleted.
bhava bhavatd v, bhavatam bhavata. bhavni bhavva bhavma.
Vtti bh + hi (288) bh + []a[p] + hi (289) bho + a + hi (55) bhava + hi
(300) bhava
(may you be / Be) <vidht pa. 2.1>.
bh + hi (299) bh + tt[a] (288) bh + []a[p] + tt[a] (289) bho +
a + tt (51) bhavatt (may you be / Be) <vidht pa. 2.1>.
bh + tam (288) bh + []a[p] + tam (289) bho + a + tam (55)
bhavatam (may you two be / Be) <vidht pa. 2.2>.
1 The purpose of including this word will be seen in vtti 402 and so on.
266
bh + ta (288) bh + []a[p] + ta (289) bho + a + ta (55) bhavata
(may you be /
Be) <vidht pa. 2.3>.
bh + ni[p] (288) bh + []a[p] + ni[p] (289) bho + a + ni (55)
bhava + ni
(42) bhavni (may I be / let me be) <vidht pa. 3.1>.
bh + va[p] (288) bh + []a[p] + va[p] (289) bho + a + va (55)
bhava + va (42) bhavva (may we two be / let us both be) <vidht pa. 3.2>.
bh + ma[p] (288) bh + []a[p] + ma[p] (289) bho + a + ma
(55) bhava +
ma (42) bhavma (may we be / let us be) <vidht pa. 3.3>.
vidht parapada of bh sattym
bhavatu /
bhavatm
bhavantu
bhavatt
bhava /
bhavatam
bhavata
bhavatt
bhavni
bhavva
bhavma
AmtaSomeone may argue, Just as the deletion of hi takes place in bhava, the
deletion of tt[a] should also take place in bhavatt since tt[a] occupies the place of
hi. But if that were the case it would be pointless to ordain tt[a] in the place of hi
here in the section dealing with bhv-dis. Thus due to the very fact that it was
ordained here, tt[a] should not be deleted.
301 / aAd"ya opaen"s$aMaA DaAtauyaAegAe , tae ca aAk,( /
301. prdaya upendra-saj dhtu-yoge, te ca prk
pra-dayathe avyayas pra and so on; upendra-sajcalled upendras; dhtuyogewhen there is yoga (combination, or in other words samsa1) with a dhtu; te
they; caand; prkbefore.
When pra and so on are combined with a dhtu, they are called upendras,
and they are applied before the dhtu.
upasarg iti prca.
pra-parpa-sam-anv-ava-nir-dur-abhivy-adhi-sd-ati-ni-prati-pary-apaya
upa iti viatir ea sakhe
upasarga-vidhi kathita kavin
pra par apa sam anu ava nir dur abhi vi adhi su ut ati ni prati pari api upa . nis iti
phntaram. o a it. tato bh-dhto pra-prvatve prdy-avyayt sv-der
mahhara. eva sarvatra. prabhavati prabhavata ity-di.
VttiEarlier grammarians called them upasargas.
1 In this regard, Amta 775 says prdaya upendra-saj dhtu-yoge ity atra dhtun
saha yoge samsa ity eva paryavasyate (In prdaya upendra-saj dhtu-yoge
(301), when there is yoga with a dhtu really just means when there is samsa with
a dhtu). As usual, when there is samsa, each of the words inside the compound
word is considered a separate viupada. Thus in prabhavati, for example, pra is one
viupada and bhavati is another viupada.
267
pra-parpa-sam-anv-ava-nir-dur-abhivy-adhi-sd-ati-ni-prati-pary-apaya
upa iti viatir ea sakhe
upasarga-vidhi kathita kavin
O friend, the twenty words pra, par, apa, sam, anu, ava, nir, dur, abhi, vi, adhi, su,
ud, ati, ni, prati, pari, api, upa, and [] are the prdis. And this (dhtu-yoge te ca
prk1) is called the upasarga-vidhi by learned authorities.
The upendras are as follows2:
1) pra (forward, away, before)
2) par (away, back, towards)
3) apa (away, improper)
4) sam (together with, very, thoroughly)
5) anu (after, behind, along, by the side)
6) ava (away, off, down)
7) nir (away from, without)
8) dur (hard, difficult, bad)
9) abhi (to, towards, to express intensity)
10) vi (to express separation, disjunction, or the reverse of an action)
11) adhi (over, above, fully)
12) su (well, thoroughly, very, beautifully)
13) ud (up, upwards, upon, over, out from)
14) ati (very, extremely, over)
15) ni (down, under, below)
16) prati (towards, in the direction of, back again, upon)
17) pari (round, about, further, opposite to, extremely)
18) api (near, over, towards, up to)
19) upa (towards, near to, under, down)
20) [] (near, towards, all around, pervading, and the opposite sense before verbs of
motion)
There is another reading where nis is listed instead of nir. The of [] is an indicatory
letter. When pra is thus applied before the dhtu bh, the sv-di that is after the
avyayas pra and so on undergoes mahhara by stra 258. This is the case for all the
upendras. Thus we get prabhavati <acyuta pa. 1.1>, prabhavata <acyuta pa. 1.2>,
and so on.
AmtaWhen there is yoga with a dhtu, the same prdis which are called avyayas
are called upendras, and they are applied before the dhtu. The words prdayo
bhavanti need to be supplied in the verse, and the word ea refers to the rule dhtuyoge te ca prk (301). The etymology of the word upasarga is upa sampe sjyate
sambadhyate ity upasarga (An upasarga is so named because it is connected
(sjyate) beside (upa)). Upasargas are dyotakas and not vcakas, that is to say they
suggest a particular meaning but do not directly express it. This is because upasargas
merely bring out the various meanings that are inherent within the dhtus themselves.
Even though dhtus like bh sattym and so on are only listed with one meaning in
the Dhtu-pha, it is understood from the maxim dhtnm anekrthatvam (dhtus
have more than one meaning) that they also have meanings other than those
mentioned in the Dhtu-pha. These meanings are inherent within the dhtu.
1 Or, in the Pinian system, te prg dhto (Adhyy 1.4.80).

2 The English meanings given here are only to be taken as guidelines for inferring the
meaning of a dhtu when the upendras are applied to it.
268
302 / paUvaAeR(inaimaatvae s$atyaeva SatvaNAtvae /
302. prvokta-nimittatve saty eva atva-atve
prva-ukta-nimittatve satiwhen those things previously described are the nimittas;
evaonly; atva-atveatva (the change to ) and atva (the change to ).
The changes to or prescribed in other rules can only take place when
those things previously described in stras 108 and 111 are the nimittas.
sarvatra niyamo yam.
VttiThis restriction applies in all circumstances.
BlaThe analysis of this stra is prvoktayo vardi-ra-dyor nimittatve saty eve
atva-atve bhavata (The changes to and take place only when the previously
described vara and so on, and ra, a, and so on are the nimittas).
SaodhinThus, when a change of s to is prescribed in a rule other than stra
108, it is understood that vara, harimitra, k, or is also required there as a prnimitta for the change to take place, and that without them the change cannot take
place. Similarly, when a change of n to is prescribed in a rule other than stra 111, it
is understood that r, , or -dvaya is also required there as a pr-nimitta for the
change to take place, and that without them the change cannot take place.
303 / opaen"ANNAAepade"zAsya NAtvama, /
303. upendr opadeasya atvam
upendrtafter an upendra; a-upadeasyaof a opadea dhtu (a dhtu listed in
the Dhtu-pha as beginning with ); atvamthe change to
After an upendra, the original of a opadea dhtu is re-established.
AmtaThe opadea dhtus will be described in the stra sarve ndayo opade
n-nti-nardi-nandi-nakki-nthi-ndhi-nai-varjam (367). Someone may argue,
Ordaining an already achieved to become is pointless, like grinding flour. Not so,
for this rule ordains that the n which will be ordained by dhtv-der o na (366)
should again become when it comes after an upendra. Thus this rule is necessary.
304 / ih"naumaInaAinapaAM ca /
304. hinu-mnnip ca
hinu-mn-nipmof hinu (the dhtu hi gatau vddhau ca + the vikaraa []nu),
mn (the dhtu m[] hisym + the vikaraa []n), and ni[p] the vidht
pratyaya ni[p]); caand.
After an upendra the n of hinu, mn, and ni[p] also changes to .
hi gatau nu hinu, m hisy n mn. nipaprabhavi. upendrd iti kim?
pragato nyaka pranyaka. dur-upasargasya pratiedha iti bhyam
durbhavni.
269
VttiHinu is the combination of the dhtu hi gatau vddhau ca (5P, to go, move,
send, shoot; to promote) and the vikaraa []nu, and mn is the combination of the
dhtu m[] hisym (9U, to destroy, diminish) and the vikaraa []n. An example
of when ni[p] undergoes the change to is prabhavi:
pra + bh + ni[p] (288) pra + bh + []a[p] + ni[p] (289) pra + bho + a +
ni
(51) pra + bhava + ni (42) prabhavni (304) prabhavi <vidht
pa. 3.1 of pra + bh
sattym>.
Why do we say after an upendra? Consider pra-nyaka which means pragato
nyaka (a former leader). The Mah-bhya says dur-upasargasya pratiedha
(the upasarga dur is prohibited). Thus we get durbhavni:
dur + bh + ni[p] (288) dur + bh + []a[p] + ni[p] (289) dur + bho
+ a + ni
(51) dur + bhava + ni (39, dur-upasargasya pratiedha)
durbhavni <vidht pa. 3.1 of
dur + bh sattym>.
AmtaAfter an upendra, the n of hinu, mn, and ni[p] also changes to . Where
the change of n to would usually be impossible since the n is not situated in the
same viupada as the r, , or -dvaya (see stra 108), this rule (and the last rule)
states that the change of n to should take place.
Regarding pra-nyaka, since there is no yoga with a dhtu, the word pra is not an
upendra but is just a simple avyaya. Regarding the statement dur-upasargasya
pratiedha, the Mah-bhya also says su-duro pratiedho num-vidhitva-atvaatveu (The rule of n[um]1 and the changes to and dont apply in the case of su
and dur). Thus we get sulabham and durlabham, and sustutam and durneyam
respectively. But it is understood that this statement has its exceptions. For example,
duryam is formed by considering dur an upendra and thus applying the change to
by upendrt kn-nasya sarvevart parasya atva, bh-bh-pun-kami-gami-pyyivepa-varjam (734).
305 / vamaAd"yastae tvacyautaAde"re"va , naAnyasya /
305. va-mdayas te tv acyutder eva, nnyasya
va-ma-dayathe va-rma, ma-rma, and so on; tethey; tubut; acyuta-deof
the acyutdis (the pratyayas from acyuta til ajita); evaonly; nanot; anyasyaof
another.
The v, m, and so on are accepted only in relation to the acyutdis, and not to
anything else.
niyamo yam. tena avahad ity-dau na trivikramdi. bhvebhyatm. karmai
bhyatm bhyetm bhyantm. bhyasva bhyethm bhyadhvam. bhyai
bhyvahai bhymahai. bhtevare kartari
VttiThis is a niyama. Thus trivikrama and so on dont take place in avahat
<bhtevara pa. 1.1 of vah[a] prpae> and so on. In bhve prayoga we get
bhyatm <vidht bhve 1.1>:
bh + tm (293) bh + ya[k] + tm (294) bhyatm (may [the act of] being
be
[done] / let [the act of] being be [done]) <vidht bhve 1.1>.
1 The rule of n[um] referred to here is upendrl labher num khal-ghaor na su-durbhym anyopendrarahitbhym (), the Pinian equivalent of which is Adhyy 7.1.67-68.
270
bh + tm (293) bh + ya[k] + tm (294) bhyatm (may he be
obtained / let him be
obtained) <vidht karmai 1.1 of bh prptau>.
bh + tm (293) bh + ya[k] + tm (294, 295) bh + ya+ itm
(43) bhyetm
(may they two be obtained / let them both be obtained) <vidht
karmai 1.2 of bh
prptau>.
bh + antm (293) bh + ya[k] + antm (294, 291) bhyantm (may
they be
obtained / let them be obtained) <vidht karmai 1.3 of bh prptau>.
bh + sva (293) bh + ya[k] + sva (294) bhyasva (may you be
obtained / be
obtained) <vidht
bh + thm (293) bh + ya[k] + thm (294, 295) bh + ya+ ithm
(43) bhyethm (may you two be obtained / be obtained) <vidht karmai 2.2 of
bh prptau>.
all be
bh + dhvam (293) bh + ya[k] + dhvam (294) bhyadhvam (may you

obtained / be obtained) <vidht karmai 2.3 of bh prptau>.
bh + ai[p] (293) bh + ya[k] + ai[p] (294, 48) bhyai (may I be

obtained / let me be
obtained) <vidht karmai 3.1 of bh prptau>.
bh + vahai[p] (293) bh + ya[k] + vahai[p] (294, 42) bhyvahai
(may we two be obtained / let us both be obtained) <vidht karmai 3.2 of bh
prptau>.
bh + mahai[p] (293) bh + ya[k] + mahai[p] (294, 42) bhymahai
(may we be
obtained / let us be obtained) <vidht karmai 3.3 of bh
prptau>.
vidht karmai of bh prptau
bhyatm
bhyetm
bhyantm
bhyasva
bhyethm
bhyadhvam
bhyai
bhyvahai
bhymahai
Now we begin the conjugation of bh sattym in bhtevara kartari prayoga.
AmtaThe meaning of this stra is that the v, m, and so on which were spoken as
para-nimittas in the stras a va-mo (292) and so on are accepted only in relation to
the acyutdis, and not to anything else. Thus, in avahat, the a doesnt become
because the v that follows is part of a dhtu.
306 / DaAtaAe: paUvaRmatBaUtaer"BaUtaezAAijataeSau /
306. dhto prvam at bhtevara-bhtejiteu
dhtoa dhtu; prvambefore; atthe gama a[t]; bhtevara-bhtea-ajiteu
when a bhtevara, bhtea, or ajita pratyaya follows.
A[t] is inserted before a dhtu when a bhtevara, bhtea, or ajita pratyaya
follows.
271
viur ayam. yena nvyavadhna sambhavati tena vyavadhne pi syd iti
vacana-prmyt ap-di-vyavadhne piabhavat abhavatm abhavan. abhava
abhavatam abhavata. abhavam abhavva abhavma. bhveabhyata. karmai
abhyata abhyetm abhyanta. abhyath abhyethm abhyadhvam. abhye
abhyvahi abhymahi. bhtee kartaribh dip, ad-gama
VttiA[t] is a viu. On the authority of the maxim yena nvyavadhna
sambhavati tena vyavadhne pi syt (A krya takes place even when something
whose non-intervention is impossible intervenes), a[t] is inserted even when []a[p]
and so on intervene:
bh + d[ip] (288) bh + []a[p] + d[ip] (306) a[t] + bh + []a[p] +
d[ip] (289) a +
bho + a + d (55) abhavad (185) abhavat1 (he was)
<bhtevara pa. 1.1>.
bh + tm (288) bh + []a[p] + tm (306) a[t] + bh + []a[p] + tm
(289) a + bho + a + tm (55) abhavatm (they two were) <bhtevara pa.
1.2>.
bh + an (288) bh + []a[p] + an (306) a[t] + bh + []a[p] + an
(289) a + bho + a + an (55) abhava + an (291) abhavan (they were)
<bhtevara pa. 1.3>.
bh + s[ip] (288) bh + []a[p] + s[ip] (306) a[t] + bh + []a[p] + s[ip]
(289) a +
bho +
a + s (55) abhavas (93) abhava (you were)
<bhtevara pa. 2.1>.
bh + tam (288) bh + []a[p] + tam (306) a[t] + bh + []a[p] + tam
(289) a +
bho + a + tam (55) abhavatam (you two were) <bhtevara
pa. 2.2>.
bh + ta (288) bh + []a[p] + ta (306) a[t] + bh + []a[p] + ta
(289) a + bho + a +
ta (55) abhavata (you all were) <bhtevara pa. 2.3>.
bh + [p]am (288) bh + []a[p] + [p]am (306) a[t] + bh + []a[p] +
[p]am (289)
a + bho + a + am (55) abhava + am (291) abhavam (I was)
<bhtevara pa. 3.1>.
bh + va (288) bh + []a[p] + va (306) a[t] + bh + []a[p] + va
(289) a + bho + a
+ va (55) abhava + va (292) abhavva (we two were)
<bhtevara pa. 3.2>.
bh + ma (288) bh + []a[p] + ma (306) a[t] + bh + []a[p] + ma
(289) a + bho
+ a + ma (55) abhava + ma (292) abhavma (we were)
<bhtevara pa. 3.3>.
bhtevara parapada of bh sattym
abhavat
abhavatm
abhavan
abhava
abhavatam
abhavata
1 Due to the optionality of viudsasya harikamala virme (185), abhavad is also
possible. But it is not usually listed in verb tables and Jva Gosvm also doesnt
bother showing it. So, henceforth, throughout the khyta-prakaraa, we will not show
the case when the option of changing to harikamala by stra 185 is not taken.
272
abhavam
abhavva
abhavma
In bhve prayoga we get abhyata <bhtevara bhve 1.1>:

bh + ta (293) bh + ya[k] + ta (306) a[t] + bh + ya[k] + ta (294)
abhyata ([the act of] being was [done]) <bhtevara bhve 1.1>.
bh + ta (293) bh + ya[k] + ta (306) a[t] + bh + ya[k] + ta (294)
abhyata (he
was obtained) <bhtevara karmai 1.1 of bh prptau>.
bh + tm (293) bh + ya[k] + tm (306) a[t] + bh + ya[k] + tm
(294, 295) a
+ bh + ya + itm (43) abhyetm (they two were obtained)
<bhtevara karmai 1.2 of bh prptau>.
bh + anta (293) bh + ya[k] + anta (306) a[t] + bh + ya[k] + anta
(294, 291) abhyanta (they were obtained) <bhtevara karmai 1.3 of bh
prptau>.
bh + ths (293) bh + ya[k] + ths (306) a[t] + bh + ya[k] + ths
(294, 93) abhyath (you were obtained) <bhtevara karmai 2.1 of bh
prptau>.
bh + thm (293) bh + ya[k] + thm (306) a[t] + bh + ya[k] +
thm (294,
295) a + bh + ya + ithm (43) abhyethm (you two were
obtained) <bhtevara
bh + dhvam (293) bh + ya[k] + dhvam (306) a[t] + bh + ya[k] +
dhvam (294) abhyadhvam (you all were obtained) <bhtevara karmai 2.3 of
bh prptau>.
bh + i (293) bh + ya[k] + i (306) a[t] + bh + ya[k] + i (294, 44)
abhye (I was obtained) <bhtevara karmai 3.1 of bh prptau>.
bh + vahi (293) bh + ya[k] + vahi (306) a[t] + bh + ya[k] + vahi
(294, 292) abhyvahi (we two were obtained) <bhtevara karmai 3.2 of bh
prptau>.
bh + mahi (293) bh + ya[k] + mahi (306) a[t] + bh + ya[k] + mahi
(294, 292)
abhymahi (we were obtained) <bhtevara karmai 3.3 of bh
prptau>.
bhtevara karmai of bh prptau
abhyata
abhyetm
abhyanta
abhyath
abhyethm
abhyadhvam
abhye
abhyvahi
abhymahi
Now we begin the conjugation of bh sattym in bhtea kartari prayoga. When we
have bh + d[ip], the gama a[t] is inserted and the following rule applies:
AmtaSomeone may argue, How can a[t] be applied in abhavat and so on since the
bhtevara pratyaya doesnt directly follow since []a[p] is intervening? In answer to
that, Jva Gosvm speaks the maxim beginning yena which means yena
avyavadhna na sambhavati tena vyavadhne pi krya syt (A krya takes place
273
even when something whose non-intervention is impossible intervenes). The implied
meaning is that it is impossible for []a[p] not to intervene, thus a[t] is inserted even
though []a[p] is intervening. Similarly, in abhyata, a[t] is inserted even though ya[k]
is intervening.
Someone may wonder, Why is the word dhto mentioned here again even though it
is already carried forward from the adhikra-stra dhto (261)? The answer is that in
the adhikra-stra the word dhto is generally accepted as a pr-nimitta. But in this
stra the word dhto is not in pacam because it is a pr-nimitta, but it is in
pacam because it is syntactically connected with the word prva which is expressing
dik (direction).
SaodhinA practical translation of yena nvyavadhna sambhavati tena
vyavadhne pi syt which does away with the double negative in the phrase
nvyavadhna sambhavati is a krya still takes place when something whose
intervention is necessary to arrive at the desired form intervenes. Thus, since []a[p]
is necessary in achieving the desired forms abhavat and so on, its intervening between
the dhtu and the bhtevara pratyaya does not hinder the application of a[t].
307 / is$aBaURtaezAe /
307. sir bhtee
sithe pratyaya s[i]; bhteewhen a bhtea pratyaya follows.
S[i] is applied after a dhtu when a bhtea pratyaya follows.
SaodhinThis stra is an apavda of ap ka-dhtuke (288) in kartari prayoga
and an apavda of yak ka-dhtuke bhva-karmao (293) in bhave prayoga and
karmai prayoga.
308 / wNsTaAipabaitad"AmaAed"r"BaUBya: s$aemaRh"Ah"r": par"pade" /
308. i-sth-pibati-dmodara-bhbhya ser mahhara parapade
i-sth-pibati-dmodara-bhbhyaafter the dhtus i[] gatau (2P, to go, move),
h gati-nivttau (1P, to stand, remain), p pne (1P to drink), the dmodaras
(explained in the next stra), and bh sattym (1P, to be, become, exist); seof
s[i]; mahharamahhara; parapadewhen a parapada pratyaya follows.
After i[], h, p, the dmodaras, and bh, s[i] undergoes mahhara if it is
followed by a parapada pratyaya.
AmtaBy the mention of pibati here the dhtu p rakae (2P, to protect) is
excluded.
SaodhinIn this stra the dhtu p pne (1P, to drink) is indicated by the word
pibati, in accordance with the following principle: When there are two or more dhtus
that have the same form but belong to different gaas, the kt pratyaya []ti[p] is used
to identify a specific dhtu among them. When []ti[p] is applied after a dhtu by iktipau dhtu-nirdee (909), the resultant word looks like the acyuta parapada
prathama-purua eka-vacana form of that dhtu.
274
309 / d"ApdE"pd"Ix~Ae ivanaA d"ADaA d"AmaAed"r"s$aMaA: /
309. dp-daip-do vin d-dh dmodara-saj
dp-daip-dathe dhtus d[p] lavane (2P, to cut), dai[p] odhane (1P, to
cleanse, purify), d[] kaye (4A, to decay, perish); vinexcept; d-dhdhtus
which have the form of d or dh; dmodara-sajcalled dmodaras.
Dhtus which have the form of d or dh are called dmodaras, except for
d[p], dai[p], and d[].
dp-daip-dm adst adsta ity-dau prayojanam.
VttiThe reason for excluding d[p], dai[p], and d[], lies in the need to attain forms
like adst <bhtea pa. 1.1 of d[p] lavane or dai[p] odhane> and adsta <bhtea
t. 1.1 of d[] kaye>.
Amta In adst, s[i] doesnt undergo mahhara since by the current stra d[p]
and dai[p] are not dmodaras. Similarly, in adsta, the change to i-rma by sthdmodarayor i-rmo vaiavdi-sv tmapade, si ca kapila (530) doesnt take place
since d[] is not a dmodara.
SaodhinThe word d-dh <1.3> in this stra also appears in the equivalent
Pinian stra, d-dh ghv adp (Adhyy 1.1.20). Commenting on this stra,
Siddhnta-kaumud explains d-dh as d-rp dh-rp ca dhtava (dhtus
which have the form of d or dh). Thus the proper list of dmodaras, as confirmed in
the English translation of Siddhnta-kaumud by ra Candra Vasu, is as follows:
d[] dne
de[] plane
[u]d[] dne
do avakhaane
dhe[] pne
[u]dh[] dhraa-poaayo
1P
1A
3U
4P
1P
3U
to
to
to
to
to
to
give
protect
give
break into pieces, destroy
suck, drink
hold; to maintain
Among the dmodaras, the dhtus de[] plane and do avakhaane change to d by
caturvyhntnm -rmnta-pho ive (412) and dhe[] pne changes to dh by
caturvyhntnm -rmnta-pho ive (412). The dhtu dai[p] odhane also
changes to d by caturvyhntnm -rmnta-pho ive (412) and the dhtu d[]
kaye changes to d by mnti-minoti-dm -rmnta-pha caturvyha-vidhisthne yapi ca (Bhat 723), but the current stra prohibits them from being
dmodaras.
310 / BauvaAe na gAAeivand": is$alauik( /
310. bhuvo na govinda si-luki
bhuvaof the dhtu bh; nanot; govindagovinda; si-lukiwhen there is luk
(mahhara) of s[i].
Bh doesnt take govinda when s[i] undergoes mahhara.
abht. atra apa bdhitv sir jta iti tasya mahhare hi ap na syt sakd api
vipratiedhe yad bdhita tad bdhitam eveti nyyt. abhtm.
275
Vtti bh + d[ip] (306) a[t] + bh + d[ip] (307) a[t] + bh + s[i] + d[ip]
(308) a + bh + d (310, 185) abht (he was) <bhtea pa. 1.1>.
[]a[p] cannot be applied when s[i] undergoes mahhara since s[i] appears by
removing []a[p]. This is in accordance with the maxim sakd api vipratiedhe yad
bdhita tad bdhitam eva (That which was already set aside once when there was
conflict between two rules remains set aside).
bh + tm (306) a[t] + bh + tm (307) a[t] + bh + s[i] + tm (308)
a + bh + tm
(310) abhtm (they two were) <bhtea pa. 1.2>.
AmtaThis stra prohibits the govinda which would usually be applied by dhtor
antasya govinda pratyaye (289). Someone may argue, Then, since []a[p] is not
applied, it is pointless for a bhtea pratyaya to be a ka-dhtuka. Not so. The
result of a bhtea pratyaya being a ka-dhtuka is that i[] is not applied in atata
<bhtea t. 1.1 of tan[u] vistre> and so on. This will be shown in vtti 555.
Saodhinap ka-dhtuke (288) was already set aside by sir bhtee (307), in
accordance with the nyya utsargpavdayor apavda (vtti 50), because the
application of s[i] depends on a bhtea, which is more specific than a ka-dhtuka.
Thus, since []a[p] was already set aside one time, it cannot be applied again when
s[i] undergoes mahahra.
311 / BauvaAe BaUvBaUtaezAADaAeajas$avaeRre" /
311. bhuvo bhv bhtedhokaja-sarvevare
bhuvaof the dhtu bh; bhvthe replacement bhv; bhtea-adhokajasarvevarewhen a bhtea or adhokaja pratyaya beginning with a sarvevara
follows1.
Bh is replaced by bhv when a bhtea or adhokaja pratyaya beginning
with a sarvevara follows.
abhvan. abh abhtam abhta. abhvam abhva abhma.
Vtti bh + an (306) a[t] + bh + an (307) a[t] + bh + s[i] + an (308) a
+ bh + an (310, 311) abhvan (they were) <bhtea pa. 1.3>.
bh + s[ip] (306) a[t] + bh + s[ip] (307) a[t] + bh + s[i] + s[ip]
(308) a + bh + s
(310, 93) abh (you were) <bhtea pa. 2.1>.
bh + tam (306) a[t] + bh + tam (307) a[t] + bh + s[i] + tam (308)
a + bh + tam
(310) abhtam (you two were) <bhtea pa. 2.2>.
bh + ta (306) a[t] + bh + ta (307) a[t] + bh + s[i] + ta (308) a +
bh + ta
(310) abhta (you all were) <bhtea pa. 2.3>.
bh + [p]am (306) a[t] + bh + [p]am (307) a[t] + bh + s[i] + [p]am
(308) a + bh + am (310, 311) abhvam (I was) <bhtea pa. 3.1>.
276
bh + va (306) a[t] + bh + va (307) a[t] + bh + s[i] + va (308) a +
bh + va
(310) abhva (we two were) <bhtea pa. 3.2>.
bh + ma (306) a[t] + bh + ma (307) a[t] + bh + s[i] + ma (308) a
+ bh + ma
(310) abhma (we were) <bhtea pa. 3.3>.
bhtea parapada of bh sattym
abht
abhtm
abhvan
abh
abhtam
abhta
abhvam
abhva
abhma
312 / @taitaSaeDaAe maAmaAsmayaAegAe /
312. at-pratiedho m-msma-yoge
at-pratiedhaprohibition of a[t]; m-msma-yogewhen there is yoga
(synctactical connection) with the avyayas m[] and m sma (a combination of
m[] + sma).
When there is yoga with m[] or m sma, a[t] cannot be applied before a
dhtu.
m bhavn bht, m sma bht. bhve
VttiFor example, m bhavn bht (you must not be) and m sma bhavn bht
(you must not be)1. In bhve prayoga, the following rule applies:
SaodhinThis stra modifies stra 306.
313 / wNBaUtaezAtae BaAvak(maRNAAe: /
313. i bhtea-te bhva-karmao
ithe pratyaya i[]; bhtea-tewhen the bhtea pratyaya ta follows; bhvakarmaowhen the bhva or karma are to be expressed.
In bhve prayoga and karmai prayoga, i[] is applied after a dhtu when
the bhtea pratyaya ta follows.
SaodhinThis stra is an apavda of sir bhtee (307).
314 / @ntasya va{SNAIn"Ae na{is$aMhe" /
314. antasya vndro nsihe
antasyaof the final vara; vndravndra; nsihewhen a nsiha
pratyaya follows.
1 In combination with the avyayas m[] and m sma, which have the same meaning as the avyaya
na[] (not), the verb takes on an imperative meaning. When there is yoga with m[], only a bhtea
pratyaya is used, and when there is yoga with m sma, only a bhtea or bhtevara pratyaya is used.
This is in accordance with m-yoge sarvpavd bhtea (718) and msma-yoge bhtevara ca
(719). Thus, in these examples, the bhtea parapada 1.1 form is used without a[t].
277
The final vara of a dhtu takes vndra when a nsiha pratyaya follows.
315 / wNAstaAe h"r": /
315. ias to hara
iaafter i[]; taof the bhtea pratyaya ta; haradeletion.
After i[], ta is deleted.
abhvi. karmaiabhvi.
Vtti bh + ta (306) a[t] + bh + ta (313) a[t] + bh + i[] + ta (314)
abhau + i[] + ta (51) abhv + i[] + ta (315) abhvi ([the act of] being was
[done]) <bhtea bhve 1.1>.
bh + ta (306) a[t] + bh + ta (313) a[t] + bh + i[] + ta (314)
abhau + i[] + ta
(51) abhv + i[] + ta (315) abhvi (he was obtained)
<bhtea karmai 1.1 of bh
prptau>.
316 / wq%. r"AmaDaAtauke( /

316. i rma-dhtuke
ithe gama i[]; rma-dhtukewhen a rma-dhtuka follows.
I[] is inserted after a dhtu when a rma-dhtuka follows.
AmtaSomeone may wonder, Why wasnt i[] applied in abhvi since i[] is also a
rma-dhtuka? The answer is that there is no chance for i[] to be applied because
the future stra ne ya-sarvevarayo (330) forbids it.
bh + tm (306, 307) a[t] + bh + s[i] + tm (316) a[t] + bh + i[]
+ s[i] + tm (289) a + bho + i + s + tm (55) abhavistm (108)
abhavitm (they two were obtained) <bhtea karmai 1.2 of bh prptau>.
317 / @r"AmaAnyavaNAARd"ntae@ntaAmantaAnaAM nasya h"r": /
317. a-rmnya-vard ante-antm-antn nasya hara
a-rma-anyaother than a-rma; vartafter a vara; ante-antm-antnmof the
pratyayas ante, antm, and anta (the tmapada 1.3 pratyayas of acyuta, vidht, and
bhtevara / bhtea respectively); nasyaof the na-rma; haradeletion.
When ante, antm, or anta come after a vara other than a-rma, their n is
deleted.
278
318 / zAIx~Ae &q%. ca /
318. o ru ca
aafter the dhtu [] svapne (2A, to sleep, lie down); ruthe gama r[u];
caalso.
(When the n of ante, antm, or anta is deleted), r[u] is inserted after [].
abhaviata. t parasya a-varga-yuktasyetiabhavih, abhavithm.
Vtti bh + anta (306, 307) a[t] + bh + s[i] + anta (316) a[t] + bh + i[]
+ s[i] + anta (289) a + bho + i + s + anta (55) abhav + i + s + anta (317)
abhavisata (108) abhaviata (they were obtained) <bhtea karmai 1.3 of bh
prptau>.
By applying t parasya a-varga-yuktasya (205) we get abhavih:
bh + ths (306, 307) a[t] + bh + s[i] + ths (316) a[t] + bh + i[] +
s[i] + ths (289) a + bho + i + s + ths
(55) abhavisths (108)
abhaviths (205) abhavihs (93) abhavih (you were obtained)
<bhtea karmai 2.1 of bh prptau>.
bh + thm (306, 307) a[t] + bh + s[i] + thm (316) a[t] + bh +
i[] + s[i] + thm (289) a + bho + i + s + thm (55) abhavisthm (108)
abhavithm (you two were obtained) <bhtea karmai 2.2 of bh prptau>.
319 / s$asya h"r"Ae Dae /
319. sasya haro dhe
sasyaof sa-rma; haradeletion; dhewhen dha-rma follows.
S is deleted when dh follows.
AmtaSome say only the s of s[i] is deleted, but this is not accepted by Jva
Gosvm, since in vtti 508 he will make the form cakdhi <vidht pa. 2.1 of
caks[] dptau>.
320 / wRr"h"ir"imaah"k(Are"Bya: s$aIDvaMBaUtaezAADaAeajaAnaAM Dasya X#: /
320. vara-harimitra-ha-krebhya sdhva-bhtedhokajn dhasya ha
vara-harimitra-ha-krebhyaafter an vara, harimitra, or ha-rma; sdhvambhtea-adhokajnmof sdhvam and the bhtea and adhokaja pratyayas;
dhasyaof the dha-rma; hathe replacement ha-rma.
After an vara, harimitra, or ha-rma, the dh of sdhvam (kmapla),
dhvam (bhtea), and dhve (adhokaja) changes to h.
321 / w"YavaDaAnae tau vaA /
321. i-vyavadhne tu v
279
i-vyavadhnewhen there is intervention of i[]; tubut; voptionally.
But this change is optional when i[] intervenes.
abhavihvam abhavidhvam, abhavii, abhavivahi, abhavimahi. adhokaje kartari
Vtti bh + dhvam (306, 307) a[t] + bh + s[i] + dhvam (316) a[t] + bh +
i[] + s[i] + dhvam (289) a + bho + i + s + dhvam (55) a + bhav + i + s +
dhvam (319) abhavidhvam (320, 321) abhavihvam or
abhavidhvam (you
all were obtained) <bhtea karmai 2.3 of bh prptau>.
bh + i (306, 307) a[t] + bh + s[i] + i (316) a[t] + bh + i[] + s[i] + i
(289) a + bho + i + s + i (55) abhavisi (108) abhavii (I was obtained)
<bhtea karmai 3.1 of bh prptau>.
bh + vahi (306, 307) a[t] + bh + s[i] + vahi (316) a[t] + bh + i[] +
s[i] + vahi (289) a + bho + i + s + vahi
(55) abhavisvahi (108)
abhavivahi (we two were obtained) <bhtea karmai 3.2 of bh prptau>.
bh + mahi (306, 307) a[t] + bh + s[i] + mahi (316) a[t] + bh + i[]
+ s[i] + mahi (289) a + bho + i + s + mahi (55) abhavismahi (108)
abhavimahi (we were obtained) <bhtea karmai 3.3 of bh prptau>.
abhvi
abhavih
bhtea karmai of bh prptau

abhavitm
abhavithm
abhaviata
abhavidhvam /
abhavihvam
abhavii
abhavivahi
abhavimahi
Now we begin the conjugation of bh sattym in adhokaja kartari prayoga.
322 / DaAtaAeiR"vaRcanamaDaAeajas$aax~Yax.~Sau /
322. dhtor dvir-vacanam adhokaja-sann-a-yau
dhtoof a dhtu; dvir-vacanamreduplication; adhokaja-san-a-yauwhen an
adhokaja pratyaya or the pratyayas sa[n], a[], and ya[] follow.
A dhtu is reduplicated when adhokaja, sa[n], a[], or ya[] follow.
323 / s$avaeRr"payaRntasyaAid"BaAgAsya @nar"sya i"vaRcanama, /
323. sarvevara-paryantasydi-bhgasya anarasya dvir-vacanam
sarvevara-paryantasyaas far as the sarvevara; di-bhgasyaof the initial portion;
a-narasyaother than a nara (see stra 326 for definition); dvir-vacanam
reduplication.
It is the initial portion of a dhtu, as far as the first sarvevara, that is
reduplicated. But this initial portion cannot be a nara.
324 / s$avaeRr"Aid"tvae tau s$ats$aAid"nabad"r"vajaRsyaAnyaBaAgAsya /
280
324. sarvevarditve tu sat-sagdi-na-ba-da-ra-varjasynya-bhgasya
sarvevara-ditvewhen there is the condition of beginning with a sarvevara; tu
but; sat-saga-diwhich are at the beginning of a sat-saga; na-ba-da-ra-varjasya
excluding na-rma, ba-rma, da-rma, and ra-rma; anya-bhgasyaof the other
portion.
But, if the dhtu begins with a sarvevara, it is the other portion of a dhtu,
as far as the second sarvevara but not including n, b, d, or r which are at
the beginning of a sat-saga, that is reduplicated. But this portion cannot be
a nara.
AmtaExamples are aundidat, aubjijat, idat, and rcicat in vtti 570. The words
sarvevara-paryantasya and anarasya are carried forward from the previous stra, and
therefore in examples like narda (see vtti 367) the initial portion is reduplicated even
though the dhtu begins with a sarvevara because the other portion (in this case d)
does not have a sarvevara.
SaodhinThis stra is an apavda of the previous stra, and the next stra is an
apavda of this stra. Thus in a <adhokaja pa. 1.1 of a[a] gatau> a-rma, which
is the initial portion of the dhtu as far as the first sarvevara, is reduplicated even
though a[a] gatau begins with a sarvevara, because there is no other portion to
reduplicate. In some editions of Hari-nmmta-vykaraa this stra is listed as
sarvevarditve tu sat-sagdi-na-va-da-ra-varjasynya-bhgasya, but that reading is
incorrect for two reasons: First of all, there are no dhtus which begin with a
sarvevara and have v at the beginning of a sat-saga. Thus mentioning va here would
be useless. Furthermore, Jva Gosvm has specifically included ba in this stra
because Kik, commenting on the equivalent Pinian stra, na n-d-r
sayogdaya (Adhyy 6.1.3), which doesnt include b, says ba-krasypy aya
pratiedho vaktavya (it should be stated that this prohibition is also applicable to
ba-kra) and gives the example ubjijiati (see vtti 582). In this regard, ubj[a] rjave
is the only dhtu which begins with a sarvevara and has b at the beginning of a satsaga, and ad[a] abhiyoge, which is listed as a[a] abhiyoge in the Pinian Dhtupha, is the only dhtu which begins with a sarvevara and has d at the beginning of
a sat-saga. Thus when dealing with y-anta-dhtus like ubji (ubj[a] + []i) it is the ji
portion that is reduplicated by the current stra.
325 / s$anyax~Aestau tats$ambainDana: s$avaeRr"sya ca /
325. san-yaos tu tat-sambandhina sarvevarasya ca
san-yaowhen the pratyayas sa[n] or ya[] follow; tubut; tat-sambandhina
belonging to them (sa[n] and ya[]); sarvevarasyaof the sarvevara; caand.
But, if the dhtu begins with a sarvevara and the pratyayas sa[n] or ya[]
follow, it is both the other portion of a dhtu, excluding n, b, d, or r which
are at the beginning of a sat-saga, and the sarvevara belonging to sa[n] or
ya[] that are reduplicated.
tad eva bh ity asya dvir-vacana-rpe bh bh ity dee kte dvir-uktasya
VttiWhen the bh portion is thus reduplicated and we get bh + bh, the following
rule (stra 328) applies:
281
AmtaExamples are pratiati in vtti 582 and ayate in vtti 590. Why did we
say anarasya in stra 323? Consider jugupsiate in vtti 585.
SaodhinPractically, this stra means that if, when the pratyayas sa[n] or ya[]
follow, a dhtu begins with a sarvevara and only has one sarvevara when its
indicatory letter is dropped, then it is the viujanas of the dhtu, excluding n, b, d, or
r which are at the beginning of a sat-saga, and everything up to the first sarvevara
belonging to sa[n] or ya[] that is reduplicated. It will be explained in vtti 582 that the
i of i[] is also considered to belong to sa[n] because gamas having the indicatory
letter are connected to the pratyaya (see vtti 105). Thus for dhtus which do not
take i[] the first sarvevara belonging to sa[n] or ya[] is the a of sa[n] or ya[], and
therefore in pratiati it is sa that is reduplicated (i[] gatau has no viujanas) and
in ayate it is ya (the of a[a] gatau + the ya of ya[]) that is reduplicated. But for
dhtus which take i[] the first sarvevara belonging to sa[n] is the i of i[], and
therefore in the example ubjijiati in vtti 582, it is ji (the j of ubj[a] rjave + the i of
i[]) that is reduplicated. In any case, it is impossible to apply i[] before ya[] because
the stra ne ya-sarvevarayo (330) prohibits it.
326 / paUvaAeR nar": /
326. prvo nara
prvathe first part; naracalled nara.
The first part of the reduplication is called nara.
327 / par"Ae naAr"AyaNA: /
327. paro nryaa
parathe other part; nryaacalled nryaa.
The second part of the reduplication is called nryaa.
prvo bhysa, paro bhyastam iti prca.
VttiEarlier grammarians called the first part abhysa and the second part
abhyasta.
AmtaNara and Nryaa are the two incarnations of the Lord situated at
Badarikrama.
328 / BaUnar"sya BaAe'DaAeajae /
328. bh-narasya bho dhokaje
bh-narasyaof the nara bh; bhathe replacement bha; adhokajewhen an
adhokaja pratyaya follows.
The nara bh is replaced by bha when an adhokaja pratyaya follows.
329 / h"ir"Ka"sya h"ir"k(malaM , h"ir"GaAeSasya h"ir"gAd"A nar"sya /
282
329. harikhagasya harikamala, harighoasya harigad narasya
harikhagasyaof a harikhaga; harikamalamthe change to harikamala;
harighoasyaof a harighoa; harigadthe change to harigad; narasyaof a nara.
The harikhaga of a nara changes to harikamala, and the harighoa of a
nara changes to harigad.
330 / naeq"Yas$avaeRr"yaAe: /
330. ne ya-sarvevarayo
nanot; ithe gama i[] (see stra 316); ya-sarvevarayowhen ya-rma or a
sarvevara follow.
I[] is not inserted when y or a sarvevara follow.
nityatvd bhv-deababhva babhvatu babhvu. id-gama parasambandh, ata io py adhokajatbabhvitha babhvathu babhva. babhva
babhviva babhvima. bhvebabhve. karmaibabhve babhvte babhvire.
babhvie babhvthe babhvihve babhvidhve. babhve babhvivahe
babhvimahe. kmaple kartari
VttiThe substitution of bhv by stra 311 takes place because it is nitya.
bh + []a[l] (330, 311) bhv + a (322, 323) bh + bhv + a (328)
bha + bhv + a (329) babhva (he was) <adhokaja pa. 1.1>.
bh + atus (330, 311) bhv + atus (322, 323) bh + bhv + atus
(328) bha + bhv +
atus (329) babhvatus (93) babhvatu (they two
were)<adhokaja pa. 1.2>.
bh + us (330, 311) bhv + us (322, 323) bh + bhv + us (328) bha
+ bhv + us (329) babhvus (93) babhvu (they were) <adhokaja pa.
1.3>.
gamas that have the indicatory letter are connected to the pratyaya (see vtti 105).
Thus the gama i[] is also considered an adhokaja pratyaya:
bh + tha[l] (316) bh + i[] + tha[l] (311) bhv + itha (322, 323)
bh + bhv +
itha (328) bha + bhv + itha (329) babhvitha (you were)
<adhokaja pa. 2.1>.
bh + athus (330, 311) bhv + athus (322, 323) bh + bhv + athus
(328) bha +
bhv + athus (329) babhvathus (93) babhvathu (you two
were) <adhokaja pa. 2.2>.
bh + a (330, 311) bhv + a (322, 323) bh + bhv + a (328) bha +
bhv + a
(329) babhva (you all were) <adhokaja pa. 2.3>.
bh + []a[l] (330, 311) bhv + a (322, 323) bh + bhv + a (328)
bha + bhv + a (329) babhva (I was) <adhokaja pa. 3.1>.
283
bh + va (316) bh + i[] + va (311) bhv + iva (322, 323) bh +
bhv + iva
(328) bha + bhv + iva (329) babhviva (we two were)
<adhokaja pa. 3.2>.
bh + ma (316) bh + i[] + ma (311) bhv + ima (322, 323) bh +
bhv + ima
(328) bha + bhv + ima (329) babhvima (we were)
<adhokaja pa. 3.3>.
adhokaja parapada of bh sattym
babhva
babhvatu
babhvu
babhvitha
babhvathu
babhva
babhva
babhviva
babhvima
In bhve prayoga we get babhve <adhokaja bhve 1.1>:
bh + e (330, 311) bhv + e (322, 323) bh + bhv + e (328) bha +
bhv + e
(329) babhve ([the act of] being was [done]) <adhokaja bhve
1.1>.
bhv + e
(329) babhve (he was obtained) <adhokaja karmai 1.1 of bh
prptau>.
bh + te (330, 311) bhv + te (322, 323) bh + bhv + te (328)
bha + bhv + te
(329) babhvte (they two were obtained) <adhokaja
bh + ire (330, 311) bhv + ire (322, 323) bh + bhv + ire (328)
bha + bhv + ire (329) babhvire (they were obtained) <adhokaja karmai 1.3
of bh prptau>.
bh + se (316) bh + i[] + se (311) bhv + ise (322, 323) bh +
bhv + ise (328)
bha + bhv + ise (329) babhvise (108) babhvie (you
were obtained) <adhokaja karmai 2.1 of bh prptau>.
bh + the (330, 311) bhv + the (322, 323) bh + bhv + the
(328) bha + bhv
+ the (329) babhvthe (you two were obtained)
<adhokaja karmai 2.2 of bh
prptau>.
bh + dhve (316) bh + i[] + dhve (311) bhv + idhve (322, 323)
bh + bhv +
idhve (328) bha + bhv + idhve (329) babhvidhve (320,
321) babhvihve or
babhvidhve (you all were obtained) <adhokaja karmai
2.3 of bh prptau>.
bhv + e
(329) babhve (I was obtained) <adhokaja karmai 3.1 of bh
prptau>.
bh + vahe (316) bh + i[] + vahe (311) bhv + ivahe (322, 323)
bh + bhv +
ivahe (328) bha + bhv + ivahe (329) babhvivahe (we two
284
bh + mahe (316) bh + i[] + mahe (311) bhv + imahe (322, 323)
bh + bhv +
imahe (328) bha + bhv + imahe (329) babhvimahe (we
babhve
babhvie
babhve
adhokaja karmai of bh prptau

babhvte
babhvire
babhvthe
babhvidhve /
babhvihve
babhvivahe
babhvimahe
Now we begin the conjugation of bh sattym in kmapla kartari prayoga.

AmtaThis is a prohibition where i[] would otherwise be inserted before any rmadhtuka by stra 316. The substitution of bhv by stra 311 takes place regardless of
whether or not vndra is done by antasya vndro nsihe (314). Thus it is
nitya, and because that which is nitya is stronger, the subsitution of bhv by stra 311
is done first. Someone may argue, When the gama i[] is applied, how can the
substitution of bhv take place since there is no adhokaja pratyaya following? In
answer to that, Jva Gosvm, speaks the phrase id-gama para-sambandh to
establish that i[] is an adhokaja pratyaya.
331 / k(AmapaAlapar"padM" k(ipala: /
331. kmapla-parapada kapila
kmapla-parapadamthe kmapla parapada pratyayas; kapilakapila.
The kmapla parapada pratyayas are kapila.
bhyt bhystm bhysu. bhy bhystam bhysta. bhysam bhysva
bhysma. bhvebhavia. karmaibhavia bhaviystm bhaviran.
bhavih bhaviysthm bhavihvam bhavidhvam. bhaviya bhavivahi
bhavimahi. blakalkau kartaribhavit bhavitrau bhavitra. bhavitsi
bhavitstha bhavitstha. bhavitsmi bhavitsva bhavitsma. bhvebhavit.
karmaibhavit bhavitrau bhavitra. bhavitse bhavitsthe bhavitdhve.
bhavithe bhavitsvahe bhavitsmahe. kalkau kartaribhaviyati bhaviyata
bhaviyanti. bhaviyasi bhaviyatha bhaviyatha. bhaviymi bhaviyva
bhaviyma. bhvebhaviyate. karmaibhaviyate bhaviyete bhaviyante.
bhaviyase bhaviyethe bhaviyadhve. bhaviye bhaviyvahe bhaviymahe. ajite
kartariabhaviyat abhaviyatm abhaviyan. abhaviya abhaviyatam
abhaviyata. abhaviyam abhaviyva abhaviyma. bhveabhaviyata. karmai
abhaviyata abhaviyetm abhaviyanta. abhaviyath abhaviyethm
abhaviyadhvam. abhaviye abhaviyvahi abhaviymahi. cit sajne. sajna
caitanyam. tasmj jgaraaikrthd akarmako yam. kvacid viea-jne pi dyante,
tatra sa-karmakaciceta rmas ta kleam iti bhai.
Vtti bh + yt (330, 331, 276, 294) bhyt (may he be) <kmapla pa.
1.1>.
bh + ystm (330, 331, 276, 294) bhystm (may they two be)
<kmapla pa. 1.2>.
285
bh + ysus (330, 331, 276, 294) bhysus (93) bhysu (may they
be) <kmapla pa. 1.3>.
bh + ys (330, 331, 276, 294) bhys (93) bhy (may you be)
<kmapla pa. 2.1>.
bh + ystam (330, 331, 276, 294) bhystam (may you two be)
<kmapla pa. 2.2>.
bh + ysta (330, 331, 276, 294) bhysta (may you all be) <kmapla
pa. 2.3>.
3.1>.
bh + ysam (330, 331, 276, 294) bhysam (may I be) <kmapla pa.
bh + ysva (330, 331, 276, 294) bhysva (may we two be)

<kmapla pa. 3.2>.
bh + ysma (330, 331, 276, 294) bhysma (may we be) <kmapla
pa. 3.3>.
kmapla parapada of bh sattym
bhyt
bhystm
bhysu
bhy
bhystam
bhysta
bhysam
bhysva
bhysma
In bhve prayoga we get bhavita <kmapla bhve 1.1>:
bh + sa (316) bh + i[] + sa (289) bho + i + sa (55)
bhavisa
(108) bhavia (may [the act of] being be [done]) <kmapla
bhve 1.1>.
bh + sa (316) bh + i[] + sa (289) bho + i + sa (55)
bhavisa
(108) bhavia (may he be obtained) <kmapla karmai 1.1 of
bh prptau>.
bh + systm (316) bh + i[] + systm (289) bho + i + systm
(55) bhavisystm (108) bhaviystm (may they two be obtained) <kmapla
bh + sran (316) bh + i[] + sran (289) bho + i + sran (55)
bhavisran (108) bhaviran (may they be obtained) <kmapla karmai 1.3 of
bh prptau>.
bh + shs (316) bh + i[] + shs (289) bho + i + shs
(55) bhavishs (108) bhavihs (93) bhavih (may you be
obtained) <kmapla karmai 2.1 of bh prptau>.
bh + systhm (316) bh + i[] + systhm (289) bho + i +
systhm (55) bhavisysthm (108) bhaviysthm (may you two be
obtained) <kmapla karmai 2.2 of bh prptau>.
286
bh + sdhvam (316) bh + i[] + sdhvam (289) bho + i + sdhvam
(55) bhavisdhvam (108) bhavidhvam (320, 321) bhavihvam or
bhavidhvam (may you all be obtained) <kmapla karmai 2.3 of bh prptau>.
bh + sya (316) bh + i[] + sya (289) bho + i + sya (55)
bhavisya (108) bhaviya (may I be obtained) <kmapla karmai 3.1 of bh
prptau>.
bh + svahi (316) bh + i[] + svahi (289) bho + i + svahi (55)
bhavisvahi (108) bhavivahi (may we two be obtained) <kmapla
bh + smahi (316) bh + i[] + smahi (289) bho + i + smahi (55)
bhavismahi (108) bhavimahi (may we be obtained) <kmapla karmai 3.3 of
bh prptau>.
bhavia
bhavih
kmapla karmai of bh prptau

bhaviystm
bhaviysthm
bhaviran
bhavidhvam /
bhavihvam
bhaviya
bhavivahi
bhavimahi
Now we begin the conjugation of bh sattym in blakalki kartari prayoga.
bh + t (316) bh + i[] + t (289) bho + i + t (55) bhavit (he
will be)
<blakalki pa. 1.1>.
bh + trau (316) bh + i[] + trau (289) bho + i + trau (55)
bhavitrau (they
two will be) <blakalki pa. 1.2>.
bh + tras (316) bh + i[] + tras (289) bho + i + tras (55)
bhavitras (93)
bhavitra (they will be) <blakalki pa. 1.3>.
bh + tsi (316) bh + i[] + tsi (289) bho + i + tsi (55) bhavitsi
(you will be)
<blakalki pa. 2.1>.
bh + tsthas (316) bh + i[] + tsthas (289) bho + i + tsthas (55)
bhavitsthas (93) bhavitstha (you two will be) <blakalki pa. 2.2>.
bh + tstha (316) bh + i[] + tstha (289) bho + i + tstha (55)
bhavitstha (you
all will be) <blakalki pa. 2.3>.
bh + tsmi (316) bh + i[] + tsmi (289) bho + i + tsmi (55)
bhavitsmi (I will
be) <blakalki pa. 3.1>.
bh + tsvas (316) bh + i[] + tsvas (289) bho + i + tsvas (55)
bhavitsvas
(93) bhavitsva (we two will be) <blakalki pa. 3.2>.
bh + tsmas (316) bh + i[] + tsmas (289) bho + i + tsmas (55)
bhavitsmas (93) bhavitsma (we will be) <blakalki pa. 3.3>.
blakalki parapada of bh sattym
bhavit
bhavitrau
bhavitra
bhavitsi
bhavitstha
bhavitstha
bhavitsmi
bhavitsva
bhavitsma
287
In bhve prayoga we get bhavit <blakalki bhve 1.1>:
bh + t (316) bh + i[] + t (289) bho + i + t (55) bhavit ([the
act of] being will be [done]) <blakalki bhve 1.1>.
bh + t (316) bh + i[] + t (289) bho + i + t (55) bhavit (he
will be obtained) <blakalki karmai 1.1 of bh prptau>.
bh + trau (316) bh + i[] + trau (289) bho + i + trau (55)
bhavitrau (they two will be obtained) <blakalki karmai 1.2 of bh prptau>.
bh + tras (316) bh + i[] + tras (289) bho + i + tras (55)
bhavitras (93) bhavitra (they will be obtained) <blakalki karmai 1.3 of bh
prptau>.
bh + tse (316) bh + i[] + tse (289) bho + i + tse (55)
bhavitse (you will be obtained) <blakalki karmai 2.1 of bh prptau>.
bh + tsthe (316) bh + i[] + tsthe (289) bho + i + tsthe (55)
bhavitsthe (you two will be obtained) <blakalki karmai 2.2 of bh prptau>.
bh + tdhve (316) bh + i[] + tdhve (289) bho + i + tdhve (55)
bhavitdhve (you all will be obtained) <blakalki karmai 2.3 of bh prptau>.
bh + the (316) bh + i[] + the (289) bho + i + the (55)
bhavithe (I will be obtained) <blakalki karmai 3.1 of bh prptau>.
bh + tsvahe (316) bh + i[] + tsvahe (289) bho + i + tsvahe
(55) bhavitsvahe (we two will be obtained) <blakalki karmai 3.2 of bh prptau>.
bh + tsmahe (316) bh + i[] + tsmahe (289) bho + i + tsmahe
(55) bhavitsmahe (we will be obtained) <blakalki karmai 3.3 of bh prptau>.
bhavit
bhavitse
bhavithe
blakalki karmai of bh prptau

bhavitrau
bhavitsthe
bhavitsvahe
bhavitra
bhavitdhve
bhavitsmahe
Now we begin the conjugation of bh sattym in kalki kartari prayoga.

bh + syati (316) bh + i[] + syati (289) bho + i + syati (55)
bhavisyati (108)
bhaviyati (he will be) <kalki pa. 1.1>.
bh + syatas (316) bh + i[] + syatas (289) bho + i + syatas (55)
bhavisyatas
(108) bhaviyatas (93) bhaviyata (they two will be) <kalki pa.
1.2>.
bh + syanti (316) bh + i[] + syanti (289) bho + i + syanti (55)
bhavisyanti
(108) bhaviyanti (they will be) <kalki pa. 1.3>.
288
bh + syasi (316) bh + i[] + syasi (289) bho + i + syasi (55)
bhavisyasi (108)
bhaviyasi (you will be) <kalki pa. 2.1>.
bh + syathas (316) bh + i[] + syathas (289) bho + i + syathas
(55) bhavisyathas
(108) bhaviyathas (93) bhaviyatha (you two will be)
<kalki pa. 2.2>.
bh + syatha (316) bh + i[] + syatha (289) bho + i + syatha (55)
bhavisyatha
(108) bhaviyatha (you all will be) <kalki pa. 2.3>.
bh + symi (316) bh + i[] + symi (289) bho + i + symi (55)
bhavisymi
(108) bhaviymi (I will be) <kalki pa. 3.1>.
bh + syvas (316) bh + i[] + syvas (289) bho + i + syvas (55)
bhavisyvas (108) bhaviyvas (93) bhaviyva (we two will be) <kalki pa.
3.2>.
bh + symas (316) bh + i[] + symas (289) bho + i + symas
(55) bhavisymas
(108) bhaviymas (93) bhaviyma (we will be)
<kalki pa. 3.3>.
kalki parapada of bh sattym
bhaviyati
bhaviyata
bhaviyanti
bhaviyasi
bhaviyatha
bhaviyatha
bhaviymi
bhaviyva
bhaviyma
In bhve prayoga we get bhaviyate <kalki bhve 1.1>:
bh + syate (316) bh + i[] + syate (289) bho + i + syate (55)
bhavisyate (108) bhaviyate ([the act of] being will be [done]) <kalki bhve 1.1>.
bh + syate (316) bh + i[] + syate (289) bho + i + syate (55)
bhavisyate (108) bhaviyate (he will be obtained) <kalki karmai 1.1 of bh
prptau>.
bh + syete (316) bh + i[] + syete (289) bho + i + syete (55)
bhavisyete (108) bhaviyete (they two will be obtained) <kalki karmai 1.2 of
bh prptau>.
bh + syante (316) bh + i[] + syante (289) bho + i + syante (55)
bhavisyante (108) bhaviyante (they will be obtained) <kalki karmai 1.3 of
bh prptau>.
bh + syase (316) bh + i[] + syase (289) bho + i + syase (55)
bhavisyase (108) bhaviyase (you will be obtained) <kalki karmai 2.1 of bh
prptau>.
bh + syethe (316) bh + i[] + syethe (289) bho + i + syethe (55)
bhavisyethe (108) bhaviyethe (you two will be obtained) <kalki karmai
2.2 of bh prptau>.
289
bh + syadhve (316) bh + i[] + syadhve (289) bho + i + syadhve
(55) bhavisyadhve (108) bhaviyadhve (you all will be obtained) <kalki karmai
2.3 of bh prptau>.
bh + sye (316) bh + i[] + sye (289) bho + i + sye (55) bhavisye
(108) bhaviye (I will be obtained) <kalki karmai 3.1 of bh prptau>.
bh + syvahe (316) bh + i[] + syvahe (289) bho + i + syvahe
(55) bhavisyvahe (108) bhaviyvahe (we two will be obtained) <kalki karmai
3.2 of bh prptau>.
bh + symahe (316) bh + i[] + symahe (289) bho + i + symahe
(55) bhavisymahe (108) bhaviymahe (we will be obtained) <kalki karmai 3.3
of bh prptau>.
bhaviyate
bhaviyase
bhaviye
kalki karmai of bh prptau

bhaviyete
bhaviyethe
bhaviyvahe
bhaviyante
bhaviyadhve
bhaviymahe
Now we begin the conjugation of bh sattym in ajita kartari prayoga.

bh + syat (306, 316) a[t] + bh + i[] + syat (289) a + bho + i + syat
(55) abhavisyat (108) abhaviyat ([if] he were.. he would have been / [if] he
could be.. he would be)1 <ajita pa. 1.1>.
bh + syatm (306, 316) a[t] + bh + i[] + syatm (289) a + bho + i +
syatm (55)
abhavisyatm (108) abhaviyatm <ajita pa. 1.2>.
bh + syan (306, 316) a[t] + bh + i[] + syan (289) a + bho + i +
syan (55)
abhavisyan (108) abhaviyan <ajita pa. 1.3>.
bh + syas (306, 316) a[t] + bh + i[] + syas (289) a + bho + i + syas
(55)
abhavisyas (108) abhaviyas (93) abhaviya <ajita pa. 2.1>.
bh + syatam (306, 316) a[t] + bh + i[] + syatam (289) a + bho + i
+ syatam (55) abhavisyatam (108) abhaviyatam <ajita pa. 2.2>.
bh + syata (306, 316) a[t] + bh + i[] + syata (289) a + bho + i +
syata (55)
abhavisyata (108) abhaviyata <ajita pa. 2.3>.
bh + syam (306, 316) a[t] + bh + i[] + syam (289) a + bho + i +
syam (55)
abhavisyam (108) abhaviyam <ajita pa. 3.1>.
bh + syva (306, 316) a[t] + bh + i[] + syva (289) a + bho + i +
syva (55)
abhavisyva (108) abhaviyva <ajita pa. 3.2>.
1 The first of these is for when ajita is used in the past and the second is for when ajita is used in the
future. Using this same pattern, one should infer the translations of the other ajita forms. An example of
when ajita is used in the past is yadi kvatro na abhaviyat tad daity mukt na abhaviyan (If
Ka hadnt descended the demons wouldnt have been liberated) and an example of when ajita is
used in the future is yadi ka-bhaktir abhaviyat tadha ktrtho bhaviyam (If there could be
devotion to Ka, then I would be successful). These examples are from vtti 633.
290
bh + syma (306, 316) a[t] + bh + i[] + syma (289) a + bho + i +
syma (55)
abhavisyma (108) abhaviyma <ajita pa. 3.3>.
ajita parapada of bh sattym
abhaviyat
abhaviyatm
abhaviyan
abhaviya
abhaviyatam
abhaviyata
abhaviyam
abhaviyva
abhaviyma
In bhve prayoga we get abhaviyata <ajita bhve 1.1>:
bh + syata (306) a[t] + bh + syata (316) a[t] + bh + i[] + syata
(289) a + bho + i + syata (55) abhavisyata (108) abhaviyata <ajita bhve 1.1>.
bh + syata (306) a[t] + bh + syata (316) a[t] + bh + i[] + syata
(289) a + bho + i + syata (55) abhavisyata (108) abhaviyata <ajita karmai 1.1
of bh prptau>.
bh + syetm (306) a[t] + bh + syetm (316) a[t] + bh + i[] +
syetm (289) a + bho + i + syetm (55) abhavisyetm (108) abhaviyetm
<ajita karmai 1.2 of bh prptau>.
bh + syanta (306) a[t] + bh + syanta (316) a[t] + bh + i[] + syanta
(289) a + bho + i + syanta (55) abhavisyanta (108) abhaviyanta <ajita
bh + syaths (306) a[t] + bh + syaths (316) a[t] + bh + i[] +
syaths (289) a + bho + i + syaths
(51) abhavisyaths (108)
abhaviyaths (93) abhaviyath <ajita karmai 2.1 of bh prptau>.
bh + syethm (306) a[t] + bh + syethm (316) a[t] + bh + i[] +
syethm (289) a + bho + i + syethm (55) abhavisyethm (108)
abhaviyethm <ajita karmai 2.2 of bh prptau>.
bh + syadhvam (306) a[t] + bh + syadhvam (316) a[t] + bh + i[] +
syadhvam (289) a + bho + i + syadhvam (55) abhavisyadhvam (108)
abhaviyadhvam <ajita karmai 2.3 of bh
prptau>.
bh + sye (306) a[t] + bh + sye (316) a[t] + bh + i[] + sye (289)
a + bho + i + sye (55) abhavisye (108) abhaviye <ajita karmai 3.1 of bh
prptau>.
bh + syvahi (306) a[t] + bh + syvahi (316) a[t] + bh + i[] +
syvahi (289) a + bho + i + syvahi
(51) abhavisyvahi (108)
abhaviyvahi <ajita karmai 3.2 of bh prptau>.
bh + symahi (306) a[t] + bh + symahi (316) a[t] + bh + i[] +
symahi (289) a + bho + i + symahi (55) abhavisymahi (108)
abhaviymahi <ajita karmai 3.3 of bh prptau>.
abhaviyata
abhaviyath
ajita karmai of bh prptau

abhaviyetm
abhaviyethm
abhaviyanta
abhaviyadhvam
291
abhaviye
abhaviyvahi
abhaviymahi
Now we begin the conjugation of the dhtu cit[] sajne (1P, to be aware /
conscious; to understand). Sajna means caitanya (being conscious). Cit[]
sajne is akarmaka (intransitive) because its meaning is equivalent to jgaraa
(being awake). Cit[] sajne is also used when there is knowledge of a particular
thing, but then it is sa-karmaka (transitive). An example of this is Bhai-kvya
(14.62): ciceta rmas ta kleam (Rma understood that misery).
332 / "Yaar"DaAtaAer"nta: paUvaR s$avaeRr": s$aivaSNAucaApa: ,
jaAgA{k(TaAid"vajaRma, /
332. dvy-akara-dhtor anta prva ca sarvevara sa-viucpa, jg-kathdivarjam
dvi-akara-dhtoof a dhtu which has two syllables; antafinal; prvainitial;
caand; sarvevarasarvevara; sa-viucpawith a viucpa; jg-katha-divarjamexcept jg nidr-kaye (2P, to be awake) and the kathdis (the sub-group
of cur-di-dhtus beginning with katha vkya-prabandhe (10P, to narrate, describe)).
If a dhtu has two syllables, its initial or final sarvevara is sa-viucpa. But
jg and the kathdis are exceptions to this rule.
caks-prabhtnm anta, ovai-ovi-prabhtn prva. tata -rma it.
VttiThe final sarvevara of caks[] dptau and so on is sa-viucpa, and the
initial sarvevara of [o]vai oane, [o]vi1 gati-vddhyo, and so on is sa-viucpa.
Thus the in cit[] sajne is an indicatory letter.
AmtaBy this stra the of cit[] is a sa-viucpa-sarvevara, and thus, by the
maxim siddhopadee viricau ca sa-viucpa-sarvevara it (vtti 91), the of cit[] is
an indicatory letter. In this connection, the condition of a dhtus having two syllables
is taken only in relation to the form of the dhtu devoid of its anubandhas.
Furthermore, this rule doesnt necessarily mean that both the initial sarvevara and
final sarvevara are simultaneously sa-viucpa. Thus only the final sarvevara of
dhtus like a[a] gatau and so on is sa-viucpa. Both the initial sarvevara and final
sarvevara of dhtus like [o]vij[] bhaya-calanayo and so on are sa-viucpa. The
final sarvevara of dhtus like cit[] sajne and so on is sa-viucpa. The initial
sarvevara of dhtus like []uc[ir] and so on is sa-viucpa. Since the of jg is not
sa-viucpa, it is not an indicatory letter. The a of the kathdis is likewise not an
indicatory letter, but it will be described later how it is deleted by stra 393. Because
dhtus like caks[] dptau are not covered by this stra since they have more than
two syllables, Jva Gosvm mentions them separately in the vtti.
SaodhinThis stra is introduced here because we are now beginning the
conjugation of cit[] sajne, the first dhtu in the Dhtu-pha to have two syllables.
If this stra were not made then we wouldnt be able to ascertain that the of cit is
sa-viucpa and thus an indicatory letter. Thus it would be concluded that the
uddhava of cit is t, and there would be no chance of applying the next rule since it is
impossible for a viujana like t to take govinda. Amtas statement that the condition
of a dhtus having two syllables is taken only in relation to the form of the dhtu
devoid of its anubandhas must be understood to mean that the condition of a dhtus
having two syllables is taken only in relation to the form of the dhtu devoid of the
1 See explanation in Saodhin below.
292
anubandhas i, u, and u, in accordance with the maxim dhtv-di-i-u-u (vtti 91).
The proof of this is that, in the vtti, Jva Gosvm refers to the dhtu [u][o]vi gativddhyo as [o]vi. Amtas statement by itself is too general as the sa-viucpasarvevaras are themselves anubandhas, and if they are not included here then where
is the possibility of a dhtu having two syllables? Furthermore, Amta 440 makes the
point that it was necessary to separately ordain, in vtti 338, that ir at the end of a
dhtu is indicatory since the current stra doesnt cover this as the i is not kevala since
it is accompanied by r. From this we can gather that dhtus like cak[i] vyakty
vci, d[ir] prekae, and so on which have two syllables but which end in a
viujana are not covered by the current stra because their final sarvevara is not
kevala. Thus a separate effort is made elsewhere to point out their respective
indicatory letters.
It seems from the example of [o]vij[] given in both commentaries that, by extension,
this rule also applies to dhtus that have three syllables, and that both the initial
sarvevara and final sarvevara are sa-viucpa in that case. Other examples of this
are [o]pyy[] vddhau, [o]vrac[] chedane, [u][o]sphrj[] vajra-nipee, and so
on.
333 / laGaU"vasya gAAeivand": /
333. laghddhavasya govinda
laghu-uddhavasyaof an uddhava which is laghu; govindagovinda.
A laghu uddhava takes govinda when a pratyaya follows.
vmano laghu. acyute kartaricetati. bhvecityate. vidhaucetet. bhvecityeta.
vidhtaricetatu; cityatm. bhtevareacetat; acityata. bhtee dipsi, i,
govinda
VttiA vmana is called laghu (see stra 31). Now we begin the conjugation of cit[]
sajne in acyuta kartari prayoga.
cit + ti[p] (288) cit + []a[p] + ti[p] (333) cetati <acyuta pa. 1.1>.
acyuta parapada of cit[] sajne
cetati
cetata
cetanti
cetasi
cetatha
cetatha
cetmi
cetva
cetma
In bhve prayoga we get cityate <acyuta bhve 1.1>:
cit + te (293) cit + ya[k] + te (330, 294) cityate <acyuta bhve 1.1>.
Now we begin the conjugation of the dhtu cit[] sajne in vidhi kartari prayoga.
cit + yt (288) cit + []a[p] + yt (333) cet + a + yt (296) cet + a +
it (43) cetet
<vidhi pa. 1.1>.
vidhi parapada of cit[] sajne
cetet
cetetm
ceteyu
cete
cetetam
ceteta
ceteyam
ceteva
cetema
293
In bhve prayoga we get cityeta <vidhi bhve 1.1>:
cit + ta (293) cit + ya[k] + ta (330, 294, 44) cityeta <vidhi bhve
1.1>.
Now we begin the conjugation of the dhtu cit[] sajne in vidht kartari prayoga.
cit + tu[p] (288) cit + []a[p] + tu[p] (333) cetatu <vidht pa. 1.1>.
vidht parapada of cit[] sajne
cetatu / cetatt
cetatm
cetantu
ceta / cetatt
cetatam
cetata
cetni
cetva
cetma
In bhve prayoga we get cityatm <vidht bhve 1.1>:
1.1>.
cit + tm (293) cit + ya[k] + tm (330, 294) cityatm <vidht bhve
Now we begin the conjugation of the dhtu cit[] sajne in bhtevara kartari
prayoga.
cit + d[ip] (288, 306) a[t] + cit + []a[p] + d[ip] (333) acetad (185)
acetat
<bhtevara pa. 1.1>.
bhtevara parapada of cit[] sajne
acetat
acetatm
acetan
aceta
acetatam
acetata
acetam
acetva
acetma
In bhve prayoga we get acityata <bhtevara bhve 1.1>:
cit + ta (293, 306) a[t] + cit + ya[k] + ta (330, 294) acityata
<bhtevara bhve 1.1>.
Now we begin the conjugation of the dhtu cit[] sajne in bhtea kartari prayoga.
When the bhtea pratyaya d[ip] is applied, s[i] and i[] are applied and govinda is
done. At that time the following rules apply:
AmtaThe words when a pratyaya follows have to be supplied in this stra.
334 / @istais$aByaAmaIx". id"ips$apaAe: /
334. asti-sibhym dip-sipo
asti-sibhymafter the dhtu as[a] bhuvi (2P, to be, become, exist) and the
pratyaya s[i]; the gama []; dip-sipowhen the pratyayas d[ip] and s[ip]
follow.
[] is inserted after as[a] or s[i] when d[ip] or s[ip] follow.
SaodhinBy the mention of asti, the []ti[p] form of as[a] bhuvi, the dhtus as[a]
gatau dpty-dnayo ca (1U, to go, move; to shine; to take) and as[u] kepae (4P,
to throw) are excluded1. [] is only inserted after as[a] bhuvi when, in bhtevara
1 See Saodhin 308 for further details.
294
kartari prayoga, d[ip] or s[ip] follow, since in bhtea kartari prayoga as[a] is replaced
by bh in accordance with aster bhr bruvo vac rma-dhtuke (499).
335 / wq%: is$alaAepa wRiq% /
335. ia si-lopa i
iaafter i[]; si-lopadeletion of s[i]; iwhen [] follows.
S[i] is deleted when it comes between i[] and [].
acett acetim.
Vtti cit + d[ip] (306, 307, 316) a[t] + cit + i[] + s[i] + d[ip] (333) acet +
i[] + s[i] + d[ip] (334) acet + i[] + s[i] + [] + d[ip] (335) acet + i[] + [] +
d[ip] (42) acetd (185) acett <bhtea pa. 1.1>.
cit + tm (306, 307, 316) a[t] + cit + i[] + s[i] + tm (333) acetistm
(108) acetitm
(205) acetim <bhtea pa. 1.2>.
336 / is$anaAr"AyaNAvaeiaByaAe'na os$a, /
336. si-nryaa-vettibhyo na us
si-nryaa-vettibhyaafter s[i], nryaa, or the dhtu vid[a] jne (2P, to know);
anaof the pratyaya an; usthe replacement us.
After s[i], nryaa, or vid[a], an is replaced by us.
acetiu. acet acetiam acetia. acetiam acetiva acetima. bhveaceti.
adhokajeciceta.
Vtti cit + an (306, 307, 316) a[t] + cit + i[] + s[i] + an (333) acet + i[] +
s[i] + an (336)
acet + i[] + s[i] + us (108) acetius (93) acetiu
<bhtea pa. 1.3>.
cit + s[ip] (306, 307, 316) a[t] + cit + i[] + s[i] + s[ip] (333) acet + i[]
+ s[i] + s[ip]
(334) acet + i[] + s[i] + [] + s[ip] (335) acet + i[] +

[] + s[ip] (42) acets (93) acet <bhtea pa. 2.1>.
cit + tam (306, 307, 316) a[t] + cit + i[] + s[i] + tam (333) acetistam
(108) acetitam
(205) acetiam <bhtea pa. 2.2>.
cit + ta (306, 307, 316) a[t] + cit + i[] + s[i] + ta (333) acetista
(108) acetita (205) acetia <bhtea pa. 2.3>.
cit + [p]am (306, 307, 316) a[t] + cit + i[] + s[i] + [p]am (333)
acetisam (108)
acetiam <bhtea pa. 3.1>.
cit + va (306, 307, 316) a[t] + cit + i[] + s[i] + va (333) acetisva
(108) acetiva
<bhtea pa. 3.2>.
cit + ma (306, 307, 316) a[t] + cit + i[] + s[i] + ma (333) acetisma
(108) acetima <bhtea pa. 3.3>.
295
bhtea parapada of cit[] sajne
acett
acetim
acetiu
acet
acetiam
acetia
acetiam
acetiva
acetima
In bhve prayoga we get aceti <bhtea bhve 1.1>:
cit + ta (306, 313) a[t] + cit + i[] + ta (333) acet + i[] + ta (315)
aceti <bhtea bhve 1.1>.
Now we begin the conjugation of the dhtu cit[] sajne in adhokaja kartari
prayoga.
cit + []a[l] (330, 322, 323) ci + cit + []a[l] (333) ciceta <adhokaja
pa. 1.1>.
AmtaIt was described in stra 327 that, when there is reduplication, the second
part is called nryaa, and it will be described later, in stras 519 and 505
respectively, how the juhoty-dis and jak-dis are also nryaa. Thus all three of
them are taken here. In aceti <bhtea bhve 1.1>, only govinda is applied as it is
impossible to apply vndra by stra 314 since cit[] doesnt have a final
sarvevara.
337 / @s$aMyaAegAAd"ilad"DaAeaja: k(ipala: /
337. asayogd alid-adhokaja kapila
a-sayogtnot after a sayoga (sat-saga); a-l-it-adhokajathe adhokaja
pratyayas which dont have the indicatory letter l (all the adhokaja pratyayas except
[]a[l] and tha[l]); kapilakapila.
Adhokaja pratyayas which dont have the indicatory letter l are kapila if
they are applied after a dhtu which doesnt end in a sat-saga.
338 / svaaevaAR /
338. svajer v
svajeafter the dhtu vanj[a] parivage (1A, to embrace); voptionally
After vanj[a], adhokaja pratyayas which dont have the indicatory letter l
are optionally kapila.
cicitatu cicitu. cicetitha cicitathu cicita. ciceta cicitiva cicitima. bhvecicite.
kmaplecityt. bhvecetia. blakalkaucetit. bhvecetit. kalkau
cetiyati. bhvecetiyate. ajiteacetiyat. bhveacetiyata. eva karmai jeyam.
sphuir viarae. viaraa vidraam. visaraa iti phe vika. dhtor anta ir
it. kartarisphoati. karmaisphuyate.
AmtaWhere the adhokaja pratyayas which dont have the indicatory letter l
usually wouldnt be kapila when they are applied after vanj[a] since vanj[a] ends in
a sat-saga, this rule makes them optionally kapila.
SaodhinIn this stra, the dhtu vanj[a] parivage is indicated by the word
svaji, a word obtained by applying the kt pratyaya i[k] after vanj[a] parivage by
296
ik-tipau dhtu-nirdee (909). When i[k] is applied after vanj[a], dhtv-de a sa
(346) and ta-vargasya ca-varga ca-varga-yoge (175) are applied and we get svaji. In
this way i[k] is often used to show a dhtus well-known form, rather than its
elementary form as listed in the Dhtu-pha.
Vtti cit + atus (330, 322, 323) ci + cit + atus (337, 294, 93) cicitatu
<adhokaja pa. 1.2>.
cit + us (330, 322, 323) ci + cit + us (337, 294, 93) cicitu <adhokaja
pa. 1.3>.
cit + tha[l] (316) cit + i[] + tha[l] (322, 323) ci + cit + i[] + tha[l]
(333) cicetitha
<adhokaja pa. 2.1>.
cit + athus (330, 322, 323) ci + cit + athus (337, 294, 93) cicitathu
<adhokaja pa. 2.2>.
2.3>.
cit + a (330, 322, 323) ci + cit + a (337, 294) cicita <adhokaja pa.
cit + []a[l] (330, 322, 323) ci + cit + []a[l] (333) ciceta <adhokaja
pa. 3.1>.
cit + va (316) cit + i[] + va (322, 323) ci + cit + iva (337, 294)
cicitiva
<adhokaja pa. 3.2>.
cit + ma (316) cit + i[] + ma (322, 323) ci + cit + ima (337, 294)
cicitima <adhokaja
pa. 3.3>.
adhokaja parapada of cit[] sajne
ciceta
cicitatu
cicitu
cicetitha
cicitathu
cicita
ciceta
cicitiva
cicitima
In bhve prayoga we get cicite <adhokaja bhve 1.1>:
1.1>.
cit + e (330, 322, 323) ci + cit + e (337, 294) cicite <adhokaja bhve
Now we begin the conjugation of the dhtu cit[] sajne in kmapla kartari
prayoga.
cit + yt (330, 331, 294) cityt <kmapla pa. 1.1>.
kmapla parapada of cit[] sajne
cityt
citystm
citysu
city
citystam
citysta
citysam
citysva
citysma
In bhve prayoga we get cetia <kmapla bhve 1.1>:
cit + sa (316) cit + i[] + sa (333) cetisa (108) cetia
<kmapla
bhve
1.1>.
297
Now we begin the conjugation of the dhtu cit[] sajne in blakalki kartari prayoga.
cit + t (316) cit + i[] + t (333) cetit <blakalki pa. 1.1>.
blakalki parapada of cit[] sajne
cetit
cetitrau
cetitra
cetitsi
cetitstha
cetitstha
cetitsmi
cetitsva
cetitsma
In bhve prayoga we get cetit <blakalki bhve 1.1>:
cit + t (316) cit + i[] + t (333) cetit <blakalki bhve 1.1>.
Now we begin the conjugation of the dhtu cit[] sajne in kalki kartari prayoga.
cit + syati (316) cit + i[] + syati (333) cetisyati (108) cetiyati
<kalki pa. 1.1>.
kalki parapada of cit[] sajne
cetiyati
cetiyata
cetiyanti
cetiyasi
cetiyatha
cetiyatha
cetiymi
cetiyva
cetiyma
In bhve prayoga we get cetiyate <kalki bhve 1.1>:
cit + syate (316) cit + i[] + syate (333) cetisyate (108) cetiyate
<kalki bhve 1.1>.
Now we begin the conjugation of the dhtu cit[] sajne in ajita kartari prayoga.
cit + syat (306, 316) a[t] + cit + i[] + syat (333) acetisyat (108)
acetiyat <ajita pa.
1.1>.
ajita parapada of cit[] sajne
acetiyat
acetiyatm
acetiyan
acetiya
acetiyatam
acetiyata
acetiyam
acetiyva
acetiyma
In bhve prayoga we get acetiyata <ajita bhve 1.1>:
cit + syata (306, 316) a[t] + cit + i[] + syata (333) acetisyata (108)
acetiyata <ajita bhve 1.1>.
One should know the conjugations to be the same in karmai prayoga as in bhve
prayoga:
acyuta karmai of cit[] sajne
cityate
cityete
cityante
cityase
cityethe
cityadhve
citye
cityvahe
citymahe
vidhi karmai of cit[] sajne
cityeta
cityeytm
cityeran
cityeth
cityeythm
cityedhvam
298
cityeya
cityevahi
cityemahi
vidht karmai of cit[] sajne

cityatm
cityetm
cityantm
cityasva
cityethm
cityadhvam
cityai
cityvahai
citymahai
bhtevara karmai of cit[] sajne
acityata
acityetm
acityanta
acityath
acityethm
acityadhvam
acitye
acityvahi
acitymahi
bhtea karmai of cit[] sajne
aceti
acetitm
acetiata
acetih
acetithm
acetidhvam
acetii
acetivahi
acetimahi
adhokaja karmai of cit[] sajne
cicite
cicitte
cicitire
cicitie
cicitthe
cicitidhve
cicite
cicitivahe
cicitimahe
kmapla karmai of cit[] sajne
cetia
cetiystm
cetiran
cetih
cetiysthm
cetidhvam
cetiya
cetivahi
cetimahi
blakalki karmai of cit[] sajne
cetit
cetitrau
cetitra
cetitse
cetitsthe
cetitdhve
cetithe
cetitsvahe
cetitsmahe
kalki karmai of cit[] sajne
cetiyate
cetiyete
cetiyante
cetiyase
cetiyethe
cetiyadhve
cetiye
cetiyvahe
cetiymahe
ajita karmai of cit[] sajne
acetiyata
acetiyetm
acetiyanta
acetiyath
acetiyethm
acetiyadhvam
acetiye
acetiyvahi
acetiymahi
Now we begin the conjugation of the dhtu sphu[ir] viarae / visarae1 (1P, to
pierce, break; to bloom, be manifest). Viaraam means vidraam (piercing,
breaking). In the alternate reading visaraa, visaraa means vika (blooming,
manifestation). Dhtor anta ir it (When at the end of a dhtu, ir is an indicatory
letter). In kartari prayoga we get sphoati <acyuta pa. 1.1> and in karmai prayoga
we get sphuyate <acyuta karmai 1.1>:
sphu + ti[p] (288) sphu + []a[p] + ti[p] (333) sphoati <acyuta pa. 1.1>.
1 In the Dhtu-pha, sphu[ir] is listed as sphuir visarae, visaraam vika,
viaraa iti phe vidraam. Since the predominant reading and alternate reading are
reversed in this vtti, we will give both equal value and henceforth list the dhtu as
sphu[ir] viarae / visarae.
299
acyuta parapada of sphu[ir] viarae / visarae
sphoati
sphoata
sphoanti
sphoasi
sphoatha
sphoatha
sphomi
sphova
sphoma
sphu + te (293) sphu + ya[k] + te (330, 294) sphuyate <acyuta
karmai 1.1>.
AmtaWhen sphu[ir] is used in the sense of viaraa, it is sa-karmaka
(transitive). For example, sphoati atrn viikhena prtha (Arjuna pierces the
enemies with arrows). But when it is used in the sense of visaraa, it is akarmaka. For
example, sphoati sarasi rjva-rji (A row of blue lotuses blooms in the lake).
SaodhinThere is a need to separately ordain ir as it because if we were to say
that the i is an it by siddhopadee viricau ca sa-viucpa-sarvevara it (vtti 91) and
that the r is an it by antya-viujana ca (vtti 91), we would have to insert n[um] by irmed-dhtor num (344). Thus ir is treated as a single anubandha here.
339 / @r"Amah"r"sya inaimaamar"Ama: paUvaRvaa /
339. a-rma-harasya nimittam a-rma prva-vac ca
a-rma-harasyaof the deletion of a-rma; nimittamthe cause; a-rmaa-rma;
prva-vatlike the previous a-rma; caand.
A-rma causes the deletion of the previous a-rma (see stra 291), but then
it is treated as if it were that previous a-rma.
tato na nasya harasphuyante. vidhy-dausphoet, sphuyeta. sphoatu
sphuyatm. asphoat, asphuyata. bhtee
VttiTherefore n is not deleted by stra 317.
sphu + ante (293) sphu + ya[k] + ante (330, 294, 291) sphu + y +
ante (339)
sphuyante <acyuta karmai 1.3>.
acyuta karmai of sphu[ir] viarae / visarae
sphuyate
sphuyete
sphuyante
sphuyase
sphuyethe
sphuyadhve
sphuye
sphuyvahe
sphuymahe
In vidhi and so on, we get the following forms:
sphu + yt (288) sphu + []a[p] + yt (333) spho + a + yt (296)
spho + a + it (43) sphoet <vidhi pa. 1.1>.
vidhi parapada of sphu[ir] viarae / visarae
sphoet
sphoetm
sphoeyu
sphoe
sphoetam
sphoeta
sphoeyam
sphoeva
sphoema
sphu + ta (293) sphu + ya[k] + ta (330, 294, 44) sphuyeta <vidhi
karmai 1.1>.
300
vidhi karmai of sphu[ir] viarae / visarae
sphuyeta
sphuyeytm
sphuyeran
sphuyeth
sphuyeythm
sphuyedhvam
sphuyeya
sphuyevahi
sphuyemahi
sphu + tu[p] (288) sphu + []a[p] + tu[p] (333) sphoatu <vidht
pa. 1.1>.
vidht parapada of sphu[ir] viarae / visarae
sphoatu /
sphoatm
sphoantu
sphoatt
sphoa /
sphoatam
sphoata
sphoatt
sphoni
sphova
sphoma
sphu + tm (293) sphu + ya[k] + tm (330, 294) sphuyatm
<vidht karmai 1.1>.
vidht karmai
sphuyatm
sphuyasva
sphuyai
of sphu[ir] viarae / visarae

sphuyetm
sphuyantm
sphuyethm
sphuyadhvam
sphuyvahai
sphuymahai
sphu + d[ip] (288, 306) a[t] + sphu + []a[p] + d[ip] (333) asphoad
(185)
asphoat <bhtevara pa. 1.1>.
bhtevara parapada of sphu[ir] viarae / visarae
asphoat
asphoatm
asphoan
asphoa
asphoatam
asphoata
asphoam
asphova
asphoma
sphu + ta (293, 306) a[t] + sphu + ya[k] + ta (330, 294) asphuyata
<bhtevara
karmai 1.1>.
bhtevara karmai of sphu[ir] viarae / visarae
asphuyata
asphuyetm
asphuyanta
asphuyath
asphuyethm
asphuyadhvam
asphuye
asphuyvahi
asphuymahi
In bhtea the following rule applies:
AmtaA-rma is the para-nimitta of the deletion of a-rma and it is treated like the
deleted a-rma. In the formation of sphuyante <acyuta karmai 1.3> and so on,
when there is deletion of the a-rma of ya[k] by a-rma-hara e-ayor aviupadnte
(291), the deletion of the n of ante and so on would normally be applicable since the
deletion of a-rma is a mahhara (see vtti 94). Therefore, so the deletion of n will not
take place, it is ordained here that a-rma is treated like the previous a-rma. This rule
was not given when making bhyante <acyuta karmai 1.3> in vtti 295, since it was
not needed back then since the rule a-rmnya-vard ante-antm-antnm (317) had
not been made at that time.
SaodhinThis rule is an atidea because it ordains similarity to another.
301
340 / wr"naubanDaAnx~Ae vaA BaUtaezApar"pade" /
340. ir-anubandhn o v bhtea-parapade
ir-anubandhtafter a dhtu whose anubandha (indicatory letter) is ir; athe
pratyaya []a; voptionally; bhtea-parapadewhen a bhtea parapada pratyaya
follows.
When a bhtea parapada pratyaya follows, []a is optionally applied after a
dhtu that has the anubandha ir.
asphuat asphot, asphuatm asphoim. io vyavadhnatay nirden na
nimittatva, tato na hatvamasphoidhvam. evam acetidhvam. adhokaje
Vtti sphu[ir] + d[ip] (306) a[t] + sphu[ir] + d[ip] (two options by 340):
1) ([]a is applied by 340, 330) a[t] + sphu + []a + d[ip] (294, 185) asphuat
<bhtea pa.
1.1>.
2) (s[i] is applied as usual by 307, 316) a[t] + sphu + i[] + s[i] + d[ip] (333)
aspho + i[] + s[i] + d[ip] (334) aspho + i[] + s[i] + [] + d[ip] (335)
aspho + i[] + [] + d[ip]
(42) asphod (185) asphot <bhtea pa.
1.1>.
sphu[ir] + tm (306) a[t] + sphu[ir] + tm (two options by 340):
1) ([]a is applied by 340, 330) a[t] + sphu + []a + tm (294) asphuatm
<bhtea pa.1.2>.
2) (s[i] is applied as usual by 307, 316) a[t] + sphu + i[] + s[i] + tm (333)
asphoistm (108) asphoitm (205) asphoim <bhtea pa. 1.2>.
bhtea parapada of sphu[ir] viarae / visarae
asphot / asphuat
asphoim /
asphoiu /
asphuatm
asphuan
aspho / asphua
asphoiam /
asphoia /
asphuatam
asphuata
asphoiam /
asphoiva /
asphoima /
asphuam
asphuva
asphuma
I[] cannot be a nimitta since in stra 321 it was mentioned as intervening. Thus the
change to h by stra 320 cannot take place.
sphu + dhvam (306, 307, 316) a[t] + sphu + i[] + s[i] + dhvam (333)
aspho + i + s +
dhvam (319) asphoidhvam <bhtea karmai 2.3>.
bhtea karmai of sphu[ir] viarae / visarae
asphoi
asphoitm
asphoiata
asphoih
asphoithm
asphoidhvam
asphoii
asphoivahi
asphoimahi
Likewise we get acetidhvam <bhtea karmai 2.3 of cit[] sajne>. In adhokaja
the following rules apply:
AmtaSomeone may argue, Since i[] is an vara why doesnt the change to h
by stra 320 take place? In answer to that, Jva Gosvm speaks the sentence
beginning io vyavadhnatay. The implied meaning is that if i[] were considered a
nimitta then the rule should have been ias tu v and not i-vyavadhne tu v.
302
SaodhinThe full list of dhtus that have the anubandha ir is given below:
cyut[ir] secane
cyut[ir] karae
sphu[ir] viarae / visarae
1P
1P
1P
ghu[ir] abde 1
bh[ir] vddhau abde ca
skand[ir] gati-oaayo
1P
1P
1P
d[ir] prekae
chad[ir] rjane
budh[ir] bodhane
rud[ir] aru-vimocane
ij[ir] auce
vij[ir] pthag-bhve
[]uc[ir] pt-bhve
rudh[ir] varae
bhid[ir] vidrae
chid[ir] dvidh-karae
ric[ir] virecane
vic[ir] pthag-bhve
kud[ir] sampeae
yuj[ir] yoge
1P
1P
1U
2P
3U
3U
4U
7U
7U
7U
7U
7U
7U
7U
to pour on, wet

to ooze, flow
to pierce, break; to bloom, be
manifest
to sound
to increase, sound
to fall, discharge semen; to dry
up, perish
to see
to animate, strengthen
to understand
to cry
to wash, purify
to separate, discriminate
to bathe, become clean
to block, cover
to break, separate, discriminate
to cut, divide
to purge, empty
to pound, crush
to join, use
341 / nar"ivaSNAujanaAnaAmaAid": izASyatae /

341. nara-viujannm di iyate
nara-viujannmof the viujanas of a nara; dithe first; iyateremains.
Only the first viujana of a nara remains.
342 / zAAEir"izAr"s$k(stau s$aAtvata: /
342. auri-iraskas tu stvata
auri-iraskabeginning with a auri; tubut; stvatastvata.
But if the first viujana of a nara is a auri and the second a stvata, only
the stvata remains.
anyo viujano na rakyate. pusphoa, pusphue. kmaplesphuyt, sphoia.
blakalkausphoit. kalkausphoiyati, sphoiyate. ajiteasphoiyat,
asphoiyata. mantha viloanemanthati.
Vtti sphu + []a[l] (330, 322, 323) sphu + sphu + []a[l] (342) phu +
sphu + []a[l] (329) pu + sphu + []a[l] (333) pusphoa <adhokaja pa. 1.1>.
1 There is also the dhtu ghu[ir] viabdane (10P, to proclaim aloud, to sound), but
when the cur-di-dhtus take []i by cur-der i (565), they are considered new
dhtus by stra 342 and thus a[] is applied instead by i-ri-dru-sru-kamibhyo
bhtee kartari (434).
303
adhokaja parapada of sphu[ir] viarae / visarae
pusphoa
pusphuatu
pusphuu
pusphoitha
pusphuathu
pusphua
pusphoa
pusphuiva
pusphuima
sphu + e (330, 322, 323) sphu + sphu + e (342) phu + sphu + e
(329) pu + sphu +
e (337, 294) pusphue <adhokaja karmai 1.1>.
adhokaja karmai of sphu[ir] viarae / visarae
pusphue
pusphute
pusphuire
pusphuie
pusphuthe
pusphuidhve
pusphue
pusphuivahe
pusphuimahe
In kmapla the forms are as follows:
sphu + yt (330, 331, 294) sphuyt <kmapla pa. 1.1>.
kmapla parapada of sphu[ir] viarae / visarae
sphuyt
sphuystm
sphuysu
sphuy
sphuystam
sphuysta
sphuysam
sphuysva
sphuysma
sphu + sa (316) sphu + i[] + sa (333) sphoisa (108)
sphoia
<kmapla karmai 1.1>.
kmapla karmai of sphu[ir] viarae / visarae
sphoia
sphoiystm
sphoiran
sphoih
sphoiysth
sphoidhvam
m
sphoiya
sphoivahi
sphoimahi
In blakalki the forms are as follows:
sphu + t (316) sphu + i[] + t (333) sphoit <blakalki pa. 1.1>.
blakalki parapada of sphu[ir] viarae / visarae
sphoit
sphoitrau
sphoitra
sphoitsi
sphoitstha
sphoitstha
sphoitsmi
sphoitsva
sphoitsma
1.1>.
sphu + t (316) sphu + i[] + t (333) sphoit <blakalki karmai
blakalki karmai of sphu[ir] viarae / visarae

sphoit
sphoitrau
sphoitra
sphoitse
sphoitsthe
sphoitdhve
sphoithe
sphoitsvahe
sphoitsmahe
In kalki the forms are as follows:
sphu + syati (316) sphu + i[] + syati (333) sphoisyati (108)
sphoiyati <kalki pa. 1.1>.
kalki parapada of sphu[ir] viarae / visarae
sphoiyati
sphoiyata
sphoiyanti
sphoiyasi
sphoiyatha
sphoiyatha
sphoiymi
sphoiyva
sphoiyma
304
sphu + syate (316) sphu + i[] + syate (333) sphoisyate (108)
sphoiyate <kalki
karmai 1.1>.
kalki karmai of sphu[ir] viarae / visarae
sphoiyate
sphoiyete
sphoiyante
sphoiyase
sphoiyethe
sphoiyadhve
sphoiye
sphoiyvahe
sphoiymahe
In ajita the forms are as follows:
sphu + syat (306, 316) a[t] + sphu + i[] + syat (333) asphoisyat
(108) asphoiyat
<ajita pa. 1.1>.
ajita parapada
asphoiyat
asphoiya
asphoiyam
of sphu[ir] viarae / visarae

asphoiyatm
asphoiyan
asphoiyatam
asphoiyata
asphoiyva
asphoiyma
sphu + syata (306, 316) a[t] + sphu + i[] + syata (333)

asphoisyata (108) asphoiyata <ajita karmai 1.1>.
ajita karmai of sphu[ir] viarae / visarae
asphoiyata
asphoiyetm
asphoiyanta
asphoiyath asphoiyethm asphoiyadhva
m
asphoiye
asphoiyvahi asphoiymahi
Now we begin the conjugation of manth[a] viloane (1P, to churn, agitate, destroy).
manth + ti[p] (288) manth + []a[p] + ti[p] manthati <acyuta pa. 1.1>.
AmtaThe vigraha of the word auri-iraska is auri irasi yasya sa (one at
whose head is a auri).
343 / @inar"AmaetaAM ivaSNAujanaAntaAnaAmau"vanar"Amah"r": kM(s$aAr"AE /
343. ani-rmet viujanntnm uddhava-na-rma-hara kasrau
an-i-rma-itmwhich dont have i-rma as it (indicatory letter); viujana-antnm
of dhtus which end in a viujana; uddhava-na-rma-haradeletion of the
uddhava na-rma; kasrauwhen a kasri pratyaya follows.
Dhtus which end in a viujana and dont have the indicatory letter i lose
their uddhava n when a kasri pratyaya follows.
mathyate. bhteeamantht, amanthi. adhokajemamantha, mamanthe.
kmaplemathyt, manthia. kuthi his-sakleayo
Vtti manth + te (293) manth + ya[k] + te (330, 343) mathyate <acyuta
karmai 1.1>.
In bhtea we get the following forms:
305
manth + d[ip] (306, 307, 316) a[t] + manth + i[] + s[i] + d[ip] (334)
amanth + i[] + s[i] + [] + d[ip] (335) amanth + i[] + [] + d[ip] (42)
amanthd (185) amantht <bhtea pa. 1.1>.
manth + ta (306, 313) a[t] + manth + i[] + ta (315) amanthi <bhtea
karmai 1.1>.
In adhokaja we get the following forms:
manth + []a[l] (330, 322, 323) mamantha <adhokaja pa. 1.1>.
manth + e (330, 322, 323) ma + manth + e mamanthe <adhokaja
karmai 1.1>.
In kmapla we get the following forms:
manth + yt (330, 331, 343) mathyt <kmapla pa. 1.1>.
manth + sa (316) manth + i[] + sa (108) manthia
<kmapla karmai
1.1>.
Now we begin the conjugation of kuth[i] his-sakleayo (1P, to hurt; to suffer).
344 / wr"Amae"AtaAenauRma, /
344. i-rmed-dhtor num
i-rma-it-dhtoof a dhtu that has i-rma as it; numthe gama n[um].
A dhtu that has the indicatory letter i takes n[um].
upadea evya num. kunthati. i-rmettvn na nasya harakunthyate.
VttiThis n[um] is considered exactly as if it were original (upadea).
kuth[i] (344, 160) ku + n[um] + th (165) kuth (73) kunth kunth +
ti[p] (288)
kunth + []a[p] + ti[p] kunthati <acyuta pa. 1.1>.
acyuta parapada of kuth[i] his-sakleayo
kunthati
kunthata
kunthanti
kunthasi
kunthatha
kunthatha
kunthmi
kunthva
kunthma
Because kuth[i] has the indicatory letter i, it doesnt lose its n by stra 343:
kuth[i] (344, 160) ku + n[um] + th (165) kuth (73) kunth kunth +
te (293) kunth + ya[k] + te (330) kunthyate <acyuta karmai 1.1>.
acyuta karmai of kuth[i] his-sakleayo
kunthyate
kunthyete
kunthyante
kunthyase
kunthyethe
kunthyadhve
kunthye
kunthyvahe
kunthymahe
306
SaodhinSince the insertion of n[um] is anaimittika (not brought about by a
pr-nimitta or para-nimitta), it is done before the pratyaya is applied. This is in
accordance with the following statement of Kik: anaimittika prg eva
pratyayotpatter bhavati (A grammatical operation which is without a nimitta is done
before the application of the pratyaya).
345 / k(vagARnar"sya cavagAR: /
345. ka-varga-narasya ca-varga
ka-varga-narasyaof the ka-varga of a nara; ca-vargathe change to ca-varga.
The ka-varga of a nara changes to ca-varga.
cukuntha. idhu gatym
Vtti kuth[i] (344, 160) ku + n[um] + th (165) kuth (73) kunth kunth
+ []a[l] (330, 322, 323) ku + kunth + a (345) cukuntha <adhokaja pa. 1.1>.
adhokaja parapada of kuth[i] his-sakleayo
cukuntha
cukunthatu
cukunthu
cukunthitha
cukunthathu
cukuntha
cukuntha
cukunthiva
cukunthima
Now we begin the conjugation of the dhtu idh[u] gatym (1P, to go, move).
346 / DaAtvaAde": Sa: s$a: /
346. dhtv-de a sa
dhtu-dewhich is the initial vara of a dhtu; aof a-rma; sathe
replacement sa-rma.
The initial of a dhtu changes to s.
SaodhinSince the change to s is anaimittika (not brought about by a prnimitta or para-nimitta), it is done before the pratyaya is applied. This is in
347 / s$avaeRr"d"ntyapar"A DaAtaAer"Aid"s$aA: SaAepade"zAA: /
347. sarvevara-dantya-par dhtor di-s opade
sarvevara-dantya-parfollowed by a sarvevara or dental vara; dhtoof a
dhtu; di-sany initial sa-rma; a-upadeopadea (listed in the Dhtupha as a-rma).
Any initial s which belongs to a dhtu and is followed by a sarvevara or
dental vara is opadea.
307
AmtaSome consider the dhtus that begin with a s which is followed by a
sarvevara or dental vara to be opadeas. For example, the Mah-bhya says ajdantya-par sdaya opade. But the result is the same.
SaodhinSince people in general are usually familiar only with the form of a
dhtu that has already undergone the change to s by dhtv-de a sa (346), this
stra and the next two stras are given so that one may recognize which of the dhtus
that begin with s originally begin with in the Dhtu-pha. By knowing this, one can
then apply stra 350. An example of an initial s followed by a sarvevara is sev (1A,
to serve, visit, dwell), which is listed in the Dhtu-pha as ev[] sevane, and an
example of an initial s followed by a dental vara is sth (1P, to stand, remain),
which is listed in the Dhtu-pha as h gati-nivttau1.
348 / svaSk(isvad"svad"svaasvapaismax~AM ca /
348. svaka-svida-svada-svaja-svapa-smi ca
svaka-svida-svada-svaja-svapa-smimof the dhtus listed below; caand.
The initial s of the following dhtus is also opadea:
svak[a] gatau
[i]svid[] snehane mocane ca
1A
1A
[i]svid[] gtra-prakarae
svad[a] svdane
svad[a] svdane
svanj[a] parivage
[i]svap[a] aye
smi[] ad-dhasane
4P
1A
10P
1A
2P
1A
to go, move
to be anointed, greasy; to
be loose, disturbed
to sweat
to taste, please
to taste, please
to embrace
to sleep, lie down
to smile, laugh
SaodhinThus, in the Dhtu-pha these dhtus are listed as vak[a] gatau,

[i]vid[] snehane mocane ca, [i]vid[] gtra-prakarae, vad[a] svdane,
vanj[a] parivage, [i]vap[a] aye, and mi[] ad-dhasane respectively. The
reason why these dhtus are separately mentioned here, even though all of them
except smi[] were already covered by the previous stra since their initial s is followed
by a dental vara (va-rma), will be explained in the next vtti. Smi[] is listed here
because it was not covered by the previous stra since its initial s is not followed by a
dental vara.
349 / s$a{pa}s$a{sta{s$a{jsta|
styaAs$aUcas$aUastanas$aAmas$aAr"s$aAmas$aBaAjas$aek{(staenastaAemavaja
Rma, /
349. sp-s-st-sj-st-sty-sca-stra-stana-sagrma-sra-sma-sabhja-sekstena-stoma-varjam
sp-s-st-sj-st-sty-sca-stra-stana-sagrma-sra-sma-sabhja-sek-stenastoma-varjamwith the exception of the dhtus listed below.
1 Here the dental vara t has become by t parasya a-varga-yuktasya ca tavargasya a-varga (205).
308
As an exception to stra 347, the initial s of the following dhtus is not
opadea:
sp[] gatau
s gatau
s gatau
st[] cchdane
sj[a] visarge
sj[a] visarge
st[] cchdane
styai abda-saghtayo
sca paiunye
stra avamocane
stana deva-abde
sagrma yuddhe
sra daurbalye
sma sntvane
sabhja prti-sevanayo
sek[] gatau
stena caurye
stoma lghym
1P
1P
3P
5U
4A
6P
9U
1P
10P
10P
10P
10A
10P
10P
10P
1A
10P
10P
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
crawl, slither
go, move, run, flow
go, move, run, flow
cover
create, release
create, release
cover
sound; to accumulate
betray, reveal, ascertain
bind, tie together
thunder
fight
be weak
console
please; to serve, worship
go, move
steal
praise
satra-sthla-sukh ca dhtu-pradpe dyante. dantya-paratve pi svakdn

pho niyamrtha. tena sv-prabhtn na syd iti. sedhati.
VttiSatra santati-kriyym (10A, to accomplish, extend), sthla paribhane
(10A, to increase, grow fat), and sukha tat-kriyym (10P, to be happy) are also
shown (as exceptions) in Dhtu-pradpa. Even though they have an initial s followed
by a dental vara, the dhtus svak[a] and so on were listed separately in stra 348
for the sake of restriction. Thus the initial s of the dhtus sv and so on is not
opadea.
idh (346) sidh sidh+ ti[p] (288) sidh + []a[p] + ti[p] (333) sedhati
<acyuta pa.
1.1>.
AmtaIn his commentary on Mah-bhya, Kaiyaa says dantya-grahaena va-kro
ghyate ity ak syd iti svid-dayo bhedena nirdi (there may be uncertainty
about whether or not va-kra should be counted as a dental vara. Thus svid and so on
are mentioned separately).
SaodhinSince the dhtus svak[a] and so on were listed separately in stra 348
for the sake of restriction, any other initial s that is followed by v cannot be opadea.
Thus the initial s of the following dhtus is not opadea:
sv abdopatpayo
svan[a] abde
svara kepe
svd[a] svdane
svard[a] svdane
1P
1P
10P
1A
1A
to sound, sing, praise; to feel

pain
to sound
to criticize
to taste, please
to taste, please
350 / opaen"Ad"ipa SaAepade"zAsya SatvaM (icata, /

350. upendrd api opadeasya atva kvacit
309
upendrtafter an upendra; apieven; a-upadeasyaof a opadea; atvamthe
change to ; kvacitsometimes.
Sometimes, even after an upendra, a opadea s changes to .
niedhati. ad-vyavadhne pi atvamnyaedhat. idh stre mgalye ca. stram
anusana, mgalya ivam. sedhati iya guru. sedhati hari-bhakti.
Vtti ni + idh (346) ni + sidh ni + sidh + ti[p] (288) ni + sidh + []a[p] +
ti[p] (333)
nisedhati (347, 350) niedhati <acyuta pa. 1.1 of ni + idh[]
stre mgalye ca1>.
The change to takes place even if a[t] intervenes:
ni + idh (346) ni + sidh ni + sidh + d[ip] (288, 306) ni+ a[t] + sidh +
[]a[p] + d[ip] (333) ni + asedhad (46, 185) nyasedhat (347, 350)
nyaedhat <bhtevara pa. 1.1
of ni + idh[] stre mgalye ca>.
Now we begin the conjugation of the dhtu idh[] stre mgalye ca (1P, to
instruct; to be auspicious). stra means anusana (instruction), and mgalya
means iva (auspiciousness). For example, sedhati iya guru (the guru instructs
the disciple) and sedhati hari-bhakti (devotional service to Lord Hari is auspicious).
AmtaOne should understand that, due to the restriction prvokta-nimittatve saty
eva atva-atve (302), the upendra must end with a nimitta in the form of an vara
or harimitra for this rule to be applicable.2
SaodhinThis rule is an extension of stra 108. Usually when s is at the beginning
of a viupada it is prohibited from changing to by the phrase na tu viupaddyanta-stnm in stra 108, but the current rule allows the initial s of a dhtu to change
to when it comes after an upendra. Therefore the word api is used here, for the s
changes to even though it is at the beginning of a viupada. The s that replaces the
initial of the dhtu by dhtv-de a sa (432) is a virici comprised solely of sarma and thus it is eligible to change to a-rma by the phrase virici-sasya in stra
108. Actually, the current stra is only a general rule as is indicated by the word
kvacit. The specific cases where s is actually allowed to change to are described in a
special section of 12 stras (Bhat 898 to Bhat 908) which goes by the heading
upendra-vidhau kacid viea. For example, the s of sidh actually changes to by the
later rule upendrt suvate atva sunote so-stubha-stuvm sth-senaya-svanjasanj sedhates tv agatau smtam (Bhat 900).
351 / svar"itas$aUitas$aUyaitaDaUHaUid"ta w"A /
351. svarati-sti-syati-dh-d-ita i v
svarati-sti-syati-dh-t-itaafter the dhtus sv abdopatpayo (1P, to sound,
sing, praise; to feel pain), [] pr-garbha-vimocane (2A or 4A, to give birth,
produce), and dh[] kampane (5U, 9U, or 10U, to shake, agitate), and after dhtus
that have -rma as it; ithe gama i[]; voptionally.
1 According to Bhat-dhtu-kusumkara, niedhati (he prohibits) and pratiedhati
(he prohibits) are made from the dhtu idh[] stre mgalye ca.
2 Thus this rule is only applicable to the upendras anu, nir, dur, abhi, vi, adhi, su, ati,
ni, prati, pari, and api.
310
After sv, [] (sti), [] (syati), dh[], and after dhtus that have the
indicatory letter , i[] is optional.
asedht asedhim ity-di.
Vtti idh[] (346) sidh[] sidh[] + d[ip] (306, 307) a[t] + sidh[] + s[i]
+ d[ip] (two options by 351):
1) (i[] is inserted by 316) asidh + i[] + s[i] + d[ip] (333) asedh + i[] + s[i]
+ d[ip] (334) asedh + i[] + s[i] + [] + d[ip] (335) asedh + i[] + [] + d[ip]
(42) asedhd (185)
asedht <bhtea pa. 1.1>.
2) see next vtti.
idh[] (346) sidh[] sidh[] + tm (306, 307) a[t] + sidh[] + s[i] +
tm (two
options by 351):
1) (i[] is inserted by 316) asidh + i[] + s[i] + tm (333) asedhistm (108)
asedhitm
(205) asedhim <bhtea pa. 1.2>.
2) see vtti 354.
SaodhinBy the mention of sti and syati, the []ti[p] forms of [] prgarbha-vimocane (2A, to give birth, produce) and [] pr-garbha-vimocane (4A,
to give birth, produce) respectively, the dhtu prerae (6P, to impel) is
excluded. Regarding the insertion of i[], dhtus in general are divided into three
categories based on whether or not they take i[]. For example, dhtus which dont
take i[] are called ani1, dhtus which optionally take i[] are called ve (v-i), and
dhtus which take i are called se (sa-i). Since idh[] has the indicatory letter , it
is a ve dhtu. In the case that a ve dhtu doesnt take i[], it follows the rules that
are applicable to ani dhtus, but in the case that a ve dhtu does take i[], it follows
the rules that are applicable to se dhtus. The full list of dhtus that have the
indicatory letter is given below.
idh[] stre mgalye ca
gup[] rakae
ak[] vyptau saghte ca
tak[] nirbhartsane
tvak[] tan-karae
gh[] viloane
syand[] prasravae
kp[] smarthye
kam[] sahane2
trap[] lajjym
guh[] savarae
mj[] uddhau
kam[] sahane
klid[] rdr-bhve
ak[] vyptau saghte ca
tak[] tan-karae
a[] vyptau
[o]vrac[] chedane
1P
1P
1P
1P
1P
1A
1A
1A
1A
1A
1U
2P
4P
4P
5P
5P
5A
6P
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
instruct; to be auspicious
protect, hide
pervade, accumulate
criticize
make thin, peel, create
dive into, penetrate
flow, run
be able, fit for
tolerate, forgive
be ashamed, shy
cover, hide
clean, purify
tolerate, forgive
become wet
pervade, accumulate
make thin, peel, create
pervade, obtain
cut
1 The list of ani dhtus is given in vtti 379.

2 Prayuktkhyta-majar says this dhtu is also used in the sense of smarthya (to be able).
311
th[] hisym
vh[] udyame
aj[] vyakti-mrakaa-kntigatiu
kli[] vibdhane
6P
6P
7P
9P
to hurt, kill
to endeavor, lift up
to manifest, make clear; to
anoint; to be beautiful; to go,
move
to torment, distress
352 / ivaSNAujanaAntaAnaAmainaq%AM va{SNAIn": s$aAE par"pade" /

352. viujanntnm ani vndra sau parapade
viujana-antnmwhich end in a viujana; animof ani dhtus; vndra
vndra; sauwhen s[i] follows; parapadewhen a parapada pratyaya follows.
Ani dhtus1 which end in a viujana take vndra when s[i] which is
followed by a parapada pratyaya follows.
ydava-mtre harikamalamasaitst.
VttiYdava-mtre harikamalam (63) is applied, and we get asaitst <bhtea pa.
1.1>:
idh[] (346) sidh[] sidh[] + d[ip] (306, 307) a[t] + sidh[] + s[i] + d[ip]
(two
options by 351):
1) see previous vtti.
2) (i[] is not inserted, 352) asaidh + s[i] + d[ip] (334) asaidh + s[i] + [] +
d[ip] (63)
asaitsd (185) asaitst <bhtea pa. 1.1>.
AmtaThis stra is an apavda of laghddhavasya govinda (333).
353 / vaAmanavaESNAvaAByaAM s$aehR"r"Ae vaESNAvae , na itvaq%: /
353. vmana-vaiavbhy ser haro vaiave, na tv ia
vmana-vaiavbhymafter a vmana or vaiava; seof s[i]; haradeletion;
vaiavewhen a vaiava follows; nanot; tubut; iaafter i[].
S[i] is deleted when it comes after a vmana or vaiava and a vaiava
follows. But s[i] is not deleted when it comes after i[].
AmtaS[i] would normally be deleted when it comes after i[] since i[] is a
vmana, but the phrase na tv ia prohibits that. Thus s[i] is not deleted in
asedhim <bhtea pa. 1.2>. and so on.
354 / h"ir"GaAeSaAaTaAeDaAeR DaAvajaRma, /
354. harighot ta-thor dho dh-varjam
harighotafter a harighoa; ta-thoof ta-rma and tha-rma; dhathe
replacement dha-rma; dh-varjamexcept the dhtu [u]dh[] dhraa-poaayo
(3U, to hold, make; to support, bestow).
1 Ve dhtus are also called ani dhtus in the case that they dont take i[]. Thus,
even though idh[] stre mgalye ca (1P, to instruct; to be auspicious) isnt listed
in the ani-gaa (see vtti 379), this rule still applies to idh[] in the case that idh[]
doesnt take i[] by svarati-sti-syati-dh-d-ita i v (351).
312
T and th change to dh after any harighoa except the dh of dh.
asaiddhm asaitsva asaitsma. karmai, asedhi asedhitm.
Vtti idh[] (346) sidh[] sidh[] + tm (306, 307) a[t] + sidh[] + s[i] +
tm (two
options by 351):
1) see vtti 351.
2) (i[] is not inserted, 352) asaidh + s[i] + tm (353) asaidh + tm (354)
asaidh + dhm (61) asaiddhm <bhtea pa. 1.2>.
idh[] (346) sidh[] sidh[] + va (306, 307) a[t] + sidh[] + s[i] + va
(two
options by 351):
1) (i[] is inserted by 316) asidh + i[] + s[i] + va (333) asedhisva (108)
asedhiva <bhtea pa. 3.2>.
2) (i[] is not inserted, 352) asaidh + s[i] + va (63) asaitsva <bhtea pa.
3.2>.
idh[] (346) sidh[] sidh[] + ma (306, 307) a[t] + sidh[] + s[i] +
ma (two options by 351):
1) (i[] is inserted by 316) asidh + i[] + s[i] + ma (333) asedhisma (108)
asedhima <bhtea pa. 3.3>.
2) (i[] is not inserted, 352) asaidh + s[i] + ma (63) asaitsma <bhtea pa.
3.3>.
bhtea parapada of idh[] stre mgalye ca
asedht / asaitst
asedhim /
asedhiu / asaitsu
asaiddhm
asedh / asaits
asedhiam /
asedhia / asaiddha
asaiddham
asedhiam /
asedhiva / asaitsva
asedhima / asaitsma
asaitsam
In karmai prayoga the forms are as follows:
idh (346) sidh sidh + ta (306, 313) a[t] + sidh + i[] + ta (333)
asedh + i[] + ta (315) asedhi <bhtea karmai 1.1>.
idh[] (346) sidh sidh[] + tm (306, 307) a[t] + sidh[] + s[i] +
tm (two
options by 351):
1) (i[] is inserted by 316) asidh + i[] + s[i] + tm (333) asedhistm
(108) asedhitm
<bhtea karmai 1.2>.
2) see next vtti.
AmtaAfter a harighoa, t and th change to dh, but t and th that come after the dh
of the dhtu dh dont change to dh. Thus in dhatta <acyuta pa. 1.2 of [u]dh[]
dhraa-poaayo>, the t of tas doesnt become dh. This stra is an apavda of
ydava-mtre harikamalam (63).
355 / [%"yaAi"SNAujanaAntaezAAe"vaAa vaESNAvaAid"is$ak(AmapaAlaAE
k(ipalaAvaAtmapade" , gAmaestau vaA /
355. -dvayd viujannteoddhavc ca vaiavdi-si-kmaplau kapilv tmapade,
games tu v
313
-dvaytafter -dvaya; viujana-anta-a-uddhavtafter a dhtu that ends in a
viujana and has an a as its uddhava; caand; vaiava-di-si-kmaplaus[i]
and kmapla which begin with a vaiava; kapilaukapila; tmapadewhen there is
an tmapada pratyaya; gameafter the dhtu gam[] gatau (1P, to go, move); tu
but; voptionally.
When an tmapada pratyaya comes after a dhtu ending in -dvaya or after
a dhtu that ends in a viujana and has an a as its uddhava, s[i] and
kmapla which begin with a vaiava are kapila. But when an tmapada
pratyaya comes after gam[], s[i] and kmapla which begin with a vaiava
are optionally kapila.
asitstm.
Vtti idh[] (346) sidh[] sidh[] + tm (306, 307) a[t] + sidh[] + s[i]
+ tm (two
options by 351):
2) (i[] is not inserted, 355, 294, 63) asitstm <bhtea karmai 1.2>.
bhtea karmai of idh[] stre mgalye ca
asedhi
asedhitm /
asedhiata / asitsata
asitstm
asedhih /
asedhithm /
asedhidhvam /
asiddh
asitsthm
asiddhvam
asedhii / asitsi
asedhivahi /
asedhimahi /
asitsvahi
asitsmahi
AmtaWhy do we say which begin with a vaiava? Consider asedhitm
<bhtea karmai 1.2> and sedhia <kmapla karmai 1.1>. If we had not said
which begin with a vaiava, then govinda would also be prohibited when s[i] and
kmapla begin with i[], since gamas that have the indicatory letter are connected
to the pratyaya (see vtti 105)1.
356 / k{(s$a{Ba{va{stauu"auauBya WvaADaAeajamaAae naeq%. ,
@nyaeByastvaina"YaAe'paIq%." /
356. k-s-bh-v-stu-dru-sru-rubhya evdhokaja-mtre ne, anyebhyas tv
anibhyo p
k-s-bh-v-stu-dru-sru-rubhyaafter the dhtus listed below; evaonly;
adhokaja-mtrewhen any adhokaja pratyaya follows; nanot; ii[]; anyebhya
after other dhtus; tubut; anibhya pieven if they are ani; ii[].
When an adhokaja pratyaya follows, only the following dhtus dont take
i[]. All other dhtus take i[], even if they are ani.2
[u]k[] karae
k[] hisym
s gatau
8U
5U
1P
to do, make
to hurt, kill
to go, move, run, flow
1 In other words, if we had not said which begin with a vaiava, then s[i] and
kmapla would also be kapila when they begin with i[] and thus govinda would be
forbidden by asya na govinda-vndrau kasriu (294).
2 A literal translation of this stra is when an adhokaja pratyaya follows, i[] is not applied only after
the following dhtus. But i[] is applied after all other dhtus, even if they are ani.
314
s gatau
bh[] bharae
[u]bh[] dhraa-poaayo
v[] sambhaktau
v[] varae
u[] stutau
dru gatau
sru gatau
ru ravae
3P
1U
3U
9A
5U
2U
1P
1P
1P

to hold, bear, support, nourish
to hold, bear; to support,
nourish
to serve, worship
to choose, ask for
to praise
to run, melt
to flow
to hear
iti niyamd adhokaje nityam isiedhitha. sitsa sedhia. gada vyakty

vci
VttiBecause of this restriction, i[] is always applied when an adhokaja pratyaya
follows.
idh[] (346) sidh[] sidh[] + tha[l] (356, 316) sidh + i[] + tha[l] (322,
323) si + sidh + i[] + tha[l] (333) sisedhitha (108) siedhitha <adhokaja pa.
2.1>.
idh[] (346) sidh[] sidh[] + sa (two options by 351):
1) (i[] is inserted by 316) sidh + i[] + sa (333) sedhisa (108)
sedhia <kmapla
karmai 1.1>.
2) (i[] is not inserted, 355, 294, 63) sitsa <kmapla karmai 1.1>.
Now we begin the conjugation of the dhtu gad[a] vyakty vci (1P, to speak, say,
tell).
AmtaThus, even in the case that the ve dhtus do not take i[], i[] is nonetheless
applied when an adhokaja pratyaya follows. Therefore i[] is always applied when an
adhokaja pratyaya follows. If this rule were not made, then, since idh[] is ve
because it has the indicatory letter , it would only optionally take i[] when an
357 / ivaSNAujanaAde"laRGaAer"r"Amasya va{SNAIn" wx"Ad"AE s$aAE vaA
par"pade" /
357. viujander laghor a-rmasya vndra i-dau sau v parapade
viujana-deof a dhtu that begins with a viujana; lagholaghu (see stra
79); a-rmasyaof a-rma; vndravndra; i-dauwhich begins with i[];
sauwhen s[i] follows; voptionally; parapadewhen a parapada pratyaya follows.
If a dhtu begins with a viujana, its laghu a-rma can optionally take
vndra when s[i] which begins with i[] follows, provided s[i] is itself
followed by a parapada pratyaya.1
agdt agadt.
1 In this regard, one should remember that i[] is para-sambandh because it has the
indicatory letter (see vtti 105). Thus i[] is considered part of s[i].
315
Vtti gad + d[ip] (306, 307, 316) a[t] + gad + i[] + s[i] + d[ip] (two options
by 357):
1) (the laghu a-rma takes vndra) agd + i[] + s[i] + d[ip] (334) agd + i[] +
s[i] + [] + d[ip] (335) agd + i[] + [] + d[ip] (42) agdd (185) agdt
<bhtea pa. 1.1>.
2) (the laghu a-rma doesnt take vndra) (334) agad + i[] + s[i] + [] +
d[ip] (335) agad
+ i[] + [] + d[ip] (42) agadd (185) agadt <bhtea
pa. 1.1>.
bhtea parapada of gad[a] vyakty vci
agdt / agadt
agdim /
agdiu / agadiu
agadim
agd / agad
agdiam /
agdia / agadia
agadiam
agdiam /
agdiva / agadiva
agdima / agadima
agadiam
AmtaIt should be understood that the laghu a-rma takes vndra even if a
viujana is intervening between the laghu a-rma and the s[i] which begins with i[].
This is in accordance with the maxim yena nvyavadhna sambhavati tena
vyavadhne pi syt (vtti 306). But the laghu a-rma doesnt take vndra if
another sarvevara is intervening (this is confirmed in vtti 534). Thus, in acakst
<bhtea pa 1.1 of caks[] dptau (2P, to shine>, the a of the caks[] doesnt
take vndra.
358 / o"vaAr"Amasya va{SNAIn"Ae na{is$aMhe" /
358. uddhav-rmasya vndro nsihe
uddhava-a-rmasyaof an uddhava a-rma; vndravndra; nsihewhen
a nsiha pratyaya follows.
Uddhava a-rma takes vndra when a nsiha pratyaya follows.
bhveagdi. jagda.
VttiIn bhve prayoga, we get agdi <bhtea bhve 1.1.>:
gad + ta (306, 313) a[t] + gad + i[] + ta (358) agd + i[] + ta
(315) agdi <bhtea bhve 1.1>.
gad + []a[l] (330, 322, 323) ga + gad + []a[l] (345) ja + gad + []a[l]
(358) jagda <adhokaja pa. 1.1>.
359 / oamaNAlna{is$aMh"k(AyaRk(r"Ae vaA /
359. uttama-al nsiha-krya-karo v
uttama-althe uttama-purua adhokaja pratyaya []a[l]; nsiha-krya-kara
causes the nsiha-kryas (grammatical operations pertaining to the nsiha
pratyayas); voptionally.
316
The uttama-purua []a[l] only optionally causes the nsiha-kryas to take
place.
jagda jagada. aa gatau
Vtti gad + []a[l] (330, 322, 323) ga + gad + []a[l] (345) ja + gad +
[]a[l] (two
options by 359):
1) (it causes the nsiha-kryas, 358) jagda <adhokaja pa. 3.1>.
2) (it doesnt cause the nsiha-kryas) jagada <adhokaja pa. 3.1>.
adhokaja parapada of gad[a] vyakty vci
jagda
jagadatu
jagadu
jagaditha
jagadathu
jagada
jagda / jagada
jagadiva
jagadima
Now we begin the conjugation of the dhtu a[a] gatau (1P, to go, move).
360 / s$avaeRr"Ade"va{RSNAIn"Ae'tas$amaAae /
360. sarvevarder vndro t-prasaga-mtre
sarvevara-deof a dhtu that begins with a sarvevara; vndravndra;
at-prasaga-mtrein every case that a[t] is applicable.
A dhtu that begins with a sarvevara takes vndra whenever a[t] is
applicable.
at t. viujanditvbhvtm bhavn at. adhokaje dvir-vacane kte
loppavdam ha
Vtti a + d[ip] (360) + d[ip] (288, 306) a[t] + + []a[p] + d[ip]
(42) ad (185)
at <bhtevara pa. 1.1>.
at
a
am
bhtevara parapada of a[a] gatau

atm
atam
va
an
ata
ma
a + d[ip] (360) + d[ip] (306, 307, 316) a[t] + + i[] + s[i] + d[ip]
(42) + i[] +
s[i] + d[ip] (334) + i[] + s[i] + [] + d[ip] (335) +
i[] + [] + d[ip] (42) d (185) t <bhtea pa. 1.1>.
t
iam
bhtea parapada of a[a] gatau

im
iam
iva
iu
ia
ima
Since the dhtu a[a] gatau doesnt begin with a viujana its laghu a-rma cannot
take vndra by stra 357. Thus we get m bhavn at (you must not go).1 Now
he2 will speak an apavda of the deletion of a-rma that would usually take place by
stra 291 when reduplication is done in adhokaja:
1 Since there is yoga with m here, a[t] is prohibited by at-pratiedho m-msmayoge (312). Thus stra 360 cannot be applied, and because the dhtu a[a] gatau
doesnt begin with a viujana, its laghu a-rma cannot take vndra by stra 357
either.
317
AmtaThus the vndra is done before a[t] is inserted. It is not that a[t] is
inserted first, because there is no reason to insert it first.
361 / nar"Ade"r"r"Amasya iaiva(ma: /
361. narder a-rmasya trivikrama
nara-dewhich is the initial vara of a nara; a-rmasyaof a-rma; trivikrama
the change to trivikrama.
The initial a-rma of a nara becomes trivikrama.
362 / tasmaAaux". i"ivaSNAujanaDaAtaAE /
362. tasmn nu dvi-viujana-dhtau
tasmtafter that (after the trivikrama -rma made by the previous stra); nuthe
gama n[u]; dvi-viujana-dhtauwhen a dhtu that has two viujanas follows.
And n[u] is inserted after this trivikrama when a dhtu that has two
viujanas follows.
a atu. rada vilekhanerarda.
Vtti a + []a[l] (330, 322, 323) a + a + []a[l] (361) + a + []a[l]
(358) + a (42) a <adhokaja pa. 1.1>.
a + atus (330, 322, 323) a + a + atus (361) + a + atus (42)
atus (93) atu <adhokaja pa. 1.2>.
a
itha
a
adhokaja parapada of a[a] gatau

atu
athu
iva
u
a
ima
Now we begin the conjugation of the dhtu rad[a] vilekhane (1P, to scratch, split,
dig).
rad + []a[l] (330, 322, 323) ra + rad + []a[l] (358) rarda <adhokaja
pa. 1.1>.
AmtaThe word tasmt here means trivikrama-nar-rmt (after this trivikrama
of the nara). According to Bh-vtti, the word dvi-viujana additionally implies any
dhtu that has more than one viujana.1 Thus, after the reduplication and govinda
has been done, n[u] is inserted in narccha <adhokaja pa. 1.1 of cch[a]
gatndriya-pralaya-mrt-bhveu (6P, to go, move; to fail in faculties; to assume a
form)>.
2 Here Jva Gosvm, assuming the role of a commentator (vtti-kra), uses the third person verb form
ha (he speaks), although he himself is the author. The same thing was done previously in vtti 77.
1 This is confirmed by Jva Gosvm in vtti 546. When the dhtu cch[a] takes
govinda by stra 424, it becomes arcch. At that time it has three viujanas: r, c, and
ch.
318
363 / @Ade"zAh"Inanar"Aar"sya
DaAtaAer"s$aMyau(ivaSNAujanamaDyasyaAr"Amasya WtvaM nar"Ad"zARnaM ca
k(ipalaADaAeajae s$aeq%.Taila ca /
363. dea-hna-nardy-akarasya dhtor asayukta-viujana-madhyasy-rmasya
etva nardarana ca kapildhokaje se-thali ca
dea-hnais free from replacement; nara-di-akarasyathe initial akara (vara)1
of whose nara; dhtoof a dhtu; a-sayukta-viujana-madhyasyawhich comes
between two viujanas, each of which is not conjoined with another viujana; armasyaof an a-rma; etvamthe change to e; nara-adaranamdisappearance of
the nara; caand; kapila-adhokajewhen a kapila adhokaja pratyaya follows; sa-ithaliwhen the tha[l] that is with i[] follows; caand.
If a dhtu has the following two characteristics, then its medial a changes to
e and its nara disappears when a kapila adhokaja pratyaya or tha[l] with
i[] follows: (i) the initial vara of its nara hasnt undergone any
replacements, and (ii) it has two viujanas that are not part of a sat-saga.
AmtaWhy do we say of an a-rma that comes between two unconjoined
viujanas? Consider rarakatu <adhokaja pa. 1.2 of rak[a] plane (1P, to
protect, hide)> and tatsaratu <adhokaja pa. 1.2 of tsar[a] chadma-gatau (1P, to
approach stealthily, sneak)>. Why do we say free from replacement? Consider
cakame <adhokaja t. 1.1 of kam[u] kntau (1A, to desire)>. Why do we say when
a kapila adhokaja pratyaya follows? Consider rarda <adhokaja pa. 1.1 of rad[a]
vilekhane (1P, to scratch, split, dig)>. Why do we say when tha[l] with i[] follows?
Consider tataptha <adhokaja pa. 2.1 of tap[a] santpe (1P, to heat, burn, perform
austerities)>.
SaodhinThe initial vara of its nara hasnt undergone any replacements
means the consonant at the beginning of the nara hasnt undergone any of the
replacements prescribed in the stras harikhagasya harikamala, harighoasya
harigad narasya (329), ka-varga-narasya ca-varga (345), and hasya jo narasya
(470).
364 / ta|P(laBajaapaAM ca /
364. t-phala-bhaja-trap ca
t-phala-bhaja-trapmof the dhtus listed below; caalso.
The medial a of the following dhtus also changes to e when a kapila
adhokaja pratyaya or tha[l] with i[] follows, and after that their nara
disappears:
t plavana-taraayo
phal[a] nipattau
1P
1P
[i]phal[] viarae
bhaj[a] sevym
1P
1U
trap[] lajjym
1A
to float, swim; to cross over

to bear fruit, accomplish; to
rebound, be reflected
to burst, open
to serve, worship, divide,
experience
to be ashamed, shy
1 One should remember that the word akara is also a synonym of the word vara (see
vtti 1).
319
AmtaEven though these dhtus would be normally be disqualified for the following
reasons, this stra ordains that they should also undergo the change to e and lose
their nara: (i) when t takes govinda by stra 424, stra 377 prohibits the change to e
and so on, (ii) phal[a], [i]phal[], and bhaj[a] undergo replacement in their nara by
stra 329, and (iii) trap[] has viujanas that are part of a sat-saga.
365 / ja|amauas$aP(NAAd"InaAM ihM"s$aATaRr"ADa vaA /
365. j-bhramu-trasa-phadn hisrtha-rdha ca v
j-bhramu-trasa-pha-dnmof the dhtus j, bhram[u], tras[], and the pha-dis
(the seven dhtus beginning with pha[a]); his-artha-rdhaof the dhtu rdh[a]
when it has the meaning of his (violence); caand; voptionally.
The medial vowel of the following dhtus also optionally changes to e when a
kapila adhokaja pratyaya or tha[l] with i[] follows, and after that their
nara disappears:
j vayo-hnau
9P to grow old
j[] vayo-hnau
4P to grow old
bhram[u] calane
1P to roam about
bhram[u] anavasthne
4P to totter
tras[] udvege
1P to fear, be afraid of
tras[] udvege
4P to fear, be afraid of
pha[a] gatau
1P to go, move
syam[u] abde
1P to sound
svan[a] abde
1P to sound
rj[] dptau
1U to shine, rule over
[u]bhrj[] dptau
1A to shine
[u]bhr[] dptau
1A to shine
[u]bhl[] dptau
1A to shine
1
apa + rdh[a] sasiddhau
4P to offend
apa + rdh[a] sasiddhau
5P to offend
redatu redu. reditha. dea-yuktasya tujagadatu. sayukta-viujanamadhyasya tunananditha. ada avyakta-abde
Vtti rad + atus (330, 322, 323) ra + rad + atus (337, 363) ra + red + atus
redatus (93) redatu <adhokaja pa. 1.2>.
rad + us (330, 322, 323) ra + rad + us (337, 363) ra + red + us redus
(93) redu
<adhokaja pa. 1.3>.
rad + tha[l] (316) rad + i[] + tha[l] (322, 323) ra + rad + i[] + tha[l]
(363) ra + red + i[] + tha[l] reditha <adhokaja pa. 2.1>.
adhokaja parapada of rad[a] vilekhane
rarda
redatu
redu
reditha
redathu
reda
1 As was explained in Amta 301, upasargas merely bring out the various meanings that are inherent
within the dhtus themselves. Here the upasarga apa brings out the inherent meaning of his within
the dhtu rdh[a] sasiddhau. Otherwise, when used by itself, the dhtu rdh[a] sasiddhau doesnt
have the meaning of his, but only that of sasiddhi.
320
rarda / rarada
rediva
redima
But, when the nara has undergone a replacement, we get jagadatu <adhokaja pa.
1.2 of gad[a] vyakty vci (1P, to speak, say, tell)>, and when the a-rma comes
between any viujanas that are part of a sat-saga, we get nananditha <adhokaja
pa. 2.1 of [u]nad[i] samddhau (1P, to be pleased, glad)>. Now we begin the
conjugation of the dhtu ad[a] avyakta-abde (1P, to sound, roar).
AmtaWhen the dhtu rdh[a] has the meaning of sasiddhi (accomplishment) it
doesnt undergo the change to e and so on, but when, by accepting that dhtus have
various innate meanings (which are brought out by different upasargas), the dhtu
rdh[a] has the meaning of his, we get aparardhatu <adhokaja pa. 1.2 of apa +
rdh[a] sasiddhau> or aparedhatu <adhokaja pa. 1.2 of apa + rdh[a]
sasiddhau>.
366 / DaAtvaAde"NAAeR na: /
366. dhtv-der o na
dhtu-dewhich is the initial vara of a dhtu; aof a-rma; nathe
replacement na-rma.
The initial of a dhtu changes to n.
SaodhinSince the change to n is anaimittika (not brought about by a prnimitta or para-nimitta), it is done before the pratyaya is applied. This is in
367 / s$avaeR naAd"yaAe NAAepade"zAA na|
na{itanaidR"naind"naifk(naAiTanaAiDanaiq%vajaRma, /
367. sarve ndayo opade n-nti-nardi-nandi-nakki-nthi-ndhi-nai-varjam
sarveall; na-dayadhtus beginning with na-rma; a-upadeopadeas
(originally listed in the Dhtu-pha as beginning with a-rma); n-nti-nardi-nandinakki-nthi-ndhi-nai-varjamexcept the dhtus listed below.
All dhtus beginning with n are opadeas. However, the following dhtus
are exceptions to this rule:
n naye
nt[] gtra-vikepe
nard[a] abde
[u]nad[i] samddhau
nakk[a] nane
nth[]
ycopatpaivaryu
ndh[]
ycopatpaivaryu
na[a] ntau
na[a] avasyandane
9P
4P
1P
1P
10P
1A
1A
1P
10P
to lead
to dance
to sound, roar
to be pleased, glad
to destroy, kill
to beg; to cause pain; to be
master; to desire, wish for
to beg; to cause pain; to be
master; to desire, wish for
to dance, mime
to represent, act
321
nthes tu bhye opadeatvam, pryae tu na. nadati. upendrt opadeasya
atvampraadati. nanda nedatu. ardati rdat. narder iti tasmn nu itinarda.
idi paramaivaryei-rmed-dhtor numindati aindat.
Vtti ad (366) nad nad + ti[p] (288) nad + []a[p] + ti[p] nadati
<acyuta pa. 1.1>.
After an upendra, the original of a opadea dhtu is re-established by stra 303:
pra + ad (366) pra + nad pra + nad + ti[p] (288) pra + nad +
[]a[p] + ti[p] pranadati (367, 303) praadati <acyuta pa. 1.1 of pra + ad[a]
avyakta-abde>.
ad (366) nad nad + []a[l] (330, 322, 323) na + nad + []a[l]
(358) nanda
<adhokaja pa. 1.1>.
ad (366) nad nad + atus (330, 322, 323) na + nad + atus (337,
363) na + ned + atus nedatus (93) nedatu <adhokaja pa. 1.2>.
Now we begin the conjugation of ard[a] gatau ycane ca (1P, to go, move; to beg).
ard + ti[p] (288) ard + []a[p] + ti[p] ardati <acyuta pa. 1.1>.
ard + d[ip] (360) rd + d[ip] (288, 306) a[t] + rd + []a[p] + d[ip]
(42) rdad
(185) rdat <bhtevara pa. 1.1>.
In adhokaja, narder a-rmasya trivikrama (361) and tasmt nu dvi-viujanadhtau (362) are applied.
ard + []a[l] (330, 322, 323) a + ard + a (361) + ard + a (362)
narda <adhokaja
pa. 1.1>.
adhokaja parapada of ard[a] gatau ycane ca
narda
nardatu
nardu
narditha
nardathu
narda
narda
nardiva
nardima
Now we begin the conjugation of id[i] paramaivarye (1P, to be most powerful). Irmed-dhtor num (344) is applied, and we get the following forms:
id[i] (344, 160) i + n[um] + d (165) id (73) ind ind + ti[p] (288)
ind + []a[p]
+ ti[p] indati <acyuta pa. 1.1>.
id[i] (344, 160, 165, 73) ind ind + d[ip] (360) aind + d[ip] (288,
306) a[t] + aind +
[]a[p] + d[ip] (48) aindad (185) aindat <bhtevara pa.
1.1>.
bhtevara parapada of id[i] paramaivarye
aindat
aindatm
aindan
ainda
aindatam
aindata
aindam
aindva
aindma
322
SaodhinSince people in general are usually familiar only with the form of a
dhtu that has already undergone the change to n by dhtv-der o na (366), this
stra is given so that one may recognize which of the dhtus that begin with n
originally begin with in the Dhtu-pha. By knowing this, one can then apply stra
303. Siddhnta Kaumud, commenting on the dhtu na[a] ntau, explains that nti
can mean ntta or ntya, but never nya. Siddhnta Kaumud further explains that
the definition of ntta (dancing) is gtra-vikepa-mtram (mere rythmic movement
of the limbs according to rules), the definition of ntya (pantomime) is
padrthbhinaya (the representation of a thing by gesticulation, but not by words),
and the definition of nya (dramatic representation) is vkyrthbhinaya (the
representation of a scene by words). One who does ntta or ntya is called a nartaka
(dancer), while one who does nya is called a naa (actor).
Thus, in this edition, we will translate na[a] ntau as to dance, mime, nt[] gtravikepe as to dance, and, since Jva Gosvm glosses avasyandana as nya,
na[a] avasyandane as to represent, act.
368 / [%cC$vaijaRtagAuvaI=r"Ade"r"AmaDaAeajae /
368. ccha-varjita-gurv-varder m adhokaje
ccha-varjitaexcept cch[a] (1P, to go, move) and cch[a] gatndriya-pralayamrt-bhveu (6P, to go, move; to fail in faculties; to assume a form); guru-varadeafter any dhtu which begins with an vara that is guru (see stras 32 and 33);
mthe pratyaya m; adhokajewhen an adhokaja pratyaya follows.
m is applied after any dhtu, except cch[a], which begins with an vara
that is guru when an adhokaja pratyaya follows.
mo masyettva-niedha.
VttiThe m of m is not an indicatory letter.
AmtaSince m is a siddhopadea, its m would normally be an indicatory letter by
antya-viujana ca (vtti 91). But that is negated here.
SaodhinAs was explained in vtti 344, when dhtus that have the indicatory
letter i take n[um] by i-rmed-dhtor num (344), the n[um] is considered original
(upadea). And since when n[um] is applied a sat-saga is formed, the initial vara of
dhtus which have the indicatory letter i is also guru. Thus the following dhtus also
follow this rule:
ikh[i] gatau
ig[i] gatau
id[i] paramaivarye
iv[i] vyptau
ukh[i] gatau1
uch[i] uche
uch[i] uche
j[i] bharjane
1P
1P
1P
1P
1P
1P
6P
1P
to
to
to
to
to
to
to
to
go, move
go, move
be most powerful
pervade
go, move
gather, glean
gather, glean
fry
369 / @Ama: k{(BvastayaAe'nauayaujyantae /

1 The dhtus ukh[i] gatau, uch[i] uche (6P), and j[i] bharjane are not listed in Jva
Gosvms Dhtu-pha, but are listed in the Pinian Dhtu-pha.
323
369. ma k-bhv-astayo nuprayujyante
maafter m; k-bh-astayathe dhtus [u]k[] karae (8U, to do, make),
bh sattym (1P, to be, become, exist), and as[a] bhuvi (2P, to be, become,
exist); anuprayujyanteare added after.
The dhtus [u]k[], bh, or as[a] are added after m.
AmtaThe fact that the word anu (after) is used in anuprayujyante, even though it
was already clear that the dhtus [u]k[], bh, and as[a] are applied after m since
the word ma ends in a pacam viubhakti, indicates that the dhtus [u]k[],
bh, and as[a] are added even if a kriy-vieaa (adverb) or upendra is intervening.
Thus we see ta ptay prathamam sa papta pact (He first made him fall. Then
he fell) in Klidsas Raghu-vaa and uk pracakrur nagarasya mrgn (They
sprinkled the roads of the city) in Bhai-kvya.
SaodhinThe dhtu as[a] bhuvi is mentioned here in its []ti[p] form, asti. By
using the []ti[p] form asti, the dhtus as[a] gatau dpty-dnayo ca (1U, to go,
move; to shine; to take) and as[u] kepae (4P, to throw) are excluded. When the
dhtus [u]k[], bh, and as[a] are applied after m, they are merely auxiliary verbs,
and thus they do not alter the meaning of the dhtu to which m is applied. In the
example from Raghu-vaa the kriy-vieaa prathamam (first) is intervening
between m and the dhtu as[a], while in the example from Bhai-kvya the upendra
pra is intervening between m and the dhtu [u]k[].
370 / k{(Ha @AmantaDaAtauvatpar"pad"Aid" /
370. ka m-anta-dhtu-vat parapaddi
kaafter the dhtu [u]k[]; m-anta-dhtu-vatlike the dhtu ending in the
pratyaya m; parapaddiparapada endings and so on.
In kartari prayoga, the dhtu [u]k[] takes the parapada endings and so on
according to the dhtu ending in m.
AmtaThis rule is given to prevent [u]k[] from functioning as an ubhayapad
dhtu when it comes after a dhtu ending in m. Thus, when the dhtu ending in m is
tmapad, [u]k[] takes the tmapada endings, and when the dhtu ending in m is
parapad, [u]k[] takes the parapada endings1. Thus we get hcakre <adhokaja
t. 1.1 of h[a] ce-vchayo (1A, to endeavor; to desire)> but indcakra
<adhokaja pa. 1.1 of id[i] paramaivarye (1P, to be most powerful)>. However, in
kartari prayoga, the dhtus bh and as[a] only take the parapada endings (even when
the dhtu ending in m is tmapad), and never the tmapada endings. Thus
hmbabhva <adhokaja t. 1.1 of h[a] ce-vchayo (1A, to endeavor; to
desire)> and hmsa <adhokaja t. 1.1 of h[a] ce-vchayo (1A, to
endeavor; to desire)>.
371 / nar"[%r"AmasyaAr"Ama: /
371. nara--rmasy-rma
1 And when the dhtu ending in m is ubhayapad, [u]k[] can take the parapada
endings or the tmapada endings.
324
nara--rmasyaof the -rma of a nara; a-rmathe replacement a-rma.
The -rma of a nara changes to a-rma.
indcakra.
Vtti id[i] (344, 160, 165, 73) ind ind + []a[l] (368) ind + m + []a[l]
(330, 369) indm + k + []a[l] (330, 322, 323) indm + k + k + []a[l] (345)
indm + c + k + []a[l] (371) indm + ca + k + []a[l] (314) indm + cakra
(165) ind + cakra (73) indcakra <adhokaja pa. 1.1>.
372 / @AmaAe masya h"ir"vaeNAuivaiDavaAR /
372. mo masya hariveu-vidhir v
maof m; masyaof the ma-rma; hariveu-vidhithe rule of hariveu (stra
73); voptionally.
The m of m only optionally follows the rule of hariveu.
indcakra.
Vtti id[i] (344, 160, 165, 73) ind ind + []a[l] (368) ind + m + []a[l]
(330, 369) indm + k + []a[l] (330, 322, 323) indm + k + k + []a[l] (345)
indm + c + k + []a[l] (371) indm + ca + k + []a[l] (314) indm + cakra
(165) ind + cakra (372) indcakra <adhokaja pa. 1.1>.
AmtaThe word masya here really refers to the viucakra attained by the
application of stra 165. Where the viucakra would normally always become the
corresponding hariveu since it is not at the end of a viupada, this rule makes it
optional.
SaodhinModern English books on Sanskrit grammar call this special adhokaja
form made with m and the dhtus [u]k[], bh, and as[a] the periphrastic perfect.
However their explanation of this form is defective in two ways: First of all, they treat
the form as if it were two separate words and thus they insert a space between the
dhtu ending in m and the dhtu [u]k[], bh, or as[a]. Thus they list indcakra,
indbabhva, and indmsa as ind cakra, ind babhva, and indm sa
respectively. This is faulty because, as Amta points out above, the dhtu ending in
m is not a separate viupada and thus it should not be separated by a space.
Furthermore, when the dhtu as[a] is used by itself in adhokaja, it is replaced by the
dhtu bh in accordance with aster bhr bruvo vac rma-dhtuke (499). Therefore
the forms sa and so on can never stand independently as separate viupadas. The
second fault is that they never show the case where the forms undergo the change to
hariveu by stra 73. For example, they never list indcakra and indbabhva as
indcakra and indmbabhva. Such negligence is faulty because the change to
hariveu is actually the normal thing to do since the viucakra is not at the end of a
viupada. The optionality ordained in the current stra is only secondary to that. This
is indicated by the fact that Jva Gosvm first forms indcakra in the previous vtti
and only then forms indcakra in the current vtti. Besides this, it is usually only the
form that has undergone the change to hariveu that is seen in classical Sanskrit
works unedited by modern scholars. Thus, in this edition, we shall not bow down to this
325
faulty system of theirs, even though it has now become standard in the roman
transliteration of Sanskrit texts.
373 / i"vaRcanainaimaas$avaeRr"e par"maAae s$aita ya: s$avaeRr"syaAde"zA:
s$a sTaAinava," i"vaRcanae Wva k(taRvyae /
373. dvir-vacana-nimitta-sarvevare para-mtre sati ya sarvevarasydea sa
sthni-vad dvir-vacane eva kartavye
dvir-vacana-nimitta-sarvevare1a sarvevara that is a nimitta (cause) of
reduplication; para-mtremerely following; satiwhen it is; yawhich;
sarvevarasyaof a sarvevara; deathe replacement; sathat; sthni-vatlike
the sthni (original); dvir-vacanewhen reduplication; evaonly; kartavyeis being
done.
When a sarvevara which causes reduplication follows, the replacement of a
sarvevara is treated like the original. But this is only the case when
reduplication is being done.
atra lopo py dea-vat. tato govinda-vndrau ydaya ay-daya cde rmoddhava-i-lopa ca sthni-vat. tato ra-rmdeasya sthni-vattve kte krmasya dvir-vacanam. indcakratu indcakru. k-s-bh-v iti neindcakartha
indcakrathu indcakra. indcakra indcakara indcakva indcakma.
indmbabhvety-di. indmsety-di. mtra-grahad uvokha iti setsyati, iat iti ca.
ukha gatauokhati.
VttiIn this situation, a deletion is also considered like a replacement. Therefore
govinda, vndra, the replacements y and so on made by stra 383 and stras 50 to
53, the replacements ay and so on made by stras 54 to 55, and the deletion of rma by stra 415, the deletion of uddhava by stra 437, and the deletion of []i by
stra 449 are all sthni-vat (treated like the original). Thus, when the replacement r
is treated like the original, it is k that is reduplicated.
id[i] (344, 160, 165, 73) ind ind + atus (368) ind + m + atus (330, 369)
indm + k + atus (330, 337, 294, 52) indm + kr + atus (322, 323, the
replacement r is treated like the original by 373) indm + k + kr + atus (345)
indm + c + kr + atus (371) indm + ca + kr + atus (165) ind + cakratus
(73) indcakratus (93) indcakratu <adhokaja pa. 1.2>.
id[i] (344, 160, 165, 73) ind ind + us (368) ind + m + us (330,
369) indm + k + us (330, 337, 294, 52) indm + kr + us (322, 323, the
replacement r is treated like the original by 373) indm + k + kr + us (345)
indm + c + kr + us (371) indm + ca + kr + us (165) ind + cakrus (73)
indcakrus (93) indcakru <adhokaja pa. 1.3>.
In accordance with k-s-bh-v-stu-dru-sru-rubhya evdhokaja-mtre ne,
anyebhyas tv anibhyo p (356), i[] is not applied:
1 All the printed editions of Hari-nmmta have dvir-vacana-nimitta-sarvevara-paramtre sati instead of dvir-vacana-nimitta-sarvevare para-mtre sati, but this is
incorrect because it breaks the sati-saptam construction of when A is B. The correct
reading dvir-vacana-nimitta-sarvevare para-mtre sati can be found in manuscript
554D (Serial No: 3024, Accession No: 554D) in the Vrindavan Research Institute.
326
id[i] (344, 160, 165, 73) ind ind + tha[l] (368) ind + m + tha[l]
(330, 369) indm + k + tha[l] (356, 289) indm + kar + tha (322, 323) indm +
ka + kar + tha (345) indm + ca + kar + tha (165) ind + cakartha (73)
indcakartha <adhokaja pa. 2.1>.
id[i] (344, 160, 165, 73) ind ind + athus (368) ind + m + athus
(330, 369) indm + k + athus (330, 337, 294, 52) indm + kr + athus (322, 323,
the replacement r is treated like the original by 373) indm + k + kr + athus
(345) indm + c + kr + athus (371) indm + ca + kr + athus (165) ind +
cakrathus (73) indcakrathus (93) indcakrathu <adhokaja pa. 2.2>.
id[i] (344, 160, 165, 73) ind ind + a (368) ind + m + a (330, 369)
indm + k + a (330, 337, 294, 52) indm + kr + a (322, 323, the replacement r
is treated like the original by 373) indm + k + kr + a (345) indm + c + kr + a
(371) indm + ca + kr + a (165) ind + cakra (73) indcakra <adhokaja pa.
2.3>.
id[i] (344, 160, 165, 73) ind ind + []a[l] (368) ind + m + []a[l]
(330, 369) indm + k + []a[l] (330, two options by 359):
1) (it causes the nsiha-kryas, 314) indm + kr + a (322, 323, the
vndra r is treated like the original by 373) indm + k + kr + a (345)
indm + c + kr + a (371) indm + ca + kr + a (165) ind + cakra (73)
indcakra <adhokaja pa. 3.1>.
2) (it doesnt cause the nsiha-kryas, 289) indm + kar + a (322, 323, the
govinda ar is treated like the original by 373) indm + k + kar + a (345) indm +
c + kar + a (371) indm + ca + kar + a (165) ind + cakara (73)
indcakara <adhokaja pa. 3.1>.
id[i] (344, 160, 165, 73) ind ind + va (368) ind + m + va (330,
369) indm + k + va (356, 337, 294, 322, 323) indm + k + k + va (345)
indm + c + k + va (371) indm + ca + k + va (165) ind + cakva (73)
indcakva <adhokaja pa. 3.2>.
id[i] (344, 160, 165, 73) ind ind + ma (368) ind + m + ma (330,
369) indm + k + ma (356, 337, 294, 322, 323) indm + k + k + ma (345)
indm + c + k + ma (371) indm + ca + k + ma (165) ind + cakma
(73) indcakma <adhokaja pa. 3.3>.
Alternatively, we get indmbabhva and so on and indmsa and so on:
(330, 369) indm + bh + []a[l] (330, 311) indm + bhv + a (322, 323) indm
+ bh + bhv + a (328) indm + bha + bhv + a (329) indm + babhva
(165) ind + babhva (73) indmbabhva <adhokaja pa. 1.1>.
(330, 369)
indm + as + []a[l] (330, 358) indm + s + a (322, 323, the vndra is
treated like the original a by 373) indm + a + s + a (361) indm + + s + a
(42) indmsa <adhokaja pa. 1.1>.
327
adhokaja parapada of id[i] paramaivarye
indcakra
indcakratu
indcakru
indmbabhva
indmbabhvatu
indmbabhvu
indmsa
indmsatu
indmsu
indcakartha
indcakrathu
indcakra
indmbabhvitha
indmbabhvathu
indmbabhva
indmsitha
indmsathu
indmsa
indcakra / indcakara
indcakva
indcakma
indmbabhva
indmbabhviva
indmbabhvima
indmsa
indmsiva
indmsima
(Alternatively, by applying mo masya hariveu-vidhir v (372), we may get
indcakra instead of indcakra, indbabhva instead of indmbabhva, and so
on.)
Due to the use of the word mtra here uvokha will be achieved in vtti 374. Now we
begin the conjugation of the dhtu ukh[a] gatau (1P, to go, move).
ukh + ti[p] (288) ukh + []a[p] + ti[p] (333) okhati <acyuta pa. 1.1>.
AmtaDue to the use of the word mtra here the replacement is considered like the
original even if something intervenes between the replacement and the sarvevara
causing the reduplication. Thus, in uvokha in vtti 374, the govinda o is treated like the
original u, even though kh intervenes between o and the adhokaja pratyaya []a[l].
Examples of when govinda is sthni-vat are iyea <adhokaja pa. 1.1 of i[a] gatau or
i[u] icchym> and uvokha in vtti 374. An example of when vndra is sthni-vat
is iyya <adhokaja pa. 1.1 of i[] gatau>. Examples of when the replacements y and
so on are sthni-vat are vivyatu in vtti 384, cakratu in the current vtti, and so on.
Examples of when the replacements ay and so on are sthni-vat are ninaya
<adhokaja pa. 3.1 of [] prpae>, ninya <adhokaja pa. 3.1 of [] prpae>,
lulava <adhokaja pa. 3.1 of l[] chedane>, and lulva <adhokaja pa. 3.1 of l[]
chedane>. Examples of when the deletion of -rma is sthni-vat are papatu
<adhokaja pa. 1.2 of p pne or p rakae> and papu <adhokaja pa. 1.3 of p
pne or p rakae>. Examples of when the deletion of uddhava is sthni-vat are
jaghnatu in vtti 487 and jagmatu in vtti 437.
Why do we say when a sarvevara follows? Consider dedyate in vtti 591. Here it is
not the -rma of the dhtu [u]d[] dne (3U, to give) that is reduplicated by
treating the replacement (which is attained by stra 417) like the original, but it is
the replacement itself that is reduplicated. This is because ya[] follows. If the
replacement were treated like the original we would get the unwanted form
dadyate. In accordance with the phrase dvir-vacane eva kartavye, the replacements
are not treated like the original after the reduplication has taken place. Regarding
indmsa, on the strength of ordaining the dhtu as[a] in stra 369, the substitution of
bh doesnt take place by aster bhr bruvo vci rma-dhtuke (499).
SaodhinThe sarvevaras which cause reduplication are the pratyayas
mentioned in stra 322 that begin with a sarvevara. Thus this rule applies when any
of the adhokaja pratyayas that begin with a sarvevara follows, when a[] follows, and
when sa[n] that takes i[] follows. In this regard, one should remember that, since i[]
is para-sambandh, when the adhokaja pratyayas and sa[n] take i[] they are also
considered as beginning with a sarvevara. There is no possibility of ya[] taking i[],
for that is forbidden by ne ya-sarvevarayo (330). This rule does not apply when
ya[] follows, when sa[n] that doesnt take i[] follows, or when the adhokaja
328
pratyayas tha[l], va, ma, se, dhve, vahe, and mahe which do not take i[] follow, since
all these pratyayas do not begin with a sarvevara.
This rule makes it clear that the various replacements like govinda, vndra, and so
on actually take place before the reduplication, and that they are treated like the
original only when reduplication is being done, and not after that. Technically, this
stra should have been given earlier because, without this stra, govinda, vndra,
and so on have to be done after the reduplication to achieve the correct form. For
example, if, in the formation of ciceta in vtti 336, we did the govinda first and then
the reduplication, the govinda ce wouldnt be considered sthni-vat because the
current stra had not been given at that time. Thus, when reduplication takes place,
we would get the nara ce. And because the rule narasya vmana is only given later
as stra 375, there would be no way to make the nara ci. Thus we would be stuck with
ceceta, an incorrect form. Therefore, now that this stra has been given, only should
reformulate ciceta, pusphoa, and so on so that the govinda is done first and is treated
like the original at the time of reduplication. Similarly, one should reformulate
indcakra <adhokaja pa. 1.1> in vtti 371 so that it follows the same pattern as
indcakra <adhokaja pa. 3.1> in this vtti.
374 / nare"u"taAeir"yauvaAvaek(Atmake(tar"s$avaeRre" /
374. nared-utor iy-uvv ektmaketara-sarvevare
nara-it-utoof the i and u of a nara; iy-uvauthe replacements iy and uv; ektmakaitara-sarvevarewhen a sarvevara other than an ektmaka follows.
The i and u of a nara change to iy and uv respectively when a sarvevara
other than their ektmaka follows.
dvir-vacane kte parasya na sthni-vattvam, tata uv. m tu na syt, gurv-varder iti
sahajasyaiva grahat. uvokha khatu. katham ider m? parnapekatvena numa
sahajatvt, govindas tu kasri-varjam apekate. chi ymechati.
VttiOnce reduplication has been done, the para (nryaa) is no longer treated like
the original. Therefore the change to uv takes place. But m should not be applied
because only dhtus that originally begin with an vara that is guru are taken by the
mention of gurv-varde in stra 368.
ukh + []a[l] (330, 333) okh + a (322, 323, the govinda o is treated like
the original u by 373) u + okh + a (374) uvokha <adhokaja pa. 1.1>.
ukh + atus (330, 337, 294, 322, 323) u + ukh + atus (42) khatus
(93) khatu <adhokaja pa. 1.2>.
uvokha
uvokhitha
uvokha
adhokaja parapada of ukh[a] gatau

khatu
khathu
khiva
khu
kha
khima
Someone may ask, Why then did the dhtu id[i] take m? The answer is that n[um]
is considered original (see vtti 344) because it doesnt require a para-nimitta for its
application. Govinda, on the other hand, requires that a pratyaya other than a kasri
must be following. Now we begin the conjugation of the dhtu ch[i] yme (1P, to
stretch).
329
ch[i] (344, 160) + n[um] + ch (175) ch ch + ti[p] (288) ch
+ []a[p] + ti[p] chati <acyuta pa. 1.1>.
AmtaIf the nryaa were still treated like the original once the reduplication had
been done, then the nara would not be able to change to uv because there wouldnt be
a sarvevara other than its ektmaka following. Thus the method of achieving uvokha
is that govinda is done first, then the govinda o is treated like the original u by stra
373, then u is reduplicated, and then the nara u changes to uv because a sarvevara
other than its ektmaka follows.
Since when govinda is done m might be applied by stra 368 because the okh begins
with an vara that is guru, Jva Gosvm removes that possibility by saying that only
dhtus that originally begin with an vara that is guru are taken by the mention of
gurv-varde in stra 368. Thus m is not applied here because the o of okh is
lkaika (secondary) since it is produced by govinda.
Govinda is not considered original because it is clear from the rule asya na govindavndrau kasriu (294) that govinda requires that a pratyaya other than a kasri
follows.
375 / nar"sya vaAmana: /
375. narasya vmana
narasyaof a nara; vmanathe change to vmana.
The nara becomes vmana.
narder iti kte tato nuncha. asja gatau.
VttiWhen the nara becomes trivikrama by stra 361 and n[u] is added by stra
362, we get ncha:
ch[i] (344, 160, 175) ch ch + []a[l] (330, 322, 323) + ch + a
(375) a + ch + a (361) + ch + a (362) ncha <adhokaja pa. 1.1>.
Now we begin the conjugation of asj[a] gatau (1P, to go, move).
AmtaWhen -rma changes to the vmana a-rma by the current stra, that arma again becomes trivikrama by stra 361, and thus n[u] is also added.
376 / s$asya jaAe jae , na tau vaESNAvae /
376. sasya jo je, na tu vaiave
sasyaof sa-rma; jathe replacement ja-rma; jewhen ja-rma follows; nanot;
tubut; vaiavewhen a vaiava follows.
S changes to j when j follows, but not when a j that is followed by a vaiava
follows.
sajjati. vaiava-grahaa-phalam amkt ity-dau setsyati. vaja gatau
330
Vtti asj (346) sasj sasj + ti[p] (288) sasj + []a[p] + ti[p] (376) sajjati
<acyuta pa. 1.1>.
sajjati
sajjasi
sajjmi
acyuta parapada of asj[a] gatau

sajjata
sajjatha
sajjva
sajjanti
sajjatha
sajjma
The result of mentioning a vaiava here will be accomplished in forms like amkt
in vtti 547. Now we begin the conjugation of the dhtu vaj[a] gatau (1P, to go,
move).
SaodhinCommenting on the dhtu asj[a] gatau (1P, to go, move), Siddhntakaumud says ayam tmanepady api, sajjate (This dhtu can also take tmapada
endings. Thus we get also sajjate and so on). Despite its being listed with the simple
meaning of gati in the Dhtu-pha, the dhtu asj[a] gatau (1P, to go, move) is
usually used in the same meaning as the dhtu anj[a] sage (1P, to adhere, be
attached). Thus sajjate means he is attached and so on.
377 / zAs$aud"d"var"AmaAd"InaAM gAAeivand"Ar"Amasya ca naEtvaAid" /
377. asu-dada-va-rmdn govind-rmasya ca naitvdi
asu-dada-va-rma-dnmof as[u] hisym (1P, to kill), dad[a] dne (1P, to
give), and dhtus beginning with va-rma; govinda-a-rmasyaof dhtus whose arma is produced by govinda; caand; nanot; etva-dithe change to e and so on.
as[u], dad[a], dhtus beginning with v, and dhtus whose medial a is a
product of govinda dont undergo the change to e and loss of nara
prescribed in stra 363.
vavajatu. vraja gatau
Vtti vaj + atus (330, 337, 322, 323) va + vaj + atus (377) vavajatus (93)
vavajatu <adhokaja pa. 1.2>.
Now we begin the conjugation of the dhtu vraj[a] gatau (1P, to go, move).
378 / vad"ajayaAeva{RSNAIn": s$aAE par"pade" /
378. vada-vrajayor vndra sau parapade
vada-vrajayoof the dhtus vad[a] vyakty vci (1P, to speak, say, tell) and
vraj[a] gatau (1P, to go, move); vndravndra; sauwhen s[i] follows;
parapadewhen a parapada pratyaya follows.
avrjt. aja gatau kepae caajati.
Vad[a] and vraj[a] take vndra when s[i] which is followed by a parapada
pratyaya follows.
Vtti vraj + d[ip] (306, 307, 316) a[t] + vraj + i[] + s[i] + d[ip] (334) avraj
+ i[] + s[i] + [] + d[ip] (378) avrj + i[] + s[i] + [] + d[ip] (335) avrj +
i[] + [] + d[ip] (42) avrjd (185) avrjt <bhtea pa. 1.1>.
331
Now we begin the conjugation of the dhtu aj[a] gatau kepae ca (1P, to go, move;
to drive).
aj + ti[p] (288) aj + []a[p] + ti[p] ajati <acyuta pa. 1.1>.
AmtaWhere the vndra would usually only optionally take place by
viujander laghor a-rmasya vndra i-dau sau v parapade (357), this rule
makes it mandatory.
379 / @jaevaI= GaNAM ivanaA r"AmaDaAtauke( /
379. ajer v ghaa vin rma-dhtuke
aje1of the dhtu aj[a] gatau kepae ca (1P, to go, move; to drive); vthe
replacement v; ghaamthe kt pratyaya [gh]a[]; vinexcept; rma-dhtuke
when a rma-dhtuka follows.
Aj[a] is replaced by v when any rma-dhtuka except the kt pratyaya
[gh]a[] follows.
vyate. vr ayam ani. athnia
Vtti aj + te (293) aj + ya[k] + te (330, 379) vyate <acyuta karmai 1.1>.
This v is ani. Now a list of the ani dhtus will be given.
List of the ani-dhtus2

(ani-gaa)
1
--rmnta-ru-snu-ku-yu-nu-ku-vi--ribhi
v-vbhy ca vinaikca
svarnt dhtavo nia
a) Any dhtu that ends in a sarvevara (svara) and has only one sarvevara (ac) is
ani. But dhtus that end in and are exceptions to this rule.
b) The following dhtus are also exceptions to this rule:
ru abde
2P to cry, sound
u prasravae
2P to drip, flow
ku tejane
2P to sharpen
[] svapne
2A to sleep, lie down
yu miranmiranayo
2P to mix; to separate
u stutau
2P to praise
[u]ku abde
2P to sneeze, cough
[u][o]vi gati-vddhyo
1P to go, move; to grow
[] vihyas gatau
1A to fly
[] vihyas gatau
4A to fly
1 Aje is the sixth case singular form of aji, a word formed by applying the kt
pratyaya i[k] after the dhtu aj[u] gatau kepae ca by ik-tipau dhtu-nirdee ().
2 The ani dhtus are dhtus that do not take i[] by i rma-dhtuke (316). This
group of dhtus are sahajni (originally ani) as opposed to other dhtus which
become ani under certain conditions only. In verses 2 to 8 of this list, the dhtus are
referred by using the forms made with i[k] and []ti[p] (see Saodhin 338 and 308)
332
ri[] sevym
v[] sambhaktau
v[] varae
1U
9A
5U
to serve, worship, dwell,

depend on
to serve, worship
to choose, ask for
2
ani eka ak knte
cnte paci-vac vici
sicir muci-ric caika
chnte pracchir udhta
a) Among the dhtus ending in k, only one is said to be ani:
ak[] aktau
5P to be able
b) Among the dhtus ending in c, the following dhtus are said to be ani:
[u]pac[a] pke
1U to cook, ripen
vac[a] paribhae
2P to speak, say, tell
vic[ir] pthak-bhve
7U to separate, discriminate
1
ic[a] karae
6U to sprinkle, discharge
muc[] mokae
6U to release, abandon
ric[ir] virecane
7U to purge, empty
c) Among the dhtus ending in ch, only one is said to be ani:
pracch[a] jpsym
6P to ask, question
3
bhaji-bhaji-yaji-tyaji-raji-rujo
bhuji-saji-sjo py atha majjir api
yuji-bhjji-nijir-vijira ca tath
svajir uddhava-no ja-gae py ania
a) Among the group of dhtus ending in j, the following dhtus are ani:
bhaj[a] sevym
1U to serve, worship, divide,
experience
bhanj[o] mardane
7P to break, interrupt, disappoint
yaj[a] deva-pj-sagati-karaa1U to worship, sacrifice; to meet;
dneu
to give
tyaj[a] hnau
1P to abandon
ranj[a] rge
1U to be colored, delighted, to
love, be attached
ranj[a] rge
4U to be colored, delighted, to
love, be attached
ruj[o] bhage
6P to break, afflict
2
bhuj[a] planbhyavahrayo
7P to protect, rule; to eat, enjoy
bhuj[o] kauilye
6P to bend, curve, be crooked
anj[a] sage
1P to adhere, be attached
sj[a] visarge
4A to create, release
sj[a] visarge
6P to create, release
[u]masj[o] uddhau
6P to bathe, dive, sink
1 Sometimes the dhtu ic[a] is listed as ic[ir], but Jva Gosvm explains, in vtti
546, that many people dont agree that this dhtu has the anubandha ir. Moreover, in
his own Dhtu-pha, Jva Gosvm lists the dhtu as ic[a] karae and not as ic[ir]
karae.
2 Jva Gosvm lists this dhtu as a parapad, but it also takes tmapada endings in
accordance with anavane bhunakte (). Thus it is parapad when it is used in the
sense of plana (protecting, ruling), but when it is used in any other sense, it is
tmapad.
333
yuj[a] samdhau
yuj[ir] yoge
bhrasj[a] pke1
ij[ir] auce
vij[ir] pthak-bhve
vanj[a] parivage
4A
7U
6U
3U
3U
1A
to
to
to
to
to
to
meditate
join, use
roast, fry
wash, purify
separate, discriminate
embrace
4
adi hadi skandi-bhidi-cchidi-kudn
adi sadi svidyati-padyat khidim
tudi nudi vidyatika vinattika
prathi dntn daa-paca cnia
a) Know the following fifteen dhtus ending in
ad[a] bhakae
2P
had[a] purotsarge
1A
skand[ir] gati-oaayo
1P
bhid[ir] vidrae
kud[ir] sampeae
ad[] tane
ad[] tane
ad[] viaraa-gatyavasdaneu
[i]vid[] gtra-prakarae
pad[a] gatau
khid[a] dainye
khid[a] parighte
khid[a] dainye
tud[a] vyathane
ud[a] prerae
vid[a] sattym
vid[a] vicrae
7U
7U
7U
1P
6P
1P
6P
4P
4A
4A
6P
7A
6U
6U
4A
7A
d to be ani:
to eat
to evacuate
to fall, discharge semen; to dry
up, perish
to break, separate, discriminate
to cut, divide
to pound, crush
to fall, perish, decay
to burst, open; to go, move; to
sit down, be dejected, perish
to sweat
to go, move
to be depressed, suffer pain
to strike, afflict
to be depressed, suffer pain
to strike, wound
to push, impel
to be, exist
to consider as
5
krudhi-rdhi-rudhi-kudhi-budhyatayo
vyadhi-udhyati-sidhyati-bandhi-yudha
saha-sdhaya ity anio dha-gae
hani-manyati cety api nnta-gae
a) Among the group of dhtus ending in dh, the following dhtus are ani:
krudh[a] kope
4P to be angry
rdh[a] sasiddhau
4P to succeed, accomplish
rdh[a] sasiddhau
5P to succeed, accomplish
rudh[ir] varae
7U to block, cover
anurudh[a] kme
4A to love, adhere to
kudh[a] bubhukym
4P to be hungry
1 The dhtu bhrasj[a] appears here as bhjji because when the kt pratyaya i[k] is
applied after bhrasj[a] by ik-tipau dhtu-nirdee (909) the ra of bhrasj[a] undergoes
sakaraa by grahi-jy-vayi-vyadhi-vai-vyaci-vraci-pracchi-bhrasjn sakaraa
kasrau (473) and the s becomes j by sasya jo je, na tu vaiave (376).
334
budh[a] avagamane
4A
vyadh[a] tane
4P
udh[a] auce
4P
idh[u] sarddhau
4P
bandh[a] bandhane
9P
yudh[a] samprahre
4A
sdh[a] sasiddhau
4P
sdh[a] sasiddhau
5P
b) Among the group of dhtus ending in n, the
han[a] his-gatyo
2P
man[a] jne
4A
to understand
to pierce, wound
to be purified, free from doubts
to succeed, accomplish
to bind
to fight
following dhtus are ani:
to strike, kill; to go, move
to think, consider as
6
svapi-vapi-tipi-tapi-tpy-pi-apo pi
kipi-spi-lipi-lumpa-cchupi-dpaya
pnta-gaev atha bhnte labhi-rabhi-yabhayo
ma-gae yami-rami-ami-gamaya ca
a) Among the group of dhtus ending in p, the
[i]vap[a] aye
2P
[u]vap[a] bja-tantu-santne
1U
tip[] karae
1A
tap[a] santpe
1P
following dhtus are ani:

to sleep, lie down
to sow
to sprinkle
to heat, burn, perform
austerities
tap[a] tpe aivarye v
4A to heat, burn, perform
austerities; to rule
tp[a] prane
4P to satisfy, be satisfied
p[] vyptau
5P to pervade, obtain
ap[a] kroe
1U to chastise, curse
ap[a] kroe
4U to chastise, curse
kip[a] prerae
4P to throw
kip[a] prerae
6U to throw
sp[] gatau
1P to crawl, slither
lip[a] upadehe
6U to anoint, cover, stain, pollute
lup[] chedane
6U to cut, break, take away, delete
chup[a] saspare
6P to touch
dp[a] garve
4P to be proud
b) Among the dhtus ending in bh, the following dhtus are ani:
[u]labh[a] prptau
1A to obtain, possess
rabh[a] rbhasye
1A to act rashly
yabh[a] maithune
1P to have sexual intercourse
c) Among the group of dhtus ending in m, the following dhtus are ani:
yam[u] uparame
1P to restrain
ram[u] krym
1A to play, delight in
am[a] prahatve abde ca
1P to offer obeisances, be
submissive; to sound
gam[] gatau
1P to go, move
7
ii-li duya-vii-tvii-dvin
pii ki puyati-uya-tuyatn
dii di dai-m rii rui
lii-spi-kroa-vio nio jagu
335
a) (Learned persons) say that (among the dhtus ending in ) the following dhtus are
ani:
i[a] hisym1
1P to hurt, kill
i[] vieae
7P to remain
li[a] ligane
4P to adhere, embrace
du[a] vaiktye
4P to be impure, bad, wrong
vi[u] secane2
1P to sprinkle
vi[] vyptau
3U to pervade
tvi[a] dptau
1U to shine, glitter
dvi[a] aprtau
2U to hate
pi[] sacrane
7P to grind, crush
k[a] vilekhane karae ca
1P to plough; to pull, attract
k[a] vilekhane
6U to plough
pu[a] puau
4P to nourish
u[a] oae
4P to become dry, withered
tu[a] tuau
4P to satisfy, be satisfied
b) (Learned persons) say that (among the dhtus ending in ) the following dhtus are
ani:
di[a] atisarjane
6U to give; to order; to tell
d[ir] prekae
1P to see
dan[a] daane
1P to bite
m[a] marane
6P to touch; to discuss, reason; to
consider
ri[a] hisym
6P to hurt, kill
ru[a] hisym
6P to hurt, kill
li[a] alp-bhve
4A to become small
3
li[a] gatau
6P to go, move
sp[a] saspare
6P to touch
kru[a] hvne
1P to cry out, wail, shout
vi[a] praveane
6P to enter
8
ghasi ca vasati snte
hnte dahati-mehat
dihir duhi-lih rohir
vahir nahir ime nia
a) Among the dhtus ending in s, the following dhtus are ani:
ghas[] adane
1P to eat
vas[a] nivse
1P to dwell, live, stay
b) Among the dhtus ending in h, the following dhtus are ani:
dah[a] bhasm-karae
1P to burn
1 This dhtu is not listed in Jva Gosvms Dhtu-pha, but is listed in the Pinian
Dhtu-pha.
Dhtu-pha.
Dhtu-pha.
336
mih[a] secane
dih[a] pralepe
duh[a] praprae
lih[a] svdane
ruh[a] janmani prdur-bhve ca
vah[a] prpae
ah[a] bandhane
1P
2U
2U
2U
1P
1U
4U
to
to
to
to
to
to
to
pass urine or semen

smear
milk, extract
lick, taste
grow, rise; to appear
bear, lead, carry
bind, tie
yu iti yu mirae, nu-shacaryt. yul miramiraayo iti vopadeva. ak iti

ka-paitasya prakriy-kym atra d-id eva ak ghyate. kavi-kalpadrume tu
sv-di-akr vikalpite, divdi-aks tu se. bhujti bhujo-bhujau ghyete. yujti yujayujirau. svajir uddhava-na iti svajir ity artha. klp vindatim api ghanti.
lumpdayo lumpaty-dnm ekadea-nirde. ata eka-sarvevara sarvevarnta
ceti vr ani.
Because it is listed alongside nu (an ad-di-dhtu), the yu mentioned in verse 1 refers
only to yu mirae1. Vopadeva accepts the same by saying yu[l] miramiraayo.
In Ka-paitas commentary on Prakriy-kaumud only ak that has the indicatory
letter is accepted by the mention of ak in verse 2. According to Kavi-kalpadruma,
however, the sv-di-dhtu ak[] aktau is ve, while the div-di-dhtu ak[a]
kamym is se. Bhuji in verse 3 includes both bhuj[o] kauilye and bhuj[a]
planbhyavahrayo, and yuji in verse 3 includes both yuj[a] samdhau and yuj[ir]
yoge. The phrase svajir uddhava-na (svaj which has n as uddhava) in verse 3 refers
to the dhtu svaj. The Kalpa grammarians also list vindati (vid[] lbhe) in their list of
ani-dhtus. Lumpa and so on are abbreviations of lumpati and so on2. Thus, since v
ends in a sarvevara and has only one sarvevara, it is ani by verse 1.
AmtaIn verse 2, the words paci-vac and muci-ric have the first case dual
endings. The word prathi in verse 4 means jnhi (you should know). By the
mention of svidyati, padyati, vidyati, and vinatti, which are the []ti[p] forms of
[i]vid[] gtra-prakarae, pad[a] gatau, vid[a] sattym, and vid[a] vicrae with
the vikaraa []ya added ([]na[m] in the case of vinatti), [i]vid[] snehane mocane
ca (1A, to be anointed, greasy; to be loose, disturbed), pad[a] sthairye3 (1P, to
stand fast), vid[a] jne (2P, to know), and vid[] lbhe (6U, to find, obtain) are
excluded. Similarly, by the mention of budhyati, sidhyati, and manyati, which are the
[]ti[p] forms of budh[a] avagamane, idh[u] sarddhau, and man[a] jne with the
vikaraa []ya added, budh[a] avagamane (1P, to understand), budh[ir] bodhane
(1U, to understand), idhu gatym (1P, to go, move), idh stre mgalye ca
(1P, to instruct; to be auspicious), and man[u] bodhane (8A, to understand) are
exluded.
Although from the viewpoint of the verses of the earlier grammarians tp[a] prane
and dp[a] garve are listed here as ani, they are actually ve because they are listed
among the radh-dis (a sub-group of div-di-dhtus which are ve by radh-der i v
(539)). According to Padmanbha Datta, author of the Supadma-vykaraa, the
reversal of the normal order of tlavya then mrdhanya in verse 7 is to fit the
meter. Vopadeva, the author of Mugdha-bodha-vykaraa, says that only li[a]
ligane (4P, to adhere, embrace) is accepted here, and not li[u] dahe4 (1P, to
1 This dhtu is listed in the Dhtu-pha as yu miramiraayo.
2 Thus lumpa in verse 6 stands for lumpati, and duya and uya in verse 7 stand for
duyati and uyati.
3 This dhtu is only found in the Dhtu-pha composed by Vopadeva, the author of
Mugdha-bodha-vykaraa.
Dhtu-pha.
337
burn). The mention of duya, uya, and tuyati with the vikaraa []ya is to fulfill the
requirements of the meter and not to exlude other dhtus (since there are none to
exclude anyway). The mention of puyati, however, is to exlude pu[a] puau (1P, to
nourish) and pu[a] puau (9P, to nourish). The word pait (learned persons)
has to be inserted in verse 7. By the mention of vasati, which is the []ti[p] form of
vas[a] nivse, vas[a] cchdane (2A, to cover, dress) is excluded. In the vtti, Jva
Gosvm makes it clear that the yu mentioned in verse 1 refers only to the ad-didhtu yu miranmiranayo and not to yu[] bandhane (9U, to bind). Like the
Kalpa grammarians, Mah-bhya and other works also list vindati (vid[] lbhe) as
an ani-dhtu.
380 / wRzAAntasya va{SNAIn": s$aAE par"pade" /
380. ntasya vndra sau parapade
a-antasyaof a dhtu that ends in an a; vndravndra; sauwhen s[i]
follows; parapadewhen a parapada pratyaya follows.
Dhtus which end in an a take vndra when s[i] which is followed by a
parapada pratyaya follows.
viuta sarva-viricir ity ata cea prvam eva pake v-bhvaavait. narasya
vmanavivya.
VttiWhen the dhtu aj[a] is replaced by v, the replacement takes place before the
application of i[] in accordance with the maxim viuta sarva-virici (vtti 188).
aj + d[ip] (307) aj + s[i] + d[ip] (379) v + s[i] + d[ip] (306, v is ani by
verse 1) a[t] + v + s[i] + d[ip] (380) avai + s[i] + d[ip] (334) avai + s[i] + [] +
d[ip] (108) avaid (185) avait <bhtea pa. 1.1>.
In adhokaja, narasya vmana (375) is applied:
aj + []a[l] (379) v + []a[l] (330, 314) vai + a (54) vy + a (322,
323, the vndra ai and the replacement y are sthni-vat by 373) v + vy + a
(375) vivya <adhokaja pa. 1.1>.
SaodhinHere v is a sarva-virici because it replaces the whole dhtu aj[a]. Thus
by the maxim viuta sarva-virici (vtti 188) it is stronger than i[], which is a mere
viu.
381 / DaAtaAetau:s$anasyaeyauvaAE s$avaeRre" /
381. dhto catusanasyey-uvau sarvevare
dhtoof a dhtu; catusanasyaof the catusana; iy-uvauthe replacements iy
and uv (i and are replaced by iy, and u and are replaced by uv); sarvevarewhen
a sarvevara follows.
The final catusana of a dhtu changes to iy or uv when a sarvevara
follows.
338
AmtaEven though the adhikra-stra dhto (261) is in effect, the word dhto is
included again here for claritys sake.
382 / s$aMyau(aAe /
382. sayukta-no ca
sayuktaconjoined (in sat-saga with the final viujana of a dhtu); noof []nu
(the vikaraa used in the conjugation of the sv-di-dhtus); caand.
The u of []nu also changes to uv when a sarvevara follows, provided the n
of []nu is in sat-saga.
383 / @s$aMyaAegApaUvaRsyaAnaek(s$avaeRr"syae"yasya tau ya: /
383. asayoga-prvasyneka-sarvevarasye-dvayasya tu ya
asayoga-prvasyawhich doesnt have a sayoga (sat-saga) previous to it; anekasarvevarasyaof a dhtu that has more than one sarvevara; i-dvayasyaof the idvaya; tubut; yathe replacement ya-rma.
But the final i or of a dhtu that has more than one sarvevara changes to
y when a sarvevara follows, provided the i or doesnt come after a satsaga.
AmtaIn this regard, a dhtu is considered as having more than one sarvevara by
taking into account its future reduplication (see bhvini bhta-vad upacra in vtti
394). This is in accordance with the following statement of Padmanbha Datta, the
author of Supadma-vykaraa: bhaviyad-dvir-ukty naikatvam (due to the future
reduplication, it is not considered monosyllabic). If this were not the case, then we
could not achieve vivyatu in the next vtti because v only has one sarvevara.
384 / Wita"vaAeyaRvaAE k{(SNADaAtauk( Wva /
384. eti-huvor ya-vau ka-dhtuka eva
eti-huvoof the dhtus i[] gatau (2P, to go, move) and hu vahnau dne (3P, to
offer into the sacrificial fire, to sacrifice); ya-vauthe replacements ya-rma and varma; ka-dhtukewhen it is ka-dhtuka; evaonly.
The i of i[] changes to y and the u of hu changes to v when a sarvevara
follows, but only if that sarvevara is part of a ka-dhtuka.
govinda-vndrbhym anyatraite. vivyatu. v gati-vypti-prajana-knty-asanakhdanev iti v-dhtur apy asti. tatra ca sati dhtu-pratirpdeas tad-dhtu-vatprayogo vaktavya iti nyyena v-vad evsya prayoga. tata ca
VttiThe changes to iy, uv, y, and v prescribed in stras 381 to 384 only take place
where govinda and vndra are not applicable.
aj + atus (379) v + atus (330, 337, 294, 383) vy + atus (322, 323,
the replacement y is treated like the original by 373) v + vy + atus (375) vi + vy
+ atus (93) vivyatu <adhokaja pa. 1.2>.
339
There is also the dhtu v gati-vypti-prajana-knty-asana-khdaneu1 (2P, to go,
move; to pervade, obtain; to become pregnant; to shine, be beautiful, desire; to throw;
to eat). And, that being the case, this v (the replacement of aj) is treated like the
dhtu v in accordance with the maxim dhtu-pratirpdeas tad-dhtu-vat-prayogo
vaktavya (a replacement that is similar in form to a particular dhtu is treated like
that dhtu). Therefore the following rule also applies to v.2
AmtaSince the word eva here exludes a sarvevara that is part of a rma-dhtuka,
it is implied that when a sarvevara that is part of a rma-dhtuka follows the i of i[]
and u of hu change to iy and uv respectively by stra 381.
385 / s$avaeRr"AntaAts$ah"jaAinaq% w"A Taila /
385. sarvevarntt sahajnia i v thali
sarvevara-anttthat ends in a sarvevara; sahaja-aniaafter a dhtu that is
originally ani; ii[]; voptionally; thaliwhen the adhokaja pratyaya tha[l]
follows.
When tha[l] follows, i[] is optionally inserted after a sahajni dhtu that
ends in a sarvevara.
SaodhinUsually when an adhokaja pratyaya follows, all sahajni dhtus that
end in a sarvevara, except those mentioned in the phrase k-s-bh-v-stu-dru-srurubhya (356), take i[] by anyebhyas tv anibhyo p (356), but this rule says that
they only optionally take i[] when tha[l] follows. In the same way, the next four stras
are also apavdas of stra 356.
386 / s$ah"jaAr"Amavata taA{"zAAta, /
386. sahaj-rmavata ca tdt
sahaja-a-rmavatathat has an original a-rma; caand; tdtafter that (after a
dhtu that is originally ani).
When tha[l] follows, i[] is also optionally inserted after a sahajni dhtu
that has an original a-rma.
AmtaThe word tdt here means sahajnia. Since dhtus that end in a
sarvevara are already covered by the previous stra, one should understand that the
word a-rmavata here doesnt refer to dhtus that have a-rma as their final vara.
Indeed, the kathdis are the only dhtus that have a-rma as their final vara, and
since they take m by stra 395 because they have more than one sarvevara, there
is no possibility of this stra applying to them. Why do we say that has an original arma? Because sahajni dhtus that have an a-rma which is produced by govinda
do not follow this rule. Thus the dhtu k[a], for example, does not follow this rule,
but rather always takes i[] by stra 356. Thus we only get cakaritha.
1 This dhtu is listed in the Dhtu-pha as v gatau prajana-knty-asana-khdaneu
ca (2P, to go; to become pregnant; to shine, be beautiful, desire; to throw; to eat).
2 Usually v by itself would not be considered sahajni since it just the replacement
of the dhtu aj[a], but because it is treated like the dhtu v, which is sahajni, it also
follows stra 385.
340
387 / s$a{ija{"izAByaAM ca /
387. sji-dibhy ca
sji-dibhymafter the dhtus sj[a] visarge (4A or 6P, to create, release) and
d[ir] prekae (1P, to see); caand.
When tha[l] follows, i[] is also optionally inserted after the dhtus sj[a]
and d[ir].
388 / @yaitaRva{vyaeHByaAe inatyama, /
388. atty-arti-v-vyebhyo nityam
atti-arti-v-vyebhyaafter the dhtus listed below; nityamalways.
I[] is always inserted after the following dhtus when tha[l] follows:
ad[a] bhakae
gatau prpae ca
gatau
v[] varae1
vye[] savarae
2P
1P
3P
5U
1U
to
to
to
to
to
eat
go, move; to obtain
go, move
choose, ask for
cover, close
AmtaAd[a] has an original a-rma and vye[] ends in a sarvevara. Thus they
would usually optionally take i[] in accordance with stras 386 and 385 respectively.
Similarly, and v[] would normally be prohibited from taking i[] in accordance with
-rmt tu nitya ne (389) and k-s-bh-v (356). The current stra, however, is an
apavda of all these stras.
389 / [%r"AmaAau inatyaM naeq%. /
389. -rmt tu nitya ne
-rmtafter -rma; tubut; nityamalways; nanot; ii[].
But i[] is never applied after a sahajni dhtu ending in -rma when
tha[l] follows.
sahajnia akdi-pahit. sahaja-grahaa san-dv anitve pi babhvithety-dau
nityam i-bhvrtham. vivetha vivayitha. ki kayekayati kayanti.
VttiThe sahajni dhtus are the dhtus listed among the ak-dis (in other words,
the dhtus listed in the 8 verses of the ani-gaa in vtti 379). The inclusion of the
word sahaja in stra 385 is so that i[] will always be applied in babhvitha and so on,
even though the dhtus bh and so on are ani when sa[n] and so on follow, in
accordance with stras 579 and so on.
1 V[] sambhaktau (9A, to serve, worship) is not included by the mention of v in
this stra because, since v[] is an tmapad dhtu, there is no possibility of the
parapada pratyaya tha[l] following.
341
aj + tha[l] (379) v + tha[l] (two options by 385):
i) (i[] is applied) v + i[] + tha[l] (289) ve + i[] + tha[l] (54) vay + i[] +
tha[l] (322, 323, the govinda e and the replacement ay are sthni-vat by 373) v +
vay + i[] + tha[l] (375) vivayitha <adhokaja pa. 2.1>.
ii) (i[] is not applied) v + tha[l] (289) ve + tha[l] (322, 323) ve + ve +
tha[l] (375, 173) vivetha <adhokaja pa. 2.1>.
Now we begin the conjugation of the dhtu ki kaye (1P, to perish, be diminished).
ki + ti[p] (288) ki + []a[p] + ti[p] (289) ke + a + ti (54) kayati
<acyuta pa.
1.1>.
ki + anti (288) ki + []a[p] + anti (289) ke + a + anti (54) kaya
+ anti (291) kayanti <acyuta pa. 1.3>.
AmtaThis stra is an apavda of stra 385. Why do we say after a sahajni
dhtu ending in -rma? Consider jajgaritha1 <adhokaja pa. 2.1 of jg nidr-kaye
(2P, to be awake)>. Even though the dhtu bh is ani when sa[n] and so on follow,
it is not sahajni because it is not listed in the ani-gaa. Thus it always takes i[]
when tha[l] follows.
390 / vaAmanasya iaiva(ma: k{(tk{(SNADaAtauke(tar"yaatyayae /
390. vmanasya trivikrama kt-ka-dhtuketara-ya-pratyaye
vmanasyaof vmana; trivikramathe change to trivikrama; kt-ka-dhtukaa
kt pratyaya or ka-dhtuka pratyaya; itaraother than; ya-pratyayewhen a
pratyaya beginning with ya-rma follows.
The final vmana of a dhtu changes to trivikrama when any pratyaya
beginning with y, except a kt or ka-dhtuka, follows.
kyate. akait. cikya cikiyatu cikiyu, cikayitha ciketha. kti tukeyam.
ka-dhtukeiyt. lage sage
Vtti ki + te (293) ki + ya[k] + te (ki is ani by verse 1, 294, 390)
kyate <acyuta bhve 1.1>.
ki + d[ip] (306, 307, ki is ani by verse 1) a[t] + ki + s[i] + d[ip] (380)
akai + s[i] + d[ip] (334) akai + s[i] + [] + d[ip] (108) akaid (185)
akait <bhtea pa. 1.1>.
akait
akai
akaiam
bhtea parapada of ki kaye

akaim
akaiam
akaiva
akaiu
akaia
akaima
1 The dhtu jg is not sahajni because, since it has two sarvevaras, it is not ekc
(having only one sarvevara) and thus it is not counted as an ani-dhtu by verse 1
of the ani-gaa. Thus jg doesnt follow stra 389, but rather always takes i[] by
stra 356.
342
ki + []a[l] (330, 314) kai + a (54) ky + a (322, 323, the
vndra ai and the replacement y are sthni-vat by 373) ki + ky + a (341) ki
+ ky + a (345) cikya <adhokaja pa. 1.1>.
ki + atus (330, 337, 294, 381) kiy + atus (322, 323, the replacement
iy is treated like the original i by 373) ki + kiy + atus (341) ki + kiy + atus
(345) ci + kiy + atus (93) cikiyatu <adhokaja pa. 1.2>.
ki + us (330, 337, 294, 381) kiy + us (322, 323, the replacement iy is
treated like the original i by 373) ki + kiy + us (341) ki + kiy + us (345) ci +
kiy + us (93) cikiyu <adhokaja pa. 1.3>.
ki + tha[l] (two options by 385):
1) (i[] is applied) ki + i[] + tha[l] (289) ke + itha (54) kay + itha
(322, 323, the govinda e and the replacement ay are sthni-vat by 373) ki + kay +
itha (341) ki + kay + itha (345) cikayitha <adhokaja pa. 2.1>.
2) (i[] is not applied) ki + tha[l] (289) ke + tha (322, 323) ke + ke +
tha (341) ke + ke + tha (345) ce + ke + tha (375, 173) ciketha
<adhokaja pa. 2.1>.
adhokaja parapada of ki kaye
cikya
cikiyatu
cikayitha / ciketha
cikiyathu
cikya / cikaya
cikiyiva
cikiyu
cikiya
cikiyima
But when a kt pratyaya follows, we get keyam1. Similarly, when a ka-dhtuka

follows, we get iyt <vidhi pa. 1.1 of i[] gatau (2P, to go, move)>. Now we begin
the conjugation of the dhtu lag[e] sage (1P, to adhere, contact).
391 / h"mayaAntaaNAs$aInaAmaer"Amaeta na va{SNAIn": s$aeiq% s$aAE
par"pade" /
391. ha-ma-ynta-kaa-vasa-vnm e-rmeta ca na vndra sei sau
parapade
ha-ma-yntaof dhtus that end in ha-rma, ma-rma, or ya-rma; kaa-vasavnmof the dhtus ka[u] (8U, to hurt, kill), vas[a] (2P, to breathe), and [u]
[o]vi gati-vddhyo (1P, to go, move; to grow); e-rma-itaof dhtus that have erma as it; caand; nanot; vndra-vndra; sa-iiwith i[]; sauwhen s[i]
follows; parapadewhen a parapada pratyaya follows.
Ka[u], vas[a], [u][o]vi, dhtus that end in h, m, or y, and dhtus that
have the indicatory letter e All of these dont take vndra when s[i]
with i[] follows, provided there is a parapada pratyaya after s[i].
alagt. gup rakae
1 Keyam is the neuter first case singular form of the word keya, a kdanta formed
by applying the kt pratyaya ya[t] after the dhtu ki by sarvevarnta-dhtor yat
(801). Due to the phrase kt-ka-dhtuketara there is no trivikrama here, but rather
govinda takes place by dhtor antasya govinda pratyaye (289).
343
Vtti lag + d[ip] (306, 307, 316) a[t] + lag + i[] + s[i] + d[ip] (391) alag +
i[] + s[i] + d[ip] (334) alag + i[] + s[i] + [] + d[ip] (335) alag + i[] + [] +
d[ip] (42) alagd (185) alagt <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu gup[] rakae (1P, to protect, hide).
AmtaThis stra is an apavda of viujander laghor a-rmasya vndra idau sau v parapade (357), and in the case of [u][o]vi it is an apavda of
ntasya vndra sau parapade (380).
SaodhinThe full list of dhtus that have the indicatory letter e is given below:
ka[e] varvaraayo
1P to rain; cover
has[e] hasane
1P to laugh
lag[e] sage
1P to adhere, contact
ag[e] savarane
1P to cover, hide
path[e] gatau
1P to go, move
kvath[e] nipke
1P to boil, decoct
math[e] viloane
1P to churn, agitate, destroy
392 / gAupaUDaUpaivaicC$paiNApainaBya @Aya: /

392. gup-dhpa-vicchi-pai-panibhya ya
gup-dhpa-vicchi-pai-panibhyaafter the dhtus gup[] rakae (1P, to protect,
hide), dhp[a] santpe (1P, to heat, burn, fumigate), vicch[a] gatau (6P, to go,
move); pa[a] vyavahre stutau ca (1A, to barter, bet; to praise), and pan[a]
vyavahre stutau ca (1A, to barter, bet; to praise); yathe pratyaya ya.
The pratyaya ya is applied after the dhtus gup[], dhp[a], vicch[a],
pa[a], and pan[a].
gopya. san-dy-ant ca dhtava
san-kyan-kyaa ca kmya ca / kya-artha-kvip ca is tath
kav-di-yak tathaivya / ya ya syu san-daya
tip apgopyati.
VttiThus we get gopya. Those that end in the pratyayas sa[n] and so on are called
dhtus.
san-kyan-kyaa ca kmya ca
kya-artha-kvip ca is tath
kav-di-yak tathaivya
ya ya syu san-daya
The san-dis are the pratyayas sa[n], [k]ya[n], [k]ya[], kmya, [k]vi[p] which has the
sense of [k]ya[], []i, ya[k] that is applied after the words ka and so on, ya,
ya[], and ya[].
Thus, since gopya is a dhtu, ti[p] and []a[p] are applied after it:
gup (392) gup + ya (333) gopya (gopya is a new dhtu by 260)
gopya + ti[p] (288) gopya + []a[p] + ti[p] (291) gopyati <acyuta pa. 1.1>.
344
gopyati
gopyasi
gopymi
acyuta parapada of gup[] rakae

gopyata
gopyanti
gopyatha
gopyatha
gopyva
gopyma
SaodhinWhen the san-dis are applied after a dhtu, the product is treated as a
new dhtu by bh-sanantdy dhtava (260) Thus, since ya is one of the san-dis,
gopya, the product of gup + ya, is treated as a new dhtu. Unlike most of the other
san-dis, ya is a svrtha-pratyaya (a pratyaya that merely conveys the dhtus own
meaning). Thus gopyati means he protects / hides.
393 / @r"Amah"r"Ae r"AmaDaAtauke( /
393. a-rma-haro rma-dhtuke
a-rma-haradeletion of a-rma; rma-dhtukewhen a rma-dhtuka follows.
A-rma is deleted when a rma-dhtuka follows.
atra likhand vmanasya trivikramam api bdhategopyyate.
VttiDue to the special effort taken to write this rule here, the deletion of a-rma
supersedes the change of vmana to trivikrama by stra 390.
gopya + te (293) gopya + ya[k] + te (393) gopyyate <acyuta karmai 1.1>.
394 / @Aya wRyamaeiNARx.~ ca r"AmaDaAtauke( tau vaA /
394. ya ya kamer i ca rma-dhtuke tu v
yathe pratyaya ya; yathe pratyaya ya[]; kame ithe pratyaya []i[]
which is applied after the dhtu kam[u] kntau (1A, to desire) by stra 448; caand;
rma-dhtukewhen a rma-dhtuka follows; tubut; voptionally.
But ya, ya[], and the []i[] that is applied after kam[u] are optional when
a rma-dhtuka follows.
bhvini bhta-vad upacragupyate. agopyt. d-ittvd i v. agopt,
agaupst. agauptm. agopyi, agopi.
VttiThus, in accordance with the maxim bhvini bhta-vad upacra
(something that is just about to happen is treated as if it has already happened), we
also get gupyate:
(ya is not applied by 394) gup + te (293) gup + ya[k] + te (330, 294)
gupyate <acyuta karmai 1.1>.
acyuta karmai of gup[] rakae
gopyyate / gupyate
gopyyete / gupyete
gopyyante /
gupyante
gopyyase / gupyase
gopyyethe /
gopyyadhve /
345
gopyye / gupye
gupyethe
gopyyvahe /
gupyvahe
gupyadhve
gopyymahe /
gupymahe
Because the dhtu gup[] has the indicatory letter , i[] is only optionally applied:
gup[] (two options by 394):
1) (ya is applied) gup[] + ya (333) gopya (gopya is a new dhtu by
260) gopya + d[ip] (306, 307, 316) a[t] + gopya + i[] + s[i] + d[ip] (393)
agopy + i[] + s[i] + d[ip] (334) agopy + i[] + s[i] + [] + d[ip] (335) agopy
+ i[] + [] + d[ip] (42) agopyd (185) agopyt <bhtea pa. 1.1>.
2) (ya is not applied) gup[] + d[ip] (306, 307) a[t] + gup[] + s[i] + d[ip]
(two options by 351):
i) (i[] is applied) agup + i[] + s[i] + d[ip] (333) agop + i[] + s[i] + d[ip]
(334) agop + i[] + s[i] + [] + d[ip] (335) agop + i[] + [] + d[ip] (42)
agopd (185) agopt <bhtea pa. 1.1>.
ii) (i[] is not applied) agup + s[i] + d[ip] (352) agaup + s[i] + d[ip] (334)
agaup + s[i] + [] + d[ip] (185) agaupst <bhtea pa. 1.1>.
gup[] (two options by 394):
1) (ya is applied) gup[] + ya (333) gopya (gopya is a new dhtu by
260) gopya + tm (306, 307, 316) a[t] + gopya + i[] + s[i] + tm (393)
agopyistm (108) agopyitm (205) agopyim <bhtea pa. 1.2>.
2) (ya is not applied) gup[] + tm (306, 307) a[t] + gup[] + s[i] + tm
i) (i[] is applied) agup + i[] + s[i] + tm (333) agopistm (108)
agopitm (205) agopim <bhtea pa. 1.2>.
ii) (i[] is not applied) agup + s[i] + tm (352) agaup + s[i] + tm (353)
agauptm <bhtea pa. 1.2>.
bhtea parapada of gup[] rakae
agopyt /
agopyim /
agopyiu /
agopt / agaupst
agopim /
agopiu / agaupsu
agauptm
agopy /
agopyiam /
agopyia /
agop / agaups
agopiam /
agopia / agaupta
agauptam
agopyiam /
agopyiva /
agopyima /
agopiam /
agopiva / agaupsva
agopima / agaupsma
agaupsam
gup (two options by 394):
1) (ya is applied) gup + ya (333) gopya (gopya is a new dhtu by 260)
gopya + ta (306, 313) a[t] + gopya + i[] + ta (393) agopy + i[] + ta
(315) agopyi <bhtea karmai 1.1>.
2) (ya is not applied) gup + ta (306, 313) a[t] + gup + i[] + ta (333) agop
+ i[] + ta (315) agopi <bhtea karmai 1.1>.
AmtaSomeone may argue, ya is applied first since there is no para-nimitta in the
stra gup-dhpa-vicchi-pai-panibhya ya (392). Therefore to say that ya is
optional when a rma-dhtuka later follows is against all reason because ya has
already been applied by stra 392 In answer to this, Jva Gosvm speaks the maxim
beginning bhvini. The rma-dhtuka which is just about to be applied is treated as if it
had already been applied, and thus even at the time of applying ya there is a rma-
346
dhtuka following. Alternatively, if we take the word rma-dhtuke here as a viayasaptam, there is no room for such a doubt.
SaodhinIf the word rma-dhtuke were taken as a viaya-saptam, there would
be no fear of contradiction because the pratyaya would not actually have been applied
but would only have been mentally conceived. This is because the viaya here refers
to the vivak. In other words, when there is a desire to use a rma-dhtuka, ya and
so on can only optionally be applied. This is the advantage of the viaya-saptam over
the para-nimitta. With a para-nimitta the thing mentioned in the seventh case has to
have already been applied, otherwise there is no question of it following. But with a
viaya-saptam the thing mentioned in the seventh case doesnt have to have already
been applied because the viaya only refers to the domain of something that could
actually be applied later on. When there is a viaya-saptam the krya is done in
anticipation of the application of the pratyaya.
395 / @naek(s$avaeRr"k(Ais$aByaAmaAmaDaAeajae /
395. aneka-sarvevara-ksibhym m adhokaje
aneka-sarvevara-ksibhymafter a dhtu that has more than one sarvevara and
after the dhtus ks[] dptau (see vtti 455) and ks[] ksa-roga-abde (1A, to
cough); mthe pratayaya m; adhokajewhen an adhokaja pratyaya follows.
When an adhokaja pratyaya follows, m is applied after ks[] and after a
dhtu that has more than one sarvevara.
k-der anuprayoga. gopycakra, jugopa. a-rma-harasya nityatvd antaragc
ca gopyyd ity-dau nto y . dhpa santpedhpyati. adhpyt. adhpt.
tapa santpetapati atpst atptm tatpa. sahaj-rmavata ca tdd iti ve
tepitha tataptha. camu adane
VttiThe dhtus [u]k[] and so on are then added after m by stra 369.
gup (two options by 394):
1) (ya is applied) gup + ya (333) gopya (gopya is a new dhtu by 260)
gopya + []a[l] (395) gopya + m + []a[l] (393) gopy + m + []a[l] (330,
369) gopym + k + []a[l] (330, 314) gopym + kr + a (322, 323, the
vndra r is treated like the original by 373) gopym + k + kr + a (345)
gopym + c + kr + a (371) gopym + ca + kr + a (165) gopy + cakra
(73) gopycakra <adhokaja pa. 1.1>.
2) (ya is not applied) gup + []a[l] (330, 333) gop + a (322, 323, the
govinda o is treated like the original u by 373) gu + gop + a (345) jugopa
<adhokaja pa. 1.1>.
adhokaja parapada of gup[] rakae
gopycakra
gopycakratu
gopycakru
gopymbabhva
gopymbabhvatu
gopymbabhvu
gopymsa
gopymsatu
gopymsu
jugopa
jugupatu
jugupu
gopycakartha
gopycakrathu
gopycakra
gopymbabhvitha
gopymbabhvathu
gopymbabhva
gopymsitha
gopymsathu
gopymsa
jugopitha
jugupathu
jugupa
gopycakra /
gopycakva
gopycakma
gopycakara
gopymbabhviva
gopymbabhvima
347
gopymbabhva
gopymsa
jugopa
gopymsiva
jugupiva
gopymsima
jugupima
The stra ato y i (296) is not applied in gopyyt <kmapla pa. 1.1> and so on
because the deletion of a-rma by stra 393 is nitya and antaraga.
gopya + yt (330, 393) gopyyt <kmapla pa. 1.1>.
Now we begin the conjugation of the dhtu dhp[a] santpe (1P, to heat, burn,
fumigate).
dhp (392) dhp + ya dhpya (dhpya is a new dhtu by 260)
dhpya + ti[p] (288) dhpya + []a[p] + ti[p] (291) dhpyati <acyuta pa.
1.1>.
dhp (two options by 394):
1) (ya is applied) dhp + ya dhpya (dhpya is a new dhtu by 260)
dhpya + d[ip] (306, 307, 316) a[t] + dhpya + i[] + s[i] + d[ip] (393)
adhpy + i[] + s[i] + d[ip] (334) adhpy + i[] + s[i] + [] + d[ip] (335)
adhpy + i[] + [] + d[ip] (42) adhpyd (185) adhpyt <bhtea pa.
1.1>.
2) (ya is not applied) dhp + d[ip] (306, 307, 316) a[t] + dhp + i[] + s[i]
+ d[ip] (334) adhp + i[] + s[i] + [] + d[ip] (335) adhp + i[] + [] + d[ip]
(42) adhpd (185) adhpt <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu tap[a] santpe (1P, to heat, burn, perform
austerities).
tap + ti[p] (288) tap + []a[p] + ti[p] tapati <acyuta pa. 1.1>.
tap + d[ip] (306, 307, tap is ani by verse 6) a[t] + tap + s[i] + d[ip]
(352) atp + s[i] + d[ip] (334) atp + s[i] + [] + d[ip] (185) atpst <bhtea
pa. 1.1>.
tap + tm (306, 307, tap is ani by verse 6) a[t] + tap + s[i] + tm
(352) atp + s[i] + tm (353) atptm <bhtea pa. 1.2>.
atpst
atps
atpsam
bhtea parapada of tap[a] santpe

atptm
atpsu
atptam
atpta
atpsva
atpsma
tap + []a[l] (330, 358) tp + a (322, 323, the vndra is treated

like the original a by 373) ta + tp + a tatpa <adhokaja pa. 1.1>.
When tha[l] follows, i[] is optionally applied by sahaj-rmavata ca tdt (386):
tap + tha[l] (two options by 386):
1) (i[] is applied) tap + i[] + tha[l] (322, 323) ta + tap + itha (363) ta +
tep + itha tepitha <adhokaja pa. 2.1>.
2) (i[] is not applied) tap + tha[l] (322, 323) ta + tap + tha tataptha
<adhokaja pa. 2.1>.
348
adhokaja parapada of tap[a] santpe
tatpa
tepatu
tepu
tepitha / tataptha
tepathu
tepa
tatpa / tatapa
tepiva
tepima
Now we begin the conjugation of the dhtu cam[u] adane (1P, to eat).
AmtaThe deletion of a-rma by stra 393 is nitya because it takes place regardless
of whether or not ato y i (296) is applied, and it is antaraga because it is praktyrita. Furthermore, when the deletion of a-rma takes place, there is no chance to
apply ato y i (296) because the deletion of a-rma is a mah-hara.
396 / i"vvaAcamauflamaAM iaiva(ma: izAvae /
396. hivv-camu-klam trivikrama ive
hivu-camu-klammof the dhtus hiv[u] (1P or 4P, to spit), [] + cam[u]
adane (1P, to sip, drink), and klam[u] glnau (1P or 4P, to be fatigued, tired);
trivikramathe change to trivikrama; ivewhen a iva pratyaya follows.
The vmana of the dhtus hiv[u], [] + cam[u], and klam[u] becomes
trivikrama when a iva pratyaya follows.
cmati. sv-dv api piny pahanticmnoti. camyate. iicmi. klamu
glnauklmati.
Vtti + cam + ti[p] (288) + cam + []a[p] + ti[p] (396) cmati <acyuta
pa. 1.1>.
The Pinians also list cam[u] among the sv-di-dhtus, and thus they also make
cmnoti.
+ cam + te (293) + cam + ya[k] + te (330) camyate <acyuta
karmai 1.1>.
When i[] is applied by stra 313, we get the following form:
+ cam + ta (306, 313) + a[t] + cam + i[] + ta (358) + acm +
i[] + ta (315) + acmi (42) cmi <bhtea karmai 1.1>.
Now we begin the conjugation of the dhtu klam[u] glnau (1P, to be fatigued, tired).
klam + ti[p] (288) klam + []a[p] + ti[p] (396) klmati <acyuta pa.
1.1>.
397 / jainavaDyaAemaARntaAnaAM
caAnaAcamyaimak(imavaimayaimar"imanaimagAmaAM na va{SNAIn" wiNA k{(ita
ca /
397. jani-vadhyor mntn cncamy-ami-kami-vami-yami-rami-nami-gam na
vndra ii kti ca
349
jani-vadhyoof the dhtus jan[] prdur-bhve (4A, to be born, produced, to occur,
happen) and vadh[a] hisym (1P, to kill); ma-antnmof dhtus which end in
ma-rma; caand; an-cami-ami-kami-vami-yami-rami-nami-gammwith the
exception of the dhtus listed below; nanot; vndravndra; iiwhen i[]
follows; ktiwhen a kt pratyaya follows; caand.
Jan[], vadh[a], and dhtus ending in m dont take vndra when i[] or a
kt pratyaya follows. But the following dhtus are exceptions to this:
[] + cam[u] adane
am[a] roge
kam[u] kntau
[u]vam[a] udgirae
yam[u] uparame
ram[u] krym
am[a] prahvatve abde ca
gam[] gatau
1P
10P
1A
1P
1P
1A
1P
1P
to sip, drink
to be sick
to desire
to vomit
to restrain
to play, delight in
to offer obeisances, be
submissive; to sound
to go, move
aklami. kramu pda-vikepe

Vtti klam + ta (306, 313) a[t] + klam + i[] + ta (397) aklam + i[] + ta
(315) aklami <bhtea bhve 1.1>.
Now we begin the conjugation of the dhtu kram[u] pda-vikepe (1P, to step, walk).
AmtaThis stra is an apavda of uddhav-rmasya vndro nsihe (358). The
word kti here should be considered to mean nsiha-kti (when a kt pratyaya which
is nsiha follows) because there is no possibility of applying vndra elsewhere.
SaodhinIt is the separate and distinct dhtu vadh[a] hisym (1P, to kill) that
is referred to in the phrase jani-vadhyo here and not the vadha that replaces the
dhtu han[a] by stra 484. The proof of this is that Kik, commenting on
Adhyy 7.3.35, says vadhi prakty-antara vyajannto sti, tasyyam
pratiedho vidhyate, bhakaka cen na vidyeta vadhako pi na vidyate iti hi prayogo
dyate. vadhdeasyd-antatvd eva vddhir abhva (There is another prakti,
vadh, which ends in a vyajana (viujana). This prohibition is ordained in relation to
that vadh because we see the example bhakaka cen na vidyeta vadhako pi na
vidyate. Since the replacement vadha ends in at (a-rma) it anyway cannot take
vddhi (vndra)).
In the above example vadhaka is formed by applying the kt pratyaya []aka after
the dhtu vadh[a] hisym and vndra is prohibited by the current stra.
However, when we apply the kt pratyaya []aka after the dhtu han[a] his-gatyo
we get ghtaka. Moreover, even when han[a] is replaced by vadha by stra 484 there
is no need to prohibit vndra when i[] follows because vndra is already
prohibited by anta-hare na govinda-vndrau (420) since the a of vadha is deleted
by a-rma-haro rma-dhtuke (393). Thus it is definitely not the replacement vadha
that is being referred to in this stra. The dhtu vadh[a] hisym is a defective verb
and it is not always found in the existing Dhtu-phas, but Pada-majar, commenting
on the above passage of Kik, confirms its existence by saying vadhi praktyantaram iti vadha hisym iti bhvdau pht (The vadh mentioned here is a
separate prakti (dhtu) because vadh[a] hisym is listed among the bhv-didhtus).
350
398 / (maiiva(ma: par"pade" izAvae /
398. kramas trivikrama parapade ive
kramaof kram[u] pda-vikepe (1P or 4P, to step, walk); trivikramathe change
to trivikrama; parapadewhen a parapada pratyaya follows; ivewhen a iva
pratyaya follows.
The a of kram[u] becomes trivikrama when a iva pratyaya which is followed
by a parapada pratyaya follows.
krmati akramt akrami. yamu uparame
Vtti kram + ti[p] (288) kram + []a[p] + ti[p] (398) krmati <acyuta pa.
1.1>.
kram + d[ip] (306, 307, 316) a[t] + kram + i[] + s[i] + d[ip] (391)
akram + i[] + s[i] + d[ip] (334) akram + i[] + s[i] + [] + d[ip] (335) akram +
i[] + [] + d[ip] (42) akramd (185) akramt <bhtea pa. 1.1>.
kram + ta (306, 313) a[t] + kram + i[] + ta (397) akram + i[] + ta
(315) akrami <bhtea karmai 1.1>.
Now we begin the conjugation of yam[u] uparame (1P, to restrain).
AmtaWhy do we say when a parapada pratyaya follows? Consider kramate
srya (the sun rises). In bhve prayoga we get kramyate <acyuta bhve 1.1>. If
akrami is the correct form, then why, in r-haras poem Naiadha, do we see harer
yad akrmi padaikakena kham? The answer is that the trivikrama in akrmi is
needed there to fulfill the requirements of the meter, but actually, according to the
knowers of alakra-stra it is a fault called cyuta-saskra (offending against
grammar).
399 / wSaugAimayamaAM C$: izAvae /
399. iu-gami-yam cha ive
iu-gami-yammof the dhtus i[u] icchym (6P, to desire, want), gam[] gatau
(1P, to go, move), and yam[u] uparame (1P, to restrain); chathe change to charma; ivewhen a iva pratyaya follows.
The final vara of i[u], gam[], and yam[u] changes to ch when a iva
pratyaya follows.
yacchati.
Vtti yam + ti[p] (288) yam + []a[p] + ti[p] (399) yachati (74) yachchati
(63) yacchati <acyuta pa. 1.1>.
yacchati
yacchasi
yacchmi
acyuta parapada of yam[u] uparame

yacchata
yacchanti
yacchatha
yacchatha
yacchvah
yacchma
351
400 / yamar"manamaAr"AmaAntaeBya: s$auigAq%AE s$aAE par"pade" /
400. yama-rama-nam-rmntebhya sug-iau sau parapade
yama-rama-nama--rma-antebhyaafter the dhtus yam[u] uparame (1P, to
restrain), ram[u] krym (1A, to play, delight in), and am[a] prahvatve abde ca
(1P, to bend, bow down; to sound), and after dhtus that end in -rma; suk-iau
the gamas s[uk] and i[]; sauwhen s[i] follows; parapadewhen a parapada
pratyaya follows.
S[uk] and i[] are inserted after yam[u], ram[u], am[a] and dhtus ending
in -rma when s[i] which is followed by a parapada pratyaya follows.
ayast ayasim aymi. hivu nirasanenirasana tht-kra
Vtti yam + d[ip] (306, 307, yam is ani by verse 6) a[t] + yam + s[i] + d[ip]
(400) ayam + s[uk] + i[] + s[i] + d[ip] (334) ayams + i[] + s[i] + [] + d[ip]
(335) ayams + i[] + [] + d[ip] (42) ayamsd (165) ayasd (185) ayast
<bhtea pa. 1.1>.
yam + tm (306, 307, yam is ani by verse 6) a[t] + yam + s[i] + tm
(400) ayam + s[uk] + i[] + s[i] + tm (165) ayasistm (108) ayasitm
(205) ayasim <bhtea pa. 1.2>.
bhtea parapada of yam[u] uparame
ayast
ayasim
ayasiu
ayas
ayasiam
ayasia
ayasiam
ayasiva
ayasima
yam + ta (306, 313) a[t] + yam + i[] + ta (358) aym + i[] + ta
(315) aymi <bhtea bhve 1.1>.
Now we begin the conjugation of hiv[u] nirasane (1P, to spit). Nirasana means
tht-kra (spitting).
SaodhinUsually yam[u], ram[u], and am[a] are ani by verse 6 of the anigaa, and dhtus ending in -rma are ani by verse 1 of the ani-gaa. But this stra
allows them to take i[] when s[i] which is followed by a parapada pratyaya follows.
When i[] is thus applied, the vndra that would usually take place by
viujanntnm ani vndra sau parapade (352) is blocked. The vndra
that takes place by uddhav-rmasya vndro nsihe (358) is not blocked in aymi
because yam[u] is excluded in stra 397. In accordance with the maxim id-gama
para-sambandh, kid-gama prva-sambandh (vtti 105), s[uk] is connected to the
prakti, while i[] is connected to the pratyaya.
401 / naAmaDaAtau"YaESvaSk(i"vaAM s$atvanatvainaSaeDa: /
401. nmadhtu-yai-vaka-hiv satva-natva-niedha
nma-dhtu-yai-vaka-hivmof a nma-dhtu and of the dhtus yai abdasaghtayo (1P, to sound; to accumulate), vak[a] (1A, to go, move), and
hiv[u] (1P, to spit); satva-natva-niedhaprohibition of the change to s by stra
346 and the change to n by stra 366.
352
Nma-dhtus and the dhtus yai, vak[a], and hiv[u] do not follow
dhtv-de a sa (346) and dhtv-der o na (366).
hvati. dhto ra-va-prg id-utor itihvyate. ji jayejayati. bhvejyate.
vidhtari
Vtti hiv + ti[p] (401) hiv + ti[p] (288) hiv + []a[p] + ti[p] (396)
hvati <acyuta pa. 1.1>.
Dhto ra-va-prg-id-utos trivikramo ra-vato viujane (192) is applied and we get
hvyate:
hiv + te (401) hiv + te (293) hiv + ya[k] + te (330, 294, 192)
hvyate <acyuta bhve 1.1>.
Now we begin the conjugation of the dhtu ji jaye (1P, to conquer, be glorious).
ji + ti[p] (288) ji + []a[p] + ti[p] (289) je + a + ti (54) jayati <acyuta
pa. 1.1>.
In bhve prayoga we get the following form:
ji + te (293) ji + ya[k] + te (330, 294, 390) jyate <acyuta bhve 1.1>.
In vidht the following rule applies:
402 / jaestvantvaAestyantaI /
402. jes tv-antvos ty-ant
jeafter the dhtu ji jaye (1P, to conquer, be glorious); tu-antvoof the vidht
pratyayas tu[p] and antu; ti-antthe replacements ti[p] and anti.
After ji, tu[p] and antu are replaced by ti[p] and anti.
jayati jayanti. sarvatra-grahat tta-pakejayatt.
Vtti ji + tu[p] (402) ji + ti (288) ji + []a[p] + ti (289) je + a + ti (54)
jayati <vidht pa. 1.1>.
ji + antu (402) ji + anti (288) ji + []a[p] + anti (289) je + a + anti
(54) jaya + anti (291) jayanti <vidht pa. 1.3>.
In the case that tt[a] replaces tu[p] on the strength of the word sarvatra (in all
cases) in stra 299, we get jayatt:
ji + tu[p] (299) ji + tt[a] (288) ji + []a[p] + tt[a] (289) je + a +
tt (54) jayatt <vidht pa. 1.1>.
jayati / jayatt
jaya / jayatt
jayni
vidht parapada of ji jaye

jayatm
jayatam
jayva
jayanti
jayata
jayma
353
SaodhinPeople may wonder about the source and validity of this rule when they
find that the Adhyy, Mah-bhya, and Kik dont recognize it and the Bhaddhtu-kusumkara lists the forms as jayatu and jayantu, rather than jayati and jayanti.
One source of this rule is Durg-dsas commentary on jer gi san-hyo (Mugdhabodha-vykaraa 562) where he says jes tub-antvos tib-ant iti vaktavyam (It should
be stated that after ji, tu[p] and antu are replaced by ti[p] and anti). Durg-dsa also
gives the examples jayati raghu-vaa-tilaka (All glories to Lord Rma, the tilaka of
the Raghu dynasty) and jayanti yamun-kle raha-kelaya (All glories to the
confidential pastimes on the bank of the Yamun). Indeed one should take careful
note of the fact that jayatu and jayantu are nowhere to be found in the Bhgavatam,
whereas jayati occurs on a number of different occasions where the sense is
undoubtedly that of i. For example, jayati jana-nivso devak-janma-janma-vdo
(Bhgavatam 10.90.48). Other examples are also found in the works of the Gosvms.
For example, jayati is repeatedly used in verses 1 and 3-9 of Sanatna Gosvms
Bhad-bhgavatmta, and jayanti is used in verse 2. Similarly, jayati is used eight
times in the verse beginning jayati jayati devo devak-nandano sau (Caitanyacaritmta 13.78). However, jayatu and jayantu are also seen in various places. For
example, stht te jayatu jetvni (g-veda 6.47.26, quoted in Sat-kriy-sra-dpik),
jayatu jayadeva-kavi-bhrat-bhita (Gta-govinda 10.9)
jayatu jayatu mah-rja (Caitanya-candrodaya 8.103), and asmka y iavas t
jayantu (g-veda 10.103.11). Therefore the current rule may be understood as a
preferred option, since it is not all-pervading.
403 / jaeigAR: s$aaDaAeajayaAe: , cae: ik(vaAR /
403. jer gi sann-adhokajayo, ce kir v
jeof the dhtu ji jaye (1P, to conquer, be glorious); githe replacement gi; sanadhokajayowhen the pratyaya sa[n] or an adhokaja pratyaya follows; ceof the
dhtu ci[] cayane (5U, to collect); kithe replacement ki; voptionally.
When sa[n] or an adhokaja pratyaya follows, ji is replaced by gi, and ci[] is
optionally replaced by ki.
jigya. ka vilekhane karae cakarati.
Vtti ji + []a[l] (403) gi + []a[l] (330, 314) gai + a (54) gy + a (322,
323, the vndra ai and the replacement y are sthni-vat by 373) gi + gy + a
(345) jigya <adhokaja pa. 1.1>.
jigya
jigayitha / jigetha
jigya / jigaya
adhokaja parapada of ji jaye

jigyatu
jigyathu
jigyiva
jigyu
jigya
jigyima
Now we begin the conjugation of the dhtu k[a] vilekhane karae ca (1P, to
plough; to pull, attract).
k + ti[p] (288) k + []a[p] + ti[p] (333) karati <acyuta pa. 1.1>.
404 / k{(Ss$pa{zma{zta{p{"ps$a{pa: is$avaAR /
354
404. k-sp-m-tp-dp-spa sir v
k-sp-m-tp-dp-spaafter the dhtus listed below; sis[i]; voptionally.
S[i] is optionally applied after the following dhtus:
k[a] vilekhane
sp[a] saspare
m[a] marane
1P
6U
6P
6P
tp[a] prane
dp[a] garve
sp[] gatau
4P
4P
1P
to plough; to pull, attract

to plough
to touch
to touch; to discuss, reason; to
consider
to satisfy, be satisfied
to be proud
to crawl, slither
BlaWhere k[a], sp[a], and m[a] would usually always take sa[k] instead of
s[i] by oddhavd anio harigotrntt sak bhtee di vin (407), and where
tp[a], dp[a], and sp[] would usually always take []a instead of s[i] when a
parapada pratyaya follows by pudi-dyutdi-d-ito o bhtee parapade (435), this
rule is given so that they may optionally take s[i].
405 / SaX#Ae: k(: s$ae /
405. a-ho ka se
a-hoof a-rma and ha-rma; kathe replacement ka-rma; sewhen sarma follows.
and h change to k when s follows.
atvamakrkt akrm. akari. -dvayd ity-din kapilatvamakktm
akkata, akh. ka-vidhau sa-mtrasya nimittatvenpratyaya-rpa-nimittatvn
mahharatvamakhvam.
VttiThe change to then takes place by stra 108, and we get the following forms:
k + d[ip] (306, 404, k is ani by verse 7) a[t] + k + s[i] + d[ip]
(352) akr + s[i] + d[ip] (334) akr + s[i] + [] + d[ip] (405) akrksd
(108) akrkd (185) akrkt <bhtea pa. 1.1>.
k + tm (306, 404, k is ani by verse 7) a[t] + k + s[i] + tm
(352) akr + s[i] + tm (353) akrtm (205) akrm <bhtea pa. 1.2>.
k + ta (306, 313) a[t] + k + i[] + ta (333) akar + i[] + ta
(315) akari <bhtea karmai 1.1>.
When s[i] is kapila by -dvayd viujannteoddhavc ca vaiavdi-si-kmaplau
kapilv tmapade, games tu v (355), we get the following forms:
(355, 294, 405) akkstm (108) akktm <bhtea karmai 1.2>.
355
k + anta (306, 404, k is ani by verse 7) a[t] + k + s[i] + anta
(355, 294, 317) ak + s[i] + ata (405) akksata (108) akkata <bhtea
karmai 1.3>.
k + ths (306, 404, k is ani by verse 7) a[t] + k + s[i] + ths
(355, 294, 353) akths (205) akhs (93) akh <bhtea karmai 2.1>.
The deletion of s by sasya haro dhe (319) is a mahhara because it is the deletion of
something other than a nimitta in the form of a pratyaya since in the rule of k (the
current stra) the nimitta is merely s.1
k + dhvam (306, 404, k is ani by verse 7) a[t] + k + s[i] + dhvam
(355, 294, 319) akdhvam (184) akdhvam (205) akhvam <bhtea
karmai 2.3>.
AmtaSomeone may argue, When s is deleted by sasya haro dhe (319), the
deleted s should be considered sthni-vat and thus a-ho ka se (405) should be
applied. But the truth of the matter is that, due to the general mention of a paranimitta-rpa-sa-rma in a-ho ka se (405), the sa-rma there is not a pratyaya-sarma. Thus, since the deletion of s by sasya haro dhe (319) is a mahhara, the deleted
s is not considered sthni-vat and thus there is no chance to apply a-ho ka se
(405).
406 / [%r"AmaAe"vas$ah"jaAinaq%Ae"M'vaA vaESNAvaAd"Avak(ipalae /
406. -rmoddhava-sahajnio v vaiavdv akapile
-rma-uddhava-sahaja-aniaof a sahajni dhtu whose uddhava is -rma; am
the gama a[m]; voptionally; vaiava-dauwhich begins with a vaiava;
akapilewhen a pratyaya which is not kapila follows.
Sahajni dhtus that have -rma as their uddhava optionally take a[m]
when a non-kapila pratyaya beginning with a vaiava follows.
ma it, -dvaya ra, vndraakrkt akrm. sahajeti kim? vh udyame
tud-di; varh iti kik-bh-vttyo. tato mrkt iti tu prakriy cinty.
am-gamo py asya na dyate iti hy ani-gae kik. ser abhva-pake
VttiThe m is an indicatory letter. After applying this stra, -dvaya ra (52) and
viujanntnm ani vndra sau parapade (352) are applied and we get the
following forms:
k + d[ip] (306, 404, k is ani by verse 7) a[t] + k + s[i] + d[ip]
(406, 160) a[t] + k + a[m] + + s[i] + d[ip] (52) a[t] + kra + s[i] + d[ip] (352)
akr + s[i] + d[ip] (334) akr + s[i] + [] + d[ip] (405) akrksd (108)
akrkd (185) akrkt <bhtea pa. 1.1>.
(406, 160) a[t] + k + a[m] + + s[i] + tm (52) a[t] + kra + s[i] + tm (352)
akr + s[i] + tm (353) akrtm (205) akrm <bhtea pa. 1.2>.
Why do we say sahaja? Consider the tud-di-dhtu vh[] udyame2 (6P, to endeavor,
lift up), from which we get varh <1.1 of varh (vh[] + the kt pratyaya t[l])>
1 In this regard, one shoud remember the maxim stre pratyaya-rpa-nimittd
anyasya haro pi mahhara (vtti 98).
356
according to Kik and Bha-vtti. Prakriy-kaumud says tato mrkt (therefore
we get amrkt), but this is questionable because Kik, commenting on the anigaa says am-gamo py asya na dyate (it is observed that the dhtu mj[] also
doesnt take the gama a[m]). In the case that s[i] is not applied by stra 404, the
following rule applies:
AmtaThis stra is an apavda of laghddhavasya govinda (333). The dhtu
vh[] udyame is ve by stra 351 because it has the indicatory letter . It is not
sahajni because it is not listed in the ani-gaa and thus it does not take a[m] even
in the case when it is ani. Prakriy-kaumud says that the dhtu mj[] uddhau
(2P, to clean, purify) should take a[m], but this is incorrect because mj[] is not
sahajni. The statement of Kik quoted by Jva Gosvm is sufficient proof of this.
Even though mj[] is listed in the Pinian ani-gaa in the phrase sji-mj viddhy
ani svarn, Kik does not agree that mj[] is sahajni. For example, Kik says
mjir ayam d-it pahyate. tato sya vikalpene bhavitavya mr mrjit iti. amgamo py asya na dyate. yad asya phasya prayojana cintyam. kecid asya
sthne viji pahanti (mj[] is listed with the indicatory letter . It, therefore,
should take i[] optionally. For example, mr or mrjit. It is observed that mj[]
also doesnt take the gama a[m]. The inclusion of this dhtu in the ani-gaa is
therefore questionable. Some list viji instead of mji in the phrase sji-mj).
SaodhinThe following is a list of the dhtus that follow this rule:
tp[a] prane
sp[] gatau
dp[a] garve
k[a] vilekhane
m[a] marane
4P
1P
4P
1P
6U
6P
sp[a] saspare
6P
to crawl, slither
to be proud
to plough
consider
to touch
The dhtus sj[a] visarge (4A or 6P, to create, release) and d[ir] prekae (1P, to
see) are also sahajni dhtus which have -rma as uddhava, but they are not listed
here because they always take a[m] by sji-dor am akapila-vaiave (441).
407 / wRzAAe"vaAd"inaq%Ae h"ir"gAAeaAntaAts$afBaUtaezAe {"izAM ivanaA /
407. oddhavd anio harigotrntt sak bhtee di vin
a-uddhavtwhose uddhava is an a; aniaafter an ani dhtu; harigotra-antt
which ends in a harigotra; sakthe pratyaya sa[k]; bhteewhen a bhtea
pratyaya follows; dimthe dhtu d[ir] prekae (1P, to see); vinexcept.
Sa[k] is applied after any ani dhtu, except d[ir], which ends in a
harigotra and has an a as its uddhava when a bhtea pratyaya follows.
katva-atvdi, kapilatvn nmakkat, akari.
VttiThe change to k by stra 405, the change to by stra 108, and so on are then
done, and because sa[k] is kapila, a[m] is not applied. Thus we get the following form:
2 Commenting on this dhtu, Siddhnta-kaumud says dantyohydi, pa-vargydir
ity anye (the dhtu begins with the dento-labial vara v. Others say it begins with the
labial vara b).
357
k + d[ip] (306, 407, k is ani by verse 7) a[t] + k + sa[k] + d[ip] (294,
405) akksad (108) akkad (185) akkat <bhtea pa. 1.1>.
bhtea parapada of k[a] vilekhane karae ca
akrkt / akrkt / akrm / akrm akrku / akrku /
akkat
/ akkatm
akkan
akrk /
akram
akra / akra /
akrk / akka
/akram /
akkata
akkatam
akrkam /
akrkva / akrkva /
akrkma /
akrkam / akkam
akkva
akrkma / akkma
SaodhinThis stra is an apavda of sir bhtee (307). The previous stra
applied only to sahajni dhtus, but because the word ania is used here instead of
the word sahajnia, the current stra applies to all kinds of ani dhtus. Thus dhtus
which are ve also follow this rule in the case that they do not take i[]. The proof of
this is aghukat in vtti 468.
The following is a list of the dhtus that follow this rule:
i[a] hisym
i[] vieae
li[a] ligane1
vi[u] secane
vi[] vyptau
tvi[a] dptau
dvi[a] aprtau
pi[] sacrane
k[a] vilekhane
di[a] atisarjane
m[a] marane
1P
7P
4P
1P
3U
1U
2U
7P
1P
6U
6U
6P
ru[a] hisym
ri[a] hisym
li[a] alp-bhve
li[a] gatau
sp[a] saspare
kru[a] hvne
vi[a] praveane
mih[a] secane
dih[a] pralepe
duh[a] praprae
lih[a] svdane
ruh[a] janmani prdur-bhve ca
6P
6P
4A
6P
6P
1P
6P
1P
2U
2U
2U
1P
to hurt, kill
to remain
to adhere, embrace
to sprinkle
to pervade
to shine, glitter
to hate
to grind, crush
to plough
to give; to order; to tell
consider
to hurt, kill
to hurt, kill
to become small
to go, move
to touch
to cry out, wail, shout
to enter
to pass urine or semen
to smear
to milk, extract
to lick, taste
to grow, rise; to appear
Although the ani dhtus pu[a], u[a], du[a] and tu[a] also end in a harigotra and
have an a as their uddhava, they are unable to follow this rule in the parapada
1 Although the dhtu li[a] is a pu-di, it still takes sa[k] in the parapada by lia
liganrtht sak bhtee (Bhat 713).
358
because, since they are pu-dis, they take []a instead by pudi-dyutdi-d-ito o
bhtee parapade (435). Similarly, even in the case when the dhtus muh[a], druh[a],
uh[a], and ih[a] dont take i[] by radh-der i v (539), they are still unable to
follow this rule in the parapada because, since they are pu-dis, they take []a instead
by pudi-dyutdi-d-ito o bhtee parapade (435). Even though all these dhtus do
not take sa[k] when a parapada pratyaya follows, they can still take sa[k] when an
tmapada pratyaya follows in karmai prayoga or when an tmapada pratyaya follows
in kartari prayoga as a result of the addition of certain upasargas, but such application
is rare.
The following dhtus also follow this rule in the case when they dont take i[] by
svarati-sti-syati-dh-d-ita i v (351):
guh[] savarae
vh[] udyame
kli[] vibdhane
1U
6P
9P
to cover, hide
to endeavor, lift up
to torment, distress
408 / s$ak(Ae'ntah"r": s$avaeRre" /

408. sako nta-hara sarvevare
sakaof sa[k]; anta-haradeletion of the final vara; sarvevarewhen a
sarvevara follows.
The a of sa[k] is deleted when a sarvevara follows.
akktm akkata. akkath. akki. cakara. cake. kyt kka. rua
ria hisym1
Vtti k + tm (306, 407, k is ani by verse 7) a[t] + k + sa[k] + tm
(294, 405) akk + sa + tm (108) akk + a + tm (408) akktm
<bhtea karmai 1.2>.
k + anta (306, 407, k is ani by verse 7) a[t] + k + sa[k] + anta (294,
405) akk + sa + anta (108) akk + a + anta (408) akk + + anta (317)
akkata <bhtea karmai 1.3>.
k + ths (306, 407, k is ani by verse 7) a[t] + k + sa[k] + ths
(294, 405) akksaths (108) akkaths (93) akkath <bhtea karmai
2.1>.
k + i (306, 407, k is ani by verse 7) a[t] + k + sa[k] + i (294,
405) akk + sa + i (108) akk + a + i (408) akki <bhtea karmai 3.1>.
bhtea karmai of k[a] vilekhane karae ca
akari
akktm
akkata
akh /
akkthm
akhvam /
akkath
akkadhvam
akki
akkvahi /
akkmahi /
1 The dhtu ri[a] hisym is also mentioned here because if two dhtus that come
one after another in the Dhtu-pha have the same meaning, the meaning is only
mentioned after the second dhtu. Thus to determine the meaning of the first dhtu
you have to see what is written after the second dhtu. In this case the meaning of
ru[a] is determined by seeing the meaning written after ri[a].
359
akkvahi
akkmahi
k + []a[l] (330, 333) kar + a (322, 323, the govinda ar is treated

like the original by 373) k + kar + a (345) c + kar + a (371) cakara
<adhokaja pa. 1.1>.
k + e (330, 337, 294, 322, 323) k + k + e (345) c + k + e
(371) cake <adhokaja karmai 1.1>.
k + yt (k is ani by verse 7, 331, 294) kyt <kmapla pa. 1.1>.
k + sa (k is ani by verse 7, 355, 294, 405) kksa (108)
kka <kmapla karmai 1.1>.
Now we begin the conjugation of the dhtu ru[a] hisym (1P, to hurt, kill).
AmtaSomeone may argue, Regarding akkata <bhtea karmai 1.3>, how can
the n of anta be deleted by a-rmnya-vard ante-antm-antn nasya hara (317)
since when the a of sa[k] is deleted by stra 408, the a of anta is considered like the
deleted a by a-rma-harasya nimittam a-rma prva-vac ca (339)? The answer is
that an a-rma is accepted as sthni-vat or prva-vat only when a-rma is deleted by
a-rma-haro rma-dhtuke (393) or a-rma-hara e-ayor aviupadnte (291), and not
when a-rma is deleted by any other rule. Thus, when the final a of the dhtu katha is
deleted by a-rma-haro rma-dhtuke (393), vndra cannot be applied by
uddhav-rmasya vndro nsihe (358) because the deleted a is sthni-vat.
Similarly, when ya[k] is applied after the dhtu cit[] and the a of ya[k] is deleted by arma-hara e-ayor aviupadnte (291), the a of ante is prva-vat and thus in cityante
<acyuta karmai 1.3> the n of ante is not deleted by a-rmnya-vard ante-antmantn nasya hara (317). In the current situation, however, the a-rma is deleted
not by a-rma-haro rma-dhtuke (393) or a-rma-hara e-ayor aviupadnte (291)
but by sako nta-hara sarvevare (408). Therefore the a of anta is not prva-vat, and
thus the n of anta is deleted by a-rmnya-vard ante-antm-antn nasya hara
(317).
409 / wSaus$ah"lauBa&Sair"Sa w"A tae /
409. iu-saha-lubha-rua-ria i v te
iu-saha-lubha-rua-riaafter the dhtus listed below; ii[]; voptionally; te
when a rma-dhtuka beginning with ta-rma follows.
I[] is only optionally inserted after the following dhtus when a rmadhtuka beginning with ta-rma follows:
i[u] icchym
ah[a] marae
lubh[a] grddhye
lubh[a] vimohane
ru[a] hisym
ru[a] hisym1
6P
1A
4P
6P
1P
4P
to
to
to
to
to
to
desire, want
tolerate, conquer
covet, be greedy for
bewilder
hurt, kill
hurt, kill
1 The dhtus ru[a] hisym (4P) and ri[a] hisym (4P) are not listed in Jva
Gosvms Dhtu-pha, but are listed in the Pinian Dhtu-pha. Among them
ri[a] hisym (4P) is frequently used in the Bhgavatam. In this regard, the
360
ri[a] hisym
ri[a] hisym
1P
4P
to hurt, kill
to hurt, kill
roit ro. ua dhe

Vtti ru + t (two options by 409):
1) (i[] is inserted) ru + i[] + t (333) roit <blakalki pa. 1.1>.
2) (i[] is not inserted, 333) rot (205) ro <blakalki pa. 1.1>.
Now we begin the conjugation of the dhtu u[a] dhe (1P, to burn).
AmtaUsually these dhtus would always take i[] by i rma-dhtuke (316), but
this rule says that they should optionally take i[] when a rma-dhtuka beginning
with ta-rma follows. Due to the mention of iu here, only i[u] icchym is to be
taken, and not i[a] gatau (4P, to go, move) or i[a] bhkye1 (9P, to repeat).
Thus i[] is always applied in preit <1.1 of preit (pra + i[a] gatau + the kt
pratyaya t[l])>, preitavyam <1.1 of preitavya (pra + i[a] gatau + the kt
pratyaya tavya)> and so on.
410 / oSavaeiajaAgA{Bya @AmaDaAeajae vaA /
410. ua-vetti-jgbhya m adhokaje v
ua-vetti-jgbhyaafter the dhtus u[a] dhe (1P, to burn), vid[a] jne (2P, to
know), and jg nidr-kaye (2P, to be awake); mthe pratyaya m; adhokaje
when an adhokaja pratyaya follows; voptionally.
When an adhokaja pratyaya follows, m is optionally applied after u[a],
vid[a], and jg.
ombabhva uvoa. miha secanesak, hasya ha, katva-atveamikat.
blakalkaugovinda, hasya ha, harighod iti dhatva, t-parasyeti hatvam
Vtti u + []a[l] (two options by 410):
1) (m is applied) u + m + []a[l] (333) om + []a[l] (330, 369) om + bh
+ []a[l] (330, 311) om + bhv + a (322, 323) om + bh + bhv + a
(328) om + bha + bhv + a (329) om + babhva (165) o + babhva
(73) ombabhva <adhokaja pa. 1.1>.
2) (m is not applied) (330, 333) o + a (322, 323, the govinda o is treated
like the original u by 373) u + o + a (374) uvoa <adhokaja pa. 1.1>.
Now we begin the conjugation of the dhtu mih[a] secane (1P, to pass urine or
semen). In bhtea, sa[k] is applied by stra 407, hasya ha (211) is applied, h
changes to k by stra 405, s changes to by stra 108, and thus we get the following
form:
mih + d[ip] (306, 407, mih is ani by verse 8) a[t] + mih + sa[k] + d[ip]
(294, 211) amihsad (405) amiksad (108) amikad (185) amikat <bhtea
pa. 1.1>.
commentators often gloss riyati <acyuta 1.1 of ri[a] hisym (4P)> as nayati.
Dhtu-pha.
361
In blakalki, govinda is applied by stra 333, hasya ha (211) is applied, the t
changes to dh by harighot ta-thor dho dh-varjam (354), and the dh changes to h
by parasya (205). At that time the following rule applies:
SaodhinUsually jg would always take m by aneka-sarvevara-ksibhym m
adhokaje (395), but this rule makes it optional.
411 / X#sya h"r"Ae Xe# , paUvaRsya iaiva(ma /
411. hasya haro he, prvasya trivikrama ca
hasyaof ha-rma; haradeletion; hewhen ha-rma follows; prvasyaof the
previous vara; trivikramathe change to trivikrama; caand.
h is deleted when another h follows, and the previous vara becomes
trivikrama.
meh. atra tu govindena trivikrama siddha eva. katha kasa-ji haukate?
tatrkarat. daha bhasm-karaedder iti ghatva, ja-varja-harigadder ity-din
harighoatvamadhkt. harighoa-vidhau sa-mtrasya nimittatvt prva-van
mahharatvamadgdhm. dhva-abde tuadhagdhvam. raha tygearaht. rahi
gatauparatv atva bdhitv viucakrarahati. viucakrasya sarvevaradharmatvt tad-vyavadhne pi atvamrahi. bhi vddhaubhati. bhe
svare nii v na-lopa iti klp. barhati. kti ca, bhaka barhaka. ye
prakty-antaram asti te mate viujandv api rpa-dvaye siddhe doa syt iti
chu. kvi hisym; harimitrnto yamkvati. a-ku-pv--num-vyvye pi iti
stre numnusvra-mtra-vyavadhna atva-vidhau ghyate iti piny ca.
teneha na atvamkvni. th hisym ity asya kti thaam ity-dau tu syt.
glai hara-kayeglyati.
Vtti mih + t (mih is ani by verse 8, 333) meh + t (211) meh + t
(354) meh + dh (205) meh + h (411) meh <blakalki pa. 1.1>.
Here the trivikrama is already achieved by the govinda. Someone may argue, Well,
why is there kasa-ji haukate in vtti 67? The answer is due to the very fact that
this rule (stra 411) was not made back then. Now we begin the conjugation of the
dhtu dah[a] bhasm-karae (1P, to burn). In bhtea, the h of dah[a] changes to gh
by ddes tu dhtor gha (211), the d of dah[a] changes to the harighoa dh by javarja-harigadder (189), and we get the following form:
dah + d[ip] (306, 307, dah is ani by verse 8) a[t] + dah + s[i] + d[ip]
(352) adh + s[i] + d[ip] (334) adh + s[i] + [] + d[ip] (211) adgh + s[i] +
[] + d[ip] (189) adhgh + s[i] + [] + d[ip] (63) adhksd (108) adhkd
(185) adhkt <bhtea pa. 1.1>.
Since, in the rule of harighoa (stra 189), a plain s is the nimitta, the deletion of s[i]
by stra 353 is a mahhara just like before in vtti 405.
dah + tm (306, 307, dah is ani by verse 8) a[t] + dah + s[i] + tm
(352) adh + s[i] + tm (353) adh + tm (211) adgh + tm (354) adgh +
dhm (61) adgdhm <bhtea pa. 1.2>.
bhtea parapada of dah[a] bhasm-karae
adhkt
adgdhm
adhku
362
adhk
adhkam
adgdham
adhkva
adgdha
adhkma
But when the sound dhv follows, we get the following form:
dah + dhvam (306, 307, dah is ani by verse 8) a[t] + dah + s[i] + dhvam
(353) adah + dhvam (211) adagh + dhvam (189) adhagh + dhvam (61)
adhagdhvam <bhtea karmai 2.3>.
bhtea karmai of dah[a] bhasm-karae
adhi
adhaktm
adhakata
adagdh
adhakthm
adhagdhvam
adhaki
adhakvahi
adhakmahi
Now we begin the conjugation of the dhtu rah[a] tyge (1P, to abandon).
rah + d[ip] (306, 307, 316) a[t] + rah + i[] + s[i] + d[ip] (391, 334)
arah + i[] + s[i] + [] + d[ip] (335) arah + i[] + [] + d[ip] (42) arahd
(185) araht <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu rah[i] gatau (1P, to hasten, go). The
change to viucakra by stra 165 should be done instead of the change to by stra
111, because stra 165 is a later rule1.
rah[i] (344, 160) ra + n[um] + h (165) rah rah + ti[p] (288) rah +
[]a[p] + ti[p] rahati <acyuta pa. 1.1>.
Since viucakra has the quality of a sarvevara (see vtti 267), the change to by
stra 111 takes place even when a viucakra intervenes:
rah[i] (344, 160, 165) rah rah + ni[p] (288) rah + []a[p] + ni[p]
(42) rahni (111) rahi <vidht pa. 3.1>.
Now we begin the conjugation of the dhtu bh[i] vddhau2 (1P, to increase).
bh[i] (344, 160) b + n[um] + h (165) bh bh + ti[p] (288) bh +
[]a[p] + ti[p] bhati <acyuta pa. 1.1>.
The Kalpa grammarians say bhe svare nii v na-lopa (there is optionally
deletion of the n of bh[i] when any svara (sarvevara) other than i[] follows). Thus
we also get barhati <acyuta pa. 1.1>. By the same rule we get bhaka <1.1> or
barhaka <1.1> when the kt pratyaya []aka follows. The Kalpa grammarians also
say that there is fault when those who list another dhtu (bh[a] vddhau) achieve two
forms even when a pratyaya beginning with a viujana follows. Now we begin the
conjugation of the dhtu kv[i] hisym (1P, to hurt, kill). This dhtu ends in a
harimitra.
kv[i] (344, 160) k + n[um] + v (111) kv kv + ti[p] (288)
kv + []a[p] + ti[p] kvati <acyuta pa. 1.1>.
According to the Pinians, only the intervention of anusvra (viucakra) is accepted
by the mention of num in the stra a-ku-pv--num-vyvye pi (Adhyy 8.4.2).
1 In this regard, one should remember the maxim prva-parayo para-vidhir balavn
(vtti 50).
2 Sometimes this dhtu is listed as beginning with v.
363
Thus the change to by stra 111 doesnt take place in kvni <vidht pa. 3.1>,
but it takes place in thaam <1.1 of thaa (th[] hisym + the kt pratyaya
ana)> and so on:
kv[i] (344, 160) k + n[um] + v (111) kv kv + ni[p] (288)
kv + []a[p] + ni[p] (42) kvni <vidht pa. 3.1>.
Now we begin the conjugation of the dhtu glai hara-kaye (1P, to be dejected,
tired).
glai + ti[p] (288) glai + []a[p] + ti[p] (54) glyati <acyuta pa. 1.1>.
AmtaThe result of the phrase prvasya trivikrama ca will be seen in examples like
lhe in vtti 515. Someone may argue Regarding adgdhm <bhtea pa. 1.2>,
when vndra is done and s[i] is deleted by stra 353, shouldnt the change to
harighoa by ja-varja-harigadder (189) take place by considering the deleted s[i] a
nimitta since it is sthni-vat? In answer to this, Jva Gosvm explains that the
deletion of s[i] is considered a mahhara because the s mentioned in ja-varjaharigadder (189) is not a pratyaya-nimitta. The implied meaning of the phrase but
when the sound dhv follows is that it doesnt matter that the deletion of s[i] by stra
353 is a mahhara, because the change to harighoa by ja-varja-harigadder (189) is
not blocked since the sound dhv is directly mentioned as a para-nimitta in ja-varjaharigadder (189).
The Kalpa grammarians consider that the n of bh[i] is also deleted when []a[p]
follows, since []a[p] is a svara other than i[]. Thus they achieve two forms, bmhati
<acyuta pa. 1.1> and barhati <acyuta pa. 1.1>. The Pinians list two dhtus (bh[a]
vddhau and bh[i] vddhau abde ca1). In their opinion, when ya[k] follows, the form
of bh[a] vddhau is bhyate and the form of bh[i] vddhau abde ca is bhyate.
But this opinion is rejected by the Kalpa grammarians, who consider that bhyate is
an incorrect form. In accordance with their stra bhe svare nii v na-lopa, the
followers of Ktantra-vykaraa also achieve the following forms from the dhtu bh[i]
vddhau: abht <bhtea pa. 1.1> and babha <adhokaja pa. 1.1> or babarha
<adhokaja pa. 1.1>.
412 / catauvyaURh"AntaAnaAmaAr"AmaAntapaAQ&Ae'izAvae /
412. caturvyhntnm -rmnta-pho ive
caturvyha-antnmof dhtus that end in a caturvyha; -rma-anta-pha
recitation as dhtus ending in -rma; a-ivewhen the viaya is a pratyaya which is
not iva.2
When the viaya is a non-iva pratyaya, dhtus ending in a caturvyha
become dhtus that end in an original -rma.
yakglyate. pha-grahat sug-iau sauaglst aglsim.
VttiThen ya[k] is applied and we get glyate:
1 Sometimes these dhtus are listed as beginning with v.

2 See Saodhin 394 for discussion on why a viaya-saptam was used here instead
of a para-nimitta.
364
glai (412) gl gl + te (293) gl + ya[k] + te (gl is ani by verse 1)
glyate <acyuta bhve 1.1>.
Due to the inclusion of the word pha, s[uk] and i[] are applied by stra 400 when
s[i] follows:
glai (412) gl gl + d[ip] (306, 307, gl is ani by verse 1) a[t] + gl
+ s[i] + d[ip] (400) agl + s[uk] + i[] + s[i] + d[ip] (334) agls + i[] + s[i] +
[] + d[ip] (335) agls + i[] + [] + d[ip] (42) aglsd (185) aglst
<bhtea pa. 1.1>.
glai (412) gl gl + tm (306, 307, gl is ani by verse 1) a[t] + gl +
s[i] + tm (400) agl + s[uk] + i[] + s[i] + tm (108) aglsitm (205)
aglsim <bhtea pa. 1.2>.
bhtea parapada of glai hara-kaye
aglst
aglsim
aglsiu
agls
aglsiam
aglsia
aglsiam
aglsiva
aglsima
AmtaThe word aiva here means aive pratyaye viaye (when the viaya is a
non-iva pratyaya). Commenting on the word aiti (same as aive) in Adhyy
6.1.45 (the Pinian equivalent to the current stra), Kik says prasajya-pratiedho
yam. tenaitad tvam anaimittika prg eva pratyayotpatter bhavati (the word aiti is
a prasajya-pratiedha (prohibition of the possible application of a rule).1 Therefore,
since this change to is without a nimitta, it is done before the application of the
pratyaya). Thus in vtti 828 the form bhakta-tra will be made from the dhtu trai[]
plane (1A, to protect, save) by karmay anupendrd -rmt ka (828). Due to the
inclusion of the word pha in the phrase -rmnta-pha, all the rules that apply to
dhtus originally ending in -rma also apply here. Thus s[uk] and i[] are applied by
yama-rama-nam-rmntebhya sug-iau sau parapade (400).
413 / @AtaAe yauigAiNA na{is$aMh"k{(ita ca /
413. to yug ii nsiha-kti ca
taafter -rma; yukthe gama y[uk]; iiwhen i[] follows; nsiha-ktiwhen
a kt pratyaya which is nsiha follows; caand.
Y[uk] is inserted after -rma when i[] or a nsimha kt pratyaya follows.
aglyi.
Vtti glai (412) gl gl + ta (306, 313) a[t] + gl + i[] + ta (413) agl
+ y[uk] + i[] + ta (315) aglyi <bhtea bhve 1.1>.
414 / @Ar"AmaANNAla @AE: /
414. -rm ala au
1 The point being made here is that aiti (aive) is not a para-nimitta but a prasajyapratiedha. Usually the negative particle na[] is mentioned separately when making a
prasajya-pratiedha, but here it is mentioned inside the compound. Thus aiti is
equivalent to saying na tu iti (but not when a it (iva) follows).
365
-rmtafter -rma; alaof the adhoksaja pratyaya []a[l]; authe
replacement au.
After -rma, []a[l] is replaced by au.
jaglau.
Vtti glai (412) gl gl + []a[l] (414) gl + au (330, 322, 323) gl +
gl + au (341) g + gl + au (345) j + gl + au (375) ja + gl + au (49)
jaglau <adhokaja pa. 1.1>.
415 / @Ar"Amah"r": kM(s$aAir"s$avaeRr"r"AmaDaAtauke( wiq% ois$a ca /
415. -rma-hara kasri-sarvevara-rma-dhtuke ii usi ca
-rma-haradeletion of -rma; kasri-sarvevara-rma-dhtukewhen a kasri
rma-dhtuka beginning with a sarvevara follows; iiwhen i[] follows; usiwhen
us follows; caand.
-rma is deleted when i[], us, or a kasri rma-dhtuka beginning with a
sarvevara follows.
-rma-harasya sthni-vattvd dvir-vacanamjaglatu.
VttiReduplication is done because the deletion of -rma is sthni-vat by stra 373:
glai (412) gl gl + atus (330, 337, 415) gl + atus (322, 323, the deleted
is sthni-vat by 373) gl + gl + atus (341) g + gl + atus (345) j + gl + atus
(375) ja + gl + atus (93) jaglatu <adhokaja pa. 1.2>.
adhokaja parapada of glai hara-kaye
jaglau
jaglatu
jaglu
jaglitha / jagltha
jaglathu
jagla
jaglau
jagliva
jaglima
AmtaEven though the deletion of in jagliva, jaglima, and so on is already
achieved by kasri-sarvevara-rma-dhtuke since i[] is a rma-dhtuka because it
is connected to the pratyaya (see vtti 105) and since i[] is kapila because it [is part
of an adhokaja pratyaya which] doesnt have the indicatory letter l (see stra 337),
the separate mention of i[] here in the stra is so that the deletion of will take place
in jaglitha (since when i[] is connected to tha[l], i[] is not kapila because tha[l] has
the indicatory letter l). Similarly, even though the adhokaja pratyaya us is already a
kasri-sarvevara-rma-dhtuka, the separate mention of us here is necessary to
include the us which results from -rmd ana us, bhtevarasya tu v (529).
416 / s$ats$aAde"r"Ata Wr"Ama: k(ipalak(AmapaAlae vaA /
416. sat-sagder ta e-rma kapila-kmaple v
sat-saga-deof a dhtu that begins with a sat-saga; taof the -rma; e-rma
the replacement e-rma; kapila-kmaplewhen a kmapla pratyaya which is
kapila follows (see stra 331); voptionally.
366
The final of a dhtu that begins with a sat-saga optionally changes to e
when a kapila kmapla pratyaya follows.
gleyt glyt. glsa glyia. gai abdegyati.
Vtti glai (412) gl gl + yt (gl is ani by verse 1, 331, two options by
416):
1) ( changes to e) gleyt <kmapla pa. 1.1>.
1) ( doesnt change to e) glyt <kmapla pa. 1.1>.
kmapla parapada of glai hara-kaye
glyt / gleyt
glystm /
glysu / gleysu
gleystm
gly / gley
glystam /
glysta / gleysta
gleystam
glysam / gleysam
glysva / gleysva
glysma / gleysma
Now we begin the conjugation of the dhtu gai abde (1P, to sing, speak).
gai + ti[p] (288) gai + []a[p] + ti[p] (54) gyati <acyuta pa. 1.1>.
gyati
gyasi
gymi
acyuta parapada of gai abde

gyata
gyatha
gyva
gyanti
gyatha
gyma
417 / d"AmaAed"r"maAsTaAgAAipabaitajah"AitasyataInaAmaIr"AmaAe
ivaSNAujanar"AmaDaAtauk(kM(s$aAr"AE /
417. dmodara-m-sth-g-pibati-jahti-syatnm -rmo viujana-rma-dhtukakasrau
dmodara-m-sth-g-pibati-jahti-syatnmof the dhtus listed below; -rma
the change to -rma; viujana-rma-dhtuka-kasrauwhen a kasri rmadhtuka beginning with a viujana follows.
When a kasri rma-dhtuka beginning with a viujana follows, the final
vara of the following dhtus changes to -rma:
the dmodaras described in
stra 309
m mne
m[] mne
m[] mne
me[] pratidne
h gati-nivttau
gai abde
g[] gatau
p pne
[o]h[k] tyge
o anta-karmai
2P
3A
4A
1A
1P
1P
1A
1P
3P
4P
meti m-mau, geti gai-gau ghyete. gyate.
to
to
to
to
to
to
to
to
to
to
measure
measure
measure
exchange, barter
stand, remain
sing, speak
go, move
drink
abandon
destroy, finish
367
VttiBoth m mne and m[] mne are included by the mention of m here, and
both gai abde and g[] gatau are included by the mention of g.
gai (412) g g + te (293) g + ya[k] + te (g is ani by verse 1,
417,) gyate <acyuta karmai 1.1>.
gyate
gyase
gye
acyuta karmai of gai abde

gyete
gyethe
gyvahe
gyante
gyadhve
gymahe
AmtaBy the mention of pibati (the []ti[p] form of p pne), p rakae (2P, to
protect) is exluded, and by the mention of jahti (the []ti[p] form of [o]h[k] tyge),
[o]h[] gatau (3A, to go, move) is excluded. Syati is the []ti[p] form of o antakarmai.
418 / d"AmaAed"r"Ad"InaAmaer"Ama: k(ipalak(AmapaAlae /
418. dmodardnm e-rma kapila-kmaple
dmodara-dnmof the dmodaras and so on mentioned in the previous stra; ermathe change to e-rma; kapila-kmaplewhen a kapila kmapla pratyaya
follows.
When a kapila kmapla pratyaya follows, the final vara of the dhtus
mentioned in the previous stra changes to e-rma.
geyt. p pne
Vtti gai (412) g g + yt (g is ani by verse 1, 331, 418) geyt
<kmapla pa. 1.1>.
geyt
gey
geysam
kmapla parapada of gai abde

geystm
geystam
geysva
geysu
geysta
geysma
Now we begin the conjugation of the dhtu p pne (1P, to drink).

419 / pa: ipaba: , aAe ijaa: , DmaAe Dama: , sTaista": , aAe mana: , d"ANAae yacC$:
, {"zAe: pazya: , @taeR[R%cC$: , s$ataeRjaRvaATaRsya DaAva: , zAde": zAIya: ,
s$ade": s$aId": izAvae /
419. pa piba, ghro jighra, dhmo dhama, sthas tiha, mno mana, do
yaccha, de paya, arter ccha, sarter javrthasya dhva, ade ya, sade
sda ive
paof the dhtu p; pibathe replacement piba; ghraof ghr; jighrajighra;
dhmaof dhm; dhamadhama; sthaof sth (h after applying stra 346);
tihatiha; mnaof mn; manamana; daof d[]; yacchayaccha;
deof d[ir]; payapaya; arteof ; cchaccha; sarteof s; java-
368
arthasyawhich has the meaning of java (speed); dhvadhva; adeof
ad[]; yaya; sadeof sad[] (ad[] after applying stra 346); sdasda;
ivewhen a iva pratyaya follows.
The following changes take place when a iva pratyaya follows: p piba ;
ghr jighra ; dhm dhama ; sth tiha ; mn mana ; d[]
yaccha ; d[ir] paya ; ccha ; s (only in the sense of moving
quickly1) dhva ; ad[] ya ; and sad[] sda.
p pne
ghr gandhopdne
dhm abdgni-sayogayo
h gati-nivttau
mn abhyse
d[]
d[ir] prekae
gatau prpae ca
s gatau
ad[] tane
ad[] tane
1P
1P
1P
1P
1P
1P
1P
1P
1P
1P
6P
1P
6P
to drink
to smell
to blow; to melt
to stand, remain
to repeat, study, remember
to give
to see
to go, move; to obtain
420 / @ntah"re" na gAAeivand"va{SNAIn"AE /

420. anta-hare na govinda-vndrau
anta-harewhen there is deletion of the final vara; nanot; govinda-vndrau
govinda and vndra.
Govinda and vndra do not take place when the final vara of a dhtu is
deleted.
pibati, pyate. bhteei-stheti apt. ghr gandhopdnejighrati, ghryate. dhm
abdgni-sayogayodhamati. h gati-nivttau
na-rma-jv anusvra-pacamau jhali dhtuu
sa-rma-ja a-rma ce ra-bhy us ta-varga-ja
yathasa aca vrac ru h iti ha-madhyasya dhtor dau satve kte
nimittpye naimittikasypy apya, a-nimittasya hasya thatve, sthas tiha,
tihati. bhve, sthyate.
Vtti p + ti[p] (288) p + []a[p] + ti[p] (419) piba + []a[p] + ti[p] (291,
420) pibati <acyuta pa. 1.1>.
pibati
pibasi
pibmi
acyuta parapada of p pne

pibata
pibatha
pibva
pibanti
pibatha
pibma
1 Thus the change to dhva is not done in sarati (he goes) and anusarati (he
follows), for example.
369
p + te (293) p + ya[k] + te (330, 417, 294) pyate <acyuta karmai.
1.1>.
In bhtea, i-sth-pibati-dmodara-bhbhya ser mahhara parapade (308) is
applied, and we get the following form:
p + d[ip] (306, 307) a[t] + p + s[i] + d[ip] (308) a + p + d (185)
apt <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu ghr gandhopdne (1P, to smell).
ghr + ti[p] (288) ghr + []a[p] + ti[p] (419) jighra + []a[p] + ti[p]
(291) jighrati <acyuta pa. 1.1>.
ghr + te (293) ghr + ya[k] + te (330) ghryate <acyuta karmai.
1.1>.
Now we begin the conjugation of the dhtu dhm abdgni-sayogayo (1P, to blow;
to melt).
dhm + ti[p] (288) dhm + []a[p] + ti[p] (419) dhama + []a[p] + ti[p]
(291) dhamati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu h gati-nivttau (1P, to stand, remain).
na-rma-jv anusvrapacamau jhali dhtuu
sa-rma-ja a-rma ce
ra-bhy us ta-varga-ja
One should understand that, in any dhtu, an anusvra (viucakra) or pacama
(hariveu) followed by a jhal (vaiava) is born of na-rma (by stras 165 and 73), a
a-rma followed by c is born of sa-rma (by stra 181), and u (a-varga) which
comes after r or is born of ta-varga (by stras 111 and 205).
For example, as[u] 1, ac[u], [o]vrac[], ru[], and h. Thus, when the initial
vara of a dhtu whose medial vara is h changes to s by stra 346, the maxim
nimittpye naimittikasypy apya (vtti 178) is applied whereby h, whose nimitta
was , reverts backs to th. Sthas tiha (419) is then applied and we get the following
form:
h (346) sth sth + ti[p] (288) sth + []a[p] + ti[p] (419) tiha +
[]a[p] + ti[p] (291) tihati <acyuta pa. 1.1>.
acyuta parapada of h gati-nivttau
tihati
tihata
tihanti
tihasi
tihatha
tihatha
tihmi
tihva
tihma
In bhve prayoga, we get the following form:
h (346) sth sth + te (293) sth + ya[k] + te (330, 417, 294)
sthyate <acyuta bhve 1.1>.
1 This dhtu is listed in our Dhtu-pha as ans[u], but in the Pinian Dhtu-pha
as as[u].
370
AmtaThe anusvra and a-rma in as[u] and ac[u] are born of na-rma because
a vaiava follows, the a-rma in [o]vrac[] is born of sa-rma because ca-rma
follows, and the and h in ru[] and h are born of n and th since n and th come
after r and .
421 / od": sTaAstamBaAe: s$asya h"r": /
421. uda sth-stambho sasya hara
udaafter the upendra ud; sth-stambhoof sth (h after applying stra 346)
and stanbh[u] (a sautra-dhtu1 which has the meaning of rodhana (to stop,
obstruct)); sasyaof the sa-rma; haradeletion.
After ud, the s of sth and stanbh[u] is deleted.
utthyate. dvitveuttthyate. i-stheti ser mahharaastht. -rm ala au
tasthau. dmodarditvn nityam etvamstheyt. stht uttht. mn abhyse
manati. d dneyacchati, dyate. di-prabhtayo gre darayitavy. sm
cintymsmarati.
Vtti ud + h (346) ud + sth ud + sth + te (293) ud + sth + ya[k] +
te (sth is ani by verse 1, 417, 294) ud + sthyate (421) ud + thyate (63)
utthyate <acyuta bhve 1.1>.
In bhtea, s[i] is deleted by i-sth-pibati-dmodara-bhbhya ser mahhara
parapade (308) and we get the following form:
h (346) sth sth + d[ip] (306, 307) a[t] + sth + s[i] + d[ip] (308) a
+ sth + d (185) astht <bhtea pa. 1.1>.
bhtea parapada of h gati-nivttau
astht
asthtm
asthu2
asth
asthtam
asthta
asthm
asthva
asthma
In adhokaja, -rm ala au (414) is applied and we get the following form:
h (346) sth sth + []a[l] (414) sth + au (330, 322, 323) sth +
sth + au (342) th + sth + au (329) t + sth + au (375) ta + sth + au
(49) tasthau <adhokaja pa. 1.1>.
adhokaja parapada of h gati-nivttau
tasthau
tasthatu
tasthu
tasththa / tasthitha
tasthathu
tastha
tasthau
tasthiva
tasthima
Because h is one of the dmodardis mentioned in stra 418, it always undergoes
the change to e:
1 A sautra-dhtu is a dhtu which is listed in a stra, but not listed in the Dhtu-pha.
One should be careful to distinguish the dhtu stanbh[u] from the well-known dhtu
abh[i] pratibandhe (1A, to support) from which words like stambha (a pillar) are
made.
2 An changes to us here by -rmd ana us, bhtevarasya tu v (529).
371
h (346) sth sth + yt (sth is ani by verse 1, 331, 418) stheyt
<kmapla pa. 1.1>.
kmapla parapada of h gati-nivttau
stheyt
stheystm
stheysu
sthey
stheystam
stheysta
stheysam
stheysva
stheysma
h (346) sth sth + t (sth is ani by verse 1) stht <blakalki
pa. 1.1>.
ud + h (346) ud + sth ud + sth + t (sth is ani by verse 1,
421) ut + tht (63) uttht <blakalki pa. 1.1>.
Now we begin the conjugation of the dhtu mn abhyse (1P, to repeat, study,
remember).
mn + ti[p] (288) mn + []a[p] + ti[p] (419) mana + []a[p] + ti[p]
(291) manati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu d[] dne (1P, to give).
d + ti[p] (288) d + []a[p] + ti[p] (419) yaccha + []a[p] + ti[p]
(291) yacchati1 <acyuta pa. 1.1>.
d + te (293) d + ya[k] + te (d is ani by verse 1, 417, 294) dyate
<acyuta karmai 1.1>.
The conjugations of the dhtus d[ir] and so on will be shown later. Now we begin the
conjugation of the dhtu sm cintym (1P, to remember).
sm + ti[p] (288) sm + []a[p] + ti[p] (289) smarati <acyuta pa. 1.1>.
smarati
smarasi
smarmi
acyuta parapada of sm cintym

smarata
smaranti
smaratha
smaratha
smarva
smarma
SaodhinThe current stra can only be applied after the final form of h has
been made. Since the combination of an upendra and a dhtu is a kind of samsa (see
footnote to stra 301) and since compounding can take place only with viupadas,
we must first make a viupada out of the dhtu h and then only can we apply the
current stra. For example, we must first make sthyate <acyuta pa. 1.3> and then
only apply the current stra. If one were to mistakenly apply the current stra before
completing the form of h we would run into problems in cases like uttasthu
<adhokaja pa. 1.3 of ud + h>. For example, when we have ud + sth + us, if we
tried to apply the current stra first, then we would get the wrong form uttathu. But
when we follow the proper process of finishing the viupada first, we end up with ud
+ tasthu and then the current stra is no longer applicable, since there is no s of sth
coming after ud.
1 One should be careful to distinguish the forms yacchati (he gives) and so on, which
are made from d[] dne, from the forms yacchati (he restrains) and so on, which
are made from yam[u] uparame by iu-gami-yam cha ive (399).
372
422 / @itaRs$ats$aA{d"ntayaAegAAeRivand"Ae yafk(AmapaAlayayaAeyaRix~ ca /
422. arti-sat-sagdy-d-antayor govindo yak-kmapla-yayor yai ca
artiof gatau prpae ca (1P, to go, move; to obtain) and gatau (3P, to go,
move); sat-saga-di-t-antayoand of any dhtu which begins with a sat-saga and
ends in -rma; govindagovinda; yak-kmapla-yayowhen ya[k] or the ya-rma
of a kmapla pratyaya follows; yaiwhen the pratyaya ya[] follows; caand.
The dhtu and dhtus ending in that begin with a sat-saga take govinda
when ya[k], ya[], or the y of a kmapla pratyaya follows.
smaryate. asmrt asmrm. asmri.
Vtti sm + te (293) sm + ya[k] + te (sm is ani by verse 1, 422)
smaryate <acyuta karmai. 1.1>.
sm + d[ip] (306, 307, sm is ani by verse 1) a[t] + sm + s[i] + d[ip]
(334) a[t] + sm + s[i] + [] + d[ip] (380) asmrsd (108) asmrd (185)
asmrt <bhtea pa. 1.1>.
sm + tm (306, 307, sm is ani by verse 1) a[t] + sm + s[i] + tm
(380) asmrstm (108) asmrtm (205) asmrm <bhtea pa. 1.2>.
asmrt
asmr
asmram
bhtea parapada of sm cintym

asmrm
asmru
asmram
asmra
asmrva
asmrma
sm + ta (306, 313) a[t] + sm + i[] + ta (314) asmr + i[] + ta

(315) asmri <bhtea karmai 1.1>.
SaodhinThis stra is an apavda of asya na govinda-vndrau kasriu
(294) and it is also an apavda of -rmasya ri a-yak-kmapla-yeu, na ca
trivikrama (426).
423 / \#r"Amava{s$ats$aA{d"ntaeBya w"A is$ak(AmapaAlayaAer"Atmapade" /
423. -rma-v-sat-sagdy-d-antebhya i v si-kmaplayor tmapade
-rmaafter dhtus ending in -rma; vafter the dhtus v[] varae (5U, to
choose, ask for) and v[] sambhaktau (9A, to serve, worship); sat-saga-di-tantebhyaand after dhtus which begin with a sat-saga and end in -rma; ii[];
voptionally; si-kmaplayowhen s[i] or a kmapla pratyaya follows; tmapade
when the viaya is an tmapada pratyaya.
I[] is optionally inserted after dhtus ending in , after the dhtus v[] and
v[], and after dhtus ending in that begin with a sat-saga when s[i] or a
kmapla pratyaya follows, provided the viaya is an tmapada pratyaya.
asmaritm asmtm sasmra.
Vtti sm + tm (306, 307) a[t] + sm + s[i] + tm (two options by 423):
1) (i[] is inserted) a[t] + sm + i[] + s[i] + tm (289) asmaristm (108)
asmaritm <bhtea karmai 1.2>.
373
2) (i[] is not inserted, 355, 294, 108) asmtm <bhtea karmai 1.2>.
bhtea karmai of sm cintym
asmri
asmaritm /
asmariata / asmata
asmtm
asmarih /
asmarithm /
asmaridhvam /
asmh
asmthm
asmarihvam /
asmhvam
asmarii / asmi
asmarivahi /
asmarimahi /
asmvahi
asmmahi
sm + []a[l] (330, 314) smr + a (322, 323, the vndra r is treated
like the original by 373) sm + smr + a (341) s + smr + a (371) sasmra
<adhokaja pa. 1.1>.
SaodhinWhere dhtus ending in and the dhtus v[] and v[] would normally
always take i[], since they are mentioned as exceptions in verse 1 of the ani-gaa,
this rule says that they should only optionally take i[] when s[i] or kmapla follows in
the tmapada paradigm. And where sat-sagdi dhtus ending in would normally
never take i[], since they are ani by verse 1 of the ani-gaa, this rule says that they
may optionally take i[] when s[i] or kmapla follows in the tmapada paradigm.
424 / s$ats$aA{d"ntasya [%cCe$\R#r"AmaAntaAnaAM ca
gAAeivand"Ae'DaAeajamaAae , na tau va{SNAIne" /
424. sat-sagdy-d-antasya ccher -rmntn ca govindo dhokaja-mtre, na tu
vndre
sat-saga-di-t-antasyaof any dhtu which begins with a sat-saga and ends in rma; ccheof cch[a] (1P, to go, move) and cch[a] gatndriya-pralaya-mrtbhveu (6P, to go, move; to fail in faculties; to assume a form); -rma-antnm
of dhtus which end in -rma; caand; govindagovinda; adhokaja-mtrewhen
any adhokaja follows; nanot; tubut; vndrewhen the viaya is vndra.
cch[a], dhtus ending in , and dhtus ending in that begin with a satsaga take govinda when any adhokaja pratyaya follows, but not if
vndra is applicable.
sasmaratu sasmaru. thali-rmt tu nitya nesasmartha. k-s-bh-v ity-diniyamn nityam isasmariva sasmarima. sasmare. smaryt. ya-grahan neha
govindasma. smart.
Vtti sm + atus (330, 424) smar + atus (322, 323, the govinda ar is treated
like the original by 373) sm + smar + atus (341) s + smar + atus (371)
sasmaratus (93) sasmaratu <adhokaja pa. 1.2>.
sm + us (330, 424) smar + us (322, 323, the govinda ar is treated like
the original by 373) sm + smar + us (341) s + smar + us (371) sasmarus
(93) sasmaru <adhokaja pa. 1.3>.
When tha[l] follows, -rmt tu nitya ne (389) is applied and we get the following
form:
sm + tha[l] (389, 424) smar + tha[l] (322, 323, the govinda ar is
treated like the original by 373) sm + smar + tha[l] (341) s + smar + tha[l]
(371) sasmartha <adhokaja pa. 2.1>.
374
(But when other adhokaja pratyayas follows), i[] is always applied in accordance
with the restriction k-s-bh-v-stu-dru-sru-rubhya evdhokaja-mtre ne,
anyebhyas tv anibhyo p (356).
sm + va (356, 316) sm + i[] + va (424) smar + iva (322, 323, the
govinda ar is treated like the original by 373) sm + smar + iva (341) s + smar
+ iva (371) sasmariva <adhokaja pa. 3.2>.
sm + ma (356, 316) sm + i[] + ma (424) smar + ima (322, 323,
the govinda ar is treated like the original by 373) sm + smar + ima (341) s +
smar + ima (371) sasmarima <adhokaja pa. 3.3>.
adhokaja parapada of sm cintym
sasmra
sasmaratu
sasmaru
sasmartha
sasmarathu
sasmara
sasmra / sasmara
sasmariva
sasmarima
sm + e (330, 424) smar + e (322, 323, the govinda ar is treated like
the original by 373) sm + smar + e (341) s + smar + e (371) sasmare
<adhokaja karmai 1.1>.
sm + yt (sm is ani by verse 1, 422) smaryt <kmapla pa. 1.1>.
Due to the mention of y in stra 422, govinda doesnt take place in smta:
sm + sa (two options by 423):
1) (i[] is inserted) sm + i[] + sa (289) smarisa (108) smaria
<bhtea karmai 1.2>.
2) (i[] is not inserted, 355, 294, 108) sma <kmapla karmai. 1.1>.
sm + t (289) smart <blakalki pa. 1.1>.
AmtaThe word mtra is used so that govinda will be applied even when the kapila
adhokajas follow. Why do we say but not if vndra is applicable? Consider
sasmra <adhokaja pa. 1.1>. If we failed to mention y in stra 422, that is to say, if
we made the para-nimitta there only yak-kmaplayo, then govinda would also be
applied in sma and so on because stra 422 is stronger than -dvayd
viujannteoddhavc ca (355). Therefore, due to the mention of y in stra 422,
govinda is prevented from taking place in kmapla tmapada.
425 / [%r"Amah"inaByaAimaq%. syae svar"tae /
425. -rma-hanibhym i sye svarate ca
-rma-hanibhymafter dhtus ending in -rma and after han[a] his-gatyo (2P,
to strike, kill; to go, move); ii[]; syewhen the pratyaya sya follows; svarate
375
after the dhtu sv abdopatpayo (1P, to sound, sing, praise; to feel pain); ca
and.
I[] is inserted after han[a], sv and dhtus ending in when sya1 follows.
smariyati. sv abdopatpayosvarati-sti iti veasvrt asvrt. svariyatti tu
nityam. s gatausarter dhvadhvati. ajavrthesarati.
Vtti sm + syati (425) sm + i[] + syati (289) smarisyati (108)
smariyati <kalki pa. 1.1>.
Now we begin the conjugation of the dhtu sv abdopatpayo (1P, to sound, sing,
praise; to feel pain). Sv is ve by svarati-sti-syati-dh-d-ita i v (351).
sv + d[ip] (306, 307) a[t] + sv + s[i] + d[ip] (two options by 351):
1) (i[] is inserted) a[t] + sv + i[] + s[i] + d[ip] (380) asvr + i[] + s[i] +
d[ip] (334) asvr + i[] + s[i] + [] + d[ip] (335) asvr + i[] + [] + d[ip]
(42) asvrd (185) asvrt <bhtea pa. 1.1>.
2) (i[] is not inserted, 380) asvr + s[i] + d[ip] (334) asvr + s[i] + [] +
d[ip] (108) asvrd (185) asvrt <bhtea pa. 1.1>.
But sv always take i[] when sy follows:
sv + syati (425) sv + i[] + syati (289) svarisyati (108) svariyati
<kalki pa. 1.1>.
Now we begin the conjugation of the dhtu s gatau (1P, to go, move, run, flow).
Sarter dhva (419) is applied and we get the following form:
s + ti[p] (288) s + []a[p] + ti[p] (419) dhva + []a[p] + ti[p] (291)
dhvati <acyuta pa. 1.1>.
But when s is not used in the sense of java (speed), we get the following form:
s + ti[p] (288) s + []a[p] + ti[p] (289) sarati <acyuta pa. 1.1>.
AmtaWhere dhtus ending in and the dhtu han[a] would normally never take
i[], since they are ani by verses 1 and 5 of the ani-gaa, this rule says that they
should take i[] when sya follows. And where the dhtu sv would normally only
optionally take i[] in accordance with svarati-sti-syati-dh-d-ita i v (351), this
rule says that it should always take i[] when sya follows.
426 / [%r"Amasya ir": zAyafk(AmapaAlayaeSau , na ca iaiva(ma: /
1 The pratyaya sya here really refers to the pratyayas beginning with sya, namely the
kalki and ajita pratyayas. The kalki pratyayas are formed by adding the pratyaya sya
before the acyuta pratyayas and the ajita pratyayas are formed by adding the
pratyaya sya before the bhtevara pratyayas. Stras 291, 292, 295, and the sandhi
rules are then applied if needed. Due to the complexity of this process and because
stras 291, 292, and 295 had not been made at the time, Jva Gosvm simply listed
the kalki and ajita pratyayas as niptas in vttis 270 and 271, and didnt mention sya,
but from this and other stras we learn of the existence of sya and its integral role in
the formation of the kalki and ajita pratyayas. In the Kdanta prakaraa also sya is
used when the kdanta pratyayas []at[] and []na are applied in the future tense
(see stra 737).
376
426. -rmasya ri a-yak-kmapla-yeu, na ca trivikrama
-rmasyaof -rma; rithe replacement ri; a-yak-kmapla-yeuwhen []a (the
vikaraa []a which is applied by stra 545), ya[k], or the y of a kmapla pratyaya
follows; nanot; caand; trivikramatrivikrama.
-rma changes to ri when []a, ya[k], or the y of a kmapla pratyaya
follows, and the trivikrama which would usually take place by stra 390
doesnt take place.
sriyate.
Vtti s + te (293) s + ya[k] + te (s is ani by verse 1, 426) sriyate
SaodhinThis stra is only applied when arti-sat-sagdy-d-antayor govindo yakkmapla-yayor yai ca (422) is not applicable.
427 / s$aitaRzAAstyaitaRByaAe x~Ae BaUtaezAe k(taRir" /
427. sarti-sty-artibhyo o bhtee kartari
sarti-sti-artibhyaafter the dhtus s gatau (1P or 3P, to go, move, run, flow),
s[u] anuiau (2P, to instruct, punish, rule), and gatau prpae ca (1P, to go,
move; to obtain) or gatau (3P to go, move); athe pratyaya []a; bhtee
when a bhtea pratyaya follows; kartariwhen the kart is to be expressed.
In kartari prayoga, []a is applied after the dhtus s, s[u], and when a
bhtea pratyaya follows.
SaodhinThis stra is an apavda of sir bhtee (307).
428 / [%"yaAnta{"zyaAegAAeRivand"Ae xe~ /
428. -dvaynta-dyor govindo e
-dvaya-anta-dyoof dhtus ending in -dvaya and of the dhtu d[ir] prekae
(1P, to see); govindagovinda; ewhen []a follows.
D[ir] and dhtus ending in -dvaya take govinda when []a follows.
asarat, sriyt, sart, sariyati. gatau prpae cacchati. arti-sat-sagdy-dantayor govinda itiaryate. rcchat rat. antasyeti vndra, dea sthni-vat,
tata -rmasya dvir-vacanam, nara--rmasy-rma, narder a-rmasya trivikrama,
ra. -dvaya ra, sthni-vattvam, dvir-vacanam, trivikramaratu ru. atty-artiv-vyebhyo nityam iti i thaliritha. ru ravae.
Vtti s + d[ip] (306, 427, s is ani by verse 1) a[t] + s + []a + d[ip]
(428) asarad (185) asarat <bhtea pa. 1.1>.
s + yt (s is ani by verse 1, 426) sriyt <kmapla pa. 1.1>.
377
s + t (289) sart <blakalki pa. 1.1>.
s + syati (425) s + i[] + syati (289) sarisyati (108) sariyati <kalki
pa. 1.1>.
Now we begin the conjugation of the dhtu gatau prpae ca (1P, to go, move; to
obtain).
+ ti[p] (288) + []a[p] + ti[p] (419) ccha + []a[p] + ti[p] (291)
cchati <acyuta pa. 1.1>.
Arti-sat-sagdy-d-antayor govindo yak-kmapla-yayor yai ca (422) is applied and
we get the following form:
+ te (293) + ya[k] + te ( is ani by verse 1, 422) aryate <acyuta
karmai. 1.1>.
+ d[ip] + d[ip] (288) + []a[p] + d[ip] (419) ccha + []a[p] +
d[ip] (360) rccha + []a[p] + d[ip] (306) a[t] + rccha + []a[p] + d[ip] (42)
rccha + a + d (291) rcchad (185) rcchat <bhtevara pa. 1.1>.
+ d[ip] (360) r + d[ip] (306, 427, is ani by verse 1) a[t] + r + []a
+ d[ip] (42) r + a + d (185) rat <bhtea pa. 1.1>.
In adhokaja 1.1, antasya vndro nsihe (314) is applied, the replacement is
considered like the original by stra 373 and thus the -rma is reduplicated, nara-rmasy-rma (371) is applied, then narder a-rmasya trivikrama (361) is applied
and we get ra:
+ []a[l] (330, 314) r + a (322, 323, the vndra r is treated like
the original by 373) + r + a (371) a + r + a (361) + r + a (42) ra
<adhokaja pa. 1.1>.
In adhokaja 1.2 and 1.3, -dvaya ra (52) is applied, the replacement is considered
like the original by stra 373, reduplication is done, then trivikrama is done and we get
the following forms:
+ atus (330, 52) r + atus (322, 323, the replacement r is treated like
the original by 373) + r + atus (371) a + r + atus (361) + r + atus (93)
ratu <adhokaja pa. 1.2>.
+ us (330, 52) r + us (322, 323, the replacement r is treated like the
original by 373) + r + us (371) a + r + us (361) + r + us (93) ru
<adhokaja pa. 1.3>.
When tha[l] follows, i[] is applied by atty-arti-v-vyebhyo nityam (388):
+ tha[l] (388) + i[] + tha[l] (289) ar + itha (322, 323, the
govinda ar is treated like the original by 373) + ar + itha (371) a + ar + itha
(361) + ar + itha (42) ritha <adhokaja pa. 2.1>.
Now we begin the conjugation of the dhtu ru ravae (1P, to hear).
378
SaodhinThis stra is an apavda of asya na govinda-vndrau kasriu
(294).
429 / auva: zApa: austasya Za{ /

429. ruva apa nus tasya ca
ruvaafter the dhtu ru ravae (1P, to hear); apaof []a[p]; nuthe
replacement []nu; tasyaof it (the dhtu ru ravae); the replacement ; ca
and.
[]a[p] is replaced by []nu when it comes after ru, and ru is replaced by
.
ruva iti bhulyd uv-dea. a it.
VttiThe replacement uv has been made in the word ruva here because stra 134
is bahula. The of []nu is an indicatory letter.
AmtaJinendra-buddhi, the author of the Nysa commentary on Kik, says ru
ravae bhv-dau pahyate, tata api prpte nur vidhyate (the dhtu ru ravae
is listed among the bhv-di-dhtus, then []nu is ordained where []a[p] would usually
be applicable). Someone may argue Only the trivikramas and , and not the
vmanas i and u, are replaced by iy and uv in accordance with dhtor d-tor iy-uvau
(134). Therefore how did the u of ru change to uv in the word ruva here? In answer
to this, Jva Gosvm speaks the sentence beginning bhulyt. Stras are not bound
by the rules of grammar. This is substantiated by the maxim stre veda-vad
vyavahra (the usages found in a stra are (irregular) like those found in the
Vedas). Furthermore, it was described right there in vtti 134 that one of the
meanings of the word bahula is kvacid anyad eva (sometimes something else is done
instead).
430 / oznvaAegAAeRivand": /
430. u-nvor govinda
u-nvoof the vikaraas u and []nu; govindagovinda.
The vikaraas u and []nu take govinda.
oti uta vanti. oi utha utha. omi.
Vtti ru + ti[p] (288) ru + []a[p] + ti[p] (429) + []nu + ti[p] (430)
noti (111) oti <acyuta pa. 1.1>.
ru + tas (288) ru + []a[p] + tas (429) + []nu + tas (290, 294)
nutas (111) utas (93) uta <acyuta pa. 1.2>.
ru + anti (288) ru + []a[p] + anti (429) + []nu + anti (290, 294,
51) nvanti (111) vanti <acyuta pa. 1.3>.
379
ru + si[p] (288) ru + []a[p] + si[p] (429) + []nu + si[p] (430)
nosi (111) osi (108) oi <acyuta pa. 2.1>.
ru + thas (288) ru + []a[p] + thas (429) + []nu + thas (290,
294) nuthas (111) uthas (93) utha <acyuta pa. 2.2>.
ru + tha (288) ru + []a[p] + tha (429) + []nu + tha (290, 294)
nutha (111) utha <acyuta pa. 2.3>.
ru + mi[p] (288) ru + []a[p] + mi[p] (429) + []nu + mi[p] (430)
nomi (111) omi <acyuta pa. 3.1>.
SaodhinThe govinda prescribed in this stra is limited by asya na govindavndrau kasriu (294) when ka-dhtukas which are not pthu follow,
because ka-dhtukas which are not pthu are nirgua by apthu-ka-dhtuko
nirgua (290).
431 / @s$aMyaAegApaUvaRsya atyayaAer"Amasya h"r"Ae vaA inagAuRNAvamaAe: /
431. asayoga-prvasya pratyayo-rmasya haro v nirgua-va-mo
a-sayoga-prvasyawhich is not preceded by a sayoga (sat-saga); pratyaya-urmasyaof the u-rma of a pratyaya; haradeletion; voptionally; nirgua-vamowhen the v or m of a nirgua pratyaya follows.
The u-rma of a pratyaya is optionally deleted when the v or m of a nirgua
pratyaya follows, provided the u-rma is not preceded by a sat-saga.
AmtaThe vikaraas []a[p] and so on are sometimes also called pratyayas. Why do
we say not preceded by a sat-saga? Consider prpnuva <acyuta 3.2 of pra + p[]
vyptau> and prpnuma <acyuta 3.3 of pra + p[] vyptau>.
432 / k(r"Aetaestau inatyaM yae ca /
432. karotes tu nitya ye ca
karoteafter the dhtu [u]k[] karae (8U, to do, make); tubut; nityam
always; yewhen ya-rma follows; caand.
But the u-rma of a pratyaya which comes after the dhtu [u]k[] is always
deleted when the v or m of a nirgua pratyaya follows and when y follows.
va uva ma uma. ryate, uyt, otu,
Vtti ru + vas (288) ru + []a[p] + vas (429) + []nu + vas (290, two
options by 431):
1) (u-rma is deleted) nvas (111) vas (93) va <acyuta pa. 3.2>.
2) (u-rma is not deleted, 294) nuvas (111) uvas (93) uva
<acyuta pa. 3.2>.
ru + mas (288) ru + []a[p] + mas (429) + []nu + mas (290,
two options by 431):
380
1) (u-rma is deleted) nmas (111) mas (93) ma <acyuta pa.
3.3>.
2) (u-rma is not deleted, 294) numas (111) umas (93) uma
<acyuta pa. 3.3>.
oti
oi
omi
acyuta parapada of ru ravae

uta
vanti
utha
utha
va / uva
ma / uma
ru + te (293) ru + ya[k] + te (ru is ani by verse 1, 294, 390) ryate

ru + yt (288) ru + []a[p] + yt (429) + []nu + yt (290, 294)
nuyt (111) uyt <vidhi pa. 1.1>.
ru + tu[p] (288) ru + []a[p] + tu[p] (429) + []nu + tu[p] (430)
notu (111) otu <vidht pa. 1.1>.
433 / or"AmaAtatyayaAd"s$aMyaAegApaUvaARthe"hR"r": /
433. u-rmt pratyayd asayoga-prvt her hara
u-rmtafter u-rma; pratyaytwhich is part of a pratyaya; asayoga-prvt
which is not preceded by a sayoga (sat-saga); heof the vidht pratyaya hi; hara
deletion.
Hi is deleted when it comes after the u-rma of a pratyaya, provided the urma is not preceded by a sat-saga.
u avni avva avma. aot, araut; urva uruvatu. kr-diniyame mtra-grahat thaly api neurotha. ryt, rot, royati, aroyat. sru
gatau.
Vtti ru + hi (288) ru + []a[p] + hi (429) + []nu + hi (290, 294,
433) nu (111) u <vidht pa. 2.1>.
ru + ni[p] (288) ru + []a[p] + ni[p] (429) + []nu + ni[p]
(430) no + ni[p] (55) navni (111) avni <vidht pa. 3.1>.
ru + va[p] (288) ru + []a[p] + va[p] (429) + []nu + va[p]
(430) no + va[p] (55) navva (111) avva <vidht pa. 3.2>.
ru + ma[p] (288) ru + []a[p] + ma[p] (429) + []nu + ma[p]
(430) no + ma[p] (55) navma (111) avma <vidht pa. 3.3>.
vidht parapada of ru ravae
otu / utt
utm
u / utt
utam
avni
avva
vantu
uta
avma
ru + d[ip] (288, 306) a[t] + ru + []a[p] + d[ip] (429) a[t] + + []nu

+ d[ip] (430) anod (111) aod (185) aot <bhtevara pa. 1.1>.
381
ru + d[ip] (306, 307, ru is ani by verse 1) a[t] + ru + s[i] + d[ip]
(380) arau + s[i] + d[ip] (334) arau + s[i] + [] + d[ip] (108) araud
(185) araut <bhtea pa. 1.1>.
araut
arau
arauam
bhtea parapada of ru ravae

araum
arauam
arauva
arauu
araua
arauma
ru + []a[l] (330, 314) rau + a (55) rv + a (322, 323, the

vndra au and the replacement v are sthni-vat by 373) ru + rv + a (341)
urva <adhokaja pa. 1.1>.
ru + atus (330, 337, 294, 381) ruv + atus (322, 323, the replacement
uv is like the original u by 373) ru + ruv + atus (341) u + ruv + atus (93)
uruvatu <adhokaja pa. 1.2>.
Due to the inclusion of the word mtra in the niyama beginning with k (stra 356),
i[] is not applied even though tha[l] follows:
ru + tha[l] (356, 289) ro + tha (322, 323) ro + ro + tha (341) o
+ rotha (375, 173) urotha <adhokaja pa. 2.1>.
adhokaja parapada of ru ravae
urva
uruvatu
uruvu
urotha
uruvathu
uruva
urva / urava
uruva
uruma
1.1>.
ru + yt (ru is ani by verse 1, 331, 294, 390) ryt <kmapla pa.

ru + t (ru is ani by verse 1, 289) rot <blakalki pa. 1.1>.
ru + syati (ru is ani by verse 1, 289) rosyati (108) royati <kalki

pa. 1.1>.
ru + syat (306, ru is ani by verse 1) a[t] + ru + syat (289) arosyat
(108) aroyat <ajita pa. 1.1>.
Now we begin the conjugation of the dhtu sru gatau (1P, to flow).
AmtaWhy do we say not preceded by a sat-saga? Consider prpnuhi <vidht
2.1 of pra + p[] vyptau>. Why do we say of a pratyaya? Consider stuhi <vidht
2.1 of u[] stutau>.
434 / iNAiau"auk(imaByaAe'x.~ BaUtaezAe k(taRir" /
434. i-ri-dru-sru-kamibhyo bhtee kartari
iafter dhtus ending in the pratyaya []i (causatives or y-anta-dhtus); ri-dru-srukamibhyaand after the dhtus ri[] sevym (1U, to serve, worship, dwell, depend
on), dru gatau (1P, to run, melt), sru gatau (1P, to flow), and kam[u] kntau (1A,
382
to desire); athe pratyaya a[]; bhteewhen a bhtea pratyaya follows; kartari
when the kart is to be expressed.
A[] is applied after the y-anta-dhtus and after ri[], dru, sru, and kam[u]
when a bhtea pratyaya follows in kartari prayoga.
dhto catusanasyey-uvauasusruvat. gam gatau. iu-gamti ccha, gacchati.
gamyate.
VttiThen dhto catusanasyey-uvau sarvevare (381) is applied and we get the
following form:
sru + d[ip] (306, 434, sru is ani by verse 1) a[t] + sru + a[] + d[ip]
(381) a[t] + sruv + a[] + d[ip] (322, 323, the replacement uv is treated like the
original u by 373) a + sru + sruv + a + d (341) a + su + sruv + a + d (185)
asusruvat <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu gam[] gatau (1P, to go, move). The
change to ch is done by iu-gami-yam cha ive (399) and we get the following
form:
gam + ti[p] (288) gam + []a[p] + ti[p] (399) gachati (74) gachchati
(63) gacchati <acyuta pa. 1.1>.
gacchati
gacchasi
gacchmi
acyuta parapada of gam[] gatau

gacchata
gacchanti
gacchatha
gacchatha
gacchva
gacchma
gam + te (293) gam + ya[k] + te (gam is ani by verse 6, 294) gamyate

AmtaThis stra is an apavda of sir bhtee (307).
435 / pauSaAid"utaAid"la{id"taAe x~Ae BaUtaezAe par"pade" /
435. pudi-dyutdi-d-ito o bhtee parapade
pu-diafter the pu-dis (a sub-group of 53 div-di-dhtus beginning with pu[a]
puau (4P, to nourish)); dyut-diafter the dyut-dis (a sub-group of 19 bhv-didhtus beginning with dyut[a] dptau (1A, to shine)); t-itaand after dhtus which
have as it; athe pratyaya []a; bhtee parapadewhen a bhtea parapada
pratyaya follows.
[]a is applied after the pu-dis, dyut-dis, and dhtus which have the
indicatory letter when a bhtea parapada pratyaya follows.
pu-dir aya div-dy-antar-gaa. agamat agmi.
VttiThe pu-dis referred to here are a sub-group of div-di-dhtus.
gam + d[ip] (306, 435, gam is ani by verse 6) a[t] + gam + []a + d[ip]
(185) agamat <bhtea pa. 1.1>.
383
bhtea parapada of gam[] gatau
agamat
agamatm
agaman
agama
agamatam
agamata
agamam
agamva
agamma
gam + ta (306, 313) a[t] + gam + i[] + ta (358) agm + i[] + ta
(315) agmi <bhtea karmai 1.1>.
AmtaThis stra is also an apavda of sir bhtee (307).
SaodhinEven though the dyut-dis are tmapad dhtus, they optionally take
the parapada endings by stra 459 when the viaya is a bhtea pratyaya. Thus this
rule has scope for application. The following dhtus are called the pu-dis:
pu[a] puau
u[a] oae
du[a] vaiktye
li[a] ligane
[i]vid[] gtra-prakarae
kudh[a] bubhukym
udh[a] auce
idh[u] sarddhau
radh[a] sarddhau hisy
ca
tp[a] prane
dp[a] garve
muh[a] vaicittye
druh[a] jighsym
uh[a] udgirae
ih[a] prtau
a[a] adarane
kram[u] pda-vikepe
am[u] upaame
dam[u] upaame
tam[u] glnau
ram[u] tapasi khede ca
4P
4P
4P
4P
4P
4P
4P
4P
4P
bhram[u] anavasthne
kam[] sahane
klam[u] glnau
mad[] hare
4P
4P
4P
4P
as[u] kepae
yas[u] prayatne
jas[u] mokae
das[u] upakaye
plu[a] dhe
luh[a] viloane
uc[a] samavye
bh[u] adha-patane
bhra[u] adha-patane
k[a] tan-karae
[i]t[] pipsym
tu[a] tuau
h[a] tuau
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
4P
to nourish
to become dry, withered
to be impure, bad, wrong
to adhere, embrace
to sweat
to be hungry
to be purified, free from doubts
to accomplish, be completed; to
hurt, kill
to be proud
to be bewildered
to hate, seek to harm
to vomit
to love, have affection for
to perish, disappear
to step, walk
to be calm, peaceful
to tame, subdue
to be exhausted
to perform austerities, work
hard; to be tired
to totter
to tolerate, forgive
to be fatigued, tired
to be joyful, intoxicated,
maddened
to throw
to strive, endeavour
to liberate
to perish
to burn
to stir, agitate
to be suitable
to fall down
to fall down
to become thin
to be thirsty
to rejoice, be delighted
384
krudh[a] kope
kup[a] kope
ru[a] roe
p[a] samucchrye
lubh[a] grddhye
kubh[a] sacalane
klid[] rdr-bhve
[i]mid[] snehane
[i]kvid[] snehane mocane ca
4P
4P
4P
4P
4P
4P
4P
4P
4P
dh[u] vddhau
gdh[u] abhikkym
4P
4P
The following dhtus are called the dyut-dis:

dyut[a] dptau
1A
ubh[a] dptau
1A
ruc[a] dptau
1A
vit[] vare
1A
[i]mid[] snehane
1A
[i]vid[] snehane mocane ca
1A
ghu[a] parivartane
lu[a] okdin patane
luh[a] okdin patane
kubh[a] sacalane
bhrans[u] adha-patane
srans[u] adha-patane
dhvans[u] adha-patane
sranbh[u] vivse
vt[u] vartane
vdh[u] vddhau
dh[u] apna-abde
syand[] prasravae
kp[] smarthye
1A
1A
1A
1A
1A
1A
1A
1A
1A
1A
1A
1A
1A
to be angry
to be angry
to be angry
to collect, erect
to covet, be greedy for
to be agitated
to become wet
to be affectionate, greasy
to be affectionate, greasy; to
release
to increase, prosper
to covet, be greedy for
to shine
to shine, look beautiful
to shine
to be white
to be affectionate, greasy
to be anointed, greasy; to be
loose, disturbed
to return
to faint out of grief and so on
to faint out of grief and so on
to be agitated
to fall down, perish
to confide
to be, exist, remain, happen
to grow, increase
to fart
to flow, run
to be able, fit for
The full list of dhtus which have the indicatory letter is given below:
ghas[] adane
1P to eat
gam[] gatau
1P to go, move
sp[] gatau
1P to crawl, slither
pat[] gatau
1P to fall, fly
ad[] viaraa-gaty1P to burst, open; to go, move; to
avasdaneu
ad[] tane
1P to fall, perish, decay
vi[] vyptau
3U to pervade
p[] vyptau
5P to pervade, obtain
ak[] aktau
5P to be able
muc[] mokae
6U to release, abandon
lup[] chedane
6U to cut, break, take away, delete
vid[] lbhe
6U to find, obtain
ad[] viaraa-gaty6P to burst, open; to go, move; to
avasdaneu
ad[] tane
6P to fall, perish, decay
385
i[] vieae
pi[] sacrane
p[] lambhane 1
7P
7P
10P
to remain, to distinguish
to grind, crush
to obtain
436 / h"ir"vaeNvantas$ah"jaAinaq%AM
tanauaNAuiaNAuta{NAuvanaumanaUnaAmaipa h"ir"vaeNAuh"r"Ae
vaESNAvaAid"kM(s$aAr"AE /
436. harivev-anta-sahajni tanu-kau-kiu-tu-vanu-mannm api hariveuharo vaiavdi-kasrau
hariveu-anta-sahaja-animof sahajni dhtus which end in a hariveu; tanukau-kiu-tu-vanu-mannmof the dhtus listed below; apialso; hariveuharadeletion of the hariveu; vaiava-di-kasrauwhen a kasri pratyaya that
begins with a vaiava follows.
When a kasri pratyaya that begins with a vaiava follows, the hariveu of
the sahajni dhtus which end in a hariveu is deleted, and the hariveu of
the following dhtus is also deleted:
tan[u] vistre
ka[u] hisym
ki[u] hisym
t[u] adane
van[u] ycane
man[u] bodhane
8U
8U
8U
8U
8A
8A
to
to
to
to
to
to
spread
hurt, kill
hurt, kill
eat
beg
understand
games tu veti se kapilatvam, harivev-antety-diagastm. kapilatvbhve

agastm. evam agasata agasata agath agasth. jagma.
VttiWhen s[i] is kapila by games tu v (355), we get the following form:
gam + tm (306, 307, gam is ani by verse 6) a[t] + gam + s[i] + tm (355,
436) agastm <bhtea karmai 1.2>.
But when s[i] is not kapila, we get the following form:
gam + tm (306, 307, gam is ani by verse 6) a[t] + gam + s[i] + tm
(165) agastm <bhtea karmai 1.2>.
Similarly:
gam + anta (306, 307, gam is ani by verse 6) a[t] + gam + s[i] + anta
(355, 436) aga + s + anta (317) agasata <bhtea karmai 1.3>.
gam + anta (306, 307, gam is ani by verse 6) a[t] + gam + s[i] + anta
(165) aga + s + anta (317) agasata <bhtea karmai 1.3>.
gam + ths (306, 307, gam is ani by verse 6) a[t] + gam + s[i] + ths
(355, 436) aga + s[i] + ths (353) agaths (93) agath <bhtea karmai 2.1>.
1 This dhtu only takes []a in the case that []i isnt applied by yuj-der ir v (568),
otherwise it takes a[] by i-ri-dru-sru-kamibhyo bhtee kartari (434).
386
gam + ths (306, 307, gam is ani by verse 6) a[t] + gam + s[i] + ths
(165) agasths (93) agasth <bhtea karmai 2.1>.
bhtea karmai of gam[] gatau
agmi
agastm /
agasata / agasata
agastm
agath / agasth
agasthm /
agadhvam /
agasthm
agandhvam
agasi / agasi
agasvahi / agasvahi
agasmahi / agasmahi
gam + []a[l] (330, 358) gm + a (322, 323, the vndra is treated
like the original a by 373) ga + gm + a (345) jagma <adhokaja pa. 1.1>.
SaodhinThe sahajni dhtus which end in a hariveu are han[a] and man[a] in
verse 5 of the ani-gaa and yam[u], ram[u], am[a] and gam[] in verse 6 of the
ani-gaa. When i[] is applied before a kasri pratyaya, that kasri pratyaya is no
longer vaiavdi because i[] is counted as part of the pratyaya (see vtti 105). In
the khyta-prakaraa the current stra seldom has scope for application because the
only times a vaiavdi-kasri directly follows are after han[a] when there is
mahhara of []a[p] by stra 477, after gam[] when s[i] is kapila by stra 355, and
after the tan-dis when there is mahhara of s[i] by stra 554. In the Kdantaprakaraa, however, there is more scope for the application of this stra.
437 / gAmah"najanaKanaGas$aAmau"vaAd"zARnaM kM(s$aAir"s$avaeRre" xM~
ivanaA /
437. gama-hana-jana-khana-ghasm uddhavdarana kasri-sarvevare a vin
gama-hana-jana-khana-ghasmof the dhtus gam[] gatau (1P, to go, move),
han[a] his-gatyo (2P, to strike, kill; to go, move), jan[] prdur-bhve (4A, to be
born, produced, to occur, happen) or jan[a] janane (3P, to be born, produced, to
occur, happen), khan[u] avadrae (1U, to dig), and ghas[] adane (1P, to eat) or
the replacement ghas[] (see stra 481); uddhava-adaranamdisappearance of the
uddhava; kasri-sarvevarewhen a sarvevara which is kasri follows; am[]a;
vinexcept.
The uddhava of gam[], han[a], jan[], khan[u], and ghas[] disappears
when any kasri sarvevara, except []a, follows.
jagmatu jagmu. jagamitha jagantha.
Vtti gam + atus (330, 337, 437) gm + atus (322, 323, the deleted a is
sthni-vat by 373) ga + gm + atus (345) jagmatus (93) jagmatu <adhokaja pa.
1.2>.
gam + us (330, 337, 437) gm + us (322, 323, the deleted a is sthni-vat
by 373) ga + gm + us (345) jagmus (93) jagmu <adhokaja pa. 1.3>.
gam + tha[l] (two options by 386):
1) (i[] is applied) gam + i[] + tha[l] (322, 323) ga + gam + itha (345)
jagamitha <adhokaja pa. 2.1>.
2) (i[] is not applied) gam + tha[l] (322, 323) ga + gam + tha (345)
jagamtha (165) jagatha (73) jagantha <adhokaja pa. 2.1>.
387
adhokaja parapada of gam[] gatau
jagma
jagmatu
jagmu
jagamitha / jagantha
jagmathu
jagma
jagma / jagama
jagmiva
jagmima
438 / gAmaeir"q%. s$ar"AmaAid"r"AmaDaAtauke( , naAtmapade" /

438. gamer i sa-rmdi-rma-dhtuke, ntmapade
gameof the dhtu gam[] gatau (1P, to go, move); ii[]; sa-rma-di-rmadhtukewhen a rma-dhtuka beginning with sa-rma follows; nanot; tmapade
when an tmapada pratyaya follows.
I[] is inserted after gam[] when a rma-dhtuka beginning with sa-rma
follows, but not if the rma-dhtuka is an tmapada pratyaya.
gamiyati gasyate. skandir gati-oaayoir-anubandhn o v, ani-rmetm iti
nasya haraaskadat. pakeaskntst. prakriy tu cinty. t plavana-taraayo
tarati.
Vtti gam + syati (438) gam + i[] + syati (108) gamiyati <kalki pa. 1.1>.
gam + syate (165) gasyate <kalki karmai 1.1>.
Now we begin the conjugation of the dhtu skand[ir] gati-oaayo (1P, to fall,
discharge semen; to dry up, perish). When []a is applied by ir-anubandhn o v
bhtea-parapade (340) and n is deleted by ani-rmet viujanntnm uddhavana-rma-hara kasrau (343), we get the following form:
skand[ir] + d[ip] (306, 340, skand is ani by verse 4) a[t] + skand + []a +
d[ip] (343) askadad (185) askadat <bhtea pa. 1.1>.
In the case that []a is not applied by ir-anubandhn o v bhtea-parapade (340), we
get the following form:
skand[ir] + d[ip] (306, 307, skand is ani by verse 4) a[t] + skand + s[i] +
d[ip] (352) asknd + s[i] + d[ip] (334) asknd + s[i] + [] + d[ip] (165)
askdsd (73) askndsd (63) askntsd (185) askntst <bhtea pa. 1.1>.
Prakriy-kaumud is questionable in this regard. Now we begin the conjugation of the
dhtu t plavana-taraayo (1P, to float, swim; to cross over).
t + ti[p] (288) t + []a[p] + ti[p] (289) tarati <acyuta pa. 1.1>.
acyuta parapada of t plavana-taraayo
tarati
tarata
taranti
tarasi
taratha
taratha
tarmi
tarva
tarma
AmtaPrakriy-kaumud is questionable in this regard because it gives the forms
asktst <bhtea pa. 1.1>, askttm <bhtea pa. 1.2>, and so on. But the n of
388
skand cannot remain as a viucakra by stra 165, for the rule of hariveu (stra 73)
is nitya when the viaya is not viupadnta. This is the intention behind Jva
Gosvms statement.
439 / \#r"Amasyaek<(s$aAr"AE /
439. -rmasyer kasrau
-rmasyaof -rma; irthe replacement ir; kasrauwhen a kasri pratyaya
follows.
-rma is replaced by ir when a kasri pratyaya follows.
dhto ra-va iti trivikramatryate. atrt, atri. -rma-v-sat-sagdy-d-antebhya
iti pake neatrtm ataritm. tatra. sat-sagdy-d-antasyeti govinda, etvanardaraneteratu. tryt. taria trta tria, tarihvam taridhvam
trhvam. d bhaye. govind-rmatvn naitvdidadaratu dadaritha. anja sage
VttiThen dhto ra-va-prg-id-utos trivikramo ra-vato viujane (192) is applied and

t + te (293) t + ya[k] + te (330, 439) tir + ya[k] + te (192) tryate
t + d[ip] (306, 307, 316) a[t] + t + i[] + s[i] + d[ip] (380) atr + i[]
+ s[i] + d[ip] (334) atr + i[] + s[i] + [] + d[ip] (335) atr + i[] + [] + d[ip]
(42) atr + d (185) atrt <bhtea pa. 1.1>.
bhtea parapada of t plavana-taraayo
atrt
atrim
atriu
atr
atriam
atria
atriam
atriva
atrima
t + ta (306, 313) a[t] + t + i[] + ta (314) atr + i[] + ta (315)
atri <bhtea karmai 1.1>.
I[] is optional by -rma-v-sat-sagdy-d-antebhya i v si-kmaplayor tmapade
(423):
t + tm (306, 307) a[t] + t + s[i] + tm (two options by 423):
1) (i[] is applied) a[t] + t + i[] + s[i] + tm (289) ataristm (108)
ataritm <bhtea karmai 1.2>.
2) (i[] is not applied, 355, 439) atirstm (192) atrstm (108) atrtm
<bhtea karmai 1.2>.
bhtea karmai of t plavana-taraayo
atri
ataritm /
atariata / atrata
atrtm
atarih /
atarithm /
atarihvam /
atrh
atrthm
ataridhvam /
atrhvam
atarii / atri
atarivahi / atrvahi atarimahi / atrmahi
389
t + []a[l] (330, 314) tr + a (322, 323, the vndra r is treated like
the original by 373) t + tr + a (375) t + tr + a (371) tatra <adhokaja pa.
1.1>.
Govinda is done by sat-sagdy-d-antasya ccher -rmntn ca govindo
dhokaja-mtre, na tu vndre (424), then the change to e and disappearance of
the nara are done by stra 364, and we get the following form:
t + atus (330, 424) tar + atus (322, 323, the govinda ar is treated like
the original by 373) t + tar + atus (364) t + ter + atus teratus (93) teratu
<adhokaja pa. 1.2>.
adhokaja parapada of t plavana-taraayo
tatra
teratu
teru
teritha
terathu
tera
tatra / tatara
teriva
terima
t + yt (330, 331, 439) tir + yt (192) tryt <kmapla pa. 1.1>.
t + sa (two options by 423):
1) (i[] is inserted) t + i[] + sa (289) tarisa (108) taria
2) (i[] is not inserted, 355, 439) tirsa (192) trsa (108) tra
t + sdhvam (two options by 423):
1) (i[] is inserted) t + i[] + sdhvam (289) tarisdhvam (108)
taridhvam (321) tarihvam or taridhvam <kmapla karmai 2.3>.
2) (i[] is not inserted, 355, 439) tirsdhvam (192) trsdhvam (108)
trdhvam (320) trhvam <kmapla karmai 2.3>.
kmapla karmai of t plavana-taraayo
taria / tra
tariystm /
tariran / trran
trystm
tarih /
tariysthm /
tarihvam /
trh
trysthm
taridhvam /
trhvam
tariya / trya
tarivahi / trvahi tarimahi / trmahi
Now we begin the conjugation of the dhtu d bhaye (1P, to fear). Because d is a
dhtu whose medial a is a product of govinda the change to e and so on doesnt take
place (see stra 377).
d + atus (330, 424) dar + atus (322, 323, the govinda ar is treated like
the original by 373) d + dar + atus (377, 375) d + dar + atus (371)
dadaratus (93) dadaratu <adhokaja pa. 1.2>.
d + tha[l] (316) d + i[] + tha[l] (424) dar + itha (322, 323, the
govinda ar is treated like the original by 373) d + dar + itha (377, 375) d + dar
+ itha (371) dadaritha <adhokaja pa. 2.1>.
Now we begin the conjugation of the dhtu anj[a] sage (1P, to adhere, be
attached).
390
440 / d"nzAr"njaSanjasvanjaAM nasya h"r": zAipa /
440. dana-ranja-anja-svanj nasya hara api
dana-ranja-anja-svanjmof the dhtus dan[a] daane (1P, to bite), ranj[a]
rge (1U, to be colored, delighted, to love, be attached), anj[a] sage (1P,to
adhere, be attached), vanj[a] parivage (1A, embrace); nasyaof na-rma; hara
deletion; apiwhen []a[p] follows.
The n of dan[a], ranj[a], anj[a], and vanj[a] is deleted when []a[p]
follows.
sajati sajyate. askt asktm. sasaja sasajatu. dir prekaei-rmasya
kevala-grahan ntra num. atra tu dhtor anta ir id iti pthag eva hd-vidhnam.
payati dyate. ir-anubandhn o v, -dvaynta-dyor govindo eadarat. sipake
Vtti anj (346) sanj sanj + ti[p] (288) sanj + []a[p] + ti[p] (440) sajati
<acyuta pa. 1.1>.
acyuta parapada of anj[a] sage
sajati
sajata
sajanti
sajasi
sajatha
sajatha
sajmi
sajva
sajma
anj (346) sanj sanj + te (293) sanj + ya[k] + te (anj is ani by
verse 3, 343) sajyate <acyuta bhve 1.1>.
anj (346) sanj sanj + d[ip] (306, 307, anj is ani by verse 3) a[t] +
sanj + s[i] + d[ip] (352) asnj + s[i] + d[ip] (334) asnj + s[i] + [] + d[ip]
(177) asngsd (63) asnksd (165) asksd (73) asksd (108) askd
(185) askt <bhtea pa. 1.1>.
anj (346) sanj sanj + tm (306, 307, anj is ani by verse 3) a[t] +
sanj + s[i] + tm (352) asnj + s[i] + tm (353) asnj + tm (177) asngtm
(63) asnktm (165) asktm (73) asktm <bhtea pa. 1.2>.
askt
ask
askam
bhtea parapada of anj[a] sage

asktm
asktam
askva
asku
askta
askma
anj (346) sanj sanj + []a[l] (330, 322, 323) sa + sanj + a (165)
sasaja (73) sasaja <adhokaja pa. 1.1>.
anj (346) sanj sanj + atus (330, 322, 323) sa + sanj + atus (165)
sasajatus (73) sasajatus (93) sasajatu <adhokaja pa. 1.2>.
adhokaja parapada of anj[a] sage
sasaja
sasajatu
sasaju
sasajitha / sasaktha
sasajathu
sasaja
sasaja
sasajiva
sasajima
391
Now we begin the conjugation of the dhtu d[ir] prekae (1P, to see). The dhtu
d[ir] doesnt take n[um] by stra 344 because only kevala i-rma is accepted there,
rather the ir of d[ir] is separately designated as an it (indicatory letter) by dhtor
anta ir it (vtti 338).
d + ti[p] (288) d + []a[p] + ti[p] (419) paya + []a[p] + ti[p]
(291) payati <acyuta pa. 1.1>.
payati
payasi
paymi
acyuta parapada of d[ir] prekae

payata
payanti
payatha
payatha
payva
payma
d + te (293) d + ya[k] + te (d is ani by verse 7, 294) dyate

Ir-anubandhn o v bhtea-parapade (340) is applied, then -dvaynta-dyor
govindo e (428) is applied, and we get the following form:
d[ir] + d[ip] (306, 340, d is ani by verse 7) a[t] + d + []a + d[ip]
(428) adarad (185) adarat <bhtea pa. 1.1>.
In the case that s[i] is applied, the following rule applies:
AmtaThe dhtu d[ir] doesnt take n[um] because only kevala i-rma is accepted
in i-rmed-dhtor num (344). The i-rma in d[ir] is not kevala because it is
accompanied by ra-rma. Therefore, it is not sa-viucpa by dvy-akara-dhtor anta
prva ca sarvevara sa-viucpa (332), and thus it was necessary to separately
ordain, in vtti 338, that ir at the end of a dhtu is an it (indicatory letter).
441 / s$a{ija{"zAAer"mak(ipalavaESNAvae /
441. sji-dor am akapila-vaiave
sji-doof the dhtus sj[a] visarge (4A or 6P, to create, release) and d[ir]
prekae (1P, to see); amthe gama a[m]; akapila-vaiavewhen a vaiava
which is not kapila follows.
Sj[a] and d[ir] take a[m] when a non-kapila pratyaya beginning with a
vaiava follows.
-dvaya ra, vndra, cha-or ity-din atva, a-ho ka seadrkt
adrm. bhveadari. -dvayd viujannteoddhavc ceti se kapilatvt
adktm. dadara. sji-dibhy ceti thali vedadaritha dadraha. dyt
dka. dra. drakyati. adrakyat. dana daanedaati. kita nivse
rogpanayane saaye ca
VttiThen -dvaya ra (52) is applied, vndra is done, the changes to by
cha-o rj-yaj-bhrj-parivrj-sj-mj-bhrasj-vrac ca o viupadnte vaiave ca
(182), a-ho ka se (405) is then applied, and we get the following forms:
d[ir] + d[ip] (306, 307, d is ani by verse 7) a[t] + d + s[i] + d[ip]
(441, 160) a[t] + d + a[m] + + s[i] + d[ip] (52) a[t] + dra + s[i] + d[ip] (352)
392
adr + s[i] + d[ip] (334) adr + s[i] + [] + d[ip] (182) adr + s[i] + [] +
d[ip] (405) adrksd (108) adrkd (185) adrkt <bhtea pa. 1.1>.
d[ir] + tm (306, 307, d is ani by verse 7) a[t] + d + s[i] + tm
(441, 160) a[t] + d + a[m] + + s[i] + tm (52) a[t] + dra + s[i] + tm (352)
adr + s[i] + tm (353) adr + tm (182) adrtm (205) adrm
<bhtea pa. 1.2>.
bhtea parapada of d[ir] prekae
adarat / adrkt
adaratm /
adaran / adrku
adrm
adara / adrk
adaratam /
adarata / adra
adram
adaram / adrkam
adarva / adrkva
adarma / adrkma
d + ta (306, 313) a[t] + d + i[] + ta (333) adar + i[] + ta
(315) adari <bhtea bhve 1.1>.
Since s[i] is kapila by -dvayd viujannteoddhavc ca vaiavdi-si-kmaplau
kapilv tmapade, games tu v (355), we get the following form:
d + tm (306, 307, d is ani by verse 7) a[t] + d + s[i] + tm
(355, 294, 182) ad + s + tm (405) adkstm (108) adktm <bhtea
karmai 1.2>.
bhtea karmai of d[ir] prekae
adari
adktm
adkata
adh
adkthm
adhvam
adki
adkvahi
adkmahi
d + []a[l] (330, 333) dar + a (322, 323, the govinda ar is treated
like the original by 373) d + dar + a (371) dadara <adhokaja pa. 1.1>.
When tha[l] follows, i[] is optionally applied by sji-dibhy ca (387).
d + tha[l] (two options by 387):
1) (i[] is inserted) d + i[] + tha[l] (333) dar + itha (322, 323, the
govinda ar is treated like the original by 373) d + dar + itha (371) dadaritha
<adhokaja pa. 2.1>.
2) (i[] is not inserted, 441) d + a[m] + + tha[l] (52) dra + tha (322,
323) dra + dra + tha (341) da + dra + tha (182) dadratha (205) dadraha
<adhokaja pa. 2.1>.
adhokaja parapada of d[ir] prekae
dadara
dadatu
dadu
dadaritha /
dadathu
dada
dadraha
dadara
dadiva
dadima
d + yt (d is ani by verse 7, 331, 294) dyt <kmapla pa. 1.1>.
393
d + sa (d is ani by verse 7, 355, 294, 182) d + sa (405)
dksa (108) dkta <kmapla karmai 1.1>.
d + t (d is ani by verse 7, 441) d + a[m] + + t (52) dra + t
(182) drat (205) dra <blakalki pa. 1.1>.
d + syati (d is ani by verse 7, 441) d + a[m] + + syati (52) dra
+ syati (182) dra + syati (405) draksyati (108) drakyati <kalki pa. 1.1>.
d + syat (306, d is ani by verse 7, 441) a[t] + d + a[m] + + syat
(52) adra + syat (182) adra + syat (405) adraksyat (108) adrakyat
<ajita pa. 1.1>.
Now we begin the conjugation on the dhtu dan[a] daane (1P, to bite).
dan + ti[p] (288) dan + []a[p] + ti[p] (440) daati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu kit[a] nivse rogpanayane saaye ca (1P,
to dwell; to cure; to doubt).
AmtaThis rule makes the insertion of a[m] compulsory for sj[a] and d[ir] where
it would otherwise be optional by -rmoddhava-sahajnio v vaiavdv akapile
(406).
442 / gAuiaijk("Ya: s$ana, /
442. gup-tij-kidbhya san
gup-tij-kidbhyaafter the dhtus gup[a] gopana-kutsanayo (1A, to protect, hide; to
despise), tij[a] nine kamy ca (1A, to sharpen; to forgive), and kit[a] nivse
rogpanayane saaye ca (1P, to dwell; to cure; to doubt); santhe pratyaya sa[n].
Sa[n] is applied after gup[a], tij[a], and kit[a].
Vttigupo badha ca nindy / kamy san bhavet tija.
sandehe ruk-pratkre / kito mno vicrae.
Sa[n] is only applied after gup[a] and badh[a] when the sense is nind (despising),
after tij[a] when the sense is kam (forgiveness), after kit[a] when the sense is
sandeha (doubt) or ruk-pratkra (curing a disease), and after mn[a] when the
sense is vicraa (investigation).
AmtaSa[n] is only applied after gup[a], tij[a], and kit[a] when they convey
particular meanings, and Jva Gosvm specifies these meanings with the verse
beginning gupo badha ca. Thus sa[n] is not applied after gup[a] when the meaning is
gopana (protecting, hiding), after tij[a] when the meaning is nina (sharpening),
or after kit[a] when the meaning is nivsa (dwelling). When the dhtus convey these
meanings, the forms are gopate, tejate, and ketayati. The stra which ordains sa[n]
after the dhtus badh[a] and mn[a] will be given later (see stra 456).
SaodhinNind is a synonym of kutsana (despising), sandeha is a synonym of
saaya (doubt), and ruk-pratkra is a synonym of rogpanayana (curing a
disease).
394
443 / naeq%. svaATaeR s$aina /
443. ne svrthe sani
nanot; ii[]; sva-arthewhich is ordained in the dhtus own meaning; sani
when sa[n] follows.
I[] is not applied when sa[n] which conveys the dhtus own meaning
follows.
SaodhinSa[n] is of two kinds: svrtha and icchrtha. Svrtha sa[n], which is
applied by stras 442 and 456, merely conveys the dhtus own meaning, while
icchrtha sa[n], which is applied by stra 578, is used in the sense of desire to do the
activity expressed by the dhtu. I[] is applied after a dhtu when icchrtha sa[n]
follows, provided the dhtu is not ani, but i[] is never applied when svrtha sa[n]
follows.
444 / wRzAs$amaIpaAi"SNAujanaAd"inaq%. s$ana, k(ipala: /
444. a-sampd viujand ani san kapila
a-samptwhich is situated next to an a; viujantafter a viujana; ani
which is without i[]; sansa[n]; kapilakapila.
Ani sa[n] is kapila when it comes after a viujana preceded by an a.
SaodhinThis rule applies both to svrtha sa[n] and icchrtha sa[n] when they
are ani. In this regard, one should remember that i[] is para-sambandh because it
has the indicatory letter (see vtti 105). Thus, when i[] is applied, it is connected to
and considered part of sa[n].
445 / wRzAAa /
445. c ca
tafter an a; caalso.
Ani sa[n] is also kapila when it comes after an a.
dhtor dvir-vacanam, san-dy-ant ca dhtava.
VttiThe dhtu is then reduplicated by stra 322. Those that end in the pratyayas
sa[n] and so on are called dhtus (see stra 260).
446 / paUvaRDaAtauvats$ana: par"pad"Aid" /
446. prva-dhtu-vat sana parapaddi
prva-dhtu-vatlike the original dhtu; sanaafter san-anta-dhtus; parapada-di
parapada endings and so on.
395
San-anta-dhtus take parapada endings and so on according to the original
dhtu from which they are formed.
vicikitsati dharmam, cikitsati rogiam. ta ghy sautra-dhtusarve sautr
parapadina
VttiThus we get vicikitsati dharmam (he doubts dharma) and cikitsati rogiam
(he cures the sick person).
kit (442) kit + sa[n] (443, 444, 294, 322, 323) ki + kit + sa[n] (345)
cikitsa (cikitsa is a new dhtu by 260) cikitsa + ti[p] (288) cikitsa + []a[p] + ti[p]
(291) cikitsati <acyuta pa. 1.1>.
Now we begin the conjugation of the sautra-dhtu t[a] ghym (1P, to hate). All
sautra-dhtus (dhtus which are listed in a stra but not listed in the Dhtu-pha)
are parapad.
AmtaThe word sana here means san-anta-dhto. If the original dhtu is
parapad, the san-anta-dhtu will also be parapad, If the original dhtu is tmapad,
the san-anta-dhtu will also be tmapad, and if the original dhtu is ubhayapad, the
san-anta-dhtu will also be ubhayapad. The meaning of sandeha (saaya) belongs to
the dhtu itself. The upendra vi merely brings out that meaning.
for the Pinian stra prva-vat sana (Adhyy 1.3.62), just as ka m-antadhtu-vat parapaddi (370) is Jva Gosvms equivalent for the Pinian stra
mpratyayavat ko nuprayogasya (Adhyy 1.3.63). Commenting on the dhtu
kit[a], Siddhnta-kaumud says saaye pryea vi-prva. vicikits tu saaya ity
amara (when meaning to doubt, it is generally preceded by vi. For example,
according to Amara-koa, vicikits means doubt). Siddhnta-kaumud also says
nivse tu ketayati (when meaning to dwell, it is conjugated as ketayati). The forms
made when svrtha sa[n] is applied after gup[a] and tij[a] by stra 442 will be shown
in vtti 455 and at the beginning of the bhv-di-tmapada-prakriy respectively.
447 / [%taer"Iyax.~ /
447. ter ya
teafter the sautra-dhtu t[a] ghym (1P, to hate); yathe pratyaya
ya[].
ya[] is applied after the sautra-dhtu t[a].
ittvd tmapadamtyate. karmaityyate. ya yatyate. tymsa narta.
iti bhv-di-parapada-prakriy.
Vttitmapada endings are used because ya[] has the indicatory letter (see stra
284).
t (447) t + ya[] (330, 294) tya (tya is a new dhtu by 260)
tya + te (288) tya + []a[p] + te (291) tyate <acyuta t. 1.1>.
396
In karmai prayoga we get tyyate, but when ya[] is not applied by ya ya kamer
i ca rma-dhtuke tu v (394), we get tyate:
t (two options by 394):
1) (ya[] is applied) t + ya[] (330, 294) tya (tya is a new dhtu by
260) tya + te (293) tya + ya[k] + te (330, 393) tyyate <acyuta karmai
1.1>.
1) (ya[] isnt applied) t + te (293) t + ya[k] + te (330, 294) tyate
t (two options by 394):
1) (ya[] is applied) t + ya[] (330, 294) tya (tya is a new dhtu by
260) tya + []a[l] (395) tya + m + []a[l] (330, 369) tya + m + as +
[]a[l] (393) tym + as + []a[l] (330, 358) tym + s + a (322, 323, the
vndra is treated like the original a by 373) tym + a + s + a (361) tym
+ + s + a (42) tymsa <adhokaja pa. 1.1 of the dhtu tya>.
2) (ya[] isnt applied) t + []a[l] (330, 333) art + a (322, 323, the
govinda ar is treated like the original by 373) + art + a (371) a + art + a
(361) + art + a (362) narta <adhokaja pa. 1.1 of t[a] ghym>.
Thus ends the Bhv-di-parapada-prakriy (the section on bhv-di-dhtus which take
parapada endings).
AmtaSomeone may argue, If t[a] is only used in tmapada, then what is the
point of saying that it is parapad because it is a sautra-dhtu? The answer is that
although this statement is meaningless when a ka-dhtuka follows, it is meaningful
when a rma-dhtuka follows, because when a rma-dhtuka follows, ya[] is optional
by ya ya kamer i ca rma-dhtuke tu v (394), and in the case that it is not
applied, t[a] is used in parapada. Examples of this are narta and so on.
397
Saodhinya[] is a svrtha-pratyaya (a pratyaya that merely conveys the
dhtus own meaning).Atha bhv-di-tmapada-prakriy
Now we begin the section on bhv-di-dhtus which take tmapada endings.
edha vddhauedhate praidhate. tija nine kamy caninam tk-karaam.
tatratejate. kamymtitikate. kamu kntau. kntir icch.
Now we begin the conjugation of the dhtu edh[a] vddhau (1A, to increase).
edh + te (288) edh + []a[p] + te edhate <acyuta t. 1.1>.
Now we begin the conjugation of the dhtu tij[a] nine kamy ca (1A, to sharpen;
to forgive). Nina means tk-karaa (making sharp). When the meaning is
nina, we get the following form:
tij + te (288) tij + []a[p] + te (333) tejate (he sharpens) <acyuta t.
1.1>.
But when the meaning is kam (forgiveness), we get the following form:
tij (442) tij + sa[n] (443, 444, 294, 322, 323) ti + tij + sa[n] (177)
titigsa (63) titiksa (108) titika (titika is a new dhtu by 260) titika + te
(288) titika + []a[p] + te (291) titikate (he forgives) <acyuta t. 1.1>.
Now we begin the conjugation of the dhtu kam[u] kntau (1A, to desire). Knti
means icch (desire).
448 / k(maeiNARx.~ /
448. kamer i
kameafter the dhtu kam[u] kntau (1A, to desire); ithe pratyaya []i[].
The pratyaya []i[] is applied after the dhtu kam[u].
atra ittve pi vndra, asyaiva niedhenakmayate.
VttiVndra is still applied even though []i[] has the indicatory letter , because
only the vndra of an a was forbidden in stra 294:
kam (448) kam + []i[] (358) kmi (kmi is a new dhtu by 260)
kmi + te (288) kmi + []a[p] + te (289) kme + a + te (54) kmayate (he
desires) <acyuta t. 1.1>.
kmayate
kmayase
kmaye
acyuta tmapada of kam[u] kntau

kmayete
kmayante
kmayethe
kmayadhve
kmayvahe
kmaymahe
SaodhinThe pratyaya []i[] is the same as the []i mentioned among the sandis (see vtti 392), but the indicatory letter is added so that only tmapada endings
may be used (see stra 284). Otherwise both parapada and tmapada endings would
398
have been used by er ubhayapadam (566). []i[] is a svrtha-pratyaya (a pratyaya
that merely conveys the dhtus own meaning).
449 / NAehR"r"Ae'inax"Ad"AE r"AmaDaAtauke( /
449. er haro ni-dau rma-dhtuke
eof the pratyaya []i; haradeletion; ani-dauwhich doesnt begin with i[];
rma-dhtukewhen a rma-dhtuka follows.
[]i is deleted when a rma-dhtuka which doesnt begin with i[] follows.
kmyate kamyate. y-antatvd a
Vtti kam (two options by 394):
1) ([]i[] is applied) kam + []i[] (358) kmi (kmi is a new dhtu by 260)
kmi + te (293) kmi + ya[k] + te (330, 449) kmyate <acyuta karmai 1.1>.
2) ([]i[] isnt applied) kam + te (293) kam + ya[k] + te (330) kamyate
acyuta karmai of kam[u] kntau
kmyate / kamyate
kmyete / kamyete
kmyante / kamyante
kmyase / kamyase
kmyethe / kamyethe
kmyadhve /
kamyadhve
kmye / kamye
kmyvahe /
kmymahe /
kamyvahe
kamymahe
Because kmi is a y-anta-dhtu, a[] is applied by stra 434.
450 / @zAAsva{id"ta o"vasya vaAmana: /
450. asv-dita uddhavasya vmana
a-su-t-itaof any dhtu except s[u] anuiau (2P, to instruct, punish, rule)
and dhtus that have -rma as it; uddhavasyaof the uddhava; vmanathe
change to vmana.
The uddhava of any dhtu, except s[u] and dhtus that have the indicatory
letter , becomes vmana when []i which is followed by a[] follows.1
451 / laGauyau(DaAtvaar"par"sya nar"sya s$aiaimaak(AyaRma, /
451. laghu-yukta-dhtv-akara-parasya narasya san-nimitta-kryam
laghu-yuktapossessed of a laghu (see stra 79); dhtu-akaraa syllable belonging
to the dhtu; parasyawhich is followed by; narasyaof the nara; san-nimitta-kryam
the krya (change) whose para-nimitta is sa[n] (the krya described in the next
stra).
1 Stra 454 establishes that this change and the changes prescribed in stras 451 and
453 only take place when []i which is followed by a[] follows. Thus a-pare au is the
para-nimitta for all these stras.
399
If the nara is followed by a syllable belonging to the dhtu and that syllable
is possessed of a laghu, then, when []i which is followed by a[] follows, the
nara undergoes the same change that happens when sa[n] follows .
452 / nar"Ar"Amasyaer"Ama: s$aina /
452. nar-rmasye-rma sani
nara-a-rmasyaof the a-rma of a nara; i-rmai-rma; saniwhen the pratyaya
sa[n] follows.
The a-rma of a nara changes to i-rma when sa[n] follows.
453 / tatpar"sya nar"laGaAeiiva(ma: /
453. tat-parasya nara-laghos trivikrama
tat-parasyawhich is followed by that (the laghu-yukta-dhtv-akara described in
stra 451); nara-laghothe laghu of a nara; trivikramatrivikrama.
The laghu of a nara becomes trivikrama when []i which is followed by a[]
follows, provided the laghu is followed by a syllable belonging to the dhtu
and that syllable is itself possessed of a laghu.
454 / @x.~pare" NAAE , na tau d"zAAvataAr"Ad"zAR"nae /
454. a-pare au, na tu davatrdarane
a-parewhich is followed by a[] (see stra 434); auwhen the pratyaya []i follows;
nanot; tubut; davatra-adaranewhen there is disappearance of a davatra.
(Stras 450, 451, and 453 are only applied) when []i which is followed by
a[] follows. But they are not applied when there is disappearance of a
davatra.
er haraackamata. i-abhva-pakeacakamata.
VttiAfter all this is done, []i deleted by stra 449.
kam (two options by 394):
1) ([]i[] is applied) kam + []i[] (358) km + []i[] (kmi is a new dhtu
by 260) km + []i[] + ta (306, 434, 330) a[t] + km + []i[] + a[] + ta (322,
323, the vndra is sthni-vat by 373) a + ka + km + []i[] + a[] + ta (450)
a[t] + ka + kam + []i[] + a[] + ta (345) a + ca + kam + []i[] + a[] + ta (451,
452) a + ci + kam + []i[] + a[] + ta (453) a + c + kam + []i[] + a[] + ta
(449) ackamata <bhtea t. 1.1>.
2) ([]i[] isnt applied) kam + ta (306, 434, 330) a[t] + kam + a[] + ta
(322, 323) a + ka + kam + a[] + ta (345) acakamata <bhtea t. 1.1>.
bhtea tmapada of kam[u] kntau
ackamata /
ackametm /
ackamanta /
acakamata
acakametm
acakamanta
ackamath /
ackamethm /
ackamadhvam /
acakamath
acakamethm
acakamadhvam
400
ackame / acakame
ackamvahi /
acakamvahi
ackammahi /
acakammahi
AmtaThis stra means that the three kryas beginning with the change to vmana
which were prescribed above take place when []i which is followed by a[] follows. But
these kryas do not take place if there is disappearance of a davatra. An example
of the phrase na tu davatrdarane is acakathat in vtti 567. Why did we say
laghu-yukta in stra 451? Consider ajajgarat in vtti 569.
Bhat 784Uddhava-sajasya -dvayasya r v a-pare au (Uddhava -dvaya
optionally becomes when []i which is followed by a[] follows).
Amta for Bhat 784The change of -rma to -rma prescribed in this rule is to
block the change to ir by uddhava--rmasyer (567) so that we will get acktat
<bhtea pa. 1.1 of kt[a] saabdane>, but the change of -rma to -rma is to
block govinda and vndra so that we will achieve avvtat <bhtea caus. pa. 1.1
of vt[u] vartane>, ammjat <bhtea caus. pa. 1.1 of mj[] uddhau>, and so on.
In the case that the current stra is not applied, stras 567, 333, and 502 apply as
before.
Saodhin for Bhat 784As Amta explains above, the optional change of rma to -rma is meaningful because it blocks the govinda that would have taken
place by laghddhavasya govinda (333) and the vndra that would have taken
place by mjer vndra (502). Thus we get avvtat, ammjat, and so on, or, in
the other case, avavartat, amamrjat, and so on (see Kik 7.4.7). Likewise we get
ackpat or acakalpat <bhtea caus. pa. 1.1 of kp[] smarthye>. In ackpat (see
Bhgavatam 3.5.8 and 8.9.26) the govinda that would have taken place by
laghddhavasya govinda (333) is first blocked and then the change to by kper
(462) is done. Once this change to is done, one cannot try and do govinda again,
because that is prohibited by the maxim sakd api vipratiedhe yad bdhita tad
bdhitam eva (vtti 310).
455 / NAenaR h"r" @Ama, @nta @Alau @Ayya wau wSNAu wtyaeSau /
455. er na hara m anta lu yya itnu iu ity eu
eof []i; nanot; haradeletion; m anta lu yya itnu iu iti euwhen the
pratyayas m, anta, lu, yya, itnu, and iu follow.
[]i is not deleted when m, anta, lu, yya, itnu, or iu follow.
kmaycakre. ks dptauksate. kscakre pur saudhai iti bh-vtti. ks
ksa-roga-abdeasmd evm iti kik. ato mata-bhedd ubhayor api vikalpa
iti kecit. gupa gopana-kutsanayogopate. kutsymjugupsate. mna vicrae
pjy ca
Vtti kam ([]i[] is applied by 394) kam + []i[] (358) kmi (kmi is a
new dhtu by 260) kmi + e (395) kmi + m + e (330, 369) kmi + m + k +
e (330, 455, 289) kme + m + k + e (54) kmaym + k + e (337, 294, 52)
kmaym + kr + e (322, 323, the replacement r is treated like the original by 373)
kmaym + k + kr + e (345) kmaym + c + kr + e (371) kmaym + ca + kr
+ e (165) kmay + cakre (73) kmaycakre <adhokaja t. 1.1>.
adhokaja tmapada of kam[u] kntau
401
kmaycakre /
cakame
kmaycake /
cakamie
kmaycakre /
cakame
kmaycakrte /
cakamte
kmaycakrthe /
cakamthe
kmaycakvahe /
cakamivahe
kmaycakrire /
cakamire
kmaycakdhve /
cakamidhve
kmaycakmahe /
cakamimahe
Now we begin the conjugation of the dhtu ks[] dptau1 (1A, to shine).
ks + te (288) ks + []a[p] + te ksate <acyuta t. 1.1>.
Bh-vtti gives the following example: kscakre pur saudhai (the city was
resplendent with mansions). Now we begin the conjugation of the dhtu ks[] ksaroga-abde (1A, to cough).
Kik says asmd evm (only after this ks[] is m applied). Thus, due to this
difference of opinions, some say that both of the dhtus optionally take m. Now we
begin the conjugation of the dhtu gup[a] gopana-kutsanayo (1A, to protect, hide; to
despise).
gup + te (288) gup + []a[p] + te (333) gopate (he protects / hides)
<acyuta t. 1.1>.
But when the meaning is kuts (despising), we get the following form:
gup (442) gup + sa[n] (443, 444, 294, 322, 323) gu + gup + sa[n]
(345) jugupsa (jugupsa is a new dhtu by 260) jugupsa + te (288) jugupsa +
[]a[p] + te (291) jugupsate (he despises) <acyuta t. 1.1>.
Now we begin the conjugation of the dhtu mn[a] vicrae pjy ca2 (to
investigate; to worship, honor).
Saodhin[]i would normally be deleted by er haro ni-dau rma-dhtuke
(449) when these pratyayas follow, but this stra prohibits it. All the pratyayas
mentioned here, apart from m, are kt pratyayas.
AmtaBy citing the example from Bhai-kvya beginning kscakre, an example
which is upheld by Bh-vtti, Jva Gosvm proves that although the dhtu is wellknown as ending in the tlavya (palatal) vara when it has the meaning of dpti,
there are also instances where it ends in the dantya (dental) vara s. Furthermore in
that regard, Mallintha, a commentator on Bhai-kvya, explains that kscakre is
the same as cake <bhtea t. 1.1 of k[] dptau>. All of this is backed up by
khyta-candrik, which says ksate kapha-je abde dptau cya prayogata (From
the usage of learned persons we surmise that ksate (the dhtu ks[]) is used both in
the sense of coughing and shining). Although Kik says that m should only be
applied after ks[] ksa-roga-abde, and although others, seeing the difference of
opinions, say that both ks[] dptau and ks[] ksa-roga-abde optionally take m,
the truth is that both dhtus always take m because ks[] is mentioned without any
distinctions in the stra aneka-sarvevara-ksibhym (395).
1 This dhtu is listed in the Dhtu-pha as k[] dptau (1A, to shine), but Jva
Gosvm is listing it here as ks[] dptau to make the point that both forms of the
dhtu are used, and that when the dhtu is listed as ks[], it takes m in accordance
with aneka-sarvevara-ksibhym m adhokaje (395).
2 This dhtu is listed in the Dhtu-pha as mn[a] pjy vicrae ca.
402
456 / maAnabaDad"AnazAAnBya: s$aa, , wRr"Ama nar"sya /
456. mna-badha-dna-nbhya sann, -rma ca narasya
mna-badha-dna-nbhyaafter the dhtus mn[a] vicrae pjy ca (1A, to
investigate; to worship, honor), badh[a] bandhane nindy ca (1A, to bind; to
despise), dn[a] avakhaane (1U, to cut off), and n[a] tejane (1U, to sharpen);
santhe pratyaya sa[n]; -rmathe change to -rma; caand; narasyaof the
nara.
Sa[n] is applied after mn[a], badh[a], dn[a], and n[a], and the final
vara of the nara changes to -rma.
mmsate. pjymmnate. badha bandhane nindy cabadhate. nindym
bbhatsate. bbhatscakre. bedhe. rabha rbhasyekautuke ity artha. -prvas tv
rambhe
Vtti mn (456) mn + sa[n] (443, 322, 323) m + mn + sa[n] (456)
mmnsa (165) mmsa (mmsa is a new dhtu by 260) mmsa + te
(288) mmsa + []a[p] + te (291) mmsate (he investigates) <acyuta t.
1.1>.
But when the meaning is pj (worship, honor), we get the following form:
mn + te (288) mn + []a[p] + te mnate <acyuta t. 1.1>.
Now we begin the conjugation of the dhtu badh[a] bandhane nindy ca (1A, to
bind; to despise).
1.1>.
badh + te (288) badh + []a[p] + te badhate (he binds) <acyuta t.
But when the meaning is nind (despising), we get the following form:
badh (456) badh + sa[n] (443, 322, 323) ba + badh + sa[n] (456) b
+ badh + sa[n] (189) b + bhadh + sa[n] (63) bbhatsa (bbhatsa is a dhtu
by 260) bbhatsa + te (288) bbhatsa + []a[p] + te (291) bbhatsate (he
despises) <acyuta t. 1.1>.
badh (456) badh + sa[n] (443, 322, 323) ba + badh + sa[n] (456) b
+ badh + sa[n] (189) b + bhadh + sa[n] (63) bbhatsa (bbhatsa is a dhtu
by 260) bbhatsa + e (395) bbhatsa + m + e (330, 369) bbhatsa + m + k
+ e (330, 393) bbhatsm + k + e (337, 294, 52) bbhatsm + kr + e (322,
323, the replacement r is treated like the original by 373) bbhatsm + k + kr + e
(345) bbhatsm + c + kr + e (371) bbhatsm + ca + kr + e (165)
bbhats + cakre (73) bbhatscakre (he despised) <adhokaja t. 1.1>.
badh + e (330, 322, 323) ba + badh + e (337, 363) ba + bedh + e
bedhe (he bound) <adhokaja t. 1.1>.
Now we begin the conjugation of the dhtu rabh[a] rbhasye (1A, to long for, enjoy,
embrace, act rashly). Rbhasya means kautuka (ardent desire, enjoyment).
However, when rabh[a] is preceded by the upendra [] it means to begin.
403
SaodhinOne should remember that, according to the verse given in vtti 442,
sa[n] is only applied after the dhtus mn[a] and badh[a] when they mean vicraa
(investigation) and nind (despising) respectively. According to Ktyyanas
Vrttika on Adhyy 3.1.6, sa[n] is only applied after the dhtu dn[a] when the
meaning is rjave (straightness). Thus ddsate (he straightens) but dnati /
dnate (he cuts off). However, sa[n] is always applied after the dhtu n[a]. Thus
we get sate and so on. Usually when sa[n] follows, the a-rma of the nara
becomes i-rma by nar-rmasye-rma sani (452), but this stra says that for these
dhtus it instead becomes -rma. However, one cannot then apply narasya vmana
(375) otherwise the phrase would be pointless. Nor should one mistakenly think that
the change to -rma was already covered by tat-parasya nara-laghos trivikrama
(453) because that stra only applies when []i which is followed by a[] follows and
not when sa[n] follows.
457 / r"iBalaBaAenau< zAbaDaAeajavaijaRtas$avaeRre" /
457. rabhi-labhor nu ab-adhokaja-varjita-sarvevare
rabhi-labhoof the dhtus rabh[a] rbhasye (1A, to long for, enjoy, embrace, act
rashly) and [u]labh[a] prptau (1A, to obtain, possess); numthe gama n[um];
ap-adhokaja-varjita-sarvevarewhen any pratyaya beginning with a sarvevara,
except []a[p] or an adhokaja pratyaya, follows.
Rabh[a] and [u]labh[a] take n[um] when any pratyaya beginning with a
sarvevara1, except []a[p] or an adhokaja pratyaya, follows.
rabhate, rabhyate. rabdha. rambhi. ulabha prptaulabhate, labhyate.
alabdha.
Vtti + rabh + te (288) + rabh + []a[p] + te rabhate (he begins)
<acyuta t. 1.1 of [] + rabh[a] rbhasye>.
+ rabh + te (293) + rabh + ya[k] + te (rabh is ani by verse 6) rabhyate
<acyuta karmai 1.1 of [] + rabh[a] rbhasye>.
+ rabh + ta (306, 307, rabh is ani by verse 6) + a[t] + rabh + s[i] +
ta (353) + arabh + ta (354) + arabh + dha (61) + arabdha (42)
rabdha <bhtea t. 1.1 of [] + rabh[a] rbhasye>.
+ rabh + ta (306, 313) + a[t] + rabh + i[] + ta (457, 160) + a[t]
+ ra + n[um] + bh + i[] + ta (165) + arabh + i[] + ta (73) + arambh +
i[] + ta (315) + arambhi (42) rambhi <bhtea karmai 1.1 of [] + rabh[a]
rbhasye>.
Now we begin the conjugation of the dhtu [u]labh[a] prptau (1A, to obtain,
possess).
labh + te (288) labh + []a[p] + te labhate <acyuta t. 1.1>.
labh + te (293) labh + ya[k] + te (labh is ani by verse 6) labhyate
1 In this regard, one should remember the maxim pratyaya-varena tad-dir ghyate
(vtti 134).
404
labh + ta (306, 307, labh is ani by verse 6) a[t] + labh + s[i] + ta (353)
alabh + ta (354) alabh + dha (61) alabdha <bhtea t. 1.1>.
458 / laBaenau< NAimvaNAAevaAR , s$aAepaen"sya tau inatyama, /
458. labher nu amv-ior v, sopendrasya tu nityam
labheof the dhtu [u]labh[a] prptau (1A, to obtain, possess); numthe gama
n[um]; amu-iowhen the kt pratyaya []am[u] or the pratyaya i[] follows; v
optionally; sa-upendrasyawhich is with an upendra; tubut; nityamalways.
[u]labh[a] optionally takes n[um] when []am[u] or i[] follow. But if it is
with an upendra it always takes n[um] when []am[u] or i[] follow.
alambhi albhi, prlambhi. dyuta dptaudyotate.
Vtti labh + ta (306, 313) a[t] + labh + i[] + ta (two options by 458):
1) (n[um] is applied, 160) a[t] + la + n[um] + bh + i[] + ta (165) alabh +
i[] + ta (73) alambh + i[] + ta (315) alambhi <bhtea karmai 1.1>.
2) (n[um] is not applied, 358) albh + i[] + ta (315) albhi <bhtea karmai
1.1>.
pra + labh + ta (306, 313) pra + a[t] + labh + i[] + ta (457, 160) pra +
a[t] + la + n[um] + bh + i[] + ta (165) pra + alabh + i[] + ta (73) pra +
alambh + i[] + ta (315) pra + alambhi (42) prlambhi (he was cheated)
<bhtea karmai 1.1 of pra + [u]labh[a] prptau>.
Now we begin the conjugation of the dhtu dyut[a] dptau (1A, to shine).
dyut + te (288) dyut + []a[p] + te (333) dyotate <acyuta t. 1.1>.
459 / utaAid"Bya: par"padM" vaA BaUtaezAe /
459. dyut-dibhya parapada v bhtee
dyut-dibhyaafter the dyut-dis (a sub-group of 19 bhv-di-dhtus beginning with
dyut[a] dptau (1A, to shine)); parapadamthe parapada ending; voptionally;
bhteewhen the viaya is a bhtea pratyaya.
The parapada endings are optionally applied after the dyut-dis when the
viaya is a bhtea pratyaya.
pudi-dyutdti a,adyutat adyotia. vtu vartanevartate. dyut-ditvdavtat
avartia.
VttiThen []a is applied by pudi-dyutdi-d-ito o bhtee parapade (435):
dyut (two options by 459):
1) (parapada endings are applied) dyut + d[ip] (306, 435, 330) a[t] + dyut +
[]a + d[ip] (185) adyutat <bhtea pa. 1.1>.
405
2) (tmapada endings are applied as usual) dyut + ta (306, 307, 316) a[t] +
dyut + i[] + s[i] + ta (333) adyotista (108) adyotita (205) adyotia
<bhtea t. 1.1>.
bhtea parapada / tmapada of dyut[a] dptau
adyutat / adyotia
adyutatm /
adyutan / adyotiata
adyotitm
adyuta /
adyutatam /
adyutata /
adyotih
adyotithm
adyotidhvam
adyutam / adyotii
adyutva /
adyutma /
adyotivahi
adyotimahi
Now we begin the conjugation of the dhtu vt[u] vartane (1A, to be, exist, remain,
happen).
vt + te (288) vt + []a[p] + te (333) vartate <acyuta t. 1.1>.
vartate
vartase
varte
acyuta tmapada of vt[u] vartane

vartete
vartante
vartethe
vartadhve
vartvahe
vartmahe
And because vt[u] is a dyut-di we get the following forms:

vt (two options by 459):
1) (parapada endings are applied) vt + d[ip] (306, 435, 330) a[t] + vt + []a
+ d[ip] (185) avtat <bhtea pa. 1.1>.
2) (tmapada endings are applied as usual) vt + ta (306, 307, 316) a[t] + vt
+ i[] + s[i] + ta (333) avartista (108) avartita (205) avartia <bhtea t.
1.1>.
bhtea parapada / tmapada of vt[u] vartane
avtat / avartia
avtatm /
avtan / avartiata
avartitm
avta / avartih
avtatam /
avtata / avartidhvam
avartithm
avtam / avartii
avtva / avartivahi avtma / avartimahi
460 / va{taAid"Bya: par"padM" vaA syas$anaAe: /
460. vt-dibhya parapada v sya-sano
vt-dibhyaafter the vt-dis (a sub-group of five bhv-di-dhtus beginning with
vt[u] vartane (1A, to be, exist, remain, happen)); parapadamparapada endings;
voptionally; sya-sanowhen the viaya is sya or sa[n].1
Parapada endings are optionally applied after the vt-dis when the viaya
is sya or sa[n].
SaodhinThe vt-dis are a sub-group of five dhtus belonging to the dyut-dis.
They are listed below as follows:
of a para-nimitta.
406
vt[u] vartane
vdh[u] vddhau
dh[u] apna-abde
syand[] prasravae
kp[] smarthye
1A
1A
1A
1A
1A
to
to
to
to
to
be, exist, remain, happen

grow, increase
fart
flow, run
be able, fit for
461 / va{tauva{DauZa{DausyanU"ByaAe naeq%. s$ar"Amae @Atmapad"ABaAvae /

461. vtu-vdhu-dhu-syandbhyo ne sa-rme tmapadbhve
vtu-vdhu-dhu-syandbhyaafters the dhtus vt[u] vartane (1A, to be, exist,
remain, happen), vdh[u] vddhau (1A, to grow, increase), dh[u] apna-abde
(1A, to fart), and syand[] prasravae (1A, to flow, run); nanot; ii[]; sa-rme
when a pratyaya beginning with sa-rma follows; tmapada-abhvein the absence
of tmapada endings.
In the case that the tmapada endings are not applied, i[] is not inserted
after the dhtus vt[u], vdh[u], dh[u], and syand[] when a pratyaya
beginning with sa-rma follows.
vartsyati vartiyate. kp smarthye
Vtti vt (two options by 460):
1) (parapada endings are applied) vt + syati (461, 333) vartsyati <kalki pa. 1.1>.
2) (tmapada endings are applied as usual) vt + syate (316) vt + i[] +
syate (333) vartisyate (108) vartiyate <kalki t. 1.1>.
kalki parapada / tmapada of vt[u] vartane
vartsyati / vartiyate
vartsyata /
vartsyanti /
vartiyete
vartiyante
vartsyasi / vartiyase
vartsyatha /
vartsyatha /
vartiyethe
vartiyadhve
vartsymi / vartiye
vartsyva /
vartsyma /
vartiyvahe
vartiymahe
Now we begin the conjugation of the dhtu kp[] smarthye (1A, to be able, fit for).
AmtaIn the case that the tmapada endings are not applied means in the case
that the parapada endings are applied. Where vt[u], vdh[u], dh[u] would usually
always take i[], and where syand[] would optionally take i[] by stra 351 since it
has the indicatory letter , this stra prohibits i[].
462 / k{(pae[R% la{ /
462. kper
kpeof the dhtu kp[] smarthye (1A, to be able, fit for); of the -rma;
the change to -rma.
The of kp[] changes to .
kalpate. akpat akpta akalpia. sthni-vattvt nara--rmasy-rmacakpe.
vyatha dukhe bhaye calane caavyathia avythi.
407
Vtti kp (462) kp kp + te (288) kp + []a[p] + te (333) kalpate
<acyuta t. 1.1>.
acyuta tmapada of kp[] smarthye
kalpate
kalpete
kalpante
kalpase
kalpethe
kalpadhve
kalpe
kalpvahe
kalpmahe
kp[] (462) kp[] (two options by 459):
1) (parapada endings are applied) kp[] + d[ip] (306, 435, 330) a[t] + kp[]
+ []a + d[ip] (185) akpat <bhtea pa. 1.1>.
2) (tmapada endings are applied as usual) kp[] + ta (306, 307) a[t] +
kp[] + s[i] + ta (two options by 351):
i) (i[] is applied) a[t] + kp + i[] + s[i] + ta (333) akalpista (108)
akalpita (205) akalpia <bhtea t. 1.1>.
ii) (i[] is not applied, 355, 294, 353) akpta <bhtea t. 1.1>.
bhtea parapada / tmapada of kp[] smarthye
akpat /
akpatm /
akpan /
akalpia / akpta
akalpitm /
akalpiata / akpsata
akpstm
akpa /
akpatam /
akpata /
akalpih /
akalpithm /
akalpidhvam /
akpth
akpsthm
akpdhvam
akpam /
akpva /
akpma /
akalpii / akpsi
akalpivahi /
akalpimahi /
akpsvahi
akpsmahi
Nara--rmasy-rma (371) is applied since the replacement is treated like the
original by stra 373. Thus we get the following form:
kp (462) kp kp + e (330, 337, 294, 322, 323, the replacement is
treated like the original by 373) k + kp + e (345) c + kp + e (371) cakpe
<adhokaja t. 1.1>.
adhokaja tmapada of kp[] smarthye
cakpe
cakpte
cakpire
cakpie
cakpthe
cakpidhve
cakpe
cakpivahe
cakpimahe
Now we begin the conjugation of the dhtu vyath[a] dukhe bhaye calane ca (1A to
be unhappy; to be afraid; to tremble).
vyath + ta (306, 307, 316) a[t] + vyath + i[] + s[i] + ta (108)
avyathita (205) avyathia <bhtea t. 1.1>.
vyath + ta (306, 313) a[t] + vyath + i[] + ta (358) avyth + i[] + ta
(315) avythi <bhtea bhve 1.1>.
463 / s$apar"s$avaeRr"yavar"ANAAimao[%r"AmaAde"zA: s$aSaRNAs$aMa: /
463. sa-para-sarvevara-ya-va-rm i-u--rmdea sakaraa-saja
408
sa-para-sarvevaraalong with the following sarvevara; ya-va-rmfor ya-rma,
va-rma, and ra-rma; i-u--rma-deathe substitution of i-rma, u-rma, and rma; sakaraa-sajacalled sakaraa.
When y, v, and r along with their following sarvevara are replaced by i, u,
and respectively, this replacement is called sakaraa.
samprasraam ity anye.
VttiOthers call it samprasraa.
SaodhinIn a table form, sakaraa translates as follows:
y + the following
sarvevara
v + the following
sarvevara
r + the following
sarvevara
464 / vyaTaAe nar"sya s$aSaRNAAe'DaAeajae , paunanaR s$aSaRNA: /

464. vyatho narasya sakarao dhokaje, punar na sakaraa
vyathaof the dhtu vyath[a] dukhe bhaye calane ca (1A to be unhappy; to be
afraid; to tremble); narasyaof the nara; sakaraasakaraa; adhokajewhen
an adhokaja pratyaya follows; punaagain; nanot; sakaraasakaraa.
The nara of vyath[a] takes sakaraa when an adhokaja pratyaya follows,
but it doesnt take sakaraa a second time.
asya cnantara-phn ntra nara-viujannm di iyatevivyathe. ity bhv-ditmapada-prakriy.
VttiBecause this rule is listed later, nara-viujannm di iyate (341) is not
applicable here.
vyath + e (330, 322, 323) vya + vyath + e (464) vivyathe <adhokaja
t. 1.1>.
adhokaja tmapada of vyath[a] dukhe bhaye calane ca
vivyathe
vivyathte
vivyathire
vivyathie
vivyaththe
vivyathidhve
vivyathe
vivyathivahe
vivyathimahe
Thus ends the Bhv-di-tmapada-prakriy (the section on bhv-di-dhtus which take
tmapada endings).
AmtaWhen we do sakaraa of the ya-rma of the nara vya along with the
following sarvevara, a-rma, we get vi. At that time even though vi would normally
take sakaraa again by the phrase vyatho narasya sakarao dhokaje, the phrase
punar na sakaraa prohibits it. Since the current stra was ordained later, it sets
aside nara-viujannm di iyate (341). This is in accordance with the maxim
prva-parayo para-vidhir balavn (vtti 50).
409
410
Atha bhv-di-mira-prakriy
Now we begin the section on the mixed group of bhv-di-dhtus.
aha maraesahate. iu-saheti ve
Now we begin the conjugation of the dhtu ah[a] marae (1A, to tolerate,
conquer).
1.1>.
ah (346) sah sah + te (288) sah + []a[p] + te sahate <acyuta t.
ah[a] is ve by iu-saha-lubha-rua-ria i v te (409).

465 / s$aih"vah"Aer"r"Amasya @Aer"AmaAe X#laAepae /
465. sahi-vahor a-rmasya o-rmo ha-lope
sahi-vahoof the dhtus ah[a] marae (1A, to tolerate, conquer) and vah[a]
prpae (1U, to bear, lead, carry); a-rmasyaof the a-rma; o-rmathe
replacement o-rma; ha-lopewhen there is deletion of ha-rma (see stra 411).
The a of ah[a] and vah[a] changes to o when h is deleted.
soh sahit. ad viaraa-gaty-avasdaneusade sda, sdati nidati. rj
dptaurjati rjate. rejatu rarjatu. ubhrj dptaubhrjate. bhreje babhrje.
khanu avadraekhanati khanate.
Vtti ah (346) sah sah + t (two options by 409)
1) (i[] is inserted) sahit <blakalki t. 1.1>.
2) (i[] is not inserted, 211) sah + t (354) sah + dh (205) sah + h
(411) sah (465) soh <blakalki t. 1.1>.
Now we begin the conjugation of the dhtu ad[] viaraa-gaty-avasdaneu (1P, to
burst, open; to go, move; to sit down, be dejected, perish). Sade sda (419) is
applied and we get the following forms:
ad (346) sad sad + ti[p] (288) sad + []a[p] + ti[p] (419) sda +
[]a[p] + ti[p] (291) sdati <acyuta pa. 1.1>.
acyuta parapada of ad[] viaraa-gaty-avasdaneu
sdati
sdata
sdanti
sdasi
sdatha
sdatha
sdmi
sdva
sdma
ni + ad (346) ni + sad ni + sad + ti[p] (288) ni + sad + []a[p] + ti[p]
(419) ni + sda + []a[p] + ti[p] (291) ni + sdati (350) nidati (he sits
down) <acyuta pa. 1.1 of ni + ad[] viaraa-gaty-avasdaneu>.
Now we begin the conjugation of the dhtu rj[] dptau (1U, to shine, rule over).
rj + ti[p] (288) rj + []a[p] + ti[p] rjati <acyuta pa. 1.1>.
411
rj + te (288) rj + []a[p] + te rjate <acyuta t. 1.1>.
rj + atus (330, 322, 323) r + rj + atus (337, two options by 365):
1) (the change to e and so on takes place) r + rej + atus rejatus (93)
rejatu <adhokaja pa. 1.2>.
2) (the change to e and so on doesnt takes place, 375) rarjatus (108)
rarjatu <adhokaja pa. 1.2>.
Now we begin the conjugation of the dhtu [u]bhrj[] dptau (1A, to shine).
bhrj + te (288) bhrj + []a[p] + te bhrjate <acyuta t. 1.1>.
bhrj + e (330, 322, 323) bhr + bhrj + e (337, two options by 365):
1) (the change to e and so on takes place) bhr + bhrej + e bhreje
<adhokaja t. 1.1>.
2) (the change to e and so on doesnt takes place, 341) bh + bhrj + e (329)
b + bhrj + e (375) babhrje <adhokaja t. 1.1>.
Now we begin the conjugation of the dhtu khan[u] avadrae (1U, to dig).
khan + ti[p] (288) khan + []a[p] + ti[p] khanati <acyuta pa. 1.1>.
khan + te (288) khan + []a[p] + te khanate <acyuta t. 1.1>.
SaodhinThis stra is an apavda of the phrase prvasya trivikrama ca in stra
411.
466 / janaKanas$anaAmaAr"AmaAe vaA kM(s$aAir"yae /
466. jana-khana-sanm -rmo v kasri-ye
jana-khana-sanmof the dhtus jan[] prdur-bhve (4A, to be born, produced, to
occur, happen) or jan[a] janane (3P, to be born, produced, to occur, happen),
khan[u] avadrae (1U, to dig), and a[u] dne (8U, to give); -rmathe
change to -rma; voptionally; kasri-yewhen a kasri pratyaya beginning
with ya-rma follows.
The final vara1 of jan[], jan[a], khan[u], and a[u] optionally changes to
when a kasri pratyaya beginning with y follows.
AmtaDue to general mention of jana here both the hv-di-dhtu and div-di-dhtu
are taken.
467 / vaESNAvaAAe: kM(s$aAir"s$anaAeinaRtyama, /
467. vaiavdyo kasri-sanor nityam
vaiava-dyowhich begin with a vaiava; kasri-sanowhen a kasri
pratyaya or sa[n] follow; nityamalways.
(vtti 98).
412
But the final vara of jan[], jan[a], khan[u], and a[u] always changes to
when a kasri pratyaya beginning with a vaiava or sa[n] that begins with
a vaiava follows.
khyate khanyate. cakhna cakhnatu. khyt khanyt. guh savarae
Vtti khan + te (293) khan + ya[k] + te (330, two options by 466):
1) (the change to is done) kha + + ya[k] + te (42) khyate <acyuta karmai
1.1>.
2) (the change to is not done) khanyate <acyuta karmai 1.1>.
khan + []a[l] (330, 358) khn + a (322, 323, the vndra is treated
like the original a by 373) kha + khn + a (329) ka + khn + a (345) cakhna
<adhokaja pa. 1.1>.
khan + atus (330, 337, 437) khn + atus (322, 323, the deleted a is
sthni-vat by 373) kha + khn + atus (329) ka + khn + atus (345) cakhnatus
(93) cakhnatu <adhokaja pa. 1.2>.
khan + yt (330, two options by 466):
1) (the change to is done) kha + + yt (42) khyt <kmapla pa. 1.1>.
2) (the change to is not done) khanyt <kmapla pa. 1.1>.
Now we begin the conjugation of the dhtu guh[] savarae (1U, to cover, hide).
468 / gAAeh" @Ae O s$avaeRre" /
468. goha o sarvevare
gohaof goh (guh[] after govinda is applied by stra 333); oof the o-rma; the
replacement -rma; sarvevarewhen a pratyaya beginning with a sarvevara
follows1.
The o of goh changes to when a pratyaya beginning with a sarvevara
follows.
ghati ghate. aght aghukat aghia.
Vtti guh + ti[p] (288) guh + []a[p] + ti[p] (333) goh + a + ti[p] (468)
ghati <acyuta pa. 1.1>.
guh + te (288) guh + []a[p] + te (333) goh + a + te (468) ghate <acyuta
t. 1.1>.
acyuta parapada / tmapada of guh[] savarae
ghati / ghate
ghata / ghete
ghanti / ghante
ghasi / ghase
ghatha / ghethe
ghatha / ghadhve
ghmi / ghe
ghva / ghvahe
ghma / ghmahe
guh[] + d[ip] (306, two options by 351):
1) (i[] is inserted, 307) a[t] + guh + i[] + s[i] + d[ip] (333) a + goh + i[] +
s[i] + d[ip] (468) agh + i[] + s[i] + d[ip] (334) agh + i[] + s[i] + [] + d[ip]
(335) aghd (185) aght <bhtea pa. 1.1>.
413
2) (i[] is not inserted, 407) a[t] + guh + sa[k] + d[ip] (294, 211) a[t] + guh
+ sa[k] + d[ip] (189) aghuh + sa[k] + d[ip] (405) aghuksad (108) aghukad
(185) aghukat <bhtea pa. 1.1>.
bhtea parapada of guh[] savarae
aght / aghukat
aghim /
aghiu / aghukan
aghukatm
agh / aghuka
aghiam /
aghia / aghukata
aghukatam
aghiam /
aghiva / aghukva
aghima /
aghukam
aghukma
guh[] + ta (306, two options by 351):
1) (i[] is inserted, 307) a[t] + guh + i[] + s[i] + ta (333) a[t] + goh + i[] +
s[i] + ta (468) aghista (108) aghita (205) aghia <bhtea t. 1.1>.
2) see next vtti.
469 / u"h"ilah"id"h"gAuhe"Bya: s$ak(Ae h"r"Ae vaA d"ntyaAAtmapade" /
469. duha-liha-diha-guhebhya sako haro v dantydy-tmapade
duha-liha-diha-guhebhyaafter the dhtus duh[a] praprae (2U, to milk, extract),
lih[a] svdane (2U, to lick, taste), dih[a] pralepe (2U, to smear), guh[]
samvarae (1U, to cover, hide); sakaof sa[k] (see stra 407); haradeletion; v
optionally; dantya-di-tmapadewhen an tmapada pratyaya beginning with a
dental vara follows.
After duh[a], lih[a], dih[a], or guh[], sa[k] is optionally deleted when an
tmapada pratyaya beginning with a dental vara follows.
agha aghukata. sako nta-hara sarvevareaghukata. aghhvam
aghukadhvam. aghuki. pratyaya-va-rmasya dantauhyatvtaguhvahi
aghukvahi. jugha juguhatu. goh. h haraeharati harate. ahrt. -dvayd
viujanntety-din se kapilatvamahta ahtm.
Vtti guh[] + ta (306, two options by 351):
2) (i[] is not inserted, 407) a[t] + guh + sa[k] + ta (294, two options by 469):
i) (sa[k] is deleted) a + guh + ta (211) aguh + ta (354) aguh + dha
(205) aguh + ha (411) agu + ha agha <bhtea t. 1.1>.
ii) (sa[k] is not deleted, 211) aguh + sa[k] + ta (189) aghuh + sa[k] + ta
(405) aghuksata (108) aghukata <bhtea t. 1.1>.
Sako nta-hara sarvevare (408) is applied and we get the following form:
guh + anta (306, 330, 407) a[t] + guh + sa[k] + anta (294, 211) aguh
+ sa + anta (189) aghuh + sa + anta (405) aghuk + sa + anta (108) aghuk +
a + anta (408) aghuk + + anta (317) aghukata <bhtea t. 1.3>.
guh[] + dhvam (306, i[] is not inserted by 351, 407) a[t] + guh + sa[k]
+ dhvam (294, two options by 469):
i) (sa[k] is deleted) aguh + dhvam (211) aguh + dhvam (189) aghuh +
dhvam (205) aghuh + hvam (411) aghu + hvam aghhvam <bhtea t.
2.1>.
414
ii) (sa[k] is not deleted, 211) aguh + sa + dhvam (189) aghuh + sa +
dhvam (405) aghuksadhvam (108) aghukadhvam <bhtea t. 2.1>.
guh + i (306, 330, 407) a[t] + guh + sa[k] + i (294, 211) aguh + sa + i
(189) aghuh + sa + i (405) aghuk + sa + i (108) aghuk + a + i (408)
aghuki <bhtea t. 3.1>.
Since the va-rma of a pratyaya is a dento-labial vara (see Bhat vtti 457), we get
guh[] + vahi (306, i[] is not inserted by 351, 407) a[t] + guh + sa[k] +
vahi (294, two options by 469):
i) (sa[k] is deleted) aguhvahi <bhtea t. 3.2>.
ii) (sa[k] is not deleted, 211) aguh + sa[k] + vahi (189) aghuh + sa[k] +
vahi (405) aghuk + sa[k] + vahi (292) aghuksvahi (108) aghukvahi <bhtea
t. 3.2>.
bhtea tmapada of guh[] savarae
aghia / agha /
aghitm /
aghiata / aghukata
aghukata
aghuktm
aghih /
aghithm /
aghihvam /
agh /
aghukthm
aghidhvam /
aghukath
aghhvam /
aghukadhvam
aghii / aghuki
aghivahi / aguhvahi
aghimahi /
/ aghukvahi
aghukmahi
guh + []a[l] (330, 333) goh + a (468) gh + a (322, 323, the is
treated like the original u by 373) gu + gh + a (345) jugha <adhokaja pa. 1.1>.
guh + atus (330, 337, 294, 322, 323) gu + guh + atus (345) juguhatus
(93) juguhatu <adhokaja pa. 1.1>.
adhokaja parapada of guh[] savarae
jugha
juguhatu
juguhu
jughitha
juguhathu
juguha
jugha
juguhiva
juguhima
adhokaja tmapada of guh[] savarae
juguhe
juguhte
juguhire
juguhie
juguhthe
juguhihve /
juguhidhve
juguhe
juguhivahe
juguhimahe
guh[] + t (i[] is not inserted by 351, 333) goh + t (211) goh + t
(354) goh + dh (205) goh + h (411) goh <blakalki pa. 1.1>.
Now we begin the conjugation of the dhtu h[] harae (1U, to take, remove, steal).
h + ti[p] (288) h + []a[p] + ti[p] (289) harati <acyuta pa. 1.1>.
h + te (288) h + []a[p] + te (289) harate <acyuta t. 1.1>.
acyuta parapada / tmapada of h[] harae
harati / harate
harata / harete
haranti / harante
415
harasi / harase
harmi / hare
haratha / harethe
harva / harvahe
haratha / haradhve
harma / harmahe
h + d[ip] (306, 307, h is ani by verse 1) a[t] + h + s[i] + d[ip] (380)

ahr + s[i] + d[ip] (334) ahr + s[i] + [] + d[ip] (108) ahrd (185) ahrt
<bhtea pa. 1.1>.
ahrt
ahr
ahram
bhtea parapada of h[] harae

ahrm
ahram
ahrva
ahru
ahra
ahrma
When s[i] is kapila by -dvayd viujannteoddhavc ca vaiavdi-si-kmaplau

kapilv tmapade, games tu v (355), we get the following forms:
h + ta (306, 307, h is ani by verse 1) a[t] + h + s[i] + ta (355, 294,
353) ahta <bhtea t. 1.1>.
h + tm (306, 307, h is ani by verse 1) a[t] + h + s[i] + tm
(355, 294, 108) ahtm <bhtea t. 1.2>.
ahta
ahth
ahi
bhtea tmapada of h[] harae

ahtm
ahata
ahthm
ahhvam
ahvahi
ahmahi
470 / h"sya jaAe nar"sya /

470. hasya jo narasya
hasyaof the ha-rma; jathe replacement ja-rma; narasyaof a nara.
The h of a nara changes to j.
jahra. -rmt tu nitya nejahartha. bhaja sevymbhajati bhajate. babhja
bhejatu. bhejitha babhaktha. ri sevymi-rty aairiyat. ranja rgerajati
rajyate. yaja deva-pj-sagati-karaa-dneuyajati yajate.
Vtti h + []a[l] (330, 314) hr + a (322, 323, the vndra r is treated
like the original by 373) h + hr + a (470) j + hr + a (371) jahra
<adhokaja pa. 1.1>.
-rmt tu nitya ne (389) is applied and we get the following form:
h + tha[l] (389, 289) har + tha (322, 323, the govinda ar is treated like
the original by 373) h + har + tha (470) j + har + tha (371) jahartha
<adhokaja pa. 2.1>.
adhokaja parapada of h[] harae
jahra
jahratu
jahartha
jahrathu
jahra / jahara
jahriva
jahru
jahra
jahrima
416
jahre
jahrie
jahre
adhokaja tmapada of h[] harae

jahrte
jahrire
jahrthe
jahrihve / jahridhve
jahrivahe
jahrimahe
Now we begin the conjugation of the dhtu bhaj[a] sevym (1U, to serve, worship,
divide, experience).
bhaj + ti[p] (288) bhaj + []a[p] + ti[p] bhajati <acyuta pa. 1.1>.
bhaj + te (288) bhaj + []a[p] + te bhajate <acyuta t. 1.1>.
acyuta parapada / tmapada of bhaj[a] sevym
bhajati / bhajate
bhajata / bhajete
bhajanti / bhajante
bhajasi / bhajase
bhajatha / bhajethe
bhajatha / bhajadhve
bhajmi / bhaje
bhajva / bhajvahe bhajma / bhajmahe
bhaj + []a[l] (330, 358) bhj + a (322, 323, the vndra is treated
like the original a by 373) bha + bhj + a (329) babhja <adhokaja pa. 1.1>.
bhaj + atus (330, 322, 323) bha + bhaj + atus (337, 363) bha + bhej +
atus bhejatus (93) bhejatu <adhokaja pa. 1.2>.
bhaj + tha[l] (two options by 386):
1) (i[] is inserted) bhaj + i[] + tha[l] (322, 323) bha + bhaj + itha (337,
364) bha + bhej + itha bhejitha <adhokaja pa. 2.1>.
2) (i[] is not inserted, 322, 323) bha + bhaj + tha[l] (329) ba + bhaj + tha
(177) ba + bhag + tha (63) babhaktha <adhokaja pa. 2.1>.
adhokaja parapada of bhaj[a] sevym
babhja
bhejatu
bheju
bhejitha / babhaktha
bhejathu
bheja
babhja / babhaja
bhejiva
bhejima
adhokaja tmapada of bhaj[a] sevym
bheje
bhejte
bhejire
bhejie
bhejthe
bhejidhve
bheje
bhejivahe
bhejimahe
Now we begin the conjugation of the dhtu ri[] sevym (1U, to serve, worship,
dwell, depend on). A[] is applied by i-ri-dru-sru-kamibhyo bhtee kartari (434)
and we get the following form:
ri + d[ip] (306, 434, 330) a[t] + ri + a[] + d[ip] (381) a + riy + a[] +
d[ip] (322, 323, the replacement iy is treated like the original i by 373) a + ri + riy
+ a + d (341) a + i + riy + a + d (185) airiyat <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu ranj[a] rge (1U, to be colored, delighted,
to love, be attached).
ranj + ti[p] (288) ranj + []a[p] + ti[p] (440) rajati <acyuta pa. 1.1>.
acyuta parapada / tmapada of ranj[a] rge
417
rajati / rajate
rajasi / rajase
rajmi / raje
rajata / rajete
rajatha / rajethe
rajva / rajvahe
rajanti / rajante
rajatha / rajadhve
rajma / rajmahe
ranj + te (293) ranj + ya[k] + te (343) rajyate <acyuta bhve 1.1>.

Now we begin the conjugation of the dhtu yaj[a] deva-pj-sagati-karaa-dneu
(1U, to worship, sacrifice; to meet; to give).
yaj + ti[p] (288) yaj + []a[p] + ti[p] yajati <acyuta pa. 1.1>.
yaj + te (288) yaj + []a[p] + te yajate <acyuta t. 1.1>.
acyuta parapada / tmapada of yaj[a] deva-pj-sagati-karaadneu
yajati / yajate
yajata / yajete
yajanti / yajante
yajasi / yajase
yajatha / yajethe
yajatha / yajadhve
yajmi / yaje
yajva / yajvahe
yajma / yajmahe
471 / vaicasvaipayajaAd"InaAM s$aSaRNA: k(ipalae /
471. vaci-svapi-yaj-dn sakaraa kapile
vaci-svapi-yaj-dnmof vac[a] paribhae (2P, to speak, say, tell), [i]vap[a]
aye (2P, to sleep, lie down), and the yaj-dis (see explanation below); sakaraa
sakaraa; kapilewhen a kapila pratyaya follows.
Vac[a], [i]vap[a], and the yaj-dis take sakaraa when a kapila pratyaya
follows.
yajo vapo vaha caiva / ve-vyeau hvayatis tath
vad-vasau vayati caiva / navaite syur yaj-daya
ijyate. nityatvt sakarae satiaijyata. cha-o rj iti atvamaykt aym.
VttiThe following nine dhtus are called the yaj-dis:
yaj[a] deva-pj-sagati-karaadneu
[u]vap[a] bja-tantu-santne
vah[a] prpae
ve[] tantu-santne
vye[] savarae
hve[] spardhy abde ca
vad[a] vyakty vci
vas[a] nivse
[u][o]vi gati-vddhyo
1U
1U
1U
1U
1U
1U
1P
1P
1P
to
to
to
to
to
to
to
to
to
to
worship, sacrifice; to meet;

give
sow
bear, lead, carry
weave, sew, compose
cover, close
vie with, challenge; to call
speak, say, tell
dwell, live, stay
go, move; to grow
yaj + te (293) yaj + ya[k] + te (471) ijyate <acyuta karmai 1.1>.

Because sakaraa is done first, since it is nitya, we get the following form:
yaj + ta (293) yaj + ya[k] + ta (471) ij + ya + ta (360) aij + ya + ta
(306) a[t] + aij + ya + ta (48) aijyata <bhtevara karmai 1.1>.
418
The change to takes place by cha-o rj-yaj-bhrj-parivrj-sj-mj-bhrasj-vrac ca
o viupadnte vaiave ca (182) and we get the following forms:
yaj + d[ip] (306, 307, yaj is ani by verse 3) a[t] + yaj + s[i] + d[ip]
(352) ayj + s[i] + d[ip] (334) ayj + s[i] + [] + d[ip] (182) ay + s[i] + [] +
d[ip] (405) ayksd (108) aykd (185) aykt <bhtea pa. 1.1>.
yaj + tm (306, 307, yaj is ani by verse 3) a[t] + yaj + s[i] + tm (352)
ayj + s[i] + tm (353) ayj + tm (182) aytm (205) aym <bhtea
pa. 1.2>.
bhtea parapada of yaj[a] deva-pj-sagati-karaa-dneu
aykt
aym
ayku
ayk
ayam
aya
aykam
aykva
aykma
bhtea tmapada of yaj[a] deva-pj-sagati-karaa-dneu
ayaa
ayaktm
ayakata
ayah
ayakthm
ayahvam
ayaki
ayakvahi
ayakmahi
AmtaBoth vac[a] paribhae and the vac that replaces the dhtu br[]
vyakty vci (see stra 499) are accepted by the mention of vaci here. Someone
may wonder, In bhtevara of the dhtu yaj[a], should dhto prvam at bhtevarabhtejiteu (306) be done first or should sakaraa be done first? In answer to
that, Jva Gosvm says sakaraa is done first, since it is nitya. Sakaraa takes
place regardless of whether or not a[t] is applied by stra 306, therefore it is nitya and
thus it is done first, before the application of a[t]. After sakaraa is done,
sarvevarder vndro t-prasaga-mtre (360) is applied.
472 / vacyaAd"InaAM ah"Ad"InaAM ca nar"sya s$aSaRNAAe'DaAeajae /
472. vacy-dn grah-dn ca narasya sakarao dhokaje
vacy-dnmof the vacy-dis (all the dhtus mentioned in the previous stra,
including the yaj-dis); grah-dnmof the grah-dis (all the dhtus mentioned in
stra 473); caand; narasyaof the nara; sakaraasakaraa; adhokaje
when an adhokaja pratyaya follows.
The nara of the vacy-dis and grah-dis takes sakaraa when an adhokaja
pratyaya follows.
grahdayo vakyante.
VttiThe grah-dis are all the dhtus listed in the next stra.
AmtaThis rule only applies when an adhokaja pratyaya which is not kapila follows,
for when an adhokaja pratyaya which is kapila follows, sakaraa is done first by
stra 471 or stra 473, then there is reduplication of the sakaraa, and thus we get
such forms as jatu <adhokaja pa. 1.2>.
SaodhinThe reason why there is reduplication of the sakaraas like i-rma and
so on in jatu and so on (see next few vttis) instead of the reduplication of the
original ya-rma and so on is because, even though sakaraa is in some ways a
419
sarvevarasydea, Jva Gosvm doesnt include it in his elaboration on the phrase
sarvevarasydea in vtti 373. So whereas govinda, vndra, and other
replacements are sthni-vat since they are included in that list, sakaraa is not
sthni-vat because it is not included in that list.
473 / aih"jyaAvaiyavyaiDavaizAvyaicaaiaicC$as$jaInaAM s$aSaRNA:
kM(s$aAr"AE /
473. grahi-jy-vayi-vyadhi-vai-vyaci-vraci-pracchi-bhrasjn sakaraa kasrau
grahi-jy-vayi-vyadhi-vai-vyaci-vraci-pracchi-bhrasjnmof the dhtus listed below;
sakaraasakaraa; kasrauwhen a kasri pratyaya follows.
The following dhtus (known as the grah-dis) take sakaraa when a
kasri pratyaya follows:
grah[a] updne
jy vayo-hnau
vay[i] (the replacement of
ve[])1
vyadh[a] tane
va[a] kntau
vyac[a] vyj-karae
[o]vrac[] chedane
pracch[a] jpsym
bhrasj[a] pke
9U
9P
to accept, take
to grow old
4P
2P
6P
6P
6P
6U
to
to
to
to
to
to
pierce, wound
desire
deceive
cut
ask, question
roast, fry
iyja jatu, iyajitha iyaha. ijyt. uvapa bja-tantu-santneur itvapati vapate.

upyate. vaha prpaevahati vahate. uhyate. avkt. vieatvd o-rmo
vndra bdhateavohm. uvha hatu. ve tantu-santnevayati vayate.
yate. hve spardhym abde cahvayati hvayate. hyate.
Vtti yaj + []a[l] (330, 358) yj + a (322, 323, the vndra is treated
like the original a by 373) ya + yj + a (472) iyja <adhokaja pa. 1.1>.
yaj + atus (330, 337, 471) ij + atus (322, 323) i + ij + atus (42) jatus
(93) jatu <adhokaja pa. 1.2>.
yaj + tha[l] (two options by 386):
1) (i[] is inserted) yaj + i[] + tha[l] (322, 323) ya + yaj + itha (472)
iyajitha <adhokaja pa. 2.1>.
2) (i[] is not inserted, 322, 323) ya + yaj + tha[l] (472) i + yaj + tha (182)
iyatha (205) iyaha <adhokaja pa. 2.1>.
adhokaja parapada of yaj[a] deva-pj-sagati-karaa-dneu
iyja
jatu
ju
yajitha / iyaha
jathu
ja
iyja / iyaja
jiva
jima
adhokaja tmapada of yaj[a] deva-pj-sagati-karaa-dneu
je
jte
jire
jie
jthe
jidhve
je
jivahe
jimahe
1 See veo vayi vdhokaje (Bhat 616).
420
yaj + yt (330, 331, 471) ijyt <kmapla pa. 1.1>.
Now we begin the conjugation of the dhtu [u]vap[a] bja-tantu-santne (1U, to
sow).
vap + ti[p] (288) vap + []a[p] + ti[p] vapati <acyuta pa. 1.1>.
vap + te (288) vap + []a[p] + te vapate <acyuta t. 1.1>.
vap + te (293) vap + ya[k] + te (471) upyate <acyuta karmai 1.1>.
Now we begin the conjugation of the dhtu vah[a] prpae (1U, to bear, lead, carry).
vah + ti[p] (288) vah + []a[p] + ti[p] vahati <acyuta pa. 1.1>.
vah + te (288) vah + []a[p] + te vahate <acyuta t. 1.1>.
acyuta parapada / tmapada of vah[a] prpae
vahati / vahate
vahata / vahete
vahanti / vahante
vahasi / vahase
vahatha / vahethe
vahatha / vahadhve
vahmi / vahe
vahva / vahvahe
vahma / vahmahe
vah + te (293) vah + ya[k] + te (471) uhyate <acyuta karmai 1.1>.
vah + d[ip] (306, 307, vah is ani by verse 8) a[t] + vah + s[i] + d[ip]
(352) avh + s[i] + d[ip] (334) avh + s[i] + [] + d[ip] (211) avh + s[i] +
[] + d[ip] (405) avksd (108) avkd (185) avkt <bhtea pa. 1.1>.
Since the change to o-rma by stra 465 is more specific it blocks the vndra by
stra 352.1
vah + tm (306, 307, vah is ani by verse 8) a[t] + vah + s[i] + tm (353)
avah + tm (211) avah + tm (354) avah + dhm (205) avah + hm
(411) avahm (465) avohm <bhtea pa. 1.2>.
avkt
avk
avkam
bhtea parapada of vah[a] prpae

avohm
avku
avoham
avoha
avkva
avkma
bhtea tmapada of vah[a] prpae

avoha
avaktm
avakata
avoh
avakthm
avohvam
avaki
avakvahi
avakmahi
vah + []a[l] (330, 358) vh + a (322, 323, the vndra is treated
like the original a by 373) va + vh + a (472) uvha <adhokaja pa. 1.1>.
vah + atus (330, 337, 471) uh + atus (322, 323) u + uh + atus (42)
hatus (93) hatu <adhokaja pa. 1.2>.
1 In this regard, one should remember the maxim utsargpavdayor apavdo balavn
(vtti 50).
421
adhokaja parapada of vah[a] prpae
uvha
hatu
hu
uvahitha / uvoha
hathu
ha
uvha / uvaha
hiva
hima
he
hie
he
adhokaja tmapada of vah[a] prpae

hte
hire
hthe
hihve / hidhve
hivahe
himahe
Now we begin the conjugation of the dhtu ve[] tantu-santne (1U, to weave, sew,
compose).
ve + ti[p] (288) ve + []a[p] + ti[p] (289) vayati <acyuta pa. 1.1>.
ve + te (288) ve + []a[p] + te (289) vayate <acyuta t. 1.1>.
ve (412) v v + te (293) v + ya[k] + te (471) u + ya + te
(390) yate <acyuta karmai 1.1>.
Now we begin the conjugation of the dhtu hve[] spardhym abde ca (1U, to vie
with, challenge; to call).
hve + ti[p] (288) hve + []a[p] + ti[p] (54) hvayati <acyuta pa. 1.1>.
hve + te (288) hve + []a[p] + te (54) hvayate <acyuta t. 1.1>.
acyuta parapada / tmapada of hve[] spardhym abde ca
hvayati / hvayate
hvayata / hvayete
hvayanti / hvayante
hvayasi / hvayase
hvayatha / hvayethe hvayatha / hvayadhve
hvaymi / hvaye
hvayva / hvayvahe
hvayma /
hvaymahe
hve (412) hv hv + te (293) hv + ya[k] + te (471) hu + ya + te
(390) hyate <acyuta karmai 1.1>.
474 / "Ae nar"naAr"AyaNAyaAe: s$aSaRNAAe naAmaDaAtauM ivanaA /
474. hvo nara-nryaayo sakarao nma-dhtu vin
hvaof the dhtu hve[] spardhym abde ca (1U, to vie with, challenge; to call);
nara-nryaayoof the nara and nryaa; sakaraasakaraa; nmadhtuma nma-dhtu vinexcept.
Both the nara and nryaa of hve[] take sakaraa, but not when hve[] is
part of a nma-dhtu.
juhva. vasa nivsevasati.
Vtti hve (412) hv hv + []a[l] (330, 474) hu + []a[l] (314) hau + a
(55) hv + a (322, 323, the vndra au and the replacement v are sthni-vat
by 373) hu + hv + a (470) juhva <adhokaja pa. 1.1>.
422
adhokaja parapada of hve[] spardhym abde ca
juhva
juhuvatu
juhuvu
juhavitha / juhotha
juhuvathu
juhuva
juhva / juhava
juhuviva
juhuvima
adhokaja tmapada of hve[] spardhym abde ca
juhuve
juhuvte
juhuvire
juhuvie
juhuvthe
juhuvihve /
juhuvidhve
juhuve
juhuvivahe
juhuvimahe
Now we begin the conjugation of the dhtu vas[a] nivse (1P, to dwell, live, stay).
vas + ti[p] (288) vas+ []a[p] + ti[p] vasati <acyuta pa. 1.1>.
vasati
vasasi
vasmi
acyuta parapada of vas[a] nivse

vasata
vasatha
vasva
vasanti
vasatha
vasma
AmtaThe consideration of what is kapila and what is not kapila is thrown out on the
strength of the words nara and nryaa here. Therefore the sakaraa of the nara
and nryaa takes place when any adhokaja pratyaya follows.
SaodhinCommenting on the equivalent Pinian stra, Adhyy 6.1.33,
Siddhnta-kaumud says abhyast-bhaviyato hvea samprasraa syt, tato
dvitvam (the dhtu hve[], which is just about to be reduplicated, first takes
samprasraa (sakaraa) and then reduplication is done). In other words, when any
pratyaya that causes reduplication follows, hve[] first becomes hu by sakaraa, and
then hu gets reduplicated. Why do we say nma-dhtu vin? Consider jihvyakyiati
<acyuta pa. 1.1 of the san-anta-dhtu jihvyakyia>. The san-anta-dhtu
jihvyakyia is formed by applying sa[n] after the nma-dhtu hvyakya (hvyaka
+ [k]ya[n]) which means to desire a hvyaka1. When we have hvyakya + sa[n],
reduplication is done by stra 322, but sakaraa is not done due to the phrase
nma-dhtu vin.
475 / vais$aGasyaAe: Sa: /
475. vasi-ghasyo a
vasi-ghasyoof the dhtus vas[a] nivse (1P, to dwell, live, stay) and ghas[]
adane (1P, to eat); aa-rma.
The s of vas[a] and ghas[] changes to
uyate.
Vtti vas + te (293) vas + ya[k] + te (471) us + ya + te (475) uyate
<acyuta bhve 1.1>.
AmtaThis rule ordains the change to where it was previously unobtained by stra
108 because, since vas[a] and ghas[] are dhtus, they are not pratyayas or viricis.
1 A hvyaka is someone who calls out. The word hvyaka is a kdanta formed by
applying the kt pratyaya []aka after the dhtu hve[].
423
Both ghas[] adane (1P, to eat) and the ghas[] that replaces ad[a] bhakae (2P,
to eat) by stra 481 are accepted here.
SaodhinIn accordance with prvokta-nimittatve saty eva atva-atve (302), this
rule can only be applied when the s of vas[a] and ghas[] comes after an vara,
harimitra, k, or .
476 / s$asya ta: s$ar"AmaAid"r"AmaDaAtauke( /

476. sasya ta sa-rmdi-rma-dhtuke
sasyaof sa-rma; tathe replacement ta-rma; sa-rma-di-rma-dhtukewhen a
rma-dhtuka beginning with sa-rma follows.
S changes to t when a rma-dhtuka beginning with sa-rma follows.
avtst avttm avtsu. uvsa atu uvastha uvasitha. vada vyakty vci
avdt. iti mira-prakriy. bhv-di-gaa sampta.
Vtti vas + d[ip] (306, 307, vas is ani by verse 8) a[t] + vas + s[i] + d[ip]
(352) avs + s[i] + d[ip] (334) avs + s[i] + [] + d[ip] (476) avtsd (185)
avtst <bhtea pa. 1.1>.
vas + tm (306, 307, vas is ani by verse 8) a[t] + vas + s[i] + tm (352)
avs + s[i] + tm (476) avt + s[i] + tm (353) avttm <bhtea pa. 1.2>.
vas + an (306, 307, vas is ani by verse 8) a[t] + vas + s[i] + an (352)
avs + s[i] + an (476) avt + s[i] + an (336) avt + s[i] + us (93) avtsu
<bhtea pa. 1.3>.
avtst
avts
avtsam
bhtea parapada of vas[a] nivse

avttm
avttam
avtsva
avtsu
avtta
avtsma
vas + []a[l] (330, 358) vs + a (322, 323, the vndra is treated

like the original a by 373) va + vs + a (472) uvsa <adhokaja pa. 1.1>.
vas + atus (330, 337, 471) us + atus (322, 323) u + us + atus (475) u
+ u + atus (42) atus (93) atu <adhokaja pa. 1.2>.
vas + tha[l] (two options by 386):
1) (i[] is inserted) vas + i[] + tha[l] (322, 323) va + vas + itha (472)
uvasitha <adhokaja pa. 2.1>.
2) (i[] is not inserted, 322, 323) va + vas + tha[l] (472) uvastha <adhokaja
pa. 2.1>.
adhokaja parapada of vas[a] nivse
uvsa
atu
uvasitha / uvastha
athu
uvsa / uvasa
iva
u
a
ima
424
Now we begin the conjugation of the dhtu vad[a] vyakty vci (1P, to speak, say,
tell).
vad + d[ip] (306, 307, 316) a[t] + vad + i[] + s[i] + d[ip] (334) avad +
i[] + s[i] + [] + d[ip] (378) avd + i[] + s[i] + [] + d[ip] (335) avd + i[]
+ [] + d[ip] (42) avdd (185) avdt <bhtea pa. 1.1>.
425
Thus ends the section on the mixed group of bhv-di-dhtus. Thus ends the section
dealing with the bhv-di-gaa (the first class of primary dhtus).Atha ad-di
Now we begin the section dealing with the ad-di-dhtus (the second class of primary
dhtus).
Now we begin the conjugation of the dhtu ad[a] bhakae (2P, to eat).
477 / @d"Ade": zApaAe mah"Ah"r": /
477. ad-de apo mahhara
ad-deafter an ad-di-dhtu; apaof []a[p]; mahharamahhara.
[]a[p] undergoes mahhara when it comes after an ad-di-dhtu.
atti atta adanti. adyate. adyt. attu.
Vtti ad + ti[p] (288) ad + []a[p] + ti[p] (477) ad + ti (63) atti <acyuta
pa. 1.1>.
ad + tas (288) ad + []a[p] + tas (477) ad + tas (63) attas (93)
atta <acyuta pa. 1.2>.
ad + anti (288) ad + []a[p] + anti (477) adanti <acyuta pa. 1.3>.
atti
atsi
admi
acyuta parapada of ad[a] bhakae

atta
attha
adva
adanti
attha
adma
ad + te (293) ad + ya[k] + te (330) adyate <acyuta karmai 1.1>.

ad + yt (288) ad + []a[p] + yt (477) adyt <vidhi pa. 1.1>.
adyt
ady
adym
vidhi parapada of ad[a] bhakae

adytm
adytam
adyva
adyu
adyta
adyma
ad + tu[p] (288) ad + []a[p] + tu[p] (477) ad + tu (63) attu <vidht

pa. 1.1>.
AmtaThe word ad-de here means ad-di-gaa-pahitt dhto (after a dhtu
listed in the ad-di-gaa).
478 / "vaESNAvaAByaAM he"iDaR: /
478. hu-vaiavbhy her dhi
hu-vaiavbhymafter the dhtu hu vahnau dne (3P, to offer into the sacrificial
fire, to sacrifice) and after a vaiava; heof the vidht pratyaya hi; dhithe
replacement dhi.
Hi is replaced by dhi when it comes after the dhtu hu or after a vaiava.
426
addhi.
Vtti ad + hi (288) ad + []a[p] + hi (477) ad + hi (478) ad + dhi addhi
<vidht pa. 2.1>.
vidht parapada of ad[a] bhakae
attu / attt
attm
adantu
addhi / attt
attam
atta
adni
adva
adma
AmtaRegarding addhi, on the strength of the word sarvatra in tu-hyos tta ii v
sarvatra (299) the optional subsitution of tt[a] for hi when i is understood is not
set aside even when there is substitution of dhi for hi.
479 / @de"r"q%. BaUtaer"id"syaAe: /
479. ader a bhtevara-di-syo
adeafter the dhtu ad[a] bhakae (2P, to eat); athe gama a[]; bhtevaradi-syowhen the bhtevara pratyayas d[ip] and s[ip] follow.
A[] is inserted after the dhtu ad[a] when the bhtevara pratyayas d[ip]
and s[ip] follow.
480 / &d"Ade"r"Iq%. ca /
480. rud-der ca
rud-deafter the rud-dis (a sub-group of five ad-di-dhtus beginning with rud[ir]
aru-vimocane (2P, to cry)); the gama []; caalso.
A[] or [] is inserted after the rud-dis when the bhtevara pratyayas
d[ip] and s[ip] follow.
dat da.
Vtti ad + d[ip] (288) ad + []a[p] + d[ip] (477) ad + d[ip] (360) d +
d[ip] (306) a[t] + d + d[ip] (479) a[t] + d + a[] + d[ip] (42) dad (185)
dat <bhtevara pa. 1.1>.
ad + s[ip] (288) ad + []a[p] + s[ip] (477) ad + s[ip] (360) d + s[ip]
(306) a[t] + d + s[ip] (479) a[t] + d + a[] + s[ip] (42) das (93) da
<bhtevara pa. 2.1>.
dat
da
dam
bhtevara parapada of ad[a] bhakae

ttm
dan
ttam
tta
dva
dma
AmtaBecause of the word ca, a[] is also inserted after the rud-dis. This stra is
an apavda of rud-dibhya i ka-dhtuke (504). Because a[] and [] were made
with the indicatory letter they are connected to the pratyaya and thus they are also
considered pthu. Thus govinda is not blocked by apthu-ka-dhtuko nirgua
(290). This will be seen in arodat and so on in vtti 504.
427
SaodhinThe following five dhtus are called the rud-dis:
2P to cry
[i]vap[a] aye
2P to sleep, lie down
vas[a] prane
2P to breathe
an[a] prane
2P to breathe
jak[a] bhaka-hasanayo
2P to eat; to laugh
481 / @d"Ae Gas$a}BaURtaezAs$anaAer"DaAeajae tau vaA /
481. ado ghasr bhtea-sanor, adhokaje tu v
adaof the dhtu ad[a] bhakae (2P, to eat); ghasthe replacement ghas[];
bhtea-sanowhen a bhtea pratyaya or sa[n] follows; adhokajewhen an
adhokaja pratyaya follows; tubut; voptionally.
Ad[a] is replaced by ghas[] when sa[n] or a bhtea pratyaya follows, but it
is only optionally replaced by ghas[] when an adhokaja pratyaya follows.
-rma it. pudti aaghasat. aghsi aghatstm. jaghsa jakatu jaghasitha.
vikalpanam ida jpakam, tata sahajni-ghas-prayogo na srvatrika iti jaghastheti
na bhaved eva. pakeda datu. atty-arti-v-vyebhyo nityam i thaliditha. vaa
kntaukntir icchvai ua uanti vaki. uyate. vau. asya auhi.
VttiThe is an indicatory letter. []a is applied by pudi-dyutdi-d-ito o bhtee
parapade (435) and we get the following form:
ad + d[ip] (481) ghas + d[ip] (306, 435, ghas is ani by verse 8) a[t] +
ghas + []a + d[ip] (185) aghasat <bhtea pa. 1.1>.
bhtea parapada of ad[a] bhakae
aghasat
aghasatm
aghasan
aghasa
aghasatam
aghasata
aghasam
aghasva
aghasma
ad + ta (481) ghas + ta (306, 313) a[t] + ghas + i[] + ta (358)
aghs + i[] + ta (315) aghsi <bhtea karmai 1.1>.
ad + tm (481) ghas + tm (306, 307, ghas is ani by verse 8) a[t] +
ghas + s[i] + tm (476) aghatstm <bhtea karmai 1.2>.
aghsi
aghasth
aghatsi
bhtea karmai of ad[a] bhakae

aghatstm
aghatsata
aghatsthm
aghadhvam
aghatsvahi
aghatsmahi
ad + []a[l] (481) ghas + []a[l] (330, 358) ghs + a (322, 323, the
vndra is treated like the original a by 373) gha + ghs + a (329) ga + ghs +
a (345) jaghsa <adhokaja pa. 1.1>.
ad + atus (481) ghas + atus (330, 337, 437) ghs + atus (322, 323,
the deleted a is sthni-vat by 373) gha + ghs + atus (329) ga + ghs + atus (345)
428
ja + ghs + atus (63) jaksatus (108) jakatus (93) jakatu <adhokaja pa.
1.2>.
ad + tha[l] (481) ghas + tha[l] (356, 316) ghas + i[] + tha[l] (322,
323) gha + ghas + itha (329) ga + ghas + itha (345) jaghasitha <adhokaja pa.
2.1>.
This option (that ad[a] is optionally replaced by ghas[] when an adhokaja pratyaya
follows) is a jpaka1. Thus, since the sahjani dhtu ghas[] adane (1P, to eat) is a
defective verb, we can never make jaghastha <adhokaja pa. 2.1>. In the case that
ad[a] is not replaced by ghas[] we get the following forms:
ad + []a[l] (330, 358) d + a (322, 323, the vndra is treated like the
original a by 373) a + d + a (361) + ad + a (42) da <adhokaja pa. 1.1>.
ad + atus (330, 322, 323) a + ad + atus (361) + ad + atus (42)
datus (93) datu <adhokaja pa. 1.2>.
When tha[l] follows, i[] is always inserted in accordance with atty-arti-v-vyebhyo
nityam (388):
ad + tha[l] (388) ad + i[] + tha[l] (322, 323) a + ad + itha (361) +
ad + itha (42) ditha <adhokaja pa. 2.1>.
adhokaja parapada of ad[a] bhakae
jaghsa / da
jakatu / datu
jaku / du
jaghasitha / ditha
jakathu / dathu
jaka / da
jaghsa / jaghasa /
jakiva / diva
jakima / dima
da
Now we begin the conjugation of the dhtu va[a] kntau (2P, to desire). Knti
means icch (desire).
va + ti[p] (288, 477, 182) vati (205) vai <acyuta pa. 1.1>.
va + tas (288, 477, 290, 473) u + tas (182) utas (205) uas
(93) ua <acyuta pa. 1.2>.
va + anti (288, 477, 290, 473) uanti <acyuta pa. 1.3>.
va + si[p] (288, 477, 182) va + si (405) vaksi (108) vaki <acyuta
pa. 2.1>.
vai
vaki
vami
acyuta parapada of va[a] kntau

ua
uha
uva
uanti
uha
uma
va + te (293) va + ya[k] + te (473) uyate <acyuta karmai 1.1>.

va + tu[p] (288, 477, 182) vatu (205) vau <vidht pa. 1.1>.
1 A jpaka is an expression or rule that implies something more than what is directly
said by the rule itself. The option made in this rule is a jpaka because it informs us
that the sahjani dhtu ghas[] adane (1P, to eat) is a defective verb.
429
asya o viupadnte harighoe ca (184) is applied and we get the following form:
va + hi (288, 477, 478) va + dhi (290, 473) u + dhi (182) u + dhi
(184) u + dhi (205) uhi <vidht pa. 2.1>.
vidht parapada of va[a] kntau
vau / ut
um
uhi / ut
uam
vani
vava
uantu
ua
vama
AmtaSomeone may argue, Only the dhtu ghas[] adane (1P, to eat) is listed in
the list of the sahajni dhtus in vtti 379. Since the forms jaghsa and so on could
also be made from that dhtu, what is the point of this rule? In answer to this, Jva
Gosvm speaks the sentence beginning this option. The implied meaning of this
sentence is that the optional replacement of ghas[] for ad[a] ordained here when an
adhokaja pratyaya follows informs us that the sahjani dhtu ghas[] adane (1P, to
eat) is a defective verb, and thus it never takes the form jagastha <adhokaja pa.
2.1>, even though it should theoretically only optionally take i[] when tha[l] follows,
in accordance with sahaj-rmavata ca tdt (386). Otherwise, if the dhtu ghas[]
adane (1P, to eat) were used in all the tenses, then two forms (jagasitha and
jagastha) would be made when tha[l] follows, and thus the optional replacement of
ghas[] for ad[a] ordained here when an adhokaja pratyaya follows would be
pointless. Therefore, since the replacement ghas[] is not sahajni, i[] is always
applied when tha[l] follows.
SaodhinThe replacement ghas[] is treated like the dhtu ghas[] adane (1P,
to eat) in accordance with the maxim dhtu-pratirpdeas tad-dhtu-vat-prayogo
vaktavya (vtti 384). Thus, although the replacement ghas[] is not sahajni since it
is not directly mentioned in the ani-gaa, it is still ani because it is treated like the
dhtu ghas[] adane, thus we get aghatstm <bhtea karmai 1.2> and so on.
482 / ivaSNAujanaAi"syaAehR"r": /
482. viujand di-syor hara
viujantafter a viujana; di-syoof the bhtevara / bhtea pratyayas d[ip]
and s[ip]; haradeletion.
D[ip] and s[ip] are deleted when they come after a viujana.
ava aum. vai chndasa iti bhyam. hana his-gatyohanti. harivevantety-dihata. gama-hanety uddhavdaranam, hano hasya gho in-nayo
ghnanti. hasi hatha hatha. hanmi hanva hanma.
Vtti va + d[ip] (288, 477, 306) a[t] + va + d[ip] (482) ava (182) ava
(184) ava (185) ava <bhtevara pa. 1.1>.
va + tm (288, 477, 290, 473) u + tm (360) au + tm (306) a[t]
+ au + tm (49) au + tm (182) autm (205) aum <bhtevara pa.
1.2>.
ava
ava
bhtevara parapada of va[a] kntau

aum
auan
auam
aua
430
avaam
auva
auma
The Mah-bhya says vai chndasa (va[a] kntau is a Vedic dhtu). Now we
begin the conjugation of the dhtu han[a] his-gatyo (2P, to strike, kill; to go,
move).
han + ti[p] (288, 477, 165) hati (73) hanti <acyuta pa. 1.1>.
The stra beginning harivev-anta (stra 436) is applied and we get the following
form:
han + tas (288, 477, 290, 436) hatas (93) hata <acyuta pa. 1.2>.
The uddhava disappears by gama-hana-jana-khana-ghasm uddhavdarana kasrisarvevare a vin (437), then hano hasya gho in-nayo (197) is applied and we get
the following form:
1.3>.
han + anti (288, 477, 290, 437) hn + anti (197) ghnanti <acyuta pa.
han + si[p] (288, 477, 165) hasi <acyuta pa. 2.1>.
han + thas (288, 477, 290, 436) hathas (93) hatha <acyuta pa. 2.2>.
han + tha (288, 477, 290, 436) hatha <acyuta pa. 2.3>.
han + mi[p] (288, 477) hanmi <acyuta pa. 3.1>.
han + vas (288, 477, 93) hanva <acyuta pa. 3.2>.
han + mas (288, 477, 93) hanma <acyuta pa. 3.3>.
acyuta parapada of han[a] his-gatyo
hanti
hata
ghnanti
hasi
hatha
hatha
hanmi
hanva
hanma
han + tu[p] (288, 477, 165) hatu (73) hantu <vidht pa. 1.1>.
1.1>.
han + tu[p] (299) han + tt[a] (288, 477, 290, 436) hatt <vidht pa.
483 / h"nhe"jaRih" /
483. han-her jahi
han-heof the dhtu han[a] his-gatyo (2P, to strike, kill; to go, move) along
with the vidht pratyaya hi; jahithe replacement jahi.
Han + hi is replaced by jahi.
jahi. tta-pake tuhatt. hanni hanva hanma. ahan ahatm aghnan.
431
Vtti han + hi (288, 477, 483) jahi <vidht pa. 2.1>.
But in the case that tt[a] is applied we get hatt:
han + hi (299) han + tt[a] (288, 477, 290, 436) hatt <vidht pa.
2.1>.
han + ni[p] (288, 477) hanni <vidht pa. 3.1>.
han + va[p] (288, 477) hanva <vidht pa. 3.2>.
han + ma[p] (288, 477) hanma <vidht pa. 3.2>.
vidht parapada of han[a] his-gatyo
hantu / hatt
hatm
ghnantu
jahi / hatt
hatam
hata
hanni
hanva
hanma
han + d[ip] (288, 477, 306) a[t] + han + d[ip] (482) ahan <bhtevara
pa. 1.1>.
han + tm (288, 477, 306) a[t] + han + tm (290, 436) ahatm
<bhtevara pa. 1.2>.
han + an (288, 477, 306) a[t] + han + an (290, 437) a[t] + hn + an
(197) aghnan <bhtevara pa. 1.3>.
bhtevara parapada of han[a] his-gatyo
ahan
ahatm
aghnan
ahan
ahatam
ahata
ahanam
ahanva
ahanma
AmtaJahi is mentioned here in the neuter gender for the sake of easy
comprehension. This rule is a special rule for the dhtu han[a], and thus someone may
think, On the strength of this rule, tt[a] is blocked). In answer to that, Jva
Gosvm says but in the case that tt[a] is applied we get hatt. The meaning is
that since the word sarvatra (in all cases) is used in stra 299 there is no room for
such a doubt.
484 / h"naAe vaDaAe BaUtaezAk(AmapaAlayaAe: /
484. hano vadho bhtea-kmaplayo
hanaof the dhtu han[a] his-gatyo (2P, to strike, kill; to go, move); vadha
the replacement vadha; bhtea-kmaplayowhen a bhtea or kmapla
pratyaya follows.
Han[a] is replaced by vadha when a bhtea or kmapla pratyaya follows.
485 / BaUtaezAAtmapade" tau vaA /
485. bhtetmapade tu v
432
bhtea-tmapadewhen a bhtea tmapada pratyaya follows; tubut; v
optionally.
But han[a] is only optionally replaced by vadha when a bhtea tmapada
pratyaya follows.
sarvevarntatve py ekctvbhvd i, a-rma-hara, anta-hare na govindavndrauavadht. avadhi aghni.
VttiEven though vadha ends in a sarvevara, because it doesnt have only one
sarvevara (ac) it takes i[] (see verse 1 of the ani-gaa). Then a-rma-haro rmadhtuke (393) and anta-hare na govinda-vndrau (420) are applied and we get the
following form:
han + d[ip] (484) vadha + d[ip] (306, 307, 316) a[t] + vadha + i[] +
s[i] + d[ip] (393) avadh + i[] + s[i] + d[ip] (420, 334) avadh + i[] + s[i] + []
+ d[ip] (335) avadh + i[] + [] + d[ip] (42) avadhd (185) avadht
<bhtea pa. 1.1>.
bhtea parapada of han[a] his-gatyo
avadht
avadhim
avadhiu
avadh
avadhiam
avadhia
avadhiam
avadhiva
avadhima
han + ta (two options by 485):
1) (han[a] is replaced by vadha) vadha + ta (306, 313) a[t] + vadha + i[] +
ta (393) avadh + i[] + ta (420, 315) avadhi <bhtea karmai 1.1>.
2) (han[a] is not replaced by vadha, 306, 313) a[t] + han + i[] + ta (197) a[t]
+ ghan + i[] + ta (358) aghn + i[] + ta (315) aghni <bhtea karmai 1.1>.
486 / h"na: is$a: k(ipala: /

486. hana si kapila
hanaafter the dhtu han[a] his-gatyo (2P, to strike, kill; to go, move); si
s[i]; kapilakapila.
After han[a], s[i] is kapila.
ahastm.
Vtti han + tm (306, 307, han is ani by verse 5) a[t] + han + s[i] + tm
(486, 436) ahastm <bhtea karmai 1.2>.
bhtea karmai of han[a] his-gatyo
avadhi / aghni
avadhitm /
avadhiata / ahasata
ahastm
avadhih /
avadhithm /
avadhihvam /
ahath
ahasthm
avadhidhvam /
ahadhvam
avadhii / ahasi
avadhivahi /
avadhimahi /
ahasvahi
ahasmahi
433
AmtaThis rule really only comes into effect when an tmapada pratyaya follows
since han[a] is always replaced by vadha when a parapada pratyaya follows. In the
case that vadha replaces han[a] by stra 485 we get avadhitm <bhtea karmai
1.2> and so on.
487 / nar"A"ntaehR"sya Ga: /
487. nard dhanter hasya gha
nartafter a nara; hanteof the dhtu han[a] his-gatyo (2P, to strike, kill; to
go, move); hasyaof the ha-rma; ghathe replacement gha-rma.
The h of han[a] changes to gh when it comes after a nara.
jaghna jaghnatu jaghnu. jaghanitha jaghantha. vadhyt haniyati. yu
miramiraayo
Vtti han + []a[l] (330, 358) hn + a (322, 323, the vndra is treated
like the original a by 373) ha + hn + a (487) ha + ghn + a (470) jaghna
<adhokaja pa. 1.1>.
han + atus (330, 337, 437) hn + atus (322, 323, the deleted a is sthnivat by 373) ha + hn + atus (487) ha + ghn + atus (470) jaghnatus (93)
jaghnatu <adhokaja pa. 1.2>.
han + us (330, 337, 437) hn + us (322, 323, the deleted a is sthni-vat
by 373) ha + hn + us (487) ha + ghn + us (470) jaghnus (93) jaghnu
<adhokaja pa. 1.3>.
han + tha[l] (two options by 386)
1) (i[] is inserted) han + i[] + tha[l] (322, 323) ha + han + itha (487) ha
+ ghan + itha (470) jaghanitha <adhokaja pa. 1.1>.
2) (i[] is not inserted, 322, 323) ha + han + tha[l] (487) ha + ghan + tha
(470) jaghantha (165) jaghatha (73) jaghantha <adhokaja pa. 1.1>.
adhokaja parapada of han[a] his-gatyo
jaghna
jaghnatu
jaghnu
jaghanitha /
jaghnathu
jaghna
jaghantha
jaghna / jaghana
jaghniva
jaghnima
han + yt (484) vadha + yt (330, 393) vadhyt <kmapla pa. 1.1>.
kmapla parapada of han[a] his-gatyo
vadhyt
vadhystm
vadhysu
vadhy
vadhystam
vadhysta
vadhysam
vadhysva
vadhysma
han + syati (425) han + i[] + syati (108) haniyati <kalki pa. 1.1>.
kalki parapada of han[a] his-gatyo
haniyati
haniyata
haniyanti
haniyasi
haniyatha
haniyatha
haniymi
haniyva
haniyma
434
Now we begin the conjugation of the dhtu yu miramiraayo (2P, to mix; to
separate).
AmtaEven though the forms jaghna, jaghnu, and so on could have been
achieved by hano hasya gho in-nayo (197), one should know that only the current
stra is succesful in achieving forms like jaghanitha, jaghantha, and jaghanyate.
488 / or"Amasya va{SNAIn": zAblauik( pa{TauivaSNAujanae /
488. u-rmasya vndra ab-luki pthu-viujane
u-rmasyaof u-rma; vndravndra; ap-lukiwhen there is luk
(mahhara) of []a[p] by stra 477; pthu-viujanewhen a pthu pratyaya
beginning with a viujana follows1.
When []a[p] undergoes mahhara, the final u-rma of a dhtu takes
vndra when a pthu pratyaya beginning with a viujana follows.
489 / na tau naAr"AyaNAsya /
489. na tu nryaasya
nanot; tubut; nryaasyaof a nryaa (see stras 327 and 505).
But when []a[p] undergoes mahhara, the final u-rma of a nryaa
doesnt take vndra when a pthu pratyaya beginning with a viujana
follows.
yauti yuta yuvanti. yyate, yuyt, ayvt. lkaikatvn n-rmnta-phatvam. i
gataueti ita. eti-huvor iti yayanti. yate, iyt.
Vtti yu + ti[p] (288, 477, 488) yauti <acyuta pa. 1.1>.
yu + tas (288, 477, 290, 294, 93) yuta <acyuta pa. 1.2>.
yu + anti (288, 477, 290, 294, 381) yuvanti <acyuta pa. 1.3>.
acyuta parapada of yu miramiraayo
yauti
yuta
yuvanti
yaui
yutha
yutha
yaumi
yuva
yuma
yu + te (292) yu + ya[k] + te (330, 294, 390) yyate <acyuta karmai.
1.1>.
yu + yt (288, 477, 290, 294) yuyt <vidhi pa. 1.1>.
yu + d[ip] (306, 307, 316) a[t] + yu + i[] + s[i] + d[ip] (380) ayau +
i[] + s[i] + d[ip] (55) ayv + i[] + s[i] + d[ip] (334) ayv + i[] + s[i] + [] +
d[ip] (335) ayv + i[] + [] + d[ip] (42) ayvd (185) ayvt <bhtea pa.
1.1>.
Since yau is lkaika it doesnt change to a dhtu ending in an original -rma.2 Now
we begin the conjugation of the dhtu i[] gatau (2P, to go, move).
435
i + ti[p] (288, 477, 289) eti <acyuta pa. 1.1>.
i + tas (288, 477, 290, 294, 93) ita <acyuta pa. 1.2>.
I changes to y by eti-huvor ya-vau ka-dhtuka eva (384):
i + anti (288, 477, 290, 294, 384) yanti <acyuta pa. 1.3>.
eti
ei
emi
acyuta parapada of i[] gatau

ita
itha
iva
yanti
itha
ima
i + te (293) i + ya[k] + te (330, 294, 390) yate <acyuta karmai. 1.1>.

i + yt (288, 477, 290, 294) iyt <vidhi pa. 1.1>.
AmtaSomeone may argue, When vndra is done, why doesnt yau change to a
dhtu ending in an original -rma in accordance with caturvyhntnm -rmntapho ive (412)? In answer to this, Jva Gosvm speaks the sentence beginning
lkaikatvt.
490 / wNAAe gAA BaUtaezAe /
490. io g bhtee
iaof the dhtu i[] gatau (2P, to go, move); gthe replacement g; bhtee
when a bhtea pratyaya follows.
I[] is replaced by g when a bhtea pratyaya follows.
i-stheti ser mahharaagt. vndra, dvir-vacanam, iy-deaiyya. ettydv eva-krn na ydea. tato dvir-vacane iy-dee ca kteyatu yu. iyayitha
iyetha. yt. ik smarae
VttiThen s[i] undergoes mahhara by i-sth-pibati-dmodara-bhbhya ser
mahhara parapade (308):
i + d[ip] (490) g + d[ip] (306, 307, g is ani by verse 1) a[t] + g +
s[i] + d[ip] (308) agd (185) agt <bhtea pa. 1.1>.
agt
ag
agm
bhtea parapada of i[] gatau

agtm
agtam
agva
agu1
agta
agma
Vndra is done, then reduplication is done, and the substitution of iy is done by

stra 374. Thus we get iyya:
2 In this regard, one should remember the lkaika-pratipadoktayo

pratipadoktasyaiva grahaam (vtti 70).
1 An changes to us here by -rmd ana us, bhtevarasya tu v (529).
436
i + []a[l] (330, 314) ai + a (54) y + a (322, 323, the vndra ai and the
replacement y are sthni-vat by 373) i + y + a (374) iyya <adhokaja pa. 1.1>.
Due to the word eva in eti-huvor ya-vau ka-dhtuka eva (384) the substitution of y
is not done here. Thus when reduplication and the substitution of iy are done, we get
i + atus (330, 337, 294, 381) iy + atus (322, 323, the replacement iy is
treated like the original i by 373) i + iy + atus (42) yatus (93) yatu
<adhokaja pa. 1.2>.
i + us (330, 337, 294, 381) iy + us (322, 323, the replacement iy is
treated like the original i by 373) i + iy + us (42) yus (93) yu <adhokaja pa.
1.3>.
i + tha[l] (two options by 385):
1) (i[] is applied) i + i[] + tha[l] (289) e + itha (54) ay + itha (322, 323,
the govinda e and the replacement ay are sthni-vat by 373) i + ay + itha (374)
iyayitha <adhokaja pa. 2.1>.
2) (i[] is not applied) i + tha[l] (289) e + tha (322, 323) e + e + tha
(375, 173) i + e + tha (374) iyetha <adhokaja pa. 2.1>.
iyya
iyayitha / iyetha
iyya / iyaya
adhokaja parapada of i[] gatau

yatu
yathu
yiva
yu
ya
yima
i + yt (i is ani by verse 1, 331, 294, 390) yt <kmapla pa. 1.1>.

Now we begin the conjugation of the dhtu i[k] smarae (2P, to remember).
491 / wNvaid"k,( /
491. i-vad ik
i-vatlike the dhtu i[] gatau (2P, to go, move); ikthe dhtu i[k] smarae (2P,
to remember).
I[k] is conjugated like i[].
tato ya-rmdi
VttiTherefore i[k] also undergoes the substitution of y by stra 384 and so on.
492 / wik(x~AE inatyamaiDapaUvaAE= /
492. ik-iau nityam adhi-prvau
ik-iauthe dhtus i[k] smarae (2P, to remember) and i[] adhyayane (2A, to
study); nityamalways; adhi-prvaupreceded by the upendra adhi.
I[k] and i[] are always preceded by adhi.
437
adhyeti adhta adhiyanti. adhyagt. m mnemti. myate. meyt. khy
prakathane
Vtti adhi + i + ti[p] (288, 477, 289) adhi + eti (50) adhyeti <acyuta pa.
1.1>.
adhi + i + tas (288, 477, 290, 294, 93) adhi + ita (42) adhta
<acyuta pa. 1.2>.
adhi + i + anti (288, 477, 290, 294, 491, 384) adhiyanti <acyuta pa. 1.3>.
adhi + i + d[ip] (491, 490) adhi + g + d[ip] (306, 307, g is ani by
verse 1) adhi + a[t] + g + s[i] + d[ip] (308) adhi + agd (50) adhyagd (185)
adhyagt <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu m mne (2P, to measure).
m + ti[p] (288, 477) mti <acyuta pa. 1.1>.
m + te (293) m + ya[k] + te (m is ani by verse 1, 417) myate
m + yt (m is ani by verse 1, 331, 418) meyt <kmapla pa. 1.1>.
Now we begin the conjugation of the dhtu khy prakathane (2P, to declare, tell).
AmtaBhaoji-dkita, the author of Siddhnta-kaumud, says that according to
some the atidea-stra i-vad ik (491) only applies when a rma-dhtuka follows.
Thus, in their opinion, only the substitution of g by stra 490 takes place, but not the
substitution of y by stra 384. An example of this, is seen in the following phrase from
Bhai-kvya: sa-stayo rghavayor adhyan (remembering Rma and Lakmaa
along with St).
SaodhinThe word adhyan (remembering) seen in the example from Bhaikvya, is the first case singular form of adhyat, the combination of adhi + i[k] + the
kt pratyaya []at[]. In adhyan the substitution of iy by dhto catusanasyey-uvau
sarvevare (381) is done instead of the substitution of y by eti-huvor ya-vau kadhtuka eva (384), because in their opinion the atidea-stra i-vad ik (491) only
applies when a rma-dhtuka follows.
493 / @syaitavai(KyaAitaByaAe x~Ae BaUtaezAe k(taRir" /

493. asyati-vakti-khytibhyo o bhtee kartari
asyati-vakti-khytibhyaafter the dhtus as[u] kepae (4P, to throw), vac[a]
paribhae (2P, to speak, say, tell), and khy prakathane (2P, to declare, tell);
athe pratyaya []a; bhteewhen a bhtea pratyaya follows; kartariwhen the
kart is to be expressed.
In kartari prayoga, []a is applied after as[u], vac[a] and khy when a
bhtea pratyaya follows.
438
-rma-hara, akhyat. y prpaeyti. v gati-gandhanayogatir vtasyaiva,
gandhana his scana vvti. dr kutsy gatauni-prvo nidrymnidrti.
vida jnevetti vitta vidanti.
VttiThen -rma-hara kasri-sarvevara-rma-dhtuke ii usi ca (415) is applied
khy + d[ip] (306, 493, khy is ani by verse 1) a[t] + khy + []a + d[ip]
(415) akhyad (185) akhyat <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu y prpae (2P, to go, move, to attain).
y + ti[p] (288, 477) yti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu v gati-gandhanayo (2P, to blow; to
strike, kill, point out the faults of others). The word gati here refers only to the
movement of the wind. The word gandhana can mean his (striking, killing) or
scana (pointing out).
v + ti[p] (288, 477) vti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu dr kutsy gatau (2P, to be ashamed;
to run, make haste). When the dhtu dr is preceded by the upendra ni, it means to
sleep:
ni + dr + ti[p] (288, 477) nidrti (he sleeps) <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu vid[a] jne (2P, to know).
vid + ti[p] (288, 477, 333) ved + ti[p] (63) vetti <acyuta pa. 1.1>.
vid + tas (288, 477, 290, 294, 63) vittas (93) vitta <acyuta pa. 1.2>.
vid + anti (288, 477, 290, 294) vidanti <acyuta pa. 1.3>.
AmtaThis is an apavda of sir bhtee (307). Due to the mention of asyati, which
includes the vikaraa []ya, only as[u] kepae (4P, to throw) is accepted here, and
not as[a] bhuvi (2P, to be, become, exist). Both vac[a] paribhae (2P, to speak,
say, tell) and the vac that replaces br[] by stra 499 are accepted by the mention of
vakti here. Similarly both khy prakathane (2P, to declare, tell) and the khy[] which
replaces cak[i] by stra 511 are accepted by the mention of khyti here.1 Even
though as[u] kepae (4P, to throw) is listed among the pu-dis and thus already
takes []a by stra 435, it is mentioned again here so that it will also take []a when a
bhtea tmapada pratyaya follows.2
SaodhinCommenting of the dhtu khy prakathane (2P, to declare, tell),
Siddhnta-kaumud says aya sarva-dhtuka-mtra-viaya (this dhtu is conjugated
only in the sarva-dhtuka (ka-dhtuka) tenses). Thus khy prakathane (2P, to
declare, tell) is a defective verb and what might appear as rma-dhtuka forms of the
dhtu are actually made from the khy[] which replaces cak[i] by stra 511.
1 In vtti 512, Jva Gosvm himself confirms that vac and khy[] are also accepted
by the mention of vakti and khyti here.
2 After an upendra, the dhtu as[u] kepae (4P, to throw) optionally takes the
tmapada endings by prder hsyatibhy v (Bhat 1151).
439
494 / vaeiaaBa{taInaAM vaed"Ad"yaAe nava inapaAtaA vaA /
494. vetti-prabhtn veddayo nava nipt v
vetti-prabhtnmof the nine acyuta parapada forms of vid[a] beginning with vetti;
veda-dayabeginning with veda; navanine; niptsubstitute forms (see the
definition of a nipta given in Saodhin 248); voptionally.
The nine niptas beginning with veda optionally replace vetti and so on.
veda vidatu vidu. vettha vidathu vida. veda vidva vidma. anayos tu
viusargbhvena nipta.
VttiThe nine niptas beginning with veda are veda, vidatu, vidu, vettha,
vidathu, vida, veda, vidva, and vidma. The substitute forms of vidva and vidma are
without a viusarga.
acyuta parapada of vid[a] jne
vetti / veda
vitta / vidatu
vidanti / vidu
vetsi / vettha
vittha / vidathu
vittha / vida
vedmi / veda
vidva / vidva
vidma / vidma
495 / vaeauaBa{taInaAM ivad"Ar"AetauaBa{taIina vaA /
495. vettu-prabhtn vidkarotu-prabhtni v
vettu-prabhtnmof the nine vidht parapada forms of vid[a] beginning with
vettu; vidkarotu-prabhtnithe niptas beginning with vidkarotu; voptionally;
The niptas beginning with vidkarotu optionally replace vettu and so on.
vidkarotu vidkurutt v vidkurutm vidkurvantu. vidkuru vidkurutt v
vidkurutam vidkuruta. vidkaravi vidkaravva vidkaravma iti. avet avittm
avidu avedt. ua-vetti-jgbhya m
VttiThe niptas beginning with vidkarotu are vidkarotu or vidkurutt,
vidkurutm, vidkurvantu, vidkuru or vidkurutt, vidkurutam, vidkuruta,
vidkaravi, vidkaravva, and vidkaravma.
vettu / vittt /
vidkarotu /
vidkurutt
viddhi / vittt /
vidkuru /
vidkurutt
vedni /
vidkaravi
vidht parapada of vid[a] jne

vittm / vidkurutm
vidantu /
vidkurvantu
vittam / vidkurutam
vitta / vidkuruta
vedva /
vidkaravva
vedma /
vidkaravma
vid + d[ip] (288, 477, 306) a[t] + vid + d[ip] (333) aved + d[ip] (482) aved
(185) avet <bhtevara pa. 1.1>.
vid + tm (288, 477, 290, 294, 306) a[t] + vid + tm (63) avittm
<bhtevara pa. 1.2>.
440
vid + an (288, 477, 290, 294, 306) a[t] + vid + an (336) a[t] + vid + us
(93) avidu <bhtevara pa. 1.3>.
avet
avet / ave1
avedam
bhtevara parapada of vid[a] jne

avittm
avittam
avidva
avidu
avitta
avidma
vid + d[ip] (306, 307, 316) a[t] + vid + i[] + s[i] + d[ip] (333) aved +
i[] + s[i] + d[ip] (334) aved + i[] + s[i] + [] + d[ip] (335) aved + i[] + []
+ d[ip] (42) avedd (185) avedt <bhtea pa. 1.1>.
avedt
aved
avediam
bhtea parapada of vid[a] jne

avedim
avediam
avediva
avediu
avedia
avedima
When ua-vetti-jgbhya m adhokaje v (410) is applied, the following rule applies:

496 / ivade"r"Aima na gAAeivand": /
496. vider mi na govinda
videof vid[a] jne (2P, to know); miwhen m follows; nanot; govinda
govinda.
Vid[a] doesnt take govinda when m follows.
vidcakra viveda. asa bhuvisattym ity arthaasti.
Vtti vid + []a[l] (two options by 410):
1) (m is applied) vid + m + []a[l] (496, 369) vidm + k + []a[l] (330,
314) vidm + kr + a (322, 323, the vndra r is treated like the original by
373) vidm + k + kr + a (345) vidm + c + kr + a (371) vidm + ca + kr +
a (165) vid + cakra (73) vidcakra <adhokaja pa. 1.1>.
2) (m is not applied, 330, 333) ved + a (322, 323, the govinda e is treated
like the original i by 373) viveda <adhokaja pa. 1.1>.
adhokaja parapada of vid[a] jne
vidcakra / viveda
vidcakratu /
vidcakru / vividu
vividatu
vidcakartha /
vidcakrathu /
vidcakra / vivida
viveditha
vividathu
vidcakra /
vidcakva / vividiva vidcakma / vividima
vidcakara / viveda
Now we begin the conjugation of the dhtu as[a] bhuvi (2P, to be, become, exist).
Bhuvi means sattym.
as + ti[p] (288, 477) asti <acyuta pa. 1.1>.
AmtaWhere govinda would usually be applied by laghddhavasya govinda (333),
this stra prohibits it.
1 See da-dho ru sipi v (Bhat 651).
441
497 / amastyaAer"r"Amah"r"Ae inagAuRNAe /
497. nam-astyor a-rma-haro nirgue
nam-astyoof the vikaraa []na[m] (see stra 551) and the dhtu as[a] bhuvi (2P,
to be, become, exist); a-rma-haradeletion of the a-rma; nirguewhen a
nirgua pratyaya follows.
The a of []na[m] and as[a] is deleted when a nirgua pratyaya follows.
sta santi.
Vtti as + tas (288, 477, 290, 497) stas (93) sta <acyuta pa. 1.2>.
as + anti (288, 477, 290, 497) santi <acyuta pa. 1.3>.
498 / @stae: s$alaAepa: s$ae /
498. aste sa-lopa se
asteof the dhtu as[a] bhuvi (2P, to be, become, exist); sa-lopadeletion of the
sa-rma; sewhen sa-rma follows.
The s of as[a] is deleted when another s follows.
asi stha stha. asmi sva sma.
Vtti as + si[p] (288, 477, 498) asi <acyuta pa. 2.1>.
as + thas (288, 477, 290, 497) sthas (93) stha <acyuta pa. 2.2>.
as + tha (288, 477, 290, 497) stha <acyuta pa. 2.3>.
as + mi[p] (288, 477) asmi <acyuta pa. 3.1>.
as + vas (288, 477, 290, 497) svas (93) sva <acyuta pa. 3.2>.
as + mas (288, 477, 290, 497) smas (93) sma <acyuta pa. 3.3>.
asti
asi
asmi
acyuta parapada of as[a] bhuvi

sta
stha
sva
santi
stha
sma
499 / @staeBaURauRvaAe vacaI r"AmaDaAtauke( /

499. aster bhr bruvo vac rma-dhtuke
asteof the dhtu as[a] bhuvi (2P, to be, become, exist); bhthe replacement
bh; bruvaof the dhtu br[] vyakty vci (2U, to speak, say, tell); vacithe
replacement vac; rma-dhtukewhen a rma-dhtuka follows.
442
When a rma-dhtuka follows, as[a] is replaced by bh and br[] is replaced
by vac.1
bhyate. syt sytm. astu stt v.
Vtti as + te (293) as + ya[k] + te (499) bh + ya + te (330, 294)
bhyate <acyuta bhve 1.1>.
as + yt (288, 477, 290, 2497) syt <vidhi pa. 1.1>.
as + ytm (288, 477, 290, 497) sytm <vidhi pa. 1.2>.
syt
sy
sym
vidhi parapada of as[a] bhuvi

sytm
sytam
syva
syu
syta
syma
as + tu[p] (288, 477) astu <vidht pa. 1.1>.

as + tu[p] (299) as + tt[a] (288, 477, 290, 294, 497) stt <vidht pa.
1.1>.
500 / @s$he"re"iDa /
500. as-her edhi
as-heof the dhtu as[a] bhuvi (2P, to be, become, exist) along with the vidht
pratyaya hi; edhithe replacement edhi.
As + hi is replaced by edhi.
edhi. pakestt. asni. asti-sibhym st.
Vtti as + hi (288, 477, 500) edhi <vidht pa. 2.1>.
In the case that tt[a] is applied instead by stra 299 we get stt:
as + hi (299) as + tt[a] (288, 477, 290, 497) stt <vidht pa. 2.1>.
as + ni[p] (288, 477) asni <vidht pa. 3.1>.
astu / stt
edhi / stt
asni
vidht parapada of as[a] bhuvi

stm
stam
asva
santu
sta
asma
Asti-sibhym dip-sipo (334) is applied and we get the following form:

as + d[ip] (288, 477, 360) s + d[ip] (306) a[t] + s + d[ip] (334) a[t]
+ s + [] + d[ip] (42) sd (185) st <bhtevara pa. 1.1>.
501 / @staenaARr"Amah"r"Ae BaUtaere" /
1 In this stra the word vaci is made from vac + the kt pratyaya i[k]. The i is not an
indicatory letter because then we would have to apply i-rmed-dhtor num (344).
443
501. aster n-rma-haro bhtevare
asteof the dhtu as[a] bhuvi (2P, to be, become, exist); nanot; a-rma-hara
deletion of the a-rma bhtevarewhen a bhtevara pratyaya follows.
The a of as[a] is not deleted when a bhtevara pratyaya follows.
stm san. abht, bhuva prati mahharo ya sanniptas tasya vightya na
bhavati. babhva. mj uddhau
Vtti as + tm (288, 477, 501, 360) s + tm (306) a[t] + s + tm (42)
stm <bhtevara pa. 1.2>.
st
s
sam
bhtevara parapada of as[a] bhuvi

stm
stam
sva
san
sta
sma
as + d[ip] (306, 307) a[t] + as + s[i] + d[ip] (499) a[t] + bh + s[i] +

d[ip] (308) a[t] + bh + d[ip] (310, 185) abht <bhtea pa. 1.1>.
Since the mahhara of s[i] is based on the existence of bh it doesnt cause the
disappearance of bh.1
as + []a[l] (499) bh + []a[l] (330, 311) bhv + a (322, 323) bh + bhv
+ a (328) bha + bhv + a (329) babhva <adhokaja pa. 1.1>.
Now we begin the conjugation of the dhtu mj[] uddhau (2P, to clean, purify).
AmtaWhere the a of as[a] would usually be deleted by nam-astyor a-rma-haro
nirgue (497), this stra prohibits it. Someone may argue, Regarding abht, why
doesnt bh revert back to as[a] since when s[i] undergoes mahhara there is no
longer a rma-dhtuka following? In answer to this, Jva Gosvm speaks the
sentence beginning Since the mahhara of s[i].
502 / ma{jaeva{RSNAIn": /
502. mjer vndra
mjeof the dhtu mj[] uddhau (2P, to clean, purify); vndra
vndra.
Mj[] takes vndra.
mri. asya na govinda-vndrau, ma. kasri-sarvevardau v iti tu
bhya-matam, mjanti mrjanti. mrki. mjyate. mhi. amrjt amrkt.
mamjatu mamrjatu. di-grahan naika-sarvevaremamju. vaca paribhae
ca-vargasya ka-vargavakti vakta. vacantti tu na syt. na hi vacir anti-para
prayujyate iti bhyam. eva vacantu avacan ity api na syd iti jeyam. ucyate.
asyati-vaktti a
1 In this regard one should remember the maxim ya dv yasyotpatti, sa tasya
sannipta. sannipta-lakaa-vidhir animitta tad-vightya (vtti 529).
444
Vtti mj + ti[p] (288, 477, 502) mrj + ti[p] (182) mrti (205) mri
<acyuta pa. 1.1>.
asya na govinda-vndrau kasriu (294) is applied and thus we get the
following form:
mj + tas (288, 477, 290, 294, 182) m + tas (205) mas (93)
ma <acyuta pa. 1.2>.
However it is the opinion of Mah-bhya that the dhtu mj[] optionally takes
vndra when a kasri pratyaya beginning with a sarvevara follows. Thus mjanti
or mrjanti:
mj + anti (288, 477, two forms according to Mah-bhya):
1) (290, 294) mjanti <acyuta pa. 1.3>.
2) (502) mrjanti <acyuta pa. 1.3>.
mj + si[p] (288, 477, 502) mrj + si[p] (182) mr + si (405) mrksi
(108) mrki <acyuta pa. 2.1>.
mri
mrki
mrjmi
acyuta parapada of mj[] uddhau

ma
mjanti / mrjanti
mha
mha
mjva
mjma
mj + te (293) mj + ya[k] + te (330, 294) mjyate <acyuta karmai.

1.1>.
mj + hi (288, 477, 290, 294, 182) m + hi (478) m + dhi (184)
mdhi (205) mhi <vidht pa. 2.1>.
vidht parapada of mj[] uddhau
mru / mt
mm
mjantu / mrjantu
mhi / mt
mam
ma
mrjni
mrjva
mrjma
mj + d[ip] (306, 307) a[t] + mj + s[i] + d[ip] (two options by 351):
1) (i[] is inserted) a[t] + mj + i[] + s[i] + d[ip] (502) amrj + i[] + s[i] +
d[ip] (334) amrj + i[] + s[i] + [] + d[ip] (335) amrj + i[] + [] + d[ip]
(42) amrjd (185) amrjt <bhtea pa. 1.1>.
2) (i[] is not inserted, 352) amrj + s[i] + d[ip] (334) amrj + s[i] + [] +
d[ip] (182) amr + s[i] + [] + d[ip] (405) amrksd (108) amrkd
(185) amrkt <bhtea pa. 1.1>.
bhtea parapada of mj[] uddhau
amrjt / amrkt
amrjim /
amrjiu / amrku
amrm
amrj / amrk
amrjiam /
amrjia / amra
amram
amrjiam /
amrjiva / amrkva
amrjima /
amrkam
amrkma
mj + atus (330, two forms according to Mah-bhya):
445
1) (337, 294, 322, 323) m + mj + atus (371) mamjatus (93) mamjatu
<adhokaja pa. 1.2>.
2) (502) mrj + atus (322, 323, the vndra r is treated like the original
by 373) m + mrj + atus (371) mamrjatus (93) mamrjatu <adhokaja pa.
1.2>.
Due to the inclusion of the word di (in Mah-bhyas rule kasri-sarvevardau v)
the dhtu mj[] doesnt take vndra when a pratyaya that only has one
sarvevara follows:
mj + us (330, 337, 294, 322, 323) m + mj + us (371) mamjus
(93) mamju <adhokaja pa. 1.3>.
adhokaja parapada of mj[] uddhau
mamrja
mamjatu /
mamju
mamrjatu
mamrjitha
mamjathu /
mamja
mamrjathu
mamrja
mamjiva / mamrjiva
mamjima /
mamrjima
Now we begin the conjugation of the dhtu vac[a] paribhae (2P, to speak, say,
tell). Ca-vargasya ka-vargo viupadnte, vaiave tv asa-varge (177) is applied and
we get the following forms:
vac + ti[p] (288, 477, 177) vakti <acyuta pa. 1.1>.
vac + tas (288, 477, 177) vaktas (93) vakta <acyuta pa. 1.2>.
But there is no such form as vacanti <acyuta pa. 1.3> because Mah-bhya says na
hi vacir anti-para prayujyate (but the dhtu vac[a] is not used in connection with
anti). In the same way, one should know that there are no such forms as vacantu
<vidht pa. 1.3> and avacan <bhtevara 1.3>.
vakti
vaki
vacmi
1.1>.
acyuta parapada of vac[a] paribhae

vakta
vaktha
vaktha
vacva
vacma
vac + te (293) vac + ya[k] + te (330, 471) ucyate <acyuta karmai

vidht parapada of vac[a] paribhae
vaktu / vaktt
vaktm
vagdhi / vaktt
vaktam
vakta
vacni
vacva
vacma
bhtevara parapada of vac[a] paribhae
avak
avaktm
avak
avaktam
avakta
avacam
avacva
avacma
When []a is applied by asyati-vakti-khytibhyo o bhtee kartari (493), the following

rule applies:
446
AmtaThe word akasri-pratyaye (when a pratyaya which is not kasri follows)
has to be supplied in this stra. This stra is an apavda of laghddhavasya govinda
(333). One should know that Jva Gosvm agrees with the opinion of Mah-bhya
that the dhtu mj[] optionally takes vndra when a kasri pratyaya beginning
with a sarvevara follows.
503 / vaca oma. xe~ /
503. vaca um e
vacaof the dhtu vac[a] paribhae (2P, to speak, say, tell); umthe gama
u[m]; ewhen []a follows.
Vac[a] takes u[m] when []a follows.
avocat avocatm avocan ity api. uvca catu cu. rudir aru-vimocane
Vtti vac + d[ip] (306, 493, vac is ani by verse 2) a[t] + vac + []a + d[ip]
(503, 160) a + va + u[m] + c + a + d (44) avocad (185) avocat <bhtea pa.
1.1>.
vac + tm (306, 493, vac is ani by verse 2) a[t] + vac + []a + tm
(503, 160) a + va + u[m] + c + a + tm (44) avocatm <bhtea pa. 1.2>.
We also get the form avocan:
vac + an (306, 493, vac is ani by verse 2) a[t] + vac + []a + an (503,
160) a + va + u[m] + c + a + an (44) avoc + a + an (291) avocan <bhtea pa.
1.3>.
bhtea parapada of vac[a] paribhae
avocat
avocatm
avocan
avoca
avocatam
avocata
avocam
avocva
avocma
vac + []a[l] (330, 358) vc + a (322, 323, the vndra is treated
like the original a by 373) va + vc + a (472) uvca <adhokaja pa. 1.1>.
vac + atus (330, 337, 471) uc + atus (322, 323) u + uc + atus (42)
catus (93) catu <adhokaja pa. 1.2>.
vac + us (330, 337, 471) uc + us (322, 323) u + uc + us (42) cus
(93) cu <adhokaja pa. 1.3>.
adhokaja parapada of vac[a] paribhae
uvca
catu
cu
uvacitha / uvaktha
cathu
ca
uvca / uvaca
civa
cima
Now we begin the conjugation of the dhtu rud[ir] aru-vimocane (2P, to cry).
447
AmtaFrom the pratyaya anti the followers of Pini deduce other prathamapurua-bahuvacana-pratyayas such as antu, an and so on. And thus one may think
that, since Mah-bhya says anti-para (see previous vtti), vac[a] can never be used
in the prathama-purua-bahuvacana. Aware that such a doubt may arise, Jva
Gosvm dispels it by saying we also get the form avocan. The meaning of this
phrase is that the form avocan certainly exists because we see it in actual usage.
504 / &d"Aid"Bya wq%. k{(SNADaAtauke( /
504. rud-dibhya i ka-dhtuke
rud-dibhyaafter the rud-dis (a sub-group of five ad-di-dhtus beginning with
rud[ir] aru-vimocane (2P, to cry)); ii[]; ka-dhtukewhen a ka-dhtuka
follows.
I[] is inserted after the rud-dis when a ka-dhtuka follows.
roditi rudita. ne ya-sarvevarayorudanti. bhverudyate. rud svap vas an jak
rud-di. di-syos tu rud-der caarodt arodat aruditm. ir-anubandhn o v
arudat arodt. ivapa ayesvapiti. supyate. ka-dhtuka-grahat tatrnio pi
syn, na tv anyatra, svapt. ana vasa pranevasiti. ha-ma-yntetiavast.
aniti. jaka bhaka-hasanayojakiti.
Vtti rud + ti[p] (288, 477, 504) rud + i[] + ti[p] (333) roditi <acyuta pa.
1.1>.
rud + tas (288, 477, 504) rud + i[] + tas (290, 294, 93) rudita
<acyuta pa. 1.2>.
Ne ya-sarvevarayo (330) is applied and we get the following form:
rud + anti (288, 477, 330, 290, 294) rudanti <acyuta pa. 1.3>.
acyuta parapada of rud[ir] aru-vimocane
roditi
rudita
rudanti
rodii
ruditha
ruditha
rodimi
rudiva
rudima
rud + te (293) rud + ya[k] + te (330, 294) rudyate <acyuta bhve.
1.1>.
The following five dhtus are called the rud-dis:
2P to cry
[i]vap[a] aye
2P to sleep, lie down
vas[a] prane
2P to breathe
an[a] prane
2P to breathe
2P to eat; to laugh
But when d[ip] or s[ip] follows, rud-der ca (480) is applied:
rud + d[ip] (288, 477, 306) a[t] + rud + d[ip] (two options by 480):
448
1) (a[] is inserted) a[t] + rud + a[] + d[ip] (333) arodad (185) arodat
<bhtevara pa. 1.1>.
2) ([] is inserted) a[t] + rud + [] + d[ip] (333) arodd (185) arodt
<bhtevara pa. 1.1>.
rud + tm (288, 477, 306) a[t] + rud + tm (504) a[t] + rud + i[] +
tm (290, 294) aruditm <bhtevara pa. 1.2>.
bhtevara parapada of rud[ir] aru-vimocane
arodat / arodt
aruditm
arudan
aroda / arod
aruditam
arudita
arodam
arudiva
arudima
Ir-anubandhn o v bhtea-parapade (340) is applied and we get the following forms:
rud[ir] + d[ip] (306) a[t] + rud[ir] + d[ip] (two options by 340):
1) ([]a is inserted, 330) a[t] + rud + []a + d[ip] (294, 185) arudat <bhtea
pa. 1.1>.
2) (s[i] is inserted as usual by 307, 316) a[t] + rud + i[] + s[i] + d[ip] (333)
arod + i[] + s[i] + d[ip] (334) arod + i[] + s[i] + [] + d[ip] (335) arod + i[]
+ [] + d[ip] (42) arodd (185) arodt <bhtea pa. 1.1>.
bhtea parapada of rud[ir] aru-vimocane
arudat / arodt
arudatm / arodim
arudan / arodiu
aruda / arod
arudatam / arodiam
arudata / arodia
arudam / arodiam
arudva / arodiva
arudma / arodima
Now we begin the conjugation of the dhtu [i]vap[a] aye (2P, to sleep, lie down).
vap (346) svap svap + ti[p] (288, 477, 504) svap + i[] + ti[p]
svapiti <acyuta pa. 1.1>.
vap (346) svap svap + te (293) svap + ya[k] + te (330, 471)
supyate <acyuta bhve 1.1>.
Due to the mention of a ka-dhtuka in this stra, even an ani dhtu takes i[]
when a ka-dhtuka follows, but not when any other pratyaya follows. Thus svapt:
vap (346) svap svap + t (svap is ani by verse 6) svapt <blakalki
pa. 1.1>.
Now we begin the conjugation of the dhtus vas[a] prane and an[a] prane (both
2P, to breathe).
vas + ti[p] (288, 477, 504) vas + i[] + ti[p] vasiti <acyuta pa. 1.1>.
Ha-ma-ynta-kaa-vasa-vnm e-rmeta ca na vndra sei sau parapade
(391) is applied and we get the following form:
vas + d[ip] (306, 307, 316) a[t] + vas + i[] + s[i] + d[ip] (391, 334)
avas + i[] + s[i] + [] + d[ip] (335) avas + i[] + [] + d[ip] (42) avasd
(185) avast <bhtea pa. 1.1>.
an + ti[p] (288, 477, 504) an + i[] + ti[p] aniti <acyuta pa. 1.1>.
449
Now we begin the conjugation of the dhtu jak[a] bhaka-hasanayo (2P, to eat; to
laugh).
jak + ti[p] (288, 477, 504) jak + i[] + ti[p] jakiti <acyuta pa. 1.1>.
AmtaThis is a special rule where i[] would otherwise be unobtained when a
ka-dhtuka follows since i[] is ordained only in relation to the rma-dhtukas.
Regarding rudita, govinda doesnt take place because i[] is nirgua as things that
have the indicatory letter are connected to the pratyaya. Someone may argue, It
was previously ordained in rud-der ca (480) that the rud-dis take [] when d[ip]
or s[ip] follow, but in the current stra it is ordained that the rud-dis take i[] when a
ka-dhtuka follows. Therefore only i[] should be applied in accordance with the
maxim vipratiedhe para kryam1. In answer to this, Jva Gosvm speaks the
sentence beginning but when d[ip] or s[ip] follows. The hidden meaning is that there
should be no fear of a conflict between stra 480 and the current stra because, even
when a ka-dhtuka follows, the rule of [] (stra 480) is stronger since it is svalprita as it only applies to d[ip] and s[ip]. Therefore only rud-der ca (480)
should be applied here. A[] is dragged in by the word ca in rud-der ca (480).
505 / jaaAid"r"ipa naAr"AyaNA: /
505. jak-dir api nryaa
jak-dithe jak-dis (a sub-group of five ad-di-dhtus beginning with jak[a]
bhaka-hasanayo (2P, to eat; to laugh)); apialso; nryaacalled nryaa.
The jak-dis are also called nryaa
jaka jg daridr caks su jakdi.
VttiThe following five dhtus are called the jak-dis:
jg nidr-kaye
daridr durgatau
caks[] dptau
s[u] anuiau
2P
2P
2P
2P
2P
to
to
to
to
to
eat; to laugh
be awake
be poor or needy
shine
instruct, punish, rule
506 / naAr"AyaNAAd"ntaAe nasya h"r": /

506. nryad anto nasya hara
nryatafter a nryaa; antaof ant (see explanation below); nasyaof the narma; haradeletion.
After a nryaa, the n of anti and antu is deleted.
anta ity anty-dnm ekadea-nirdea ahy-anta. jakati. ajaku. jg nidrkayejgarti jgta jgrati.
1 This maxim is one of Pini stras, namely Adhyy 1.4.2. It means when there
is conflict between two rules, the later rule is applied.
450
VttiThe word anta ends in the ah-viubhakti []as and is an abbreviation of
anti and so on.
jak + anti (288, 477, 330, 505, 506) jakati <acyuta pa. 1.3>.
jak + an (288, 477, 330, 306) a[t] + jak + an (505, 336) a + jak + us
(93) ajaku <bhtevara pa. 1.3>.
Now we begin the conjugation of the dhtu jg nidr-kaye (2P, to be awake).
jg + ti[p] (288, 477, 289) jgarti <acyuta pa. 1.1>.
jg + tas (288, 477, 290, 294, 93) jgta <acyuta pa. 1.2>.
jg + anti (288, 477, 290, 294, 505, 506) jg + ati (52) jgrati
<acyuta pa. 1.3>.
AmtaOne should understand that only the n of anti and antu is deleted by this
stra.
BlaOnly antu is accepted by the word di in anty-dnm because in dadate
<acyuta t. 1.3 of [u]d[] dne> and so on the deletion of n takes place merely by armnya-vard ante-antm-antn nasya hara (317). Thus even though the bahuvacana form anty-dnm was made here, the plural is without a purpose.
507 / jaAgAtaeRgAAeRivand": s$avaRa , na tau wNNAilnagAuRNAeSau /
507. jgarter govinda sarvatra, na tu i-al-nirgueu
jgarteof the dhtu jg nidr-kaye (2P, to be awake); govindagovinda;
sarvatrain all cases; nanot; tubut; i-al-nirgueuwhen i[], []a[l], or a
nirgua pratyaya follows.
Jg takes govinda in all cases, but not when i[], []a[l], or a nirgua
pratyaya follows.
jgaryate. ajga ajgtm.
Vtti jg + te (293) jg + ya[k] + te (330, 507) jgaryate <acyuta bhve
1.1>.
jg + d[ip] (288, 477, 306) a[t] + jg + d[ip] (507) ajgar + d[ip]
(482) ajgar (93) ajga <bhtevara pa. 1.1>.
jg + tm (288, 477, 306) a[t] + jg + tm (290, 294) ajgtm
<bhtevara pa. 1.2>.
AmtaThis stra counteracts the prohibition asya na govinda-vndrau
kasriu (294) and it also counteracts the vndra that takes place when there is a
nsiha pratyaya. Examples of when it counteracts the prohibition are jgaryt
<kmapla pa. 1.1> and, when a kt pratyaya follows, jgarita <1.1 of jgarita (jg
451
+ [k]ta)>. Examples of when it counteracts the vndra are jgarayati <acyuta 1.1
of the y-anta-dhtu jgari (jg + []i)> and when a kt pratyaya follows, jgaraka
<1.1 of jgaraka (jg + []aka)>.
SaodhinThus jg also takes govinda when a kapila pratyaya follows. This rule
also counteracts the vndra that would take place by ntasya vndra sau
parapade (380).
508 / wRzAAntasya gAAeivand"Ae'na ois$a /

508. ntasya govindo na usi
a-antasyaof a dhtu which ends in an a; govindagovinda; anaof the
bhtevara / bhtea pratyaya an; usiwhen there is the replacement us.
Dhtus that end in an a take govinda when an is replaced by us.
ajgaru ajga. ajgart. ajgri. jajgra jajgaratu. eka-sarvevard eva sarvam
apy ania manyantejajgaritha. mijgarmsa jgarmsatu. caks dptau
caksti. haucakdhi. sarvevara-vyavadhne viujander laghor iti na manyante
acakst. caksmsa. su anuiauanuiir upadeo daana casti.
Vtti jg + an (288, 477, 306) a[t] + jg + an (505, 336) a + jg + us
(508) ajgarus (93) ajgaru <bhtevara pa. 1.3>.
jg + s[ip] (288, 477, 306) a[t] + jg + s[ip] (507) ajgar + s[ip]
(482) ajgar (93) ajga <bhtevara pa. 2.1>.
jg + d[ip] (306, 307, 316) a[t] + jg + i[] + s[i] + d[ip] (507) ajgar
+ i[] + s[i] + d[ip] (334) ajgar + i[] + s[i] + [] + d[ip] (335) ajgar + i[] +
[] + d[ip] (42) ajgard (185) ajgart <bhtea pa. 1.1>.
jg + ta (306, 313) a[t] + jg + i[] + ta (314) ajgr + i[] + ta
(315) ajgri <bhtea bhve 1.1>.
jg + []a[l] (330, 314) jgr + a (322, 323, the vndra r is
treated like the original by 373) j + jgr + a (375) jajgra <adhokaja pa.
1.1>.
jg + atus (330, 507) jgar + atus (322, 323, the govinda ar is treated
like the original by 373) j + jgar + atus (375) jajgaratus (93) jajgaratu
<adhokaja pa. 1.2>.
Learned persons consider that only dhtus that have a single sarvevara are forbidden
to take i[] by -rmt tu nitya ne (389). Thus we get jajgaritha:
jg + tha[l] (316) jg + i[] + tha[l] (507) jgar + itha (322, 323,
the govinda ar is treated like the original by 373) j + jgar + itha (375)
jajgaritha <adhokaja pa. 2.1>.
In the case that m is applied by stra 410 we get the following forms:
452
jg + []a[l] (410) jg + m + []a[l] (507) jgarm + []a[l] (330,
369) jgarm + as + []a[l] (330, 358) jgarm + s + a (322, 323, the
vndra is treated like the original a by 373) jgarm + a + s + a (361)
jgarm + + s + a (42) jgarmsa <adhokaja pa. 1.1>.
jg + atus (410) jg + m + atus (507) jgarm + atus (330, 369)
jgarm + as + atus (330, 322, 323) jgarm + a + as + atus (361) jgarm +
+ as + atus (42) jgarmsatus (93) jgarmsatu <adhokaja pa. 1.1>.
Now we begin the conjugation of the dhtu caks[] dptau (2P, to shine).
caks + ti[p] (288, 477) caksti <acyuta pa. 1.1>.
When the vidht pratyaya hi follows, we get the following form:
caks + hi (288, 477, 478) caks + dhi (319) cakdhi <vidht pa. 2.1>.
Learned persons consider that viujander laghor a-rmasya vndra i-dau sau
v parapade (357) cannot be applied when another sarvevara comes in between the
laghu a-rma and s[i]. Thus we get acakst:
caks + d[ip] (306, 307, 316) a[t] + caks + i[] + s[i] + d[ip] (334)
acaks + i[] + s[i] + [] + d[ip] (335) acaks + i[] + [] + d[ip] (42)
acaksd (185) acakst <bhtea pa. 1.1>.
caks + []a[l] (395) caks + m + []a[l] (330, 369) caksm + as +
[]a[l] (330, 358) caksm + s + a (322, 323, the vndra is treated like the
original a by 373) caksm + a + s + a (361) caksm + + s + a (42)
caksmsa <adhokaja pa. 1.1>.
Now we begin the conjugation of the dhtu s[u] anuiau (2P, to instruct, punish,
rule). Anuii means upadea (instruction) or daana (punishing).
s + ti[p] (288, 477) sti <acyuta pa. 1.1>.
AmtaThis stra ordains govinda where it was otherwise forbidden by stra 507
when a nirgua pratyaya follows.
509 / zAAs$a: izASkM(s$aAir"ivaSNAujanax~yaAe: /
509. sa i kasri-viujana-ayo
saof the dhtu s[u] anuiau (2P, to instruct, punish, rule); ithe
replacement i; kasri-viujana-ayowhen a kasri pratyaya beginning with a
viujana follows1 or when []a follows.
s[u] is replaced by i when []a or a kasri pratyaya beginning with a
viujana follows.
ia sati. iyate. iyt. a su icchym ity tmapadino na io grahaam,
dhtv-antaratay pthak-pht. tenaste.
453
Vtti s + tas (288, 477, 290, 509) i + tas (294, 205) ias (93)
ia <acyuta pa. 1.2>.
s + anti (288, 477, 290, 505, 506) sati <acyuta pa. 1.3>.
acyuta parapada of s[u] anuiau
ia
sati
iha
iha
iva
ima
sti
ssi
smi
s + te (293) s + ya[k] + te (330, 509) i + ya + te (294) iyate

s + yt (288, 477, 290, 509) i + yt (294) iyt <vidhi pa. 1.1>.
The tmapad dhtu [] + s[u] icchym (2A, to desire) doesnt undergo the
change to i because it is listed as a separate dhtu in the Dhtu-pha. Thus we get
ste:
+ s + te (288, 477) ste <acyuta t. 1.1 of [] + s[u] icchym>.
510 / zAAs$he": zAAiDa /
510. s-he dhi
s-heof the dhtu s[u] anuiau (2P, to instruct, punish, rule) along with the
vidht pratyaya hi; dhithe replacement dhi.
s + hi is replaced by dhi.
dhi. pakeit. bhteeaiat. caki vyaktym vcii-v itau, i-rma
uccrartha, nityam -prvo yam, s-ko sat-sagdyor haracae cakte
cakate.
Vtti s + hi (288, 477, 510) dhi <vidht pa. 2.1>.
But in the case that tt[a] is applied we get it:
s + hi (299) s + tt[a] (288, 477, 509) itt (205) it
<vidht pa. 2.1>.
vidht parapada of s[u] anuiau
stu / it
im
satu
dhi / it
iam
ia
sni
sva
sma
In bhtea, we get the following form:
s + d[ip] (306, 427, 330) a[t] + s + []a + d[ip] (509) a[t] + i +
[]a + d[ip] (294, 185) aiat <bhtea pa. 1.1>.
aiat
bhtea parapada of s[u] anuiau

aiatm
aian
454
aia
aiam
aiatam
aiva
aiata
aima
Now we begin the conjugation of the dhtu cak[i] vyaktym vci (2A, to speak,
say, tell). The i and are indicatory letters. The i is for the sake of pronunciation. This
dhtu is always preceded by []. S-ko sat-sagdyor haro viupadnte vaiave ca
(183) is applied and we get the following forms:
+ cak + te (288, 477, 183) + ca + te (205) cae <acyuta t.
1.1 of [] + cak[i] vyaktym vci>.
+ cak + te (288, 477) cakte <acyuta t. 1.2 of [] + cak[i]
vyaktym vci>.
+ cak + ante (288, 477, 317) cakate <acyuta t. 1.3 of [] + cak[i]
vyaktym vci>.
AmtaThe dhtu cak[i] is always preceded by [] only when the meaning is
vyakty vci (to speak, say, tell), but not when the meaning is something else.
Thus vyacakata (he saw) <bhtevara t. 1.3 of vi + cak[i] vyaktym vci> and
samacakia (he excluded) <bhtea t. 1.1 of sam + cak[i] vyaktym vci>
SaodhinAlthough the dhtu cak[i] has the indicatory letter i, it doesnt take
n[um] by i-rmed-dhtor num (344) because the i is not kevala since it is accompanied
by (see Amta 440). Moreover, by saying the i is for the sake of pronunciation
(uccraa), Jva Gosvm blocks the insertion of n[um] in another way, because if an
indicatory letter is used to aid pronunciation (uccra) it cannot also be the cause of
a rule or prohibition (vidhy-di-nimitta).1 Furthermore, although the dhtu cak[i] is
listed in the Dhtu-pha as meaning vyakty vci (to speak, say, tell), it is
frequently used in the meaning of darana (to see)2, and when it has this meaning it
is not preceded by []. Thus, in his commentary on the Bhgavatam entitled
Bhvrtha-dpik, rdhara Svm glosses acaa <bhtevara t. 1.1 of cak[i]
vyaktym vci> in Bhgavatam 4.9.8 as apayat (he saw) and acakata
<bhtevara t. 1.3 of cak[i] vyaktym vci> in Bhgavatam 3.2.24 as apayan
(they saw). Therefore whenever the dhtu cak[i] isnt preceded by [] it means to
see, but when it is preceded by [] it means to speak, say, tell.
511 / caiax~: KyaAHa. rAmaDaAtauke( /
511. cakia khy rma-dhtuke
cakiaof the dhtu cak[i] vyaktym vci (2A, to speak, say, tell); khythe
replacement khy[]; rma-dhtukewhen a rma-dhtuka follows.
Cak[i] is replaced by khy[] when a rma-dhtuka follows.
512 / @DaAeajae tau vaA /
1 For further details. see vtti 91. There is no fear, however, that the indicatory letter i
by itself at the end of a dhtu could ever be used for the sake of pronunciation
because, unlike cak[i], all the dhtus ending in the indicatory letter i can be
pronounced without the i. Thus i-rmed-dhtor num (344) is applied whenever a dhtu
ends with the indicatory letter i.
2 This is in accordance with the maxim dhtnm anekrthatvam (dhtus have more
than one meaning).
455
512. adhokaje tu v
adhokajewhen an adhokaja pratyaya follows; tubut; voptionally.
But this is optional when an adhokaja pratyaya follows.
khyyate. bhvini bhta-vad-upacra iti a-pratyayt prvam eva khydea. ittvd
ubhayapadam. asyati-vaktty-dv deo vaci khy copalakyate1. khyat
khyatm khyata. cakhyau, cakhye, cacake. sa upaveane vidyamnaty ca
ste. vasa cchdanevaste. pri-garbha-vimocaneste. svapne
Vtti + cak + te (293) [] + cak + ya[k] + te (511) [] + khy[] +
ya[k] + te khyyate <acyuta karmai. 1.1 of [] + cak[i] vyaktym vci>.
The substitution of khy[] is done before the application of []a in accordance with the
maxim bhvini bhta-vad-upacra (vtti 394). Since khy[] has the indicatory letter
, it takes both the parapada and tmapada endings (see stra 285). The replacements
vac and khy[] are also accepted in the stra beginning asyati-vakti (stra 493).
+ cak + d[ip] (511) + khy[] + d[ip] (306, 493, khy[] is ani by verse
12) + a[t] + khy[] + []a + d[ip] (415) + akhyad (42) khyad (185) khyat
<bhtea pa. 1.1 of [] + cak[i] vyaktym vci>.
+ cak + tm (511) + khy[] + tm (306, 493, khy[] is ani by verse 1)
+ a[t] + khy[] + []a + tm (415) + akhyatm (42) khyatm <bhtea pa.
1.2 of [] + cak[i] vyaktym vci>.
+ cak + ta (511) + khy[] + ta (306, 493, khy[] is ani by verse
1) + a[t] + khy[] + []a + ta (415) + akhyata (42) khyata <bhtea t. 1.1
of [] + cak[i] vyaktym vci>.
+ cak + e (three options by 512):
1) (the replacement is done and parapada endings are used) + khy[] +
[]a[l] (414) + khy + au (330, 322, 323) + khy + khy + au (341) +
kh + khy + au (329) + k + khy + au (345) + c + khy + au (375)
+ ca + khy + au (49) cakhyau <adhokaja pa. 1.1 of [] + cak[i] vyaktym
vci>.
2) (the replacement is done and tmapada endings are used) + khy[] + e
(330, 322, 323) + khy + khy + e (341) + kh + khy + e (329) + k +
khy + e (345) + c + khy + e (375) + ca + khy + e (337, 415) cakhye
<adhokaja t. 1.1 of [] + cak[i] vyaktym vci>.
3) (the replacement is not done, 330, 322, 323) + ca + cak + e cacake
<adhokaja t. 1.1 of [] + cak[i] vyaktym vci>.
Now we begin the conjugation of the dhtu s[a] upaveane vidyamnaty ca (2A,
to sit; to be, exist).
1 All the printed editions of Hari-nmmta-vykaraa list deo vaci
khyopalakyate instead of deo vaci khy copalakyate. The correct reading
deo vaci khy copalakyate can be found in manuscript 554D (Serial No: 3024,
Accession No: 554D) in the Vrindavan Research Institute.
2 In this regard, one should remember the maxim dhtu-pratirpdeas tad-dhtu-vatprayogo vaktavya (vtti 384).
456
s + te (288, 477) ste <acyuta t. 1.1>.
Now we begin the conjugation of the dhtu vas[a] cchdane (2A, to cover, dress).
vas + te (288, 477) vaste <acyuta t. 1.1>.
Now we begin the conjugation of the dhtu [] pri-garbha-vimocane (2A, to give
birth, produce).
(346) s s + te (288, 477) ste <acyuta t. 1.1>.
Now we begin the conjugation of the dhtu [] svapne (2A, to sleep, lie down).
513 / zAIx~: zAe k{(SNADaAtauke( /
513. a e ka-dhtuke
aof the dhtu [] svapne (2A, to sleep, lie down); ethe replacement e;
ka-dhtukewhen a ka-dhtuka follows.
[] is replaced by e when a ka-dhtuka follows.
ete ayte. a-rmnyety-dau o ru caerate.
Vtti + te (513) e + te (288, 477) ete <acyuta t. 1.1>.
+ te (513) e + te (288, 477, 55) ayte <acyuta t. 1.2>.
After the stra beginning a-rmnya (stra 317) is applied o ru ca (318) is applied
+ ante (513) e + ante (288, 477, 317) e + ate (318) e + r[u]
+ ate erate <acyuta t. 1.3>.
514 / zAetae: zAykM(s$aAir"yae /
514. ete ay kasri-ye
eteof the dhtu [] svapne (2A, to sleep, lie down); aythe replacement ay;
kasri-yewhen a kasri pratyaya beginning with ya-rma follows1.
[] is replaced by ay when a kasri pratyaya beginning with y follows.
ayyate. i adhyayanenityam adhi-prvo yamadhte adhyte adhyate. karmai
ca adhyate. bhtevareadhyaita.
Vtti + te (293) + ya[k] + te (330, 514) ayyate <acyuta bhve 1.1>.
Now we begin the conjugation of the dhtu i[] adhyayane (2A, to study). This dhtu
is always preceded by adhi (see stra 492).
457
adhi + i + te (288, 477, 42) adhte <acyuta t. 1.1>.
adhi + i + te (288, 477, 381) adhi + iy + te (42) adhyte<acyuta t.
1.2>.
adhi + i + ante (288, 477, 381) adhi + iy + ante (317) adhi + iy + ate
(42) adhyate <acyuta t. 1.3>.
In karmai prayoga the form is also adhyate:
adhi + i + te (293) adhi + i + ya[k] + te (390) adhi + + ya[k] + te
(42) adhyate <acyuta karmai 1.1>.
In bhtevara we get the following form:
adhi + i + ta (360) adhi + ai + ta (288, 477, 306) adhi + a[t] + ai + ta
(48) adhi + ai + ta (50) adhyaita <bhtevara t. 1.1>.
515 / wx~Ae gAAx~DaAeajae , BaUtaezAAijatayaAestau gAIvaAR /
515. io g adhokaje, bhtejitayos tu gr v
iaof the dhtu i[] adhyayane (2A, to study); gthe replacement g[];
adhokajewhen an adhokaja pratyaya follows; bhtea-ajitayowhen a bhtea
or ajita pratyaya follows; tubut; gthe replacement g; voptionally.
I[] is replaced by g[] when an adhokaja pratyaya follows, but when a
bhtea or ajita pratyaya follows, i[] is optionally replaced by g.
yena nvyavadhna sambhavati iti nyyena si-prabhti-vyavadhne pi g syt
adhyaga adhyaia. adhyagyi adhyyi. adhijage. adhyagyata adhyaiyata.
govindatva ced e-rma kriyeta. dvia aprtaudvei dvia. adve advian.
advikat advikan. duha prapraedogdhi dhoki. dugdhe dhugdhve. adhok,
adhukat adhukata. pakeduha-liha-diheti sako haraadugdha adhuktm. diha
upacayedegdhi digdhe. liha svdanelehi lhe. u stutaustauti stuta. stute.
styate. su-stu-dhubhya itastvt. kr-di-niyamt tuotha. ru abderauti. eva
u stutaunauti. br vyakty vci
VttiIn accordance with the maxim yena nvyavadhna sambhavati tena
vyavadhne pi syt (vtti 306), the substitution of g takes place even though s[i] and
so on1 are intervening.
adhi + i + ta (306, 307) adhi + a[t] + i + s[i] + ta (two options by 515):
1) (i[] is replaced by g, g is ani by verse 1) adhi + a[t] + g + s[i] + ta
(108) adhi + agta (205) adhi+ aga (50) adhyaga <bhtea t. 1.1>.
2) (i[] is not replaced by g, i[] is ani by verse 1, 360) adhi + a[t] + ai + s[i] +
ta (43) adhi + aista (108) adhi + aita (205) adhi + aia (50) adhyaia
<bhtea t. 1.1>.
adhi + i + ta (306, 313) adhi + a[t] + i + i[] + ta (two options by 515):
1 The word prabhti (and so on) is included here so that the substitution of g may
also take place when i[] intervenes.
458
1) (i[] is replaced by g, g is ani by verse 1) adhi + a[t] + g + i[] + ta
(314) adhi + agai + i[] + ta (54) adhi + agy + i[] + ta (315) adhi + agyi
(50) adhyagyi <bhtea karmai. 1.1>.
2) (i[] is not replaced by g, i[] is ani by verse 1) adhi + a[t] + i + i[] + ta
(314) adhi + a + ai + i[] + ta (48) adhi + ai + i[] + ta (54) adhi + y + i[] + ta
(315) adhi + yi (50) adhyyi <bhtea karmai. 1.1>.
adhi + i + e (515) adhi + g[] + e (337, 415) adhi + g + e (322, 323,
the deleted is sthni-vat by 373) adhi + g + g + e (345) adhi + j + g + e
(375) adhijage <adhokaja t. 1.1>.
adhi + i + syata (306) adhi + a[t] + i + syata (two options by 515):
1) (i[] is replaced by g, g is ani by verse 1) adhi + a[t] + g + syata (108)
adhi + agyata (50) adhyagyata <ajita t. 1.1>.
2) (i[] is not replaced by g, i[] is ani by verse 1, 360) adhi + a[t] + ai + syata
(43) adhi + aisyata (108) adhi + aiyata (50) adhyaiyata <ajita t. 1.1>.
If govinda were applicable then e-rma should have been made. Now we begin the
conjugation of the dhtu dvi[a] aprtau (2U, to hate).
dvi + ti[p] (288, 477, 333) dveti (205) dvei <acyuta pa. 1.1>.
1.2>.
dvi + tas (288, 477, 290, 294, 205) dvias (93) dvia <acyuta pa.
dvi + d[ip] (288, 477, 306) a[t] + dvi + d[ip] (333) adve + d[ip]
(482) adve (184) adve (185) adve <bhtevara pa. 1.1>.
dvi + an (288, 477, 306) a[t] + dvi + an (290, 294) advian
<bhtevara pa. 1.3>.
dvi + d[ip] (306, 407, dvi is ani by verse 7) a[t] + dvi + sa[k] + d[ip]
(294, 405) adviksad (108) advikad (185) advikat <bhtea pa. 1.1>.
dvi + an (306, 407, dvi is ani by verse 7) a[t] + dvi + sa[k] + an
(294, 405) advik + sa + an (108) advik + a + an (408) advikan <bhtea pa.
1.3>.
Now we begin the conjugation of the dhtu duh[a] praprae (2U, to milk, extract).
duh + ti[p] (288, 477, 333) doh + ti (211) dogh + ti (354) dogh + dhi
(61) dogdhi <acyuta pa. 1.1>.
duh + si[p] (288, 477, 333) doh + si (211) dogh + si (189) dhogh + si
(63) dhoksi (108) dhoki <acyuta pa. 2.1>.
dogdhi
dhoki
dohmi
acyuta parapada of duh[a] praprae

dugdha
duhanti
dugdha
dugdha
duhva
duhma
duh + te (288, 477, 290, 294, 211) dugh + te (354) dugh + dhe (61)
dugdhe <acyuta t. 1.1>.
459
duh + dhve (288, 477, 290, 294, 211) dugh + dhve (189) dhugh + dhve
(61) dhugdhve <acyuta t. 2.3>.
dugdhe
dhuke
duhe
acyuta tmapada of duh[a] praprae

duhte
duhate
duhthe
dhugdhve
duhvahe
duhmahe
duh + d[ip] (288, 477, 306) a[t] + duh + d[ip] (333) adoh + d[ip]
(482) adoh (211) adogh (189) adhogh (185) adhok <bhtevara pa. 1.1>.
bhtevara parapada of duh[a] praprae
adhok
adugdhm
aduhan
adhok
adugdham
adugdha
adoham
aduhva
aduhma
bhtevara tmapada of duh[a] praprae
adugdha
aduhtm
aduhata
adugdh
aduhthm
adhugdhvam
aduhi
aduhvahi
aduhmahi
duh + d[ip] (306, 407, duh is ani by verse 8) a[t] + duh + sa[k] + d[ip]
(294, 211) a + dugh + sa + d (189) adhugh + sa + d (63) adhuksad (108)
adhukad (185) adhukat <bhtea pa. 1.1>.
bhtea parapada of duh[a] praprae
adhukat
adhukatm
adhukan
adhuka
adhukatam
adhukata
adhukam
adhukva
adhukma
duh + ta (306, 407, duh is ani by verse 8) a[t] + duh + sa[k] + ta (294,
211) a + dugh + sa + ta (189) adhugh + sa + ta (63) adhuksata (108)
adhukata <bhtea t. 1.1>.
In the other case sa[k] is deleted by duha-liha-diha-guhebhya sako haro v dantydytmapade (469):
duh + ta (306, 407, duh is ani by verse 8) a[t] + duh + sa[k] + ta (294,
469) a + duh + ta (211) adugh + ta (354) adugh + dha (61) adugdha
<bhtea t. 1.1>.
duh + tm (306, 407, duh is ani by verse 8) a[t] + duh + sa[k] + tm
(294, 211) a + dugh + sa + tm (189) adhugh + sa + tm (63) adhuk + sa
+ tm (108) adhuk + a + tm (408) adhuktm <bhtea t. 1.2>.
bhtea tmapada of duh[a] praprae
adhukata / adugdha
adhuktm
adhukata
adhukath /
adhukthm
adhukadhvam /
adugdh
adhugdhvam
adhuki
adhukvahi
adhukmahi
Now we begin the conjugation of the dhtu dih[a] upacaye (2U, to smear).
460
dih + ti[p] (288, 477, 333) deh + ti (211) degh + ti (354) degh + dhi
(61) degdhi <acyuta pa. 1.1>.
dih + te (288, 477, 290, 294, 211) digh + te (354) digh + dhe (61)
digdhe <acyuta t. 1.1>.
Now we begin the conjugation of the dhtu lih[a] svdane (2U, to lick, taste).
lih + ti[p] (288, 477, 333) leh + ti (211) leh + ti (354) leh + dhi
(205) leh + hi (411) lehi <acyuta pa. 1.1>.
lih + te (288, 477, 211) lih + te (354) lih + dhe (205) lih + he
(411) li + he lhe <acyuta t. 1.1>.
Now we begin the conjugation of the dhtu u[] stutau (2U, to praise).
u (346) su stu1 stu + ti[p] (288, 477, 488) stauti <acyuta pa.
1.1>.
u (346) su stu stu + tas (288, 477, 290, 294, 93) stuta <acyuta pa.
1.2>.
u (346) su stu stu + te (288, 477, 290, 294) stute <acyuta t.
1.1>.
u (346) su stu stu + te (293) stu + ya[k] + te (stu is ani by
verse 1, 294, 390) styate <acyuta karmai 1.1>.
I[] is inserted by su-stu-dhbhya i sau parapade (Bhat 567) and we get the
following form:
u (346) su stu stu + d[ip] (306, 307) a[t] + stu + s[i] + d[ip]
(Bhat 567) a[t] + stu + i[] + s[i] + d[ip] (380) astau + i[] + s[i] + d[ip] (55)
astv + i[] + s[i] + d[ip] (334) astv + i[] + s[i] + [] + d[ip] (335) astv +
i[] + [] + d[ip] (42) astvd (185) astvt <bhtea pa. 1.1>.
Due to the niyama beginning with k (stra 356) we get the following form:
u (346) su stu stu + tha[l] (356, 289) sto + tha (322, 323)
sto + sto + tha (375, 173) stu + sto + tha (342) tustotha (108) tutotha
(205) tuotha <adhokaja pa. 2.1>.
Now we begin the conjugation of the dhtu ru abde (2P, to cry, sound)
ru + ti[p] (288, 477, 488) rauti <acyuta pa. 1.1>.
The dhtu u stutau (2P, to praise) is conjugated in the same way.
u (366) nu nu + ti[p] (288, 477, 488) nauti <acyuta pa. 1.1>.
1 Since u (a-varga) which comes after r or is born of ta-varga, the naimittika arma disappears (see vtti 420 and 178).
461
Now we begin the conjugation of the dhtu br[] vyakty vci (2U, to speak, say,
tell).
AmtaSomeone may wonder, Why doesnt the final vara of the replacement g
take govinda when a bhtea or ajita pratyaya follows? In answer to this, Jva
Gosvm says if govinda were applicable then e-rma should have been made. The
implied meaning of this sentence is that if govinda were desirable here then, in the
stra, ge, a replacement which has already undergone govinda, should have been
made instead of g. Thus, since ge was not made in this stra, govinda cannot take
place.
516 / auva wRq%. k{(SNADaAtauk(pa{TauivaSNAujanae /
516. bruva ka-dhtuka-pthu-viujane
bruvaafter the dhtu br[] vyakty vci (2U, to speak, say, tell); the
gama []; ka-dhtuka-pthu-viujanewhen a pthu ka-dhtuka beginning
with a viujana follows2.
[] is inserted after br[] when a pthu ka-dhtuka beginning with a
viujana follows.
517 / ca(paANAestau vaA /
517. cakrapes tu v
cakrapeafter a cakrapi (a class of secondary dhtus formed by applying and
then deleting ya[]. See stras 595 to 598); tubut; voptionally.
[] is optionally applied after a cakrapi when a pthu ka-dhtuka
beginning with a viujana follows.
bravti brta bruvanti.
Vtti br + ti[p] (288, 477, 516) br + [] + ti[p] (289) bro + + ti (55)
bravti <acyuta pa. 1.1>.
br + tas (288, 477, 290, 294, 93) brta <acyuta pa. 1.2>.
br + anti (288, 477, 290, 294, 381) bruvanti <acyuta pa. 1.3>.
518 / avaItyaAid"paaAnaAmaAh"Ad"yaAe vaA /
518. bravty-di-pacnm hdayo v
bravti-di-pacnmof the five acyuta parapada forms of br[] beginning with
bravti; ha-dayathe niptas beginning with ha; voptionally.
The five niptas beginning with ha optionally replace the five forms
beginning with bravti.
462
ha hatu hu. ttha hathu. bruvo vaciucyate. avocat. uvca. ity ad-di.
VttiThe five niptas beginning with ha are ha, hatu, hu, ttha, and hathu.
acyuta parapada of br[] vyakty vci
bravti / ha
brta / hatu
bruvanti / hu
bravi / ttha
brtha / hathu
brtha
bravmi
brva
brma
Br[] is replaced by vac by stra 499:
br + te (293) br + ya[k] + te (499) vac + ya[k] + te (vac is ani by
verse 2, 471) uc + ya[k] + te (294) ucyate <acyuta karmai 1.1>.
br + d[ip] (306, 493) a[t] + br + []a + d[ip] (499) a[t] + vac + []a +
d[ip] (vac is ani by verse 2, 503, 160) a + va + u[m] + c + a + d (44) avocad
(185) avocat <bhtea pa. 1.1>.
br + []a[l] (499) vac + []a[l] (330, 358) vc + a (322, 323, the
vndra is treated like the original a by 373) va + vc + a (472) uvca
<adhokaja pa. 1.1>.
Thus ends the section dealing with the ad-di-dhtus.
AmtaIt should be understood that since the replacement vac is ubhayapad (since
the original dhtu br[] is ubhayapad) we also get avocata <bhtea t. 1.1>, ce
<adhokaja t. 1.1>, and so on.
463
Atha hv-di
Now we begin the section dealing with the hv-di-dhtus (the third class of primary
dhtus).
hu vahnau dne
Now we begin the conjugation of the dhtu hu vahnau dne (3P, to offer into the
sacrificial fire, to sacrifice).
519 / jauh"AetyaAde": paUvaRva," i"vaRcanaM zAblauik( /
519. juhoty-de prva-vad dvir-vacana ab-luki
juhoti-deof the hv-dis (the dhtus beginning with hu vahnau dne, also called the
juhoty-dis) prva-vataccording to the rules mentioned previously (stras 323 and
324); dvir-vacanamreduplication; ap-lukiwhen there is luk (mahhara) of []a[p]
by stra 477.
When []a[p] undergoes mahhara, the hv-dis are reduplicated according to
the rules mentioned previously.
na tu nryaasyeti na vndrajuhoti juhuta juhvati. juhudhi. ajuhavu.
VttiVndra is prohibited by na tu nryaasya (489):
hu + ti[p] (288, 477, 519, 323) hu + hu + ti[p] (470) ju + hu + ti[p]
(489, 289) juhoti <acyuta pa. 1.1>.
hu + tas (288, 477, 519, 323) hu + hu + tas (470) ju + hu + tas (290,
294, 93) juhuta <acyuta pa. 1.2>.
hu + anti (288, 477, 519, 323) hu + hu + anti (470) ju + hu + anti
(506) ju + hu + ati (290, 294, 384) juhvati <acyuta pa. 1.3>.
juhoti
juhoi
juhomi
acyuta parapada of hu vahnau dne

juhuta
juhvati
juhutha
juhutha
juhuva
juhuma
hu + hi (288, 477, 519, 323) hu + hu + hi (470) ju + hu + hi (290,

294, 478) juhudhi <vidht pa. 2.1>.
hu + an (288, 477, 306) a[t] + hu + an (519, 323) a + hu + hu + an
(470) a + ju + hu + an (336) a + ju + hu + us (508) a + ju + ho + us (55)
ajuhavus (93) ajuhavu <bhtevara pa. 1.3>.
AmtaThis rule ordains reduplication where it was otherwise unobtained when a
ka-dhtuka follows. The word prva-vat here means that the rules of reduplication
mentioned previously are to be applied as is appropriate. The word ab-luki indicates
that the hv-di-dhtus are actually just a sub-group of the ad-di-dhtus (see also vtti
536). For the sake of easy comprehension, the dhtu hu is mentioned in its []ti[p]
form in the phrase juhoty-de. Otherwise, if we said hv-de, someone may suspect
464
that the rule is ordaining the reduplication of hve[] spardhy abde ca (1U, to vie
with, challenge; to call).1
SaodhinDvir-vacana-nimitta-sarvevare para-mtre sati ya
sarvevarasydea sa sthni-vad dvir-vacane eva kartavye (373) cannot be applied
when reduplication takes place by the current stra because there is no sarvevara
that causes reduplication following. In other words, since none of the ka-dhtukas
cause reduplication, the special reduplication ordained here when []a[p] undergoes
mahhara is done first, before the dhtu takes govinda and so on.
520 / BaI"IBa{""Bya @AmaDaAeajae vaA , i"vaRcanaM ca /
520. bh-hr-bh-hubhya m adhokaje v, dvir-vacana ca
bh-hr-bh-hubhyaafter the dhtus [i]bh bhaye (3P, to fear), hr lajjym (3P,
to be shy, ashamed), [u]bh[] dhraa-poaayo (3U, to hold, bear; to support,
nourish), and hu vahnau dne (3P, to offer into the sacrificial fire, to sacrifice); m
the pratyaya m; adhokajewhen an adhokaja pratyaya follows; voptionally;
dvir-vacanamreduplication; caand.
m is optionally applied after [i]bh, hr, [u]bh[], and hu when an
adhokaja pratyaya follows, and in the case that m is inserted there is
reduplication of the dhtu.
juhavmsa juhva. ibh bhayei-rma itbibheti bibhta bibhyati. abhait
abhai. katha m bhai aka mama sdhuni nsti rhur iti? gama-sanam
anityam iti nyyd o sad-bhvt. hr lajjymjihreti jihrta jihriyati. p planapraayo
Vtti hu + []a[l] (two options by 520):
1) (m is applied) hu + m + []a[l] (330, 369) hu + m + as + []a[l] (289) ho +
m + as + []a[l] (55) hav + m + as + []a[l] (520, 323, the govinda o and the
replacement av are sthni-vat by 373) hu + hav + m + as + []a[l] (470) juhavm
+ as + []a[l] (330, 358) juhavm + s + a (322, 323, the vndra is treated
like the original a by 373) juhavm + a + s + a (361) juhavm + + s + a (42)
juhavmsa <adhokaja pa. 1.1>.
2) (m is not applied, 330, 314) hau + a (55) hv + a (322, 323, the
vndra au and the replacement v are sthni-vat by 373) hu + hv + a (470)
juhva <adhokaja pa. 1.1>.
Now we begin the conjugation of the dhtu [i]bh bhaye (3P, to fear). The i is an
indicatory letter.
bh + ti[p] (288, 477, 519, 323) bh + bh + ti[p] (329) b + bh +
ti[p] (375) bi + bh + ti[p] (289) bibheti <acyuta pa. 1.1>.
bh + tas (288, 477, 519, 323) bh + bh + tas (329) b + bh + tas
(375) bi + bh + tas (290, 294, 93) bibhta <acyuta pa. 1.2>.
bh + anti (288, 477, 519, 323) bh + bh + anti (329) b + bh + anti
(375) bi + bh + anti (506) bi + bh + ati (290, 294, 383) bibhyati <acyuta pa.
1.3>.
1 This is because hve[] becomes hv by caturvyhntnm -rmnta-pho ive
(412), and hv + di becomes hvdi.
465
bibheti
bibhei
bibhemi
acyuta parapada of [i]bh bhaye

bibhta
bibhtha
bibhva
bibhyati
bibhtha
bibhma
bh + d[ip] (306, 307, bh is ani by verse 1) a[t] + bh + s[i] + d[ip]

(380) abhai + s[i] + d[ip] (334) abhai + s[i] + [] + d[ip] (108) abhaid
(185) abhait <bhtea pa. 1.1>.
bh + s[ip] (306, 307, bh is ani by verse 1) a[t] + bh + s[i] + s[ip]
(380) abhai + s[i] + s[ip] (334) abhai + s[i] + [] + s[ip] (108) abhais (93)
abhai <bhtea pa. 2.1>.
abhait
abhai
abhaiam
bhtea parapada of [i]bh bhaye

abhaim
abhaiu
abhaiam
abhaia
abhaiva
abhaima
Well, why then do we see m bhai aka mama sdhuni nsti rhu (O moon, do
not fear. Rhu is not in my liquor)? Because [] is not applied in bhai in accordance
with the maxim gama-sanam anityam (Rules which deal with gamas are not
compulsory). Now we begin the conjugation of the dhtu hr lajjym (3P, to be shy,
ashamed).
hr + ti[p] (288, 477, 519, 323) hr + hr + ti[p] (341) h + hr + ti[p]
(470) j + hr + ti[p] (375) ji + hr + ti[p] (289) jihreti <acyuta pa. 1.1>.
hr + tas (288, 477, 519, 323) hr + hr + tas (341) h + hr + tas
(470) j + hr + tas (375) ji + hr + tas (290, 294, 93) jihrta <acyuta pa. 1.2>.
hr + anti (288, 477, 519, 323) hr + hr + anti (341) h + hr + anti
(470) j + hr + anti (375) ji + hr + anti (506) ji + hr + ati (290, 294, 381)
jihriyati <acyuta pa. 1.3>.
Now we begin the conjugation of the dhtu p plana-praayo (3P, to nourish; to
fill, fulfill).
SaodhinBhai is an alternate bhtea pa. 2.1 form which is without a[t] by atpratiedho m-msma-yoge (312) and which is without [] in accordance with the
maxim gama-sanam anityam. Since [] is not intervening here, s[ip] is deleted by
viujand di-syor hara (482) and s[i] becomes a vinusarga by sa-ra-rmayor
viusargo viupadnte (93).
521 / @itaRipapatyaAeRnaRr"syaer"Ama: k{(SNADaAtauke( /
521. arti-pipartyor narasye-rma ka-dhtuke
arti-pipartyoof the dhtus gatau (3P, to go, move) and p plana-praayo
and p plana-praayo (both 3P, to nourish; to fill, fulfill); narasyaof the nara; irmathe change to i-rma; ka-dhtukewhen a ka-dhtuka follows.
466
The final vara of the nara of , p, and p changes to i-rma when a kadhtuka follows.
piparti.
Vtti p + ti[p] (288, 477, 519, 323) p + p + ti[p] (521) pi + p + ti[p]
(289) piparti <acyuta pa. 1.1>.
522 / @Ae"YaAe"vasya \#ta ok<(s$aAr"AE /
522. ohyoddhavasya ta ur kasrau
ohya-uddhavasyaof a dhtu whose uddhava is a labial vara (p, ph, b, bh, or m);
taof the -rma; urthe replacement ur; kasrauwhen a kasri pratyaya
follows.
The -rma of a dhtu whose uddhava is labial changes to ur when a kasri
pratyaya follows.
piprta pipurati. pryate. sat-sagdy-d-antasyety-din govinda eva, mtragrahatpaparatu. vmano py astipipta papratu. ohk tygeo-kv itau
jahti.
Vtti p + tas (288, 477, 519, 323) p + p + tas (521) pi + p + tas
(290, 294, 522) pipurtas (192) piprtas (93) piprta <acyuta pa. 1.2>.
p + anti (288, 477, 519, 323) p + p + anti (521) pi + p + anti
(290, 294, 522) pipur + anti (506) pipurati <acyuta pa. 1.3>.
p + te (293) p + ya[k] + te (330, 294, 522) puryate (192) pryate
Govinda certainly take places in accordance with the stra beginning sat-sagdy-dantasya (stra 424) due to the inclusion of the word mtra there:
p + atus (330, 337, 294, 424) par + atus (322, 323, the govinda ar is
treated like the original by 373) p + par + atus (375) p + par + atus (371)
paparatus (93) paparatu <adhokaja pa. 1.2>.
There is also the dhtu p which ends in the vmana , but its forms are as follows:
p + tas (288, 477, 519, 323) p + p + tas (521) pi + p + tas (290,
294, 93) pipta <acyuta pa. 1.2>.
p + atus (330, 337, 294, 52) pr + atus (322, 323, the replacement r is
treated like the original by 373) p + pr + atus (371) papratus (93) papratu
<adhokaja pa. 1.2>.
Now we begin the conjugation of the dhtu [o]h[k] tyge (3P, to abandon). The o
and k are indicatory letters.
h + ti[p] (288, 477, 519, 323) h + h + ti[p] (470) j + h + ti[p]
(375) jahti <acyuta pa. 1.1>.
467
SaodhinThis stra is an apavda of -rmasyer kasrau (439). Because it ends
in the vmana , the dhtu p plana-praayo (3P, to nourish; to fill, fulfill)
doesnt undergo the change to ur by the current stra nor does it take govinda. Some
dont list p plana-praayo as a separate dhtu because they say that by -dpr hrasvo v (Aadhyy 7.4.12) the of p plana-praayo optionally becomes
vmana when an adhokaja pratyaya follows. In their opinion there is no such form as
pipta <acyuta pa. 1.2>.
523 / d"AmaAed"rM" ivanaA aAnaAr"AyaNAAr"AmayaAer"I
k{(SNADaAtauk(inagAuRNAivaSNAujanae , jah"Ataeir" /
523. dmodara vin n-nrya-rmayor ka-dhtuka-nirgua-viujane,
jahter i ca
dmodarama dmodara; vinexcept; n-nryaa--rmayoof the -rma of
the vikaraa []n or a nryaa; the replacement -rma; ka-dhtuka-nirguaviujanewhen a nirgua ka-dhtuka beginning with a viujana follows1;
jahteof the dhtu [o]h[k] tyge (3P, to abandon); ithe change to i-rma; ca
also.
The -rma of []n or of any nryaa except a dmodara changes to
when a nirgua ka-dhtuka beginning with a viujana follows, and the
-rma of [o]h[k] can also change to i.
jahta jahita
Vtti h + tas (288, 477, 519, 323) h + h + tas (470) j + h + tas
(375) ja + h + tas (two options by 523):
1) (the -rma changes to ) jahtas (93) jahta <acyuta pa. 1.2>.
2) (the -rma changes to i) jahitas (93) jahita <acyuta pa. 1.2>.
SaodhinThis stra is an apavda of the next stra.
524 / aAnaAr"AyaNAyaAer"Ar"Amah"r"Ae inagAuRNAk{(SNADaAtauke( /
524. n-nryaayor -rma-haro nirgua-ka-dhtuke
n-nryaayoof the vikaraa []n and of a nryaa; -rma-haradeletion of
-rma; nirgua-ka-dhtukewhen a nirgua ka-dhtuka follows.
The -rma of []n or a nryaa is deleted when a nirgua ka-dhtuka
follows.
jahati. hyate.
Vtti h + anti (288, 477, 519, 323) h + h + anti (470) j + h + anti
(375) ja + h + anti (524) ja + h + anti (506) jahati <acyuta pa. 1.3>.
jahti
jahsi
acyuta parapada of [o]h[k] tyge

jahita / jahta
jahati
jahitha / jahtha
jahitha / jahtha
468
jahmi
jahiva / jahva
jahima / jahma
h + te (293) h + ya[k] + te (330, 417) h + ya[k] + te (294) hyate

525 / jah"Ataer"Ar"Amah"r": k{(SNADaAtauk(yae /
525. jahter -rma-hara ka-dhtuka-ye
jahteof the dhtu [o]h[k] tyge (3P, to abandon); -rma-haradeletion of the
-rma; ka-dhtuka-yewhen a ka-dhtuka beginning with ya-rma follows1.
The -rma of [o]h[k] is deleted when a ka-dhtuka beginning with y
follows.
jahyt jahihi jahhi jahhty api matam. gatauarti-pipartyor ittva, nared-utor iyuvv itiiyarti iyta iyrati. aryate. iy, vndra, govinda, viujand di-syor
haraaiya aiytm aiyaru. rad ity-di bhauvdika-vat. ijir auce
Vtti h + yt (288, 477, 519, 323) h + h + yt (470) j + h + yt
(375) ja + h + yt (525) jahyt <vidhi pa. 1.1>.
h + hi (288, 477, 519, 323) h + h + hi (470) j + h + hi (375) ja + h
+ hi (two options by 523): jahhi <vidht pa. 2.1> or jahihi <vidht pa. 2.1>.
Jahhi is also considered a valid vidht pa. 2.1 form.
Now we begin the conjugation of the dhtu gatau (3P, to go, move). The nara of
changes to i by arti-pipartyor narasye-rma ka-dhtuke (521) and that i changes
to iy by nared-utor iy-uvv ektmaketara-sarvevare (374). Thus we get the following
form:
+ ti[p] (288, 477, 519, 323) + + ti[p] (521) i + + ti[p] (374) iy
+ + ti[p] (289) iyarti <acyuta pa. 1.1>.
+ tas (288, 477, 519, 323) + + tas (521) i + + tas (374) iy +
+ tas (290, 294, 93) iyta <acyuta pa. 1.2>.
+ anti (288, 477, 519, 323) + + anti (521) i + + anti (374) iy
+ + anti (290, 294, 506) iy + + ati (52) iyrati <acyuta pa. 1.2>.
+ te (293) + ya[k] + te (330, 422) aryate <acyuta bhve 1.1>.
The change to iy takes place by stra 374, vndra is done by stra 360, govinda is
done by stra 289, and viujand di-syor hara (482). Thus we get the following
form:
+ d[ip] (288, 477, 519, 323) + + d[ip] (521) i + + d[ip] (374)
iy + + d[ip] (360) aiy + + d[ip] (306) a[t] + aiy + + d[ip] (48) aiy + +
d[ip] (289) aiy + ar + d[ip] (482) aiyar (93) aiya <bhtevara pa. 1.1>.
469
+ tm (288, 477, 519, 323) + + tm (521) i + + tm (374) iy
+ + tm (360) aiy + + tm (306) a[t] + aiy + + tm (48) aiy + + tm
(290, 294) aiytm <bhtevara pa. 1.2>.
+ an (288, 477, 519, 323) + + an (521) i + + an (374) iy +
+ an (360) aiy + + an (306) a[t] + aiy + + an (48) aiy + + an (336)
aiy + + us (508) aiyarus (93) aiyaru <bhtevara pa. 1.3>.
The rest of the forms like rat <bhtea pa. 1.1> and so on are the same as those of
the bhv-di-dhtu gatau (see vtti 428). Now we begin the conjugation of the dhtu
ij[ir] auce (3U, to wash, purify).
SaodhinThis stra in an apavda of stra 523. An interesting example from
Bhai-kvya is jahihi jahhi jahhi rma-bhrym (Let go, let go, let go of the wife of
Rma) wherein all three vidht pa. 2.1 forms of [o]h[k] are used.
526 / iNAijaivaijaivaSaAM nar"sya gAAeivand": k{(SNADaAtauk(maAae /
526. iji-viji-vi narasya govinda ka-dhtuka-mtre
iji-viji-vimof the dhtus ij[ir] auce (3U, to wash, purify), vij[ir] pthak-karae
(3U, to separate, discriminate), and vi[] vyptau (3U, to pervade); narasyaof
the nara; govindagovinda; ka-dhtuka-mtrewhen any ka-dhtuka follows.
The nara of ij[ir], vij[ir] and vi[] takes govinda when any ka-dhtuka
follows.
nenekti.
Vtti ij (366) nij nij + ti[p] (288, 477, 519, 323) ni + nij + ti[p] (526)
ne + nij + ti[p] (333) ne + nej + ti (177) ne + neg + ti (63) nenekti <acyuta
pa. 1.1>.
AmtaThe word mtra is included here so that govinda will take place even when a
nirgua ka-dhtuka follows.
527 / na naAr"AyaNAAe"vasya gAAeivand": k{(SNADaAtauk(s$avaeRre" /
527. na nryaoddhavasya govinda ka-dhtuka-sarvevare
nanot; nryaa-uddhavasyaof the uddhava of a nryaa; govindagovinda;
ka-dhtuka-sarvevarewhen a ka-dhtuka beginning with a sarvevara
follows1.
The uddhava of a nryaa doesnt take govinda when a ka-dhtuka
beginning with a sarvevara follows.
nenijni. vi vyptauvevei.jana janane chndasa. atrpi sa-dhvor i. klps tu
vyatijajia ity-dika bhym apcchanti. ud dneu-v itaudadti. nnryaayor -rma-haradatta dadati. datte. dyate.
470
Vtti ij (366) nij nij + ni[p] (288, 477, 519, 323) ni + nij + ni[p]
(526) ne + nij + ni[p] (527) nenijni <vidht pa. 3.1>.
Now we begin the conjugation of the dhtu vi[] vyptau (3U, to pervade).
vi + ti[p] (288, 477, 519, 323) vi + vi + ti[p] (526) ve + vi + ti[p] (333)
veveti (205) vevei <acyuta pa. 1.1>.
The dhtu jan[a] janane is found only in the Vedas. I[] is inserted after this dhtu
when s or dhv follows. But the Kalpa grammarians consider that jan[a] janane is also
used in the common language and thus they give examples like vyatijajie <acyuta
t. 2.1 of vi + ati + jan[a] janane> and so on. Now we begin the conjugation of the
dhtu [u]d[] dne (3U, to give). The u and are indicatory letters.
1.1>.
d + ti[p] (288, 477, 519, 323) d + d + ti[p] (375) dadti <acyuta pa.
d + tas (288, 477, 519, 323) d + d + tas (375) da + d + tas

(524) da + d + tas (63) dattas (93) datta <acyuta pa. 1.2>.
d + anti (288, 477, 519, 323) d + d + anti (375) da + d + anti
(524) da + d + anti (506) dadati <acyuta pa. 1.3>.
dadti
dadsi
dadmi
acyuta parapada of [u]d[] dne

datta
dattha
dadva
dadati
dattha
dadma
d + te (288, 477, 519, 323) d + d + te (375) da + d + te (524)

da + d + te (63) datte <acyuta t. 1.1>.
datte
datse
dade
acyuta tmapada of [u]d[] dne

dadte
dadthe
dadvahe
dadate
daddhve
dadmahe
d + te (293) d + ya[k] + te (d is ani by verse 1, 417, 294) dyate

AmtaThis stra prohibits the govinda that would normally take place by
laghddhavasya govinda (333).
528 / d"AmaAed"r"syaEtvanar"Ad"zAR"nae h"AE /
528. dmodarasyaitva-nardarane hau
dmodarasyaof a dmodara; etva-nara-adaranethe change to e and the
disappearance of the nara; hauwhen the vidht pratyaya hi follows.
When hi follows, the of a dmodara changes to e and the nara disappears.
dehi. adadt. adt.
471
Vtti d + hi (288, 477, 519, 323) d + d + hi (528) da + de + hi dehi
<vidht pa. 2.1>.
vidht parapada of [u]d[] dne
dadtu / dattt
dattm
dehi / dattt
dattam
dadni
dadva
dadatu
datta
dadma
d + d[ip] (288, 477, 306) a[t] + d + d[ip] (519, 323) a + d + d + d

(375) a + da + d + d (185) adadt <bhtevara pa. 1.1>.
bhtevara parapada of [u]d[] dne
adadt
adattm
adadu1
adad
adattam
adatta
adadm
adadva
adadma
d + d[ip] (306, 307, d is ani by verse 1) a[t] + d + s[i] + d[ip] (308) add
(185) adt <bhtea pa. 1.1>.
529 / @Ar"AmaAd"na os$a, , BaUtaer"sya tau vaA /
529. -rmd ana us, bhtevarasya tu v
-rmtafter -rma; anaof the pratyaya an (bhtevara / bhtea 3.1); usthe
replacement us; bhtevarasyaof bhtevara; tubut; voptionally.
After -rma, an is replaced by us, but this is optional in bhtevara.
adu. atr-rma-hare pi na naimittikpyaya dv yasyotpatti, sa tasya
sannipta. sannipta-lakaa-vidhir animitta tad-vightya iti nyyena.
Vtti d + an (306, 307, d is ani by verse 1) a[t] + d + s[i] + an (308) a
+ d + an (529) a + d + us (415) adus (93) adu <bhtea pa. 1.3>.
Even though the nimitta -rma is deleted here, the naimittika us doesnt disappear.
This is in accordance with the maxim ya dv yasyotpatti, sa tasya sannipta.
sannipta-lakaa-vidhir animitta tad-vightya (when upon the ascertainment of
one thing there is application of another, that second thing is in relation (sannipta2) to
the first thing. A rule characterized by this causal relation doesnt cause the
disappearance of the thing upon which it is based).
adt
ad
adm
bhtea parapada of [u]d[] dne

adtm
adtam
adva
adu
adta
adma
AmtaThis replacement of an with us is only done after dhtus ending in -rma

that have undergone mahhara of s[i]. All other dhtus ending in -rma take s[uk]
and i[] instead by stra 400. Thus aglsiu <bhtea pa. 1.3 of glai hara-kaye>
1 Since d is a nryaa, an changes to us here by si-nryaa-vettibhyo na us (336).
2 Paribhendu-ekhara defines this as follows: sannipto dvayo sambandha
(sannipta is the relation of two things)
472
and so on are not governed by this rule (since in these cases s[i] hasnt undergone
mahhara and thus an is replaced by us as usual by stra 336).
Someone may argue, Regarding adu, when the nimitta -rma is deleted, why
doesnt the naimittika us disappear by the maxim nimittpye naimittikasypy apya
(vtti 178)? In answer to this, Jva Gosvm speaks the maxim beginning sannipta.
Here the deletion of -rma is based on the existence of us. Thus the deletion of rma doesnt cause the disappearance of us.
SaodhinThe phrase bhtevarasya tu v is really for ad-di dhtus such as p,
y, v, m, and so on, since the change of an to us after hv-di dhtus such as d,
dh, and so on is already covered by si-nryaa-vettibhyo na us (336), since such
dhtus are considered nryaas when reduplication takes place.
530 / sTaAd"AmaAed"r"yaAeir"r"AmaAe vaESNAvaAid"s$aAvaAtmapade" , is$a
k(ipala: /
530. sth-dmodarayor i-rmo vaiavdi-sv tmapade, si ca kapila
sth-dmodarayoof the dhtu h gati-nivttau (1P, to stand, remain) and the
dmodaras described in stra 408; i-rmathe change to i-rma; vaiava-di-sau
when s[i] which begins with a vaiava follows1; tmapadewhen an tmapada
pratyaya follows; sis[i]; caand; kapilakapila.
The final of h and the dmodaras changes to i when s[i] which begins
with a vaiava follows, provided s[i] is itself followed by an tmapada
pratyaya. And at this time s[i] is considered kapila.
adita. aditm. adyi. udh dhraa-poaayodadhti.
Vtti d + ta (306, 307, d is ani by verse 1) a[t] + d + s[i] + ta (530) adi
+ s[i] + ta (353) adita <bhtea t. 1.1>.
d + tm (306, 307, d is ani by verse 1) a[t] + d + s[i] + tm (530)
adistm (108) aditm <bhtea t. 1.2>.
adita
ad
adii
bhtea tmapada of [u]d[] dne

aditm
adiata
adithm
adihvam
adivahi
adimahi
d + ta (306, 313) a[t] + d + i[] + ta (413) ad + y[uk] + i[] + ta

(315) adyi <bhtea karmai 1.1>.
adyi
adith
adii
bhtea karmai of [u]d[] dne

aditm
adithm
adivahi
adiata
adihvam
adimahi
Now we begin the conjugation of the dhtu [u]dh[] dhraa-poaayo (3U, to

hold, make; to support, bestow).
1 Vaiavdi-si means s[i] without i[].
473
dh + ti[p] (288, 477, 519, 323) dh + dh + ti[p] (329) d + dh +
ti[p] (375) dadhti <acyuta pa. 1.1>.
531 / @paer"Aid"h"r"Ae DaAHna"yaAevaAR /
531. aper di-haro dh-naddhayor v
apeof the upendra api; di-haradeletion of the initial vara; dh-naddhayo
when [u]dh[] or naddha follows; voptionally.
The a of api is optionally deleted when [u]dh[] or naddha follows.
AmtaNaddha is a word made by applying the kt pratyaya [k]ta after the dhtu
ah[a] bandhane (4U, to bind, tie).
532 / @vasya taMs$ae /
532. avasya tase
avasyaof the upendra ava; tasewhen tasa follows.
The a of ava is optionally deleted when tasa follows.
apidadhti pidadhti. avatasa vatasa.
Vtti api + dadhti (531) apidadhti or pidadhti (he covers).
ava + tasa (531) avatasa <1.1> or vatasa <1.1> (an ornament).
SaodhinTasa is a word made by applying the kt pratyaya [gh]a[] after the
dhtu tas[i] alakre (1P or 10P, to decorate).
AmtaThe grammarian Bhguri considers that the initial vara of ava and api should
be deleted in all cases. The exact words in this regard are vai bhgurir al-lopam
avpyor upasargayo. pa caiva hal-antn yath vc ni di1 (The grammarian
Bhguri wishes that there shall be deletion of the a of ava and api and that the
taddhita pratyaya [p] should be applied to all feminine words which would otherwise
end in consonants, e.g vc instead of vc, ni instead of ni, and di instead of
di). This statement is also accepted by the great poets. Thus we see prvparau
toya-nidho vaghya in Klidsas Kumra-sambhava and etad valagna-gagancalacumbi cru in Kavi-karapras Alakra-kaustubha.2
533 / DaAHaAe nar"sya DaAe inagAuRNAe vaESNAvae /
533. dho narasya dho nirgue vaiave
1 Siddhnta-kaumud quotes the same statement while commenting on Adhyy

2.4.82.
2 Usually the words would be avaghya and avalagna, but here the poets have chosen
to honor the opinion of Bhguri. The conclusion is that Bhguris rule is optional for it
rests on the opinion of a single grammarian.
474
dhaof the dhtu [u]dh[] dhraa-poaayo (3U, to hold, make; to support,
bestow); narasyaof the nara; dhathe change to dha-rma; nirguewhich is
nirgua; vaiavewhen a pratyaya beginning with a vaiava follows1.
The dh of the nara of [u]dh[] remains dh when a nirgua pratyaya
beginning with a vaiava follows.
harigadpavda. dhatta dhattha. dhatse dhaddhve.
VttiThis is an apavda of harighoasya harigad narasya (329).
dh + tas (288, 477, 519, 323) dh + dh + tas (290, 533) dh + dh + tas
(375) dha + dh + tas (524) dha + dh + tas (63) dhattas (93) dhatta <acyuta
pa. 1.2>.
dh + thas (288, 477, 519, 323) dh + dh + thas (290, 533) dh + dh
+ thas (375) dha + dh + thas (524) dha + dh + thas (63) dhatthas (93)
dhattha <acyuta pa. 2.2>.
acyuta parapada of [u]dh[] dhraa-poaayo
dadhti
dhatta
dadhati
dadhsi
dhattha
dhattha
dadhmi
dadhva
dadhma
dh + se (288, 477, 519, 323) dh + dh + se (290, 533) dh + dh +
se (375) dha + dh + se (524) dha + dh + se (63) dhatse <acyuta t. 2.1>.
dh + dhve (288, 477, 519, 323) dh + dh + dhve (290, 533) dh +
dh + dhve (375) dha + dh + dhve (524) dha + dh + dhve (61) dhaddhve
<acyuta t. 2.3>.
acyuta tmapada of [u]dh[] dhraa-poaayo
dhatte
dadhte
dadhate
dhatse
dadhthe
dhaddhve
dadhe
dadhvahe
dadhmahe
bhtea tmapada of [u]dh[] dhraa-poaayo
adhita
adhitm
adhiata
adhith
adhithm
adhihvam
adhii
adhivahi
adhimahi
bhtea karmai of [u]dh[] dhraa-poaayo
adhyi
adhitm
adhiata
adhith
adhithm
adhihvam
adhii
adhivahi
adhimahi
534 / aid"tyavyayamaupaen"va"AiHa /
534. rad ity avyayam upendra-vad dhi
475
rad itirad (faithfulness); avyayamthe avyaya; upendra-vattreated like an
upendra; dhiwhen the dhtu [u]dh[] dhraa-poaayo (3U, to hold, make; to
support, bestow) follows.
The avyaya rad is treated like an upendra when [u]dh[] follows.
raddadhti, nicinoty abhilaati vety artha. ubh dhraa-poaayo
Vtti rad + dh + ti[p] (288, 477, 519, 323) rad + dh + dh + ti[p] (329)
rad + d + dh + ti[p] (375) raddadhti <acyuta pa. 1.1 of rad + [u]dh[]
dhraa-poaayo>.
raddadhti means nicinoti (he has faith in) or abhilaati (he desires). Now we
begin the conjugation of the dhtu [u]bh[] dhraa-poaayo (3U, to hold, bear;
to support, nourish).
535 / h"Ax.~maAx~AenaRr"syaer"Ama: k{(SNADaAtauke( /
535. h-mor narasye-rma ka-dhtuke
h-moof the dhtus [o]h[] gatau (3A, to go, move) and m[] mne (3A, to
measure); narasyaof the nara; i-rmathe change to i-rma; ka-dhtuke
when a ka-dhtuka follows.
The final vara of the nara of [o]h[] and m[] changes to i when a kadhtuka follows.
AmtaBecause h is mentioned here along with indicatory letter , [o]h[k] tyge is
excluded.
536 / Ba{Ha @Aima ca /
536. bha mi ca
bhaof the dhtu [u]bh[] dhraa-poaayo (3U, to hold, bear; to support,
nourish); miwhen the pratyaya m follows; caalso.
The final vara of the nara of [u]bh[] changes to i when a ka-dhtuka
or m follows.
bibharti. bibharcakra babhra. oh gataujihte jihte. eva m mnemimte
mimte. ity ad-dau juhoty-di ad-di ca sampta.
Vtti bh + ti[p] (288, 477, 519, 323) bh + bh + ti[p] (329) b + bh +
ti[p] (536) bi + bh + ti[p] (289) bibharti <acyuta pa. 1.1>.
bh + []a[l] (two options by 520):
1) (m is applied) bh + m + []a[l] (330, 369) bh + m + k + []a[l]
(289) bhar + m + k + []a[l] (520, 323, the govinda ar is treated like the original
by 373) bh + bhar + m + k + []a[l] (329) b + bhar + m + k + []a[l]
(536) bibharm + k + []a[l] (330, 314) bibharm + kr + a (322, 323, the
vndra r is treated like the original by 373) bibharm + k + kr + a (345)
476
bibharm + c + kr + a (371) bibharm + cakra (165) bibhar + cakra
(73) bibharcakra <adhokaja pa. 1.1>.
2) (m is not applied, 330, 314) bhr + a (322, 323, the vndra r is
treated like the original by 373) bh + bhr + a (329) b + bhr + a (371)
babhra <adhokaja pa. 1.1>.
Now we begin the conjugation of the dhtu [o]h[] gatau (3A, to go, move).
h + te (288, 477, 519, 323) h + h + te (470) j + h + te (536) ji
+ h + te (290, 523) jihte <acyuta pa. 1.1>.
h + te (288, 477, 519, 323) h + h + te (470) j + h + te
(536) ji + h + te (290, 524) jihte <acyuta pa. 1.2>.
Now we begin the conjugation of the dhtu m[] mne (3A, to measure).
m + te (288, 477, 519, 323) m + m + te (536) mi + m + te (290,
523) mimte <acyuta pa. 1.1>.
m + te (288, 477, 519, 323) m + m + te (536) mi + m + te
(290, 524) mimte <acyuta pa. 1.2>.
477
Thus ends the section dealing with the juhoty-dis (hv-dis) which are a sub-group of
the ad-di-dhtus. Thus ends the section dealing with the ad-di-dhtus.Atha div-
di
Now we begin the section dealing with the div-di-dhtus (the fourth class of primary
dhtus).
divu kr-vijig-vyavahra-dyuti-stuti-moda-mada-svapna-knti-gatiu
Now we begin the conjugation of the dhtu div[u] kr-vijig-vyavahra-dyuti-stutimoda-mada-svapna-knti-gatiu1 (4P, to play; to desire; to conquer; to bet; to shine;
to praise; to rejoice; to be intoxicated; to sleep; to desire; to go, move).
537 / id"vaAde": zApa: zya: /
537. div-de apa ya
div-deafter a div-di-dhtu; apaof []a[p]; yathe replacement []ya.
[]a[p] is replaced by []ya when it comes after a div-di-dhtu.
a it. it-karan na sthni-vattvam, tena na pthu. dhto ra-va-prg id-uto
dvyati. eva ivu tantu-santne. nt gtra-vikepentyati. j vayo-hnau
jryati. sat-sagdy-d-antasyeti j-bhrametijajaratu jeratu. o tan-karae
VttiThe is an indicatory letter. Because it was made with the indicatory letter ,
the replacement []ya is not treated like the original []a[p], thus it is not pthu. Dhto
ra-va-prg id-utos trivikramo ra-vato viujane (192) is applied and we get the
following form:
div + ti[p] (288) div + []a[p] + ti[p] (537) div + []ya + ti[p] (290, 294,
192) dvyati <acyuta pa. 1.1>.
The dhtu iv[u] tantu-santne (4P, to sew) is conjugated in the same way. Now we
begin the conjugation of the dhtu nt[] gtra-vikepe (4P, to dance).
nt + ti[p] (288, 537) rt + []ya + ti[p] (290, 294) ntyati <acyuta pa.
1.1>.
Now we begin the conjugation of the dhtu j[] vayo-hnau (4P, to grow old).
j + ti[p] (288, 537) j + []ya + ti[p] (290, 294, 439) jir + ya + ti
(192) jryati <acyuta pa. 1.1>.
Sat-sagdy-d-antasya (424) is applied, then j-bhramu-trasa-phadn hisrthardha ca v (365) is applied and we get the following forms:
j + atus (330, 424) jar + atus (322, 323, the govinda ar is treated like
the original by 373) j + jar + atus (two options by 365):
1) (the change to e and so on is done) j + jer + atus jeratus (93) jeratu
<adhokaja pa. 1.2>.
1 This dhtu is listed in the Dhtu-pha as div[u] kr-vijig-vyavahra-dyuti-stuti-knti-gatiu (4P,
to play; to desire; to conquer; to bet; to shine; to praise; to desire; to go).
478
2) (the change to e and so on is not done, 375) j + jar + atus (371) ja + jar +
atus (93) jajaratu <adhokaja pa. 1.2>.
Now we begin the conjugation of the dhtu o tan-karae (4P, to make thin,
sharpen).
538 / @Aer"Amasya h"r": zyae /
538. o-rmasya hara ye
o-rmasyaof o-rma; haradeletion; yewhen []ya follows.
O-rma is deleted when []ya follows.
yati. yt. eva cho chedanechyati. o nta-karmaisyati, syate, seyt. do
avakhaanedyati, dyate, deyt. rdha sasiddhau1rdhyati, artst. j-bhramv
ity-dau hisrtha-rdha ca vaparedhatu aparardhatu. vyadha tanegrahijyeti sakaraavidhyati. pua puaupuyati. pudti aapuat. tpa
pranetpyati.
Vtti o + ti[p] (288, 537) o + []ya + ti[p] (538) yati <acyuta pa. 1.1>.
o (412) + yt ( is ani by verse 1) yt <kmapla pa. 1.1>.
The dhtu cho chedane (4P, to cut) is conjugated in the same way.
cho + ti[p] (288, 537) cho + []ya + ti[p] (538) chyati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu o anta-karmai (4P, to destroy, finish).
o (346) so so + ti[p] (288, 537) so + []ya + ti[p] (538) syati
<acyuta pa. 1.1>.
o (346) so (412) s s + te (293) s + ya[k] + te ( is ani by
verse 1, 417) s + ya[k] + te (294) syate <acyuta karmai 1.1>.
o (346) so (412) s s + yt (s is ani by verse 1, 418) seyt
<kmapla pa. 1.1>.
Now we begin the conjugation of the dhtu do avakhaane (4P, to break into pieces,
destroy).
do + ti[p] (288, 537) do + []ya + ti[p] (538) dyati <acyuta pa. 1.1>.
do (412) d d + te (293) d + ya[k] + te (d is ani by verse 1,
417) d + ya[k] + te (294) dyate <acyuta karmai 1.1>.
do (412) d d + yt (d is ani by verse 1, 418) deyt <kmapla
pa. 1.1>.
1 The dhtu sdh[a] hisym is also mentioned here because if two dhtus that come
one after another in the Dhtu-pha have the same meaning, the meaning is only
mentioned after the second dhtu. Thus to determine the meaning of the first dhtu
you have to see what is written after the second dhtu. In this case the meaning of
rdh[a] is determined by seeing the meaning written after sdh[a].
479
Now we begin the conjugation of the dhtu rdh[a] sasiddhau (4P, to succeed,
accomplish).
rdh + ti[p] (288, 537) rdh + []ya + ti[p] rdhyati <acyuta pa. 1.1>.
rdh + d[ip] (306, 307, rdh is ani by verse 5) a[t] + rdh + s[i] + d[ip]
(334) ardh + s[i] + [] + d[ip] (63) artsd (185) artst <bhtea pa. 1.1>.
In the stra beginning j-bhramu (stra 365) there is the phrase hisrtha-rdha ca
v. Thus we get the following forms:
apa + rdh + atus (330, 322, 323) apa + r + rdh + atus (337, two
options by 365):
1) (the change to e and so on takes place) apa + r + redh + atus
aparedhatus (93) aparedhatu (they (two) offended) <adhokaja pa. 1.2 of apa +
rdh[a] sasiddhau>.
2) (the change to e and so on doesnt takes place, 375) aparardhatus (93)
aparardhatu (they (two) offended) <adhokaja pa. 1.2 of apa + rdh[a]
sasiddhau>.
Now we begin the conjugation of the dhtu vyadh[a] tane (4P, to pierce, wound).
There is sakaraa by grahi-jy (473) and we get the following form:
vyadh + ti[p] (288, 537) vyadh + []ya + ti[p] (290, 473) vidhyati
<acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu pu[a] puau (4P, to nourish).
pu + ti[p] (288, 537) pu + []ya + ti[p] (290, 294) puyati <acyuta
pa. 1.1>.
[]a is applied by pudi-dyutdi-d-ito o bhtee parapade (435):
pu + d[ip] (306, 435, pu is ani by verse 7) a[t] + pu + []a + d[ip]
(294, 185) apuat <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu tp[a] prane (4P, to satisfy, be
satisfied).
1.1>.
tp + ti[p] (288, 537) tp + []ya + ti[p] (290, 294) tpyati <acyuta pa.
539 / r"DaAde"ir""A /
539. radh-der i v
radh-deafter the radh-dis; ii[]; voptionally.
I[] is optionally applied after the radh-dis.
SaodhinThe radh-dis are a sub-group of eight dhtus belonging to the pudis. They are listed below as follows:
480
radh[a] sarddhau hisy
ca
tp[a] prane
dp[a] garve
muh[a] vaicittye
druh[a] jighsym
uh[a] udgirae
ih[a] prtau
a[a] adarane
4P
4P
4P
4P
4P
4P
4P
4P
to accomplish, be completed; to
hurt, kill
to be proud
to be bewildered
to vomit
to love, have affection for
to perish, disappear
k-sp itiatpat atarpt. sahajnisu phd a vatrpst atrpst. eva dpa

hara-mohanayo. muha vaicittyemuhyati. amuhat. mogdh moh mohit. aa
adaranenayati.
VttiK-sp-m-tp-dp-spa sir v (404) is applied, and because tp[a] is
listed among the sahajni dhtus (see verse 6 of the ani-gaa) it optionally takes
a[m] by stra 406. Thus we get the following forms:
tp + d[ip] (306, two options by 404):
1) (s[i] is applied by 404) a[t] + tp + s[i] + d[ip] (two options by 539):
i) (i[] is applied) a[t] + tp + i[] + s[i] + d[ip] (333) a[t] + tarp + i[] + s[i]
+ d[ip] (334) a[t] + tarp + i[] + s[i] + [] + d[ip] (335) a[t] + tarp + i[] + []
+ d[ip] (42) atarpd (185) atarpt <bhtea pa. 1.1>.
ii) (i[] is not applied, two options by 406):
i) (a[m] is applied, 160) a[t] + t + a[m] + p + s[i] + d[ip] (52) a[t] + trap +
s[i] + d[ip] (352) atrp + s[i] + d[ip] (334) atrp + s[i] + [] + d[ip] (185)
atrpst <bhtea pa. 1.1>.
ii) (a[m] is not applied, 352) atrp + s[i] + d[ip] (334) atrp + s[i] + [] +
d[ip] (185) atrpst <bhtea pa. 1.1>.
2) ([]a is applied as usual by 435, 330) a[t] + tp + []a + d[ip] (294, 185)
atpat <bhtea pa. 1.1>.
The dhtu dp[a] hara-mohanayo1 (4P, to be greatly delighted; to be mad or
foolish) is conjugated in the same way. Now we begin the conjugation of the dhtu
muh[a] vaicittye (4P, to be bewildered).
muh + ti[p] (288, 537) muh + []ya + ti[p] (290, 294) muhyati <acyuta pa.
1.1>.
muh + d[ip] (306, 435, 330) a[t] + muh + []a + d[ip] (294, 185)
amuhat <bhtea pa. 1.1>.
muh + t (two options by 539):
1) (i[] is applied) muh + i[] + t (333) mohit <blakalki pa. 1.1>.
2) (i[] is not applied, 333) moh + t (two options by 211):
i) (h changes to gh) mogh + t (354) mogh + dh (61) mogdh <blakalki
pa. 1.1>.
i) (h changes to h) moh + t (354) moh + dh (205) moh + h
(411) moh <blakalki pa. 1.1>.
1 According to traditional commentators, the word mohana here means garva. Thus in
his own Dhtu-pha, Jva Gosvm has listed the dhtu as dp[a] garve (4P, to be
proud).
481
Now we begin the conjugation of the dhtu a[a] adarane (4P, to perish,
disappear).
a (366) na na + ti[p] (288, 537) na + []ya + ti[p] (290)
nayati <acyuta pa. 1.1>.
SaodhinTp[a] and dp[a] would have never taken i[] since they are listed in
the ani-gaa and the rest of the dhtus would have always taken i[] since they are
not listed in the anid-gaa, but this rule says that all of them should optionally take
i[]. Regarding radh[a], there is one stra in the Bhat which states that radh[a] takes
n[um] when a sarvevara follows, i.e radhi-jabhor nu sarvevare (Bhat 583). This
stra has little practical scope, however, since in the ka-dhtuka forms []ya stops
n[um] and in most of the other cases even when n[um] is inserted it gets deleted
again by ani-rmet viujanntnm uddhava-na-rma-hara kasrau (343). There
is one place, however, where this Bhat stra is particularly useful and that is in
making the y-anta-dhtu randhi (radh[a] + []i with n[um] inserted). In Bhgavatam
5.18.8 we see the vidht 2.1 form of this y-anta-dhtu used in a famous prayer to
Lord Nsihadeva: karmayn randhaya randhaya (destroy destroy our desires for
fruitive activity). One should note, however, that in this case the []i in the y-antadhtu randhi is just a svrtha pratyaya and not a prerartha pratyaya. Thus it just
means to kill, destroy and not to cause to kill, to cause to destroy. This is because,
in the cur-di section of the Dhtu-pha, Jva Gosvm says hanty-arth ca (ye ca
teu gaeu hisrth dhtava ukts te cur-dv api jey ity artha) (Dhtus which
mean to kill can also be cur-dis (One should know that those dhtus having the
meaning of his which were previously mentioned in the other nine gaas can also be
conjugated as cur-dis)).1
540 / mais$janazAAenau< vaESNAvae /
540. masji-naor nu vaiave
masji-naoof the dhtus [u]masj[o] uddhau (6P, to bathe, dive, sink) and a[a]
adarane (4P, to perish, disappear); numthe gama n[um]; vaiavewhen a
pratyaya beginning with a vaiava follows2.
[u]masj[o] and a[a] take n[um] when a pratyaya beginning with a
vaiava follows.
naia, naka, na. iti radh-di. kramu pda-vikepekramas trivikrama
ity-dikrmyati. amu upaame
Vtti
a (366) na na + sa (two options by 539):
1) (i[] is applied) na + i[] + sa (170) naia <kmapla karmai 1.1>.
2) (i[] is not applied, 540, 160) na + n[um] + + t (two options):
i) ( changes to gh by 211) nangh + sa (63) nank + sa (108)
nanka (165) naka (73) naka <kmapla karmai 1.1>.
ii) ( changes to by 182) nan + sa (405) nank + sa (108)
nanka (165) naka (73) naka <kmapla karmai 1.1>.
a (366) na na + t (two options by 539
1 See Saodhin 577 for further examples and discussion.
482
1) (i[] is applied) nait <blakalki pa. 1.1>.
2) (i[] is not applied, 540, 160) na + n[um] + + t (two options):
i) ( changes to gh by 211) nangh + t (354) nangh + dh (61) nangdh
(165) nagdh (73) nagdh <blakalki pa. 1.1>.
ii) ( changes to by 182) nan + t (205) nan (165) na <blakalki
pa. 1.1>.
Thus ends the section dealing with the radh-dis. Now we begin the conjugation of the
dhtu kram[u] pda-vikepe (4P, to step, walk). The stra beginning kramas
trivikrama (stra 398) is applied and we get the following form:
1.1>.
kram + ti[p] (288, 537) kram + []ya + ti[p] (398) krmyati <acyuta pa.
Now we begin the conjugation of the dhtu am[u] upaame (4P, to be calm,
peaceful).
541 / zAmaAd"InaAM iaiva(ma: zyae /
541. am-dn trivikrama ye
am-dnmof the am-dis; trivikramathe change to trivikrama; yewhen
[]ya follows.
The a of the am-dis becomes trivikrama when []ya follows.
SaodhinThe am-dis are a sub-group of eight dhtus belonging to the pudis. They are listed below as follows:
am[u] upaame
dam[u] upaame
tam[u] glnau
ram[u] tapasi khede ca
4P
4P
4P
4P
bhram[u] anavasthne
kam[] sahane
klam[u] glnau
mad[] hare
4P
4P
4P
4P
to be calm, peaceful
to tame, subdue
to be exhausted
to perform austerities, work
hard; to be tired
to totter
to tolerate, forgive
to be fatigued, tired
to be joyful, intoxicated,
maddened
myati. jani-vadhyor mntnmaami. klamu glnauklmyati. asu kepae

asyati. lubha grddhye. grddhyam kk. lubhyati. iu-saha-lubheti i v, lobdh
lobhit. iti pu-di. pri-prasavesyate. asavia asoa. jan prdur-bhve
Vtti am + ti[p] (288, 537) am + []ya + ti[p] (541) myati <acyuta pa.
1.1>.
Jani-vadhyor mntnm (397) is applied and we get the following form:
am + ta (306, 313) a[t] + am + i[] + ta (397) aam + i[] + ta
(315) aami <bhtea bhve 1.1>.
Now we begin the conjugation of the dhtu klam[u] glnau (4P, to be fatigued, tired).
483
klam + ti[p] (288, 537) klam + []ya + ti[p] (541) klmyati <acyuta pa.
1.1>.
Now we begin the conjugation of the dhtu as[u] kepae (4P, to throw).
as + ti[p] (288, 537) as + []ya + ti[p] asyati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu lubh[a] grddhye (4P, to covet, be greedy
for). Grddhya means kk (intense desire).
lubh + ti[p] (288, 537) lubh + []ya + ti[p] (290, 294) lubhyati <acyuta
pa. 1.1>.
I[] is optional by iu-saha-lubha-rua-ria i v te (409):
lubh + t (two options by 409):
1) (i[] is applied) lubh + i[] + t (333) lobhit <blakalki pa. 1.1>.
2) (i[] is not applied, 333) lobh + t (354) lobhdh (61) lobdh <blakalki
pa. 1.1>.
Thus ends the section dealing with the pu-dis. Now we begin the conjugation of the
dhtu [] pri-prasave (4A, to give birth, produce).
(346) s s + te (288, 537) s + []ya + te (290, 294) syate
<acyuta t. 1.1>.
(346) s s + ta (306, 307) a[t] + s + s[i] + ta (two options by
351):
1) (i[] is inserted) a[t] + s + i[] + s[i] + ta (289) a + so + i + s + ta (55)
asavista (108) asavita (205) asavia <bhtea t. 1.1>.
2) (i[] is not inserted, 289) a + so + s + ta (108) asota (205) asoa
<bhtea t. 1.1>.
Now we begin the conjugation of the dhtu jan[] prdur-bhve (4A, to be born,
produced, to occur, happen).
542 / aAjanaAejaAR izAvae /
542. j-janor j ive
j-janoof the dhtus j avabodhane (9P, to know) and jan[] prdur-bhve (4A,
to be born, produced, to occur, happen); jthe replacement j; ivewhen a iva
pratyaya follows.
J and jan[] are replaced by j when a iva pratyaya follows.
jyate. bhvejyate janyate.
Vtti jan + te (288, 537) jan + []ya + te (542) jyate <acyuta t. 1.1>.
In bhve prayoga we get the following forms:
jan + te (293) jan + ya[k] + te (330, two options by 466) jyate <acyuta
bhve 1.1> or janyate <acyuta bhve 1.1>.
484
AmtaOnly the div-di-dhtu jan[] prdur-bhve (4A, to be born, produced, to
occur, happen) is accepted here and not the hv-di-dhtu jan[a] janane (3P, to be
born, produced, to occur, happen) as this rule cannot apply to jan[a] janane because
there is no iva pratyaya following due to the mahhara ordained in stra 477.
543 / d"IpjanaIbauDyaitapaUr"ItaAiyapyaAiyaBya wNvaA BaUtaezAtae k(taRir" /
543. dp-jan-budhyati-pr-tyi-pyyibhya i v bhtea-te kartari
dp-jan-budhyati-pr-tyi-pyyibhyaafter the dhtus listed below; ithe
pratyaya i[] (see stra 313); voptionally; bhtea-tewhen the bhtea pratyaya
ta follows; kartariwhen the kart is to be expressed.
In kartari prayoga, i[] is optionally applied after the following dhtus when
the bhtea pratyaya ta follows:
dp[] dptau
jan[] prdur-bhve
4A
4A
budh[a] avagamane
pr[] pyyane
ty[] vistra-planayo
[o]pyy[] vddhau
4A
4A
1A
1A
to shine, blaze
to be born, produced, to occur,
happen
to understand
to fill, fulfill
to expand; to protect
to swell, increase
ajani ajania. jaje. pada gataupadyate. budha avagamanebudhyate. abodhi

abuddha, abhutstm. aha bandhanenahyati nahyate. naddh. iti div-di.
Vtti jan + ta (306) a[t] + jan + ta (two options by 543):
1) (i[] is applied) a[t] + jan + i[] + ta (330, 397, 315) ajani <bhtea t.
1.1>.
2) (s[i] is applied as usual by 307) a[t] + jan + s[i] + ta (316) a[t] + jan + i[]
+ s[i] + ta (108) ajanita (205) ajania <bhtea t. 1.1>.
jan + e (330, 337, 437) jn + e (322, 323, the deleted a is sthni-vat by
373) ja + jn + e (175) jaje <adhokaja t. 1.1>.
Now we begin the conjugation of the dhtu pad[a] gatau (4A, to go, move).
pad + te (288, 537) pad + []ya + te padyate <acyuta t. 1.1>.
Now we begin the conjugation of the dhtu budh[a] avagamane (4A, to understand).
budh + te (288, 537) budh + []ya + te budhyate <acyuta t. 1.1>.
budh + ta (306) a[t] + budh + ta (two options by 543):
1) (i[] is applied) a[t] + budh + i[] + ta (budh is ani by verse 5, 333) abodh
+ i[] + ta (315) abodhi <bhtea t. 1.1>.
2) (s[i] is applied as usual by 307, budh is ani by verse 5) a[t] + budh + s[i] +
ta (355, 294, 353) a + budh + ta (354) a + budh + dha (61) abuddha
<bhtea t. 1.1>.
485
budh + tm (306, 307, budh is ani by verse 5) a[t] + budh + s[i] + tm
(355, 294, 189) a + bhudh + s + tm (63) abhutstm <bhtea t. 1.2>.
Now we begin the conjugation of the dhtu ah[a] bandhane (4U, to bind, tie).
ah (366) nah nah + ti[p] (288, 537) nah + []ya + ti[p] nahyati
<acyuta pa. 1.1>.
ah (366) nah nah + te (288, 537) nah + []ya + te nahyate
<acyuta t. 1.1>.
ah (366) nah nah + t (ah is ani by verse 8, 211) nadh + t
(354) nadh + dh (61) naddh <blakalki pa. 1.1>.
Thus ends the section dealing with the div-di-dhtus.
AmtaThis is an apavda of sir bhtee (307). Usually i[] wouldnt be applied in
kartari-prayoga, but this rule makes it optional. By the mention of budhyati, the []ti[p]
form of budh[a] avagamane (4A, to understand), budh[a] avagamane (1P, to
understand) is excluded.
486
Atha sv-di
Now we begin the section dealing with the sv-di-dhtus (the fifth class of primary
dhtus).
u abhiaveabhiava sandhna magala-snna v. panam ity anye.
Now we begin the conjugation of the dhtu u[] abhiave (5U, to extract, distil; to do
ablutions). Abhiava means sandhna (distilling) or magala-snna (ablution).
Others say it means pana (squeezing, pressing out).
544 / svaAde": zApa: au: /
544. sv-de apa nu
sv-deafter a sv-di-dhtu; apaof []a[p]; nuthe replacement []nu.
[]a[p] is replaced by []nu when it comes after a sv-di-dhtu.
u-nvor govindasunoti. atvamabhiuoti. na govinda-vndrau, sunuta
sunvanti. sunoi sunute sunvte syate. su-stu-dhbhya i sauasvt asoa. eva
dh kampane. ci cayanecinoti. adhokajece kir vcikya cicya. v varae
avrt. -rma-vbhya ito drghaavara avaria avta. atty-arti-v
vavaritha vavva. hi gatau vddhau cahinoti. atvamprahioti. a vyptau
anute anuvte anuvate. iti sv-di.
VttiThen u-nvor govinda (430) is applied and we get the following form:
u (346) su su + ti[p] (288) su + []a[p] + ti[p] (544) su + []nu +
ti[p] (290, 294, 430) sunoti <acyuta pa. 1.1>.
The change to takes place by stra 350:
abhi + u (346) abhi + su abhi + su + ti[p] (288, 544) abhi + su +
[]nu + ti[p] (290, 294, 430) abhi + sunoti (350) abhiunoti (he extracts /
distils) <acyuta pa. 1.1>.
asya na govinda-vndrau kasriu (294) is applied and we get the following
forms:
u (346) su su + tas (288, 544) su + []nu + tas (290, 294, 290,
294, 93) sunuta <acyuta pa. 1.2>.
u (346) su su + anti (288, 544) su + []nu + anti (290, 294, 290,
294, 51) sunvanti <acyuta pa. 1.3>.
u (346) su su + si[p] (288, 544) su + []nu + si[p] (290, 294, 430)
sunosi (108) sunoi <acyuta pa. 2.1>.
u (346) su su + te (288, 544) su + []nu + te (290, 294, 290, 294)
sunute <acyuta t. 1.1>.
u (346) su su + te (288, 544) su + []nu + te (290, 294, 290,
294, 51) sunvte <acyuta t. 1.2>.
487
u (346) su su + te (293) su + ya[k] + te (su is ani by verse 1,
294, 390) syate <acyuta bhve 1.1>.
Su-stu-dhbhya i sau parapade (Bhat 567) is applied and we get the following form:
u (346) su su + d[ip] (306, 307) a[t] + su + s[i] + d[ip] (Bhat
567) a[t] + su + i[] + s[i] + d[ip] (380) asau + i[] + s[i] + d[ip] (55) asv + i[]
+ s[i] + d[ip] (334) asv + i[] + s[i] + [] + d[ip] (335) asv + i[] + [] +
d[ip] (42) asvd (185) asvt <bhtea pa. 1.1>.
u (346) su su + ta (306, 307, su is ani by verse 1) a[t] + su + s[i] +
ta (289) aso + s + ta (108) asota (205) asoa <bhtea t. 1.1>.
The dhtu dh[] kampane (5U, to shake, agitate)1 is conjugated in the same way.
Now we begin the conjugation of the dhtu ci[] cayane (5U, to collect).
ci + ti[p] (288, 544) ci + []nu + ti[p] (290, 294, 430) cinoti <acyuta pa. 1.1>.
When an adhokaja pratyaya follows, ce kir v (403) is applied and we get the
following forms:
ci + []a[l] (two options by 403):
1) (ci is replaced by ki) ki + []a[l] (330, 314) kai + a (54) ky + a (322,
323, the vndra ai and the replacement y are sthni-vat by 373) ki + ky + a
(345) cikya <adhokaja pa. 1.1>.
2) (ci is not replaced by ki, 330, 314) cai + a (54) cy + a (322, 323, the
vndra ai and the replacement y are sthni-vat by 373) ci + cy + a (345)
cicya <adhokaja pa. 1.1>.
Now we begin the conjugation of the dhtu v[] varae (5U, to choose, ask for).
v + d[ip] (306, 307, 316) a[t] + v + i[] + s[i] + d[ip] (380) avr + i[]
+ s[i] + d[ip] (334) avr + i[] + s[i] + [] + d[ip] (335) avr + i[] + [] +
d[ip] (42) avrd (185) avrt <bhtea pa. 1.1>.
v + ta (306, 307) a[t] + v + s[i] + ta (two options by 423):
1) (i[] is inserted) a[t] + v + i[] + s[i] + ta (289) avar + i[] + s[i] + ta
(108) avarita (205) avaria <bhtea t. 1.1>.
2) (i[] is not inserted, 355, 294, 353) avta <bhtea t. 1.1>.
Atty-arti-v-vyebhyo nityam (388) is applied and we get the following form:
v + tha[l] (388) v + i[] + tha[l] (289) var + itha (322, 323, the
govinda ar is treated like the original by 373) v + var + itha (371) vavaritha
<adhokaja pa. 2.1>.
v + va (356, 337, 294, 322, 323) v + v + va (371) vavva
<adhokaja pa. 3.2>.
Now we begin the conjugation of the dhtu hi gatau vddhau ca (5P, to go, move,
send, shoot; to promote).
1 Some list this dhtu as dhu[] kampane (5U, to shake, agitate).
488
1.1>.
hi + ti[p] (288, 544) hi + []nu + ti[p] (290, 294, 430) hinoti <acyuta pa.

pra + hi + ti[p] (288, 544) pra + hi + []nu + ti[p] (290, 294, 430) pra +
hinoti (304) prahioti (he sends) <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu a[] vyptau (5A, to pervade, obtain).
a + te (288, 544) a + []nu + te (290, 294) anute <acyuta t. 1.1>.
a + te (288, 544) a + []nu + te (290, 294, 382) anuvte <acyuta
t. 1.2>.
a + ante (288, 544) a + []nu + ante (290, 294, 317) a + []nu + ate
(382) anuvate <acyuta t. 1.3>.
Thus ends the section dealing with the sv-di-dhtus.
489
AmtaThe is an indicatory letter. Because it was made with the indicatory letter ,
the replacement []nu also isnt treated like the original []a[p], thus it is not pthu
(see vtti 537).Atha tud-di
Now we begin the section dealing with the tud-di-dhtus (the sixth class of primary
dhtus).
tuda vyathane.
Now we begin the conjugation of the dhtu tud[a] vyathane (6U, to strike, wound).
545 / taud"Ade": zApa: zA: /
545. tud-de apa a
tud-deafter a tud-di-dhtu; apaof []a[p]; athe replacement []a.
[]a[p] is replaced by []a when it comes after a tud-di-dhtu.
tudati. tudate. bhrasja pkegrahi-jyeti sakaraa, sasya jo jebhjjati. muc
mokae
Vtti tud + ti[p] (288) tud + []a[p] + ti[p] (545) tud + []a + ti[p] (290,
294) tudati <acyuta pa. 1.1>.
tud + te (288) tud + []a[p] + te (545) tud + []a + te (290, 294)
tudate <acyuta t. 1.1>.
Now we begin the conjugation of the dhtu bhrasj[a] pke (6U, to roast, fry).
Sakaraa is done by grahi-jy (473) and sasya jo je (376) is applied. Thus we get the
following form:
bhrasj + ti[p] (288, 545) bhrasj + []a + ti[p] (290, 473) bhsj + a + ti
(376) bhjjati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu muc[] mokae (6U, to release,
abandon).
AmtaThe is an indicatory letter. Because it was made with the indicatory letter ,
the replacement []a also isnt treated like the original []a[p], thus it is not pthu (see
vtti 537).
546 / maucaAde"nau< zAe /
546. muc-der nu e
muc-deof the muc-di-dhtus (a sub-group of seven tud-di-dhtus beginning with
muc[] mokae (6U, to release, abandon)); numthe gama n[um]; ewhen []a
follows
The muc-dis take n[um] when []a follows.
490
SaodhinThe muc-dis are listed below as follows:
muc[] mokae
lup[] chedane
vid[] lbhe
lip[a] upadehe
ic[a] karae
kt[] chedane
khid[a] parighte
6U
6U
6U
6U
6U
6P
6P
to
to
to
to
to
to
to
release, abandon
cut, break, take away, delete
find, obtain
anoint, cover, stain, pollute
sprinkle, discharge
cut
strike, afflict
mucati. lup chedanelumpati. vid lbhevindati. lipa upadehelimpati. ica

karaeir-anubandhatva bahnm asammatamsicati. atvamabhiicati. ete
ubhayapadina. preraesuvati. ovrasc chedanesasya a ca-varga-yoge
vcati. ccha gaty-diucchati. sat-sagdy-d-antasyeti govinda, tri-viujane
pi nu iyatenarccha narcchatu. uddhavatvbhvn na govindacchit. k
vikepe-rmasyerkirati. kryate. cakaratu. g nigaraenigaraa galdhakaraam
Vtti muc + ti[p] (288, 545) muc + []a + ti[p] (546, 160) mu + n[um] + c +
a + ti (175) mucati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu lup[] chedane (6U, to cut, break, take
away, delete).
lup + ti[p] (288, 545) lup + []a + ti[p] (546, 160) lu + n[um] + p + a +
ti (165) lup + a +ti (73) lumpati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu vid[] lbhe (6U, to find, obtain).
vid + ti[p] (288, 545) vid + []a + ti[p] (546, 160) vi + n[um] + d + a +
ti (165) vid + a +ti (73) vindati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu lip[a] upadehe (6U, to anoint, cover, stain,
pollute).
lip + ti[p] (288, 545) lip + []a + ti[p] (546, 160) li + n[um] + p + a + ti
(165) lip + a +ti (73) limpati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu ic[a] karae (6U, to sprinkle,
discharge). Many disagree that this dhtu has the anubandha ir.
ic (346) sic sic + ti[p] (288, 545) sic + []a + ti[p] (546, 160) si +
n[um] + c + a + ti (175) sicati <acyuta pa. 1.1>.
abhi + ic (346) abhi + sic abhi + sic + ti[p] (288, 545) abhi + sic +
[]a + ti[p] (546, 160) abhi + si + n[um] + c + a + ti (175) abhi + sicati (350)
abhiicati (he sprinkles / consecrates) <acyuta pa. 1.1>.
All the dhtus just mentioned were ubhayapad-dhtus. Now we begin the conjugation
of the dhtu prerae (6P, to impel).
491
(346) s s + ti[p] (288, 545) s + []a + ti[p] (290, 294, 381)
suvati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu [o]vrasc[] chedane1 (6P, to cut). Sasya
a ca-varga-yoge (181) is applied and we get the following form:
vrasc (181) vrac vrac + ti[p] (288, 545) vrac + []a + ti[p] (290, 473)
vcati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu cch[a] gatndriya-pralaya-mrtbhveu2 (6P, to go, move; to fail in faculties; to assume a form).
cch + ti[p] (288, 545) cch + []a + ti[p] cchati <acyuta pa. 1.1>.
Govinda is done by sat-sagdy-d-antasya (424) is applied, and n[u] is applied by
stra 362 even when a dhtu that has three viujanas follows. Thus we get the
following forms:
cch + []a[l] (330, 424) arcch + a (322, 323, the govinda ar is treated
like the original by 373) + arcch + a (371) a + arcch + a (361) + arcch + a
(362) narccha <adhokaja pa. 1.1>.
cch + atus (330, 424) arcch + atus (322, 323, the govinda ar is treated
like the original by 373) + arcch + atus (371) a + arcch + atus (361) +
arcch + atus (362) narcchatus (93) narcchatu <adhokaja pa. 1.2>.
Because the in cch is not an uddhava, govinda cannot be applied by stra 333:
cch + t (316) cch + i[] + t cchit <blakalki pa. 1.1>.
Now we begin the conjugation of the dhtu k vikepe (6P, to scatter, throw). rmasyer kasrau (439) is applied and we get the following forms:
1.1>.
k + ti[p] (288, 545) k + []a + ti[p] (290, 294, 439) kirati <acyuta pa.
k + te (293) k + ya[k] + te (330, 294, 439) kir + ya + te (192)

kryate <acyuta karmai. 1.1>.
k + atus (330, 424) kar + atus (322, 323, the govinda ar is treated like
the original by 373) k + kar + atus (345) c + kar + atus (375) c + kar +
atus (371) cakaratus (93) cakaratu <adhokaja pa. 1.2>.
Now we begin the conjugation of the dhtu g nigarae (6P, to swallow). Nigaraa
means galdha-karaam (swallowing).
547 / igAr"Ae r"Ae la: s$avaeRre" vaA , inatyaM tau yaix~ /
547. giro ro la sarvevare v, nitya tu yai
1 See Saodhin 182.
2 One should be careful to understand that the forms cchati and so on can either be
made from cch[a] gatau (1P, to go), from cch[a] gatndriya-pralaya-mrtbhveu (6P, to go; to fail in faculties; to assume a form), or from gatau prape
ca (1P, to go; to obtain) by arter ccha (419).
492
giraof the dhtu g nigarae (6P, to swallow) raof the ra-rma; lathe
replacement la-rma; sarvevarewhen a pratyaya beginning with a sarvevara
follows1; voptionally; nityamalways; tubut; yaiwhen the pratyaya ya[]
follows.
The r of g optionally changes to l when a pratyaya beginning with a
sarvevara follows, but it always changes to l when ya[] follows.
girati gilati. spa sasparespati. asprkt asprkt aspkat. praccha
jpsympcchati. aprkt. sja visargevisarga sis tygo vsjati.
asrkt. umasjo uddhauuddhir iha snnam, avaghe tu prayoga-bhulyam
majjati. lopa-vidher balavattvt kte sa-lope numamkt. sayukta-viujanamadhyatvn naitvdimamajjitha mamaktha. viccha gatauvicchyati. tud-ditvabalt pake vikaraa cavicchati. ma maranemati. amrkt amrkt
amkat. iu icchymicchati. e eit. kua kauilye
Vtti g + ti[p] (288, 545) g + []a + ti[p] (290, 294, 439) gir + a + ti
(547) gilati <acyuta pa. 1.1> or girati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu sp[a] saspare (6P, to touch).
sp + ti[p] (288, 545) sp + []a + ti[p] (290, 294) spati <acyuta pa.
1.1>.
sp + d[ip] (306, two options by 404):
1) (s[i] is applied by 404, sp is ani by verse 7) a[t] + sp + s[i] + d[ip]
i) (a[m] is applied, 160) a[t] + sp + a[m] + + s[i] + d[ip] (52) a[t] + spra
+ s[i] + d[ip] (352) aspr + s[i] + d[ip] (182) aspr + s[i] + d[ip] (334)
aspr + s[i] + [] + d[ip] (405) asprksd (108) asprkd (185) asprkt
<bhtea pa. 1.1>.
ii) (a[m] is not applied, 352) aspr + s[i] + d[ip] (182) aspr + s[i] + d[ip]
(334) aspr + s[i] + [] + d[ip] (405) asprksd (108) asprkd (185)
asprkt <bhtea pa. 1.1>.
2) (sa[k] is applied as usual by 407, sp is ani by verse 7) a[t] + sp + sa[k]
+ d[ip] (294, 182) asp + sa[k] + d[ip] (405) aspksad (108) aspkad
(185) aspkat <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu pracch[a] jpsym (6P, to ask,
question).
pracch + ti[p] (288, 545) pracch + []a + ti[p] (290, 473) pcchati
<acyuta pa. 1.1>.
pracch + d[ip] (306, 307, pracch is ani by verse 2) a[t] + pracch + s[i] +
d[ip] (352) aprcch + s[i] + d[ip] (182) apr2 + s[i] + d[ip] (334) apr + s[i]
+ [] + d[ip] (405) aprksd (108) aprkd (185) aprkt <bhtea pa.
1.1>.
2 When the nimitta ch changes to by stra 182, the naimittika c which was produced
by dvi sarvevara-mtrc cha (74) and ydava-mtre harikamalam (63) disappears
in accordance with the maxim nimittpye naimittikasypy apya (vtti 178).
493
Now we begin the conjugation of the dhtu sj[a] visarge (6P, to create, release).
Visarga means si (creating) or tyga (releasing).
sj + ti[p] (288, 545) sj + []a + ti[p] (290, 294) sjati <acyuta pa. 1.1>.
sj + d[ip] (306, 307, sj is ani by verse 3) a[t] + sj + s[i] + d[ip]
(441, 160) a[t] + s + a[m] + j + s[i] + d[ip] (52) a[t] + sraj + s[i] + d[ip] (352)
asrj + s[i] + d[ip] (182) asr + s[i] + d[ip] (334) asr + s[i] + [] + d[ip]
(405) asrksd (108) asrkd (185) asrkt <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu [u]masj[o] uddhau (6P, to bathe, dive,
sink). Here uddhi means snna (bathing), but occasionally the dhtu is used in the
sense of avagha (submersion, sinking, diving).
masj + ti[p] (288, 545) masj + []a + ti[p] (376) majjati <acyuta pa.
1.1>.
Since a rule of deletion is stronger, n[um] is applied only after the deletion of s has
been done:
masj + d[ip] (306, 307, masj is ani by verse 3) a[t] + masj + s[i] + d[ip]
(352) a + msj + s[i] + d[ip] (183) a + mj + s[i] + d[ip] (540, 160) a + m +
n[um] + j + s[i] + d[ip] (334) amnj + s[i] + [] + d[ip] (177) amng + s[i] +
[] + d[ip] (63) amnksd (165) amksd (73) amksd (108) amkd
(185) amkt <bhtea pa. 1.1>.
[u]masj[o] doesnt undergo the change to e and so on because its a-rma comes
between viujanas that are part of a sat-saga (see stra 363):
masj + tha[l] (two options by 386):
1) (i[] is applied) masj + i[] + tha[l] (322, 323) ma + masj + i[] + tha[l]
(376) mamajjitha <adhokaja pa. 2.1>.
2) (i[] is not applied) masj + tha[l] (322, 323) ma + masj + tha (183) ma
+ maj + tha (540, 160) ma + ma + n[um] + j + tha (177) ma + mang + tha
(63) mamanktha (165) mamaktha (73) mamaktha <adhokaja pa. 2.1>.
Now we begin the conjugation of the dhtu vicch[a] gatau (6P, to go, move).
vicch (392) vicchya (vicchya is a new dhtu by 260) vicchya + ti[p]
(288) vicchya + []a[p] + ti[p] (291) vicchyati (he goes) <acyuta pa. 1.1>.
On the strength of vicch[a] being a tud-di-dhtu, the vikaraa []a is alternatively
applied instead of ya:
vicch + ti[p] (288, 545) vicch + []a + ti[p] vicchati (he goes) <acyuta
pa. 1.1>.
Now we begin the conjugation of the dhtu m[a] marane (6P, to touch; to
discuss, reason; to consider).
m + ti[p] (288, 545) m + []a + ti[p] (290, 294) mati <acyuta pa.
1.1>.
494
m + d[ip] (306, two options by 404):
1) (s[i] is applied by 404, m is ani by verse 7) a[t] + m + s[i] + d[ip] (two
options by 406):
i) (a[m] is applied, 160) a[t] + m + a[m] + + s[i] + d[ip] (52) a[t] + mra +
s[i] + d[ip] (352) amr + s[i] + d[ip] (182) amr + s[i] + d[ip] (334) amr +
s[i] + [] + d[ip] (405) amrksd (108) amrkd (185) amrkt <bhtea
pa. 1.1>.
ii) (a[m] is not applied, 352) amr + s[i] + d[ip] (182) amr + s[i] + d[ip]
(334) amr + s[i] + [] + d[ip] (405) amrksd (108) amrkd (185)
amrkt <bhtea pa. 1.1>.
2) (sa[k] is applied as usual by 407, m is ani by verse 7) a[t] + m + sa[k] +
d[ip] (294, 182) am + sa[k] + d[ip] (405) amksad (108) amkad (185)
amkat <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu i[u] icchym (6P, to desire, want).
i + ti[p] (288, 545) i + []a + ti[p] (399) ichati (74) ichchati (63)
icchati <acyuta pa. 1.1>.
i + t (two options by 409):
1) (i[] is inserted) i + i[] + t (333) eit <blakalki pa. 1.1>.
2) (i[] is not inserted, 333) et (205) e <blakalki pa. 1.1>.
Now we begin the conjugation of the dhtu ku[a] kauilye (6P, to be crooked).
AmtaA rule of deletion is stronger in accordance with the previously described
maxim sarva-vidhibhyo haro, hart sarvevardeo balavn (204). When s[i] follows,
the s of [u]masj[o] cannot change to j due to the prohibition na tu vaiave (376).
Therefore the s of [u]masj[o] is deleted instead by s-ko sat-sagdyor haro
viupadnte vaiave ca (183), and then only is n[um] inserted by masji-naor nu
vaiave (540). Otherwise if n[um] were inserted first, n would be at the beginning of
the sat-saga and thus s-ko sat-sagdyor haro viupadnte vaiave ca (183) would
not be applicable and we would not be able to achieve the correct form.
548 / ku(q%Ade"r"na{is$aMh"Ae inagAuRNA: /
548. ku-der ansiho nirgua
kudeafter the ku-dis (a sub-group of 21 tud-di-dhtus beginning with ku[a]
kauilye (6P, to be crooked)); ansihaany pratyaya which is not nsiha;
nirguanirgua.
After the kudis, any pratyaya which is not nsiha is nirgua.
SaodhinThe ku-dis are listed below as follows:
ku[a] kauilye
mil[a] sage
likh[a] vilekhane
kuc[a] sakoce
vyac[a] vyj-karae
guj[a] abde
chur[a] chedane
tru[a] chedane
6P
6P
6P
6P
6P
6P
6P
6P
to
to
to
to
to
to
to
to
be crooked
meet
write
contract
deceive
sound, hum, buzz
cut
tear, break
495
sphu[a] visarae
ghu[a] pratighte
tu[a] upahanane
vu[a] majjane
vru[a] majjane
sphur[a] sphurae
stavane
dh vidhnane
gu purotsarge
dhru gati-sthairyayo
gur[] udyame
ku[] abde
k[] abde
6P
6P
6P
6P
6P
6P
6P
6P
6P
6P
6A
6A
6A
to bloom, be manifest
to retaliate, strike back
to split, break
to sink
to sink
to tremble, shine, to be
manifest
to praise
to shake, agitate
to evacuate, pass stool
to go, move; to be fixed
to endeavor, make an effort
to sound
to sound
akut. cukoa. kuit. likha likhane, mila sage

Vtti ku + d[ip] (306, 307, 316) a[t] + ku + i[] + s[i] + d[ip] (548, 294,
334) aku + i[] + s[i] + [] + d[ip] (335) aku + i[] + [] + d[ip] (42) akud
(185) akut <bhtea pa. 1.1>.
ku + []a[l] (330, 333) ko + a (322, 323, the govinda o is treated like
the original u by 373) ku + ko + a (345) cukoa <adhokaja pa. 1.1>.
ku + t (316) ku + i[] + t (548, 294) kuit <blakalki pa. 1.1>.
Now we begin the conjugation of the dhtus likh[a] likhane1 (6P, to write), and mil[a]
sage (6P, to meet).
549 / ilaKaimalaAE ku(q%Ad"I ba"lama, /
549. likha-milau ku-d bahulam
likha-milauthe dhtus likh[a] vilekhane (6P, to write) and mil[a] sage (6P, to
meet). kudku-dis; bahulamvariously.
Likh[a] and mil[a] are sometimes counted as ku-dis and sometimes not.
tena likhiyati lekhiyati, miliyati meliyati. likhanam lekhanam, milanam melanam.
sphura sphurae, sphurati. vyaca vyj-karaegrahi-jyetivicati. vivyca vivicatu
vivicitha. vyacer asi-varjitasya kt-pratyayasyaiva nirguatvam ity ekevivyacitha.
asir vakyateuru-vyac. iti kudi. ete parapadina. m pra-tyge-rmasya
rimriyate. amta. ma.
VttiThus likhiyati <kalki pa. 1.1> or lekhiyati <kalki pa. 1.1>, miliyati <kalki
pa. 1.1> or meliyati <kalki pa. 1.1>, likhanam or lekhanam, and milanam or
melanam. Now we begin the conjugation of the dhtu sphur[a] sphurae (6P, to
tremble, shine, to be manifest).
sphur + ti[p] (288, 545) sphur + []a + ti[p] (290, 294) sphurati <acyuta pa.
1.1>.
1 This dhtu is listed in the Dhtu-pha as likh[a] vilekhane. The meaning is the same
in both cases.
496
Now we begin the conjugation of the dhtu vyac[a] vyj-karae (6P, to deceive).
Grahi-jy (473) is applied and we get the following form:
vyac + ti[p] (288, 545) vyac + []a + ti[p] (473) vicati <acyuta pa. 1.1>.
vyac + []a[l] (330, 358) vyc + a (322, 323, the vndra is treated
like the original a by 373) vya + vyc + a (472) vivyca <adhokaja pa. 1.1>.
vyac + atus (330, 337, 473) vic + atus (322, 323) vi + vic + atus (93)
vivicatu <adhokaja pa. 1.2>.
vyac + tha[l] (316) vyac + i[] + tha[l] (548, 473) vic + itha (322,
323) vivicitha <adhokaja pa. 2.1>.
Some say that after vyac[a] only a kt pratyaya, except for as[i], is nirgua, thus they
get vivyacitha <adhokaja pa. 2.1>. The kt pratyaya as[i] will be described in stra
852. In that regard, the example is uru-vyac (see vtti 852). Thus ends the section
dealing with the ku-dis. All the dhtus just mentioned were parapad-dhtus. Now
we begin the conjugation of the dhtu m[] pra-tyge (6A, to die). -rmasya ri
a-yak-kmapla-yeu, na ca trivikrama (426) is applied and we get the following
form:
m + te (288, 545) m + []a + te (426) mri + []a + te (381)
mriyate <acyuta t. 1.1>.
m + ta (306, 307, m is ani by verse 1) a[t] + m + s[i] + ta (355,
294, 353) amta <bhtea t. 1.1>.
m + sa (m is ani by verse 1, 355, 294, 108) ma <kmapla
t. 1.1>.
AmtaThe meaning of this stra is that sometimes likh[a] and mil[a] are ku-dis
and thus the non-nsiha pratyaya is nirgua, and sometimes they are not ku-dis
and thus the non-nsiha pratyaya is not nirgua and therefore govinda is applied.
Likhanam and so on are kdantas (made with the kt pratyaya ana). The word some
here refers to the followers of Pini. In their opinion, vyac[a] is only a ku-di when
the viaya is just a kt pratyaya. Thus they make vivyacitha, vyacit, vyaciyati, and
so on. However, in our opinion, vivicitha, vicit, viciyati, and so on are the correct
forms.
550 / iayatae: par"padM" izAvaBaUtaezAk(AmapaAlaeByaAe'nyaa /
550. mriyate parapada iva-bhtea-kmaplebhyo nyatra
mriyateafter the dhtu m[] pra-tyge (6A, to die); parapadamparapada
endings; iva-bhtea-kmaplebhya anyatrawhen the viaya is a pratyaya other
than a iva, bhtea, or kmapla pratyaya.1
Parapada endings are applied after the dhtu m[] when the viaya is a
pratyaya other than a iva, bhtea, or kmapla pratyaya.
mamra. mariyati. ovij bhaya-calanayovijate. iti tud-di.
of a para-nimitta.
497
Vtti m (550) m + []a[l] (330, 314) mr + a (322, 323, the vndra
r is treated like the original by 373) m + mr + a (371) mamra <adhokaja pa.
1.1>.
m (550) m + syati (425) m + i[] + syati (289) marisyati (108)
mariyati <kalki pa. 1.1>.
Now we begin the conjugation of the dhtu [o]vij[] bhaya-calanayo (6A, to fear; to
tremble).
vij + te (288, 270) vij + []a + te (290, 294) vijate <acyuta t. 1.1>.
498
Thus ends the section dealing with the tud-di-dhtus.Atha rudh-di
Now we begin the section dealing with the rudh-di-dhtus (the seventh class of
primary dhtus).
rudhir varaeir anubandha
Now we begin the conjugation of the dhtu rudh[ir] varae (7U, to block, cover).
The ir is an indicatory letter.
551 / &DaAde": zApKaNx"I ama, /
551. rudh-de ap-kha nam
rudh-deafter a rudh-di-dhtu; ap-khawhich blocks []a[p]; namthe
vikaraa []na[m].
[]na[m] is applied to a rudh-di-dhtu and it blocks the application of
[]a[p].
antya-sarvevart para mita sthnam, a-rma it nn nasya hara iti vieartha
ruaddhi. nam-astyor a-rma-hara, viujant viudsasydaranamrundha
runddha rundhanti. ruatsi rundha runddha rundha runddha, ruadhmi rundhva
rundhma. rundhe. rudhyate. rundhyt. aruat arudhat arautst. i vieae
inai. her dhiihi ihi. tha hisym hisi hisymid-ittvn num
Vtti[]na[m] is applied after the final sarvevara by antya-sarvevart para mita
sthnam (160). The is an indicatory letter used to create distinction in the rule nn
nasya hara (552).
rudh + ti[p] (551, 160) ru + []na[m] + dh + ti[p] (354) runadh + dhi
(61) runaddhi (111) ruaddhi <acyuta pa. 1.1>.
nam-astyor a-rma-haro nirgue (497) is applied and viujand
viudsasydarana sa-varge viudse (78) is applied:
rudh + tas (551, 160) ru + []na[m] + dh + tas (497) rundh + tas
(354) rundh + dhas (61) runddhas (two options by 78):
1) (the viudsa d is deleted) rundhas (Bhat 2731, 93) rundha <acyuta pa.
1.2>.
2) (the viudsa d is not deleted, Bhat 273, 93) runddha <acyuta pa. 1.2>.
rudh + anti (551, 160) ru + []na[m] + dh + anti (497) rundh + anti
(Bhat 273) rundhanti <acyuta pa. 1.3>.
rudh + si[p] (551, 160) ru + []na[m] + dh + si[p] (63) runatsi (111)
ruatsi <acyuta pa. 2.1>.
rudh + thas (551, 160) ru + []na[m] + dh + thas (497) rundh + thas
(354) rundh + dhas (61) runddhas (two options by 78):
1 Bhat 273 says na-varja-ta-varga-sthasya nasya na atvam which means that na-rma which is in satsaga with any member of ta-varga except na-rma doesnt change to a-rma by stra 111.
499
1) (the viudsa d is deleted) rundhas (Bhat 273, 93) rundha <acyuta pa.
2.2>.
2) (the viudsa d is not deleted, Bhat 273, 93) runddha <acyuta pa. 2.2>.
rudh + tha (551, 160) ru + []na[m] + dh + tha (497) rundh + tha
(354) rundh + dha (61) runddha (two options by 78):
1) (the viudsa d is deleted) rundha (Bhat 273) rundha <acyuta pa. 2.3>.
2) (the viudsa d is not deleted, Bhat 273) runddha <acyuta pa. 2.3>.
rudh + mi[p] (551, 160) ru + []na[m] + dh + mi[p] (111) ruadhmi
<acyuta pa. 3.1>.
rudh + vas (551, 160) ru + []na[m] + dh + vas (497) rundh + vas
(93) rundhva <acyuta pa. 3.2>.
rudh + mas (551, 160) ru + []na[m] + dh + mas (497) rundh + mas
(93) rundhma <acyuta pa. 3.3>.
rudh + te (551, 160) ru + []na[m] + dh + te (497) rundh + te (354)
rundh + dhe (61) runddhe (two options by 78):
1) (the viudsa d is deleted) rundhe (Bhat 273) rundhe <acyuta t. 1.1>.
2) (the viudsa d is not deleted, Bhat 273) runddhe <acyuta t. 1.1>.
acyuta parapada of rudh[ir] varae
ruaddhi
rundha / runddha
rundhanti
ruatsi
rundha / runddha
rundha / runddha
ruadhmi
rundhva
rundhma
acyuta tmapada of rudh[ir] varae
rundhe / runddhe
rundhte
rundhate
runtse
rundhthe
rundhve / runddhve
rundhe
rundhvahe
rundhmahe
1.1>.
rudh + te (293) rudh + ya[k] + te (294) rudhyate <acyuta karmai
rudh + yt (551, 160) ru + []na[m] + dh + yt (497) rundhyt <vidhi

pa. 1.1>.
rudh + d[ip] (551, 160) ru + []na[m] + dh + d[ip] (306) a[t] + runadh
+ d[ip] (482) arunadh (111) aruadh (185) aruat <bhtevara pa. 1.1>.
bhtevara parapada of rudh[ir] varae
arundhm /
arundhan
arunddhm
aruat / arua1
arundham /
arundha / arunddha
arunddham
aruadham
arundhva
arundhma
aruat
bhtevara tmapada of rudh[ir] varae

arundha / arunddha
arundhtm
arundhata
arundhh /
arundhthm
arundhvam /
arunddh
arunddhvam
1 See da-dho ru sipi v (Bhat 651).
500
arundhi
arundhvahi
arundhmahi
rudh + d[ip] (306) a[t] + rudh + d[ip] (two options by 340):

1) ([]a is applied by 340) a[t] + rudh + []a + d[ip] (rudh is ani by verse 4,
294, 185) arudhat <bhtea pa. 1.1>.
2) (s[i] is applied as usual by 307, rudh is ani by verse 4) a[t] + rudh + s[i] +
d[ip] (352) araudh + s[i] + d[ip] (63) araut + s[i] + d[ip] (334) araut + s[i] +
[] + d[ip] (185) arautst <bhtea pa. 1.1>.
bhtea parapada of rudh[ir] varae
arudhat / arautst
arudhatm /
arudhan / arautsu
arauddhm
arudha / arauts
arudhatam /
arudhata / arauddha
arauddham
arudham / arautsam
arudhva / arautsva
arudhma / arautsma
bhtea tmapada of rudh[ir] varae

aruddha
arutstm
arutsata
aruddh
arutsthm
aruddhvam
arutsi
arutsvahi
arutsmahi
Now we begin the conjugation of the dhtu i[] vieae (7P, to remain).
i + ti[p] (551, 160) i + []na[m] + + ti[p] (205) inai <acyuta pa.
1.1>.
inai
inaki
inami
acyuta parapada of i[] vieae

ia
iha
siva
ianti
iha
sima
Hu-vaiavbhy her dhi (478) is applied and we get the following forms:
i + hi (551, 160) i + []na[m] + + hi (497) in + hi (478) in +
dhi (184) in + dhi (205) inhi (165) ihi (73) ihi (two options
by 78) ihi <vidht pa. 2.1> or ihi <vidht pa. 2.1>.
Now we begin the conjugation of the dhtu his[i] hisym (7P, to hurt, kill). Since
his[i] has the indicatory letter i it takes n[um] by stra 344.
BlaDue to the phrase ap-khai, []na[m] is applied before the application of
[]a[p]. It is not a replacement of []a[p]. Someone may argue, It seems that there is
no purpose for []na[m] having the indicatory letter . In answer to this, Jva
Gosvm says the is an indicatory letter used to create distinction in the rule nn
nasya hara (552). The word nt in stra 552, which means nd uttarasya (after
[]na), is a vieaa of the word nasya. If the indicatory letter was not used here the
stra would be nn nasya hara, and then the second n of nandati <acyuta pa. 1.1 of
[u]nad[i]> and so on would be deleted. Thus the purpose of including the indicatory
letter in []na[m] is to avoid this.
501
AmtaEven though []na[m] is a pratyaya, it is nonetheless inserted within the
prakti by antya-sarvevart para mita sthnam (160) since it has the indicatory
letter m. However, the advantage of it being called a pratyaya is that its will be an
indicatory letter by a-ka-vargav ataddhite (vtti 91). Someone may argue, None of
the kryas related to the ka-dhtukas apply to []na[m], so what is the gain in
making it with the indicatory letter ? In answer to this, Jva Gosvm says the is
an indicatory letter used to create distinction in the rule nn nasya hara (552).
[]na[m] was not made with the indicatory letter so that it would be a kadhtuka because there is nothing to be gained by it being a ka-dhtuka (even
though it is one by circumstance). And one cannot say that the advantage of it being a
ka-dhtuka is that govinda will be forbidden by apthu-ka-dhtuko nirgua
(290) because when the n of []na[m] is in place there is no longer a laghu uddhava
and thus there is no question of applying govinda by stra 333.
SaodhinAs indicated by Bla, []na[m] is not a replacement of []a[p]. This is
because replacements should occupy the same place of that which they are replacing.
Due to having the indicatory letter m, however, []na[m] occupies a different place
than []a[p]. Thus []na[m] is more like an apavda of []a[p] in that its application
takes place in such a way that the application of []a[p] is blocked.
552 / aAasya h"r": /
552. nn nasya hara
ntafter []na[m]; nasyaof na-rma; haradeletion;
Na-rma is deleted when it comes after []na[m].
hinasti. anj mrakadiuanakti. jt. bhanjo mardanebhanakti. abhkt.
iindh dptauindhe. iti rudh-di.
Vtti his[i] (344, 160) hins hins + ti[p] (551, 160) hi + []na[m] + ns +
ti[p] (552) hinasti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu anj[] vyakti-mrakaa-knti-gatiu1 (7P,
to manifest, make clear; to anoint; to be beautiful; to go, move).
anj + ti[p] (551, 160) a + []na[m] + nj + ti[p] (552) anaj + ti (177) anag +
ti (63) anakti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu bhanj[o] mardane (7P, to break,
interrupt, disappoint).
bhanj + ti[p] (551, 160) bha + []na[m] + nj + ti[p] (552) bhanaj + ti
(177) bhanag + ti (63) bhanakti <acyuta pa. 1.1>.
bhanj + d[ip] (306, 307, bhanj is ani by verse 3) a[t] + bhanj + s[i] +
d[ip] (352) abhnj + s[i] + d[ip] (334) abhnj + s[i] + [] + d[ip] (177)
1 In the Dhtu-pha this dhtu is listed as aj[] vyakti-mrakaa-knti-gatiu. See

Saodhin 182 for details of why this is so. The particular meaning of vyakti is usually
seen in combination with the upendra vi. For example, vyanakti in Bhgavatam
4.21.49, 4.29.2, and 11.29.6.
502
abhngsd (63) abhnksd (165) abhksd (73) abhksd (108)
abhkd (185) abhkt <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu [i]indh[] dptau (7A, to kindle, to
blaze).
indh + te (551, 160) i + []na[m] + ndh + te (552) i + []na[m] + dh +
te (497) indh + te (354) indh + dhe (61) inddhe (two options by 78):
1) (the viudsa d is deleted) indhe <acyuta t. 1.1>.
2) (the viudsa d is not deleted) inddhe <acyuta t. 1.1>.
Thus ends the section dealing with the rudh-di-dhtus.
503
AmtaThe word nt here is the fifth case singular form of na, which is an
abbreviation of nam. Atha tan-di
Now we begin the section dealing with the tan-di-dhtus (the eighth class of primary
dhtus).
tanu vistre
Now we begin the conjugation of the dhtu tan[u] vistre (8U, to spread).
553 / tanaAde": zApaAe'pavaAd" o: /
553. tan-de apo pavda u
tan-deafter a tan-di-dhtu; apaof []a[p]; apavdawhich is an apavda;
uthe vikaraa u.
After a tan-di-dhtu, u is applied instead of []a[p].
u-nvor govindatanoti tanuta tanvanti. tanuva tanva tanuma tanma. tanute
tanvte tanvate. tanuyt.
VttiU-nvor govinda (430) is applied and we get the following form:
tan + ti[p] (553) tan + u + ti[p] (430) tanoti <acyuta pa. 1.1>.
tan + tas (553) tan + u + tas (290, 294, 93) tanuta <acyuta pa. 1.2>.
1.3>.
tan + anti (553) tan + u + anti (290, 294, 51) tanvanti <acyuta pa.
tan + vas (553) tan + u + vas (two options by 431):
1) (u-rma is deleted) tanvas (93) tanva <acyuta pa. 3.2>.
2) (u-rma is not deleted, 290, 294, 93) tanuva <acyuta pa. 3.2>.
tan + mas (553) tan + u + mas (two options by 431):
1) (u-rma is deleted) tanmas (93) tanma <acyuta pa. 3.3>.
2) (u-rma is not deleted, 290, 294, 93) tanuma <acyuta pa. 3.3>.
tanoti
tanoi
tanomi
acyuta parapada of tan[u] vistre

tanuta
tanvanti
tanutha
tanutha
tanva / tanuva
tanma / tanuma
tan + te (553) tan + u + te (290, 294) tanute <acyuta t. 1.1>.

tan + te (553) tan + u + te (290, 294, 51) tanvte <acyuta t. 1.2>.
tan + ante (553) tan + u + ante (317) tan + u + ate (290, 294, 51)
tanvate <acyuta t. 1.3>.
tanute
tanue
acyuta tmapada of tan[u] vistre

tanvte
tanvthe
tanvate
tanudhve
504
tanve
tanvahe / tanuvahe
tanmahe / tanumahe
tan + yt (553) tan + u + yt (290, 294) tanuyt <vidhi pa. 1.1>.

AmtaEven though u is an apavda of []a[p], it is accepted that u is pthu because
it comes in the place of []a[p]. The upcoming stra karoty-a-rmasya ur nirgue (557)
is a clear indicator of this (because otherwise how did k become kar in karoti?).
Indeed it was just so that u would be pthu that it was not made with the indicatory
letter (this is reverse logic based on vtti 537). In tanvanti <acyuta pa. 1.3> the
vikaraa u doesnt change to uv because the rule sayukta-no ca (382) indicates
that among the vikaraas only the vikaraa []nu which is part of a sat-saga
undergoes the change to uv, the other vikaraas do not undergo the change to uv.
SaodhinAmtas explanation of u is faulty because u is not a replacement of
[]a[p] but an apavda of []a[p]. If it were actually a replacement of []a[p], the stra
would have been tan-de apa u. In other words, it would have been composed in
the same way as the previous stras div-de apa ya (537) and so on. But instead
Jva Gosvm said that u is an apavda of []a[p]. This means that u doesnt inherit
the qualities of []a[p] in terms of being a pthu ka-dhtuka just as s[i] also doesnt
inherit the qualities of []a[p] (see stra 307). Therefore u is a simple rma-dhtuka,
and thus govinda is not blocked by apthu-ka-dhtuko nirgua (290) and so on.
554 / tanaAde": s$aemaRh"Ah"r"Ae vaA taTaAs$aAe: /
554. tan-de ser mahharo v ta-thso
tan-deafter a tan-di-dhtu; seof s[i]; mahharamahhara; voptionally;
ta-thsowhen the bhtea pratyayas ta and ths follow.
S[i] optionally undergoes mahhara when it comes after a tan-di-dhtu and
ta or ths follows.
AmtaBecause ta is listed along with ths here, only the tmapada 1.1 pratyaya ta
is accepted and not the parapada 2.3 pratyaya ta.
555 / k{(Hastau inatyama, /
555. kas tu nityam
kaafter the dhtu [u]k[] karae (8U, to do, make); tubut; nityamalways.
But s[i] always undergoes mahhara when it comes after [u]k[] and ta or
ths follows.
bhteasya ka-dhtukatvd i-abhvaatata atania. atath atanih. au
dnesanoti sanute. jana-khana-sanm ity-dau vaiavdyo kasri-sanor nityam
asta asania. kiu kau hisym
Vtti(When s[i] undergoes mahhara,) i[] is not applied since the bhtea
pratyayas are ka-dhtukas:
tan + ta (306, 307) a[t] + tan + s[i] + ta (two options by 554):
1) (s[i] undergoes mahhara) a[t] + tan + ta (290, 294, 436) atata <bhtea
t. 1.1>.
505
2) (s[i] doesnt undergo mahhara, 316) a[t] + tan + i[] + s[i] + ta (108)
atanita (205) atania <bhtea t. 1.1>.
tan + ths (306, 307) a[t] + tan + s[i] + ths (two options by 554):
1) (s[i] undergoes mahhara) a[t] + tan + s[i] + ths a + tan + ths (290,
294, 436) ataths (93) atath <bhtea t. 2.1>.
2) (s[i] doesnt undergo mahhara, 316) a[t] + tan + i[] + s[i] + ths (108)
ataniths (205) atanihs (93) atanih <bhtea t. 2.1>.
Now we begin the conjugation of the dhtu a[u] dne (8U, to give).
an (346) san san + ti[p] (553) san + u + ti[p] (430) sanoti
<acyuta pa. 1.1>.
an (346) san san + te (553) san + u + te (290, 294) sanute
<acyuta t. 1.1>.
In connection with the stra beginning jana-khana-sanm (stra 466) there is the stra
vaiavdyo kasri-sanor nityam (467):
an (346) san san + ta (306, 307) a[t] + san + s[i] + ta (two
options by 554):
1) (s[i] undergoes mahhara) a[t] + san + ta (290, 294, 467) a + sa + + ta
(42) asta <bhtea t. 1.1>.
2) (s[i] doesnt undergo mahhara, 316) a[t] + san + i[] + s[i] + ta (108)
asanita (205) asania <bhtea t. 1.1>.
Now we begin the conjugation of the dhtus ki[u] hisym and ka[u] hisym
(Both 8U, to hurt, kill).
556 / naAe"vasya gAAeivand" oivak(r"NAe /
556. noddhavasya govinda u-vikarae
nanot; uddhavasyaof the uddhava; govindagovinda; u-vikaraewhen the
vikaraa u follows.
The uddhava of a dhtu doesnt take govinda when the vikaraa u follows.
kioti kiuta. kauha-ma-yntetiakat. uk karaekaroti.
Vtti ki + ti[p] (553) ki + u + ti[p] (556, 430) kioti <acyuta pa. 1.1>.
ki + tas (553) ki + u + tas (556, 290, 294, 93) kiuta <acyuta
pa. 1.2>.
In the case of the dhtu ka[u], ha-ma-ynta-kaa-vasa-vnm e-rmeta ca na
vndra sei sau parapade (391) is applied and we get the following form:
ka + d[ip] (306, 307, 316) a[t] + ka + i[] + s[i] + d[ip] (391, 334)
aka + i[] + s[i] + [] + d[ip] (335) aka + i[] + [] + d[ip] (42) akad
(185) akat <bhtea pa. 1.1>.
506
Now we begin the conjugation of the dhtu [u]k[] karae (8U, to do, make).
k + ti[p] (553) k + u + ti[p] (289) kar + u + ti[p] (430) karoti
<acyuta pa. 1.1>.
557 / k(r"Aetyar"Amasya oinaRgAuRNAe /
557. karoty-a-rmasya ur nirgue
karoti-a-rmasyaof the a-rma of the dhtu [u]k[] karae (8U, to do, make); u
the replacement u-rma; nirguewhen a nirgua pratyaya follows.
The a of [u]k[] changes to u when a nirgua pratyaya follows.
AmtaSince the dhtu [u]k[] doesnt itself have an a-rma, it is really the a-rma
that comes when govinda is done that is replaced by u-rma.
kuruta kurvanti karoi ity-di. asayoga-prvasyety-dau karotes tu nitya ye ca,
kurva kurma. kurute. kriyate. kuryt kurvta. karotu kurutm. haukuru. akarot
akuruta. akrt akta. cakra cakre. kriyt ka. kart. karmaikart. kariyati
kariyate. akariyat akariyata.
Vtti k + tas (553) k + u + tas (289) kar + u + tas (290, 294, 557)
kurutas (93) kuruta <acyuta pa. 1.2>.
k + anti (553) k + u + anti (289) kar + u + anti (290, 294, 557)
kuru + anti (51) kurvanti <acyuta pa. 1.3>.
k + si[p] (553) k + u + si[p] (289) kar + u + si[p] (430) karosi
(108) karoi <acyuta pa. 2.1>.
In connection with the stra beginning asayoga-prvasya (stra 431) there is the
karotes tu nitya ye ca (432):
k + vas (553) k + u + vas (289) kar + u + vas (290, 294, 557) kur
+ u + vas (432) kurvas (93) kurva <acyuta pa. 3.2>.
k + mas (553) k + u + mas (289) kar + u + mas (290, 294, 557)
kur + u + mas (432) kurmas (93) kurma <acyuta pa. 3.3>.
karoti
karoi
karomi
acyuta parapada of [u]k[] karae

kuruta
kurutha
kurva
kurvanti
kurutha
kurma
k + te (553) k + u + te (289) kar + u + te (290, 294, 557) kurute

<acyuta t. 1.1>.
kurute
kurue
kurve
acyuta tmapada of [u]k[] karae

kurvte
kurvate
kurvthe
kurudhve
kurvahe
kurmahe
k + te (293) k + ya[k] + te (k is ani by verse 1, 426) kriyate

507
k + yt (553) k + u + yt (289) kar + u + yt (290, 294, 557) kur +
u + yt (432) kuryt <vidhi pa. 1.1>.
kuryt
kury
kurym
vidhi parapada of [u]k[] karae

kurytm
kurytam
kuryva
kuryu
kuryta
kuryma
k + ta (553) k + u + ta (289) kar + u + ta (290, 294, 557) kur

+ u + ta (51) kurvta <vidhi t. 1.1>.
vidhi tmapada of [u]k[] karae
kurvta
kurvytm
kurvran
kurvth
kurvythm
kurvdhvam
kurvya
kurvvahi
kurvmahi
k + tu[p] (553) k + u + tu[p] (289) kar + u + tu[p] (430) karotu
<vidht pa. 1.1>.
k + tm (553) k + u + tm (289) kar + u + tm (290, 294, 557)
kurutm <vidht t. 1.1>.
When the vidht pratyaya hi follows, we get the following form:
k + hi (553) k + u + hi (289) kar + u + hi (290, 294, 557) kur + u
+ hi (433) kuru <vidht pa. 2.1>.
vidht parapada of [u]k[] karae
karotu / kurutt
kurutm
kurvantu
kuru / kurutt
kurutam
kuruta
karavni
karavva
karavma
vidht tmapada of [u]k[] karae
kurutm
kurvtm
kurvatm
kuruva
kurvthm
kurudhvam
karavai
karavvahai
karavmahai
k + d[ip] (553, 306) a[t] + k + u + d[ip] (289) akar + u + d[ip]
(430) akarod (185) akarot <bhtevara pa. 1.1>.
bhtevara parapada of [u]k[] karae
akarot
akurutm
akurvan
akaro
akurutam
akuruta
akaravam
akurva
akurma
k + ta (553, 306) a[t] + k + u + ta (289) akar + u + ta (290, 294,
557) akuruta <bhtevara t. 1.1>.
bhtevara tmapada of [u]k[] karae
akuruta
akurvtm
akurvata
akuruth
akurvthm
akurudhvam
akurvi
akurvahi
akurmahi
508
k + d[ip] (306, 307, k is ani by verse 1) a[t] + k + s[i] + d[ip] (334)
a[t] + k + s[i] + [] + d[ip] (380) akrsd (108) akrd (185) akrt
<bhtea pa. 1.1>.
akrt
akr
akram
bhtea parapada of [u]k[] karae

akrm
akru
akram
akra
akrva
akrma
k + ta (306, 307, k is ani by verse 1) a[t] + k + s[i] + ta (355, 294,

555) akta <bhtea t. 1.1>.
akta
akth
aki
bhtea tmapada of [u]k[] karae

aktm
akata
akthm
akhvam
akvahi
akmahi
k + []a[l] (330, 314) kr + a (322, 323, the vndra r is treated

like the original by 373) k + kr + a (345) c + kr + a (371) cakra
<adhokaja pa. 3.1>.
adhokaja parapada of [u]k[] karae
cakra
cakratu
cakru
cakartha
cakrathu
cakra
cakra / cakara
cakva
cakma
k + e (330, 337, 294, 52) kr + e (322, 323, the replacement r is treated
like the original by 373) k + kr + e (345) c + kr + e (371) cakre <adhokaja
t. 1.1>.
cakre
cake
cakre
adhokaja tmapada of [u]k[] karae

cakrte
cakrire
cakrthe
cakhve
cakvahe
cakmahe
k + yt (k is ani by verse 1, 426) kriyt <kmapla pa. 1.1>.

kmapla parapada of [u]k[] karae
kriyt
kriystm
kriysu
kriy
kriystam
kriysta
kriysam
kriysva
kriysma
k + sa (k is ani by verse 1, 355, 294, 108) ka <kmapla t.
1.1>.
kmapla tmapada of [u]k[] karae
ka
kystm
kran
kh
kysthm
khvam
kya
kvahi
kmahi
k + t (k is ani by verse 1, 289) kart <blakalki pa. or t. 1.1>.
blakalki parapada of [u]k[] karae
509
kart
kartsi
kartsmi
kartrau
kartstha
kartsva
kartra
kartstha
kartsma
blakalki tmapada of [u]k[] karae

kart
kartrau
kartra
kartse
kartsthe
kartdhve
karthe
kartsvahe
kartsmahe
k + syati (425) k + i[] + syati (289) karisyati (108) kariyati
<kalki pa. 1.1>.
kariyati
kariyasi
kariymi
kalki parapada of [u]k[] karae

kariyata
kariyanti
kariyatha
kariyatha
kariyva
kariyma
k + syate (425) k + i[] + syate (289) karisyate (108) kariyate

<kalki t. 1.1>.
kariyate
kariyase
kariye
kalki tmapada of [u]k[] karae

kariyete
kariyante
kariyethe
kariyadhve
kariyvahe
kariymahe
k + syad (306, 425) a[t] + k + i[] + syad (289) akarisyad (108)

akariyad (185) akariyat <ajita pa. 1.1>.
akariyat
akariya
akariyam
ajita parapada of [u]k[] karae

akariyatm
akariyan
akariyatam
akariyata
akariyva
akariyma
k + syata (306, 425) a[t] + k + i[] + syata (289) akarisyata (108)

akariyata <ajita t. 1.1>.
ajita tmapada of [u]k[] karae
akariyata
akariyetm
akariyanta
akariyath
akariyethm
akariyadhvam
akariye
akariyvahi
akariymahi
558 / s$ampayauR"paeBya: s$auq%. k(r"AetaAE s$aMs$k(Ar"ATaeRSau /
558. sam-pary-upebhya su karotau saskrdy-artheu
sam-pari-upebhyaafter the upendras sam, pari, and upa; suthe gama s[u];
karotauwhen the dhtu [u]k[] karae (8U, to do, make) follows; saskra-diartheuwhen the meanings are saskra and so on (see explanation below).
S[u] is applied after sam, pari, and upa when [u]k[] follows and the
meanings are saskra and so on.
510
SaodhinThis stra is just a general introductory statement. The actual specific
cases where s[u] is inserted will be described in stras 559 and 560. The meanings
described in the phrase saskrdy-artheu are as follows:
bhaa
samavya
pratiyatna
vikt-karaa
vkydhyhra
decoration
coming together, assembling
adding a new quality to a thing (in order to
increase its value or to keep it safe from
deterioration)
alteration (in the sense of preparation)
supplying those elements of a sentence which
are understood but which are left out
(supplying an ellipsis)
In this stra Jva Gosvm used the word saskra because it covers the two
meanings bhaa and samavya. Saskra itself is not a separate meaning as we see
that the word saskra is simply a product of stra 559. If saskra were a separate
meaning it should have been listed in stras 559 and 560 or in their Pinian
equivalents, Adhyy 6.1.137, 138, and 139. Indeed, the word saskra is nowhere
to be found in the whole Adhyy. Thus it cannot be taken as a separate meaning.
The fact that Bla 559 glosses bhaa as saskra is further proof of this fact.
559 / taa s$ampair"ByaAM BaUSaNAe s$amavaAyae ca /
559. tatra sam-paribhy bhae samavye ca
tatrain that regard; sam-paribhymafter the upendras sam and pari; bhae
when the meaning is bhaa; samavyewhen the meaning is samavya; caand.
In that regard, s[u] is applied after sam and pari when [u]k[] follows and
the meaning is bhaa or samavya.
saskaroti. arti-sat-sagdy-d-antayor ity atra sahaja-sat-sagditvam eva ghyate,
lkaika-pratipadoktayo pratipadoktasyaiva grahaam iti nyyena na govinda
saskriyate. evam i-abhva casamasktm. samaskarot. sacaskra. atra
pratipadokta-mtra-grahaa neyatesacaskaratu sacaskaritha. stryabhrtha saskta-abda, krya-paryyas tac-chabda, saskra-abda
cvyutpanna. atva vakyateparikaroti.
Vtti sam + k (559) sam + s[u] + k sam + s + k + ti[p] (553) sam +
s + k + u + ti[p] (289) sam + s + kar + u + ti[p] (430) sam + s + karoti (72)
saskaroti <acyuta pa. 1.1>.
Govinda cannot be applied by stra 422 since, in accordance with the maxim
lkaika-pratipadoktayo pratipadoktasyaiva grahaam (vtti 70), only dhtus
ending in that naturally begin with a sat-saga are accepted in arti-sat-sagdy-dantayor govindo yak-kmapla-yayor yai ca (422). Thus we get the following form:
sam + k (559) sam + s[u] + k sam + s + k + te (293) sam + s +
k + ya[k] + te (426) sam + s + kriyate (72) saskriyate <acyuta karmai 1.1>.
I[] cannot applied by stra 423 for the same reason:
511
sam + k (559) sam + s[u] + k sam + s + k + tm (306, 307, k
is ani by verse 1) sam + a[t] + s + k + s[i] + tm (355, 294, 108)
samasktm <bhtea t. 1.2>.
sam + k (559) sam + s[u] + k sam + s + k + d[ip] (553, 306)
sam + a[t] + s + k + u + d[ip] (289) sam + a[t] + s + kar + u + d[ip] (430)
samaskarod (185) samaskarot <bhtevara pa. 1.1>.
sam + k (559) sam + s[u] + k sam + s + k + []a[l] (330, 314)
sam + s + kr + a (322, 323, the vndra r is treated like the original by 373)
sam + k + s + kr + a (345) sam + c + s + kr + a (371) sam + caskra
(72) sa + caskra (73) sacaskra <adhokaja pa. 1.1>.
But in stra 424 it is not wanted that only that which is pratipadokta is accepted. Thus
sam + k (559) sam + s[u] + k sam + s + k + atus (330, 424)
sam + s + kar + atus (322, 323, the govinda ar is treated like the original by 373)
sam + k + s + kar + atus (345) sam + c + s + kar + atus (371) sam +
caskaratus (93) sam + caskaratu (72) sa + caskaratu (73) sacaskaratu
<adhokaja pa. 1.2>.
When an adhokaja pratyaya follows, i[] is applied after the [u]k[] to which s[u]
has been applied.
sam + k (559) sam + s[u] + k sam + s + k + tha[l] (316) sam +
s + k + i[] + tha[l] (289) sam + s + kar + itha (322, 323, the govinda ar is
treated like the original by 373) sam + k + s + kar + itha (345) sam + c + s +
kar + itha (371) sam + caskaritha (72) sa + caskaritha (73) sacaskaritha
<adhokaja pa. 2.1>.
The word saskta which refers to the language used in the sacred texts, the word
saskta which is a synonym of the word krya, and the word saskra (a purificatory
ceremony or a mental impression)all of these cannot be explained etymologically.
The change to in parikaroti will be explained later (see Bhat 912):
pari + k (559) pari + s[u] + k pari + s + k + ti[p] (553) pari + s
+ k + u + ti[p] (289) pari + s + kar + u + ti[p] (430) pari + s + karoti (Bhat
903) parikaroti <acyuta pa. 1.1>.
AmtaAfter speaking the general statement sam-pary-upebhya su karotau
saskrdy-artheu (558), Jva Gosvm now goes into details by telling us that
among the three upendras, s[u] is specifically applied after sam and pari when
[u]k[] follows and the meaning is bhaa or samavya. Examples of when s[u] is
applied after sam and pari are tanu saskaroti, alakarotty artha (he decorates his
body), sadasi vidvsa saskurvanti, sagh-bhavantty artha (the paitas
assemble in the hall), and parikaroti gha, sammrjayatty artha (he purifies the
house). An example of when saskta means krya is saskta bhakyam (the food
is prepared).
SaodhinThe three words mentioned in the vtti are avyutpanna (unable to be
explained etymologically) because they cannot be regularly formed by stras 559 and
560 since their meanings do not fit into the required categories of bhaa and so on.
In that regard, Siddhnta-kaumud, commenting on Adhyy 6.1.82, says sam-
512
prvasya kvacid abhae pi su, saskta bhak iti jpakt (s[u] is sometimes
added to [u]k[] preceded by sam even when the meaning is not bhaa. We know
this because Pini himself has used the word saskta in the stra saskta
bhak (Adhyy 4.2.16) not in the sense of bhaa). Jva Gosvm has also
used the word saskta in the equivalent stra tatra saskta bhakya cet (Bhat
2421).
560 / opaAU"SaNAs$amavaAyaaitayaaivak{(taIk(r"NAvaAfyaADyaAh"Are"Sau /
560. upd bhaa-samavya-pratiyatna-vikt-karaa-vkydhyhreu
uptafter the upendra upa; bhaa-samavya-pratiyatna-vikt-karaa-vkyaadhyhreuwhen the meaning is bhaa, samavya, pratiyatna, vikt-karaa, or
vkydhyhra (see Saodhin 558 for definitions).
S[u] is applied after upa when [u]k[] follows and the meaning is
bhaa, samavya, pratiyatna, vikt-karaa, or vkydhyhra.
upaskaroti upaskurute. iti tan-di.
VttiIn that regard, adding a new quality to something is called pratiyatna, and
supplying words whose meaning is implicit is called vkydhyhra.
upa + k (559) upa + s[u] + k upa + s + k + ti[p] (553) upa + s +
k + u + ti[p] (289) upa + s + kar + u + ti[p] (430) upaskaroti <acyuta pa. 1.1>.
upa + k (559) upa + s[u] + k upa + s + k + te (553) upa + s +
k + u + te (289) upa + s + kar + u + te (290, 294, 557) upaskurute <acyuta t.
1.1>.
Thus ends the section dealing with the tan-di-dhtus.
AmtaExamples of the above meanings are as follows:
1) bhaadeham upaskaroti (he decorates his body).
2) samavyasabhym upaskt pait (the paitas assemble in the court).
3) pratiyatnayamun-jalam upaskurute, su-vsayatty artha (he enhances the
Yamun water, which means he adds fragrance to the Yamun water).
4) vikt-karaaupaskta bhukte, vikt-ktvety artha (he eats that which was
prepared, which means after preparing it, he eats it).
513
5) vkydhyhraupasktam adhte, adhyhrya pahatty artha (he studies (the
text) after supplying the missing words).Atha kry-di
Now we begin the section dealing with the kry-di-dhtus (the ninth class of primary
dhtus).
ukr dravya-vinimayevinamaya parivartanam
Now we begin the conjugation of the dhtu [u]kr[] dravya-vinimaye (9U, to buy,
purchase, exhange goods). Vinimaya means parivartana (exchange).
561 / (YaAde": zApa: aA /
561. kry-de apa n
kry-deafter a kry-di-dhtu; apaof []a[p]; nthe replacement []n.
[]a[p] is replaced by []n when it comes after a kry-di-dhtu.
krti. dmodara vin n-nrya-rmayor krta. n-nryaayor rma-harakranti. krte. kryate. eva pr tarpae icchy caprti. m
hisymmnti. hinu-mneti atvapramti. p pavane.
Vtti kr + ti[p] (288) kr + []a[p] + ti[p] (561) kr + []n + ti[p] (290,
294, 111) krti <acyuta pa. 1.1>.
Dmodara vin n-nrya-rmayor ka-dhtuka-nirgua-viujane (523) is
applied and we get the following form:
kr + tas (288) kr + []a[p] + tas (561) kr + []n + tas (290, 294,
290, 523) krntas (111) krtas (93) krta <acyuta pa. 1.2>.
n-nryaayor -rma-haro nirgua-ka-dhtuke (524) is applied and we get the
following form:
kr + anti (288) kr + []a[p] + anti (561) kr + []n + anti (290,
294, 290, 524) kr + n + anti (111) kranti <acyuta pa. 1.3>.
acyuta parapada of [u]kr[] dravya-vinimaye
krti
krta
kranti
krsi
krtha
krtha
krmi
krva
krma
kr + te (288) kr + []a[p] + te (561) kr + []n + te (290, 294,
290, 523) krnte (111) krte <acyuta t. 1.1>.
acyuta tmapada of [u]kr[] dravya-vinimaye
krte
krte
krate
kre
krthe
krdhve
kre
krvahe
krmahe
kr + te (293) kr + ya[k] + te (294) kryate <acyuta karmai 1.1>.
514
The dhtu pr[] tarpae icchy ca (9U, to please; to desire) is conjugated in the
same way:
pr + ti[p] (288, 561) pr + []n + ti[p] (290, 294, 111) prti
<acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu m[] hisym (9U, to destroy,
diminish).
m + ti[p] (288, 561) m + []n + ti[p] (290, 294) mnti <acyuta pa.
1.1>.
The change to takes place by hinu-mnnip ca (304):
pra + m + ti[p] (288, 561) pra + m + []n + ti[p] (290, 294, 304)
pramti (he destroys) <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu p[] pavane (9U, to purify).
AmtaBecause it was made with the indicatory letter , the replacement []n is not
treated like the original []a[p], and thus it is not pthu (same like before in vtti 537).
Therefore there is no govinda in krti and so on.
562 / pvaAd"InaAM vaAmana: izAvae /
562. pv-dn vmana ive
pv-dnmof the pv-dis (a sub-group of 20 kry-di-dhtus beginning with p[]
pavane (9U, to purify)); vmanathe change to vmana; ivewhen a iva
pratyaya follows.
The sarvevara of the pv-dis becomes vmana when a iva pratyaya
follows.
punti punte. pyate. govinda-sthny-a-rmatvn naitvdipupavitha. l chedane
lunti. dh kampanedhunti. graha updne. grahi-jyeti sakaraaghti
ghte. ghyate.
Vtti p + ti[p] (288, 561) p + []n + ti[p] (290, 294, 562) punti <acyuta
pa. 1.1>.
p + te (288, 561) p + []n + te (290, 294, 562) pu + []n + te
(290, 523) punte <acyuta t. 1.1>.
p + te (293) p + ya[k] + te (294) pyate <acyuta karmai 1.1>.
Because the a-rma is produced from govinda, the change to e and so on doesnt take
place in pupavitha (see stra 377):
p + tha[l] (316) p + i[] + tha[l] (289) po + itha (55) pav + itha
(322, 323, the govinda o and the replacement av are sthni-vat by 373) p + pav +
itha (375) pupavitha <adhokaja pa. 2.1>.
Now we begin the conjugation of the dhtu l[] chedane (9U, to cut, destroy).
515
l + ti[p] (288, 561) l + []n + ti[p] (290, 294, 562) lunti <acyuta pa.
1.1>.
Now we begin the conjugation of the dhtu dh[] kampane (9U, to shake, agitate).
dh + ti[p] (288, 561) dh + []n + ti[p] (290, 294, 562) dhunti
<acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu grah[a] updne (9U, to accept, take).
Sankaraa is done by grahi-jy (473) and we get the following form:
grah + ti[p] (288, 561) grah + []n + ti[p] (290, 473) ghnti (111)
ghti <acyuta pa. 1.1>.
acyuta parapada of grah[a] updne
ghti
ghta
ghanti
ghsi
ghtha
ghtha
ghmi
ghva
ghma
grah + te (288, 561) grah + []n + te (290, 473) gh + []n + te
(290, 523) ghnte (111) ghte <acyuta t. 1.1>.
acyuta tmapada of grah[a] updne
ghte
ghte
ghate
ghe
ghthe
ghdhve
ghe
ghvahe
ghmahe
grah + te (293) grah + ya[k] + te (473) ghyate <acyuta karmai. 1.1>.
SaodhinThe pv-dis are listed below as follows:
p[] pavane
l[] chedane
st[] cchdane
k[] hisym
v[] varae
dh[] kampane
grah[a] updne
hisym
s hisym
p plana-praayo
vl varae
v varae
d vidrae
jy vayo-hnau
j vayo-hnau
n naye
gatau
g abde
r gatau reae ca
l leae
9U
9U
9U
9U
9U
9U
9U
9P
9P
9P
9P
9P
9P
9P
9P
9P
9P
9P
9P
9P
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
purify
cut, destroy
cover
hurt, kill
choose, ask for
shake, agitate
accept, take
hurt, kill
hurt, kill
nourish; to fill, fulfill
choose, ask for
choose, ask for
tear, split
grow old
grow old
lead
go, move
speak, praise, call out to
go, move; to howl
stick, adhere to
Why is the dhtu grah[a] considered a pv-di? First, grah[a] undergoes sakaraa by
stra 473, because the ninth class vikaraa []n is kasri on account of being not
pthu. According to Pini, the resultant ac (in this case the vowel ) becomes drgha
516
if it comes after a hal which is part of the dhtu (Kik on Adhyy 6.4.2). Thus
we get gh. Gh then becomes gh by the stra pv-dn vmana ive (562).
563 / ivaSNAujanaAta @AnaAe h"AE /
563. viujant na no hau
viujantafter a viujana; naof []n; nathe replacement na; hauwhen
the vidht pratyaya hi follows.
After a viujana, []n is replaced by na when hi follows.
gha.
Vtti grah + hi (288, 561) grah + []n + hi (290, 473) gh + []n + hi
(563) gh + na + hi (300) ghna (111) gha <vidht pa. 2.1>.
564 / ahe"ir"q%iiva(maAe'naDaAeajae /
564. graher ias trivikramo nadhokaje
graheafter the dhtu grah[a] updne (9U, to accept, take); iaof i[];
trivikramathe change to trivikrama; an-adhokajewhen any pratyaya except an
I[] becomes trivikrama when it comes after grah[a] and a pratyaya other
than an adhokaja pratyaya follows.
agrahm. jagrha jagrahitha. ete ubhayapadina. j avabodhanej-janor j
jnti. grantha sandarbhegrathnti. aa bhojaneanti. v sambhaktau-rmahara
sahas vidadhta na kriym aviveka param pad padam
vate hi vimya-kria gua-lubdh svayam eva sampada. iti kirte (2.30).
samyag bhajantty artha. iti kry-di.
Vtti grah + tm (306, 307, 316) a[t] + grah + i[] + s[i] + tm (391, 564)
agrahstm (108) agrahtm (205) agrahm <bhtea pa. 1.2>.
grah + []a[l] (330, 358) grh + a (322, 323, the vndra is treated
like the original a by 373) gra + grh + a (472) g + grh + a (371) ga + grh +
a (345) jagrha <adhokaja pa. 1.1>.
grah + tha[l] (316) grah + i[] + tha[l] (322, 323) gra + grah + itha
(472) g + grah + itha (371) ga + grah + itha (345) jagrahitha <adhokaja pa.
2.1>.
adhokaja parapada of grah[a] updne
jagrha
jaghatu
jaghu
jagrahitha
jaghathu
jagha
jagrha / jagraha
jaghiva
jaghima
517
All the dhtus just mentioned were ubhayapad-dhtus. Now we begin the conjugation
of the dhtu j avabodhane (9P, to know). J-janor j ive (542) is applied and we
get the following form:
j + ti[p] (288, 561) j + []n + ti[p] (542) jnti <acyuta pa. 1.1>.
jnti
jnsi
jnmi
acyuta parapada of j avabodhane

jnta
jntha
jnva
jnanti
jntha
jnma
Now we begin the conjugation of the dhtu granth[a] sandarbhe (9P, to string
together, arrange).
granth + ti[p] (288, 561) granth + []n + ti[p] (290, 343) grathnti
<acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu a[a] bhojane (9P, to eat).
a + ti[p] (288, 561) a + []n + ti[p] anti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu v[] sambhaktau (9A, to serve, worship).
The -rma of []n is deleted by stra 524 and we get the following form as is
illustrated in the following verse from Bhravis kirtrjunya (2.30):
v + ante (288, 561) v + []n + ante (290, 294, 317) v + []n + ate
(524) v + n + ate (111) vate <acyuta t. 1.3>.
sahas vidadhta na kriym
aviveka param pad padam
vate hi vimya-kria
gua-lubdh svayam eva sampada
One should not perform activities whimsically, for activities performed without
discrimination bring misfortune. However, good fortune personified worships a person
who acts with discrimination, for she is greedy for the qualities of such a man.
Vate means samyag bhajanti (she perfectly worships). Thus ends the section
dealing with the kry-di-dhtus.
SaodhinOne should not be depressed, wondering how forms like ve in na
cnya ve 'ha vared apha (Dmodaraka 4), vte in pada-traya vte
yo (Bhgavatam 8.19.19), and vva in vara vva na kma (Bhgavatam
12.10.19) come from the dhtu v[] sambhaktau (9A, to serve, worship) which has
an incongruent meaning, for these forms actually come from the dhtu v[] varae
(9U, to choose, ask for). The of the v[] becomes vmana by pv-dn vmana
ive (562) and thus the forms look like those made from the dhtu v[] sambhaktau,
but in actuality the form ve, vte, vva, and so on are almost always made
from the dhtu v[] varae. Indeed the only apparent case of the dhtu v[]
sambhaktau in the Bhgavatam is the form savate in 4.21.44 which rdhara
Svm glosses as samyag bhajanti (she perfectly worships).
Bhgavatam 4.21.44:
guyana la-dhana kta-ja
vddhraya savate 'nu sampada
518
519
Good fortune personified continually worships one who is an abode of good qualities,
whose wealth is good behavior, who is grateful, and who takes shelter of experienced
persons.Atha cur-di
Now we begin the section dealing with the cur-di-dhtus (the tenth class of primary
dhtus).
cura steye
Now we begin the conjugation of the dhtu cur[a] steye (10P, to steal).
565 / caur"Ade"iNAR: /
565. cur-der i
cur-deafter a cur-di-dhtu; ithe pratyaya []i.
[]i is applied after a cur-di-dhtu.
ic p. a it, laghddhavasya govinda, san-dy-antatvt dhtutvamcorayati.
VttiThe Pinians call it []i[c] (see Adhyy 3.1.25). The is an indicatory
letter. Laghddhavasya govinda (333) is applied and the product cori is a dhtu since
things that end in the pratyayas sa[n] and so on are called dhtus. Thus we get
corayati <acyuta pa. 1.1>:
cur (565) cur + []i (333) cori (260) cori + ti[p] (288) cori + []a[p]
+ ti[p] (289) core + a + ti (54) corayati <acyuta pa. 1.1>.
corayati
corayasi
coraymi
acyuta parapada of cur[a] steye

corayata
corayatha
corayva
corayanti
corayatha
corayma
new dhtu by bh-sanantdy dhtava (260) Thus, since []i is one of the san-dis
(see vtti 392), cori, the product of cur + []i, is treated as a new dhtu. The []i that
is applied after the cur-di-dhtus is a svrtha-pratyaya (a pratyaya that merely
conveys the dhtus own meaning). Thus corayati means he steals.
566 / NAe&Bayapad"ma, /
566. er ubhayapadam
eafter a dhtu ending in []i; ubhayapadamboth parapada and tmapada
pratyayas.
y-anta-dhtus are ubhayapad.
ida na cur-dau pravartate dhtu-phe cur-dv api pthak-parapady-di-gaant.
pravartate ity anye, er anityatvena tad-gaana-sphalytcorayate corayati corati.
coryate. dvir-vacane krye au kta sthni-vataccurat. coraymsa. coryt.
corayit. kta saabdane
520
VttiThis rule doesnt apply to the cur-di-dhtus (which become y-anta-dhtus by
stra 565) because in the cur-di-gaa in the Dhtu-pha the dhtus are listed
separately as parapad and so on. Other says that this rule does apply to the cur-didhtus because the distinctions of parapad and so on are meaningful since []i isnt
always applied. Thus they make corayati, corayate, and corati.
cur (565) cur + []i (333) cori (260) cori + te (293) cori + ya[k] +
te (330, 449) coryate <acyuta karmai 1.1>.
When reduplication is being done, the kryas that are applied when []i follows are
sthni-vat by stra 373. Thus we get the following form:
cur (565) cur + []i (333) cor + []i (260) cor + []i + d[ip] (306,
434, 330) a[t] + cor + []i + a[] + d[ip] (322, 323, the govinda o is sthni-vat by
373) a + cu + cor + []i + a[] + d[ip] (450, 173) a + cu + cur + []i + a[] + d[ip]
(453) a + c + cur + []i + a[] + d[ip] (449) accurad (185) accurat
<bhtea pa. 1.1>.
cur (565) cur + []i (333) cori (260) cori + []a[l] (395) cori + m +
[]a[l] (330, 369) cori + m + as + []a[l] (330, 455, 289) core + m + as +
[]a[l] (54) coraym + as + []a[l] (358) coraym + s + a (322, 323, the
vndra is treated like the original a by 373) coraym + a + s + a (361)
coraym + + s + a (42) coraymsa <adhokaja pa. 1.1>.
cur (565) cur + []i (333) cor + []i (260) cor + []i + yt (330,
449) coryt <kmapla pa. 1.1>.
cur (565) cur + []i (333) cori (260) cori + t (316) cori + i[] + t
(289) core + it (54) corayit <blakalki pa. 1.1>.
Now we begin the conjugation of the dhtu kt[a] saabdane (10P, to mention,
name, glorify).
AmtaThis rule doesnt apply to the cur-di-dhtus (which become y-anta-dhtus
by stra 565), but it only applies to y-anta-dhtus where []i has been applied in the
sense of preraa and so on by stra 569.
SaodhinAs indicated in the vtti, some grammarians consider that the use of
the indicatory letter i in cur-di-dhtus like cit[i] smtym (10P, to think, consider) is
an indication that the application of []i after the cur-di-dhtus is optional. Thus, when
[]i is not applied, the cur-di-dhtus are conjugated in the same way as the bhv-didhtus. These grammarians reason that if []i were always applied after the cur-didhtus, then cit[i] and so on should have been listed as cint[a] and so on since the
deletion of n by ani-rmetm (343) would never be able to take place since the curdi-dhtus would always take []i, and even when []i is deleted by stra 449, the
deletion of n still wouldnt be able to take place because the deleted []i is considered
sthni-vat and thus it blocks the deletion of n. But the fact that cit[i] and so on were
made with the indicatory letter i suggests that the application of []i after the cur-didhtus is optional, and in the case that []i is not applied the indicatory letter i
becomes fruitful because, unlike the uddhava-na-rma of a dhtu like cint[a], the
uddhava-na-rma that results from i-rmed-dhtor num (344) cant be deleted by anirmetm (343).
However, many grammarians disagree with this because if that were the case then the
gaa-stra dhd v in Pinis Dhtu-pha, which is equivalent to the stra yuj-
521
der ir v (568) in our system, would be meaningless since it would be superfluous to
say that the yuj-dis optionally take []i if all the cur-di-dhtus already optionally take
[]i. Thus Jva Gosvm doesnt accept that all the cur-di-dhtus optionally take []i.
567 / o"va\#r"Amasyaer," /
567. uddhava--rmasyer
uddhava--rmasyaof uddhava -rma; irthe replacement ir.
Uddhava -rma is replaced by ir.
krtayati. atha nir-viucp ad-ant. katha vkya-prabandhea-rma-hara, antahare na govinda-vndrau. gaa sakhynegaayati. ajagaat. spha psym
sphayati. apasphat. yuja sayamane
Vtti kt (565) kt + []i (567) kirt + []i (192) krti (260) krti + ti[p]
(288) krti + []a[p] + ti[p] (289) krte + a + ti (54) krtayati <acyuta pa.
1.1>.
Now we begin the conjugation of the cur-di-dhtus that end in an a-rma which is nirviucpa (without a viucpa and therefore not an indicatory letter1). Now we
begin the conjugation of the dhtu katha vkya-prabandhe (10P, to narrate,
describe). The a-rma is deleted by stra 393 and anta-hare na govinda-vndrau
(420) is applied.
katha (565) katha + []i (393) kath + []i (420, 260) kathi + ti[p] (288)
kathi + []a[p] + ti[p] (289) kathe + a + ti (54) kathayati <acyuta pa. 1.1>.
katha (565) katha + []i (393) kath + []i (420, 260) kath + []i +
d[ip] (306, 434, 330) a[t] + kath + []i + a[] + d[ip] (322, 323) a + ka + kath +
[]i + a[] + d[ip] (345) a + ca + kath + []i + a[] + d[ip] (449) acakathad
(185) acakathat <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu gaa sakhyne (10P, to count).
gaa (565) gaa + []i (393) ga + []i (420, 260) gai + ti[p]
(288) gai + []a[p] + ti[p] (289) gae + a + ti (54) gaayati <acyuta pa. 1.1>.
gaa (565) gaa + []i (393) ga + []i (420, 260) ga + []i + d[ip]
(306, 434, 330) a[t] + ga + []i + a[] + d[ip] (322, 323) a + ga + ga + []i +
a[] + d[ip] (345) a + ja + ga + []i + a[] + d[ip] (449) ajagaad (185)
ajagaat <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu spha psym (10P, to desire).
spha (565) spha + []i (393) sph + []i (420, 260) sphi + ti[p]
(288) sphi + []a[p] + ti[p] (289) sphe + a + ti (54) sphayati <acyuta pa.
1.1>.
1 In this regard, one should remember the prohibition jg-kathdi-varjam (332).
522
spha (565) spha + []i (393) sph + []i (420, 260) sph + []i +
d[ip] (306, 434, 330) a[t] + sph + []i + a[] + d[ip] (322, 323) a + sp + sph
+ []i + a[] + d[ip] (342) a + p + sph + []i + a[] + d[ip] (371) a + pa + sph
+ []i + a[] + d[ip] (449) apasphad (185) apasphat <bhtea pa. 1.1>.
Now we begin the conjugation of the dhtu yuj[a] sayamane (10P, to join, unite).
AmtaDue to the davatrdarana that takes place when a-rma is deleted by arma-haro rma-dhtuke (393), the san-nimitta-krya and so on doesnt take place in
acakathat <bhtea pa. 1.1> and so on because of the prohibition na tu
davatrdarane (454).
568 / yaujaAde"iNARvaAR /
568. yuj-der ir v
yuj-deafter the yuj-dis (a sub-group of 44 cur-di-dhtus beginning with yuj[a]
sayamane (10P, join, unite)); i[]i; voptionally.
[]i is optional after the yuj-dis.
yojati yojayati. bh prptaubhvayate bhavate. bhavatty apy eke. iti cur-di.
Vtti yuj (two options by 568):
1) ([i] is applied) yuj + []i (333) yoji (260) yoji + ti[p] (288) yoji +
[]a[p] + ti[p] (289) yoje + a + ti (50) yojayati <acyuta pa. 1.1>.
2) ([i] is not applied) yuj + ti[p] (288) yuj + []a[p] + ti[p] (333) yojati
<acyuta pa. 1.1>.
Now we begin the conjugation of the dhtu bh prptau (10A, to obtain).
bh (two options by 568):
1) ([i] is applied) bh + []i (314) bhau + []i (55) bhvi (260) bhvi +
te (288) bhvi + []a[p] + te (289) bhve + a + te (54) bhvayate <acyuta t.
1.1>.
2) ([i] is not applied) bh + te (288) bh + []a[p] + te (289) bho + a + te
(55) bhavate <acyuta t. 1.1>.
Some say that bhavati is also valid1. Thus ends the section dealing with the cur-didhtus.
SaodhinThe yuj-dis are listed below as follows:
yuj[a] sayamane
pc[a] sayamane
ah[a] marae
r[a] prerae
l drav-karae
vj[] varjane
j vayo-hnau
ric[a] viyojana-sampacanayo
i[a] asarvopayoge
10P
10P
10P
10P
10P
10P
10P
10P
10P
to
to
to
to
to
to
to
to
to
join, unite
join, unite
tolerate, conquer
throw, impel
melt
exclude
grow old
separate; to join
leave a remainder
1 For further details see discussion under stra 294.
523
vi + i[a] atiaye
tp[a] prane
chad[a] varae
m gatau
krath[a] hisym
his[i] hisym
granth[a] hisy bandhane
ca
[] + ad[a] prptau
ranth[a] sandarbhe
granth[a] sandarbhe
p[] lambhane
vi + tan[u] dairghye
vad[a] sandea-vacane
mn[a] pjym
garh[a] vinindane
dbh[] bhaye
dbh[a] sandarbhe
mrg[a] anveae
kah[i] oke
mj[] auce
dh[a] prahasane
bh prptau
m[a] titikym
tap[a] dhe
vad[a] bhae
arc[a] pjym
ard[a] hisym
undh[a] uddhau
v[] varae
dh[] kampane
pr[] tarpae
10P
10P
10P
10P
10P
10P
10P
to
to
to
to
to
to
to
excel
satisfy, be satisfied
cover
go, move
hurt, kill
hurt, kill
hurt, kill; to bind, tie
10P
10P
10P
10P
10P
10P
10P
10P
10P
10P
10P
10P
10P
10P
10A
10A
10A
10A
10A
10A
10A
10U
10U
10U
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
to
reach, obtain
string together, arrange
obtain
stretch
speak, convey a message
honor, worship
criticize
fear
seek, search for
mourn, grieve for
clean, purify
offend, conquer
obtain
tolerate
burn
speak, inform
worship
hurt, kill
be clean, purified
cover, block
shake, agitate
please
524
Atha y-anta-prakriy
Now we begin the section dealing with the y-anta-dhtus (causatives).

569 / iNA: aer"NAAd"AE /
569. i preradau
ithe pratyaya []i; preraa-dauwhen the sense is preraa (causation) and so
on.
[]i is applied after a dhtu in the sense of preraa and so on.
preradir hetu-kart-vypra. er ubhayapadam. uk karaekrayati krayate.
kryate. ackarat. kraymsa. jgarter i-alor govinda-niedhn ntroddhavasya
vndrajgarayati. laghu-yukta-dhtv-akara-paratvbhvn na san-nimittakryamajajgarat.
VttiPreraa and so on is the function of the hetu-kart (causative agent). er
ubhayapadam (566) is applied. Now we begin the conjugation of the causative of
[u]k[] karae (8U, to do, make).
k (569) k + []i (314) kri (260) kri + ti[p] (288) kri + []a[p] + ti[p]
(289) kre + a + ti[p] (54) krayati (he causes to do) <acyuta caus. pa. 1.1>.
k (569) k + []i (314) kri (260) kri + te (288) kri + []a[p] +
te (289) kre + a + te (54) krayate (he causes to do) <acyuta caus. t. 1.1>.
k (569) k + []i (314) kri (260) kri + te (293) kri + ya[k] + te
(330, 449) kryate (he is being caused to do) <acyuta caus. karmai 1.1>.
k (569) k + []i (314) kr + []i (260) kr + []i + d[ip] (306,
434, 330) a[t] + kr + []i + a[] + d[ip] (322, 323, the vndra r is sthni-vat by
373) a + k + kr + []i + a[] + d[ip] (371) a + ka + kr + []i + a[] + d[ip]
(450) a + ka + kar + []i + a[] + d[ip] (345) a + ca + kar + []i + a[] + d[ip]
(451, 452) a + ci + kar + []i + a[] + d[ip] (453) a + c + kar + []i + a[] + d[ip]
(449) ackarad (185) ackarat (he caused to do) <bhtea caus. pa. 1.1>.
k (569) k + []i (314) kri (260) kri + []a[l] (395) kri + m +
[]a[l] (330, 369) kri + m + as + []a[l] (330, 455, 289) kre + m + as +
[]a[l] (54) kraym + as + []a[l] (358) kraym + s + a (322, 323, the
vndra is treated like the original a by 373) kraym + a + s + a (361)
kraym + + s + a (42) kraymsa (he caused to do) <adhokaja caus. pa.
1.1>.
Since the dhtu jg is only prohibited from taking govinda when i[] or []a[l] follows
(see stra 507), the uddhava cannot take vndra in jgarayati:
jg (569) jg + []i (507) jgari (260) jgari + ti[p] (288) jgari +
[]a[p] + ti[p] (289) jgare + a + ti[p] (54) jgarayati (he causes to be awake)
<acyuta caus. pa. 1.1>.
525
Since the nara is not followed by a syllable belonging to the dhtu which is possessed
of a laghu, the san-nimitta-krya cannot take place (see stra 451). Thus we get
ajajgarat:
jg (569) jg + []i (507) jgar + []i (260) jgar + []i + d[ip]
(306, 434, 330) a[t] + jgar + []i + a[] + d[ip] (322, 323) a + j + jgar + []i +
a[] + d[ip] (375) a + ja + jgar + []i + a[] + d[ip] (449) ajajgarad (185)
ajajgarat (he caused to be awake) <bhtea caus. pa. 1.1 of jg nidr-kaye>.
new dhtu by bh-sanantdy dhtava (260) Thus, since []i is one of the san-dis
(see vtti 392), kri, the product of k + []i, is treated as a new dhtu. Whereas the
[]i that is applied after the cur-di-dhtus by stra 565 is a svrtha-pratyaya (a
pratyaya that merely conveys the dhtus own meaning), the []i that is applied by
the current stra is a pratyaya that adds the meaning of preraa and so on. Dhtus
made with either []i are called y-anta-dhtus, but dhtus made with the preradi-i
are specifically called causatives. An example of a causative sentence in contrast to a
simple sentence is ka-dsa ka-kvya likhati (Ka-dsa writes a poem
about Ka) but vaiavcrya ka-dsena ka-kvya lekhayati (The
vaiavcrya causes Ka-dsa to write a poem about Ka).
AmtaThe following verse will be spoken later in the Kraka-prakaraa:
kart svatantra ity ukto
hetu-kart prayojaka
prayojakdhna-kart
prayojya iti sa tridh
The kart (simple agent) is called the svatantra (one who does the action by
himself), the hetu-kart (causative agent) is called the prayojaka (one who causes
another to do the action), and the prayojakdhna-kart (agent under the control of
the prayojaka) is called the prayojya (one who is caused to do the action). Thus
there are three kinds of karts.
In this way it is the function of the prayojaka that is expressed by the word preradi.
Adhyeaa and anuklcaraa are also included by the di in the word preradi.
Engaging a subordinate and so on is called preraa. For example1, ko bhtyena
dugdha dohayati (Ka causes the servant to milk out the milk). Causing
worshipable persons like the guru and the so on to act in a certain way by showing
respect is called adhyeaa. For example2, gha-medh sdhuntmna saskrayati
(The householder causes the saintly person to perform purificatory ceremonies for
him). However, there are many kinds of anuklcaraa (favorable behavior). For
example, in kas taula pcayati (Ka causes the rice to cook) the favorable
behavior is giving permission, and in vaidya auadha pyayati (The doctor gives
medicine to drink) the favorable behavior is giving instruction.
570 / Gaq%Ad"InaAmau"vasya vaAmanaAe NAAE ,
iNApaUvaRyaAeNARimvaNAAestau iaiva(maAe vaA /
570. gha-dnm uddhavasya vmano au, i-prvayor amv-ios tu trivikramo v
1 In this regard, Bla gives the example krayati ml vaiava vaiavcrya
(The vaiavcrya causes the Vaiava to make a garland)
2 In this regard, Bla gives the example bhojayati guru vaiava (The Vaiava
causes the guru to eat)
526
gha-dnmof the gha-dis (see the list of gha-dis below); uddhavasyaof the
uddhava; vmanavmana; auwhen []i follows; i-prvayowhich are
preceded by []i; amu-iowhen the kt pratyaya []am[u] follows or when i[]
follows; tubut; trivikramathe change to trivikrama; voptionally.
The uddhava of the gha-dis becomes vmana when []i follows. But then
the uddhava optionally becomes trivikrama if []am[u] or i[] which are
preceded by []i follow.
ghaayati, ajghaat. iiaghai aghi. asv-dita iti niedhtaasat. a su
icchym ity asya tu na niedhaasat. na-ba-da-ra-sat-sageaundidat aubjijat.
ada abhiyoge bhauvdikaiat. evam rcicat. gati-prpaayo, gatau
SaodhinThe following dhtus are called the gha-dis:
gha[a] ceym
vyath[a] bhaye dukhe calane ca
prath[a] prakhyne
mrad[a] mardane
krad[i] vaiklavye
[i]tvar[] sambhrame
---ete gha-diu ita
jvar[a] roge
a[a] ntau 2
lag[e] sage
ag[e] savarane
ra[a] dne
krath[a] hisym
hval[a] calane
jval[a] dptau
sm dhyne
d bhaye
r pke
mraa-toaa-nimaneu j
1A to endeavor, strive for

1A to be unhappy; to be afraid; to tremble
1A to spread, become famous
1A to crush
1A to grieve
1A to hurry
Among the gha-dis, these (the dhtus
from gha[a] to [i]tvar[]) are understood
as having the indicatory letter .1
1P to be hot with fever
1P to dance, mime
1P to adhere, contact
1P to cover, hide
1P to give
1P to hurt, kill
1P to shake, move
1P to shine, blaze
1P to long for, to remember with regret
1P to fear
1P to cook
The dhtu jap[a] (jna-jpana-)mradau
(10P, to know; to inform; to kill; to satisfy;
to sharpen)
1 The result of these dhtus having the indicatory letter is that [][p] will be applied
instead of [k]ti in accordance with the stra id-bhid-dibhya ca (905). Thus we will
get gha, vyath, and so on.
2 According to Siddhnta-kaumud, this dhtu is a opadea dhtu. Some list the
meaning natau (to bow) instead of ntau. Others list the meaning as gatau (to go,
move).
3 This is not a separate dhtu being mentioned here. Indeed the usual order of dhtu
then meaning of the dhtu is reversed here to indicate that. Thus jap[a] (jnajpana-)mradau (10P, to know; to inform; to kill; to satisfy; to sharpen) is a ghadi, but j avabodhane (9P, to know) and j niyojane (10P, to command, direct) are
not.
527
kampane cali 1
chad[ir] rjane
jihvonmathane lai
mad[] hara-glepanayo 3
dhvan[a] abde 4
jan-j-ranja am-ant ca
jvala-hvala-namo nupendrd v
gl-sn-vanu-vama ca
na kamy-ami-cama
The dhtu cal[a] kampane (1P, to move,

shake)
1P to animate, strengthen
The dhtu la[a] vilse (1P, to play, sport,
flirt) when it particularly means to loll the
tongue, put out the tongue, lick
1P to be joyful; to be poor
1P to sound, imply
Jan[] prdur-bhve (4A, to be born,
produced, to occur, happen), j[] vayohnau (4P, to grow old), ranj[a] rge (1U
or 4U, to be colored, delighted, to love, be
attached), and dhtus that end in am are
also gha-dis.
Jval[a] dptau (1P, to shine, blaze), hval[a]
calane (1P, to shake, move), and am[a]
prahvatve abde ca (1P, to bend, bow
down; to sound) are only optionally ghadis when they dont come after an
upendra. 6
Glai hara-kaye (1P, to be dejected,
tired), auce (1P, to bathe), van[a]
abde sambhaktau ca (1P, to sound; serve,
worship), and [u]vam[a] udgirae (1P, to
vomit) are also optionally gha-dis when
they dont come after an upendra. 8
Kam[u] kntau (1A, to desire), am[a]
gatau (1P, to go, move), am[a] roge (10P,
1 According to Siddhnta-kaumud, this refers to the cal[a] kampane (1P, to move,

shake) which belongs to the jval-dis. It is also mentioned here so that it will be a
gha-di. This is not a separate dhtu and thus the order was reversed again. Cal[a] is
mentioned here in its i[k] form cali.
2 According to Siddhnta-kaumud, this is a repetition of la[a] vilse (1P, to play,
sport, flirt) so that it will be a gha-di when it has this particular meaning. This is not
a separate dhtu and thus the order was reversed again. La[a] is mentioned here in
its i[k] form lai.
3 According to Siddhnta-kaumud, mad[] hare (4P, to be joyful, intoxicated,
maddened) is also a gha-di by this phrase.
4 According to Siddhnta-kaumud, dhvan[a] abde (10P, to sound, imply) is also a
gha-di by this phrase.
5 The word gha-daya is dragged in here by the word ca.
6 Usually these dhtus would always be gha-dis since jval[a] and hval[a] are directly
listed as gha-dis and am[a] is a gha-di by the phrase am-ant ca, but this gaastra limits that by saying that they are only optionally gha-dis when they dont
come after an upendra. But Siddhnta-kaumud confirms that they are always ghadis when they do come after an upendra.
7 According to Siddhnta-kaumud, the words anupendrd v are carried forward here.
8 Usually the first three of these dhtus wouldnt be gha-dis, but this gaa-stra
allows them to optionally be gha-dis when they dont come after an upendra.
However, the dhtu [u]vam[a] would normally always be a gha-di by the phrase
am-anta ca, but this gaa-stra limits that by saying that it is only optionally a ghadi when it doesnt come after an upendra, though it is always a gha-di when it
comes after an upendra.
528
amo darane
yamir apariveae
to be sick), and cam[u] adane (1P, to

eat) arent gha-dis. 1
The dhtu am isnt a gha-di when it
means to see, perceive. 3
The dhtu yam isnt a gha-di when it
doesnt mean to feed. 5
The cur-di-dhtu jap[a] mradau gha-di ca is one of the gha-dis whose

meanings were mentioned previously in the above list of gha-dis found in the bhvdi section of the Dhtu-pha. Thus the word di in jp[a] mradau refers to the
other two meanings mentioned previously, namely toaa and nimana. The proof of
this is that Kra-svm, one of the main commentators on the Pinian Dhtu-pha,
lists this dhtu as jap[a] mraa-toaa-nimaneu mic ca6 (10P, to kill; to satisfy;
to sharpen) and gives the following examples for each meaning: pau sajapayati
(He kills the sacrificial animal), viu vijapayati (He satisfies Viu), and astra
prajapayati (He sharpens the weapon). However, this dhtu is often just listed as
jap[a] mic ca, and the meaning is supplied by the commentator. In this regard,
Siddhnta Kaumud, commenting on mraa-toaa-nimaneu j, says japa mic ca
iti cur-dau, jpana mradika ca tasyrtha (Among the cur-di-dhtus is jap[a]
mic ca. Its meanings are jpana and mraa and so on), and, commenting on the
cur-di-dhtu jap[a] mic ca, it says ayam jne jpane ca vartate (This dhtu is used
in the sense of jna and jpana). This last statement of Siddhnta Kaumud is an
observation based upon how Pini himself has used the dhtu. For example, in the
Dhtu-pha, Pini says pracch[a] jpsym (The dhtu pracch[a] (6P) is used in
the sense of jps7 (inquiry, desire to know)). Here the meaning of jap[a] is jna
(knowing). But in lgha-hnu-sth-ap jpsyamna8 (Adhyy 1.4.34) the
meaning of jap[a] is jpana (informing, causing to know). Therefore, considering all
these opinions, the Bhad-dhtu-kusumkara lists this dhtu as jap[a] jna-jpanamraa-toaa-nimaneu (10P, to know; to inform; to kill; to satisfy; to sharpen).
In this edition we will therefore list this dhtu as jap[a] (jna-jpana-)mradau
(10P, to know; to inform; to kill; to satisfy; to sharpen).
1 Usually these dhtus would be gha-dis by the phrase am-ant ca, but this gaastra prohibits that.
2 According to Siddhnta-kaumud, the word na is carried forward here. amo is just
the word ama which has undergone sandhi.
3 Usually both am[u] upaame (4P, to be calm. peaceful) and am[a] locane (10P,
to see, perceive) would be gha-dis by the phrase am-ant ca, but this gaa-stra
prohibits am[a] locane from being a gha-di. Thus only am[u] upaame is a ghadi.
4 According to Siddhnta-kaumud, the word na is carried forward here too. In the
Pinian Dhtu-pha this gaa-stra is listed as yamo pariveae, but Jva Gosvm
changed it to yamir apariveae so that the a-rma in apariveae wont be deleted
by sandhi. Thus he avoids ambiguity. Yamir is the sandhi of yami which is the i[k]
form of the dhtu yam. It is not an ir-anubandha dhtu.
5 Usually both yam[u] uparame (1P, to restrain) and yam[a] pariveae (10P, to
feed) would be gha-dis by the phrase am-ant ca, but this gaa-stra prohibits
yam[u] uparame from being a gha-di. Thus only yam[a] pariveae is a gha-di.
6 Here mic ca is the Pinian equivalent to our gha-di ca, since in the Pinian
system the gha-dis are those dhtus that have the indicatory letter m.
7 Jps is formed by applying the kt pratyaya [][p] after the san-anta-dhtu jpsa
by stra 904. The san-anta-dhtu jpsa is formed by stra 584.
8 In our system the equivalent stra is lgha-hnu-sth-ap jpayitum ia (Bhat
986).
529
Vtti gha (569) gha + []i (358) gh + []i (570) ghai (260) ghai
+ ti[p] (288) ghai + []a[p] + ti[p] (289) ghae + a + ti (54) ghaayati
<acyuta caus. pa. 1.1 of gha[a] ceym>.
gha (569) gha + []i (358) gh + []i (570) gha + []i (260) gha +
[]i + d[ip] (306, 434, 330) a[t] + gha + []i + a[] + d[ip] (322, 323) a + gha +
gha + []i + a[] + d[ip] (329) a + ga + gha + []i + a[] + d[ip] (345) a + ja +
gha + []i + a[] + d[ip] (451, 452) a + ji + gha + []i + a[] + d[ip] (453) a +
j + gha + []i + a[] + d[ip] (449) ajghaad (185) ajghaat <bhtea caus.
pa. 1.1 of gha[a] ceym>.
When i[] follows, we get aghai or aghi:
gha (569) gha + []i (358) gh + []i (570) gha + []i (260)
gha + []i + ta (306, 313) a[t] + gha + []i + i[] + ta (two options by 570):
1) (the uddhava becomes trivikrama) a + gh + []i + i[] + ta (449) a +
gh + i[] + ta (315) aghi <bhtea caus. karmai 1.1 of gha[a] ceym>.
2) (the uddhava doesnt become trivikrama, 449) a + gha + i[] + ta (315)
aghai <bhtea caus. karmai 1.1 of gha[a] ceym>.
Due to the prohibition asv-dita (450), we get the following form:
s (569) s + []i (260) s + []i + d[ip] (306, 434, 330) a[t] +
s + []i + a[] + d[ip] (322, 323) a + + s + []i + a[] + d[ip] (375) a + a
+ s + []i + a[] + d[ip] (449) aasad (185) aasat <bhtea caus. pa. 1.1
of s[u] anuiau>.
But the prohibition doesnt apply to [] + s[u] icchym (2A, to desire). Thus we
get asat:
+ s (569) + s + []i (260) + s + []i + d[ip] (306, 434,
330) + a[t] + s + []i + a[] + d[ip] (322, 323) + a + + s + []i + a[] +
d[ip] (375) + a + a + s + []i + a[] + d[ip] (450) + a[t] + a + as + []i
+ a[] + d[ip] (451, 452) + a + i + as + []i + a[] + d[ip] (453) + a + +
as + []i + a[] + d[ip] (449) + aasad (42) asad (185) asat
<bhtea caus. pa. 1.1 of [] + s[u] icchym>.
The following four forms are examples of when there is sat-saga with n, b, d, and r
respectively:
und (569) und + []i (260) und + []i + d[ip] (360) aund + []i +
d[ip] (306, 434, 330) a[t] + aund + []i + a[] + d[ip] (322, 3241) a + aun + di +
d + []i + a[] + d[ip] (49) aun + di + d + []i + a[] + d[ip] (449) aundidad
(185) aundidat <bhtea caus. pa. 1.1 of und[] kledane>.
1 When []i is applied and we get a new dhtu by bh-sanantdy dhtava (260), []i
is considered part of that new dhtu. Thus, when the y-anta-dhtu begins with a
sarvevara, it is the other portion, including []i, which is reduplicated by stra 324.
Thus di (d + []i) is reduplicated here. But, when it comes time to apply the a-pare
au rules (stras 450 to 454), []i is not counted as a dhtv-akara because it is
already being used as the para-nimitta. Thus there is no question of applying tatparasya nara-laghos trivikrama (453).
530
ubj (569) ubj + []i (260) ubj + []i + d[ip] (360) aubj + []i + d[ip] (306,
434, 330) a[t] + aubj + []i + a[] + d[ip] (322, 324) a + aub + ji + j + []i + a[] +
d[ip] (49) aub + ji + j + []i + a[] + d[ip] (449) aubjijad (185) aubjijat
<bhtea caus. pa. 1.1 of ubj[a] rjave>.
There is a bhv-di-dhtu ad[a] abhiyoge1 (1P, to join, attack, argue, meditate). Its
form is as follows:
ad (569) ad + []i (260) ad + []i + d[ip] (360) d + []i + d[ip]
(306, 434, 330) a[t] + d + []i + a[] + d[ip] (322, 324) a + d + i + + []i +
a[] + d[ip] (42) d + i + + []i + a[] + d[ip] (205) + i + + []i + a[] +
d[ip] (449) iad (185) iat <bhtea caus. pa. 1.1 of ad[a] abhiyoge>.
arc (569) arc + []i (260) arc + []i + d[ip] (360) rc + []i + d[ip]
(306, 434, 330) a[t] + rc + []i + a[] + d[ip] (322, 324) a + r + ci + c + []i +
a[] + d[ip] (42) r + ci + c + []i + a[] + d[ip] (449) rcicad (185) rcicat
<bhtea caus. pa. 1.1 of arc[a] pjym>.
Now we begin the conjugation of the causatives of gatau prpae (1P, to go, move;
to obtain) and gatau (3P, to go, move).
571 / @itaR"IvlaIr"IU(yaImaAyyaAr"AmaeBya: paufyalaAepaAe gAAeivand" NAAE ,
d"ir""AM ivanaA /
571. arti-hr-vl-r-kny-kmyy--rmebhya puk ya-lopo govinda ca au,
daridr vin
artiafter gatau prpae ca (1P, to go, move; to obtain) and gatau (3P, to go,
move); hr-vl-r-kny-kmyafter the dhtus hr lajjym (3P, to be shy,
ashamed), vl varae (9P, to choose, ask for), r[] sravae (4A, to trickle, flow),
r gatau reae ca (9P, to go, move; to howl), kny[] abde unde ca (1A, to make
a creaking noise; to be wet), and kmy[] vidhnane (1A, to shake, tremble); rmebhyaand after dhtus ending in -rma; pukthe gama p[uk]; ya-lopa
deletion of ya-rma; govindagovinda; caand; auwhen []i follows; daridrm
the dhtu daridr durgatau (2P, to be poor or needy); vinexcept.
When []i follows, p[uk] is inserted after the dhtus , hr, vl, r[], r,
kny[], kmy[], and after dhtus ending in except daridr. And when
p[uk] is inserted, ya-rma is deleted (in the case of kny[] and kmy[])
and govinda is applied.
arpayati hrepayati knopayati sthpayati.
Vtti (569) + []i (571) + p[uk] + []i arp + []i (260) arpi + ti[p]
(288) arpi + []a[p] + ti[p] (289) arpe + a + ti (54) arpayati <acyuta caus. pa.
1.1 of gatau prpae ca or gatau>.
hr (569) hr + []i (571) hr + p[uk] + []i hrep + []i (260) hrepi
+ ti[p] (288) hrepi + []a[p] + ti[p] (289) hrepe + a + ti (54) hrepayati
<acyuta caus. pa. 1.1 of hr lajjym>.
1 This dhtu is listed as a[a] abhiyoge in the Pinian Dhtu-pha. Since Jva
Gosvm didnt include this dhtu in his Dhu-pha, he is introducing it now in the
vtti.
531
kny (569) kny + []i (571) kny + p[uk] + []i kn + p[uk] + []i
knop + []i (260) knopi + ti[p] (288) knopi + []a[p] + ti[p] (289) knope + a +
ti (54) knopayati <acyuta caus. pa. 1.1 of kny[] abde unde ca>.
h (346) sth (569) sth + []i (571) sth + p[uk] + []i (260)
sthpi + ti[p] (288) sthpi + []a[p] + ti[p] (289) sthpe + a + ti (54)
sthpayati <acyuta caus. pa. 1.1 of h gati-nivttau>.
AmtaBoth the bhv-di dhtu and the hv-di-dhtu are accepted by the mention
of arti here. Similarly, both r[] sravae (4A, to trickle, flow) and r gatau reae ca
(9P, to go, move; to howl) are accepted by the mention of r here.
572 / zAAC$As$aA"AvyaAvaepaAByaAe yaufNAAE /
572. -ch-s-hv-vy-ve-pbhyo yuk au
-ch-s-hv-vy-ve-pbhyaafter the dhtus listed below; yukthe gama y[uk];
auwhen []i follows.
When []i follows, y[uk] is applied after the dhtus listed below.
o tanu-karae
cho chedane
o nta-karmai
hve[] spardhy abde ca
4P
4P
4P
1U
vye[] savarae
ve[] tantu-santne
p pne
pai oae
1U
1U
1P
1P
to make thin, sharpen

to chop
to destroy, finish
to vie with, challenge; to
call
to cover, close
to weave, sew, compose
to drink
to dry, wither
peti p pai ca ghyete, rakarthas tu na, sandehe tu na lug-vikaraasya

grahaam iti nyyt. pyayati.
VttiBy the mention of p here both p and pai are accepted, but the p that has
the meaning of rakaa is not accepted in accordance with the maxim sandehe tu
na lug-vikaraasya grahaam (When there is doubt, a dhtu whose vikaraa
undergoes luk (mahhara) is not accepted).
p (569) p + []i (572) p + y[uk] + []i (260) pyi + ti[p] (288)
pyi + []a[p] + ti[p] (289) pye + a + ti (54) pyayati <acyuta caus. pa. 1.1 of
p pne>.
AmtaThis stra is an apavda of the previous stra. The dhtus o and so on are
listed here as ending in -rma (see stra 412) to remind us that p[uk] would usually
be applied. But if the dhtu ve[] were listed as ending in -rma here, the rule would
also apply to [o]vai oae (1P, to dry, to become weary). Therefore, to avoid this
overinclusion, ve[] is listed in its original form. The dhtu p rakae (2P, to protect)
is not accepted, but it will be described in pte pl au (573) how it takes the gama
l[uk] instead.
532
573 / paAtae: paAlNAAE , vaAtae: k(mpanaATaeR vaAja, , DaUHaAe DaUna, ,
aINAAtae: aINA, /
573. pte pl au, vte kampanrthe vj, dho dhn, prte pr
pteof the dhtu p rakae (2P, to protect); plthe replacement pl; au
when []i follows; vteof the dhtu v gati-gandhanayo (2P, to blow; to strike,
kill, point out the faults of others); kampana-arthewhen the meaning is kampana
(shaking); vjthe replacement vj; dhaof the dhtu dh[] kampane (5U, 9U,
or 10U, to shake, agitate); dhnthe replacement dhn; prteof the dhtu
pr[] tarpae icchy ca (9U, to please; to desire); prthe replacement pr.
When []i follows, p is replaced by pl, v is replaced by vj if the sense is
shaking, dh[] is replaced by dhn, and pr[] is replaced by pr.
playati.
Vtti p (569) p + []i (573) pl + []i (260) pli + ti[p] (288) pli +
[]a[p] + ti[p] (289) ple + a + ti (54) playati (he causes to protect) <acyuta
caus. pa. 1.1 of p rakae>.
BlaThe word pte (the []ti[p] form of p rakae) is used here to exclude p
pne (1P, to drink). Similarly, the word vte (the []ti[p] form of v gatigandhanayo) is used to exclude [o]vai oae (1P, to dry, to become weary). The
mention of dha here with the indicatory letter is to exclude dh vidhnane (6P, to
shake, agitate). Likewise, the word prte (the []ti[p] form of pr[] tarpae
icchy ca) is used to exclude pr[] prtau (4A, to please).
AmtaAn example of when the sense is shaking is vjayati pakau garua
(Garua shakes his wings).
SaodhinPlayati can also be made from the dhtu pl[a] rakae (10P, to
protect) by applying cur-der i (565). In this case the meaning is he protects.
574 / iBayaAe BaISBaApaAE NAAE ayaAejak(A"yaM caed"AtmapadM" ca , smayatae:
smaApa: s$aBayaivasmayaeta, /
574. bhiyo bh-bhpau au prayojakd bhaya ced tmapada ca, smayate
smpa sa-bhaya-vismaya cet
bhiyaof the dhtu [i]bh bhaye (3P, to fear); bh-bhpauthe replacement
bh and bhp[a]; auwhen []i follows; prayojaktcaused1 by the prayojaka (see
Amta 569); bhayamfear; cetif; tmapadamthe tmapada endings; caand;
smayateof the dhtu mi[] ad-dhasane (1A, to smile, laugh); smpathe
replacement smp[a]; sa-bhaya-vismayaastonishment along with fear; cetif.
When []i follows, [i]bh is replaced by bh or bhp[a], provided there is
fear caused by the prayojaka, and smi[] is replaced by smp[a], provided
1 A pacam viubhakti is used here to express the cause of the fear. This is in
accordance with bhaye hetu (658).
533
there is astonishment and fear caused by the prayojaka. In both cases only
the tmapada endings are used.
bhayate bhpayate kasa hari, vismpayate ca. prayojakd iti kim? gaja-dantena
bhyayati vismyayati ca tam. i gatau
VttiFor example, bhayate kasa hari or bhpayate kasa hari (Lord Hari
frightens Kasa) and vismpayate kasa hari (Lord Hari astonishes Kasa).
bh (569) bh + []i (574) bh + []i (260) bhi + te (288) bhi +
[]a[p] + te (289) bhe + a + te (54) bhayate <acyuta caus. t. 1.1 of [i]bh
bhaye>.
bh (569) bh + []i (574) bhp[a] + []i (260) bhpi + te (288)
bhpi + []a[p] + te (289) bhpe + a + te (54) bhpayate <acyuta caus. t. 1.1
of [i]bh bhaye>.
vi + smi (346) vi + smi (569) vi + smi + []i (574) vi + smp[a] + []i
(260) vi + smpi + te (288) vi + smpi + []a[p] + te (289) vi + smpe + a +
te (54) vismpayate <acyuta caus. t. 1.1 of vi + smi[] ad-dhasane>.
Why do we say caused by the prayojaka? Consider gaja-dantena bhyayati kasa
hari (Lord Hari frightens Kasa with the elephants tusk) and gaja-dantena
vismyayati kasa hari (Lord Hari astonishes Kasa with the elephants tusk).
bh (569) bh + []i (314) bhai + []i (54) bhy + []i (260) bhyi
+ ti[p] (288) bhyi + []a[p] + ti[p] (289) bhye + a + ti (54) bhyayati
<acyuta caus. pa. 1.1 of [i]bh bhaye>.
vi + smi (346) vi + smi (569) vi + smi + []i (314) vi + smai + []i
(54) vi + smy + []i (260) vi + smyi + ti[p] (288) vi + smyi + []a[p] + ti[p]
(289) vi + smye + a + ti (54) vismyayati <acyuta caus. pa. 1.1 of vi + smi[]
ad-dhasane>.
Now we begin the conjugation of the causative of i[] gatau (2P, to go, move).
AmtaIn the counterexamples the fear and astonishment is caused through the
agency of the elephants tusk and not directly by the prayojaka himself, thus the forms
bhyayati and vismyayati are used.
575 / s$P(Aya: s$P(Ava, , zAde"r"gAtaAE zAAta, , wNAAe gAimar"baAeDanae , (LHa:
(Apa, , @DaIx~Ae'DyaApa, , jaejaARpa, , is$aDyatae: s$aAa tau paAr"laAEik(ke( ,
u"SaAe U"iScaak(maRtvae tau vaA NAAE /
575. sphya sphv, ader agatau t, io gamir abodhane, kra krp, adho
dhyp, jer jp, sidhyate sdh na tu pra-laukike, duo d citta-karmatve tu v au
sphyaof the dhtu sphy[] vddhau (1A, to swell, increase); sphvthe
replacement sphv; adeof the dhtu ad[] tane (1P or 6P, to fall, perish,
decay); agatauwhen the meaning is not gati (movement); tthe replacement
t; iaof the dhtu i[] gatau (2P, to go, move); gamithe replacement gam[i];
abodhanewhen the meaning is not bodhana (understanding); kraof the dhtu
[u]kr[] dravya-vinimaye (9U, to buy, purchase, exchange goods); krpthe
534
replacement krp; adhi-iaof adhi + i[] adhyayane (2A, to study); adhypthe
replacement adhyp; jeof the dhtu ji jaye (1P, to conquer, be glorious); jpthe
replacement jp; sidhyateof the dhtu idh[u] sarddhau (4P, to succeed,
accomplish); sdhthe replacement sdh; nanot; tubut; pra-laukikewhen
referring to the other world; duaof the dhtu du[a] vaiktye (4P, to be impure,
bad, wrong); dthe replacement d; citta-karmatvewhen the citta (mind,
intelligence) is the karma (object); tubut; voptionally; auwhen []i follows.
When []i follows, sphy[] is replaced by sphv, ad[] is replaced by t if
it is not used in the sense of gati, i[] is replaced by gam[i] if it is not used in
the sense of bodhana, [u]kr[] is replaced by krp, adhi + i[] is replaced
by adhyp, ji is replaced by jp, idh[u] is replaced by sdh if it doesnt refer
to the other world, and du[a] is replaced by d. But if the mind is the
object in the sentence, du[a] is only optionally replaced by d.
i gataugamayati. i-vad-ikadhigamayati, bodhanepratyyayati. sdhayati
annam. pralaukikesedhayati para-lokam.
Vtti i (569) i + []i (575) gam[i] + []i (358) gm + []i (570) gami
(260) gami + ti[p] (288) gami + []a[p] + ti[p] (289) game + []a[p] + ti[p]
(54) gamayati (he causes to go) <acyuta caus. pa. 1.1 of i[] gatau>.
i (492) adhi + i (569) adhi + i + []i (491, 575) adhi + gam[i] + []i
(358) gm + []i (570) gami (260) adhi + gami + ti[p] (288) adhi + gami +
[]a[p] + ti[p] (289) adhi + game + []a[p] + ti[p] (54) adhigamayati (he causes
to remember (he reminds)) <acyuta caus. pa. 1.1 of i[k] smarae>.
But when i[] gatau is used in the sense of bodhana, the form is pratyyayati:
prati + i (569) prati + i + []i (314) prati + ai + []i (54) prati + y +
[]i (260) prati + yi + ti[p] (288) prati + yi + []a[p] + ti[p] (289) prati + ye
+ []a[p] + ti[p] (54) prati + yayati (50) pratyyayati (he causes to understand
(he convinces)) <acyuta caus. pa. 1.1 of prati + i[] gatau>.
The form of idh[u] sarddhau is sdhayati annam (he prepares the food), but
when referring to the other world, the form is sedhayati para-lokam (he achieves the
other world).
idh (346) sidh (569) sidh + []i (575) sdh + []i (260) sdhi +
ti[p] (288) sdhi + []a[p] + ti[p] (289) sdhe + []a[p] + ti[p] (54) sdhayati
<acyuta caus. pa. 1.1 of idh[u] sarddhau>.
idh (346) sidh (569) sidh + []i (333) sedh + []i (260) sedhi +
ti[p] (288) sedhi + []a[p] + ti[p] (289) sedhe + []a[p] + ti[p] (54) sedhayati
<acyuta caus. pa. 1.1 of idh[u] sarddhau>.
AmtaDue to the mention of sidhyate (the []ti[p] form of idh[u] sarddhau),
idh[u] gatym (1P, to go, move) and idh[] stre mgalye ca (1P, to instruct; to
be auspicious) are excluded. An example of when ad[] tane is used in the sense
of gati is g dayati govinda (Govinda herds the cows). Here dayati means
clayati (he causes to move)
SaodhinThe form of du[a] vaiktye is aniveditnna dayati (he spoils the
unoffered food), but when the mind is the object, the forms are citta dayati kma
535
or citta doayati kma (Lust perverts the intelligence). In this regard, the
synonyms of citta such as praj and so on may also be used as the object. Sdhayati
can also be made by applying []i after the dhtu sdh[a] sasiddhau (4P or 5P, to
succeed, accomplish). In this case it is also allowed to refer to the other world. The
word pra-laukika is formed by applying the taddhita pratyaya called mdhava-ha
after the word para-loka in the sense of tad-dhita (beneficial for that) by
adhytmder lokottara-padc ca mdhava-ha (1152). Thus pra-laukika means that
which is beneficial or produces effects in the other world or afterlife. Thus sedhayati
tpasa tapa (Austerity makes the ascetic perfect).
576 / nar"Ae"yasya w: pavagARh"ir"imaajar"AmaeSva"yapare"Sau s$aina /
576. naro-dvayasya i pa-varga-harimitra-ja-rmev a-dvaya-pareu sani
nara-u-dvayasyaof the u-dvaya of a nara; ithe replacement i-rma; pa-vargaharimitra-ja-rmeuwhen pa-varga, harimitra, or ja-rma follows; a-dvaya-pareu
which are followed by a-dvaya; saniwhen there is sa[n] (see stra 578).
In the desiderative1 the u-dvaya of a nara changes to i when pa-varga,
harimitra, or ja-rma which are followed by a-dvaya follow.
tata san-nimitta-kryeaabbhavat ayyavat. ju gatau sautraajjavat.
VttiThus, by the san-nimitta-krya (stra 576), we get the following forms:
bh (569) bh + []i (314) bhau + []i (55) bhv + []i (260, 306, 434,
330) a[t] + bhv + []i + a[] + d[ip] (322, 323, the vndra au and the
replacement v are sthni-vat by 373) a+ bh + bhv + []i + a[] + d[ip] (450) a +
bh + bhav + []i + a[] + d[ip] (329) a + b + bhav + []i + a[] + d[ip] (451,
576) a + bi + bhav + []i + a[] + d[ip] (453) a + b + bhav + []i + a[] + d[ip]
(449) abbhavad (185) abbhavat <bhtea caus. pa. 1.1 of bh sattym>.
yu (569) yu + []i (314) yau + []i (55) yv + []i (306, 434, 330)
a[t] + yv + []i + a[] + d[ip] (322, 323, the vndra au and the replacement v
are sthni-vat by 373) a+ yu + yv + []i + a[] + d[ip] (450) a + yu + yav + []i +
a[] + d[ip] (451, 576) a + yi + yav + []i + a[] + d[ip] (453) a + y + yav + []i
+ a[] + d[ip] (449) ayyavad (185) ayyavat <bhtea caus. pa. 1.1 of yu
miramiraayo>.
The form of the sautra-dhtu ju gatau (1P, to move quickly) is ajjavat:
ju (569) ju + []i (314) jau + []i (55) jv + []i (306, 434, 330) a[t]
+ jv + []i + a[] + d[ip] (322, 323, the vndra au and the replacement v are
sthni-vat by 373) a+ ju + jv + []i + a[] + d[ip] (450) a + ju + jav + []i + a[] +
d[ip] (451, 576) a + ji + jav + []i + a[] + d[ip] (453) a + j + jav + []i + a[] +
d[ip] (449) ajjavad (185) ajjavat <bhtea caus. pa. 1.1 of ju gatau>.
577 / h"ntaestaAe na{is$aMhe"'inaNADaAeajae /
577. hantes to nsihe n-i-adhokaje
1 It will be explained in Saodhin 578 that the san-anta form of a dhtu is called the
desiderative.
536
hanteof the dhtu han[a] his-gatyo (2P, to strike, kill; to go, move); tathe
change to ta-rma; nsihewhen a nsiha pratyaya follows; an-i-adhokaje
except i[] or an adhokaja pratyaya.
The n of han[a] changes to t when any nsiha pratyaya, except i[] or an
adhokaja pratyaya, follows.
hano hasya gho in-nayoghtayati. iti y-anta-prakriy.
VttiThen hano hasya gho in-nayo (197) is applied and we get ghtayati (he
causes to kill):
han (569) han + []i (197) ghan + []i (358) ghn + []i (577) ght
+ []i (260) ghti + ti[p] (288) ghti + []a[p] + ti[p] (289) ghte + a + ti
(54) ghtayati <acyuta caus. pa. 1.1 of han[a] his-gatyo>.
Thus ends the section dealing with the y-anta-dhtus (causatives).
SaodhinGhtayati often just means he kills because, in the cur-di section of
the Dhtu-pha, Jva Gosvm says hanty-arth ca (ye ca teu gaeu hisrth
dhtava ukts te cur-dv api jey ity artha) (Dhtus which mean to kill can also
be cur-dis (One should know that those dhtus having the meaning of his which
were previously mentioned in the other nine gaas can also be conjugated as curdis)).1
1 Siddhnta-kaumud, commenting on the same gaa-stra (hanty-arth ca) in the

Pinian Dhtu-pha, says nava-gaym ukt api hanty-arth svrthe ica
labhanta ity artha (Dhtus which mean to kill can also take svrtha []i[c] (cur-dii) even though they are listed in the other nine gaas). This increases the list of curdi-dhtus considerably. Thus from the ad-di-dhtu han[a] his-gatyo we can form
not only hanti (he kills), but ghtayati (he kills) also.
537
Atha san-anta-prakriy
Now we begin the section dealing with the san-anta-dhtus (desideratives)

578 / s$ana, i(yaecC$AyaAma, /
578. san kriyecchym
santhe pratyaya sa[n]; kriy-icchymwhen the sense is desire (icch) for the
activity (kriy).
Sa[n] is applied after a dhtu in the sense of desiring to do the activity
expressed by the dhtu.
SaodhinWhereas the sa[n] mentioned previously in stras 442 and 456 is a
svrtha-pratyaya (a pratyaya that merely conveys the dhtus own meaning), the
sa[n] that is applied by the current stra is a pratyaya that adds the meaning of icch
(desire). Dhtus made with either sa[n] are called san-anta-dhtus, but dhtus made
with the sa[n] mentioned in the current stra are specifically called desideratives. As
explained previously, san-anta-dhtus take parapada endings and so on according to
the original dhtu from which they are formed (see stra 446). In vtti 87 Jva
Gosvm defined kriy as kriy dhtv-artha, satthra-jna-vihra-prabhti (Kriy
is the meaning of a dhtu such as being, eating, knowing, strolling, and so on).
579 / o"yaah"gAuhe"ByaAe naeq%. s$aina /
579. u-dvaya-graha-guhebhyo ne sani
u-dvaya-graha-guhebhyaafter dhtus ending in u-dvaya and after the dhtus
grah[a] updne (9U, to accept, take) and guh[] savarae (1U, to cover, hide);
nanot; ii[]; saniwhen sa[n] follows.
I[] is not applied after grah[a], guh[], and dhtus ending in u-dvaya when
sa[n] follows.
a-sampd viujand ani-san kapila, c ca. mjer na iti kecit. u-dvayagrahaa ru-snv-dn grahartham. bhavitum icchatibubhati. bubhyate.
bubhcakra. mukhyatvd yasyaiva kriy tasyaivecch gamyate; tennyasya
bhavanam icchatty arthe na syt.
VttiAni sa[n] is kapila by a-sampd viujand ani-san kapila, c ca (444
and 445). Some say that stra 444 doesnt apply in the case of the dhtu mj[]
uddhau (2P or 10P, to clean purify). The mention of u-dvaya here is to include the
dhtus ru abde (2P, to cry, sound), u prasravae (2P, to drip, flow), and so on1.
Thus we get bubhati which means bhavitum icchati (he desires to be):
bh (578) bh + sa[n] (579, 445, 294, 322, 323) bh + bh + sa[n] (329)
b + bh + sa[n] (375) bu + bh + sa[n] (108) bubha (260) bubha + ti[p]
1 Usually the dhtus ru, u, ku, yu, u, and ku would take i[] since they are listed
as exceptions in verse 1 of the ani-gaa. Thus, since all other dhtus ending in urma are already ani by verse 1, the mention of u-dvaya here instead of -rma is
just to cover these dhtus.
538
(288) bubha + []a[p] + ti[p] (291) bubhati (he desires to be) <acyuta
desid. pa. 1.1 of bh sattym>.
bh (578) bh + sa[n] (579, 445, 294, 322, 323) bh + bh + sa[n]
(329) b + bh + sa[n] (375) bu + bh + sa[n] (108) bubha (260) bubha
+ te (293) bubha + ya[k] + te (393) bubhyate (the desire to be) <acyuta
desid. bhve 1.1 of bh sattym>.
bh (578) bh + sa[n] (579, 445, 294, 322, 323) bh + bh + sa[n]
(329) b + bh + sa[n] (375) bu + bh + sa[n] (108) bubha (260) bubha
+ []a[l] (395) bubha + m + []a[l] (393) bubhm + []a[l] (330, 369)
bubhm + k + []a[l] (330, 314) bubhm + kr + a (322, 323, the
vndra r is treated like the original by 373) bubhm + k + kr + a (345)
bubhm + c + kr + a (371) bubhm + ca + kr + a (165) bubh +
cakra (73) bubhcakra (he desired to be) <adhokaja desid. pa. 1.1 of bh
sattym>.
Because the kriy is the principal thing it is understood that the agent (kart) of the
icch must be the same as the agent (kart) of the kriy. Therefore sa[n] cannot be
applied when the meaning is anyasya bhavanam icchati (he desires someone else to
be).
580 / opaAs$anae'ipa auva: /
580. upsane pi ruva
upsanewhen the sense is upsana (service); apialso; ruvaafter the dhtu
ru ravae (1P, to hear).
Sa[n] is also applied after ru in the sense of service.
hari urate. trivikrama tmapada ca vakyate. gag-kla pipatiatty-dy,
upacrt.
VttiFor example, hari urate (He serves Hari). The trivikrama and tmapada
endings will be ordained later:
ru (580) ru + sa[n] (ru is ani by verse 1, 581) r + sa[n] (445,
294, 322, 323) r + r + sa[n] (341) + r + sa[n] (375) u + r + sa[n]
(108) ura (260) ura + te (288) ura + []a[p] + te (291) urate
<acyuta t. 1.1 of ru ravae>.
Examples like gag-kla pipatiati (the bank of the Gag wants to collapse) are
valid by upacra (figurative application).
AmtaBecause of the word api, sa[n] is also applied after ru in the sense of
desiring to do the activity expressed by the dhtu (see stra 578). In urate the
change to trivikrama takes place by nta-hantyor i-dea-game ca trivikrama
sani (581) and the tmapada endings are applied by
praty--prva varjayitv ruva tmapada sana (727). An example of when sa[n] is
applied after ru in the sense of desiring to do the activity expressed by the dhtu is
ka-ll urate parkit
539
(Parkit wants to hear about the pastimes of Ka). The normal rule, which was
described previously, is prva-dhtu-vat sana parapaddi (446), but because the
tmapada endings in urate were ordained by the special rule praty--prva
varjayitv ruva tmapada sana (727) there is no fault.
Someone may argue, Only something that has consciousness can desire, but
something that doesnt have consciousness cannot desire. Therefore how can
examples like gag-kla pipatiati be considered valid? In answer to this, Jva
Gosvm says upacrt (by figurative application). The meaning is that the state of
being conscious is imposed on the unconcious bank of the Gag and thus sa[n] is
applied. Someone may also argue, How can examples like markao ya mumrati
(This monkey wants to die) be considered valid since no one wants to die? The
answer is that they are valid by Ktyyanas Vrttika on Adhyy 6.4.17 which says
aky san vaktavya (It should be stated that sa[n] is also applied when the
sense is ak). ak means sambhvan (assumption) and that is the function
of the speaker. Thus, since it is impossible that the monkey would want to die since life
is very dear to the living entity, such examples should be understood to mean that
aham ake markao ya mariyati (I fear that this monkey will die). This is the
proper understanding.
SaodhinSiddhnta-kaumud also lists kla pipatiati as an example of
Ktyyanas vrttika and explains that it means ake patiyati klam (I fear that the
bank will collapse).
581 / wRzAAntah"ntyaAeir"x~Ade"zAgAmae iaiva(ma: s$aina /
581. nta-hantyor i-dea-game ca trivikrama sani
a-anta-hantyoof a dhtu that ends in an a and of the dhtu han[a] hisgatyo (2P, to strike, kill; to go, move); i-dea-gameof the gam[i] that replaces
i[] by Bhat 814; caand; trivikramathe change to trivikrama; saniwhen sa[n]
follows.
Dhtus ending in an a, han[a], and the gam[i] that replaces i[] take
trivikrama when sa[n] follows.
ohyoddhavasyety ur, tato dvir-vacanam, atra mriyate ivbhvena parapaditve
san-antasypi parapaditvammumrati. juhati. ado ghas, sasya ta, attum
icchatijighatsati. vtu vartanevartitum icchativivtsati, tmapade tu
vivartiate. vdhuvivtsati.
VttiThe change to ur is done by ohyoddhavasya ta ur kasrau (522). Then
reduplication is done. In this regard, the san-anta of m[] pra-tyge (6A, to die) is
also parapad since m[] itself is parapad when sa[n] follows, due to the absence of
a iva pratyaya (see stra 550).
m (578) m + sa[n] (m is ani by verse 1, 581) m + sa[n] (445,
294, 522) mur + sa[n] (192) mr + sa[n] (322, 323) m + mr + sa[n] (375)
mu + mr + sa[n] (108) mumra (260) mumra + ti[p] (288) mumra +
[]a[p] + ti[p] (291) mumrati (he wants to die) <acyuta desid. pa. 1.1 of m[]
pra-tyge>.
hu (578) hu + sa[n] (hu is ani by verse 1, 581) h + sa[n] (445, 294,
322, 323) h + h + sa[n] (470) j + h + sa[n] (375) ju + h + sa[n] (108)
540
juha (260) juha + ti[p] (288) juha + []a[p] + ti[p] (291) juhati (he
wants to sacrifice) <acyuta desid. pa. 1.1 of hu vahnau dne>.
Ado ghasr bhtea-sanor, adhokaje tu v (481) is applied, then sasya ta sa-rmdirma-dhtuke (476) is applied. Thus we get jighatsati, which means attum icchati (he
desires to eat):
ad (578) ad + sa[n] (481) ghas + sa[n] (ghas is ani by verse 8, 476)
ghat + sa[n] (322, 323) gha + ghat + sa[n] (329) ga + ghat + sa[n] (345) ja +
ghat + sa[n] (452) jighatsa (260) jighatsa + ti[p] (288) jighatsa + []a[p] +
ti[p] (291) jighatsati <acyuta desid. pa. 1.1 of ad[a] bhakae>.
Now we begin the conjugation of the desiderative of vt[u] vartane (1A, to be, exist,
remain, happen). The form is vivtsati, which means vartitum icchati (he desires to
be):
vt (578) vt + sa[n] (vt is ani by 461, 444, 294, 322, 323) v + vt +
sa[n] (371) va + vt + sa[n] (452) vivtsa (260) vivtsa + ti[p] (288) vivtsa
+ []a[p] + ti[p] (291) vivtsati <acyuta desid. pa. 1.1 of vt[u] vartane>.
But when the tmapada endings are applied the form is vivartiate:
vt (578) vt + sa[n] (316) vt + i[] + sa[n] (333) vart + i[] + sa[n]
(322, 323, the govinda ar is sthni-vat by 373) v + vart + i[] + sa[n] (371) va
+ vart + i[] + sa[n] (452) vi + vart + i[] + sa[n] (108) vivartia (260)
vivartia + te (288) vivartia + []a[p] + te (291, 420) vivartiate <acyuta desid.
t. 1.1 of vt[u] vartane>.
Now we begin the conjugation of the desiderative of vdh[u] vddhau (1A, to grow,
increase).
vdh (578) vdh + sa[n] (vdh is ani by 461, 444, 294, 63) vt + sa[n]
(322, 323) v + vt + sa[n] (371) va + vt + sa[n] (452) vivtsa (260)
vivtsa + ti[p] (288) vivtsa + []a[p] + ti[p] (291) vivtsati (he desires to
grow) <acyuta desid. pa. 1.1 of vdh[u] vddhau>.
AmtaIn this regard, m[] is parapad by the rule mriyate parapada ivabhtea-kmaplebhyo nyatra (550) since sa[n] is also not a iva pratyaya. Regarding
vivtsati, the parapada endings are optionally applied by vt-dibhya parapada v
sya-sano (460), and, when they are applied, i[] is prohibited by vtu-vdhu-dhusyandbhyo ne sa-rme tmapadbhve (461). But i[] is inserted when the
tmapada endings are applied because the prohibition of i[] is only relevant when
there is tmapadbhva (absence of tmapada endings).
SaodhinThis rule only applies when there is no govinda. Regarding the
procedure of reduplication for san-anta-dhtus, the kryas that take place when ani
sa[n] follows are not sthni-vat by 373 because, since ani sa[n] begins with a
viujana, the condition dvir-vacana-nimitta-sarvevara-para-mtre sati (when a
sarvevara which causes reduplication follows) is not fulfilled. However, when sa[n]
does take i[], it begins with a sarvevara since things that have the indicatory letter
become part of the pratyaya (see vtti 105). Therefore the kryas that take place
when the sa[n] beginning with i[] follows are sthni-vat by 373.
541
582 / \#r"Amava{Bya w"A s$aina /
582. -rma-vbhya i v sani
-rma-vbhyaafter dhtus ending in -rma and after the dhtus v[] varae (5U,
to choose, ask for) and v[] sambhaktau (9A, to serve, worship); ii[]; v
optionally; saniwhen sa[n] follows.
I[] is optionally applied after v[], v[], and dhtus ending in -rma when
sa[n] follows.
-rmasyer, taritum icchati, titrati titariati. cicati; ce kir vcikati.
ohyoddhavasyety urvuvrati vivariati. jer gijigati. jighsati.
sarvevarditve tv ity-di, tatra san-yaos tu tat-sambandhina sarvevarasya ceti
dvir-vacanampratiati. io pi tat-sambandhi-sarvevaratvt
ubjijiati. klkaika--rmatvn na vecikrati.
Vtti-rmasyer kasrau (439) is applied and we get titrati or titariati, all of
which mean taritum icchati (he desires to cross).
t (578) t + sa[n] (two options by 582):
1) (i[] is applied) t + i[] + sa[n] (289) tar + i[] + sa[n] (322, 323, the
govinda ar is sthni-vat by 373) t + tar + i[] + sa[n] (375) t + tar + i[] + sa[n]
(371) ta + tar + i[] + sa[n] (452) ti + tar + i[] + sa[n] (108) titaria (260)
titaria + ti[p] (288) titaria + []a[p] + ti[p] (291, 420) titariati <acyuta desid.
pa. 1.1 of t plavana-taraayo>.
2) (i[] is not applied, 445, 294, 439) tir + sa[n] (192) tr + sa[n] (322, 323)
t + tr + sa[n] (375) ti + tr + sa[n] (108) titra (260) titra + ti[p]
(288) titra + []a[p] + ti[p] (291) titrati <acyuta desid. pa. 1.1 of t plavanataraayo>.
Ce kir v (403) is applied, and thus we get the following forms:
ci (578) ci + sa[n] (two options by 403):
1) (ci is replaced by ki) ki + sa[n] (ki is ani by verse 1, 445, 294, 581) k +
sa[n] (322, 323) k + k + sa[n] (345) c + k + sa[n] (375) ci + k + sa[n]
(108) cika (260) cika + ti[p] (288) cika + []a[p] + ti[p] (291) cikati
<acyuta desid. pa. 1.1 of ci[] cayane>.
2) (ci isnt replaced by ki, ci is ani by verse 1, 445, 294, 581) c + sa[n] (322,
323) c + c + sa[n] (375) ci + c + sa[n] (108) cica (260) cica + ti[p]
(288) cica + []a[p] + ti[p] (291) cicati <acyuta desid. pa. 1.1 of ci[] cayane>.
The change to ur is done by ohyoddhavasya ta ur kasrau (522), and we get the
following forms
v (578) v + sa[n] (two options by 582):
1) (i[] is inserted) v + i[] + sa[n] (289) var + i[] + sa[n] (322, 323, the
govinda ar is sthni-vat by 373) v + var + i[] + sa[n] (371) va + var + i[] + sa[n]
(452) vi + var + i[] + sa[n] (108) vivaria (260) vivaria + ti[p] (288)
vivaria + []a[p] + ti[p] (291, 420) vivariati <acyuta desid. pa. 1.1 of v[]
varae>.
2) (i[] is not inserted, 445, 294, 581) v + sa[n] (522) vur + sa[n] (192)
vr + sa[n] (322, 323) v + vr + sa[n] (375) vu + vr + sa[n] (108) vuvra
542
(260) vuvra + ti[p] (288) vuvra + []a[p] + ti[p] (291) vuvrati <acyuta
desid. pa. 1.1 of v[] varae>.
ji (578) ji + sa[n] (403) gi + sa[n] (gi is ani by verse 1, 445, 294,
581) g + sa[n] (322, 323) g + g + sa[n] (345) j + g + sa[n] (375) ji + g
+ sa[n] (108) jiga (260) jiga + ti[p] (288) jiga + []a[p] + ti[p] (291)
jigati <acyuta desid. pa. 1.1 of ji jaye>.
han (578) han + sa[n] (han is ani by verse 5, 581) hn + sa[n] (322,
323) h + hn + sa[n] (487) h + ghn + sa[n] (470) j + ghn + sa[n] (375)
ja + ghn + sa[n] (452) ji + ghn + sa[n] (165) jighsa (260) jighsa + ti[p]
(288) jighsa + []a[p] + ti[p] (291) jighsati <acyuta desid. pa. 1.1 of han[a]
his-gatyo>.
Reduplication is done by the stra san-yaos tu tat-sambandhina sarvevarasya ca
(325) which is connected to the stra beginning sarvevarditve tu (stra 324):
prati + i (578) prati + i + sa[n] (i is ani by verse 1, 445, 294, 581) prati
+ + sa[n] (322, 325) prati + + sa + sa[n] (452) prati + + si + sa[n] (108)
prati + isa (108) prati + ia (260) prati + ia + ti[p] (288) prati + ia
+ []a[p] + ti[p] (291, 420) prati + iati (42) pratiati (he wants to
understand) <acyuta desid. pa. 1.1 of prati + i[] gatau>.
Since i[] is also a tat-sambandhi-sarvevara (see stra 325) we get ubjijiati:
ubj (578) ubj + sa[n] (316) ubj + i[] + sa[n] (322, 325) ub + ji + j +
i[] + sa[n] (108) ubjijia (260) ubjijia + ti[p] (288) ubjijia + []a[p] + ti[p]
(291, 420) ubjijiati (he wants to make straight) <acyuta desid. pa. 1.1 of ubj[a]
rjave>.
Now we begin the conjugation of the desiderative of [u]k[] karae (8U, to do,
make). Because its -rma is lkaika (see vtti 55), it doesnt take i[]. Thus we get
the following form:
k (578) k + sa[n] (k is ani by verse 1, 581) k + sa[n] (445, 294,
439) kir + sa[n] (192) kr + sa[n] (322, 323) k + kr + sa[n] (345) c + kr +
sa[n] (375) ci + kr + sa[n] (108) cikra (260) cikra + ti[p] (288) cikra
+ []a[p] + ti[p] (291) cikrati (he wants to do) <acyuta desid. pa. 1.1 of
[u]k[] karae>.
AmtaEven though i[] comes before sa[n], it is still considered as a sarvevara
belonging to sa[n] in accordance with the paribh id-gama para-sambandh (An
gama that has the indicatory letter is connected to the following element).
Someone may wonder, When the dhtu k which ends in a vmana takes trivikrama
by nta-hantyor i-dea-game ca trivikrama sani (581), why isnt -rma-vbhya
i v sani (582) applied? In answer to this, Jva Gosvm says because its -rma is
lkaika. Someone may then argue, Well, if thats the case, how can the k, bh,
and so on which have attained their trivikrama by the very same rule, namely ntahantyor i-dea-game ca trivikrama sani (581), undergo the changes to ir and ur by
stras 439 and 522 since their trivikrama -rma is also lkaika? The answer is that
only dhtus, pratyayas and gamas are siddhopadeas (see vtti 91), but deas are
not. The nimitta for the application of a siddhopadea should be pratipadokta and not
lkaika, but there is no such restriction for an dea. Therefore the trivikrama -
543
rma which is the nimitta for the application of the gama i[] has to be pratipadokta,
but the nimitta of the deas ir and ur may be either pratipadokta or lkaika.
583 / &d"vaeiamauSaaih"svaipaacC$: ftvaAs$anaAE k(ipalaAE /
583. ruda-vetti-mua-grahi-svapi-praccha ktv-sanau kapilau
ruda-vetti-mua-grahi-svapi-pracchaafter the dhtus rud[ir] aru-vimocane (2P, to
cry), vid[a] jne (2P, to know), mu[a] steye (9P, to steal), grah[a] updne (9U,
to accept, take), [i]vap[a] aye (2P, to sleep, lie down), and pracch[a] jpsym
(6P, to ask, question); ktv-sanauthe kt pratyaya [k]tv and the pratyaya sa[n];
kapilaukapila.
[K]tv and sa[n] are kapila when they come after rud[ir], vid[a], mu[a],
grah[a], [i]vap[a], and pracch[a].
grahi-jy, dau harighoatvamjighkati.
VttiGrahi-jy (473) and ja-varja-harigadder eka-sarvevarasya dhtor
harighontasydau harighoatva viupadnte sa-dhvo ca (189) are applied. Thus
we get jighkati:
grah (578) grah + sa[n] (579, 583, 473) gh + sa[n] (322, 323) g +
gh + sa[n] (345) j + gh + sa[n] (371) ja + gh + sa[n] (452) ji + gh +
sa[n] (211) ji + gh + sa[n] (189) ji + ghh + sa[n] (405) ji + ghk + sa[n]
(108) jighka (260) jighka + ti[p] (288) jighka + []a[p] + ti[p] (291)
jighkati <acyuta desid. pa. 1.1 of grah[a] updne>.
AmtaThe desiderative forms of [i]vap[a] and pracch[a] are suupsati and
pipcchiati.
584 / d"mBaAe DaIps$aiDaps$aAE , [%Da wRts$aR: , apaeaI=ps$a: , @Apa wRps$a:
, maInaAitaimanaAeitamaAnaAM imats$a: , d"AmaAed"r"ANAAM id"ts$aiDats$aAE ,
r"BalaBaAe ir"ps$ailaps$aAE , zAk(: izAax.~ , r"ADaAe ir"ts$aAe ihM"s$aAyaAma, ,
patapad"Ae: ipats$a: , maucaAe'k(maRk(tvae maAeax.~maumauax~Avainaq
%.s$anaA s$ah" /
584. dambho dhpsa-dhipsau, dha rtsa, japer jpsa, pa psa, mnti-minotimn mitsa, dmodar ditsa-dhitsau, rabha-labho ripsa-lipsau, aka ika,
rdho ritso hisym, pata-pado pitsa, muco karmakatve moka-mumukav
ani-san saha
dambhaof danbh[u] dambhe (5P, to deceive); dhpsa-dhipsauthe replacements
dhpsa and dhipsa; dhaof dh[u] vddhau (4P, to increase, prosper); rtsa
the replacement rtsa; japeof the y-anta-dhtu japi made from jap[a] (jnajpana-)mradau; jpsathe replacement jpsa; paof p[] vyptau (5P, to
pervade, obtain); psathe replacement psa; mnti-minoti-mnmof m[]
hisym (9U, to desroy, diminish), [u]mi[] prakepae (5U, to throw, scatter),
m mne (2P, to measure), m[] mne (3A or 4A, to measure), and me[]
pratidne (1A, to exchange, barter); mitsathe replacement mitsa; dmodarm
of the dmodaras; ditsa-dhitsauthe replacements ditsa and dhitsa; rabha-labho
of rabh[a] rbhasye (1A, to long for, enjoy, embrace, act rashly) and [u]labh[a]
prptau (1A, to obtain, possess); ripsa-lipsauthe replacements ripsa and lipsa;
544
akaof ak[] aktau (5P, to be able); ikathe replacement ika[]; rdha
of rdh[a] sasiddhau (4P or 5P, to succeed, accomplish); ritsathe replacement
ritsa; hisymwhen the meaning is his (violence); pata-padoof pat[] gatau
(1P, to fall, fly) and pad[a] gatau (4A, to go, move); pitsathe replacement pitsa;
mucaof muc[] mokae (6U, to release, abandon); akarmakatvewhen it is
akarmaka (intransitive); moka-mumukaauthe replacements moka[] and
mumuka[]; ani-sansa[n] that is without i[]; sahaalong with.
The following dhtus along with ani sa[n] are replaced by the following
niptas1: danbh[u] + ani sa[n] dhpsa or dhipsa ; dh[u] + ani sa[n]
rtsa ; japi + ani sa[n] jpsa ; p[] + ani sa[n] psa ; m[],
[u]mi[], m, m[], or me[] + ani sa[n] mitsa ; the dmodaras + ani
sa[n] ditsa or dhitsa2 ; rabh[a] + ani sa[n] ripsa ; [u]labh[a] + ani
sa[n] lipsa ; ak[] + ani sa[n] ika[] ; rdh[a] + ani sa[n] ritsa if
the sense is his ; pat[] or pad[a] + ani sa[n] pitsa ; muc[] + ani
sa[n] moka[] or mumuka[] if muc[] is akarmaka.
jape cur-ditva gha-ditva cajpsati. psati. ittvt ikate ity-di. rdha
pratiritsati. hisy kim? rirtsati. mucamokate vatsa, bandhann nikrmitum
icchatty artha. eva mumukate. sa-karmakatve tu, mumukati vatsa ka.
bandhann nikrmayitum icchatty artha. bh-i-sanvndra-sthni-vadbhvd bh-dvir-vacanam, naro-dvayasyettvambibhvayiati. a-dvaya-paratva
eva, na tv ihabubhati.
VttiJap[a] (jna-jpana-)mradau (10P, to know; to inform; to kill; to satisfy; to
sharpen) is a cur-di and a gha-di.
jap (565) jap + []i (358) jp + []i (570) japi (578) japi + sa[n]
(i[] isnt applied by Bhat 819, japi + ani sa[n] jpsa by 584, 260) jpsa + ti[p]
(288) jpsa + []a[p] + ti[p] (291) jpsati <acyuta desid. pa. 1.1 of jap[a]
mraadau>.
p (578) p + sa[n] (p is ani by verse 6, p[] + ani sa[n] psa by
584, 260) psa + ti[p] (288) psa + []a[p] + ti[p] (291) psati (he wants to
obtain) <acyuta desid. pa. 1.1 of p[] vyptau>.
Since the replacement ika[] has the indicatory letter , the forms are ikate and so
on:
ak (578) ak + sa[n] (ak is ani by verse 2, ak[] + ani sa[n]
ika[] by 584, 260) ika + te (288) ika + []a[p] + te (291) ikate (he
inquires / desires to know3) <acyuta desid. t. 1.1 of ak[] aktau>.
The form of rdh[a] sasiddhau is pratiritsati:
1 In this regard, one should remember the definition of a nipta given in Saodhin
248: prva-parayo sahaivdeo nipta (The simultaneous replacement of both the
prakti (prva) and the pratyaya (para) is called a nipta.).
2 If the dmodara is d the replacement is ditsa, and if the dmodara is dh the
replacement is dhitsa.
3 See ake san-antt pcchym (725) for an explanation of the special meaning
here.
545
prati + rdh (578) prati + rdh + sa[n] (rdh is ani by verse 5, rdh[a] +
ani sa[n] ritsa by 584, 260) prati + ritsa + ti[p] (288) prati + ritsa + []a[p] +
ti[p] (291) pratiritsati (he wants to counterattack) <acyuta desid. pa. 1.1 of prati
+ rdh[a] sasiddhau>.
Why do we say if the sense is his? Consider rirtsati (he wants to worship)
<acyuta desid. pa. 1.1 of [] + rdh[a] sasiddhau>.
The forms of muc[] mokae are mokate vatsa or mumukate vatsa (the calf
wants to be released), which mean bandhann nikrmitum icchati (it desires to get
out of its bondage). But if muc[] is sakarmaka (transitive) we get mumukati
vatsa ka (Ka wants to release the calf), which means bandhann
nikrmayitum icchati (He wants to make it get out of its bondage).
Now we begin the conjugation of the desiderative of the causative of bh sattym.
Since the vndra is sthni-vat by 373, bh is reduplicated, and then the change to i
takes place by naro-dvayasya i pa-varga-harimitra-ja-rmev a-dvaya-pareu sani
(576). Thus we get bibhvayiati:
bh (569) bh + []i (314) bhau + []i (55) bhvi (578) bhvi +
sa[n] (316) bhvi + i[] + sa[n] (289, 54) bhvay + i[] + sa[n] (322, 323, the
vndra au and the replacement v are sthni-vat by 373) bh + bhvay + i[] +
sa[n] (329) b + bhvay + i[] + sa[n] (576) bi + bhvay + i[] + sa[n] (108)
bibhvayia (260) bibhvayia + ti[p] (288) bibhvayia + []a[p] + ti[p] (291,
420) bibhvayiati (he wants to cause to be) <acyuta caus. desid. pa. 1.1 of bh
sattym>.
The change to i by stra 576 is only done when the pa-varga, harimitra, or ja-rma are
followed by a-dvaya. Thus the change to i doesnt take place in bubhati <acyuta
desid. pa. 1.1 of bh sattym>.
AmtaThe words ani-san saha are connected to every phrase here. ika[],
moka[], and mumuksu[] take the tmapada endings because they have the
indicatory letter (see stra 284). But ika[] only takes the tmapada endings when
it is used in the sense of jijs (inquiry, desire to know). This will be described later,
in ake san-antt pcchym (725). Otherwise when ika[] is used in the normal
sense of desire to do the activity expressed by the original dhtu, it takes the
parapada endings by prva-dhtu-vat sana parapaddi (446). Thus Kik gives the
example ikati (he wants to be able) <acyuta desid. pa. 1.1 of ak[] aktau>.
585 / wcC$As$anantaAa s$ana, /
585. icch-san-antn na san
icch-san-anttafter a dhtu ending in the sa[n] that conveys the sense of icch (see
stra 578); nanot; sansa[n].
Sa[n] cannot be applied again to a dhtu which already ends in the sa[n]
that conveys the sense of icch.
svrtha-san-antt syd evajugupsiate. anarasyeti viean na dvir-vacanam. iti
san-anta-prakriy.
546
VttiBut it can certainly be applied again after a dhtu that ends in the sa[n] that
merely conveys the dhtus own meaning (see stras 442 and 456). Thus we get
jugupsiate, in which there is no reduplication due to the adjective anarasya in stra
323:
jugupsa (578) jugupsa + sa[n] (316) jugupsa + i[] + sa[n] (393)
jugups + i[] + sa[n] (108) jugupsia (260) jugupsia + te (288) jugupsia +
[]a[p] + te (291) jugupsiate (he wants to despise) <acyuta desid. t. 1.1 of the
san-anta-dhtu jugupsa (see vtti 455)>.
Thus ends the section dealing with the san-anta-dhtus (desideratives).
547
Atha ya-anta-prakriy
Now we begin the section dealing with the ya-anta-dhtus (intensives).

586 / ivaSNAujanaAek(s$avaeRr"Ax.~ paAEna:paunyaAitazAyayaAe: /
586. viujandy-eka-sarvevard ya pauna-punytiayayo
viujana-di-eka-sarvevartafter a dhtu that begins with a viujana and has
only one sarvevara; yathe pratyaya ya[]; pauna-punya-atiayayoin the sense
of pauna-punya (frequent repetition) or atiaya (intensity).
Ya[] is applied after a dhtu that begins with a viujana and has only one
sarvevara, in the sense of repetition or intensity.
puna punar atiayena v bhavatty arthe bh-dhtor ya, dhtor dvir-vacanam
VttiYa[] is applied after the dhtu bh sattym (1P, to be, become, exist) in the
sense of puna punar bhavati (he is again and again) or atiayena bhavati (he is
very). The dhtu gets reduplicated, then the following rule applies:
AmtaPauna-punya and atiaya are kriy-vieaas (adverbs), and ya[] merely
indicates them. This was pointed out in the phrasepuna punar bhavati or atiayena
bhavati in the vtti. Since the word v expresses an option, both meanings can be
applied to every dhtu, due to the connection between the mukhya (primary
activity) and the gaua (secondary activity), but both meanings cannot be used
simultaneously. The dhtv-artha (meaning of the dhtu), or in other words the kriy
(the action expressed by the verb), is of two kinds: primary and secondary. For
example, in taula pacati (he boils the rice) the activity which is to be achieved,
the softening of the rice, is the main activity, and the activities by which the main
activity is achieved, putting the pot on the stove, lighting the fire, keeping up the
supply of wood, and so on, are the secondary activities. In the Kraka-prakaraa Jva
Gosvm will likewise explain that every kriy is included in the janya-janaka category
of relationship (see vtti 628). In that regard the primary activity is the janya because
it is sdhya (to be achieved), and the secondary activity or activities are the janaka
because they achieve that which is meant to be achieved (the janya). Even though the
activity takes place due to the relationship between the janya and the janaka, still
when the main activity of softening the rice is begun again because another activity
which had to be achieved was done in the meantime, then pauna-punya (repetition)
is understood.1 But when the secondary activities of placing the pot on the stove and
so on, which are the janaka of the main activity of boiling, are done quickly and
intensely, then atiaya (intensity) is understood.
SaodhinWhen ya[] is applied after a dhtu, the new dhtu thus formed is called
a ya-anta-dhtu. Ya-anta-dhtus are also called frequentatives or intensives, but
these two names are incomplete because the first one only covers the meaning of
pauna-punya and the second one only covers the meaning of atiaya. Unlike the san1 For an activity to be done again another activity has to take place in the meantime.
Otherwise the continuity of the first action would not be broken and there would be no
possibility of repetition. For example, when we say puna punar namati (he bows
down again and again), it is understood that between each instance of bowing down
another activity such a getting up is done. If no action such a getting up were done in
the meantime the person would remain bowed down on the ground and there would be
no possiblity of starting the action of bowing down again.
548
anta-dhtus, which take parapada endings and so on according to the original dhtu
from which they are formed, the ya-anta-dhtus always take the tmapada endings
due to the indicatory letter in ya[] (see stra 284). For dhtus which arent covered
by the current stra (dhtus that dont begin with a viujana or dhtus that dont
have only one sarvevara), the idea of pauna-punya is expressed by the words puna
puna or muhur muhu, and the idea of atiaya is expressed by the words bham or
atiayena or by the upendra pra. Examples of this are puna puna ka kate
(He looks at Ka again and again), bham kate or prekate (He looks
intensely), and bham jgarti (He suddenly wakes up). In this regard, the cur-dis
and secondary dhtus are naturally disqualified from taking ya[] since they always
have more than one sarvevara.1
587 / nar"sya gAAeivand"Ae yaix~ , ivaSNAur"ih"taAr"AmaAntasya tau iaiva(ma: /
587. narasya govindo yai, viu-rahit-rmntasya tu trivikrama
narasyaof a nara; govindagovinda; yaiwhen ya[] follows; viu-rahita-a-rmaantasyaof a nara which is devoid of a viu and which ends in a-rma; tubut;
trivikramathe change to trivikrama.
The nara takes govinda when ya[] follows, but if it is devoid of a viu and
ends in a-rma it takes trivikrama.
dhtu-saj, tib-daya, ittvd tmapadambobhyate, bobhyyate, abobhyia,
abobhyi.
viujandti kim? bham kate prekate v. eka-sarvevart kim? bha jgarti.
VttiBobhya is called a dhtu by stra 260, the tib-dis are applied, but only the
tmapada endings are used since ya[] has the indicatory letter . Thus we get the
following forms:
bh (586) bh + ya[] (330, 294, 322, 323) bh + bh + ya[] (329) b +
bh + ya[] (587) bobhya (260) bobhya + te (288) bobhya + []a[p] + te
(291) bobhyate <acyuta intens. t. 1.1 of bh sattym>.
bh (586) bh + ya[] (330, 294, 322, 323) bh + bh + ya[] (329)
b + bh + ya[] (587) bobhya (260) bobhya + te (293) bobhya + ya[k] +
te (393) bobhyyate <acyuta intens. bhve 1.1 of bh sattym>.
bh (586) bh + ya[] (330, 294, 322, 323) bh + bh + ya[] (329)
b + bh + ya[] (587) bobhya (260) bobhya + ta (306, 307, 316) a[t] +
bobhya + i[] + s[i] + ta (393) abobhyista (108) abobhyita (205)
abobhyia <bhtea intens. t. 1.1 of bh sattym>.
bh (586) bh + ya[] (330, 294, 322, 323) bh + bh + ya[] (329)
b + bh + ya[] (587) bobhya (260) bobhya + ta (306, 313) a[t] + bobhya
+ i[] + ta (393) abobhy + i[] + ta (315) abobhyi <bhtea intens. bhve 1.1
of bh sattym>.
1 The cur-dis must necessarily take []i and thus they end up having more than one
sarvevara.
549
Why did we say viujandi in the previous stra? Consider bham kate or
prekate (He looks intensely). Why did we say eka-sarvevart? Consider bham
jgarti (He suddenly wakes up).
SaodhinThe nara is devoid of a viu as long as stras 593, 594, or 598 dont
apply.
588 / ivaSNAujanaAts$aAr"Amayasya h"r"Ae r"AmaDaAtauke( /
588. viujant s-rma-yasya haro rma-dhtuke
viujantafter a viujana; sa-a-rma-yasyaof ya-rma along with a-rma; hara
deletion; rma-dhtukewhen a rma-dhtuka follows.
After a viujana, ya-rma along with a-rma is deleted when a rmadhtuka follows.
589 / fyasya tau vaA /
589. kyasya tu v
kyasyaof the pratyayas [k]ya[n] and [k]ya[] (see stras 600 and 609); tubut; v
optionally.
But, after a viujana, the ya of [k]ya[n] and [k]ya[] is only optionally
deleted when a rma-dhtuka follows.
anta-hare na govinda-vndrau, bobhujit, bebhidit. s-rma-grahan neha
ryit.
VttiAnta-hare na govinda-vndrau (420) is applied, and thus we get the
following forms:
bhuj (586) bhuj + ya[] (330, 294, 322, 323) bhu + bhuj + ya[] (329)
bu + bhuj + ya[] (587) bobhujya (260) bobhujya + t (316) bobhujya + i[] +
t (588, 420) bobhujit <blakalki intens. t. 1.1 of bhuj[a] planbhyavahrayo>.
bhid (586) bhid + ya[] (330, 294, 322, 323) bhi + bhid + ya[] (329)
bi + bhid + ya[] (587) bebhidya (260) bebhidya + t (316) bebhidya + i[] +
t (588, 420) bebhidit <blakalki intens. t. 1.1 of bhid[ir] vidrae>.
Due to the mention of s-rma (along with a-rma) in stra 588, the y is not deleted
in ryit:
ry + t (316) ry + i[] + t ryit <blakalki pa. 1.1 of ry[a]
ryym>.
AmtaIn vtti 591 it will be explained that kya refers to both [k]ya[n] and [k]ya[].
Even though [k]ya[n] and [k]ya[] are pratyayas, things that end with them are called
dhtus (see stra 260). Thus this rule makes the deletion of ya optional where it would
have otherwise been compulsory by the previous stra.
550
590 / gAtyaTaARAEiq%lya Wva /
590. gaty-arthd ya kauilya eva
gati-arthtafter dhtus that have the meaning of gati
in the sense of kauilya (crookedness); evaonly.
(motion); yaya; kauilye
Ya[] is only applied after dhtus that have the meaning of gati when the
sense is kauilya.
kuilam aatiayate. nehabham aati prati v.
VttiThus we get ayate which means kuilam aati (he moves crookedly).
a (Bhat 828, 590) a + ya[] (330, 322, 325) a + ya + + ya[] (341) a
+ a + + ya[] (587) aya (260) aya + te (288) aya + []a[p] + te
(291) ayate <acyuta intens. t. 1.1 of a[a] gatau>.
But ya[] cannot be applied in these cases: bham aati (He intensely roams about)
and prati (He roams about again and again).
AmtaThis rule creates the following restriction: Only when the sense is kauilya is
ya[] applied after dhtus that have the meaning of gati, and not when the sense is
pauna-punya or atiaya. The pra in prati indicates pauna-punya. The restriction
made in this stra is accepted by Pini, Padmanbha, and so on. But Kalpa and
Mugdha-bodha say that the idea of kauilya is joined with the idea of pauna-punya or
atiaya, and that the idea of bhva-garh (discussed in stra 592) is also joined with
the idea of pauna-punya or atiaya. Thus they say cakramyate <acyuta intens. t.
1.1 of kram[u] pda-vikepe> means bha kuila krmati (He moves very
crookedly) or puna punar kuila krmati (He moves crookedly again and again)
and they say lolupyate <acyuta intens. t. 1.1 of lup[] chedane> means bha
garhita lumpati (He cuts very badly) or puna punar garhita lumpati (He cuts
badly again and again).
591 / [%r"Amasya r"I: fyayax~Ae: /
591. -rmasya r kya-yao
-rmasyaof -rma; rthe replacement r; kya-yaowhen [k]ya[n], [k]ya[], or
ya[] follows.
-rma changes to r when [k]ya[n], [k]ya[], or ya[] follows.
kyeti kya-kyano. kcekryate. dmodarety-din , tato dvir-vacanamdedyate.
VttiKya refers to both [k]ya[n] and [k]ya[]. The intensive of [u]k[] karae is
cekryate:
k (586) k + ya[] (330, 294, 591) kr + ya[] (322, 323) kr + kr +
ya[] (341) k + kr + ya[] (345) c + kr + ya[] (587) cekrya (260)
cekrya + te (288) cekrya + []a[p] + te (291) cekryate <acyuta intens. t. 1.1
of [u]k[] karae>.
1 In other words, dhtus which are listed with the meaning of gati in the Dhtu-pha.
For example, a[a] gatau, gam[] gatau, and so on.
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The change to takes place by dmodara-m-sth-g-pibati-jahti-syatnm -rmo
viujana-rma-dhtuka-kasrau (417), then reduplication is done, and we get the
following form:
d (586) d + ya[] (330, 294, 417) d + ya[] (322, 323) d + d +
ya[] (587) dedya (260) dedya + te (288) dedya + []a[p] + te (291)
dedyate <acyuta intens. t. 1.1 of [u]d[] dne>.
AmtaHere also the reduplication is done only after after the change to r has been
done. Otherwise we would have to apply nara--rmasy-rma (371).
592 / laupas$ad"car"japajaBad"h"dM"zAgA|ByaAe BaAvagAh"ARyaAmaeva yax.~ /
592. lupa-sada-cara-japa-jabha-daha-daa-gbhyo bhva-garhym eva ya
lupa-sada-cara-japa-jabha-daha-daa-gbhyaafter lup[] chedane (6U, to cut,
break, take away, delete), ad[] viaraa-gaty-avasdaneu (1P or 4P, to burst,
open; to go, move; to sit down, be dejected, perish), car[a] gatau (1P, to go, move),
jap[a] vyakty vci mnase ca (1P, to utter in a low voice, chant; to repeat
internally), jabh[a] gtra-vinme (3A, to yawn, gape), dah[a] bhasm-karae (1P,
to burn), dan[a] dae (1P, to bite), and g nigarae (6P, to swallow); bhvagarhymwhen the sense is criticism (garh) of the action (bhva); evaonly; ya
ya[].
Ya[] is only applied after lup[], ad[], car[a], jap[a], jabh[a], dah[a],
dan[a], and g when the sense is criticism of the action.
garhita lumpatilolupyate. ssadyate. cardi-prayogo gre. giro ro lajegilyate.
VttiThus we get lolupyate which means garhita lumpati (He cuts badly):
lup (592) lup + ya[] (330, 294, 322, 323) lu + lup + ya[] (587)
lolupya (260) lolupya + te (288) lolupya + []a[p] + te (291) lolupyate (He
cuts badly) <acyuta intens. t. 1.1 of lup[] chedane>.
ad (346) sad (592) sad + ya[] (330, 322, 323) sa + sad + ya[]
(587) ssadya (260) ssadya + te (288) ssadya + []a[p] + te (291)
ssadyate (He sits badly) <acyuta intens. t. 1.1 of ad[] viaraa-gatyavasdaneu>.
Further examples will be given in the next vtti. Giro ro la sarvevare v, nitya tu
yai (547) is applied and we get the following form:
g (592) g + ya[] (330, 294, 439) gir + ya[] (547) gil + ya[]
(322, 323) gi + gil + ya[] (345) ji + gil + ya[] (587) jegilya (260) jegilya + te
(288) jegilya + []a[p] + te (291) jegilyate (He swallows badly) <acyuta intens.
t. 1.1 of g nigarae>.
AmtaThis rule creates the following restriction: Only when the sense is bhvagarh is ya[] applied after these dhtus, and not when the sense is pauna-punya or
atiaya. Bhva means dhtv-artha (the action expressed by the dhtu) and garh
means nind (criticism). Why do we say when the sense is criticism of the action?
Consider sdhu japati vaiava (The Vaiava chants well). Due to the restriction
552
created by the word eva, ya[] is not applied here: bha lumpati (He cuts
intensely).
593 / h"ir"vaeNvantaAnaAM japajaBad"h"dM"zABaapazAAM ca nar"Ad"r"AmataAe
ivaSNAucaM( yaix~ /
593. harivev-antn japa-jabha-daha-daa-bhaja-pa ca nard a-rmato
viucakra yai
hariveu-antnmof dhtus that end in a hariveu; japa-jabha-daha-daa-bhajapamof the dhtus jap[a] vyakty vci mnase ca (1P, to utter in a low voice,
chant; to repeat internally), jabh[a] gtra-vinme (3A, to yawn, gape), dah[a]
bhasm-karae (1P, to burn), dan[a] dae (1P, to bite), bhanj[o] mardane (7P,
to break, interrupt, disappoint), and after the sautra-dhtu pa[a] bodhane (to
understand); caand; nartafter the naras; a-rmataafter the a-rma;
viucakramviucakra; yaiwhen ya[] follows.
When ya[] follows, viucakra is inserted after the a-rma of the naras of
jap[a], jabh[a], dah[a], dan[a], bhanj[o], pa[a], and dhtus that end in a
hariveu.
yayamyate tatanyate jajanyate jajapyate. jabha jbhi gtra-vinmejajabhyate.
Vtti yam (586) yam + ya[] (330, 322, 323) ya + yam + ya[] (593)
yayamya (260) yayamya + te (288) yayamya + []a[p] + te (291)
yayamyate <acyuta intens. t. 1.1 of yam[u] uparame>.
tan (586) tan + ya[] (330, 322, 323) ta + tan + ya[] (593) tatanya
(260) tatanya + te (288) tatanya + []a[p] + te (291) tatanyate <acyuta
intens. t. 1.1 of tan[u] vistre>.
jan (586) jan + ya[] (330, 322, 323) ja + jan + ya[] (593) jajanya
(260) jajanya + te (288) jajanya + []a[p] + te (291) jajanyate <acyuta
intens. t. 1.1 of jan[] prdur-bhve>.
jap (592) jap + ya[] (330, 322, 323) ja + jap + ya[] (593) jajapya
(260) jajapya + te (288) jajapya + []a[p] + te (291) jajapyate (He chants
badly) <acyuta intens. t. 1.1 of jap[a] vyakty vci mnase ca>.
The intensive of jabh[a] gtra-vinme is jajabhyate:
jabh (592) jabh + ya[] (330, 322, 323) ja + jabh + ya[] (593)
jajabhya (260) jajabhya + te (288) jajabhya + []a[p] + te (291)
jajabhyate (He yawns badly) <acyuta intens. t. 1.1 of jabh[a] gtra-vinme>.
Bhat 839Atra hariveu-vidhir v vaktavya (The change to hariveu is optional
when ya[] is applied):
tan (586) tan + ya[] (330, 322, 323) ta + tan + ya[] (593) tatanya
(Bhat 839) tantanya (260) tantanya + te (288) tantanya + []a[p] + te
(291) tantanyate <acyuta intens. t. 1.1 of tan[u] vistre>.
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jan (586) jan + ya[] (330, 322, 323) ja + jan + ya[] (593) jajanya
(Bhat 839) jajanya (260) jajanya + te (288) jajanya + []a[p] + te (291)
jajanyate <acyuta intens. t. 1.1 of jan[] prdur-bhve>.
AmtaHere also the a-rma of the nara doesnt become trivikrama by stra 587
because the nara contains a viu. The rest of the forms are dadahyate (He burns
badly), dadayate (He bites badly), babhajyate, and papayate.
594 / [%maDyaDaAtaunar"taAe r"I yaix~ /
594. -madhya-dhtu-narato r yai
-madhya-dhtu-narataafter the nara of a dhtu that has a medial -rma; rthe
gama r; yaiwhen ya[] follows.
When ya[] follows, r is inserted after the nara of a dhtu that has a medial
.
jarghyate. iti ya-anta-prakriy.
Vtti grah (586) grah + ya[] (330, 473) gh + ya[] (322, 323) g + gh
+ ya[] (345) j + gh + ya[] (587) jar + gh + ya[] (341) ja + gh + ya[]
(594) jarghya (260) jarghya + te (288) jarghya + []a[p] + te (291)
jarghyate <acyuta intens. t. 1.1 of grah[a] updne>.
Thus ends the section dealing with the ya-anta-dhtus (intensives).
AmtaVarvcyate <acyuta intens. t 1.1 of vrac[] chedane> and
parpcchyate <acyuta intens. t 1.1 of pracch[a] jpsym> are also made in the
same way that jarghyate was made.
SaodhinDue to the adjective viu-rahita in stra 587, the nara doesnt become
trivikrama when the gama r is inserted.
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Atha cakrapi-prakriy
Now we begin the section dealing with the cakrapis (intensives with ya[] deleted).
595 / yax~Ae mah"Ah"r"Ae ba"lama, /
595. yao mahharo bahulam
yaaof ya[]; mahharamahhara; bahulamvariously applicable (see
explanation of bahula in vtti 134).
Sometimes ya[] undergoes mahhara.
bhulyt kvacid bhy kvacic chandasi ca. tath dvir-vacant prva mahhara.
nara prati haratva, dhtutva prati, sakaraa prati, nipta prati cety-di jeyam.
VttiBecause the mahhara of ya[] is bahula, it sometimes takes place in the
common language and sometimes takes place in the Vedic language. And because it is
bahula, it is done prior to reduplication. Moreover, because the mahhara of ya[] is
bahula, it is considered a hara in regards to the nara, it is considered a hara in regards
to becoming a dhtu by stra 260, and it is considered a hara in regards to sakaraa.
AmtaThe mahhara of ya[] is considered optional due to the word bahula,
because, if the mahhara was compulsory, it would be impossible to make dhtus that
actually end in ya[]. When it says the mahhara is done prior to reduplication it
means the very moment that ya[] is applied it is deleted. The intention here is that
the previously mentioned kryas related to the nara, dhtu, and sakaraa take place
as before because the deleted ya[] is sthni-vat since the mahhara of ya[] is
considered a hara in these cases. The mahhara of ya[] is considered a hara in
relation to a dhtu so that dhtor dvir-vacanam adhokaja-sann-a-yau (322) will be
applied.
596 / tad"nta(paAiNAs$aMa: /
596. tad-anta cakrapi-saja
tad-antathat at whose end there is that (the mahhara of ya[]); cakrapi-saja
called cakrapi.
That at whose end ya[] undergoes mahhara is called cakrapi.
carkarta-saja cyam ad-dau parapadiu gayate. bruva ity-di, cakrapes tu
v, anta-hare na govinda-vndrv iti niedha cakrape ka-dhtuke na syt
bobhavti bobhoti bobhta bobhuvati. bobhyt. bobhavtu bobhotu bobhtt.
abobhavt abobhot. ntasya govinda, abobhavu. bhtee tu abobht. abobhavu
ity atra tu bhuvo na govinda ity api bdhyate. atrakya-bhulyt m tu v
bobhuvcakra. dhtu-nirdee tu cakraper api grahaam, bhuvo bhv; haratvd
ya-vyavadhne bh-narasya bho nabobhva. tad-grahaa v ity ekebobhva.
stre tipnubandhena / nirdia yad gaena ca
yac caikj-grahaa ktv / catvri syur na ya-luki. iti.
yathtip nirdet nard dhanter hasya gho na, jahanti jahanti. han-her jahi iti
ca na syt; bhulytjahahi. eayti eetia e na syt. bhveeyate
ete ay na syt. rorottii na syt. ppacitani-prakarae ak-div apy
ekctvam anuvartanyam, tata i syt. tantanes tasi na hariveu-hara
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VttiEarlier grammarians called it carkarta1. The cakrapis are counted among
the ad-di parapad dhtus. Cakrapes tu v (517), which is connected to the stra
beginning bruva (stra 516), is applied, but the prohibition anta-hare na govindavndrau (420) doesnt apply to the cakrapis when a ka-dhtuka follows.
bh (586) bh + ya[] (595) bh (322, 323) bh + bh (329) b + bh
(587) bobh (260) bobh + ti[p] (288) bobh + []a[p] + ti[p] (477) bobh +
ti[p] (two options by 517):
1) ([] is applied) bobh + [] + ti[p] (289) bobho + [] + ti[p] (55)
bobhavti <acyuta intens. cakrapi 1.1 of bh sattym>.
2) ([] is not applied, 289) bobhoti <acyuta intens. cakrapi 1.1 of bh
sattym>.
bh (586) bh + ya[] (595) bh (322, 323) bh + bh (329) b +
bh (587) bobh (260) bobh + tas (288) bobh + []a[p] + tas (477)
bobh + tas (290, 294, 93) bobhta <acyuta intens. cakrapi 1.2 of bh
sattym>.
bh (586) bh + ya[] (595) bh (322, 323) bh + bh (329) b +
bh (587) bobh (260) bobh + anti (288) bobh + []a[p] + anti (477)
bobh + anti (290, 294, 381) bobhuv + anti (506) bobhuvati <acyuta intens.
cakrapi 1.3 of bh sattym>.
bh (586) bh + ya[] (595) bh (322, 323) bh + bh (329) b +
bh (587) bobh (260) bobh + yt (288, 477, 290, 294) bobhyt <vidhi
intens. cakrapi 1.1 of bh sattym>.
bh (586) bh + ya[] (595) bh (322, 323) bh + bh (329) b +
bh (587) bobh (260) bobh + tu[p] (288, 477, two options by 517):
1) ([] is applied) bobh + [] + tu[p] (289) bobho + [] + tu[p] (55)
bobhavtu <vidht intens. cakrapi 1.1 of bh sattym>.
2) ([] is not applied, 289) bobhotu <vidht intens. cakrapi 1.1 of bh
sattym>.
bh (586) bh + ya[] (595) bh (322, 323) bh + bh (329) b +
bh (587) bobh (260) bobh + tu[p] (299) bobh + tt[a] (288, 477, 294)
bobhtt <vidht intens. cakrapi 1.1 of bh sattym>.
bh (586) bh + ya[] (595) bh (322, 323) bh + bh (329) b +
bh (587) bobh (260) bobh + d[ip] (288, 477, 306) a[t] + bobh + d[ip]
1) ([] is applied) a[t] + bobh + [] + d[ip] (289) abobho + [] + d[ip]
(55) abobhavd (185) abobhavt <bhtevara intens. cakrapi 1.1 of bh
sattym>.
2) ([] is not applied, 289) abobhod (185) abobhot <bhtevara intens.
cakrapi 1.1 of bh sattym>.
ntasya govindo na usi (508) is applied, and we get the following form:
bh (586) bh + ya[] (595) bh (322, 323) bh + bh (329) b +
bh (587) bobh (260) bobh + an (288, 477, 306) a[t] + bobh + an (336)
1 Sometimes they also called it ya-luk, luk being the Pinian term for mahhara.
556
a[t] + bobh + us (508) abobho + us (55) abobhav + us (93) abobhavu
<bhtevara intens. cakrapi 1.3 of bh sattym>.
But in bhtea we get the following forms:
bh (586) bh + ya[] (595) bh (322, 323) bh + bh (329) b +
bh (587) bobh (260) bobh + d[ip] (306, 307) a[t] + bobh + s[i] + d[ip]
(308) a[t] + bobh + d[ip] (310, 185) abobht <bhtea intens. cakrapi 1.1 of bh
sattym>.
But, in abobhavu, even bhuvo na govinda si-luki (310) is blocked by stra 508:
bh (586) bh + ya[] (595) bh (322, 323) bh + bh (329) b +
bh (587) bobh (260) bobh + an (306, 307) a[t] + bobh + s[i] + an (308)
a[t] + bobh + an (336) a[t] + bobh + us (508) abobho + us (55) abobhav +
us (93) abobhavu <bhtea intens. cakrapi 1.3 of bh sattym>.
Because the kryas related to the cakrapis are bahula, m is only optionally applied.
Thus we get bobhuvcakra. Bhuvo bhv bhtedhokaja-sarvevare (311) is
applied because the cakrapi is also included when there is mention of a particular
dhtu.1 But bh-narasya bho dhokaje (328) isnt applied because ya[] is intervening
since the mahhara of ya[] is only considered a hara in regards to the nara (see vtti
595). Thus we get bobhva. Some say that the cakrapi is only optionally included
when there is mention of a particular dhtu, and thus they also get bobhva.
bh (586) bh + ya[] (595) bh (322, 323) bh + bh (329) b + bh
(587) bobh (260) bobh + []a[l] (two options by bahula):
1) (m is applied) bobh + m + []a[l] (369) bobh + m + k + []a[l]
(420, 381) bobhuvm + k + []a[l] (330, 314) bobhuvm + kr + a (322, 323,
the vndra r is treated like the original by 373) bobhuvm + k + kr + a
(371) bobhuvm + ka + kr + a (345) bobhuvm + ca + kr + a (165) bobhuv
+ cakra (73) bobhuvcakra <adhokaja intens. cakrapi 1.1 of bh sattym>.
2) (m isnt applied, 330, 311) bobhva <adhokaja intens. cakrapi 1.1 of bh
sattym>.
In regard to the cakrapi being included when there is mention of a particular dhtu,
the previous authorities state the following exceptions:
stre tipnubandhena
nirdia yad gaena ca
yac caikj-grahaa ktv
catvri syur na ya-luki
The following four kinds of kryas do not apply to a ya-luk (cakrapi): (i) a krya
which is ordained by using a []ti[p] form in the stra, (ii) a krya which is ordained by
mentioning an anubandha (indicatory letter) in the stra, (iii) a krya which is
1 The cakrapis are unique because, among all the secondary dhtus, only they
follow the same rules as the original dhtus. Other secondary dhtus do not.
557
ordained by mentioning a gaa1 in the stra, and (iv) a krya which is ordained in
relation to dhtus that have one ac (sarvevara).2
For example, nard dhanter hasya gha (487) is not applied because the []ti[p] form
hanti is used there. Thus we get jahanti or jahanti:
han (586) han + ya[] (595) han (322, 323) ha + han (470) ja + han
(593) jahan (260) jahan + ti[p] (288, 477, two options by 517):
1) ([] is applied) jahanti <acyuta intens. cakrapi 1.1 of han[a] hisgatyo>.
2) ([] is not applied) jahanti <acyuta intens. cakrapi 1.1 of han[a] hisgatyo>.
Because the kryas related to the cakrapis are bahula, han-her jahi (483) is also not
applied. Thus we get jahahi:
han (586) han + ya[] (595) han (322, 323) ha + han (470) ja +
han (593) jahan (260) jahan + hi (288, 477, 165) jahahi <vidht intens.
cakrapi 2.1 of han[a] his-gatyo>.
a e ka-dhtuke (513) is not applied (because [] is mentioned there along
with the anubandha ). Thus we get eayti or eeti:
(586) + ya[] (595) (322, 323) + (587) e (260)
e + ti[p] (288, 477, two options by 517):
1) ([] is applied) e + [] + ti[p] (289) ee + [] + ti[p] (54)
eayti <acyuta intens. cakrapi 1.1 of [] svapne>.
2) ([] is not applied, 289) eeti <acyuta intens. cakrapi 1.1 of []
svapne>.
ete ay kasri-ye (514) is not applied (because the []ti[p] form eti is used there).
Thus we get eyate in bhve prayoga:
(586) + ya[] (595) (322, 323) + (587) e (260)
e + te (293) e + ya[k] + te (330, 294) eyate <acyuta intens. cakrapi
1.1 bhve prayoga of [] svapne>.
I[] is not applied by stra 504 (because the rud-di-gaa is mentioned there). Thus
we get rorotti:
rud (586) rud + ya[] (595) rud (322, 323) ru + rud (587) rorud
(260) rorud + ti[p] (288, 477, 333) rorod + ti[p] (63) rorotti <acyuta intens.
cakrapi 1.1 of rud[ir] aru-vimocane>.
1 The word gaa here means a group or sub-group of dhtus such as the div-dis or
the ku-dis. Thus []ya will not be applied after the cakrapi of a div-di-dhtu, for
example. In this regard, one should remember that all cakrapis are counted among
the ad-di parapad dhtus.
2 As indicated by Jva Gosvm later in the vtti, this fourth kind of krya only refers
to the rules mentioned in the ani-gaa, otherwise almost every krya is ordained in
relation to dhtu that has only one ac, and thus we wouldnt be able to apply rules like
bhuvo bhv bhtedhokaja-sarvevare (311) and so on.
558
In the ani-gaa, the word ekca (which has only one sarvevara) is carried forward
from the first verse into the second verse and into all the other verses. Thus (since
ppac has more than one sarvevara) i[] is applied and we get ppacit:
pac (586) pac + ya[] (595) pac (322, 323) pa + pac (587) ppac
(260) ppac + t (316) ppac + i[] + t ppacit <blakalki intens. cakrapi
1.1 of [u]pac[a] pke>.
When tas follows, tantan (the cakrapi of tan[u] vistre) doesnt lose its hariveu by
stra 436 (because tan[u] is mentioned there along with the anubandha u), rather the
following rule applies instead:
AmtaThe vigraha of the word tad-anta is sa ya-mahharo nte yasya sa (that at
whose end there is mahhara of ya[]). The word cakrapi refers to Viu and means
cakra pau yasya sa (He in whose hand there is a cakra). Carkarta is a name
used by the followers of Pini. The statement carkarta ca1 in the Dhtu-pha, at
the end of the ad-di-gaa, informs us that the cakrapis are counted among the addi parapad dhtus. Thus []a[p] will undergo mahhara by stra 477. This is the
purpose of the statement.
Because the deleted ya[] is sthni-vat since the mahhara of ya[] is considered a
hara in relation to a dhtu, the rules and prohibitions ordained in relation to a dhtu
certainly apply to the cakrapis. But because the kryas related to the cakrapis are
bahula, the prohibition anta-hare na govinda-vndrau (420) doesnt apply to the
cakrapis when a ka-dhtuka follows. However, the prohibition certainly applies
when a rma-dhtuka follows. Thus we get bobhuvcakra, bebhidit, and so on.
Vopadeva, Padmanbha, Durga Siha, and others are in agreeance with this, but
Siddhnta-kaumud doesnt accept the prohibition even when a rma-dhtuka follows.
Thus it makes the forms momodit, momodcakra, and so on.
Regarding abobhavu, because ntasya govindo na usi (508) is a later rule it blocks
even bhuvo na govinda si-luki (310). Usually cakrapis would always take m since
they have more than one sarvevara (see stra 395), but because the kryas relating
to the cakrapis are bahula, m is only optionally applied.
SaodhinThe cakrapis convey exactly the same meaning as the ya-antadhtus. Thus bobhoti, for example, means the same as bobhyate:-- puna punar
bhavati (he is again and again) or atiayena bhavati (he is very). Regarding
abobhavu, because the kryas related to the cakrapis are bahula, si-nryaavettibhyo na us (336) is not always applied. Indeed the Mdhavya-dhtu-vtti lists
both the bhtevara and bhtea 1.3 forms as abobhvan. This usage is also
supported by Vysadeva because we see the word aroruvan <bhtevara intens.
cakrapi 1.3 of ru abde> in Bhgavatam 10.70.2. rdhara Svm explains that this
word means atiayenkjan (they sang loudly).
597 / h"ir"vaeNvantaAe"vasya iaiva(ma: (AE kM(s$aAir"vaESNAvae ca /
1 In Jva Gosvms Dhtu-pha the equivalent statement is ya-luk ca. This fact that
Amta quoted the statement carkarta ca, which is from the Pinian Dhtu-pha,
suggests that Amta was not using Jva Gosvms Dhtu-pha, but was rather using
the Pinian Dhtu-pha. Indeed, one will notice that whenever Amta quotes
dhtus, the meanings of the dhtus are usually the same as those listed in the
Pinian Dhtu-pha, which are often different than those listed in Jva Gosvms
Dhtu-pha.
559
597. harivev-antoddhavasya trivikrama kvau kasri-vaiave ca
hariveu-anta-uddhavasyaof the uddhava of a dhtu which ends in a hariveu;
trivikramathe change to trivikrama; kvauwhen [k]vi[p] follows; kasri-vaiave
when a kasri pratyaya beginning with a vaiava follows1; caand.
The uddhava of dhtu ending in a hariveu becomes trivikrama when [k]vi[p]
or a kasri pratyaya beginning with a vaiava follows.
tantnta ity-di. jagamti jaganti, jagata. uddhavdaranamjagmati. eke
pakejagamati. u-rmasya vndra ity-dau na tu nryaasyetinonavti
nonoti.
Vtti tan (586) tan + ya[] (595) tan (322, 323) ta + tan (593) tatan
(Bhat 839) tantan (260) tantan + tas (288, 477, 597) tantntas (165, 73, 93)
tantnta <acyuta intens. cakrapi 1.2 of tan[u] vistre>.
gam (586) gam + ya[] (595) gam (322, 323) ga + gam (345) ja + gam
(593) jagam (Bhat 839) jagam (260) jagam + ti[p] (288, 477, two options
by 517):
1) ([] is applied) jagamti <acyuta intens. cakrapi 1.1 of gam[] gatau>.
2) ([] is not applied, 165, 73) jaganti <acyuta intens. cakrapi 1.1 of gam[]
gatau>.
gam (586) gam + ya[] (595) gam (322, 323) ga + gam (345) ja +
gam (593) jagam (Bhat 839) jagam (260) jagam + tas (288, 477, 436)
jagatas (93) jagata <acyuta intens. cakrapi 1.2 of gam[] gatau>.
Gama-hana-jana-khana-ghasm uddhavdarana kasri-sarvevare a vin (437) is
applied, and we get jagmati:
gam (586) gam + ya[] (595) gam (322, 323) ga + gam (345) ja +
gam (593) jagam (Bhat 839) jagam (260) jagam + anti (288, 477, 437)
jagm + anti (506) jagmati <acyuta intens. cakrapi 1.3 of gam[] gatau>.
According to some this is optional, and thus, in the case it is not done, they get
jagamati.
The stra na tu nryaasya (489), which is connected with the stra beginning urmasya vndra (stra 488), is applied and we get nonavti:
u (366) nu (586) nu + ya[] (595) nu (322, 323) nu + nu (587)
nonu (260) nonu + ti[p] (288, 477, two options by 517):
1) ([] is applied) nonu + [] + ti[p] (489, 289) nono + [] + ti[p] (55)
nonavti <acyuta intens. cakrapi 1.1 of u stutau>.
2) ([] is not applied, 289) nonoti <acyuta intens. cakrapi 1.1 of u stutau>.
SaodhinThis rule only applies when the deletion of hariveu by stra 436 isnt
applicable. Thus it applies in tantnta because the deletion of hariveu isnt
applicable since tan[u] is mentioned in stra 436 along with the anubandha u, but it
doesnt apply in jagata because the deletion of hariveu takes place there since
gam[] fits into the category of harivev-anta-sahajnim.
560
598 / [%r"AmaAntatau""vayaAenaRr"taAe ir"r"Ir"Ae ivaSNAva(paANAAE /
598. -rmnta-tad-uddhavayor narato ri-r-ro viava cakrapau
-rma-anta-tat-uddhavayoof dhtus that end in -rma and of dhtus that have rma as their uddhava; narataafter the nara; ri-r-rari, r, and r; viavathe
vius (gamas); cakrapauwhen the viaya is a cakrapi.
When the viaya is a cakrapi, the gamas ri, r, and r are inserted after
the nara of dhtus that end in -rma and the nara of dhtus that have rma as their uddhava.
mahharatvn na r-rmdea ir-urau ca. uk karaenarasya govinda, naraviujannm di iyate, viu-rahiteti viean ntra trivikramacarikarti
carikarti carkarti carkarti carkarti carkarti. varivtti varivarti varvtti varvarti
varvtti varvarti. iti cakrapi-prakriy.
VttiSince ya[] undergoes mahhara, the substitution of r by stra 591, and the
changes to ir and ur by stras 439 and 522 cannot take place. The forms of [u]k[]
karae (8U, to do, make) will now be shown. Narasya govindo yai (587) is applied
and nara-viujannm di iyate (341) is applied, but trivikrama isnt done here
due to the adjective viu-rahita in stra 587. Thus the forms are carikarti,
carkarti, carkarti, and so on:
k (586) k + ya[] (595) k (322, 323) k + k (345) c + k
(587) car + k (341) ca + k (three options by 598):
1) (ri is inserted) carik (260) carik + ti[p] (288, 477, two options by 517):
i) ([] is applied) carik + [] + ti[p] (289) carikarti <acyuta intens.
cakrapi 1.1 of [u]k[] karae>.
ii) ([] is not applied, 289) carikarti <acyuta intens. cakrapi 1.1 of [u]k[]
karae>.
2) (r is inserted) cark (260) cark + ti[p] (288, 477, two options by
517):
i) ([] is applied) cark + [] + ti[p] (289) carkarti <acyuta intens.
ii) ([] is not applied, 289) carkarti <acyuta intens. cakrapi 1.1 of [u]k[]
karae>.
3) (r is inserted) cark (260) cark + ti[p] (288, 477, two options by 517):
i) ([] is applied) cark + [] + ti[p] (289) carkarti <acyuta intens.
ii) ([] is not applied, 289) carkarti <acyuta intens. cakrapi 1.1 of [u]k[]
karae>.
vt (586) vt + ya[] (595) vt (322, 323) v + vt (587) var + vt
(341) va + vt (three options by 598):
1) (ri is inserted) varivt (260) varivt + ti[p] (288, 477, two options by
517):
i) ([] is applied, 527) varivtti <acyuta intens. cakrapi 1.1 of vt[u]
vartane>.
ii) ([] is not applied, 333) varivart + ti (78) varivarti <acyuta intens.
cakrapi 1.1 of vt[u] vartane>.
2) (r is inserted) varvt (260) varvt + ti[p] (288, 477, two options by
517):
561
i) ([] is applied, 527) varvtti <acyuta intens. cakrapi 1.1 of vt[u]
vartane>.
ii) ([] is not applied, 333) varvart + ti (78) varvarti <acyuta intens.
3) (r is inserted) varvt (260) varvt + ti[p] (288, 477, two options by 517):
i) ([] is applied, 527) varvtti <acyuta intens. cakrapi 1.1 of vt[u]
vartane>.
ii) ([] is not applied, 333) varvart + ti (78) varvarti <acyuta intens.
562
Thus ends the section dealing with the cakrapis.Atha nma-dhtu-prakriy
Now we begin the section dealing with the nma-dhtus (dhtus which are produced
from nmas).
599 / naAmaivaSNAupad"Atatyaya: /
599. nma-viupadt pratyaya
nma-viupadtafter a nma-viupada; pratyayathe pratyaya.
The words nma-viupadt and pratyaya are to be supplied in the
subsequent stras.
vibhur ayam.
VttiThis is a vibhu adhikra (see vtti 261).
AmtaA viupada that is produced from a nma is called a nma-viupada. The
adhikra dhto (261) ceased at the end of the cakrapi-prakriy.
SaodhinAs explained before, an adhikra-stra is a stra that merely announces
the word or words which are to be supplied in all the stras up to a certain limit.
Sometimes Jva Gosvm himself specifies the limit by saying X iti nirvtta in the
vtti of the last stra to which the adhikra extends itself. But often the limit of the
adhikra is left unspecified and it is up to the common sense of the reader to estimate
the limit. The same phenomena is observed in the Adhyy. Generally the
adhikra (anuvtti) proceeds ahead into each subsequent stra like the uninterrupted
flow of a river, and this pattern is called gag-srot (the flow of the Gag). But
sometimes the adhikra proceeds ahead by jumps, omitting rules along the way, and
that pattern is called maka-pluti (the jumping of a frog). Thus whereas the
adhikra dhto (261) proceeded like the flow of the Gag in that the word dhto
was carried forward into almost every stra, the current adhikra proceeds like the
jumping of a frog in that the words nma-viupadt and pratyaya are not carried
forward into every stra, but only into those stras where they are required. For
example, the words nma-viupadt and pratyaya are carried forward into the next
stra, and into stras 606, 607, 609, and so on, but they are not carried forward into
the intervening stras, namely stras 601 to 605, and stras 608 and so on, because
they do not fit there. One can usually determine which stras take these words by
consulting the Amta commentary.
In some editions of the Hari-nmmta-vykaraa this section is listed as the vibhuprakriy rather than the nma-dhtu-prakriy, but this is obviously the later
interpolation of an ignorant scribe because vibhu is merely the name of a kind of an
adhikra, a name that was already defined in vtti 261 and that does not in any way
refer to nma-dhtus. Furthermore both the Amta and Bla commentaries end this
section with the phrase iti nma-dhtu-prakriy, not iti vibhu-prakriy.
600 / yaimacC$ita tasmaAtfyana, /
600. yam icchati tasmt kyan
yamwhich; icchatione desires; tasmtafter that; kyan[k]ya[n].
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The pratyaya [k]ya[n] is applied after a nma-viupada which indicates that
which one desires.
putram icchatti kyani uktrthnm aprayoga iti nyyenecchater aprayoga.
putra kyan, ka-nv itau, puna kyan-din sahaika-padatva bhaviyati, punar
viubhakti-siddhatvt, tata ca
VttiWhen [k]ya[n] is applied in the sense of putram icchati (he desires a son), the
word icchati (he desires) is left out in accordance with the maxim uktrthnm
aprayoga (Words whose sense has already been expressed are not employed).
Thus we have putram + [k]ya[n]. The k and n are indicatory letters. Furthermore, the
nma-viupada and the pratyayas [k]ya[n] and so on will combine to become a single
word, and then, since another viubhakti will be applied1, the following rule applies:
AmtaWords whose sense has already been expressed are not employed because
employing them would result in the fault of useless repetition. In this regard, the idea
of desiring (icch) is already expressed by the pratyaya [k]ya[n] because [k]ya[n] is
ordained in the sense of icch. Thus the word icchati isnt used when [k]ya[n] is
applied. The phrase since another viubhakti will be applied means since the tibdi viubhaktis are applied after things that end in the pratyayas [k]ya[n] and so on
because such things are called dhtus by stra 260.
SaodhinThe indicatory letter k in [k]ya[n] is not for the sake of prohibiting
govinda and vndra, because the rules of govinda and vndra mentioned so far
in the khyta-prakaraa anyway dont apply here because they are isolated under
the adhikra dhto (261) and thus only apply to dhtus, whereas in this section we
are dealing with nma-viupadas. Rather, the indicatory letter k in [k]ya[n] is just for
the sake of grouping [k]ya[n] and [k]ya[] together as the single unit kya in stras like
kyasya tu v (589), -rmasya r kya-yao (591), nntam eva viupada kye (605),
and so on. The indicatory letter n in [k]ya[n], however, is to differentiate [k]ya[n] from
the pratyaya [k]ya[] mentioned in stra 609.
601 / @ntar"svaAde"maRh"Ah"r" Wk(pad"tvaAr"mBae /
601. antaraga-sv-der mahhara eka-padatvrambhe
antaraga-sv-deof an internal sv-di; mahharamahhara; eka-padatvarambhewhen making into a single word.
In the formation of a compound word, an internal sv-di undergoes
mahhara.
putra ya iti sthite
VttiThen, when we have putra + ya, the following rule applies.
AmtaThe maxim bhvini bhta-vad upacra (something that is just about to
happen is treated as if it has already happened) is applied, and thus the viubhakti
that was previously applied (in this case the sv-di viubhakti) is considered
antaraga (internal) in regard to the viubhakti that is just about to be applied (in
1 It is understood that a sv-di viubhakti was already applied because the pratyayas
[k]ya[n] and so on are applied after a nma-viupada. And because things that end in
the pratyayas [k]ya[n] and so on are called dhtus by stra 260, it is understood that a
tib-di viubhakti will be applied after the dhtu ending in [k]ya[n].
564
this case the tib-di viubhakti), in accordance with the maxim praktv api prvaprvam antaragam (vtti 146).
SaodhinWhen an internal sv-di undergoes mahhara, nimittpye
naimittikasypy apya (vtti 178) is applied, and thus any kryas produced by that
sv-di are undone. Basically, when this rule is applied, the prva-pada (the first word
in the compound) will look the same as its original prakti form. For example, when
we apply this rule, gm <2.1> becomes go since the change of o to by o am-asor,
na ca so na (142) is undone when there is mahhara of the sv-di am.
602 / @"yasya wR fyaina /

602. a-dvayasya kyani
a-dvayasyaof a-dvaya; the replacement ; kyaniwhen [k]ya[n] follows.
A-dvaya changes to when [k]ya[n] follows.
putrya. dhtu-saj, tip-ab-diputryati. eka-vacanam atantramputrv icchati,
putryati ity-di. tmrthaivecch gamyate. anya-pada-spekaty na syt
bhrtu putram icchati, mahnta putram icchati iti. bhrtu-putryatti tu
samastatvt. putryati r-kam iti tu pacd-yogena. lakmaa s vasyantti
bhai-vat. eva gm icchatigo ya iti sthite
VttiThus we get putrya. Putrya is called a dhtu by stra 260, ti[p] and []a[p]
are applied, and thus we get putryati:
putram <2.1> (600) putram + [k]ya[n] (601) putra + [k]ya[n] (602)
putrya (260) putrya + ti[p] (288) putrya + []a[p] + ti[p] (291) putryati
(he desires a son) <acyuta pa. 1.1 of the nma-dhtu putrya>.
There is no rule that only eka-vacana can be used, thus putryati could mean putrv
icchati (he desires two sons) and so on.
putrau <2.2> (600) putrau + [k]ya[n] (601) putra + [k]ya[n] (602)
(he desires two sons) <acyuta pa. 1.1 of the nma-dhtu putrya>.
It is understood that the desire must be for oneself.1 [K]ya[n] is not applied if there is
dependence on another word. For example, [k]ya[n] is not applied in bhrtu putram
icchati (he desires his brothers son) and mahnta putram icchati (He desires a
great son). But [k]ya[n] is applied in bhrtu-putryati (he desires his brothers son)
because the words bhrtu and putram have been compounded here. Examples like
putryati r-kam (He desires Ka as his son) are valid by later syntactical
connection (pacd-yoga), just like in Bhais example lakmaa s vasyant
(She desires Lakmaa as her sex partner). When [k]ya[n] is applied in the sense of
gm icchati (he desires a cow), and we get go + ya by following the same procedure
as before (see all the steps from stra 600 to vtti 601), the following rule applies.
AmtaBhrtu-putryati is formed by applying [k]ya[n] after the samsa bhrtuptram, a samsa wherein the ah viubhakti of the word bhrtu doesnt
1 Thus Kik, commenting on Adhyy 3.1.8, gives the counterexample rja
putram icchati (He desires a son for the king).
565
undergo mahhara by -rmd vidy-yoni-sambandhe (Bhat 1900). Someone may
argue, There is also dependence in the example putryati r-kam, so why is
[k]ya[n] seen there? In answer to this, Jva Gosvm says it is valid by pacd-yoga.
Dependence is the state of being connected with a word other than a word which
assumes a merged meaning by compounding. In the preliminary stage, putram +
icchati, there is no relationship between two words apart from the relationship of the
two words (putram + [k]ya[n]) which are already in the process of becoming a single
word by compounding. Thus there is no dependence. The word r-kam, however,
is connected later as the object (karma) of the new dhtu putrya. Thus there is no
fault, and Jva Gosvm backs this up by showing Bhais example beginning
lakmaam. It is explained in Bhat 857 that va + [k]ya[n] are replaced by the
nipta vasya when the sense is desire for sex.
603 / @Ae"yasyaAvaAvaAE atyayayae /

603. o-dvayasyv-vau pratyaya-ye
o-dvayasyaof o-dvaya; av-vauthe replacements av and v; pratyaya-yewhen a
pratyaya beginning with y follows.
O and au change to av and v when a pratyaya beginning with y follows1.
gavyati. nvam icchatinvyati.
VttiThus we get gavyati.
gm <2.1> (600) gm + [k]ya[n] (601) go + [k]ya[n] (603) gavya (260)
gavya + ti[p] (288) gavya + []a[p] + ti[p] (291) gavyati (he desires a cow)
<acyuta pa. 1.1 of the nma-dhtu gavya>.
When [k]ya[n] is applied in the sense of nvam icchati (he desires a boat), we get
nvyati.
nvam <2.1> (600) nvam + [k]ya[n] (601) nau + [k]ya[n] (603)
nvya (260) nvya + ti[p] (288) nvya + []a[p] + ti[p] (291) nvyati (he
desires a boat) <acyuta pa. 1.1 of the nma-dhtu nvya>.
604 / yauSmad"smad"Aestvanmad"Avauar"pad"atyayaAere"k(tvae /
604. yumad-asmados tvan-madv uttara-pada-pratyayor ekatve
yumad-asmadoof the words yumad and asmad; tvad-madauthe replacements
tvad and mad; uttara-pada-pratyayowhen an uttara-pada or pratyaya follows;
ekatvewhen the viaya is eka-vacana (the singular).
In eka-vacana, the words yumad and asmad are replaced by tvad and mad
respectively when an uttara-pada or pratyaya follows.
samsasya para-padam uttara-padam. tvm icchatitvadyati. mm icchatimadyati.
dvitva-bahutvayoyumadyati asmadyati. na kura-chura-nma-dhtnmcatur
1 In this regard, one should remember the maxim pratyaya-varena tad-dir ghyate
(vtti 134).
566
icchati caturyati, divam icchati divyati. eva giryati dhuryati. -rmasya r kya-yao
kartryati.
VttiThe last word of a samsa (compound word) is called the uttara-pada. Thus,
when [k]ya[n] is applied in the sense of tvm icchati (he desires you), we get
tvadyati, and when [k]ya[n] is applied in the sense of mm icchati (he desires me),
we get madyati.
tvm <2.1> (600) tvm + [k]ya[n] (601) yumad + [k]ya[n] (604)
tvadya (260) tvadya + ti[p] (288) tvadya + []a[p] + ti[p] (291) tvadyati (he
desires you) <acyuta pa. 1.1 of the nma-dhtu tvadya>.
mm <2.1> (600) mm + [k]ya[n] (601) asmad + [k]ya[n] (604)
madya (260) madya + ti[p] (288) madya + []a[p] + ti[p] (291) madyati (he
desires me) <acyuta pa. 1.1 of the nma-dhtu madya>.
In dvi-vacana and bahu-vacana we get yumadyati and asmadyati.
yuvm <2.2> (600) yuvm + [k]ya[n] (601) yumad + [k]ya[n]
yumadya (260) yumadya + ti[p] (288) yumadya + []a[p] + ti[p] (291)
yumadyati (he desires the both of you) <acyuta pa. 1.1 of the nma-dhtu
yumadya>.
yumn <2.3> (600) yumn + [k]ya[n] (601) yumad + [k]ya[n]
yumadya (260) yumadya + ti[p] (288) yumadya + []a[p] + ti[p] (291)
yumadyati (he desires all of you) <acyuta pa. 1.1 of the nma-dhtu yumadya>.
vm <2.2> (600) vm + [k]ya[n] (601) asmad + [k]ya[n] asmadya
(260) asmadya + ti[p] (288) asmadya + []a[p] + ti[p] (291) asmadyati (he
desires both of us) <acyuta pa. 1.1 of the nma-dhtu asmadya>.
asmn <2.3> (600) asmn + [k]ya[n] (601) asmad + [k]ya[n]
asmadya (260) asmadya + ti[p] (288) asmadya + []a[p] + ti[p] (291)
asmadyati (he desires all of us) <acyuta pa. 1.1 of the nma-dhtu asmadya>.
Na kura-chura-nma-dhtnm (192) is applied. Thus, when [k]ya[n] is applied in the
sense of catur icchati (he desires four), we get caturyati, and when [k]ya[n] is
applied in the sense of divam icchati (he desires heaven), we get divyati. In the same
way we get giryati (he desires speech) and dhuryati (he desires a burden). rmasya r kya-yao (591) is applied. Thus we get kartryati.
kartram <2.1> (600) kartram + [k]ya[n] (601) kart + [k]ya[n]
(591) kartrya (260) kartrya + ti[p] (288) kartrya + []a[p] + ti[p] (291)
kartryati (he desires an agent) <acyuta pa. 1.1 of the nma-dhtu kartrya>.
605 / naAntamaeva ivaSNAupadM" fyae /
605. nntam eva viupada kye
na-antama word ending in na-rma; evaonly; viupadama viupada; kye
when [k]ya[n] or [k]ya[] follow.
567
When [k]ya[n] or [k]ya[] follow, only words ending in n are treated like
viupadas.
rjnam icchati, viupadatvn na-lopdi. rjyati. aharyati. viujand ity-dau
kyasya tu vsamidhit samidhyit.
VttiThus, when [k]ya[n] is applied in the sense of rjnam icchati (he desires a
king), there is deletion of n and so on by stras 190 and so on because the word
ending in n is a viupada.
rjnam <2.1> (600) rjnam + [k]ya[n] (601) rjan + [k]ya[n] (605,
190) rja + [k]ya[n] (602) rjya (260) rjya + ti[p] (288) rjya + []a[p] +
ti[p] (291) rjyati (he desires a king) <acyuta pa. 1.1 of the nma-dhtu rjya>.
aha <2.1> (600) aha + [k]ya[n] (601) ahan + [k]ya[n] (605, 216)
aha + [k]ya[n] (85) aharya (260) aharya + ti[p] (288) aharya + []a[p] + ti[p]
(291) aharyati (he desires day) <acyuta pa. 1.1 of the nma-dhtu aharya>.
Kyasya tu v (589), which is connected to the stra beginning viujant (stra 588),
is applied, and we get samidhit or samidhyit.
samidham <2.1> (600) samidham + [k]ya[n] (601) samidhya (260)
samidhya + t (316) samidhya + i[] + t (two options by 589):
1) (the ya of [k]ya[n] is deleted) samidhit (he will desire firewood) <blakalki
pa. 1.1 of the nma-dhtu samidhya>.
2) (the ya of [k]ya[n] isnt deleted, 393) samidhyit (he will desire firewood)
<blakalki pa. 1.1 of the nma-dhtu samidhya>.
AmtaIn the Nma-prakaraa the prakti was only treated like a viupada when a
sv-di or taddhita pratyaya follows (see stra 179), but here the prakti is treated like
a viupada even when [k]ya[n] or [k]ya[] follow. Thus this is a new rule (it is not the
restriction of an old rule). The word eva in the current stra creates a restriction
(niyama) such that all words other than those that end in n arent treated like
viupadas when [k]ya[n] or [k]ya[] follow. Thus ca-vargasya ka-vargo viupadnte
(177) is not applied in vcyati (he desires speech), dhvasu-srasu-vasv-anauh
do viupadnte (208) is not applied in vidvasyati (he desires one who knows),
hasya ha (211) is not applied in madhu-lihyati (he desires one who licks honey),
ddes tu dhtor gha (211) is not applied in go-duhyati (he desires one who milks
cows), sat-sagntasya haro viupadnte (176) is not applied in pusyati (he
desires a man), and so on.
606 / k(Amya paUvaRfyaaTaeR /
606. kmya ca prva-kyann-arthe
kmyakmya; caalso; prva-kyan-arthein the meaning of [k]ya[n] described
before (see stra 600).
The pratyaya kmya is also applied after a nma-viupada which indicates
that which one desires.
uccrarthatvdy-abhvn na kit. dhtv-adhikra eveo rma-dhtukatvasya ca
vidhnd i-di-prptau dvy-aga-vaikalyam. putrakmyati kam.
568
VttiThe k in kmya is not an indicatory letter because it serves no purpose in
aiding pronunciation and so on. There is a twofold defect in applying i[] and so on
because both i[] and the term rma-dhtuka are ordained under the adhikra dhto
(261). Thus we get putrakmyati kam (He desires Ka as his son).
putram <2.1> (606) putram + kmya (601) putrakmya (260)
putrakmya + ti[p] (288) putrakmya + []a[p] + ti[p] (291) putrakmyati (he
desires a son) <acyuta pa. 1.1 of the nma-dhtu putra-kmya>.
AmtaDue to the word ca, the [k]ya[n] described previously in stra 600 is also
applied. The words and so on in aiding pronunciation and so on refer to being
kapila. Thus the sentence means The k in kmya is not an indicatory letter because it
serves no purpose in aiding pronunciation or in making kmya kapila. And one cannot
say that kmya has to be kapila to prevent govinda in harikmyati and so on, because
it is anyway impossible to apply govinda since in dhtor antasya govinda pratyaye
(289) govinda is only ordained in relation to a dhtu, and here we have a nma.
Someone may wonder Why isnt i[] applied in putrakmyati and so on when kmya
follows? In answer to this, Jva Gosvm says there is a twofold defect in applying
i[]. The first defect is that the rule i rma-dhtuke (316) only applies after a dhtu
and not after a nma since it comes under the adhikra dhto (261). The second
defect is that the term rma-dhtuka in anye pratyay rma-dhtuk (282) only
applies after a dhtu and not after a nma since it also comes under the adhikra
dhto (261).
607 / yaimavaAcar"ita yaismaiava ca tasmaAtfyana, /
607. yam ivcarati yasminn iva ca tasmt kyan
yamwhich; ivalike; caratione treats or acts; yasminin which; ivalike; ca
and; tasmtafter that; kyan[k]ya[n].
The pratyaya [k]ya[n] is also applied after a nma-viupada which indicates
that which one treats someone like and after a nma-viupada which
indicates that place in which one acts as if in.
putram ivcaratiputryati rmam. putra-van manyata ity artha. vndvane
ivcarativndvanyati nijopavane. vndvane yath vyavaharati tathety artha.
VttiThus, when [k]ya[n] is applied in the sense of putram ivcarati (he treats like a
son), we get putryati rmam (he treats Balarma like his own son) which means
putra-van manyate (he considers like his own son).
putram <2.1> (607) putram + [k]ya[n] (601) putra + [k]ya[n] (602)
(he treats like a son) <acyuta pa. 1.1 of the nma-dhtu putrya>.
When [k]ya[n] is applied in the sense of vndvane ivcarati (he acts as if he were in
Vndvana), we get vndvanyati nijopavane (he acts in his own garden as if he
were in Vndvana) which means vndvane yath vyavaharati tath (in which way
he behaves in Vndvana, in that way he behaves in his own garden).
vndvane <7.1> (607) vndvane + [k]ya[n] (601) vndvana +
[k]ya[n] (602) vndvanya (260) vndvanya + ti[p] (288) vndvanya +
[]a[p] + ti[p] (291) vndvanyati (he acts as if in Vndvana) <acyuta pa. 1.1 of
the nma-dhtu vndvanya>.
569
AmtaHere Rma refers to Balarma, and the meaning is Yaod treats Balarma
as her own son or Nanda treats Balarma as his own son. The meaning of the
sentence beginning vndvane yath is As in Vndvana he would do things suitable
for worship like daa-vat-pramas and parikramas, so in his own garden he does the
same things. The pratyaya kmya cannot be applied in these meanings due to the
phrase prva-kyann-arthe in the previous stra.
608 / x~AE nalaAepainaSaeDa: fyae /
608. au na-lopa-niedha kye
auwhen there is []i; na-lopa-niedhaprohibition of the deletion of na-rma; kye
when [k]ya[n] follows.
The deletion of n by stra 190 doesnt take place when [k]ya[n] follows if the
nma-viupada is in the saptam eka-vacana.
rjanvcaratirjanyati gople. eva pathinyati ghe.
VttiThus, when [k]ya[n] is applied in the sense of rjanvcarati (he acts as if
before a king), we get rjanyati gople (he acts before Ka as if he were before a
king). Similarly, we get pathinyati ghe (he acts in his own house as if he were on
the road).
AmtaWhere the deletion of n would normally always take place since words ending
in n are viupadas by stra 605, this rule prohibits it. Why do we say if the nmaviupada is in the saptam eka-vacana? Consider how, when [k]ya[n] is applied in
the sense of rjnam ivcarati (he treats like a king), we get rjyati kam (he
treats Ka like a king).
609 / ya wvaAcar"ita tasmaAtfyax.~ /
609. ya ivcarati tasmt kya
yawho or which; ivalike; caratione acts; tasmtafter that; kya[k]ya[].
The pratyaya [k]ya[] is applied after a nma-viupada which indicates that
who or which one acts like.
vmanasyeti smnya-grahad adhtor api vmanasya trivikrama. ka ivcarati
kyate. kya api kya iti viupadatvamrdmyate.
VttiDue to the general mention of vmanasya in stra 390, even the vmana of
something that is not a dhtu becomes trivikrama. Thus when [k]ya[] is applied in the
sense of ka ivcarati (he acts like Ka), we get kyate.
ka <1.1> (609) ka + [k]ya[] (601) ka + [k]ya[] (390)
kya (260) kya + te (288) kya + []a[p] + te (291) kyate
(he imitates Ka) <acyuta t. 1.1 of the nma-dhtu kya>.
Because [k]ya[] is also included by the mention of kya in stra 605, words ending in n
are also treated like viupadas when [k]ya[] follows. Thus we get rdmyate.
570
rdm <1.1> (609) rdm + [k]ya[] (601) rdman + [k]ya[]
(605, 190) rdma + [k]ya[] (390) rdmya (260) rdmya + te (288)
rdmya + []a[p] + te (291) rdmyate (he imitates rdm) <acyuta t.
1.1 of the nma-dhtu rdmya>.
AmtaRegarding kyate, the words tad-virahe gop-jana should be added.
Thus tad-virahe gop-jana kyate (The gops imitate Ka in separation from
Him). For example, in Bhgavatam (10.30.18):
hya dra-g yadvat
kas tam anukurvatm
veu kvaant krantm
any asanti sdhv iti
When one gop perfectly imitated how Ka would call the cows who had wandered
far away, how He would play His flute and how He would engage in various sports, the
others congratulated her with exclamations of Well done! Well done!
SaodhinDue to the indicatory letter , the tmapada endings are applied after
nma-dhtus that end in [k]ya[] (see stra 284).
610 / vaAcyailalamaI: pau&SaAeamavatfyax.~maAinanaAeNAAE= ca /
610. vcya-liga-lakm puruottama-vat kya-mninor au ca
vcya-liga-lakmthe feminine of a vcya-liga word (see stra 218); puruottamavatlike the masculine; kya-mninowhen [k]ya[] or mnin (see explanation below)
follow; auwhen []i follows; caand.
The feminine of a vcya-liga word becomes like the masculine when [k]ya[],
mnin, or []i follow.
gopva caratigopyate pulind. saj-pra-ka-rmoddhavdn samse yo
niedho vakyate sa ihpy yti. tatrkhyta-ktor apy updntrukmiyate,
pacamyate, gopikyate.
VttiThus, when [k]ya[] is applied in the sense of gopva carati (He acts like a
gop), we get gopyate pulind (the aborigine Pulinda woman acts like a gop).
gop <1.1> (609) gop + [k]ya[] (601) gop + [k]ya[] (610) gopa +
[k]ya[] (390) gopya (260) gopya + te (288) gopya + []a[p] + te (291)
gopyate (He acts like a gop) <acyuta t. 1.1 of the nma-dhtu gopya>.
The prohibition in stra 1006 that feminine names, feminine ordinal numbers, feminine
words that have ka-rma as their uddhava, and so on dont become like the masculine
in a smasa also applies here, because it says in the vtti there that this prohibition
also applies when an khyta pratyaya or kt pratyaya follows. Thus we get
rukmiyate, pacamyate, and gopikyate respectively.
rukmi <1.1> (609) rukmi + [k]ya[] (601) rukmi + [k]ya[]
(1006) rukmiya (260) rukmiya + te (288) rukmiya + []a[p] + te (291)
rukmiyate (He imitates Rukmi) <acyuta t. 1.1 of the nma-dhtu rukmiya>.
571
pacam <1.1> (609) pacam + [k]ya[] (601) pacam + [k]ya[]
(1006) pacamya (260) pacamya + te (288) pacamya + []a[p] + te (291)
pacamyate (He imitates the fifth) <acyuta t. 1.1 of the nma-dhtu pacamya>.
gopik <1.1> (609) gopik + [k]ya[] (601) gopik + [k]ya[] (1006)
gopikya (260) gopikya + te (288) gopikya + []a[p] + te (291) gopikyate
(He imitates the gop) <acyuta t. 1.1 of the nma-dhtu gopikya>.
AmtaRukmi is a feminine name, thus it doesnt become like the masculine.
Similarly, pacam is a feminine ordinal number, and gopik is a feminine word that
has ka-rma as its uddhava, thus they dont become like the masculine. Gopik is
formed by applying the taddhita pratyaya [p] after the word gopaka which ends in the
kt pratyaya []aka.
SaodhinMnin here refers to the word mnin which is formed by applying the
kt pratyaya []in[i] after the dhtu man[a] jne (4A, to think, consider as) by
manyate kha-in tma-manane (856).
611 / (icatfyax~: i(pa, /
611. kvacit kyaa kvip
kvacitsometimes; kyaaof [k]ya[]; kvipthe replacement [k]vi[p].
Sometimes [k]ya[] is replaced by [k]vi[p].
tata kya-van nntam eva viupadam.
VttiThus, just as words ending in n are treated like viupadas when [k]ya[]
follows, they are also treated like viupadas when the [k]vi[p] that replaces [k]ya[]
follows.
AmtaSince [k]vi[p] is a replacement of [k]ya[], it is also applied in the sense of
imitating, just like [k]ya[]. But the word kvacit indicates that [k]vi[p] cannot be applied
in all the senses in which [k]ya[] is applied. Thus in abddika karoti (613) and so
on, only [k]ya[] is applied, not [k]vi[p]. Somone may argue, Since [k]vi[p] is a
replacement of [k]ya[], the tmapada endings should also be used when [k]vi[p] is
applied just as words ending in n are also treated like viupadas when [k]vi[p]
follow, but in actuality the tmapada endings arent used due to the very fact that in
[k]vi[p] the indicatory letter p was used instead of the indicatory letter and because
the jpaka1 galbhder tmapada ca (Bhat 877) suggests that they are not used.
612 / ke(valasya atyayavaehR"r": /
612. kevalasya pratyaya-ver hara
kevalasyawhich is alone (meaning that apart from the va-rma and i-rma there are
no other varas in the pratyaya); pratyaya-veof the vi of a pratyaya; hara
deletion.
A pratyaya that is just vi is deleted.
1 Indicator; An expression or rule that implies something more than what is directly
said by the rule itself.
572
kati gop. vidhavati tan-mukham. bhr ivcarati go-dhug ivcaratibhuvati goduhati. atra govindbhva, sahaja-dhtv-avasthy ktasya kvipo yat kasritva
tasyntar-vidyamnatvt. vidhavatty atra tu dhtv-adhikra-smarthyena nmno
vihitasya kita kasritvbhvt. nntasya tu viupadatvamrjati. rjnati iti
kacit, tat tu durgdnm asammatam.
VttiFor example, kati gop (the gop imitates Ka) and vidhavati tanmukham (her face resembles the moon).
ka <1.1> (609) ka + [k]ya[] (611) ka + [k]vi[p] (601) ka
+ [k]vi[p] (612) ka (260) ka + ti[p] (288) ka + []a[p] + ti[p]
(291) kati (he imitates Ka) <acyuta pa. 1.1 of the nma-dhtu ka>.
vidhu <1.1> (609) vidhu + [k]ya[] (611) vidhu + [k]vi[p] (601)
vidhu + [k]vi[p] (612) vidhu (260) vidhu + ti[p] (288) vidhu + []a[p] + ti[p]
(289) vidho + a + ti (55) vidhavati (he imitates the moon) <acyuta pa. 1.1 of the
nma-dhtu vidhu>.
When the [k]vi[p] that replaces [k]ya[] is applied in the sense of bhr ivcarati (he
imitates existence) and go-dhug ivcarati (he imitates one who milks cows), we get
bhuvati and go-duhati respectively.
bh <1.1> (609) bh + [k]ya[] (611) bh + [k]vi[p] (601) bh +
[k]vi[p] (612) bh (260) bh + ti[p] (288) bh + []a[p] + ti[p] (294, 381)
bhuvati (he imitates existence) <acyuta pa. 1.1 of the nma-dhtu bh>.
go-dhuk <1.1> (609) go-dhuk + [k]ya[] (611) go-dhuk + [k]vi[p]
(601) go-duh + [k]vi[p] (612) go-duh (260) go-duh + ti[p] (288) go-duh +
[]a[p] + ti[p] (294) go-duhati (he imitates one who milks cows) <acyuta pa. 1.1
of the nma-dhtu go-duh>.
There is no govinda in bhuvati and go-duhati because the kasri-ness that is in effect
when the kt pratyaya [k]vi[p] is applied to the primary dhtu remains behind. But in
vidhavati, the pratyaya that has the indicatory letter k (in this case the [k]vi[p] that
replaces [k]ya[]) is ordained after a nma, and thus on the strength of the adhikra
dhto (261) there is no kasri-ness (and therefore stra 294 doesnt apply).
Words ending in n are also treated like viupadas when the [k]vi[p] that replaces
[k]ya[] follows (see previous vtti). Thus we get rjati. Some say the form is rjnati,
but Durga-siha and others dont agree with this.
AmtaThe vi here refers to the kt pratyaya [k]vi[p] stripped of its anubandhas, and
also to the kt pratyaya vi (see stra 849) and the taddhita pratyaya vi (see stra
1276) 1. Kavayati (he imitates a poet) <acyuta pa. 1.1 of the nma-dhtu kavi>,
pitarati (he imitates his father) <acyuta pa. 1.1 of the nma-dhtu pit>, and so on
are conjugated like vidhavati. Regarding bhuvati, first the kt pratyaya [k]vi[p] is
applied after the dhtu bh sattym (1P, to be, become, exist) and deleted by the
current stra and we get the word bh, then the [k]vi[p] that replaces [k]ya[] is
applied after the word bh and deleted by the current stra and we get the nmadhtu bh. Regarding go-duhati, first the kt pratyaya [k]vi[p] is applied after go +
duh[a] praprae (2U, to milk, extract) and deleted by the current stra and we get
1 The vi here also refers to the kt pratyaya []vi. See Saodhin 218 for further
details.
573
the word go-duh, then the [k]vi[p] that replaces [k]ya[] is applied after the word goduh and deleted by the current stra and we get the nma-dhtu go-duh. It might
seem that dhtor antasya govinda pratyaye (289) should apply to the nma-dhtu
bh and that laghddhavasya govinda (333) should apply to the nma-dhtu go-duh,
but Jva Gosvm refutes that with the sentence beginning there is no govinda.
613 / zAbd"Aid"kM( k(r"Aeita /
613. abddika karoti
abda-dikamsound and so on; karotihe makes.
The pratyaya [k]ya[] is applied after the nma-viupadas abdam <2.1>
and so on in the sense of making.
abdyate vairyate kalahyate abhryate meghyate su-dinyate dur-dinyate
llyate.
VttiThe words asminn arthe kya (when this is the meaning [k]ya[] is applied) are
to be understood in this stra and in the next stra also.
abdam <2.1> (613) abdam + [k]ya[] (601) abda + [k]ya[] (390)
abdya (260) abdya + te (288) abdya + []a[p] + te (291) abdyate
(he makes noise) <acyuta t. 1.1 of the nma-dhtu abdya>.
vairam <2.1> (613) vairam + [k]ya[] (601) vaira + [k]ya[] (390)
vairya (260) vairya + te (288) vairya + []a[p] + te (291) vairyate (he
creates enmity) <acyuta t. 1.1 of the nma-dhtu vairya>.
Similarly kalahyate (he creates quarrel), abhryate (he makes a cloud),
meghyate (he makes a cloud), su-dinyate (he creates a fine day), dur-dinyate
(he creates a cloudy day), and llyate (he performs pastimes).
614 / nama@Aid"Bya: par"padM" ca /
614. nama-dibhya parapada ca
nama-dibhyaobeisances and so on; parapadamthe parapada endings; caand.
The pratyaya [k]ya[] is applied after the nma-viupadas nama <2.1> and
so on in the sense of making and the parapada endings are used.
namasyati varivasyati tapasyati.
Vtti nama <2.1> (614) nama + [k]ya[] (601) namas + [k]ya[]
namasya (260) namasya + ti[p] (288) namasya + []a[p] + ti[p] (291)
namasyati (he offers obeisances) <acyuta pa. 1.1 of the nma-dhtu namasya>.
variva <2.1> (614) variva + [k]ya[] (601) varivas + [k]ya[]
varivasya (260) varivasya + ti[p] (288) varivasya + []a[p] + ti[p] (291)
varivasyati (he serves) <acyuta pa. 1.1 of the nma-dhtu varivasya>.
574
tapa <2.1> (614) tapa + [k]ya[] (601) tapas + [k]ya[] tapasya
(260) tapasya + ti[p] (288) tapasya + []a[p] + ti[p] (291) tapasyati (he
performs austerities) <acyuta pa. 1.1 of the nma-dhtu tapasya>.
615 / @naek(s$avaeRr"sya s$aMs$aAr"h"r": , pa{Tauma{"Ade"[R%r"Amasya r" ,
iaasya aepa: , d"IGaRsya "AGa: , ba"lasya baMh": , "svasya "s$a: ,
au""sya aAed": , gAur"AegARr": , or"AevaRr": , iayasya a: , bah"AeBaUR: ,
NAIe"maeya:s$au /
615. aneka-sarvevarasya sasra-hara, pthu-mdv-der -rmasya ra ca,
kiprasya kepa, drghasya drgha, bahulasya baha, hrasvasya hrasa,
kudrasya koda, guror gara, uror vara, priyasya pra, bahor bh,
hemeyasu
aneka-sarvevarasyaof a word that has more than one sarvevara; sasra-hara
deletion of the sasra; pthu-mdu-deof the words pthu, mdu, and so on (see
list in vtti 617); -rmasyaof the -rma; rathe replacement ra; caalso;
kiprasyaof the word kipra (quick); kepathe replacement kepa; drghasya
of the word drgha (long); drghathe replacement drgha; bahulasyaof the
word bahula (dense, abundant); bahathe replacement baha; hrasvasyaof the
word hrasva (short); hrasathe replacement hrasa; kudrasyaof the word kudra
(small, low, wicked); kodathe replcement koda; guroof the word guru
(heavy, great); garathe replacement gara; uroof the word uru (wide, great);
varathe replacement vara; priyasyaof the word priya (dear); prathe
replacement pra; bahoof the word bahu (many, great); bhthe replacement
bh; i-iha-ima-yasuwhen []i follows or when the taddhita pratyayas iha,
iman[i], or yas[u] follow.
When []i or the taddhita pratyayas iha, iman[i], and yas[u] follow, the
sasra of a word that has more than one sarvevara is deleted, the -rma
of the words pthu, mdu and so on also changes to ra, and the following
replacements take place: kipra kepa ; drgha drgha ; bahula
baha ; hrasva hrasa ; kudra koda ; guru gara ; uru vara ; priya
pra ; bahu bh.
616 / BaUtaAe yauq%. , taTaA azAsyasya ajyaAE , va{"sya vaSaRjyaAE , isTar"sya
sTa: , is$P(r"sya s$P(: , @intak(sya naed": , baAX#sya s$aADa: , sTaUlasya sTava: ,
U"r"sya d"va: , yaUnaAe yavak(naAE , ta{asya apa: , va{nd"Ar"k(sya va{nd": ,
ivanmatvaAehR"r": , @lpasya tau k(naAe vaA NAIe"ya:s$au /
616. bhto yu, tath praasyasya ra-jyau, vddhasya vara-jyau, sthirasya stha,
sphirasya spha, antikasya neda, bhasya sdha, sthlasya sthava, drasya
dava, yno yava-kanau, tprasya trapa, vndrakasya vnda, vin-matvor hara,
alpasya tu kano v heyasu
bhtaafter the bh that replaces bahu by the previous stra; yuthe gama
y[u]; tathand; praasyasyaof the word praasya (excellent); ra-jyauthe
replacements ra and jya; vddhasyaof the word vddha (old); vara-jyauthe
replacements vara and jya; sthirasyaof the word sthira (firm); sthathe
replacement stha; sphirasyaof the word sphira (abundant); sphathe
replacement spha; antikasyaof the word antika (near); nedathe replacement
neda; bhasyaof the word bha (firm); sdhathe replacement sdha;
sthlasyaof the word sthla (large, thick); sthavathe replacement sthava;
575
drasyaof the word dra (far) davathe replacement dava; ynaof the word
yuvan (young); yava-kanauthe replacements yava and kana; tprasyaof the
word tpra1 (sacrificial cake); trapathe replacement trapa; vndrakasyaof the
word vndraka (excellent); vndathe replacement vnda; vin-matvoof the
taddhita pratyayas vin and mat[u]; haradeletion; alpasyaof the word alpa
(small); tubut; kanathe replacement kana; voptionally; i-iha-yasu
when []i follows or when the taddhita pratyayas iha or yas[u] follow.
When []i or the taddhita pratyayas iha and yas[u] follow, y[u] is
inserted after bh, the taddhita pratyayas vin and mat[u] are deleted, and
the following replacements take place: praasya ra or jya ; vddha
vara or jya ; sthira stha ; sphira spha ; antika neda ; bha
sdha ; sthla sthava ; dra dava ; yuvan yava or kana ; tpra
trapa ; vndraka vnda ; alpa optionally kana.
617 / mauNx"imaaNAlavaNAlaGaupaq%]aBa{itaByastatk(r"AetaItyaTaeReR
pa{TvaAde"r"nyaeBya tatk(r"Aeita tad"Acae" wtyaTaeR iNA: /
617. mua-mira-laka-lavaa-laghu-pau-prabhtibhyas tat karotty-arthe pthvder anyebhya ca tat karoti tad cae ity-arthe i
mua-mira-laka-lavaa-laghu-pau-prabhtibhyaafter the words mua
(shaved), mira (mixed), laka (soft), lavaa (salty), laghu (light), pau
(pungent, clever), and so on; tat karoti iti-arthein the sense of tat karoti (he does
that / he makes that); pthu-deafter the words pthu and so on (see list below);
anyebhyaafter other words; caalso; tat karoti tat cae iti-arthein the sense of
tat karoti (he does that / he makes that) or tad cae (he speaks about that); i
[]i.
[]i is applied after the words mua, mira, laka, lavaa, laghu, pau,
and so on in the sense of tat karoti and after the pthv-dis and other words
in the sense of tat karoti or tad cae.
mua karotimuayati ity-di. ra-rma-bhvt sasra-harc ca pthv-de
prathayati.
pthu mdu bha caiva / ka ca dham eva ca
pari-prva-vha caiva / a imn ra-vidhau smaret
kiprde kepayatty-di. bahor bh, yubhyayati. praasyde, rpayati
jypayati varayati ity-di. tpra puroa ra-rmnto yatrapayati. vin-matvor
hart sragviasrajayati. mataayati. tath alpayati kanayati. udaca
udayati. iayatty-dau tu sasra-hara necchanti.
VttiFor example, when []i is applied in the sense of mua karoti (he makes
shaved) and so on, we get muayati and so on.
muam <2.1> (617) muam + []i (601) mua + []i (615) mui
(260) mui + ti[p] (288) mui + []a[p] + ti[p] (289) mue + a + ti (54)
muayati (he shaves) <acyuta pa. 1.1 of the nma-dhtu mui>.
Since by stra 615 the pthv-dis undergo both the change to ra and the deletion of
their sasra, we get prathayati.
1 In vtti 892 Jva Gosvm confirms this is the meaning by saying tpra puroa
(tpra means the sacrificial cake).
576
pthum <2.1> (617) pthum + []i (601) pthu + []i (615) prathu +
[]i prathi (260) prathi + ti[p] (288) prathi + []a[p] + ti[p] (289) prathe + a +
ti (54) prathayati (He makes broad / he speaks about the broad thing) <acyuta pa.
1.1 of the nma-dhtu prathi>.
pthu mdu bha caiva
ka ca dham eva ca
pari-prva-vha caiva
a imn ra-vidhau smaret
Pthu (broad, great), mdu (soft, gentle), bha (strong, abundant), ka
(thin), dha (firm), and parivha (Lord, master, king). Know that these six
words follow the rule of ra (pthu-mdv-der -rmasya ra ca in stra 615).
From kipra and so on we get kepayati and so on:
kipram <2.1> (617) kipram + []i (601) kipra + []i (615) kepa
+ []i kepi (260) kepi + ti[p] (288) kepi + []a[p] + ti[p] (289) kepe + a +
ti (54) kepayati (he makes quick / he speaks about the quick thing) <acyuta pa.
1.1 of the nma-dhtu kepi>.
Because it was unnecessary to mention the word dhtu in the rule of govinda (stra
289) since it is already covered by the adhikra, the final vara of a nma also takes
vndra when a nsiha pratyaya follows. Thus, when the replacements pra, jya,
stha, and spha are done by stras 615 and 616, vndra is applied by stra 314 and
the gama p[uk] is inserted. Thus we get prpayati and so on:
priyam <2.1> (617) priyam + []i (601) priya + []i (615) pra + []i
(314) pr + []i (571) prpi (260) prpi + ti[p] (288) prpi + []a[p] + ti[p]
(289) prpe + a + ti (54) prpayati (he makes dear / he speaks about the dear
thing) <acyuta pa. 1.1 of the nma-dhtu prpi>.
Bahor bh (615) is applied and y[u] is inserted by stra 616. Thus we get bhyayati:
bahum <2.1> (617) bahum + []i (601) bahu + []i (615) bh + []i
(616) bhyi (260) bhyi + ti[p] (288) bhyi + []a[p] + ti[p] (289) bhye + a
+ ti (54) bhyayati (he makes many / he speaks about many) <acyuta pa. 1.1 of
the nma-dhtu bhyi>.
From praasya and so on, we get rpayati, jypayati, varayati, and so on:
praasyam <2.1> (617) praasyam + []i (601) praasya + []i (two
options by 615):
1) (praasya is replaced by ra) ra + []i (314) r + []i (571) rpi
(260) rpi + ti[p] (288) rpi + []a[p] + ti[p] (289) rpe + a + ti (54)
rpayati (he makes excellent / he speaks about the excellent thing) <acyuta pa. 1.1
of the nma-dhtu rpi>.
2) (praasya is replaced by jya) jya + []i (314) jy + []i (571) jypi
(260) jypi + ti[p] (288) jypi + []a[p] + ti[p] (289) jype + a + ti (54)
jypayati (he makes excellent / he speaks about the excellent thing) <acyuta pa. 1.1
of the nma-dhtu jypi>.
vddham <2.1> (617) vddham + []i (601) vddha + []i (two
options by 615):
577
1) (vddha is replaced by vara) vara + []i vari (260) vari + ti[p]
(288) vari + []a[p] + ti[p] (289) vare + a + ti (54) varayati (he makes old /
he speaks about the old thing) <acyuta pa. 1.1 of the nma-dhtu vari>.
2) (vddha is replaced by jya) jya + []i (314) jy + []i (571) jypi (260)
jypi + ti[p] (288) jypi + []a[p] + ti[p] (289) jype + a + ti (54) jypayati
(he makes old / he speaks about the old thing) <acyuta pa. 1.1 of the nma-dhtu
jypi>.
From tpra, a word ending in ra which means puroa (the sacrificial cake), we get
trapayati:
tpram <2.1> (617) tpram + []i (601) tpra + []i (615) trapa +
[]i (615) trapi (260) trapi + ti[p] (288) trapi + []a[p] + ti[p] (289) trape +
a + ti (54) trapayati (he makes the sacrificial cake / he speaks about the sacrificial
cake) <acyuta pa. 1.1 of the nma-dhtu trapi>.
Due to the deletion of the taddhita pratyayas vin and mat[u] by stra 616, we get
srajayati from the word sragvin (one who has a garland) and ayati from the word
mat[u] (one who has a master).
sragviam <2.1> (617) sragviam + []i (601) sragvin + []i (616)
sraj + []i sraji (260) sraji + ti[p] (288) sraji + []a[p] + ti[p] (289) sraje +
a + ti (54) srajayati (he speaks about one who has a garland) <acyuta pa. 1.1 of
the nma-dhtu sraji>.
1
mantam <2.1> (617) mantam + []i (601) mat + []i (616)

+ []i i (260) i + ti[p] (288) i + []a[p] + ti[p] (289) e + a + ti
(54) ayati (he speaks about one who has a master) <acyuta pa. 1.1 of the nmadhtu i>.
2
From alpa, we get alpayati or kanayati:

alpam <2.1> (617) alpam + []i (601) alpa + []i (two options by 616):
1) (alpa is replaced by kana) kana + []i (615) kani (260) kani + ti[p]
(288) kani + []a[p] + ti[p] (289) kane + a + ti (54) kanayati (he makes small /
he speaks about the small thing) <acyuta pa. 1.1 of the nma-dhtu kani>.
2) (alpa isnt replaced by kana, 615) alpi (260) alpi + ti[p] (288) alpi +
[]a[p] + ti[p] (289) alpe + a + ti (54) alpayati (he makes small / he speaks
about the small thing) <acyuta pa. 1.1 of the nma-dhtu alpi>.
1 The word sragvin is made from sraj + vin, but the j becomes g by applying prvasya
viupadavattva svdi-taddhitayor aya-sarvevardyo (179) and ca-vargasya kavargo viupadnte, vaiave tv asa-varge (177). Thus when the taddhita pratyaya
vin, which is the nimitta, disappears, the naimittika g also disappears in accordance
with the maxim nimittpye naimittikasypy apya (vtti 178).
2 The word mat[u] is made from + mat[u], but the becomes by applying
prvasya viupadavattvam (179) and cha-o rj (182), then that becomes by
asya o viupadnte (184), and that becomes by nityam hariveu-vidhi
pratyaya-hariveau (216). Thus when the taddhita pratyaya mat[u], which is the
nimitta, disappears, the naimittaka also disappears in accordance with the maxim
nimittpye naimittikasypy apya (vtti 178).
578
udacam <2.1> (617) udacam + []i (601) udac + []i (615) udi
(260) udi + ti[p] (288) udi + []a[p] + ti[p] (289) ude + a + ti (54) udayati (he
rises) <acyuta pa. 1.1 of the nma-dhtu udi>.
But the previous authorities say that the sasra isnt deleted in iayati and so on.
AmtaWith the verse beginning pthum Jva Gosvm states the extra words which
are included by the word di in pthu-mdv-de (615) and makes it known that the
pthv-dis are only six in number. The implied meaning of the sentence beginning
because it was unnecessary is this: The fact that the word dhto was used again in
the rule dhtor antasya govinda (289) even though it was already carried forward
from the adhikra dhto (261) suggests two things: (i) only the final vara of a dhtu
takes govinda, the final vara of something else doesnt take govinda and (ii) since the
word dhto is not mentioned in antasya vndro nihe (314), the final vara of a
nma also takes vndra when a nsiha pratyaya follows. When []i follows, pra
and so on replace priya and so on by stra 615 and they dont undergo deletion of
their sasra because they only have one sarvevara. Thus their final a-rma takes
vndra by stra 314 and p[uk] is applied by arti-hr-vl-r-kny-kmyy-rmebhya puk ya-lopo govinda ca au, daridr vin (571).
618 / k(N"Aid"ByaAe yafk(r"AetyaTaeR /
618. kav-dibhyo yak karoty-arthe
kav-dibhyaafter the kav-dis (see list below); yakya[k]; karoty-arthein the
sense of doing.
The pratyaya ya[k] is applied after the kav-dis in the sense of doing.
kayati, asyati, valgyati, mantyati. hya-mahyaau gh-pjayor dhtuvie eva. kayate ity-di. iti r-hari-nmmtkhye vaiava-vykarae
khyta-prakaraa ttya samptam.
Vtti ka (618) ka + ya[k] (294) kaya (260) kaya + ti[p]
(288) kaya + []a[p] + ti[p] (291) kayati (he itches / scratches) <acyuta
pa. 1.1 of the nma-dhtu kaya>.
asu (618) asu + ya[k] (294, 390) asya (260) asya + ti[p] (288)
asya + []a[p] + ti[p] (291) asyati (he grumbles at / is displeased with / is
envious of) <acyuta pa. 1.1 of the nma-dhtu asya>.
valgu (618) valgu + ya[k] (294, 390) valgya (260) valgya + ti[p]
(288) valgya + []a[p] + ti[p] (291) valgyati (he honors / he is beautiful)
<acyuta pa. 1.1 of the nma-dhtu valgya>.
mantu (618) mantu + ya[k] (294, 390) mantya (260) mantya +
ti[p] (288) mantya + []a[p] + ti[p] (291) mantyati (he offends) <acyuta pa.
1.1 of the nma-dhtu mantya>.
But kaya[], asya[], valgya[], and mantya[] which mean to itch / scratch and
so on as well as hya[] and mahya[] which respectively mean to hate and to be
honored are special dhtus. Thus we get kayate and so on. Thus ends the
khyta-prakaraa, the third prakaraa in the vaiava-vykaraa entitled r-harinmmta.
579
AmtaThe kav-dis actually function in two ways: as dhtus and as nmas. In that
regard, just like kamer i (448) and ter ya (447), the pratyaya ya[k] is only applied
after the kav-dis when they are dhtus, and not when they are nma-viupadas
because the indicatory letter k in ya[k] is for the sake of prohibiting govinda and
govinda is already impossible for a nma because stra 289 contains the word dhto.
Someone may argue, The final sarvevara of ka and so on is an indicatory letter
by the general rule dvy-akara-dhtor anta (332). How then can the indicatory letter
k in ya[k] be for the sake of prohibiting govinda since the dhtus dont have a final
sarvevara to take govinda in the first place? To remove this very doubt, Jva
Gosvm, with the sentence beginning But kaya, further mentions, as an
indication, the forms of the dhtus once they have taken ya[k]. In that regard, the
word special dhtus is used to indicate that the final sarvevara of ka, medh,
and so on is not an indicatory letter. Therefore the word but is used in the beginning
of the sentence to distinguish the kav-dis from ordinary dhtus. Moreover, one
should understand that the six kav-dis mentioned here are specifically ubhayapad
and so on, whereas all the other kav-dis are parapad.
The kav-dis are listed below with their forms mentioned in the right column.
ka gtra-vigharae to itch, scratch
kayati / kayate
mantu apardhe
to offend
mantyati / mantyate
valgu pjto honor; to be beautiful valgyati / valgyate
mdhuryayo
asu upatpe
to grumble, envy
asyati / asyate
le dhaurtye svapne ca
to deceive; to sleep
leyati
lo dhaurtye svapne ca
to deceive; to sleep
loyati
iras ryym
to envy
irasyati
iraj ryym
to envy
irajyati
uas prabht-bhve
to dawn
uasyati
medh u-grahae
to apprehend quickly
medhyati
kuubha kepe
to throw, abuse, despise kuubhyati
magadha pariveane
to surround; to be a
magadhyati
nca-dsye v
slave
tantas dukhe
to be sad
tantasyati
pampas dukhe
to be sad
pampasyati
sukha tat-kriyym
to be happy
sukhyati
dukha tat-kriyym
to be sad
dukhyati
sapara pjym
to honor, worship
saparyati
arara r-karmai
to work with an awl
araryati
bhiaj cikitsym
to heal
bhiajyati
bhiaj upasevym
to serve, worship,
bhiajyati
practice, follow
iudha ara-dhrae
to contain arrows
iudhyati
caraa gatau
to go
carayati
varaa gatau
to go
varayati
curaa caurye
to steal
curayati
turaa tvarym
to make haste
turayati
bhuraa dhraato hold, support; to
bhurayati
poaayo
maintain
gadgada vkyato falter in speech,
gadgadyati
skhalane
stammer
el vilse
to be playful, merry
elyati
kel vilse
kelyati
khel vilse
khelyati
lekh vilse skhalane ca to be playful, merry; to
lekhyati
totter
580
lia alpa-kutsanayo
la jvane
h[] gh-lajjayo
mah[] pjym
rekh lghsdanayo
dravas paritpe
tiras antardhau
agada nrogatve
uras balrtha
taraa gatau
payas prastau
sambhyas prabhtabhve
ambara
sambara
to
to
to
to
to
to
to
to
to
to
to
to
be small; to criticize
live
hate; to be ashamed
be honored
praise; to obtain
toil, harass ones self
disappear
be free from disease
be strong
go
flow
be abundant
to bring together
to bring together
liyati
lyati
hyate
mahyate
rekhyati
dravasyati
tirasyati
agadyati
urasyati
tarayati
payasyati
sambhyasyati
ambaryati
sambaryati
Some say the kav-dis are an kti-gaa. When a rma-dhtuka follows, viujant
s-rma-yasya haro rma-dhtuke (588) is applied and the forms are sukhit
<blakalki pa. 1.1> and so on. Thus ends the khyta-prakaraa, the third prakaraa
in the Vaiava-vykaraa entitled r-hari-nmmta.
SaodhinIn Siddhnta kaumud the indicatory letter is attributed directly to the
dhtus ka, mantu, valgu, and asu themselves, hence making them ubhayapad,
while the indicatory letter is attributed to h[] and mah[], thus making them
tmapad. Jva Gosvm has conveyed the same information in the vtti by
mentioning the ya[k] forms kaya[] and so on with the indicatory letters and so on,
and by doing so he has further eliminated the doubt that the final sarvevara of the
dhtus ka and so on is an indicatory letter by stra 332. As mentioned by Amta
above, the kav-dis function both as dhtus and nmas. When they function as
dhtus they take ya[k] by the current stra, and when ya[k] is applied a new dhtu is
formed to which the tib-dis are applied. But when they function as nmas the sv-dis
are applied to them and they act like normal nouns. For example, in Bhgavatam
3.6.18 we find ka yair asau pratipadyate (by which the living entity experiences
itching) and in Bhgavatam 6.1.8 we find yath bhiak cikitseta rujm (as a doctor
would treat a disease).
581
Atha kraka-prakaraam
Invocation
ya: k(taAR k(maR k(r"NAM s$amad"AnamazAeSata: /
@paAd"AnaAiDak(r"NAe tats$ambanDaAe Bavaeid"h" //
ya kart karma karaa
sampradnam aeata
apdndhikarae
tat-sambandho bhaved iha
yawhich, who; kartagent of the action (or, creator); karmaobject; karaam
instrument by which the action is accomplished; sampradnamrecipient (or,
beneficiary); aeatafully (or, in His various forms); apdnabeginning point (or,
source); adhikarae1location (or, support); tat-sambandhathe relationship had by
that (or, the relationship with Him); bhavetis; ihain this prakaraa (or, in this
person, me).
In this prakaraa the relationships [with the kriy] had by the kart, karma,
karaa, sampradna, apdna, and adhikaraa are fully described.
May I be connected with Ka who in His various forms is the creator,
object, instrumental cause, beneficiary, source, and support of this universe.
atha viubhakty-arth. tatra kraki ca nirpyante.
Now the meanings of the viubhaktis will be described and in doing so the krakas
will also be explained.
AmtaIn the second prakaraa the sv-di viubhaktis were described and in the
third prakaraa the tib-di viubhaktis were described. At that time the meanings of
the tib-di viubhaktis were shown in a general way in rules like parapadni kartari
(379). Therefore, given the readers desire to know more about them, the meanings of
both sets of viubhaktis will be shown in detail in this fourth prakaraa. Even though
in this fourth prakaraa Jva Gosvm will describe the meanings of the viubhaktis
in terms of krakas, upapada-viubhaktis, the meanings of acyuta and so on, and the
different circumstances where parapada and tmapada endings are used, he names
the prakaraa the Kraka-prakaraa because the krakas are most important. Thus,
indicating that the description of the krakas and so on is actually connected to Ka
because Ka is well-known for assuming the role of the six krakas headed by the
kart, Jva Gosvm invokes auspiciousness with the verse beginning ya kart.
In the devotional sense the word vivasya (of the universe) has to be added and the
word aeata means nn-svarpeaiva (in His various forms). The word iha means
asmin mal-lakae jane (in this person, namely me) and the vidhi pratyaya in
bhavet is employed in the sense of prrthana (prayer). Thus the translation is:
May I be connected with Ka who in His various forms is the creator, object,
instrumental cause, beneficiary, source, and support of this universe.
1 The word apdndhikarae in this verse is an itaretara-dvandva-samsa. It is

declined in the neuter first case dual because the word adhikaraa is neuter and
because there are two elements in the samsa.
582
Or else the word iha means jagati (in the living entities of this world1) and the vidhi
pratyaya in bhavet is employed in the sense of arha (propriety) by arha-aktyor
vidhi-viuktya-tla (716) so that bhavet means bhavitum arhati (should be). Thus
the translation is:
The living entities of this world should connect with Ka who in His various forms is
the creator, object, instrumental cause, beneficiary, source, and support of this
universe.
The meaning is that the living entities should be connected with Ka and not with
dull matter. The living entities of this world should be connected only with Ka
through the relationship of sva-svmi (property and proprietor) and not with my
because Ka awards the highest benefit for the living entities while my gives only
miseries by covering over ones consitutional position.
BlaEven though the krakas are just special meanings of the viubhaktis they are
separately called krakas in accordance with the smnya-viea-nyya (the logic of
general and specific), just like in the sentence gm naya balvarda ca (bring a
cow and a bull) the bull is a cow, but it is a more specific kind of cow.
In the devotional sense, the word iha means sasre (in this material world), the
idea being that this material world is inseparably connected with Ka who in His
form as Mah-viu is the creator, who in His form as the universe (vir) is the object,
who in His form as the guvatras Brahm, Viu, and Rudra is the instrumental
cause, who in His form as the yaja-purua is the beneficiary, who in His form as
Garbhodaka-y Viu is the source, and who in His form as ea is the support.
619 / Wk(i"ba"tvaeSvaek(i"ba"vacanaAina /
619. eka-dvi-bahutvev eka-dvi-bahu-vacanni
eka-dvi-bahutveuwhen singularity, duality, and plurality are being expressed; ekadvi-bahu-vacannithe singular, dual, and plural endings.
When singularity, duality, and plurality are being expressed, the eka-vacana,
dvi-vacana, and bahu-vacana viubhaktis are applied respectively.
ka, kau, k. bhavati, bhavata, bhavanti.
VttiFor example ka bhavati2 (Ka is), kau bhavata (the two Kas
are), and k bhavanti (the Kas (three or more) are).
620 / yauSmad"Ae gAAEr"vae tvaek(tvae i"tvae ba"vacanama, /
620. yumado gaurave tv ekatve dvitve bahu-vacanam
yumadaafter the word yumad (you); gauravein the sense of gaurava
(respect); tubut; ekatvewhen singularity is being expressed; dvitvewhen
duality is being expressed; bahu-vacanama plural ending.
1 In the next sentence, Amta makes it clear that jagat here means the jagat-jvas.
2 Sometimes for clarity, we will forgo the sandhi rules in certain examples.
583
But to indicate respect a bahu-vacana viubhakti can be applied after
yumad even though singularity or duality is being expressed.
he pitar yya vadata. he pitarau yya payata.
VttiFor example he pitar yya vadata (O father, you please speak) and he
pitarau yya payata (O father and mother, both of you please look).
AmtaIt is not that the eka-vacana and dvi-vacana viubhaktis ordained by the
previous stra are blocked by the bahu-vacana viubhakti ordained here in the sense
of respect, because for there to be a niyama (restriction) the word eva is required
and since this stra doesnt contain the word eva there is no possibility that the ekavacana and dvi-vacana viubhaktis ordained by the previous stra are blocked by the
current stra. Therefore Kik, Supadma-vykaraa, and Kalpa give examples like
tva me guru (you are my guru) to illustrate the case where the bahu-vacana
viubhaktis arent used. There are also many other examples of this, for instance in
Arjunas prayer to the universal form in Bhagavad-gt 11.38 we see how the ekavacana viubhaktis are used even though respect is intended:
tvam di-deva purua puras
tvam asya vivasya para nidhnam
vettsi vedya ca para ca dhma
tvay tata vivam ananta-rpa
You are the original Personality of Godhead, the oldest, the ultimate sanctuary of this
manifested cosmic world. You are the knower of everything, and You are all that is
knowable. You are the supreme refuge, above the material modes. O limitless form!
This whole cosmic manifestation is pervaded by You!
In Vasudevas prayer in Bhgavatam 10.3.21 we see the same thing:
tvam asya lokasya vibho rirakiur (O my Lord, desiring to protect this world, you...)
Thus it is understood that, even when respect is intended, the eka-vacana and dvivacana viubhaktis which are achieved by the general rule (stra 619) are not
prohibited.
621 / i"vajaRtad"Aid"maAaAa /
621. dvi-varja-tad-di-mtrc ca
dvi-varjaexcept dvi; tad-di-mtrtafter any tad-di (see stra 238); caalso.
Similarly, to indicate respect a bahu-vacana viubhakti can be applied after
any tad-di except dvi even though singularity or duality is being expressed.
sa kutra tava gurur ity ha, tatra te virjante.
VttiFor example, in answer to the question kutra tava guru (where is your
guru?), the disciple says tatra te virjante (he is shining1 over there).
1 rla Prabhupda practically translates virjate as is situated or is beautifully

situated.
584
AmtaThe word mtra is used so that a bahu-vacana viubhakti will be applied
after the seven tad-dis except dvi both when their own meaning is predominant and
when their own meaning is secondary. Otherwise, if the word mtra wasnt used, this
stra wouldnt apply when the meaning of the tad-dis is secondary due to the
prohibition sarvdi kanmkhyo gaua-saje vin bhavet (230). In the other case
an eka-vacana viubhakti is applied as usual, even though respect is intended, and
we get tatra sa virjate (he is shining over there).
BlaSomeone may argue, Since the word dvi is constitutionally limited to taking a
dvi-vacana viubhakti, there is no chance for it to take a bahu-vacana viubhakti, so
what is the point of excluding the word dvi here? The answer is that a bahu-vacana
viubhakti might otherwise be applied to indicate respect in ati-dvi <1.1> which
means dvv atikrnta (one who surpasses two).
AmtaTherefore the exclusion of the word dvi here is appropriate. Another example
is vaiava-dvayam uddiya, imn bhojaya (select two vaiavas and feed them).
SaodhinDue to the use of the word mtra, the word dvi is also prohibited from
taking a bahu-vacana viubhakti in the sense of respect when the meaning of dvi is
secondary and when taddhita pratyayas are applied to dvi to form derivative words.
Examples of this are ati-dvi <1.1> and vaiava-dvayam <2.1> respectively. In the
example vaiava-dvayam uddiya, imn bhojaya (select two vaiavas and feed
them) a bahu-vacana viubhakti is applied after the word idam out of respect for the
two vaiavas, but only an eka-vacana viubhaktis is applied after the word
vaiava-dvaya due to the prohibition dvi-varja. Dvaya is a derivative word made by
applying the taddhita pratyaya aya after the word dvi by dvi-tribhym aya ca (1215).
622 / paUjyavaAicaByastvaAd"r"AiDafyae /
622. pjya-vcibhyas tv dardhikye
pjya-vcibhyaafter words which refer to respectable persons; tubut; daradhikyein the sense of dardhikya (extra respect).
To indicate even more respect a bahu-vacana viubhakti can be applied
after words which refer to respectable persons even though singularity or
duality is being expressed.
yathgurava samdianti ity-di.
VttiFor example, gurava samdianti (the guru orders) and so on.
AmtaSince the word guru refers to a teacher it indicates a respectable person. In
this regard, a bahu-vacana viubhakti isnt applied when there is just normal respect.
Therefore Jva Gosvm says dardhikye (in the sense of extra respect). Other
examples are tatra bhavanto vidkurvantu (Your Honor please know) and jvatsu
tta-pdeu (while my respectable father (literally: the feet of my father) is living). In
the other case, an eka-vacana viubhakti is applied as usual, even though extra
respect is intended, and we get gurur diati (the guru orders).
623 / @smad"stvagAAEr"vae'ipa /
623. asmadas tv agaurave pi
585
asmadaafter the word asmad (I); tubut; agauravenot in the sense of gaurava
(respect); apialso.
A bahu-vacana viubhakti can also be applied after asmad when respect
isnt particularly intended even though singularity or duality is being
expressed.
aha bravmi, v brva ity ubhayatrpi vaya brma. sa-vieaatve tu na
vaiavo ha bravmi. vyabhicarati cas bl vayam apragalbha-manasa s str
vaya ktar ity-di.
VttiFor example, vaya brma can be used instead of aha bravmi (I speak)
and v brva (We two speak). But this rule doesnt apply when asmad is
accompanied by a vieaa. Thus we get vaiavo ha bravmi (I, a vaiava, am
speaking). However, deviation from this principle is also seen. For example s bl
vayam apragalbha-manasa s str vaya ktar (She is a girl, and I am weakminded. She is a woman, and I am agitated) and so on.
AmtaThe word api here is used in the sense of samuccaya (conjunction). Thus
agaurave pi means gaurave gaurave ca and thus a bahu-vacana viubhakti can also
be applied after asmad to indicate respect even when singularity or duality is being
expressed. An example of this is gaua-bhmi davn aha dhany vayam adya
bham (Today I am very fortunate for I have seen Gaua-bhmi). The example
beginning s bl is from Amaru-ataka and it is the statement of an impassioned man
thinking about his female lover. A similar example from Bhravis Kirtrjunya is
vaya varrama-rakaodit (I have appeared to protect the system of
varrama-dharma). The application of a bahu-vacana viubhakti in these cases is
analyzed as follows: When asmad is connected with a samndhikaraa-vieaa (as
in the example vaiavo ha bravmi), the use of a bahu-vacana viubhakti is
prohibited. But when asmad is connected with a vidheya-vieaa the use of a bahuvacana viubhakti isnt prohibited. This is the reason behind the deviation.
624 / jaAtyaAKyaAyaAmaek(vacanae ba"vacanaM vaA /
624. jty-khyym eka-vacane bahu-vacana v
jti-khyymwhen referring to a jti (group, species, common quality); ekavacaneinstead of a singular ending; bahu-vacanama plural ending; voptionally.
When referring to a jti, a bahu-vacana viubhakti can optionally be applied
instead of an eka-vacana viubhakti.
sampjy tulas, sampjys tulasya. gaur aya, gva ime.
VttiFor example, sampjy tulas (tulas is worshipable) or sampjys tulasya
(tulas is worshipable) and gaur ayam (this is a bull) or gva ime (this is a bull).
AmtaA jti is always singular since it denotes a single common quality that inheres
in many, but this rule says that a bahu-vacana viubhakti can optionally be applied
nonetheless. With the example gaur ayam, Jva Gosvm shows how a jti inheres in
individuals. But something cannot be called a jti if it only inheres in a single
586
individual.1 Thus we get viumitra ea (this is Viumitra). Why do we say ekavacane? Consider dhtr-tulasyau <1.2> (dhtr and tulas).
SaodhinThe main lesson to be learnt from this stra is that eka-vacanam is used
when referring to a jti. The option for bahu-vacanam is just a sidepoint. Often in
Sanskrit we see eka-vacanam where we would expect bahu-vacanam. At such times it
is to be understood that the eka-vacanam is being used to express a jti. Often the
cryas will point this out with phrases like jtv ekatvam and jtv eka-vacanam or
jtyaikatvam. Examples from Vivantha Cakravarts Srrtha-darin commentary
are tmani (Bhgavatam 1.10.21), tmana (Bhgavatam 2.7.6), vipra-bhryy
(Bhgavatam 10.23.2), su-dat + su-bhruv + caku (Bhgavatam 3.23.33), and
saugandhika tan-nma pakaja (Bhgavatam 4.6.23), and examples from Jva
Gosvms Krama-sandarbha commentary are e me mati (Bhgavatam 11.9.24)
and diam (Bhgavatam 1.7.21).
Moreover this principle of using eka-vacanam for a jti is also seen in reference to
parts of the body. For example, in phrases like nato smy aha tac-caraam I bow
down to His feet (Bhgavatam 2.6.36) the idea is not that he is bowing down to only
one foot and not to the other foot but rather that he is referring to the feet as a group,
i.e one group of two feet. This is why eka-vacanam is used because the count of the
group is one. This broad use of the jti principle in relation to parts of the body is also
acknowledged by the previous cryas. For example, Vivantha Cakravart explains
that the words su-dat, su-bhruv, and caku in Bhgavatam 3.23.33 are all singular
in reference to a jti. Other examples are dam <2.1>, caraam <2.1> and mana
<1.1> in the following verses:
tvad-degata-mrutena mdun sajta-romcay
tvad-rpkita-cru-citra-phalake santarpayanty dam
tvan-nmmta-sikta-kara-puay tvan-mrga-vtyane
tanvy pacama-gta-garbhita-gir rtran-diva sthyate
The gentle breeze blowing from the place where You stay makes the hairs of Her body
stand up. She satisfies Her eyes by showing them the beautiful picture of Your
transcendental form. Her ears are sprinkled with the nectar of Your name. Her words
filled with songs in the fifth rga, day and night this slender girl stays by the window
overlooking the path where You might return. (Padyval 353)
viracitbhaya vi-dhrya te
caraam yu saster bhayt
kara-saroruha knta kma-da
irasi dhehi na r-kara-graham
O best of the Vis, Your lotuslike hand, which holds the hand of the goddess of
fortune, grants fearlessness to those who approach Your feet out of fear of material
existence. O lover, please place that wish-fulfilling lotus hand on our heads.
(Bhgavatam 10.31.5)
rahasi savida hc-chayodaya
prahasitnana prema-vkaam
bhad-ura riyo vkya dhma te
muhur ati-sph muhyate mana
1 The idea here is that one person says gaur ayam (this is a bull) to educate another
person as to what a bull is. Here one individual is shown as a representative of the
whole species.
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Our minds are repeatedly bewildered as we think of the intimate conversations we
had with You in secret, feel the rise of lust in our hearts and remember Your smiling
face, Your loving glances and Your broad chest, the resting place of the goddess of
fortune. Thus we experience the most severe hankering for You. (Bhgavatam
10.31.17)
625 / aTamaA naAmamaAaATaeR /
625. pratham nma-mtrrthe
prathama pratham viubhakti; nma-mtra-arthewhen only the meaning of the
nma is being expressed.
When only the meaning of the nma is being expressed, a pratham
viubhakti is used.
yan nma yad-vci tan-mtre nmna pratham viubhaktir bhavati. vakyamasambandha-nirapekatva tan-mtratvam. tata sva-bhva-siddhatvl liga ca nmaviertha eva. vcya-lign ca tda eva sva-bhva. tatra liga vin, yath
uccai ncai. ligam str-pu-napusaka-abda-vcyam, tac ca sastyna-prasarau
ligam iti bhye lakitam. tac ca sastyna sahati, ek-bhvd apacayo
lakyate. prasaro vistra, tasmd upacaya. aya arthastandi-cihnai
prasiddheu str-pu-napusakeu apacayopacaya-dvi-smya-rpo yo dharma-kramo
dyate ta kramam avalambya bahulam vara-paribhito vastuno dharma-vieo
ligam iti. tac copacrn nmni pravartate. tad-tmaka, yathstr, pumn,
napusaka, vp, taga, kuam. kvacin nmni ca paribhita liga vastuny
upacaryatesundar dr, sundar devat, sundara daivatam. atha tatra
parimtmaka, yathkhr, droa, hakam. tat-parimita ca khr, droa,
hakam; upacrebhedt, yathmace sthit jan mac. sakhytmaka, yath
eka, dvau, bahava. atra prakty-artha sada-pratyayenndyate mtra,
kevalprayogitvt. kau, k ity-dau dvitvdy-arthdhikye pi prathamntaptt. nr, ydava, da-ka ity-dau str-pratyaydinrthdhikye pi punar
nmatva-prpte.
VttiWhen only that which the nma itself expresses is being expressed, a
pratham viubhakti is used. Being only that which the nma itself expresses means
being without regard for the relationships which are going to be described in the
upcoming stras.1 Since gender is innate in a nma, it is also just a particular meaning
of the nma. Gender is also innate in nmas which are vcya-liga (see stra 218). In
that regard, there are also nmas which have no gender.2 For example, uccai
(above) and ncai (below).
Liga (gender) is expressed by means of the words str (feminine), pus
(masculine), and napusaka (neuter) and is defined in the Mah-bhya as
sastyna-prasarau ligam. Sastyna means contraction (of the vagina), which is
defined as drawing inwards on account of parts coming together due to combination,
and prasara means projection (of the penis), which is defined as increase due to
expansion.3 The meaning is this: Liga is the specific quality variously assigned to a
thing by the Lord in terms of the contraction, projection, and state of balance of the
1 In other words, a pratham viubhakti is used when the additional meaning in the
form of the relationship such as kart and so on is already expressed by the pratyaya
(see stra 629) and thus all that remains to be expressed is the meaning of the nma.
2 In this regard, one should remember that an aliga (nma which has no gender) is
called an avyaya (see vtti 91).
588
two seen in females, males, and neuters who are respectively recognized by the
symptoms of breasts and so on. Liga also applies to a nma by figurative application.
Examples of nmas which have ligas are the feminine word vp (a pond, tank), the
masculine word taga (a pond, tank), and the neuter word kuam (a pond,
tank). Furthermore, sometimes the gender assigned to a nma is figuratively applied
to the thing which is expressed by the nma. For example, sundar dr (the
beautiful wife), sundar devat (the beautiful demigod), and sundara daivatam
(the beautiful demigod).
Among the nmas which have ligas are those which are essentially just
measurements. For example, the feminine word khr, the masculine word droa,
and the neuter word hakam. That which is measured by the measurement is also
called a khr, a droa, and an hakam, because by figurative extension there is no
difference. For example, the persons situated on the maca (bed) are called macas.
Examples of nmas which are essentially just numbers are eka, dvau, and bahava.
Here the meaning of the prakti (nma) is just repeated by the corresponding
pratyaya because the prakti cannot be used without a pratyaya.1 In kau, k,
and so on a pratham viubhakti is applied, even though there are the extra
meanings of duality and plurality, because the meanings of duality and plurality are
included in a pratham viubhakti. In nr (a woman), ydava (descendant of
Yadu), da-ka (one who has seen Ka), and so on a pratham viubhakti
is applied, even though there is extra meaning due to the feminine pratyaya and so
on, because when the feminine pratyaya and so on is applied we get a new nma.
AmtaBeing only the meaning of the nma means being without regard for any
other meaning, that is to say being unmixed with the meanings of the viubhaktis
headed by kart (agent of the action) and karma (object). The relationships which
are going to be described in the upcoming stras are the general relationship
expressed by a ah viubhakti (see stra 627) and the specific relationships
headed by kart and karma (see stras 628 onwards).
Someone may argue, In ka and so on there is deviation from the principle of
being only the meaning of the nma due to the comprehension of extra meaning in the
form of masculinity and so on. In answer to this, Jva Gosvm speaks the sentence
beginning Since gender is innate in a nma. The etymology of the word liga (sign)
is ligyate jyate neneti ligam (A liga is that by which something is indicated
(ligyate), or in other words, known (jyate)). Liga means the sign that informs us of
masculinity, femininity, or neutrality. Liga is considered innate because it is a quality
that is assigned by the Lord. Therefore it is correct to say that the ligas are expressed
by a prakti (nma). However because of Pinis stra prtipadikrtha-liga-parimavacana-mtre pratham (Adhyy 2.3.46) some consider that the meanings of
masculinity and so on belong solely to the pratham viubhakti. But even in their
opinion liga, parima, and vacana are only suggested by the pratham viubhakti,
they are not directly expressed by it. Moreover, if it were true that nmas are
indifferent to gender then the pratham viubhakti could also express femininity and
masculinity when applied after a word like gokula. Therefore it is correct to say that
liga is just a particular meaning of the nma.
3 Whats being described here is the development of the embryo in the womb. At a
certain stage of the development the neutral layer of skin around the genital area
either retracts inside the body to form the female organ or it projects itself outward to
form the male organ.
work).
589
With the sentence Gender is also innate in nmas which are vcya-liga, Jva
Gosvm further strengthens his argument that liga is just a particular meaning of the
nma. The vigraha (separation of the constituent words) of the compound word
vcya-liga is: vcyasya abhidheyasya liga ye te vcya-lig (Vcya-ligas are
those words whose liga is the same as that of the vcya (substantive)). In other
words, vcya-ligas are words which are used in all three genders. The intention behind
the sentence Gender is also innate in nmas which are vcya-liga is this: If the
particular meaning of liga were not innate in vcya-liga words like sundara and so on,
then how could a single word manifest each of the three ligas according to the
occasion. Therefore liga is certainly just a particular meaning of the nma. In this
regard, earlier grammarians have said:
svrtho dravya ca liga ca
sakhy karmdir eva ca
am pacaiva ligrths
traya kecid agrim
Svrtha, dravya, liga, sakhy, and karmdi. These five are the meanings of a liga
(nma)1. In the opinion of some the first three are the principal meanings.
In this verse svrtha means a vieaa in the form of a jti, gua, or kriy, dravya
means a vieya, liga refers to masculinity and so on, sakhy refers to singularity and
so on, and karmdi refers just to the ukta-kraka (see stra 629) which is directly
expressed by the tib-di pratyaya but only indicated by the pratham viubhakti. The
word ligrth here means nmrth.
Even though the word dra is designated as a masculine word which always takes a
bahu-vacana viubhakti, it is used figuratively to refer to a wife. Similarly, even
though the word devat is designated as a feminine word, it refers to a male demigod,
and even though the word daivata is designated as a neuter word it refers to the
demigods collectively.2
Measurement is also included among the five meanings of a nma given above
because it is just a svrtha since it is a vieaa. In that regard, the definition of a
khr and so on is aa-muir bhavet kuci kucayo au ca pukalam. pukalni
ca catvri haka parikrtita. catur hak bhaved droa khr droa-catuayam
(Eight handfuls makes a kuci. Eight kucis make a pukala. Four pukalas make an
haka. Four hakas make a droa. And four droas make a khr). The grain and
so on measured by the khr and so on are also called khr and so on because there
is no desire to speak the difference between the parima (measurement) and
parimeya (that which is measured). However, the thing measured is a vieya since
it is a dravya. This non-differentiation takes place by lakan-vtti (figurative
application).
The feminine word nr is irregularly formed by applying the taddhita pratyaya [p]
after the words n or nara by n-narayor nr (1095). The masculine word ydava is
formed by applying the taddhita pratyaya called keava-a in the sense of the
descendant of Yadu and then applying di-sarvevarasya vndra (1042) and udvayasya govinda (1055). The masculine word da-ka, whose vigraha is
da ko yena sa (he by whom Ka has been seen), is a ptmbara-samsa
(bahuvrhi samsa) which expresses another word outside the samsa. Even though in
1 In this regard, one should remember that liga is mentioned as an alternate name for
a nma in vtti 87.
2 This paragraph explains how the gender assigned to a word by the Lord may not
necessarily correspond with the known gender of the thing expressed by the word.
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these cases extra meanings are expressed by the feminine pratyaya, the taddhita
pratyaya, and the ptmbara-samsa, these words are designated as separate new
words inclusive of these meanings, they are not the same old words with extra
meanings added. Thus, because we get new nmas, a pratham viubhakti is applied
after those nmas to express their meanings.
SaodhinIn any given situation, there are basically two meanings: 1) the meaning
of the nma, and 2) the relationship meaning. The meaning of the nma is the object
which the nma expresses. A nma is a noun, a word used to refer to an object in the
real world. For example, the nma go refers to the particular animal which gives milk
and makes the sound moo. This particular animal is the meaning of the nma go
or, in other words, it is the object expressed by the nma go. The relationship
meaning is the role that object assumes in relationship to another object or to a
particular action (kriy). The relationship of the object with another object is called a
general relationship whereas the relationship of the object with a particular action
(kriy) is called a specific relationship or a kraka. There are six kinds of krakas, but
chief among them are the kart (agent of the action) and karma (object of the
action). The essential meaning of the stra pratham nma-mtrrthe is that a
pratham viubhakti is used when the relationship meaning is already expressed by
the ah viubhakti in the case of general relationship (see stra 627) or by the
pratyaya in the case of specific relationship (see stra 629) and thus all that remains
to be expressed is the meaning of the nma. For example, in ka keinam avadht
(Ka killed Ke) the bhtea pratyaya d[ip] is ordained in kartari prayoga, and
thus the relationship meaning of kart is already expressed by the pratyaya d[ip] and
all that remains to be expressed is the meaning of the nma which in this case is the
person named Ka. Thus the nma ka takes a pratham viubhakti. But the
nma kein takes a dvity viubhakti by karmai dvity (637) because, since the
bhtea pratyaya d[ip] is ordained in kartari prayoga, it only expresses the relationship
meaning of kart and not the relationship meaning of karma. Thus a pratham
viubhakti cannot be used here since there is more than just the meaning of the
nma to express, since the relationship meaning of karma still has to expressed too.
Another example is rdm jyate kena (rdm is defeated by Ka). Here
the acyuta pratyaya te is ordained in karmai prayoga, and thus the relationship
meaning of karma is already expressed by the pratyaya te and all that remains to be
expressed is the meaning of the nma which in this case is the person named
rdm. Thus the nma rdman takes a pratham viubhakti. But the nma
ka takes a tty viubhakti by anukte kartari karae ca tty (635) because,
since the acyuta pratyaya te is ordained in karmai prayoga, it only expresses the
relationship meaning of karma and not the relationship meaning of kart. Thus a
pratham viubhakti cannot be used here since there is more than just the meaning
of the nma to express, since the relationship meaning of kart still has to expressed
too. The secret in this matter is to first figure out what prayoga the pratyaya is
ordained in. Then it is obvious which relationship meaning is already expressed by the
pratyaya. Only when the relationship meaning has already been expressed by the
pratyaya, can the pratham viubhakti be applied by the current stra.
626 / s$ambaAeDanae ca /
626. sambodhane ca
sambodhanein the sense of sambodhana (addressing, calling); caalso.
A pratham viubhakti is also used when there is sambodhana.
591
sambodhanam mantraa, tac ca nmn nmina bhimukhya-bhvanam. tac ca heabddi-dyotya, kvacit tad-vin-bhve pi gamya ca, tad-rpasyrthdhikye nmna
pratham syt. ka-nmnas tavbhimukhya bhavatv ity arthe he ka. gamyatve
pika.
VttiSambodhana means mantraa, and mantraa means attracting the attention
of the possessor of the name by calling his name. Sambodhana is indicated by the
words he and so on and sometimes it is understood even without such words. A
pratham viubhakti is also applied after a nma when there is the extra meaning of
sambodhana. Thus when the meaning is may You whose name is ka turn Your face
towards me we get he ka or, when sambodhana is understood, just ka.
627 / s$ambanDae tad"AayaAtSa"I /
627. sambandhe tad-rayt ah
sambandhein the sense of sambandha (relationship, connection); tat-rayt
after the raya (shelter, basis) of that (the sambandha); ahthe sixth case
endings.
When relationship is being expressed, a ah viubhakti is applied after
the raya of the relationship.
sambandho bhedena vivakitayor dvayor yoga. sa ca dvi-niha eva. tasmin
sambandhe gamye yasmd itaratra sambandha pravartate, tasmt ah syt. tatpravtti ca vivak-vat. itaratas tu yath-sva prathamdaya. pratham tv
ekayaiva ahy dvayor api sambandhasyoktatvena nma-mtrrthvaet, yath
kasya bhakta, kt pravartamnena sambandhena bhakta-sambandha ity
artha. eva bhaktasya ka, tath kasya saundaryam ity-di. bhedena
vivakitayor iti kim? ymo rma. anye chu
bhedya-bhedakayo lii / sambandho nyonyam iyate
dvi-ho yady api sambandha / ahy-utpattis tu bhedakt. iti
bhedyasya viubhakty-antara-viayatvd iti bhva. sa ca sambandha catur-vidha,
yata
sva-svm janya-janako / vayavvayav tath
sthny-dea iti prokt / sambandh copacrata
vior bhakto hare putra / r-kasya padmbujam
trivikramo py uddhavasya / caturdheyam udhti
athopapada-viubhakti vypya sambandha-bhed kathyante
VttiSambandha is a connection between two things which someone desires to
express as being different. Sambandha necessarily involves two things. When
sambandha is understood, a ah viubhakti is applied after that thing (the
raya) from which the connection proceeds to the other thing (the viaya). Moreover,
the direction in which the connection proceeds is based on the desire of the speaker.
But another viubhakti such as a pratham and so on is applied after the other thing
(the viaya) according to what is appropriate. A pratham viubhakti is applied
because, since the connection of the two things is already expressed by just one
ah viubhakti, all that remains to be expressed is the meaning of the nma. For
example, kasya bhakta (Kas devotee) means the devotees connection is
through the connection proceeding from Ka. Similarly, we get bhaktasya ka
(the devotees Ka) and kasya saundaryam (Kas beauty). Why do we
592
say which someone desires to express as being different? Consider ymo rma
(green1 Rma). In the same way others say:
bhedya-bhedakayo lii
sambandho nyonyam iyate
dvi-ho yady api sambandha
ahy-utpattis tu bhedakt
The connection of the bhedya (vieya) and bhedaka (vieaa) with each other is
called sambandha. Even though sambandha involves two things, a ah viubhakti
is applied only after the bhedaka.
The implied meaning is that a ah viubhakti is applied only after the bhedaka
because the bhedya already has another viubhakti assigned to it. Sambandha is
actually of four kinds because:
sva-svm janya-janako
vayavvayav tath
sthny-dea iti prokt
sambandh copacrata
By upacra (figurative extension) all relationships are said to fit into the categories
of i) sva-svmproperty and proprietor, ii) janya-janakagenerated and generator,
iii) avayavvayavpart and whole, and iv) sthny-deaoriginal and substitute.
vior bhakto hare putra
r-kasya padmbujam
trivikramo py uddhavasya
caturdheyam udhti
Examples of each of these four kinds of relationships are i) vior bhakta (Vius
devotee), ii) hare putra (Haris son), iii) r-kasya padmbujam (Lord Kas
lotus foot), and iv) uddhavasya trivikrama (the uddhava becomes trivikrama).
From now up till the end of the section on upapada-viubhaktis the different kinds of
relationships will be described.
AmtaIt is understood that, in this stra, relationship (sambandha) refers only to
general relationship (smnya-sambandha) because it will be explained in the next
stra that a specific relationship (sambandha-viea) like kart and so on is called a
kraka. Sambandha only involves two things, the first thing is the raya of the
sambandha and the second thing is the viaya of the sambandha. A ah
viubhakti is applied after the raya of the sambandha, while another viubhakti
such as a pratham is applied after the viaya of the sambandha according to what is
appropriate.
Someone may argue, How can a pratham viubhakti be applied when we are
dealing with sambandha, because by expressing the meaning of sambandha we are no
longer expressing only the meaning of the nma? In answer to this, Jva Gosvm
says the relationship of the two things is already expressed by just one ah
1 In this regard, Amara-koa says triu symau harit-kau (The word syma is used in all three
genders and means harit (green) or ka (black or dark blue)). Rma here refers to Rma, the son
of Daaratha, as proven by Amta 922.The proof that ka can mean black or dark blue is Amarakoas statement ke nlsita-yma-kla-ymala-mecak (The words nla, asita, yma, kla,
ymala, and mecaka all refer to the ka color). For example, both the peacock and Lord iva are
called nla-kaha, kla-kaha, and mecaka-gala, indicating that they both have a blue neck.
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viubhakti, therefore all that remains to be expressed is the meaning of that nma
which expresses the viaya of the relationship. Thus since only the meaning of the
nma is being expressed, it is proper to use a pratham viubhakti. But it will become
clear in the upcoming stras that, within the realm of relationship, if there is a desire
to express a specific relationship with the kriy, as in the case of rmasya pustaka
dehi (give Rmas book) and so on, then others viubhaktis such as dvity and so
on are used instead to express certain krakas.
With the example bhaktasya ka, Jva Gosvm clarifies his previous statement
that the direction in which the connection proceeds is based on the desire of the
speaker. Here the connection with Ka takes place because the connection proceeds
from the devotee. In ymo rma (green Rma) the two things arent desired to be
expressed as different because when the desire is to express the nondifference that
the same person who is rma is the same person who is green only the relationship
of vieya and vieaa that have the same adhikaraa (samndhikaraa) is valid.
But if the two things were desired to be expressed as different, then we would say
something like rmasya ymo vara (the green color of Rma).
To support his opinion which he stated earlier, Jva Gosvm quotes the verse of the
earlier grammarians beginning bhedya. Bhedya means vieya, bhedaka means
vieaa, and lii means yoga. Even though sambandha involves two things (since it
is impossible to have a relationship if there is only one thing), a ah viubhakti is
applied only after the bhedaka, that is to say only after the vieaa. In the vtti Jva
Gosvm personally explains that the bhedya (vieya) takes another viubhakti,
and the reason for this was explained before with the statement A pratham
viubhakti is applied because, since the relationship of the two things is already
expressed by just one ah viubhakti, all that remains to be expressed is the
meaning of the nma. This situation occurs when there is no desire to express a
specific relationship, that is to say when there is a desire to express a general
relationship. However, when there is a desire to express specific relationships like
kart and so on, all the viubhaktis except a ah viubhakti may be used. For
example, kasya bhakta paya (see the devotee of Ka) and bhaktena
sampdito nma-yaja (the nma-yaja was prepared by the devotee), and so on. It
is with this in mind that Jva Gosvm included the words and so on in the statement
But another viubhakti such as a pratham and so on is applied after the other thing
according to what is appropriate.
Moreover, in the Nma-prakaraa (vttis 219 and 220), vieaas were explained to
be of two kinds: samndhikaraa (existing in the same object) and vyadhikaraa
(existing in a different object). Examples of the samndhikaraa-vieaa were
already shown there, but the vieya and vieaa are vyadhikaraa here because
they exist in different locations. Therefore the viubhakti used for each of them is
different. For example, in kasya bhakta general relationship is expressed by the
ah viubhakti that is applied after the word ka (the vyadhikaraa-vieaa),
while the bhakta (the vieya) is distinguished by that relationship. In other words: not
any old bhakta, but Kas bhakta. Thus this bhakta is distinguished from bhaktas of
iva, Durg, and so on.
When something that doesnt have a particular function (vypra) is made to have
that function, that is called upacra (figurative extension). This is the intention: In
actuality many kinds of relationship are seen in the world. For example, i) pratiyogyanuyogdependant and master e.g rja purua (the kings man), ii)
dhrdheyareceptacle and contents e.g annasya ptram (a plate of food), iii)
samavyi-samavetawhat is inhered in and what inheres e.g vastrasya stram (the
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cloth inheres in the threads)1, iv) viaya-viayrevealed and revealer e.g strasya
jnam (knowledge from the stra), v) nirpya-nirpakadetermined and
determinent e.g jagata kraam (the cause of the universe), and so on. All these
relationships are included within the four types of relationships headed by sva-svm
according to what is compatible. But when a relationship doesnt seem to fit into any of
these four categories, it is included in one of them by upacra. For example, even
though the relationship of sva-svm is lacking in vivasya kraam (the cause of the
universe) and so on, it is figuratively imposed nonetheless. Similarly, even though in
raho ira (Rahus head) there is no desire to express a difference (since Rahu is
just a head anyway), the relationship of avayavvayav is figuratively imposed
nonetheless. Thus it is understood that the word upacrata is used here to ensure
that sambandha is of four kinds.
628 / i(yaAs$ambanDaivazAeiSa k(Ar"k(ma, /
628. kriy-sambandha-viei krakam
kriy-sambandha-vieithat which has a specific relationship (sambandha-viea)
with a kriy (the action expressed by a verb); krakamkraka.
Something which has a specific relationship with a kriy is called a kraka.
kriy sattdi-lakao dhtv-artha. tasy janya-janakntar-bhta-kriyy karttvdisambandha-vieo yatra vivakyate tat krakam ucyate, yathvaiavo bhavati.
atra satt-kriy-sambandha-vie vaiava krakam. sambandha-smnye tu
sambandhy evety artha, yath ka-sambandhena pka kasya pka. eva
kasya pacatti. krakam ity avyutpanna nma. kriy-nimitta lokata siddham ity
anye. tasya ca krakasya vieat-vyajak khytdy dvitydy ca pratyay
bhavanti. yatra kriy-sambandho mukhyas tatrkhytdaya, yatra tu tat-sambandho
gaua kriyaiva v mukhy tatra dvitydy iti, yathvaiavo bhavati iti kartary
khyta, na tu tty. ml karotti karmai dvity. vaiavena bhyate iti kartari
tty na tv khytam. kraka ca kartr-di-a-vidham. tac ca puna pratyeka dvividhamuktam anukta ca.
VttiKriy is the meaning of a dhtu such as satt (being, existing) and so on.2
When someone desires to express a specific relationship such as being the kart of a
kriy, which is counted as a janya-janaka relationship, that is called a kraka. For
example, in vaiavo bhavati (the Vaiava is) the Vaiava is a kraka because he
has a specific relationship with the activity of being. But something that only has a
general relationship with a kriy is called a sambandh, not a kraka. For example,
kasya pka (the cooking related to Ka) which means ka-sambandhena
pka (the cooking that takes place in relation to Ka). Similarly, kasya pacati
(He cooks for Ka).3
1 See Amta 656 for further discussion.
2 The first dhtu in the Dhtu-pha is bh sattym. Thus satt is given here as an
example of the meaning of a dhtu. One can always determine the meaning of the
dhtu by removing the saptam viubhakti. Thus the meaning of the dhtu gam[]
gatau is gati (going, moving), the meaning of the dhtu [u]k[] karae is karaa
(doing, making) and so on.
3 Commenting on ah ee (Adhyy 2.3.50), Siddhnta-kaumud says
karmdnm api sambandha-mtr-vivaky ahy eva (When there is a desire
to express the mere relationship of the karma and so on with the kriy, only the
ah viubhaktis are used) and gives examples like sat gatam (the going of
the good) where the idea is sat-purua-sambandhi gamanam (the going connected
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The word kraka is a nma for which there is no derivation. The followers of Kalpa say
it is a word made up by the people to signify cause of the action. Furthermore, the
pratyayas such as the khytas and so on and the viubhaktis such as dvity and so
on indicate the particularity of the kraka. When the relationship with the kriy is the
main thing being expressed, the pratyayas such as the khytas and so on indicate
the particularity of the kraka. But when the relationship with the kriy isnt the main
thing being expressed or the kriy itself is the main thing being expressed1, the
viubhaktis such as dvity and so on indicate the particularity of the kraka. For
example, in vaiavo bhavati (the Vaiava is) an khyta pratyaya and not a
tty viubhakti is used to indicate the kart (agent of the action), in ml karoti
(he makes a garland) a dvity viubhakti is used to indicate the karma (object),
and in vaiavena bhyate ([The act of] being is [being done] by the Vaiava) a
tty viubhakti and not an khyta pratyaya is used to indicate the kart. Krakas
are of six kinds, beginning with kart. Furthermore each of the six krakas is of two
kinds: ukta and anukta.
AmtaThe relationship of janya-janaka (generated and generator) exists in every
kriy. For example, in taula pacati (he boils the rice) the softening of the rice is
the phala (result) that is generated, while the vypra (process, operation)
consisting of the series of activities beginning with lighting the fire is the generator.
The generator and generated, moreover, are inherent in the activity of cooking. Thus
the sum of activities for the purpose of softening the rice, beginning from the lighting
of the fire, is called the activity of cooking. Similarly, in vaiavo bhavati the
acceptance of the five saskras headed by tpa and tilaka is the phala (result) that
is generated, while the vypra (process, operation) consisting of the manifestation
of favorable activities based on sat-saga and so on is the generator. Therefore the
total presence of the favorable activites occasioned by sat-saga and so on followed by
the activities of accepting the five saskras and so on is called being a Vaiava.
And it is said in the Vaiykaraa-bhaa, phala-vyprayor dhtur raye tu tia
smt / phale pradhna vypras ti-arthas tu vieaam (The dhtu refers both to
the phala (result of an action) and to the vypra (the process that leads to the
result). The tis (tib-dis), however, refer to the raya (shelter). The vypra is
primary in obtaining the result, whereas the sense of the ti is only a vieaa). In this
statement the connection of the word smt with the word dhtu should be done by
mentally adjusting the vacana of the word smt. The phala is the softening of the
rice and so on, while the vypra is the activity of lighting the fire and so on. The
purport of this statement is that the dhtu refers both to the phala and to the vypra,
whereas the tis (tib-dis) that are applied after a dhtu refer to the raya. The kart
is the raya of the vypra, and the karma is the raya of the phala. Thus the karma
which is the raya of the phala is expressed by a pratyaya ordained in karmai
prayoga such as te accompanied by ya[k], and the kart which is the raya of the
with the good), sarpio jnte (he knows about ghee) where the idea is sarpisambandhi jnam (knowledge related to ghee), mtu smarati (he remembers his
mother), and bhaje ambho caraayo (I worship the feet of ambhu). In the first
of these examples the ah viubhakti expresses the mere relationship of the
kart with the kriy, and in the other three examples it expresses the mere
relationship of the karma with the kriy. Other examples of when there is a desire to
express the mere relationship of the kart with the kriy is ko vrtha pto 'bhajatm
(what possible gain is obtained by those who dont worship?) in Bhgavatam 1.5.17
and na labhyate yad bhramatm (which is not obtained by those who are wandering)
in Bhgavatam 1.5.18.
1 In this regard, Amta comments that when the kriy itself is the main thing being
expressed means when the pratyaya is ordained in bhve prayoga.
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vypra is expressed by a pratyaya ordained in kartari prayoga such as ti[p]
accompanied by []a[p]. Therefore the karma and the kart are going to be described
as ukta (expressed) krakas in the next stra.
Someone may argue, If we presume that the relationship of janya-janaka exists in all
dhtus, then we will have to conclude that all dhtus are sa-karmaka. Wouldnt that
contradict the stated principle (see vtti 292) that dhtus which have the meaning of
satt (existence) and so on are akarmaka? In this regard, one should understand
that when the phala and vypra reside in different locations the dhtu is sa-karmaka,
but when they reside in the same location the dhtu is akarmaka. For example, in
vaiavo bhavati the phala consisting of the acceptance of the five purificatory acts,
and the vypra consisting of the manifestation of activities conducive to the
acceptance of the five purificatory acts is present in a single location, namely the
Vaiava. Furthermore, the sense or designative potency of the viubhakti is the
kraka, and since a pratyaya cant be used alone without a prakti, even though the
pratyaya is the main thing, it is the meaning of the whole word (pada), possessing
designative potency, which is termed kraka. Therefore Jva Gosvm said that the
Vaiava is a kraka. The proper way to understand this statement is that the
Vaiava does the vypra (activities) conducive to existence in the present.
Someone may argue, Whats the problem if the word kraka which is made by
applying the kt pratyaya []aka in the sense of karotti kraka (A kraka is one who
does) is used to express the six krakas? Anticipating this, Jva Gosvm says The
word kraka is a nma for which there is no derivation. If the word kraka which ends
in the kt pratyaya []aka were used then only the svatantra-kart would be expressed
by the word kraka since the kt pratyaya []aka is ordained in kartari prayoga, and
the karma and so on couldnt be expressed by the word kraka. Thus because there
would be avypti (see Amta 49) in the definition the word kraka used in this stra is
not the word kraka which ends in the kt pratyaya []aka.
The kt pratyayas and taddhita pratyayas are included by the words and so on in
the pratyayas such as the khytas and so on, and the tty viubhaktis and so
on are included by the words and so on in the viubhaktis such as dvity and so
on. Examples of when kt pratyayas indicate the particularity of the ukta-kraka are
ml ktavn vaiava (the Vaiava made a garland), pkasya kart vaiava
(the Vaiava does the cooking), and so on. Examples of when taddhita pratyayas
indicate the particularity of the ukta-kraka are vykaraam adhte veda veti
vaiykaraa (one who studies vykaraa or knows vykaraa is called a
vaiykaraa), vc nipanna vcikam (that which is brought about by words is
called vcika), and so on.
629 / @AKyaAtaAd"yaAe yaa i(yantae tau"(ma, /
629. khytdayo yatra kriyante tad uktam
khyta-dayathe khyta pratyayas and so on; yatrain which; kriyanteare
ordained; tatthat; uktamukta (expressed).
That which the khyta pratyayas and so on are ordained in is ukta.1
1 Thus, if the khyta pratyayas and so on are ordained in kartari prayoga, the kart is ukta. If the
khyta pratyayas and so on are ordained in karmai prayoga, the karma is ukta. If the khyta
pratyayas and so on are ordained in bhve prayoga, the bhva (the kriy itself) is ukta and none of the
krakas are ukta. But since it is impossible to apply sv-dis after a dhtu the rule uktt nma-mtrrthe
dyotye prathamaiva, yadi bdhakntara na syt (vtti 629) doesnt apply when the bhva is ukta. An
example of when the kart is ukta is vaiava ml karoti (the Vaiava makes a garland), an
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tath hi, prakti-pratyayau pratyayrtha saha brta iti nyyena
pratyayrthasyaiva prdhnyt kart-karmdiu vihitnm khytdn yo yatra
vihitas tena tad ukta syt. ata uktt nma-mtrrthe dyotye prathamaiva, yadi
bdhakntara na syt.
VttiFor example, since the meaning of the pratyaya is the main thing in accordance
with the maxim prakti-pratyayau pratyayrtha saha brta (The prakti and
pratyaya simultaneously speak the meaning of the pratyaya), that which a pratyaya
among the khyta pratyayas and so on ordained in kartari prayoga, karmai prayoga,
and so on is ordained in is that which is expressed by that pratyaya. Therefore, uktt
nma-mtrrthe dyotye prathamaiva, yadi bdhakntara na syt When only the
meaning of the nma is being expressed, a pratham viubhakti is applied after that
which is ukta, provided there is nothing else which blocks the pratham viubhakti.2
AmtaThis stra means yatra krake khyt din kt-taddhit ca kriyante tair
khytdibhi pratyayais tat tat krakam ukta syt (That kraka which the khyta,
kt, or taddhita pratyaya is ordained in is ukta (expressed) by that khyta, kt, or
taddhita pratyaya). In the maxim prakti-pratyayau pratyayrtha saha brta,
prakti means a dhtu and pratayaya means a sv-di, khyta, kt, or taddhita
pratyaya. The word pratyayrtham means prakty-artha-samanvita pratyayrtham
(the meaning of the pratyaya along with the meaning of the prakti), the word saha
means yugapat (simultaneously), and brta means kathayata (they speak). In
the same way, earlier grammarians say prakty-arthnvita-svrtha-bodhakatva
pratyaynm (pratyayas convey both their own meaning and the meaning of the
prakti). Therefore, since the prakti and pratyaya simultaneously speak the meaning
of the pratyaya, the meaning of the pratyaya is the main thing.
The simple meaning of this stra is this: If the khyta, kt, or taddhita pratyaya is
ordained in kartari prayoga, the kart is ukta by the khyta, kt, or taddhita
pratyaya. And if the khyta, kt, or taddhita pratyaya is ordained in karmai prayoga,
the karma is ukta by the khyta, kt, or taddhita pratyaya. In that regard, the
pratyaya expresses the mere quality of the kraka such as kart, karma, and so on,
but it doesnt express the meaning of the nma. The meaning of the nma is
expressed solely by a pratham viubhakti, provided there is nothing else which
blocks this. An example of when the kart is ukta by the khyta pratyaya is vaiavo
bhavati (the Vaiava is), and an example of when the karma is ukta by the khyta
pratyaya is vaiavena ml kriyate (the garland is made by the Vaiava).
Only the kart and the karma can be expressed by an khyta pratyaya, other krakas
such as karaa and so on cannot be expressed. But all the krakas can be expressed
by the kt pratyayas. Examples of each kraka sequentially are: ka pt (Ka
is the protector), ko rcya (Ka is to be worshiped), ko jvana (Ka is
the means of living), ko dnya (Ka is he unto whom there is giving),
ka prabhava (Ka is he from whom there is appearance), and ko
gocara (Ka is he in whom the senses wander). Examples of when the krakas
are expressed by the taddhita pratyayas are: vaiykaraa (one who studies
vykaraa or knows vykaraa), ckuam (that which is perceived with the eye
(caku)), grabhojanika (one to whom food (bhojana) is offered first (agra)),
prsthikam (a field sown with a prastha of grain), and so on.
When the samsa-vigraha undergoes deletion the akti of those things which are
deleted remains in the samsa in accordance with the maxim sarvatrvaee luptasya
example of when the karma is ukta is vaiavena ml kriyate (the garland is made by the Vaiava),
and an example of when the bhva is ukta is vaiavena ml kriyate ([The act of] making the
garland is [being done] by the Vaiava).
2 See next vtti for examples of this.
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akty-ropa (the akti of that which is deleted is invested in the total remaining
portion). Thus the krakas are expressed even by those deleted things. Examples of
each kraka are: ati-rr gop (The gop who surpasses the goddess of fortune) for
which the vigraha is atikrnt riyam (she who surpasses the goddess of fortune),
ruha-ko giri-rja (Giri-rja who Ka raised) for which the vigraha is rha
ko ya sa (he who Ka raised), chinna-caidya cakram (the cakra by which
iupla was slain) for which the vigraha is chinna caidyo yena tat (that by which
Siupla was slain), datta-sarvasva ka (Ka unto whom everything is given)
for which the vigraha is datta sarvasva yasmai sa (he unto whom everything is
given), nirgata-garvo bhakta (the devotee from whom pride has departed) for
which the vigraha is nirgato garvo yasmt sa (he from whom pride has departed),
and nyasta-man govinda (Govinda on whom the mind is fixed) for which the
vigraha is nyasta mano yasmin sa (he on whom the mind is fixed).
630 / o(Ad"nyad"nau(ma, /
630. uktd anyad anuktam
ukttthan ukta; anyatsomething other; anuktamanukta (not expressed).
That which is not ukta is anukta.
yo yatra na vihitas tena tad anukta syt. tatra dvitydy vidhyante. yath
vaiavo ml karotty atra kartary khytena kart vaiava ukta, ml-rpa
karma punar anuktam eva. bdhakntare tu yathvaiava ml kurvanta paya
ity atra kart-vihitena at-pratyayenokto vaiava kart payety asya kartari
vihitasya karma tennukta ceti. tad eva dvitydy bhgao vidhtu krakabhedn ha.
VttiA kraka is not expressed by a pratyaya among the khyata pratyayas and so
on if that pratyaya is not ordained in that kraka. Rather the viubhaktis such as
dvity and so on are ordained in such a kraka. For example, in vaiavo ml
karoti (the Vaiava makes a garland) the kart in the form of the Vaiava is ukta
by the khyta pratyaya ordained in kartari prayoga, but the karma in the form of the
ml is anukta. An example of when there is a bdhakntara (something else which
blocks the pratham viubhakti) is vaiava ml kurvanta paya (See the
Vaiava making the garland). Here the Vaiava is the kart which is ukta by the kt
pratyaya []at[] (in kurvat[]) ordained in kartari prayoga, but the Vaiava is the
karma of paya which is ordained in kartari prayoga and thus the Vaiava is anukta
by paya. Now the different krakas will be described so that the viubhaktis from
dvity onwards can be ordained accordingly after each anukta kraka.
AmtaRegarding the example vaiavo ml karoti, the pratyaya ti[p] (in karoti)
merely expresses the Vaiavas quality of being the kart, whereas the pratham
viubhakti (in vaiava) expresses the meaning of the nma itself. In vaiavo
ml karoti the specific relationship with the kriy (in this case the kart) is
predominant because the pratyaya ti[p] is unable to express the karma (since it is
ordained in kartari prayoga). Therefore, since the karma, which has a specific
relationship with the kriy of doing, is secondary, it is anukta, and thus a dvity
viubhakti is applied in accordance with the future stra anukte karmai dvity
(637).
With the sentence beginning An example of when there is a bdhakntara, Jva
Gosvm describes how the pratham viubhakti is blocked when it is understood
that, in the ukta-kraka, there is a meaning other than just the meaning of the nma.
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In vaiava ml kurvanta paya, tvam (you) is the kart which is ukta by the
pratyaya hi in paya1 which is ordained in kartari prayoga. The main verb here is
paya (and not kurvantam) in accordance with the future maxim gaua-mukhyayor
mukhye krya-sampratyaya (see vtti 645) because the kt pratyayas []at[] and
[]na arent mukhya (main) since they require another verb (see stra 729). Thus,
since the Vaiava is the karma of the main verb paya, the Vaiava is anukta by the
khyta pratyaya hi in paya. Therefore the pratham viubhakti is blocked since
there is something other than the meaning of the nma because of the specific
relationship of karma.
Atha kart-karma
631 / svatanaM tatayaAejakM( ca k(ta{R /
631. svatantra tat-prayojaka ca kart
svatantramone who is independent i.e one who does the action by himself; tatprayojakamone who causes the svatantra to do the action; caand; kartkart
(agent of the action).
Both one who does the action himself and one who causes him to do the
action are called the kart.
yasyaiva vypratay kriy vivakyate tat svatantra, yac ca tasypi prerakatay tat
prayojakam. tat tac ca kraka kart-saja syt. artha-vieaatve tu karteti puligatvam. ya karoti sa kart, krayati ya sa hetu ca iti klp (catuaya-vtti
220-221), k-arthasya dhtuv anugatatvt. kintu tad-dvayam idam udharaam eva,
na tu lakaam. atha svatantrasya kevala-svtantryea prayojaka-mtrdhnatvena
ca dvidhtvam. tata ca
kart svatantra ity ukto / hetu-kart prayojaka
prayojakdhna-kart / prayojya iti sa tridh
atha kartari parapaddi-vidhnt tenokte tatra prayoga darayati. tatra cokta-krakasambandhena kriy-padasya nn-rpatvam ha
VttiThe svatantra is he whose vypra (operation) the speaker wants to express
as the kriy, and the prayojaka is he whom the speaker wants to express as the
engager of the svatantra. Both of these krakas are called karts. However, the
masculine form kart is used when the word kart is a vieaa of a particular thing.2
The Kalpa grammarians say ya karoti sa kart, krayati ya sa hetu ca (The kart
is he who does, and the hetu is he who causes to do) because the meaning of
[u]k[] karae (8U, to do) is included in all dhtus. But these two statements (ya
karoti sa kart and krayati ya sa hetu ca) are only supportive examples, they are
not definitions in themselves (the actual definitions were already given in the first two
sentences of this vtti). Furthermore, the svatantra is of two kinds since the svatantra
may be fully independent or under the control of the prayojaka. And therefore it is
said:
kart svatantra ity ukto
1 In this regard, one should remember the stra ato her hara (300) and the maxim
sarvatrvaee luptasya akty-ropa (vtti 629).
2 In this stra the word kart is used in the neuter first case singular because it is a
vieaa of the word krakam which is understood here, but with this sentence Jva
Gosvm lets us know that usually the masculine form kart is used instead as in
vaiava kart (The Vaiava is a kart) and so on.
600
hetu-kart prayojaka
prayojakdhna-kart
prayojya iti sa tridh
The kart (simple agent) is called the svatantra (one who does the action by
himself), the hetu-kart (causative agent) is called the prayojaka (one who causes
another to do the action), and the prayojakdhna-kart (agent under the control of
the prayojaka) is called the prayojya (one who is caused to do the action). Thus
there are three kinds of karts.
Now, since the parapada pratyayas and so on are ordained in kartari prayoga, we will
show examples of when the kart is ukta by the parapada pratyaya, and we will also
describe how the verb assumes different forms due to its relationship with the uktakraka.
BlaThe svatantra is he whom the speaker wants to express the kriy as being
achievable by. In other words, the kriy is the janya and the svatantra is the janaka.
Someone may say, If this is the case, then why isnt the horse a kart in
vaiavcryo vena grma gacchati (the Vaiava crya goes to the village by
horse) since the horse is accomplishing the kriy? The answer is that here the
speaker wants to express that the horse is subordinate to the kart and merely assists
in the kriy, it is not independent.1 If the speaker wanted to express the horse as
independent he would have said avo grma gacchati.
AmtaIt is said that nipatti-mtre karttva sarvatraivsti krake / vyprabhedpeky karaatvdi-sambhava (Actually every kraka is a kart, but when
the focus is on a different vypra, a kraka becomes a karaa and so on). For
example, in viumitra khai sthlym odana paktv mathury gatya
vaiavya arpayati (Viumitra cooks rice in the pot using wood and offers it to the
Vaiava who has come from Mathur) the speaker wants to express Viumitras
vypra, which is conducive to the activity of cooking, as the main thing. Thus only
Viumitra is the kart here and the wood and so on is the karaa and so on because
its vypra is secondary. For example, the wood which is doing the activity of burning,
the pot which is doing the activity of containing and so on, the rice which is doing the
activity of becoming softened, Mathur which is doing the activity of making itself the
point of departure, and the Vaiava who is doing the activity of accepting the rice are
all krakas. Therefore, when the speaker wants to express the vypra of the wood
and so on as the kriy, we get kha pacati (the wood cooks), odana pacati (the
rice cooks), sthl pacati (the pot cooks), and so on. In these cases it is the wood
and so on that is the kart.
Someone may argue There is avypti in the Kalpa grammarians definition ya karoti
sa kart, krayati ya sa hetu ca because in examples like vaiava odana bhukte
(The Vaiava eats the rice), vaiavo mathur gacchati (The Vaiava goes to
Mathur), and so on, karoti isnt seen in the kriys of bhojana (eating), gamana
(going), and so on. In answer to this, Jva Gosvm says because the meaning of
[u]k[] karae (8U, to do) is included in all dhtus. Thus, because bhukte means
bhojana karoti (he does the act of eating), gacchati means gamana karoti (he
does the act of going), and so on, there is no avypti in the definition of the Kalpa
grammarians. The two statements (ya karoti sa kart and krayati ya sa hetu ca)
cannot be taken as actual definitions because then there would be avypti in the past
and future tenses in cases like agacchat vaiavo mathurm (The Vaiava went to
Mathur) and gamiyati vaiavo mathurm (The Vaiava will go to Mathur)
1 Thus the horse is the karaa here in accordance with the stra kartur adhna
praka sahya karaam (668).
601
since ya karoti is mentioned in the present tense. Therefore, in his commentary on
Kalpa, Kavirja says the actual definition is prdhnyena dhtu-vcya-vypravattva
karttvam (Being the kart means being the one whose vypra is expressed by the
dhtu as the main thing).
Krayati is formed by applying []i after [u]k[] karae (8U, to do) by i
preradau (569) and it means kurvanta prerayati (he impels the doer). Someone
may argue since in examples like rj viprenna pcayati (The king causes the
vipra to cook rice) the king is already a kart because in the activity of causation he is
the svatantra, it is useless for the king to again be a kart just because he is the
prayojaka in the activity of cooking. Not so. If the king were not a kart in the activity
of cooking then in rj viprea pcayate (The king causes the vipra to cook) the
tmapada ending which is applied in accordance with the rule kart-gmi-kriy-phale
(721) wouldnt be valid.
SaodhinRegarding the meaning of [u]k[] karae (8U, to do) being included
in all dhtus, the following discussion on the words satram sata in Bhgavatam 1.1.4
gives a further understanding of the subject: rdhara Svm says that satram sata
means satra-saja karma uddiya sata upaviviu (They sat down
(sata=upaviviu) for the sacrificial performance called Satra1). Here the kriy
uddiya (aiming at, for the sake of) is supplied to complete the sense. But rdhara
Svm also offers an alternate explanation: yad v satkurvatety artha. labheta
nirvapati upayantty-di-vat pratyayoccraa-mtrrthatvenster dhtvarthasyvivakitatvt (Or else, just like labheta, nirvapati, upayanti, and so on,
sata <bhtevara t. 1.3 of the dhtu s[a]> means akurvata (they performed)
since there is no desire to express the meaning of the dhtu s[a] because the
situation is such that the purpose is only to voice the pratyaya [because, as explained
below, it is actually the pratyaya that conveys the meaning of [u]k[] that is
contained in all dhtus]).
Vadhara, a scholarly sub-commentator on rdhara Svm, comments on the
above statements of rdhara Svm as follows: uddiyety adhyhre tu gauravam
eva pratibhti, ta vinpy artha-siddhe, kart-karma-kriydn yadi sthna na
labhyate / adhyhra tad kuryn mukhyrtha-pratipattaye. ity abhiyuktokter ata
ha, yad veti. ity artha iti sarvem eva dhtnm antar-bhta-k-arthat / s vcy
pratyayrthena hy eva bhdayo jagu ity ukter iti bhva. tat-tad-dhtv-arthas
tatra tatra na sambhavatti dhtu vin kevala-pratyayoccraa na yujyate, na
keval prakti prayoktavy na kevalah pratyaya ca ity ukte. pratyayasya tib-der
uccraam evrtha prayojanam yatra tratay dhtv-arthasyvivakitatvt, karthnugata-kart-vci-pratyayena k-arthas tu samarpyate iti. tath hi
agniomya-paor labhanam labhate, amvsyy pitbhya rddha
nirvapati, aa-vary pariayanam upayanti iti. ihlabhate kurute, nirvapati
karoti, upayanti kurvantty artho vidheya. k-arthnugata-pratyayrthasyaiva kartrpasya vivak, na tu dhtv-arthasyeti.
The translation of this is as follows: Someone may argue, The loka says kart-karmakriydn yadi sthna na labhyate / adhyhra tad kuryn mukhyrtha1 The proper spelling of satra is actually sattra because it is formed by applying the
udi suffix tra after the dhtu ad[] by gu-dh-v-paci-vaci-yami-sadi-kadibhyas
tra (Udi-stra 4. 166). Similarly, the proper spelling of katra is kattra. Because of
the extreme similarity between the sat-sagas ttr and tr, these words are more often
spelt with only one ta-rma and such discrepancies are met without protest by the
cryas. An alternate etymology of the word sattra is given by Vamdhara: sata sujann tryata iti sattram (A Sattra is so named because it delivers (tryate) good
people (sat=su-jana)).
602
pratipattaye (If the karta, karma, kriy, or any other element is missing in the
sentence, then one should supply it for the ascertainment of the proper meaning), but
it seems pointless to supply the kriy uddiya here, since the meaning can be
achieved without it. Therefore rdhara Svm speaks the sentence beginning yad v
(or else). Regarding the words sata means akurvata, the implied meaning is
because of the statement sarvem eva dhtnm antar-bhta-k-arthat / s vcy
pratyayrthena hy eva bhdayo jagu (Kumrila Bhaa and other mmsakas
say that all dhtus have the meaning of [u]k[] contained within them, but that it is
expressed only by the meaning of the pratyaya). But one cannot use the pratyaya by
itself just because the meaning of the particular dhtu may not be applicable in a
particular situation, because the rule is that neither the prakti nor the pratyaya can
be used by themselves [they must be used together]. The meaning of rdhara
Svms statement pratyayoccraa-mtrrthatvenster dhtv-arthasyvivakitatvt
is pratyayasya tib-der uccraam evrtha prayojanam yatra tratay dhtvarthasyvivakitatvt, k-arthnugata-kart-vci-pratyayena k-arthas tu
samarpyate iti (since there is no desire to express the meaning of the dhtu because
the situation is such that the purpose (artha=prayojana) is only to voice the tib-di
pratyaya. The understanding is that the meaning of [u]k[] is conveyed by the tibdi-pratyaya which expresses the kart which embodies the meaning of [u]k[].).
For example, in agniomya-paor labhanam labhate (He slaughters the sacrificial
animal), amvsyy pitbhya rddha nirvapati (He performs the rddha
ceremony for the forefathers on the day of amvsy), and aa-vary
pariayanam upayanti (They marry an eight-year old girl), labhate means kurute,
nirvapati means karoti, and upayanti means kurvanti. Here the desire is to express the
meaning of the pratyaya that corresponds to the meaning of [u]k[], namely the
kart1, and not to express the meaning of the dhtu.
It should be noted that Jva Gosvm also accepts this explanation, because he also
quotes a major portion of it in his Krama-sandarbha commentary to Bhgavatam 1.1.4.
A further implication of all that is presented above is that when we have a bhvakdanta kriy and an khyta kriy that are made from the same dhtu, as in the case
of agniomya-paor labhanam labhate above, the khyta kriy will likely just
convey the meaning of [u]k[], just as labhanam labhate means labhana kurute
(He slaughters or, more literally, he does the activity of slaughtering). Another
example of this is tapas tepe in Bhgavatam 3.21.6 which means tapa cakre (He
practiced penance). The word tapas is formed by applying the udi pratyaya as[un]
in bhve prayoga after the dhtu tap[a] santpe (1P, to heat, burn, perform
austerities). For further details, see Saodhin 853.
632 / o(Anau&pamaeva pau&SavacanaAid"kM( i(yaApade" /
632. uktnurpam eva purua-vacandika kriy-pade
ukta-anurpamcorresponding to the ukta-kraka; evaonly; purua-vacana-dikam
purua, vacana, and so on; kriy-padein a word which expresses a kriy.
The purua, vacana, and so on used in a verb should correspond to those of
the ukta-kraka.
yathuktatvena vivakite nmni prathama purua, yumadi madhyama, asmady
uttama, vacanni ca tadvad iti. vartamne kle tib-daya, kartari parapdikam.
vaiavo bhavati, vaiavo vartamna-satt-kriyy kartety artha, tad-anukla1 The kart corresponds to the meaning of [u]k[], because as explained above by
the Kalpas kart means karoti (one who does).
603
vypratvena tatra svtantryt. atra kriyy kart-sambandho mukhya, kartur eva
vcyatvt. eva vaiavau bhavata, vaiav bhavanti. eva bhavn bhavatti. he
vaiava tva bhavasi, yuv bhavatha, yya bhavatha. aha bhavmi, v
bhavva, vaya bhavma. yumad-dy-aprayoge pi labhyate, bhavasty-di. asmi
ity avyayam aham ity asya nipto sti, tena tad-yoge py uttama, yathtvm asmi
vacmi vidu samavyo tra tihatti. ghao bhavatty-dv acetane pi
svtantryam upacrt. na-prayoge pi karttvdi vaiavo na bhavatty-dau.
VttiFor example, when the speaker wants to express a particular nma as the uktakraka, prathama-purua is used in the verb. When the speaker wants to express
yumad as the ukta-kraka, madhyama-purua is used in the verb. And when the
speaker wants to express asmad as the ukta-kraka, uttama-purua is used in the
verb. The same goes for the vacanas. The pratyayas ti[p] and so on are used in the
present tense, and the parapada endings and so on are used when the kart is being
expressed. Thus we get vaiavo bhavati (the Vaiava is) which means the
Vaiava is the kart of the activity of existing in the present because he is
independent in the activity of existing since his vypra (subset of activities) is
favorable to the activity of existing in the present. In vaiavo bhavati the karts
relationship with the kriy is the main thing because it is the kart that is being
expressed. Similarly, we get vaiavau bhavata (the two Vaiavas are) and
vaiav bhavanti (the Vaiavas are). In the same way we get bhavn bhavati
(you are)1, he vaiava tva bhavasi (O Vaiava, you are), yuv bhavatha
(you both are), yya bhavatha (you all are), aha bhavmi (I am), v
bhavva (we both are), and vaya bhavma (we all are).
Yumad and so on are understood even if they arent actually used. Thus we get
bhavasi (you are) and so on. The avyaya asmi (I) is a nipta of the word aham,
thus uttama-purua is used even when there is connection with asmi. For example,
tvm asmi vacmi vidu samavyo tra tihatti (I tell you that a group of learned
persons is present here). In examples like ghao bhavati (the pot is) even an
inanimate thing is accepted as independent by upacra (figurative extension). In
vaiavo na bhavati (The Vaiava isnt) and so on the relationships of kart and so
on still exist even though na[] (the negative particle na) is used.
AmtaLiga is included by the word di here, but only a kriy connected with a kt
pratyaya has a liga. Despite the statements kriy-pradhnam khyta sdhanapradhna kt (An khyta pratyaya is focused mainly on the kriy, while a kt
pratyaya is focused mainly on the sdhana (kraka)) and kd-abhihito bhvo dravyavat prakate (A bhva which is expressed by a kt pratyaya acts like a dravya),
kdantas2 made from the kt pratyayas viunih and so on function as the main
kriy on the strength of the atidea viunih viuktydaya ckhyta-van
mukhy (see vtti 645). Therefore they share the liga, viubhakti, and vacana of
the ukta-kraka because they are vieaas of the ukta-kraka. For example, rohi
pka ktavat (Rohi did the cooking), vndvana da cittena (Vndvana is
seen with the heart), ka sevya (Ka is to be served), sat maryd
rakay (the authority of the saintly persons is to be protected), and so on.
Asmad is included by the words and so on in the sentence beginning yumad and
so on. The meaning of the paribh beginning uktnurpam (the current stra) can
be construed in reverse. For example, the purua and vacana used in the ukta-kraka
correspond to those used in the verb. Thus in bhavasi the ukta-kart tvam is obtained
in accordance with the madhyama-purua and eka-vacana seen in bhavasi. Similarly,
1 Even though the word bhavat[u] (your good self) actually expresses the
madhyama-purua, a verb connected with it will take the prathama-purua endings.
2 A kdanta is a word ending in a kt pratyaya. For further details see vttis 641 and
645.
604
in bhavma the ukta-kart vayam is obtained in accordance with the uttama-purua
and bahu-vacana seen in bhavma.
Bla
pradhnatva vidher yatra
pratiedhe pradhnat
paryudsa sa vijeyo
yatrottarapadena na
aprdhnya vidher yatra
pratiedhe pradhnat
prasajya-pratiedho sau
kriyay saha yatra na
Na[] is called paryudsa when it is used in a sentence where the vidhi (prescription)
is the main thing and the pratiedha (prohibition) is secondary and na[] is
connected with an uttara-pada. But na[] is called prasajya-pratiedha when it is used
in a sentence where the vidhi (prescription) is secondary and the pratiedha
(prohibition) is the main thing and na[] is connected with a verb. 1
In the example vaiavo na bhavati here na[] is prasajya-pratiedha because it is
connected with the verb bhavati.
AmtaBharthari, the author of Vkya-padya, says:
pravttau ca nivttau ca
krak ya vara
aprayukta prayukto v
sa kart nma krakam
That which is the chief among the krakas and which is independent or engaged by
another in doing the action or not doing the action is the kraka called kart.
In this verse pravttau means kriy-nipattau (in doing the action). An example of
when the kart is engaged by another is vaiavcryo vaiava bhvayati (The
Vaiavcrya causes the Vaiava to be) and an example of when the kart is
independent is vaiavo bhavati (the Vaiava is). The example vaiavo na bhavati
(the Vaiava isnt) in the vtti is an example of when the kart is independent in
not doing the action.
633 / o(AnaAM pa{Tax.~inadeR"zAe atyaekM( s$amaud"Ayasya vaA
s$aYaAmapaeya vacanaAina syau: /
633. uktn ptha-nirdee praty-eka samudyasya v sakhym apekya vacanni
syu
uktnmof the ukta-krakas; pthak-nirdeewhen there is a separate mention;
praty-ekamof each individual one; samudyasyaof the aggregate; vor;
1 Paryudsa na[] and prasajya-pratiedha na[] will be described in more detail in
Amta 937. An example of paryudsa na[] is apakva khdya khdatu (Eat
uncooked food). Here the prescription is the main thing and na[] is connected with
the uttara-pada pakvam (see stra 778 for why na[] becomes a). An example of
prasajya-pratiedha na[] is pakva khdya na khdatu (Dont eat cooked food).
Here the prohibition is the main thing and na[] is connected with the verb khdatu.
605
sakhymthe number; apekyaaccording to; vacannithe vacanas; syushould
be.
When the ukta-krakas are mentioned separately (outside of a samsa), the
vacana used in the verb should correspond to the number of each individual
one or to the number of the aggregate.
yathbrahma-rta ca viu-rta ca bhavati bhavato v.
VttiFor example, brahma-rta ca viu-rta ca bhavati (Brahma-rta and Viurta are) or brahma-rta ca viu-rta ca bhavata (Brahma-rta and Viu-rta
are).
AmtaThe word pthak-nirdee here means asamse (when there is no samsa),
and the word praty-ekam means ekaikasya (of each individual one). The usage of
bahu-vacana in the word uktnm here also covers the dvi-vacana which is included
inside the bahu-vacana. Indeed Jva Gosvm himself shows this by giving an example
of when there is separate mention of two ukta-krakas. Brahma-rta is a name of
ukadeva Gosvm, and Viu-rta is a name of Maharja Parkit. It was already
explained in the Nma-prakaraa how the word ca is used in two senses: samuccaya
(conjunction, the joining together of two or more independent things associated in
idea with some common action) and itaretara-yoga (mutual relationship with each
other). In that regard, it will be described in the Samsa-prakaraa that there is no
possibility of samsa when the sense is that of samuccaya. But samsa necessarily
takes place when the sense is that of itaretara-yoga. When the sense is that of
samuccaya then the vacana of the verb is according to the number of each individual
ukta-kraka, but when the sense is that of itaretara-yoga then the vacana of the verb
is according to the number of the aggregate of ukta-krakas. When the meaning is
that of itaretara-yoga and samsa is thus made, the total number of the individual
components of the samsa is visible1 and the vacana of the verb is established in
accordance with that number. Thus we get brahma-rta-viu-rtau bhavata
(Brahma-rta and Viu-rta are). The example brahma-rta ca viu-rta ca
bhavata (Brahma-rta and Viu-rta are) in the vtti is merely the vkya (vigraha)
of this samsa. This rule is only for when the ukta-krakas are all in the prathamapurua, but the next rule deals with when there is a mix of the three puruas.
634 / yaugApa"canae pau&SaANAAM par": , ( vacanaM tau
s$amaud"Ayas$aYaApaeyama, ) /
634. yugapad-vacane puru para, (vacana tu samudya-sakhypekyam) 2
yugapad-vacanewhen there is simultaneous expressing; purumof the
puruas; parathe later one; vacanamthe vacana; tubut; samudyasakhypekyamaccording to the number of the aggregate.
1 For example, in the samsa brahma-rta-viu-rtau, one can see from the dual
ending au that the total number of the individual components in the samsa is two,
and thus dvi-vacana is used in the verb bhavata.
2 In all the printed editions of Hari-nmmta-vykaraa the portion vacana tu
samudya-sakhypekyam comes only after the elaboration on yugapad-vacane
puru para. But we have included it here in parenthesis because it is related and
because it is definitely stra material. Perhaps in the original version this was
considered a separate stra.
606
When the ukta-krakas are in different puruas, the purua which is later (in
the order of prathama, madhyama, and uttama) is used in the verb, but the
vacana used in the verb should correspond to the number of the aggregate.
puru prathama-madhyamottama-sajn yugapad-vacane prpte te
madhye yo dvayor bahn v para sa eva syt, vacana tu samudyasakhypekyam. yathka ca tva ca bhavatha, tau ca aha ca bhavma.
vaipartya-nirdee piaha ca tva ca sa ca bhavma.
atha bhve tmapada-prathama-puruaika-vacanam. tena anukte kartari yath
VttiWhen the puruas called prathama, madhyama, and uttama are expressed
simultaneously, the purua which is the later one out of two or more in the order of
prathama, madhyama, and uttama is the one which is used in the verb. But the
vacana used in the verb should correspond to the number of the aggregate. For
example, ka ca tva ca bhavatha (Ka and you are) and tau ca aha ca
bhavma (The two of them and I are). This rule applies even if the puruas are
mentioned in reverse order in the sentence. For example, aha ca tva ca sa ca
bhavma. (I, you, and he are).
In bhve prayoga only the tmapada prathama-purua eka-vacana pratyaya is used
(see stra 287). When the kart is anukta by that pratyaya, the following rule applies:
AmtaIn the example ka ca tva ca bhavatha both the prathama and
madhyama puruas are expressed simultaneously. Therefore the purua used in the
verb is the latter among them, the madhyama purua and, because the aggregate is
two, dvi-vacana is used. Similarly, in the example tau ca aha ca bhavma the
uttama-purua and bahu-vacana are used in the verb. For the puruas to be expressed
simultaneously they must belong to the same verb and to the same time. Thus this
rule doesnt apply in ko ntyati tva payasi (Ka dances, you see), ko
gacchati tva gamiyasi (Ka goes, you will go), and so on.
635 / @naue( k(taRir" k(r"NAe ca ta{taIyaA /
635. anukte kartari karae ca tty
anukteis anukta; kartariwhen the kart; karaewhen the karaa; caand; tty
a tty viubhakti.
A tty viubhakti is used when the kart or karaa is anukta.
anukta iti krakntara-viubhakti-vidhne pi yojya, spaatrtha ca etat, ukte tadabhvasya nyya-siddhatvt. vaiavena bhyate, vaiavasya vartamna-sattkriyety artha. atra kriyaiva mukhy, tasy eva vcyatvt. eva vaiavbhy
bhyate ity-di. katha dvau vaiavau bhavata ity atra dvi-abdena dvi-vacanam
noktrthaka syt? ucyatedvi-abdo trvadhrartham eva prayujyate, na tu
dvitva-vcitvam. iti svatantra kart. prayojakas tu yathko bhvayati,
bhavanta prerayatty artha. tath vidhy-di-prayog api jey. vaiavo bhavet,
vaiavau bhavetm ity-daya. ajita-prayogas tv evam. bhteyadi kvatro na
abhaviyat tad daity mukt na abhaviyan. bhaviyati cayadi ka-bhaktir
abhaviyat tadha ktrtho bhaviyam.
VttiThe word anukte should also be added in the rules ordaining the viubhaktis
for the other krakas. The word anukte is added simply for clarity because the absence
of a tty viubhakti and so on in the ukta-kraka is already achieved by the maxim
uktt nma-mtrrthe dyotye prathamaiva (vtti 629). An example of this stra is
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vaiavena bhyate ([The act of] being is [being done] by the Vaiava) which
means vaiavasya vartamna-satt-kriy (The act of existing in the present is done
by the Vaiava).1 Here the kriy itself is the main thing, because it is the kriy that is
being expressed (by the khyta pratyaya te). Similarly, we get vaiavbhy
bhyate (existing is done by the two vaiavas) and so on. Someone may wonder,
In dvau vaiavau bhavata (Two Vaiavas are) why isnt the idea of dvi-vacana
expressed by the word dvi. The answer is that the word dvi is used here only for the
sake of emphasis (the idea of dvi-vacana is already expressed by the word vaiavau).
Thus ends the section dealing with the svatantra kart.
An example of the prayojaka kart is ko bhvayati (Ka causes to be) which
means ko bhavanta prerayati (Ka impels the one doing the being). One
should know that the same rules also apply when vidhi and so on are used. For
example vaiavo bhavet (the Vaiava should be), vaiavau bhavetm (the two
Vaiavas should be), and so on. Ajita is used in the same way. An example of when
ajita is used in the past is yadi kvatro na abhaviyat tad daity mukt na
abhaviyan (If Ka hadnt descended, the demons wouldnt have been liberated)
and an example of when ajita is used in the future is yadi ka-bhaktir abhaviyat
tadha ktrtho bhaviyam (If there could be devotion to Ka, then I would be
successful).
636 / i(yaA yats$aAiDak(A tatk(maR /
636. kriy yat-sdhik tat karma
kriythe activity; yat-sdhikachieving which; tatthat; karmakarma (object).
That which the kriy achieves is called the karma.
kriy yasya sdhanrtha pravartate tat kraka karmocyate. sdhiketi kriyy
svtantrybhve pi svtantryropt karttva-prayoga. yat kriyate tat karma iti
klp (catuaya-vtti 219). tatra sdhana tayaiva kriyay prakra-vieea
sampdanamutpdyatay vikryatay saskryatay prpyatay tyjyatay ceti.
VttiThat kraka for the achievement (sdhana) of which the kriy proceeds is
called the karma. Regarding the word sdhik, the kriy is treated as the kart here by
figuratively imposing independence even though the kriy isnt actually independent.
The Kalpa grammarians say yat kriyate tat karma (The karma is that which is
done). In regard to what was said earlier, sdhana is the achievement that takes
place by the kriy in any of five particular ways:
i) achievement through the karmas being utpdya (produced)
ii) achievement through the karmas being vikrya (transformed)
iii) achievement through the karmas being saskrya (enhanced)
iv) achievement through the karmas being prpya (attained)
v) achievement through the karmas being tyjya (abandoned)
AmtaThe word sdhaka, which means sdhnoti (it achieves), is formed by
applying the kt pratyaya []aka after the dhtu sdh[a] sasiddhau (4P or 5P, to
succeed, accomplish). [p] is then applied after the word sdhaka in the feminine
gender (since the word kriy is feminine and sdhaka is its vieaa) and the previous
1 One should understand that the kart of the kdanta word kriy (doing) is
vaiavasya and that a ah viubhakti is applied after the word vaiava by
kart-karmao ah kd-yoge (642).
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a-rma changes to i-rma by pratyaya-stht kt prvasy-rmasye-rma pi (1061).
The word sdhik indicates sdhana (achievement). Therefore Jva Gosvm
explains this stra with the sentence beginning That kraka for the achievement
(sdhana) of which. In this regard, the word sdhik refers to the commencement of
the sdhana and not to the completion of the sdhana, because otherwise in the
example k gacchan durg-dsa pathi viscikay mta (While going to K,
Durg-dsa died on the way from cholera) K wouldnt be a karma since the kart
never actually reached K through the activity of going. Therefore in the vtti, Jva
Gosvm settles this point by saying the kriy proceeds for the sdhana.
In the definition of the Kalpa grammarians, namely yat kriyate tat karma, the reason
that has to be inferred is again because the meaning of [u]k[] karae (8U, to do)
is included in all dhtus (see vtti 631). Supadma-vykaraa, Kramadvara, and
others say kriy-vypya karma (The karma is that which is pervaded by the kriy).
By the word yat in yat-sdhik the word sdhya is understood. The meaning of the
word sdhya is sdhyate yat tat sdhya karma (that which is achieved is called the
sdhya, or in other words the karma). By inference sdhana (achievement) is also
included in yat-sdhik. Therefore Jva Gosvm says That kraka for the
achievement (sdhana) of which. Then with the final sentence of the vtti he further
explains sdhana. The karma is of five kinds: (i) utpdya (produced), (ii) vikrya
(transformed), (iii) saskrya (enhanced), (iv) prpya (attained), and (v) tyjya
(abandoned).1 Similarly, the kriy (activity) is of five kinds: (i) utpdik (it
produces something), (ii) vikrik (it transforms something), (iii) saskrik (it
enhances something), (iv) prpik (it attains somethings), and (v) tyjik (it
abandons something).
637 / k(maRiNA i"taIyaA /
637. karmai dvity
karmaiwhen the karma; dvitya dvity viubhakti.
A dvity viubhakti is used when the karma is anukta.2
anukta ity eva. vaiavo ml karoti, vaiavo mly vartamna-kti-kriyy
kartety artha. atra kriyy karma-sambandho gaua, kartur eva vcyatvt. evam
anna pacati, jala vsayati, ka-mandira gacchati, sva-gha tyajatti. ka
spati, payati, oti ity-div api prpyat. eva tva ml karoty-di. aha
ml karomty-di. bhve pi pratyaye sa-karmakasya dhto karmpek cet
karma-sambandho bhavaty eva, yathgamyate may grmam iti bh-vttir
bhga-vtti ca. karma-pratyayena tasminn ukte tu, vaiavena ml kriyate,
vaiavasya ml vartamna-kti-kriyy karmety artha. atra kriyy karmasambandho mukhya, karmaa eva vcyatvt. vaiavena mle kriyete ity-di.
yumad-asmador uktayovaiavena tva kriyase ity-di. vaiavenha kriye itydi. yatra tv ekasy kriyy karttvam anyasy karmatva tatrobhbhy
pratyaybhym uktatve, yathr-ko bhaktn payati bhaktair dyate ca.
karma-tulydhikaraasypi karmatva, tad api kriy sdhayatti. yathuttam
ml karoti, t cottam karotti sambandha. evam anyatrpi. atha kriy-
1 Examples of each of these are given in the next vtti.

2 In vtti 635 Jva Gosvm told us that the word anukte should also be added in the
rules ordaining the viubhaktis for the other krakas. Now in the current vtti he
reminds us of the same by saying only when the karma is anukta. Thus the stra
should be understood to mean anukte karmai dvity.
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vieaa ca dvi-vidham, vyadhikaraa tulydhikaraa ca. tatrdye lakat tty
vakyate, antime tv hu
VttiOnly when the karma is anukta. For example, vaiavo ml karoti (the
Vaiava makes a garland) which means the Vaiava is the kart of the activity of
making the garland in the present. Here the karmas relationship with the kriy is
secondary because only the kart is being expressed (by the khyta pratyaya ti[p]).
Further examples are anna pacati (he cooks the rice), jala vsayati (he makes the
water fragrant), ka-mandira gacchati (he goes to the temple of Ka), and
sva-gha tyajati (he leaves his home). In the examples ka spati (he touches
Ka), ka payati (he sees Ka), ka noti (he hears Ka) and so
on the karma is also prpya. Examples of when the kart is in the madhyama-purua
are tva ml karoi (You make a garland) and so on and examples of when the
kart is in the uttama-purua are aha ml karomi (I make a garland) and so on.
If there is expectancy of the karma of a sa-karmaka dhtu then the relationship of
karma is still allowed even though the pratyaya is applied in bhve prayoga. For
instance, Bh-vtti and Bhga-vtti both give the example gamyate may grmam
(going to the village is done by me).1 But when the karma is ukta by a pratyaya
applied in karmai prayoga, we get vaiavena ml kriyate (The garland is made by
the Vaiava) which means the garland is the karma of the Vaiavas activity of
making in the present. Here the karmas relationship with the kriy is the main thing
because only the karma is being expressed (by the khyta pratyaya te). Similarly, we
get vaiavena mle kriyete (two garlands are made by the Vaiava) and so on.
When yumad and asmad are ukta, we get vaiavena tva kriyase (You are made by
the Vaiava) and so on and vaiavenha kriye (I am made by the Vaiava) and
so on. But in the case that something is the kart of one kriy and the karma of
another, that thing is ukta by both pratyayas. An example of this is r-ko bhaktn
payati bhaktair dyate ca (Lord Ka sees the devotees and He is seen by the
devotees).
The tulydhikaraa-vieaa of a karma is also considered a karma because the kriy
also achieves it. For example, uttam ml karoti (he makes the best garland).
The relationship here is t cottam karoti (he makes the garland and he makes the
bestness). Such is the case elsewhere also. The vieaa of a kriy is also of two
kinds: vyadhikaraa and tulydhikaraa. The rule viea-lakat tty (678) will be
spoken in regard to the first kind, whereas the following rule is spoken in regard to the
second kind.
AmtaThe example vaiavo ml karoti is an example of when the karma is
utpdya, and the four examples beginning with anna pacati are sequential examples
of when the karma is vikrya and so on. In all of these examples the karmas are
achieved by karmendriyas (working senses) like the hands and so on. But, in order to
show that the seeing and so on achieved by the jnendriyas (knowledge-acquiring
senses) like the eyes and so on is included within the category of prpti (attaining),
Jva Gosvm says in the examples ka spati and so on the karma is also
prpya. For example, it is understood that ka spati means spara-dvr
ka prpnoti (he attains Ka by means of touch) and so on. Similarly tulas
jighrati means ghra-dvr tulas prpnoti (he attains tulas by means of smell)
and ka gyati means gna-dvr ka prpnoti (he attains Ka by means of
1 Both Amta and Bla comment that Bha-vttis and Bhga-vttis accepting that a
karma can still be used in bhve prayoga indicates that many other authorities also
accept the same. Indeed both Amta and Bla say ata eva k dia gantavyam iti
prayogo dyate (Therefore we see usage such as k dia gantavyam (Going
should be done to which direction?)).
610
sound). The meditation and so on achieved by the mind is also included within the
category of prpti. For example ka dhyyati means dhynena ka-sayoga
prpnoti (he attains union with Ka through meditation). The intent of the
sentence t mlm uttam ca karoti is that uttamatva ca kriyy sdhyatvam
(the bestness is also achieved by the kriy).
638 / i(yaAivazAeSaNAM k(maR , taa aEk(vacanaM s$ad"AnauM( ca /
638. kriy-vieaa karma, tac ca brahmaika-vacana sadnukta ca
kriy-vieaamthe vieaa of a kriy (or in other words the adverb); karma
karma; tatit; caand; brahmaneuter; eka-vacanamsingular; sadalways;
anuktamanukta; caand.
The vieaa of a kriy is called karma, and it is neuter, singular, and always
anukta.
ghra ml karoti, ghra ml kriyate, ghra yath syt tdam ity-artha.
kartr-di-vcitvt pratyayasya sattdi-kriy-vci-bh-prabhti-dhtu-rpam antarbhta karma. tasya vieaa ghrdi-abda kvacit kriyate, sa ca tasyligasya
vieaam iti brahma. smnyam ity eka-vacanam. mukhya-kraka eva pratyayavidhnd anukta ceti bhva.
ki ca
kriyamas tu yat karma / svaya siddha pratyate
atyanta-sukaratvena / karma-karteti tad vidu.
VttiFor example, ghra ml karoti (He makes the garland quickly) and
ghra ml kriyate (The garland is made quickly) which means ghra yath syt
tdam (the making of the garland1 is done in such a way that it is quick). Because
a pratyaya expresses the kart and so on, its karma is antar-bhta (existing inside)
in the form of the meaning of the dhtu bh and so on which expresses the activity of
satt (existence) and so on. Sometimes the words ghra and so on are employed as
vieaas of that internal karma in the form of the meaning of the dhtu, and since
they are vieaas of that genderless internal karma, they are used in the neuter
gender. Moreover, since the internal karma is a smnya (generic activity)2, they are
singular, and since the pratyaya is ordained only in the main kraka, they are anukta.
This is the purport of what is stated here in this stra.
AmtaThe vieaa of a kriy is called karma, and it is neuter, singular, and always
anukta. In the vtti, Jva Gosvm justifies this statement of the earlier grammarians
by giving his own logical arguments. First of all he justifies how the vieaa of a kriy
is called karma with the sentence beginning Because a pratyaya expresses the kart
and so on. These words mean Because an khyta, kt, or taddhita pratyaya
expresses an ukta-kraka such as kart, karma, and so on. The sv-dis dont express
the kraka, but merely suggest the kraka. The meaning of the dhtu such as satt
and so on is the internal karma. Thus, since gacchati means gamana karoti (he does
1 Bla says tda ml-karaam ity artha (The word tda here means the
making of the garland).
2 Bla explains this by saying tat karma smnya smnya-vat, smnya jtir iti
hetos tasya vieaam eka-vacana bhavati. smnya-vat kriy punar eka-rpeti
vaiykara, smanya-vad jti-vad ity artha (That karma is a smnya, that is to
say it is like a smnya. Because smnya means jti, the vieaa of that internal
karma in the form of the meaning of the dhtu is singular. The grammarians say that
the kriy is like a smnya (jti) and it is singular in form).
611
the act of going), ete means ayana karoti (he does the act of sleeping), and so
on, it is understood that the meaning of the dhtu is the karma in all dhtus regardless
of whether they are sa-karmaka or akarmaka. Therefore Jinendra-buddhi, the author of
Nysa, says kriyy sdhyatvt karmatvam (the kriy is the karma because it is
what is to be achieved). Thus when words like ghra and so on are connected as
tulydhikaraa-vieaas of the karma in the form of the meaning of the dhtu such
as gamana and so on, they are also karmas on the authority of the statement karmatulydhikaraasypi karmatva, tad api kriy sdhayati (The tulydhikaraa-vieaa
of a karma is also a karma because the kriy also achieves it).
Next Jva Gosvm justifies how the vieaa of a kriy is neuter with the sentence
beginning Sometimes the words ghra and so on. A kriy never expresses a dravya
(substance), and gender is nothing but the particular meaning of a nma which is
essentially a dravya. Therefore, since a kriy isnt a nma, it doesnt have any gender.
So what gender should the vieaa of a kriy take? Since the meaning of the dhtu
(in other words the kriy) doesnt have a gender, it is by extension an avyaya. Thus
the vieaa of a kriy takes the neuter gender by avyaya-vieaa brahma (227).
Jva Gosvm justifies how the vieaa of a kriy is singular with the sentence
beginning Moreover, since the internal karma is a smnya. The word smnya
means jti. And because a jti inheres in many, its singularity is not only self-evident,
but also necessary. Indeed, even when plurality is optionally ordained by stra 624, no
extra meaning is obtained. Therefore, by understanding that even when the words
ghra and so on are made to be dual or plural the meaning is the same as that of the
singular, it is ascertained that only singularity is appropriate for the vieaa of a
kriy.
Next Jva Gosvm justifies how the vieaa of a kriy is always anukta by saying
since the pratyaya is ordained only in the main kraka, they (the words ghra and so
on) are anukta. The ukta-kraka is the main thing because it is what is being
expressed by the pratyaya. Thus, logically, a kraka other than the ukta-kraka is
anukta and secondary. Therefore, a dvity viubhakti is applied by the rule anukte
karmai dvity (637) in order to show how the vieaa of a kriy is a karma, and
thus it is concluded that only the dvity eka-vacana viubhakti is used for the
vieaa of a kriy. Each of the krakas like kart and so on are arranged according to
the desire of the speaker and thus they are sometimes ukta and sometimes anukta,
but none of them are always anukta. The vieaa of a kriy, however, is always
anukta. Indeed the fact that it is never ukta or the main thing suggests that it is
different than a kraka. Moreover, the meaning of a viubhakti is used to connect the
kart, karma, and so on with the kriy in such a way that there is difference. In that
regard, an ukta-kraka is connected with the kriy through the meaning of a tib-di
viubhakti, whereas an anukta-kraka is connected with the kriy through the
meaning of a sv-di viubhakti. The vieaa of a kriy however is connected with
the kriy in such a way that there is no difference because the vieaa of a kriy is
tulydhikaraa. Thus the vieaa of a kriy is different than a kraka in this regard
also.
Therefore calling the vieaa of a kriy a kraka by extension is only done because of
a certain similarity namely that the tulydhikaraa-vieaa of the karma in the form
of the meaning of the dhtu is also a karma since it is also achieved by the kriy (see
vtti 637). Thus, since it is impossible to clearly show that the tulydhikaraa-vieaa
of a kriy is also a karma without using a dvity viubhakti, a dvity viubhakti is
applied in accordance with the rule that the vieaa of a kriy is always anukta. Only
in this sense is the vieaa of a kriy similar to a kraka.
VttiMoreover,
612
kriyamas tu yat karma
svaya siddha pratyate
atyanta-sukaratvena
karma-karteti tad vidu
Learned persons know that karma which although being done (by a kart) seems to
be achieved by itself because of its being very easy to do as the karma-kart.
AmtaIt was described in Amta 631 how through the desire to express a different
vypra even the karma, karaa, and so on can be the kart. Examples of this were
kha pacati (the wood cooks) and so on. Moreover it is ascertained that the
cause of the desire to express a different vypra is that the sdhana (achievement)
is very easy to do. In this regard, Jva Gosvm specifically describes how the karma
can be the kart with the verse beginning kriyamah. The word karma-kart is a
yma-rma samsa which means the karma itself is the kart. The verse essentially
means If one desires to express what was previously just the karma as the kart then
that karma is called the karma-kart. If the activity of cooking which requires dry
wood, a fireplace, and so on is achieved with ease and the kart thinks I am not
cooking this, rather this rice is cooking by itself then the karma of the activity of
cooking is desired to be expressed as the kart. At that time the karma is called the
karma-kart and the following rule applies:
639 / k(maRk(taRir" k(maRvad"Atmapad"Aid" /

639. karma-kartari karma-vad tmapaddi
karma-kartariwhen the karma-kart is being expressed; karma-vatlike when the
karma is being expressed; tmapada-ditmapada endings and so on.
In karma-kartari prayoga the verb takes tmapada endings and so on just
like in karmai prayoga.
tasminn tmapade yak-i syt. hanyate sasra svayam eva vaiavnm. evam
aghni ghniyate. kartari prayogo ya darita. bhve tuhanyate sasrea ity
eva.
tac ca prvokta karma punas tri-vidhamkartur psitatamam anpsitam psita ca.
yathha bhagavn pinikartur psitatama karma, tathyukta cnpsitam,
akathita ca iti (1.4.49-51). prathama daritavaiavo ml karotty-din.
madhyama tu dveyam anapekya capramdena ppa karoti viu-bhakta,
mathur gacchan den payati. tathepsita yad psitatamopayogi. tatraikasym
eva kriyym psitatamam psita ceti karma-dvaya syt. tath hi dhtavas tvat
tri-vidhakarmak sa-karmak dvi-karmak ca. tatra vastv-antara sdhayitum
asamarth akarmak, yathsatt-mtrdy-arth bhavaty-daya. tat sdhayitu
samarth sa-karmak. yathutpdandy-artha karoty-daya. tatraiva dvivttayo dvi-karmak. yathduhdayo n-vahdaya ca. ete ubhayam eva karma
sva-vtti-viebhy sdhayanti, karaa-viea-prvaka-niksandi-rprthatvt.
tatra dugdhdikam psitatama mukhya, tad-upayogi-gavdikam psita gauam.
tena duhdayo n-vahdaya ca dhtavo dvi-karmak. tad-vnda yath
duhi-yci-rudhi-prachi-bhiki-cio / bruvi-si-ji-dai-v-manthi-vada
iti tbhaya-karma duhdi bhaved / atha n-vahi-h-ki-mukhyam api
e vtt yathduher karaa-vieo niksanam. yce svasmai dne
preraa vch ca. rudher veanam anta-sthpanam. pcche svopadee preraa
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jijs. bhiker yci-vat. cio vaeaam dnam. bra rvaa pratipdanam.
se ca. jer atikramo vai-karaam. daer nigraho grahaam. vo yci-vat.
manthe saclanam utthpanam. vada bra-vat. na sayojana preraam.
vaha sayojana dhraam. ha sayojanam karaam. ka ceti.
etat krameodharani, yathko g dugdha dogdhi. mtara navanta
ycate. goha g avaruaddhi. pitaram indra-makha pcchati. yaja-patnr anna
bhikate. vndvana pupy avacinoti. pitara govardhana-makha brte. loks
tad-bhakti sti. daityn yuddha jayati. daityn prn daayati. govardhana
vara vute. dadhi navanta mathnti. sakhr narma vadati. g vraja nayati. rdmna bhra vahati. vastra kadambgra harati. gopr vana karati.
atra g dogdhi, dugdha dogdhi ity-dir anvaya. dugdha niksayann agulidvayena staneu gm karati. ity-dir artho jeya. bhikir artha-paras tena
prrthayata ity api. ycis tv avinayrthe pi. tena, dua ata ycate rj. atra
bruvi-si-vadn ca pratipdyamna makhdikam evepsitatama, tatpratipdanena sampdyamna pitrdika tv psitam iti jeyam. tad-arthnm api
dyatejagda mrcam uccair vacana mahrtham iti bhai (2.32), giram atyudr dvaipyanenbhidadhe narendra iti bhravi (3.10).
atha n-vahty-dau mukhya-grahat karoty-dayo pi kvacit. ka pupi ml
karoti, mlm utpdayan pupi grathnti. gopr mano mucti, mano haran gopr
vacayatty artha. gopr hrn ghti, hrn cchindan gopr dharayatty artha.
gopyas tauln odana pacanti, tn odana sdhayantyo vikledayantty artha.
ki ca karma-pratyaye tu duhder gaua karmokta syn n-vahdes tu mukham.
yad uktam
yatrkhytdir ukta tat sa es tat kart-karmao
sa cet karmai duhy-der gaue y-des tu mukhyake
asyrthayatra krake khytdi pratyaya kriyate, tat krakam ukta syt. sa
ckhytdir yadi e syt, tad tasya er eva kart-karmao syt, na tu prva-kartkarmao. sa ckhytdir yadi duhy-de syt, tad gaua eva karmai syt, na tu
mukhye. n-vahder yadi syt, tad mukhya eva syt, na tu gaua iti. yathkena
gaur dugdha duhyate iti, mt navanta ycate ity-di. atha n-vahdiko g
vraja nayati. r-dmna bhra vahati.yad tv ekam eva karma prayujyate,
tad gaua mukhya v tad evokta syt, yathdugdhni duhyante ity-di.
atha prerady-artha-y-anta-prayoge kart-karma-viveka. tatra y-antt kartpratyaye y-anta-kartaivokta syt, prva-kart tv anukta, yathviumitro
vaiavennna pcayati. punar-au tu tat-kartaivokta, prva-kart tv anukta,
yathvaiavcryo viumitrea vaiavennna pcayati. y-anta-karmbhve
sati prva-karmay eva pratyaye tad evokta syt, kart-mtra tv anuktam eva,
yathviumitrea vaiavennna pcyate ity-di.
akarmakdi-dhtuu prva-kartu karmatvam ha
VttiWhen tmapada endings are applied, ya[k] and i[] are also applied. For
example, hanyate sasra svayam eva vaiavnm (The sasra of the Vaiavas
kills itself) and aghni sasra svayam eva vaiavnm (The sasra of the
Vaiavas killed itself). These examples are in kartari pratyoga, but in bhve prayoga
we get only hanyate sasrea svayam eva vaiavnm ([The act of] killing itself is
[being done] by the sasra of the Vaiavas).
AmtaThe taddhita pratyaya vat[i] in karma-vat is applied in the sense of saptam
by tatreva tasyeva v (1198). Thus karma-vat means karmai iva. With the phrase
ya[k] and i[] are also applied, Jva Gosvm shows what is included by the word
di in tmapaddi. The tib-di pratyayas which are ordained in kartari prayoga are only
applied in pure kartari prayoga. But since the state of being a kart is being
figuratively imposed on the karma here, the pratyayas ordained in pure kartari
prayoga cannot be applied in karma-kartari prayoga. If what was previously the karma
becomes the kart then the dhtu again becomes akarmaka. Thus since there is no
possibility of karmai prayoga, it is understood that the karma-kart can only be used
614
in kartari prayoga and bhve prayoga. The examples given by Jva Gosvm in the
vtti are confirmation of this. Since, even though the kart is being expressed, the
pratyayas ordained in kartari prayoga arent used because the karma-kart is not a
pure kart, the pratyayas used should be the same as those used in karmai prayoga.
This is the essence of the atidea spoken in this stra. Since the dhtu becomes
akarmaka when there is a desire to express the karma as the kart, the tmapada
endings and so on are also applied in bhve prayoga just like in karmai prayoga. But,
since in bhve prayoga there is no atidea of the krakas and kryas, the anukta-kart
doesnt take dvity like the anukta-karma but rather takes only the tty.
Moreover, the kriy (activity) is sometimes kart-stha (contained in the kart) and
sometimes karma-stha (contained in the karma). For example, it is said that:
karma-stha pacater bhva
karma-sth ca bhide kriy
asy-syor bhva kart-stha
kart-sth ca game kriy
The activity of cooking is karma-stha, and the activity of splitting is also karma-stha.
The activities of being and sitting are kart-stha, and the activity of going is also kartstha.
The intention here is that activities like cooking and so on inhere in karmas like boiled
rice and so on since the activities of cooking and so on are understood by seeing the
boiled rice and so on. Thus the activities of cooking and so on are said to be karmastha (situated in the karma). Activities like going and so on inhere in the kart since
they are not understood by seeing the karmas like the village and so on. For example,
by seeing that Vndvana which is gone to by the Vaiava, the Vaiavas act of
going is not understood, but by seeing the Vaiava in the process of going the act of
going is understood. Thus the activities of going and so on are said to be kart-stha
(situated in the kart). Such being the case, the current rule only applies when the
activity is karma-stha, and not when it is kart-stha. Therefore Padmanbha Datta,
author of the Supadma-vykaraa, made his stra in the following way: karma-sthadhtv-arthe karma-vat karma-kart (When the activity1 is karma-stha the karmakart is treated like a karma).
Similarly, it is understood that kdantas sometimes also express the karma-kart. For
example, pacelims taul (the rice which cooks by itself) in Bhat 1390,
bhagura kham (the wood which splits by itself) in Bhat 1549, chidur rajju
(the rope which breaks by itself) in Bhat 1551, and sino grsa svayam eva (the
bite-sized morsel which is formed by itself) in Bhat 1231, and so on. The karmakart is unique in that the verb takes tmapada endings and so on in karma-kartari
prayoga just like in karmai prayoga. But nothing special is done when there is a
desire to express the karaa or adhikaraa as the kart. Examples of this are kha
pacati (the wood cooks), sthl pacati (the pot cooks), and so on.
BlaIt should be understood that the kryas of the karma-kart are only like those of
the karma when the activity is karma-stha. For example, in gacchati mathurm
vaiava (the Vaiava goes to Mathur), the activity of going is kart-stha. Thus,
when there is a desire to express the karma, namely Mathur, as the kart since it is
achieved with extreme ease, we get gacchati mathur svayam eva (Mathur goes to
itself) and not gamyate mathur svayam eva. Kramadvara and others say that the
1 The word dhtv-artha here is a synonym of the word kriy. For example, in vtti 87
Jva Gosvm defined kriy as kriy dhtv-artha, satthra-jna-vihra-prabhti
(Kriy is the meaning of a dhtu such as being, eating, knowing, strolling, and so on).
615
kryas of the karma-kart are also like those of the karma when the activity is karmastha and the kt pratyayas tavya and so on are applied. For example, paktavyam
odanena svayam eva ([The act of] cooking itself is [being done] by the rice). Here
the rice (odana) is treated like the kart. Thus, since it is anukta by the kt pratyaya
tavya ordained in bhve prayoga, it takes tty.
VttiFurthermore, the karma which was previously described (see stra 636) is of
three kinds, namely that which is most desired (psitatama) by the kart, that which is
not desired (anpsita) by the kart, and that which is desired (psita) by the kart. For
example, the venerable sage Pini says kartur psitatama karma (Adhyy
1.4.49), tathyukta cnpsitam (Adhyy 1.4.50), and akathita ca (Adhyy
1.4.51). The first kind of karma was already shown by the examples vaiavo ml
karoti and so on. The second kind refers either to something that is despised or to
something that is of no interest. For example, pramdena ppa karoti viu-bhakta
(By mistake the devotee of Viu commits a sin) and mathur gacchan den
payati (While going to Mathur he sees various countries). The psita karma is that
which is useful in attaining the psitatama karma. Moreover, the psitatama karma
and the psita karma as a pair can only function in reference to a single kriy. In that
regard, dhtus are actually of three kinds: akarmaka, sa-karmaka, and dvi-karmaka.
The akarmaka dhtus are those which are unable to achieve another thing. For
example, bhavati and so on which have the meanings of mere existence and so on.1
The sa-karmaka dhtus are those which are able to achieve another thing. For
example, karoti and so on which have the meanings of utpdana (producing) and so
on.2 And among the sa-karmaka dhtus, the dvi-karmaka dhtus are those which
involve two operations. For example, the duhdis and n-vahdis are dvi-karmaka
dhtus since they achieve both karmas (psitatama and psita) through their
respective sets of two specific operations such as niksana (forcing out) preceded
by karaa-viea (special kind of pulling) and so on. In this regard, the milk and so
on which is psitatama is the main karma, and the cow and so on which is psita since
it is useful in attaining milk and so on is the secondary karma. Thus the duhdis and
n-vahdis are dvi-karmaka dhtus. The list of dhtus that make up the duhdis and
n-vahdis is as follows:
duhi-yci-rudhi-prachi-bhiki-cio
bruvi-si-ji-dai-v-manthi-vada
iti tbhaya-karma duhdi bhaved
atha n-vahi-h-ki-mukhyam api
The duh-dis (listed below) take both karmas (psitatama and psita), and the dhtus
[] prpae (1U, to lead), vah[a] prpae (1U, to bear, lead, carry), h[] harae
(1U, to take, remove, steal), k[a] vilekhane karae ca (1P, to plough; to pull,
attract), and so on3 also take both karmas.
duh[a] praprae
[u]yc[] ycym
rudh[ir] varae
pracch[a] jpsym
1U
1U
7U
6P
to
to
to
to
milk, extract
beg, ask for
block, cover
ask question
1 All the other akarmaka meanings mentioned in the verse beginning satt-vddhi-viuddhi-siddhiayane (vtti 292) are included by the words and so on here.
2 Amta says the meanings of saskra (enhancing), vikra (transforming), prpti

(attaining), and tyga (abandoning) are included by the words and so on here.
3 The word mukhya (and so on) in n-vahi-h-ki-mukhyam suggests that the nvahdis are an kti-gaa, and thus there are other dhtus not mentioned here that
are also dvi-karmakas. In this regard, Bla says mukhya-abdopdnd anyem apy
etad-vnda-ptit bhavatti scitam (The use of the word mukhya here suggests that
other dhtus are also included in this group).
616
bhik[a] ycym
ci[] cayane
br[] vyakty vci
s[u] anuiau
ji jaye
daa daa-nipte
v[] varae
manth[a] viloane
vad[a] vyakty vci
1A
5U
2U
2P
1P
10P
5U
1P
1P
to
to
to
to
to
to
to
to
to
beg
collect
speak, say, tell
instruct, punish, rule
conquer
punish, beat with a stick
choose, ask for
churn, agitate, destroy
speak, say, tell
AmtaWhy do we say that which is most desired (psitatama) by the kart?

Consider teu g badhnti (He ties up the cow among the grasses). Here the
grass is most desired by the karma in the form of the cow, but it is not most desired by
the kart. Thus it cannot be considered a karma by kartur psitatama karma
(Adhyy 1.4.49). Why do we use the pratyaya tama (most)? Consider dadhn
ly-odana bhukte (He eats boiled rice with yogurt). Here only the boiled rice is
most desired by the kart since it is what is being enhanced, whereas the yogurt isnt
most desired since it is used merely to enhance the boiled rice. Thus the yogurt cannot
be considered a karma by kartur psitatama karma (Adhyy 1.4.49). Due to the
word only in the statement the psitatama karma and the psita karma as a pair
can only function in reference to a single kriy, one should understand that when the
psitatama karma and the psita karma are connected to two different kriys, both are
psitatama. For example, in g duhan dugdha sacinoti gopa (The cowherd acquires
milk by milking the cow) the cow is psitatama, not psita, because it belongs to a
different kriy. Although every dhtu has a phala and a vypra, the sa-karmaka
dhtus are those that express both the phala and the vypra, while the akarmaka
dhtus are those that express only the vypra. The verse beginning duhi-yci is in the
meter called toaka, and the word prachi therein is used without reduplication of ch by
dvi sarvevara-mtrc cha (116) in order to fit the meter.
VttiThe two operations of each of these dhtus are as follows1:
duh[a] praprae karaa-viea (special kind of
niksana (forcing
pulling)
out)
[u]yc[]
svasmai dne preraa (impelling to
vch (desire)
ycym
give to oneself)
rudh[ir] varae
veana (enclosing)
anta-sthpana
(putting inside)
pracch[a]
svopadee preraa (impelling to
jijs (desire to
jpsym
instruct oneself)
know)
bhik[a]
vch (desire)
ycym
give to oneself)
ci[] cayane
avaeaa (leaving behind / causing dna (taking)
to remain)
br[] vyakty
rvaa (causing to hear)
pratipdana
vci
(explaining)
s[u] anuiau rvaa (causing to hear)
pratipdana
(explaining)
ji jaye
atikrama (defeating)
vakaraa
1 In this regard, the karmas of the kriys mentioned in the middle column will always
be the psita karmas and the karmas of the kriys mentioned in the last column will
always be the psitatama karmas. For example, the cow is the object which is pulled in
a special way [on the udder]. Thus since it is connected with the kriy mentioned in
the middle column, it is the psita karma. Similarly, the milk is the object that is forced
out [of the udder]. Thus since it is connected with the kriy mentioned in the last
column, it is the psitatama karma.
617
daa daanipte
v[] varae
manth[a]
viloane
vad[a] vyakty
vci
[] prpae
vah[a] prpae
h[] harae
k[a] vilekhane
karae ca
nigraha (punishing)
give to oneself)
saclana (churning)
vch (desire)
as the
utthpana (causing to
come forth)
pratipdana
(explaining)
preraa (causing to
go)
dhraa (carrying)
as the
karaa (taking)
as the
karaa
(attracting)
rvaa (causing to hear)

sayojana (fixing
destination)
sayojana (fixing
destination)
sayojana (fixing
destination)
sayojana (fixing
destination)
(winning)
grahaa (taking)
as the
Examples are given below in the same order:

1) ko g dugdha dogdhi (Ka extracts milk from the cow)
2) ko mtara navanta ycate (Ka asks butter from His mother)
3) ko goha g avaruaddhi (Ka puts the cows in the cow pen)
4) ka pitaram indra-makha pcchati (Ka asks His father about the sacrifice
to Indra)
5) ko yaja-patnr anna bhikate (Ka begs food from the wives of the
sacrificial brhmaas)
6) ko vndvana pupy avacinoti (Ka collects flowers from Vndvana)
7) ka pitara govardhana-makha brte (Ka tells His father about the
sacrifice to Govardhana)
8) ko loks tad-bhakti sti (Ka instructs the cowherd men about the
worship of Govardhana)
9) ko daityn yuddha jayati (Ka vanquishes the demons in battle)
10) ko daityn prn daayati (Ka punishes the demons by taking away
their life)
11) ko govardhana vara vute (Ka asks a benediction from Govardhana)
12) ko dadhi navanta mathnti (Ka churns butter out of the yogurt)
13) ko sakhr narma vadati (Ka tells the sakhs a joke)
14) ko g vraja nayati (Ka leads the cows to Vraja)
15) ka rdmna bhra vahati (Ka carries rdm to the bhra
tree)
16) ko vastra kadambgra harati (Ka takes the clothes to the top of the
kadamba tree)
17) ko gopr vana karati (Ka attracts the gops to the forest)
Here the anvaya (syntactical connection) is g dogdhi and dugdha dogdhi, and so
on, and the meaning is dugdha niksayann aguli-dvayena staneu gm karati
(He pulls the cow on the udder with His two fingers, in order to force out milk) and so
on.1 The dhtu bhik[a] ycym is synonymous with the dhtu artha upaycym
(10A, to request, beg). Thus prrthayate <acyuta t. 1.1 of pra + artha
upaycym> also takes two karmas. But [u]yc[] ycym also means rudely
asking. Thus we get dua ata ycate rj (The king demands a hundred from
the offender). In the above examples the sacrifice and so on that is being explained is
1 The kt pratyaya []at[] here in niksayan and so on is used in the sense of hetu
(cause, reason) by kriyy cihne hetau ca at-nau (731)
618
the psitatama karma of br[], s[u], and vad[a], and the father and so on who is
being provided with that explanation is the psita karma. It is seen that dhtus which
have the same meaning as br[], s[u], and vad[a] can also take two karmas. For
example, in Bhai-kvya (2.32) we find jagda mrcam uccair vacana mahrtham
(He loudly spoke weighty words to Mrca) and in Bhravis Kirtrjunya (3.10) we
find giram aty-udr dvaipyanenbhidadhe narendra (Wise words were spoken to
the king by Dvaipyana Vysa).
Furthermore, due to the inclusion of the word mukhya (and so on) in atha n-vahih-ki-mukhyam api, the dhtus [u]k[] karae and so on sometimes also take two
karmas. For example, ka pupi ml karoti (Ka makes the flowers into a
garland) which means mlm utpdayan pupi grathnti (He strings together the
flowers to make a garland), ko gopr mano muti (He steal the minds of the
gops) which means mano haran gopr vacayati (He deceives the gops by stealing
their minds), ko gopr hrn ghti (He grabs the necklaces from the gops)
which means hrn cchindan gopr dharayati (He breaks the necklaces and forcibly
enjoys the gops), and gopyas tauln odana pacanti (The gops cook the rice
grains into boiled rice) which means tauln odana sdhayantyo vikledayanti
(They soften the rice grains to make them into rice).
AmtaThe meanings of the above examples are as follows:
1) dugdha niksayann aguli-dvayena staneu gm karati (He pulls the cow on
the udder with His two fingers, in order to force out milk). Here the milk is the main
karma since it is most desired by the kart, and because the cow is useful in attaining
milk and the speaker doesnt want to express it as the apdna, the cow is the
secondary karma. Thus the bda-bodha (proper understanding of the sentence) is
that Ka does the vypra (activities) conducive to milking in the present, milking
whose psita karma, the cow, is achieved by the operation of karaa and whose
psitatama karma, the milk, is achieved by the operation of niksana.
2) navanta vchan svasmai tad-dne mtara prerayati (He desires butter and
impels His mother to give it to Him). Here the mother is the secondary karma because
the speaker doesnt want to express her as the apdna. Thus the bda-bodha is that
Ka does the vypra (activities) conducive to asking in the present, asking whose
psita karma, the mother, is achieved by the operation of sva-dna-preraa and whose
psitatama karma, the butter, is achieved by the operation of vch. The bdabodha should be inferred in all the other examples in the same way.
3) g anta-sthpayan goha veayati (He puts the cows inside and closes the
cow-pen). Here the cow-pen is the secondary karma because the speaker doesnt
want to express it as the adhikaraa.
4) indra-makha jijsamna svopadeya pitara prerayati (He wants to know about
the sacrifice to Indra and impels His father to explain it to Him). Here the father is the
secondary karma because the speaker doesnt want to express him as the apdna.
5) anna vchan svasmai tad-dne yaja-patn prerayati (He desires food and
impels the wives of the sacrificial brhmaas to give it to Him). Here the wives of the
sacrificial brhmaas are the secondary karma because the speaker doesnt want to
express them as the apdna.
6) pupi dadno vndvanam avaeayati (He takes the flowers and leaves
behind Vndvana). Here Vndvana is the secondary karma because the speaker
doesnt want to express it as the apdna.
7) govardhana-makha pratipdayan pitara rvayati (He describes the sacrifice to
Govardhana and causes His father to hear). Here the father is the secondary karma
because the speaker doesnt want to express him as the tdarthya (see stra 680).
8) tad-bhakti govardhana-bhakti pratipdayan lokn rvayati (He explains the
worship of Govardhana and causes the cowhered men to hear). Here the cowherd
619
men are the secondary karma because the speaker doesnt want to express them as
the tdarthya (see stra 680).
9) yuddha vakurvan daityn atikrmati (He wins the war and vanquishes the
demons). Here the war is the secondary karma because the speaker doesnt want to
express it as the karaa.1
10) prn ghan daityn nighti (He takes away life and punishes the demons).
Here the demons are the secondary karma because the speaker doesnt want to
express them as the raya of the relationship (see stra 627).
11) vara vchan svasmai tad-dne govardhana prerayati (He desires a benediction
and impels Govardhana to give it to Him). Here Govardhana is the secondary karma
because the speaker doesnt want to express it as the apdna.
12) navantam utthpayan dadhi saclayati (He churns the yogurt to make the
butter come forth). Here the yogurt is the secondary karma because the speaker
doesnt want to express it as the apdna.
13) narma pratipdayan sakh rvayati (He tells a joke and causes the gops to
hear). Here the gops are the secondary karma because the speaker doesnt want to
express them as the tdarthya (see stra 680).
14) g prerayan vraja sayojayati (He causes the cows to go and fixes Vraja as the
destination). Here Vraja is the secondary karma because the speaker doesnt want to
express it as the adhikaraa.
15) rdmna skandhe dhrayan bhra sayojayati (He carries rdm on
His shoulder and fixes the bhra tree as the destination). Here the bhra tree
is the secondary karma because the speaker doesnt want to express it as the
adhikaraa.
16) vastram karan kadambgra sayojayati (He takes the clothes and fixes the
top of the kadamba tree as the destination). Here the top of the kadamba tree is the
secondary karma because the speaker doesnt want to express it as the adhikaraa.
17) gopr karan vana sayojayati (He attracts the gops and fixes the forest as
the destination). Here the forest is the secondary karma because the speaker doesnt
want to express it as the adhikaraa.
When Jva Gosvm says The dhtu bhik[a] is synonymous with the dhtu artha it
means the dhtu bhik[a] refers to any dhtu used in the sense of begging. Thus we
also get examples like akara vara mgayate (He asks a benediction from
akara). Someone may argue, If the intention is that all dhtus used in the sense of
begging are dvi-karmakas, then, since they are already covered by the mention of the
dhtu bhik[a], why is the dhtu [u]yc[] separately mentioned here? In answer to
this, Jva Gosvm says the dhtu [u]yc[] ycym also means rudely asking.
The dhtus bhik[a] and so on all mean politely asking, but the dhtu [u]yc[] can
mean both politely asking and rudely asking. In the example beginning duam
there is certainly asking, but the difference is that it is rudely done. Here the offender
is the psita karma because the speaker doesnt want to express him as the apdna.
In the above examples the sacrifice, the worship of Govardhana, and the joke that are
being explained are the main karmas of br[], s[u], and vad[a] respectively, and the
father, the cowherd men, and the gops who are being provided with that explanation
are the secondary karmas. In the example beginning jagda the dhtu gad[a]
vyakty vci (1P, to speak, say, tell) takes two karmas because it has the same
meaning as br[], and in the example beginning giram the dhtu abhi + [u]dh[]
1 Technically, Amta is wrong in saying that yuddham is the secondary karma,
because yuddham is the psitatama karma achieved by the operation of vakaraa.
In this regard, Bla says atikrama-vtti-sdhyepsita-daitya-karmaka-vakaraa-vttisdhyepsitatama-yuddha-karmaka... (The demons are the psita karma achieved by
the operation of atikrama and the war is the psitatama karma achieved by the
operation of vakaraa...).
620
dhraa-poaayo takes two karmas because it has the meaning of speaking as is
confirmed by the well-known statement vi-prva-dh karoty-arthe abhi-prvas tu
bhae (vi + [u]dh[] means to do, but abhi + [u]dh[] means to speak).
Because the adhokaja form abhidadhe is in karmai prayoga here, the king, who is
the secondary karma, is ukta. Similarly, in the example iya dharmam upadiati
(He instructs the disciple about dharma) the dhtu upa + di[a] atisarjane takes two
karmas because it has the same meaning as s[u].
In ka pupi ml karoti the flowers are the secondary karma because the
speaker doesnt want to express them as the karaa, in ko gopr mano muti
and ko gopr hrn ghti the gops are the secondary karma because the
speaker doesnt want to express them as the apdna, and in gopyas tauln odana
pacanti the rice grains are the secondary karma because the speaker doesnt want to
express them as the karaa.
VttiMoreover, when the pratyaya is applied in karmai prayoga, it is the secondary
karma (psita karma) of the duhdis that is ukta, but it is the main karma (psitatama
karma) of the n-vahdis that is ukta. This is in accordance with the following
statement:
yatrkhytdir ukta tat
sa es tat-kart-karmao
sa cet karmai duhy-der
gaue ny-des tu mukhyake
The meaning of this statement is that the kraka which an khyta, kt, or taddhita
pratyaya is ordained in is ukta. But if that khyta, kt, or taddhita pratyaya is applied
after a y-anta-dhtu then it is the kart or karma of []i (the kart or karma of the
preraa) that is ukta, and not the previous kart or karma. Furthermore, if that
khyta, kt, or taddhita pratyaya is applied after a duhdi in karmai prayoga, then
only the secondary karma is ukta, and the main karma is anukta. But if that khyta,
kt, or taddhita pratyaya is applied after a n-vahdi in karmai prayoga, then only the
main karma is ukta, and the secondary karma is anukta. Examples of the duhdis in
karmai prayoga are kena gaur dugdha duhyate (milk is extracted from the cow
by Ka), kena mt navanta ycyate (butter is asked for by Ka from His
mother), and so on, and examples of the n-vahdis in karmai prayoga are kena
gvo vraja nyante (The cows are led to Vraja by Ka), kena rdm
bhram uhyate (rdm is carried to the bhra tree by Ka), and so on.
But when only one karma is used, that karma is ukta regardless of whether it is main
or secondary. For example, dugdhni duhyante (milk is extracted) and so on.1
Now we will discuss what happens to the kart and karma when a y-anta-dhtu in
which []i has the sense of preraa and so on2 is used. In that regard, when a pratyaya
ordained in kartari prayoga is applied after a y-anta-dhtu, only the y-anta-kart
(prayojaka) is ukta, and the prva-kart (prayojya) is anukta. For example, viumitro
vaiavennna pcayati (Viumitra causes the Vaiava to cook rice). When []i is
applied a second time, only the kart of the second []i is ukta, and the kart of the
first []i is anukta. For example, vaiavcryo viumitrea vaiavennna pcayati
(The Vaiava crya causes Viumitra to cause the Vaiava to cook rice). When
the y-anta-dhtu doesnt have a karma, and the pratyaya ordained in karmai
1 Here the milk is the main karma (psitatama karma). Usually, when a pratyaya
ordained in karmai prayoga is applied after a duhdi, the secondary karma is ukta,
and the main karma is anukta. But because the speaker only wants to express one
karma here, the main karma is ukta.
2 See Amta 572 for an explanation of what is included by the word di in preradi.
621
prayoga can thus only express the previous karma, it is the previous karma that is
ukta, and the karts (both prayojya and prayojaka) are anukta. For example,
viumitrea vaiavennna pcyate (The rice is cooked by the Vaiava who is
caused to do so by Viumitra).
Now we will describe how the kart of original dhtus which are akarmaka and so on is
considered a karma.
AmtaIn the verse beginning yatra the words tenaiva khytdin have to be
supplied in the first part. Thus the meaning is the kraka which an khyta, kt, or
taddhita pratyaya is ordained in is ukta by that khyta, kt, or taddhita pratyaya.
The word e means y-antt (after a y-anta-dhtu) and the analysis of tat-kartkarmao is tasya er eva kart-karmao (of the kart and karma of []i). The word
uktatvam (the state of being ukta) has to be supplied in the second part. Thus the
meaning is If that khyta, kt, or taddhita pratyaya is applied after a y-anta-dhtu
then it is the kart or karma of []i that is ukta. In this regard, it should be understood
that the kart of []i is ukta when the pratyaya is ordained in kartari prayoga, whereas
the karma of []i is ukta when the pratyaya is ordained in karmai prayoga. Similarly,
the word uktat (the state of being ukta) has to be supplied in the third and fourth
part. Thus the meaning is gaue karmai uktat (the secondary karma is ukta) and
mukhyake karmai uktat (the main karma is ukta).
The meaning of kena gaur dugdha duhyate is dugdha niksayat kengulidvayena staneu gaur kyate (The cow is pulled on the udder with two fingers by
Ka in order to force out milk) and the meaning of mt navanta ycyate is
navanta vchat kena svasmai tad-dne mt preryate (The mother is
impelled by Ka who desires butter to give it to Him). Due to the words and so on
in kena gaur dugdha duhyate, mt navanta ycyate, and so on, we get
kena goha g avarudhyate (The cows are put in the cow pen by Ka),
kena pit indra-makha pcchyate (The sacrifice to Indra is inquired about by
Ka from His father), kena yaja-patnya anna bhikyante (Food is begged
from the wives of the sacrificial brhmaas by Ka), kena vndvana pupy
avacyate (The flowers are collected from Vndvana by Ka), kena pit
govardhana-makham ucyate (The sacrifice to Govardhana is explained by Ka to
His father), kena loks tad-bhakti iyante (Devotion to Govardhana is
instructed by Ka to the cowherd men), kena daity yuddha jyante (The
demons are vanquished in battle by Ka), kena daity prn dayante
(The demons are punished by Ka by taking away their lives), kena
govardhano vara vriyate (A benediction is asked by Ka from Govardhana),
kena dadhi navanta mathyate (Butter is churned out of yogurt by Ka), and
kena sakhyo narma udyante (A joke is told to the gops by Ka). Similarly, due
to the words and so on in kena gvo vraja nyante, rdm bhram
uhyate, and so on, we get kena vastra kadambgra hriyate (The clothes are
taken to the top of the tree by Ka) and kena gopyo vana kyante (The
gops are attracted to the forest by Ka).
But when a pratyaya ordained in karmai prayoga is applied after the dhtus [u]k[]
and so on, it is the secondary karma, namely the flowers and so on, that is ukta just
like in the case of the duhdis. This we ascertain from the usage of the learned. For
example, Jinendra-buddhi, the author of Nysa, says eko vko paca nauk kriyate
(One tree is made into five boats).1
1 Here the secondary karma (psita karma), namely the vka, is ukta, whereas the
main karma (psitatama karma), namely the nauk, is anukta and thus it takes a
dvity viubhakti.
622
The y-anta-kart is the prayojaka, and the prva-kart is the prayojya. Due to the
mention of prerady-artha-i here, the []i applied in the sense of tat karoti or tad
cae and so on which was described in the section on nma-dhtus is excluded.
Regarding the example vaiavcryo viumitrea vaiavennna pcayati, there
was the simple sentence vaiavo nna pacati (The Vaiava cooks rice), then []i
was applied in the sense of viumitras ta vaiava paktu prerayati (Viumitra
causes that Vaiava to cook). Here the vypra of cooking belongs to the prayojyakart, namely the Vaiava, and the vypra of causing to cook belongs to the
prayojaka-kart, namely Viumitra. Jva Gosvm says that when the y-anta-dhtu
doesnt have a karma, and the pratyaya ordained in karmai prayoga can thus only
express the previous karma, it is the previous karma that is ukta, and all the karts are
anukta. But this rule only applies when the dhtu is not akarmaka or when the dhtu
doesnt express gati, jna, abda, or bhojana, because it will be described in the next
stra how the ai-kart (prayojya-kart) becomes the karma of the y-anta-dhtu in
such cases.
640 / @k(maRk(gAitaaAnazAbd"BaAejanavaAicanaAma, /
@iNAk(taAR k(maR NAAE syaAtk{(H$HaAde"ivaRBaASayaA //
640.
akarmaka-gati-jnaabda-bhojana-vcinm
ai-kart karma au syt
k-h-der vibhay
akarmaka-gati-jna-abda-bhojana-vcinmof akarmaka dhtus and dhtus which
express gati (motion), jna (knowledge), abda (sound), and bhojana (eating);
a-i-kartthe ai-kart (prayojya-kart); karmaa karma; auwhen []i is applied;
sytbecomes; k-h-deof the dhtus [u]k[] karae (8U, to do, make), h[]
harae (1U, to take, remove, steal), and so on; vibhayoptionally.
When []i is applied, the ai-kart (prayojya-kart) of the following dhtus
becomes a karma: i) akarmaka dhtus, ii) dhtus which express gati, jna,
abda, and bhojana, and optionally iii) the dhtus [u]k[], h[], and so on.
641 / naIKaAid""AzAbd"Aya(nd"Ae Baiar"ihM"s$anae /
@yanta{k(vaih"ESaAM NAAE k(maRtvaM inaiSaDyatae //
641.
n-khdy-adi-hv-abdyakrando bhakir ahisane
ayantka-vahi cai
au karmatva niidhyate
n-khdi-adi-hv-abdya-krandathe dhtus [] prpae (1U, to lead), khd[]
bhakae (1P, to eat), ad[a] bhakae (2P, to eat), hve[] spardhym abde ca
(1U, to vie with, challenge; to call), abdya (a nma-dhtu formed by applying
[k]ya[] after the word abda by abddika karoti (613)), and krad[i] hvne rodane
ca (1P, to call, cry); bhakithe dhtu bhak[a] bhakae (10P, to eat); ahisane
when there is no violence involved; ayantka-vahithe dhtu vah[a] prpae (1U,
to bear, lead, carry) when there is no driver involved; caand; emof these
dhtus; auwhen []i is applied; karmatvambeing a karma; niidhyateis
prohibited.
623
But when []i is applied, the ai-kart (prayojya-kart) of the following
dhtus doesnt become a karma: i) the dhtus [], khd[], ad[a], hve[],
abdya, and krad[i], ii) the dhtu bhak[a] when there is no violence
involved, and iii) the dhtu vah[a] when there is no driver involved.
atra kart-pratyaye ay-antevaiavo bhavati. y-antevaiavcryo vaiava
bhvayati. ay-antegvo vana gacchanti. y-ante tuko g vana gamayati.
eva gopn g jpayati, darayati, upalambhayati v. gopn gta gpayati. atra
jalpa-vilpv apy udhryau. eva ravaasypi abdtmakatvt tad-antar-bhva.
rvayati gopn gta, gs ta bhojayati, g jala pyayatty-di. katham
aycitra na hi deva-devam adri sut grhayitu aka (kumra-sambhavam
1.52) iti? ajigrahat ta janako dhanus tat (bhai 2.42) iti ca? atropdnrthasya
grahe prpty-tmakatvena gaty-arthatvt. eva tygo pi gaty-tmaka itityjitai
phalam utkhtair bhagnai ca bahudh drumai iti sidhyati. punar-au i-kartur na
karmatvampit kena g vana gamayati ity-di. k-des tukrayati svabhakti bhakta ka, bhaktena v. vikrayati vaiava ka-prem, vaiavena
vety api kecit. hrayati mural gop sakh, sakhy v.
abhivdayate garga ka r-nanda, kena v. eva darayate sva-krya pit
ka, kena v. pacaty-dnm api vikalpa kecid hu. ru-dor na karmatvam
iti kacit. karma-pratyaye kart-vat e karmaivokta sytvaiavcryea
vaiavo bhvyate. kena gvo vana gamyante. punar-aupitr kena gvo
vana gamyante ity-di. n-khdy-dn tu kart-pratyayeko gopair g vraja
nyayati. eva khdy-ad. tathhvyayati gopair g ka. abda karoti
abdyate, ayam akarmaka abdrtha ca tasmt auabdyayati vay ka.
ayate ca niedha ity eke. hv-abdya-krandn na niedha iti kacit. bhake
bhakayati navanta kena mt. hisy tubhakayati garua daityn
viu.
vahevhayati akaa vabhn gopa. karma-pratyayekena gopair gvo
vraja nyyante ity-di. atra mukhyatvd gavn evoktatvam. ukt y-ant.
ki ca
kldhva-bhva-denm antarbhta-kriyntarai
sarvair akarmakair yoge karmatvam upajyate (vkyapadyam)
adhva-abdentra tat-parimam ucyate. msam ste, ekdam upavasanti, vyptiprvakam iti jeyam. eva kroa-traya govardhano sti, go-doha tihati hari,
mthur virjate ka. karma-pratyayemsa syate, ekday upoyate ity-di.
atra au kte prva-kartu karmatvam eva manyante. msam sayati vaiava
vaiava. karma-pratyaye tu yatheam uktatva karmaa ekasya-msam syate
vaiava, msa syate v vaiava vaiavena. gati-jndnm api vikalpam iti
kecit, tata kena g vana gamyate ity api. ki ca, prerady-asambhave pi kvacit
tad upacarya i kriyate, yathbhik mathury vsayati, dpo gtm
adhypayati.
atha kt-prayog. te ca tatra syur yatra kriyntarkk kriy. khyta-prayogs
tu nirkk, ata karttvdi-sdhanatve tulye py uktamkriy-pradhnam
khyta, sdhana-pradhna kt iti.
VttiIn this regard, when a pratyaya ordained in kartari prayoga is applied and the
dhtu doesnt end in []i, we get vaiavo bhavati (the Vaiava is). But when the
dhtu ends in []i, we get vaiavcryo vaiava bhvayati (The Vaiava crya
causes the Vaiava to be). Likewise, when the dhtu doesnt end in []i, we get gvo
vana gacchanti (The cows go to the forest). But when the dhtu ends in []i, we get
ko g vana gamayati (Ka causes the cows to go to the forest). Similarly,
when the dhtu ends in []i, we get ko gopn g jpayati, darayati,
upalambhayati v (Ka causes the cowherd boys to know / see / recognize the
cows) and ko gopn gta gpayati (Ka makes the cowherd boys sing a
song). In regard to abda, jalpayati (he causes to chatter) and vilpayati (he
causes to lament) are also given as examples. ravaa (hearing) is also included in
624
the category of abda since it involves sound. Thus we get ka rvayati gopn
gtam (Ka makes the cowherd boys hear a song). Similarly, we get ko gs
ta bhojayati (Ka makes the cows eat grass) and ko g jala pyayati
(Ka makes the cows drink water).
Why do we see examples like aycitra na hi deva-devam adri sut grhayitu
aka (The mountain was unable to make the Lord of Lords, who was not a suitor,
accept his daughter) in Kumra-sambhava 1.52 and ajigrahat ta janako dhanus tat
(Janaka made Him take up that bow) in Bhai-kvya 2.42? Because the dhtu
grah[a] which has the meaning of updna (taking) is included in the category of
gati since it involves prpti (attainment). Similarly, because tyga (abandonment)
is also included in the category of gati, examples like tyjitai phalam utkhtair
bhagnai ca bahudh drumai (by trees that were made to abandon their fruits, by
trees that were uprooted, and by trees that were broken in various ways) are also
valid.1 When a second []i is applied, the kart of the first []i doesnt become a
karma. For example, pit kena g vana gamayati (Kas father causes Ka
to cause the cows to go the forest) and so on. An example of k-h-der vibhay
is krayati sva-bhakti bhakta ka or krayati sva-bhakti bhaktena ka
(Ka causes the devotee to do devotional service to Him). Some even give the
example vikrayati vaiava ka-prem or vikrayati vaiavena ka-prem
(Ka-prema causes the Vaiava to be transformed). Similarly, hrayati mural
gop sakhm or hrayati mural gop sakhy (The gop causes her friend to steal
the flute).
AmtaOnly those dhtus which are unable to take a karma such as a place, time,
and so on are accepted by the mention of akarmaka here, and not those dhtus which
are circumstantially without a karma because the speaker doesnt want to express the
karma. Thus in examples like rj pratinidhin sayati (The king causes his
representative to rule) the ai-kart doesnt become a karma. In the stra beginning
n-khdi Jva Gosvm speaks a prohibition in regard to certain dhtus. [] and
vah[a] express gati, khd[], ad[a], and bhak[a] express bhojana, and hve[],
abdya, and krad[i] express abda. Thus their ai-kart would usually become a
karma by stra 640, but this stra prohibits that. The word ayantka-vahi means the
dhtu vah[a] in which there is no yant, yant here meaning claka (driver). In the
example ko gopn g jpayati, darayati, upalambhayati v Jva Gosvm shows
how darana (seeing) and upalambha (perceiving, recognizing) are also included in
the category of jna. In the same way, nirkayati (he causes to perceive),
anubhvayati (he causes to experience), ghrpayati (he causes to smell), and so
on are also considered to be within the category of jna.
Regarding the dhtu grah[a] which has the meaning of updna, updna is
essentially just prpti, and prpti is essentially just gati. Thus it is concluded that the
dhtu grah[a] expresses gati. Indeed the fact that [] was prohibited in the current
stra suggests that dhtus which have the meaning of prpti are almost always
included in the category of gati.2 Otherwise, if [] wasnt covered by the previous
stra, there would have been no need to prohibit it in the current stra. In the example
from Kumra-sambhava the mountain referred to is Himlaya, the Lord of Lords is iva,
and the daughter is Prvat. Similarly, in the example from Bhai-kvya, Him refers
to Rma and that bow refers to the bow of iva. Some say that dhtus which have
the meaning of praveana (entering), rohaa (climbing), taraa (crossing), and
prpaa (attaining) are also accepted as dhtus that express gati. Thus the following
1 Bla comments that the words vana rajyate (The forest is colored) have to be
inserted in this example.
2 The meaning of the dhtu [] is prpaa which is a synonym of prpti formed from
the same upendra pra with the same dhtu p[].
625
examples of learned poets are also valid: prveayan mandira-madhyam enam
(causing Him to enter the inside of the temple), tm akam ropya sut pratasthe
(causing his daughter to climb his lap, he set out) priym udanvantam attarad
dhari (Hari caused his beloved to cross the ocean) and nanu m prpaya bhartur
antikam (Cause me to attain the presence of my husband).
Regarding tyga, gati is essentially just the act of attaining another place by giving up
the previous place. Thus, since tyga involves the same principle, it is also included in
the category of gati. Moreover, in examples like msam adhiayayati rogina bhiak
(The doctor causes the sick person to rest for a month), go-doha sthpayati ka
nanda (Nanda causes Ka to stay for the milking of the cows), and so on the aikart becomes a karma by accepting that the dhtus are originally akarmaka even
though they artificially take a karma by the verse beginning kldhva (see vtti
below). Similarly, in Bhais example tri-varga-pram asau bhavantam
adhysayann sanam ekam indra (Indra, causing you who have gone beyond the
three vargas (dharma, artha, and kma) to sit down on a single seat,) the ai-kart of
the dhtu adhi + s[a] becomes a karma by accepting that adhi + s[a] is originally
akarmaka even though it artificially takes a karma by adhi--sthsm dhra karma
(650).
VttiThe ai-kart of abhi + vad[a] and d[ir] optionally becomes a karma when an
tmapada ending is applied. For example, abhivdayate garga ka r-nanda or
abhivdayate garga kena r-nanda (Nanda Mahrja makes Ka offer
respects to Garga Muni) and darayate sva-krya pit kam or darayate svakrya pit kena (Kas father, Nanda Mahrja, shows Ka His duty). Some
say that the ai-kart of [u]pac[a] and so on also optionally becomes a karma, and
some say that the ai-kart of ru and d[ir] doesnt become a karma. When the
pratyaya is applied in karmai prayoga, only the karma of []i is ukta, just as when the
pratyaya is applied in kartari prayoga, only the kart of []i is ukta (see sa es tatkart-karmao). For example, vaiavcryea vaiavo bhvyate (The Vaiava is
caused to be by the Vaiava crya), kena gvo vana gamyante (The cows are
made to go to the forest by Ka), and so on. When a second []i is applied, we get
pitr kena gvo vana gamyante (The cows are made to go to the forest by Ka
who is caused to do so by His father) and so on.
But, when the pratyaya is applied in kartari prayoga, the ai-kart of [], khd[],
and so on doesnt become a karma. For example, ko gopair g vraja nyayati
(Ka makes the cowherd boys take the cows to Vraja). Likewise with khd[] and
ad[a]. Similarly, hvyayati gopair g ka (Ka makes the cowherd boys call
the cows). abdyate means abda karoti (He makes a sound). It is akarmaka and
expresses abda. When []i is applied after abdya, we get abdyayati vay
ka (Ka causes His flute to sound). Some say that the ai-kart of ay[a] gatau
also doesnt become a karma, and some say that the ai-kart of hve[], abdya, and
krad[i] isnt prohibited from becoming a karma. In the case of bhak[a], we get
bhakayati navanta kena mt (Kas mother makes Ka eat butter). But
when there is violence involved, we get bhakayati garua daityn viu (Viu
causes Garua to devour the demons). In the case of vah[a], we get vhayati vanyabhojana gopai ka (Ka makes the cowherd boys carry the food for the forest
picnic).1 But when it has a kart who is a driver, we get vhayati akaa vabhn
gopa (The cowherd man causes the bulls to pull the cart). When the pratyaya is
applied in karmai prayoga, we get kena gopair gvo vraja nyyante (The cows
are led to Vraja by the cowherd boys who are caused to do so by Ka) and so on.
1 Bla comments that the word vanya-bhojanam in this example means vanyabhojyam because the kt pratyaya []ana has been applied in karmai prayoga here
by ana karmdau ca (927).
626
Here only the cows are ukta since they are the main karma. Thus ends the section
dealing with the y-anta-dhtus.
AmtaWhere the ai-kart of abhi + vad[a] would normally never become a karma
and the ai-kart of d[ir] would normally always become a karma since d[ir]
expresses jna, this rule says their ai-karts optionally become karmas. The
tmapada endings are applied here by idbhya ubhayapadibhyo e (721). When the
pratyaya is applied in karmai prayoga, only the karma of []i is ukta, and the previous
karma is anukta, just as when the pratyaya is applied in kartari prayoga, only the kart
of []i is ukta, and the previous kart is anukta. In the case of akarmaka dhtus, the
karma of []i is automatically ukta since akarmaka dhtus have no previous karma.
But in the case of dhtus which express gati and so on, the previous karma is anukta.
Thus in the example kena gvo vana gamyante here only the cows are ukta, and
the forest is anukta. Regarding the example pitr kena gvo vana gamyante, the
ai-kart, namely the cows, already became a karma. Thus when the pratyaya is
applied in karmai prayoga only they are ukta. This is in accordance with the rule that
when a second []i is applied, the kart of the first []i doesnt become a karma (see
vtti 641). The dhtu bhak[a] mentioned in stra 641 is the cur-di-dhtu bhak[a]
adane (10P, to eat). In the example kena gopair gvo vraja nyyante, only the
cows are ukta since they are the main karma ([] is one of the n-vahdis). This is in
accordance with the rule sa cet karmai duhy-der gaue ny-des tu mukhyake (vtti
639).
VttiMoreover, Vkya-padyam 3.7.67 says
kldhva-bhva-denm
antar-bhta-kriyntarai
sarvair akarmakair yoge
karmatvam upajyate
When the kla (time), adhva (distance), bhva (activity expressed by a kt
pratyaya ordained in bhve prayoga), or dea (place) is syntactically connected
with an akarmaka dhtu which has another kriy contained inside it, the kla, adhva,
bhva, or dea becomes a karma.
The word adhva (literally path) here means the measurement of the path.
Examples are msam ste vaiava (The Vaiava remains for a month) and
ekdam upavasati vaiava (The Vaiava fasts on ekda). One should
understand that in these cases the kriy of the akarmaka dhtu is preceded by the
kriy of vypti (pervasion). Similarly, kroa-traya govardhano sti (Govardhana is
three kroas1 long), go-doha tihati hari (Hari stays for the milking of the cows),
mthurn virjate ka (Ka is gloriously present in various places of Mathur
city). But when the pratyaya is applied in karmai prayoga, we get msa syate
vaiavena, ekday upoyate vaiavena and so on. In this regard, when []i is
applied, the prva-kart (ai-kart) certainly becomes a karma. For example, msam
sayati vaiava vaiava (The Vaiava causes the other Vaiava to remain for a
month). But when the pratyaya is applied in karmai prayoga, either one of the
karmas is ukta as desired. For example, msam syate vaiava vaiavena or msa
syate vaiava vaiavena. Some say that the same thing also optionally applies to
dhtus which express gati, jna, and so on. For example, kena gvo vana
gamyante or kena g vana gamyate (The cows are made to go to the forest by
Ka). Furthermore, even though preraa and so on may be impossible, sometimes
it is nonetheless imposed and []i is applied. For example, bhik vaiava
1 One kroa is approximately two miles
627
mathury vsayati (Begging makes the Vaiava stay in Mathur) and dpo
vaiava gtm adhypayati (The light makes the Vaiava read the Gt).
AmtaThe words antar-bhta-kriyntarai akarmakai mean with an akarmaka
dhtu which has another kriy, namely the kriy of vypti (pervasion), contained
inside it. Jva Gosvm says that one should understand that the kriy of the
akarmaka dhtu is preceded by the kriy of vypti. Thus msam ste vaiava
means msa vypya ste vaiava, and ekdam upavasati vaiava means
ekda vypya upavasati vaiava. By figuratively extending kla to include the
numeration of kla, we also get msa-trayam uttna ete (He lies on his back for
three months) and vara-ata jvati (He lives for a hundred years). Kroa-traya
govardhano sti means tri-koa-parimita sthala vypya govardhano sti and godoha tihati hari means go-dohana-kla vypya tihati hari. The word go-doha
(milking of the cows) is a bhva which is expressed by the kt pratyaya [gh]a[].
Mthurn virjate ka means mathur-rja-dhny-antar-gata-den vypya
virjate ka.
Regarding the statement when []i is applied, the prva-kart (ai-kart) certainly
becomes a karma, the kla and so on becomes a karma due to the existence of
another kriy which is contained inside the akarmaka dhtu. Therefore, since the kla
and so on becomes a karma of the kriy of vypti and not of the kriys of sana
(remaining) and so on, the kriys of sana and so on retain their natural state of
being akarmaka. Therefore there is no obstruction to the ai-karts becoming a karma
by akarmaka-gati-jna (640). When the pratyaya is applied in karmai prayoga, either
one of the karmas is ukta as desired. But when the pratyaya is applied in bhve
prayoga, the pratyaya has no regard for either of the karmas. Thus we get vaiava
msam syate vaiavena, vaiava msau syate vaiavena, or vaiava msn
syate vaiavena. Preraa and so on is the vypra of a living being. It is impossible
for something which is not living. Thus Jva Gosvm says it is figuratively imposed.
VttiNow we begin the usage of kt pratyayas. The usage of kt pratyayas takes
place when the kriy requires another kriy to complete the sense. The usage of
khyta pratyayas, however, doesnt require another kriy. Therefore, although both
kt pratyayas and khyta pratyayas are equal in terms of having a connection with
the sdhana (kraka) such as the kart and so on, it is said that an khyta pratyaya is
focused mainly on the kriy, while a kt pratyaya is focused mainly on the sdhana
(kraka).
AmtaWithout a kriy connected with an khyta pratyaya, the kriy connected
with a kt pratyaya is generally unable to complete the sense of the sentence by itself.
The usage of khyta pratyayas, however, doesnt require another kriy to complete
the sense of the sentence. One should know that this is only generally the case since
the following exception will be stated in vtti 645: Viunih viuktydaya
ckhyta-van mukhy, kdantev kk-prakatvt (Kdantas1 made from the kt
pratyayas viunih, viuktya, and so on function as the main kriy, just like an
khyta-kriy, because among all the kdantas only they are able to complete the
sense). An khyta pratyaya is focused mainly on the kriy, that is to say it is focused
1 A kdanta is a word ending in a kt pratyaya. Often the terms kt and kdanta are
used interchangeably, though technically kt is supposed to refer to the pratyaya and
kdanta to the word made from that pratyaya. In this version of Hari-nmmta, we
have tried to preserve the distinction between the two terms, and thus we have
sometimes translated kdanta as kt pratyaya and kt as kdanta according to
what best fits the context. Students should not be alarmed at this as the same
looseness of terms is found in Pinis grammar and even in more ancient works like
the Nirukta.
628
mainly on that which is being achieved (e.g the kriy is the sdhya). A kt pratyaya,
however, is focused mainly on the sdhana, that is to say, since it is a nma (see vtti
729), it is focused mainly on the kraka, or in other words, it is focused mainly on that
which achieves. Furthermore, an khyta pratyaya cannot express krakas other than
the karma and kart, whereas a kt pratyaya can express all six krakas and later
becomes endowed with liga and sakhy.
642 / k(ta{Rk(maRNAAe: Sa"I k{(AegAe /
642. kart-karmao ah kd-yoge
kart-karmaowhen the kart or karma is anukta; aha ah viubhakti;
kd-yogewhen there is connection with a kt pratyaya.
When the kart or karma is anukta and connected with a kt pratyaya, it
takes a ah viubhakti.
atra kt-stri knicid uddeyni. bhve ktikasya kti, atrsttydikriyntara gamyam. kartari tllly kart ka. kriy-vieaasya na ah.
kartari aka. sdhu pcaka. dvi-karmakatvedogdh dugdhasya gavm.
pradhna eveti kecit. duhdes tu gaua iti yuktam. kd-yoge iti kim? taddhita-yoge tu
kta-prv si ka, kta prvam anenety arthe taddhita-ini. atra ktam iti
bhve kta, se karmatva, ktri-kriy-sdhyatvt. kartur psitatamatvd ity anye.
karmao nuktatva ca, kartari taddhitasya vihitatvt, kta ca bhve vihitatvt. tad
eva sati kt-pratyaya kta gu-bhvya, kartari vihitas taddhite ini-pratyaya eva
mukhyas tasmd asya karmao na yoga iti vivecanyam.
VttiSome kt-stras have to be mentioned here. For example, the kt pratyaya
[k]ti is applied in bhve prayoga (see stra 900) and we get kasya kti (Activity
by Ka). In these examples the presence of another kriy such as asti (is) and so
on is understood. Similarly, the kt pratyaya t[l] is applied in kartari prayoga (see
stra 819) and we get lly kart ka (Ka, the performer of pastimes). But
the vieaa of a kriy doesnt take a ah viubhakti.1 For example, the kt
pratyaya []aka is applied in kartari prayoga (see stra 819) and we get sdhu
pcaka (One who cooks well). An example of when the dhtu takes two karmas is
dogdh dugdhasya gavm (The milker of milk from the cows). Some say that only
the main karma can take a ah viubhakti, but (if we accept that only one karma
can take a ah viubhakti) it is proper that the secondary karma of the duhdi
should take the ah viubhakti.
Why do we say kd-yoge? Because, when there is connection with a taddhita pratyaya,
we get kta-prv si ka (Ka who previously did creation). The word
kta-prv is formed by applying the taddhita pratyaya in[i] in the sense of kta
prvam anena (previously there was doing by Him). Ktam itself is formed by
applying the kt pratyaya [k]ta in bhve prayoga and si is the karma since it is
achieved by the kriy of doing, or according to others, since it is most desired by the
kart. Moreover, the karma is anukta here since the taddhita pratyaya in[i] is ordained
in kartari prayoga and the kt pratyaya [k]ta is ordained in bhve prayoga. [There is
no kd-yoga here] because, in all the cases when the meaning of the pratyaya is
secondary, the kriys connection [with another word] is only rthika (understood
from the context). Thus, since the kt pratyaya [k]ta is secondary and the taddhita
pratyaya in[i] which is ordained in kartari prayoga is predominant, it should be
understood that this karma (si) isnt directly connected with the kt pratyaya.
1 The vieaa of a kriy was previously called a karma by extension (see stra 638). Thus this
statement prohibits the ah viubhakti that would otherwise be obtained by the current stra.
629
AmtaThis stra is an apavda of anukte kartari karae ca tty (635) and
karmai dvity (637). The kt-stras mentioned here will be fully explained in the
Kdanta-prakaraa, but they are given here because they are necessary for helping
the students to understand the krakas. In the example kasya kti the kart takes
a ah viubhakti, and in the example lly kart ka the karma takes a
ah viubhakti but the kart ka is ukta by the kt pratyaya t[l] and thus it
doesnt take a ah viubhakti.
Regarding the word kta-prv, when we have the sentence kta prvam anena, the
word kta-prva is first made by samsa and then the taddhita pratyaya in[i] is applied
by sa-prva-padc ca (Bhat 2981). Someone may argue, Since it was said that si
is the karma since it is achieved by the kriy of doing, it is understood that the kriy of
doing is connected with the word si, and thus there is a connection between the
karma and the kt pratyaya. How then is this counterexample valid? In response to
this, Jva Gosvm says that there is no direct connection here between the karma
and the kt pratyaya. A kriys connection is of two kinds: bdika and rthika. In that
regard, when the meaning of the pratyaya which is applied after the kriy is
predominant, the kriys connection with another word is bdika, that is to say it is
skd-yoga (a direct connection). But when the meaning of the pratyaya is
secondary, then the kriys connection with another word is rthika, that is to say it is
ttparya-gamya (understood from the context). Here the kt pratyaya [k]ta ordained
after the dhtu [u]k[] is made secondary by the samsa and the taddhita-pratyaya.
Therefore the connection between the kriy of doing and the karma, si, is
understood from the context (artha) and not from the word itself (abda).
643 / k(ta{Rk(maRNAAe: aAaAE k(taRir" Sa"I vaA /
643. kart-karmao prptau kartari ah v
kart-karmaoboth in the kart and in the karma; prptauwhen a ah
viubhakti would normally be obtained by stra 642; kartariin the kart; aha
ah viubhakti; voptionally.
When the kart and karma are simultaneously anukta [and thus liable to
take a ah viubhakti by stra 642], the kart only optionally takes a
ah viubhakti.
bhve gha. govindena gav doha, govindasya v.
VttiFor example, the kt pratyaya [gh]a[] is applied in bhve prayoga (see stra
890) and we get govindena gav doha or govindasya gav doha (The milking of
the cows by Govinda).
AmtaThe meaning of this stra is kartari karmai ca yugapat ahy prptau
kartari ah v syt, karmai tu nityam eva ah jey (When a ah
viubhakti is simultaneously applicable both in the kart and the karma by stra 642,
the ah viubhakti is optional in the kart, but compulsory in the karma).
However, this option only applies when both the kart and karma are connected to the
same kt pratyaya. If they arent connected to the same kt pratyaya, then only stra
642 can be applied. For example aho mahotsave smin yvad odanasya pkas tvatm
eva vaiavn samgama (What a wonder! In this festival as much rice was
cooked only that many Vaiavas came).
630
644 / @cyautaABaivaSNAuina"ADaAeajaABaKalaTaARvyayaAer"AmaAntata|NAAM
yaAegAe na Sa"I /
644. acyutbha-viunihdhokajbha-khal-arthvyayo-rmnta-t yoge na
ah
acyutbha-viunih-adhokajbha-khal-artha-avyaya-u-rma-anta-tmwith an
acyutbha, viunih, adhokajbha, kt pratyaya which has the meaning of the
kt pratyaya [kh]a[l], kt pratyaya which is an avyaya, kt pratyaya which ends in urma, and the kt pratyaya t[n]; yogewhen there is connection; nanot; aha
ah viubhakti.
The kart or karma doesnt take a ah viubhakti if it is connected with
any of the following kt pratyayas: i) acyutbha, ii) viunih, iii)
adhokajbha, iv) a kt pratyaya which has the meaning of the kt pratyaya
[kh]a[l], v) a kt pratyaya which is an avyaya, vi) a kt pratyaya which ends
in u-rma, and vii) the kt pratyaya t[n].
vartamndau at-nv acyutbha-sajau. tatra at parapada, na tmapadam.
yathka kr kurvan hasati, eva kurva.
VttiThe kt pratyayas []at[] and []na are applied in the present tense and so
on and are called acyutbhas (see stra 729). In that regard, []at[] is a parapada
pratyaya and []na is an tmapada pratyaya.1 For example, ka kr kurvan
hasati and ka kr kurvo hasati (Performing pastimes, Ka smiles).
AmtaDue to the words and so on, []at[] and []na are sometimes applied in
the past tense and the future tense. Kurvan is formed by applying []at[] after the
dhtu [u]k[], and then applying tan-de apo pavda u (553), dhtor antasya
govinda pratyaye (289), karoty-a-rmasya ur nirgue (557) and u-dvaya va (51).
Thus we get the word kurvat[]. Then we apply s[u], insert n[um] by stra 174, delete
s[u] by stra 138, and delete the final vara of the sat-saga by stra 176. Thus we get
kurvan. Kurva is formed in the same way as kurvat. Words ending in an acyutbha
kt pratyaya like kurvan, krva, and so on are employed as vieaas of the kart
and they are called asampik-kriys (kriys which dont complete the sense) since
they require another kriy such as hasati and so on.
645 / i"Sa: zAtauvaAR /
645. dvia atur v
dviawhich comes after the dhtu dvi[a] aprtau (2U, to hate); atuwith the
kt pratyaya []at[]; voptionally.
But the karma optionally takes a ah viubhakti if it is connected with
the kt pratyaya []at[] which comes after dvi[a].
kasasya dvian kasa v. khytasya mukhyatvt tennukte kartari ttyaiva.
gaua-mukhyayor mukhye krya-sampratyaya iti nyyena etad evokta, yadi
bdhakntara na syd iti. kena kr kurvat hasyate. eva ktnukte py
1 Thus []at[] is applied after parapad dhtus by parapadni kartari (283), while
[]na is applied after tmapad dhtus by tmapadibhya tmapadni ita ca (284).
Ubhayapad dhtus, however, can take []at[] or []na by ubhayapadibhya
ubhayapadni ita ca (285).
631
khytenokte karmai pratham, yathtmbla bhojayat kena gop vcyate.
tath khdi-karmatva-niedhe pi karmatvam evatmbla khdayatety-di. katha
paya dyate ka? payety asya vkyrthenaivnvaya iti. ato mug ne.
kena kr kriyam virjate. kena kriyam kr payeti prva-vad
dvityaiva.
attdau kta-ktavat viunih-sajau. kta pryo bhva-karmao, ktavatu
kartary eva. karmaikena kr kt. kartarika kr ktavn.
viunih viuktydaya ckhyta-van mukhy, kdantev kk-prakatvt.
dyamnena kena govardhano dhta, payanta ka davn.
paroktte kvasu-ki-kn adhokajbha-saj. atra kvasu-k parapade, kna
tmapadam. yathka kr cakvn, cakri, cakra. kena kr
cakr.
akcchra-kcchrrthe khal, tad-arth cnye khal-arth, te ca bhva-karmao.
kena s kr sukar, akcchrea kriyate ity artha. anyena dukar, kcchrea
kriyate ity artha. kenead-dnam amtam, akcchrea dyate ity artha. ktv
mnt ca kd avyayam. eka-kartkayo kriyayo prva-kla-stha-dhto ktv.
kriyrthatve tumu. ka kr ktv vrajam jagma, ka kr kartu
vana jagma. anayo karmaa pratyayntareoktatva cakena kr ktv
sampyate, kena kr kartum rabhyate. kvacit kt-tulyrthenvyayena ca.
yathvia-vko pi savardhya svaya chettum asmpratam (kumrasambhavam 2.55), ayogya ity artha. u-rmnt kartari lrthe prya. ka
kr kru, kam alakariur ity-di. lrthe tn kartari. ka kr
kart. acyutbhdi-yoge kraka-ahy eva niedha. sambandha-vivaky tu
ahy evakry kurvann ity-di. kim em asti dukaram iti ca.
VttiFor example, kasasya dvian or kasa dvian (the enemy of Kasa).1 Since
the khyta pratyaya is the main thing, when the kart is anukta by the khyta
pratyaya, only a tty viubhakti is used. Indeed the phrase yadi bdhakntara na
syt (vtti 629) was spoken previously because of the maxim gaua-mukhyayor
mukhye krya-sampratyaya (Out of the secondary thing and the main thing, the
grammatical operation should be performed on the main thing). Thus we get kena
kr kurvat hasyate ([The act of] smiling is [being done] by Ka who is
performing pastimes). Similarly, when the karma is ukta by the khyta pratyaya,
even though it is anukta by the kt pratyaya, a pratham viubhakti is used. Thus we
get tmbla bhojayat kena gop vcyate (The gop is caused by Ka to eat
tmbula and speak). Similarly, the ai-kart becomes a karma even though the aikart of khd[] is prohibited from becoming a karma (see stra 641). Thus we get
tmbla khdayat kena gop vcyate (The gop is caused by Ka to eat
tmbula and speak). How do we get paya dyate ka (See how Ka is
seen)? Here paya is syntactically connected with the meaning of the sentence
(vkya). The gama m[uk] is applied after a-rma when na follows (see stra 730).
Thus we get kena kr kriyam virjate (The pastime being performed by
Ka shines gloriously). Like before, only a dvity viubhakti is used in kena
kriyam kr paya (See the pastime being performed by Ka).
AmtaIt is the karma that optionally takes a ah viubhakti as there is no
chance of the kart taking a ah viubhakti since the kart is ukta by the kt
pratyaya. In the examples kasasya dvian and kasa dvian the presence of
another kriy such as rjate (rules/shines) and so on is understood. The khyta
pratyaya is the main thing because it is focused mainly on the kriy (see vtti 730)
since its kriy is a sampik-kriy (a kriy which completes the sense of the
sentence). Regarding the example kena kr kurvat hasyate, even though the
kart, Ka, is ukta by the kt pratyaya []at[] ordained in kartari prayoga, it is
1 It will be explained in dvia at atrau (740) that the kt pratyaya []at[] is only
applied after the dhtu dvi[a] when an enemy is being expressed, and not otherwise.
632
anukta by the khyta pratyaya te ordained in bhve prayoga since only the bhva is
ukta. Therefore, since the kart is anukta by the khyta pratyaya which is the main
thing, the kart only takes a tty viubhakti in accordance with the maxim gauamukhyayor mukhye krya-sampratyaya. It should be understood that the karts
being anukta by the khyta pratyaya is the bdhakntara1 here. But when, by
reversing the situation, the kart is ukta by the khyta pratyaya, even though it is
anukta by the kt pratyaya, only a pratham viubhakti is used because the khyta
pratyaya is the main thing. Similarly, when the karma is ukta by the khyta pratyaya,
even though it is anukta by the kt pratyaya, only a pratham viubhakti is used.
Someone may wonder, How does the anvaya (syntactical connection) take place in
paya dyate ka since the karma of the main verb paya is missing? In answer
to this, Jva Gosvm says that the word paya is syntactically connected with the
meaning of the sentence ko dyate and that the meaning of the sentence is itself
the karma of paya. Regarding the example kena kr kriyam virjate,
kriym is a case where []na is applied in karmai prayoga. The feminine gender
is used because kriym is a vieaa of kr. The words like before mean when
there is a bdhakntara as in the previous example vaiava ml kurvanta paya
(vtti 630). But in the current example, kena kriyam kr paya, the
bdhakntara is that the karma is anukta by the khyta pratyaya even though it is
ukta by the kt pratyaya. Thus the karma only takes a dvity viubhakti because it
is anukta by the main pratyaya, the khyta pratyaya.
SaodhinIn the vtti to Bhat 74, Jva Gosvm defines a vkya (sentence) as
follows: kriynvayvacchinna-pada-samho vkyam (A vkya is a group of words
characterized by their connection to a common verb (kriy)). Commenting on this
verse, Amta says the definition of a vkya according to Shitya-darpaa is vkya
syd yogyatkksatti-yukta padoccaya (A vkya is a group of words endowed
with yogyat, kk, and satti). The followers of the Nyya system give the same
definition. Yogyat (congruity) is the absence of absurdity in the mutual relation of
the things denoted by the words. Thus phrases like vahnin sicati (he moistens with
fire) are excluded from being vkyas.2 kk (expectancy) is the absence of the
completion of the understanding, an absence which assumes the form of the hearers
curiosity [to know something which the other words in the sentence will inform him of].
Thus a mere string of words like gaur ava purua (cow, horse, man) is not a
vkya.3 satti (proximity) is the continuity of comprehension. Thus there is no
connection of the word ka, uttered today, with the word kpay, uttered on another
day.
VttiThe kt pratyayas [k]ta and [k]tavat[u] are applied in the past tense and so on
and are called viunihs (see stra 748). [K]ta is generally applied in bhve
prayoga and karmai prayoga whereas [k]tavat[u] is applied only in kartari prayoga.
An example of when [k]ta is applied in karmai prayoga is kena kr kt (The
pastime was performed by Ka) and an example of when [k]tavat[u] is applied in
kartari prayoga is ka kr ktavn (Ka performed the pastime).
1 Something else which blocks the pratham viubhakti that would normally be obtained by uktt
nma-mtrrthe dyotye prathamaiva (vtti 629).
2 A statement like payas sicati (he moistens with water) has yogyat because
water has the fitness, owing to its liquidity which is necessary for moistening. But a
statement like vahnin sicati (he moistens with fire) has no compatibility, since fire
lacks liquidity which only can make a thing an instrument in the act of moistening.
3 The words gau sundar (the cow is beautiful) or gaur dhvati (the cow runs)
have expectancy as regards one another. However, the words gaur ava purua
(cow, horse, man) have no expectancy as regards one another i..e when the word
gau is uttered, desire is produced in the mind to know something about the cow. But
this desire is not satisfied by the word ava.
633
Viunih viuktydaya ckhyta-van mukhy, kdantev kkprakatvt (Kdantas1 made from the kt pratyayas viunih, viuktya, and
so on function as the main kriy, just like an khyta-kriy, because among all the
kdantas only they are able to complete the sense). Examples of this are
dyamnena kena govardhano dhta (Govardhana was lifted by Ka who was
being watched) and payanta ka davn (He saw Ka looking). The kt
pratyayas [k]vas[u], [k]i, and [k]na are applied in the past tense not witnessed by the
speaker and are called adhokajbhas (see stra 743). In that regard, [k]vas[u] and
[k]i are parapada pratyayas and [k]na is an tmapada pratyaya.2 For example,
ka kr cakvn, ka kr cakri, or ka kr cakra (Ka
performed the pastime). Similarly, in karmai prayoga we get kena kr cakr
(The pastime was performed by Ka).
The kt pratyaya [kh]a[l] which is applied in the sense of ease or difficulty (see
stras 795 and 796) and other kt pratyayas which have the meaning of [kh]a[l] are
called khal-arthas. All of these pratyayas are applied in bhve prayoga or karmai
prayoga. For example, kena s kr sukar (that pastime is performed with ease
by Ka) where sukar means akcchrea kriyate (performed with ease), anyena
s kr dukar (that pastime is performed with difficulty by anyone else) where
dukar means kcchrea kriyate (performed with difficulty), and keneaddnam amtam (liberation is easily given by Ka) where ad-dnam means
akcchrea dyate (easily given). A word which ends in the kt pratyaya [k]tv or a
kt pratyaya which ends in m is called an avyaya (see stra 259). When there are two
kriys which have the same kart, the kt pratyaya [k]tv is applied after the dhtu
which expresses the kriy that is earlier in time (see stra 770), and when the kriy is
the artha (purpose), the kt pratyaya tum[u] is applied (see stra 79). For example,
ka kr ktv vrajam jagma (Ka performed the pastime and came to
Vraja) and ka kr kartu vana jagma (Ka went to the forest to perform
the pastime). The karma of the kt pratyayas [k]tv and tum[u] is ukta by the other
pratyaya. For example, kena kr ktv sampyate (The pastime is performed
and completed by Ka) and kena kr kartum rabhyate (The pastime is
endeavored to be done by Ka). Moreover, the karma of the kt pratyayas [k]tv
and tum[u] is sometimes ukta by an avyaya which has the same meaning as a
kdanta. For example, in Kumra-sambhava 2.55 we find via-vko pi savardhya
svaya chettum asmpratam (even a poisonous tree grown by oneself is unfit to be
cut) where asmpratam has the same meaning as the kdanta ayogya (unfit).
Kt pratyayas which end in u-rma are applied in kartari prayoga, generally in the
sense of habit (see stras 866, 867, 872, 874, 877, 878, and 881). For example,
ka kr kru (Ka, performing the pastime), kam alakariu
(decorating Ka), and so on. The kt pratyaya t[n] is applied in kartari prayoga in
the sense of habit (see stra 865). For example, ka kr kart (Ka,
performing the pastime). Only the ah viubhakti of a kraka is forbidden when
there is connection with the acyutbhas and so on (see stra 644), but when there is a
desire to express a general relationship a ah viubhakti is certainly applied. For
example, kry kurvan (performing in relation to the pastime) and so on. Kim
em asti dukaram (In relation to these, what is difficult to do?) is also a case of the
same.
1 A kdanta is a word ending in a kt pratyaya. For further details see the introduction
to Kdanta-prakaraa and Amta 729.
2 Thus [k]vas[u] and [k]i are applied after parapad dhtus by parapadni kartari
(283), while [k]na is applied after tmapad dhtus by tmapadibhya tmapadni
ita ca (284). Ubhayapad dhtus, however, can take [k]vas[u], [k]i or [k]na by
ubhayapadibhya ubhayapadni ita ca (285).
634
AmtaDue to the words and so on, the kt pratyaya [k]ta will also be ordained in
the present tense. The word generally indicates that [k]ta is sometimes also applied
in kartari prayoga. In kena kr kt the kart doesnt take a ah viubhakti
and in ka kr ktavn the karma doesnt take a ah viubhakti. All this is
in accordance with stra 644. In the atidea beginning viunih viuktydaya
ca, the word mukhy mean sampik-kriy-rpea vyavahriyante (are employed as
sampik-kriys1) and the words kdantev kk-prakatvt mean kdanteu
samagreu madhye em evkk-prakatvt, anye tu kriyntara-spekatvt
(because among all the kdantas only they are able to complete the sense, whereas
others require another kriy to complete the sense). Due to the words and so on,
kdantas made from the kt pratyayas acyutbha, adhokajbha, and [kh]a[l]
sometimes also function as the main kriy, just like an khyta-kriy.
The word gopdibhi (by the cowherd men and others) has to be added in the
example dyamnena kena govardhano dhta. The word dhta is formed by
applying the kt pratyaya [k]ta after the dhtu dh[] dhrae (1U, to hold, support)
in karmai prayoga. The karma, Govardhana, is ukta by the kt pratyaya [k]ta. Here
the kdanta dhta, which has the same meaning as the khyta-kriy dadhre,
doesnt require another kriy because it is able to complete the sense by itself. In the
example payanta ka davn it should be inferred that the karma of
payantam is vndvana-saundaryam (the beauty of Vndvana). The word
davn, which has the same meaning as the khyta-kriy dadara, is formed by
applying the kt pratyaya [k]tavat[u] after the dhtu d[ir] prekae (1P, to see).
Cha-o rj-yaj-bhrj-parivrj-sj-mj-bhrasj-vrac ca o viupadnte vaiave ca
(182) and t parasya a-varga-yuktasya ca ta-vargasya a-varga (205) are then
applied and we get the word davat[u] of which davn is the first case singular
form. The two examples just mentioned are given to show how kdantas made from
[k]ta and [k]tavat[u] function as the main kriy, just like an khyta-kriy. In the first
example the word ka doesnt take a pratham viubhakti, even though it is ukta
by the kt pratyaya []na, because it is anukta by kt pratyaya [k]ta which is the
main thing. In the second example the word ka doesnt take a pratham
viubhakti, even though it is ukta by the kt pratyaya []at[], because it is anukta
by kt pratyaya [k]tavat[u] which is the main thing. In both these examples Ka is
the karma of one kriy and the kart of another.
The word cakvn is formed by applying the kt pratyaya [k]vas[u] after the dhtu
[u]k[] karae (8U, to do, make). There is reduplication by dhtor dvir-vacanam
adhokaja-sann-a-yau (322) because [k]vas[u] is an adhokajbha (like an
adhokaja) and thus we get the word cakvas[u] of which cakvn is the first case
singular form. In the examples ka kr cakvn, ka kr cakri, and
ka kr cakra, which are all in kartari prayoga, the karma, krm, doesnt
take a ah viubhakti because of stra 644 and cakvn, cakri, and cakra
have the same meaning as the khyta-kriy cakra. In the example kena kr
cakr, which is in karmai prayoga, the kart, kena, doesnt take a ah
viubhakti because of stra 644 and cakr has the same meaning as the khytakriy cakre.
Regarding the kt pratyaya [kh]a[l], it will be explained later how [kh]a[l] is applied
when the dhtu is preceded by the word dur which has the sense of difficulty or
when the dhtu is preceded by the words su or at which have the sense of ease.
In the example kena s kr sukar the kart, kena, doesnt take a ah
1 A sampik-kriy is a kriy which completes the sense of the sentence. It is the main
kriy in contrast to the asampik-kriy which is secondary and which cannot
complete the sense of the sentence by itself. For further details, see vtti 641 and
Amta 729.
635
viubhakti because of stra 644 and, because [kh]a[l] is ordained in karmai prayoga
here, there is no chance of the ukta-karma, kr, taking a ah viubhakti either.
The words s kr (that pastime) mean helay asura-mrady-tmik ll (the
pastime consisting of playfully killing the demons and so on) and the word anyena
means kd aparvatrea kenpi (by any avatra other than Ka). The word
amtam in the example kenead-dnam amtam means moka (liberation) and
the whole example suggests that bhaktis tu dury (bhakti, on the contrary, is given
with difficulty) where dury means kcchrea dyate (given with difficulty). This
is in accordance with the statement mukti dadti karhicit sma na bhakti-yogam
(Bhgavatam 5.6.18). The reason for this is that bhakti is famous in the scriptures
because it has the power to subjugate the Lord.
Both [k]tv and tum[u] are applied in bhve prayoga in accordance with the statement
avyaya-kto bhve1 (Kt pratyayas which are avyayas are applied in bhve prayoga),
and in both the examples the karma, krm, doesnt take a ah viubhakti
because of stra 644. Someone may argue, If we say they are applied in bhve
prayoga, then how can they take a karma such as kr? The answer is that there is a
desire to express a karma here in accordance with the statement bhve pi pratyaye
sa-karmakasya dhto karmpek cet tat-sambandho bhaved eva 2 (If there is want
of a karma even when a pratyaya is applied after a sa-karmaka dhtu in bhve
prayoga, then the relationship of karma certainly takes place). Further examples of
this are odanasya pka (cooking the rice) and so on. The implied meaning of the
sentence the karma of the kt pratyayas [k]tv and tum[u] is ukta by the other
pratyaya is that none of the krakas are ever ukta by the kt pratyayas [k]tv and
tum[u] since they are ordained in bhve prayoga. Regarding savardhya, it will be
described later how [k]tv is replaced by ya[p] when the dhtu is preceded by an
upendra. In the example via-vko pi savardhya svaya chettum asmpratam the
poisonous tree is the karma of both savardhya and chettum and it is ukta by the
avyaya asmpratam.
In the example ka kr kru the karma, krm, doesnt take a ah
viubhakti because of stra 644. The word kru is formed by applying the kt
pratyaya u[] by u-dayo bahulam (877). Although the word kru is conventionally
limited to refer to a ilp (craftsman) in accordance with Amara-koas definition
kru ilp (a kru is a ilp) and in accordance with another books definition tak
ca tantra-vya ca npito rajakas tath. pacama carma-kra ca krava ilpino
mat (takas, tantra-vyas, npitas, rajakas, pacamas, carma-kras, and krus are
all considered ilps), still, from the viewpoint of Medin-koas definition kru
kraka (a kru is a kraka), its referring to a kart (performer) here is not a
problem. The word alakariu is formed by applying the kt pratyaya iu in the
sense of habit after alam + [u]k[] by alaka-nirka-prajana-utpata-utpacaunmada-ruca-apatrapa-vtu-vdhu-saha-cara ity ebhya iu (867). Due to the words
and so on we also get daitya jiu (defeating the demon), navanta gdhnu
(coveting butter), bhaktim icchu (desiring bhakti), bhakti vindu (attaining
bhakti), bhakti cikru (desiring to do bhakti), and so on. In all these examples
the karma doesnt take a ah viubhakti because of stra 644. Similarly, in the
example ka kr kart the karma, krm, doesnt take a ah viubhakti
because of stra 644.
646 / vataRmaAnae BaAvae ca (sya yaAegAe k(taRir" Sa"I vaA /
646. vartamne bhve ca ktasya yoge kartari ah v
1 For further details, see Bhat vtti 1236.
2 For further details, see vtti 637.
636
vartamnein the present tense; bhvein bhve prayoga; caand; ktasyawith the
kt pratyaya [k]ta; yogewhen there is connection; kartariin the kart; aha
ah viubhakti; voptionally.
The kart optionally takes a ah viubhakti when it is connected with
the kt pratyaya [k]ta which has been ordained in the present tense or in
bhve prayoga.
vaiavn jto ya vaiavair v. tty tu na sdhur iti bhga-vtti. litdau
ah neyatekena lita, rakita, knta. bhvevaiavn jta,
vaiavair v.
VttiAn example of the present tense is vaiavn jto yam or vaiavair jto
yam (This is known by the Vaiavas). Bhga-vtti, however, says that a tty
viubhakti cannot be used here. In the case of lita and so on the ah
viubhakti is not allowed. For example, kena lita (practiced by Ka),
kena rakita (protected by Ka), and kena knta (tolerated by
Ka). An example of bhve prayoga is vaiavn jtam or vaiavair jtam
([the act of] knowing was [done] by the Vaiavas).
AmtaThe kt pratyaya [k]ta is applied after the dhtu j avabodhane (9P, to
know) in the present tense by i-rmeto buddhcch-pjrthebhya ca kto vartamne
ca (769). Padmanbha Datta, author of the Supadma-vykaraa, also says that that a
tty viubhakti cannot be used here. In his opinion, the kart always takes a
ah viubhakti. Regarding the statement In the case of lita and so on the
ah viubhakti is not allowed, it will be explained in vtti 769 that, due to the
word ca in i-rmeto buddhcch-pjrthebhya ca kto vartamne ca (769), the kt
pratyaya [k]ta is also applied in the present tense after dhtus which arent mentioned
in that stra. But the kart doesnt take a ah viubhakti when it is connected
with the [k]ta which has been applied after such dhtus. The kt pratyaya [k]ta is
applied in bhve prayoga by kto bhte bhva-karmao (747). Everyone agrees that
the kart can take either a ah viubhakti or tty viubhakti when [k]ta is
applied in bhve prayoga.
SaodhinThis stra is an apavda of acyutbha-viunihdhokajbha-khalarthvyayo-rmnta-t yoge na ah (644).
647 / ivaSNAuk{(tyaAnaAM k(taRir" Sa"I vaA /
647. viuktyn kartari ah v
viuktynmwith any of the viuktyas; kartariin the kart; aha ah
viubhakti; voptionally.
The kart only optionally takes a ah viubhakti when it is connected
with a viuktya.
vidhy-dy-arthe tavynya-yat-kyap-yat-kelim viuktya-saj, te ca pryo
bhva-karmao. may sevitavyo hari, mama v. eva sevanyo hari.
VttiThe kt pratyayas tavya, anya, ya[t], [k]ya[p], []ya[t], and [k]elima which are
ordained in the senses of vidhi and so on are called viuktyas. They are generally
applied in bhve prayoga and karmai prayoga (see stra 799). For example, may
637
sevitavyo hari or mama sevitavyo hari (Hari should be served by me). Similarly,
may sevanyo hari or mama sevanyo hari (Hari should be served by me).
AmtaDue to the word prya (generally), the stra bhulyt karadau ca te
(817) will be spoken later and some of the viuktyas will also be ordained in kartari
prayoga (see stra 816). But when a viuktya is ordained in kartari prayoga, it is the
karma that takes a ah viubhakti. For example harir geyo bhakta-mahimna
(Hari sings the glories of the devotee).
SaodhinThis stra is an apavda of kart-karmao ah kd-yoge (642).
638
Atha adhikaraam
648 / k(ta{Rk(maRNAAer"ADaAr"Ae'iDak(r"NAma, /
648. kart-karmaor dhro dhikaraam
kart-karmaoof the kart and karma; dhrathe location; adhikaraam
adhikaraam.
The dhra of the kart and karma is called the adhikaraa.
kriyay saha v kriy-dvr v kart-karma yad ritya viay-ktya v vartete sa
dhras tad-rpa krakam adhikaraa-saja syt. tatra yad lambya vartete sa
raya, tatra sthitv yatra pravartete sa viaya. yathendriy purua raya,
rpdika viaya. yath rjo nta-puram raya, deo viaya. chtrasysanam
raya, pustaka viaya iti.
VttiThe dhra is that with the help of which the kart and karma exist by taking
shelter of it or by making it their viayaeither along with the kriy or by means of
the kriy. The kraka in the form of the dhra is called the adhikaraa. In that regard,
the raya (support) is that taking shelter of which the kart and karma exist and
the viaya (focus) is that which the kart and karma, being situated in the raya,
go out to. For example, the person in his body is the raya of the senses, and form
and so on are their viaya. To give other examples, the palace is the raya of the
king, and the kingdom is his viaya. The seat is the raya of the student, and the
book is his viaya.
AmtaThe etymology of the word dhra, which is formed by applying the kt
pratyaya [gh]a[] in adhikarae prayoga, is dhriyate ryate kart-karmabhym
asminn iti dhra (An dhra is so named because the kart and karma are
contained (dhriyate) in it). Suspecting that someone may argue, The general
definition of a kraka is kriy-sambandha-viei krakam (see stra 628), but since no
relationship with the kriy is perceived in the definition of the adhikaraa given here,
how do the two definitions concur?, Jva Gosvm personally elaborates on the
adhikaraa in the first sentence of the vtti. When the kart and karma are established
as krakas due to their having a specific relationship with the kriy, then a desire to
express their dhra also appears. Therefore, since the adhikaraa is helpful in
accomplishing the kriy, it is understood that the adhikaraa has a specific relationship
with the kriy through parampar (indirect connection)1. Bharthari confirms this in
Vkya-padyam 3.7.148:
kart-karma-vyavahitm
askd dhrayat kriym
upakurvat kriy-siddhau
stre dhikaraa smtam
It is said in stra that although the adhikaraa is indirectly connected with the kriy
since the kart and karma come between the kriy and the adhikaraa, it is still
helpful in attaining the kriy.
1 In other words the adhikaraa is indirectly connected to the kriy because it is

connected to the kart and karma which are directly connected to the kriy.
639
And because the adhikaraa is helpful in accomplishing the kriy, it is considered a
kraka. For example, in sane ste (He sits on the seat) the seat is helpful in
accomplishing the activity of sitting.
Moreover there are two kinds of kriys: kriys which are kart-stha (contained in the
kart) and kriys which are karma-stha (contained in the karma). For example,
learned authorities say that:
karma-stha pacater bhva
karma-sth ca bhide kriy
asy-syor bhva kart-stha
kart-sth ca game kriy
The activity of cooking is karma-stha, and the activity of splitting is also karma-stha.
The activities of being and sitting are kart-stha, and the activity of going is also kartstha.
Thus only the kart and karma are the dhra of the kriy, and since the adhikaraa is
the dhra of the kart and karma, only the adhikaraa is indirectly the dhra of the
kriy. No other krakas are indirectly the dhra of the kriy. Furthermore, it is
explained in the vtti that the adhikaraa of two kinds, raya and viaya. The
examples of them mentioned in the vtti are illustrated as follows: viumitrasya
netra-yuga tad-dehe virjamnam api r-ka-rpe nimagnam (Viumitras two
eyes, though present in his body, are fixed on the form of Lord Ka), rj antapure tihann api cra-caraa sva-rjye viharati (the king, though residing in the
palace, strolls on foot in his kingdom), and chtra sane upaviya pustake
bhiniviate (the student, though sitting on the seat, is immersed in the book).
649 / @iDak(r"NAe s$aamaI /
649. adhikarae saptam
adhikaraewhen the adhikaraa; saptama saptam viubhakti.
A saptam viubhakti is used when the adhikaraa is anukta.1
tatra kriyay saha rayesane ste, lale tilaka karoti ka. kriy-dvr
rayeke modate, ke sukha labhate loka. atra lokasya y moda-kriy, y
ca sukha-lbha-kriy, te dve kam ritya jyete ity artha. viayeke prti,
ke prti karoti, ta prati prti pravartayatty artha.
punas tri-vidhaaupaleika, smpiko, vypta iti. upalea eka-deas tatra bhave
sane ste. smpikeyamuny ghoa. mukhyay vtty yena nad-viea
ucyate, lakaay vtty tena yamun-abdenaiva tat-sambandhi-taam ucyate.
yath gauy vtty purua siha ity anye. vypteviu sarvatrsti.
VttiExamples of when there is taking shelter along with the kriy2 are sane ste
ka (Ka sits on the seat) and lale tilaka karoti ka (Ka puts tilaka
on His forehead). Examples of when there is taking shelter by means of the kriy are
ke modate loka (the whole world delights in Ka) and ke sukha labhate
loka (the whole world finds happiness in Ka). Here the whole worlds activity of
1 In vtti 635 Jva Gosvm told us that anukta iti krakntara-viubhakti-vidhne pi
yojyam (The word anukte should also be added in the rules ordaining the
viubhaktis for the other krakas). Thus the stra should be understood to mean
anukte dhikarae saptam.
2 See previous vtti.
640
delighting and the whole worlds activity of finding happiness take place by taking
shelter of Ka. Examples of when the adhikaraa is a viaya are ke prti loka
(the whole world loves Ka) and ke prti karoti loka (the whole world does
the act of loving Ka) which means ka prati prti pravartayati loka (the
whole world makes their love go out to Ka).
SaodhinAlthough dhtus that express a feeling or emotion are typically
akarmaka and thus dont take a karma, they nonetheless can take a viaya. The idea
is that the feeling is situated in the heart of the person (the raya) and that it is
focused on something or someone (the viaya) outside of the person. For example, it
is explained in Caitanya-caritmta that the gops are the raya of the love and that
Ka is the viaya of the love. So the love flows from the gops to Ka. Examples
of viaya-saptam in the Bhgavatam are eknta-bhaktir govinde one-pointed
devotion to Govinda (Bhgavatam 7.7.55), bhagavati ratir astu me may I attain love
for the Lord (Bhgavatam 1.9.39), and ravad darand dhynn mayi bhvo
'nukrtant / na tath sannikarea pratiyta tato ghn Transcendental love for Me
arises by the devotional processes of hearing about Me, seeing My Deity form,
meditating on Me and faithfully chanting My glories. The same result is not achieved
by mere physical proximity. So please go back to your homes. (Bhgavatam
10.29.27).
BlaIn sane ste ka the kart Ka along with the activity of sitting exist by
taking shelter of the seat. Thus the seat is the raya of Ka and the activity of
sitting. Similarly, in lale tilaka karoti ka the karma, tilaka, along with the
activity of putting both exist by taking shelter of the forehead. Thus the forehead is the
raya of the tilaka and the activity of putting. In ke modate loka the kart, the
whole world, exists by taking shelter of Ka by means of the activity of delighting.
Thus Ka is the raya of the whole world by means of the activity of delighting.
Similarly, in ke sukha labhate loka the karma, happiness, exists by taking shelter
of Ka by means of the activity of finding. Thus Ka is the raya of happiness by
means of the activity of finding. In ke prti loka the kart, the whole world,
along with the activity of loving exist by making Ka the viaya. Thus Ka is the
viaya of the whole world and the activity of loving. In ke prti karoti loka the
karma, love, along with the activity of doing both exist by making Ka the viaya.
Thus Ka is the viaya of the activity of doing and the love.
VttiThe raya is of a further three kinds: aupaleika (directly contacted),
smpika (proximate), and vypta (pervaded). The word upalea means same
place and aupaleika means being in the same place. An example of when the
raya is aupaleika is sane ste (he sits on the seat) and an example of when the
raya is smpika is yamuny ghoa (The village of cowherds is situated on the
Yamun). The same word yamun which by mukhy vtti (the words literal
meaning) refers to a particular river by laka vtti (the words figurative
meaning) refers to the bank of the Yamun. Others say For example, by gau vtti
(the words qualitative meaning) we get purua siha (a man who is like a lion).
An example of when the raya is vypta is viu sarvatrsti (Viu is
everywhere).
AmtaUpalea is the direct contact of the dhra (location) and dheya (thing
contained in the location) which were previously in different places. The word
aupaleika is formed by applying the taddhita pratyaya called mdhava-ha after the
word upalea in the sense of tatra bhava (being there). The word smpika is
formed by applying the same pratyaya after the word sampa. The smpika raya is
that which the laka (figurative meaning) related to proximity refers to. In the
Kdanta-prakaraa Jva Gosvm will personally describe the different kinds of words
with the verse beginning mukhyo lkaiko gaua (see vtti 740) and they will be
641
explained at length there too (see Amta 740). Nonetheless, a few things are
mentioned here. Words are vcakas (expressors) whereas vcyas (expressed
things) are things in the real world which have a meaning. Abhidh (literal sense),
laka (figurative sense), and vyajan (suggestive sense) are the three different
senses that a word may have. In that regard, abhidh is the Lords desire potency that
from this word this meaning should be understood. The meaning which is conveyed
through abhidh is called the mukhya (main) meaning. Laka is that by which
another meaning connected with the main meaning is conveyed either by rhi
(convention) or by prayojana (intention) when the main meaning doesnt make
sense. The meaning which is conveyed through laka is called the lkaika
(figurative) meaning.1
In the example yamuny ghoa the verb prativasati (is situated) has to be
supplied. According to dictionary definition, the word ghoa means bhra-pall (a
village of cowherds) or abda (sound). Thus, since it is impossible for the village of
cowherds to be situated on the water of the Yamun, it is established by laka vtti
that Yamun here means the bank proximate to the Yamun. The prayojana
(intention) in figuratively making the Yamun the araya is to convey the idea of
coolness and great purity. In this way the Yamun is the smpika raya of the village
of cowherds. Regarding the sentence beginning Others say, some people accept that
gau vtti (the words qualitative meaning) is a separate category due to
connection through the quality of similarity, though in actuality gau vtti is included
within the category of laka vtti. In that regard, the word purua (man) when
connected with the word siha (lion) indicates the meaning of the word siha related
to similarity of prowess and so on. In other words, the intention here is to express the
extreme prowess of the man.2 Examples like agnir mavaka (a boy who is like a
fire, i.e who is hot-tempered) should be understood in the same way.
When the raya is vypta, the dhra and dheya have a relationship of inseparable
union (samavya-lakaa). The example viu sarvatrsti means viu sarva
viva vypysti (Viu exists by pervading everything). Here the kart Viu exists
by taking shelter of everything. Therefore everything is the raya of Viu, and since
everything is pervaded by Viu, everything is a vypta (pervaded) raya. In this
way, it has been shown that there are four kinds of adhikaraas: the three kinds of
rayas and the viaya. Padmanbha Datta confirms this as follows:
smpiko vaiayika
bhivypaka eva ca
aupaleika ity eva
syd dhra catur-vidha
The dhra is of four kinds: smpika, vaiayika (viaya), bhivypaka (vypta), and
aupaleika.
650 / @iDazAIx.~sTaAs$aAmaADaAr": k(maR , @iBainaivazAAe vaA /
650. adhi--sthsm dhra karma, abhinivio v
adhi--sth-smof the dhtus adhi + [] svapne (2A, to sleep, lie down), adhi
+ h gati-nivttau (1P, to stand, remain), and adhi + s[a] upaveane
1 See Amta 740 for details about vyajan.
2 Thus purua siha, though literally meaning lion-man, by gau vtti means a
powerful man. Bla says purua siha means praasta-purua (an eminent
man).
642
vidyamnaty ca (2A, to sit; to be, exist); dhrathe dhra; karmaa karma;
abhiniviaof the dhtu abhi + ni +vi[a] praveane (6P, to enter); voptionally.
The dhra of adhi + [], adhi + h, and adhi + s[a] becomes a karma,
and the dhra of abhi + ni + vi[a] optionally becomes a karma.
govardhanam adhiete adhitihati adhyste hari. abhiniviate ka-bhakti kabhaktau v. atra vier tmapada vakyate.
VttiFor example, govardhanam adhiete hari (Hari lies down on Govardhana),
govardhanam adhitihati hari (Hari stands on Govardhana) and govardhanam
adhyste hari (Hari sits down on Govardhana). But abhiniviate ka-bhaktim or
abhiniviate ka-bhaktau (He resorts to ka-bhakti). Later on it will be described
that the tmapada endings are applied after vi[a] in this case.
AmtaThe dhtus mentioned here follow this rule only when they are akarmaka.
When they are sa-karmaka this rule doesnt apply. Thus we get gopl vana gantu
kam adhitihanti (The cowherd boys wait for Ka to go to the forest) where
adhitihanti means apekante (they wait).1 Moreover, only the dhra of the kart
of these dhtus becomes a karma, no other dhra becomes a karma. Thus, in
vndvane goham adhyste ka (Ka sits down in the cow-pen in
Vndvana) only the dhra of the kart, the cow-pen, is a karma. Vndvana is not a
karma because it is the dhra of the cow-pen. The tmapada endings are applied
after vi[a] by ner via (722). The dhtu vi[a] is itself sa-karmaka, but when it is with
upendras it is akarmaka.
651 / opaAnvaDyaAx.~ByaAe vas$a @ADaAr": k(maR /
651. upnv-adhy-bhyo vasa dhra karma
upa-anu-adhi-bhyawhich comes after the upendras upa, anu, adhi, or []; vasa
of the dhtu vas[a] nivse (1P, to dwell, live, stay); dhrathe dhra; karma
a karma.
When vas[a] comes after upa, anu, adhi, or [], its dhra becomes a karma.
vndvanam upavasati hari. evam anu adhi .
VttiFor example, vndvanam upavasati hari, vndvanam anuvasati hari,
vndvanam adhivasati hari, and vndvanam vasati hari (Hari resides in
Vndvana).
652 / @BaAejanaATaRsyaAepavas$aenaR /
652. abhojanrthasyopavaser na
abhojana-arthasyawhich has the meaning of fasting; upavaseof upa + vas[a]; na
not.
1 The rule wouldnt apply here anyway because there is no dhra, but it gives an
example of when adhi + h is sa-karmaka. Bla, however gives a better
counterexample: mnasa-gagy nvam adhitihati (He boards the boat on
Mnasa-gag) where adhitihati means rohati (he boards). Here Mnasa-gag
doesnt become a karma because adhi + h is sa-karmaka.
643
But the dhra of upa + vas[a] which has the meaning of fasting doesnt
become a karma.
kliya-hrade upavasanti. lug-vikaralug-vikaraayor alug-vikaraasyaiva
grahaam iti nyyena vaster na grahaam.
VttiFor example, kliya-hrade upavasanti (They fast in the holy place called
Kliya-hrada). In accordance with the maxim lug-vikaralug-vikaraayor alugvikaraasyaiva grahaam (Out of a dhtu whose vikaraa undergoes luk
(mahhara) and a dhtu whose vikaraa doesnt undergo luk, only the dhtu whose
vikaraa doesnt undergo luk is accepted), the dhtu vas[a] cchdane (2A, to cover,
dress) isnt accepted in stra 651.
BlaThe word tairthik (pilgrims) has to be supplied in the example kliya-hrade
upavasanti. Pilgrims fast because stra ordains that maana copavsa ca sarvatrthev aya vidhi (It is a rule that in all holy places one should shave his head and
fast). Someone may wonder, In stra 651 it says vasa, so why isnt the ad-didhtu vas[a] cchdane also accepted? In answer to this, Jva Gosvm speaks the
maxim beginning lug-vikaraa. The ad-di-dhtu vas[a] cchdane is a dhtu whose
vikaraa undergoes luk by ad-de apo mahhara (477), therefore only the bhv-didhtu vas[a] nivse (1P, to dwell, live, stay) is accepted here.
Atha apdnam
653 / @paAyaAid"SvavaiDar"paAd"Anama, /
653. apydiv avadhir apdnam
apya-diuwhen there is apya (separation) and so on; avadhithe beginning
point; apdnamapdna.
The avadhi of the activities of separation and so on is called the apdna.
prabhur ayam.
VttiThis is a prabhu adhikra (see vtti 261).
AmtaAs explained in the next vtti, the word apya means vilea (separation).
It is formed by applying the kt pratyaya [gh]a[] after apa + i[] gatau (2P, to go,
move) or apa + ay[a] gatau (1A, to go, move).
SaodhinThe activities of emanation and so on mentioned in stras 655 to 661
are included by the word di (and so on) in this stra.
654 / @paAd"Anae paamaI /
654. apdne pacam
apdnewhen the apdna; pacama pacam viubhakti.
644
A pacam viubhakti is used when the apdna is anukta.1
apyo vilea, tatrdi-marydvadhi. mathury gata, rathd avatra, dravato
ratht patita, parasparasmt ka-cnrv apasarpata.
VttiApya means vilea (separation) and avadhi means di-maryd
(beginning point). Examples are mathury gata uddhava (Uddhava came from
Mathur), rathd avatra ka (Ka descended from the chariot), dravato
ratht patito rukm (Rukm fell from the moving chariot), and parasparasmt kacnrv apasarpata (Ka and Cnra go behind one another).2
AmtaSeparation necessarily involves two things because for there to be separation
there must first be union. Thus separation is destruction of the union with the previous
place. In mathury gata uddhava (Uddhava came from Mathur) it is understood
that the kart Uddhava directly has a specific relationship with the activity of
separation in the form of coming because the activity of moving and so on which
causes the separation is achieved by the kart. Futhermore, Mathur, which was
formerly the dhra of the kart due to its being the viaya of the karts previous
activity of staying, is now the avadhi since it is helpful in the activity of separation.
Therefore Mathur is the apdna. In this regard, mathury gata uddhava means
mathury tihan tata gata uddhava (Uddhava, being situated in Mathur, came
from Mathur) and so on. Things should be understood in the same way in the other
examples also.
Apdna is of three kinds as mentioned by the previous authorities:
nirdia-viaya kiciduptta-viaya tath
apekita-kriya ceti
tridhpdnam iyate
Apdna is said to be of three kinds: nirdia-viaya (where the viaya3 doesnt
move), kicid-uptta-viaya (where the viaya is somewhat useful), and apekitakriya (where there is dependence on another activity).
Examples of the first kind are mathury gata uddhava (Uddhava came from
Mathur), vkt patati phalam (the fruit falls from the tree), and so on. Examples
of the second kind are dravato ratht patito rukm (Rukm fell from the moving
chariot), dhvato vt patita atadhanv (atadhanv fell from the moving
horse), and so on. Here only the viayas condition of moving is useful in the activity
of falling, its condition of not moving is not useful. Examples of the third kind are
ka-cnrau parasparasmd apasarpata (Ka and Cnra go behind one
another), apasarpato rmd apasarpati muika (Balarma and Muika go behind
each other) and so on. Here the avadhis Ka and Balarma are relative to Cnras
anukte pdne pacam.
2 Commenting on the word apasarpanai in Bhgavatam 10.44.4, Jva Gosvm says
apasarpana pacd-gamanam (apasarpana means going behind). Vivantha
Cakravart hkura further clarifies this by saying apasarpana phato gamanam.
3 The viaya referred to here is the viaya of the previous activity or thought of the
kart or the karma. Indeed, in the previous vtti Jva Gosvm said that the avadhi is
the viaya of the previous activity or thought of the kart or the karma. For example,
in mathury gata uddhava, Mathur is the viaya of the karts previous activity of
staying,
645
and Muikas activity of going behind and the avadhis Cnra and Muika are
relative to Kas and Balarmas activity of going behind. Thus because the two
activities depend on one another, the word paraspara and the word rma are
apdnas in these examples.
655 / aBavae tatsTaAnama, /
655. prabhave tat-sthnam
prabhavewhen there is prabhava (emanation); tat-sthnamthe place of the
emanation.
When there is emanation, the place of the emanation is the avadhi.
himavato gag prabhavati.
VttiFor example, himavato gag prabhavati (The Ganges springs from the
Himalayas)
SaodhinSince the place of the emanation is the avadhi, it is naturally called the
apdna in accordance with apydiv avadhir apdnam (653). Things should be
understood in the same way in the next stras also. Another example of this rule is
nryad udbhto ya vara-krama.
656 / jananae ak{(ita: /
656. janane prakti
jananewhen there is janana (generation); praktithe cause of the generation.
When there is generation, the cause of the generation is the avadhi.
vior jagaj jyate. prabhava prathama-darana, jananam utpattir iti bheda.
VttiFor example, vior jagaj jyate (The universe is generated from Viu).
Prabhava means prathama-darana (first sight) whereas janana means utpatti
(generation). This is the difference.
AmtaPrakti here means janana-hetu (the cause of the generation). Indeed, in
general, prakti means kraa (cause). There are three kinds of kraas
samavyi-kraa, asamavyi-kraa, and nimitta-kraa. The samavyi-kraa is that
inhering1 in which the result is produced. The samavyi-kraa is always a dravya
(substance, thing). For example, clay is the samavyi-kraa of a pot, threads are
the samavyi-kraa of a cloth, and so on. The asamavyi-kraa is that which is
intimately related to the samavyi-kraa and which is capable of generating the
result. The asamavyi-kraa is either a gua (quality) or a karma (action). For
example, the contact of two bowl-like halves is the asamavyi-kraa of a pot, the
1 The idea of samavya (inherence) comes from the Vaieika school. When one
thing is made up of another thing and cannot exist without it, that is called samavya
(inherence). The samaveta is that which inheres and the samavyi is that which is
inhered in. To give an example, the pot is samaveta and the clay is samavyi, because
the pot is made up of clay and cannot exist without it.
646
color of the threads is the asamavyi-kraa of the color of a cloth, and so on.1 Any
kraa other than these is called a nimitta-kraa (instrumental cause / efficient
cause). For example, the potting wheel, the stick for turning the potting wheel, and so
on are the nimitta-kraas of a pot, the weavers brush, the loom, and so on are the
nimitta-kraas of a cloth, and so on. Furthermore, the samavyi-kraa is sometimes
called the updna-kraa (ingredient cause / material cause), and the other two
kraas are sometimes called saha-kri-kraas (auxiliary causes). In the creation of
the universe Viu alone is all three kinds of kraas. Those who want to know more
about this should consult ri-bhagavat-sandarbha, Govinda-bhya, and other works.
Someone may argue, Janana and prabhava express the same idea, so what is the
point of making a separate rule here. In answer to this, Jva Gosvm speakes the
sentence beginning Prabhava means prathama-darana. The expanded explanation
of the difference between prabhava and janana is anyatra siddhasya prathamam
anubhava prabhava, abhta-prva-prdur-bhvo jananam (Prabhava is the first
sight of something that already exists, whereas janana is the appearance of something
that didnt exist previously).
657 / ivar"Amae tyaAjya: /
657. virme tyjya
virmewhen there is virma (abandonment); tyjyathat which is to be given up.
When there is abandonment2, that which is to be given up is the avadhi.
avaiava-mrgd viramati.
VttiFor example, avaiava-mrgd viramati (He gives up the path of the nonVaiava).
AmtaThe parapada endings are applied in viramati by vy--paribhyo rama (Bhat
1178). The example avaiava-mrgd viramati means avaiava-mrga tyajati (He
gives up the path of the non-Vaiava).
658 / Bayae he"tau: /
658. bhaye hetu
bhayewhen there is bhaya (fear); hetuthe cause.
When there is fear, the cause of the fear is the avadhi.
kd bibheti kasa.
VttiFor example, kd bibheti kasa (Kasa fears Ka).
659 / aitaahe" d"AtaA /
1 Contact is an action (karma), and color is a quality (gua),

2 Virma also conveys the sense of to desist or refrain. Thus we see svasur vadhn
nivavte kasa (Kasa refrained from killing his sister) in Bhgavatam 10.1.55.
647
659. pratigrahe dt
pratigrahewhen there is pratigraha (accepting); dtthe giver.
When there is accepting, the giver is the avadhi.
vaiavd anna ghti.
VttiFor example, vaiavd anna ghti (He accepts food from the Vaiava).
660 / aANAe Bayahe"tau: /
660. tre bhaya-hetu
trewhen there is tra (protection); bhaya-hetuthe cause of fear.
When there is protection, the cause of fear is the avadhi.
sasrd vaiava tryate, trrthatve vrayati ca. ete karmaa kriyy.
VttiFor example, ka sasrd vaiava tryate (Ka saves the Vaiava
from material existence). When the dhtu v[] has the meaning of protection, we
also get ka sasrd vaiava vrayati (Ka saves the Vaiava from
material existence).
AmtaMaterial existence is a cause of fear because my makes the living entities
undergo the threefold sufferings by covering their svarpa. Tryate is formed from the
bhv-di dhtu trai[] plane.
SaodhinThe dhtu rak[a] plane (1P, to protect, hide) also follows this rule.
For example rakatv aea-kcchrebhya in Bhgavatam 6.8.29 and srd rakite
vraje in Bhgavatam 10.27.1.
661 / izAaAyaAM gAu&: /
661. iky guru
ikymwhen there is formal instruction; guruthe instructor.
When there is formal instruction, the guru is the avadhi.
vaiavd gtm adhte. aiky tv anabhidhnamnaasya gta oti.
VttiFor example, vaiavd gtm adhte (He learns Bhagavad-gt from the
Vaiava). But when there is no formal instruction, the title of guru doesnt apply.
Thus we get naasya gta oti (He hears the song of the actor).
BlaThe verb adhte in the example vaiavd gtm adhte is a mere indication of
the general principle. Thus pahati, oti, jnti, and so on can also be used.
648
Atha sampradnam
662 / ade"yaAiBas$ambaDyamaAnaM s$amad"Anama, /

662. pradeybhisambadhyamna sampradnam
pradeyawith the pradeya (the object which is given away for good);
abhisambadhyamnamthe person who is connected; sampradnamsampradna
(recipient).
The person who is connected to the object which is given away for good is
called the sampradna.
pradeyam tyantika deya, tena yad abhisambadhyate yad deyatay sampdyate,
tat kraka sampradna-saja syt.
VttiThe pradeya is that which is given away for good. The kraka which is
connected with the pradeya, or in other words made to be the deya (worthy
recipient), is called the sampradna.
663 / s$amad"Anae catauTaI= /
663. sampradne caturth
sampradnewhen the sampradna; caturtha caturth viubhakti.
A caturth viubhakti is used when the sampradna is anukta.1
vaiava kya sarva-sva dadti. r-ka cnrya prahram adt. kasya
bhayam adt. pradeyatva vin tu narajakasya vastra dadti, hantu pha
dadti.
VttiExamples are vaiava kya sarva-sva dadti (The Vaiava gives
everything to Ka), r-ka cnrya prahram adt (Ka gave a blow to
Cnra), and r-ka kasya bhayam adt (Ka gave fear to Kasa). But
when the object is not given away for good, we get rajakasya vastra dadti (He gives
the clothes to the washerman) and hantu pha dadti (He gives his back to the
killer).
AmtaSampradna is of three kinds as mentioned by the previous authorities:
anumantr-anirkartpreraka tyga-kraam
vypyenpta dadtes tu
sampradna prakrtitam
An anumant (permitter), anirkart (non-rejector), or preraka (impeller) who is
connected with the vypya (karma) of the dhtu [u]d[] is called the sampradna,
provided he is the cause of the relinquishment [of proprietorship].
anukte sampradne caturth.
649
sampradna tadaiva syt
pjnugraha-kmyay
dyamnena sayogt
svmitva labhate yadi
The anumant, anirkart, or preraka is called the sampradna only if he obtains
proprietorship from being connected with the object that is given away out of a desire
for pj (worship) or anugraha (showing mercy).
In this regard, pj is the activity of pleasing a worshipable personality and anugraha
is the endeavor of relieving another of his suffering. Therefore in atither sana dadti
(he offers the guest a seat), the guest is not a sampradna, even though pj is
understood, because there is no transfer of proprietorship. An example of when the
sampradna is an anumant is gurave g dadti (he gives a cow to the guru). Here
the guru, having been petitioned with the words O guru, I wish to give unto you this
cow, please allow me to do so, gives his permission by saying dehi (you may give).
An example of when the sampradna is an anirkart is sryyrghya dadti (he
offers arghya to the sun). Here the sun neither gives its permission by saying (you
may give), nor does it impel the person to give, nor does it reject the thing being
offered. An example of when the sampradna is a preraka is viprya vastra dadti
(he gives cloth to the vipra). Here the vipra impels the person to give by saying
mahya vastra dehi (please give me some cloth). In the first two examples pj is
understood and in the last example anugraha is understood.
Now we will follow the vtti. In the example vaiava kya sarvasva dadti the
sampradna Ka is simultaneously an anumant and an anirkart. That Ka is an
anumant is easily proven by the following statement from His own mouth: patra
pupa phala toya yo me bhakty prayacchati / tad aha bhakty-upahtam anmi
prayattmana (Bhagavad-gt 9.26). That he is also an anirkart is clear from the
fact that he doesnt reject the Vaiavas offering of everything. Due to the usage of
another dhtu in the phrase yo me bhakty prayacchati (who offers me with
devotion), it should be understood that dadti (in the above verse) refers to all dhtus
that have the meaning of dna.
Someone may argue, Since you cannot call someone a sampradna unless the giving
is done out of a desire for pj or anugraha, how can Cnra and Kasa be
sampradnas in the examples r-ka cnrya prahram adt and r-ka
kasya bhayam adt? The answer is that, in the first example, the prahra (blow)
actually indicates anugraha because after destroying the body of the demon Cnra
with a single blow, Ka gives him the highest destination. Indeed Ka is famous
for giving the supreme destination to the enemies he kills. Similarly, in the second
example, giving fear to Kasa is a sign of anugraha because it is understood from the
statement bhayt kasa (Bhgavatam 7.1.31) that Kasa attained Ka by fear
alone. In the first example it is understood that Cnra is a preraka due to the
statement mayi vikrama vreya (Bhgavatam 10.43.40). In the second example it is
understood that Kasa is an anirkart because upon seeing that the elephant
Kuvalaypa and the famous champion wrestlers Cnra and Muika had been slain,
Kasa lost all hope and became indifferent to the idea of dispelling his fear by killing
Ka.
664 / &cyaTaE=#ir"cC$na, /
664. rucy-arthair icchan
650
ruci-arthaiwith dhtus that have the meaning of the dhtu ruc[a] dptau1; icchan
the person who desires.
When there is connection with dhtus that have the meaning of the dhtu
ruc[a], the person who desires is the sampradna.
rucir atra ruca-dhtu, sa cnekrthatvt sva-viayecch-dnam ha. sa ca tad-arth
ca rucy-arth dhtavas tair yoge ity artha. kya rocate svadate v dugdha,
svdyatvena sampadyata ity artha. rucy-arthair iti kim? ko dugdham abhilaati.
spaatrtho ya yoga.
VttiThe word ruci here refers to the dhtu ruc[a], and because the dhtu ruc[a] has
many meanings, it also means sva-viayecch-dnam (giving a desire for itself). The
dhtu ruc[a] and dhtus which have the meaning of ruc[a] are called the rucy-artha
dhtus. Thus rucy-arthair means when there is connection with the rucy-artha
dhtus.
Examples are kya rocate dugdham (Milk pleases Ka) and kya svadate
dugdham (Milk pleases Ka).2 The meaning here is that the milk becomes
desirable to Ka. Why do we say rucy-arthair? Consider ko dugdham abhilaati
(Ka desires milk). This rule is for the sake of clarity.
AmtaThe word sva in sva-viayecch-dnam refers to the kart. Thus svaviayecch-dnam means kart-bhta-dugdhdi-viayecch-dna (giving a desire
for the very same milk and so on that is the kart of the giving). The example
kya rocate dugdham which is explained as dugdha kasya svdyatvena
sampadyate (the milk becomes desirable to Ka) means dugdha sva-viaye
kasya rucim utpdayati (The milk causes Ka to desire milk). The
understanding is that the milk becomes the viaya of Kas desire. In the
counterexample ko dugdham abhilaati Ka is not the sampradna because
there is no giving a desire to Ka since the milk is not the kart. Someone may
argue, since a dhtu which has the meaning of ruc[a] ends up having the meaning of
dna (giving) and is thus covered by the previous rule (stra 662), what need is
there of this separate rule? In answer to this, Jva Gosvm says this rule is for the
sake of clarity. The implied meaning here is that it is not easy to perceive that the
dhtu ruc[a] has the meaning of dna, therefore this separate rule is made for the
sake of clarity.
665 / u(DaATaARnaAM yaM aita k(Aepa: /
665. krudhdy-arthn ya prati kopa
krudha-di-arthnmof dhtus that have the meaning of the dhtus krudh[a] kope
(4P, to be angry) and so on; yamwhom; pratitowards; kopathe anger and so
on (see explanation below).
When there is usage of dhtus that have the meaning of the dhtus krudh[a]
and so on, the person towards whom the anger and so on is directed is the
sampradna.
1 In the Pinian Dhtu-pha this dhtu is listed as ruc[a] dptv abhiprtau ca (1A,
to shine; to please).
2 Although, technically, the idea is that the milk gives Ka a desire for milk, these
examples can also be translated as Milk appeals to Ka or even as Ka likes
milk.
651
kya krudhyati druhyati asyati ryati kasa. krodho pardhsahanam. droho
pakra. asy gue pi doropa di. ry parotkarsahan di. candragom tu karmatvam ha. ya prati kopa iti kim? praayena priym ryati ka,
ryatvety artha.
VttiExamples are kya krudhyati kasa (Kasa is angry at Ka), kya
druhyati kasa (Kasa seeks to harm Ka), kya asyati kasa (Kasa finds
fault with Ka), and kya ryati kasa (Kasa is jealous of Ka). Krodha
means non-tolerance of an offense, droha means hurt, asy means that vision which
imposes fault even upon a good quality, and ry means that vision which cannot
tolerate the eminence of another. Candra-gom says that the person towards whom
the anger and so on is directed is the karma. Why do we say the person towards
whom the anger and so on is directed? Consider praayena priym ryati ka
(Out of love, Ka is jealous of his beloved) where ryati means ryatva (he is
as if jealous).
AmtaWith the four examples beginning with krudhyati, Jva Gosvm informs us
that only three other dhtus are included by word di here. Krudhyati and druhyati are
formed from the div-di-dhtus krudh[a] kope (4P, to be angry) and druh[a]
jighsym (4P, to hate, seek to harm) respectively. ryati is formed from the bhvdi-dhtu ry[a] ryym (1P, to envy) and asyati is formed from asya, a dhtu
which ends in kav-di-yak (see stra 622). Krodha is non-different than kopa, and it
is accepted that droha and so on also arise from kopa. Therefore the general mention
of ya prati kopa covers everything. Regarding the counterexample beginning
praayena, the implied meaning of ryatva (he is as if jealous) is na tu vastuta
ryati (but he is not actually jealous).
666 / u(Dau"h"Ae: s$aAepaen"yaAe: k(maE=va /
666. krudha-druho sopendrayo karmaiva
krudha-druhoof the dhtus krudh[a] kope (4P, to be angry) and druh[a]
jighsym (4P, to hate, seek to harm); sa-upendrayothat are with an upendra;
karmakarma; evaonly.
But when the dhtus krudh[a] and druh[a] are used with an upendra, the
person towards whom the anger and so on is directed is the karma.
kasam abhikrudhyati, pratidruhyati.
VttiExamples are ka kasam abhikrudhyati (Ka is angry at Kasa) and
ka kasa pratidruhyati (Ka seeks to harm Kasa in return).
667 / atyaAx.~auva: aATaRiyataA /
667. praty--ruva prrthayit
prati--ruvaof the dhtu ru ravae (1P, to hear) which is preceded by prati or
[]; prrthayitthe asker.
When there is usage of the dhtus prati + ru and [] + ru, the asker is the
sampradna.
652
bhaktybha pratioti ka, oti v; prrthayanta ta prati pratij
karoty ity artha. prrthayittra pratij-ycaka. katha pau rudrya dadtty
arthe paun rudra yajate? paun deyena rudra prayatti sopna kartavyam.
VttiFor example, bhaktybha pratioti ka and bhaktybha
oti ka (Ka promises the desired thing to the devotee) which both mean
prrthayanta ta prati pratij karoti (He makes a promise to the devotee who asks
for it). The word prrthayit here means pratij-ycaka (one who asks for a
promise). Why, when the meaning is pau rudrya dadti (He offers an animal to
Rudra), do we get paun rudra yajate? The way to understand this is paun
deyena rudra prayati (He pleases Rudra with the gift of an animal).
BlaThe word prrthayantam here should be prrthayamnam because the dhtu
artha is listed among the cur-di tmapad dhtus. Or else prrthayantam can be
construed as a valid form because in the opinion of the Dhtu-pryaa the dhtu
artha is ubhayapad.
AmtaSomeone may argue, Since the dhtu yaj[a] has the meaning of dna
(giving), the construction should be pau rudrya yajate (He offers an animal to
Rudra). Why then do we get paun rudra yajate? In answer to this, Jva Gosvm
speaks the sentence beginning The way to understand this. In this regard,
Ktyyanas Vrttika on Adhyy 2.3.13 says yaje karmaa karaa-saj
vaktavy sampradnasya ca karma-saj (It should be stated that the karma of
yaj[a] is called the karaa and the sampradna of yaj[a] is called the karma). But one
should understand that Jva Gosvms way of resolving this issue is without regard
for Ktyyanas Vrttika.
653
Atha karaam
668 / k(tauRr"DaInaM ak{(M" s$ah"AyaM k(r"NAma, /

668. kartur adhna praka sahya karaam
kartuof the kart; adhnamunder the control; prakammost prominent;
sahyamhelper; karaamkaraa (instrument).
That which is under the control of the kart and which is most helpful [in
accomplishing the kriy] is called the karaa.
anukte kartari karae ca tty. ko g vand yamun-tre va-vdyena
hvayate. hastenottarya bhramayati. kartur adhnam iti kim? ka-prasdt
sukha labhate. pacam vakyate.
VttiA tty viubhakti is used when the kart or karaa is anukta (see stra
635). Examples are ko g vand yamun-tre va-vdyena hvayate (Ka
calls the cows from the forest to the Yamuns shore with his flute) and
hastenottarya bhramayati (He moves his upper cloth with his hand). Why do we
say kartur adhnam? Consider ka-prasdt sukha labhate (He obtains happiness
due to Kas mercy). The pacam viubhakti applied here will be described later.
AmtaIt was already shown how the adhikaraa and so on are helpful in
accomplishing the kriy. Therefore, to prevent ativypti (the overpervasion of a
definition), the word prakam is used here. In that regard, it was also previously
described that the kart is independent. If that which is most helpful were also
independent, there would be contradiction in that the karaa itself would be a kart.
Therefore the words kartur adhnam are used. Even though many things such as the
rice, wood, fireplace, pot, ghee, and so on are helpful in accomplishing the activity of
cooking and so on, only the one among them which the speaker desires to express as
being the most helpful is called the karaa. In ka-prasdt the pacam
viubhakti is applied in the sense of hetu (cause) by gud dheto pacam tty
ca (689). Even though Kas mercy is most helpful in the activity of attaining
happiness, it is never under the control of the kart. Rather the truth of the matter is
that people are always dependent on Kas mercy. Therefore Kas mercy is not a
karaa.
669 / ta{ptyaTaRk(r"NAe Sa"I vaA /
669. tpty-artha-karae ah v
tpti-artha-karaein the karaa of dhtus that have the meaning of tpti
(satisfaction); aha ah viubhakti; voptionally.
The karaa of dhtus that have the meaning of tpti optionally takes a
ah viubhakti.
navantn tpto bla-gopla, navantair v.
VttiFor example, navantn tpto bla-gopla (Bla-gopla is satisfied with
butter) or navantair tpto bla-gopla (Bla-gopla is satisfied with butter).
654
670 / @paAd"Anas$amad"Anak(r"NAADaAr"k(maRNAAma, /
k(tauRAnyaAenyas$ande"he" par"maekM( avataRtae //
670.
apdna-sampradnakaradhra-karmam
kartu cnyonya-sandehe
param eka pravartate
apdna-sampradna-karaa-dhra-karmamamong the apdna, sampradna,
karaa, dhra, and karma; kartuamong the kart; caand; anyonya-sandehe
when there is uncertainty due to the simultaneous attainment of two; paramthe
later; ekamone; pravartateprevails.
When there is uncertainty due to the simultaneous attainment of two
krakas among the apdna, sampradna, karaa, dhra, karma, and kart,
the kraka which comes later [in this order] prevails.
kya nivedya ghti. rgea arn vikipati. upaviyottihati ka-sampe.
yamun praviya nisarati. asty ea ka paya. nivedya kd ghti ity-dike
tu kya nivedya ity arthd gamyate. kva gacchasi, kva gata ity-dau gamanaprvik sthitir bodhyate. iti kraki.
VttiExamples are kya nivedya ghti (After offering to Ka, he takes from
Ka), rgea arn vikipati (With the bow he fires arrows from the bow),
upaviyottihati ka-sampe (After sitting down in the presence of Ka, he rises
from the presence of Ka), yamun praviya nisarati (After entering the
Yamun, he departs from the Yamun), asty ea ka paya (See, this is Ka).
In cases like nivedya kd ghti (After offering, he takes from Ka) and so on
it is understood from the context that nivedya (after offering) means kya
nivedya (after offering to Ka). In cases like kva gacchasi (Where are you
going?) and kva gata (Where did you go?) it is the activity of staying which is
preceded by the activity of going that is being expressed. Thus ends the section on
krakas.
AmtaHaving described the six krakas, Jva Gosvm now describes what happens
when there is uncertainty due to the simultaneous attainment of two among them.
Anyonya-sandehe means dvayor yugapat-prpti-sandehe sati (when there is
uncertainty due to the simultaneous attainment of two). When there is such
uncertainty the later kraka prevails, and what comes later is calculated according to
the order in which the kraka are mentioned in this verse. In kya nivedya ghti
there is uncertainty due to the simultaneous attainment of the apdna and
sampradna in the following way: kya nivedya kd ghti. Therefore the
sampradna, which is a later kraka, prevails. In rgea arn vikipati there is
uncertainty due to the simultaneous attainment of the apdna and karaa, and thus
the karaa, which is a later kraka, prevails. In upaviyottihati ka-sampe there
is uncertainty due to the simultaneous attainment of the apdna and adhikaraa, and
thus the adhikaraa, which is a later kraka, prevails. In yamun praviya nisarati
there is uncertainty due to the simultaneous attainment of the apdna and karma,
and thus the karma, which is a later kraka, prevails. In asty ea ka paya there
is uncertainty due to the simultaneous attainment of the karma and kart, and thus
the kart, which is a later kraka, prevails. Here the whole sentence asty ea ka
is the karma of paya, as described previously in vtti 645 with the words Here paya
is syntactically connected with the meaning of the sentence (vkya).
655
Examples of when the karaa and adhikaraa prevail after blocking the sampradna
are sva-hastenrghya dtu kam hvayate (He calls Ka to offer arghya to
His1 own hand with His own hand ) and ke mlya pradtum utsuka (He is eager
to give a garland to Ka on Ka) respectively. Examples of when the adhikaraa
and karma prevail after blocking the karaa are rathe sthito gacchati (Situated on the
chariot, he goes by the chariot) and astri ghtva yudhyate (Grabbing the
weapons he fights with the weapons) respectively. An example of when the karma
prevails after blocking the adhikaraa is yamun gatv snti (After going to the
Yamun, he bathes in the Yamun).
Someone may argue, Well, in cases like nivedya kd ghti and so on it is seen
that the apdna, which is a previous kraka, prevails. In answer to this, Jva
Gosvm says it is understood from the context that nivedya (after offering) means
kya nivedya (after offering to Ka). Here the sampradna is understood from
the context because nivedayati has the meaning of dna (giving). Thus there is no
fault. Still such usage is only occasional, it is not standard. Regarding Jva Gosvms
statement that in cases like kva gacchasi and kva gata it is the activity of staying
which is preceded by the activity of going that is being expressed, word like kva and
kutra are made in the sense of saptam, and thus when the speaker say kva gacchasi
he means gatv kasmin sthne sthsyasi (After going, which place will you stay in?).
Therefore one shouldnt suspect transgression of the rule. Similarly in cases like
kyhya navanta dadti (After calling Ka, He gives Ka butter) and so
on the sampradna, which is a previous kraka, prevails because only the giving is the
main thing since it is what is to be achieved. Thus there is no fault.
1 Here the word sva (His own) refers to Ka. Thus the devotee asks Ka to come
and do a self-serve by offering arghya to His own hand with His own hand.
656
Atha upapada-viubhaktaya
Now the viubhaktis which pertain to upapadas will be described.
SaodhinAn adjacent (upa) word which is connected in sense to another word
and which is not a kraka is called an upapada. The difference between a kraka and
an upapada is that an upapada doesnt have a specific relationship with the kriy
whereas a kraka does.
671 / k{(SNAavacanaIyaEyaAeRgAe i"taIyaA /
671. ka-pravacanyair yoge dvity
ka-pravacanyaiwith ka-pravacanyas; yogewhen there is connection;
dvitya dvity viubhakti.
Words connected with ka-pravacanyas take a dvity viubhakti.
te caite
VttiThe ka-pravacanyas are as follows:
AmtaHaving explained the viubhaktis which pertain to the six krakas and
require a relationship with the kriy and having described, according to the occasion,
the ah viubhakti applied in the sense of general relationship, Jva Gosvm
now begins to describe the viubhaktis which dont require a relationship with the
kriy. In that regard, he begins by describing the dvity viubhakti with the stra
beginning ka-pravacanyair. The name ka-pravacanya means that which
explains Ka or in other words that which explains Kas qualities and
activities. Here the kt pratyaya anya is applied in kartari prayoga by bhavya-geyapravacanyopasthnya-janyplvypty kartari ca (816).
672 / laaNAvaIps$aetTamBaUtaeSva, @iBaBaARgAe pair"ataI /
@naure"Sau s$ah"ATaeR ca h"Inae taUpa k(Tyatae //
672.
lakaa-vpsettham-bhtev
abhir bhge pari-prat
anur eu sahrthe ca
hne tpa ca kathyate
lakaa-vps-ittham-bhteuwhen the sense is lakaa (target), vps
(simultaneous pervasion of many things of the same kind), or ittham-bhta
(assuming a special role); abhiabhi; bhgewhen the sense is bhga (share);
pari-pratpari and prati; anuanu; euwhen the sense is any of these (the four
senses mentioned so far); sahrthewhen the sense is sahrtha (the meaning of the
word saha); caand (it will be explained below that this ca also drags in the sense of
hetu (cause)); hnewhen the sense is hna (inferior); tuonly; upaupa; ca
and; kathyateis called.
Abhi is called a ka-pravacanya when it is used in the sense of lakaa,
vps, or ittham-bhta.
Pari and prati are called ka-pravacanyas when they are used in any of
these three senses or in the sense of bhga. Anu is called a ka-
657
pravacanya when it is used in any of these four senses or in the sense of
sahrtha, hetu, or hna. But upa is called a ka-pravacanya only when it
is used in the sense of hna.
karma-pravacany iti prca. lakaa cihnam, vps yugapat sajtyn vypti,
ittham-bhta prakra-viea-prpti. etev abhi ka-pravacanya. tatra lakae
kam abhi patati pupa-vi. vpsymgop gopm abhi krati ka.
ittham-bhtekam abhi bhakto sau, bhaktatva-prakra-viea prpta ity artha.
lakadiu bhge ca pari-prat, tatra triu ka pari ity-di prva-vat, eva
prati. bhgeyat ka pari syt, yat ka prati syt, tad dehi. atra dhtuyogbhvenopendratvbhvt atvbhva. anur lakadiu caturu sahrthe ca.
atra caturu kam anu ity-di prva-vat. sahrthekam anu gacchanti gop.
ca-krd dhetau cahari-bhaktim anu sukham. anu copa ca hneanv arjuna
yoddhra, uprjunam.
VttiEarlier grammarians called these karma-pravacanyas. Lakaa means cihna
(aim, target) whereas vps means yugapat sajtyn vypti (the simultaneous
pervasion of many things of the same kind) and ittham-bhta means prakra-vieaprpti (assuming a special role). Abhi is a ka-pravacanya when used in these
senses. An example of when abhi is used in the sense of lakaa is kam abhi patati
pupa-vi (The shower of flowers falls towards Ka). An example of when abhi
is used in the sense of vps is gop gopm abhi krati ka (Ka plays with
each gop). An example of when abhi is used in the sense of ittham-bhta is kam
abhi bhakto sau (Towards Ka he is a devotee) which means he has assumed the
special role of being a devotee.
Pari and prati are ka-pravacanyas when used in the senses of lakaa and so on
and in the sense of bhga. Examples of when they are used in the three senses of
lakaa and so on are the same as before. Thus ka pari patati pupa-vi and
ka prati patati pupa-vi and so on. Examples of when they are used in the
sense of bhga are yat ka pari syt tad dehi and yat ka prati syt tad dehi
(Give that which is allotted to Ka). Anu is a ka-pravacanya when used in the
four senses of lakaa and so on and in the sense of sahrtha. Examples of when it
used in the four senses of lakaa and so on are the same as before. Thus ka anu
patati pupa-vi and so on. An example of when it is used in the sense of sahrtha
is kam anu gacchanti gop (The cowherd boys go along with Ka). Due to the
word ca, it is also used in the sense of hetu. For example, hari-bhaktim anu sukham
(Happiness is caused by devotional service to Hari). Anu and upa are kapravacanyas when used in the sense of hna. For example, anv arjuna yoddhra
and uprjuna yoddhra (The fighters are inferior to Arjuna).
AmtaThe example kam abhi patati pupa-vi means ka lak-ktya
patati pupa-vi (The shower of flowers falls, making Ka the target) and the
example yat ka pari syt tad dehi means yat kasya bhajate tad dehi
(Give the portion which is alloted to Ka). When anu is used in the sense of the
word saha (with), the current rule blocks the tty viubhakti that would have
otherwise been applied by sahrthair apradhne tty (676). With the sentence
beginning due to the word ca, Jva Gosvm indicates that ca has the meaning of
samuccaya here and thus he drags in a meaning which isnt mentioned in the verse.
Pini, however, made the separate stra anur lakae (Adhyy 1.4.84) to cover
this meaning. The example hari-bhaktim anu sukham means hari-bhakty sukham
which ultimately means hari-bhakti-hetuka sukham (Happiness is caused by
devotional service to Hari). In this regard, the current rule blocks the tty
viubhakti that would have otherwise been applied by hetos tty (688). The
example anv arjuna yoddhra means yoddhro rjunt hn (The fighters are
inferior to Arjuna). Here hna means na (inferior).
658
SaodhinAmta 1037 offers a more detailed definition of vps: vps sajtyadravy guena kriyay v yugapad vypti (Vps is the simultaneous pervasion
of many things of the same kind by means of a quality or action). Actually vps is
the agents desire to pervade many things of the same kind by means of a quality or
action. In this regard Kik, commenting on Adhyy 8.1.4 says vypti-vieaviay prayoktur icch vps (Vps is the agents desire for a particular kind of
pervasion). The word vps is formed in the following way: Sa[n] is applied after vi +
p[] vyptau in the sense of desire to pervade at which time p[] along with sa[n]
is replaced by psa in accordance with pa psa (584). Thus we get vi + psa which
becomes vpsa by davatra ektmake militv trivikrama (42). Then the kt
pratyaya [][p] is applied after vpsa by viunih-seka-gurumad-viujanntt
pratyayntc ca bhve lakmy p, na tu kti (904) and we get vps.
673 / @itar"ita(maNAe /
673. atir atikramae
atiati; atikramaewhen the sense is atikramaa (surpassing).
Ati is called a ka-pravacanya when it is used in the sense of atikramaa.
sarvn ati rjate ka. rdhikm adhi vacana-jtam ity api dyate.
VttiFor example, sarvn ati rjate ka (Ka shines above the rest).
Rdhikm adhi vacana-jtam [All glories to Kas] words to Rdhik (Gta-govinda
10.9) is also seen.
Amta The words rdhikm adhi ([words] to Rdhik) mean rdhikm lak-ktya
([words which were spoken] having made Rdhik the target). Therefore adhi should
also be considered a ka-pravacanya, since it is seen to be used as such in the
works of great poets like Jayadeva and so on.
SaodhinTo summarize the last two stras: The same avyayas abhi, pari, prati,
anu, upa, ati, and adhi which are called upendras (prefixes) when they are combined
with dhtus are called ka-pravacanyas (postpositions) when they are connected
with an upapada in any of the meanings marked below.
abhi
pari
prati
anu
upa
ati
adhi
laka
a
*
*
*
*
vps
*
*
*
*
ittham
-bhta
*
*
*
*
bhga
*
*
*
sahrt
ha
hetu
hna
*
*
atikrama
a
*
*
Amara-koa says pact-sdyayor anu (Anu is used in the sense of pact

(after) or sdya (likeness). But anu is not a ka-pravacanya when it is used
in these senses, rather anu has these senses only when it is used as a separate adverb
or as an upendra. See, for example, anujta in vtti 767.
659
674 / k(AlaADvanaAer"tyantavyaAaAE i"taIyaA , @pavagAeR tau ta{taIyaA /
674. kldhvanor atyanta-vyptau dvity, apavarge tu tty
kla-adhvanoof a time or distance1; atyanta-vyptauwhen there is atyanta-vypti
(continuous pervasion); dvitya dvity viubhakti; apavargewhen apavarga
(completion of the activity by attainment of the result) is understood; tubut; tty
a tty viubhakti.
When there is continuous pervasion of a time or distance, the word
expressing the time or distance takes a dvity viubhakti. But when
apavarga is understood, the word expressing the time or distance takes a
tty viubhakti.
tatra guena vyptausarvyur viu-bhakta. kriyayyma hari-pjaka.
dravyeasarva-dina hari-naivedyam. eva kroa yamun kuilety-di. janma
janma yad abhyastam iti tat-sambandha-maraa-paryantam ity artha. atra tu
karmatvbhvt kldhva-bhva-denm ity-di-van na tat-pratyay. bhve tu
msam syate, kroa supyate. phala-prpty kriy-samptir apavargas tasmis tu
ttyaho-rtrai catu-ay sarvam adhyaia mdhava.
VttiIn that regard, an example of when the pervasion is through a quality is
sarvyur viu-bhakta (Vius devotee for his whole life), an example of when the
pervasion is through an activity is yma hari-pjaka (He worships Hari for the
duration of a yma), and an example of when the pervasion is through a thing is
sarva-dina hari-naivedyam (Food offerings for Hari the whole day long). Similarly,
we get kroa yamun kuil (The Yamun is sinuous for a kroa2) and so on. And
another example is janma janma yad abhyastam (what was practised birth after
birth) where janma janma indicates right up to the death thats connected with that
birth. A pratyaya ordained in karmai prayoga cannot be applied because the time
and distance are not karmas here like they are in the case of kldhva-bhvadenm (see vtti 641), but a pratyaya ordained in bhve prayoga can be applied.
For example, msam syate (staying for a month) and kroa supyate (sleeping for
a kroa). Apavarga means completion of the activity by attainment of the result.
When apavarga is understood, a tty viubhakti is applied. For example, ahortrai catu-ay sarvam adhyaia mdhava (Ka learnt all the arts within
sixty-four days and nights).
AmtaPadmanbha Datta says this rule is for when the akarmaka dhtu doesnt
have another kriy contained inside it (see vtti 641). Regarding the example sarvyur
viu-bhakta (Vius devotee for his whole life), bhaktatva (being a devotee) is
accepted as a quality since the quality and the possessor of the quality are figuratively
non-different. The example kroa yamun kuil is an example of when the pervasion
is through a quality. Examples of when the pervasion is through an activity and a thing
are kroam adhte (he studies for a kroa) and kroa-traya govardhana
(Govardhana is three kroas long) respectively. Regarding the sentence beginning
atra tu karmatvbhvt, a pratyaya ordained in karmai prayoga cannot be applied
because the time and distance are not karmas since it is not understood that the
akarmaka dhtu has another kriy contained inside it (see vtti 641). The example
beginning aho-rtrai means Ka achieved the result of studying, namely the
attainment of knowledge, within sixty-four days and nights, and after that He stopped
1 In vtti 641 Jva Gosvm says adhva-abdentra tat-parimam ucyate (The word
adhvan (literally path) here means the measurement of the path).
2 One kroa is approximately two miles
660
studying. The word catu-ay is in the singular here in accordance with viatydy sadaikatve anvttau (223).
675 / @iBata@Aid"iBayaAeRgAe i"taIyaA /
675. abhita-dibhir yoge dvity
abhita-dibhiwith the abhita-dis (the words abhitas and so on); yogewhen there
is connection; dvitya dvity viubhakti.
Words connected with the abhita-dis take a dvity viubhakti.
abhita ka, parita kram, ubhayata ka, sarvata ka, samay
ka, nika ka gopetad-dvaya nikarthe. h ka-vimukha, dhik
kasa, tasmai tasmai ca kutsstu ity artha. atraivrthe h-abda-yoge krasvmin dvity daritatvt. katha h rama gata kla, h devi dhr
bhava? prvatra vkyrthenaiva sambandht, uttaratra sa-oka-sambodhane habdt. katha dhig st mama vryasya? tatra tdarthye evei, atra tu
sambandha-vivak. dhig jlma ity-dau dhik-abdena na yoga, kintu prathama
kutsayitv pact sambodhyate. upary upari sarva hari. evam adhy adhi. katham
upary upari buddhn carantvara-buddhaya? upary-upary-diu smpyrtha
evei, atra tu vps-mtram iti. adho dho govardhana vk. hari-bhakti yvat
sukham. bubhukita na prati bhti kicit, tasmai na kicid rocate ity artha. antarea
hari na sukha, ta vin na sukham ity artha. antar tv m hari, tava mama
madhye harir ity artha
VttiExamples are abhita ka gop (The cowherd boys are on both sides of
Ka), parita kra gop (The cowherd boys are around Ka), ubhayata
ka gop (The cowherd boys are on both sides of Ka), sarvata ka
gop (The cowherd boys are around Ka), samay ka gop (The cowherd
boys are near Ka), and nika ka gop (The cowherd boys are near
Ka). These two words (samay and nika) mean near. Further examples are h
ka-vimukham (Damn the person averse to Ka) and dhik kasam (Damn
Kasa) which mean ka-vimukhya kutsstu (For the person averse to Ka
there should be condemnation) and kasya kutsstu (For Kasa there should be
condemnation) respectively. Only in this meaning do words connected with h take a
dvity viubhakti, because this is what is shown by Kra Svm. Well, why is there
h rama gata kla (Damn that the time of beautiful women has gone) and
h devi dhr bhava (Alas, O goddess, be steady)? This rule doesnt apply in the first
example because h is connected with the meaning of the whole sentence, and it
doesnt apply in the second example because h is used there in the sense of
sorrowful sambodhana. Well, why is there dhig st mama vryasya (Damn my
prowess)? This rule only applies when there is tdarthya1, but here the speaker
wishes to express the idea of sambandha. In cases like dhig jlma (Damn you, O vile
man) and so on there is no connection with the word dhik, rather the sambodhana is
done later after first reproaching.
Further examples are upary upari sarva hari (Hari is near everything) and adhy
adhi sarva hari (Hari is near everything). Well, why is there upary upari
buddhn carantvara-buddhaya (The intelligence of the varas moves beyond
1 Tdarthya (literally being for the sake of that) is a meaning for which a caturth
viubhakti is usually applied by yad-artham anyat tasmc caturth (680). But Jva
Gosvm is referring here to his explanation of the meaning of the example dhik
kasam which means kasya kutsstu (For Kasa there should be reproach).
661
normal intelligence)? This rule only applies to upary upari and so on when they are
used in the sense of nearness, but here there is only vps. Further examples are adho
dho govardhana vk (The trees are near Govardhana), hari-bhakti yvat
sukham (Happiness reaches its limit in devotional service to Hari), and bubhukita
na prati bhti kicit which means bubhukitya na kicid rocate (Nothing appeals to a
starving man). Still more examples are antarea hari na sukham which means hari
vin na sukham (Without Hari, there is no happiness) and antar tv m hari
which means tava mama madhye hari (Hari is between you and me).
SaodhinThe abhita-dis are all the words mentioned here in the vtti, but
limited to particular meanings as expressed above. In other words, the abhita-dis are
the words abhitas (on both sides of), paritas (around), ubhayatas (on both sides
of), sarvatas (around), samay (near), nika (near), h (damn), dhik
(damn), upary upari (near), adhy adhi (near), adho dhas (near), yvat (as
long as), prati (to), antarea (without), and antar (between).
AmtaThe words abhitas and so on are formed by applying the taddhita pratyaya
tas[i] after the words abhi, pari, ubhaya, and sarva. It will be described in the Taddhitaprakaraa how words ending in tas are also avyayas. The examples abhita ka
gop and ubhayata ka gop both mean kasya prva-dvaye gop (The
cowherd boys are on both sides of Ka), and the examples parita ka gop
and sarvata ka gop both mean kasya catur-diku gop (The cowherd
boys are on all four sides of Ka). Samay and nika are avyayas which express
the meaning of nearness. When any of these words are used, this rule says a dvity
viubhakti is applied instead of a ah viubhakti. The example upary upari
sarva hari means sarve nikae harir vartate (Hari is near everything). This rule
only applies to upary upari and so on when they are used in the sense of nearness.
Therefore it will be described later how repetition takes place by upary-adhy-adhas
smpye (Bhat 2032). In the example upary upari buddhn carantvarabuddhaya the sense of nearness is lacking and thus a dvity viubhakti isnt
applied. Therefore repetition takes place by bhka-vpsayo (1037) instead. The
words and so on in upary upari and so on refer to the words adhy adhi and adho
dhas. Therefore the example adho dho govardhana vk means govardhanasya
sampe vk (The trees are near Govardhana). Thus this rule says a dvity
viubhakti is applied here instead of a ah viubhakti.
Yvat is an avyaya which expresses the meaning of limit. Thus the example haribhakti yvat sukham means hari-bhakti-paryanta sukham (Happiness has its limit
in devotional service to Hari).1 Regarding the example bubhukita na prati bhti
kicit, the words bubhukitya na kicid rocate are a mere explanation of the sense.
The real analysis is bubhukitasya na kicit sphurati (Nothing appeals to a starving
man). Thus this rule says a dvity viubhakti is applied here instead of a ah
viubhakti. In this regard one cannot say the dvity viubhakti could have been
achieved by calling prati a ka-pravacanya, so what more is gained by using this
rule? because extra meaning is understood here. Ka-pravacanyas are limited to
the meanings of lakaa and so on, but since those meanings are lacking here, prati is
included among the abhita-dis, otherwise one wouldnt be able to apply a dvity
viubhakti. It should also be understood that prati here is not an upendra and thus it
doesnt express the meaning of the dhtu.
676 / s$ah"ATaE=r"aDaAnae ta{taIyaA /
1 Other examples are sryodaya yvat (until sunrise) and msam eka yvat
sthsymi (I will stay for one month).
662
676. sahrthair apradhne tty
saha-arthaiwith words which have the meaning of saha (with); apradhnein the
apradhna (the person or thing that is not principal); ttya tty viubhakti.
When there is connection with words meaning saha, the apradhna takes a
tty viubhakti.
sahrtho dvi-vidha. kriy-gua-dravyais tulya-yogit vidyamnat-mtra ca. dyo
yathrmea saha krati ka, rmea saha sundara, rmea saha gomn iti
ca. kasytra kriydi-sambandha skd eva, rmasya tu pratyamna iti
rmasyprdhnyam. kintu prathama-dvaye kart-saha-bhva, ttye tu sambandhisaha-bhvo jeya. eva karma-saha-bhve pi, yathgnena saha ntya karottydi. eva sama, srdha, ska, saj. sahrthe gamye pirmea krati. antyo
yathbla-kena saha dadhi mathnti yaod ity-di.
VttiThe meaning of the word saha is two kinds: i) when the apradhna is equally
connected with the kriy, gua, or dravya, and ii) when the apradhna is just existing
along with the pradhna (the person or thing that is principal). Examples of each of
the first kind are rmea saha krati ka (Ka, along with Balarma, plays)1,
rmea saha sundara ka (Ka is beautiful, and so is Balarma), rmea
saha gomn ka (Ka has cows, and so does Balarma). In these examples
Kas connection with the kriy and so on is direct whereas Balarmas connection is
only understood. Thus Balarma is the apradhna here. But one should understand
that in the first two examples the accompaniment is by a kart whereas in the third
example the accompaniment is by a sambandhi (a person who has a possessive
relationship). An example of when the accompaniment is by the karma is gnena
saha ntya karoti ka (Ka does dancing, along with singing). Examples can
similarly be made with the words samam, srdham, skam, and saj.2 This rule
applies even when the word meaning saha is only understood. For example, rmea
krati ka (Ka, along with Balarma, plays). Examples of the second kind
(see beginning of vtti) are bla-kena saha dadhi mathnti yaod (Mother Yaod
churns yogurt with young Ka [by her side]) and so on.
BlaEven though Jva Gosvm says that in the first two examples the
accompaniment is by the kart, one should understand that in the example rmea
saha sundara ka, Ka is accompanied not by the kart but by the gu
(possessor of the quality), namely Balarma. In the example rmea saha gomn
ka, Ka is accompanied by the sambandhi (the person who has a possessive
relationship with the cows), namely Balarma. The word gomn, which means gvo
sya santi (He has cows), is formed by applying the taddhita pratyaya mat[u] in the
sense of sambandha by tad asysty asmin v matu (1225)
AmtaIn the example gnena saha ntya karoti ka, the dancings connection
with the activity of doing is direct whereas the singings connection is only understood.
Thus, since the singing is apradhna, it takes a tty viubhakti. In the example
bla-kena saha dadhi mathnti yaod Bla-ka is just standing there, he is not
equally connected with the activity of churning.
1 This could also be translated as Ka plays, and so does Balarma since the idea
here is that the main kart, Ka, is playing and the secondary kart, Balarma, is
also playing. However, the main focus here is Ka, and thus only the word ka
takes a pratham viubhakti, and not the word rma, even though both are
technically karts. This is in accordance with the maxim gaua-mukhyayor mukhye
krya-sampratyaya (see vtti 645 and Krama-sandarbha 5.6.8).
2 These words all have the same meaning as saha.
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677 / taulyaATaE=: Sa"I ca , taulaAepamaAByaAM tau Sa"Yaeva /
677. tulyrthai ah ca, tulopambhy tu ahy eva
tulya-arthaiwith words which have the meaning of tulya (equal, similar); ah
a ah viubhakti; caalso; tul-upambhymwith the words tul and upam;
tubut; aha ah viubhakti; evaonly.
Words connected with tulya and its synonyms take a tty viubhakti or a
ah viubhakti, but words connected with the words tul and upam
only take a ah viubhakti.
rmea tulya ka, rmasya tulyo v. eva sada ity-di. neharmasya tul
lakmaa. tulopam-abdv iha tulyrthau iti bh-vtti (2.3.71). arthagrahad dyotakatve tu naka iva pradyumna.
VttiFor example, rmea tulya ka (Ka is equal to Rma) or rmasya
tulya ka (Ka is equal to Rma). Examples can similarly be made with the
words sada (like that, similar) and so on. But a tty viubhakti cannot be
applied in rmasya tul lakmaa (Lakmaa is equal to Rma). Bh-vtti 2.3.71
says tulopam-abdv iha tulyrthau (The words tul and upam have the meaning
of tulya here). Due to the use of the word artha, this rule doesnt apply to words
which are dyotakas. Thus we get ka iva pradyumna (Pradyumna is like Ka).
AmtaThe words tulya, sama, samna, sada, and so on are words which have the
meaning of tulya. Someone may wonder, The words tulya (equal) and so on express
the possesor of the quality, whereas the words tul (equality) and upam
(equality) express the quality itself. Why then are tul and upam excluded from
taking a tty viubhakti by counting them as words which have the meaning of
tulya? Jva Gosvm removes this apparent fault by quoting the opinion of Bhvtti. The word iva is an avyaya which is a dyotaka (suggestive word). Dyotaka
avyayas are unable to convey even their own meaning without being connected to
another word. Therefore they are dependant words. The use of the word artha,
however, indicates that only words meaning tulya which dont depend on another word
are accepted here.
678 / ivazAeSalaaNAAa{taIyaA /
678. viea-lakat tty
viea-lakatafter that by which one recognizes the special nature; ttya
tty viubhakti.
A tty viubhakti is applied after that by which one recognizes the
special nature [of a vastu or a kriy].
viea-prpti-cihnd ity artha. kaustubhena bhagavantam adrkt. kriy-vaiiyajpakatve pinyakea vkate kam, krtsnyena bhajati priym. nyaka
krtsnya-nikayo (amara-koa 3.3.225). sukhena bhajati. sukha bhajattydika tu gua-guitva-vikalpt.
VttiFor example, kaustubhena bhagavantam adrkt (He saw [recognized] the
Lord by the Kaustubha jewel). This rule applies even when something informs one of
the special nature of the kriy. For example, nyakea vkate kam (She looks
664
entirely at Ka) and krtsnyena bhajati priym (He completely serves His
beloved). Amara-koa 3.3.225 says the word nyaka means krtsnya (entirety) or
nika (low, inferior). Another example is sukhena bhajati (He serves happily).
However, we also get sukha bhajati (He serves happily) and so on because the
words sukha and so on can either express the quality or the possessor of the quality.
AmtaThe etymology of the word lakaa (definition) is lakyate jyate neneti
lakaam (A lakaa is that by which something is characterized (lakyate), or in
other words, known (jyate)). In other words a lakaa is a cihna (sign). The
viea-lakaa is of two kinds: svarpa (always present) and taa-stha (not always
present). An example of the first kind is kaustubhena bhagavantam adrkt (He
saw [recognized] the Lord by the Kaustubha jewel). The associates of the Lord in
Vaikuha have the same form as Him and hold the conch, disc, and so on, but the
Kaustubha jewel is the special sign which reveals who among the inhabitants of
Vaikuha is the Lord. The Kaustubha jewel, which is not seen among the associates of
the Lord, is always situated on the Lords person [thus it is a svarpa-lakaa]. Other
examples are jabhis tpasa (An ascetic by his matted locks) and so on. An
example of the second kind is pustakena chtram apayat (He saw [recognized] the
student by the book). Here the book is the special sign which distinguishes the
student, but the connection between the book and the student is not perpetual as they
may separate at another time [thus the book is a taa-stha-lakaa]. Some formulate
this stra as upalakae tty. Pini says ittham-bhta-lakae tty (Adhyy
2.3.21)
Having thus established that a tty viubhakti is applied after that which informs
one of the special nature of a vastu (thing), Jva Gosvm then establishes that a
tty viubhakti is also applied after that which informs one of the special nature of
a kriy (activity). This kind of viea-lakaa was previously called the
vyadhikaraa-vieaa in the discussion on kriy-vieaas (adverbs) in vtti 637.
Regarding the example nyakea vkate kam, the entirety (nyaka) is that which
informs one of the special nature of the seeing. Thus is it a viea-lakaa. But the
difference between this viea-lakaa and the type previously mentioned is that the
entirety is not different from the seeing because it is merely the special way of the
seeing whereas the Kaustubha jewel is different from the Lord although it is always
situated on His person. Similarly, in the example sukhena bhajati the happiness
(sukha) is that which informs one of the special nature of the service, but the
happiness is not different from the service because it is merely the special way of the
service. Someone may wonder Why is a dvity viubhakti seen in the example
sukha bhajati? In answer to that, Jva Gosvm says because the words sukha and
so can either express the quality or the possessor of the quality. When the words
sukha and so on express the quality, they are vyadhikaraa kriy-vieaas and thus
they take a tty viubhakti by the current stra. But when they express the
possessor of the quality, they are tulydhikaraa kriy-vieaas and thus they take a
dvity viubhakti by stras 637 and 638. For example, in sukha bhajati the word
sukha expresses the state of possessing happiness, a state which is assigned to the
kart. Thus sukha bhajati means sukh yath kart bhavati tath bhajati (he serves
in such a way that he, the kart, is happy).
SaodhinIt was explained in Amta 638 that the kriy is the meaning of the
dhtu such as satt and so on, and that the kriy is itself considered a karma because
bhajati means bhajana karoti (he does the act of serving) and so on. Thus when
words like sukha and so on are connected as tulydhikaraa-vieaas of the karma in
the form of the kriy they share the viubhakti of that karma, namely a dvity
viubhakti (see stra 219). But when they are connected as vyadhikaraa-vieaas
of the karma in the form of the kriy, they dont share the viubhakti of that karma
but rather take a tty viubhakti by the current stra.
665
679 / ak{(tyaAid"Byasta{taIyaA /
679. prakty-dibhyas tty
prakti-dibhyaafter the prakty-dis (the words prakti and so on); ttya
tty viubhakti.
A tty viubhakti is applied after the prakty-dis.
prakty ka, jty gopla, janu karua, rmenuja, nmn arjuna,
tman dvitya, sva-bhvenodra, prakty-di-sambandhenety artha. ttyeya
gamyamna-bhavaty-di-kriyy hetutva gamayatti kacit. eva samena calati,
viamea dhvati, samdau dea ity artha. same calatty-di ca dyate. karma
ime iti kecit, kriy-vieae iti kacit. pryea vaiava, vaiavatbhivyajakadharma-prcurya-sambandhenety artha. gotrea grgya, anvaya-sambandhenety
artha. eva bhakty prva ity-di. satm artho hari-bhakty, saivrtha ity artha.
VttiExamples are prakty ka (black or all-attractive by nature), jty
gopla (a cowherd by birth), janu karua (merciful by birth), rmenuja (a
younger brother in relation to Rma), nmn arjuna (Arjuna by name), tman
dvitya (second in relation to the self), and sva-bhvenodra (generous by
nature). In these examples prakty and so on means prakti-sambandhena (in
relation to nature) and so on. Some say that this usage of a tty viubhakti
indicates that the prakty-dis are hetus (causes) of the implied verbs bhavati and
so on. Other examples are samena calati and viamea dhvati which mean same
dee calati (He moves on the even path) and viame dee dhvati (He runs on the
uneven path) respectively. Same calati and so on are also seen. Some say that these
two (samena and viamea) are karmas. Others say they are kriy-vieaas. Other
examples are pryea vaiava (A Vaiava for the most part) where pryea
means in relation to the prominence of dharma which suggests that he is a Vaiava
and gotrea grgya (A descendant of Garga in terms of lineage) where gotrea
means in relation to lineage. Similarly, we get bhakty prva (Earlier in relation to
bhakti) and so on, and satm artho hari-bhakty which means hari-bhaktir eva satm
artha (Devotional service to Hari itself is the wealth / goal of saintly persons).
AmtaDue to the absence of a verb, this rule is, for the most part, an apavda of
the ah viubhakti that would have normally been applied by sambandhe tadrayt ah (627). Indeed, Jva Gosvm specifically shows this by saying praktisambandhena and so on. Some say that the prakty-dis are hetus (causes) of the
implied verbs bhavati and so on, and they thus apply a tty viubhakti by hetos
tty (688). The Kalpa grammarians, however, consider that the prakty-dis are
karaas of the implied verbs bhavati and so on. Samena means same dee which
means same pathi (on the even path). Thus, since samena and viamea are
adhikaraas, this rule blocks the saptam viubhakti that would have been applied
by adhikarae saptam (641). In the opinion of those who say that samena and
viamea are karmas, this rule blocks the dvity viubhakti that would have been
applied by karmai dvity (637). In the opinion of those who say that that samena
and viamea are kriy-vieaas, this rule blocks the dvity viubhakti that would
have been applied by karmai dvity (637) in accordance with kriy-vieaa karma
(638). Regarding the example satm artho hari-bhakty, some say that the tty
viubhakti is applied in the sense of non-difference and they give the example
dhnyena dhanam (Grains are wealth).
666
SaodhinTraditionally the prakty-dis are the words prakti, prya, gotra, sama,
viama, dvi-droa, pacaka, and shasra. Whatever other words are mentioned here
are prakty-dis by extension.
680 / yad"TaRmanyaasmaAatauTaI= /
680. yad-artham anyat tasmc caturth
yat-arthamfor which; anyatsomething else; tasmtafter that; caturtha
caturth viubhakti.
A caturth viubhakti is applied after that for which something else is
done.
tdarthye caturth iti prca. ubhayatrpi krya-rpt prayojanc caturthty
artha. mlyai tulas, randhanya yamunodakam, hari-prtaye hari bhajati. eva
hari-bhakti sukhya kalpate, harer abhaktir dukhya sampadyate, tat-tad-rpea
pariamata ity artha. sevyai govinda yti, sevitum ity artha. eva pkya
vrajatty-dy api. sambandha-vivakymmlys tulasty-dy api. abhedavivakymhari-bhakti sukha kalpate. atra sampadyamnt kpty-artha-yoge iti
pthag-lakaa kecid vidadhati, tad akicit-karam, tdarthyenaivea-siddhe.
avadhi-vivaky pacamti kacithari-bhakte sukha kalpate.
VttiEarlier grammarians said tdarthye caturth (A caturth viubhakti is applied
when the sense is being for that). In either case the meaning is that a caturth
viubhakti is applied after the prayojana (purpose) which is the krya (effect,
result). Examples are mlyai tulas (Tulas for a ml), randhanya
yamunodakam (Yamun water for cooking), and hari-prtaye hari bhajati (He
worships Hari for Haris pleasure). Similarly, we get hari-bhakti sukhya kalpate
(Devotional service to Hari produces happiness) and harer abhaktir dukhya
sampadyate (Absence of devotional service to Hari produces misery) which mean
hari-bhakti sukha-rpea pariamate (Devotional service to Hari transforms into
happiness) and harer abhaktir dukha-rpea pariamate (Absence of devotional
service to Hari transforms into misery) respectively. Another example is sevyai
govinda yti (He approaches Govinda for service) where sevyai means sevitum
(to serve). Similarly, we get pkya vrajati (He goes to cook) and so on.
When there is a desire to express sambandha, we get mlys tulas (Tulas
belonging to a ml) and so on. When there is a desire to express non-difference, we
get hari-bhakti sukha kalpate (Devotional service to Hari is happiness). In this
regard, some make the separate rule sampadyamnt kpty-artha-yoge (When there
is connection with the dhtu kp[] or dhtus which have the same meaning as
kp[], a caturth viubhakti is applied after that which is produced), but this is
unnecessary because the desired result is already achieved by tdarthye caturth.
Some say a pacam viubhakti is applied when there is a desire to express an
avadhi, and thus they get hari-bhakte sukha kalpate (Happiness is produced from
devotional service to Hari).
AmtaArtha means prayojana (purpose). Thus this stra means yat-prayojanakam
anyat pravartate tasmt caturth syt (A caturth viubhakti is applied after that
which is the prayojana of the other thing). The word anyat here refers to the kraa
(cause) or, in other words, the prakti (cause) of the prayojana which is the krya
(effect, result). The word tdarthya (being for that) is formed by applying the
taddhita pratyaya called nsiha-ya after the word tad-artha (for that) in the sense
of tasya bhva (see stra 1199). Some even formulate the rule as nimittrthe
caturth (A caturth viubhakti is applied in the sense of nimitta (purpose)). The
667
prayojana or nimitta [these words are synonyms here] is sometimes a transformation
of the prakti and sometimes not. When it is a transformation, this stra applies. But
when it isnt a transformation, a saptam viubhakti is applied by the future stra
nimittt karma-sayoge saptam (698).1 Thus, since the relationship of kraa
(cause) and krya (effect) is understood here, it is understood that this caturth
viubhakti blocks the ah viubhakti that would have been applied by
sambandhe tad-rayt ah (627). Moreover, just as the ah viubhakti is
applied only after the bhedaka (see vtti 627), this caturth viubhakti is applied only
after the krya and not after the kraa, for the krya is the main thing.
In the example mlyai tulas the ml is the prayojana which is the krya and tulas
is its kraa. In the example hari-bhakti sukhya kalpate the happiness is both the
transformation and the prayojana of devotional service to Hari, and therefore it ends
up being the krya. Regarding sevyai, Pini formulates the separate stra tumarthc ca bhva-vacant (A caturth viubhakti is also applied after a word which
has the meaning of the kt pratyaya tum[u] and which ends in a pratyaya applied in
bhve prayoga), but this is also unnecessary since the desired result is already
achieved by tdarthye caturth. For example, the service is both the transformation
and the prayojana of the going, and therefore it ends up being the krya. Regarding
the sentence beginning When there is a desire to express sambandha, the definition
of sambandha given in vtti 627 was Sambandha is a connection between two things
which someone desires to express as being different. Therefore, when there is a
desire to express non-difference, the idea of sambandha doesnt apply, and thus the
current stra doesnt apply either since bhakti and sukha take the same viubhakti
since they are tulydhikaraa.
Since sampadyamnt (after that which is produced) ends up meaning parimt
(after the transformation), the same idea is already covered by tdarthye caturth,
and thus there is no need for a separate rule. In the opinion of those who say a
pacam viubhakti is applied when there is a desire to express an avadhi, haribhakte sukha kalpate means hari-bhakte sukha jyate (Happiness is produced
from devotional service to Hari), and thus devotional service to Hari is the prakti
(cause). Someone may argue, How is maakya dhma (smoke for mosquitoes)
valid since the mosquitoes are not a transformation in terms of being the krya of the
smoke? The answer is that, because the prayojana (purpose) is to become free from
disturbance, by laka vtti the word maaka (mosquitoes) means maakbhva
(the absence of mosquitoes) here. Thus, since the smoke transforms into mosquitorepellent, the desired result is achieved by tdarthye caturth. Similarly, in avya
ghsa (grass for the horse) the word ava means ava-tpti (satisfaction of the
horse) by laka vtti.
681 / taumvantai(yaAntare" gAmyae tatk(maRNAtauTaI= /
681. tumv-anta-kriyntare gamye tat-karmaa caturth
tumu-antawhich ends in the kt pratyaya tum[u]; kriy-antarewhen another kriy;
gamyeis understood; tat-karmaaafter the karma of that (the other kriy which
ends in tum[u]); caturtha caturth viubhakti.
When another kriy which ends in tum[u] is understood, a caturth
viubhakti is applied after the karma of that kriy.
1 For further discussion on this point, see Amta 698.
668
kya gokula yti, ka drau sevitu vety artha. ka-abdentra
darandika lakyata ity eke. eva yuddhya sannahyate ka, yuddha kartu
sannha badhntty artha. patye ete lakm, pati ramayitum ity artha. haryabhaktaye nindati, t tyjayitum ity artha.
VttiFor example, kya gokula yti which means ka drau sevitu v
gokula yti (He goes to Gokula to see or serve Ka). Some say that here the
seeing and so on is indicated by the word ka. Other examples are yuddhya
sannahyate ka which means yuddha kartu sannha badhnti ka (Ka
fastens his armor to do war), patye ete lakm which means pati ramayitu ete
lakm (Lakm lies down to please her husband) and hary-abhaktaye nindati
which means hary-abhakti tyjayitu nindati (He criticizes in order to make him give
up that which is not devotional service to Hari).
AmtaKriyntara means a kriy different than the one which is actually used. This
rule blocks the dvity viubhakti that would have been applied by karmai dvity
(637). In the example kya gokula yti, draum is the kriy ending in tum[u]
which is understood, and ka is the karma of the kriy ending in tum[u]. Thus a
caturth viubhakti is applied after ka. In the opinion of those who say the seeing
and so on is indicated by the word ka, kya yti means ka-daranya yti
(He goes to see Ka) and thus the caturth viubhakti is applied by tdarthye
caturth.
682 / nama@Aid"iBayaAeRgAe catauTaI= /
682. nama-dibhir yoge caturth
nama-dibhiwith the nama-dis (the words namas and so on); yogewhen there
is connection; caturtha caturth viubhakti.
Words connected with the nama-dis take a caturth viubhakti.
kya nama, ta prati namaskra ity artha. kya svasti, tasya magala
bhyd ity artha. govindya svh, ta prati samarpaymty artha. eva pitbhya
svadh, indrya vaa. ka kasyla, ta prati samartha. eva samartha,
prabhu, parypto v ka kasya. prdnm ury-dnm api kriyayaikrthya
manyante. pinyn tu (2.1.4) sup supety anuvttes tipi samsa iti. ata ki
namanrtha samarpya gu-bhtena nama-abdena ka namaskarotti kyogt karmatvam, ka namatty artha. vndvana pratihate, kam urkarotti-vat. upapada-vibhakte kraka-vibhaktir balyas iti nyyd ity eke.
nryaya nama kuryd iti nama-abdasyaiva karmatvengu-bhtatvt.
svayambhuve namasktyeti tu tdarthyt. vrarthe tv ala-yoge ttyaiva
ka-vaimukhyenla, tena na kicit prpyam iti hetutva-karaatvayor
ekatarvagamt.
VttiFor example, kya nama which means ka prati namaskra
(Obeisances to Ka), kya svasti which means kasya magala bhyt
(May there be auspiciousness for Ka), and govindya svh which means ka
prati samarpaymi (I offer to Ka). Similarly, we get pitbhya svadh (I offer to
the pits) and indrya vaa (I offer to Indra). Another example is ka
kasylam which means kasa prati samartha ka (Ka is a match for
Kasa). Similarly, we get ka kasya samartha (Ka is a match for Kasa),
ka kasya prabhu (Ka is a match for Kasa), and ka kasya
parypta (Ka is a match for Kasa).
669
Grammarians consider that the prdis and ury-dis1 share a single meaning with the
kriy. However, the Pinians, commenting of Adhyy 2.1.4, say sup supety
anuvttes tipi samsa (Due to the anuvtti of the words sup sup, samsa
(compounding) also takes place with a ti2). Therefore, in ka namaskaroti (He
offers obeisances to Ka), ka is a karma because when the word namas is
connected with the dhtu [u]k[], it places its own meaning of namana
(obeisances) in the dhtu [u]k[] and thus becomes secondary. Ka
namaskaroti thus means ka namati (He offers obeisances to Ka). Similarly,
we get vndvana pratihate (He goes to Vndvana) and kam ur-karoti (He
accepts Ka). Some say this is because of the maxim upapada-vibhakte krakavibhaktir balyas (A kraka-vibhakti is stronger than an upapada-vibhakti). But we
get nryaya nama kuryt (One should offer obeisances to Nryaa) because
the word namas is not secondary here since it is the karma. Svayambhuve
namasktya (After offering obeisances for the sake of the self-born one), however, is
made by tdarthye caturth (see stra 680).
Vrarthe tv ala-yoge ttyaiva (But words connected with alam take a tty
viubhakti when alam is used in the sense of vraa (rejection)). For example,
ka-vaimukhyenlam (Enough of being averse to Ka) which means kavaimukhyena na kicit prpyam (Nothing is gained by aversion to Ka). Thus it is
understood that ka-vaimukhya is either a hetu or a karaa.
AmtaThe word namas is also seen to have the meaning of samarpaa (offering).
An example of this is etni pupi kya nama (I offer these flowers to Ka).
Amara-koa says ala bhaa-parypti-akta-vraa-vcakam (The word alam is
used in the senses of bhaa (decoration), parypti (enough), akta (being
equal to, being a match for), and vraa (rejection)). In that regard, a caturth
viubhakti is applied when alam is used in the sense of akta or parypti. An example
of when alam is used in the sense of bhaa is kam alakaroti (He decorates
Ka), an example of when alam is used in the sense of akta is ka kasylam
(Ka is a match for Kasa), an example of when alam is used in the sense of
parypti is eka ka eva kasyla ki rmea (Ka alone is enough for Kasa.
What need is there of Balarma?), and an example of when alam is used in the sense
of vraa is ka-vaimukhyenlam (Enough of being averse to Ka). The word
akta is also included among the nama-dis since it has the meaning of samartha
(being a match for). For example, akto rmo hi rdmne (Only Balarma is a
match for rdm). When the word prabhu means vara (master), however, only
a ah viubhakti is used. For example, ka eva mama prabhu (Ka alone is
my master) and prabhur bubhur bhuvana-trayasya (He desires to become master
of the three worlds).
Grammarians consider that the prdis and ury-dis share a single meaning with the
kriy. However, the Pinians say that, due to the anuvtti of the words sup sup, a
sup is also compounded with a ti. Jva Gosvm unites both these understandings
with the sentence beginning Therefore, in ka namaskaroti. In ka
namaskaroti (He offers obeisances to Ka), the word namas makes the dhtu
[u]k[] predominant by placing its own meaning of namana in the dhtu [u]k[],
and thus it merely indicates the meaning of namana which now belongs to the dhtu
[u]k[]. Now the word namas, which has thus become secondary, is connected with
the dhtu [u]k[], not with the word ka. Therefore the word ka cannot take a
caturth viubhakti since it isnt directly connected with namas. Rather ka
becomes a karma since the dhtu [u]k[], which now has the meaning of namana,
1 The prdis are mentioned in stra 301 and the ury-dis are mentioned in stra 777.
2 Sup here means a word ending in a sup (sv-di), and ti here means a word ending in
a ti (khyta pratyaya). Thus sup may be translated as a declined noun and ti may
be translated as a conjugated verb.
670
requires a karma. Jva Gosvm then clarifies this subject matter by giving two more
examples: vndvana pratihate and kam ur-karoti. Regarding pratihate,
even though dhtus have many meanings [other than those mentioned in the Dhtupha], these meanings are expressed only by the prdis. Therefore, in pratihate,
the word pra is secondary since it doesnt have its own meaning but rather expresses
the dhtus meaning of gamana (going). Moreover the dhtu h is sa-karmaka
here since it has the meaning of gamana. Regarding kam ur-karoti, the word ur
places its own meaning of sv-kra (accepting) in the dhtu [u]k[] and thus
becomes secondary. Thus, since the dhtu [u]k[] is predominant, ka becomes a
karma of [u]k[] since [u]k[] requires a karma. Similarly, in nryaa
namasktya nara caiva narottamam (Bhgavatam 1.2.4) also, the word namas isnt
connected with the words nryaa and so on because it is secondary, rather it is a
karma of [u]k[] since it is connected with [u]k[].
Grammarians explain this phenomena with the maxim beginning upapada. The idea
behind this maxim is that for the most part general relationship is understood by the
use of an upapada-vibhakti (a viubhakti which is applied after an upapada).
However, understanding the details behind the usage of an upapada-vibhakti requires
consideration of meanings, explanations, and so on. On the other hand, specific
relationships such as being the karma and so on due to being connected with the kriy
are immediately understood by the use of a kraka-vibhakti (a viubhakti which is
applied after a kraka such as the karma and so on). Therefore the kraka-vibhakti is
stronger. Moreover, the meaning of the nma or dhtu appears first in the intelligence
whereas the details regarding purua, vacana, time, and so on appear only later by
means of a vibhakti. And thus, since out of the meaning and the vibhakti the meaning
is antaraga since it appears first, it is also concluded that the kriy, which is the
meaning of the dhtu (see vtti 87), is antaraga. Therefore the kraka-vibhakti which
is applied due to the connection with the kriy is stronger since it is antaraga. The
main reason to be considered in this regard is that, even though the meaning of the
nma is present both in the kraka-vibhakti and the upapada-vibhakti, in the krakavibhakti there is something more due to the connection with the meaning of the dhtu.
In the example nryaya nama kuryt the word namas is connected both with
nryaa and with the dhtu [u]k[]. It is the karma of [u]k[] because it isnt
secondary since there is no compounding here, but at the same time it is connected
with the word nryaa, and thus nryaa takes a caturth viubhakti. Someone
may argue, In ka namaskaroti, nryaa namasktya, and so on there is no
direct connection with the word namas because it is secondary since it is compounded,
thus the maxim upapada-vibhakte kraka-vibhaktir balyas is applied. But why
doesnt this same maxim apply in svayambhuve namasktya? In answer to this, Jva
Gosvm says that here the speaker wants only to express the idea of tdarthya. In
this regard, Jva Gosvm will personally establish, in Bhat vtti 1040, that the desire
of the speaker is stronger than everything else by saying vivakta ca krakdni
(And the krakas and so on are dependent upon the desire of the speaker).
Therefore, in this example, svayambh is the prayojana of the obeisances, and thus a
caturth viubhakti is applied by stra 680.
Next, with the sentence beginning vrarthe, Jva Gosvm, having established that
a caturth viubhakti is applied when alam is used in the two senses of akta and
parypti, describes what happens when alam is used in the sense of vraa. This
sentence additionally implies that words connected with kim also take a tty
viubhakti when kim is used in the sense of vraa (rejection).1 Somone may then
1 Amta already gave an example of this when giving an example of alam: ka eva
kasyla ki rmea (Ka alone is enough for Kasa. What need is there of
Balarma?). Moreover, words connected with ktam also take a tty viubhakti
671
wonder, By which rule is this tty viubhakti applied? In answer to this, Jva
Gosvm says it is understood either as a hetu or as a karaa. The implied meaning
is that there is no need for a separate rule since a tty viubhakti can be applied
by hetos tty (688) or anukte kartari karae ca tty (635). Thus it is understood
that the not gaining is caused by aversion to Ka or that aversion to Ka is that
which is most helpful in the not gaining.
SaodhinTo summarize all that is presented above, the nama-dis are the words
namas, svasti, svh, svadh, vaa, and alam when it is used in the senses of akta
and parypti. All the synonyms of alam such as samartha, prabhu, parypta, akta,
and so on are also included by the mention of alam here.
683 / @AizAiSa catauTaI= ku(zAlaAE: /
683. ii caturth kualdyai
iiwhen i (wish, blessing) is understood; caturtha caturth viubhakti;
kuala-dyaiwith the words kuala and so on.
Words connected with kuala and so on take a caturth viubhakti when
i is understood.
vaiavya kuala bhyt, yuya bhyd ity-di.
VttiExamples are vaiavya kuala bhyt (May there be auspiciousness for the
Vaiava), vaiavya yuya bhyt (May be there be long life for the Vaiava)
and so on.
AmtaThe words nirmaya (good health), bhadra (auspiciousness), magala
(auspiciousness), am (auspiciousness), prayojana (prosperity), and artha
(prosperity) are included by the word dya (and so on) in kualdyai. Why do we
say when i is understood? Consider bhavata kuala nu (Are you well?) and
yuya hi n ghtam (Ghee ensures the long life of men).
SaodhinIt is clear from the equivalent Pinian stra, caturth ca ii yuyamadra-bhadra-kuala-sukha-artha-hitai (Adhyy 2.3.73), that as well as the
words mentioned above by Amta, the words madra (joy), sukha (happiness), and
hita (auspiciousness) are also included. Furthermore, Siddhnta-kaumud,
commenting on this stra, says that the synonyms of these words are also included.
Thus cira-jvita (long life) which is a synonym of yuya is included, arma (joy)
which is a synonym of madra (joy) is included, and so on. Sometimes i is
understood even without the use of a verb like bhyt. For example, bhadra te (May
there be auspiciousness for you) in sta jnsi bhadra te (Bhgavatam 1.1.12).
684 / gAmyasya yabantasya k(maRNAAe'iDak(r"NAAa paamaI /
684. gamyasya yab-antasya karmao dhikarac ca pacam
gamyasyawhich is understood; yap-antasyaof a kriy which ends in the kt
pratyaya ya[p]; karmaaafter the karma; adhikaratafter the adhikaraa; ca
and; pacama pacam viubhakti.
when ktam is used in the sense of vraa. An example of this is kta parihsena
(Enough of joking).
672
When another kriy which ends in ya[p] is understood, a pacam
viubhakti is applied after the karma or adhikaraa of that kriy.
yap ktvdea. lyab-lope pacam iti piny. govardhant prekate ka, tam
ruhya tatropaviyeti v. r-ka-mukhbjd virjate hsa, tatra nistyety
artha.
VttiYa[p] is the replacement of [k]tv (see stra 775). The Pinians say lyab-lope
pacam (A pacam viubhakti is applied when [l]ya[p] (ya[p]) is deleted).
Examples are govardhant prekate ka which means govardhanam ruhya
govardhane upaviya v prekate ka (After climbing Govardhana or after sitting
on Govardhana, Ka looks around) and r-ka-mukhbjd virjate hsa which
means r-ka-mukhbje nistya virjate hsa (After appearing on Kas lotus
mouth, the smile shines forth).
AmtaThis rule blocks the dvity viubhakti that would have been applied by
karmai dvity (637) and the saptam viubhakti that would have been applied by
adhikarae saptam (649).
685 / @nyaATaARid"iBayaAeRgAe paamaI /
685. anyrthdibhir yoge pacam
anya-artha-dibhiwith the anyrthdis (words which have the meaning of anya
(other, different) and so on); yogewhen there is connection; pacama pacam
viubhakti.
Words connected with the anyrthdis take a pacam viubhakti.
anya kt, bhinno rmt. evam itara, pratiyog. itaro rjunt. te ity avyaya
varjanrthe. te kt, te kam ity api candra-gom. rd dra-sampayo. tatra
drntikrtheti vakyama-ahy-apavda. rd vndvant. rabhyrtha-yoge
pi kecit. bhavd rabhya viu-bhakta, mst prabhti dkita. dik-abd
acttara-pad cnydaya. prvo vrajt. abda-grahatrma kt prva,
prg dina-katipayt. atasy-artha-yoge ah ceti vakyampavdo yam.
VttiFor example, anya kt (other than Ka) and bhinno rmt (different
than Rma). Likewise with the words itara and pratiyogin. For example, itaro rjunt
(other than Arjuna). te is an avyaya which has the meaning of varjana (exclusion).
For example, te kt (except Ka). Candra-gom also makes te kam
(except Ka).1 rt is an avyaya which has the meaning of dra (far) or sampa
(near). In regard to rt, this rule is an apavda of the ah viubhakti ordained
by the future rule drntikrtha-bahir-yoge ah pacam ca (693). For example,
rd vndvant (far from Vndvana / near Vndvana). Some say that words
connected with words meaning rabhya also take a pacam viubhakti. For example,
bhavd rabhya viu-bhakta (the devotees of Viu beginning with Bhava (iva))
and mst prabhti dkita (initiated since a month)2.
1 Often Bhgavatam also uses a dvity viubhakti with te rather than a pacam
viibhakti.
2 A clearer example would be bhavt prabhti viu-bhakta (the devotees of Viu
beginning with Bhava (iva)). In this regard Siddhnta-kaumud gives the examples
bhavd rabhya sevyo hari and bhavt prabhti sevyo hari (Hari is to be served by
everyone beginning with Bhava).
673
Dik-abd acttara-pad cnydaya (Words expressing direction and words
ending in ac[u] are also counted as anyrthdis). An example of a word expressing
direction is prvo vrajt (east of Vraja). Due to use of the word abda in dik-abd
(words expressing direction), we also get rma kt prva (Rma is elder
(previous in time) than Ka). An example of a word ending in ac[u] is prg dinakatipayt (a few days prior). Thus, in regard to words ending in ac[u], this rule is an
apavda of the future rule atasy-artha-yoge ah (694).
AmtaWords expressing direction and so on are also included by the word di (and
so on) in anyrthdibhi. Durga Siha and Padmanbha Datta says this stra is
merely an elaboration on the apdna. The words itara and pratiyogin also have the
meaning of anya. For example, ghat pratiyog paa (Cloth is different than a pot)
and brhmad itara katriya (A katriya is different than a brhmaa). This rule
also applies to the words antara and vilakaa. For example,
vilakao rmo lakmat (Rma is different than Lakmaa) and prvoktd
antaram idam (This is different than what was spoken previously).
Only conventional words expressing direction are accepted by the mention of dikabd here. Thus words connected with aindr (Indras quarter, the east), yam
(Yamas quarter, the south), and so on dont take a pacam viubhakti. Jva
Gosvm shows the purpose of the word abda with the example rma kt
prva. Word expressing direction are generally in reference to space. For example,
vrajt prva vndvanam (The Vndvana forest is east of Vraja1). But the intention
behind the use of the word abda in dik-abd is that words expressing direction
should function according to what is needed to fit the context. Thus they may also
express direction in time as is shown in the example rma kt prva which
means rma kt prva-kla-bhava (Rma is previous in time to Ka).
However, when the same words express a part, words connected with them dont take
a pacam viubhakti. For example, prva kyasya (the fore part of the body (in the
case of animals) or the upper part of the body (in the case of men)) and so on (Bhat
1716 vtti).
Regarding the example prg dina-katipayt, the word prc is formed by applying the
kt pratyaya [k]vi[p] after pra + the dhtu ac[u]. This was described elaborately in the
Nma-prakaraa (introductory vtti before stra 174). Then the taddhita pratyaya
astt[i] is applied after prc by the stra beginning dik-abdebhya (stra 1246) and
subsequently made to undergo mahhara by acater mahhara (1248). Thus we are
left with prk2. Someone may wonder, Words connected with prc would have already
taken a pacam viubhakti since prc is counted as a dik-abda since the meaning of
previous in time is understood, so why are words ending in ac[u] included as a
separate category among the anyrthdis? In answer to this, Jva Gosvm says In
regard to words ending in ac[u], this rule is an apavda of the future rule atasy-arthayoge ah (694). The taddhita pratyaya astt[i] which is applied in forming prc is
listed among the group of taddhita pratyayas which have the meaning of the taddhita
pratyaya atas[i]. Thus a ah viubhakti would have been obtained by the future
rule atasy-artha-yoge ah (694). But to prevent this, words ending in ac[u] are
listed among the anyrthdis. Therefore one should understand that the future rule
atasy-artha-yoge ah (694) only applies when there is connection with other words
ending in a taddhita pratyaya having the meaning of atas[i], apart from words ending
in ac[u].
1 Here Vraja refers to the village of the cowherds, namely Nandagrma.
2 Words ending in the taddhita pratyaya astt are considered avyayas. Thus prk is an
avyaya. The c of prc becomes k by ca-vargasya ka-vargo viupadnte, vaiave tv
asa-varge (177).
674
SaodhinTo summarize all that is presented above, the anyrthdis are the words
which have the meaning of anya, such as anya, bhinna, itara, pratiyogin, antara,
vilakaa and so on, the words te and rt, words which have the meaning of
rabhya, such as rabhya, prabhti, and so on, words expressing direction, and words
ending in ac[u].
686 / @Ax~Yau(AtpaamaI mayaARd"AiBaivaDyaAe: /
686. -yuktt pacam marydbhividhyo
-yukttafter a word which is connected with the word []; pacama pacam
viubhakti; maryd-abhividhyowhen the sense is maryd (limit) or abhividhi
(inclusion).
Words connected with [] take a pacam viubhakti when [] is used in
the sense of maryd or abhividhi.
abhividhir abhivypti. sgard gag, samastd viu.
VttiAbhividhi means abhivypti (inclusion). Examples are sgard gag (The
Ganges extends up to the ocean) and samastd viu (Viu pervades
everything).
AmtaThe words sgart mean sgara-paryantam (up to the ocean) and the
words samastd mean samastam abhivypya (extending to everything). Why do
we say when [] is used in the sense of maryd or abhividhi? Consider rakto
rma-gaa (Rmas cheeks are slightly red) where rakta means ad rakta
(slightly red).
SaodhinThe word [] here is a separate preposition, it is not part of a samsa.
Thus one should write brahma-bhuvanl lok not -brahma-bhuvanl lok
(Bhagavad-gt 8.16). If [] were part of a samsa, the samsa would be -brahmabhuvana lok by apa-pari-bahir-ac-ant pacamy, ca marydbhividhyo (986).
For further discussion about maryd and abhividhi, see Saodhin 59.
687 / pa{Tax.~naAnaAyaAegAe paamaI ta{taIyaA ca , ivanaAyaAegAe i"taIyaA ca /
687. ptha-nn-yoge pacam tty ca, vin-yoge dvity ca
pthak-nn-yogewhen there is connection with the words pthak or nn; pacam
a pacam viubhakti; ttya tty viubhakti; caand; vin-yogewhen
there is connection with the word vin; dvitya dvity viubhakti; caalso.
Words connected with pthak and nn take a pacam or tty
viubhakti, and words connected with vin take a pacam, tty, or
dvity viubhakti.
dyau rahitrthau, vin tv anyrtha. pthak kt, pthak kenety-di. vin
kt, kena, ka v. triv api dvityeti kecit.
675
VttiThe first two words (pthak and nn) mean rahita (without), and vin means
anya (other)1. Examples are pthak kt or pthak kena (without Ka),
nn kt or nn kena (without Ka), and vin kt, vin kena, or
vin kam (other than Ka). Some say that for all three words a dvity
viubhakti can be applied.
AmtaEven though, in accordance with Amara-koas definition pthag
vinntarearte hiru nn ca varjane (The words pthak, vin, antarea, te, hiruk,
and nn are used in the sense of varjana (exclusion)), these words are synonyms,
their difference is indicated in the following examples: pthak kt mumuhur
vrajaukasa (Without Ka, the residents of Vraja became bewildered), nn
rmea brahma-mohana-ll (The pastime of bewildering Lord Brahm took place
without Balarma), ka vin ko v latsv api prema-da (Who other than Lord
r Ka gives prema even to the creepers?). The Pinians say that words
connected with pthak, nn, and vin can also take a dvity viubhakti.
Specifically, their stra is pthag-vin-nnbhis tty antarasym (Adhyy
2.3.32). The words pacam and dvity are carried forward there. They also give the
example pthag rmam (without Rma). Furthermore, usage such as nn nr
niphal loka-ytr (Worldly affairs are useless without a woman) is also seen.
Therefore, one should understand that Jva Gosvm also accepts their opinion.
688 / he"taAesta{taIyaA /
688. hetos tty
hetoafter the hetu (cause); ttya tty viubhakti.
A tty viubhakti is applied after the hetu.
vivakntara-rahita phala-siddhau yogyo hetu. kena sukha, sukha-siddhau
ko yogya ity artha. eva raddhay hari-bhakti.
VttiVivakntara-rahita phala-siddhau yogyo hetu (That which is capable of
producing the result and which the speaker doesnt want to express as another thing is
called a hetu). For example, kena sukham (There is happiness because of
Ka) means sukha-siddhau ko yogya (Ka is capable of producing
happiness). Similarly, we get raddhay hari-bhakti (Devotional service to Hari is
caused by faith).
AmtaVivakntara means anyasya (karade) vivak (The desire to express
another thing such as the karaa and so on). The prva-nipta (irregular placement
of the main word as the first member of the compound) here is by rjdn
dantdibhya (990). So vivakntara-rahita phala-siddhau yogyo hetu means
vivakntarea rahito ya phala-sdhane samartha sa hetur ucyate (That which is
capable of producing the result and which is free from vivakntara is called a hetu).
The word yogya (capable) indicates that, even if something doesnt actually
produce the result, as long as it is capable of doing so it is still called a hetu. Thus in
bahu-puyair vaiava-darana labhyate (The audience of a Vaiava is obtained
due to many pious activities), even if the audience of a Vaiava is not actually
obtained by the pious activities, the pious activities are still capable of producing the
audience of a Vaiava.
1 Often vin also just means without. Thus in the quote from Amara-koa below vin
is listed as a synonym of pthak and nn.
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Someone may argue, A tty viubhakti is applied in these cases because the socalled hetu is really just a karaa connected with the implied verbs bhavati and so on,
so what need is there of this rule? In this regard, Padmanbha Datta says hetvadhna kart, kartr-adhna tu karaam (The kart is subordinate to the hetu
whereas the karaa is subordinate to the kart). The great difference between the
hetu and the karaa is that the hetu doesnt refer to the action and its viaya is a
dravya, gua, or kriy in general whereas the karaa is dependent on the action and
its viaya is limited only to the kriy.
SaodhinThe result which is produced is either a dravya, gua, or kriy. An
example of when the thing produced is a dravya is daena ghaa (the pot caused
by the stick), an example of when the thing produced is a gua is punyea gauravara (fair-complexioned due to piety), and an example of when the thing produced
is a kriy is puyena do hari (Hari is seen on account of piety). To summarize,
the hetu is that which produces a dravya, gua, or kriy and which is not immediately
connected with any verb whereas the karaa is always connected with a verb and only
produces a kriy and not a dravya or gua.
689 / gAuNAAe"taAe: paamaI ta{taIyaA vaA /
689. gud dheto pacam tty v
gutwhich is a gua (quality); hetoafter a hetu; pacama pacam
viubhakti; ttya tty viubhakti; vor.
When the hetu is a gua, a pacam or tty viubhakti can be used.
avaiavatvt sasr, avaiavatvena v. avyabhicrea jpaka ca hetu.
govardhano ya kavn sarvkari-veu-abdt, tac-chabdena v. atra ko nsti
anupalabdhe, anupalabdhy v. dravyd api dyateparvato ya vahnimn
dhmt iti.
VttiFor example, avaiavatvt sasr or avaiavatvena sasr (In the cycle
of birth and death because of being a non-Vaiava). Avyabhicrea jpaka ca
hetu (That which makes something1 known without fail is also called a hetu).2
Examples of this are govardhano ya kavn sarvkari-veu-abdt or
govardhano ya kavn sarvkari-veu-abdena (This Govardhana has Ka
present in it3 because of the all-attractive sound of the flute) and atra ko nsti
anupalabdhe or atra ko nsti anupalabdhy (Ka isnt here because He isnt
perceived). Dravyd api dyate (The pacam viubhakti is also seen after a
hetu which is a dravya). For example, parvato ya vahnimn dhmt (This mountain
has fire on it because of the smoke).
1 Something here means an anumeya (something which is to be inferred). In this

regard, Bla says jpaka iti anumeyasyeti ea (The word anumeyasya should be
added to the word jpaka (indicator)).
2 This is another kind of hetu, different than the one described in vtti 688. The
logicians call the first kind kraa, and the second hetu or jpaka. The second kind of
hetu is not the cause of the thing itself, but it causes us to know about the presence of
the thing. For example, smoke is not the cause of fire, but it causes us to know about
the presence of fire.
3 The word kavn is formed by applying the taddhita pratyaya mat[u] after the
word ka in the sense of tad asmin asti (having that in it) by tad asysty asmin v
matu (1225).
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AmtaThe example avaiavatvt sasr means the quality of being a nonVaiava is itself capable of producing the result of being in the cycle of birth and
death. The condition of being without fail is established by both positive and
negative logic (anvaya and vyatireka). Therefore Jva Gosvm gives two examples.
The first one, beginning govardhano yam, uses positive logic, and the second one,
beginning atra ko nsti, uses negative logic. In the example beginning govardhano
yam, the vieaa sarvkari (all-attractive) is to establish the condition of being
without fail. Govardhanas having Ka present in it is the anumeya (what is to
be inferred), or in other words, the sdhya (what is to be proven). The all-attractive
sound of the flute is the jpaka of this anumeya. It is unfailingly a jpaka because
such a sound is never heard from anyone other than Ka. The idea of the example
beginning atra ko nsti (Ka isnt here), which uses negative logic, is This
Govardhana doesnt have Ka present in it because the fragrance of His body is
absent. In this example the absence of Ka is the sdhya, and the non-perception
makes this sdhya known without fail.
Regarding the sentence The pacam viubhakti is also seen after a hetu which is a
dravya, even though the word heto is carried forward from stra 688, it is mentioned
again here to indicate that a pacam viubhakti is also applied after a hetu which is
a dravya. In the example parvato ya vahnimn dhmt the smoke is the hetu since it
is unfailingly a jpaka of the mountains having fire on it, which is the anumeya. This
the logicians call vypti-graha (recognition of a vypti (general proposition)). While
were on the topic well explain something about this. The kind of experience called
jna (valid knowledge) is of four kindssensory perception, inference, analogy, and
verbal testimony. The means of attaining these four kinds of knowledge are called the
four pramaspratyaka, anumna, upamna, and abda. Among them, sensory
perception arises from contact of the senses with their objects. Inference arises from
knowledge of a general proposition. A general proposition, moreover, is based on a
paka (location), sdhya (what is to be proven), and hetu (reason). In the
statement This mountain has fire on it because of the smoke, the location is the
mountain, the thing to be proven is the mountains having fire on it, and the reason is
the smoke. The form of the general proposition is as follows: Wherever there is smoke
there is fire, as in the kitchen. Or, negatively, Wherever there is no fire there is no
smoke, as in the water of the lake. Knowledge created by an upamna (comparison)
is called analogy. For example, A gavaya is like a cow. The statement of a reliable
authority which is based on ones being able to understand the meaning of the words
is called verbal testimony.
690 / r"ADaAgAAepaIs$aMaAByaAM tau na paamaI /
690. rdh-gop-sajbhy tu na pacam
rdh-gop-sajbhymafter that which is called a rdh (see stra 143) and after
that which is called a gop (see stra 153); tubut; nanot; pacama pacam
viubhakti.
But if the hetu is a rdh or a gop, a pacam viubhakti cannot be used.
r-ka-kpay sukha, tan-mdhury v.
VttiExamples are r-ka-kpay sukham (Happiness due to Kas mercy)
and r-ka-mdhury sukham (Happiness due to Kas sweetness).
AmtaWhere a rdh or gop which expresses a gua might have taken a pacam
viubhakti by the previous rule, this rule prohibits the pacam viubhakti, and thus
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only a tty viubhakti can be applied. Kp (mercy) and mdhur (sweetness)
are particular guas.
691 / he"tauzAbd"ayaAegAe he"taAE Sa"I /
691. hetu-abda-prayoge hetau ah
hetu-abda-prayogewhen there is usage of the word hetu; hetauin the hetu;
aha ah viubhakti.
The hetu takes a ah viubhakti when there is direct usage of the word
hetu.
kasya hetor vasati. veti kecit. yatra hetu-abdena samsas tatra samastd eva
ahprema-heto ka bhajati.
VttiFor example, kasya hetor vasati (He stays because of Ka). Some say
this rule is optional. In the case that there is composition with the word hetu, a ah
viubhakti is applied after the whole compound. For example, prema-heto ka
bhajati (He worships Ka out of love).
AmtaThe hetu takes a ah viubhakti when there is direct usage of the word
hetu, and the word hetu also takes a ah viubhakti since it is a vieaa of the
hetu. This stra is an apavda of hetos tty (688). In kasya hetor vasati the
cause (hetu) of the staying is Ka. The vigraha (separation of the constituent
words) of the compound prema-hetu is prem csau hetu ca (It is love and it is a
cause), and the meaning of prema-heto ka bhajati is prema-hetuka kabhajanam (The worship of Ka is caused by love).
692 / k{(SNAnaAmayaAegAe inaimaak(Ar"NAhe"tvaTaAR," i"taIyaAvaja< s$avaAR
ivaSNAuBa(ya: /
692. kanma-yoge nimitta-kraa-hetv-arthd dvity-varja sarv
viubhaktaya
kanma-yogewhen there is connection with a kanma (see stra 224);
nimitta-kraa-hetv-arthtafter nimitta, kraa, and other words meaning hetu;
dvity-varjamexcept dvity; sarvall; viubhaktayaviubhaktis.
All the viubhaktis except dvity can be applied after nimitta, kraa, and
others words meaning hetu, provided they are connected with a kanma.
ko mathur gata ki nimitta, kena nimittenety-di. evam ubhe nimitte,
ubhbhy nimittbhym ity-di. kanmyoge pi ttydaya ity eke. kasaghtena nimittenety-di.
VttiFor example, ko mathur gata ki nimittam (Why did Ka go to
Mathur?), ko mathur gata kena nimittena (Why did Ka go to Mathur?),
and so on.1 Similarly, we get ubhe nimitte (because of both), ubhbhy
1 Due to the word ity-di (and so on), we also get kasmai nimittya, kasmn
nimittt, kasya nimittasya, and kasmin nimitte in addition to ki nimittam and kena
nimittena. All of these words literally mean for what reason?, but they can often just
be translated as why?.
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nimittbhym (because of both), and so on. Some says that all the viubhaktis from
tty onwards can be applied even when there is no connection with a kanma.
For example, kasa-ghtena nimittena (to kill Kasa) and so on.
AmtaAnd the same viubhaktis are applied after the kanma since the
kanma is just a vieaa of the word meaning hetu. Regarding there being no
connection with a kanma, there is actually an implicit connection with the
previous kim word since the structure here is that of question and answer. For
example, ko mathur gata kena nimittena? kasa-ghtena nimittena (Why did
Ka go to Mathur? To kill Kasa). However, the difference is that a pratham
viubhakti cannot be applied here. Due to the mention of the word artha in this stra,
all the viubhaktis except dvity can also be applied after synonyms of the word
hetu. Thus we also get ki kraam, kena hetun, and so on. But one cannot say that
the stra hetu-abda prayoge hetau ah (691) is pointless since we get kena
hetun and so on by the current stra, because the current stra is more specific
since that stra only applies when there is no connection with a kanma.
SaodhinThis stra is an apavda of hetos tty (688). Siddhnta-kaumud also
gives the examples ko hetu, ki prayojanam, kena prayojanena, kasmai prayojanya,
and so on. It is a peculiarity of the Sanskrit language that words like hetu, kraa,
nimitta, and prayojana can each be used to cover the different ideas of cause, reason,
motive, and purpose without any apparent contradiction. Thus such words are taken as
synonyms of each other.
693 / U"r"Aintak(ATaRbaih"yaAeRgAe Sa"I paamaI ca , U"r"Aintak(ATaeRByaAe
i"taIyaAta{taIyaApaamaIs$aamyaAe naAmamaAaATaeR /
693. drntikrtha-bahir-yoge ah pacam ca, drntikrthebhyo dvity-ttypacam-saptamyo nma-mtrrthe
dra-antika-artha-bahir-yogewhen there is connection with the word bahis
(outside) or a word which has the meaning of dra (far) or antika (near); ah
a ah viubhakti; pacama pacam viubhakti; caand; dra-antikaarthebhyaafter a word which has the meaning of dra (far) or antika (near);
dvity-tty-pacam-saptamyaa dvity, tty, pacam, or saptam
viubhakti; nma-mtra-arthewhen only the meaning of the nma is being
expressed (see stra 625).
Words connected with bahir or with a word meaning dra or antika take
either a pacam or a ah viubhakti, and the word meaning dra or
antika itself takes a dvity, tty, pacam, or saptam viubhakti when
only the meaning of the nma is being expressed.
dra drea drd dre v vrajasya vrajd v tihanti pulind. evam antikam
antikd antikenntike v vasanti brhma ity-di. asattva-vacana eva syt. anyatra
samndhikaraatve tu dro vrajo mathury, vrajd dr mathur.
VttiFor example, dra (or drea, drt, or dre) vrajasya (or vrajt) tihanti
pulind
(The Pulindas stay far from Vraja). Similarly, antika (or antikena, antikt, or antike)
vrajasya (or vrajt) vasanti brhma (The brhmaas stay near Vraja).
This rule only applies when these words dont express a sattva (thing). But in other
cases, when these words are samndhikaraa-vieaas, we get dro vrajo
680
mathury (Vraja is far from Mathur) and vrajd dr mathur (Mathur is far
from Vraja).
AmtaDue to the mention of the word artha here, we also get nikaam, nikaena,
and so on. In the vtti Jva Gosvm explains that nma-mtrrthe in effect means
when these words dont express a sattva (thing). It is well-known that, since the
words dra and so on are vieaas, they can express either the quality or the
possessor of the quality. In that regard, only when they express the quality does this
stra apply, since only then is the meaning of the nma in the form of farness and so
on expressed. But when they express the possessor of the quality, namely the thing
which has the farness and so on, the words dra and so on share the viubhakti of
the vieya since they are acting as samndhikaraa-vieaas.
SaodhinThis stra allows different viubhaktis to be applied when only the
meaning of the nma is being expressed. In this sense this rule is an apavda of
pratham nma-mtrrthe (625). Thus the dvity, tty, pacam, and saptam
viubhaktis do not indicate karma, karaa, apdna, or adhikaraa in this case. Due
to the mention of the word artha here, the synonyms of dra and antika, such as
vipraka (far), abhya (near), nikaa (near), sampa (near), and so on also
follow this rule.
694 / @tasyaTaRyaAegAe Sa"I /
694. atasy-artha-yoge ah
atasi-artha-yogewhen there is connection with words ending in a taddhita pratyaya
which has the meaning of the taddhita pratyaya atas[i]; aha ah
viubhakti.
Words connected with words ending in a taddhita pratyaya which has the
meaning of atas[i] take a ah viubhakti.
dakiato vrajasya, purastd govardhanasya. avadhitva-vivaky pacamti candragom.
VttiExamples are dakiato vrajasya (to the south of Vraja) and purastd
govardhanasya (before Govardhana). Candra-gom says that a pacam viubhakti
can be applied if there is a desire to describe the quality of being an avadhi.
AmtaThis rule only applies when there is connection with words ending in a
taddhita pratyaya which has the meaning of atas[i] other than words ending in ac[u]
because it was described previously that such words take a pacam viubhakti (see
vtti 685). The word dakiatas is formed by applying the taddhita pratyaya atas[i]
after the word dakia by dakiottarbhym atasi (1247) whereupon the final a of
dakia is deleted by a-i-dvayasya haro bhagavati (1053). The word purastt is formed
by applying the taddhita pratyaya astt[i] after the word prva by the stra beginning
dik-abdebhya (1246) whereupon prva is replaced by pura and the final a of pura is
deleted by a-i-dvayasya haro bhagavati (1053).
695 / s$aAmaAnyataAe ivazAeSasya inaDaARr"NAe Sa"Is$aamyaAE ,
ivazAeSataetpaamyaeva /
695. smnyato vieasya nirdhrae ah-saptamyau, vieata cet pacamy eva
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smnyatafrom a smnya (general category); vieasyaof a viea (a
specific individual or group); nirdhraewhen there is nirdhraa (selection,
differentiation); ah-saptamyaua ah or saptam viubhakti; vieata
from a viea; cetif; pacama pacam viubhakti; evaonly.
If a viea is selected from a smnya, the smnya takes a ah or
saptam viubhakti. But if a viea is distinguished from another viea,
the other viea takes a pacam viubhakti.
nirdhraa dharma-vieea pthak-karaam. yadn vaya reh yaduu
v. mthur raughnebhya hyatar.
VttiNirdhraa is separation on account of a special quality. For example, yadn
vaya reh or yaduu vaya reh (Among the Yadus, the Vis are
best) but mthur raughnebhya hyatar (The people of Mathur are more
opulent than the people of rughna).
AmtaThis stra is an apavda of the apdna. In the example yadn vaya
reh or yaduu vaya reh, the Yadus are the smnya and the vis
who constitute a particular section of the Yadus are distinguished from them on
account of the special quality of being the best. Regarding the example mthur
raughnebhya hyatar, it is first understood that among people in general, the
people of rughna are opulent, then it is understood that the people of Mathur are
more opulent than the people of rughna. Therefore a pacam viubhakti is applied
since the people of rughna are a viea not a smnya. Here the people of Mathur
are distinguished from the people of rughna on account of the special quality of being
more opulent. Some say jti-gua-kriybhi pthak-karaa nirdhraam (Nirdhraa
is separation on account of a jti, gua, or kriy). In that regard, being the best and
being more opulent are guas. An example of when the separation is on account of a
jti is nar brhmaa nta or nareu brhmaa nta (Among men,
brhmaas are peaceful). An example of when the separation is on account of a kriy
is gacchat dhvan hi tvaritam upaiti brahma-hradam or gacchatsu dhvan hi
tvaritam upaiti brahma-hradam (Among those going, the one running quickly reaches
the Brahma-hrada lake).
SaodhinThe difference between the two parts of this rule is that a viea is
included in a smnya just as the Vis included among the Yadus but a viea is not
included in another viea just as the people of Mathur are not included among the
people of rughna. Further examples of each part of this rule are sahasreu (out of
many thousands) and siddhnm (out of those who have achieved perfection) in
Bhagavad-gt 7.3 and matta (than Me) in Bhagavad-gt 7.7.
Bhagavad-gt 7.3:
manuy sahasreu
kacid yatati siddhaye
yatatm api siddhn
kacin m vetti tattvata
Out of many thousands among men, one may endeavor for perfection, and of those
who have achieved perfection, hardly one knows Me in truth.
Bhagavad-gt 7.7:
matta paratara nnyat
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kicid asti dhanajaya
O conqueror of wealth, there is nothing else more superior than Me.
696 / o(sya yasya i(yaAk(AlaAe'nyasya i(yaAvak(AzAstasmaAts$aamaI /
696. uktasya yasya kriy-klo nyasya kriyvakas tasmt saptam
uktasyathe ukta kraka; yasyawhose; kriy-klatime of action; anyasyaof
another kraka (ukta or anukta); kriy-avakaoccasion of action; tasmtafter
that (the ukta-kraka); saptama saptam viubhakti.
A saptam viubhakti is applied after an ukta-kraka whose time of action
is the occasion of action for another kraka.
uktasyeti smnya-nirdet kraka-mtra ghyate. gou tihantu duhyamnsu
v gyati ka.
vaiaveu bhujneu vaiav hyante. vaiaveu bhujneu avaiav
hyante. uktasyeti kim? gav dohe gyati. anyasyeti kim? duhan gtavn ka.
tman duhyamnsu gou gyatty atra tu syd eva, gor ukta-karma-rpy doha,
gna tu kartur iti.
VttiDue to the general mention of the word uktasya here, any kraka is accepted.1
Thus we get gou tihantu gyati ka (While the cows are standing, Ka
sings) and gou duhyamnsu gyati ka (While the cows are being milked,
Ka sings). This rule applies both when there is propriety and impropriety. Thus we
get vaiaveu bhujneu vaiav hyante (Vaiavas are invited while the
Vaiavas are eating) and vaiaveu bhujneu avaiav hyante (NonVaiavas are invited while the Vaiavas are eating). Why do we say uktasya?
Consider gav dohe gyati (He sings during the milking of the cows). Why do we
say anyasya? Consider duhan gtavn ka (Ka sang while He milked). But the
rule does apply in tman duhyamnsu gou gyati (He sings while the cows are
being milked by Himself) because the activity of milking is in relation to the cows
which are the ukta karma whereas the activity of singing is in relation to the kart.
AmtaIn the example gou tihantu gyati ka the cows are the ukta kart
and the time of their activity of standing is the time of the activity of singing of the
other kraka, Ka. Thus the example ends up meaning yad hi gvas tihanti
tadaiva ko gyati (When the cows stand, Ka sings). The word tihant is
formed by applying the kt pratyaya []at[] after the dhtu h gati-nivttau (1P, to
stand, remain) in kartari prayoga and adding n[um] by ap-ybhy atur num pratyaye, e-dvayt tu v (742). The word duhyamna is formed by applying the kt
sufix []na after the dhtu duh[a] praprae (2U, to milk, extract) in karmai
prayoga. Thus the example ends up meaning yad gvo duhyante tad hi ko
gyati (When the cows are being milked, Ka sings). Some call this use of the
saptam viubhakti bhve saptam or sati saptam.2
1 The ukta-kraka that takes a saptam viubhakti is always ukta by a kt pratyaya,

and because the kt pratyayas can express all six krakas, Jva Gosvm say any
kraka is accepted. However, usually it is a kart or karma that is ukta.
2 Western scholars call this use of the saptam viubhakti the locative absolute, and
they call the use of the ah viubhakti mentioned in stra 697 the genitive
absolute.
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Regarding the two examples beginning vaiaveu, it is proper to invite Vaiavas at
the same time that Vaiavas are eating, but it is improper to invite non-Vaiavas at
the same time that Vaiavas are eating since non-Vaiavas should only be invited or
fed after the Vaiavas have finished eating. Regarding the counterexample gav
dohe gyati, the word doha is formed by applying the kt pratyaya [gh]a[] after the
dhtu duh[a] praprae (2U, to milk, extract) in bhve prayoga. Gavm is the
anukta-karma connected with doha and thus it takes a ah viubhakti by kartkarmao ah kd-yoge (642). Thus because the word go is anukta here it cannot
take a saptam viubhakti. In the counterexample duhan gtavn ka, the kart
doing the singing is the same kart who is doing the milking. Thus, since both kriys
have the same kart, the rule doesnt apply.
697 / @aAnaAd"re" Sa"I ca /
697. atrndare ah ca
atrain this regard; an-darewhen andara (disregard) is understood; aha
ah viubhakti; caalso.
In this regard, a ah viubhakti may also be used when disregard is
understood.
rudati kuumbe, rudata kuumbasya v mathur gata. tad andtyety artha.
VttiFor example, rudati kuumbe mathur gata or rudata kuumbasya
mathur gata (He went to Mathur while His relatives were crying)1 both of which
mean tad andtya mathurm gata (Disregarding that crying, he went to Mathur).
AmtaThe word rudat is formed by applying the kt pratyaya []at[] after the
dhtu rud[ir] aru-vimocane (2P, to cry). The words tad andtya in the vtti mean
rodanam anapekya (disregarding the crying).
SaodhinSometimes a ah viubhakti is used even when disregard isnt
understood. For example, devari-daitya-siddhn pradn ca vatm in
Bhgavatam 6.17.26:
tatas tu bhagavn rudro
rudrm idam abravt
devari-daitya-siddhn
pradn ca vatm
Thereafter, in the presence of the great sage Nrada, the demons, the inhabitants of
Siddhaloka, and his personal associates, Lord iva, who is most powerful, spoke to his
wife, Prvat, while they all listened.
Other examples are lokasya payata in Bhgavatam 8.4.5 and payatm sarvadehinm in Bhgavatam 12.6.13. In these examples the witnesses are left awe-struck,
but no disregard is shown.
Bhgavatam 8.4.5:
so 'nukampita ena
1 A good way to translate this in English is He went to Mathur despite the fact His
relatives were crying.
684
parikramya praamya tam
lokasya payato loka
svam agn mukta-kilbia
Having been favored by the causeless mercy of the Supreme Personality of Godhead
and having regained his original form, King Hh circumambulated the Lord and
offered his obeisances. Then, as all the demigods, headed by Brahm, looked on, he
returned to Gandharvaloka, for he had been freed of all sinful reactions.
Bhgavatam 12.6.13:
brahma-bhtasya rjarer
deho 'hi-garalgnin
babhva bhasmast sadya
payat sarva-dehinm
While living beings all over the universe looked on, the body of the great self-realized
saint among kings was immediately burned to ashes by the fire of the snake's poison.
698 / inaimaaAtk(maRs$aMyaAegAe s$aamaI /
698. nimittt karma-sayoge saptam
nimitttafter the nimitta (reason, purpose); karma-sayogewhen there is
connection with a karma; saptama saptam viubhakti.
A saptam viubhakti is applied after the nimitta when the nimitta is
related to the karma.
saurabhye tulas jighrati. ity upapada-viubhaktaya
VttiFor example, saurabhye tulas jighrati (He smells the tulas for its
fragrance). Thus ends the section dealing with the viubhaktis which pertain to
upapadas.
AmtaThe word nimittt here means kriyy nimittt (after the nimitta of the
activity). This stra is for the sake of blocking the caturth viubhakti that would
have been applied in the sense of tdarthya (see stra 680). In the example
saurabhye tulas jighrati, which means saurabha-grahartha tulas jighrati (He
smells the tulas to sample its fragrance), the fragrance is the nimitta of the activity
of smelling, and the fragrance which is the nimitta is connected with the karma tulas
through the relationship of samavya (inherence). Thus a saptam viubhakti is
applied after the nimitta. Similarly, Mah-bhya gives the example:
carmai dvpina hanti
dantayor hanti kujaram
keeu camar hanti
smni pukalako hata
He kills the tiger for its skin, the elephant for its tusks, the camar cow for its hair,
and the musk-deer for its scrotum.
Vopadeva gives the example vastreu rajakam avadht (Ka killed the washerman
for his clothes). Someone may argue, Here also the desired result could be attained
simply by tdarthya as in the case of hari-prtaye hari bhajati and so on (see vtti
685
680), so what is the point in making this stra? The answer is that in tdarthya there
must necessarily be transformation of the prakti. Therefore, in vtti 680, Jva
Gosvm said after the prayojana (purpose) which is the krya (effect, result).
For example, in mlyai tulas (Tulas for a ml) and so on it was shown that the
tulas is tranformed into a ml. But here the fragrance is not a krya or
transformation of the tulas, rather it was existing before and it is part of the tulas.
SaodhinFamous examples of this stra are tvayi dhtsava whose life airs are
maintained for You (Bhgavatam 10.31.1) and mleccha-nivaha-nidhane kalayasi
karavlam You hold a sword for bringing about the annihilation of the mlecchas
(Davatra-stotra 10). Jva Gosvm clearly says tvayi nimitte in his Vaiava-toa
commentary to this verse, indicating beyond a doubt that the saptam viubhakti in
tvayi expresses the nimitta. Other examples of this stra, according to Jva Gosvms
Krama-sandarbha commentary, are sthiti-sarga-nirodheu (Bhgavatam 2.5.18), jagatsthna-layodayeu (Bhgavatam 4.30.23), bhakteu (Bhgavatam 5.17.18), and
dsye (Bhgavatam 9.4.20).
686
Atha acyutdy-arth vivriyante

Now the meanings of the acyutdis (the pratyayas from acyuta til ajita) will be
explained.
AmtaIt was described in the khyta-prakaraa that the acyutdis, which are
comprised of the pratyayas headed by ti[p], are applied in relation to certain times. In
that regard, kla (time) is defined as follows: klas tu bhta-bhaviyad-vartamna
cira-kiprdi-vyavahra-hetu kadi-parrdhnta cakra-vat parivartamna,
pralaya-sarga-nimitta-bhto jaa-dravya-viea (Kla is a particular inert thing,
divided into past, future, and present, which is the cause of slow, fast, and other kinds
of behavior. It has the kaa (moment) on one end of its scale and the parrdha
(the largest duration equivalent to 54 years of Brahms life) on the other. It
proceeds like a rotating wheel, and it is the instrumental cause of destruction and
creation). Furthermore, it should be understood that time, like the ethereal sky, is
undivided and infinite in size; the relative designations of past, future, and so on,
however, are based solely on the existence of a particular object in time.
699 / vataRmaAnae'cyauta: /
699. vartamne cyuta
vartamnein the present tense; acyutaan acyuta pratyaya.
An acyuta pratyaya is applied after a dhtu in the present tense.
vartamno bahu-vidha. tatra vacana-sama-klatvevaiavo bhavati. tri-klabhveu sadtanatvebhagavn virjate. bahu-klatvegag sravati. tac-caritatve
bhagavanta pjayaty ayam. pauna-punye catvm eva pcchati hari sakhi madviloke. tasmd vyakty jty caika-kriy-vyptatvena bhta-bhaviyad-atiriktatay
vivakita klo vartamna.
VttiThere are many varieties of the present tense. In that regard, when it is the
same time as the speakers statement, we get vaiavo bhavati (The Vaiava is).
When it refers to something which always exists in all three phases of time, we get
bhagavn virjate (The Lord is gloriously present). When it refers to something which
has already been going on for a long time, we get gag sravati (The Ganges flows).
When it refers to the karts habit, we get bhagavanta pjayaty ayam (He worships
the Lord). And when it refers to pauna-punya (frequent repetition), we get tvm
eva pcchati hari sakhi mad-viloke (O sakh, when He sees me, Hari asks only about
you). Therefore the time which the speaker wants to express as being different than
the past and the future and as [lasting until] the activity is completed by a vyakti
(individual) or a jti (group) is called vartamna (the present time).
AmtaIn the example vaiavo bhavati (The Vaiava is) the words ity cryo
vadati (The crya says) have to be supplied to easily communicate the meaning.
Thus it is understood that the Vaiavas activity of existing is taking place at the
same time that the speaker, namely the crya, is speaking. Regarding the example
gag sravati, the flowing of the Ganges has already been going on for a long time, and
because the flowing hasnt stopped, it is not perceived as a past event. The example
beginning tvm eva is the statement of a certain sakh speaking to Rdhik. Here the
sense of pauna-punya is conveyed by the use of the present tense because the
meaning is m vilokya tvm eva vra vra pcchati (Seeing me, He again and
again asks only about you).
687
Others, however, describe the four types of vartamna in another way:
pravttoparata caiva
vttvirata eva ca
nitya-pravtti smpyo
vartamna catur-vidha
There are four kinds of vartamna: i) pravttoparata (where that which was begun
was stopped), ii) vttvirata (where that which was begun has not stopped), iii)
nitya-pravtti (going on eternally), and iv) smpya (closeness to the present
time).
An example of the first kind is matsya na khdati (He doesnt eat fish any more), an
example of the second kind is gopl kranti (The cowherd boys play), and an
example of the third kind is parvat santi (The mountains are present). Here nityapravtti must be taken to mean bahu-kla-pravtti (going on for a long time),
otherwise the mountains would deviate from the principle of going on eternally since
they also have a beginning and end. There are also two kinds of smipya: closeness of
the past time to the present time and closeness of the future time to the present time.
For example, kad gato si? ayam gacchmi (When did you come? Just now I
came) and kad gamiyasi? ea gacchmi (When will you go? Just now I will go).
The smpya vartamna will be shown in stra 709.
700 / BaUtae BaUtaezA: /
700. bhte bhtea
bhtein the past tense; bhteaa bhtea pratyaya.
A bhtea pratyaya is applied after a dhtu in the past tense.
r-kvatro bht.
VttiFor example, r-kvatro bht (Lord Ka descended).1
AmtaHere the general past is meant because in the next stra a more specific past
will be mentioned. Thus, on the day of Kas appearance which is adyatana (the
same day), the demigods said r-kvatro bht (Lord Ka has descended)
and today which is anadyatana (not the same day) we can also say r-kvatro
bht (Lord Ka descended).
701 / @natanaBaUtae BaUtaer": /
701. anadyatana-bhte bhtevara
anadyatana-bhtein the past tense which is not of the same day; bhtevaraa
bhtevara pratyaya.
A bhtevara pratyaya is applied after a dhtu in the past tense which is not
of the same day.
1 Literally, The descent of Lord Ka occurred.
688
prvpara-niayor dvbhy ymbhy saha divasam adyatana-klas tad-bhinno
nadyatana. tasmin ity adhikriyate. kvatro bhavat.
VttiAdyatana (today) means the four ymas1 of the day along with two ymas of
the previous night and two ymas of the following night. 2 Anadyatana (not today) is
anything other than that. For example, r-kvatro bhavat (Lord Ka
descended).
AmtaWith the sentence beginning prvpara-niayo, Jva Gosvm speakes the
definition of anadyatana. Anadyatana can refer to the past or the future. When it refers
to the past, a bhtevara pratyaya is used, and when it refers to the future a blakalki
pratyaya is used. Thus, after sixty daas (eight ymas) had passed since the time of
Kas appearance, someone said r-kvatro bhavat (Lord Ka has
descended) and today we can also say r-kvatro bhavat (Lord Ka
descended).
702 / par"AeaAnatanaBaUtae'DaAeaja: /
702. paroknadyatana-bhte dhokaja
paroka-anadyatana-bhtein the past tense which is not of the same day and which
was not witnessed by the speaker; adhokajaan adhokaja pratyaya.
An adhokaja pratyaya is applied after a dhtu in the past tense which is not
of the same day and which was not witnessed by the speaker.
ka cikra. hari-prema-matto ha ki vilalpa iti paroka-vad bht. nham
avaiava-mantra jajpa ity aparokatve py apahnavt. ahan kasam ity-daya
dhunika-jalps tv anadyatana-bhta-mtra-vivakay.
VttiFor example, ka cikra (Ka played). Hari-prema-matto ha ki
vilalpa (Being maddened by love of Godhead, what did I say?) is also valid because
it is spoken by the speaker as if he were not a witness. Nham avaiava-mantra
jajpa (I didnt chant a non-Vaiava mantra) is valid, even though the speaker is a
witness, because there is apahnava (denial of the truth). However modern
grammarians say that ahan kasa ka (Ka killed Kasa) and so on are valid
because the desire is to express merely that the past is not of the same day.
AmtaThe word paroka means aka param (beyond the eyes) or, in other
words, indriym aviaya (beyond the scope of the senses). One should
understand that the pasts being paroka (beyond the eyes) and not of the same
day is relative to the perspective of the speaker. The adhokaja pratyaya is also used
to express the madhyama-purua. For example, tva vndvana dadaritha iti
rutavn asmi (I heard that you saw Vndvana). But generally an adhokaja
pratyaya cannot be used to express the uttama-purua because it is impossible for the
uttama-purua not to witness something which he did. Therefore, with the example
hari-prema-matto ha ki vilalpa (Being maddened by love of Godhead, what did I
say?), Jva Gosvm shows how the adhokaja pratyaya is applied to the uttamapurua in a special sense. The implied meaning of this example is I dont know what I
said. Then, with the example nham avaiava-mantra jajpa (I didnt chant a nonVaiava mantra), Jva Gosvm shows how the adhokaja pratyaya is also applied
1 A yma is a particular division of time equivalent to three hours. It is the same thing
as a prahara.
2 A particular division of time equivalent to three hours.
689
to the uttama-purua in the sense of apahnava (denial of the truth). The implied
meaning here is that someone chanted a Durg mantra for the purpose of gaining
wealth, and someone else came to know about that and asked him Did you chant a
non-Vaiava mantra? But he lies, saying nham avaiava-mantra jajpa (I didnt
chant a non-Vaiava mantra). In this regard, it is stated that:
ktasysmarae kartur
atyantpahnave pi ca
darander abhve ca
tridh vidyt parokat
There are three kinds of paroka: i) when the kart doesnt remember what he did, ii)
when the kart completely denies the truth, iii) when the kart didnt see and so on.
Someone may argue, Since an adhokaja pratyaya is ordained in the past tense
which is not of the same day and which was not witnessed by the speaker, it must be
that a bhtevara pratyaya is applied in the past tense which is not of the same day
but which was winessed by the speaker. Why then do modern grammarians apply a
bhtevara pratyaya in cases like ahan kasa ka when the past tense obviously
wasnt witnessed by the speaker? In answer to this Jva Gosvm says because the
desire is to express merely that the past is not of the same day. Here the speaker
doesnt want to analyze whether something is paroka or not, he just wants to express
that the past is not of the same day. But such usage is valid only when the action is
performed by a famous person, and not when it is performed by a common man. Thus
a bhtevara pratyaya cannot be applied in cakra ka-pj me prapitmahas tatsarvaih (My great-grandfather performed worship of Ka with everything he had).
703 / paur"AyaAegAe BaUtaer"Aid"ayamacyauta /
703. pur-yoge bhtevardi-trayam acyuta ca
pur-yogewhen there is connection with the word pur (formerly); bhtevara-ditrayamthe three beginning with bhtevara; acyutaan acyuta pratyaya; caand.
When there is connection with the word pur, a bhtevara, bhtea,
adhokaja, or acyuta pratyaya can be applied after a dhtu in the past tense
which is not of the same day and which was not witnessed by the speaker.
pur iha ko krat, akrt, cikra, krati v.
VttiFor example, pur iha ko krat, pur iha ko krt, pur iha ka
cikra, or pur iha ka krati (Ka played here formerly).
704 / smaena yaAegAe tvapar"Aeae caAcyauta: /
704. smena yoge tv aparoke ccyuta
smenawith the word sma (an avyaya which indicates the past tense); yogewhen
there is connection; tubut; aparokewhich is not beyond the eyes (which was
witnessed by the speaker); caalso; acyutaan acyuta pratyaya.
But when there is connection with the word sma, an acyuta pratyaya is
applied after a dhtu in the past tense which is not of the same day,
regardless of whether or not it was witnessed by the speaker.
690
bhajati sma kam. paratvt, payati sma pur rmam.
VttiFor example, bhajati sma kam (He worshiped Ka). And because this is
a later rule, we get payati sma pur rmam (Formerly, He saw Rma).
AmtaThe meaning of this stra is sma-abdena yoge tu paroke paroke
cnadyatana-bhte dhtor acyuta eva syt. This stra is an apavda of the
bhtevardi-trayam mentioned in the previous stra. Sma is an avyaya which
indicates the past tense. For example, Amara-koa says smtte stam adarane
(Sma is used in the sense of the past and astam is used in the sense of
disappearance). The sentence beginning And because this is a later rule means
that, since a later rule is stronger in accordance with the maxim prva-parayo paravidhir balavn (vtti 59), when there is connection with the word sma, the
bhtevardi-trayam cannot be applied, even though there is connection with the word
pur, but only an acyuta pratyaya can be applied.
SaodhinModern Sanskrit scholars mix this up by saying the particle sma when
used with the present converts it into a past tense. Instead of recognizing that the
past tense was already achieved and that an acyuta pratyaya is applied, without a
change of meaning, merely because of the presence of sma, they say that first the
idea was the present tense whereby an acyuta pratyaya was applied, and that sma
later converts the idea of present into past. Another thing that students should be
aware of is that the word sma is also used in the sense of pda-praa (completing a
quarter of a verse) in accordance with the following statement of Amara-koa: tu hi
ca sma ha vai pda-prae (The words tu, hi, ca, sma, ha, and vai are used in the
sense of pda-praa). An example of this is mukti dadti karhicit sma na bhaktiyogam (Bhgavatam 5.6.18). Here sma is just used in the sense of pda-praa1 and
the acyuta pratyaya conveys the present tense as normal. For the acyuta pratyaya to
convey the past tense by this rule, the word sma must come directly after the verb as
in bhajati sma kam, otherwise it only conveys the sense of pda-praa and not
the sense of the past.
705 / BaivaSyaita /
705. bhaviyati
bhaviyatiin the future tense.
The word bhaviyati is to be supplied in the subsequent stras.
prabhur ayam.
VttiThis is a prabhu adhikra (see vtti 261).
706 / k(ilk(: /
1 Pda-praa (completing a quarter of a verse) means using an expletive to
complete the required amount of syllables in a quarter of a verse. For example. in
Bhgavatam 5.6.18 the vasanta-tilak meter in which the verse is composed requires
that every quarter of the verse must contain 14 syllables. But the idea was already
complete in the thirteen syllables mukti dadti karhicit na bhakti-yogam. Thus, just to
complete the required amount of fourteen syllables, the meaningless, one syllable
word sma was added.
691
706. kalki
kalkia kalki pratyaya.
A kalki pratyaya is applied after a dhtu in the future tense.
balir indro bhaviyati.
VttiFor example, balir indro bhaviyati (Bali Mahraja will be Indra)
AmtaA kalki pratyaya is applied after a dhtu in the general future. Thus a kalki
pratyaya is applied in balir indro bhaviyati even though the future is not of the same
day, and a kalki pratyaya is also applied when the future is of the same day, as in
sya ka drakymi (I will see Ka in the evening) for example.
707 / @natanae baAlak(ilk(r," , @AzAAyaAmatanae ca /
707. anadyatane blakalkir, akym adyatane ca
anadyatanewhich is not of the same day; blakalkia blakalki pratyaya;
akymwhen ak (doubt) is understood; adyatanewhich is of the same
day; caalso.
A blakalki pratyaya is applied after a dhtu in the future tense which is not
of the same day, but when doubt is understood, it can also be applied after a
dhtu in the future tense which is of the same day.
va ka dra paravo v. tath iya nanu kad gant y ka vkya roditi.
VttiAn example of the first part of this stra is va ka dra paravo v (He
will see Ka tomorrow or the day after tomorrow), and an example of the second
part is iya nanu kad gant y ka vkya roditi (When indeed will she who cries
when she sees Ka go?).
AmtaThe word vas (tomorrow) is an avyaya which indicates the future tense. In
this regard, Amara-koa says hyo gate ngate hni va paravas tat-pare hani
(hyas refers to the day just passed (yesterday), vas refers to the day which has not
yet come (tomorrow), and paravas refers to the day after that). Regarding the
example beginning iya nanu kad gant, doubts like will she go home today, or will
she become bewildered? arise since she who longs to see Ka is not returning. This
stra is a general rule, it is not an apavda of the kalki pratyaya ordained in the
previous stra. Thus the kalki pratyaya is also used in the future tense which is not of
the same day. For example, in Bhgavatam 10.1.23 we find vasudeva-ghe skd
bhagavn purua para janiyate (The Supreme Personality of Godhead, r Ka,
who has full potency, will personally appear as the son of Vasudeva).
708 / yaAvatpaur"AByaAmacyauta: , k(d"Ak(ihR"ByaAM baAlak(ilk(k(lk(L ca /
708. yvat-purbhym acyuta, kad-karhibhy blakalki-kalk ca
yvat-purbhymwith the words yvat and pur; acyutaan acyuta pratyaya;
kad-karhibhymwith the words kad (when) and karhi (when); blakalki-kalk
a blakalki pratyaya or a kalki pratyaya; caalso.
692
When there is connection with the words yvat and pur, an acyuta pratyaya
is applied after a dhtu in the future tense, and when there is connection
with the words kad and karhi, a blakalki, kalki, or acyuta pratyaya is
applied after a dhtu in the future tense.
yvat paymi, pur paymi kam. tath, kad paymi, drasmi, drakymi
v. eva karhi. atra yvad ity avyayam eva ghyate. nehayvad siyate tvad
drakymi. bhaviyatti nivttam
VttiExamples of the first part of this stra are yvat paymi kam (I will surely
see Ka) and pur paymi kam (I will surely see Ka), and an example of
the second part is kad paymi, kad drasmi kam or kad drakymi kam
(When will I see Ka). Likewise with karhi. Only the avyaya yvat is accepted here.
Thus the rule doesnt apply in yvad siyate tvad drakymi (As long as it will
remain, that long I will watch). The adhikra bhaviyati (705) ends here.
AmtaYvat and pur here are avyayas. In this regard, Amara-koa says yvat
tvac ca skalye vadhau mne vadhrae (Yvat and tvat are used in the senses of
totality, limit, measurement, and affirmation) and syt prabandhe cirtte
nikagmike pur (Pur is used in the senses of continuity, distant past, and
immediate future). In the examples here, yvat expresses the idea of avadhraa
(affirmation) or, in other words, nicaya (certainty) and pur express the idea of
immediate future. In the counterexample yvad siyate tvad drakymi, yvat and
tvat are not avyayas but are words which end in the taddhita pratyaya vat[uc]
applied in the sense of tat-parima (see stra 1212).
SaodhinCommenting on the equivalent Pinian stra yvat-pur-niptayor la
(Adhyy 3.3.4), Siddhnta-kaumud says niptv etau nicaya dyotayata
(These two niptas (avyayas) express certainty).
709 / vataRmaAnas$aAmaIpyae vataRmaAnava"A BaUtae BaivaSyaita ca /
709. vartamna-smpye vartamna-vad v bhte bhaviyati ca
vartamna-smpyeis close to the present time; vartamna-vatsame as that used
for the present tense; voptionally; bhtewhen the past time; bhaviyatiwhen
the future time; caand.
When the past time or future time is close to the present time, the pratyaya
which is applied after a dhtu is optionally the same as that used for the
present tense.
kad tva kam adrk, drakyasi v? tatrhaea paymi. pake yathprptam.
VttiFor example, in reply to the question kad tva kam adrk? (When did
you see Ka?) or kad tva kam drakyasi? (When will you see Ka?) he
says ea paymi (Just now I saw / just now I will see). In the other case, the
pratyaya applied after a dhtu is as before.1
1 Thus, when the option is not taken, we get ea adrkam (Just now, I saw) in
answer to the first question and ea drakymi (Just now I will see) in answer to the
second.
693
AmtaSmpya is the same as sampa because it is formed by applying the
taddhita pratyaya ya[] in the sense of the words own meaning. Thus the stra means
vartamnasya sampe bhte vartamnasya sampe bhaviyati ca dhtor uttare
vartamna-vad v pratyay bhavanti (When the past time or future time is close to
the present time, the pratyayas which are applied after a dhtu are optionally the
same as those used for the present tense). The taddhita pratyaya vat[i] here is used
in the sense of complete likeness. In examples like ea paymi and so on the words
ea, ayam, and so on are used to indicate the present time. Thus the meaning is
idnm evpayam (Just now I saw) or idnm eva drakymi (Just now I will see)
and so on. Similarly, the kt pratyaya [k]ta can also be applied in the present tense by
this rule. For example, in reply to the question kad gaccha? (When did you come)
he says ayam gato ham (Just now I came). Similarly, in reply to the question kad
gamiyasi? (When will you go?) he says gacchantam eva m viddhi (Know that I
am just now going). Why do we say close to the present time? Consider kad gato
bhavn? (When did you come?) to which he replies vartamna-mst prvasmin
mse gaccham (I came in the month previous to the current one).
710 / ivaiDa: , tai"Sayae i(yaAitapaaAE tvaijataAe BaUtaBaivaSyataAe: /
710. vidhi, tad-viaye kriytipattau tv ajito bhta-bhaviyato
vidhia vidhi pratyaya; tat-viayewithin the realm of that (in the same meaning as
the vidhi-pratyaya); kriy-atipattauwhen there is non-accomplishment of the kriy
(action); tubut; ajitaan ajita pratyaya; bhta-bhaviyatoin the past tense
and the future tense.
A vidhi pratyaya is applied after a dhtu. But when there is nonaccomplishment of the action, an ajita pratyaya is applied in the same
meaning as the vidhi-pratyaya. But when there is non-accomplishment of the
action, an ajita pratyaya is applied in the same meaning as the vidhipratyaya.
vibh imau. kriyy anipatti kriytipatti.
VttiThese two are vibhu adhikras (see vtti 261). Kriytipatti means nonaccomplishment of the action.1
AmtaOne adhikra is a vidhi pratyaya is applied after a dhtu and the other
adhikra is but when there is non-accomplishment of the action, an ajita pratyaya is
applied in the same meaning as the vidhi-pratyaya. Having thus generally described
vidhi he ordains it in a particular meaning.
711 / he"tautatP(layaAeivaRiDas$a, , tai"Sayae k(ilk( /
711. hetu-tat-phalayor vidhis, tad-viaye kalki ca
1 Non-accomplishment of the action means the action is never actually performed; it is

just theoretical. For example, in r-vndvana ced agamiyat, kam adrakyat
(If he would go to Vndvana, he would see Ka) it is understood that the person
will never actually go to Vndvana; we are just talking about what would happen if he
did.
694
hetu-tat-phalayowhen a cause (hetu) and its effect (phala) are understood; vidhi
a vidhi pratyaya; tat-viayewithin the realm of that (in the same meaning as the
vidhi-pratyaya); kalkia kalki pratyaya; caalso.
A vidhi pratyaya is applied after a dhtu when a cause and its effect are
understood, and a kalki pratyaya can also be applied in the same meaning as
the vidhi-pratyaya.
prabh cemau. tat-tan-mtre vidhi-kalk. vidhi-viaye kriytipattau tv ajita ity artha.
kalki ctra vidhi-viaya eva. evam uttaratrpi. vndvana ced gacchet, ka
payet. eva kalki. nehaka payatti namaskurute, iti-abdenaiva hetu-tatphala-dyotant. eva ka payati, tasmn namaskarotty-di. kriytipattaurvndvana ced agamiyat, kam adrakyat. hetu-tat-phalayor ity adhikra-mtra
vidhna-stram apekate, tena sambhvany yo vidhir vakyate, tam apekyedam
udhtam.
VttiThese two are also prabhu adhikras.1 The meaning [of all these adhikras] is
that a vidhi pratyaya or kalki pratyaya is applied when the sense is just cause and
effect, but an ajita pratyaya is applied in the same meaning as the vidhi-pratyaya
when there is non-accomplishment of the action. The kalki pratyaya is also applied in
the same meaning as the vidhi-pratyaya. Such is the case in the later stras also.
For example, vndvana ced gacchet, ka payet (If he goes to Vndvana, he
will see Ka). Likewise with kalki.2 But this rule doesnt apply in ka payatti
namaskurute (He sees Ka and therefore offers obeisances) because the cause
and its effect are indicated simply by the word iti.3 Similarly, the rule doesnt apply in
ka payati, tasmn namaskaroti (He sees Ka and therefore offers
obeisances) either. An example of when there is non-accomplishment of the action is
r-vndvana ced agamiyat, kam adrakyat (If he would go to Vndvana, he
would see Ka). Hetu-tat-phalayo is a mere adhikra which requires a vidhnastra.4 Thus, what has been shown here (in terms of examples) is actually in regard to
the vidhi pratyaya which will be ordained in the sense of sambhvan (assumption).
AmtaHetu means kraa (cause) and tat-phala means krya (effect). The first
prabhu adhikra is A vidhi pratyaya is applied after a dhtu when a cause and its
effect are understood, and the second prabhu adhikra is a kalki pratyaya can also
be applied in the same meaning as the vidhi-pratyaya. Thus it is indicated that the
vidhi pratyaya ordained here is confined to the future tense. In the example beginning
vndvanam, the cause is found in the first vkya (vndvana ced gacchet), but the
effect, namely seeing Ka, is found in the second vkya (ka payet). Therefore
the cause and the effect and the particular time (the future) are indicated simply by
the vkyas. But in ka payatti namaskurute, the relationship of cause and effect
is indicated simply by the word iti, and thus neither a vidhi pratyaya nor a kalki
pratyaya is applied, rather only an acyuta pratyaya is applied. Similarly, neither a vidhi
pratyaya nor a kalki pratyaya is applied in ka payati, tasmn namaskaroti
because the relationship of cause and effect is indicated simply by the word tasmt
(therefore).
1 The word also is used here because the two statements made in the previous stra
are adhikras, and the two statements made in this stra are also adhikras.
2 Thus we also get vndvana ced gamiyati, ka drakyati (If he goes to
Vndvana, he will see Ka).
3 The word iti is used here in the sense of hetu. According to Amara-koa, iti has the following
meanings: iti hetu-prakaraa-prakdi-samptiu (the word iti is used to express reason (hetu),
grouping under one head (prakaraa), fame (praka), beginning (di), and completion (sampti)).
4 A vidhna-stra is the same thing as the vidhi-stra described in vtti 40.
695
With the example beginning r-vndvanam, Jva Gosvm shows how an ajita
pratyaya is used when the relationship of cause and effect is understood and there is
non-accomplishment of the action. Here going to Vndvana is the cause and seeing
Ka is the effect. But neither the cause nor the effect are ever accomplished. Here
also the non-accomplishment of the action is indicated simply by the vkyas. In the
vtti Jva Gosvm indicates that the current stra is an adhikra-stra, it is not a
vidhna-stra. The vidhi pratyaya will be ordained in the sense of sambhvan by
akti-sambhvane (713). Thus the implied meaning is that what is shown here is
actually within the domain of sambhvan (assumption).
SaodhinAlthough Jva Gosvm didnt specify where these adhikras end, we
can infer their limit by consulting Adhyy and Siddhnta-kaumud (see
Adhyy 3.3.141). The two adhikras mentioned in the previous stra and the
second adhikra mentioned in the current stra extends only up to the stra
bhrthotpyor yoge vidhi, akti-sambhvane cla-abdprayoge tath (713) and
the first adhikra mentioned in the current stra extends only up to the next stra. It is
obvious that the adhikra tad-viaye kriytipattau tv ajito bhta-bhaviyato (710)
only extends up to stra 713 because Jva Gosvm will later make another adhikra
for ajita, namely vidhi-viaye kriytipattau bhte jito v (Bhat 1061). Thus ajita is
only used in the senses of the vidhi pratyaya mentioned in stras 711 to 713 and
Bhat stras 1062 to 1069.
The structure of having the condition (hetu) in one clause (vkya) and the effect
(phala) in the other clause (vkya) is called a conditional sentence in English grammar.
That is basically what is being ordained here because we see from the
counterexamples that this rule doesnt apply when the relationship of cause and effect
is established in any other way. In English grammar the first clause, which expresses
the condition, is called the protasis and the second clause, which expresses the
conclusion or result is called the apodosis. In a conditional sentence the first clause
depends on the second clause to complete its meaning. For example, in rvndvana ced agamiyat, kam adrakyat, if we just said r-vndvana ced
agamiyat (If he would go to Vndvana), the hearer would be left in suspense,
wondering what would happen if he would go to Vndvana. Thus the second clause
kam adrakyat (he would see Ka) is required to sate the hearers curiosity. It
is with this is mind that Jva Gosvm included the word skkm (in such a way
that a complement is required) in stra 270. An example of when ajita is used in the
past tense was given in vtti 635: yadi kvatro na abhaviyat tad daity mukt
na abhaviyan (If Ka hadnt descended, the demons wouldnt have been
liberated).
712 / s$amBaAvanaATaRDaAtaUpapade" , yaid"tyasya ayaAegAe tau tai"iDare"va /
712. sambhvanrtha-dhtpapade, yad ity asya prayoge tu tad-vidhir eva
sambhvana-artha-dhtu-upapadewhen there is an upapada (another word) which
is a dhtu having the meaning of sambhvana (assumption); yatthe word yat1
(that); itithus; asyaof this; prayogewhen there is usage; tubut; tat-vidhi
that vidhi pratyaya (the one mentioned in the previous stra); evaonly.
A vidhi pratyaya is applied after a dhtu when a cause and its effect are
understood and there is another word which is a verb expressing
sambhvana. A kalki pratyaya can also be applied in the same meaning as
1 The yat mentioned in this stra is the avyaya yat used in the sense of yath-vidha
(see Avyaya-abda-sagraha).
696
the vidhi-pratyaya. But, if there is usage of the word yat, then only the vidhi
pratyaya can be applied. When, however, there is non-accomplishment of the
action, an ajita pratyaya is applied in the same meaning as the vidhipratyaya.
sambhvaymi avakalpaymi bhavn vndvana ced gacchet, ka payet,
drakyati v. yat-prayoge tusambhvaymi yat mathur gacchet, ka payed
ity eva. kriytipattv adrakyat. evam uttarev api ajita-prayogo mantavya.
VttiFor example, sambhvaymi (or avakalpaymi) bhavn vndvana ced
gacchet, ka payet (I am sure (that) if you go to Vndvana you will see Ka)
or sambhvaymi (or avakalpaymi) bhavn vndvana ced gamiyati, ka
drakyati (I am sure (that) if you go to Vndvana you will see Ka). But when
there is usage of the word yat, we only get sambhvaymi (or avakalpaymi) yat
bhavn mathur gacchet, ka payet (I am sure that if you go to Vndvana you
will see Ka). When there is non-accomplishment of the action, we get
sambhvaymi (or avakalpaymi) bhavn mathurm agamiyat, ka adrakyat (I
am sure (that) if you would go to Vndvana you would see Ka). One should
understand that the ajita pratyaya is similarly used in the upcoming examples also.1
AmtaSambhvana means kriysu yogyat-nicaya (certainty about a persons
ability to perform certain actions).2 By using avakalpaymi in the example Jva
Gosvm shows how the synonyms of sambhvaymi are also accepted due to the use
of the word artha here. Sambhvana is obvious when a dhtu meaning sambhvana is
used, but even if there is no other word which is a dhtu meaning sambhvana, a vidhi
pratyaya can still be applied as long as the meaning of sambhvana is understood.3
713 / baAX#ATaAeRtaApyaAeyaAeRgAe ivaiDa: , zAi(s$amBaAvanae
caAlaMzAbd"AayaAegAe taTaA /
713. bhrthotpyor yoge vidhi, akti-sambhvane cla-abdprayoge tath
bha-artha-uta-apyowith the words uta or api which have the meaning of the
avyaya bham (certainly, definitely); yogewhen there is connection; vidhia
vidhi pratyaya; akti-sambhvanewhen there is assumption about someones ability;
caalso; alam-abda-aprayogewhen there is no usage of the word alam (able);
tathand.
A vidhi pratyaya is applied after a dhtu when there is connection with uta
or api which have the meaning of bham. A vidhi-pratyaya is also applied
after a dhtu when there is assumption about someones ability, provided
the word alam isnt used.
1 In the next vtti Jva Gosvm chooses not to give examples of when there is nonaccomplishment of the action. Thus he just says here that one should understand that
an ajita pratyaya is similarly applied in those cases too. Siddhnta-kaumud, however,
gives the example uthaniyad dasyu rj (Definitely the king will kill the thief). It
seems here that although the person is quite sure about the kings ability to kill the
thief, still the king in this case doesnt actually kill the thief, because ajita is only used
when there is non-accomplishment of the action.
2 It is in this sense that MW says sambhvan means assumption.
3 This was seen in the examples of the previous vtti. Even though there was no other
word like sambhvaymi to make the meaning of sambhvana obvious, sambhvana
was understood nonetheless and thus a vidhi pratyaya was applied.
697
uta kpayet, api kpayet ka. tath api ka vaa kuryt. neha vidhi, kintv
adhikrt kalkir evaala ka vakariyati.
VttiExamples of the first part of this stra are uta kpayet ka (Definitely
Ka will be merciful) and api kpayet ka (Definitely Ka will be merciful),
and an example of the second part is api ka vaa kuryt (Im sure he will
subjugate Ka). But a vidhi pratyaya cannot be applied in ala ka
vakariyati (Im sure he will subjugate Ka), rather only a kalki pratyaya is
applied in accordance with the adhikra.
AmtaIn both cases the vidhi pratyaya is applied in the future tense and is an
apavda of the kalki pratyaya. The meaning of the example api ka vaa kuryt is
ka vakartu samartha (he is able to subjugate Ka). This meaning is
conveyed by the word api. But when this meaning is conveyed by the word alam a
vidhi pratyaya cannot be used, rather a kalki pratyaya is used instead as ordained
previously. A vidhi pratyaya can be used even there is kevala-sambhvana (simple
assumption). For example, megho garjati, ghra varet (The cloud is thundering.
Im sure it will rain soon) and so on.1 Why do we say bhrtha? Consider ki ka
idn gohe virjate uta vndvane? (Is Ka in the cow-shed now or is He in the
Vndvana forest?) and api bhavn ka drakyati? (Will you see Ka?). In the
first example vikalpa (an alternative) is understood and in the second example
prana (A yes/no question) is understood.
SaodhinThe meaning of bham which uta and api are used in here is that of
pratij (assertion). For example, Amara-koa says bha-pratijayor bham
(Bham is used in the senses of bha (strongly, extremely) and pratij
(assertion)). To assert means to state positively with great confidence. In this sense,
pratij is practically synonymous with sambhvan (assumption) which is an actual
listed meaning of api. For example, Amara-koa says garh-samuccaya-prana-aksambhvansv api (Api is used in the senses of garh (criticism), samuccaya
(conjunction), prana (question), ak (doubt), and sambhvan
(assumption)). Uta is also used in the meaning of sambhvan because it has all
the same meanings of api and one more. For example, Amara-koa says utpy-arthavikalpayo (Uta is used in the senses of api and in the sense of vikalpa
(alternative)). In the example api ka vaa kuryt (Im sure he will subjugate
Ka), the akti-sambhvana is expressed by the word api used in the sense of
sambhvan. One thing about the word api is that it is always used at the beginning of
the sentence, except when it used in its most famous sense of samuccaya in which
case it comes after the word it modifies and is translated as and, also, even and so
on. Examples are: i) garhapi bhavn avaiava rddhe bhojayati (Shame on you
for feeding a non-Vaiava in the rddha ceremony), ii) pranaapi bhavn ka
drakyati? (Will you see Ka?), iii) akapi coro bhavet (perhaps there is a
thief), and iv) sambhvanapi ka vaa kuryt (Im sure he will subjugate
Ka). Persons interested to see examples of how uta is used in all these meanings
should consult The practical Sanskrit-English dictionary of Vaman Shivram Apte. In
general, this dictionary is far better than MW for explaining the meanings of words
listed in the Amara-koa.
714 / wcC$ATaRDaAtaus$avae ivaiDainamanaNAAmanaNAADaIi"s$ama
aaATaR"naeSau ca ivaiDaivaDaAtaAr"AE /
1 The same idea can be translated in various ways. For example, I expect it will rain
soon, I believe it will rain soon, It must be about to rain, and so on.
698
714. icchrtha-dhtu-sattve vidhi-nimantramantradhi-sampranaprrthaneu ca vidhi-vidhtrau
iccha-artha-dhtu-sattvewhen there is the existence of a dhtu which has the
meaning of icch (desire); vidhi-nimantraa-mantraa-adhi-sampranaprrthaneuin the senses of vidhi, nimantraa, mantraa, adhi, samprana, or
prrthana (see explanations below); caand; vidhi-vidhtraua vidhi pratyaya or
vidhta pratyaya.
A vidhi pratyaya or vidht pratyaya is applied after a dhtu when there is
another word which is a verb expressing icch. A vidhi pratyaya or vidht
pratyaya is also applied after a dhtu in the senses of vidhi, nimantraa,
mantraa, adhi, samprana, or prrthana.
icchmi ka payeya payni v. vidhir ajta-jpana preaa ca. sa ca punar
dvi-vidhadrthdrthay. yathsva-vtti kuryt, ka bhajet.
nimantraamniyoga-karaam, iha bhujth vaiava. mantraamkma-crakaraam, ihsth. adhisat-kra-prvik vypra, guro m kam
upadie. samprano nuj-prrthanam, ki gtm adhyya r-bhgavata v?
prrthanelabheya hari-bhaktim. eva sva-vtti karotu ity-di.
VttiFor example, icchmi ka payeyam (I wish that I may see Ka) or
icchmi ka payni (I wish that I may see Ka). Vidhi means ajta-jpana
(making known that which was unknown, instructing) and preaa (command).
Furthermore, there are two more kinds of vidhi: drtha (where the goal is within
sight) and adrtha (where the goal is not within sight). Examples are sva-vtti
kuryt (One should perform his own duty) and ka bhajet (He must worship
Ka). Nimantraa means niyoga-karaa (doing out of obligation). For example,
iha bhujth vaiava (I invite you to dine here, O Vaiava). mantraa means
kma-cra-karaa (doing according to ones own will). For example, ihsth (You
may sit here, if you like). Adhi means sat-kra-prvik vypra (inspiring
someone to act by showing respect, entreaty). For example, guro m kam
upadie (O Guru, please teach me about Ka). Samprana means anujprrthana (asking for an order).1 For example, ki gtm adhyya r-bhgavata
v? (Should I study the Gt or the Bhgavatam?). An example of prrthana
(prayer) is labheya hari-bhaktim (May I attain devotion for Hari). Similarly, we get
sva-vtti karotu (One should perform his own duty) and so on.
AmtaThe word icchrtha-dhtu-sattve in effect means icchrtha-dhtpapade
(when there is another word which is a dhtu having the meaning of icch). Jva
Gosvm illustrates the four meanings of vidhi with only two examples. In sva-vtti
kuryt, the instruction to perform ones own duty is ajta-jpana and it is also
drtha because it is useful for worldy purposes. In ka bhajet, the command to
worship Ka is preraa2 and it is also adrtha because it is useful for
transcendental purposes. Regarding niyoga-karaa, the idea is that nimantraa means
doing out of obligation because of fear of the faults of adharma (irreligion), lokanind (defamation), and so on. But generally, by convention, nimantraa is limited to
when there is feeding. Regarding kma-cra-karaam, the idea is that mantraa
means doing out of ones free will, and not against ones will, because there would be
1 Bla says that anuj here means j (order) and prrthana means yc
(asking).
2 The fact that Amta says preraa here indicates that preaa just means preraa
(command). Similarly, Jva Gosvm says in the next vtti that praia (which is
derived from the same dhtu as preaa) also just means preraa (command).
699
no fault in not doing the activity. This is how mantraa is different than nimantraa.1
One should understand that these two kinds of doing belong to the person who is
invited because it is he who partakes of the result of eating, sitting, and so on. It
should be distinguished that these two kinds of doing do not belong to the person who
is inviting.
715 / aESaAitas$agARaAak(AlatvaeSau ivaDaAta{ivaSNAuk{(tyaAE /
715. praitisarga-prpta-klatveu vidht-viuktyau
praia-atisarga-prpta-klatveuin the senses of praia, atisarga, or prpta-klatva
(see explanation below); vidht-viuktyaua vidht pratyaya or viuktya (see
stra 799).
A vidht pratyaya or viuktya is applied after a dhtu in the senses of
praia, atisarga, or prpta-klatva.
praio tra preraa-mtram. atisarga kma-crbhyanuj. ka bhaja tva, kma
bhaja tva kam. ka-bhaktau klas te prpta, kra bhaja. triv api ko
bhajanya ity-di. pthag-vidht-grahaa prpta-klatve prpty-artham.
VttiPraia here just means preraa (command). Atisarga means kmacrbhyanuj (permission to do as one likes). Examples are ka bhaja tvam
(Worship Ka) and kma bhaja tva kam (You may worship Ka as you
desire). An example of prpta-klatva (being one whose time has arrived) is ka
bhaja which means ka-bhaktau klas te prpta (Its time for you to worship
Ka). Similarly, in all three senses, we get ko bhajanya and so on when a
viuktya is applied. The vidht pratyaya is mentioned again here so that it may be
applied in the sense of prpta-klatva.
AmtaAbhyanuj means anumati (permission) and ka-bhaktau klas te
prpta means ka-bhajane tava kla prpta (Your time for worshipping Ka
has arrived). The vidht pratyaya was already ordained in the senses of praia and
atisarga by the previous rule2, but it is mentioned here again so that it may be applied
in the sense of prpta-klatva. There was need to ordain a vidht pratyaya in this
sense and to ordain the viuktyas in all three senses. Thus Jva Gosvm ordained
them together in a single stra for the sake of brevity.
716 / @hR"zAftyaAeivaRiDaivaSNAuk{(tyata{la: /
716. arha-aktyor vidhi-viuktya-tla
arha-aktyowhen arha (being fit) or akti (being capable) is understood; vidhiviuktya-tlaa vidhi pratyaya, or the kt pratyayas called viuktya (see stra
799), or the kt pratyaya t[l] (see stra 819).
Either vidhi, viuktya, or t[l] is applied after a dhtu when the karts
being fit or being capable is understood.
1 Both nimantraa and mantraa mean invitation, but one is a binding invitation
and the other is a non-binding invitation.
2 Praia was covered by the meaning of preaa and atisarga was covered by the
meaning of mantraa.
700
ko rukmim udvahet, hared ity-di.
VttiExamples are ko rukmim udvahet (Ka is fit to marry Rukmi) and
so on and ko rukmim haret (Ka is able to take away Rukmi) and so on.
AmtaDue to the words and so on we also get kenodvohavy rukmi,
kenodvahany rukmin, or ko rukmim udvoh and kena hartavy
rukmi, kena haray rukmi, or ko rukmim hart.
SaodhinAll the printed editions of Hari-nmmta-vykaraa have ta instead
of tla, but the Haridsa and Purdsa editions have a footnote which says that it is
tla in one manuscript. In Bengal, the varas and l are extremely similar and can
easily be mistaken for each other, but the proof that the correct reading is tla is that
the Pinian name for t[l] is t[c] (see vtti 819), and it is t[c] that is mentioned in
the equivalent Pinian stra arhe ktya-tca ca (Adhyy 3.3.169), not t[n].
Kik gives bhavn khalu kanyy voh (Your good self is certainly fit to marry the
girl).
as an example of t[c] (t[l]) being used in the sense of arha. Here the anukta-karma
kanyy takes a ah viubhakti by kart-karmao ah kd-yoge (642).
Thus Amtas examples ko rukmim udvoh and ko rukmim hart are
faulty, due to mistaking t[l] for t[n] whose anukta-karma doesnt take a ah
viubhakti (see stra 644). In this regard, Bla gives the correct examples ko
rukmiy udvoh and ko rukmiy hart.
717 / @AizAiSa k(AmapaAlaivaDaAtaAr"AE /
717. ii kmapla-vidhtrau
iiwhen i (wish, blessing) is understood; kmapla-vidhtraua kmapla
pratyaya or vidht pratyaya.
A kmapla pratyaya or vidht pratyaya is applied after a dhtu when i
is understood.
ka kalya kriyt, karotu, kurutd v.
VttiFor example, ka kalya kriyt, ka kalya karotu, or ka
kalya kurutt (May Ka create auspiciousness).
Amtai means asana (wishing). It is the wish to obtain a desired object that
is of yet unobtained. The form kurutt here is achieved by tu-hyos tta ii v
sarvatra (299).
718 / maAx~YaAegAe s$avaARpavaAd"I BaUtaezA: /
718. m-yoge sarvpavd bhtea
m-yogewhen there is connection with the word m[] (an avyaya used in the sense
of niedha (prohibition)); sarva-apavdas an apavda of all the other pratyayas;
bhteaa bhtea pratyaya.
When there is connection with m[], a bhtea pratyaya is applied after the
dhtu as an apavda of all the other pratyayas.
701
m ka parityk. katha m bhavatu tasya ppam, m kariyati. niranubandho
ya m-abda iti.
VttiFor example, m ka parityk1 (Dont abandon Ka). How is there
m bhavatu tasya ppam (Let there be no sin on his part) and m kariyati (lest he
do)? Because this is the word m, which doesnt have an indicatory letter.
719 / maAsmayaAegAe BaUtaer" /
719. msma-yoge bhtevara ca
msma-yogewhen there is connection with the word m sma (a combination of m[]
+ sma) bhtevaraa bhtevara pratyaya; caalso.
But when there is connection with m sma, a bhtea pratyaya or a
bhtevara pratyaya is applied after the dhtu.
m sma ka tyaja, m sma tyk. vyaste pcchanti kecitsma karon m, sma
krn m. pthag-yogt kevala-m-yoge tu na sytm ka tykr ity eva. iti
acyutdy-arth
VttiFor example, m sma ka tyaja or m sma ka tyk (Dont
abandon Ka). Some say that this rule applies even when m and sma are
separated. For example, sma karon m or sma krn m (He must not do). But this
rule doesnt apply when there is connection with just m because there is a separate
rule for that (see the previous stra). Thus we only get m ka tyk (Dont
abandon Ka). Thus ends the section dealing with the meanings of the acyutdis.
1 A[t] isnt applied here in accordance with at-pratiedho m-msma-yoge (312).
702
Atha tmapada-parapada-prakriy-vieau jeyau

Now the particular rules for tmapada and parapada are to be learnt.
AmtaIn the khyta-prakaraa, Jva Gosvm selected some dhtus that were
useful [for illustrating particular rules] and explained something about tmapada and
parapada in order to show the forms of those dhtus. But now, in this prakaraa, Jva
Gosvm begins to explain the particular cases where tmapada and parapada are
applied. Specifically, he begins by explaining the particular case where an tmapada
pratyaya is applied:
720 / BaAvae k(maRiNA s$avaRsmaA," DaAtaAe: syaAd"Atmanaepad"ma, /
ix~"Ya @Atmapaid"Bya k(taRyaRipa ivaDaIyatae //
720.
bhve karmai sarvasmd
dhto syd tmanepadam
idbhya tmapadibhya ca
kartary api vidhyate
bhvewhen the bhva is to be expressed; karmaiwhen the karma is to be
expressed; sarvasmt dhtoafter every dhtu; sytshould be; tmanepadaman
tmapada pratyaya; idbhyaafter dhtus which have the indicatory letter ;
tmapadibhyaafter tmapad dhtus; caand; kartariwhen the kart is to be
expressed; apialso; vidhyateis ordained.
The tmapada pratyayas are applied after every dhtu in bhve prayoga and
karmai prayoga, and they are also applied in kartari prayoga after
tmapad dhtus and dhtus which have the indicatory letter .
atrtmanepadam ity anuvartate. bhyate, kriyate, kmayate, edhate.
VttiThe word tmanepadam is carried forward into the following stras. Examples
are bhyate ([the act of] being is [being done]) <acyuta bhve 1.1>, kriyate (is
done) <acyuta karmai 1.1>, kmayate (he desires) <acyuta t 1.1 of kam[u]
kntau>, and edhate (he increases) <acyuta t. 1.1>.
Amtatmanepadam is the Pinian name for tmapadam. It is used here to fit the
meter. In kmayate an tmapada pratyaya is applied because, when []i[] is applied
by kamer i (448), the dhtu has the indicatory letter . In edhate an tmapada
pratyaya is applied because edh[a] vddhau (1A, to increase) is an tmapad dhtu.
721 / iHa"Ya oBayapaid"ByaAe NAe: k(ta{RgAAimai(yaAP(lae /
721. idbhya ubhayapadibhyo e kart-gmi-kriy-phale
idbhyaafter dhtus which have the indicatory letter ; ubhayapadibhyaafter
ubhayapad dhtus; eafter y-anta-dhtus; kart-gmi-kriy-phalewhen the
result (phala) of the action goes to the kart.
The tmapada pratyayas are applied after ubhayapad dhtus, y-antadhtus, and dhtus which have the indicatory letter when the result of the
action goes to the kart.
703
kurute, yajate, krayate. atra svrtham iti gamyam. nehakaroti, yajati, krayati. atra
parrtham iti gamyam.
VttiExamples are kurute (he does) <acyuta t. 1.1>, yajate (he worships)
<acyuta t. 1.1>, and krayate (he causes to do) <acyuta caus. t. 1.1>. In these
examples it is understood that the result is for oneself. But the tmapada pratyayas
are not applied in karoti (he does) <acyuta pa. 1.1>, yajati (he worships) <acyuta
pa. 1.1>, and krayati (he causes to do) <acyuta caus. pa. 1.1> because it is
understood here that the result is for someone else.
AmtaThe word kartari (in kartari prayoga) has to be supplied in this stra and in
all the other stras of this section. Regarding kurute, yajate, and krayate, [u]k[]
(8U, to do, make) has the indicatory letter [], yaj[a] deva-pja-sagati-karaadneu (1U, to worship, sacrifice; to meet; to give) is an ubhayapad dhtu, and kri
([u]k[] + []i) is a y-anta-dhtu. For example, in atithi pka kurute (The guest
cooks) the result of the act of cooking, namely the boiled rice, is for the guest himself.
Similarly, in yajante karmio yajair maghavanta surevaram (The performers of
fruitive activities worship Indra, the chief of the demigods, with sacrifices) the result
of the worship in the form of enjoyment in heaven is for the performers own pleasure.
In this regard, it should be understood that the phrase kart-gmi (going to the
kart) is relative to the kart that is ukta by the khyta pratyaya. Thus in viumitro
vaiavena bhik krayate (Viumitra causes the Vaiava to beg) there is no
fault when the Vaiava, who is the ai-kart, doesnt partake in the result. Regarding
the counterexamples, in pka karoti pcaka-bhtya (The paid cook cooks) the
boiled rice is only for the master whereas the cook partakes of the wages. Similarly, in
yajanti yjak devam (The sacrificial priests worship the demigod) the result of the
sacrifice, namely attaining heaven and so on, belongs to the sponsor of the sacrifice,
not to the sacrificial priests. Similarly, in viumitra cryasya pka krayati
vaiavena (Viumitra causes the Vaiava to cook for the crya) it is understood
that the result is for someone else (namely the crya).
722 / naeivaRzA: /
722. ner via
newhich comes after the upendra ni; viaafter the dhtu vi[a] praveane (6P,
to enter).
An tmapada pratyaya is applied after ni + vi[a].
niviate.
VttiFor example, niviate (he enters).
SaodhinThis stra also applies when ni is preceded by other upendras. For
example, abhiniviate, sanniviate, and so on. Things should be understood in the
same way in the other stras too.
723 / ivapar"AByaAM jae: /
723. vi-parbhy je
vi-parbhymafter the upendras vi and par; jeafter the dhtu ji jaye (1P, to
conquer, be glorious).
704
An tmapada pratyaya is applied after vi + ji and par + ji.
vijayate, parjayate.
VttiFor example, vijayate (he conquers / is glorious) and parjayate (he
conquers / is glorious).
724 / @Ar"mBae aAu"paAta. (mae: /
724. rambhe prd upt krame1
rambhewhen the meaning is rambha (beginning); prtafter the upendra pra;
uptafter the upendra upa; krameafter the dhtu kram[u] pda-vikepe (1P, to
step, walk).
An tmapada ending is applied after pra + kram[u] and upa + kram[u] when
the meaning is rambha.
prakramate, upakramate.
VttiFor example, prakramate (he begins) and upakramate (he begins).
AmtaWhy do we say when the meaning is rambha? Consider prvedyu
prakrmati (He goes in the first part of the day) where prakrmati means gacchati
(he goes) and aparedyur upakrmati (He comes back in the second part of the
day) where upakrmati means samgacchati (he comes back).
725 / zAke(: s$anantaAtpa{cC$AyaAma, /
725. ake san-antt pcchym
akeafter the dhtu ak[] aktau (5P, to be able); san-anttwhich ends in
sa[n]; pcchymwhen the meaning is pcch (inquiry).
An tmapada ending is applied after ika[] (ak[] + sa[n]) when the
meaning is pcch.
hari-bhakti ikate.
VttiFor example, hari-bhakti ikate (He inquires about devotional service to
Hari).
AmtaThe nipta aka ika ... ani-san saha in stra 584 was made purely in
reference to this stra. Why do we say when the meaning is pcch? Consider
ikati vairgye which means vairgya-viaye akto bhavitum icchati (He desires to
be competent in the matter of renunciation).
1 In the Bhat version this stra is listed as rambhe prd upt tath and the word
krame is carried forward from vtty-utsha-sphtatsu krame (Bhat 1142). But
because we have not included Bhat 1142 in this version, we have replaced tath with
krame here.
705
SaodhinThis stra and the next two stras are apavdas of prva-dhtu-vat
sana parapaddi (446).
726 / @Ta sma{aApazyataInaAM s$ana: /
726. atha sm-j-payatn sana
athanow; sm-j-payatnmof the dhtus sm cintym (1P, to remember), j
avavodhane (9P, to know), and d[ir] prekae (1P, to see); sanaafter the sananta form.
An tmapada pratyaya is applied after sm + sa[n], j + sa[n], and d[ir] +
sa[n].
susmrate, jijsate, didkate.
VttiFor example, susmrate (he desires to remember), jijsate (he desires to
know), and didkate (he desires to see)
727 / taTaA atyaAx.~paUva< vajaRiyatvaA auva @AtmapadM" s$ana: /
727. tath praty--prva varjayitv ruva tmapada sana
tathsimilarly; prati--prvampreceded by the upendras prati or []; varjayitv
exluding; ruvaof the dhtu ru ravae (1P, to hear); tmapadaman tmapada
pratyaya; sanaafter the san-anta form.
Similarly, an tmapada pratyaya is applied after ru + sa[n], provided it is
not preceded by prati or [].
urate, praurate. nehapratiurati, urati. iti harinmmtkhye
vaiava-vykarae viubhakty-artha-prakaraa caturtha kraka samptam.
VttiFor example, urate (he desires to hear / he serves) and praurate
(he desires to hear / he serves).1 But an tmapada pratyaya is not applied in
pratiurati or urati. Thus ends the Kraka-prakaraa, the fourth prakaraa in
the vaiava-vykaraa entitled r-hari-nmmta.
1 In this regard, one should remember the stra upsane pi ruva (580).
706
Atha kdanta-prakaraam
Invocation
DaAtauM s$avaRmaupaAd"Aya s$ava< &paM k(r"Aeita ya: /
k{(ts$a Wvaeita ivaismatya ta"maAR k{(tazAsyatae //
dhtu sarvam updya
sarva rpa karoti ya
kt sa eveti vismitya
tad-dharm kt praasyate
dhtumthe elements (or, the dhtus); sarvamall; updyataking; sarvamall;
rpamthe forms (or, the nmas); karoticreates (or, makes) yawho (or, which
pratyaya); ktthe creator (or, a kt pratyaya); saHe (or, that); evaonly; iti
thus; vismityabeing amazed; tat-dharmwho has that nature (or, which has the
same nature as Viu); ktthe creator (or, a kt pratyaya); praasyateis glorified.
He who takes all the elements and creates all the forms is the creator.
Because people1 are amazed by this, they glorify the creator for having such
a nature.
That pratyaya which takes all kinds of dhtus and makes all kinds of nmas
is called a kt pratyaya. Because people are amazed by this, they glorify the
kt pratyaya for having the same nature as Viu.
BlaTaddhita pratyayas are applied after nmas, but nmas are formed by the
application of kt pratyayas. Therefore Jva Gosvm first begins the Kt-prakaraa.
By first establishing how a kt pratyaya is similar in nature to Viu, he indirectly
establishes that the kt pratyaya is the topic of the prakaraa. In the grammatical
sense ya means ya pratyaya (which pratyaya), sarva dhtum refers to all the
dhtus, both primary and secondary, which are the source of words, sarva rpam
refers to all the forms which are nmas, kt means kt-pratyaya (a kt pratyaya),
vismitya means vismaya labdhv (experiencing amazement), and tad-dharm
means tasya vior dharma iva dharma yasya sa (whose nature is like the nature
of Viu).
AmtaOut of the four kinds of pratyayas, namely the sv-dis, khytas, kts, and
taddhitas, the first two have been explained in detail in two separate prakaraas. Then
the krakas, which have a special relationship with the kriy, were explained in detail,
and in connection with them the stra kart-karmao ah kd-yoge (642) was
given. Now, Jva Gosvm begins the Kt-prakaraa, whose occasion was obtained by
the mention of that stra, by first establishing, through a double meaning, how a kt
pratyaya is similar in nature to Viu. By doing this he simultaneously describes the
function of a kt pratyaya. In the devotional sense ya means yo mah-viu (which
Mah-Viu), and sarva dhtum updya sarva rpa karoti means pthvy-ap-tejo1 Actually the kart of the kriys vismitya and praasyate is not stated here. It has to
be inferred. Nothing is ukta by vismitya since both [k]tv and its replacement ya[p] are
applied in bhve prayoga (see Amta 645 and 770), but kt is the ukta-karma of
praasyate, which is a karmai prayoga form of pra + ans[u] hisy stutau ca (1P,
to hurt, praise). Since the rule is that [k]tv and its replacement ya[p] are only
applied when both kriys have the same kart (see stra 770), it is to be understood
that the person who is glorifying is the same person who is experiencing amazement.
Usually, when the kart is not stated, one can understand that the kart is jana (a
person). Thus we can infer that the anukta-kart here is janai.
707
marud-vyoma-rpa skma-rpetmani sthita mah-bhta-pacaka updya
vyakt-ktya tena hi sarva rpa prkta-carcartmaka karoti sjati (manifests
the five great elements, namely earth, water, fire, air, and ether, which were situated
in Himself in a subtle form, and with them creates all material moving and non-moving
forms). The words sva-my-akti-dvr (by means of His external potency) have to
be supplied here. Kt means kart (the creator), vismitya means vismaya labdhv
(experiencing amazement), and tad-dharm means tad eva sarva-dhtu-grahaaprvaka-sarva-rpa-karaam eva dharma yasya sa (whose nature is that, namely
taking all the elements and then creating all the forms). In the grammatical sense the
idea is that, since a kt pratyaya has the same nature as Viu who is characterized by
His pastime of creation, studying the kt pratyayas is beneficial for the Vaiavas
because it necessarily entails remembrance of Viu.
According to Amara-koa, the word dhtu has the following meanings:
lemdi rasa-raktdi
mah-bhtni tad-gu
indriyy ama-vikti
abda-yoni ca dhtava
All of these are dhtus: phlegm and so on (the three humours of the body: phlegm,
bile, and wind, otherwise known as kapha, pitta, and vta), chyle and blood and so on
(the seven secretions: chyle, blood, flesh, fat, bone, marrow, and semen), the great
elements (earth, water, fire, air, and ether) and their qualities (fragrance, taste, form,
touch, and, sound), the senses, metals and minerals, and verbal roots, which are the
source of words.
SaodhinIt was explained in vtti 89 that there are four kinds of pratyayas: svdis, khytas, kts, and taddhitas. The sv-dis and tib-dis are called viubhaktis
(see vtti 87) and they produce viupadas when applied after nmas and dhtus
respectively (see stra 92). The kts are applied after dhtus, and they produce nmas
which are called kdantas (participles). The taddhitas are applied after nmas, and
they produce derivative nmas which generally have a modified meaning. But since
the rule is npada stre prayujta (That which is not a pada (viupada) cannot be
used in an authoritative work), sv-dis must then be applied after the nmas formed
by kts and taddhitas to produce viupadas which can be used in a sentence.
Often the word kt, though most literally referring to a kt pratyaya, is used to refer to
the word ending in the kt pratyaya, namely the kdanta. This is because Pini
himself uses the word kt like this in gati-krakopapadt kt (Adhyy 6.2.139)
and in other places. Kdanta literally means kd ante yasya sa (that at whose end
there is a kt pratyaya). Sometimes the word kdanta is also used to refer just to a
kt pratyaya and not to a word ending in a kt pratyaya. Thus both kt and kdanta
can refer either to a kt pratyaya or to a word ending in a kt pratyaya. One has to
judge what best fits from the context. The word kdanta is often translated as a
participle in English. Participles are so named because they participate in the nature
of both verb and adjective. Similarly kdantas function both as kriys and nmas
simultaneously. Because they are kriys they express an action, belong to a certain
tense such a vartamna and so on, and have their own set of krakas connected with
them, and because they are nmas they take sv-dis and generally act as vieaas.
Regarding the usage of kt pratyayas, in vtti 641 it was said that kt-prayogs tatra
syur yatra kriyntarkk kriy, khyta-prayogs tu nirkk (The usage of
kt pratyayas takes place when the kriy requires another kriy to complete the sense.
The usage of khyta pratyayas, however, doesnt require another kriy). But then
some exceptions were listed in vtti 645: Viunih viuktydaya ckhyta-van
708
mukhy, kdantev kk-prakatvt (Kdantas made from the kt pratyayas
viunih, viuktya, and so on function as the main kriy, just like an khytakriy, because among all the kdantas only they are able to complete the sense).
Due to the adhikra dhto (261), the rules mentioned in the khyta-prakaraa also
apply when a kt pratyaya is applied after a dhtu. Similarly, when the kdanta later
becomes a nma by adhtu-viubhaktikam arthavan nma (87), it takes a sv-di
viubhakti, and thus the rules mentioned in the Nma-prakaraa also apply.
728 / DaAtaAe: k{("""laM k(taRir" /

728. dhto kd bahula kartari
dhtoafter the dhtu; ktthe kt pratyaya; bahulamvariously applied (see
explanation of bahula in vtti 134); kartariin kartari prayoga.
The kt pratyaya is applied variously after the dhtu, and the kt pratyaya is
applied in kartari prayoga.
dhtor uttare kt-pratyayo bahula syt, sa ca kartarty adhikriyate. vsudevo yam.
VttiThe adhikra made here is dhtor uttare kt-pratyayo bahula syt, sa ca
kartari (The kt pratyaya is applied variously after the dhtu, and the kt pratyaya is
applied in kartari prayoga). This is a vsudeva adhikra (see vtti 261).
AmtaThis adhikra extends up to the end of the prakaraa. But if the kt pratyaya
is specifically ordained in bhve prayoga or karmai prayoga then that is an apavda
of the word kartari here.
729 / vataRmaAnaAd"AE zAta{zAAnaAvacyautaABaAE P(laAntar"ayaAegAe
par"pad"Atmapad"yaAe: /
729. vartamndau at-nv acyutbhau phalntara-prayoge parapadtmapadayo
vartamna-dauin the present tense and so on; at-nauthe kt pratyayas
[]at[] and []na; acyuta-bhauacyutbhas (like acyuta pratyayas); phalaantara-prayogewhen there is usage of another phala (kriy)1; parapadatmapadayoin place of a parapada pratyaya and tmapada pratyaya respectively.
When another kriy which completes the sense of the sentence is used,
[]at[] and []na are applied after a dhtu in kartari prayoga in the
present tense and so on and are called acyutbhas. In that regard, []at[] is
a parapada pratyaya and []na is an tmapada pratyaya.2
ab-di. tata ca bhavat iti sthite nma-sajy pratyayeu viubhakti-mtravarjant kt-taddhitayor api nmatva siddham. tata ca prakti-pratyayau
pratyayrtha saha brta iti nyyena dhtv-aasypi tad-antarbhtatvt tena
militv nmatva siddham. tato vaiavo bhavan virjate, vaiavau bhavantau
virjete, vaiav bhavanto virjante. eva ml kurvan virjate, kurva. r1 Amta 740 says that the word phalntara (another phala) really refers to another
kriy which achieves that phala.
2 See vtti 644.
709
ka bhajat jitam, r-ka bhajata ivam. p pnepiban. bhauvdikasyaiva
pibdeo ghrdn shacaryt. p rakaepn, pntau. phalntara ity-di kim?
vaiava karoti. akarmakt tad-aprayoge pi kvacitsan, vidyamno, ghaamno
sau.
Vtti[]a[p] and so on are applied, and then, when we have bhavat, it is understood
that kt pratyayas and taddhita pratyayas are also nmas because among the
pratyayas only the viubhaktis were excluded from being called nmas (see stra
87). Thus, it is understood that, because the dhtu portion is included in the kt
pratyaya in accordance with the maxim prakti-pratyayau pratyayrtha saha brta
(see vtti 629), the combination of the kt pratyaya and the dhtu portion (namely the
kdanta) is also a nma. Thus we get vaiavo bhavan virjate (The Vaiava who is
being is shining), vaiavau bhavantau virjete (The two Vaiavas who are being
are shining), and vaiav bhavanto virjante (The Vaiavas who are being are
shining). Similarly, we get vaiavo ml kurvan virjate (The Vaiava who is
making a garland is shining), vaiavo ml kurvo virjate (The Vaiava who is
making a garland is shining), r-ka bhajat jitam (Conquered by a person who
worships Lord Ka), r-ka bhajata ivam (A person who worships Lord
Ka has happiness).
bh (729) bh + []at[] (288) bh + []a[p] + []at[] (289) bho + []a[p]
+ []at[] (55) bhava + []at[] (291) bhavat[] (bhavat[] is a nma by stra
87 and thus sv-dis are applied after it by stra 90):
bhavat[] + s[u] (174, 160) bhava + n[um] + t + s[u] (138)
bhavant (176)
bhavan <1.1, kartari>.
bhavat[] + au (174, 160) bhava + n[um] + t + au bhavantau <1.2,
kartari>.
bhavat[] + [j]as (174, 160) bhava + n[um] + t + as (93)
bhavanta <1.3, kartari>.
k (729) k + []at[] (553) k + u + []at[] (289) kar + u + []at[]
(290, 294, 557) kuru + []at[] (51) kurvat[] (87) kurvat[] + s[u] (174,
160) kurva + n[um] + t + s[u] (138) kurvant (176) kurvan <1.1, kartari>.
k (729) k + []na (553) k + u + []na (289) kar + u + []na
(290, 294, 557) kuru + []na (51) kurvna (111) kurva (87) kurva + s[u]
(93) kurva <1.1, kartari>.
bhaj (729) bhaj + []at[] (288) bhaj + []a[p] + []at[] (291)
bhajat[] (bhajat[] is a nma by stra 87 and thus sv-dis are applied after it by
stra 90):
bhajat[] + [] bhajat <3.1, kartari>.
bhajat[] + []as bhajatas (93) bhajata <6.1, kartari>.
From the dhtu p pne (1P, to drink) we get piban <1.1>. Since, in stra 419, p is
listed alongside ghr and so on, only the bhv-di p is replaced by piba. Thus from the
dhtu p rakae (2P, to protect) we get pn <1.1> and pntau <1.2>. Why do we
say when there is usage of another kriy? Consider vaiava karoti (The Vaiava
does). Sometimes []at[] and []na are applied after an akarmaka dhtu even when
there is no usage of another kriy. For example, asau san (he is), asau vidyamna
(he exists), and asau ghaamna (he endeavors).
p (729) p + []at[] (288) p + []a[p] + []at[] (419) piba +
[]a[p] + []at[] (291) pib + []a[p] + []at[] (420, 291) pibat[] (87) pibat[]
710
+ s[u] (174, 160) piba + n[um] + t + s[u] (138) pibant (176) piban <1.1,
kartari>.
p (729) p + []at[] (288) p + []a[p] + []at[] (477) p +
[]at[] (42) pt[] (pt[] is a nma by stra 87 and thus sv-dis are applied
after it by stra 90):
pt[] + s[u] (174, 160) p + n[um] + t + s[u] (138) pnt (176)
pn <1.1, kartari>.
pt[] + au (174, 160) p + n[um] + t + au pntau <1.2, kartari>.
as (729) as + []at[] (288) as + []a[p] + []at[] (477) as + []at[]
(290, 497) sat[] (87) sat[] + s[u] (174, 160) sa + n[um] + t + s[u] (138)
sant (176) san <1.1, kartari>.
vid (729) vid + []na (288) vid + []a[p] + []na (537) vid + []ya
+ []na (730) vid + []ya + m[uk] + []na vidyamna (87) vidyamna + s[u]
(93) vidyamna <1.1, kartari>.
gha (729) gha + []na (288) gha + []a[p] + []na (730) gha +
[]a[p] + m[uk] + []na ghaamna (87) ghaamna + s[u] (93)
ghaamna <1.1, kartari>.
SaodhinBecause kdantas are vieaas, bhavan means who is being, kurvan
means who is making, and so on. However, they can also be translated as while
being, while making, and so on because the kriy expressed by []at[] and []na
is simultaneous to the other kriy which completes the sense. Thus vaiavo ml
kurvan vadati could be translated as The Vaiava who is making the garland speaks
or While making a garland, the Vaiava speaks. If we just said kurvan (who is
making / while making) the sense would not be complete and the hearer would be left
in suspense. Thus the rule is that another kriy such as vadati (he speaks) must be
used to complete the sense. The dhtu vi + rj[] dptau, which literally means to
shine, is usually used in reference to the Lord and other worshipable persons. It is a
respectful way of saying that they are present or situated in a place. Thus one could
translate virjate as he is gloriously present or he is beautifully situated.
One should be careful to distinguish bhavat[] from the kanma bhavat[u] which
indicates the madhyama-purua. Their meanings are quite different. There is also a
difference in formsthe first case singular of bhavat[] is bhavan, but the first case
singular of bhavat[u] is bhavn because trivikrama is done by atv-as-antoddhavasya
trivikramo buddha-varjita-sau, dhtu vin (187). Regarding kurvan and kurva,
[u]k[] karae (8U, to do, make) is an ubhayapad dhtu, and thus it can take
either []at[] or []na in kartari prayoga.
The word sat[] which assumes the masculine forms san <1.1> and so on, the
feminine forms sat <1.1> and so on, and the neuter forms sat <1.1> and so on, is
defined in the Amara-koa as follows: satye sdhau vidyamne praaste bhyarhite ca
sat (Sat[] means satya (true, the truth), sdhu (good, a good person, a saint),
vidyamna (that which is, that which exists), praasta (best), and abhyarhita
(venerable)) and vidvn vipacid doa-ja san su-dh kovido budha (Sat[], in
the masculine, also refers to a learned man, and thus it is a synonym of the words
vidvn, vipacit, doa-ja, su-dh, kovida, and budha).
AmtaThe word parapadtmapadayo ends in a ah viubhakti. Thus the
meaning is parapadasya sthne at, tmapadasya sthne na syt ([]at[] is
711
applied in place of a parapada pratyaya, and []na is applied in place of an tmapada
pratyaya). The word phalntara-prayoge means vkya-skkprakatay
kriyntarasya prayoge sati (when there is usage of another kriy which completes the
sense of the sentence) because only that which is to be achieved by the kriy is
called a phala (see Amta 927). Even though it was already mentioned before that all
the kt pratyayas, except for a few like the viunihs and so on, generally require
another kriy to complete the sense, kt pratyayas other than []at[] and []na can
be applied even when the other kriy is only understood. But it is ordained here that
[]at[] and []na can only be applied when there is direct usage of another kriy,
and not when the other kriy is only understood. Because it is accepted that kdantas
are simultaneously kriys and nmas, as kriys []at[] and []na are used in place of
tmapada and so on and partake of the present tense and so on, and as nmas they
partake of the krakas. Both as kriys and nmas, they are used as vieaas.
Therefore, as asampik-kriys (kriys which dont complete the sense) they always
require a sampik-kriy (kriy which completes the sense) as their vieya, and as
nmas they always require a kraka as their vieya.
The indicatory letter in []at[] is so that n[um] will be applied by stra 174, and the
indicatory letter is to that []at[] will be a ka-dhtuka because it is iva. In the
example vaiavo bhavan virjate, bhavan is a samndhikaraa-vieaa of
vaiava <1.1> and it is also an asampik-kriy. Therefore the sampik-kriy
virjate which expresses another phala is used to complete the sense of the sentence.
In the example vaiavo ml kurvan virjate, the karma mlm is anukta because
[]at[] is ordained in kartari prayoga. The meaning of the example r-ka
bhajata ivam is r-ka bhajata janasya vstava-kalya bhavati (Real
happiness belongs to a person who worships Lord Ka).
With the counterexample vaiava karoti, Jva Gosvm shows how []at[] and
[]na are not applied without another phala. Here only one phala is to be achieved by
only one kriy, and thus this stra isnt applicable. The conclusion is that this stra
only applies when there are two kriys which are simultaneous and have the same
kart. Somone may wonder, Well, why do we also see vaiava karoti gacchati ca?
The answer is that this is allowed because there is nothing which prohibits it. Therefore
the words dhto kd-bahulam were spoken in the adhikra-stra. When the speaker
chooses not to apply this stra then the form remains as a dhtu [and an khyta
pratyaya is applied instead]. Thus there is no fault. Because the kt pratyayas are
applied variously, []at[] and []na are sometimes applied after an akarmaka dhtu
even when there is no usage of another kriy. Thus, in the examples asau san and so
on, san means asti, vidyamna means vidyate, and ghaamna means ghaate.
730 / @taAe maugAAnae /
730. ato mug ne
ataafter a-rma; mukthe gama m[uk]; newhen []na follows.1
M[uk] is inserted after a-rma when []na follows.
pacamna vaiava paya.
1 Literally this says when na follows, but this rule only applies to []na and not to
[k]na (see stra 743) because na only comes after a-rma when []a[p] is inserted
and []a[p] is not inserted when [k]na follows because [k]na is not a ka-dhtuka.
712
VttiFor example, pacamna vaiava paya (Behold the Vaiava who is
cooking).
pac (729) pac + []na (288) pac + []a[p] + []na (730) pac + []a[p] +
m[uk] + []na pacamna (87) pacamna + am (94) pacamnam <2.1,
kartari>.
AmtaM[uk] is connected to the prakti since it has the indicatory letter k (see vtti
105), otherwise a va-mo (292) would apply since []na is an acyutbha.
731 / i(yaAyaAie" he"taAE ca zAta{zAAnaAE /
731. kriyy cihne hetau ca at-nau
kriyyof a kriy (activity); cihnewhich is used in the sense of cihna
(characteristic); hetauwhich is used in the sense of hetu (cause, reason,
purpose); caand; at-nauthe kt pratyayas []at[] and []na.
[]at[] and []na are applied after a dhtu which is used to express the
hetu of another kriy or the characteristic way in which another kriy is
done.
tihan hari stauti. hari bhajan modate.
VttiExamples are tihan hari stauti (He praises Hari while standing) and hari
bhajan modate (He is happy because of worshiping Hari).
h (346) sth (731) sth + []at[] (288) sth + []a[p] + []at[]
(419) tiha + []a[p] + []at[] (291) tih + []a[p] + []at[] (291)
tihat[] (87) tihat[] + s[u] (174, 160) tiha + n[um] + t + s[u] (138)
tihant (176) tihan <1.1, kartari>.
bhaj (731) bhaj + []at[] (288) bhaj + []a[p] + []at[] (291)
bhajat[] (87) bhajat[] + s[u] (174, 160) bhaja + n[um] + t + s[u] (138)
bhajant (176) bhajan <1.1, kartari>.
AmtaThis stra means anya-kriyy cihne hetau crthe vartamnd dhto atnau bhavata ([]at[] and []na are applied after a dhtu which is used in the
sense of a characteristic of another kriy or hetu of another kriy). In the example
tihan hari stauti, the karts activity of standing is the cihna or, in other words, the
avasth-viea (particular condition) of his activity of praising. Similarly, we get
ayno bhukte iu (the child takes his meal lying down) and so on. In the example
hari bhajan modate, the worship is the cause of the activity of being happy. In other
words, the meaning is bhajana-hetuko moda (The happiness is caused by the
worship). Similarly, we get adhyna km adhivasati (He lives in K for the
sake of study) and so on. Why do we say of another kriy Because []at[] and
[]na arent applied when the sense is a characteristic or hetu of a dravya or gua.
For example, []at[] and []na cannot be applied in ya sarvn namasyati sa
vaiava (He who offers obeisances to everyone is a Vaiava) where the sense is
a characteristic of a dravya or in yad utplavate tal laghu (That which floats is light)
where the sense is a characteristic of a gua. Similarly, it should be understood that
[]at[] and []na are also prohibited when the sense is hetu of a dravya or gua.
713
SaodhinAs mentioned previously in Saodhin 692, the words hetu and
prayojana are often synonymous in the Sanskrit language, and thus the word hetu is
used to cover the different ideas of cause, reason, motive, and purpose without any
apparent contradiction. In this regard, when it is said that []at[] and []na are
applied in the sense of hetu of another kriy, it usually means that they are applied in
the sense of purpose of another kriy. For example, in ks we often see the phrase
darayan ha iti (In order to show he speaks the verse beginning ). Here
the purpose of the speaking is to show something. Similarly, we find trth-kurvan (to
make into a place of pilgrimage) in Bhgavatam 1.4.8 and duhantm (for milking) in
Bhgavatam 1.6.9 where []at[] is used in the sense of purpose of another kriy.
Bhgavatam 1.4.8:
sa go-dohana-mtra hi
gheu gha-medhinm
avekate mah-bhgas
trth-kurvas tad ramam
He [ukadeva Gosvm] was accustomed to stay at the door of a householder only
long enough for a cow to be milked. And he did this just to sanctify the residence.
Bhgavatam 1.6.9:
ekad nirgat gehd
duhant nii g pathi
sarpo 'daat pad spa
kpa kla-codita
Once upon a time, my poor mother, when going out one night to milk a cow, was
bitten on the leg by a serpent, influenced by supreme time.
732 / @Atmapad"sTaAnaIyatvaA"A"lyaAa zAAnak(AnaAE BaAvak(maRNAAe /
732. tmapada-sthnyatvd bhulyc ca na-knau bhva-karmao ca
tmapada-sthnyatvtbecause of being applied in place of an tmapada pratyaya
(see stras 729 and 743); bhulytbecause of being applied variously (see stra
728); caand; na-knauthe kt pratyayas []na and [k]na (see stra 743);
bhva-karmaoin bhve prayoga and karmai prayoga; caalso.
[]na and [k]na are also applied after a dhtu in bhve prayoga and
karmai prayoga since they are applied in place of an tmapada pratyaya
and since they are applied variously.
Amta[]na and [k]na are also applied after a dhtu in bhve prayoga and
karmai prayoga. The reason for this is that is that they are applied in place of an
tmapada pratyaya, and bhve prayoga and karmai prayoga are ordained only in
relation to an tmapada pratyaya, in accordance with bhve karmai sarvasmd
dhto syd tmanepadam (720). Still, being unsatisfied with this reason because of
considering that the restriction prathama-puruaika-vacanam eva bhve (287) fails
here since a kt pratyaya ordained in bhve prayoga can be used in any vacana, Jva
Gosvm gives another reason with the words bhulyc ca. The implied meaning of
these words is due to the use of the word bahula in the adhikra-stra given right at
the beginning of this prakaraa, in the case that kartari prayoga is not used, bhve
prayoga or karmai prayoga are used instead.
714
733 / BaAvak{(," aiNA /
733. bhva-kd brahmai
bhva-kta kt pratyaya ordained in bhve prayoga; brahmaiin the neuter
gender.
A kt pratyaya ordained in bhve prayoga is used in the neuter gender.
AmtaOn the strength of the more specific maxim kd-abhihito bhvo dravya-vat
prakate (A bhva which is expressed by a kt pratyaya acts like a dravya), which
will be mentioned in vtti 829, the restriction prathama-puruaika-vacanam eva bhve
(287) doesnt apply to a kt-pratyaya but only applies to an khyta pratyaya.
734 / opaen"Atk{(asya s$avaeRr"Atpar"sya NAtvaM ,
BaABaUpaunaAk(imagAimapyaAiyavaepavajaRma, /
734. upendrt kn-nasya sarvevart parasya atva, bh-bh-pun-kami-gami-pyyivepa-varjam
upendrtafter an upendra; kt-nasyaof the na-rma of a kt pratyaya; sarvevart
a sarvevara; parasyawhich comes after; atvamthe change to ; bh-bh-punkami-gami-pyyi-vepa-varjamexcept for the dhtus bh dptau (1P, to shine,
appear, seem), bh sattym (1P, to be, become, exist), p[] pavane (9U, to
purify), kam[u] kntau (1A, to desire), gam[] gatau (1P, to go, move), [o]pyy[]
vddhau (1A, to swell, increase), and [u]vep[] calane (1A, to tremble, shake).
After an upendra, the n of a kt pratyaya which comes after a sarvevara
changes to . But this rule doesnt apply when the n of the kt pratyaya
comes after bh, bh, p[], kam[u], gam[], [o]pyy[], or [u]vep[].
vaiavena pragyama vartate. vaiavena pragyamo hari prti. bhdiniedha kim? prabhyamnam. pun iti n-nirdea, tata pa prapyamnam.
pas tu atvam evaprapavamam.
AmtaFor this rule to apply the upendra must contain within it one of the nimittas
described in stra 111.1 But this rule doesnt take place if varas other than those
mentioned in stra 111 are intervening. This rule ordains the change to where it
usually wouldnt take place since the n of the kt pratyaya isnt situated in the same
viupada as the r, , or -dvaya (see stra 111).
VttiExamples are vaiavena pragyama vartate (Glorification by the
Vaiava takes place) and vaiavena pragyamo hari prti (Being glorified by
the Vaiava2, Hari becomes pleased).
pra + gai (412) pra + g (732) pra + g + []na (293) pra + g + ya[k] +
[]na (730) pra + g + ya[k] + m[uk] + []na (417) pra + gyamna (734)
1 Amtas comment here is confirmed by prvokta-nimittatve saty eva atva-atve
(302).
2 The sense here is hetu of another kriy. For example, here the Vaiavas
glorification is the cause of Haris pleasure.
715
pragyama (87, 733) pragyama + s[u] (157) pragyama + am (94)
pragyamam (the act of glorifying) <1.1, bhve>.
pra + gai (412) pra + g (732) pra + g + []na (293) pra + g +
ya[k] + []na (730) pra + g + ya[k] + m[uk] + []na (417) pra + gyamna
(734) pragyama (87) pragyama + s[u] (93) pragyama (who is
glorified) <1.1, karmai>.
Why do we say But this rule doesnt apply when the n of the kt pratyaya comes after
bh and so on? Consider prabhyamnam <1.1>.
pra + bh (732) pra + bh + []na (293) pra + bh + ya[k] + []na
(730) pra + bh + ya[k] + m[uk] + []na prabhyamna (87, 733)
prabhyamna + s[u] (157) prabhyamna + am (94) prabhyamnam (the act
of shining) <1.1, bhve>.
Pun is made with the vikaraa []n. Thus, from p[] pavane (9U, to purify), we get
prapyamnam <1.1>. But the change to certainly takes place in the case of p[]
pavane (1A, to purify), and we get prapavamam <1.1>.
pra + p (732) pra + p + []na (293) pra + p + ya[k] + []na
(730) pra + p + ya[k] + m[uk] + []na (330, 294) prapyamna (87, 733)
prapyamna + s[u] (157) prapyamna + am (94) prapyamnam (the act of
purifying) <1.1, bhve>.
pra + p (729) pra + p + []na (288) pra + p + []a[p] + []na
(730) pra + p + []a[p] + m[uk] + []na (289) pra + po + []a[p] + m[uk] +
[]na (55) pra + pavamna (734) prapavama (87) prapavama + s[u]
(157) prapavama + am (94) prapavamam (that which purifies) <1.1,
kartari>.
735 / @As$a: zAAnasya wRna: /
735. sa nasya na
saafter the dhtu s[a] upaveane vidyamnaty ca (2A, to sit; to be, exist);
nasyaof []na; nathe replacement na.
After s[a], []na is replaced by na.
sna
Vtti s (729) s + []na (735) sna (87) sna + s[u] (93) sna
(one who is sitting) <1.1, kartari>.
736 / vaeae: zAtauvaRs$auvaAR /
736. vette atur vasur v
vetteafter the dhtu vid[a] jne (2P, to know); atuof []at[]; vasuthe
replacement vas[u]; voptionally.
716
After vid[a], []at[] is optionally replaced by vas[u].
vidan, vidvn kam. akarmakatve pividvn paita.
VttiThus we get vidan kam (one who knows Ka) or vidvn kam (one
who knows Ka). This rule applies even when vid[a] doesnt take a karma. Thus we
get vidvn which means paita (a learned man).
vid (729) vid + []at[] (two options by 736):
1) ([]at[] is replaced by vas[u]) vidvas[u] (87) vidvas[u] + s[u] (174, 160)
vidva + n[um] + s + s[u] vidvans + s[u] (163) vidvns + s[u] (138) vidvns
(176) vidvn <1.1, kartari>.
2) ([]at[] is not replaced by vas[u], 288) vid + []a[p] + []at[] (477, 290,
294) vidat[] (87) vidat[] + s[u] (174, 160) vida + n[um] + t + s[u] (138)
vidant (176) vidan <1.1, kartari>.
AmtaJva Gosvm now shows the result of including the word di in the word
vartamndau in stra 729.
737 / zAta{zAAnaAE BaivaSyaita ca , tatpaUva< sya /
737. at-nau bhaviyati ca, tat-prva sya ca
at-nauthe kt pratyayas []at[] and []na; bhaviyatiin the future tense; ca
also; tat-prvambefore them; syathe pratyaya sya; caand.
[]at[] and []na are also applied after a dhtu in the future tense, and at
that time sya is inserted before them.
kariyan, kariyama.
Vtti k (737) k + sya + []at[] (425) k + i[] + sya + []at[] (289)
kar + i[] + sya + []at[] (291) karisyat[] (108) kariyat[] (87) kariyat[]
+ s[u] (174, 160) kariya + n[um] + t + s[u] (138) kariyant (176) kariyan
(one who will do) <1.1, kartari>.
k (737) k + sya + []na (730) k + sya + m[uk] + []na (425) k
+ i[] + sya + m[uk] + []na (289) karisyamna (108) kariyamna (111)
kariyama (87) kariyama + s[u] (93) kariyama (one who will do)
<1.1, kartari>.
738 / @hR": zAta{ paUjyae /
738. arha at pjye
arhaafter the dhtu arh[a] pjym1 (1P, to worship, honor); at[]at[]; pjye
in the meaning of pjya (worshipable).
[]at[] is applied after arh[a] in the meaning of pjya.
1 Sometimes this dhtu is listed as arh[a] pjy yogyatve ca (1P, to worship, honor;
to be fit, to be able).
717
arhan
Vtti arh (738) arh + []at[] (288) arh + []a[p] + []at[] (291) arhat[]
(87) arhat[] + s[u] (174, 160) arha + n[um] + t + s[u] (138) arhant (176)
arhan (one who is worshipable) <1.1, karmai>.
BlaArhan <1.1> means pjya (one who is worshipable). Why do we say in the
meaning of pjya? Consider avaiavo dukham arhati (The non-Vaiava deserves
suffering).
739 / wx.~DaAir"ByaAM zAak{(cC)$k(taRir" /
739. i-dhribhy atr akcchra-kartari
i-dhribhymafter the dhtus i[] adhyayane (2A, to study) and dhri (dh[] +
[]i); at[]at[]; akcchra-kartariwhen a kart who does the action without
difficulty is being expressed.
[]at[] is applied after i[] and dhri in denoting a kart who does the action
without difficulty.
adhyan r-bhgavatam. dhrayan vedn. kcchratve tukaendhyna.
VttiExamples are adhyan r-bhgavatam (one who studies Bhgavatam without
difficulty) and dhrayan vedn (one who masters the Vedas without difficulty). But
when a kart who does the action with difficulty is being expressed, we get
kaendhyna (one who studies with difficulty).
adhi + i (739) adhi + i + []at[] (288) adhi + i + []a[p] + []at[] (477)
adhi + i + []at[] (381) adhi + iy + []at[] (42) adhyat[] (87) adhyat[] +
s[u] (174, 160) adhya + n[um] + t + s[u] (138) adhyant (176) adhyan (one
who studies without difficulty) <1.1, kartari>.
dh (569) dh + []i (314) dhri (739) dhri + []at[] (288) dhri
+ []a[p] + []at[] (289) dhre + []a[p] + []at[] (54) dhraya + []at[]
(291) dhrayat[] (87) dhrayat[] + s[u] (174, 160) dhraya + n[um] + t + s[u]
(138) dhrayant (176) dhrayan (one who masters without difficulty) <1.1,
kartari>.
AmtaThe understanding of the word akcchra-kart is akcchra sukha-sdhyo
dhtv-artho yasya kartu so kcchra-kart (An akcchra-kart is a kart who does
the action (dhtv-artha) without difficulty (akcchra) or, in other words, easily
(sukha)). Dhri here is the y-anta-dhtu made from dh[] avasthne (6A, to be,
exist, remain). This rule ordains only []at[] where i[] would have taken only []na
since it is in an tmapad dhtu and where dhri would have taken either []at[] or
[]na by er ubhayapadam (566).
740 / i"Sa: zAta{ zAaAE /
740. dvia at atrau
718
dviaafter the dhtu dvi[a] aprtau (2U, to hate); at[]at[]; atrauin the
meaning of atru (an enemy).
[]at[] is applied after dvi[a] in the meaning of atru.
dvian. arhad-daya ca phalntara npekante rhatvt.
mukhyo lkaiko gaua abda syd aupacrika
rho v yoga-rho v yaugika abda eva ca
Vtti dvi (740) dvi + []at[] (288) dvi + []a[p] + []at[] (477)
dviat[] (87) dviat[] + s[u] (174, 160) dvia + n[um] + t + s[u] (138)
dviant (176) dvian (an enemy) <1.1, kartari>.
The words arhat[] and so on also dont require another phala (kriy) because they are
rha words.
mukhyo lkaiko gaua
abda syd aupacrika
rho v yoga-rho v
yaugika abda eva ca
A word is either mukhya, lkaika, gaua, or aupacrika, and at the same time a
word is either rha, yoga-rha, or yaugika.
BlaDvian <1.1> means atru (an enemy).
AmtaThe karma kasam or kasasya has to be added to dvian (see stra 645).
Why do we say when an enemy is to be expressed? Consider praayena priy
dvei (Out of love he acts in a hostile way towards His beloved). The words
another phala really refer to another kriy which achieves that phala (see Amta
729). The words and so on in arhat[] and so on include the words adhyat[],
dhrayat[], and dviat[] mentioned in the next two stras after arhat[], and the
word ca drags in the previously mentioned akarmakas such as sat[] and vidyamna
(see vtti 729). The reason why such words dont require another kriy is that they are
rha words. The implied meaning is that rha words dont even have regard for the
meaning attained by the combination of the prakti and pratyaya from which such
words are formed, what to speak of having regard for another kriy.
With the verse beginning mukhya, Jva Gosvm describes the different kinds of
words to students whose curiosity was aroused by the mention of rha words here.
There are three different senses (aktis) that a word may have. These are abhidh
(literal sense), laka (figurative sense), and vyajan (suggestive sense). It
was described previously (in Amta 649) that words which are understood through
these three vttis are called mukhya, lkaika, and vyajaka respectively. In that
regard, a word which is understood through the abhidh akti1, that is to say a word
which is assigned in terms of the Lords desire that from this word this meaning
should be understood and which is understood immediately at the moment of
pronunciation is called mukhya. Now laka will be described. Shitya-darpaa offers
the following explanation:
mukhyrtha-bdhe tad-yukto
yaynyrtha pratyate
rhe prayojand vsau
1 The word akti (the designative power of a word) is a synonym of the word vtti
here.
719
laka aktir arpit
The laka akti is that by which another meaning connected with the main
meaning is conveyed either by rhi (convention) or by prayojana (intention) when
the main meaning doesnt make sense.
A meaning or word which is conveyed or understood through laka vtti is called
lkaika. For example, in gagy ghoa (The village of cowherds is situated on
the Gag), the word Gag refers to the bank of the Gag (see vtti 649). Now
vyajan will be described. The vyajan akti is that by which a meaning other than
the mukhya (main) or lkaika (figurative) meaning is understood once the
abhidh akti and laka akti have ceased after conveying their respective
meanings. But the vyajan akti conveys a meaning other than the mukhya or
lkaika meaning only after due consideration of the connection, surroundings, and
suitability as well as the time and place and so on understood by the speaker. A
meaning or word which is conveyed or understood through vyajan vtti is called
vyajaka (contextual). For example, in sa-kaustubho bhti vidhu (Vidhu shines
along with the Kaustubha jewel), the word vidhu refers to Ka and not to the moon
because of the connection with the word kaustubha. To give another exampleWhen,
during a meal, someone says saindhavam naya (Bring saindhava), it is understood
that salt, which is suitable for the time of eating, is required, and not a horse from the
sindhu region. What has been explained so far is the opinion of those who propound
the knowledge of alakras. But the followers of the Nyya system say that vyajan is
included within abhidh and laka and thus it is not a separate vtti. Because they
dont accept any vtti other than abhidh and laka, they conclude that all words
are included in the category of mukhya or lkaika.
Some accept that gau vtti (the words qualitative meaning) is a separate
category due to connection through the quality of similarity. A word which is
understood through gau vtti is called gaua. It is considered that gaua is included
within the category of lkaika. Examples are purua siha (a man who is like a
lion), agnir mnavaka (a boy who is like a fire), and so on (see Amta 649).
Similarly, a word which involves upacra (the imposing of a particular function
(vypra) on something that normally wouldnt have that function) is called
aupacrika. Aupacrika is also just a special kind of lkaika. Examples are mac
kroanti (The beds cry out, i.e the babies on the beds cry out), bhik mathur
vsayati (Begging makes one live in Mathur), and so on.1
Rha and so on are subdivisions of mukhya. In this regard, Siddhnta-muktval
gives the following definitions and examples: A word in which only the meaning of the
parts is understood when there is combination of the prakti and pratyaya is called a
yaugika word. Examples are pcaka, ka, and so on. A word in which a special
meaning is understood based on the akti (designative power) of the whole
independent of the akti of the parts is called a rha word. Examples are go,
maapa, and so on. On the other hand, a word which, despite the existence of the
akti of the parts, depends on the akti of the whole, is called a yoga-rha word. An
example is pakaja. Here, despite the existence of the quality of being the kart of the
activity of being born (ja) in the mud (paka), all other things such as aivla (a green
moss-like plant) and ambuka (a bivalve shell) and so on in which the quality of
being such a kart inheres are excluded and the word pakaja conventionally refers
only to the thing called padma (a lotus flower).
Knowledge of the meaning of words can be had from grammar and so on. In this
regard, earlier grammarians have said:
1 See vttis 625 and 641 for further details.
720
akti-graho vykaraopamnakopta-vkyd vyavahrata ca
vkyasya ed vivter vadanti
snnidhyata siddha-padasya vddh
The learned say that comprehension of the akti of a word comes from grammar,
comparison, dictionaries, the statements of learned people, common usage, the
missing words in an elliptical sentence, and commentaries.
SaodhinAlthough ka is mentioned here as a yaugika word, it is also a rha
word in accordance with the following statement of Nma-kaumud, a book written by
Lakmdhara Paita: ka-abdasya tamla-ymala-tvii yaody stanan-dhaye
para-brahmai rhi (The word ka is conventionally the name of the Supreme
Brahman, whose complexion is dark blue like a tamla tree and who sucks the breast
of Mother Yaod).1 The rhi, or conventional meaning, is always the primary
meaning. In cases where the rhi differs from the yoga (derived meaning), the
rhi takes precedence. This is in accordance with the maxim yogd rhir balyas
(The conventional meaning is stronger than the derived meaning). Still Amta is not
wrong in labelling ka a yaugika word since Mahbhrata (Udyoga-parva 71.4) offers
the following derivation:
kir bh-vcaka abdo
a ca nirvti-vcaka
tayor aikya para brahma
ka ity abhidhyate
The word k is the attractive feature of the Lords existence, and a means
spiritual pleasure. When the verb k is added to the suffix a, it becomes
Ka, which indicates the Absolute Truth.
741 / na naAr"AyaNAAcC$taunauRmk{(SNAsTaAnae , aNAstau vaA /
741. na nryac chatur num kasthne, brahmaas tu v
nanot; nryatafter a nryaa (see stras 327 and 505); atuof []at[];
numthe gama n[um]; kasthnewhen a kasthna follows (see stra 162);
brahmaaof the neuter gender; tubut; voptionally.
If []at[] comes after a nryaa, it doesnt take n[um] when a kasthna
follows. But this is only optionally so in the neuter gender.
dadat, dadatau. jakat, jakatau. dadanti, dadati.
Vtti d (729) d + []at[] (288) d + []a[p] + []at[] (477) d +
[]at[] (519, 323) d + d + []at[] (375) da + d + []at[] (290, 524)
dadat[] (dadat[] is a nma by stra 87 and thus sv-dis are applied after it by
stra 90):
dadat[] + s[u] (741, 138) dadat (one who gives) <1.1, kartari>.
dadat[] + au (741) dadatau (those two who give) <1.2, kartari>.
1 See Tattva-sandarbha (47.2) for further details.
721
jak (729) jak + []at[] (288) jak + []a[p] + []at[] (477)
jakat[] (jakat[] is a nma by stra 87 and thus sv-dis are applied after it by stra
90):
jakat[] + s[u] (741, 138) jakat (one who eats / laughs) <1.1,
kartari>.
jakat[] + au (741) jakatau (those two who eat / laugh) <1.2,
kartari>.
d (729) d + []at[] (288) d + []a[p] + []at[] (477) d +
[]at[] (519, 323) d + d + []at[] (375) da + d + []at[] (290, 524)
dadat[] (87) dadat[] + [j]as (158) dadat[] + []i (two options by 741):
1) (n[um] is inserted) dada + n[um] + t + []i (165, 73) dadanti (those which
give) <1.3, kartari>.
2) (n[um] isnt inserted) dadati (those which give) <1.3, kartari>.
AmtaThis rule prohibits the n[um] that would have been obtained by aca
caturbhujnubandhn ca nu kasthne (174).
742 / zApzyaAByaAM zAtaunauRmaIatyayae , zAeSaA"yaAau vaA /
742. ap-ybhy atur num -pratyaye, e-dvayt tu v
ap-ybhymafter the vikaraas []a[p] and []ya; atuof []at[]; numthe
gama n[um]; -pratyayewhen the pratyaya follows; ea-a-dvaytafter the advaya of anything else; tubut; voptionally.
[]at[] takes n[um] when it comes after []a[p] or []ya and the pratyaya
follows. But when it comes after the a-dvaya of anything else, it optionally
takes n[um].
caturbhujnubandhl lakmym p vakyate. brahmaa au coktakrant
dvyant gopa-re gopa-kule v. a-rma-harasya nimittam a-rma prva-vac ca.
tudat tudant, bht bhnt, kariyat kariyant s, te v. anyatra tuadat,
kurvat.
VttiIt will be described later how the taddhita pratyaya [p] is applied in the
feminine gender after words that have a caturbhuja as their indicatory letter (see stra
1084). And it was already described that after a brahma, au is replaced by (see stra
144). Examples are krant gopa-re (The group of cowherd boys who are
playing) and dvyant gopa-re (The group of cowherd boys who are playing)
and krant gopa-kule (The two groups of cowherd boys who are playing) and
dvyant gopa-kule (The two groups of cowherd boys who are playing).
kr (729) kr + []at[] (288) kr + []a[p] + []at[] (291) kr +
[]at[] (1084) kr + []at[] + [p] (339, 742, 160) krant (87) krant +
s[u] (138) krant <1.1, kartari>.
div (729) div + []at[] (288) div + []a[p] + []at[] (537) div + []ya
+ []at[] (192) dvya + []at[] (291) dvy + []at[] (1084) dvy + []at[]
+ [p] (339, 742, 160) dvyant (87) dvyant + s[u] (138) dvyant <1.1,
kartari>.
722
kr (729) kr + []at[] (288) kr + []a[p] + []at[] (291) kr +
[]at[] (87) kr + []at[] + au (144) kr + []at[] + (339, 742, 160)
krant <1.2, kartari>.
div (729) div + []at[] (288) div + []a[p] + []at[] (537) div + []ya
+ []at[] (192) dvya + []at[] (291) dvy + []at[] (87) dvy + []at[] +
au (144) dvy + []at[] + (339, 742, 160) dvyant <1.2, kartari>.
[Now examples of e-dvayt tu v are given]: A-rma-harasya nimittam a-rma
prva-vac ca (339) is applied and we get tudat s or tudant s (she who is
striking), bht s or bhnt s (she who is shining), and kariyat s or kariyant
s (she who will do). Likewise tudat te or tudant te (those two which are
striking), bht te or bhnt te (those two which are shining), and kariyat te or
kariyant te (those two who will do). On the other hand, we get adat (one who is
eating) and kurvat (one who is doing).
tud (729) tud + []at[] (288) tud + []a[p] + []at[] (545) tud + []a
+ []at[] (290, 294, 291) tud + []at[] (1084) tud + []at[] + [p] (339, two
options by 742):
1) (n[um] is inserted) tudant (87) tudant + s[u] (138) tudant <1.1,
kartari>.
2) (n[um] isnt inserted) tudat (87) tudat + s[u] (138) tudat <1.1,
kartari>.
bh (729) bh + []at[] (288, 477, 1084) bh + []at[] + [p] (two
options by 742):
1) (n[um] is inserted) bh + ant (42) bhnt (87) bhnt + s[u] (138)
bhnt <1.1, kartari>.
2) (n[um] isnt inserted, 42) bht (87) bht + s[u] (138) bht <1.1,
kartari>.
k (737) k + sya + []at[] (425) k + i[] + sya + []at[] (289) kar
+ i[] + sya + []at[] (291) kar + i[] + sy + []at[] (108) kar + i[] + y +
[]at[] (1084) kar + i[] + y + []at[] + [p] (339, two options by 742):
1) (n[um] is inserted) kariyant (87) kariyant + s[u] (138) kariyant
<1.1, kartari>.
2) (n[um] isnt inserted) kariyat (87) kariyat + s[u] (138) kariyat
<1.1, kartari>.
tud (729) tud + []at[] (288) tud + []a[p] + []at[] (545) tud + []a
+ []at[] (290, 294, 291) tud + []at[] (87) tud + []at[] + au (144) tud +
[]at[] + (339, two options by 742):
1) (n[um] is inserted) tudant <1.2, kartari>.
2) (n[um] isnt inserted) tudat <1.2, kartari>.
bh (729) bh + []at[] (288, 477, 87) bh + []at[] + au (144) bh
+ []at[] + (339, two options by 742):
1) (n[um] is inserted) bh + ant (42) bhnt <1.2, kartari>.
2) (n[um] isnt inserted, 42) bht <1.2, kartari>.
k (737) k + sya + []at[] (425) k + i[] + sya + []at[] (289) kar
+ i[] + sya + []at[] (291) kar + i[] + sy + []at[] (108) kar + i[] + y +
723
[]at[] (87) kar + i[] + y + []at[] + au (144) kar + i[] + y + []at[] +
(339, two options by 742):
1) (n[um] is inserted) kariyant <1.2, kartari>.
2) (n[um] isnt inserted) kariyat <1.2, kartari>.
AmtaWith the first two sentences of the vtti, Jva Gosvm explains the paranimitta -pratyaye in this stra. He explains that it refers both to the taddhita pratyaya
[p] and to , the neuter replacement of au. Thus this rule ordains n[um] where it was
unobtained by the previous stra since [p] and arent kasthnas. The word
e-dvayt means ap-ybhym itaro yo dvayas tasmt (after a-dvaya other than
[]a[p] or []ya). Someone may wonder, Was the word a-dvaya used here to refer to
the a-rma of the vikaraa []a and to the -rma of the vikaraa []n, or was it used
here to refer to something else? Well, the a-rma of the vikaraa []a fits here, but
the -rma of the vikaraa []n doesnt fit here because, when it is deleted by the
antaraga rule n-nryaayor -rma-haro nirgua-ka-dhtuke (524), there is no
possibility of using it is as the pr-nimitta. Someone may then argue, Well, why do we
have a-dvayt, if it should really just be a-rmt? The answer is that there is no rule
that the a-dvaya has to be part of a vikaraa, rather []at[] takes n[um] even when it
comes after -rma that is part of a dhtu. Therefore the example bhnt is given in
the vtti.
The word gopa-re is a vieya used to indicate the feminine gender, and the word
gopa-kule is a vieya used to indicate neuter first case or second case dual. Tudat
and so on are examples of e-dvayt tu v. The mood behind the option here is this:
When a-rma is deleted by a-rma-hara e-ayor aviupadnte (291) and the a-rma
which is the para-nimitta of the deletion is considered like the previous a-rma, then
n[um] is applied. But when it is not considered like the previous a-rma, then []at[]
doesnt come after a-dvaya, and thus n[um] isnt applied. In adat and so on, []at[]
doesnt come after a-dvaya, and thus n[um] isnt applied.
743 / par"AeaAtaItae (s$auik(k(AnaA @DaAeajaABas$aMaA:
par"pad"Atmapad"yaAe: /
743. paroktte kvasu-ki-kn adhokajbha-saj parapadtmapadayo
paroka-attein the past tense not witnessed by the speaker; kvasu-ki-knthe
kt pratyayas [k]vas[u], [k]i, and [k]na; adhokajbha-sajcalled adhokajbhas
(like adhokaja pratyayas); parapada-tmapadayoin place of a parapada
pratyaya and tmapada pratyaya respectively.
[K]vas[u], [k]i, and [k]na are applied after a dhtu in kartari prayoga in the
past tense not witnessed by the speaker and are called adhokajbhas. In
that regard, [k]vas[u] and [k]i are parapada pratyayas and [k]na is an
tmapada pratyaya.1
prya chndas ete. adhokajbhatvd dvir-vacandi.
VttiThese pratyayas are found mainly in the Vedas. Because these pratyayas are
like adhokaja pratyayas, reduplication and so on is done.
AmtaBecause these pratyayas have the indicatory letter k, they are kapila, and
thus sakaraa as well as the deletion of the uddhava-na-rma and so on is done. The
u in [k]vas[u] is for the sake of n[um]. The adhokajbhas are found mainly in the
1 See vtti 645.
724
Vedas, but sometimes in common Sanskrit too. Therefore, to cover the usage of the
adhokajbhas in common Sanskrit, the adhokajbhas were also mentioned in the
stra acyutbha-viunihdhokajbha-khal-arthvyayo-rmnta-t yoge na
ah (644). Kdantas made from the adhokajbhas function as the main kriy, just
like an khyta-kriy, since they are able to complete the sense by themselves.
744 / nare" k{(tae'pyaek(s$avaeRr"Ad"Ar"AmaAntaA"s$aeEvae"s$aAE ,
naAnyaeBya: /
744. nare kte py eka-sarvevard -rmntd ghase caive vasau, nnyebhya
nare kte apieven when the nara has been made; eka-sarvevartafter a dhtu
which has only one sarvevara; -rma-anttafter a dhtu which ends in -rma;
ghaseafter the dhtu ghas[] adane (1P, to eat); caand; evaonly; ithe
gama i[]; vasauwhen [k]vas[u] follows; nanot; anyebhyaafter any other
dhtu.
When [k]vas[u] follows, i[] is only applied after dhtus which still have only
one sarvevara even after the nara has been made, after dhtus which end
in -rma, and after the dhtu ghas[]. I[] is not applied after any other
dhtu.
ea bhejivn ka, bhjaycakvn. divn tan-naivedyam, daycakvn. vasor
vasya utve niedha-prpter io pyo nimittatvbhvt, bhejua, dua. dadivn,
jakivn. nnyebhya ibabhvn. vasor vasya ur bhagavati, bhuvo bhv
babhvua.
VttiExamples of the first kind are ea bhejivn kam (This person worshiped
Ka) but ea bhjaycakvn kam (This person caused [someone] to worship
Ka) and ea divn tan-naivedyam (This person ate Kas remnants) but ea
daycakvn tan-naivedyam (This person caused [someone] to eat Kas
remnants).
bhaj (743) bhaj + [k]vas[u] (322, 323) bha + bhaj + [k]vas[u] (364) bhej +
[k]vas[u] (744) bhejivas[u] (87) bhejivas[u] + s[u] (174, 160) bhejivans + s[u]
(163) bhejivns + s[u] (138) bhejivns (176) bhejivn <1.1, kartari>.
bhaj (569) bhaj + []i (358) bhji (260, 743) bhji + [k]vas[u] (395)
bhji + m + [k]vas[u] (369) bhji + m + k + [k]vas[u] (455, 289) bhje + m
+ k + [k]vas[u] (54) bhjaym + k + [k]vas[u] (322, 323) bhjaym + k + k
+ [k]vas[u] (345) bhjaym + c + k + [k]vas[u] (371, 294) bhjaym +
cakvas[u] (165, 73) bhjaycakvas[u] (87) bhjaycakvas[u] + s[u] (174,
160) bhjaycakvans + s[u] (163) bhjaycakvns + s[u] (138)
bhjaycakvns (176) bhjaycakvn <1.1, kartari>.
ad (743) ad + [k]vas[u] (322, 323) a + ad + [k]vas[u] (361) + ad +
[k]vas[u] (42) d + [k]vas[u] (744) divas[u] (87) divas[u] + s[u] (174, 160)
divans + s[u] (163) divns + s[u] (138) divns (176) divn <1.1, kartari>.
ad (569) ad + []i (358) di (260, 743) di + [k]vas[u] (395) di +
m + [k]vas[u] (369) di + m + k + [k]vas[u] (455, 289) de + m + k +
[k]vas[u] (54) daym + k + [k]vas[u] (322, 323) daym + k + k + [k]vas[u]
(345) daym + c + k + [k]vas[u] (371, 294) daym + cakvas[u] (165,
725
73) daycakvas[u] (87) daycakvas[u] + s[u] (174, 160) daycakvans +
s[u] (163) daycakvns + s[u] (138) daycakvns (176) daycakvn
<1.1, kartari>.
But, when the va of [k]vas[u] changes to u by stra 209, i[] disappears since u-rma
cannot be a nimitta due to the prohibition ne ya-sarvevarayo (330). Thus we get
bhejua <2.3> and dua <2.3>.
bhaj (743) bhaj + [k]vas[u] (322, 323) bha + bhaj + [k]vas[u] (364)
bhej + [k]vas[u] (744) bhejivas[u] (87) bhejivas[u] + []as (209) bheji + us +
[]as (nimittpye naimittakasypy apya) bhejus + []as (108) bhejuas
(93) bhejua <2.3, kartari>.
ad (743) ad + [k]vas[u] (322, 323) a + ad + [k]vas[u] (361) + ad +
[k]vas[u] (42) d + [k]vas[u] (744) divas[u] (87) divas[u] + []as (209) di
+ us + []as (nimittpye naimittakasypy apya) dus + []as (108) duas
(93) dua <2.3, kartari>.
An example of the second kind is dadivn <1.1>.
d (743) d + [k]vas[u] (744) d + i[] + [k]vas[u] (322, 323) d +
d + i[] + [k]vas[u] (375) da + d + i[] + [k]vas[u] (415) dadivas[u] (87)
dadivas[u] + s[u] (174, 160) dadivans + s[u] (163) dadivns + s[u] (138)
dadivns (176) dadivn <1.1, kartari>.
The example of ghas[] is jakivn <1.1>.
ghas (743) ghas + [k]vas[u] (744) ghas + i[] + [k]vas[u] (322, 323)
gha + ghas + i[] + [k]vas[u] (329) ga + ghas + i[] + [k]vas[u] (345) ja + ghas
+ i[] + [k]vas[u] (437) ja + ghs + i[] + [k]vas[u] (63) jaksivas[u] (475)
jakivas[u] (87) jakivas[u] + s[u] (174, 160) jakivans + s[u] (163) jakivns
+ s[u] (138) jakivns (176) jakivn <1.1, kartari>.
I[] is not applied after any other dhtu. Thus we get babhvn <1.1>.
bh (743) bh + [k]vas[u] (322, 323) bh + bh + [k]vas[u] (328)
bha + bh + [k]vas[u] (329) babhvas[u] (87) babhvas[u] + s[u] (174, 160)
babhvans + s[u] (163) babhvns + s[u] (138) babhvns (176) babhvn
<1.1, kartari>.
Vasor vasya ur bhagavati (209) is applied, then bhuvo bhv bhtedhokajasarvevare (311) is applied, and we get babhvua <2.3>.
bh (743) bh + [k]vas[u] (322, 323) bh + bh + [k]vas[u] (328)
bha + bh + [k]vas[u] (329) babhvas[u] (87) babhvas[u] + []as (209)
babh + us + []as (311) babhvusas (108) babhvuas (93) babhvua
<2.3, kartari>.
AmtaThis is a special restriction made for [k]vas[u] which overrules the previous
restriction that only the dhtus [u]k[], s, [u]bh[], and so on dont take i[] when
an adhokaja pratyaya follows and that all other dhtus take i[], even if they are ani
(see stra 356). In the examples, the anukta-karma kam takes a dvity
viubhakti in accordance with the prohibition acyutbha-viunihdhokajbha-
726
khal-arthvyayo-rmnta-t yoge na ah (644). Regarding dadivn <1.1>, one
should not suspect that the naimittika i[] disappears when its nimitta in the form of rma is deleted by -rma-hara kasri-sarvevara-rma-dhtuke ii usi ca (415),
because the rule of sannipta applies here (see vtti 529). For example, since the
deletion of -rma takes place based on the existence of i[], the deletion of -rma
cannot cause the disappearance of i[].
745 / gAmah"naivand"{"zAivaizABya w"A vas$aAE /
745. gama-hana-vinda-da-viibhya i v vasau
gama-hana-vinda-da-viibhyaafter the dhtus gam[] gatau (1P, to go, move),
han[a] his-gatyo (2P, to strike, kill; to go, move), vid[] lbhe (6U, to find,
obtain), d[ir] prekae (1P, to see), and vi[a] praveane (6P, to enter); ithe
gama i[]; voptionally; vasauwhen [k]vas[u] follows.
jaganvn, jagmua. jaghnivn, jaghanvn, jaghnua ity-di. vinda iti num
nirdeavividvn, vividivn.
When [k]vas[u] follows, i[] is optionally applied after gam[], han[a], vid[],
d[ir], and vi[a].
Vtti han (743) han + [k]vas[u] (two options by 745):
1) (i[] is inserted) han + i[] + [k]vas[u] (322, 323) ha + han + i[] +
[k]vas[u] (470) ja + han + i[] + [k]vas[u] (487) ja + ghan + i[] + [k]vas[u]
(437) jaghnivas[u] (87) jaghnivas[u] + s[u] (174, 160) jaghnivans + s[u] (163)
jaghnivns + s[u] (138) jaghnivns (176) jaghnivn <1.1, kartari>.
2) (i[] isnt inserted) han + [k]vas[u] (322, 323) ha + han + [k]vas[u] (470)
ja + han + [k]vas[u] (487) jaghanvas[u] (87) jaghanvas[u] + s[u] (174, 160)
jaghanvans + s[u] (163) jaghanvns + s[u] (138) jaghanvns (176) jaghanvn
<1.1, kartari>.
han (743) han + [k]vas[u] (two options by 745):
1) (i[] is inserted) han + i[] + [k]vas[u] (322, 323) ha + han + i[] +
[k]vas[u] (470) ja + han + i[] + [k]vas[u] (487) ja + ghan + i[] + [k]vas[u]
(437) jaghnivas[u] (87) jaghnivas[u] + []as (209) jaghni + us + []as
(nimittpye naimittikasypy apya) jaghnusas (108) jaghnuas (93) jaghnua
<2.3, kartari>.
2) (i[] isnt inserted) han + [k]vas[u] (322, 323) ha + han + [k]vas[u] (470)
ja + han + [k]vas[u] (487) jaghanvas[u] (87) jaghanvas[u] + []as (209)
jaghan + us + []as (437) jaghnusas (108) jaghnuas (93) jaghnua <2.3,
kartari>.
In vinda, the gama n[um] is used to indicate the dhtu vid[] (see stra 546).
vid (743) vid + [k]vas[u] (two options by 745):
1) (i[] is inserted) vid + i[] + [k]vas[u] (322, 323) vividivas[u] (87)
vividivas[u] + s[u] (174, 160) vividivans + s[u] (163) vividivns + s[u] (138)
vividivns (176) vividivn <1.1, kartari>.
2) (i[] isnt inserted) vid + [k]vas[u] (322, 323) vividvas[u] (87) vividvas[u]
+ s[u] (174, 160) vividvans + s[u] (163) vividvns + s[u] (138) vividvns
(176) vividvn <1.1, kartari>.
727
AmtaThis rule creates an option where i[] would have otherwise been unobtained
due to the restriction made in stra 744. Due to the use of n[um] in vinda, only vid[]
lbhe (6U, to find, obtain) is accepted. Thus from vid[a] jne (2P, to know) we only
get vividvn <1.1>. The forms of vi[a] are viviivn <1.1> or vivivn <1.1>, and the
forms of d[ir] are dadivn <1.1> or dadvn <1.1>.
Bhat 1212yivas-prabhtaya (yivas[u] and so on are niptas).
i trivikramdin caite kvasv-ant niptyante. iyivn. yua. ds-saha-mih
dsvn, shvn, mhvn niptyate. radharedhivn. atha kna. cakro rsa
ka. karmaikena cakro rsa. bhvekena cakram.
Vtti for Bhat 1212The following words ending in [k]vas[u] are niptas made
either with i[] or with trivikrama and so on. From the dhtu i[] gatau (2P, to go) we
get yivn <1.1>. When a bhagavat follows, we get yua <2.3>. From the dhtus
ds[] dne (1U, to give), ah[a] marae (1A, to tolerate, conquer), and mih[a]
secane (1P, to pass urine or semen) we get dsvn <1.1>, shvn <1.1>, and
mhvn <1.1> respectively. From the dhtu radh[a] sarddhau hisy ca (4P, to
accomplish, be completed; to hurt, kill) we get redhivn <1.1>.
Bla for Bhat 1212The result of the nipta yivas[u] is that i[] is applied. Then,
after reduplication is done, the change to iy is done by dhto catusanasyey-uvau
sarvevare (381) and daavatra ektmake militv trivikrama (42) is applied. With
the sentence beginning ds-saha-mihm, Jva Gosvm elaborates on the word
prabhti in the stra. The result of the nipta dsvas[u] is that there is no
reduplication. The result of the nipta shvas[u] is that there is no reduplication, that
there is trivikrama, and that [k]vas[u] is applied after an tmapad dhtu. The result of
the nipta mhvas[u] is that there is no reduplication and that there is trivikrama.
And the result of the nipta redhivas[u] is that n[um] isnt applied where it normally
would have been applied by radhi-jabhor nu sarvevare (574).
VttiNow examples of [k]na are given. In kartari prayoga we get cakro rsa
ka (Ka performed a rsa dance), in karmai prayoga we get kena
cakro rsa (A rsa dance was performed by Ka), and in bhve prayoga we get
kea cakram ([The act of] performing was [done] by Ka).
k (743) k + [k]na (322, 323) k + k + [k]na (345) c + k +
[k]na (380) ca + k + [k]na (294, 52) cakrna (111) cakra (87) cakra
+ s[u] (93) cakra <1.1, kartari>.
k (732) k + [k]na (322, 323) k + k + [k]na (345) c + k +
[k]na (380) ca + k + [k]na (294, 52) cakrna (111) cakra (87) cakra
+ s[u] (93) cakra <1.1, karmai>.
k (732) k + [k]na (322, 323) k + k + [k]na (345) c + k +
[k]na (380) ca + k + [k]na (294, 52) cakrna (111) cakra (87, 733)
cakra + s[u] (157) cakra + am (94) cakram <1.1, bhve>.
746 / (vatauBaURtae /
746. ktavatur bhte
ktavatuthe kt pratyaya [k]tavat[u]; bhtein the past tense.
728
[K]tavat[u] is applied after a dhtu in the past tense in kartari prayoga.
kritavn ka. ktavn krm. kritavantau rma-kau.
VttiExamples are kritavn ka (Ka played), ktavn krm (Ka
did the act of playing), and kritavantau rma-kau (Rma and Ka played).
kr (746) kr + [k]tavat[u] (316) kr + i[] + [k]tavat[u]
kritavat[u] (kritavat[u] is a nma by stra 87 and thus sv-dis are applied after
it by stra 90):
kritavat[u] + s[u] (187) kritavt + s[u] (174, 160) kritavnt
+ s[u] (138)
kritavnt (176) kritavn <1.1, kartari>.
kritavat[u] + au (174, 160) kritavantau <1.2, kartari>.
k (746) k + [k]tavat[u] (k is ani by verse 1, 294) ktavat[u] (87)
ktavat[u] + s[u] (187) ktavt + s[u] (174, 160) ktavnt + s[u] (138)
ktavnt (176) ktavn <1.1, kartari>.
AmtaThe u in [k]tavat[u] is for the sake of n[um], and the k is to make it a kapila
pratyaya. With ktavn, Jva Gosvm shows how kdantas made from the
viunihs function as the main kriy, just like an khyta-kriy. Krm here is an
anukta-karma since [k]tavat[u] is ordained in kartari prayoga. The anukta-karma
doesnt take a ah viubhakti due to the prohibition acyutbhaviunihdhokajbha-khal-arthvyayo-rmnta-t yoge na ah (644). With
kritavantau, which is a dvi-vacana form, Jva Gosvm indicates that kdantas
made from [k]tavat[u] are vieaas. Likewise with kdantas made from [k]ta.
SaodhinIn this regard, one should remember what was stated in vtti 645:
viunih viuktydaya ckhyta-van mukhy, kdantev kk-prakatvt
(Kdantas made from the kt pratyayas viunih, viuktya, and so on function
as the main kriy, just like an khyta-kriy, because among all the kdantas only they
are able to complete the sense). Thus, in the examples given in the vtti, the kdanta
ktavn, which is equivalent to the khyta-kriy akarot, doesnt require another kriy
because it is able to complete the sense of the sentence by itself. Likewise, in the
examples given in the next vtti, the kdanta stuta, which is an equivalent to
astyata, doesnt require another kriy because it is able to complete the sense of the
sentence by itself. Sometimes, in commentaries, a viunih is used to gloss
khyta kriys which are not easily recognizable, and at that time asi or asmi is added
to indicate the purua. For example, in rdhara Svms Bhgavatam commentary
entitled Bhvrtha-dpik, aavam is glossed as rutavn asmi in 1.5.26,
udasrk is glossed as utsavn asi in 1.6.3, abhavam is glossed as jto smi in
1.5.23, and uttasthe is glossed as vyutthito smi in 1.6.19. One may mistake asi and
asmi here to be forms of the dhtu as[a] bhuvi (2P, to be, become, exist) and thus
think that another kriy is being used to complete the sense, but actually this is not
the case. Asi and asmi here are the avyayas asi tvam-arthe and asmi aham-arthe (see
Avyaya-abda-sagraha and vtti 632). They mean you and I respectively. They do
not mean you are and I am as the khyta-kriys asi and asmi do, for that would
be introducing another kriy which is not needed to complete the sense. Asi and asmi
are used just to indicate the purua as rutavn, utsavn, and so on are unable to
indicate it independently.
747 / (Ae BaUtae BaAvak(maRNAAe: /
729
747. kto bhte bhva-karmao
ktathe kt pratyaya [k]ta; bhtein the past tense; bhva-karmaoin bhve
prayoga and karmai prayoga.
[K]ta is applied after a dhtu in the past tense in bhve prayoga and karmai
prayoga.
snta kena. stuto viur vaiavai.
VttiExamples are snta kena ([The act of] bathing was [done] by Ka) and
stuto viur vaiavai (Viu was praised by the Vaiavas).
(346) sn (747) sn + [k]ta (sn is ani by verse 1) snta (87,
733) snta + s[u] (157) snta + am (94) sntam <1.1, bhve>.
u (346) stu (747) stu + [k]ta (stu is ani by verse 1, 294) stuta
(87) stuta + s[u] (93) stuta <1.1, karmai>.
AmtaThe k in [k]ta is to make it a kapila pratyaya. [K]ta is applied after akarmaka
dhtus in bhve prayoga, but it is applied after sa-karmaka dhtus in karmai
prayoga. Sometimes it is also applied after sa-karmaka dhtus in bhve prayoga when
there is no desire to express a karma. The statement bhva-karmao only describes
what is true for the most part since it will be described in stra 767 how [k]ta is also
applied in kartari prayoga.
748 / @taItaAd"AE ((vataU ivaSNAuina"As$aMaAE /
748. attdau kta-ktavat viunih-sajau
atta-dauin the past tense and so on; kta-ktavatthe kt pratyayas [k]ta and
[k]tavat[u]; viunih-sajaucalled viunihs (firm faith in Viu).
[K]ta and [k]tavat[u] are applied in the past tense and so on and are called
viunihs.
nih ity anye.
VttiOthers call them nihs.
AmtaDue to the use of the word di, it is concluded that [k]ta is also a viunih
when it is applied in the present tense by stra 769.
749 / iayaiiva(maAe ivaSNAuina"AyaAM k(taRir" , @A(AezAdE"nyayaAestau vaA ,
tasmaAar"Amasya na: /
749. kiyas trivikramo viunihy kartari, kroa-dainyayos tu v, tasmt tarmasya na
kiyaof the dhtu ki kaye (1P, to perish, be diminished); trivikramathe
change to trivikrama; viunihymwhen a viunih follows; kartariin kartari
prayoga; kroa-dainyayowhen the sense is kroa (cursing) or dainya
730
(lowliness, misery); tubut; voptionally; tasmtafter that (after doing
trivikrama); ta-rmasyaof the ta-rma; nathe replacement na-rma.
The i of ki becomes trivikrama when a viunih follows in kartari
prayoga, and then the t of the viunih becomes n. But this is optional if
the sense is kroa or dainya.
ki-dhtur dvi-vidhaantarbhta-y-artha, kevala ca. kavn kma vaiava.
kta kartari ca vcya. kyur bhava, kityur v. ko ya vaiava, kito v.
bhva-karmaos tukita kmena vaiavasya, kita kmo vaiavena.
VttiThe dhtu ki is of two kinds: antarbhta-y-artha (which has the meaning of
[]i contained within it or, in other words, which has an innate causative sense) and
kevala (plain). An example of the first kind is kavn kma vaiava (The
Vaiava destroyed lust).
ki (746) ki + [k]tavat[u] (ki is ani by verse 1, 294, 749) k +
[k]tavat[u] knavat[u] (111) kavat[u] (87) kavat[u] + s[u] (187)
kavt + s[u] (174, 160) kavnt + s[u] (138) kavnt (176) kavn
<1.1, kartari>.
It will be described later how [k]ta is also applied in kartari prayoga (see stra 767). An
example of the second kind when the sense is kroa is kyur bhava or kityur
bhava (Be short-lived!) and an example of the second kind when the sense is dainya
is ko ya vaiava or kito ya vaiava (This Vaiava is miserable).
ki (767) ki + [k]ta (ki is ani by verse 1, 294, two options by 749):
1) (trivikrama and so on are done) k + [k]ta kna (111) ka (87)
ka + s[u] (93) ka <1.1, kartari>.
2) (trivikrama and so on arent done) kita (87) kita + s[u] (93) kita
<1.1, kartari>.
But in bhve prayoga and karmai prayoga we get kita kmena vaiavasya ([The
act of] perishing was [done] by the lust of the Vaiava) and kita kmo vaiavena
(Lust was destroyed by the Vaiava).
AmtaThe word tasmt here means trivikramt. The dhtu ki kaye (1P, to
perish, be diminished) is well-known as an akarmaka dhtu. Therefore, Jva Gosvm
describes the special nature of ki by saying the dhtu ki is of two kinds. Regarding
kavn <1.1>, [k]tavat[u] is applied in kartari prayoga when ki is sa-karmaka due
to having the meaning of []i contained within it. The vigraha (separation of the
constituent words) of the compound kyu is ka yur yasya (one whose life
span has diminished). Ka <1.1> is formed by applying [k]ta in kartari prayoga by
the stra beginning gaty-arthkarmaka-lia (stra 767) since ki is an akarmaka
dhtu.
750 / iaHaAe jaAgA{vaja< catauBauRjaAntaAa naeq%. k(ipalae /
750. rio jg-varja caturbhujntc ca ne kapile
riaafter the dhtu ri[] sevym (1U, to serve, worship, dwell, depend on);
jg-varjamexcept jg nidr-kaye (2P, to be awake); caturbhuja-anttafter a
dhtu which ends in a caturbhuja; caand; nanot; ithe gama i[]; kapilewhen
a kapila pratyaya follows.
731
When a kapila pratyaya follows, i[] is not applied after ri[] or any dhtu
which ends in a caturbhuja, except jg.
rita, bhta, ruta, kuta. jgartes tujgarita.
Vtti ri (747) ri + [k]ta (750, 294) rita (87) rita + s[u] (93) rita
<1.1, karmai>.
bh (767) bh + [k]ta (750, 294) bhta (87) bhta + s[u] (93)
bhta <1.1, kartari>.
ru (747) ru + [k]ta (750, 294) ruta (87) ruta + s[u] (93)
ruta <1.1, karmai>.
ku (767) ku + [k]ta (750, 294) kuta (87) kuta + s[u] (93)
kuta <1.1, kartari>.
But from jg we get jgarita <1.1>.
jg (767) jg + [k]ta (316) jg + i[] + [k]ta (507) jgarita (87)
jgarita + s[u] (93) jgarita <1.1, kartari>.
AmtaThis is a more specific rule about i[]. It prohibits the i[] that would have
been applied after these dhtus since they arent ani by the verses mentioned in the
khyta-prakaraa. Regarding ruta <1.1>, ru[] would have taken i[] since it
doesnt have only one ac (sarvevara), but this rule prohibits it.
751 / r"d"AByaAM ivaSNAuina"Atasya paUvaRd"sya ca naAe d"AM ivanaA ,
naud"ivanaiaaAaA"Iond"IByaAe vaA /
751. ra-dbhy viunih-tasya prva-dasya ca no d vin, nuda-vinatti-tr-ghrhr-undbhyo v
ra-dbhymafter ra-rma and da-rma; viunih-tasyaof the ta-rma of a
viunih; prva-dasyaof the previous da-rma; caand; nathe replacement
na-rma; dmthe dhtu [u]d[] dne (3U, to give); vinexcept; nuda-vinattitr-ghr-hr-undbhyaafter the dhtus ud[a] prerae (6U, to push, impel), vid[a]
vicrae (7A, to consider as), trai[] plane (1A, to protect, save), ghr
gandhopdne (1P, to smell), hr lajjym (3P, to be shy, ashamed), and und[]
kledane (7P, to be wet); voptionally.
After r or d, the t of a viunih becomes n and the previous d also
becomes n. But this doesnt happen after the d of [u]d[].1 After the
dhtus ud[a], vid[a], trai[], ghr, hr, and und[], the t of a viunih
optionally becomes n and the previous d also becomes n.
ra. bhinna. nunna, nutta. vinna, vitta. tra, trta. ghra, ghrta.
hra, hrta.
VttiThus from hisym (9P, to hurt, kill) we get ra <1.1>.
1 This rule would have applied to [u]d[] since it gets replaced by dad in accordance
with dmodarasya do dad (764).
732
(747) + [k]ta (750, 294, 439) ir + [k]ta (751) irna (192) rna
(111) ra (87) ra + s[u] (93) ra <1.1, karmai>.
bhid (747) bhid + [k]ta (bhid is ani by verse 4, 294, 751) bhid + na
bhinna (87) bhinna + s[u] (93) bhinna <1.1, karmai>.
ud (366) nud (747) nud + [k]ta (nud is ani by verse 4, 294, two
options by 751): 1) (the change to n is done) nud + na nunna (87) nunna + s[u]
(93) nunna <1.1, karmai>.
2) (the change to n isnt done, 63) nutta (87) nutta + s[u] (93) nutta <1.1,
karmai>.
vid (747) vid + [k]ta (vid is ani by verse 4, 294, two options by 751):
1) (the change to n is done) vid + na vinna (87) vinna + s[u] (93) vinna
<1.1, karmai>.
2) (the change to n isnt done, 63) vitta (87) vitta + s[u] (93) vitta <1.1,
karmai>.
trai (412) tr (747) tr + [k]ta (tr is ani by verse 1, two options by
751):
1) (the change to n is done) trna (111) tra (87) tra + s[u] (93)
tra <1.1, karmai>.
2) (the change to n isnt done) trta (87) trta + s[u] (93) trta <1.1,
karmai>.
ghr (747) ghr + [k]ta (ghr is ani by verse 1, two options by 751):
1) (the change to n is done) ghrna (111) ghra (87) ghra + s[u] (93)
ghra <1.1, karmai>.
2) (the change to n isnt done) ghrta (87) ghrta + s[u] (93) ghrta <1.1,
karmai>.
hr (747) hr + [k]ta (hr is ani by verse 1, 294, two options by 751):
1) (the change to n is done) hrna (111) hra (87) hra + s[u] (93)
hra <1.1, karmai>.
2) (the change to n isnt done) hrta (87) hrta + s[u] (93) hrta <1.1,
karmai>.
AmtaOut of the six dhtus beginning with ud[a], the replacement of n for the t of
the viunih and the previous d would have always taken place in the case of
ud[a], vid[a], and und[] by the phrase ra-dbhym, but this rule makes it optional.
Similarly, the replacement of n for the t of the viunih would have always taken
place in the case of trai[] and ghr by the phrase harimitra-yuk-sat-sagdy--rmnta
(753) and would have never taken place in the case of hr, but this rule makes it
optional in both cases.
Due to the mention of vinatti, the form of the dhtu vid[a] with the vikaraa []na[m],
the changes are only optional for vid[a] vicrae (7A, to consider as) whereas the
changes always take place in the case of vid[a] sattym (4A, to be, exist) and
vid[] lbhe (6U, to find, obtain) and thus we get vinnam <1.1> or sometimes, by
nipta, vittam <1.1>. But from vid[a] jne (2P, to know) we get vidita <1.1>. The t
of the viunih doesnt change to n here since it doesnt come after d because i[]
is intervening.
733
752 / @AwRr"AmaAnaubanDaAi"k(ilpataeq%: yataer"As$aevaRmae
naei"SNAuina"AyaAma, /
752. --rmnubandhd vikalpitea vayater vaser vame ca ne
viunihym
--rma-anubandhtafter a dhtu which has -rma or -rma as its indicatory
letter; vikalpita-iaafter a dhtu which optionally takes i[] (see stras 351, 409,
539, and 773); vayateafter the dhtu [uo]vi gati-vddhyo (1P, to go, move; to
grow); vaseafter [] + the dhtu vas[a] (2P, to breathe); vameafter the
dhtu [u]vam[a] udgirae (1P, to vomit); caand; nanot; ithe gama i[];
viunihymwhen a viunih follows.
When a viunih follows, i[] isnt applied after [uo]vi, [] + vas[a],
or [u]vam[a], nor after dhtus that optionally take i[] or have or as
their indicatory letter.
unna, utta, svinna, vasta. atra vivasta ity api kecit. vivsa-yukte vivastas
triu, str vidhav-striym iti rudra-kot. vamavnta.
Vtti und[] (747) und[] + [k]ta (752, 343) ud + [k]ta (two options by
751):
1) (the change to n is done) ud + na unna (87) unna + s[u] (93) unna
<1.1, karmai>.
2) (the change to n isnt done, 63) utta (87) utta + s[u] (93) utta <1.1,
karmai>.
[i]vid[] (346) svid[] (767) svid[] + [k]ta (752, 294, 751) svid +
na svinna (87) svinna + s[u] (93) svinna <1.1, kartari>.
[] + vas (767) [] + vas + [k]ta (752) vasta (87) vasta + s[u]
(93) vasta <1.1, kartari>.
In this regard, some also make vivasta <1.1>. This is in accordance with the
following statement of Rudra-koa: vivsa-yukte vivastas triu, str vidhav-striym
(The word vivasta is used in all three genders in the sense of vivsa-yukta
(faithful), but the feminine word vivast is also used to refer to a widow). From
[u]vam[a] udgirae (1P, to vomit) we get vnta <1.1>.
vam (747) vam + [k]ta (752, 597) vmta (165) vta (73) vnta
(87) vnta + s[u] (93) vnta <1.1, karmai>.
AmtaExamples of the phrase vikalpitea are prasta <1.1> from pra + []
pri-garbha-vimocane (2A or 4A, to give birth, produce), vidhta <1.1> from vi +
dh[] kampane (5U, 9U, or 10U, to shake, agitate), gha <1.1> from guh[]
savarae (1U, to cover, hide), and so on.
753 / h"ir"imaayaufs$ats$aAAr"AmaAntalvaAid"Bya @Aer"Amaeta
ivaSNAuina"Atasya na: , u"naAeitagvaAeiiva(ma /
753. harimitra-yuk-sat-sagdy--rmnta-lv-dibhya o-rmeta ca viunih-tasya
na, dunoti-gvos trivikrama ca
734
harimitra-yuk-sat-saga-di--rma-antaafter dhtus that begin in a sat-saga which
has a harimitra in it and end in -rma; lv-dibhyaand after the lv-dis (a sub-group
of 19 kry-di-dhtus beginning with l[] chedane (9U, to cut, destroy)); o-rma-ita
after a dhtu which has o-rma as its indicatory letter; caand; viunih-tasya
of the ta-rma of a viunih; nathe replacement na-rma; dunoti-gvoof the
dhtus [u]du upatpe (5P, to burn) and gu purotsarge (6P, to evacuate, pass
stool); trivikramathe change to trivikrama; caalso.
After dhtus that begin in a sat-saga which has a harimitra in it and end in
-rma, after the lv-dis, and after dhtus that have the indicatory letter o,
the t of a viunih becomes n. Similarly, after [u]du and gu, the t of a
viunih becomes n, and their u becomes trivikrama.
glna, lna. viunihdeasya atvd anyatra sthni-vad-bhva ia, tena
ca-vargasya ka-varge vigna. ovrac, sakaraa, viunih-tasya na, s-ko satsagdyor hara, cha-o rj ity-din prpta atvam atra tu na syt. tata cavargasya ka-varga, atvamvka. ohkpraha. div-dau -dayo vr-ant
o-rmetasna, dna.
Vtti glai (412) gl (747) gl + [k]ta (gl is ani by verse 1, 753) glna
(87) glna + s[u] (93) glna <1.1, karmai>.
l (747) l + [k]ta (750, 294, 753) lna (87) lna + s[u] (93) lna
<1.1, karmai>.
Viunihdeasya atvd anyatra sthni-vad-bhva ia (The replacement of
the t of a viunih is always considered like the original, except when it comes to
doing the change to by stra 182). Therefore ca-vargasya ka-vargo viupadnte,
vaiave tv asa-varge (177) is applied, and we get vigna <1.1> from the dhtu
[o]vij[] bhaya-calanayo (6A, to fear; to tremble).
[o]vij[] (767) [o]vij[] + [k]ta (752, 294, 753) vij + na (n is treated
like the original t of the viunih, 177) vigna (87) vigna + s[u] (93) vigna
<1.1, kartari>.
When we have [o]vrac[] chedane (6P, to cut), sakaraa is done, the t of the
viunih changes to n, and s-ko sat-sagdyor haro viupadnte vaiave ca
(183) is applied. However the change to that would have been done by cha-o rj
(182) is not applied here. Then ca-vargasya ka-vargo viupadnte, vaiave tv asavarge (177) is applied and the change to is done. Thus we get vka <1.1>.
[o]vrac[] (747) [o]vrac[] + [k]ta (752, 473) [o]vc + [k]ta (753)
vc + na (n is treated like the original t of the viunih, 1831) vc + na (177)
vkna (111) vka (87) vka + s[u] (93) vka <1.1, karmai>.
From the dhtu [o]h[k] tyge (3P, to abandon), we get praha <1.1>.
pra + [o]h (747) pra + [o]h + [k]ta (h is ani by verse 1, 753) pra +
h + na (417) prahna (734) praha (87) praha + s[u] (93)
praha <1.1, karmai>.
1 In this regard, one should remember sa-rma-ja a-rma ce (vtti 420) and
Saodhin 182.
735
Among the div-dis, the dhtu from [] pri-garbha-vimocane (4A, to give birth,
produce) to vr[] varae (4A, to choose, ask for) are understood as having an
indicatory o-rma. Thus we get sna <1.1> and dna <1.1>.
From the dhtu [u]du upatpe (5P, to burn) we get dna <1.1>.
du (747) du + [k]ta (du is ani by verse 1, 294, 753) du + na dna (87)
dna + s[u] (93) dna <1.1, karmai>.
gu (767) gu + [k]ta (gu is ani by verse 1, 294, 753) gu + na gna
(87) gna + s[u] (93) gna <1.1, kartari>.
AmtaAmong the lv-dis, the change of t to n would have taken place after the
dhtus ending in such as st[], k[], v[], , and so on simply by ra-dbhym
(751). Thus the lv-dis were mentioned here so that the change of t to n will take place
after the other dhtus among them.
Regarding bhugna <1.1>, since the n which replaces the t of the viunih is
considered like the original, in accordance with the maxim beginning
viunihdeasya, it is still considered that a vaiava is following and thus the
change to ka-varga by stra 177 is not blocked. The dhtu [o]vrac[] in its crude form
as [o]vrasc[] has a dental vara in its midsection (see vtti 180). Therefore, after
sakaraa is done and the t of the viunih changes to n, s-ko sat-sagdyor haro
viupadnte vaiave ca (183) is applied since, by the maxim beginning
viunihdeasya, it is still considered that a vaiava is following. But due to the
phrase atvd anyatra in that maxim, the change to by cha-o rj (182) doesnt take
place since there is no vaiava following since the n that replaces the t of the
viunih is not considered like the original in this case. Because the div-di-dhtus
[] and so on are considered to have an indicatory o-rma, the t of the viunih
changes to n after them too.
754 / inavaAeR inavaARNAAe , na tau vaAtae /
754. nirvo nirvo, na tu vte
nirvaof nir + the dhtu v gati-gandhanayo (2P, to blow; to strike, kill, point out
the faults of others); nirvathe nipta nirva; nanot; tubut; vtewhen vta
(wind) is being expressed.
Nirva is the nipta of nir + v + [k]ta. But not when wind is being
expressed.
v gati-gandhanayo. nirvo vahnir munir v. vte tunirvto vta.
VttiThe dhtu referred to here is v gati-gandhanayo (2P, to blow; to strike, kill,
point out the faults of others). Examples are nirvo vahni (The fire is
extinguished) and nirvo muni (The sage is liberated). But when wind is being
expressed, we get nirvto vta (The wind is blocked).
AmtaBecause the change to n isnt obtained by any rule, a nipta is made. But this
nipta is for when the dhtu is used in its sense of gati and not in its sense of
gandhana. In nirvo vahni and nirvo muni the idea is cessation of movement
(gati). In nirvo muni, however, the implied meaning of nirva is mukta
(liberated). In nirvto vta the idea is vyor gatir niruddh (The movement of the
wind is blocked).
736
755 / inaivaRNNAAe inaivaRtae: /
755. nirvio nirvidyate
nirviathe nipta nirvia; nirvidyateof nir + the dhtu vid[a] sattym (4A, to
be, exist).
The nipta of nir + vid[a] + [k]ta is nirvia.
kta-mrdhanyo niptyate.
VttiThe nipta is done in such a way that there is a change of dantya to
mrdhanya.
AmtaThe replacement of n for the t of the viunih and for the previous d was
already achieved by stra 751, but because the change to the mrdhanya vara
wouldnt have been applied since the n of the kt pratyaya doesnt come after a
sarvevara, a nipta was made to effect that change.
756 / zAuSaAe ivaSNAuina"Atasya k(: , pacaAe va: , aAyaAe ma: /
756. uo viunih-tasya ka, paco va, kyo ma.
uaafter the dhtu u[a] oae (4P, to become dry, withered); viunihtasyaof the ta-rma of a viunih; kathe replacement ka-rma; pacaafter
the dhtu [u]pac[a] pke (1U, to cook, ripen); vathe replacement va-rma;
kyaafter the dhtu kai kaye (1P, to diminish, decay); mathe replacement
ma-rma.
After u[a], the t of a viunih becomes k. After pac[a], the t of a
viunih become v. And after kai, the t of a viunih become m.
uka, pakva, kma.
Vtti u (747) u + [k]ta (u is ani by verse 7, 294, 756) uka (87)
uka + s[u] (93) uka <1.1, kartari>.
pac (747) pac + [k]ta (pac is ani by verse 2, 756) pac + va (v is
treated like the original t of the viunih, 177) pakva (87) pakva + s[u] (93)
pakva <1.1, karmai>.
kai (412) k (747) k + [k]ta (k is ani by verse 1, 756) kma
(87) kma + s[u] (93) kma <1.1, kartari>.
757 / na DyaAKyaApa|maid"maUiCR$ByaAe na: /
757. na dhy-khy-p-madi-mrchibhyo na
nanot; dhy-khy-p-madi-mrchibhyaafter the dhtus dhyai cintym (1P, to
think, meditate), khy prakathane (2P, to declare, tell), p plana-praayo (3P,
737
to nourish; to fill, fulfill), mad[] hare (4P, to be joyful, intoxicated, maddened),
and mrch[] moha-samucchryayo (1P, to faint, grow); nathe change to n.
The t of a viunih doesnt change to n after dhyai, khy, p, mad[],
and mrch[].
dhyta, khyta, prta, matta. rc cha-vayor hara kvau kasri-vaiave ca
mrta.
Vtti dhyai (412) dhy (747) dhy + [k]ta (dhy is ani by verse 1, 757)
dhyta (87) dhyta + s[u] (93) dhyta <1.1, karmai>.
khy (747) khy + [k]ta (khy is ani by verse 1, 757) khyta (87)
khyta + s[u] (93) khyta <1.1, karmai>.
p (747) p + [k]ta (750, 294, 522) pur + ta (757, 192) prta (87)
prta + s[u] (93) prta <1.1, karmai>.
mad[] (767) mad[] + [k]ta (752, 757, 63) matta (87) matta + s[u]
(93) matta <1.1, kartari>.
Rc cha-vayor hara kvau kasri-vaiave ca (Bhat 848) is applied and thus we get
mrta <1.1>.
mrch[] (767) mrch[] + [k]ta (752, 757, Bhat 848) mrta (87)
mrta + s[u] (93) mrta <1.1, kartari>.
AmtaWhere the t of the viunih would have become n by harimitra-yuk-satsagdy--rmnta (753) in the case of dhyai and khy and by ra-dbhym (751) in the
case of p, mad[], and mrch[], this rule prohibits it.
758 / ivaaM BaAegyae ataItae ca /
758. vitta bhogye pratte ca
vittamthe nipta vitta; bhogyein the meaning of bhogya (wealth); prattein the
meaning of pratta (famous); caand.
Vitta is the nipta of vid[] + [k]ta in the meaning of bhogya or pratta.
vitta dhanam, vitta ka.
VttiVitta is a neuter word which has the same meaning as dhana (wealth). An
example of when vitta means pratta is vitta ka (Ka is famous).
AmtaThe result of the nipta is that i[] isnt applied and that the replacement of n
for the t of the viunih and for the previous d doesnt take place even though it
would have been applied by ra-dbhym (751). Why do we say in the meaning of
bhogya or pratta? Consider vinnam iam (The desired object was obtained) where
vinnam means labdham (obtained).
BlaRegarding vitta having the same meaning as dhana, Amara-koa says vitta
dravyam (Vitta has the same meaning as dravya (wealth)). Regarding vitta being
used in the meaning of pratta, Amara-koa says pratte prathita-khyta-vitta-vijta-
738
virut (The words prathita, khyta, vitta, vijta, and viruta are all used in the
meaning of pratta (famous)).
759 / BaImaBaISmaAE BayaAnake( s$aADaU /
759. bhma-bhmau bhaynake sdh
bhma-bhmaubhma and bhma; bhaynakein the meaning of bhaynaka
(fearsome) sdhare the proper forms.
Bhma and bhma are the niptas of [i]bh + [k]ta in the meaning of
bhaynaka.
AmtaThe word bhaynake here means bhti-prade arthe (in the meaning of
causing fear). The result of the niptas is that m and m respectively replace the t of
the viunih. An example from actual usage is dnavo bhma-darana (The
demons was fearsome in appearance). Why do we say in the meaning of bhaynaka?
Consider kd bhta kasa (Kasa is afraid of Ka).
760 / vas$aitaauiDaByaAimaq%. ftvaAivaSNAuina"yaAe: , lauBaAe
vyaAku(laIk(r"NAe , @ae: paUjaAyaAM , iflazApaUx.~ByaAM vaA /
760. vasati-kudhibhym i ktv-viunihayo, lubho vykul-karae, ace
pjy, klia-pbhy v
vasati-kudhibhymafter the dhtus vas[a] nivse (1P, to dwell, live, stay) and
kudh[a] bubhukym (4P, to be hungry); ithe gama i[]; ktv-viunihayo
when the kt pratyaya [k]tv or a viunih follows; lubha vykul-karaeafter
the dhtu lubh[a] when the meaning is vykul-karaa (making bewildered) or, in
other words, only after lubh[a] vimohane1 (6P, to bewilder) and not after lubh[a]
grddhye (4P, to covet, be greedy for); ace pjymafter the dhtu ac[u] when
the meaning is pj (worship) or, in other words, after ac[u] gati-pjanayo (1P, to
go, move; to worship) only in its meaning of pjana and not in its meaning of gati;
klia-pbhymafter the dhtus kli[a] upatpe (4A, to suffer), kli[] vibdhane
(9P, to torment, distress), and p[] pavae (1P, to purify); voptionally.
When [k]tv or a viunih follow, i[] is applied after vas[a], kudh[a],
lubh[a] in the meaning of vykul-karaa, and ac[u] in the meaning of pj,
but i[] is optionally applied after kli[a], kli[], and p[].
uita, kudhita. kena vilubhitn gopn ke vilubhit. grddhye tu
lubdha. acita. gatauakta. kliita, klia.
Vtti vas (767) vas + [k]ta (760) vas + i[] + [k]ta (471) us + i[] + [k]ta
(475) uita (87) uita + s[u] (93) uita <1.1, kartari>.
kudh (767) kudh + [k]ta (760) kudh + i[] + [k]ta (294) kudhita (87)
kudhita + s[u] (93) kudhita <1.1, kartari>.
An example of lubho vykul-karae is kena vilubhitn gopn ke vilubhit
(The hair of the bewildered gops was untied by Ka). But when the meaning is
grddhya (being greedy), we get lubdha <1.1>.
1 In this regard, the equivalent Pinian stra is lubho vimohane (Adhyy 7.2.54).
739
lubh (767) lubh + [k]ta (752, 294, 354) lubh + dha (61) lubdha (87)
lubdha + s[u] (93) lubdha <1.1, kartari>.
Similarly we get acita <1.1>. But when the meaning is gati (movement), we get
akta <1.1>.
kli (747) kli + [k]ta (two options by 760):
1) (i[] is inserted) kli + i[] + [k]ta (294) kliita (87) kliita + s[u] (93)
kliita <1.1, karmai>.
2) (i[] is not inserted, 294, 182) kli + ta (205) klia (87) klia + s[u]
(93) klia <1.1, karmai>.
AmtaThis rule ordain i[] where vas[a] and kudh[a] would have never taken i[]
since they are sahajni, where lubh[a] would never have taken i[] when a
viunih follows since it is vikalpite (see stra 752) by iu-saha-lubha-rua-ria i
v te (409), and where ac[u] would never have taken i[] when a viunih follows
since it is vikalpite by u-rmeto ve ktvi (773). Furthermore, this rule makes i[]
optional for kli[], kli[a], and p[] where kli[] would never have taken i[] when a
viunih follows since it is vikalpite because of having the indicatory letter ,
where kli[a] would have always taken i[], and where p[] would never have taken
i[] when [k]tv or a viunih follows since it ends in a caturbhuja (see stra 750).
By applying this rule we get uita <1.1> from vas[a] nivse (1P, to dwell, live,
stay). But for vas[a] cchdane (2A, to cover, dress), i[] was already achieved.
Thus we get vasita <1.1>. The form vilubhitnm <6.3> is made from the tud-didhtu lubh[a] vimohane (6P, to bewilder). Vimohana here means kul-karaam
(making bewildered). The word vilubhit in ke vilubhit means vikhal-kt
(was made to be untied). In akta <1.1>, the uddhava-na-rma of ac[u] is deleted
by the stra beginning ani-rmetm (stra 343).
SaodhinUsually when we see akta it is made from aj[] vyakti-mrakaa-kntigatiu (7P, to manifest, make clear; to anoint; to be beautiful; to go, move) and it
means anointed, smeared. Also, although acita is supposed to mean pjita
(worshipped, honored), it often has the sense of yukta (supplied with, endowed
with).1 Examples of both these usages can be seen in the first two lines of Kadsa
Kavirjas Rdhikaka:
kukumkta-kcanbja-garva-hri-gaura-bh
ptancitbja-gandha-krti-nindi-saurabh
Her golden complexion steals the pride of a golden lotus smeared with kukuma, and
Her fragrance chastises the fragrance of a lotus flower endowed with saffron powder.
761 / amaATaARnma{SaAe ivaSNAuina"A na k(ipala: /
761. kamrthn mo viunih na kapila
kama-arthtwhich has the meaning of kam (tolerance); maafter the
dhtu m[a] kamym (4U, to tolerate); viuniha viunih; nanot;
kapilakapila.
1 Pjita itself often has this meaning e.g see supplied with in Monier Williams
Sanskrit-English Dictionary.
740
A viunih is not kapila after m[a] which has the meaning of kam.
marita. akamrthtapamita vkyam ha. apamam auddham iti yvat,
dhtnm anekrthatvt.
VttiThus we get marita (tolerated) <1.1>.
m (747) m + [k]ta (316) m + i[] + [k]ta (761, 333) marita (87)
marita + s[u] (93) marita <1.1, karmai>.
But when m[a] doesnt have the meaning of kam we get apamita vkyam ha
(He speaks unintelligible words) where apamitam means apamam or, in other
words, auddham (unknown). This is because dhtus have more than one meaning
(see Amta 301).
AmtaRegarding marita <1.1>, since the viunih is not kapila, govinda takes
place as usual. But in apamitam <2.1>, the viunih is kapila and thus govinda
doesnt take place. Someone may argue, The meaning of kam is natural for the
dhtu m[a] kamym (4U, to tolerate), so what is the point of this rule? In
answer to that, Jva Gosvm says because dhtus have more than one meaning.
Thus it is seen that m[a] also has the meaning of auddha (unintelligible).
Therefore this stra was made to reject that meaning. Apamtam here is a form of
mj[] uddhau (2P, to clean, purify). I[] is not applied here because mj[] has
the indicatory letter (see vikalpitea in stra 752).
762 / NAehR"r"Ae ivaSNAuina"AyaAma, /
762. er haro viunihym
eof the pratyaya []i (see stras 448, 565, 569, and 617); haradeletion;
viunihymwhen a viunih follows.
[]i is deleted when a viunih follows.
bhvita. guhgha. tanu ud-ito ve ktvi iti vakyate, tato ne, harivev-antasahajnim ity-di, tata. vikalpite ity asynityatvam, tena dhvu gati-uddhyo
dhvita, dhvitavn. uddhau tudhauta, dhautavn
VttiThus we get bhvita (caused to be) <1.1>.
bh (569) bh + []i (314) bhau + []i (55) bhv + []i (747) bhv
+ []i + [k]ta (316) bhv + []i + i[] + [k]ta (762) bhvita (87) bhvita + s[u]
(93) bhvita <1.1, karmai>.
From guh[] savarae (1U, to cover, hide) we get gha <1.1>.
guh[] (747) guh[] + [k]ta (752, 211) guh + ta (354) guh + dha
(205) guh + ha (411) gu + ha gha (87) gha + s[u] (93) gha
<1.1, karmai>.
Regarding tan[u] vistre (8U, to spread), it will be described later that, when [k]tv
follows, i[] is optionally applied after dhtus which have the indicatory letter u (see
stra 773). Thus i[] isnt applied here, but the stra beginning harivev-antasahajnim (stra 436) is applied and we get tata <1.1>.
741
tan[u] (747) tan[u] + [k]ta (752, 436) tata (87) tata + s[u] (93)
tata <1.1, karmai>.
The phrase vikalpitea in stra 752 is not always applicable. Thus from dhv[u] gatiuddhyo (1U, to go, move, run; to purify, cleanse) we get dhvita <1.1> and
dhvitavn <1.1>. But when this dhtu has the meaning of uddhi (purification), we
get dhauta <1.1> and dhautavn <1.1>.
dhv[u] (747) dhv[u] + [k]ta (316) dhvita (87) dhvita + s[u]
(93) dhvita <1.1, karmai>.
dhv[u] (747) dhv[u] + [k]ta (752, Bhat 779) dh + [h] + ta
(Bhat 292) dh + au + ta (49) dhauta (87) dhauta + s[u] (93) dhauta <1.1,
karmai>.
AmtaIn this regard, the gama i[] is applied because dhtus have more than one
sarvevara when they end in []i. Therefore the ani rules (verses of the ani-gaa)
mentioned in the khyta-prakaraa do not apply here. Regarding the application of
i[] in dhvita <1.1> and so on, the great secret is that prayoga eva pramairomai, ata ca tad-anusri vykaraam (Actual usage is the crest jewel of
authorities, and therefore the rules of grammar are formed according to what is found
in actual usage).
763 / d"AntazAAntapaUNARcC$aaad"stas$pa"A NAAE vaA inapaAtyantae /
763. dnta-nta-pra-cchanna-japta-dasta-spa au v niptyante
dnta-nta-pra-cchanna-japta-dasta-spadnta, nta, pra, channa, japta,
dasta, and spaa; auwhen []i follows; voptionally; niptyanteare made as
niptas.
When []i follows, the following niptas are optionally made: dnta from
dam[u] + []i + [k]ta, nta from am[u] + []i + [k]ta, pra from pr[] +
[]i + [k]ta, channa from chad[a] + []i + [k]ta, japta from jap[a] + []i +
[k]ta, dasta from das[u] + []i + [k]ta, and spaa from spa[u] + []i +
[k]ta.
pakedamita ity-di. tath dasudsita. spaaspita.
VttiIn the other case (when this option is not taken), we get damita <1.1> and so
on as well as dsita <1.1> from das[u] upakaye (4P, to perish) and spita
<1.1> from spa[a] bdhana-sparanayo (1U, to obstruct; to touch, perceive).
SaodhinIn all cases the main result of the nipta is the absence of i[]. Due to
the words and so on in damita <1.1> and so on, we also get amita <1.1> from
am[u] upaame (4P, to be calm, peaceful), prita <1.1> from pr[] pyyne
(10P, to fill, fulfill), chdita <1.1> from chad[a] savarae (10P, to cover), and
japita <1.1> from jap[a] (jna-jpana-)mradau (10P, to know; to inform; to kill;
to satisfy; to sharpen). There is no trivikrama in the forms damita <1.1>, amita
<1.1>, and japita <1.1>, because the dhtus dam[u] upaame (4P, to tame,
subdue), am[u] upaame (4P, to be calm, peaceful), and jap[a] (jnajpana-)mradau (10P, to know; to inform; to kill; to satisfy; to sharpen) are ghadis. The niptas pra, channa, japta, and their alternatives prita, chdita, and
742
japita do not have a causative sense here since cur-di-i is applied in these cases. All
the other niptas and their alternatives, however, do have a causative sense. One
should also keep in mind that the simple, non-causative ktnta forms of dam[u],
am[u], das[u], and spa[u] are also dnta, nta, dasta, and spaa. In this way the
simple forms and the causative niptas look the same.
764 / itasyaitamaAsTaAima: , zAAC$AevaAR , d"DaAtaeihR": , d"AmaAed"r"sya d"Ae
d"," , opaen"s$avaeRr"AvaAr"Amah"r": , catau:s$anaAepaen"sya ca
iaiva(ma: k(ipalatar"Amae /
764. dyati-syati-m-sthm i, -chor v, dadhter hi, dmodarasya do dad,
upendra-sarvevart tv -rma-hara, catusanopendrasya ca trivikrama kapila-tarme
dyati-syati-m-sthmof the dhtus do avakhaane (4P, to break into pieces,
destroy), o anta-karmai (4P, to destroy, finish), m mne (2P, to measure),
m[] mne (3A or 4A, to measure), me[] pratidne (1A, to exchange, barter), and
h gati-nivttau (1P, to stand, remain); ithe change to i-rma; -choof the
dhtus o tan-karae (4P, to make thin, sharpen) and cho chedane (4P, to cut);
voptionally; dadhteof the dhtu [u]dh[] dhraa-poaayo (3U, to hold,
make; to support, bestow); hithe replacement hi; dmodarasyaand which is a
dmodara (see stra 309); daof a dhtu which has the form of d; dadthe
replacement dad; upendra-sarvevartafter the sarvevara of an upendra; tubut;
-rma-haradeletion of -rma; catusana-upendrasyaof an upendra which ends
in a catusana; caalso; trivikramatrivikrama; kapila-ta-rmewhen a kapila
pratyaya beginning with ta-rma follows.
When a kapila pratyaya beginning with t follows, the final vara of do, o,
m, m[], me[], and h changes to i, the final vara of o and cho
optionally changes to i, [u]dh[] changes to hi, and the d of a dmodara
changes to dad. But if the d of the dmodara comes after the sarvevara of
an upendra, its -rma is deleted instead, and if the upendra ends in a
catusana, that catusana becomes trivikrama.
dita, sita, mita, sthita, ita ta, hita, datta, pratta, ntta, stta. su-viny-avnubhya -rma-hara kte v iti kecitstta, sudattam. aper dti
pinaddham, apinaddham. dhedmodara-m-sthettva, dhta, gta, ptam.
jana-khana-sanm ity-dijta.
Vtti do (412) d (747) d + [k]ta (d is ani by verse 1, 764) dita (87)
dita + s[u] (93) dita <1.1, karmai>.
o (346) so (412) s (747) s + [k]ta (s is ani by verse 1, 764)
sita (87) sita + s[u] (93) sita <1.1, karmai>.
m (747) m + [k]ta (m is ani by verse 1, 764) mita (87) mita +
s[u] (93) mita <1.1, karmai>.
h (346) sth (767) sth + [k]ta (sth is ani by verse 1, 764)
sthita (87) sthita + s[u] (93) sthita <1.1, kartari>.
764):
o (412) (747) + [k]ta ( is ani by verse 1, two options by

1) (the change to i is done) ita (87) ita + s[u] (93) ita <1.1, karmai>.
743
2) (the change to i is not done) ta (87) ta + s[u] (93) ta <1.1,
karmai>.
But when a vow is being referred to, the proper form of sam + o is saita1.
dh (747) dh + [k]ta (dh is ani by verse 1, 764) hita (87) hita + s[u]
(93) hita <1.1, karmai>.
d (747) d + [k]ta (d is ani by verse 1, 764) dad + ta (63) datta
(87) datta + s[u] (93) datta <1.1, karmai>.
pra + d (747) pra + d + [k]ta (d is ani by verse 1, 764) pra + d + ta
(63) pratta (87) pratta + s[u] (93) pratta <1.1, karmai>.
su + d (747) su + d + [k]ta (d is ani by verse 1, 764) su + d + ta
s + d + ta (63) stta (87) stta + s[u] (93) stta <1.1, karmai>.
Some say that, when [k]ta follows, the deletion of -rma is optional after su, vi, ni,
ava, and anu. Thus they get sttam <1.1> or sudattam <1.1>. By aper di-haro dhnaddhayor v (531) we get pinaddham <1.1> or apinaddham <1.1>.
api + ah (366) api + nah (747) api + nah + [k]ta (nah is ani by
verse 8, 211) api + nadh + ta (354) api + nadh + dha (61) api + naddha (two
options by 531):
1) (the a of api is deleted) pinaddha (87, 733) pinaddha + s[u] (157)
pinaddha + am (94) pinaddham <1.1, bhve>.
2) (the a of api isnt deleted, 87, 733) apinaddha + s[u] (157) apinaddha + am
(94) apinaddham <1.1, bhve>.
When we have the dhtu dhe[] pne (1P, to suck, drink), the change to takes
place by dmodara-m-sth-g (417) and we get dhtam <1.1>.
dhe (412) dh (747) dh + [k]ta (dh is ani by verse 1, 417) dhta
(87, 733) dhta + s[u] (157) dhta + am (94) dhtam <1.1, bhve>.
gai (412) g (747) g + [k]ta (g is ani by verse 1, 417) gta (87,
733) gta + s[u] (157) gta + am (94) gtam <1.1, bhve>.
p (747) p + [k]ta (p is ani by verse 1, 417) pta (87, 733) pta +
s[u] (157) pta + am (94) ptam <1.1, bhve>.
By applying jana-khana-sanm (see stras 466 and 467), we get jtam <1.1>.
jan[] (747) jan[] + [k]ta (752, 467) ja + + ta (42) jta (87, 733)
jta + s[u] (157) jta + am (94) jtam <1.1, bhve>.
AmtaThe word catusanopendrasya here means catusanntopendrasya (of an
upendra which ends in a catusana). Due to the word ca in trivikrama ca, the
1 An example of this is saita-vrat (following strict (saita) vows) in Bhagavadgt 4.28. In this regard, rdhara Svm explains the word saita-vrat by saying
samyak ita tk-kta vrata ye te (Saitam means samyak itam or, in other
words, tk-ktam (made sharp). Thus saita-vrat means those whose vows
are sharpened (strict)).
744
deletion of -rma is also done. Regarding dita <1.1>, which is a form of do
avakhaane, the phrase dyati-syati-m-sthm i here is an apavda of dmodaram-sth-g-pibati-jahti-syatnm -rmo viujana-rma-dhtuka-kasrau (417)
and dmodarasya do dad (764). The mention of m in this stra includes m mne,
m[] mne, and me[] praidne. The forms hita and datta are apavdas of the
change to by dmodara-m-sth-g (417). By aper di-haro dh-naddhayor v
(531), we also get apihitam <1.1> or pihitam <1.1> from the dhtu [u]dh[]
dhraa-poaayo.
765 / @d"Ae jaigDa: k(ipalatar"Amae yaipa ca /
765. ado jagdhi kapila-ta-rme yapi ca
adaof the dhtu ad[a] bhakae (2P, to eat); jagdhithe replacement jagdh[i];
kapila-ta-rmewhen a kapila pratyaya beginning with ta-rma follows; yapiwhen
ya[p] follows (see stra 775); caand.
Ad[a] is replaced by jagdh[i] when ya[p] or a kapila pratyaya beginning with
t follows.
jagdham.
Vtti ad (747) ad + [k]ta (ad is ani by verse 4, 765) jagdh + ta (354)
jagdh + dha (78) jagdha (87) jagdha + s[u] (157) jagdha + am (94) jagdham
<1.1, karmai>.
766 / @amaAed"nae s$aADau /
766. annam odane sdhu
annamanna; odanein the meaning of odana (boiled rice); sdhuis the proper
form.
The neuter word anna is the nipta of ad[a] + [k]ta in the meaning of odana.
AmtaAnnam <1.1> is the proper form of ad[a] + [k]ta when odana is to be
expressed, not the replacement jagdh[i]. The word sdhu is used here to remove the
idea that the word anna refers to food in general in accordance with the derivation
adyate yat tad annam (Anna is that which is eaten (adyate)). The phrase pacmy
anna catur-vidham (I digest the four kinds of foodstuff) in Bhagavad-gt 15.14 is
ra-prayoga (the poetic license of the sages to break the rules).
767 / gAtyaTaARk(maRk(iSazAIx.~sTaAs$avas$ajana&h"jaIyaRitaBya: (: k(taRir" ca /
767. gaty-arthkarmaka-lia--sthsa-vasa-jana-ruha-jryatibhya kta kartari ca
gati-arthaafter dhtus which have the meaning of gati (motion); akarmakaafter
akarmaka dhtus; lia--sth-sa-vasa-jana-ruha-jryatibhyaand after the
dhtus li[a] ligane (4P, to adhere, embrace), [] svapne (2A, to sleep, lie
down), h gati-nivttau (1P, to stand, remain), s[a] upaveane vidyamnaty
ca (2A, to sit; to be, exist), vas[a] nivse (1P, to dwell, live, stay), jan[] prdurbhve (4A, to be born, produced, to occur, happen), ruh[a] janmani prdur-bhve ca
745
(1P, to grow, rise; to appear), and j[] vayo-hnau (4P, to grow old); kta[k]ta;
kartariin kartari prayoga; caalso.
[K]ta is also applied in kartari prayoga after dhtus which have the meaning
of gati, after akarmaka dhtus, and after the dhtus li[a], [], h,
s[a], vas[a], jan[], ruh[a], and j[].
mathur gata, mathur prpta, yamuny snto sau. gopm lia ka.
govardhanam adhiayita, vndvanam adhihita, g upsita, tad-abhojanam
upoita, rmam anujta, kadambam rha, kliya-viam anujra.
VttiExamples are mathur gata ka (Ka went to Mathur), mathur
prpta ka (Ka reached Mathur), yamuny snta ka (Ka
bathed in the Yamun), gopm lia ka (Ka embraced the gop),
govardhanam adhiayita ka (Ka lied down on Govardhana), vndvanam
adhihita ka (Ka resided in Vndvana), g upsita ka (Ka
worshiped the cows), tad-abhojanam upoita ka (Ka fasted for as long as
the cows didnt eat), rmam anujta ka (Ka was born after Balarma),
kadambam rha ka (Ka climbed the Kadamba tree), and kliya-viam
anujra ka (Ka destroyed Kliyas poison)1.
gam (767) gam + [k]ta (gam is ani by verse 6, 436) gata (87) gata + s[u]
(93) gata <1.1, kartari>.
pra + p (767) pra + p + [k]ta (p is ani by verse 6, 42) prpta (87)
prpta + s[u] (93) prpta <1.1, kartari>.
(346) sn (767) sn + [k]ta (sn is ani by verse 1) snta (87)
snta + s[u] (93) snta <1.1, kartari>.
+ li (767) + li + [k]ta (li is ani by verse 7, 294, 205) lia
(87) lia + s[u] (93) lia <1.1, kartari>.
adhi + (767) adhi + + [k]ta (316) adhi + + i[] + [k]ta
(Bhat 1240, 289) adhi + e + i + ta (54) adhiayita (87) adhiayita + s[u] (93)
adhiayita <1.1, kartari>.
adhi + h (346) adhi + sth (767) adhi + sth + [k]ta (sth is ani
by verse 1, 764) adhi + sthita (350, 205) adhihita (87) adhihita + s[u] (93)
adhihita <1.1, kartari>.
upa + s (767) upa + s + [k]ta (316) upa + s + i[] + [k]ta (42)
upsita (87) upsita + s[u] (93) upsita <1.1, kartari>.
upa + vas (767) upa + vas + [k]ta (760) upa + vas + i[] + [k]ta
(471) upa + us + i + ta (475) upa + uita (44) upoita (87) upoita + s[u]
(93) upoita <1.1, kartari>.
anu + jan (767) anu + jan + [k]ta (752, 467) anu + ja + + ta (42)
anujta (87) anujta + s[u] (93) anujta <1.1, kartari>.
1 In this regard, Siddhnta-kaumud gives the example vivam anujra (He

destroyed the universe).
746
[] + ruh (767) [] + ruh + [k]ta (ruh is ani by verse 8, 294, 211) []
+ ruh + ta (354) [] + ruh + dha (205) [] + ruh + ha (411) rha
(87) rha + s[u] (93) rha <1.1, kartari>.
anu + j (767) anu + j + [k]ta (750, 294, 439) anu + jir + [k]ta (751)
anu + jirna (111) anu + jira (192) anujra (87) anujra + s[u] (93)
anujra <1.1, kartari>.
AmtaDue to the word ca, [k]ta is also applied after these dhtus in bhve prayoga
and karmai prayoga as before. Even though the dhtus li[a] and so on were already
covered since they are akarmaka dhtus, they are mentioned separately here so that
[k]ta can also be applied in kartari prayoga when these dhtus become sa-karmaka by
the addition of an upendra. In all the examples in the vtti, the kart ka is ukta and
the karma is anukta. In the examples govardhanam adhiayita ka and
vndvanam adhihita ka, the adhikaraas govardhana and vndvana
become karmas by adhi--sthsm dhra karma (650). Regarding upsita <1.1>,
upa + s[a] upaveane is used in the sense of sev (service, worship). Thus the
example means ko g asevia (Ka worshiped the cows). In the example tadabhojanam upoita ka, the word tat refers to the cows and the whole example
means gavm abhojana yvat klam upavsa ktavn ka (Ka fasted for as
long as the cows didnt eat).1 Regarding anujta <1.1>, the dhtu jan[] prdurbhve becomes sa-karmaka when combined with the upendra anu. One should not
mistakenly think that the dvity viubhakti in rmam <2.1> is by kapravacanyair yoge dvity (671), because the meaning of lakaa and so on dont fit
here. Rather anu means pact (after) here in accordance with the following
statement of Amara-koa: pact-sdyayor anu (Anu is used in the sense of
pact (after) or sdya (likeness). Thus anujta means pacj jta (born
after).
768 / (icad"nyaaAipa /
768. kvacid anyatrpi
kvacitsometimes; anyatrain other cases; apialso.
Sometimes [k]ta is applied in kartari prayoga after other dhtus too.
yathbhukt, pt, vibhakt vaiav. vyavasit, pratipann, rit itydaya. pake mathur gat ity-di.
VttiExamples are vaiav bhukt (The Vaiavas ate), vaiav pt (The
Vaiavas drank), vaiav vibhakt (The Vaiavas distributed), vaiav
vyavasit (The Vaiavas decided), vaiav pratipann (The Vaiavas
understood), vaiav rit (The Vaiavas took shelter of), and so on. In the
other case, we get mathur gat (Mathur was gone to) and so on.
bhuj (768) bhuj + [k]ta (bhuj is ani by verse 3, 294, 177) bhug + [k]ta (63)
bhukta (87) bhukta + s[u] (93) bhukta <1.1, kartari>.
p (768) p + [k]ta (p is ani by verse 1, 417) pta (87) pta + s[u]
(93) pta <1.1, kartari>.
1 In this example the bhva tad-abhojana becomes a karma by kldhva-bhvadenm (vtti 641).
747
vi + bhaj (768) vi + bhaj + [k]ta (bhaj is ani by verse 3, 177) vi + bhag
+ [k]ta (63) vibhakta (87) vibhakta + s[u] (93) vibhakta <1.1, kartari>.
vi + ava + o (346) vi + ava + so (412) vi + ava + s (768) vi + ava
+ s + [k]ta (s is ani by verse 1, 764) vi + ava + sita (50) vyavasita (87)
vyavasita + s[u] (93) vyavasita <1.1, kartari>.
prati + pad (768) prati + pad + [k]ta (pad is ani by verse 4, 751) prati
+ pad + na pratipanna (87) pratipanna + s[u] (93) pratipanna <1.1, kartari>.
+ ri (768) + ri + [k]ta (750, 294) rita (87) rita + s[u] (93)
rita <1.1, kartari>.
AmtaSometimes [k]ta is also applied in kartari prayoga after dhtus other than
those mentioned in the previous stra. This is because the kt pratyayas are applied
variously (see stra 728). With the sentence beginning In the other case, Jva
Gosvm shows how [k]ta is applied in karmai prayoga or bhve prayoga as usual in
the case that it is not applied in kartari prayoga. Due to the words and so on in
mathur gat and so on, we also get mathur prpt kena (Mathur was
reached by Ka), yamuny sntam kena ([The act of] bathing in the Yamun
was [done] by Ka), gop li kena (The Gop was embraced by Ka),
govardhano dhiayita kena (Govardhana was lied down on by Ka),
vndvanam adhihitam kena (Vndvana was resided in by Ka), gva
upsit kena (The cows were worshiped by Ka), tad-abhojanam upoitam
kena (The duration of time during which the cows didnt eat was fasted for by
Ka), kadamba rha kena (The Kadamba tree was climbed by Ka),
kliya-viam anujra kena (Kliyas poison was destroyed by Ka).
769 / iHar"AmaetaAe bau"IcC$ApaUjaATaeRBya (Ae vataRmaAnae ca /
769. i-rmeto buddhcch-pjrthebhya ca kto vartamne ca
i-rmetaafter dhtus which have the indicatory letter i; buddhi-icchpjrthebhyaafter dhtus which have the meaning of buddhi (knowing), icch
(desiring), or pj (worshiping); caand; kta[k]ta; vartamnein the present
tense; caalso.
[K]ta is also applied in the present tense after dhtus which have the
indicatory letter i and after dhtus which have the meaning of buddhi,
icch, or pj.
ikvidkvia. iindhiddha. vaiavn buddha, mata, jta, ia,
vchita, pjita, arcita. cd anuktd api
lito rakita knta kruo jua ity api
rua ca ruita cobhv abhivyhta ity api
prakrnta ayito guptas tpta ity-daya smt
VttiFor example, from [i]kvid[] snehane mocane ca (4P, to be affectionate,
greasy; to release) we get kvia <1.1>, and from [i]indh[] dptau (7A, to
kindle, to blaze) we get iddha <1.1>. Examples of the other categories are
vaiavn buddha, vaiavn mata, and vaiavn jta ([This] is known
by the Vaiavas), vaiavnm ia and vaiavn vchita ([This] is desired
748
by the Vaiavas), and vaiavn pjita and vaiavnm arcita ([This] is
worshiped by the Vaiavas).1
[i]kvid[] (769) kvid[] + [k]ta (752, 294, 751) kvid + na kvin + na
(111) kvi + na (205) kvia (87) kvia + s[u] (93) kvia <1.1,
karmai>.
[i]indh[] (769) indh[] + [k]ta (752, 294, 343) idh + ta (354) idh +
dha (61) iddha (87) iddha + s[u] (93) iddha <1.1, karmai>.
budh (769) budh + [k]ta (budh is ani by verse 5, 294, 354) budh + dha
(61) buddha (87) buddha + s[u] (93) buddha <1.1, karmai>.
man (769) man + [k]ta (man is ani by verse 5, 436) mata (87) mata
+ s[u] (93) mata <1.1, karmai>.
j (769) j + [k]ta (j is ani by verse 1) jta (87) jta + s[u] (93)
jta <1.1, karmai>.
i[u] (769) i[u] + [k]ta (752, 294, 205) ia (87) ia + s[u] (93)
ia <1.1, karmai>.
vch[i] (344, 160) vnch (165, 73) vch (769) vch + [k]ta (316)
vchita (87) vchita + s[u] (93) vchita <1.1, karmai>.
pj (769) pj + [k]ta (316) pjita (87) pjita + s[u] (93) pjita
<1.1, karmai>.
arc (769) arc + [k]ta (316) arcita (87) arcita + s[u] (93) arcita
<1.1, karmai>.
Due to the word ca, [k]ta is also applied in the present tense after dhtus other than
those mentioned in this stra. For example,
lito rakita knta
kruo jua ity api
rua ca ruita cobhv
abhivyhta ity api
prakrnta ayito guptas
tpta ity-daya smt
lita <1.1>, rakita <1.1>, knta <1.1>, krua <1.1>, jua <1.1>,
rua <1.1>, ruita <1.1>, abhivyhta <1.1>, prakrnta <1.1>, ayita
<1.1>, gupta <1.1>, tpta <1.1>, and so on are mentioned by previous
authorities.
AmtaDue to the [second] ca, [k]ta is also applied after these dhtus in the past
tense. For example, the poet Bhravi has janair avidita-vibhavo bhavn-pati (The
husband of Bhavn (Durg) whose power was unknown to the people), the poet
Suruta has sa puya-karm bhuvi pjito npai (He, whose activities were pious, was
worshiped on earth by kings), the poet Mgha has samhitair apy anirpita (Not
ascertained even by those fixed in meditation), and so on. Someone may argue that,
1 Bla says that vaiavn buddha, mata, jta means vaiavair budhyate,
manyate, jyate yam.
749
in these examples, [k]ta has been applied in the present tense, but this is not the case
because, since none of these poets applied a ah viubhakti after the kart even
though such was optionally ordained by stra 646, the tty viubhakti indicates
that [k]ta has been applied in the past tense.
Further examples of this stra are vidita <1.1>, avagata <1.1>, pratta <1.1>,
upalabdha <1.1>, psita <1.1>, kkita <1.1>, laita <1.1>, sphita <1.1>,
asita <1.1>, knta <1.1>, kmayita <1.1>, mnita <1.1>, samjita <1.1>,
mahita <1.1>, rdhita <1.1>, and so on. With the phrase cd anuktd api, Jva
Gosvm makes it clear that the [first] ca is used here in the sense of anuktasamuccaya (conjuction with something that is not stated). Thus [k]ta is also applied
in the present tense after dhtus other than those mentioned in this stra. But this is
done based on the usage of the learned, not whimsically. Thus Jva Gosvm specifies
the group of other dhtus with the one and a half verses beginning lito.
SaodhinSiddhnta-kaumud, commenting on Adhyy 3.2.127, also lists
tua <1.1>, sayata <1.1>, udyata <1.1>, amta <1.1>, supta <1.1>, ita
<1.1>, lipta <1.1>, and so on. In this way many other dhtus are also included by
the words ity-daya in the one and a half verses beginning lito. Moreover,
sometimes stras 767 and 769 are used simultaneously and [k]ta is thus applied after
the dhtu in kartari prayoga in the present tense. For example, in bhavad-vidh
bhgavats trtha-bht svaya vibho: My Lord, devotees like your good self are
verily holy places personified. (Bhgavatam 1.13.10), [k]ta is applied after the dhtu
bh in kartari prayoga and thus the word bhta (translatable here as are) is declined
like the kart bhgavat. The idea is certainly a present tense idea because it
wouldnt fit the context to say My Lord, devotees like your good self were verily holy
places personified.
770 / Wk(k(ta{Rk(yaAe: i(yayaAe: paUvaRk(AlasTaDaAtaAe: ftvaA /
770. eka-kartkayo kriyayo prva-kla-stha-dhto ktv
eka-kartkayowhich have the same kart; kriyayowhen there are two kriys;
prva-kla-stha-dhtoafter the dhtu which expresses the kriy that is earlier in
time; ktvthe kt pratyaya [k]tv.
When there are two kriys which have the same kart, [k]tv is applied after
the dhtu which expresses the kriy that is earlier in time.
harivev-antety-di, ka natv stauti vaiava. dvitvam ekatva v na tantram
natv stutv bhajati. katha yad aya tulas ghti tasmt ka pjayiyati iti
na ktv? hetu-prayogenaiva prva-klatva-pratte.
VttiThe stra beginning harivev-anta (stra 436) is applied and we get ka
natv stauti vaiava (After offering obeisances to Ka, the Vaiava praises
Him)1. There is no rule that there should be only one prva-kla-stha-dhtu. Thus we
get ka natv stutv bhajati vaiava (After offering obeisances to Ka and
praising Him, the Vaiava worships Him).
1 This can also be translated as Having offered obeisances to Ka, the Vaiava
praises Him or The Vaiava offers obeisances to Ka and praises Him. The first
style of translation is good for when there is a medium interval between the two
kriys, the second style is good for when there is a longer interval, and the third style
is good for when the interval is very brief. For a karmai prayoga example of [k]tv see
vtti 645.
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am (366) nam (770) nam + [k]tv (nam is ani by verse 6, 436) natv
(87) natv + s[u] (259, 258) natv
u (346) stu (770) stu + [k]tv (stu is ani by verse 1, 294) stutv
(87) stutv + s[u] (259, 258) stutv
Why isnt [k]tv applied in yad aya tulas ghti tasmt ka pjayiyati
(Because he is picking tulas, therefore he will worship Ka)? Because the quality
of being earlier in time is understood simply by the use of a hetu.
AmtaSince only the kriy that is later in time completes the sense of the sentence,
the kriy that is earlier in time and ends in the kt pratyaya [k]tv is an asampikkriy (kriy which doesnt complete the sense). An example of when there are many
prva-kla-stha-dhtus is sntv pjayitv parikramya natv ca hari bhukte (After
bathing Hari, worshiping Him, circumabulating Him, and offering obeisances to Him, he
eats). The yat in yad aya tulas ghti is the avyaya yat used in the sense of hetu
(cause, reason). In this regard, Amara-koa says yat tad yatas tato hetau (yat, tat,
yatas, and tatas are all used in the sense of hetu). So yat means yasmd dheto and
tasmt means avyabhicri-jpakena hetun1. Therefore the meaning is Because he is
picking tulas, it is inferred that his purpose must be to worship Ka. Because a
hetu is understood here and because the hetu comes first, it is natural that the kriy
that goes with that hetu is also earlier in time. Why do we say eka-kartkayo?
Consider vaiave bhuktavati yatir gata (When the Vaiava was eating, the
ascetic arrived). Why do we say prva-kla-stha? Consider naman stauti (He offers
obeisances while he praises). In examples like rathe ca vmana dv punar janma
na vidyate (And after seeing Vmana on the cart, one will never take birth again) the
word janasya (of a person) has to be supplied so that both kriys (dv and janma)
will have the same kart.2
771 / tatk(Alae'ipa ftvaA (icata, /
771. tat-kle pi ktv kvacit
tat-kleat the same time [as the main kriy]; apieven; ktv[k]tv; kvacit
sometimes.
Sometimes ktv is applied after a dhtu which expresses a kriy that is
simultaneous to the main kriy.
mukha prakya hasati hari.
1 See avyabhicrea jpaka ca hetu in vtti 689.
2 The word janman (birth) is a bhva-kdanta formed from the dhtu jan[] prdurbhve (4A, to be born, produced, to occur, happen). Thus its kart, namely jana (a
person), takes a ah viubhakti by kart-karmao ah kd-yoge (642). Here
both kriys, namely dv and janma, have the same kart, namely jana, but then
janma itself becomes the kart of vidyate. Similarly, in the magalcaraa verse of this
prakaraa, no kart is stated, so the word janai has to be supplied so both kriys,
namely vismitya and praasyate, have the same kart. Here the later kriy praasyate
is in karmai prayoga. Another example of this, from kath 8 of Hitopadea, is sarvai
paubhir militv sa siho vijapta (All the animals met together and petitioned that
lion, or more literally: that lion was petitioned by the animals after the animals had met
together). Here the later kriy vijapta is in karmai prayoga and both kriys, namely
militv and vijapta, have the same kart, i.e sarvai paubhi.
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VttiFor example, mukha prakya hasati hari (Hari opens His mouth as He
smiles).
pra + k (771) pra + k + [k]tv (775) pra + k + ya[p] (330) prakya
(87) prakya + s[u] (259, 258) prakya
AmtaThis stra ordains [k]tv where it was unobtained by the previous stra. The
example mukha prakya hasati hari means yadaiva hsas tadaiva mukha-prako
na tu tat-prva-kle (The opening of the mouth is at the same time as the smiling, it
is not at an earlier time than the smiling). Other examples are ptra jhanat-ktya
patati (The pot makes a clanging noise as it falls) and so on.
772 / s$aeq%.ftvaA na k(ipalaAe ma{x"ma{d"ku(SaiflazAvad"vas$aAe ivanaA /
772. se-ktv na kapilo ma-mda-kua-klia-vada-vaso vin
se-ktv[k]tv that is with i[]; nanot; kapilakapila; ma-mda-kua-kliavada-vasathe dhtus m[a] sukhane (6P or 9P, to be happy), md[a] kode (9P,
to squeeze, press, rub), ku[a] nikare (9P, to extract), kli[a] upatpe (4A, to
suffer), kli[] vibdhane (9P, to torment, distress), vad[a] vyakty vci (1P, to
speak, say, tell), and vas[a] nivse (1P, to dwell, live, stay); vinexcept.
[K]tv that is with i[] is not kapila, except when it comes after the dhtus
m[a], md[a], ku[a], kli[a], kli[], vad[a], and vas[a].
ayitv, mitv. ruda-vettti kapilaruditv.
Vtti (770) + [k]tv (316) + i[] + [k]tv (772, 289) e + itv
(54) ayitv (87) ayitv + s[u] (259, 258) ayitv
m (770) m + [k]tv (316) m + i[] + [k]tv (294) mitv
(87) mitv + s[u] (259, 258) mitv
When we apply ruda-vetti-mua-grahi-svapi-praccha ktv-sanau kapilau (583),
however, [K]tv that is with i[] is kapila. Thus we get ruditv.
rud (770) rud + [k]tv (316) rud + i[] + [k]tv (583, 294) ruditv
(87) ruditv + s[u] (259, 258) ruditv
AmtaOther examples of when govinda is done because [k]tv that is with i[] is not
kapila are devitv, vartitv, joitv, and so on. Other examples of when govinda is not
done because [k]tv that is with i[] is kapila are uditv and uitv. Here sakaraa is
done and, in the case of uitv, i[] is applied by vasati-kudhibhym (760) and vasighasyo a (475) is also done.
773 / or"AmaetaAe vaeq%. iftva /
773. u-rmeto ve ktvi
u-rma-itaafter a dhtu that has the indicatory letter u; voptionally; ithe
gama i[]; ktviwhen [k]tv follows.
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When [k]tv follows, i[] is only optionally applied after a dhtu that has the
indicatory letter u.
amitv. harivev-antoddhavasya trivikrama kvau kasri-vaiave ca, ktvi tu kramo
vntv.
klia-pbhy v iti vekliv, kliitv. ptv, pavitv.
VttiThus we get amitv or, by applying harivev-antoddhavasya trivikrama kvau
kasri-vaiave ca (597), ntv.
am[u] (770) am[u] + [k]tv (two options by 773):
1) (i[] is applied) am + i[] + [k]tv (87) amitv + s[u] (259, 258)
amitv
2) (i[] is not applied, 597) m + tv (165, 73) ntv (87) ntv + s[u]
(259, 258) ntv
I[] is only optionally applied by klia-pbhy v (760). Thus we get kliv or
kliitv and ptv or pavitv
kli (770) kli[u] + [k]tv (two options by 760):
1) (i[] is applied) kli + i[] + [k]tv (294) kliitv (87) kliitv + s[u]
(259, 258) kliitv
2) (i[] is not applied, 294, 182) kli + tv (205) kliv (87) kliv + s[u]
(259, 258) kliv
p (770) p + [k]tv (two options by 760):
1) (i[] is applied) p + i[] + [k]tv (772, 289) po + itv (55) pavitv
(87) pavitv + s[u] (259, 258) pavitv
2) (i[] is not applied, 294) ptv (87) ptv + s[u] (259, 258) ptv
774 / jah"AtaeihR": iftva /
774. jahter hi ktvi
jahtehof the dhtu [o]h[k] tyge (3P, to abandon); hithe replacement hi; ktvi
when [k]tv follows.
[O]h[k] is replaced by hi when [k]tv follows.
hitv. ado jagdhijagdhv.
Vtti h (770) h + [k]tv (h is ani by verse 1, 774) hi + [k]tv (294)
hitv (87) hitv + s[u] (354, 258) hitv
Ado jagdhi kapila-ta-rme yapi ca (765) is applied and we get jagdhv.
ad (770) ad + [k]tv (ad is ani by verse 4, 765) jagdh + [k]tv (259)
jagdh + dhv (78) jagdhv (87) jagdhv + s[u] (354, 258) jagdhv
AmtaBy the mention of jahti, the []ti[p] form of [o]h[k] tyge (3P, to
abandon), [o]h[] gatau (3A, to go, move) is excluded.
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775 / ftvaAe yabanaHpaUvaRs$amaAs$ae /
775. ktvo yab ana-prva-samse
ktvaof [k]tv; yapthe replacement ya[p]; a-na-prva-samsewhen there is
samsa (composition) in which the first word is not na[]1 but is of the same category
of na[], namely an avyaya.
[K]tv is replaced by ya[p] when there is samsa of [k]tv with an avyaya
other than na[].
lyap iti pini. antar-bhinna-padatve py eka-nmatvena yojana samsa.
VttiPini calls it [l]ya[p]. Antar-bhinna-padatve py eka-nmatvena yojana
samsa (The combination [of two or more words]2 into one nma that contains
separate words inside it is called samsa).3
AmtaIn the present context, samsa here means samsa with the kt pratyaya
[k]tv. The a in a-na-prva is paryudsa na[]4 used in the sense of sdya
(similarity). Thus the resultant meaning is that [k]tv is replaced by ya[p] only when
there is samsa in which the first word is an avyaya, something similar to na[] but at
the same time different than it. Regarding samsa, only an upendra, an ury-di, a word
ending in the taddhita pratyaya vi, or a word ending in the taddhita prayaya [c] can
be compounded with the kt pratyaya [k]tv, because it is never seen that a prvapada is compounded with the kt pratyaya [k]tv.
There are six kinds of samsa as mentioned in Vaiykaraa-bhaa:
sup sup ti nmn
dhtuntha ti ti
sub-anteneti vijeya
samsa a-vidho budhai
Samsa is known by wise men to be of six kinds: i) samsa of a sup5 with a sup, ii)
samsa of a sup with a ti6, iii) samsa of a sup with a nma, iv) samsa of a sup with a
dhtu, v) samsa of a ti with a ti, and vi) samsa of a ti with a sup.
In the first kind of samsa, both the prva-pada (first word in the compound) and
uttara-pada (last word in the compound) are sub-antas. Examples are rja-purua
1 Na[] is an avyaya which is used in the sense of niedha (prohibition) when outside
of a compound, but used in the six senses beginning with sdya (similarity) when
inside a compound. For further details, see Amta 937 and the definitions of na[] and
a in the Avyaya-abda-sagraha.
2 Amta confirms that the words dvayor bahn v padnm (of two or more
words) have to be added here.
3 See stras 925 and 926 for further details.
4 The paryudsa na[] in a-na-prva becomes a by stra 778. For further details
regarding paryudsa na[], see Amta.
5 Sup is the Pinian name for a sv-di viubhakti. In this loka, the word sup means
sub-anta (a word ending in a sup (sv-di)) just as the word kt is often used to mean
a kd-anta (a word ending in a kt pratyaya). Amta confirms this, and the use of
the word sub-antena is further proof of this.
6 Ti is the Pinian name for a tib-di viubhakti or, in other words, an khyta
pratyaya. In this loka the word ti means ti-anta (a word ending in a ti (tib-di)).
This is confirmed by Amta.
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(The kings man) and so on. In the second kind of samsa, the prva-pada is a subanta and the uttara-pada is a ti-anta.1 Examples are prabhavati <acyuta pa. 1.1 of
pra + bh sattym>, paryabht <bhtea pa. 1.1 of pari + bh sattym>, and so
on. In the third kind of samsa, samsa with the prva-pada is done right in the nma
stage, prior to the application of sup (sv-di). This is in accordance with the following
maxim of the earlier grammarians: gati-krakopapadn kdbhi saha samsavacana prk sub-utpatte (Gatis, krakas, and upapadas are compounded with
kdantas before a sup is added [to the kdantas]). Examples are viva-kra (one
who creates the universe) and so on. The earlier grammarians called this an
upapada-samsa. In the fourth kind of samsa, the uttara-pda is a mere dhtu, not a
sub-anta or ti-anta, because a word ending in [k]vi[p] is accepted as a dhtu even
though it is a nma.2 Examples are pradh (one who thinks well), sambhr (one
who shines brightly), and so on. The earlier grammarians called this a gati-samsa.
Examples of the fifth kind of samsa are pibata-khdat (A command wherein the
words pibata (drink) and khdata (eat) are uttered), yajata-namat (A command
wherein the words yajata (worship) and namata (offer obeisances) are uttered),
and so on.3 Examples of the sixth kind of samsa are stuhi-ka (one who
repeatedly says stuhi kam (praise Ka)), jahi-joha (one who repeatedly says
jahi joham (kill the infidel)), and so on.4 Among these different kinds of samsa, the
first, fifth, and sixth kinds will be described in the Samsa-prakaraa. The second kind,
however, is not directly described in this book, but it is indicated by the word dhtuyoge (see stra 301) which really just means when there is samsa with a dhtu. The
third and fourth kinds are called kt-samsas.5 Now Jva Gosvm will speak a
paribh-stra to inform us which words can be compounded with a kdanta to form
a kt-samsa.
SaodhinRegarding the maxim, gati-krakopapadn kdbhi saha samsavacana prk sub-utpatte (Gatis, krakas, and upapadas are compounded with
kdantas before a sup is added [to the kdantas]), Siddhnta-kaumud further
explains that the samsa is done even before a feminine pratyaya such as [p] or [p]
is added. Now we will analyze how this Pinian paribh corresponds to the next
stra. In the Pinian system the term gati refers to the avyayas pra and so on (see
Adhyy 1.4.60) and also to the ury-dis and words ending in the taddhita
pratyayas vi and [c] (see Adhyy 1.4.61). Moreover, the extra words like krik,
puras, agra, and so on that Jva Gosvm includes in the ury-di-gaa in vtti 777 are
not actually found in the ury-di-gaa in the Pinian gaa-pha, but are rather
separately called gatis in Adhyy 1.4.62 to 1.4.79. So all these gatis are covered
by the words upendrory-di-vy-antj-anta in the next stra. Similarly, for the sake of
simplicity, Jva Gosvm covered both the krakas and upapadas by the mention of
prva-padni in the next stra. In this regard, Jva Gosvm covers the Pinian stra
1 The prva-pada in this case cannot be any sub-anta, it must be na[] (see stra 778)
or one of the 20 prdi avyayas called upendras (see vtti 301). Being dyotakas (see
vtti 259), na[] and the prdi avyayas only take s[u], and that too is deleted by
avyayt svder mahhara (258). Thus na[] and the upendras pra and so on become
viupadas and are thus eligible to act as the prva-pada in a samsa. It will be
explained in vtti 777 that the ury-dis and words ending in the taddhita pratyayas vi
or c can also act as the prva-pdas in this kind of samsa, and, since they are all
avyayas, their sv-di is deleted by avyayt svder mahhara (362). Thus we also get
ur-karoti (he accepts), vaiav-karoti (he makes into a Vaiava), saty-karoti
(he makes true), and so on.
2 For further details, see vtti 134.
3 See tathkhytam khytena niyojane (Bhat 1776).
4 See hi-pratyaynta karmabhkya-tad-vaktari (Bhat 1777).
5 As explained previously, the earlier grammarians called the third kind upapadasamsa and the fourth kind gati-samsa. We call both kinds kt-samsas.
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tatropapada saptam-sthitam (Adhyy 3.1.92) by saying kt-strdya saptamyanta prva-padam (783). The mention of prva-padni simultaneously covers both
the krakas and upapadas because Amta 776 explains that krakas are included
within the category of upapadas, since we never see an upapada that is not a kraka,
and because the term upapada (subordinate word in a compound) is just a fancy
name for a prva-pada since prva-padas are generally subordinate in meaning to the
uttara-pada. In this regard, an example of a gati-samsa is pradh, an example of a
kraka-samsa is vka-bh, and an example of a upapada-samsa is ka-seva.
These samsas are analyzed as praka dhyyati (one who thinks well), vkd
bibheti (one who is afraid of a wolf), and ka sevate (one who serves Ka)
respectively. Jva Gosvm, however, keeps things simple and calls all three kinds kt
samsas.
776 / opaen"AeyaARid"vyantaAjantapaUvaRpad"Aina k{(d"ntaena s$amasyantae ,
paUvaRpadM" tvamantaenaEvaAvyayak{(d"ntaena /
776. upendrory-di-vy-antj-anta-prva-padni kdantena samasyante, prva-pada
tv am-antenaivvyaya-kdantena
upendraupendras; ur-diury-dis (see vtti 777); vi-antawords ending in the
taddhita pratyaya vi; c-antawords ending in the taddhita pratyaya [c]; prvapadniand prva-padas; kdantenawith a kdanta; samasyanteare compounded;
prva-padama prva-pada; tubut; am-antenawhich ends in am; evaonly;
avyaya-kdantenawith a kdanta that is an avyaya (see stra 259).
Upendras, ury-dis, words ending in the taddhita pratyayas vi or [c], and
prva-padas are compounded with kdantas. But a prva-pada can only be
compounded with an avyaya-kdanta if the avyaya-kdanta ends in am1.
kt-smnya-grahat prvatrpdam rohati. udharani tu jeyni. antaragasvder mahhara eka-padatvrambhe.
VttiDue to the general mention of a kdanta here, this rule also applies to
kdantas formed by the previously described kt pratyayas. But examples of this have
to be understood [from elsewhere]. [When this rule is applied,] antaraga-svder
mahhara eka-padatvrambhe (601) is applied.
AmtaThe samsa of any of these with a kdanta is called a kt-smasa. Later on it
will be stated that kt-strdya saptamy-anta prva-padam (A word which ends in
a saptam viubhakti and is situated at the beginning of a kt-stra is called a prvapada). Earlier grammarians called it an upapada, and they called the samsa of a
prva-pada with a kdanta an upapada-samsa. The kraka-samsa is just a subcategory of the upapada-samsa, because we never see an upapada that is not a
kraka. This stra is a general stra made for the sake of easily understanding ktsamsas. The rest of the details will be mentioned in the Samsa-prakaraa. For
example, it is understood that almost all kt-samsas are included in the category of
kapurua-samsas. The meaning of the restriction prva-pada tv amantenaivvyaya-kdantena is avyaya-kdantena tu yad prva-pada samasyate tad
am-antenaiva (But when a prva-pada is to be compounded with an avyaya-kdanta,
it can only be compounded with an avyaya-kdanta that ends in am). The word eva
here expresses a two-fold restriction:
1 The only avyaya-kdantas that end in am are kdantas formed by the application of
the kt pratyayas []am[u] and [kh]am[u].
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1) The samsa of a prva-pada only takes place with an avyaya-kdanta that ends in
am, not with any other avyaya-kdanta. Thus, in anyathaiva-katham-itthasu ukas
tat-tan-mtrrthe (785) and so on, we find vidhim anyath ktv and so on. Here the
prva-padas anyath and so on arent compounded with the avyaya-kdantas ktv
and so on which are formed by the kt pratyaya [k]tv.
2) Only a prva-pada which is mentioned in the same stra as an avyaya-kdanta
ending in am can be compounded with the avyaya-kdanta ending in am. A prvapada which is mentioned in the same stra as an avyaya-kdanta ending in am which
is ordained alongside another avyaya-kdanta, cannot be compounded with the
avyaya-kdanta ending in am. Thus, in agre-prathama-prvasu ktv-am (Bhat
1288), we find prva nmam, agre nmam, and so on where there is no samsa of
the prva-padas agre and so on with the avyaya-kdanta ending in am because the
avyaya-kdanta ending in am ([]am[u]) is ordained alongside another avyayakdanta ([k]tv).
Examples of when there is samsa with kdantas formed by the previously described
kt pratyayas are prabhavan <1.1>, upakurva <1.1>, sambhejivn <1.1>,
pracakra <1.1>, anujta, <1.1> adhtavn <1.1> and so on as well as urkurvan <1.1> and so on. All of these are gati-samsas. The rule antaraga-svder
mahhara eka-padatvrambhe (601) is repeated here only in regard to the sv-di
situated in the prva-pada, because, since the other four things, namely upendras and
so on, are avyayas, their sv-di undergoes mahhara simply by avyayt svder
mahhara (258).
777 / vaAmanaAaufpa{TaAE /
777. vmant tuk pthau
vmantafter a vmana; tukthe gama t[uk]; pthauwhen a pthu pratyaya
follows.
T[uk] is inserted after a vmana when a pthu pratyaya follows.
upendrepraktya, parbhya.
ur-krya urar-ktya. ury-di-gaaur urar cg-kra-vistrayo, rad ity-dayo
nukaraa-abd na ced iti-abda-par, krik strrtha-samdhna-padye, puro
grdau, sad-asac-chabdv darndarayo, ala bhae, haste pau copayamane,
prdhva bandhana-hetv nuklye, jvikopaniadau tat-sdye, adas tat-prvaka
yadi para prati na jpyate nocyate v, astam adaranrtham. etat sarva ki, ki
pare sati ury-di. antar hantau, na tu parigrahe. kae-manas hantau tptym.
acchety bhimukhya-vacanam abhi-abdrtha v gaty-arthe vade ca. tiro ntardhivacana, ki tu v.
ita ki vikalpa, ki pare ete vakyamnm ury-ditva v syt. upje anvje
ca smarthydhne, skt, mithy, lavaa, vae, prdur, vis, nama ca
prasiddhrth, urasi-manas anta-karae, madhye pade na tu spare. nivacane
vacanbhve iti. ete upendra-vad khyte kti ca dhto prk prayojy gati-saj.
tatra durgamodharanirad itirat-ktya, srit-ktya. neharad iti ktv.
urasi-ktya ktv v, nicitya ity artha. atha vy-cau taddhitauavaiava
vaiava ktvety arthe vi, k-aprayoga, ver hara, prv-rmasya -rma
vaiav-ktya. csaty-ktya. prva-pada vakyate. na-prvt tu
VttiExamples of when there is an upendra are praktya and parbhya.
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pra + k (770) pra + k + [k]tv (776, 775) pra + k + ya[p] (330, 2941,
777) pra + k + t[uk] + ya[p] praktya (87) praktya + s[u] (259, 258)
praktya (having made)
par + bh (770) par + bh + [k]tv (776, 775) par + bh + ya[p] (330,
294) parbhya (87) parbhya + s[u] (259, 258) parbhya (having
conquered)
Examples of when there is an ury-di are ur-krya and urar-ktya.
ur + k (770) ur + k + [k]tv (776, 775) ur + k + ya[p] (330,
294, 777) ur + k + t[uk] + ya[p] ur-ktya (87) ur-ktya + s[u] (259, 258)
ur-ktya (having accepted)
urar + k (770) urar + k + [k]tv (776, 775) urar + k + ya[p]
(330, 294, 777) urar + k + t[uk] + ya[p] urar-ktya (87) urar-ktya + s[u]
(259, 258) urar-ktya (having accepted)
The ury-di-gaa (list of ury-dis) is as follows2:
1
ur urar cg-kravistrayo
rad ity-dayo nukaraaabd na ced iti-abdapar

puro grdau
3
4
sad-asac-chabdv
darndarayo
ala bhae
haste pau copayamane
astam adaranrtham
The avyayas ur and urar which are used in the

senses of ag-kra (accepting) and vistra
(spreading).
Imitative words such as rat and so on, provided
they are not followed by the word iti.
The avyaya puras which is used in the senses of
agra (in front) and so on.
The words sat and asat when used in the senses
of dara (respect) and andara (disrespect)
respectively.
The avyaya alam when used in the sense of
bhaa (decoration).3
The niptas haste and pau when the sense is
upayamana (marriage).
The avyaya astam which has the meaning of
adarana (disappearance).4
1 Amta will explain that because ya[p] is a replacement of [k]tv it is also kapila.
Similarly, because ya[p] is a replacement of [k]tv, it is also an avyaya kt-pratyaya
(see stra 259). This is all in accordance with the maxim dea sthni-vat kvacit
(Sometimes a replacement is treated like the original).
2 Only the most common ury-dis are mentioned below. The full list is available in the
Bhat.
3 In this regard, Bla gives the example alaktya (having decorated). For further
details about alam, see Amta 682.
4 Siddhnta Kaumud, commenting on the equivalent Pinian stra asta ca
(Adhyy 1.4.68), gives the examples asta-gatya savit punar udeti (The sun,
having set, rises again) and asta-gatni dhanni (riches that have disappeared).
Astam is also used in combination with other gaty-artha-dhtus like i[] gatau (2P, to
go, move), y prpae (2P, to go, move, to attain), and [] prpae (1U, to
lead).
758
etat sarva ki1, ki
pare sati ury-di
8 tiro ntardhi-vacana, ki
tu v
9
1
0
ita ki vikalpa, ki
pare ete
vakyamnm uryditva v syt.
skt, mithy, lavaa,
vae, prdur, vis, nama
ca prasiddhrth
urasi-manas antakarae
ete upendra-vad
khyte kti ca dhto
prk prayojy gatisaj
All of the above are called ury-dis when the

dhtu [u]k[] follows.
The avyaya tiras which expresses the idea of
antardhi (covering, disappearance) is an urydi, but it is only optionally an ury-di when the
dhtu [u]k[] follows.
The words just about to be mentioned are
optionally ury-dis when the dhtu [u]k[]
follows.
The avyayas skt, mithy, lavaam, vae,
prdur, vis, and namas whose meanings are wellknown.
The niptas urasi and manasi when they refer to
the anta-karaa (the internal organ, i.e the
heart or the mind)
The ury-dis are called gatis. Just like the
upendras, they are applied before a dhtu when
an khyta pratyaya or kt pratyaya follows.
Examples of the more difficult ones among them will now be given:
2) rat-ktya (having made the sound rat) and srit-ktya (having made the sound
srit). But rat is not an ury-di in rad iti ktv (having made the sound rat),
because it is followed by the word iti.
10) urasi-ktya or urasi ktv which both mean nicitya (having decided [in his
heart]).2 Likewise manasi-ktya or manasi ktv which both mean nicitya (having
decided [in his mind]).
Now examples with words ending in the taddhita pratyayas vi and [c] will be given.
The taddhita pratyaya vi is applied in the sense of avaiava vaiava ktv
(having made the non-Vaiava into a Vaiava), the form of k[] is no longer
employed, the taddhita-pratyaya vi is deleted, and the previous a-rma becomes rma. Thus we get vaiav-ktya. When the taddhita-pratyaya [c] is applied, we get
saty-ktya. Examples with prva-padas will be given later.
vaiava + k (770) vaiava + k + [k]tv (1276) vaiava + vi + k +
[k]tv (612) vaiava + k + [k]tv (1277) vaiav + k + [k]tv (776, 775)
vaiav + k + ya[p] (330, 294, 777) vaiav + k + t[uk] + ya[p] vaiavktya (87) vaiav-ktya + s[u] (259, 258) vaiav-ktya (having made into a
Vaiava).
satya + k (770) satya + k + [k]tv (Bhat 3164) satya + [c] + k +
[k]tv (124) saty + k + [k]tv (776, 775) saty + k + ya[p] (330, 294, 777)
1 Whatever is enclosed in arrows here is a gaa-stra, and the rest is just an expanded
explanation of the same. Jva Gosvm uses gaa-stras in the same way in the
Dhtu-pha. For example, hanty-arth ca, ye ca teu gaeu hisrth dhtava
ukts te cur-dv api jey ity artha. In the Dhtu-pha, however, we have put the
gaa-stras in bold to make them stick out. Thus we have not used arrows there.
2 In this regard, Bla gives the following counterexample: anta-karaa iti kim? urasi
ktv hasta ete, hastau vakasi ktvety arthaWhy do we say when they refer
to the anta-karaa? Consider urasi ktv hasta ete which means hastau vakasi
ktv ete (Having placed his two hands on his chest, he goes to sleep).
759
saty + k + t[uk] + ya[p] saty-ktya (87) saty-ktya + s[u] (259, 258)
saty-ktya (having settled [the agreement]).
But, after the prva-pada na[], [k]tv is not replaced by ya[p] (see stra 775), rather
the following rule applies to na[]:
AmtaBecause ya[p] is a replacement of [k]tv it is automatically kapila. Similarly,
because ya[p] is a replacement of [k]tv, it is also an avyaya kt-pratyaya (see stra
259). This is all in accordance with the maxim dea sthni-vat kvacit (vtti 190). In
the vtti, Jva Gosvm gives examples of the samsas described in the previous
stra. For example, praktya is the samsa of an upendra with a kdanta and urktya is the samsa of an ury-di with a kdanta. Next Jva Gosvm mentions the list
of the ury-dis along with their meaning. The ury-dis are avyayas. By the word di in
agrdau, the avyaya puras is also used in the senses of eastward, first in time, and
past, according to Bharata. But when puras is not an avyaya, like when it is is made
from the word pur + []as, we get pura ktvlabhata krti rj (Having constructed
many cities, the king attained fame). Haste, pau, vae, urasi, and manasi are
niptas which resemble words ending in a saptam viubhakti. Their saptam
viubhakti is not deleted even in samsa.
Regarding the gaa-stra etat sarva ki, the taddhita pratyayas vi and [c] are
applied when there is combination (samsa) with the dhtus k, bh, or as, and
because the ury-dis are listed alongside the words ending in the taddhita pratyayas vi
and [c] (see ury-di-vy-antj-anta in previous stra), the ury-dis are also used in
combination with the dhtus k, bh, and as. Still, in accordance with the maxim
dhikyena vyapade bhavanti (statements are made according to what is
prominent), Jva Gosvm said etat sarva ki, considering that the ury-dis are
mainly used in combination with the dhtu k. Thus we get puras-ktya (having
placed in front), puro-bhya (being in front), and so on. Puro-dhya (having placed
in front) and so on are also seen. Examples of tiro ntardhi-vacana, ki tu v are
tiro-bhya (having disappeared), tiro-dhya (having disappeared), tira ktv or
tiras ktv (having covered), and tira-ktya or tiras-ktya (having covered). The
optional change to sa-rma here will be ordained later in tirasas tv agatau ca v
(1027). Regarding the gaa-stra ita ki vikalpa (The words just about to be
mentioned are optionally ury-dis when the dhtu [u]k[] follows), The implied
meaning is Therefore samsa is also optional. The gaa-stra ete upendra-vad
khyte kti ca dhto prk prayojy gati-saj means ete ury-daya abd
upendr iva dhto prk prayojy khyte kti ca gati-saj labhante (The words
ur and so on are called gatis when they are applied like upendras before a dhtu
when an khyta pratyaya or kt pratyaya follows). Therefore the samsa of the gatis
with an khyta or kdanta is called a gati-smasa. Examples of when there is samsa
with an khyta are ur-karoti and so on.
Jva Gosvm gave examples of the more difficult ury-dis, but left aside the easier
ones. Examples of some of the easier ones are as follows:
4) sat-ktya (having treated with respect) and asat-ktya (having treated with
disrespect).
6) maithil haste-ktya gauravam pa rma and maithil pau-ktya gauravam
pa rma (Having accepted the hand of Maithil (St), Rma became venerable).
9) lavaa-ktya (or lavaa ktv) takra pibati (Having made the buttermilk salty,
he drinks it) and amtya vae-ktya (or vae ktv) rjnam abhibhavati atru
(Having brought the minister under his control, the enemy conquers the king).
The taddhita pratyaya vi is ordained by abhta-tad-bhve k-bhv-asti-yoge vi (1276)
and the taddhita pratyaya [c] is ordained by c k-yoge (Bhat 3164). The taddhita
pratyaya vi is applied after the word vaiava, and according to the maxim
760
uktrthnm aprayoga (vtti 600), the word avaiavam and ktv are no longer
employed. The taddhita pratyaya is deleted by kevalasya pratyaya-ver hara (612),
and the previous a-rma becomes -rma by a-dvayasya vv -rma (1277). Satyktya means nicitya (having settled [the agreement]). Here the taddhita pratyaya
[c] is applied in the previously mentioned meaning by satyd aapathe ().
778 / naHaAe'r"AmazAeSa: , s$avaeRre" tau nauq%. ca s$amaAs$ae , @AKyaAtae
tvaAaepae /
778. nao -rma-ea, sarvevare tu nu ca samse, khyte tv kepe
naaof na[]; a-rma-eathe remainder a-rma; sarvevarewhen a sarvevara
follows; tubut; nuthe gama n[u]; caalso; samsewhen there is samsa;
khytewhen a word ending in an khyta pratyaya follows1; tubut; kepewhen
the sense is reproach.
When there is samsa with na[], only the a of na[] remains, but if a
sarvevara follows n[u] is also added. However, if a ti-anta is the uttarapada in the samsa, then this rule only applies when the sense is reproach
[because there is no samsa of na with a ti-anta in any other sense].2
aktv, ankitv. khyteharim abhajasi mrkha, anedhi tvam.
Vtti na[] + k (770) na[] + k + [k]tv (k is ani by verse 1, 294) na[] +
ktv (776, 778) aktv (87) aktv + s[u] (259, 258) aktv (having not
done)
na[] + k (770) na[] + k + [k]tv (316) na[] + kitv (776, 778) a +
n[u] + kitv ankitv (87) ankitv + s[u] (259, 258) ankitv (having
not seen)
An example of when a word ending in an khyta pratyaya follows is harim abhajasi
mrkha, anedhi tvam (O fool, you dont worship Hari, [therefore] dont live).
na[] + bhaj + si[p] (288) na[] + bhajasi (778) abhajasi (you dont
worship)
na[] + as + hi (288, 477, 500) na[] + edhi (778) a + n[u] + edhi
anedhi (dont live)
AmtaIn aktv and so on, [k]tv is not replaced by ya[p], because the samsa has
na[] as its prva-pada (see 775). In the example harim abhajasi mrkha, anedhi tvam,
the sense is You dont worship Hari. This is not good. Therefore dont remain on earth,
die! Why do we say when there is samsa? Consider asuro na prti harim (The
demon doesnt please Hari).
1 In this regard, Ktyyanas Vrttika says nao na-lopas tii kepe (The n of na[] is
deleted when a ti follows and the sense is reproach). Here again ti means ti-anta
(see Amta 776).
2 The phrase khyte tv akepe simultaneously ordains the samsa of na[] with a
word ending in an khyta pratyaya, provided that the sense is reproach. This kind of
samsa is not covered by na (937) because that stra only ordains the samsa of
na[] with a word ending in a sv-di pratyaya. See Amta 937 for further details.
761
779 / h"ir"vaeNAuh"r"ivaiDavaAR yaipa naAntavajaRma, /
779. hariveu-hara-vidhir v yapi nnta-varjam
hariveu-hara-vidhithe rule of hariveu-hara (stra 436); voptionally; yapi
when ya[p] follows; na-anta-varjamwith the exception of dhtus ending in na-rma.
With the exception of dhtus ending in na-rma, the rule of hariveu-hara
only optionally applies when ya[p] follows.
gatya gamya, praatya praamya. nntn tu nityam evaprahatya, vitatya,
sammatya. ado jagdhiprajagdhya. jana-khana-sanm iti prajya, prajanya.
antaragatvt prg jagdhau prpte pi nimittpyd yab-grahaam tena jahter hi
ity-dayo na syuvihya.
Vtti [] + gam (770) [] + gam + [k]tv (776, 775) + gam + ya[p]
(gam is ani by verse 6, two options by 779):
1) (stra 436 is applied) + ga + ya[p] (777) + ga + t[uk] + ya[p] gatya
(87) gatya + s[u] (259, 258) gatya
2) (stra 436 is not applied) gamya (87) gamya + s[u] (259, 258)
gamya
pra + am (366) pra + nam (770) pra + nam + [k]tv (776, 775) pra
+ nam + ya[p] (nam is ani by verse 6, two options by 779):
1) (stra 436 is applied) pra + na + ya[p] (777) pra + na + t[uk] + ya[p]
pra + natya (303) praatya (87) praatya + s[u] (259, 258) praatya
2) (stra 436 is not applied) pra + namya (303) praamya (87) praamya +
s[u] (259, 258) praamya
But the rule of hariveu-hara always applies to dhtus ending in na-rma:
pra + han (770) pra + han + [k]tv (776, 775) pra + han + ya[p]
(han is ani by verse 6, 436) pra + ha + ya[p] (777) pra + ha + t[uk] + ya[p]
prahatya (87) prahatya + s[u] (259, 258) prahatya
vi + tan (770) vi + tan + [k]tv (776, 775) vi + tan + ya[p] (330, 436)
vi + ta + ya[p] (777) vi + ta + t[uk] + ya[p] vitatya (87) vitatya + s[u] (259,
258) vitatya
sam + man (770) sam + man + [k]tv (776, 775) sam + man + ya[p]
(330, 436) sam + ma + ya[p] (777) sam + ma + t[uk] + ya[p] (72, 73) sammatya
(87) sammatya + s[u] (259, 258) sammatya
Ado jagdhi kapila-ta-rme yapi ca (765) is applied and we get prajagdhya.
pra + ad (770) pra + ad + [k]tv (776, 775) pra + ad + ya[p] (765)
pra + jagdh + ya[p] (330) prajagdhya (87) prajagdhya + s[u] (259, 258)
prajagdhya
Jana-khana-sanm -rmo v kasri-ye (466) is applied and we get prajya or
prajanya.
762
pra + jan (770) pra + jan + [k]tv (776, 775) pra + jan + ya[p] (330,
two options by 466):
1) (the change to is done) pra + ja + + ya[p] (42) prajya (87) prajya
+ s[u] (259, 258) prajya
2) (the change to isnt done) prajanya (87) prajanya + s[u] (259, 258)
prajanya
Even though the change to jagdh[i] would have been applied before [the change to
ya[p]] since it is antaraga, ya[p] was nonetheless included in stra 765 taking into
consideration the disappearance of the nimitta.1 Therefore the rules jahter hi ktvi
(774) and so on cannot be applied. Thus we get vihya and so on.
vi + h (770) vi + h + [k]tv (776, 775) vi + h + ya[p] (h is ani by
verse 1, 780) vihya (87) vihya + s[u] (259, 258) vihya
AmtaSomeone may argue, Since ya[p] is a replacement of [k]tv, why doesnt
jahter hi ktvi (774) apply in the case of vihya? In answer to this, Jva Gosvm
speaks the sentence beginning even though. Regarding ado jagdhi kapila-ta-rme
yapi ca (765), the change to jagdh[i] is applied first because the rule ordaining the
change to jagdh[i] is antaraga since it applies to the prakti (see vtti 208). Still, the
fact that the phrase yapi ca was separately mentioned in that stra indicates that, in
this prakaraa, a rule cannot be applied when there is disappearance of the direct
nimitta, because at that time the naimittika also disappears (see vtti 178). The
resultant meaning is that the replacement ya[p] is only considered like the original
[k]tv in regard to being kasri, but not in regard to being the direct nimitta [k]tv.
Thus, since ya[p] is not the direct nimitta [k]tv, jahter hi ktvi (774) cannot be
applied.
By the words and so on in the rules jahter hi ktvi and so on, none of the changes
mentioned in the stra beginning dyati-syati-m-sthm (stra 764) apply when ya[p]
follows, because the nimitta in the form of the kapila pratyaya has disappeared. For
example, from the dhtu do we get avadya, from the dhtu h we get sthya,
from the dhtu m we get anumya, from the dhtu [u]dh[] we get nidhya, from
the dhtu [u]d[] we get pradya, sudya, and so on.
780 / d"AmaAed"r"Ade"r"Ir"AmaAe na yaipa i(ipa ca /
780. dmodarder -rmo na yapi kvipi ca
dmodara-deof the dmodaras and so on mentioned in stra 417; -rmathe
change to -rma; nanot; yapiwhen ya[p] follows; kvipiwhen [k]vi[p] follows; ca
and.
The dmodardis dont undergo the change to -rma when ya[p] or [k]vi[p]
follows.
vidhya, nipya. nipya iti po rpam. er haravicrya.
Vtti vi + dh (770) vi + dh + [k]tv (776, 775) vi + dh + ya[p] (dh is
ani by verse 1, 780) vidhya (87) vidhya + s[u] (259, 258) vidhya
1 The nimitta being referred to here is a kapila pratyaya beginning with t, in this case
[k]tv.
763
ni + p (770) ni + p + [k]tv (776, 775) ni + p + ya[p] (p is ani
by verse 1, 780) nipya (87) nipya + s[u] (259, 258) nipya
Nipya is a form of the dhtu p[] pne (4A, to drink). []i is deleted and we get
vicrya.
vi + car (569) vi + car + []i (358) vi + cri (260, 770) vi + cri +
[k]tv (776, 775) vi + cri + ya[p] (330, 449) vicrya (87) vicrya + s[u]
(259, 258) vicrya (having considered)
AmtaWhere the change to -rma would have applied since ya[p] and [k]vi[p] are
kasri rma-dhtukas beginning with a viujana, this rule prohibits it.
SaodhinThe form of [] + hve[] spardhy abde ca (1U, to vie with,
challenge; to call) is hya (having called). Sakaraa is done because ya[p] is also
kapila, since it is a replacement of [k]tv. But the sakaraa u doesnt take trivikrama
by vmanasya trivikrama kt-ka-dhtuketara-ya-pratyaye (399) since it says there
that the pratyaya beginning with y cannot be a kt pratyaya, rather the sakaraa u
takes trivikrama by y-vi-vy-jy-hv sakaraasya trivikrama (Bhat 851). The
steps in this regard are as follows:
+ hve (412) + hv (770) + hv + [k]tv (776, 775) + hv +
ya[p] (hv is ani by verse 1, 471) + hu + ya (Bhat 851) hya (87) hya
+ s[u] (259, 258) hya
Similarly, the viunih form is hta <1.1>.
781 / laGaupaUvaARtpar"sya NAer"yyaipa , @AaAetaevaAR /
781. laghu-prvt parasya er ay yapi, pnoter v
laghu-prvta dhtu which contains a laghu in its first syllable; parasyawhich
comes after; eof []i; aythe replacement ay; yapiwhen ya[p] follows; pnote
after the dhtu p[] vyptau (5P, to pervade, obtain); voptionally.
If []i comes after a dhtu which still has a laghu in its first syllable [even
after []i has been applied], then it becomes ay when ya[p] follows. The
same thing optionally happens when []i comes after p[].
vigaayya, praamayya, prpayya prpya. laghu-prvt kim? sampradhpya, nighya.
Vtti vi + gaa (565) vi + gaa + []i (393) vi + ga + []i (420, 260) vi
+ gai (770) vi + gai + [k]tv (776, 775) vi + gai + ya[p] (330, 781)
vigaayya (87) vigaayya + s[u] (259, 258) vigaayya (having counted)
pra + am (366) pra + nam (569) pra + nam + []i (358) pra + nm
+ []i (570) pra + nami (260, 770) pra + nami + [k]tv (776, 775) pra + nami
+ ya[p] (330, 781) pra + namayya (303) praamayya (87) praamayya + s[u]
(259, 258) praamayya (having caused to offer obeisances)
pra + p (569) pra + p + []i pra + pi (260, 770) pra + pi + [k]tv
(776, 775) pra + pi + ya[p] (330, two options by 781):
764
1) ([]i changes to ay) pra + payya (42) prpayya (87) prpayya + s[u]
(259, 258) prpayya (having caused to attain)
2) ([]i doesnt change to ay, 449) pra + pya (42) prpya (87) prpya +
s[u] (259, 258) prpya (having caused to attain)
Why do we say after a dhtu which still has a laghu in its first syllable? Consider
sampradhpya and nighya.
sam + pra + dh (569) sam + pra + dh + []i (571) sam+ pra + dhpi
(260, 770) sam+ pra + dhpi + [k]tv (776, 775) sam+ pra + dhpi + ya[p]
(330, 449) sam + pra + dhpya (72, 73) sampradhpya (87) sampradhpya +
s[u] (259, 258) sampradhpya
ni + guh (569) ni + guh + []i (333) ni + goh + []i (468) ni + ghi
(260, 770) ni + ghi + [k]tv (776, 775) ni + ghi + ya[p] (330, 449) nighya
(87) nighya + s[u] (259, 258) nighya
AmtaThe vigraha of the word laghu-prvt is laghu prve yasya tdd dhto
([after] a dhtu in whose first syllable there is a laghu).
SaodhinThis stra is an apavda of er haro ni-dau rma-dhtuke (449). In
effect this stra only applies to the kathdis and gha-dis.
782 / ftvaATaeR NAmauABaINyae /
782. ktvrthe amu cbhkye
ktv-arthein the sense of [k]tv (see stras 770 and 771); amuthe kt pratyaya
[]am[u]; caalso; bhkyewhen bhkya (frequent repetition) is to be
expressed.
When repetition is to be expressed, []am[u] is also applied after a dhtu in
the same sense as [k]tv.
amul iti pini (3.4.22). bhkya pauna-punyam. bhkye vpsdiu ca
dvitva vcyam. smra smra ka namati. gha-dnm ity-dau i-prvayor
amv-ios tu trivikramo vgama gama, gma gma v. labher num ity-di
lambha lambha, lbha lbha, pralambha pralambha. bhoja bhoja, pya
pyam. pake smtv smtvety-di.
VttiPini called it []am[ul] (see Adhyy 3.4.22). bhkya means paunapunya (frequent repetition). It will be described later how a word is repeated when
bhkya or vps and so on is understood (see stra 1037). For example, smra
smra ka namati (Remembering Ka again and again, he offers obeisances to
Ka).
sm (782) sm + []am[u] (sm is ani by verse 1, 314) smram (87)
smram + s[u] (259, 258) smram (1037) smram + smram (72) smra
smram (after remembering again and again)
765
In the stra beginning gha-dnm (570) there is the phrase i-prvayor amv-ios
tu trivikramo v. Thus we gama gamam or gma gmam.
gam (569) gam + []i (358) gm + []i (570) gami (782) gami +
[]am[u] (330, two options by 570):
1) (the change to trivikrama is done) gmi + []am[u] (449) gmam (87)
gmam + s[u] (259, 258) gmam (1037) gmam + gmam (72) gma
gmam (having caused to go again and again)
2) (the change to trivikrama isnt done, 449) gamam (87) gamam + s[u]
(259, 258) gamam (1037) gamam + gamam (72) gama gamam (having caused
to go again and again)
Labher nu amv-ior v, sopendrasya tu nityam (458) is applied and we get lambha
lambham or lbha lbham and pralambha pralambham.
labh (782) labh + []am[u] (labh is ani by verse 6, two options by 458):
1) (n[um] is inserted, 160) la + n[um] + bh + []am[u] (165, 73) lambham
(87) lambham + s[u] (259, 258) lambham (1037) lambham + lambham (72)
lambha lambham (after obtaining again and again)
2) (n[um] isnt inserted, 358) lbham (87) lbham + s[u] (259, 258) lbham
(1037) lbham + lbham (72) lbha lbham (after obtaining again and again)
pra + labh (782) pra + labh + []am[u] (labh is ani by verse 6, 458,
160) pra + la + n[um] + bh + []am[u] (165, 73) pralambham (87) pralambham
+ s[u] (259, 258) pralambham (1037) pralambham + pralambham (72)
pralambha pralambham (after deceiving again and again)
bhuj (782) bhuj + []am[u] (bhuj is ani by verse 3, 333) bhojam (87)
bhojam + s[u] (259, 258) bhojam (1037) bhojam + bhojam (72) bhoja bhojam
(having eaten again and again)
p (782) p + []am[u] (p is ani by verse 1, 413) p + y[uk] +
[]am[u] pyam (87) pyam + s[u] (259, 258) pyam (1037) pyam +
pyam (72) pya pyam (after drinking again and again)
In the other case, we get smtv smtv and so on.
sm (782) sm + [k]tv (sm is ani by verse 1, 294) smtv (87)
smtv + s[u] (259, 258) smtv (1037) smtv smtv (after remembering
again and again)
AmtaBecause of the word ca, [k]tv is also applied when repetition is to be
expressed. The word ktvrthe indicates that the phrases eka-kartkayo and prvakla-stha-dhto are to be understood here. The and u in []am[u] are indicatory
letters. The is for the sake of vndra, and the u is used so the m of the pratyaya
will remain.1
SaodhinThe Amta to Bhat 1261 says that all the kt pratyayas which form
avyayas are ordained in bhve prayoga. Thus the kart or karma is anukta by them,
but is ukta only by the pratyaya that is applied after the main kriy (see vtti 645).
Therefore, in the example smra smra ka namati, the kart is ukta only by the
1 Otherwise the m would have been considered an indicatory letter by antyaviujana ca (see vtti 152).
766
khyta pratyaya ti[p] in namati and not by the kt pratyaya []am[u] in smram.
783 / k{(ts$aUaAM s$aamyantaM paUvaRpad"ma, /
783. kt-strdya saptamy-anta prva-padam
kt-stra-dyamand which is situated at the beginning of a stra in the kdantaprakaraa (from now on); saptam-antama word which ends in a saptam
viubhakti; prva-padama prva-pada.
A word which ends in a saptam viubhakti and is situated at the beginning
of a kt-stra is called a prva-pada.
upapada prca. paribheyam.
VttiEarlier grammarians called it an upapada. This is a paribh stra.
784 / NAmau: /
784. amu
amuthe kt pratyaya []am[u].
The word amu is to be supplied in the subsequent stras.
vibhur ayam.
SaodhinThis stra blocks the application of [k]tv in the following stras.
Otherwise, [k]tv would have also been applied due to the word ca in ktvrthe amu
cbhkye (782)
785 / @nyaTaEvaTaimatTaMs$au x"]k{(HastaanmaAaATaeR /
785. anyathaiva-katham-itthasu ukas tat-tan-mtrrthe
anyath-evam-katham-itthasuwhen anyath (in another way), evam (in this
way), katham (in which way?), or ittham (in this way) is the prva-pada; uka
after the dhtu [u]k[] (8U, to do, make); tat-tat-mtra-arthewhen it is used
only in the sense of those words.
When anyath, evam, katham, or ittham is the prva-pada, []am[u] is
applied after [u]k[], provided [u]k[] is used only in the sense of those
words.
harim anyath-kram arcayati, anyathrcayatty artha. eva-kram ity-di. ko rthe
tuvidhim anyath ktv harim arcayati.
VttiFor example, harim anyath-kram arcayati (He worships Hari in another
way) where anyath-kram arcayati just means anyathrcayati (He worships in
another way). Other examples are eva-kram and so on.
767
anyath + k (785) anyath + k + []am[u] (k is ani by verse 1, 314)
anyath + kram (776) anyath-kram (87) anyath-kram + s[u] (259, 258)
anyath-kram (in another way)
evam + k (785) evam + k + []am[u] (k is ani by verse 1, 314)
evam + kram (776, 72, 73) eva-kram (87) eva-kram + s[u] (259, 258)
eva-kram (in this way)
But when [u]k[] is used in its own meaning, we get vidhim anyath ktv harim
arcayati (Concocting a different kind of system, he worships Hari).
AmtaThis stra means anyathdi-caturu prva-padeu tat-tan-mtrrthe
vartamnd uka uttare amu syt (When one of the four words beginning with
anyath is the prva-pada, []am[u] is applied after [u]k[], provided [u]k[] is
used only in the sense of those words). The four words beginning with anyath are
avyayas. Tat-tan-mtrrthe means anyathdnm evrthe (only in the sense of
anyath and so on). In this regard, [u]k[]s being used in its own meaning is
excluded by the word mtra. Indeed, Jva Gosvm gives the counterexample vidhim
anyath ktv harim arcayati to show how []am[u] isnt applied when [u]k[] is
used in its own meaning. Here there is no samsa of anyath with ktv because, even
though ktv is an avyaya-kdanta, it is not an avyaya-kdanta ending in am (see
stra 776).
786 / yaAvaita iva}"jaIvaAByaAma, /
786. yvati (karmai1) vid-jvbhym
yvatiwhen the word yvat (as much as, as long as) is the prva-pada; vidjvbhymafter the dhtus vid[] lbhe (6U, to find, obtain) and jv[a] pradhrae (1P, to live).
[]am[u] is applied after vid[] and jv[a] when the word yvat used as a
karma is the prva-pada.
yvad-veda bhukte, tatra ngraha karotty artha. yvaj-jva hari bhajati.
VttiFor example, yvad-veda bhukte (he eats as much as he gets). The
meaning is that he is not attached to eating. Similarly, yvaj-jva hari bhajati (he
worships Hari as long as he lives)
yvat + vid (786) yvat + vid + []am[u] (330, 333) yvat + vedam (776,
61) yvad-vedam (87) yvad-vedam + s[u] (259, 258) yvad-vedam (as much
as he gets)
yvat + jv (786) yvat + jv + []am[u] (330) yvat + jvam (776,
66) yvaj-jvam (87) yvaj-jvam + s[u] (259, 258) yvaj-jvam (as longs as he
lives)
AmtaThe meaning of yvad-veda bhukte is yat parimita labhate tvad eva
bhukte (He eats only that amount which he obtains). The implied meaning here is
that it is a devotees nature to accept the objects of the senses with detachment. This
is understood from the statement yadcch-lbha-santua Satisfied with whatever
1 The word karmai is carried forward here from Bhat 1278.
768
comes of its own accord (Bhagavad-gt 4.22). Regarding the example yvaj-jva
hari bhajati, jv[a] pra-dhrae (1P, to live) is an akarmaka dhtu, but yvat
becomes its karma by kladhva-bhva-denm (vtti 641).
787 / wtaAe ivak(lpaena s$amaAs$a: /
787. ito vikalpena samsa
itafrom now on; vikalpenaoptionally; samsasamsa.
From now on samsa is only optional.
vibhur ayam.
AmtaThis adhikra extends up to the end of the []am[u] section.
788 / s$aamaIta{taIyayaAeDaARtaumaAaAau s$aiaDaAnagAtaAE /
788. saptam-ttyayor dhtu-mtrt sannidhna-gatau
saptam-ttyayowhen a word ending in a saptam viubhakti or tty
viubhakti is the prva-pada; dhtu-mtrtafter any dhtu; sannidhna-gatau
when motion involving closeness is understood.
When a word ending in a saptam viubhakti or tty viubhakti is the
prva-pada, []am[u] is applied after any dhtu if motion involving closeness
is understood.
hasta-grha ntyati rse.
VttiFor example, hasta-grha ntyati rse (Taking [two gops] by their hands, he
dances in the rsa dance).
hastayo or hastbhym + grah (788) hastayo or hastbhym + grah +
[]am[u] (330, 358) hastayo or hastbhym + grham (776, 601) hasta-grham
(87) hasta-grham + s[u] (259, 258) hasta-grham
AmtaSannidhna means nikaa (closeness). In the example hasta-grha ntyati
rse the word gopyau (two gops) has to be inserted and hasta-grham means
hastbhym ghtv or hastayor ghtv. In the case that samsa is not done, we get
hastbhym grham and so on. Here motion involving closeness is understood.
789 / naAmazAbde" k(maRNyaAid"izAaih"ByaAma, /
789. nma-abde karmay dii-grahibhym
nma-abdewhen the word nman (name) is the prva-pada; karmaiused as a
karma; dii-grahibhymafter the dhtus [] + di[a] atisarjane (6U, to give; to
order; to tell) and grah[a] updne (9U, to accept, take).
769
[]am[u] is applied after [] + di[a] and grah[a] when the word nman used
as a karma is the prva-pada.
nmdeam cae. nma-grha stauti harim.
VttiExamples are nmdeam cae harim (He addresses Hari by speaking His
names) and nma-grha stauti harim (He praises Hari by calling His names).
nmni + [] + di (789) nmni + [] + di + []am[u] (330, 333)
nmni + deam (776, 601, 190) nma + deam (42) nmdeam (87)
nmdeam + s[u] (259, 258) nmdeam
nmni + grah (789) nmni + grah + []am[u] (330, 358) nmni +
grham (776, 601) nma-grham (87) nma-grham + s[u] (259, 258) nmagrham
AmtaNmdeam cae means nmni ghtvcae. In the case that samsa
is not done, we get nmny deam and nmni grham respectively.
790 / taumauNAk(AE tait(yaATaRtvae /
790. tumu-akau tat-kriyrthatve
tumu-akauthe kt pratyayas tum[u] and []aka; tat-kriy-arthatveif the kriy
expressed by that dhtu is the purpose.
Tum[u] and []aka are applied after a dhtu if the kriy expressed by that
dhtu is the purpose [of the main kriy].
kriy dhtv-artha. u-v itau. yasmd dhtos tumu-akau kriyete, tasyaiva dhtor
artho yadi prayojana tad tumu-akau bhavata. tumun-vulau iti piny
(3.3.10). te hi vor aka, yor ana, jhasyntam dianti. drau sevitu hari vrajati,
daraka sevako vrajati. daranrtha sevanrtham ity artha.
VttiKriy is the meaning of a dhtu (see vtti 628). If the meaning of that dhtu
which tum[u] and []aka are applied after is the prayojana of the main kriy, then
tum[u] and []aka are applied. The Pinians say tumun-vulau (see Adhyy
3.3.10), and they replace vu with aka, yu with ana, and jha with anta (see Adhyy
7.1.1 and 7.1.3). Examples are drau hari vrajati (He goes to see Hari) and
sevitu hari vrajati (He goes to serve Hari), and darako hari vrajati (He goes to
see Hari) and sevako hari vrajati (He goes to serve Hari) where draum and
daraka mean daranrtham (to see) and sevitum and sevaka mean sevanrtham
(to serve).
d (790) d + tum[u] (d is ani by verse 7, 441, 160) d + a[m] +
+ tum[u] (52) dra + tum (182) dra+ tum (205) draum (87) draum +
s[u] (259, 258) draum
ev (346) sev (790) sev + tum[u] (316) sevitum (87) sevitum +
s[u] (259, 258) sevitum
d (790) d + []aka (d is ani by verse 7, 333) daraka (87)
daraka + s[u] (93) daraka <1.1>
770
ev (346) sev (790) sev + []aka (330) sevaka (87) sevaka + s[u]
(93) sevaka <1.1>
AmtaBoth tum[u] and []aka are applied in the future tense.1 Because it ends in m,
tum[u] makes an avyaya (see stra 259). Therefore tum[u] is ordained only in bhve
prayoga (see Amta 645). []aka, however, is ordained in kartari prayoga. In drau
hari vrajati (He goes to see Hari), seeing Ka is the prayojana of the activity of
going, and in sevitu hari vrajati (He goes to serve Hari), serving Ka is the
prayojana of the activity of going. Likewise in the examples with daraka and
sevaka.
Bhat 963dhamarya-tumu-bhaviyad-artha-aka-inyor yoge na ah (...The
karma doesnt take a ah viubhakti if it is connected with the kt pratyaya
[]aka which is ordained in the sense of tum[u]...).
SaodhinAs explained above, []aka is ordained in kartari prayoga. Thus the
word ending in []aka will take the same liga, viubhakti, and vacana as the kart
(see stra 219). Thus in the third verse of Tattva-sandarbha we see how the dual form
jpakau is used to correspond to the kart yau:
jayat mathur-bhmau
rla-rpa-santanau
yau vilekhayatas tattva
jpakau pustikm imm
All glories to rla Rpa and rla Santana in the land of Mathur who are inspiring
me to write this book to make the Truth known.
Here tattvam is the karma of jpakau, but it doesnt take a ah viubhakti by
kart-karmao ah kd-yoge (642), because the ah viubhakti is prohibited
by dhamarya-tumu-bhaviyad-artha-aka-inyor yoge na ah (Bhat 963). Thus
a dvity viubhakti is applied instead by karmai dvity (937).
791 / wcC$ATaeR zAfyaAd"AE k(AlaAd"AE ca yaAejyae taumaure"va /
791. icchrthe aky-dau kldau ca yojye tumur eva
icch-arthewhen a dhtu that has the meaning of icch (desire); aki2-dauwhen
a aky-di (see explanation below); kla-dauwhen a kldi (see explanation below);
caand; yojyeis connected; tumutum[u]; evaonly.
Only tum[u] is applied after a dhtu when there is connection with a akydi, kldi, or a dhtu that has the meaning of icch.
1 This is because their kriys are the goal of the main kriy. When the main kriy is
being done the goal is not yet achieved. It is achieved only after the completion of the
main kriy, and thus it is future in regards to the main kriy. For example, in drau
hari vrajati (He goes to see Hari), seeing Hari is the goal of the activity of going, but
the goal is not achieved until the person completes the activity of going by arriving at
the destination where Hari is situated.
2 This is the i[k] form of the dhtu ak[] aktau (5P, to be able). See ik-tipau
dhtu-nirdee (909).
771
yojya-grahaa prva-padatva-nirsrtham. draum icchati, vai, vchati v. tath
drau aknoti, dhotty-di. aka-dha-j-gl-ghaa-rabha-labha-krama-sahaarha-sattrtha aky-di.
kldau tu yojye darandi-dhtv-artho yadi klde prayojana syt, tad tad-dhtos
tumur mantavya. klo ya drau, samayo vel v. di-abdn mantu mana,
drau caku, rotu ravaam ity-di. vaktu jaa iti ca maakrtho ya
dhma iti-vad dyate.
VttiThe word yojya is used here to exclude these words from being prva-padas by
stra 783. Examples are draum icchati, drau vai, and draum vchati (He
wants to see). Similarly, we get drau aknoti (He is able to see), drau
dhoti (He is bold to see), and so on.
The saky-dis are as follows:
ak[] aktau
[i]dh[] prgalbhye
j avabodhane
glai hara-kaye
gha[a] ceym
rabh[a] rbhasye
[u]labh[a] prptau
kram[u] pda-vikepe
ah[a] marae
arh[a] pjym1
Dhtus [like bh and as[a]]
which have the meaning of
satt (being, existing)
5P
5P
9P
1P
1A
1A
1A
1P
1A
1P
to be able
to be bold, arrogant
to know
to be dejected, tired
to endeavor, strive for
to long for, enjoy, embrace, act
rashly
to obtain, possess
to step, walk
to tolerate, conquer
to worship, honor
But when there is connection with the words kla (time) and so on, tum[u] is applied
after a dhtu only if the meaning of the dhtu such as darana (seeing) and so on is
the prayojana of the time and so on. Thus we get klo ya draum, samayo ya
draum, or velya draum (This is the time to see). Due to the word di in kldi
we also get mantu mana (a mind for thinking), drau caku (eyes for
seeing), rotu ravaam (ears for hearing), and so on. Vaktu jaa (dullness for
speaking) is also seen. It is like maakrtho ya dhma (This smoke is for
mosquitoes).
AmtaThe word eva in this stra excludes []aka. Jva Gosvm himself explains
the purpose of using the word yojya here by saying The word yojya is used here so
exclude these from being prva-padas by stra 783. Thus tum[u] is applied after a
dhtu regardless of whether the icchrtha and aky-di dhtus come before or after
that dhtu. But one should know that this rule only applies when both kriys have the
same kart. In this regard, tum[u] ends up having the meaning of a dvity
viubhakti when there is connection with an icchrtha dhtu, but it ends up having
the meaning of a caturth viubhakti when there is connection with a aky-di dhtu.
With the sentence beginning kldau, Jva Gosvm personally explains that, when
there is connection with the kldis, tum[u] is only applied if there is tat-kriy-arthatva
1 Sometimes this dhtu is listed as arh[a] pjy yogyatve ca (1P, to worship, honor;
to be fit, to be able). It is in this sense of yogyatva (propriety, fitness, ability) that
arh[a] is used with tum[u]. There are several shades of meaning to yogyatva and thus
bhoktum arhati could be translated as he should eat, he is fit to eat, or he can
eat. Moreover, when the madhyama-purua is used, arh[a] often functions as a mild
form of command. For example, na asitum arhasi (Please explain to us) in
Bhgavatam 1.1.9.
772
(see stra 790). In the examples klo yam draum and so on, seeing is the
prayojana of the time. The implied meaning is Seeing should be done at this time,
because it is inappropriate at any other time. Similarly, thinking is the prayojana of
the mind, seeing is the prayojana of the eyes, and hearing is the prayojana of the ears.
Someone may argue, Regarding vaktu jaa, speaking cannot be the prayojana of
the dullness, so how come tum[u] is applied here? In answer to this, Jva Gosvm
says vaktu jaa is like maakrtho ya dhma. Here the word maaka
(mosquitoes) figuratively refers to maakbhva (the absence of mosquitoes).
Thus the meaning is maaka-nivttaye dhma (smoke for the absence of
mosquitoes). Similarly, the meaning of vaktu jaa is vacanbhvya jaa
(dullness for the absence of speaking).
SaodhinRegarding the aky-dis, rabh[a] is always preceded by the upendra []
when used with tum[u]. Similarly, kram[u] is always preceded by the upendra pra
when used with tum[u]. Thus we get bhoktum rabhate (he begins to eat) and
bhoktu prakramate (he begins to eat). Likewise ah[a] is generally preceded by the
upendra ud when used with tum[u]. Thus we get katha ts tyaktum utsahe (How
can I give up such devotees?) in Bhgavatam 9.4.65. Other dhtus which are
synonyms of ak[] aktau (5P, to be able) are also used with tum[u]. In this regard,
Prayuktkhyta-majar says that kam[] sahane (1A, to tolerate, forgive) and
pra karma-samptau (10P, to finish) are also used in the sense of smarthya (to
be able). Examples are moktu na kamate kadpi yad aya vndav-kandaram
Because he is unable to leave Vndvana at any time (Lalita-mdhava) and na
praye ha calitum I am unable to walk any further (Bhgavatam 10.30.37).
Similarly, the dhtu [a] aivarye (2A, to be master of, to be able) is also a
synonym and thus we see the example bhagavn bhakta-jana na moktum e The
Lord cannot abandon His devotee (Lalita-mdhava).
792 / taTaA s$amaTaRpayaARyae /
792. tath samartha-paryye
tathlikewise; samartha-paryyewhen a synonym of the word samartha (able).
Likewise, only tum[u] is applied when there is connection with a synonym of
the word samartha.
samartho bhoktu, parypto bhoktum, ala bhoktum ity-di ca.
VttiFor example, samartho bhoktum (able to eat), parypto bhoktum (able to
eat), ala bhoktum (able to eat), and so on.
SaodhinAlthough Bla says this stra means samartha-paryye yojye pi tumur
bhavati (Tum[u] is also applied when there is connection with a synonym of the word
samartha), it nonetheless says that the synonyms of the word samartha are covered
by the word di in kldi. Amta, on the other hand, says that the synonyms of the
word samartha are covered by the dhtu ak[] in the aky-dis since they have a
similar meaning. Neither of these explanations, however, are satisfactory because the
special use of a saptam viubhakti in samartha-paryye clearly indicates that this is
another stra. Indeed, Pini himself expresses this information in the form of the
separate stra parypti-vacanev alam-artheu (Adhyy 3.4.66), and does not
include the synonyms of samartha among the kldis (see Adhyy 3.3.167) or the
aky-dis (see Adhyy 3.4.65). Thus there should be no doubt in this regard.
Further examples are likhitam api lale projjhitum ka samartha Who is able to
773
erase that which is written on his forehead1 (Hitopadea 21) and lokn ala dagdhum
hi tat-tapa His austerity is able to burn the worlds (Kumra-sambhava 2.56).
793 / k(maRNyaNtaumvaTaeR /
793. karmay a tumv-arthe
karmaiwhen a karma is the prva-pada; athe kt pratyaya a[]; tumu-arthein
the sense of tum[u] (see stra 790).
When a karma is the prva-pada, a[] is applied after a dhtu in the same
sense as tum[u].
ka-sevo yti, ka-gyo yti.
VttiExamples are ka-sevo yti (He goes to serve Ka) and ka-gyo yti
(He goes to praise Ka).
kam + ev (346) kam + sev (793) kam + sev + a[] (330)
kam + seva (776, 601) ka-seva (87) ka-seva + s[u] (93) kaseva <1.1>
kam + gai (412) kam + g (793) kam + g + a[] (330,
413) kam + gya (776, 601) ka-gya (87) ka-gya + s[u] (93)
ka-gya <1.1>
794 / aAid"vyavaih"tae'ipa k{(cC)$ATaRu"ir" KalBaAvak(maRNAAe: /
794. prdi-vyavahite pi kcchrrtha-duri khal bhva-karmao
pra-di-vyavahiteif it is separated by the upendras pra and so on; apieven;
kcchra-rtha-duriwhen dur which has the meaning of kcchra (difficult) is the
prva-pada; khalthe kt pratyaya [kh]a[l]; bhva-karmaoin bhve prayoga and
karmai prayoga.
[Kh]a[l] is applied after a dhtu in bhve prayoga and karmai prayoga when
dur which has the meaning of difficult is the prva-pada, even if pra and so
on intervene.
795 / @k{(cC)$ATaeR wRSaita s$aAE ca /
795. akcchrrthe ati sau ca
akcchra-arthewhich has the meaning of akcchra (easy); atiwhen at is the
prva-pada; sauwhen su is the prva-pada; caand.
1 The verb bhavati is understood here, the connection being ka samartha bhavati.
Ones destiny is said to be written on ones forehead. Thus a person learned in the art
can tell anothers fate by examining the lines on his forehead just as a palmist can tell
anothers fate by examining the lines on his palms.
774
[Kh]a[l] is applied after a dhtu in bhve prayoga and karmai prayoga when
at or su which have the meaning of easy are the prva-pada, even if pra
and so on intervene.
796 / opaen"AaBaenauRmKalGaNAAer," , na s$auu"ByaARmanyaAepaen
"r"ih"taAByaAma, /
796. upendrl labher num khal-ghaor, na su-durbhym anyopendra-rahitbhym
upendrtafter an upendra; labheof the dhtu [u]labh[a] prptau (1A, to
obtain, possess); numthe gama n[um]; khal-ghaowhen the [kh]a[l] or [gh]a[]
follows; nanot; su-durbhymafter su and dur; anya-upendra-rahitbhymthat are
without another upendra.
[u]labh[a] takes n[um] when it comes after an upendra and [kh]a[l] or
[gh]a[] follows, but not if the upendra is su or dur which are devoid of
another upendra.
kcchredupralambha, durlabha bhavat. dupralambha, durlabha ko
bhavat. akcchreat-pralambham, al-labham, su-pralambha, su-labha
bhavat. at-pralambha, al-labha, su-pralambha, su-labha ko bhaktimat.
anyopendra-rahitbhym iti kim? atisulambha, atidurlambha. katham ati-sulabha
ati-durlabha? pacd atin samsa. anyeti kim? sudurlabha.
VttiExamples of when the meaning is kcchra are dupralambha bhavat ([the
act of] obtaining is [done] with difficulty by you) and durlabha bhavat ([the act of]
obtaining is [done] with difficulty by you), and dupralambha ko bhavat
(Ka is difficult to be obtained by you) and durlabha ko bhavat (Ka is
difficult to be obtained by you).
dur + pra + labh (794) dur + pra + labh + [kh]a[l] (330, 796, 160, 165,
73) dur + pralambha (776, 93) du + pralambha (1024) dupralambha (87, 733)
dupralambha + s[u] (157) dupralambha + am (94) dupralambham <1.1,
bhve>.
dur + labh (794) dur + labh + [kh]a[l] (330) dur + labha (776, 93, 83)
durlabha (87, 733) durlabha + s[u] (157) durlabha + am (94) durlabham <1.1,
bhve>.
dur + pra + labh (794) dur + pra + labh + [kh]a[l] (330, 796, 160, 165,
73) dur + pralambha (776, 93) du + pralambha (1024) dupralambha (87)
dupralambha + s[u] (93) dupralambha <1.1, karmai>.
dur + labh (794) dur + labh + [kh]a[l] (330) dur + labha (776, 93, 83)
durlabha (87) durlabha + s[u] (93) durlabha <1.1, karmai>.
Examples of when the meaning is akcchra are at-pralambha bhavat ([the act of]
obtaining is [done] with ease by you) or su-pralambha bhavat ([the act of]
obtaining is [done] with ease by you), at-labha bhavat ([the act of] obtaining is
[done] with ease by you) or su-labha bhavat ([the act of] obtaining is [done] with
ease by you), and at-pralambha ko bhaktimat (Ka is easily obtained by
one who has bhakti) or al-labha ko bhaktimat (Ka is easily obtained by
one who has bhakti) and su-pralambha ko bhaktimat (Ka is easily obtained
775
by one who has bhakti) or su-labha ko bhaktimat (Ka is easily obtained by
one who has bhakti).
at + pra + labh (795) at + pra + labh + [kh]a[l] (330, 796, 160,
165, 73) at + pralambha (776, 63) at-pralambha (87, 733) at-pralambha
+ s[u] (157) at-pralambha + am (94) at-pralambham <1.1, bhve>.
su + pra + labh (795) su + pra + labh + [kh]a[l] (330, 796, 160, 165,
73) su + pralambha (776) su-pralambha (87, 733) su-pralambha + s[u] (157)
su-pralambha + am (94) su-pralambham <1.1, bhve>.
at + labh (795) at + labh + [kh]a[l] (330) at + labha (776, 66)
al-labha (87, 733) al-labha + s[u] (157) al-labha + am (94) al-labham
<1.1, bhve>.
su + labh (795) su + labh + [kh]a[l] (330) su + labha (776) su-labha
(87, 733) su-labha + s[u] (157) su-labha + am (94) su-labham <1.1, bhve>.
at + pra + labh (795) at + pra + labh + [kh]a[l] (330, 796, 160,
165, 73) at + pralambha (776, 63) at-pralambha (87) at-pralambha + s[u]
(93) at-pralambha <1.1, karmai>.
su + pra + labh (795) su + pra + labh + [kh]a[l] (330, 796, 160, 165,
73) su + pralambha (776) su-pralambha (87) su-pralambha + s[u] (93) supralambha <1.1, karmai>.
at + labh (795) at + labh + [kh]a[l] (330) at + labha (776, 66)
al-labha (87) al-labha + s[u] (93) al-labha <1.1, karmai>.
su + labh (795) su + labh + [kh]a[l] (330) su + labha (776) su-labha
(87) su-labha + s[u] (93) su-labha <1.1, karmai>.
Why do we say which are devoid of another upendra? Consider atisulambha <1.1,
karmai> and atidurlambha <1.1, karmai>. Well how is there ati-sulabha <1.1,
karmai> and ati-durlabha <1.1, karmai>? Here the samsa with ati was done later.
Why do we say another? Consider sudurlabha <1.1, karmai>.
AmtaIn dupralambham, [kh]a[l] is applied even though pra intervenes. In
durlabham, [du]labh[a] doesnt take n[um] because it comes after dur which is by
itself, and in atisulambha, [du]labh[a] does take n[um] because it comes after su
which is accompanied by another upendra. In this regard, being devoid of another
upendra means being devoid of an upendra other than su or dur. Thus, with the
counterexample sudurlabha, Jva Gosvm shows how n[um] isnt applied when su
and dur are combined with one another.
SaodhinThis stra limits rabhi-labhor nu ab-adhokaja-varjita-sarvevare
(457) such that, when [kh]a[l] or [gh]a[] follows, it applies only when [u]labh[a]
comes after an upendra.
797 / @Ar"AmaAd"na: KalaTaeR , na tau Kala, /
797. -rmd ana khal-arthe, na tu khal
776
-rmtafter a dhtu ending in -rma; anathe kt pratyaya ana; khal-arthein
the sense of [kh]a[l]; nanot; tubut; khal[kh]a[l].
Ana is applied in the same sense as [kh]a[l] after dhtus which end in rma, but [kh]a[l] itself cannot be applied after such dhtus.
durya hari-pada bhavat.
VttiFor example, durya hari-pada bhavat (The abode of Hari is difficult to be
gone to by you).
dur + y (797) dur + y + ana (330, 42) dur + yna (776, 93, 83,
734) durya (87) durya + s[u] (157) durya + am (94) duryam <1.1,
karmai>.
AmtaKhal-arthe means kcchrkcchrthe (in the senses of difficult and
easy). The example durya hari-pada bhavat means golokdi harer dhma
kcchrea yyate bhavat (The abode of Hari such as Goloka is gone to with difficulty
by you).
SaodhinFurther examples are ad-dno gaur bhavat or su-dno gaur bhavat
(The cow is easily given by you) and dur-dno gaur bhavat (The cow is given with
difficulty by you).
798 / zAAis$ayauiDa{"izADa{iSama{iSaByaAnaAe vaA KalaTaeR /
798. si-yudhi-di-dhi-mibhya cno v khal-arthe
si-yudhi-di-dhi-mibhyaafter the dhtus s[u] anuiau (2P, to instruct,
punish, rule), yudh[a] samprahre (4A, to fight), d[ir] prekae (1P, to see),
[i]dh[] prgalbhye (5P, to be bold, arrogant), and m[a] kamym (4U, to
tolerate); caalso; anathe kt pratyaya ana; voptionally; khal-arthein the
sense of [kh]a[l].
Instead of [kh]a[l], ana is optionally applied in the same sense as [kh]a[l]
after s[u], yudh[a], d[ir], [i]dh[], and m[a] also.
dusana, duryodhana ity-di.
VttiExamples are dusana (one who is difficult to be controlled),
duryodhana (one who is difficult to fight), and so on.
dur + s (798) dur + s + ana (330) dur + sana (776, 93)
dusana (87) dusana + s[u] (93) dusana <1.1, karmai>.
dur + yudh (798) dur + yudh + ana (330, 333) dur + yodhana (776,
93, 83) duryodhana (87) duryodhana + s[u] (93) duryodhana <1.1, karmai>.
AmtaDue to the words and so on, we also get durdarana, durdharaa, and
durmaraa. But in the case that [kh]a[l] is applied, we get dusa, duryodha,
durdara, durdhara, and durmara. Similarly, we get su-sana, su-yodhana,
and so on and ac-chsana and so on. The bhve prayoga examples should be
inferred in the same way.
777
799 / ivaDyaATaeR tavyaAnaIyayatfyapNyatke(ilamaA ivaSNAuk{(tyas$aMaA
BaAvak(maRNAAe: /
799. vidhy-dy-arthe tavynya-yat-kyap-yat-kelim viuktya-saj bhvakarmao
vidhi-di-arthein the senses of vidhi (command) and so on; tavya-anya-yat-kyapyat-kelimthe kt pratyayas tavya, anya, ya[t], [k]ya[p], []ya[t], and [k]elima;
viuktya-sajcalled viuktyas (the activities of Viu); bhva-karmaoin
bhve prayoga and karmai prayoga.
Tavya, anya, ya[t], [k]ya[p], []ya[t], and [k]elima are applied in bhve
prayoga and karmai prayoga in the senses of vidhi and so on and are called
viuktyas.
ktya-saj iti prca. praitisargety-di, arha-aktyor ity-di.
VttiEarlier grammarians called them ktyas. [Vidhy-dy-arthe here refers to the
meanings already specified in] the stras beginning praitisarga and arha-aktyor
(stras 715 and 716).
BlaHaving said vidhy-dy-arthe, he clarifies that by quoting two stras that were
mentioned in the section dealing with the meanings of the viubhaktis.
Praitisargety-di and arha-aktyor ity-di refer to the two stras praitisargaprpta-klatveu vidht-viuktyau (715) and arha-aktyor vidhi-viuktya-tla
(716).
SaodhinAmta proposes that the word di in vidhy-di first of all includes all the
meanings mentioned in vidhi-nimantramantradhi-samprana-prrthaneu ca
vidhi-vidhtrau (714) and then it includes all the other meanings mentioned by Jva
Gosvm in the vtti. This proposal, however, is not based on any authoritative work.
One should not jump to conclusions just by seeing the word vidhi here, because as
explained previously in the discussion of stras 714 and 715 the words vidhi and
praia are synonyms. If the viuktyas were actually used in the extra senses of
nimantraa and so on, then they should have been ordained right there in stra 714
just as they were clearly ordained in stras 715 and 716. But the fact that they are
ordained neither there nor in the equivalent Pinian stra, Adhyy 3.3.61, and
the fact that Jva Gosvm, Siddhnta-kaumud, and Bla dont say that the
viuktyas are used in the senses of nimantraa and so on makes this proposal
unacceptable. In the vtti, Jva Gosvm himself has clearly stated the senses that the
viuktyas are used in. These senses were already ordained in the Kraka-prakaraa.
This rule does not ordain any new senses.
800 / tavyaAnaIyaAE /
800. tavynyau
tavya-anyauthe kt pratyayas tavya and anya.
Tavya and anya are applied after any dhtu.1
1 The word dhto is carried forward here from the adhikra stra dhto kd bahula
kartari (728)
778
etau smnyau. edhitavyam, edhanya vaiavena. bhaktavyo, bhajanyas tvay
ka.
VttiThese two are generic. Examples are edhitavyam vaiavena or edhanya
vaiavena (Flourishing should be [done] by the Vaiava) and bhaktavyas tvay
ka or bhajanyas tvay ka (Ka should be worshiped by You).
edh (800) edh + tavya (316) edhitavya (87, 733) edhitavya + s[u] (157)
edhitavya + am (94) edhitavyam <1.1, bhve>.
edh (800) edh + anya (330) edhanya (87, 733) edhanya + s[u]
(157) edhanya + am (94) edhanyam <1.1, bhve>.
bhaj (800) bhaj + tavya (bhaj is ani by verse 3, 177) bhag + tavya
(63) bhaktavya (87) bhaktavya + s[u] (93) bhaktavya <1.1, karmai>.
bhaj (800) bhaj + anya (bhaj is ani by verse 3) bhajanya (87)
bhajanya + s[u] (93) bhajanya <1.1, karmai>.
AmtaThe words etau smnyau, in effect, mean that these two are applied after a
dhtu in general. In other words, they can be applied after all dhtus. The other
viuktyas, however, are limited to more specific cases which will be described in the
upcoming stras.
for the Pinian stra tavyat-tavynyara (Adhyy 3.1.96) which like this stra
has no extra words in it other than the pratyayas themselves. Without this stra, tavya
and anya wouldnt be ordained after a dhtu as the previous stra just called them
viuktyas and said that that they are applied in bhve prayoga and karmai
prayoga. In the Haridsa, Purdsa, and GM editions, tavynyau and etau smnyau
are listed together as the one sentence tavynyau etau smnyau. This of course
makes no sense, as there is no need to use the pronoun etau in the same sentence if
the noun tavynyau is already there. The Kadsa edition, however, though listing
everything in the vtti, at least lists tavynyau and etau smnyau as two separate
sentences, which is the correct reading supported by both commentaries.
Let us now show how to translate the different senses of the viuktyas, using the
example bhajanyas tvay ka:
praia (vidhi)
atisarga
prptaklatva
arha
akti
bhajanyas tvay
bhajanyas tvay
you desire)
bhajanyas tvay
You)
bhajanyas tvay
bhajanyas tvay
ka (Ka should be worshiped by You)

ka (Ka may be worshiped by You as
ka (It is time that Ka be worshiped by
ka (You are fit to worship Ka)
ka (You are able to worship Ka)
Often the viuktya is just used in the sense of simple vartamna (present tense).
Although this is not officially ordained, it is indicated by Jva Gosvm when he
explains ka-vady to mean kenodyante (vtti 812), bhavya to mean bhavati
(vtti 816), and so on. Thus bhajanyas tvay ka could also be translated as
Ka is worshiped by You. One simply has to judge from the context which sense
best fits.
779
801 / s$avaeRr"AntaDaAtaAeyaRta, /
801. sarvevarnta-dhtor yat
sarvevara-anta-dhtoafter a dhtu which ends in a sarvevara; yatthe kt
pratyaya ya[t].
Ya[t] is applied after dhtus which end in a sarvevara.
cey bhaktis tvay hare.
VttiFor example, cey bhaktis tvay hare (Devotional service to Hari should be
accumulated by you).1
ci (801) ci + ya[t] (ci is ani by verse 1, 289) ceya (87, 1081) ceya + [p]
(1053) cey (87) cey + s[u] (138) cey <1.1, karmai>.
802 / vaAs$a&paAe'iyaAma, /
802. vsarpo striym
voptionally; asarpaa kt pratyaya which doesnt have the same form; astriym
and which is not ordained in the feminine gender.
A kt pratyaya which doesnt have the same form and which isnt ordained in
the feminine gender can optionally be applied.
astriy vihito sarpo bhinnkrvaea utsargpavda-nyyena bdhyo pi kd v
syt.
VttiA kt pratyaya which isnt ordained in the feminine gender and which has a
different remainder form can optionally be applied, even though it is blocked by the
utsargpavda-nyya (see vtti 42).
AmtaThe vigraha of the word sarpa is samna rpa yasya sa (that which has
the same form). Asarpa is that which is not sarpa. Jva Gosvm personally
explains the meaning of this stra in the vtti. The meaning of asarpa is
bhinnkrvaea. If, after dropping all the indicatory letters, the portion of the kt
pratyaya that remains has a different form (bhinnkra) than the kt pratyaya which is
an apavda, then that kt pratyaya can optionally be applied, even though it is a
general pratyaya and thus blocked by the kt pratyaya which is an apavda. Out of an
utsarga and an apavda, the apavda is always stronger (see vtti 42), Thus the
utsarga cannot be applied within the realm of the apavda. This is the nature of an
utsarga. However, some kt pratyayas which are utsargas are applied even within the
realm of the apavda. But such application cannot take place without a special
injunction, and thus this rule is made for the sake of such application. But this rule has
its exceptions as indicated by Jva Gosvm in the following Bhat stra.
1 This example and the next two examples in Bhat vtti 1347 are Jva Gosvms
transcendental alternatives to Vopadevas examples ceyam puyam, cetavyam
puyam, and cayanyam puyam (Pious credits should be accumulated). By giving
these examples, Jva Gosvm simultaneously alludes to the proper meaning of ktapuya-puj (Bhgavatam 10.12.11).
780
Bhat 1347kta-ana-tumu-khal-artheu tu vsarpa-vidhir neti vcyam (But the
rule of vsarpa doesnt apply in the realm1 of [k]ta, ana, tum[u], and kt pratyayas
which have the meaning of [kh]a[l]).
atas tavydayo pi. cetavy.
Vtti to Bhat 1347Therefore tavya and so on can also be applied. Thus we also
get cetavy bhaktis tvay hare and cayany bhaktis tvay hare (Devotional
service to Hari should be accumulated by you).
ci (800) ci + tavya (ci is ani by verse 1, 289) cetavya (87, 1081) cetavya +
[p] (1053) cetavy (87) cetavy + s[u] (138) cetavy <1.1, karmai>.
ci (800) ci + anya (ci is ani by verse 1, 289) ce + anya (54)
cayanya (87, 1081) cayanya + [p] (1053) cayany (87) cayany + s[u]
(138) cayany <1.1, karmai>.
Amta to Bhat 1347[K]ta, tum[u], and the kt pratyayas which have the meaning
of [kh]a[l] were described previously, and it will be described later that ana is applied
in bhve prayoga (see stra 910). But the rule of vsarpa doesnt apply in the realm
of such pratyayas, rather only the actual pratyaya ([k]ta, tum[u], [kh]a[l], or ana) can
be applied in these cases.
Jva Gosvm describes the result of the paribh vsarpo striym (802) with the
sentence Therefore tavya and so on can also be applied. It was described previously
that tavya and anya are generic since they are ordained after a dhtu in general.
Ya[t] on the other hand is specific because it it is applied only after dhtus ending in a
sarvevara. But the result of the paribh vsarpo striym (802) is that tavya and
anya can optionally be applied even within the realm of ya[t], because they have a
different remainder form. Similarly, it will be described that ana is applied in kartari
prayoga after the nandy-dis (see stra 820). But, even though ana is specific, the
generic pratyayas []aka and t[l] can still optionally be applied in the realm of ana,
due to the paribh vsarpo striym (802).2 Thus we get nandana <1.1>,
nandaka <1.1>, or nandayit <1.1>.
Why do we say a kt pratyaya which doesnt have the same form? Consider, for
example, the kt pratyaya []ya[t] which will be ordained after a dhtu ending in dvaya or a viujana (see stra 808). Ya[t] is more of a general pratyaya than []ya[t]
and since both ya[t] and []ya[t] have the same remainder form ya, ya[t] cannot be
applied in the realm of []ya[t], rather only []ya[t] can be applied since it is stronger
on account of being more specific (see vtti 42). Thus we only get kryam <1.1>.
Similarly, when [k]a is applied by karmay anupendrd -rmt ka (828) and we get
mukti-da <1.1>, the general pratyaya a[] cannot be applied by karmay a (827),
because both [k]a and a[] have the same remainder form a. Why do we say which is
not ordained in the feminine gender? Consider, for example, the kt pratyaya [][p]
which is ordained in the feminine gender in bhve prayoga by viunih-seka1 Realm here means viaya. Amta says this stra means kta-ana-tumu-khalartheu viayeu vsarpa-vidhir neyate.
2 When all the indicatory letters are dropped, the remainder forms of tavya, anya,
and ya[t] are tavya, anya, and ya respectively. Thus, since the remainder froms tavya
and anya are different than the remainder form ya, tavya and anya can optionally be
applied in the realm of ya[t]. Similarly, the remainder forms of []aka, t[l], and ana
are aka, t, and ana respectively. Thus, since the remainder forms aka and t are
different than the remainder form ana, []aka and t[l] can optionally be applied in the
realm of ana.
781
gurumad-viujanntt pratyayntc ca bhve lakmy p (904). By applying [][p]
we get h <1.1>, cikr <1.1>, and so on. But the general pratyaya [k]ti which is
ordained by ktir lakmy bhve (900) cannot be applied in these cases.
Now, the rule of vsarpa doesnt apply in the realm of [k]ta, ana, tum[u], and kt
pratyayas which have the meaning of [kh]a[l]. In these cases only the general or
specific pratyaya itself is applied according to how it is ordained [in a stra]. For
example, [k]ta is applied in bhve prayoga and karmai prayoga. However, in bhve
prayoga, it is applied only in the neuter gender. But the kt pratyaya [gh]a[] which is
applied in bhve prayoga (see stra 887) cannot be applied in the realm of [k]ta,
because it is applied only in the masculine gender. Therefore, just to make this
paribh (Bhat 1347) successful, the special rule gha-al-athu-kaya pusi (884)
will be ordained. Similarly, the kt pratyaya []aka which is ordained by tatkriyrthatve tumu-akau (790) cannot be applied in the realm of tum[u] when there is
connection with a aky-di, kldi, or a dhtu that has the meaning of icch. Therefore
the word eva was used in stra 791 just to exclude []aka. In the same way, only ana
is applied in the sense of [kh]a[l] after dhtus ending in -rma, and not [kh]a[l] itself.
Therefore, just to strengthen this paribh (the current stra), the phrase na tu khal
was included in stra 797.
In this stra, only the kt pratyayas [k]ta and ana which are ordained in bhve
prayoga and karmai prayoga are accepted, since [k]ta and ana are listed alongside
tum[u] and [kh]a[l]. Thus it should be understood that this prohibition doesnt apply to
[k]ta and ana which are ordained in kartari prayoga and so on.1 Furthermore,
Paribhendu-ekhara says that the rule of vsarpa also doesnt apply in the realm of
the specific kt pratyayas that will be ordained in kartari prayoga in the senses of
tcchlya and so on (see stras 865 to 873). Thus the generic pratyaya [k]vi[p] which
is ordained after a dhtu in general (see stra 948) is never blocked by any other
specific pratyaya ordained in kartari prayoga, just as the generic pratyaya ana which is
applied in bhve prayoga by ano bhve (910) is never blocked by any other specific
pratyaya ordained in bhve prayoga.
803 / @A W yaita /
803. e yati
of -rma; ethe replacement e-rma; yatiwhen ya[t] follows.
becomes e when ya[t] follows.
deyam, geyam.
Vtti d (801) d + ya[t] (d is ani by verse 1, 803) deya (87, 733) deya
+ s[u] (157) deya + am (94) deyam (giving should be [done]) <1.1, bhve>.
gai (412) g (801) g + ya[t] (g is ani by verse 1, 803) geya (87, 733)
geya + s[u] (157) geya + am (94) geyam (singing should be [done]) <1.1,
bhve>.
1 Thus, earlier in the commentary, Amta showed how we get nandana <1.1>,
nandaka <1.1>, or nandayit <1.1>, because the generic pratyayas []aka and t[l]
can still optionally be applied in the realm of ana, due to the paribh vsarpo
striym (802).
782
AmtaThe word in this stra is a word whose ah viubhakti has been
deleted and the word e is a word whose pratham viubhakti has been deleted (see
vtti 97).
804 / zAk(Aid"Bya yata, /
804. ak-dibhya ca yat
ak-dibhyaafter the ak-dis (the dhtus mentioned below in the vtti); caalso;
yatya[t].
Ya[t] is also applied after the ak-dis.
vakyama-yad-apavdo yam. akya, janya, asya, yatya, sahyam.
VttiThis is an apavda of the kt pratyaya []ya[t] which will be mentioned in stra
808.
ak (804) ak + ya[t] (ak is ani by verse 2) akya (87, 733) akya +
s[u] (157) akya + am (94) akyam (see below) <1.1, bhve>.
jan (804) jan + ya[t] (330) janya (87, 733) janya + s[u] (157) janya
+ am (94) janyam (taking birth should be [done]) <1.1, bhve>.
as (804) as + ya[t] (330) asya (87, 733) asya + s[u] (157)
asya + am (94) asyam (killing should be [done]) <1.1, bhve>.
yat (804) yat + ya[t] (330) yatya (87, 733) yatya + s[u] (157)
yatya + am (94) yatyam (endeavoring should be [done]) <1.1, bhve>.
ah (346) sah (804) sah + ya[t] (330) sahya (87, 733) sahya + s[u]
(157) sahya + am (94) sahyam (tolerating should be [done]) <1.1, bhve>.
SaodhinOne might think that, since ak[] is an akarmaka dhtu, ya[t] cannot
be applied after it in karmai prayoga. But actually the rules are bent and the word
akya (ak[] + ya[t]) is commonly used in karmai prayoga in connection with a word
ending in the kt pratyaya tum[u]. For example, in akyo vrayitu jalena huta-bhuk
Fire can be checked by water (Nti-ataka 11), the karma huta-bhuk, which really
belongs to the kriy vrayitum, is ukta by the kt pratyaya ya[t] in akya and the
kart jala is anukta. This was explained previouslyThe karma of the kt pratyayas
ktv and tum[u] is ukta by the other pratyaya (vtti 645). Here akya is translated
as can. One could also translate this as Fire is able to be checked by water. Other
examples are na s aky netum balt (She cannot be led by force) and tan may
akyam pratipattum (That is able to be acquired by me). Moreover, sometimes the
form akyam <1.1 bhve> is used with a word which ends in a pratham viubhakti
which is in a different gender or number. Examples are akya va-msdibhir api
kut pratihantum Hunger can be appeased even by dogs flesh and so on (see
Vmanas Kvylakra-vtti 5.2.25) and na hi deha-bht akya tyaktu karmy
aeata Activities cannot completely be given up by an embodied being
(Bhagavad-gt 18.11). In the first example there is a mismatch of gender since
akyam is neuter and kut is feminine, and in the second example there is a mismatch
of number since akyam is singular and karmi is plural. This is all covered by the
stras kecic chabd vieaatve pi sva-liga na tyajanti (221) and kvacid bahn
vieaatve py ekatvam (222).
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The dhtus jan[] and yat[] are also akarmaka dhtus, but, unlike ak[], they are not
used with ya[t] in karmai prayoga. The dhtu jan[] however is sometimes used with
ya[t] in kartari prayoga, but this is by the special rule bhavya-geyapravacanyopasthnya-janyplvypty kartari ca (816).
805 / h"naAe ya"A tasya vaDa /
805. hano yad v tasya vadha ca
hanaafter the dhtu han[a] his-gatyo (2P, to strike, kill; to go, move); yat
ya[t]; voptionally; tasyaof that (the dhtu han[a]); vadhathe replacement
vadha; caand.
Ya[t] is optionally applied after han[a] and, in the case that it is, han[a] is
replaced by vadha.
vadhyam. pake yad vakyate.
Vtti han (805) han + ya[t] (han is ani by verse 5, 805) vadha + ya[t]
(393) vadhya (87, 733) vadhya + s[u] (157) vadhya + am (94) vadhyam <1.1,
bhve>.
It will be described that []ya[t] is applied in the other case (see stra 808).
806 / pavagAARntaAta, /
806. pa-vargntd yat
pa-varga-anttafter a dhtu ending in pa-varga; yatya[t].
Ya[t] is applied after dhtus ending in pa-varga.
japya, kopyam.
Vtti jap (806) jap + ya[t] (330) japya (87, 733) japya + s[u] (157)
japya + am (94) japyam <1.1, bhve>.
kup (806) kup + ya[t] (330, 333) kopya (87, 733) kopya + s[u]
(157) kopya + am (94) kopyam <1.1, bhve>.
AmtaThis is also an apavda of the kt pratyaya []ya[t] which will be mentioned
in stra 808.
807 / naHpaUvaRsya vade"r"vaM gAeR , va{x.~va{HaAevaRyaAR aitabanDaM
ivanaA svaIk(AyaARyaAma, /
807. na-prvasya vader avadya garhye, v-vor vary pratibandha vin svkryym
na-prvasyawhich is preceded by na[]; vadeof the dhtu vad[a] vyakty vci
(1P, to speak, say, tell); avadyamavadyam; garhyein the sense of garhya (to be
784
condemned, condemnable); v-vohof the dhtus v[] varae (5U, to choose,
ask for) and v[] sambhaktau (9A, to serve, worship); varyvary; pratibandham
interference; vinwithout; sv-kryymin the sense of sv-kry (a women
who can be married).
Avadya is the nipta of na[] + vad[a] + ya[t] in the special meaning of
garhya, and vary is the nipta of v[] or v[] + ya[t] in the special
meaning of pratibandha vin sv-kry.1
pati-varym ity eke. b-anto ya yat-pratyaya. pratibandhe tu v varae kyap
vakyatevty kany. lakm-nirdea kim? v sambhaktau yad vakyatevry
tvija. vyabhicarati casugrvo nma varyo sau bhavat cru-vikrama ity atra
(bhai 6.50). mukhye pi dyatevi-varya ity-dau ca.
VttiSome say pati-varym (in the sense of pati-var (A woman who chooses
her husband by herself)). The kt pratyaya ya[t] in vary ends in [p]. When there is
interference, however, the soon to be mentioned pratyaya [k]ya[p] is applied after
v[] varae (5U, to choose, ask for) and we get vty kany (a woman who can be
asked in marriage). Why is the feminine form vary mentioned here? Because
otherwise the soon to be mentioned pratyaya []ya[t] is applied after v[]
sambhaktau (9A, to serve, worship) and we get vry tvija (the priests are to be
honored). But deviation from this rule is also seen in sugrvo nma varyo sau
bhavat cru-vikrama (Bhai-kvya 6.50). In vi-varya (the best of the Vis)
and so on, it is seen that ya[t] is applied even when the sense is mukhya (the best).
AmtaRegarding pati-varym, a woman who chooses her husband by herself is
called a svaya-var or a pati-var. According to Amara-koa, the words svaya-var,
pati-var, and vary are synonyms. Regarding vty, [k]ya[p] is applied by eti-stusu-v-d-jua kyap (813) and then vmant tuk pthau (777) is applied, Regarding
vry, []ya[t] is applied by -dvaya-viujanbhym yat (808) and then vndra
is done. What Jva Gosvm intends to say when he says but deviation from this rule
is also seen is that varya is also seen used outside of the feminine gender in the
general sense of varaa (choosing, asking). The complete verse that Jva Gosvm
is quoting from Bhai-kvya is yamke navadyo sti paya-bhrt-vadha kapi /
sugrvo nma varyo sau bhavat cru-vikrama. This is Kabandha speaking to Rma.
The meaning is In the yamka mountain there is one irreproachable (anavadya)
monkey of great strength named Sugrva. He should be asked (varya) by you [for
help]. Here varya is used in the general sense of varaa (choosing, asking). Why do
we say in the special meaning of garhya? Because otherwise [k]ya[p] is applied by
stra 812 and we get anudyam which means akathyam (not to be spoken). The
words mukhya here mean reha (the best).
808 / [%"yaivaSNAujanaAByaAM Nyata, /
808. -dvaya-viujanbhy yat
-dvaya-viujanbhymafter a dhtus that end in -dvaya or a viujana; yatthe
kt pratyaya []ya[t].
[]ya[t] is applied after dhtus that end in -dvaya or a viujana.
kryam, vhyam. hano hasya gha, hantes taghtyam.
1 In other words, avadya means garhya (reproachable) and vary means
pratibandha vin sv-kry (a women who can be married without interference).
785
Vtti k (808) k + []ya[t] (k is ani by verse 1, 314) krya (87, 733)
krya + s[u] (157) krya + am (94) kryam <1.1, bhve>.
vah (808) vah + []ya[t] (vah is ani by verse 8, 358) vhya (87, 733)
vhya + s[u] (157) vhya + am (94) vhyam <1.1, bhve>.
Hano hasya gho in-nayo (197) and hantes to nsihe n-i-adhokaje (577) are
applied and we get ghtyam <1.1 bhve>.
han (808) han + []ya[t] (han is ani by verse 5, 197) ghan + []ya[t]
(358) ghn + []ya[t] (577) ghtya (87, 733) ghtya + s[u] (157) ghtya + am
(94) ghtyam <1.1, bhve>.
809 / cajaAe: k(gAAE iGaNNyataAer"javajaajak(vagAARid"vajaRma, /
809. ca-jo ka-gau ghi-yator aja-vaja-vraja-ka-vargdi-varjam
ca-joof ca-rma and ja-rma; ka-gauthe replacements ka-rma and ga-rma;
ghit-yatowhen []ya[t] or a pratyaya which has the indicatory letter gh follows;
aja-vaja-vraja-ka-varga-di-varjamwith the exception of aj[a] gatau kepae ca (1P,
to go, move; to drive), vaj[a] gatau (1P, to go, move), vraj[a] gatau (1P, to go,
move), and dhtus beginning in ka-varga.
C and j change to k and g respectively when []ya[t] or a pratyaya which has
the indicatory letter gh follows. But not in the case of aj[a], vaj[a], vraj[a],
and dhtus beginning in ka-varga.
pkya, rogyam. nehavjya, vrjya, garjyam. ajer v-bhvt yati nodharaam.
Vtti pac (808) pac + []ya[t] (pac is ani by verse 2, 358) pc + []ya[t]
(809) pkya (87, 733) pkya + s[u] (157) pkya + am (94) pkyam <1.1,
bhve>.
ruj (808) ruj + []ya[t] (ruj is ani by verse 2, 333) roj + []ya[t] (809)
rogya (87, 733) rogya + s[u] (157) rogya + am (94) rogyam <1.1, bhve>.
But the rule doesnt apply in the cases of vjyam <1.1 bhve>, vrjyam <1.1 bhve>,
and garjyam <1.1 bhve>. There is no counterexample in the cases of aj[a], because
aj[a] becomes v when []ya[t] follows (see stra 379).
AmtaIn garjyam, the j of the dhtu garj[a] abde (1P, to sound, roar) doesnt
change to g, because garj[a] is a dhtu beginning in ka-varga. Examples of when
[gh]a[], a pratyaya which has the indicatory letter gh follows, are oka <1.1,
bhve>, tyga <1.1, bhve>, and so on. But aj[a] doesnt become v when [gh]a[]
follows, and thus the prohibition aja-vaja-vraja-ka-vargdi-varjam block the change to
g in that case and we get ja <1.1, bhve>.
810 / maAecyar"AecyazAAecyayaAcyatyaAjyayaAjyavajyaARcyaRpaUjyaA: s$aADava: /
810. mocya-rocya-ocya-ycya-tyjya-yjya-varjyrcya-pjy sdhava
786
mocya-rocya-ocya-ycya-tyjya-yjya-varjya-arcya-pjymocya, rocya, ocya,
ycya, tyjya, yjya, varjya, arcya, and pjya; sdhavaare the proper forms.
Mocya is the nipta of muc[] + []ya[t], rocya is the nipta of ruc[a] +
[]ya[t], ocya is the nipta of uc[a] + []ya[t], ycya is the nipta of
[u]yc[] + []ya[t], tyjya is the nipta of tyaj[a] + []ya[t], yjya is the
nipta of yaj[a] + []ya[t], varjya is the nipta of vj[] + []ya[t], arcya is
the nipta of arc[a] + []ya[t], and pjya is the nipta of pj[a] + []ya[t].
AmtaIn mocya, rocya, ocya, ycya, and arcya, the result of the nipta is that the
change to k by stra 809 doesnt take place, and in tyjya, yjya, varjya, and pjya,
the result of the nipta is that the change to g by stra 809 doesnt take place.
811 / ayaAejyainayaAejyaAE zAfyaATaeR , vaHcyaAHcyaAE gAtaAE ,
vaAcyamapad"s$aAtae , BaAejyaM Bayae inapaAtyantae /
811. prayojya-niyojyau akyrthe, vacycyau gatau, vcyam apada-saghte,
bhojya bhakye niptyante
prayojya-niyojyauprayojya and niyojya; akya-arthein the sense of akya (able);
vacya-acyauvacya and acya; gatauwhen the meaning is gati (going); vcyam
vcya; apada-saghtewhen something other than a combination (saghta) of
words (padas) is to be expressed; bhojyambhojya; bhakyewhen an eatable is to
be expressed; niptyanteare made as niptas.
Prayojya and niyojya are the niptas of pra + yuj[ir] + []ya[t] and ni +
yuj[ir] + []ya[t] in the sense of akya.1 Vacya and acya are the niptas of
vac[u] + []ya[t] and ac[u] + []ya[t] when the meaning is gati.2 Vcya is
the nipta of vac[a] + []ya[t] when something other than a combination of
words is to be expressed. And bhojya is the nipta of bhuj[a] when an
eatable is to be expressed.
anyatra prayogya ity-diu yath-sva ka-gau.
VttiIn other meanings, the change to k or g is done according to what fits, as in
prayogya and so on.
AmtaPrayojya and niyojya are made as niptas in the sense of akya. Thus
prayojya means prayoktu akya (able to be engaged) and niyojya means
niyoktu akya (able to be ordered). In this way, both prayojya and niyojya refer to
a bhtya (servant). In vacya, acya, and vcya, the result of the nipta is that the
change to k by stra 809 doesnt take place, and in prayojya, niyojya, and bhojya, the
result of the nipta is that the change to g by stra 809 doesnt take place. Due to the
words and so on, we also get vakya, akya, vkya, and bhogya. Prayogya and
niyogya are used just in the sense of preraya (to be impelled), vakya means
vacanya (to be cheated), akya means pjya (to be worshiped), vkya means a
combination of words (a sentence), and bhogya means wealth and so on.
1 This limits prayojya and niyojya to the sense of akti ordained in arha-aktyor vidhiviuktya-tla (716). In senses other than akti the forms are prayogya and
niyogya.
2 Thus, from vac[u] gatau (1P, to go, move), be get vacya, but from vac[u]
pralambhane (10A, to cheat), we get vakya. Similarly, from ac[u] gati-pjanayo
(1P, to go, move; to worship), when the meaning is gati, we get acya, but when the
meaning is pjana, we get akya.
787
812 / @naupaene" vad"Ae yatfyapaAE , Bauva: fyapBaAvae , h"nasta /
812. anupendre vado yat-kyapau, bhuva kyap bhve, hanas ta ca
an-upendrewhen something which is not an upendra is the prva-pada; vadaafter
the dhtu vad[a] vyakty vci (1P, to speak, say, tell); yat-kyapauthe kt
pratyayas ya[t] and [k]ya[p]; bhuvaafter the dhtu bh sattym (1P, to be,
become, exist); kyapthe kt pratyaya [k]ya[p]; bhvein bhve prayoga; hana
after the dhtu han[a] his-gatyo (2P, to strike, kill; to go, move); tathe change
to ta-rma; caalso.
Ya[t] or [k]ya[p] is applied after vad[a] when something which is not an
upendra is the prva-pada. Similarly, when something which is not an
upendra is the prva-pada, [k]ya[p] is applied after bh and han[a] in bhve
prayoga and the n of han[a] changes to t.
kenodyanteka-vady gt, kody. bhulyt kartari casatya-vadyo
raghttama. brahmao bhva brahma-bhyam. brahmao hanana brahma-haty,
strtvam abhidhnt.
VttiFor example, ka-vady gt or kody gt (The Gt, which is
spoken by Ka) where ka-vady and kody mean kenodyante
(spoken by Ka).
kena <3.1> + vad (812) kena <3.1> + vad + ya[t] (330) kena
<3.1> + vadya (776, 601) ka-vadya (87) ka-vadya + [j]as (42) kavadys (93) ka-vady <1.3, karmai>.
kena <3.1> + vad (812) kena <3.1> + vad + [k]ya[p] (330,
471) kena <3.1> + udya (776, 601) ka + udya (44) kodya (87)
kodya + [j]as (42) kodys (93) kody <1.3, karmai>.
Because the kt pratyayas are applied variously (see stra 728), we also get satyavadyo raghttama (The best of the Raghus, who speaks the truth) where ya[t] is
applied in kartari prayoga. The other examples are brahma-bhyam, which means
brahmao bhva1 (the state of being Brahman), and brahma-haty, which means
brahmao hananam2 (killing a brhmaa). Haty is feminine on account of common
usage.
brahmaa <6.1> + bh (812) brahmaa <6.1> + bh + [k]ya[p] (330,
294) brahmaa <6.1> + bhya (776, 601) brahman + bhya (190) brahmabhya (87, 733) brahma-bhya + s[u] (157) brahma-bhya + am (94) brahmabhyam <1.1, bhve>.
brahmaa <6.1> + han (812) brahmaa <6.1> + han + [k]ya[p]
(han is ani by verse 5, 812) brahmaa <6.1> + hatya (776, 601) brahman +
1 The word brahmaa here is made by applying a ah viubhakti after brahman
by kart-karmao ah kd-yoge (642), because brahman is the anukta-kart of
bhva here.
2 Likewise brahman takes a ah viubhakti because it is the anukta-karma of
hananam here.
788
hatya (190) brahma-hatya (87, 1081) brahma-hatya + [p] (1053) brahmahaty (87) brahma-haty + s[u] (138) brahma-haty <1.1, bhve>.
AmtaYa[t] and [k]ya[p] are applied after vad[a] in bhve prayoga and karmai
prayoga, but [k]ya[p] is only applied after bh and han[a] in bhve prayoga. This rule
ordains ya[t] where it would have otherwise been unobtained when there is a prvapada. Satya-vadya is the usage of Bhai. it means satya vadati (He speaks the
truth). Brahma-bhyam means brahmatvam (the state of being Brahman). Why do
we say anupendre? Because when an upendra is the prva-pada, []ya[t] is applied
and we get pravdya.
813 / WitastauzAAs$auva{H{"jauSa: fyapa, /
813. eti-stu-su-v-d-jua kyap
eti-stu-su-v-d-juaafter the dhtus i[] gatau (2P, to go, move), u[] stutau
(2U, to praise), s[u] anuiau (2P, to instruct, punish, rule), v[] varae (5U,
to choose, ask for), d[] dare (6A, to respect), and ju[] prti-sevanayo (6A,
to be pleased, to like; to serve, visit, dwell); kyapthe kt pratyaya [k]ya[p].
[K]ya[p] is applied after i[], u[], s[u], v[], d[], and ju[].
vmant tukitya, stutya. a i, iya. vtya, dtya, juya. a sv ityder khyta-daritatvn na i-deasyam.
VttiVmant tuk pthau (777) is applied, and we get itya <1.1 karmai> and
stutya <1.1 karmai>.
i (813) i + [k]ya[p] (i is ani by verse 1, 294, 777) itya (87) itya + s[u]
(93) itya (to be gone to) <1.1, karmai>.
u (346) stu (813) stu + [k]ya[p] (stu is ani by verse 1, 294, 777)
stutya (87) stutya + s[u] (93) stutya (to be praised, praiseworthy) <1.1,
karmai>.
s (813) s + [k]ya[p] (330, 294, 509) iya (87) iya + s[u]
(93) iya (to be instructed, a disciple) <1.1, karmai>.
v (813) v + [k]ya[p] (330, 294, 777) vtya (87) vtya + s[u] (93)
vtya (to be chosen) <1.1, karmai>.
[] + d (813) [] + d + [k]ya[p] (d is ani by verse 1, 294, 777)
dtya (87) dtya + s[u] (93) dtya (to be respected, respectable) <1.1,
karmai>.
ju (813) ju + [k]ya[p] (330, 294) juya (87) juya + s[u] (93)
juya (to be served) <1.1, karmai>.
As explained in the khyta-prakaraa, the dhtu [] + s[u] icchym (2A, to
desire) doesnt undergo the change to i (see stra 509). Thus we get syam <1.1
bhve>.
AmtaIn the case of itya and stutya, [k]ya[p] is an apavda of ya[t]. But in the case
of iya, vtya, dtya, and juya, it is an apavda of []ya[t]. Since v[] is mentioned
789
here along with the indicatory letter , v[] sambhaktau (9A, to serve, worship) is
excluded.
814 / zAMis$au"ih"gAuih"ByaAe vaA fyapa, /
814. asi-duhi-guhibhyo v kyap
asi-duhi-guhibhyaafter the dhtus ans[u] hisy stutau ca (1P, to hurt; to
praise), duh[a] praprae (2U, to milk, extract), and guh[] samvarae (1U, to
cover, hide); voptionally; kyap[k]ya[p].
[K]ya[p] is optionally applied after ans[u], duh[a], and guh[].
asya, asyam. duhya, dohyam.
Vtti ans (two options by 814):
1) ([k]ya[p] is applied) ans + [k]ya[p] (330, 343) asya (87, 733) asya +
s[u] (157) asya + am (94) asyam <1.1, bhve>.
2) ([k]ya[p] isnt applied, 808) ans + []ya[t] (330, 165) asya (87, 733)
asya + s[u] (157) asya + am (94) asyam <1.1, bhve>.
duh (two options by 814):
1) ([k]ya[p] is applied) duh + [k]ya[p] (duh is ani by verse 8, 294) duhya
(87, 733) duhya + s[u] (157) duhya + am (94) duhyam <1.1, bhve>.
2) ([k]ya[p] isnt applied, 808) duh + []ya[t] (duh is ani by verse 8, 333)
dohya (87, 733) dohya + s[u] (157) dohya + am (94) dohyam <1.1, bhve>.
AmtaIn the case that [k]ya[p] isnt applied, []ya[t] is applied by -dvayaviujanbhy yat (808). Likewise we get guhyam <1.1, bhve> or gohyam <1.1,
bhve>.
815 / Ba{Ha: fyaa tau patnyaAM , s$amBa{HaAe vaA , k{(va{iSaByaAM ca /
815. bha kyap na tu patny, sambho v, k-vibhy ca
bhaafter the dhtu [u]bh[] dhraa-poaayo (3U, to hold, bear; to support,
nourish); kyap[k]ya[p]; nanot; tubut; patnymwhen a patn (wife) is to be
expressed; sambhaafter sam + [u]bh[]; voptionally; k-vibhymafter
the dhtus [u]k[] karae (8U, to do, make) and v[u] secane (1P, to rain); ca
also.
[K]ya[p] is applied after [u]bh[], provided a wife isnt being expressed,
but it is only optionally applied after sam + [u]bh[]. Similarly, [k]ya[p] is
optionally applied after [u]k[] and v[u].
bhtya. sambhtya sambhrya. ktya kryam. vya varyam. patny tu
bhry.
Vtti bh (815) bh + [k]ya[p] ([u]bh[] is ani by verse 1, 294, 777)
bhtya (87) bhtya + s[u] (93) bhtya (to be maintained, a servant) <1.1,
karmai>.
790
sam + bh (two options by 815):
1) ([k]ya[p] is applied) sam + bh + [k]ya[p] ([u]bh[] is ani by verse 1,
294, 777) sam + bhtya (72, 73) sambhtya (87) sambhtya + s[u] (93)
sambhtya <1.1, karmai>.
2) ([k]ya[p] isnt applied, 808) sam + bh + []ya[t] ([u]bh[] is ani by
verse 1, 314) sam + bhrya (72, 73) sambhrya (87) sambhrya + s[u] (93)
sambhrya <1.1, karmai>.
k (two options by 815):
1) ([k]ya[p] is applied) k + [k]ya[p] ([u]k[] is ani by verse 1, 294, 777)
ktya (87, 733) ktya + s[u] (157) ktya + am (94) ktyam (action, what
ought to be done, duty, purpose) <1.1, bhve>.
2) ([k]ya[p] isnt applied, 808) k + []ya[t] ([u]k[] is ani by verse 1, 314)
krya (87) krya + s[u] (157) krya + am (94) kryam (action, what ought to
be done, duty, result, purpose) <1.1, bhve>.
v (two options by 815):
1) ([k]ya[p] is applied) v + [k]ya[p] (330, 294) vya (87, 733) vya +
s[u] (157) vya + am (94) vyam (raining should be [done]) <1.1, bhve>.
2) ([k]ya[p] isnt applied, 808) v + []ya[t] (330, 333) varya (87) varya
+ s[u] (157) varya + am (94) varyam (raining should be [done]) <1.1,
bhve>.
But when a wife is to be expressed, we get bhry (a wife).
bh (808) bh + []ya[t] ([u]bh[] is ani by verse 1, 314) bhrya
(87, 1081) bhrya + [p] (1053) bhry (87) bhry + s[u] (138) bhry (a
wife) <1.1, karmai>.
AmtaAmara-koa says patn pi-ght ca dvity saha-dharmi bhry jy
(The words patn pi-ght, dvity, saha-dharmin, bhry, and jy are all
synonyms [meaning wife])
816 / BavyagAeyaavacanaIyaAepasTaAnaIyajanyaAplaAvyaApaAtyaA: k(taRir" ca /

816. bhavya-geya-pravacanyopasthnya-janyplvypty kartari ca
bhavya-geya-pravacanya-upasthnya-janya-plvya-ptybhavya, geya,
pravacanya, upasthnya, janya, plvya, and ptya; kartariin kartari prayoga; ca
also.
Bhavya, geya, pravacanya, upasthnya, janya, plvya, and ptya are
also used in kartari prayoga.
vaiavo mathury bhavya, bhavatty artha ity-di. harer geya, hari gyatty
artha. pake mathury bhavyam ity-di.
VttiExamples are vaiavo mathury bhavya (The Vaiava is in Mathur)
where bhavya means bhavati and harer geya which means hari gyati (He praises
Hari). In the other case, we get mathury bhavyam (being in Mathur) and so on.
791
AmtaDue to the word ca, they are also used in bhve prayoga and karmai
prayoga. In harer geya, hari is the anukta-karma and thus it takes a ah
viubhakti by stra 642. The kart bhakta should be understood here. Other
examples are pravacanyo guru r-bhgavatasya (The guru explains the
Bhgavatam), upasthnya iyo guro (The disciple serves the guru), asau
janya (He takes birth), asau plvya (He bathes), asau ptya (He rushes
towards). The word pake here means in bhve prayoga and karmai prayoga. Due
to the words and so on, we get harir geyo bhaktena (Hari is praised by the
devotee), pravacanya bhgavata guru (The Bhgavatam is explained by the
guru), upasthnyo guru iyea (The guru is served by the disciple), anena
janyam (taking birth should be [done] by him), anena plvyam (bathing should be
[done] by him), and anena ptyam (rushing towards should be [done] by him).
SaodhinBhavya and geya are formed by applying ya[t] by sarvevarnta-dhtor
yat (801), pravacanya and upasthnya are formed by applying anya by
tavynyau (800), janya is formed by applying ya[t] by ak-dibhya ca yat (804), and
plvya and ptya are formed by applying []ya[t] by u-dvay yad vayake
(Bhat 1366) and -dvaya-viujanbhy yat (808).
817 / baA"lyaAtk(r"NAAd"AE ca tae /
817. bhulyt karadau ca te
bhulytbecause the kt pratyayas are applied variously; karaa-dauwhen the
karaa and so is to be expressed; caalso; tethey (the viuktyas).
Because the kt pratyayas are applied variously, the viuktyas are also
applied in karae prayoga and so on.1
snyate yena tatsnnyam malaky-di. dyate yasmai sadnyo vipra. patati
yasmt saptyo bhgu. ramyate yasmin tatramaya vndvanam.
VttiExamples are snnyam malaky-di (malak and so on with which to
bathe) where snnyam means snyate yena tat (that with which bathing is
[done]), dnyo vipra (A vipra unto whom [a donation] is given) where dnya
means dyate yasmai sa (he unto whom giving is [done]), patyo bhgu (the cliff
from which people fall) where ptya means patati yasmt sa (that from which
one falls), and ramaya vndvanam (Vndvana in which [the mind] delights,
charming Vndvana) where ramayam means ramyate yasmin tat (the place
where enjoying is [done]).
AmtaThe word te here refers to the viuktyas. Snnyam is formed by applying
anya in karae prayoga, dnya is formed by applying anya in sampradne
prayoga, ptya is formed by applying []ya[t] in apdne prayoga, and ramayam
is formed by applying anya in adhikarae prayoga. In these kt pratyayas (the
viuktyas) all the krakas are seen to be ukta. For example, first the viuktyas
were ordained in bhve prayoga and karmai prayoga (see stra 799), then they were
ordained in kartari prayoga (see stra 816), and now they are ordained in karae
prayoga and so on. In this regard, because the viuktya pratyayas are ordained in
kartari prayoga and so on, the kart and so on is ukta by those pratyayas.
1 In karae prayoga, the karaa is ukta by the pratyaya. Similarly, in sampradne

prayoga, the sampradna is ukta, and so on (see stra 629).
792
818 / k(taRir" /
818. kartari
kartariin kartari prayoga.
The word kartari is to be supplied in the subsequent stras.
prabhur ayam.
VttiThis is a prabhu adhikra.
AmtaThe adhikra kartari is mentioned again1 here to remove the anuvtti of
bhva-karmao.
819 / NAk(ta{laAE /
819. aka-tlau
aka-tlauthe kt pratyayas []aka and t[l].
[]aka and t[l] are applied after a dhtu in kartari prayoga.
vul-tcau pini (3.1.133). karotti kraka, kart jagata. vahavoh. hana
ghtaka. uddyaka.
VttiPini called them []vu[l] and t[c] (see Adhyy 3.1.133). Examples are
jagata kraka and jagata kart (one who creates the universe, the creator of the
universe) where kraka and kart mean karoti (one who creates)
k (819) k + []aka (k is ani by verse 1, 314) kraka (87) kraka + s[u]
(93) kraka (one who does, a doer) <1.1>.
k (819) k + t[l] (k is ani by verse 1, 289) kart (87) kart + s[u]
(127) kart + [c] (124) kart (one who does, a doer) <1.1>.
From vah[a] prpae (1U, to bear, lead, carry) we get voh <1.1>.
vah (819) vah + t[l] (vah is ani by verse 8, 211) vah + t (354)
vah + dh (205) vah + hr (411) va + h (465) voh (87) voh + s[u]
(127) voh + [c] (124) voh (one who carries, a carrier) <1.1>.
From han[a] his-gatyo (2P, to strike, kill; to go, move), we get ghtaka <1.1>.
han (819) han + []aka (han is ani by verse 5, 197) ghan + []aka
(358) ghn + []aka (577) ghtaka (87) ghtaka + s[u] (93) ghtaka (one
who kills, a killer) <1.1>.
From [u]d[] dne (3U, to give), we get dyaka <1.1>.
1 The word kartari was aleady established as a vsudeva adhikra by dhto kd

bahula kartari (728).
793
d (819) d + []aka (d is ani by verse 1, 413) dyaka (87) dyaka
+ s[u] (93) dyaka (one who gives, a giver) <1.1>.
AmtaIt was explained in vtti 790 that the Pinians replace vu with aka. Thus
[]vu[l] and []aka are in effect the same. Jagata is the anukta-karma here and thus it
takes a ah viubhakti by stra 642.
SaodhinAs shown above, kartari prayoga kdantas can either be translated
using the formula one who ... or using the English suffix er. Thus plaka can be
translated as one who protects or as a protector. Because kdantas are by nature
vieaas they require a vieya. If the vieya is mentioned in the sentence, then the
vieya is mentioned in place of the word one in one who... For example, in the
sentence tad harir bhaktn plaka avatra (Then Hari who protects His
devotees descended) Hari is mentioned in place of the word one. But if no vieya
is seen in the sentence, then the word jana (a person, i.e one) has to be implied.
Thus, because Jva Gosvm doesnt mention any vieya in his examples, we have
implied the vieya jana and have thus translated kraka and so on as a person
who does, i.e one who does and so on. Otherwise there would be expectation of a
vieya since by themselves kraka and so on just mean who does and so on.
820 / nanAde"r"na: /
820. nandy-der ana
nandi-deafter the nandy-dis (the dhtus [u]nad[i] samddhau (1P, to be
pleased, glad) + []i and so on); anathe kt pratyaya ana.
Ana is applied after the nandy-dis in kartari prayoga.
lyu pini (3.1.134). nandana, janrdana, madhusdana, madana, tapana,
patana, virocana, darpaa, sakrandana, sakaraa, pavana, vibhaa,
ramaa. lyur aya sajym iti kik (3.1.134). tatra ca lyu kartari iti pustvavidhv amara (3.5.15). tatra ca nandy-der lyu iti sarvpi ta-k, kintu
nandana vanam (amara-koa 1.1.45) ity atra nandayatti lyur iti krasvm.
nandanni munndr ramani vanaukasmiti nandy-di-prakarae bhai
(6.13).
VttiPini called it [l]yu (see Adhyy 3.1.134).
nad[i] (344, 160) nand (569) nand + []i nandi (820) nandi + ana
(330, 449) nandana (87) nandana + s[u] (93) nandana (one who gladdens, a
son) <1.1>
janam <2.1> + ard (820) janam <2.1> + ard + ana (330) janam <2.1>
+ ardana (776, 601) jana-ardana (42) janrdana (87) janrdana + s[u] (93)
janrdana (name of Ka) <1.1>
madhum <2.1> + d (346) madhum <2.1> + sd (820) madhum
<2.1> + sd + ana (330) madhum <2.1> + sdana (776, 601) madhusdana
(87) madhusdana + s[u] (93) madhusdana (a bee, name of Ka) <1.1>
mad (569) mad + []i (358) md + []i (570) madi (820) madi +
ana (330, 449) madana (87) madana + s[u] (93) madana ( that which causes
one to be delighted / mad, name of cupid) <1.1>
794
tap (820) tap + ana (330) tapana (87) tapana + s[u] (93) tapana
(that which burns, name of the sun) <1.1>
pat (820) pat + ana (330) patana (87) patana + s[u] (93) patana
(that which flies / falls) <1.1>
vi + ruc (820) vi + ruc + ana (330, 333) virocana (87) virocana + s[u]
(93) virocana (that which shines brightly, name of the sun) <1.1>
dp (569) dp + []i (333) darpi (820) darpi + ana (330, 449)
darpana (734) darpaa (87) darpaa + s[u] (93) darpaa (that which causes
one to be proud, a mirror) <1.1>
sam + krad[i] (344) sam + krand (569) sam + krand + []i sam +
krandi (820) sam + krandi + ana (330, 449, 72, 73) sakrandana (87)
sakrandana + s[u] (93) sakrandana (a name of Indra) <1.1>
sam + k (820) sam + k + ana (330, 333) sam + karana (72, 73)
sakarana (734) sakaraa (87) sakaraa + s[u] (93) sakaraa (name of
Balarma) <1.1>
p (820) p + ana (330, 289) po + ana (55) pavana (87) pavana +
s[u] (93) pavana (that which purifies, name of the wind) <1.1>
vi + bh (569) vi + bh + []i (574) vi + bh + []i vi + bhi
(820) vi + bhi + ana (330, 449) vibhana (734) vibhaa (87) vibhaa
+ s[u] (93) vibhaa (one who causes fear, name of Rvaas younger brother)
<1.1>
ram (569) ram + []i (358) rm + []i (570) rami (820) rami + ana
(330, 449) ramana (111) ramaa (87) ramaa + s[u] (93) ramaa (one
who caresses / enjoys carnally, a husband) <1.1>
Kik (3.1.134) say lyur aya sajym (This [l]yu (ana) is applied when the sense is
that of a name). And, in this regard, in the section dealing with the rules of
masculinity, Amara-koa (3.5.15) says lyu kartari ([l]yu is applied in kartari
prayoga). And, in this regard, all the commentaries on Amara-koa say nandy-der
lyu ([l]yu here refers to the [l]yu that is applied after the nandy-dis). Nonetheless,
Amara-koa (1.1.45) says nandana vanam (Nandana is the name of the gardens in
the heavenly planets) and Kra-svm, commenting on this, says nandayatti lyu
(Nandanam <1.1> is formed by applying [l]yu in the sense of nandayati (that which
causes one to be pleased). Likewise Bhai, in his section on the nandy-dis, says
nandanni munndr ramani vanaukasm (Bhai-kvya 6.13).
AmtaThe nandy-dis are a gaa that is not mentioned in the dhtu-pha1, rather
the praktis (dhtus) have to be acertained by extracting them from the prtipadikas
(nmas) such as nandana, vana, and so on. The intention is that ana is applied after
the nandy-dis when the sense is that of a name, but []aka and t[l] are applied after
the nandy-dis when the sense is not that of a name. According to Mahbhrata, which
says nando nandano nanda, nandana refers to Viu. Medin-koa, however, says
nandana suta (Nandana means suta (a son)). Janrdana refers to Ka and
1 The nandy-dis are listed in their finished forms in the Gaa-pha.
795
means jana-nmnam asuram ardayate sma (he who killed the demon named Jana)
or, if it is made from the dhtu ard[a] gatau ycane ca (1P, to go, move; to beg), it
means jann aragatn ardate ycate sevaka-rpea svntike icchati (one who
desires (ardate=ycate=icchati) the surrendered souls (jana=aragata-jana) in His
presence as servitors), Madhusdana can refer to Ka or to a bee. When it refers to
Ka it means madhu-nmna daitya sdate hinasti (one who kills
(sdate=hinasti) the demon named Madhu) and when it refers to a bee it means
madhu makaranda sdate (one who destroys the nectar of flowers
(madhu=makaranda)). Sakrandana refers to Indra and means sakrandayati ripustr (one who causes the wifes of his enemies to cry). Sakaraa refers to
Baladeva and means samyak karati (he who perfectly attracts). Vana, daa,
sdhana, vardhana, obhana, sahana, damana, jalpana, and lavaa are also
listed among the nandy-dis.
By saying lyur aya sajym, Kik establishes that [l]yu is applied in kartari
prayoga, but only when the sense is that of a name. But the gender of [l]yu is not
mentioned by Kik. However, in the section on masculinity in the analysis of
genders, Amara-koa says lyu sajy kartarmanic, and all the commentaries say
that this is the [l]yu that is applied after the nandy-dis in kartari prayoga. Thus they
all agree that [l]yu is applied in the masculine gender. Nonetheless, deviation from this
rule is also seen, becuase in the svarga section of Amara-koa we find the statement
sto mtalir nandana vanam where the word nandana is mentioned in a neuter form
in reference to the heavenly gardens of Lord Indra, and Kra-svm, in his
commentary to this, says nandy-der lyu. Thus it is his opinion that the [l]yu that is
applied after the nandy-dis can also be be applied in the neuter gender. To prove that
this is valid, Jva Gosvm quotes the example nandanni munndr ramani
vanaukasm from Bhai-kvya. This shows that there is also deviation from the
opinion that [l]yu is only applied when the sense is that of a name. For example, in his
commentary to this verse of Bhai, Mallintha says nandanni nandakni, ramani
mano-hari (Nandanni means nandakni and ramai means mano-hari). Thus
it should be understood that it is also Jva Gosvms opinion that ana is applied after
the nandy-dis even when the sense is not that of a name.
821 / pacaAde"r"ta, /
821. pacder at
pacdeafter the pacdis (the dhtus [u]pac[a] pke (1U, to cook, ripen) and so
on)1; atthe kt pratyaya a[t].
A[t] is applied after the pacdis in kartari prayoga.
ac pini (3.1.134). paca, deva, mea, seva, cara, vada, cala, pata,
hana.
VttiPini called it a[c] (see Adhyy 3.1.134).
pac (821) pac + a[t] (330) paca (87) paca + s[u] (93) paca (one who
cooks) <1.1>
div (821) div + a[t] (330, 333) deva (87) deva + s[u] (93) deva
(one who shines / plays, a god) <1.1>
1 The pacdis are listed in their finished forms in the Gaa-pha.
796
Similarly, we get mea1 (one who challenges [by headbutting], a ram / sheep),
seva (one who serves, a servant), cara (one who wanders), vada (one who
speaks), cala (one who moves), pata (one who flies / falls), and hana (one
who kills, a killer).
AmtaVapa, tapa, nada, vasa, bhaa, plava, gara, tara, jara, mara,
kama, kopa, vraa, narta, dara, sarpa, darpa, dambha, jra, bhara, and
va-paca are also listed among the pacdis. Many people say the pacdis are an
kti-gaa.2
822 / gAvaAd"AE ivand"tae: zA: s$aMaAyaAma, /
822. gav-dau vindate a sajym
govinda, aravindam.
go-dauwhen go (cow) and so on is the prva-pada; vindateafter the dhtu
vid[] lbhe (6U, to find, obtain); a[]a; sajymin the sense of a saj
(proper name).
[]a is applied after vid[] in kartari prayoga when go and so on is the
prva-pada and a name is to be expressed.
Vtti gm <2.1> or g <2.3> + vid (822) gm <2.1> or g <2.3> + vid +
[]a (330, 546, 160, 165, 73) gm <2.1> or g <2.3> + vinda (776, 601) govinda (87) govinda + s[u] (93) govinda (Govinda) <1.1>.
aram <2.1> or arn <2.3> + vid (822) aram <2.1> or arn <2.3> + vid + []a
(330, 546, 160, 165, 73) aram <2.1> or arn <2.3> + vinda (776, 601) ara-vinda
(87) aravinda + s[u] (157) aravinda + am (94) aravindam (a lotus) <1.1>.
AmtaThe name Govinda refers to Ka. The etymology of the name Govinda is
g pthiv vindati uddharatti govinda (Govinda is so named because He
extricates (vindati=uddharati) the earth (gm=pthivm))3 or govardhana-giridhraena g vindate paritryata iti govinda (Govinda is so named because He
protects (vindate=paritryate) the cows (g) by lifting Govardhana hill). An alternate
etymology will be given in the Samsa-prakaraa (vtti 1032): gavm indro govinda
(Govinda is so named because He is the Lord (indra) of the cows (gavm)). The name
Aravinda refers to a lotus. The etymology of the name Aravinda is as follows: ara
ghra vindati prasphuatti aravindam (An aravinda is so named because it blooms
(vindati=prasphuit) quickly (aram=ghram)) or arn kla-cakrn vindatti
aravindam (An aravinda is so named because it finds (vindati) the spokes (arn) of the
wheel of time, i.e it finds the rays of the sun).
1 The dhtu here is mi[a] spardhym (to vie with, challenge). This dhtu is in the
Pinian Dhtu-pha, but it is not in our Dhtu-pha.
particular grammatical rule. Whereas a simple gaa includes all the words which follow
a particular rule, an kti-gaa only gives a few samples and leaves the group open for
other words that follow the same pattern. Thus the number of words in an kti-gaa is
potentially unlimited, one simply has to recognize the common pattern to see which
words qualify for the gaa.
3 This alludes to the Lords appearance as Varha.
797
823 / na{itaKanyaAe"k(: izAilpaina , r"njae /
823. nti-khanyo aka ilpini, ranje ca
nti-khanyoof the dhtus nt[] gtra-vikepe (4P, to dance) and khan[u]
avadrae (1U, to dig); akathe kt pratyaya []aka; ilpiniwhen a ilpin (an
artisan) is to be expressed; ranjeof the dhtu ranj[a] rge (1U or 4U, to be
colored, delighted, to love, be attached); caand.
[]aka is applied after nt[], khan[u], and ranj[a] in kartari prayoga when
an artisan is to expressed.
vun pini (3.1.145). nartaka, khanaka.
VttiPini called it []vu[n] (see Adhyy 3.1.145).
nt (823) nt + []aka (330, 333) nartaka (87) nartaka + s[u] (93)
nartaka (a dancer) <1.1>.
khan (823) khan + []aka (330) khanaka (87) khanaka + s[u] (93)
khanaka (a miner) <1.1>.
AmtaA nartaka is one who earns his livelihood by dancing. Similarly a khanaka is
one who earns his livelihood by mining. Due to the indicatory letter , [p] is applied in
the feminine and we get the feminine forms nartak and khanak.
SaodhinSiddhnta-kaumud explains the equivalent Pinian stra ilpini vun
(Adhyy 3.1.145) by saying kriy-kauala ilpa tadvat-kartari vun syt
(Skilfulness in a particular action is called ilpa. []vu[n] is applied when a kart that
has ilpa is being expressed).
824 / r"njaenaRsya h"r": @is$a @ke( @nae iGanauiNA ca /
824. ranjer nasya hara asi ake ane ghinui ca
ranjeof the dhtu ranj[a] rge (1U or 4U, to be colored, delighted, to love, be
attached); nasyaof the na-rma; haradeletion; asiwhen the kt pratyaya as[i]
follows (see stra 852); akewhen the kt pratyaya []aka follows; anewhen the kt
pratyaya []ana follows (see stra 924); ghinuiwhen the kt pratyaya [gh]in[u]
follows; caand.
The n of ranj[a] is deleted when as[i], []aka, []ana, or [gh]in[u] follows.
rajaka. ailpini tunartit, gt ity-di.
Vtti ranj (823) ranj + []aka (ranj is ani by verse 3, 824) rajaka (87)
rajaka + s[u] (93) rajaka (a washerman) <1.1>.
But when something other than an artisan is being expressed, we get nartit <1.1>
and so on.
nt (819) nt + t[l] (316) nt + i[] + t[l] (333) nartit (87)
nartit + s[u] (127) nartit + [c] (124) nartit (one who dances) <1.1>.
798
AmtaA rajaka is one who earns his livelihood by washing clothes. Due to the
indicatory letter , [p] is applied and we get the feminine form rajak. When as[i] is
applied, we get raja (dirt, the mode of passion) <1.1>. When []ana is applied, we
get rajana (that with which something is colored) <1.1>. When [gh]in[u] follows,
we get rg (one who is colored / loving / attached) <1.1>.
825 / wRzAAe"vaik(r"itaaINAAitagA|aABya: k(: /
825. oddhava-kirati-prti-g-jbhya ka
a-uddhavaafter dhtus whose uddhava is an a; kirati-prti-g-jbhyaand
after the dhtus k vikepe (6P, to scatter, throw), pr[] tarpae icchy ca (9U,
to please; to desire), g nigarae (6P, to swallow), and j avabodhane (9P, to
know); kathe kt pratyaya [k]a.
[K]a is applied in kartari prayoga after k, pr[], g, j, and dhtus which
have an a as their uddhava.
kipa, budha, bh-ruha, kira, priya, gira, ja. bhulyt kepaka, kept.
Vtti kip (825) kip + [k]a (330, 294) kipa (87) kipa + s[u] (93)
kipa (one who throws, a thrower) <1.1>.
budh (825) budh + [k]a (budh is ani by verse 5, 294) budha (87)
budha + s[u] (93) budha (one who knows, a wise man) <1.1>.
ruh (825) ruh + [k]a (ruh is ani by verse 8, 294) ruha (87) ruha +
s[u] (93) ruha bhuvi <7.1> + ruha (601) bh-ruha (that which grows in
the earth, a tree) <1.1>.
k (825) k + [k]a (330, 294, 439) kira (87) kira + s[u] (93) kira
(one who scatters) <1.1>.
pr (825) pr + [k]a (pr is ani by verse 1, 294, 381) priya (87) priya
+ s[u] (93) priya (one who pleases, a dear one, a lover) <1.1>.
j (825) j + [k]a (j is ani by verse 1, 415) ja (87) ja + s[u]
(93) ja (one who knows, a knower) <1.1>.
Because the kt pratyayas are applied variously, we also get kepaka <1.1> and
kept <1.1>.
AmtaThe word budha refers to a learned man (paita) or to the particular planet
called budha (mercury). The word bh-ruha refers to a tree, the meaning being bhuvi
rohati (it grows in the earth). The implied meaning of the phrase because the kt
pratyayas are applied variously is that the general pratyayas []aka and t[l] are also
applied by vsarpo striym (802).
826 / opaene" @Ar"AmaAntaAtk(: /
826. upendre -rmntt ka
799
upendrewhen an upendra is the prva-pada; -rma-anttafter a dhtu which ends
in -rma; ka[k]a.
When an upendra is the prva-pada, [k]a is applied in kartari prayoga after
a dhtu which ends in -rma.
sugla, praja. bhulyt gaur hanyate yasmai sago-ghno tithi.
Vtti su + glai (412) su + gl (826) su + gl + [k]a (gl is ani by verse 1,
415) sugla (87) sugla + s[u] (93) sugla (one who is very tired) <1.1>.
pra + j (826) pra + j + [k]a (j is ani by verse 1, 415) praja (87)
praja + s[u] (93) praja (one who is very learned) <1.1>.
Because the kt pratyayas are applied variously, we get go-ghno tithi (A guest for
whom a cow is driven) where go-ghna means gaur hanyate yasmai sa (one for
whom a cow is driven).
gau <1.1> + han (728, 826) gau <1.1> + han + [k]a (han is ani by
verse 5, 437) gau <1.1> + hn + a (197) gau <1.1> + ghna (776, 601) goghna (87) go-ghna + s[u] (93) go-ghna (one for whom a cow is driven) <1.1>.
AmtaSugla means suhu glyati (one who is very tired) and praja means
praka jnti (one who is very learned).
SaodhinGo-ghna is irregularly formed by applying [k]a after han[a] in
sampradne prayoga. This formation is covered by the Pinian stra da-goghnau
sampradne (Adhyy 3.4.73). Here the dhtu han[a] is used in the sense of gati
(moving), not in the sense of his (killing).
827 / k(maRNyaNA, , e"HvaeHmaABya /
827. karmay a, hve-ve-mbhya ca
karmaiwhen a karma is the prva-pada; athe kt pratyaya a[]; hve-vembhyaafter the dhtus hve[] spardhy abde ca (1U, to vie with, challenge; to
call), ve[] tantu-santne (1U, to weave, sew, compose), and m mne (2P, to
measure), m[] mne (3A or 4A, to measure), or me[] pratidne (1A, to exchange,
barter); caalso.
When a karma is the prva-pada, a[] is applied after a dhtu in kartari
prayoga. Similarly, when a karma is the prva-pada, a[] is applied after
hve[], ve[], m, m[], and me[] in kartari prayoga.
upendrety-din samsa. viva-kra. ka oti, gacchati, payatty-dau
bhulyn na, spekatve pi namahnta ghaa karoti. ka-hvya, tantravya, viva-mya.
VttiSamsa is done by the stra beginning upendra (stra 776) and we get vivakra.
vivam <2.1> + k (827) vivam <2.1> + k + a[] (k is ani by verse
1, 314) vivam <2.1> + kra (776, 601) viva-kra (87) viva-kra + s[u] (93)
viva-kra (one who creates all, the creator of the universe) <1.1>.
800
But, because the kt pratyayas are applied variously, a[] cannot be applied when we
have ka oti (one who hears Ka), ka gacchati (one who goes to
Ka), ka payati (one who sees Ka), and so on. Furthermore, a[] cannot
be applied when there is dependence on another word, as in the case of mahnta
ghaam karoti (one who makes a large pot).
Other examples are ka-hvya, tantra-vya, and viva-mya.
kam <2.1> + hve (412) kam <2.1> + hv (827) kam <2.1>
+ hv + a[] (hv is ani by verse 1, 413) kam <2.1> + hvya (776, 601)
ka-hvya (87) ka-hvya + s[u] (93) ka-hvya (one who calls Ka)
<1.1>.
tantram <2.1> + ve (412) tantram <2.1> + v (827) tantram <2.1> +
v + a[] (v is ani by verse 1, 413) tantram <2.1> + vya (776, 601) tantravya (87) tantra-vya + s[u] (93) tantra-vya (a weaver, a spider) <1.1>.
vivam <2.1> + m or me (412 in the case of me) vivam <2.1> + m
(827) vivam <2.1> + m + a[] (m is ani by verse 1, 413) vivam <2.1> +
mya (776, 601) viva-mya (87) viva-mya + s[u] (93) viva-mya (one
who measures all or one who exchanges1 all) <1.1>.
AmtaThe separate mention of hve[], ve[], m, m[], and me[] is so that a[] will
be applied after these dhtus instead of the kt pratyaya [k]a that would have
otherwise been applied by stra 828. Thus hve-ve-mbhya ca (750) is an apavda of
karmay anupendrd -rmt ka (828). Viva-kra <1.1> means viva karoti (one
who creates all). The implied meaning of the sentence But, because the kt
pratyayas are applied variously, a[] cannot be applied when we have ka oti
(one who hears Ka), ka gacchati (one who goes to Ka), ka payati
(one who sees Ka), and so on is that a[] isnt applied when a prpya-karma or a
tyjya-karma is the prva-pada (see vtti 636). In viva-kra, however, an utpdyakarma is the prva-pada. In candana-lva (one who chops down a candana tree), a
vikrya-karma is the prva-pada. In vaiava-kra (one who makes a Vaiava) a
saskrya-karma is the prva-pada.
828 / k(maRNyanaupaen"Ad"Ar"AmaAtk(: /
828. karmay anupendrd -rmt ka
karmaiwhen a karma is the prva-pada; an-upendrtwhich is without an upendra;
-rmtafter a dhtu which ends in -rma; kathe kt pratyaya [k]a.
When a karma is the prva-pada, [k]a is applied in kartari prayoga after a
dhtu which ends in -rma, provided it is without an upendra.
mukti-da. trai planebhakta-tra. nehabhakti-sampradya.
Vtti muktim <2.1> + d (828) muktim <2.1> + d + [k]a (d is ani by
verse 1, 415) muktim <2.1> + da (776, 601) mukti-da (87) mukti-da + s[u]
(93) mukti-da (one who gives liberation) <1.1>.
1 As an example of me[], MW lists dhnya-mya (a corn-dealer).
801
From the dhtu trai[] plane (1A, to protect, save), we get bhakta-tra.
bhaktn <2.3> + trai (412) bhaktn <2.3> + tr (828) bhaktn <2.3> + tr
+ [k]a (tr is ani by verse 1, 415) bhaktn <2.3> + tra (776, 601) bhakta-tra
(87) bhakta-tra + s[u] (93) bhakta-tra (one who saves His devotees) <1.1>.
But [k]a is not applied in bhakti-sampradya.
bhaktim <2.1> + sam + pra + d (827) bhaktim <2.1> + sam + pra + d
+ a[] (d is ani by verse 1, 413, 72, 73) bhaktim <2.1> + sampradya (776,
601) bhakti-sampradya (87) bhakti-sampradya + s[u] (93) bhakti-sampradya
(one who bestows devotional service) <1.1>.
AmtaSince a[] and [k]a have the same form, they have the relationship of utsarga
and apavda.1 Mukti-da means mukti dadti (one who gives liberation), bhaktatra means bhaktn tryate (one who saves His devotees) and bhakti-sampradya
means bhakti sampradadti (one who bestows devotional service). Here [k]a isnt
applied, because the dhtu is preceded by upendras, rather a[] is applied instead.
829 / @k(maRNyaAr"AmaAtk(: , sTaAe BaAvae tau pauMis$a /
829. akarmay -rmt ka, stho bhve tu pusi
akarmaiwhen something other than a karma is the prva-pada; -rmtafter a
dhtu ending in -rma; ka[k]a; sthaafter the dhtu h gati-nivttau (1P, to
stand, remain); bhvein bhve prayoga; tubut; pusiin the masculine gender.
When something other than a karma is the prva-pada, [k]a is applied in
kartari prayoga after a dhtu which ends in -rma, and it is also applied in
bhve prayoga after h, but then the masculine gender is used instead.
pda-pa vndvana-stha dar-mukhotthena. tath vaiavnm utthna
vaiavottho vartate. pda-pa vndvana-stha. dar-mukhotthena samraena
(kumra-sambhava 1.8). tath vaiavnm utthnavaiavottho vartate. goha iti bhve, gav sthnam ity artha. kd-abhihito bhvo dravya-vat
prakate iti gvas tihanty atreti nirgalitrtha. go-ha go-sthnaka tat tu
ity amara-sant (2.1.13). lyu kartarmanij bhve ka (3.5.15) ity atra bhve kapratyaynta pusi iti hi krasvm. khttha-alabhotthdi tad-utthne sti, na
dvayo iti tu abdrava.
VttiExamples of the first part are pda-pa (that which drinks through its foot, a
tree), vndvana-stha (one who stays in Vndvana), and, in Kumra-sambhava
1.8, dar-mukhotthena samraena (by a breeze arising from the mouth of a cave).
pdena <3.1> + p (829) pdena <3.1> + p + [k]a (p is ani by verse 1,
415) pdena <3.1> + pa (776, 601) pda-pa (87) pda-pa + s[u] (93) pdapa (that which drinks through its foot, a tree) <1.1>.
vndvane <7.1> + h (346) vndvane <7.1> + sth (829)
vndvane <7.1> + sth + [k]a (sth is ani by verse 1, 415) vndvane <7.1> +
1 In this regard, Siddhnta-kaumud says [k]a is the apavda and a[] is the utsarga.
However, a[] is an apavda of [k]a in the case of hve[], ve[], m, m[], and me[]
(see stra 827).
802
stha (776, 601) vndvana-stha (87) vndvana-stha + s[u] (93) vndvanastha (one who stays in Vndvana) <1.1>.
dar-mukht <5.1> + ud + h (346) dar-mukht <5.1> + ud + sth
(829) dar-mukht <5.1> + ud + sth + [k]a (sth is ani by verse 1, 415) darmukht <5.1> + ud + stha (421) dar-mukht <5.1> + ud + tha (63) darmukht <5.1> + uttha (776, 601) dar-mukha-uttha (44) dar-mukhottha (87)
dar-mukhottha + [] (97) dar-mukhottha + ina (43) dar-mukhotthena <3.1>.
An example of the second part is vaiavottho vartate (The appearance of Vaiavas
takes place) where vaiavottha means vaiavnm utthnam (the appearance of
Vaiavas).
vaiavnm <6.1> + ud + h (346) vaiavnm <6.1> + ud + sth
(829) vaiavnm <6.1> + ud + sth + [k]a (sth is ani by verse 1, 415)
vaiavnm <6.1> + ud + stha (421) vaiavnm <6.1> + ud + tha (63)
vaiavnm <6.1> + uttha (776, 601) vaiava-uttha (44) vaiavottha (87)
vaiavottha + s[u] (93) vaiavottha <1.1, bhve>.
Go-ha is likewise formed by applying [k]a in bhve prayoga, and it literally means
gav sthnam (the staying of the cows).1 But, since a bhva which is expressed by
a kt pratyaya acts like a dravya (kd-abhihito bhvo dravya-vat prakate), the
resultant meaning is gvas tihanty atra (the place where the cows stay) as
confirmed by the following statement of Amara-koa: goha go-sthnaka tat tu
Goha means go-sthnaka (a cow shed). (Amara-koa 2.1.13). Commenting on
lyu kartarmanij bhve ka [l]yu is applied in kartari prayoga, and iman[ic] and [k]a
are applied in bhve prayoga. (Amara-koa 3.5.15), Krasvm says bhve kapratyaynta pusi (A word ending in the pratyaya [k]a is used in bhve prayoga in
the masculine gender). abdrava, however, says khttha-alabhotthdi tadutthne sti, na dvayo (The words khttha, alabhottha, and so on mean
khtthna (the appearance of rats), alabotthna (the appearance of locusts),
and so on. These words are not used in the masculine and feminine genders).
AmtaThe meaning of this stra is karma-bhinne prva-pade sati -rmntd
dhto ka syt, karma-bhinne prva-pade sth-dhto kartari ka syt, tath bhve
tasmt pusy eva ka-pratyayo bhavati (When something other than a karma is the
prva-pada, [k]a is applied in kartari prayoga after a dhtu which ends in -rma.
When something other than a karma is the prva-pada, [k]a is applied in kartari
prayoga after the dhtu h, and it is also applied in bhve prayoga after the dhtu
h, but then only the masculine gender is used). Normally a kt pratyaya ordained
in bhve prayoga is used in the neuter gender (see stra 733), but this rule ordains the
masculine gender instead.
In pda-pa, which means pdena pibati (that which drinks through its foot) and
which thus refers to a tree, a karaa is the prva-pada. In vndvana-stha <1.1>,
which means vndvane tihati (one who stays in Vndvana), an adhikaraa is the
prva-pada. In dar-mukhotthena, which means dar-mukht uttihati (that which
arises from the mouth of a cave), an apdna is the prva-pada. In these examples,
[k]a has been applied in kartari prayoga. But in vaiavottha and go-ha, [k]a has
been applied in bhve prayoga. Someone may argue, If go-ha is formed by
applying [k]a in bhve prayoga, then go-ha can only be understood to mean gav
sthiti (the staying of the cows), how then can it express a cow shed? In answer to
this, Jva Gosvm speaks the maxim beginning kd-abhihita. He then confirms the
1 The irregular change to in go-ha is achieved by goha vraje (Bhat 1670).
803
meaning gvas tihanty atra by quoting Amaras statement goha go-sthnakam.
Someone may argue, Since the word goha is seen to be neuter in Amaras
statement, why is it shown here in the masculine gender? Thus Jva Gosvm
establishes the propriety of using the masculine gender with the sentence beginning
lyu kartari. Krasvm, commenting on Amaras statement lyu kartarmanij bhve
ka, says bhve ka-pratyaynta pusi (A word ending in the pratyaya [k]a is used in
bhve prayoga in the masculine gender). Therefore, in bhve prayoga, [k]a is applied
even in the masculine gender. Someone may argue, How then can the neuter gender
used by Amara in the statement goha go-sthnakam be considered valid? In
answer to this, Jva Gosvm establishes the propriety of using the neuter gender by
quoting the statement of the abdrava-koa beginning khttha. The meaning of
this statement is that the words khttha and so on mean khtthna (the
appearance of rats) and so on and they are not used in the two genders, namely the
feminine and masculine genders, rather they are only using in the neuter gender.
Thus, the neuter gender used for expressing a bhva is also established for the word
goha since it is included by the word di in khttha-alabhotthdi. Therefore the
conclusion is that since the word goha is found to be used both in the masculine
gender and neuter gender, both genders are fine, and no one should consider either of
them to be a mistake.
830 / k(maRiNA apaUvaARByaAM d"AaAByaAM k(: /
830. karmai pra-prvbhy d-jbhy ka
karmaiwhen a karma is the prva-pada; pra-prvbhymwhich are preceded by
the upendra pra; d-jbhymafter the dhtus [u]d[] dne (3U, to give) and j
avabodhane (9P, to know); ka[k]a.
When a karma is the prva-pada, [k]a is applied in kartari prayoga after pra
+ [u]d[] and pra + j.
ka-prada, bhakti-praja.
Vtti kam <2.1> + pra + d (830) kam <2.1> + pra + d + [k]a (d
is ani by verse 1, 415) kam <2.1> + prada (776, 601) ka-prada (87)
ka-prada + s[u] (93) ka-prada (one who gives Ka) <1.1>.
bhaktim <2.1> + pra + j (830) bhaktim <2.1> + pra + j + [k]a (j is ani
by verse 1, 415) bhaktim <2.1> + praja (776, 601) bhakti-praja (87) bhaktipraja + s[u] (93) bhakti-praja (one who knows about devotional service) <1.1>.
Amta[K]a was already applicable after dhtus ending in -rma that dont come
after an upendra, provided there is a karma-prva-pada (see stra 828), but the
current rule is made so that there can be an upendra in addition to the karma-prvapada. Why do we say pra-prvbhym? Consider bhakti-sandya (one who bestows
devotional service) which is formed by applying a[]. When a ptmbara-samsa is
made, the of saj becomes vmana by stra 939 and we get vi-saja (he
whose name is Vi) <1.1>.
In this regard it should be stated that duha ko hasya gha ca ([K]a is applied
after the duh[a], and the h of duh[a] changes to gh). Thus we get kma-dugha (that
which yields whatever one desires) which refers to a kalpa-druma (desire tree),
kma-dugh (that which yields whatever one desires) which refers to a dhenu
(cow), and artha-dugh (that which yields meanings) which refers to vidy
804
(knowledge). Pini formulates this as the stra duha kab gha ca (Adhyy
3.2.70).1
831 / k(maRiNA h"r"taer"d"nautaepae vayais$a ca , @Ax~stau taAcC$Ilyae /
831. karmai harater ad anutkepe vayasi ca, as tu tcchlye
karmaiwhen a karma is the prva-pada; harateafter the dhtu h[] harae (1U,
to take, remove, steal); atthe kt pratyaya a[t]; anutkepewhich isnt used in the
sense of utkepa (lifting up, carrying, wearing); vayasiwhen vayas (age) is
understood; caand; aafter the upendra []; tubut; tcchlyewhen tcchlya
(habit) is understood.
When a karma is the prva-pada, a[t] is applied after h[] in kartari
prayoga, provided h[] doesnt mean to carry or wear. Similarly, when a
karma is the prva-pada, a[t] is applied after h[] in kartari prayoga when
age is understood and after [] + h[] when habit is understood.
sasra-hara. tathkavaca-hara samjagma rma, kavaca-dhraa-yogya-vay
ity artha. tath kocchihara, tat-svabhva ity artha. utkepe tubhrahra.
VttiAn example of the first part is sasra-hara (one who removes material
existence). An example of the second part is kavaca-hara samjagma rma
(Wearing armor, Rma approached) which means Rma is of a suitable age for
wearing armor. An example of the third kind is kocchihara (one who eats
Kas remnants) which means it is his habit to eat Kas remnants.
sasram <2.1> + h (831) sasram <2.1> + h + a[t] (h is ani by verse
1, 289) sasram <2.1> + hara (776, 601) sasra-hara (87) sasra-hara + s[u]
(93) sasra-hara (one who removes material existence) <1.1>.
kavacam <2.1> + h (831) kavacam <2.1> + h + a[t] (h is ani by
verse 1, 289) kavacam <2.1> + hara (776, 601) kavaca-hara (87) kavaca-hara +
s[u] (93) kavaca-hara (one who wears armor) <1.1>.
kocchiam <2.1> + [] + h (831) kocchiam <2.1> + [] +
h + a[t] (h is ani by verse 1, 289) kocchiam <2.1> + hara (776, 601)
kocchia + hara (42) kocchihara (87) kocchihara + s[u] (93)
kocchihara (one who eats Kas remnants) <1.1>.
But when h[] means to carry, we get bhra-hra (one who carries a load).
bhram <2.1> + h (827) bhram <2.1> + h + a[] (h is ani by
verse 1, 314) bhra-hra (776, 601) bhra-hra (87) bhra-hra + s[u] (93)
bhra-hra (one who carries a load) <1.1>.
SaodhinA[t] is an apavda of a[]. Thus when a[t] is not applied, the general
pratyaya a[] is applied instead, as in the case of bhra-hra. Commenting on the
stra vayasi ca (Adhyy 3.2.10), which comes after the stra harater
anudyamane c (Adhyy 3.2.9), Siddhnta-kaumud says udyamanrtham stram
1 Commenting on this stra, Kik says the words supy upapade (when there is an
upapada (prva-pada) which ends in a sup (sv-di)) are understood here.
805
(This stra is so that a[c] (a[t]) can be applied even when h[] is used in the sense of
udyamana (utkepa)). Thus, in kavaca-hara, a[t] is applied even though h[] means
to wear.
832 / zAftyaAid"Sau k(maRs$au ahe"r"ta, /
832. akty-diu karmasu graher at
akty-diuwhen the words akti (spear) and so on; karmasuare the karmaprva-padas; graheafter the dhtu grah[a] updne (9U, to accept, take); at
a[t].
When the words akti and so on are the karma-prva-padas, a[t] is applied
after grah[a] in kartari prayoga.
akti-graha, lgala-graha. evam akua-yai-tomara-ghaa-gha-dhanuu.
VttiThus we get akti-graha (one who holds a spear, a spearman) and lgalagraha (one who holds a plough, a ploughman). Likewise with the words akua (a
goad), yai (a staff), tomara (a club), ghaa (a jar), gha (a small jar), and
dhanus (a bow).
aktim <2.1> + grah (832) aktim <2.1> + grah + a[t] (330) aktim
<2.1> + graha (776, 601) akti-graha (87) akti-graha + s[u] (93) aktigraha (one who holds a spear) <1.1>.
lgalam <2.1> + grah (832) lgalam <2.1> + grah + a[t] (330)
lgalam <2.1> + graha (776, 601) lgala-graha (87) lgala-graha + s[u] (93)
lgala-graha (one who holds a plough) <1.1>.
AmtaA[t] is an apavda of a[]. akti-graha means akti ghti (one who
holds a spear). The word lgala-graha (one who holds a plough) refers to
Balarma. Jva Gosvm specifies what the word di stands for with the sentence
beginning likewise with the words akua. Why do we say akty-diu? Consider
kara-grha which means vivha-bandha (one who takes the hand [of the bride], a
bridegroom).
833 / k(maRNyahR"taer"ta, /
833. karmay arhater at
karmaiwhen a karma is the prva-pada; arhateafter the dhtu arh[a] pjym
(1P, to worship, honor); ata[t].
When a karma is the prva-pada, a[t] is applied after arh[a] in kartari
prayoga.
krha. krh.
VttiFor example, krha (one who worships Ka) and krh (one
(feminine) who worships Ka).
806
kam <2.1> + arh (833) kam <2.1> + arh + a[t] (330) kam
<2.1> + arha (776, 601) ka-arha (42) krha (87) krha + s[u]
(93) krha (one who worships Ka) <1.1>.
AmtaThe word krh here refers to Rukmi. Because a[t] doesnt have the
indicatory letter , [p] is applied in the feminine. Many examples are also seen where
arh[a] is used in the sense of yogya (fit for).1 For example krha mlyam (A
garland which is fit for Ka), krh tulas (Tulas which is fit for Ka), and
so on.
834 / zAe k(maRiNA Da{HaAe'ta, , na tau s$aUad"Nx"yaAe: /
834. astre karmai dho t, na tu stra-daayo
astrewhen a astra (weapon); karmaiis the karma-prva-pada; dhaafter
the dhtu dh[] dhrae (1U, to hold, support); ata[t]; nanot; tubut; stradaayowhen stra (a thread) or daa (a rod) is the karma-prva-pada.
When a weapon is the karma-prva-pada, a[t] is applied after dh[] in
kartari prayoga, but not if stra or daa is the karma-prva-pada.
cakra-dhara. nehastra-dhra, daa-dhra. stra-niedhd aastre pibhdhara.
VttiThus we get cakra-dhara (one who bears a cakra, Lord Viu).
cakram <2.1> + dh (834) cakram <2.1> + dh + a[t] (dh is ani by verse
1, 289) cakram <2.1> + dhara (776, 601) cakra-dhara (87) cakra-dhara + s[u]
(93) cakra-dhara (one who bears a cakra, Lord Viu) <1.1>.
But a[t] is not applied in stra-dhra (one who holds a thread, an architect, or the
master of ceremonies in the case of a play) and daa-dhra (one who bears the
rod, Yamarja). Due to the prohibition of the word stra here, a[t] is applied even
when something other than a weapon is the karma-prva-pada. Thus we get bhdhara (one who supports the earth, a mountain).
AmtaA[t] is an apavda of a[]. But a[t] is not applied if stra or daa is the
karma-prva-pada, rather a[] is applied instead. Cakra-dhara refers to Vsudeva and
means cakra sudarankhya dharati (one who holds the cakra called sudarana).
Likewise la-dhara refers to Lord iva, and so on. Regarding the phrase due to the
prohibition of the word stra, the fact that the word stra was prohibited here, even
though a stra is not a weapon, suggests that a[t] is also applied after dh[] when
something other than a weapon is the karma-prva-pada, otherwise if it was already
impossible to use the word stra, there would have been no need to prohibit it. Thus
bh-dhara, payo-dhara, and so on are also achieved. One should understand,
however, that the word daa-dhara found in Amaras statement klo daa-dhara
[Yamarja is called] kla and daa-dhara. (Amara-koa 1.1.138), is formed by
pact-samsa with the word dhara which is formed by applying a[t] by stra 821.
1 In this regard, one should remember that arh[a] pjym is sometimes listed as
arh[a] pjy yogyatve ca (1P, to worship, honor; to be fit, to be able). When arh[a]
is used in the sense of yogyatva, it is akarmaka, and thus there is no question of
having a karma-prva-pada. But Amta points out that many times a[t] is applied
anyway.
807
835 / @iDak(r"NAe zAetaer"ta, , k(r"NAe paAARd"AE ca /
835. adhikarae eter at, karae prvdau ca
adhikaraewhen an adhikaraa is the prva-pada; eteafter the dhtu []
svapne (2A, to sleep, lie down); ata[t]; karaeare the karaa-prva-padas;
prva-dauwhen the words prva (side) and so on; caand.
A[t] is applied in kartari prayoga after [] when an adhikaraa is the prvapada or when the words prva and so on are the karaa-prva-padas.
kroda-aya. tath prvbhy eteprva-aya. udara-aya, pha-aya.
VttiAn example of the first part is kroda-aya (one who lies on the milk
ocean). An example of the second part is prva-aya which means prvbhy
ete (one who lies on1 his sides).
krode <7.1> + (835) krode <7.1> + + a[t] (330, 289) krode
<7.1> + e + a[t] (54) krode <7.1> + aya (776, 601) kroda-aya (87)
kroda-aya + s[u] (93) kroda-aya (one who lies on the milk ocean) <1.1>.
prvbhym <3.2> + (835) prvbhym <3.2> + + a[t] (330,
289) prvbhym <3.2> + e + a[t] (54) prvbhym <3.2> + aya (776,
601) prva-aya (87) prva-aya + s[u] (93) prva-aya (one who lies on his
sides) <1.1>.
Other examples of the second part are udara-aya (one who lies on his stomach)
and pha-aya (one who lies on his back).
AmtaKroda-aya means kra-samudre ete (one who lies on the milk ocean)
which refers to the Viu who is the supersoul of the living entities. Likewise we get
jala-aya (one who lies on the water, Viu) and bila-aya (that which lies in a
hole, a snake). Udara-aya means udarea ete (one who lies on his stomach).
836 / igAr"AE tau igAir"zA: s$aADau: /
836. girau tu giri-a sdhu
girauwhen the word giri (mountain) is the prva-pada; tubut; giri-agiri-a;
sdhuis the proper form.
But when giri is the prva-pada, giri-a is the proper form.
AmtaWhen giri is the prva-pada, giri-a is the proper form achieved by applying
a[t] after []. The result of the nipta here is the deletion of -rma. Giri-a <1.1>
refers to iva and means girau ete (one who lies on the mountain).
837 / @iDak(r"NAe iBaaAs$aenaAd"AyaeSau ca care"": /
1 Although in these examples the sides, the belly, and the back are karaas, it is
idiomatic in English to say on his sides rather than with his sides and so on. With
the examples udara-aya and pha-aya, Jva Gosvm shows what is included
by the word di in prvdau.
808
837. adhikarae bhik-sendyeu ca care a
adhikaraewhen an adhikaraa is the prva-pada; bhik-sen-dyeuwhen
bhik (begging), sen (army), and dya (having taken) are the prva-padas;
caand; careafter the dhtu car[a] gatau (1P, to go, move); athe kt
pratyaya []a.
When an adhikaraa is the prva-pada or when bhik, sen, or dya is the
prva-pada, []a is applied after car[a] in kartari prayoga.
vndvane carativndvana-cara. bhik caratibhik-cara. sen carati
sen-cara ity-di. katha saha-carti? cintyam iti puruottama (bh-vtti 3.2.16).
klika-viea-paratvt saha ekasmin kle caratti cintanyam.
VttiThus we get vndvana-cara which means (one who wanders in the
Vndvana forest), bhik-cara (one who goes about begging), sen-cara which
means sen carati (one who follows the army, a soldier), and so on.
vndvane <7.1> + car (837) vndvane <7.1> + car + []a (330)
vndvane <7.1> + cara (776, 601) vndvana-cara (87) vndvana-cara + s[u]
(93) vndvana-cara (one who wanders in the Vndvana forest) <1.1>.
bhikm <2.1> + car (837) bhikm <2.1> + car + []a (330) bhikm
<2.1> + cara (776, 601) bhik-cara (87) bhik-cara + s[u] (93) bhikcara (one who goes about begging) <1.1>.
senm <2.1> + car (837) senm <2.1> + car + []a (330) senm
<2.1> + cara (776, 601) sen-cara (87) sen-cara + s[u] (93) sen-cara (one
who follows the army, a soldier) <1.1>.
In Bh-vtti (3.2.16), Puruottama says katha saha-carti? cintyam (Why do we
get saha-car? It is questionable). It should be considered that the word saha refers to
a particular time and thus saha-car means ekasmin kle carati (one (feminine) who
moves at the same time, a wife).
AmtaThe separate mention of the words bhik and so on is so that []a will be
applied, even thought these words are not adhikaraa-prva-padas. Due to the
indicatory letter , [p] is applied in the feminine and we get vndvana-car gop
(The gop who wanders in the Vndvana forest). Likewise we get kuru-cara <1.1>
and kuru-car <1.1> which mean kuruu carati (one who moves among the Kurus).
Since the understanding is that bhik and so on are not adhikaraa-prva-padas, they
are shown in the vtti as karma-prva-padas. But there is no rule that they can only be
karma-prva-padas. Thus []a is applied even when these words are karaas as in the
case of bhikay carati, senay carati, and so on.
By the words and so on we get dya-cara (one who goes after having taken)
which means svaya-grh (one who takes for himself (without permission)). Bhais
example is dvian vane-cargry tvam dya-caro vane (Bhai-kvya 5.97).
dya is formed by applying [k]tv after [] + [u]d[] and then replacing [k]tv with
ya[p] by stra 775. Even though dya is sa-karmaka, there is no problem in making a
samsa, because there is no dependence on another word since there is no desire to
express a karma here. Prasda, the major commentary on Prakriy-kaumud, says
that, even when there is dependence on another word, the pratyaya []a is applied on
the strength of this rule. What Puruottama means to say when he says it is
809
questionable is that the application of [p] is questionable, because the pratyaya []a
isnt applicable since saha is not mentioned among the word bhik and so on. Jva
Gosvm personally reconciles this by establishing that the word saha is an
adhikaraa, since it refers to a particular time. Thus there is no contradiction.
SaodhinCommenting on the equivalent Pinian stra 3.2.17, Siddhntakaumud gives an alternate explanation of saha-car. It says that among the pacdis
is cara[], a word which takes [p] in the feminine due to having the indicatory letter
. Thus we get the feminine form car. Saha-car is the pact-samsa of car with
saha.
838 / zAbd"Aek(k(lah"gAATaAvaEr"caAq%]s$aUamanapad"vaja< k(maRiNA
x"]k{(Ha"Ae he"tautaAcC$IlyaAnaulaAemyaeSau /
838. abda-loka-kalaha-gth-vaira-cu-stra-mantra-pada-varja karmai uka
o hetu-tcchlynulomyeu
abda-loka-kalaha-gth-vaira-cu-stra-mantra-pada-varjamexcepts the words
abda (sound), loka (verse), kalaha (quarrel), gth (song), vaira (enmity),
cu (flattery), stra (stra or thread), mantra (hymn), and pada (word);
karmaiwhen a karma is the prva-pada; ukahafter the dhtu [u]k[] karae
(8U, to do, make); a[]a; hetu-tcchlya-nulomyeuin the senses of hetu
(cause), tcchlya (habit), nulomya (favorableness).
When any karma except abda, loka, kalaha, gth, vaira, cu, stra,
mantra, or pada is the prva-pada, []a is applied after [u]k[] in kartari
prayoga in the senses of hetu, tcchlya, and nulomya.
sarvrtha-kar hari-bhakti. tcchlyevyasana-kara. nulomyeprti-kara. pitur
vkya-kara rmam iti bhai (5.98). nehaabda-kra, loka-kra ity-di.
VttiWhen the sense is hetu, we get sarvrtha-kar hari-bhakti (Devotional
service to Hari which produces all benefits). When the sense is tcchlya, we get
vyasana-kara (one whose habit is to do evil things). When the sense is nulomya,
we get prti-kara (one who shows affection). In this regard, Bhai gives the
example pitur vkya-kara rmam Rma, who executes the order of His father
(Bhai-kvya 5.98).
sarvrtham <2.1> + k (837) sarvrtham <2.1> + k + []a (k is ani
by verse 1, 289) sarvrtham <2.1> + kara (776, 601) sarvrtha-kara (1087)
sarvrtha-kara + [p] (1053) sarvrtha-kar (87) sarvrtha-kar + s[u] (138)
sarvrtha-kar (that which produces all benefits) <1.1>.
vyasanam <2.1> + k (837) vyasanam <2.1> + k + []a (k is ani by
verse 1, 289) vyasanam <2.1> + kara (776, 601) vyasana-kara (87) vyasanakara + s[u] (93) vyasana-kara (one whose habit is to do evil things) <1.1>.
prtim <2.1> + k (837) prtim <2.1> + k + []a (k is ani by verse
1, 289) prtim <2.1> + kara (776, 601) prti-kara (87) prti-kara + s[u] (93)
prti-kara (one who shows affection) <1.1>.
But []a is not applied in abda-kra (one who makes a sound), loka-kra (one
who composes a verse), and so on.
810
abdam <2.1> + k (827) abdam <2.1> + k + a[] (k is ani by
verse 1, 314) abdam <2.1> + kra (776, 601) abda-kra (87) abda-kra +
s[u] (93) abda-kra (one who makes a sound) <1.1>.
lokam <2.1> + k (827) lokam <2.1> + k + a[] (k is ani by verse
1, 314) lokam <2.1> + kra (776, 601) loka-kra (87) loka-kra + s[u] (93)
loka-kra (one who composes a verse) <1.1>.
AmtaDevotional service to Hari is an unfailing cause of all benefits, because
without it none of the goals of the four pururthas dharma, artha, kma, and, moka
or the three paths karma, jna, and yoga can be achieved independently. Other
examples are yaas-kar vidy (knowledge which produces fame), reyas-kara satsaga (the association of devotees which produces the ultimate good), and so on.
Vyasana-kara means vyasana kartu lam asya (his nature is to do evil things).
Other examples are ml-kara (one whose habit is to make garlands), pradakiakara (one whose habit is to do circumabulation), and so on. The meaning of vkyakaram is anuklatay pitur vkya playati (one who favorably keeps his fathers
words). Other examples are vacana-kara iya (a disciple who does what he is
told), dea-kara iya (a disciple who obeys orders), and so on. The
counterexamples adba-kra and so on are formed by applying a[]. Thus []a is an
apavda of a[]. Similarly, when the senses of hetu and so on are lacking, []a is not
applied, rather only a[] is applied. For example, bhya-kra (one who writes a
commentary).
839 / va{ak{(tagAAeazAaucaAEre"Sau k(maRs$au h"ntae"k,( /
839. vtra-kta-go-brahma-atru-caureu karmasu hante ak
vtra-kta-go-brahma-atru-caureuwhen the words vtra (the demon named
Vtra), kta (what was done, past services), go (cow), brahman (brhmaa);
atru (enemy), caura (thief); karmasuare the karma-prva-padas; hanteafter
the dhtu han[a] his-gatyo (2P, to strike, kill; to go, move); akthe kt pratyaya
[]a[k].
When the words vtra, kta, go, brahma, atru, and caura are the karmaprva-padas, []a[k] is applied after han[a] in kartari prayoga.
vtra-ghna ity-di. bhulytcaura-ghta, nagara-ghta ca. etat-pada-dvayena
hasty ucyate.
VttiThus we get vtra-ghna and so on (one who kills Vtra) and so on.
vtram <2.1> + han (839) vtram <2.1> + han + []a[k] (han is ani
by verse 5, 437) vtram <2.1> + hn + a (197) vtram <2.1> + ghna (776, 601)
vtra-ghna (87) vtra-ghna + s[u] (93) vtra-ghna (one who kills Vtra) <1.1>.
Because the kt pratyayas are applied variously, we get caura-ghta (that which
kills a thief) and nagara-ghta (that which destroys a town). Both of these words
refer to an elephant.
cauram <2.1> + han (827) cauram <2.1> + han + a[] (k is ani by
verse 1, 197) cauram <2.1> + ghan + a[] (358) cauram <2.1> + ghn + a[]
(577) cauram <2.1> + ghta (776, 601) caura-ghta (87) caura-ghta + s[u]
(93) caura-ghta (that which kills a thief) <1.1>.
811
nagaram <2.1> + han (827) nagaram <2.1> + han + a[] (k is ani by
verse 1, 197) nagaram <2.1> + ghan + a[] (358) nagaram <2.1> + ghn + a[]
(577) nagaram <2.1> + ghta (776, 601) nagara-ghta (87) nagara-ghta +
s[u] (93) nagara-ghta (that which destroys a town) <1.1>.
AmtaVtra-ghna refers to Indra and means vtra-nmnam asura hanti (one
who kills the demon named Vtra). Similarly we get kta-ghna <1.1>, which refers
to a person who is unmindful of services that were previously done for him, go-ghna
(one who kills cows) <1.1> which refers to a yavana, brahma-ghna <1.1> which
refers to the killer of a brhmaa, atru-ghna (one who kills his enemies) <1.1>
which refers to Rmas brother or to a heroic person like a king, and caura-ghna (one
who kills thieves) <1.1> which refers to a king. Similarly, we also get kasa-ghna
<1.1> which refers to Ka, pralamba-ghna <1.1> which refers to Baladeva, and so
on.
SaodhinIn Pinian grammar there is no equivalent stra to this stra, rather all
these forms and the extra forms kasa-ghna, pralamba-ghna, and so on are considered
mla-vibhujdis formed by applying the kt pratyaya [k]a (see Bhat 1421). In this
regard, while commenting on amanuya-kartke ca (Adhyy 3.2.53), Siddhntakaumud says katha balabhadra pralamba-ghna, atru-ghna, kta-ghna ity-di?
mla-vibhujditvt siddham (How do we get pralamba-ghna which refers to
Balabhadra, and how do we get atru-ghna, kta-ghna, and so on? These words are
valid because of being mla-vibhujdis). Moreover, since the mla-vibhujdis are an
kti-gaa1, numerous other forms like agha-ghna (one who destroys sins, Viu),
pau-ghna (one who kills animals, a butcher), and so on can also be made. The main
difference between making these words with [k]a and making them with []a[k], is
that, when they are made with [k]a, they take [p] in the feminine and, when they are
made with []a[k], they take [p] in the feminine.
840 / k(maRiNA h"ntae"k(manauSyak(ta{Rtvae /
840. karmai hante ak amanuya-karttve
karmaiwhen a karma is the prva-pada; hanteafter the dhtu han[a] hisgatyo (2P, to strike, kill; to go, move); ak[]a[k]; amanuya-karttve2when
something other than a human is the kart.
When a karma is the prva-pada, []a[k] is applied after han[a] in kartari
prayoga, provided something other than a human is the kart.
sasra-ghn hari-bhakti. caura-ghto gaja, asya-ghto va iti ca. anabhidhnd
vev-dau ca vcye ak na syt. va-ghto veu.
2 Possibly this is a spelling mistake for amanuya-kartke which is the word used in
the equivalent Pinian stra amanuya-kartke ca (Adhyy 3.2.53) which Kik
explains to mean amanuya-kartke vartamnd hante dhto karmai upapade
ak-pratyayo bhavati.
812
VttiThus we get sasra-ghn hari-bhakti (devotional service to Hari, which
destroys the cycle of repeated birth and death).
sasram <2.1> + han (841) sasram <2.1> + han + []a[k] (han is ani by
verse 5, 437) sasram <2.1> + hn + a (197) sasram <2.1> + ghna (776,
601) sasra-ghna (1087) sasra-ghna + [p] (1053) sasra-ghn (87)
sasra-ghn + s[u] (138) sasra-ghn (one (feminine) who destroys the cycle of
repeated birth and death) <1.1>.
But we get caura-ghto gaja (an elephant, which kills thieves) and asya-ghto
va (a bull, which destroys grains). Similarly, []a[k] is also not applied when
bamboo and so on is to be expressed, because none of the previous authorities used it
like that. Thus we get va-ghto veu (bamboo, which destroys the bull).
AmtaThe intention behind mentioning caura-ghta again here is that in the
previous stra []a[k] was ordained in a general way instead of a[] and in the current
stra it is ordained in a specific way due to the condition amanuya-karttve. Thus,
even though there is no scope for the rule of vsarpa (stra 802) in either case, a[]
is nonetheless applied in both cases, because the kt pratyayas are variously applied.
Why do we say amanuya-karttve? Consider ripu-ghto rj (the king, who destroys
his enemies).
841 / @ntaAtyantaADvaU"r"paAr"s$avaARnantas$avaRaaeaeSau k(maRs$au
gAmaer"ca, /
841. anttyantdhva-dra-pra-sarvnanta-sarvatra-ketreu karmasu gamer ac
anta-atyanta-adhva-dra-pra-sarva-ananta-sarvatra-ketreuwhen the words anta
(end), atyanta (excessive), adhvan (road), dra (far), pra (the opposite
side), sarva (all), ananta (without end), sarvatra (everywhere), and ketra
(field); karmasuare the karma-prva-padas; gameafter the dhtu gam[] gatau
(1P, to go, move); acthe kt pratyaya a[c].
When the words anta, atyanta, adhvan, dra, pra, sarva, ananta, sarvatra,
and ketra are the karma-prva-padas, a[c] is applied after gam[] in kartari
prayoga.
a pini (3.2.48). sasrasya hara citianta-ga ity-di.
VttiPini called it []a (see Adhyy 3.2.48). Sasrasya hara citi (124) is
applied and we get anta-ga and so on.
antam <2.1> + gam (841) antam <2.1> + gam + a[c] (gam is ani by
verse 6, 124) antam <2.1> + ga (776, 601) anta-ga (87) anta-ga + s[u] (93)
anta-ga (one who goes to the end, one who knows thoroughly) <1.1>.
AmtaSince the rule of vsarpa cannot apply here since a[c] and a[] have the
same remainder form, a[c] is taken an apavda of a[]. Anta-ga means anta
gacchati (one who goes to the end). Similarly, we get atyanta-ga (one who goes
very fast), adhva-ga (one who walks the path, a traveller), dra-ga (one who
goes to a distant place), pra-ga (one who goes to the far side, one who knows
thoroughly), sarva-ga (all-pervading, the soul, brahman ), ananta-ga (one who
goes forever), sarvatra-ga (all pervading, the wind) and ketra-ga (one who
goes to the field).
813
In this section, the words pan-na-ga, ura-ga, jihma-ga, and so on should also be known
as names formed by applying a[c]. All of these words refer to a snake. For example,
pan-na-ga means padbhy na gacchati (that which does not go by feet). This word
is valid on account of being a podardi (see stra 1035). Ura-ga means uras
gacchati (that which goes by its chest (belly)). Here the result of the nipta is the
deletion of s. Jihma-ga means jihmena gacchati (that which moves crookedly). We
also get the word viha-ga which refers to a bird and means vihyas gacchati (that
which moves through the sky). Here the result of the nipta is that the prva-pada
vihyas becomes viha.
842 / s$auu"r"AegARmaer"jaiDak(r"NAe /
842. su-duror gamer aj adhikarae
su-durowhen the avyayas su and dur are the prva-padas; gameafter the dhtu
gam[] gatau (1P, to go, move); aca[c]; adhikaraewhen the adhikaraa is to be
expressed.
When su or dur is the prva-pada, a[c] is applied after gam[] in adhikarae
prayoga.
su-ga vndvanam. durgo badarikrama.
VttiFor example, su-ga vndvanam (Vndvana, which is easy to access) and
durgo badarikrama (Badarikrama, which is difficult to access).
AmtaThe analysis of the word su-gam here is sukhena gamyate yatra tat (that to
which the going is easily done), and the analysis of the word durga is dukhena
gamyate yatra sa (that to which the going is done with difficulty)
843 / s$amaAnae k(maRNyanyatad"Aid"Sau k(maAeRpamaAnaeSau {"zA:
k(i(ps$ak(: k(maRiNA , s$amaAnasya ca s$a: /
843. samne karmay anya-tad-diu karmopamneu da ka-kvip-saka karmai,
samnasya ca sa
samnewhen the word samna (same, similar); karmaiis the karma-prvapada; anya-tad-diuand when anya and the tad-dis (all the kanmas from tad
to kim); karma-upamneuare the karma-prva-padas to which something is
compared; daafter the dhtu d[ir] prekae (1P, to see); ka-kvip-sakathe
kt pratyayas [k]a, [k]vi[p], and sa[k]; karmaiin karmai prayoga; samnasyaof
the word samna; caand; sathe replacement sa.
When samna is the karma-prva-pada or when anya and the tad-dis are
the karma-prva-padas to which something is compared, [k]a, [k]vi[p], and
sa[k] are applied after d[ir] in karmai prayoga, and samna is replaced by
sa.
samno dyatesada. sraj-di-d ity-din kasadk. sadka chndasa ity
eke.
VttiThus we get sada which means samno dyate (seen to be the same /
seen to be similar).
814
samna <1.1> + d (843) samna <1.1> + d + [k]a (d is ani
by verse 7, 294) samna <1.1> + da (776, 601) samna-da (843) sada
(87) sada + s[u] (93) sada (like, similar) <1.1>.
The change to k is done by the stra beginning sraj-di-d (stra 186) and we sadk.
samna <1.1> + d (843) samna <1.1> + d + [k]vi[p] (294,
612) samna <1.1> + d (776, 601) samna-d (843) sad (87) sad +
s[u] (138) sad (186) sadk (like, similar) <1.1>.
Some say that sadka is only found in the Vedas.
samna <1.1> + d (843) samna <1.1> + d + sa[k] (d is ani
by verse 7, 294, 182) samna <1.1> + d + sa (405) samna <1.1> + dk +
sa (108) samna <1.1> + dka (776, 601) samna-dka (843) sadka
(87) sadka + s[u] (93) sadka (like, similar) <1.1>.
844 / @nyaAde"ir"vaena s$ah" s$aMs$aAr"syaAr"Ama: k(AntaeSau {"zAAid"Sau ,
wd"ma wRzA, , ik(ma: k(LzA, , @d"s$aAe'maUzA, /
844. anyder ivena saha sasrasy-rma kdy-anteu ddiu, idama , kima
k, adaso m
anya-deof anya and so on (see anya-tad-diu in the previous stra); ivena saha
along with the word iva (like) sasrasyaof the sasra; -rmathe replacement
-rma; ka-di-anteuwhich end in the [k]a and so on (see ka-kvip-saka in the
previous stra); da-diuwhen da and so on follow; idamaof idam; the
replacement []; kimaof kim; kthe replacement k[]; adasaof adas; am
the replacement am[].
When da, d, or dka follows, the sasra of anya and the tad-dis,
along with iva, is replaced by -rma. But idam along with iva is instead
replaced by [], kim along with iva is instead replaced by k[], and adas
along with iva is instead replaced by am[].
anya iva dyateanyda. evamtda, da, kda, amda ity-di.
VttiThus we get anyda which means anya iva dyate (seen to be like
another).
anya <1.1> + iva + d (843) anya <1.1> + iva + d + [k]a (d is
ani by verse 7, 294) anya <1.1> + iva + da (776, 601) anya + iva + da
(844) anyda (87) anyda + s[u] (93) anyda (like another) <1.1>.
Likewise we get tda (like him / her / it), da (like this), kda (like
what?), amda (like that), and so on.
AmtaOne should remember that, in accordance with it sarvasya (vtti 158), a
replacement that has the indicatory letter replaces the whole word. All of the
examples given in the vtti are made with [k]a. Examples with [k]vi[p] and sa[k] are
anydk and anydka, tdk and tdka, dk and dka, kdk and
kdka, and amdk and amdka. Examples of the other tad-dis are yda,
ydk, and ydka, etda, etdk, and etdka, and bhavda, bhavdk,
815
and bhavdka. It will be described later how the words sada and so on take [p]
in the feminine. Thus we get sad and so on.
845 / u(Hcd"Da{SajauiSNAh" i(bantaA: /
845. kruc-dadh-sraj-uiha ca kvib-ant
kruc-dadh-sraj-uihathe words kruc, dadh, sraj, and uih; caalso; kvipantend in [k]vi[p].
The words kruc, dadh, sraj, and uih also end in [k]vi[p].
kruca-dha-sja-ut-prva-snihm ete paki-viea-dha-ml-cchando-vieeu
kvib-ant niptyante. kru, dadhk.
VttiThese words are the niptas of kruc[a], [i]dh[], sj[a], and ud + ih[a]
with [k]vi[p] in the meanings of paki-viea (a certain bird, a kind of snipe), dha
(bold), ml (a garland), and chando-viea (a particular Vedic meter)
respectively.
kruc (87) kruc + s[u] (138) kruc (176) kru (177) kru <1.1>.
dadh (87) dadh + s[u] (138) dadh (186) dadhk (61)
dadhg (185) dadhk <1.1>
AmtaJva Gosvm mentions kruc and so on in their nma form in the stra, then
in the vtti he shows there form when s[u] follows by making kru and so on. Kruc is
the nipta of kruc[a] kauilylp-bhvayo (1P, to be crooked, to make crooked; to
become small, to make small) + [k]vi[p]. The result of the nipta is the meaning of
paki-viea and the absence of the deletion of n by stra 343. Dadh is the nipta of
[i]dh[] prgalbhye (5P, to be bold, arrogant) + [k]vi[p]. The result of the nipta is
the reduplication, after which the stras harikhagasya harikamala, harighoasya
harigad narasya (329) and nara--rmasy-rma (380) are applied. Sraj is the
nipta of sj[a] visarge (6P, to create, release) + [k]vi[p]. Here [k]vi[p] is applied in
karmai prayoga and the sense is a garland is that which is created. The result of the
nipta is the special meaning of ml and that is replaced by ra. Uih is the nipta
of ud + ih[a] prtau (4P, to love, have affection for) + [k]vi[p]. The result of the
nipta is the meaning of chando-viea and the deletion of the final vara of the
upendra.
846 / naAia
s$a}"s$aUi"Sau"h"u"h"yaujaAlaABaATaRivad"iBad"iC$d"ijanaIr"AijaBya: i(pa, /
846. nmni sad-s-dvia-druha-duha-yujlbhrtha-vida-bhida-chida-ji-n-rjibhya
kvip
nmniwhen a nma is the prva-pada; sad-s-dvia-druha-duha-yuja-albha-arthavida-bhida-chida-ji-n-rjibhyaafter the dhtus listed below; kvip[k]vi[p].
When a nma is the prva-pada, [k]vi[p] is applied after the following dhtus
in kartari prayoga:
ad[] viaraa-gaty-
1P
816
avasdaneu
[] pri-garbha-vimocane
dvi[a] aprtau
druh[a] jighsym
duh[a] praprae
yuj[ir] yoge
yuj[a] samdhau
vid which doesnt have the
meaning of lbha (finding,
obtaining), i.e
vid[a] jne
vid[a] sattym
vid[a] vicrae
2A
2U
4P
2U
7U
4A
be dejected, perish
to give birth, produce
to hate
to milk, extract
to join, use
to fix the mind in meditation
2P
4A
7A
to know
to be, exist
to consider as
6U
to obtain
7U
7U
1P
1U
1U
to
to
to
to
to
but not
vid[] lbhe
bhid[ir] vidrae
ji jaye
[] prpae
rj[] dptau
break, separate, discriminate

cut, divide
conquer, be glorious
lead
shine, rule over
upaniat, uci-at, atva vcyam, pras, ka-pras.

VttiExamples are upaniat (one who sits down near [the feet of an crya to hear
from him]) and uci-at (one who dwells in the pure heart).1 Regarding, uci-at, the
change to is described in su-mdya ca (1020).
upa+ ni + ad (346) upa + ni +sad (846) upa + ni +sad + [k]vi[p] (294,
612) upanisad (350) upaniad (87) upaniad + s[u] (138) upaniad (185)
upaniat <1.1>.
1 Commenting on the word uci-ade <4.1> in Bhgavatam 4.24.37, Vivantha Cakravart hkura
says ucini antakarae sdatti uci-at hasa uci-at iti rute (According to the ruti statement
hasa uci-at (the supreme soul who dwells in the heart), uci-at means one who dwells (sdati) in
the heart (ucin=anta-karaa)). Similarly, Vrarghavcrya says uciu yogi-citteu sdati ramata iti
uci-at (uci-at means one who dwells (sdati=ramate) in the hearts of the yogs (ucin=yogicitta)). Although the dhtu ad[] is listed in the Dhtu-pha as meaning viaraa-gaty-avasdaneu
(to burst, open; to go, move; to be dejected, perish), it is frequently used in the senses of sthiti (to
dwell, be situated) and upaveana (to sit down). For example, rdhara Svm explains the word
uci-ada <1.3> in Bhgavatam 11.6.19 to mean svrama-dharma-sthit (situated in the duties of
their own rama) and Vivantha Cakravart hkura, commenting on Bhgavatam 7.1.22, explains
the word sad in tat-sada <6.1> by saying sdanti nidanty upavianty asym iti sat sabh (The word
sad means a sabh (assembly house) and it is so named because people sit in it
(sdanti=nidanti=upavianti)). This word sad is formed not by the current stra but by the stra
sampad-de kvip-kt bhve lakmym (902). Therefore sad is feminine and thus the vieaa of tatsada <6.1>, namely vaty <6.1>, is also feminine. Although sad is supposed to be in bhve
prayoga and would thus mean sitting it ends up meaning the place where the sitting is done in
accordance with the maxim kd-abhihito bhvo dravya-vat prakate (vtti 829). The phrase vatys
tat-sada (while that assembly house was listening) is figurative (aupacrika), because the assembly
house itself cannot listen. Thus vatys tat-sada should be understood to mean while the people
situated in that assembly house were listening, just as mac (the beds) means mace sthit jan
(the persons situated on the bed). For further details, see vtti 625 and Amta 740.
817
ucini <7.1> + ad (346) ucini <7.1> + sad (846) ucini <7.1> + sad
+ [k]vi[p] (612) ucini <7.1> + sad (776, 601) ucin-sad (190) uci-sad
(1020) uci-ad (87) uci-ad + s[u] (138) uci-ad (185) uci-at <1.1>.
Similarly, we get pras (one who gives birth, a mother), ka-pras (the mother
of Ka), kasa-dvi (the enemy of Kasa), and so on.
pra + (346) pra + s (846) pra + s + [k]vi[p] (294, 612) pras
(87) pras + s[u] (93) pras <1.1>.
kam <2.1> + pra + (346) kam <2.1> + pra + s (846)
kam <2.1> + pra + s + [k]vi[p] (294, 612) kam <2.1> + pras (776,
601) ka-pras (87) ka-pras + s[u] (93) ka-pras <1.1>.
AmtaBoth yuj[ir] yoge (7U, to join, use) and yuj[a] samdhau (4A, to fix the
mind in meditation) are included by the mention of yuja here. Due to the use of the
word nmni, [k]vi[p] is also applied when the avyayas pra and so on are the prvapadas.1 Regarding pras, since s is listed next to dvia in this stra, only [] prigarbha-vimocane (2A, to give birth, produce) is accepted and not [] pri-garbhavimocane (4A, to give birth, produce) or prerae (6P, to impel). Ka-pras
refers either to Devak or Yaod and means ka praste (one who gives birth to
Ka). Kasa-dvi refers to Ka and means kasa dvei (one who hates
Kasa).
Due to the words and so on, we also get caidya-dhruk (the enemy of iupla)
which refers to Ka, go-dhuk (one who milks the cows) which refers to Gopla,
ka-yuk (one who is attached to Ka) which refers to an anurg2, ka-vit
(one who knows Ka) which refers to a devotee, savit which refers to jna
(knowledge) and means samyak vidyate vetti anay (that by which one perfectly
exists or perfectly knows)3, veda-vit which refers to a brhmaa and means vedn
vinte (one who knows the Vedas)4, mura-bhit (the killer of the Mura demon) which
refers to Ka, bhava-bandha-chit (one who cuts to pieces the bondage of material
existence) which refers to Ka, kasa-jit (the conqueror of Kasa) which refers to
Ka and which is formed by applying vmant tuk pthau (777), yadu-r (king of
the Ydus) which means yaduu rjate (one who shines among the Yadus), samr
(a supreme ruler) which means samyag rjate (one who rules completely), and
sva-r (independent) which means sva rjate (one who rules himself), and so on.
But vid which has the meaning of lbha only takes []a, as in govinda and aravindam
(see stra 822).
847 / @naAevahe"r"nax"]h." s$aADau: /
847. ano-vaher anauh sdhu
1 That is to say [k]vi[p] is also applied when an upendra is the prva-pada.

2 This example is from vtti 254. An example of yuj[a] samdhau is nitya-yujm (for
those whose minds are always fixed in meditation) <6.3> in Bhgavatam 10.82.39.
3 Like the word sad, the word savid is actually not formed by the current stra but by
the stra sampad-de kvip-kt bhve lakmym (902). Thus it is feminine and it is in
bhve prayoga just as the word jna is in bhve prayoga. Had it been made by the
current stra, it would have been in kartari prayoga.
4 Usually veda-vit is analyzed as vedn vetti, but Amta is just trying to give examples
of the three different kinds of vid[a] here.
818
ana-vaheof anas + vah[a] prpae (1U, to bear, lead, carry); anauhana-uh;
sdhuis the proper form.
Ana-uh is the nipta of anas + vah[a] + [k]vi[p].
AmtaThe word ana-uh refers to an ox and mean ana akaa vahati (that which
pulls the cart). Sakaraa is done by vaci-svapi-yaj-dn sakaraa kapile (471).
The result of the nipta is that the s of the word anas (cart) becomes .
848 / opaene" k(maRiNA ca BajaeiNvaR: /
848. upendre karmai ca bhajer vi
upendrewhen an upendra is the prva-pada; karmaiwhen a karma is the prvapada; caand; bhajeafter the dhtu bhaj[a] sevym (1U, to serve, worship,
divide, experience); vithe kt pratyaya []vi.
When an upendra or karma is the prva-pada, []vi is applied after bhaj[a] in
kartari prayoga.
prabhk, ka-bhk.
Vtti pra + bhaj (848) pra + bhaj + []vi (358) pra + bhj + []vi (612)
prabhj (87) prabhj + s[u] (138) prabhj (177) prabhg (185) prabhk
(one who worships / divides) <1.1>.
kam <2.1> + bhaj (848) kam <2.1> + bhaj + []vi (bhaj is ani by
verse 3, 358) kam <2.1> + bhj + []vi (612) kam <2.1> + bhj (776,
601) ka-bhj (87) ka-bhj + s[u] (138) ka-bhj (177) ka-bhg
(185) ka-bhk (one who worships Ka) <1.1>.
849 / naAmnyaAr"AmaAtmainap(inapvainaipva /
849. nmny -rmt manip kvanip vanip vi ca
nmniwhen a nma is the prva-pada; -rmtafter a dhtu ending in -rma;
manipthe kt pratyaya man[ip]; kvanipthe kt pratyaya [k]van[ip]; vanipthe kt
pratyaya van[ip]; vithe kt pratyaya vi; caand.
When a nma is the prva-pada, man[ip], [k]van[ip], van[ip], and vi are
applied after a dhtu ending in -rma.
suhu dadtisudm, rdm. dmodara-m-sthettvamsupv, hari-bhaktidv, viva-p. prya chndasy eva vidhir ayam iti yath-dam evodhryam.
VttiFor example we get sudm <1.1> which means suhu dadti (one who
gives liberally).
su + d (849) su + d + man[ip] (d is ani by verse 1) sudman (87)
sudman + s[u] (163) sudmn + s[u] (138) sudmn (190) sudm (one
who gives liberally) <1.1>.
819
riyam <2.1> + d (849) riyam <2.1> + d + man[ip] (d is ani by
verse 1) riyam <2.1> + dman (776, 601) r-dman (87) r-dman + s[u]
(163) r-dmn + s[u] (138) r-dmn (190) r-dm (one who gives wealth,
name of Kas friend rdm) <1.1>.
The change to is done by dmodara-m-sth-g-pibati-jahti-syatnm -rmo
viujana-rma-dhtuka-kasrau (417) and we get supv <1.1>.
su + p (849) su + p + [k]van[ip] (p is ani by verse 1, 294, 417)
supvan (87) supvan + s[u] (163) supvn + s[u] (138) supvn (190)
supv (one who drinks well) <1.1>.
hari-bhaktim <2.1> + d (849) hari-bhaktim <2.1> + d + van[ip] (d
is ani by verse 1) hari-bhaktim <2.1> + dvan (776, 601) hari-bhakti-dvan (87)
hari-bhakti-dvan + s[u] (163) hari-bhakti-dvn + s[u] (138) hari-bhakti-dvn
(190) hari-bhakti-dv (one who gives devotional service to Hari) <1.1>.
vivam <2.1> + p (849) vivam <2.1> + p + vi (p is ani by verse
1, 612) vivam <2.1> + p (776, 601) viva-p (87) viva-p + s[u] (93) vivap (protector of all) <1.1>.
Generally this rule is applied only in the Vedas. Thus examples can only be made
according to what is actually seen.
Amtar-dm means riya dadti (one who gives wealth). Similarly, we get
avatthm which means ava iva tihati (one who stands like a horse, name of the
son of Drocrya). Su-pv means suhu pibati (one who drinks well) and haribhakti-dv means hari-bhakti dadti (one who gives devotional service to Hari)
and viva-p means viva pti (one who protects all). Due to the statement
generally this rule is applied only in the Vedas, a few examples are also seen in
common Sanskrit, but only rarely. And in common Sanskrit, the examples can only be
made according to what is actually seen. The implied meaning of this is that, in
common Sanskrit, these pratyayas cannot be applied after any old dhtu ending in rma.
850 / i(pa, /
850. kvip
kvipthe kt pratyaya [k]vi[p].
[K]vi[p] is applied after a dhtu in kartari prayoga.
dhtu-mtrd aya vidhi. karoti kt, bhakti-kt. tau yajati tvik. kvipi ceti -rmaniedht sasth.
in-han iti nirden na drghakasa-hanau.
VttiDhtu-mtrd aya vidhi (This rule ordains [k]vi[p] after every1 dhtu).
Examples are kt (one who does) and bhakti-kt (one does devotional service)
where kt means karoti (one who does).
1 Bla says that the word mtra in dhtu-mtrt is used in the sense of skalya
(totality). In this regard, Amara-koa says mtra krtsnye'vadhrae (The word
mtra is used in the senses of krtsnya (totality) and avadhraa (restriction)).
820
k (850) k + [k]vi[p] (294, 777) kt + [k]vi[p] (612) kt (87) kt + s[u]
(138) kt (one who does) <1.1>.
bhaktim <2.1> + k (850) bhaktim <2.1> + k + [k]vi[p] (294, 777)
bhaktim <2.1> + kt + [k]vi[p] (612) bhaktim <2.1> + kt (776, 601) bhakti-kt
(87) bhakti-kt + s[u] (138) bhakti-kt (one who does devotional service)
<1.1>.
Similarly we get tvik (a priest) which means tau yajati (one who sacrifices at the
proper time).
tau <7.1> + yaj (850) tau <7.1> + yaj + [k]vi[p] (294, 471) tau
<7.1> + ij + [k]vi[p] (612) tau <7.1> + ij (776, 601) tu-ij (51) tv-ij (87)
tvij + s[u] (138) tvij (186) tvik (one who sacrifices at the proper time, a
priest) <1.1>.
Because the change to -rma is forbidden by the phrase kvipi ca (780), we get
sasth (staying, an order, termination).
sam + h (346) sam + sth (850) sam + sth + [k]vi[p] (780, 612)
sam + sth (72) sasth (87) sasth + s[u] (93) sasth (staying, an order,
termination) <1.1>.
The change to drgha (trivikrama) is not done in kasa-hanau <1.2> due to the
mention of han in in han pan aryaman ity em uddhavasya trivikrama su-yor
eva (196).
kasam <2.1> + han (850) kasam <2.1> + han + [k]vi[p] (612)
kasam <2.1> + han (776, 601) kasa-han (87) kasa-han + au kasa-hanau
(the two killers of Kasa) <1.2>.
AmtaOne should not think therefore that it was pointless to ordain [k]vi[p] in
nmni sad-s-dvia-druha-duha-yujlbhrtha-vida-bhida-chida-ji-n-rjibhya kvip
(846) since it is already covered just by this stra. Rather it should be carefully
discerned that [k]vi[p] is only applied after the dhtus ad[] and so on when there is
a nma-prva-pada, whereas, in this rule, [k]vi[p] is applied both when there is no
nma-prva-pada and when there is a nma-prva-pada. Thus this rule is general and
the dhtus ad[] and so on are exceptions to it in that they only take [k]vi[p] when
there is a nma-prva-pada.
Someone may argue, How can samsa with the kdanta take place in tvik, mitrah, and so on since tu and so on are not established as prva-padas since there is
no word ending in a saptam viubhakti in this stra. The answer is that the word
nmni, which ends in a saptam viubhakti, is carried forward from nmny -rmt
manip kvanip vanip vi ca (849). And one cannot say that [k]vi[p] should not be
applied in kt and so on since there is no nma-prva-pada, because the word mtra
in dhtu-mtrt indicates that [k]vi[p] is also applied after a kevala dhtu (a dhtu
without a prva-pada).
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851 / opaen"sya paUvaRpad"sya ca iaiva(maAe naih"va{itava{iSavyaiDa&icaSau
i(bantaeSau /
851. upendrasya prva-padasya ca trivikramo nahi-vti-vi-vyadhi-ruciu kvibanteu
upendrasyaof an upendra; prva-padasyaof a prva-pada; caand; trivikrama
the change to trivikrama; nahi-vti-vi-vyadhi-ruciuwhen the dhtus ah[a]
bandhane (4U, to bind, tie), vt[u] vartane (1A, to be, exist, remain, happen),
v[u] secane (1P, to rain), vyadh[a] tane (6P, to pierce, wound), and ruc[a]
dptau (1A, to shine); kvip-anteuwhich end in [k]vi[p].
The final vara1 of an upendra or prva-pada becomes trivikrama when the
kvib-anta forms of ah[a], vt[u], v[u], vyadh[a], and ruc[a] follow.
upnat, nvt, prv, mg-vit, marm-vit, nruk. upendrde kim? tigm rug yasya
satigma-ruk.
Vtti upa + ah (366) upa + nah (850) upa + nah + [k]vi[p] (612) upa +
nah (851) upnah (87) upnah + s[u] (138) upnah (211) upnadh (61)
upnad (124) upnat (a shoe / sandal) <1.1>.
ni + vt (850) ni + vt + [k]vi[p] (294, 612) ni + vt (851) nvt (87)
nvt + s[u] (138) nvt (a region, area) <1.1>.
pra + v (850) pra + v + [k]vi[p] (294, 612) pra + v (851)
prv (87) prv + s[u] (138) prv (184) prv (185) prv (the
rainy season) <1.1>.
mgam <2.1> + vyadh (850) mgam <2.1> + vyadh + [k]vi[p] (294,
473) mgam <2.1> + vidh + [k]vi[p] (612) mgam <2.1> + vidh (776, 601)
mga-vidh (851) mg-vidh (87) mg-vidh + s[u] (138) mg-vidh (61)
mg-vid (185) mg-vit (one who pierces deer, a hunter) <1.1>.
marma <2.1> + vyadh (850) marma <2.1> + vyadh + [k]vi[p] (294,
473) marma <2.1> + vidh + [k]vi[p] (612) marma <2.1> + vidh (776) marmanvidh (190) marma-vidh (851) marm-vidh (87) marm-vidh + s[u] (138)
marm-vidh (61) marm-vid (185) marm-vit (that which wounds the vital
points, an arrow of speech) <1.1>.
ni + ruc (850) ni + ruc + [k]vi[p] (294, 612) ni + ruc (851) nruc
(87) nruc + s[u] (138) nruc (177) nruk (light, splendor) <1.1>.
Why do we say of an upendra or prva-pada? Consider tigma-ruk <1.1> which
means tigm rug yasya sa (one whose light is intense, the sun).
AmtaUpnat refers to a pduk (shoe / sandal), nvt means a dea (region,
area), prv means va-kla (the rainy season), mg-vit refers to a vydha
(hunter) and means mga vidhyati (one who pierces deer), and marm-vit means
vkya-va (an arrow of speech). Regarding tigma-ruk, in the analysis tigm rug
yasya sa, tigm means tk (intense) and ruk means dpti (light). Thus
(vtti 98).
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tigma-ruk refer to srya (the sun). It will be described later how the feminine word
tigm becomes like the masculine word tigma in a samsa. This takes place by vcyaliga-lakms tulydhikaraa-lakmym (1003). Due to the pact-samsa1 here, the
word tigma is not counted as a prva-pada, and thus the change to trivikrama by the
current stra doesnt take place. Even though it will be said in the samsa-prakaraa
that samse sarvdi-pada prva-padam (In samsa, the first word is called a prvapada), still in this prakaraa only a word which is depended upon at the time of
ordaining the kt pratyaya is accepted as a prva-pada, since kt-samsa is done prior
to the application of a sv-di viubhakti (see Amta 749).
852 / @is$a: /
852. asi
asithe kt pratyaya as[i].
As[i] is applied after a dhtu in kartari prayoga.
853 / @is$a ois$a @nae ca caiax~: KyaAHnaeita vaAcyama, /
853. asi usi ane ca cakia khy neti vcyam
asiwhen as[i] follows; usiwhen us[i] follows (see stra 884); anewhen ana
follows; caand; cakiaof the dhtu cak[i] vyaktym vci (2A, to speak, say,
tell); khythe replacement khy[] (see stra 511); nanot; itithus; vcyamit
should be stated.
Cak[i] isnt replaced by khy[] when as[i], us[i], or ana follows.
sarva-dhtubhyo si syt. uru-vyac, n-cak.
VttiAs[i] can be applied after all dhtus. Examples are uru-vyac (that which
encompasses much, i.e occupies a lot of space) and n-cak (one who watches
men, a demigod / one who kills men, a rkaa).
uru <2.1> + vyac (852, 330) uru <2.1> + vyac + as[i] uru <2.1> + vyacas
(776) uru-vyacas (87) uru-vyacas + s[u] (187) uru-vyacs + s[u] (138) uruvyacs (93) uru-vyac <1.1>.
nn <2.3> + cak (852, 330) nn <2.3> + cak + as[i] (853) nn
<2.3> + cakas (776, 601) n-cakas (87) n-cakas + s[u] (187) n-caks
+ s[u] (138) n-caks (93) n-cak <1.1>.
SaodhinThere is no equivalent stra to this one in Pinis Adhyy, rather
the equivalent stras are sarva-dhtubhyo sun (Udi-stra 4.127), mithune si
prva-vac ca sarvam (Udi-stra 4.222), and gati-krakopapadayo prva-padaprakti-svaratva ca (Udi-stra 4.226). In the first of these stras, as[un] is ordained
after all dhtus, and in the second and third stras, as[i] is ordained after all dhtus as
an apavda of as[un] when the prva-pada is an upasarga, gati, or kraka. Actually
there are 50 udi-stras dealing just with as[un] and as[i] (see Udi-stra 4.127 to
1 Pact-samsa is samsa that is done after a sv-di viubhakti has been applied to
the kdanta in contrast to kt-samsa where samsa is done before a a sv-di
viubhakti is applied to the kdanta (see Amta 749).
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4.233). Many of them deal just with what happens to individual dhtus when as[un]
and as[i] follows. For instance, the example n-cak in the vtti is formed by
applying as[i] after cak[i] and as[i] is made to have the indicatory letter by caker
bahula ic ca (Udi-stra 232) whereby it becomes a ka-dhtuka and the change
to khy[] is not done.
Many neuter words are also formed by applying as[un], and they may not necessarily
be in kartari prayoga, because, as explained in Amta 877, the word bahula was
included in udayo bahula (877) so that the udi pratyayas may also sometimes be
applied in karmai prayoga and so on. For example, the neuter words ravas (that
with which one hears, the ear), cetas (consciousness), manas (that with which one
thinks, the mind), rajas (dust, impurity, the mode of passion), tamas (darkness,
ignorance, the mode of ignorance), tapas (heat, penance, austerities), saras (that
which flows, a lake, a pond, water), payas (that which is drunk, water, milk), varcas
(light), and vayas (age) are formed by applying as[un] after the dhtus ru
ravae (1P, to hear), cit[] sajne (1P, to be aware / conscious; to understand),
man[a] jne (4A, to think, consider as), ranj[a] rge (1U or 4U, to be colored,
delighted, to love, be attached), tam[u] glnau (4P, to be exhausted), and tap[a]
santpe (1P, to heat, burn, perform austerities), s gatau (1P or 3P, to go, move,
run, flow), p pne (1P, to drink), varc[a] dptau (1A, to shine), and v gatau
prajana-knty-asana-khdaneu ca (2P, to go, move; to become pregnant; to shine,
be beautiful, desire; to throw; to eat).
854 / @jaAtaAvanaupaen"Aepapade" iNAinastaAcC$Ilyae /
854. ajtv anupendropapade inis tcchlye
ajtauand which is not a jti (group, species, common quality); anupendraupapadewhen a word which is not an upendra is the prva-pada; inithe kt
pratyaya []in[i]; tcchlyewhen tcchlya (habit) is understood.
[]in[i] is applied after a dhtu in kartari prayoga when a word which is not
an upendra and not a jti is the prva-pada, provided habit is understood.
ka-sev. jtau tuvipra-seva.
VttiFor example, ka-sev (one who serves Ka). But when the prva-pada
is a jti, we get vipra-seva (one who serves the brhmaas).
kam <2.1> + sev (854) kam <2.1> + sev + []in[i] (330)
kam <2.1> + sevin (776, 601) ka-sevin (87) ka-sevin + s[u] (196)
ka-sevn + s[u] (138) ka-sevn (190) ka-sev (one who serves
Ka) <1.1>.
vipram <2.1> + sev (827) vipram <2.1> + sev + a[] (330) vipram
<2.1> + seva (776, 601) vipra-seva (87) vipra-seva + s[u] (93) vipra-seva
(one who serves the brhmaas) <1.1>.
855 / jaAtaAvaipa ataABaINyayaAe /
855. jtv api vratbhkyayo ca
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jtauwhich is a jti; apialso; vrata-bhkyayowhen a vrata (vow) is
understood or when bhkya (frequent repetition) is understood; caalso.
[]in[i] is also applied after a dhtu in kartari prayoga when a word which is
not an upendra is the prva-pada, both when that word is not a jti and
when that word is a jti, provided a vow or frequent repetition is
understood.
ajtau vratehari-nirmlya-bhoj. atrbhkyehari-nma-grh. jtautulassev.
VttiAn example of when the prva-pada is not a jti and a vow is understood is
hari-nirmlya-bhoj (one who only eats Haris remnants) and an example of when
the prva-pada is not a jti and frequent repetition is understood is hari-nma-grh
(one who takes (chants) the name of Hari again and again). An example of when the
prva-pada is a jti is tulas-sev (one who just serves tulas).
hari-nirmlyam <2.1> + bhuj (855) hari-nirmlyam <2.1> + bhuj +
[]in[i] (330, 333) hari-nirmlyam <2.1> + bhojin (776, 601) hari-nirmlya-bhojin
(87) hari-nirmlya-bhojin + s[u] (196) hari-nirmlya-bhojn + s[u] (138) harinirmlya-bhojn (190) hari-nirmlya-bhoj (one who only eats Haris remnants)
<1.1>.
hari-nma <2.1> + grah (855) hari-nma <2.1> + grah + []in[i] (330,
358) hari-nma <2.1> + grhin (776) hari-nma-grhin (87) hari-nma-grhin +
s[u] (196) hari-nma-grhn + s[u] (138) hari-nma-grhn (190) hari-nmagrh (one who takes (chants) the name of Hari again and again) <1.1>.
tulasm <2.1> + sev (855) tulasm <2.1> + sev + []in[i] (330)
tulasm <2.1> + sevin (776, 601) tulas-sevin (87) tulas-sevin + s[u] (196)
tulas-sevn + s[u] (138) tulas-sevn (190) tulas-sev (one who just serves
tulas) <1.1>.
AmtaThis stra means vrate bhkye ca gamyamne ajtau jtau v anupendre
prva-pade dhtor ini syt. Similarly, the words ajtau jtau v are understood in
the next stra also. Vrata means strnuyyi-niyama (a regulation that is observed
in accordance with stra) and bhkya means pauna-punya (frequent
repetition). Regarding hari-nirmlya-bhoj, at first glance it may seem like an example
of habit, but the difference is this: habit is acquired by doing what one naturally wants
to do whereas a vow is dependent on stric injuctions. In the case of a habit, there
would be no fault if one whose habit is to eat Haris remnants somehow or other ate
something else. But, in the case of a vow, the vow would be broken if the Vaiava
were to eat something other than Haris remnants. Because they are subservient to
the rules of stra, even if other eatables are available, Vaiavas only eat the
remnants of Hari. They dont eat anything else. Hari-nma-grh means puna punar
hari-nmni ghti (one who takes (chants) the name of Hari again and again).
Tulas-sev is both an example of when a vow is understood and an example of when
frequent repetition is understood. For example, a Vaiava who wants devotion to Hari
serves tulas, who is very dear to Hari, in accordance with the rules of stra. He does
not serve any other plant.
856 / manyatae: KaizNAnaI @Atmamananae /
856. manyate kha-in tma-manane
825
manyateafter the dhtu man[a] jne (4A, to think, consider as); kha-inthe
kt pratyayas [kh]a[] and []in[i]; tma-mananein the sense of tma-manana
(thinking oneself to be that which is indicated by the prva-pada).
[Kh]a[] and []in[i] are applied after man[a] in kartari prayoga in the sense
of tma-manana, both when a word that is not a jti is the prva-pada and
when a word that is a jti is the prva-pada.
AmtaDue to the mention of manyati, which is the []ti[p] form of man[a] jne (4A,
to think, consider as), man[u] bodhane (8A, to understand) is excluded.
857 / s$avaeRr"AntapaUvaRpad"syaAnavyayasya mauM vaAmana iKaita /
857. sarvevarnta-prva-padasynavyayasya mu vmana ca khiti
sarvevara-anta-prva-padasyaof a prva-pada which ends in a sarvevara; anavyayasyaand which is not an avyaya; mumthe gama m[um]; vmanathe
change to vmana; caand; khitiwhen a pratyaya that has the indicatory letter kh
follows.
When a pratyaya that has the indicatory letter kh follows, a prva-pada
which ends in a sarvevara and which is not an avyaya takes m[um] and its
final vara1 becomes vmana [if its a trivikrama].
ivatvt ya vaiavam tmna manyatevaiavam-manya, vaiava-mn.
vcya-liga-lakm puruottama-vat kya-mninor au cetivaiava-mnin.
VttiBecause [kh]a[] is a iva pratyaya, []ya is applied and we get vaiavammanya which means vaiavam tmna manyate (one who thinks himself a
Vaiava). Likewise we get vaiava-mn (one who thinks himself a Vaiava).
Vcya-liga-lakm puruottama-vat kya-mninor au ca (619) is applied and we get
vaiava-mnin (one who thinks herself a Vaiav).
vaiavam <2.1> + man (856) vaiavam <2.1> + man + [kh]a[] (288)
vaiavam <2.1> + man + []a[p] + [kh]a[] (537) vaiavam <2.1> + man +
[]ya + [kh]a[] (291) vaiavam <2.1> + manya (776, 601) vaiava-manya
(857, 160, 72, 73) vaiavam-manya (87) vaiavam-manya + s[u] (93)
vaiavam-manya (one who thinks himself a Vaiava) <1.1>.
vaiavam <2.1> + man (856) vaiavam <2.1> + man + []in[i]
(330, 470) vaiavam <2.1> + mnin (776, 601) vaiava-mnin (87) vaiavamnin + s[u] (196) vaiava-mnn + s[u] (138) vaiava-mnn (190)
vaiava-mn (one who thinks himself a Vaiava) <1.1>.
vaiavm <2.1> + man (856) vaiavm <2.1> + man + []in[i]
(330, 470) vaiavm <2.1> + mnin (776, 601) vaiav-mnin (619)
vaiava-mnin (1084) vaiava-mnin + [p] (87) vaiava-mnin + s[u]
(138) vaiava-mnin (one who thinks herself a Vaiav) <1.1>.
(vtti 98).
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858 / @s$aUyaRmpazyalalaAq
%ntapaiayaMvad"par"ntapavaAcaMyamas$ava<s$ah"Ad"ya /
858. asryampaya-lalantapa-priyavada-parantapa-vcayama-sarvasahdaya
ca
asryampaya-lalantapa-priyavada-parantapa-vcayama-sarvasaha-daya
asryam-paya, lalan-tapa, priya-vada, paran-tapa, vca-yama, sarva-sah, and
so on; caalso.
Asryam-paya, lalan-tapa, priya-vada, paran-tapa, vca-yama, sarvasah, and so on.
karma-prva-padatve dy-dnm ete sdhava. sryam api na payatiasryampaya ity-di. bhinna-kramo ya na. anyatrpi dyateapunar-gey lok,
arddha-bhojty-di. di-grahat arin-dama. ugra yath syt tath payati
ugram-paya. janam ejayatijanam-ejaya.
VttiThese are the proper forms of d[ir] and so on + [kh]a[] when srya and so
on are the karma-prva-padas. Asryam-paya means sryam api na payati (one
who doesnt even see the sun).
na[] + sryam <2.1> + d (858) na[] + sryam <2.1> + d + [kh]a[]
(419) na[] + sryam <2.1> + paya + a (291) na[] + sryam <2.1> + paya
(776, 778, 601) a-srya-paya (857, 160, 72, 73) asryam-paya (87) asryampaya + s[u] (93) asryam-paya (one who doesnt even see the sun) <1.1>.
The na[] here is out of order.1 This is seen elsewhere also, as in apunar-gey lok
(verses which are not sung again), arddha-bhoj (one who has taken a vow not to
eat during the rddha ceremony)2, and so on. Due to the inclusion of the word di,
we also get arin-dama (one who subdues his enemies), ugram-paya which means
ugra yath syt tath payati (one who looks fiercely)3, and janam-ejaya which
means janam ejayati (one who causes men to tremble).4
janam <2.1> + eji (858) janam <2.1> + eji + [kh]a[] (289) janam <2.1> +
eje + a (54) janam <2.1> + ejaya (776, 601) jana-ejaya (857, 160) janamejaya (87) janam-ejaya + s[u] (93) janam-ejaya (one who causes men to
tremble) <1.1>.
AmtaWith the sentence The na[] here is out of order, Jva Gosvm explains
that na[] is connected with the activity of seeing not with srya. If na[] were
connected with srya, then the na[] here would be a paryudsa na[], and the
meaning would be sryetara candrdika payati (one who sees something other
than the sun, i.e the moon and so on). But this is not the intended meaning. Rather,
because na[] is logically connected with the activity of seeing, it violates the normal
order [of being connected with paya] and is instead connected [with srya]. Thus
some say that the na[] here is a prasajya-pratiedha na[]. Thus, even though samsa
1 The normal order would be sryam-apaya, since na[] is logically connected with
paya.
2 Arddha-bhoj is formed by applying []in[i] in the sense of vrata by jtv api
vratbhkyayo ca (855).
3 By using the formula yath syt tath, Jva Gosvm shows that ugram is a kriyvieaa here. For further details, see stra 638 and Amta 678.
4 The dhtu used here is the y-anta-dhtu eji which is formed by applying []i after
ej[] kampane (1P, to tremble, shake).
827
is usually impossible in this case, it is done anyway because the meaning is intelligible.
Actually asryam-paya indicates protection. For example, what the speaker means to
say when he says asryam-pay rja-mahiya (The Kings queens who dont even
see the sun) is that the wives of the king are so well protected that they dont even
see the sun whose vision is unavoidable, what to speak of seeing any other man.
Lalan-tapa (that which burns the forehead) refers to the sun, priya-vada (one
sho speaks sweetly) means priya-bh (one sho speaks sweetly), paran-tapa
means parn atrn tpayati (one who torments his enemies (para=atru))1 and
refers to a heroic person like a king, vca-yama (one who controls his speech)
refers to a sage who observes silence. and sarva-sah (one (feminine) who tolerates
everything) refers to the earth. By the word di, Jva Gosvm includes other words
also. Arin-dama means arn atrn damayati (one who subdues the enemies
(ari=atru))2 and refers to a heroic person, ugram-paya refers to the planet saturn,
and janam-ejaya refers to the son of Mahrja Parkit.
SaodhinAccording to Pini, the words priya-vada, paran-tapa, vca-yama,
and sarva-saha here, and the words vaa-vada and dvian-tapa in the next two
vttis are made with [kh]a[c] ([kh]a in our system) and not with [kh]a[]. In the case of
priya-vada, vaa-vada, and sarva-saha it doesnt matter whether [kh]a[c] ([kh]a) is
used or [kh]a[] is used. The result will be the same. But in the case of paran-tapa,
vca-yama, and dvian-tapa, [kh]a[c] ([kh]a) must necessarily be used instead of
[kh]a[] to achieve the desired form. For example, if [kh]a[] were applied after
yam[u], then iu-gami-yam cha ive (408) would apply and we would get vcayaccha instead of vca-yama. Similarly, if [kh]a[] were applied after the y-antadhtu tpi, then []i wouldnt be deleted by stra 449, since [kh]a[] is a kadhtuka, and we would get paran-tpaya and dvian-tpaya instead of paran-tapa and
dvian-tapa. In the Pinian system, the change to vmana in the y-anta-dhtus tpi
and dri3 regularly takes place when [kh]a[c] ([kh]a) follows, in accordance with the
stra khaci hrasva (Adhyy 6.4.94). However, one should not consider these
apparent differences to be a fault on Jva Gosvms part, because he is simply giving
these words as niptas, without trying for their derivation.
859 / BayaitaRmaeGaeSau k(maRs$au x"]k{(Ha: Ka: /
859. bhayarti-megheu karmasu uka kha
bhaya-ti-megheuwhen the words bhaya (fear), ti (pain), and megha
(cloud); karmasuare the karma-prva-padas; ukaafter the dhtu [u]k[]
karae (8U, to do, make); khathe kt pratyaya [kh]a.
When the words bhaya, ti, and megha are the karma-prva-padas, [kh]a is
applied after [u]k[] in kartari prayoga.
bhaya-kara, ti-kara, megha-karo vta.
1 The dhtu here is tap[a] dhe (10A, to burn). According to Bhad-dhtukusumkara it is ubhayapad.
2 Commenting on arin-dama, Bla says that the dhtu dam[u] upaame has an
innate causative sense. Thus it is sakarmaka, and the sense is arn atrn damayati.
But this is just the sense. The real form is arn atrn dmyati. Indeed when we follow
Siddhnta-kaumuds opinion that upaama itself is causative then there is no need of
Blas explanation.
3 See puran-dara and bhagan-dara in stra 861.
828
VttiThus we get bhaya-kara (one who causes fear), ti-kara (one who causes
pain), megha-karo vta (the wind which produces clouds).
bhayam <2.1> + k (859) bhayam <2.1> + k + [kh]a (k is ani by verse 1,
289) bhayam <2.1> + kara (776, 601) bhaya-kara (857, 160, 72, 73) bhaya-kara
(87) bhaya-kara + s[u] (93) bhaya-kara (one who causes fear) <1.1>.
tim <2.1> + k (859) tim <2.1> + k + [kh]a (k is ani by verse 1,
289) tim <2.1> + kara (776, 601) ti-kara (857, 160, 72, 73) ti-kara (87)
ti-kara + s[u] (93) ti-kara (one who causes pain) <1.1>.
megham <2.1> + k (859) megham <2.1> + k + [kh]a (k is ani by
verse 1, 289) megham <2.1> + kara (776, 601) megha-kara (857, 160, 72, 73)
megha-kara (87) megha-kara + s[u] (93) megha-kara (that which produces
clouds) <1.1>.
AmtaThe rule of tad-anta1 also applies here. Thus we get abhaya-kara (one who
causes fearlessness).
860 / ivamBar"Ad"ya: s$aMaAzAbd"A: /
860. vivambhardaya saj-abd
vivambhara-dayavivam-bhara and so on; saj-abdwords which are
names.
Vivam-bhara and so on are names formed by applying [kh]a.
AmtaIn the sense of viva bibharti (one who maintains all), we get vivambhara <1.1> which refers to Viu and vivam-bhar <1.1> which refers to the
earth. Due to the word di, we also get rathan-taram <1.1> which is the name of a
particular sma (Vedic song of praise), kaa-saha (one who tolerates
difficulties) <1.1> which refers to a sage, pati-var <1.1> which refers to a woman
who chooses her own husband, mtyu-jaya (one who conquers death) <1.1> which
refers to iva, dhana-jaya (one who conquers wealth) <1.1> which refers to
Arjuna, yugan-dhara <1.1> (that which supports the yoke) <1.1> which refers to
[the pole of a carriage or to] a mountain(that which supports the yoke), vasun-dhar
(one who bears wealth) <1.1> refers to the earth, and so on.
861 / paur"nd"r"BaujamaAd"yaAe BaujagABaujaAd"ya s$aMaAzAbd"A: /
861. purandara-bhujagamdayo bhujaga-bhujagdaya ca saj-abd
purandara-bhujagama-dayapuran-dara, bhuja-gama, and so on; bhujagabhujaga-dayabhuja-ga, bhuja-ga, and so on; caand; saj-abdwords
which are names.
1 The rule of tad-anta as given in vtti 148 is varena vidhau tad-antasya krya syn nmn tu kvacit
(in a vidhi-stra, a grammatical operation prescribed in reference to a particular vara also applies to
something ending in that vara, but a grammatical operation prescribed in reference to a particular
nma only sometimes applies to something ending in that nma).
829
Puran-dara, bhuja-gama, and so on and bhuja-ga, bhuja-ga, and so on are
names formed by applying [kh]a.
BlaThe names puran-dara and so on and bhuja-ga and so on are niptas that end in
[kh]a. The word puran-dara, which means pura drayati (one who tears apart
cities), is a name of Indra. It is formed by applying [kh]a after the y-anta-dhtu dri
(made from d vidrae (9P, to tear, split) + []i). The result of the nipta is that
m[um] is applied after the prva-pada pur [even though it ends in a viujana] and
that the change to vmana is done.1 The word bhuja-gama means bhujena kauilyena
gacchati (that which moves in crooked motions (bhuja=kauilya)). The words bhujaga and bhuja-ga have the same meaning, but in bhuja-ga the result of the nipta is
that m[um] is not applied and that the sasra of the dhtu gam[] is deleted, and in
bhuja-ga the result of the nipta is that the sasra of the dhtu gam[] is deleted.
Amara-koa says sarpa pdkur bhuja-go bhuja-go hir bhuja-gama (The words
sarpa, pdku, bhuja-ga, bhuja-ga, ahi, and bhuja-gama are all names that refer to a
snake). By the word di in purandara-bhujagamdaya, the words bhagan-dara,
tura-gama, plava-gama, and so on should be known. The word bhaga-dara (that
which lacerates the vulva) is the name of a particular disease, the word tura-gama,
which means turea tvaray gacchati (that which goes speedily (tura=tvar)), is the
name of a horse, and the word plava-gama, which means plavena lamphena gacchati
(that which goes by leaps (plava=lampha)), is the name of a monkey or frog. In this
regard, Nnrtha-varga says kapi-bhekau plava-gamau (plava-gama means a
monkey or a frog). By the word di in bhujaga-bhujagdaya, the words tura-ga,
tura-gama, plava-ga, plava-ga and so on should be known. In this regard, Amara-koa
says
ghoake pti-turaga-turaga-turagam (The words pti, tura-ga, tura-ga, and turagama refer to a horse).
862 / s$aamyantae janaer"ca, /
862. saptamy-ante janer ac
saptam-antewhen a word which ends in a saptam viubhakti is the prva-pada;
janeafter the dhtu jan[] prdur-bhve (4A, to be born, produced, to occur,
happen); acthe kt pratyaya a[c].
When a word which ends in a saptam viubhakti is the prva-pada, a[c] is
applied after jan[] in the past tense2 in kartari prayoga.
vndvana-ja. bhulyd dvbhy jtadvija.
Vtti vndvane <7.1> + jan (862) vndvane <7.1> + jan + a[c] (124)
vndvane <7.1> + ja (776, 601) vndvana-ja (87) vndvana-ja + s[u] (93)
vndvana-ja (one who was born in Vndvana) <1.1>.
Because the kt pratyayas are applied variously (see stra 728), we get dvija which
means dvbhy jta (one who was born from two things).
dvbhym <5.2> + jan (862) dvbhym <5.2> + jan + a[c] (124) dvbhym
<5.2> + ja (776, 601) dvi-ja (87) dvija + s[u] (93) dvija (one who was born
from two things) <1.1>.
1 See Saodhin 858 for details about why dri becomes vmana in puran-dara.
2 In the Bhat, this stra comes under the adhikra-stra atte (Bhat 1501). Thus
a[c] is applied in the past tense (atta-kla).
830
AmtaVndvana-ja means vndvane jta (one who was born in Vndvana).
The dvbhym in dvbhy jta here is the pacam dvi-vacana, the sense being
ukrt saskrc ca jta (one who was born from semen and from purificatory
rituals, a brhmaa). Thus a[c] is also applied after jan[] when a word which ends in
a pacam viubhakti is the prva-pada. This is because the kt pratyayas are applied
variously (see stra 728). We explain things in this way because we dont have a rule
that ordains a[c] when a word which ends in a pacam viubhakti is the prva-pada.
The Pinians, however, make the stra pacamym ajtau A[c] is applied after jan[]
in the past tense when a word which ends in a pacam viubhakti and which doesnt
denote a jti is the prva-pada (Adhyy 3.2.98) and they give the examples
buddhi-ja (born from the intelligence), saskra-ja (born from purificatory
rituals), and so on. The counterexample of when a jti is the prva-pada is hastino
jta (born from an elephant). A[c] cannot be applied here. Because the kt
pratyayas are applied variously we also get brhmaa-ja (born from a brhmaa),
anuja (born after), aja (unborn), and so on.
SaodhinPini also stipulated other conditions when a[c] ([]a in the Pinian
system) is applied after jan[] in the past tense in kartari prayoga. These conditions
are described in the following stras:
1) pacamym ajtau (Adhyy 3.2.98)when a word which ends in a pacam
viubhakti and which doesnt denote a jti is the prva-pada e.g buddhi-ja (born
from the intelligence), saskra-ja (born from purificatory rituals), and dukha-ja
(born from misery).
2) upasarge ca sajym (Adhyy 3.2.99)when an upasarga is the prva-pada
and the sense is that of a proper name e.g praj (offspring, people, citizens)
<feminine 1.3>.
3) anau karmai (Adhyy 3.2.100)when jan[] comes after anu and there is a
karma-prva-pada e.g pum-anuj which means pumsam anujt (a girl born after
the male child) and stry-anuja which means striyam anujta (a boy born after the
female child).1
4) anyev api dyate (Adhyy 3.2.101)also when other words are the prvapadas e.g aja and dvija, which according to Kik, mean na jyate (not born,
unborn) and dvir jta (twice-born) In aja the prva-pada is na[] and in dvi-ja the
prva-pada is the avyaya dvis which means dvi-vram (two times, twice). In this
regard, Amara-koa says danta-vipra-j dvij (The word dvija (twice-born) can
refer to a tooth (danta), a brhmaa (vipra), or a bird (aa-ja)). Teeth are twice-born
because they appear in two stages: first come the baby teeth and then come the adult
teeth. A brhmaa is twice-born because he takes his first birth from semen and his
second birth from purificatory rituals. A bird is twice born because it is born first as an
egg, and then it is born from the egg. Further commenting on this stra, Kik says
that because of this stra the conditions of the other stras may be broken. For
example, brhmaa-jo dharma (religion is born from brhmaas), katriya-jam
yuddham (war is born from katriyas), and so on where the prva-pada is a jti,
abhij ke (hair is produced everywhere) and so on where the sense is not that of
a proper name, and anuja (a younger brother) where there is no karma-prva-pada.
Kik also comments that the word api in this stra further indicates that a[c] can be
applied after other dhtus also as in the case of parikh (a moat) <feminine 1.1 from
the dhtu khan[u] avadrae (1U, to dig)> which means parita kht (that which
has been dug all around). Likewise in the case of kh (a pond).
863 / s$amaAs$ae xe~naR mah"Ah"r": k{(ita ba"lama, /
1 See Amta 767 for further details about anujta.
831
863. samse er na mahhara kti bahulam
samsein samsa; eof the viubhakti []i; nanot; mahharamahhara; kti
when a kdanta follows; bahulamoften.
The mahhara of []i often doesnt take place in samsa when a kdanta
follows.
divi-ha divi-ad ity-diatva vcyam. hdi-spk. manasi-ja.
VttiThus we get divi-ha (one who dwells in heaven), divi-at (one who dwells
in heaven), and so on. The change to will be described later. In the same way we
get hdi-spk (that which touches the heart) and manasi-ja (born in the mind,
cupid).
AmtaDue to the word bahula this rule doesnt apply in all cases. Thus, in
vndvana-ja and so on, the mahhara of []i does take place. Divi-ha is formed
by applying [k]a in the sense of divi tihati (one who dwells in heaven) by
akarmay -rmt ka (829), and divi-at is formed by applying [k]vi[p] in the sense of
divi sdati (one who dwells in heaven) by the stra beginning nmni sad (stra
846). The words atva vcyam in the vtti mean the change to will be described in
ambahdaya atvena sdhava (913). Here vcyam means vakyate. Hdi-spk is
formed by applying [k]vi[p] in the sense of hdi spati (that which touches the
heart) by kvip (850). Due to the words and so on in the vtti, we also get stamberama (one who sports among clumps of high grass, an elephant) and kare-japa
(one who whispers in the ear, an informer) and so on.
SaodhinThe change to in divi-ha takes place by ambahdaya atvena
sdhava (913), but the change to in divi-at takes place by su-mdya ca
(1020).
864 / tacC$Ilata"maRtats$aADauk(Air"Sau /
864. tac-chla-tad-dharma-tat-sdhu-kriu
tat-la-tat-dharma-tat-sdhu-kriuin the senses of tac-chla (doing that as a
habit), tad-dharma (doing that as a duty) and tat-sdhu-krin (doing that well)
From now on the pratyayas are applied in the senses of doing that as a habit,
doing that as a duty, and doing that well.
SaodhinCommenting on the equivalent Pinian stra kves tac-chla-taddharma-tat-sdhu-kriu (Adhyy 3.2.134), Kik says tac-chldiu kartu
(tac-chla and so on refer to the kart) and tad iti dhtv-artha (tat refers to the
meaning of the dhtu (the kriy)). Thus tac-chla (literally: one whose habit is that)
and tad-dharma (literally: one whose duty is that) are bahuvrhi-samsas that
denote the kart.
865 / ta{na, /
865. tn
tnthe kt pratyaya t[n].
832
T[n] is applied after a dhtu in kartari prayoga in the senses of doing that
as a habit, doing that as a duty, and doing that well.
si kart.
VttiFor example, si kart (one who does the activity of creation).
k (865) k + t[n] (k is ani by verse 1, 289) kart (87) kart + s[u]
(127) kart + [c] (124) kart (one who does, a doer) <1.1>.
AmtaSi kart refers to Viu and means si kartu lam asya (one
whose habit is to do the activity of creation), si-karae dharmo sya (one whose
duty is to do the activity of creation), or si-karae sdhur ayam (he is good at
doing the activity of creation). The word sim <2.1> was used here to remind us
that the karma connected with t[n] is prohibited from taking a ah viubhakti by
acyutbha-viunihdhokajbha-khal-arthvyayo-rmnta-t yoge na ah
(644). Since sim <2.1> isnt a prva-pada, there is no possibility of making a ktsamsa here.
SaodhinThe main difference between t[l] and t[n] is that the karma of t[l]
takes a ah viubhakti by kart-karmao ah kd-yoge (642) whereas the
karma of t[n] is prohibited from taking a ah viubhakti and thus takes a dvity
viubhakti instead by karmai dvity (637). The other difference is that t[l] is used
in the senses of fitness and capability (see stra 716) whereas t[n] is used in the
senses of doing that as a habit, doing that as a duty, and doing that well. Even though
one cannot make a kt-samsa since no words are ordained as prva-padas in the
stras aka-tlau (819) and tn (865), pact-samsa can still be done as is usual for
kdantas made from kt pratyayas like a[t] (pacder at) that have no prva-padas
mentioned in their stras. Examples of this are tma-vairpya-kartram in
Bhgavatam 1.17.13, jagat-sra in Bhgavatam 3.24.20, and so on. Usually the
senses of doing that as a habit, doing that as a duty, and doing that well are not
translated into English but are left as subtleties to be relished by the Sanskrit reader.
Thus we have translated the examples in these vttis as simple kartari prayoga to
avoid having to give three translations all the time. The students can use their own
intelligence to infer the appropriate sense/s.
866 / @lax.~k{(Ha inar"Ak{(Ha ajana otpata otpaca onmad" &ca @paapa va{tau
va{Dau s$ah" car" wtyaeBya wSNAu: /
866. alaka nirka prajana utpata utpaca unmada ruca apatrapa vtu vdhu saha
cara ity ebhya iu
alam-ka nirka prajana utpata utpaca unmada ruca apatrapa vtu vdhu saha cara
itithe dhtus listed below; ebhyaafter these; iuthe kt pratyaya iu.
Iu is applied after the following dhtus in kartari prayoga in the senses of
doing that as a habit, doing that as a duty, and doing that well.
alam + [u]k[] karae
nir + [] + [u]k[] karae
pra + jan[] prdur-bhve
ud + pat[] gatau
ud + [u]pac[a] pke
8U
8U
4A
1P
1U
to
to
to
to
to
decorate
reject
give birth
fly up, rise
thoroughly cook / ripen
833
ud + mad[] hare
ruc[a] dptau
apa + trap[] lajjym
vt[u] vartane
vdh[u] vddhau
ah[a] marae
car[a] gatau
4P
1A
1A
1A
1A
1A
1P
to
to
to
to
to
to
to
be mad, intoxicated
shine
be ashamed, shy
be, exist, remain, happen
grow, increase
tolerate, conquer
go, move
kam alakariu, nirkariu, prajaniur ity-di.

VttiExamples are kam alakariu (one who decorates Ka), ka
nirkariu (one who rejects Ka), ka prajaniu (one who gives birth to
Ka), and so on.
alam + k (866) alam + k + iu (k is ani by verse 1, 289) alam +
kariu (776, 72, 73) alakariu (87) alakariu + s[u] (93) alakariu (one
who decorates) <1.1>.
nir + [] + k (866) nir + [] + k + iu (k is ani by verse 1, 289)
nirkariu (87) nirkariu + s[u] (93) nirkariu (one who rejects) <1.1>.
pra + jan (866) pra + jan + iu (330) prajaniu (87) prajaniu +
s[u] (93) prajaniu (one who gives birth) <1.1>.
AmtaHere the karma, kam <2.1>, takes a dvity viubhakti because the
ah viubhakti was prohibited by stra 644 since iu is a kt pratyaya which
ends in u-rma. Due to the words and so on, we also get utpatiu, utpaciu,
unmadiu, rociu, apatrapiu, vartiu, vardhiu, sahiu, and cariu.
Bhat 1522Bhaviu-bhrji sdh
Bhaviu and bhrjiu are also valid.
Saodhin for Bhat 1522Commenting on the Pinian stra bhuva ca
(Adhyy 3.2.138), which covers the form bhaviu here, Siddhnta-kaumud says
katha tarhi jagat-prabhor aprabhaviu vaiavam iti? niraku kavaya. ca-kro
nukta-samuccayrtha, bhrjiur iti vtti. eva kayiu (Why then do we see
jagat-prabhor aprabhaviu vaiavam? Because the poets are above all rules. Kik
says that the word ca in this stra is for the sake of including other dhtus that were
not mentioned here, and it gives bhrjiu as an example. Likewise we get kayiu).
Thus, since the word ca in the Pinian stra bhuva ca (Adhyy 3.2.138)
includes other dhtus, we also get the forms prabhaviu (one who is powerful / one
who creates), grasiu (one who devours), kayiu (one who destroys), and
kiu (that which shines, shining) as seen in the following passages: viun
prabhaviun by Viu who is most powerful (Bhgavatam 8.21.27), bhta-bhart
ca taj jeya grasiu prabhaviu ca Although He is the maintainer of every living
entity, it is to be understood that He devours and develops all. (Bhagavad-gt
13.17), niamya te ghargharita sva-kheda-kayiu mymaya-skarasya hearing
the tumultuous sound of the all merciful Lord boar which destroyed their
lamentation... (Bhgavatam 3.13.25), and kiun kanaka-vara-vibhaena
with shining, gold-colored ornaments (Bhgavatam 4.30.6).
867 / ijaBaUByaAM auk,( /
834
867. ji-bhbhy snuk
ji-bhbhymafter the dhtus ji jaye (1P, to conquer, be glorious) and bh sattym
(1P, to be, become, exist); snukthe kt pratyaya snu[k].
Snu[k] is applied after ji and bh in kartari prayoga in the senses of doing
that as a habit, doing that as a duty, and doing that well.
jiu, bhu.
Vtti ji (867) ji + snu[k] (ji is ani by verse 1, 294, 108) jinu (205) jiu
(87) jiu + s[u] (93) jiu (one who is victorious, a name of Arjuna) <1.1>.
bh (867) bh + snu[k] (876, 294, 108) bhnu (205) bhu (87)
bhu + s[u] (93) bhu (one who exists) <1.1>.
AmtaRegarding bhu, snu[k] is included by the word di in ne van-ti-trdau
(876), and thus i[] is not applied.
868 / s$ampa{caivaivacar"njas$aMs$a{jayaujatyajaBajaBanjaAe iGanauNA, ,
BanjaenaRlaAepa /
868. sampca-vivica-ranja-sasja-yuja-tyaja-bhaja-bhanjo ghinu, bhanjer na-lopa
ca
sampca-vivica-ranja-sasja-yuja-tyaja-bhaja-bhanjaafter the dhtus listed below;
ghinuthe kt pratyaya [gh]in[u]; bhanjeof the dhtu bhanj[o] mardane (7P, to
break, interrupt, disappoint); na-lopadeletion of the na-rma; caalso.
[Gh]in[u] is applied after the following dhtus in kartari prayoga in the
senses of doing that as a habit, doing that as a duty, and doing that well.
Bhanj[o] also undergoes deletion of its na-rma.
sam + pc[] samparke
vi + vic[ir] pthag-bhve
ranj[a] rge
2A
7U
1U
ranj[a] rge
4U
sam + sj[a] visarge

yuj[a] samdhau
yuj[ir] yoge
tyaj[a] hnau
bhaj[a] sevym
6P
4A
7U
1P
1U
bhanj[o] mardane
7P
to come into contact

to be colored, delighted, to
love, be attached
to be colored, delighted, to
love, be attached
to unite
to fix the mind in meditation
to join, use
to abandon
to serve, worship, divide,
experience
to break, interrupt, disappoint
sampark, vivek. ranjer nasya hararg. bhg.

Vtti sam + pc (868) sam + pc + [gh]in[u] (330, 333) sam + parc +
[gh]in[u] (809) sam + parkin (72, 73) samparkin (87) samparkin + s[u]
(196) samparkn + s[u] (138) samparkn (190) sampark (one who is connected
/ mixed) <1.1>.
835
vi + vic (868) vi + vic + [gh]in[u] (330, 333) vi + vec + [gh]in[u]
(809) vivekin (87) vivekin + s[u] (196) vivekn + s[u] (138) vivekn (190)
vivek (one who discriminates) <1.1>.
Ranjer nasya hara asi ake ane ghinui ca (824) is applied and we get rg.
ranj (868) ranj + [gh]in[u] (ranj is ani by verse 3, 1415) raj +
[gh]in[u] (358) rj + [gh]in[u] (809) rgin (87) rgin + s[u] (196) rgn +
s[u] (138) rgn (190) rg (one who is colored / loving / attached) <1.1>.
bhanj (868) bhanj + [gh]in[u] (bhanj is ani by verse 3, 868) bhaj +
[gh]in[u] (358) bhj + [gh]in[u] (809) bhgin (87) bhgin + s[u] (196)
bhgn + s[u] (138) bhgn (190) bhg (one who breaks) <1.1>.
SaodhinSimilarly, we get sasarg (one who unites), yog (one whose fixes
his mind in meditation / one who is connected), tyg (one who abandons, a
renunciate), and bhg (one who serves / shares). Regarding bhanj[o], this rule
ordains the deletion of na-rma where it would have otherwise been unobtained since
[gh]in[u] isnt a kasri-pratyaya (see stra 343). In the printed editions of Harinmmta, the word ghinu in this stra in listed as ghiun. But this is a mistake,
because by looking at am ity abhyo ghinu (Adhyy 3.2.141) we see that
ghinu is the correct spelling. Indeed, if the spelling were ghiun, the final n would be
an indicatory letter by antya-viujana ca (vtti 91) and we wouldnt be able to apply
in han pan aryaman ity em uddhavasya trivikrama su-yor eva (196) since the
words would end in i. The correct reading ghinu can be found in manuscript 6766
(Serial No: 6139, Accession No: 6766) in the Vrindavan Research Institute.
869 / calanazAbd"ATaARd"k(maRk(Ad"na: /
869. calana-abdrthd akarmakd ana
calana-abda-arthtwhich has the meaning of calana (motion) or abda (sound);
akarmaktafter an akarmaka dhtu; anathe kt pratyaya ana.
Ana is applied after akarmaka dhtus which have the meaning of calana or
abda in kartari prayoga in the senses of doing that as a habit, doing that as
a duty, and doing that well.
calana, kampana, abdana, ravaa. vicakao vidvn ity artha,
karmnapekat. akarmakt kim? pahit gtm. viujandy-tmapadina cna
vartana. akarmakd ity eva. vasit ptmbaram. krodha-bhrthebhya cna
krodhana, kopana, bhaa, maana.
Vtti cal (869) cal + ana (330) calana (87) calana + s[u] (93) calana
(one who moves) <1.1>.
kap[i] (344, 165, 73) kamp (869) kamp + ana (330) kampana (87)
kampana + s[u] (93) kampana (one who shakes) <1.1>.
abd (869) abd + ana (330) abdana (87) abdana + s[u] (93)
abdana (one who makes a sound) <1.1>.
836
ru (869) ru + ana (330, 289) ro + ana (55) ravana (111) ravaa
(87) ravaa + s[u] (93) ravaa (one who crys) <1.1>.
When there is no desire to express a karma, we get vicakaa which means vidvn
(one who knows, a clever / wise person).
vi + cak (869) vi + cak + ana (330, 853) vicakana (111)
vicakaa (87) vicakaa + s[u] (93) vicakaa (one who knows, a clever /
wise person) <1.1>.
Why do we say akarmakt? Consider pahit gtm (One who recites Bhagavadgt).
pah (865) pah + t[n] (316) pahit (87) pahit + s[u] (127)
pahit + [c] (124) pahit (one who does, a doer) <1.1>.
BlaAna is applied in vicakaa because the dhtu cak[i] has the meaning of
abda.
AmtaSomeone may argue, Since the dhtu cak[i] has the meaning of kathana
(narrating), how can it be used as an example of an akarmaka dhtu? In answer to
this, Jva Gosvm says karmnapekat which means karmaa avivakat
(since there is no desire to express a karma). Things should be understood in the
same way for other dhtus that have the meaning of abda also.
Bhat 1541Viujandy-tmapadina cna
Ana is also applied after tmapad dhtus which begin in a viujana in kartari
prayoga in the senses of doing that as a habit, doing that as a duty, and doing that
well.
vartana. akarmakd ity eva. vasit ptmbaram.
vt (Bhat 1541) vt + ana (330, 333) vartana (87) vartana + s[u] (93)
vartana (one who exists) <1.1>.
But only if the tmapad dhtu that begins in a viujana is akarmaka. Thus we get
vasit ptmbaram (one who wears yellow cloth).
vas (865) vas + t[n] (316) vasit (87) vasit + s[u] (127) vasit +
[c] (124) vasit (one who wears) <1.1>.
Amta for Bhat 1541Vasit is made from the dhtu vas[a] cchdane (2A, to
cover, dress). Because this dhtu is sa-karmaka, it cannot take ana. The word ca is
used in the sense of anukta-samuccaya (conjunction with something that was not
stated). Thus we also get jugupsana (one who hates) mmsana (one who
investigates), bhaa (one who terrifies), and so on.
Bhat 1543Krodha-bhrthebhya cna
krodhana, kopana, bhaa, maana.
Ana is also applied after dhtus which have the meaning of anger or decoration in
kartari prayoga in the senses of doing that as a habit, doing that as a duty, and doing
that well.
837
krudh (Bhat 1543) krudh + ana (330, 333) krodhana (87) krodhana
+ s[u] (93) krodhana (one who is angry) <1.1>.
kup (Bhat 1543) kup + ana (330, 333) kopana (87) kopana + s[u]
(93) kopana (one who is angry) <1.1>.
bh (Bhat 1543) bh + ana (330, 111) bhaa (87) bhaa +
s[u] (93) bhaa (one who decorates) <1.1>.
ma[i] (344, 165, 73) ma (Bhat 1543) ma + ana (330) maaa
(87) maaa + s[u] (93) maaa (one who decorates) <1.1>.
870 / s$pa{ih"gA{ih"paitak{(ipad"iyaina"Atan"Aa"AzAIBya @Alau: /
870. sphi-ghi-pati-kpi-dayi-nidr-tandr-raddh-bhya lu
sphi-ghi-pati-kpi-dayi-nidr-tandr-raddh-bhyaafter the dhtus listed below;
luthe kt pratyaya lu.
lu is applied after the following dhtus in kartari prayoga in the senses of
doing that as a habit, doing that as a duty, and doing that well.
spha psym
gha grahae
pata gatau
krap[a] kpy gatau ca1
day[a] rakae dna-gatihisdneu ca
ni + dr kutsy gatau
tat + dr kutsy gatau
rad + [u]dh[] dhraapoaayo
[] svapne
10P
10A
10P
1A
1A
2P
2P
3U
to
to
to
to
to
to
to
to
to
desire
take, accept
fall, fly
be merciful; to go, move
protect; to give; to go, move;
destroy; to accept
sleep
be lazy
be faithful
2A
to sleep, lie down
Dhtu-pha. Although kpi is mentioned in this stra, it is not mentioned in the
equivalent Pinian stra sphi-ghi-pati-dayi-nidr-tandr-raddhbhya luc
(Adhyy 3.2.158) and Jva Gosvm and Amta dont explain the derivation of
kplu <1.1>. Bla, however, says that kplu <1.1> is made from kp[]
smarthye (1A, to be able, fit for) and that the change to by kper (462) is
blocked by kpdau tva neyate (vtti 906) and that govinda is blocked since kp[]
is a ku-di (see stra 739). The problem with this is that kp[] is not actually a kudi and if kpdau tva neyate (vtti 906) were needed here it should have been
given right now and not later. A better explanation is that kplu <1.1> is derived
from the dhtu krap[a] kpy gatau ca (1A, to be merciful; to go, move), a dhtu
which actually means to be merciful rather than to be able. Kplu <1.1> can be
derived from this dhtu by doing sakaraa as is done in the formation of the word
kp (mercy). For example, while commenting on id-bhidbhyo (Adhyy
3.3.104), Siddhnta-kaumud says krape saprasraa ca, kp (Krap[a]
undergoes saprasraa (sakaraa) and we get the word kp).
838
sphaylu. gha grahaeghaylu. pataylu. ete traya cur-dv a-rmnt.
kplu, daylu. ni-prvo drnidrlu. tat-prvo dr, na-kro niptttandrlu.
rat-prvo dhraddhlu.
Vtti spha (565) spha + []i (393) sph + []i (420) sphi (870)
sphi + lu (330, 455, 289) sphe + lu (54) sphaylu (87) sphaylu + s[u]
(93) sphaylu (one who desires) <1.1>.
From gha grahae (10A, to take, accept) we get ghaylu.
gha (565) gha + []i (393) gh + []i (420) ghi (870) ghi + lu
(330, 455, 289) ghe + lu (54) ghaylu (87) ghaylu + s[u] (93) ghaylu
(one who takes) <1.1>.
pata (565) pata + []i (393) pat + []i (420) pati (870) pati + lu
(330, 455, 289) pate + lu (54) pataylu (87) pataylu + s[u] (93) pataylu
(one who falls) <1.1>.
These three dhtus (spha, gha, and pata) are cur-di-dhtus that end in a-rma.
krap (870) krap + lu (330, krape saprasraa ca) kplu (87)
kplu + s[u] (93) kplu (one who is merciful) <1.1>.
day (870) day + lu (330) daylu (87) daylu + s[u] (93) daylu
(one who is merciful) <1.1>.
From ni + dr kutsy gatau we get nidrlu.
ni + dr (870) ni + dr + lu (dr is ani by verse 1, 42) nidrlu (87)
nidrlu + s[u] (93) nidrlu (one who sleeps) <1.1>.
From tat + dr kutsy gatau we get tandrlu <1.1> by doing an irregular change
to n.
tat + dr (870) tat + dr + lu (dr is ani by verse 1, irregular change
to n, 42) tandrlu (87) tandrlu + s[u] (93) tandrlu (one who is lazy) <1.1>.
From rad + [u]dh[] dhraa-poaayo we get raddhlu.
rad + dh (870) rad + dh + lu (dh is ani by verse 1, 42)
raddhlu (87) raddhlu + s[u] (93) raddhlu (one who is faithful) <1.1>.
AmtaFrom [] svapne (2A, to sleep, lie down) we get aylu (one who
sleeps).
871 / naimak(impaismak(imaihM"is$ad"IpaAid"ByaAe r": /
871. nami-kampi-smi-kami-hisi-dpdibhyo ra
nami-kampi-smi-kami-hisi-dpdibhyaafter the dhtus am[a] prahvatve abde ca
(1P, to bend, bow down; to sound), kap[i] calane (1A, to tremble, shake), smi[]
ad-dhasane (1A, to smile, laugh), kam[u] kntau (1A, to desire), his[i] hisym
839
(7P, to hurt, kill), dp[] dptau (4A, to shine, blaze), and so on; rathe kt
pratyaya ra.
Ra is applied after am[a], kap[i], smi[], kam[u], his[i], and dp[] in kartari
prayoga in the senses of doing that as a habit, doing that as a duty, and
doing that well.
namra.
Vtti am (366) nam (871) nam + ra (nam is ani by verse 6) namra
(87) namra + s[u] (93) namra (one who is bent / humble) <1.1>.
AmtaI[] is not applied due to the prohibition ne van-ti-trdau (876). Other
examples are kampr kh (the branch which is shaking), smera vadanam (the
face which is smiling), kamr gop (the gop who is desirous), hisra raka (the
rkaa who kills), dpra kaustubha (the Kaustubha jewel which shines). Indra
(Indra), candra (the moon), mandra (a low tone), vajra (a thunderbolt),
gdhra (a vulture), sura (a demigod), sra (the sun), nram (water), and so
on1 are not covered by the word di since they are proper names.
SaodhinNeither the equivalent Pinian stra nami-kampi-smy-ajasa-kamahisa-dpo ra (Adhyy 3.2.167) nor the equivalent Mugdha-bodha stra hisadpa-kampjasa-smi-kama-namo ra (Mugdha-bodha-vykaraa 1106) has the word
di, and the Kadsa edition of Hari-nmmta-vykaraa lists the current stra as
nami-kampi-smi-kami-hisi-dpebhyo ra. But Amta does recognize the existence of
the word di in the current stra and explains what it doesnt refer to. The question
then is what does it refer to? It would seem that the word di refers to the dhtu jas[u]
mokae (6P, to liberate) which is preceded by the negative particle na[] because
this is the only extra item mentioned in the equivalent Pinian stra nami-kampi-smyajasa-kama-hisa-dpo ra (Adhyy 3.2.167). According to Siddhnta-kaumud,
the dhtu jas[a], when preceded by na[], is used in the sense of kriy-statya
(continuity of the action) and ajasram (na[] + jas[a] + ra) is a kriy-vieaa which
means satatam (constantly, perpetually). An example of this is found in Bhagavadgt 16.19:
tn aha dviata krrn
sasreu nardhamn
kipmy ajasram aubhn
surv eva yoniu
Those who are envious and mischievous, who are the lowest among men, I
perpetually cast into the ocean of material existence, into various demoniac species of
life.
872 / s$anantaAzAMs$aiBaiaBya o: /
872. san-antasa-bhikibhya u
1 The dhtus here are id[i] paramaivarye (1P, to be most powerful), cad[i] hldane
dptau ca (1P, to be glad; to shine), mad[i] stuti-moda-mada-svapna-knti-gatiu
(1P, to praise; to be delighted / cause to be delighted; to be mad; to sleep; to shine;
to go, move), vaj[a] gatau (1P, to go, move), gdh[u] abhikkym (4P, to covet,
be greedy for), u[] abhiave (5U, to extract, distil; to do ablutions), and
prerae (6P, to impel) respectively.
840
san-antaafter a san-anta-dhtu; asa-bhikibhyaand after the dhtus [] +
as[i] icchym (1A, to hope, desire)1 and bhik[a] ycym (1A, to beg); uthe
kt pratyaya u.
U is applied after + as[i], bhik[a], and san-anta-dhtus in kartari prayoga
in the senses of doing that as a habit, doing that as a duty, and doing that
well.
hari-bhakti cikru.
VttiFor example, hari-bhakti cikru (One who desires to perform devotional
service).
k (578) k + sa[n] (581) k + sa[n] (445, 294, 439) kir + sa[n] (192) kr
+ sa[n] (322, 323) k + kr + sa[n] (345) c + kr + sa[n] (375) ci + kr +
sa[n] (108) cikra (260, 872) cikra + u (330, 393) cikru (87) cikru +
s[u] (93) cikru (one who desires to do) <1.1>.
AmtaRegarding hari-bhaktim <2.1>, since the karma was forbidden to take a
ah viubhakti by acyutbha-viunihdhokajbha-khal-arthvyayo-rmntat yoge na ah (644), it takes a dvity viubhakti instead by karmai dvity
(637). Similarly, we get hari-bhaktim asu (one who desires devotional service)
and hari-prema bhiku (one who begs for love of Hari).
873 / sTaAwRzABaAs$aipas$ak(is$aByaAe var": /
873. sth-a-bhsa-pisa-kasibhyo vara
sth-a-bhsa-pisa-kasibhyaafter the dhtus h gati-nivttau (1P, to stand,
remain), [a] aivarye (2A, to be master of, to be able), bhs[] dptau (1A, to
shine), pis[] gatau (1P, to go, move), and kas[a] gatau (1P, to go, move); vara
the kt pratyaya vara.
Vara is applied after h, [a], bhs[], pis[], and kas[a] in kartari
prayoga in the senses of doing that as a habit, doing that as a duty, and
doing that well.
sthvara, vara.
Vtti h (346) sth (873) sth + vara (sth is ani by verse 1) sthvara
(87) sthvara + s[u] (93) sthvara (one who stands still) <1.1>.
(873) + vara (876) vara (87) vara + s[u] (93) vara
(a master, Lord) <1.1>.
SaodhinThe word navara (that which perishes) is frequently used in the
Bhgavatam, but it is rather formed by applying [k]vara[p] after the dhtu a[a]
adarane (4P, to perish, disappear) by ia-naa-ji-sartibhya kvarap (Bhat 933).
1 In this regard Kik, commenting on the equivalent Pinian stra san-asabhika u (Adhyy 3.2.168), says a asi icchym ity asya grahaa, na
ase stuty-arthasya (Only [] + as[i] icchym is accepted here, and not the
dhtu ans[u] which has the meaning of stuti).
841
874 / ivaas$amByaAe Bauva ocas$aMaAyaAma, /
874. vi-pra-sambhyo bhuva uc asajym
vi-pra-sambhyawhich comes after the upendras vi, pra, and sam; bhuvaafter the
dhtu bh sattym (1P, to be, become, exist); ucthe kt pratyaya u[c];
asajymwhen the sense is not that of a name.
U[c] is applied after vi + bh, pra + bh, and sam + bh in kartari prayoga,
provided the sense is not that of a name.
vibhur ity-di. samptas tac-chldy-adhikra.
VttiThus we vibhu and so on. The adhikra stra beginning tac-chla (stra 864)
has already expired [and thus it doesnt apply here].
vi + bh (874) vi + bh + u[c] (330, 124) vibhu (87) vibhu + s[u]
(93) vibhu (one who pervades) <1.1>.
AmtaVibhu means vypaka (one who pervades), prabhu means svm (a
master), and sambhu means janit (a parent / creator). Why do we say when the
sense is not that of a name? Consider vibh (a person named Vibh). It should be
stated that mita-dru, ata-dru, ambhu, and so on end in u[c] even though the
sense is that of a name. Mita-dru <1.1> refers to the ocean and means mita dravati
(that which moves in a regulated fashion), ata-dru (that which flows in a hundred
branches) is the name of a particular river, and ambhu refers to iva and means
am magala bhvayati (one who creates auspiciousness (am=magalam)). Here
the dhtu bh has an innate causative sense. Or else the meaning is magala-svarpo
bhavati (One who is auspicious by nature).
875 / d"AaIzAsyauyauijastauRtaud"is$aiHs$acaiimah"pata: k(r"NAe , C$d"Aid"Bya ,
gAAe naAia , @itaRlaUDaUs$aUKanas$ah"car" wa: /
875. dp-n-as-yu-yujir-stu-tuda-si-sica-vi-miha-patas tra karae, chad-dibhya
ca, go ca nmni, arti-l-dh-s-khana-saha-cara itra
dp-n-as-yu-yujir-stu-tuda-si-sica-vi-miha-pataafter the dhtus d[p] lavane (2P,
to cut), [] prpae (1U, to lead), as[u] hisym (1P, to kill), yu
miramiraayo (2P, to mix; to separate), yuj[ir] yoge (7U, to join, use), u[]
stutau (1U, to praise), tud[a] vyathane (6U, to strike, wound), i[] bandhane (5U,
to bind), ic[a] karae (6U, to sprinkle, discharge), [uo]vi gati-vddhyo (1P,
to go, move; to grow), mih[a] secane (1P, to pass urine or semen), and pat[]
gatau (1P, to fall, fly); trathe kt pratyaya tra; karaewhen the karaa is to be
expressed; chad-dibhyaafter the chad-dis (see vtti and Amta of 876); caalso;
goafter the dhtu gu purotsarge (6P, to evacuate, pass stool); caalso; nmni
when a nma (name, family name) is to be expressed; arti-l-dh-s-khana-sahacaraafter the dhtus gatau prpae ca (1P, to go, move; to obtain), gatau (3P,
to go, move), l[] chedane (9U, to cut, destroy), dh vidhnane (6P, to shake,
agitate), prerae (6P, to impel), khan[u] avadrae (1U, to dig), ah[a]
marae (1A, to tolerate, conquer), and car[a] gatau (1P, to go, move). itrathe
kt pratyaya itra.
Tra is applied in karae prayoga after d[p], [], as[u], yu, yuj[ir], u[],
tud[a], i[], ic[a], [uo]vi, mih[a] and pat[], and also after the chad-dis.
842
Tra is also applied after gu when a name is to be expressed. Itra is applied in
karae prayoga after , l[], dh, , khan[u], ah[a] and car[a].
dtra, netram ity-di.
VttiExamples are dtram (that with which one cuts, a sickle), netram (that by
which one is led, the eye), and so on.
d (875) d + tra (d is ani by verse 1) dtra (87) dtra + s[u]
(157) dtra + am (94) dtram (that with which one cuts, a sickle) <1.1>.
(366) n (875) n + tra (n is ani by verse 1, 289) netra (87)
netra + s[u] (157) netra + am (94) netram (that by which one is led, the eye)
<1.1>.
BlaThe analysis of dtram <1.1> is dti yena tad dtram (A dtra is that with
which one cuts (dti)). Things should be understood in the same way in the other
examples too.1 By the words and so on in the vtti we get astram (that with which
one kills, a weapon), yotram and yoktram (both mean: that with which one joins, the
cord that fastens the yoke of a plough to the neck of an ox), stotram (that with which
one praises, a hymn of praise), tottram (that with which one strikes, a goad),
setram (that by which the binding is done, a ligament), sektram (that with which
one sprinkles, a watercan), vitram (white leprosy) with the irregularity that govinda
is not done, mehra (that with which one passes urine / semen, the penis), and
pattram (that with which one flies, a wing, a vehicle, a leaf).
876 / nae"intaaAd"AE /
876. ne van-ti-trdau
nanot; ithe gama i[]; van-ti-tra-dauwhen the pratyayas van, ti, tra, and so
on follow.
I[] is not applied after a dhtu when van, ti, tra, and so on follow.
dtra, netram ity-di. tathchattra, dara, naddhra, stra, vastram.
gotram. aritra, lavitra, dh vidhnane ku-didhuvitra, s preraesavitram
ity-di. dar naddhr ca sdh.
VttiExamples of the chad-dis are chattram (that with which one covers, an
umbrella), daram (that with which one bites, a tooth, fang, tusk), naddhram
(that with which one ties, a shoelace), stram (that by which one is instructed, a
book), and vastram (that with which one covers oneself, cloth).
chad (875) chad + tra (876, 63) chattra (87) chattra + s[u] (157) chattra
+ am (94) chattram (that with which one covers, an umbrella) <1.1>.
1 Usually the analysis is actually given in the following fashiondty aneneti dtram
(A dtra is so named because one cuts (dti) with it). For example, rdhara Svm
explains the word jaya in tato jayam udrayet (Bhgavatam 1.2.4) to mean jayaty
anena sasram iti jayo grantha (The word jaya refers to this book (rmadBhgavatam). This book is called jaya because by means of this book one conquers
(jayati) the cycle of repeated birth and death). The word jaya is formed by apply the
kt pratyaya a[l] after the dhtu ji jaye (to conquer, be glorious) in karae prayoga.
843
dan (165) da (875) da + tra (da is ani by verse 7, 182) da
+ tra (205) dara (87) dara + s[u] (157) dara + am (94) daram
(that with which one bites, a tooth, fang, tusk) <1.1>.
ah (429) nah (875) nah + tra (nah is ani by verse 8, 211) nadh +
tra (354) nadh + dhra (61) naddhra (87) naddhra + s[u] (157) naddhra +
am (94) naddhram (that with which one ties, a shoelace) <1.1>.
s (875) s + tra (876) stra (87) stra + s[u] (157) stra +
am (94) stram (that by which one is instructed, a book) <1.1>.
vas (875) vas + tra (876) vastra (87) vastra + s[u] (157) vastra +
am (94) vastram (that with which one covers oneself, cloth) <1.1>.
Examples of the rest are gotram (a name, family name), aritram (that by which one
propels, an oar), lavitram (that with which one cuts, a sickle), dhuvitram (that with
which one fans, a fan) from the dhtu dh vidhnane (6P, to shake, agitate) which
is a ku-di, savitram (that by which one is impelled [to rise and perform ones
activities], the sun) from the dhtu prerae (6P, to impel), and so on.
gu (875) gu + tra (gu is ani by verse 1, 289) gotra (87) gotra + s[u]
(157) gotra + am (94) gotram (a name, family name) <1.1>.
(875) + itra ( is ani by verse 1, 289) aritra (157) aritra + am
(94) aritram (that by which one propels, an oar) <1.1>.
l (875) l + itra (330, 289) lo + itra (55) lavitra (87) lavitra + s[u]
(157) lavitra + am (94) lavitram (that with which one cuts, a sickle) <1.1>.
dh (875) dh + itra (330, 548, 381) dhuvitra (87) dhuvitra + s[u]
(157) dhuvitra + am (94) dhuvitram (that with which one fans, a fan) <1.1>.
(346) s (875) s + itra (330, 289) so + itra (55) savitra (87)
savitra + s[u] (157) savitra + am (94) savitram (that by which one is impelled
[to rise and perform ones activities], the sun) <1.1>.
Dar (that with which one bites, a tooth, fang, tusk) and naddhr (that with
which one ties, a shoelace) are also valid forms.1
BlaIn the vtti only five of the chad-dis were mentioned. However, the words
vaktra (that with which one speaks, the mouth), rotra (that with which one hears,
the ear), mtra (that by which one measures, a unit of measurement), ptra (that
with which one drinks, a cup), gtra (that by which one moves, a limb of the body,
the body itself), and so on should also be known as words ending in tra that are
among the chad-dis. By the words and so on in the vtti we also get khanitram
(that with which one digs, a spade), sahitram (that by which one tolerates,
patience), and caritram (that with which one goes, a foot, leg ... but more commonly
it means deeds, activities). It should be understood that the words pavitra (that by
which there is purification, a mantra, sacred thread, kua grass, ghee, a strainer etc.),
vahitra (that by which there is conveying, a boat), and so on also end in itra.
1 Amta says that the result of the nipta in these cases is the femininity and also [p]
in the case of naddhr.
844
AmtaSince i[] wouldnt have been prohibited by ne ya-sarvevarayo (330)
when these pratyayas follow, this rule makes a further prohibition. The ti here is an
abbreviation for the kt pratyaya [k]ti. I[] is not applied when [k]ti follows. Examples
of this are bhti (existence), dpti (light), and so on. I[] is not applied when tra
follows either. Examples of this are stram (the instrument of teaching, a book),
pattram (the instrument of flying, a wing), and so on. By the word di in van-titrdau, the kt pratyayas man[ip], [k]vara[p], vara, snu[k], [k]nu, and ra and the udi
pratyayas tu[n], ta[n], [k]tha[n], [k]si, [k]su, sara1, ka[n], and sa should be known.
Examples are bhasm (ashes) from bhas[a] bhartsana-dptyo (3P, to criticize; to
shine), navara (perishable) from a[a] adarane (4P, to perish, disappear),
vara (controller) from [a] aivarye (2A, to be master of, to be able), bhu
(one who is becoming) from bh sattym (1P, to be, become, exist), gdhnu
(covetous) from gdh[u] abhikkym (4P, to covet, be greedy for), namra
(one who bown down, one who is humble) from am[a] prahvatve abde ca (1P, to
bend, bow down; to sound), saktu (barley-meal) from ac[a] secane sevane ca (1P,
to sprinkle; to serve), hasta (hand) from has[e] hasane (1P, to laugh), kham
(wood) from k[] dptau (1P, to shine), kuki (belly) from ku[a] nikare
(9P, to extract), iku (sugar-cane) from i[u] icchym (6P, to desire),
akaram (all-pervading, Brahman, a vara, a syllable) from a[] vyptau (5A, to
pervade, obtain), alka (a piece, the scale of a fish, bark) from al[a] gatau (1P, to
go, move), and vatsa (a calf) from vad[a] vyakty vci (1P, to speak, say, tell)
respectively.2
SaodhinSomeone may wonder whether or not i[] is applied when [k]vi[p]
follows. The answer is that, according to ne vai kti (Adhyy 7.2.8), i[] cannot
be applied when [k]vi[p] follows. The stra ne vai kti (Adhyy 7.2.8) means
i[] is not applied when a kt pratyaya beginning with a va follows. Due to the
existence of this stra the pratyayas van[ip], [k]van[ip], man[ip], [k]vara[p], vara,
[k]nu, ra, and so on were not mentioned in the stra ti-tu-tra-ta-tha-si-su-sara-ka-seu
ca (Adhyy 7.2.9). But because we have no stra like ne vai kti (Adhyy
7.2.8) in our system, Jva Gosvm separately mentioned van in our stra ne van-titrdau (876). Even though i[] is never applied when [k]vi[p] follows, there was no
need to mention that here because [k]vi[p] always gets deleted anyway.
3
877 / oNAAd"yaAe ba"lama, /

877. udayo bahulam
u-dayathe udis (the pratyayas u[] and so on); bahulamvariously applied.
U[] and so on are variously applied after dhtus.
karotti kru. sdhnotti sdhu.
1 We have included sara here because it is mentioned in the equivalent Pinian stra
ti-tu-tra-ta-tha-si-su-sara-ka-seu ca (Adhyy 7.2.9) and we have included the
example akaram <1.1> from Kik. We also adjusted the pratyayas and so on to
correspond to how they are actually mentioned in the udi-stras.
2 The words from saktu <1.1> onwards are made by the udi-stras si-tani-gamimasi-sacy-avi-dh-kruibhyas tun (1.69), hasi-m-gr-ia-vmi-dami-l-p-dhurvibhyas
tan (3.86), hani-kui-n-rami-kibhya kthan (2.2), plui-kui-uibhya ksi (3.93),
ie ksu (3.157), ae sara (3.70), i-bh-kh-p-aly-ati-marcibhya kan (3.43),
and v-t-vadi-hani-kami-kaibhya sa (3.62) respectively.
3 The pratyhra va includes the following varas: va, ra, la, a, ma, a, a, na, jha, bha, gha, ha, dha,
ja, ba, ga, a, and da.
845
VttiFor example, kru which means karoti (one who does, an artisan) and
sdhu which means sdhnoti (one who succeeds, a saintly person).
k (877) k + u[] (k is ani by verse 1, 314) kru (87) kru + s[u] (93)
kru (one who does, an artisan) <1.1>.
sdh (877) sdh + u[] (sdh is ani by verse 5) sdhu (87) sdhu +
s[u] (93) sdhu (one who succeeds, a saintly person, a creditor) <1.1>.
AmtaSince the word kartari is being carried forward from stra 818, the udis are
generally only applied in kartari prayoga, however the word bahula is included here so
that they may also sometimes be applied in karmai prayoga and so on. Furthermore,
it should be understood that the word bahula is included to indicate that the proper
names that are made by means of the udis are derived in a loose fashion and that
the udi pratyayas themselves are many in number. Kru means a ilpin (an
artisan) or a kart (doer) and sdhu means dharma-la (one whose behavior is
virtuous) or uttamara (a creditor). Similarly, from v gati-gandhanayo (2P, to
blow; to strike, kill, point out the faults of others) we get vyu (wind), from p
rakae (2P, to protect) we get pyu (a guard, the anus), from rah[a] tyge (1P,
to abandon) we get rhu (the planet Rhu which eclipses the sun and moon),
from svad[a] svdane (1A, to taste, please) we get svdu (sweet, tasty), from
car[a] gatau (1P, to go, move) we get cru (beautiful, pleasing), and from a[]
vyptau (5A, to pervade, obtain) we get u (quick). In this way others should
also be inferred.1
SaodhinThe udi pratyayas are a set of pratyayas that are applied after dhtus
to form proper names (saj-abdas). They are treated in detail in the five chaptered2
grammatical treatise called the Udi-stras. Basically the udi pratyayas are the
missing kt pratyayas that are supplied to support the theory that all nmas are
derived from dhtus. For example, Kramadvara, the author of Sakipta-sravykaraa, entitles his chapter on udis the kc-cheodi-pda (the chapter on
the udi pratyayas, which are the missing kt pratyayas). Most Sanskrit grammars
dedicate at least a few stras to the topic of the udi pratyayas, and some even
incorporate the whole set of Udi-stras into their stra-pha. Pini, however,
though diffuse in other respects, stops short when treating of the u-dis and simply
says udayo bahulam (they are too many). Jva Gosvm himself only dedicates
ten stras to the topic. This is because the derivation of udi words is often fanciful or
even ridiculous and more often than not the meaning of the dhtu is utterly lost in the
derivative word formed from it. For example, according to the Udi-stra sapyabhym tu ca (1.158), the words saptan (seven) and aan (eight) are formed
by applying the udi pratyaya [k]an[in] after the dhtus ap[a] samavye (1P, to
connect; to understand completely)3 and a[] vyptau (5A, to pervade, obtain)
and then adding the gama t[u].
The Udi-stras are a blend of vykaraa (grammar) and nirukti (etymology,
tracing a word back to the verbal root from which it was formed). The earliest
attempts at etymology are found in the Brhmaa portions of the Vedas and the most
prominent etymological treatise, Yskas Nirukta, draws heavily on them. From a
1 All the words mentioned here are formed by applying the udi pratyaya u[] by kv-p-ji-mi-svadi-sdhy-abhya u (Udi-stra 1.1).
2 There are also some recensions of the Udi-stras that arrange the stras in ten
chapters.
3 This dhtu is not listed in our Dhtu-pha, but it is listed in the Pinian Dhtupha. Siddhnta-kaumud says that samavya here means sambandha
(connection) or samyag-avabodha (compele understanding).
846
comparison of the Udi-stras with Yskas Nirukta it seems that the Udi-stras are,
for the most part, just a systematic grammatical adaptation of Yskas etymological
explanations. There is a long standing controversy that Yska alludes to in his Nirukta
(1.12): tatra nmni khyta-jni iti kayano nairukta-samaya ca, na sarvi iti
grgyo vaiykaran caike (Grammarian kayana and the etymologists say
that all nmas are derived from dhtus, while etymologist Grgya and some
grammarians says that not all nmas are derived from dhtus). Yska himself
concludes that all nmas are derived from dhtus. Patajali, however, in several places
says udayo hy avyutpannni prtipadikni (The udi words are words for which
there is no derivation) and Ngea Bhaa, in his Bhac-chabdendu-ekhara, says
prya udi-pratyaynt rhi-abd, avayavrtha-ny, asantam api
avayavrtham ritya vyutpdyante (Generally, words which end in an udi
pratyaya are rhi words (words that have a conventional meaning). They are not
made up of the meaning of their constituent parts. Still they are forcibly derived by
referring to a meaning of the parts that has no basis in reality). In this way the udi
words are denied status as yaugika words but are rather accepted as rhi words, and
there can be no derivation for rhi words.
The authorship of the Udi-stras is also shrouded in mystery. Some attribute them to
kayana since he is the strongest proponent of the theory that all nmas are
derived form dhtus. For example, Ngea Bhaa, commenting on Kaiyatas remarks
on Mah-bhya 3.3.1, says eva ca kvpeti udi-stri kayanasyeti scitam.
Others, however, suggest Vararuci (Ktyyana) as the author since Durga Siha, in the
beginning of his commentary to the kt section of Ktantra-vykaraa, says udisphu-karaya vararucin pthag eva stri pratni. Still others suggest that
Pini himself is the author since the Udi-stras use the same technical terms,
grammatical devices, and indicatory letters that Pini himself used in the
Adhyy. For further discussion on this point, see Udi-stras in the Sanskrit
grammatical tradition, Kanshi Ram, Shivalik Prakashan, 2001.
878 / is$aHaAde"stau: /
878. si-des tu
si-deafter the dhtus i[] bandhane (5U, to bind) and so on; tuthe udi
pratyaya tu.
Tu is applied after i[] and so on.
setu.
Vtti i (346) si (878) si + tu (si is ani by verse 1, 289) setu (87) setu
+ s[u] (93) setu (a bridge, a ridge of earth that divides fields) <1.1>.
AmtaSimilarly, from gatau prpae ca (1P, to go, move; to obtain) we get tu
(a season), from hi gatau vddhau ca (5P, to go, move, send, shoot; to promote)
we get hetu (a cause), from [u]dh[] dhraa-poaayo (3U, to hold, make; to
support, bestow) we get dhtu (see definition at the beginning of the Kdantaprakaraa), from tan[u] vistre (8U, to spread) we get tantu (a thread), from
jan[] prdur-bhve (4A, to be born, produced, to occur, happen) we get jantu (a
living entity), and so on.
SaodhinWhatever is presented above is taken from Udi-stras 1.69 to 1.72.
Regarding tantu <1.1> and so on, the udi pratyaya tu (sometimes listed as tu[n] in
847
the Udi-stras) is included by the word di in ne van-ti-trdau (876), and thus i[] is
not applied.
879 / @ivata|sta{tainaBya wRlaRmyaAma, , laaemauRq%. ca /
879. avi-t-st-tantribhya r lakmym, laker mu ca
avi-t-st-tantribhyaafter the dhtus av[a] plane (1P, to protect), t plavanataraayo (1P, to float, swim; to cross over), st[] cchdane (5U, to cover), and
tatr[i] vistrae (10A, to spread); the udi pratyaya ; lakmymin the
feminine gender; lakeafter the dhtu lak[a] darankayo (10P, to see,
perceive; to mark, denote); muthe gama m[u]; caand.
is applied after av[a], t, st[], and tatr[i] in the feminine gender. is also
applied after lak[a] in the feminine gender and m[u] is inserted.
avr ity-di. lakm.
VttiThus we get av and so on.
av (879) av + (330) av (87) av + s[u] (154, 93) av (a woman in
her courses) <1.1>.
lak (565) laki (879) laki + m[u] + (449) lakm (87) lakm
+ s[u] (154, 93) lakm (prosperity, beauty, the goddess of fortune) <1.1>.
SaodhinBy the words and so on we also get tar (a boat), star
(smoke), and tantr (the string of a v). This stra is based on the Udi-stras
avi-t-st-tantribhya (3.158) and laker mu ca (3.160).
880 / styaAyataer"IbantaA I /
880. styyater b-ant str
styyateof the dhtu yai abda-saghtayo (1P, to sound; to accumulate); pantthe form which ends in [p]; strstr (a woman).
Str is the nipta of yai + [p].
AmtaThe result of the nipta is that yai becomes stra.1 Because str ends in
[p], s[u] is deleted after it by rdh-viujanbhym pa ca trivikramt sor hara
(138).
SaodhinThis stra is based on the Udi-stra styyater ra (4.165).
881 / caaAde"&is$a: /
881. cak-der usi
1 The a of stra is then deleted when [p] follows, in accordance with the stra a-idvayasya haro bhagavati (1053).
848
cak-deafter the dhtus cak[i] vyaktym vci (2A, to speak, say, tell) and so
on; usithe udi pratyaya us[i].
Us[i] is applied after cak[i] and so on.
caku.
Vtti cak (881) cak + us[i] (330, 853) cakus (87) cakus + s[u]
(138) cakus (93) caku (the eye) <1.1>.
AmtaBy the word di we get vapu (the body) from [u]vap[a] bja-tantusantne (1U, to sow), dhanu (a bow, a particular astrological house) from dhan[a]
dhnye (3P, to bear fruit)1, janu (birth) from jan[] prdur-bhve (4A, to be born,
produced, to occur, happen), yaju (the Yajur-veda) from yaj[a] deva-pja-sagatikaraa-dneu (1U, to worship, sacrifice; to meet; to give), and so on.
SaodhinWhatever is presented above is taken from Udi-stras 2.115 to 2.119.
882 / gAma @Aeca, /
882. gama oc
gamaafter the dhtu gam[] gatau (1P, to go, move); octhe udi pratyaya
o[c].
O[c] is applied after gam[].
sasra-haragau. ity-dik udaya.
VttiSasrasya hara citi (124) is applied and we get gau <1.1>.
gam (882) gam + o[c] (330, 124) go (87) go + s[u] (141) gaus (93)
gau <1.1>.
There are many other udi pratyayas besides those mentioned here.
AmtaHalyudha lists the meanings of the word go as follows:
dig-di-ddhiti-svargavajra-vg-ba-vriu
bhmau paau ca go-abdo
vidvadbhir daasu smta
Learned persons say that the word go has ten meanings: di (direction), di (the
eye), ddhiti (a ray of light), svarga (heaven), vajra (thunderbolt), vc (speech
or the goddess of speech, Sarasvat), ba (an arrow), vri (water), bhmi (the
earth), and pau (a cow).
The intention behind the statement There are many other udi pratyayas besides
those mentioned here is that the proper names (saj-abdas) which are formed from
the udi pratyayas have to be learnt from dictionaries and so on, otherwise the book
would become too large. Thus a mere sample is given here.
Dhtu-pha.
849
SaodhinThis stra is based on the Udi-stra gamer o (2.67). Amara-koa
states the meanings of the word go in the following way:
svargeu-pau-vg-vajradi-netra-dhi-bh-jale
lakya-dy striy pusi
gaur liga cihna-ephaso
The word go has the following meanings: svarga (heaven), iu (arrow), pau (a
cow), vc (speech or the goddess of speech, Sarasvat), vajra (thunderbolt), di
(direction), netra (eye), dhi (a ray of light), bh (the earth), and jala
(water). The word go is used either in the masculine gender or in the feminine
gender or in both, depending on the object it refers to. The word liga means cihna (a
sign) or ephas (the penis).
Moreover, as an extrapolation on the meanings of vc and netra, sometimes it is said
that the word go also means indriya (an organ of sense perception). For example,
rdhara Svm explains the word adnta-gobhi in Bhgavatam 7.5.30 to mean
adntair indriyai (because of uncontrolled senses).
While specifying the genders in which the word go is used, Keava also gives other
meanings of the word go:
gaur nr ditye balvarde
kiraa-kratu-bhedayo
str tu syd dii bhraty
bhmau ca surabhv api
n-striyo svarga-vajrmburami-dg-ba-lomasu
The word go is masculine when it means ditya (the sun), balvarda (a bull),
kiraa (a ray of light), and kratu-bheda (a particular kind of sacrifice called go or
go-oma), but it is feminine when it means di (direction), bhrat (speech or the
goddess of speech, Sarasvat), bhmi (the earth), and surabhi (a cow). The word
go is both masculine and feminine when it means svarga (heaven), vajra
(thunderbolt), ambu (water), rami (a ray), d (eye), ba (an arrow), and
loman (the hair of the body).
883 / GaNA, /
883. gha
ghathe kt pratyaya [gh]a[].
The word gha is to be supplied in the subsequent stras.
vibhur ayam. gha pini.
VttiThis is a vibhu adhikra. Pini called it [gh]a[].
SaodhinThis adhikra ceases in vtti 891.
884 / GaNNAlaTauk(ya: pauMis$a /
850
884. gha-al-athu-kaya pusi
gha-al-athu-kayathe kt pratyayas [gh]a[], a[l], athu, and [k]i; pusiin the
masculine gender.
[Gh]a[], a[l], athu, and [k]i are only applied in the masculine gender.
gha al athu kiete pusy eva syu.
Vtti[Gh]a[], a[l], athu, and [k]i are only applied in the masculine gender.
SaodhinThis rule is an apavda of bhva-kd brahmai (733).
885 / pad"&jaivazA: /
885. pada-ruja-via
pada-ruja-viaafter the dhtus pad[a] gatau (4A, to go, move), ruj[o] bhage (6P,
to break, afflict), and vi[a] praveane (6P, to enter).
[Gh]a[] is applied after pad[a], ruj[o], and vi[a] in kartari prayoga.
padyate pda, rujati roga, viati vea.
VttiThus in the sense of padyate (that which goes) we get pda (a foot), in
the sense of rujati (that which afflicts) we get roga (a disease), and in the sense
of viati (one who settles) we get vea (a settler).
pad (885) pad + [gh]a[] (pad is ani by verse 4, 358) pda (87) pda
+ s[u] (884, 93) pda (a foot) <1.1>.
ruj (885) ruj + [gh]a[] (330, 333) roj + [gh]a[] (809) roga (87)
roga + s[u] (884, 93) roga (a disease) <1.1>.
vi (885) vi + [gh]a[] (vi is ani by verse 7, 333) vea (87) vea +
s[u] (884, 93) vea (a settler) <1.1>.
AmtaThe word kartari is still being carried forward from stra 818. In regard to
roga and vea, [gh]a[] is an apavda of the kt pratyaya [k]a that would have been
obtained by oddhava-kirati-prti-g-jbhya ka (825).
SaodhinIt is seen that [gh]a[] is sometimes also applied after other dhtus in
kartari prayoga. For example, by applying [gh]a[] after vi + as[u] kepae (4P, to
throw) in the sense of vyasyati (one who divides) we get vysa (Vysadeva, the
incarnation of the Lord who divides the one original Veda into four), by applying
[gh]a[] after ava + t plavana-taraayo (1P, to float, swim; to cross over) in the
sense of avatarati we get avatra (one who descends, an incarnation), and so on.
886 / s$pazAR opataair" , s$aAr": isTare" balae ca , @itas$aAr"Ae vyaADaAE ,
ivas$aAr"Ae matsyae , aAs$aAr"Ae balae , d"Are"d"ARr"A BaAyaARyaAM , jaAre"jaARr"
opapataAE s$aADava: /
851
886. spara upataptari, sra sthire bale ca, atisro vydhau, visro matsye, prsro
bale, drer dr bhryy, jrer jra upapatau sdhava
sparaspara; upataptariin the meaning of upatapt (a disease); srasra;
sthirein the meaning of sthira1 (the solid part, the cream, essence); balein the
meaning of bala (strength); caand; atisraatisra; vydhauin the meaning of
vydhi (disease, particularly dysentery); visravisra; matsyein the meaning of
matsya (a fish); prsraprsra; balein the meaning of bala (strength); dre
of the y-anta-dhtu dri (made from d vidrae (9P, to tear, split) + []i); dr
dra; bhryymin the meaning of bhry (a wife); jreof the y-anta-dhtu
jri (made from j[] vayo-hnau (1P, to grow old) + []i); jrajra; upapatauin
the meaning of upapati (a paramour); sdhavaare the proper forms.
Spara is the nipta of sp[a] + [gh]a[] in the meaning of upatapt, sra is
the nipta of s + [gh]a[] in the meanings of sthira and bala, atisra is the
nipta of ati + s + [gh]a[] in the meaning of vydhi, visra is the nipta of
vi + s + [gh]a[] in the meaning of matsya, prsra is the nipta of pra + s
+ [gh]a[] in the meaning of bala, dra is the nipta of dri + [gh]a[] in the
meaning of bhary, and jra is the nipta of jri + [gh]a[] in the meaning of
upapati.
AmtaIn all cases the result of the nipta is that [gh]a[] is applied in a particular
meaning. When the meaning is something other than upatapt, a[t] is applied by
pacder at (1401) and we get spara which means praidhi or, in other words, cara (a
spy).2 In the case of atisra, the dhtu has an innate causative sense. Thus atisra
(dysentery) means atiayena rudhirdika srayati (that which makes blood and so
on flow profusely). In the case of prsra, the a of the upendra pra takes trivikrama
by the future rule upendrasya trivikramo ghai bahulam (Bhat 1621). The word dra
(a wife) is declined in the masculine gender and always takes a bahu-vacana
viubhakti.3
887 / BaAvae , k(ta{RvaijaRtae ca k(Ar"ke( s$aMaAyaAma, /
887. bhve, kart-varjite ca krake sajym
bhvein bhve prayoga; kart-varjiteapart from a kart; caand; krakewhen a
kraka is to be expressed; sajymwhen a name is understood.
1 Amara-koa say Amara-koa say sro bale sthire ca nyyye klba vare triu
(The word sra means bala (strength) and sthira (the solid part, the fixed part)
when used in the masculine and nyyya (fit, proper) when used in the neuter
gender. But it can also mean vara (best) when used in any of the three genders).
Commenting on the equivalent Pinian stra s sthire (Adhyy 3.3.17),
Siddhnta-kaumud says sarati klntaram iti sra (sra is that which remains
steady throughout a period of time).
2 Commenting of pada-ruja-via-spa (3.3.16), Kik says spa upatpa iti
vaktavyam. spati iti spara upatpa. tato nyatra pacdy-ac bhavati. sparo
devadatta. svare viea. (It should be stated that [gh]a[] ([gh]a[]) is only applied
after sp[a] when the meaning is upatpa (a disease). Thus in the sense of spati
we get spara which means upatpa (a disease). When the meaning is something
other than upatpa, pacdi a[c] (a[t]) is applied, and we get sparo devadatta
(Devadatta who touches). There is a difference in accent between these two).
3 Siddhnta-kaumud explains the word dra as follows: drayanti bhrtn iti dr
(a wife is so named because she divides brothers).
852
[Gh]a[] is applied after a dhtu in bhve prayoga. [Gh]a[] is also applied
after a dhtu in the prayoga of any kraka except a kart, provided a name
is understood.1
prabh cemau yath-svam. pka, tyga, bhoga. tath prsyate prsa ity-di.
prsa astra-viea.
VttiBoth of these are also2 prabhu adhikras that are applied according to what
best fits. Examples of the first part are pka ([the act of] cooking), tyga ([the act
of] giving up), and bhoga ([the act of] enjoying), and examples of the second part
are prsa (a spear) and so on. Prsa refers to a particular weapon (a spear) and
means prsyate (that which is thrown).
pac (887) pac + [gh]a[] (pac is ani by verse 2, 358) pc + [gh]a[] (809)
pka (87) pka + s[u] (884, 93) pka ([the act of] cooking) <1.1 bhve>.
tyaj (887) tyaj + [gh]a[] (tyaj is ani by verse 3, 358) tyj + [gh]a[]
(809) tyga (87) tyga + s[u] (884, 93) tyga ([the act of] giving up) <1.1
bhve>.
bhuj (887) bhuj + [gh]a[] (bhuj is ani by verse 3, 333) bhoj + [gh]a[]
(809) bhoga (87) bhoga + s[u] (884, 93) bhoga ([the act of] enjoying) <1.1
bhve>.
pra + as (887) pra + as + [gh]a[] (330, 358) pra + sa (42) prsa
(87) prsa + s[u] (884, 93) prsa (that which is thrown, a spear) <1.1 karmai>.
Sometimes [gh]a[] is still applied after a dhtu in the prayoga of any kraka except a
kart, even though a name isnt understood.
Thus from the dhtu d[] dne (1U, to give) we get da which means dyate
yasmai sa (one unto whom things are given, a worthy recipient), because we see
usage such as gua-jo brhmao da (The brhmaa who appreciates good
qualities is a worthy recipient).
d (887) d + [gh]a[] (330) da (87) da + s[u] (884, 93)
da (one unto whom things are given, a worthy recipient) <1.1 adhikarae>.
Now the rules which block the soon to be mentioned kt pratyaya a[l] will be spoken.
AmtaDa is formed by applying [gh]a[] in sampradne prayoga and means
yogya-ptram (a worthy recipient). Jva Gosvm backs this up by quoting the
usage of the learned. Similarly, the examples ko bhavat dyo datta (what gift was
given by you), ko bhavat lbho labdha (what gain was gained by you), and so on
are also quoted often to show how [gh]a[] is applied even when a name isnt
understood. The implied meaning of the last sentence in the vtti is Now the
apavda-stras of the soon to be mentioned kt pratyaya a[l] will be spoken. Since
both [gh]a[] and a[l] have the same remainder form the rule of vsarpa (stra 802)
doesnt apply here. Therefore [gh]a[] and a[l] are apavdas of each other.
1 The second part of this stra means [gh]a[] is also applied after a dhtu in karmai
prayoga, in karae prayoga, in sampradne prayoga, in apdne prayoga, or in
adhikarae prayoga, but not in kartari prayoga.
2 In this regard, Amta says ca-krd anayor vidhi-stratva ca (Due to the word ca
(also), both of these are also vidhi-stras).
853
SaodhinThe two prabhu adhikras are bhve and kart-varjite ca krake.
Kik, commenting on the equivalent Pinian stra akartari ca krake sajym
(Adhyy 3.3.19), confirms this by saying ita uttara bhve, akartari ca krake ity
dvayam anuvartate (From now on both bhve and akartari ca krake are carried
forward). Thus the word sajym is not considered part of the second prabhu
adhikra. These two adhikras cease in vtti 891 and then the adhikra for a[l] which
is applied in the meaning of [gh]a[] starts. The meaning of [gh]a[] is bhve, kartvarjite ca krake.
Prsa is an example of when [gh]a[] is applied in karmai prayoga and thus Jva
Gosvm says prsyate (that which is thrown). Similarly, rga which means rajaty
anena (that with which something is colored, dye) is an example of when [gh]a[] is
applied in karae prayoga (see vtti 891), da which means dyate yasmai sa
(one unto whom things are given, a worthy recipient) is an example of when [gh]a[]
is applied in sampradne prayoga, hra which means hriyate rasa asmt (that
from which taste is gotten, food) is an example of when [gh]a[] is applied in
apdne prayoga (see Kik 3.3.19), and raga which means rajaty asmin (the
place where one delights, a theater, stage, arena, battlefield) is an example of when
[gh]a[] is applied in adhikarae prayoga (see vtti 891).
888 / wx~Ak(taRir" /
888. ia ckartari
iaafter the dhtu i[] adhyayane (2A, to study); caalso; a-kartariwhen a
kraka other than the kart is to be expressed.
[Gh]a[] is also applied after i[] in the prayoga of any kraka except a kart.
adhyate adhyya. upa sampe adhyate yasmd updhyya.
VttiThus we get adhyya which means adhyate (that which is learnt / studied, a
lesson, chapter) and updhyya which means upa sampe adhyate yasmt sa
(he from whom one learns [by studying] in his presence (upa=sampe), a teacher).
adhi + i (888) adhi + i + [gh]a[] (i is ani by verse 1, 314) adhi + ai +
a (54) adhi + ya (50) adhyya (87) adhyya + s[u] (884, 93) adhyya
(that which is learnt / studied, a lesson, chapter) <1.1 karmai>.
upa + adhi + i (888) upa + adhi + i + [gh]a[] (i is ani by verse 1, 314)
upa + adhi + ai + a (54) upa + adhi + ya (50) upa + adhyya (42)
updhyya (87) updhyya + s[u] (884, 93) updhyya (he from whom one
learns, a teacher) <1.1 apdne>.
AmtaHere also [gh]a[] is an apavda of the kt pratyaya a[l] that would have
been obtained by the rule t (893). Even though it is already being carried forward
from the prabhu adhikra kart-varjite ca krake (887), the word akartari is mentioned
again here just to remove the prabhu adhikra bhve (887). Adhyya is formed by
applying [gh]a[] in karmai prayoga and updhyya is formed by applying [gh]a[]
in apdna prayoga.
889 / payaARyaAe'naupaAtyayae /
854
889. paryyo nuptyaye
paryyaparyya; anuptyayein the meaning of anuptyaya (a regular order,
turn)
Paryya is the nipta of pari + i[] + [gh]a[] in the meaning of anuptyaya.
para sdhur ayam. nehaviparyaya.
VttiThis is the proper form of pari + i[] gatau. But [gh]a[] is not applied in
viparyaya (opposite).
AmtaUptyaya means vyatikrama (transgressing) and anuptyaya means krama
or, in other words parip (a regular order, turn). The result of the nipta is the
conventional meaning. In viparyaya, [gh]a[] is not applied since the meaning is
vyatikrama, rather a[l] is applied instead by t (893).
SaodhinSiddhnta-kaumud gives the examples tava paryya (your turn)
and mama paryya (my turn) and the counterexample anuptyaye kim? klasya
paryaya. atipta ity artha (Why do we say in the meaning of anuptyaya?
Consider klasya paryaya (a lapse of time) where paryaya means atipta (a
lapse)).
890 / @naupaen"ianaIBaUBya: /
890. anupendra-ri-n-bhbhya
an-upendrawhich are without an upendra; ri-n-bhbhyaafter the dhtus ri[]
sevym (1U, to serve, worship, dwell, depend on), [] prpae (1U, to lead),
and bh sattym (1P, to be, become, exist).
If ri[], [], and bh are without an upendra, then [gh]a[] is applied after
them in bhve prayoga or in the prayoga of any kraka except a kart.
rya, nayana nya. prabhvas tu pact-samsena.
VttiFor example, rya (shelter) and nya which means nayanam (leading,
guiding).
ri (890) ri + [gh]a[] (330, 314) rai + a (54) rya (87) rya +
s[u] (884, 93) rya (shelter) <1.1 karmai>.
i (366) ni (890) ni + [gh]a[] (330, 314) nai + a (54) nya (87)
nya + s[u] (884, 93) nya (leading, guiding) <1.1 bhve>.
Prabhva (power), however, is valid by pact-samsa1.
BlaNayanam is mentioned here to indicate that nya is formed by applying
[gh]a[] in bhve prayoga.
1 Pact-samsa is samsa that is done after a sv-di viubhakti has been applied to
the kdanta in contrast to kt-samsa where samsa is done before a sv-di
viubhakti is applied to the kdanta (see Amta 776).
855
AmtaWhy do we say anupendra? Consider praraya (love), praaya (love),
and prabhava (source) which are formed by applying the a[l]. Regarding prabhva
being valid by pact-samsa, prabhva was originally pragata bhva1, but then
samsa and deletion of the middle word (gata / ka) was done by the future rule
ku-prdayo madhya-pada-lopa ca (931). Likewise, anubhva is also valid by pactsamsa.
SaodhinAs confirmed by Kik 3.3.24, the example of bh is bhva which is
formed by applying [gh]a[] in bhve prayoga.
bh (890) bh + [gh]a[] (330, 314) bhau + a (55) bhva (87) bhva +
s[u] (884, 93) bhva <1.1 bhve>.
Amara-koa lists the meanings of the word bhva in three separate statements:
bhva satt-svabhvbhiprya-cetma-janmasu, bhvo vidvn, and vikro mnaso
bhva. The collective understanding of this is that the word bhva has the following
meanings: satt (being, state of being), sva-bhva (nature), abhiprya (sense,
meaning), ce (activity, behavior), tm (the heart, soul, mind), janma
(birth), vidvn (a learned man), and mnasa-vikra (feeling, emotion, love). In
this regard, it should be understood that the word bhva which means bhta (that
which exists, a thing, a living being) is made by applying []a after the dhtu bh in
kartari prayoga by bh-du-nbhya ca (Bhat 1407).
Similarly, Amara-koa lists the meanings of the word anubhva in two separate
statements: anubhvo bhva-bodhaka and anubhva prabhve ca sat ca matinicaye. The collective understanding of this is that the word anubhva has the
following meanings: bhva-bodhaka (indication of a feeling [by look or gesture]),
prabhva (power), and sat mati-nicaya (the firm opinion of the wise).
891 / r"njaenaRsya h"r"Ae BaAvak(r"NAGaiNA /
891. ranjer nasya haro bhva-karaa-ghai
ranjeof the dhtu ranj[a] rge (1U or 4U, to be colored, delighted, to love, be
attached); nasyaof the na-rma; haradeletion; bhva-karaa-ghaiwhen
[gh]a[] which is applied in bhve prayoga or karae prayoga follows.
The n of ranj[a] is deleted when [gh]a[] which is applied in bhve prayoga
or karae prayoga follows.
rajana, tat-sdhana v rga. neharajaty asmin raga.
VttiThus we get rga which means rajanam (the act of being colored, love,
attachment) or tat-sdhanam (the means of becoming colored, dye). But this rule
doesnt apply in the case of raga where the sense is rajaty asmin (the place where
one delights, a theater, stage, arena, battlefield).
ranj (887) ranj + [gh]a[] (ranj is ani by verse 3, 891) raj + [gh]a[]
(368) rj + [gh]a[] (809) rga (87) rga + s[u] (884, 93) rga (the act of
being colored, love, attachment) <1.1 bhve>.
1 However, Kik, commenting on the equivalent Pinian stra ri--bhuvo
nupasarge (Adhyy 3.3.24), says that prabhva was originally praka
bhva.
856
ranj (887) ranj + [gh]a[] (ranj is ani by verse 3, 891) raj + [gh]a[]
(368) rj + [gh]a[] (809) rga (87) rga + s[u] (884, 93) rga (that with
which something is colored, dye) <1.1 karae>.
ranj (887) ranj + [gh]a[] (ranj is ani by verse 3, 809) ranga (165,
73) raga (87) raga + s[u] (884, 93) raga (the place where one delights, a
theater, stage, arena, battlefield) <1.1 adhikarae>.
Thus ends the section dealing with words that end in [gh]a[].
AmtaRajanam is used here to indicate bhve prayoga and tat-sdhanam is used to
indicate karae prayoga such that rga means rajaty anena (that with which
something is colored) and refers to haridr (turmeric) and so on. Raga is formed
by applying [gh]a[] in adhikarae prayoga and thus the n of ranj[a] doesnt get
deleted. The word raga means raga-bhmi (the place where one delights, a theater,
stage, arena, battlefield).
892 / @Ta GaNAAe'pavaAd"Ae'lGaNNATaeR /
892. atha ghao pavdo l gha-arthe
athanow; ghaaof the kt pratyaya [gh]a[]; apavdawhich is an apavda; al
the kt pratyaya a[l]; gha-arthein the meaning of the kt pratyaya [gh]a[] (the
meaning of [gh]a[] is bhve, kart-varjite ca krake).
Now the word al is to be supplied in the subseqent stras. A[l] is an apavda
of [gh]a[] applied in the meaning of [gh]a[].
vibhur ayam.
VttiThis is a vibhu adhikra.
Amta[Gh]a[] and a[l] are apavdas of each other, because the rule of vsarpa
(stra 802) isnt applicable since both [gh]a[] and a[l] have the same remainder form.
SaodhinIn this regard, the kt pratyaya a[l] that is ordained in the following
stras is an apavda of the kt pratyaya [gh]a[] that is ordained in stra 887. But
then the roles are reversed, because the kt pratyaya [gh]a[] that is ordained in
stras 888 to 890 is an apavda of the kt pratyaya a[l] that is ordained in the
following stras.
893 / wRzAAta, /
893. t
tafter a dhtu which end in an a.
A[l] is applied after a dhtu which ends in an a.
cayana caya, nicaya, iloccaya, praraya.
VttiFor example, caya which means cayanam ([the act of] collecting). Similarly,
we get nicaya, iloccaya, and praraya.
857
ci (893) ci + a[l] (ci is ani by verse 1, 289) ce + a (54) caya (87)
caya + s[u] (884, 93) caya ([the act of] collecting, a collection, heap, pile1) <1.1
bhve>.
nir + ci (893) nir + ci + a[l] (ci is ani by verse 1, 289) nir + ce + a (54) nir
+ caya (884, 93) ni + caya (79) nicaya (87) nicaya + s[u] (884, 93)
nicaya (ascertainment, certainty, decision) <1.1 bhve>.
ud + ci (893) ud + ci + a[l] (ci is ani by verse 1, 289) ud + ce + a
(54) ud + caya (66) uccaya (87) uccaya + s[u] (884, 93) uccaya ([the act of]
heaping up, a collection, heap, pile) <1.1 bhve>.
pra + ri (893) pra + ri + a[l] (330, 289) pra + re + a (54) praraya
(87) praraya + s[u] (884, 93) praraya (love) <1.1 bhve>.
SaodhinCommenting on the equivalent Pinian stra er ac (Adhyy
3.3.56), Kik gives jaya (victory, glory) and kaya (destruction, dimunition) as
further examples and also says aj-vidhau bhaydnm upasakhyna napusake ...
bhayam, varam (Even though the words bhaya and so on are used in the neuter
gender, they should also be counted as words formed by applying a[c] (a[l]) by the
current rule. Thus we get bhayam (fear) <1.1> and varam (rain) <1.1>).
AmtaCayanam is given as the meaning here to indicate that caya is formed by
applying a[l] in bhve prayoga. Nicaya means niraya (ascertainment, decision).2
Uccaya means ri (a collection, heap, pile)3 and iloccaya refers to a mountain and
means iln prastarm uccayo yatra sa (the place where rocks (il=prastara)
are heaped up). Praraya means praaya (love).4
894 / ah"va{{"gAmavazAr"NAeBya: /
894. graha-v-d-gama-vaa-raebhya
graha-v-d-gama-vaa-raebhyaafter the dhtus grah[a] updne (9U, to accept,
take), v[] varae (5U, to choose, ask for), d[] dare (6A, to respect), gam[]
gatau (1P, to go, move), va[a] kntau (2P, to desire), and ra[a] abde (1P, to
sound, ring).
A[l] is applied after grah[a], v[], d[], gam[], va[a], and ra[a].
graha. bhulyt svaya-grha. vara, dara. v-dror eveti niyamt na -rmntart
hra kra. drgha--rmt tu kryate neneti kara.
VttiThus we get graha (taking, mentally grasping). But, because the kt
pratyayas are applied variously, we get svaya-grha (taking by oneself).
1 In this regard, one should remember the maxim kd-abhihito bhvo dravya-vat
prakate (vtti 829).
2 Amara-koa says samau niraya-nicayau (niraya and nicaya have the same meaning).
3 Bla says uccaya means uccayana ([the act of] heaping up).
4 Amara-koa says samau praraya-praayau (praraya and praaya have the same
meaning).
858
grah (894) grah + a[l] (330) graha (87) graha + s[u] (884, 93) graha
(taking, mentally grasping) <1.1 bhve>.
Futher examples are vara (choosing or that which is chosen, a boon) and dara
(respect).
v (894) v + a[l] (330, 289) vara (87) vara + s[u] (884, 93) vara
(choosing) <1.1 bhve>.
v (894) v + a[l] (330, 289) vara (87) vara + s[u] (884, 93) vara
(that which is chosen, a boon) <1.1 karmai>.
[] + d (894) [] + d + a[l] (d is ani by verse 1, 289) dara (87)
dara + s[u] (884, 93) dara (respect) <1.1 bhve>.
Since only v[] and d[] are included here, a[l] isnt applied after any other dhtu that
ends in -rma. Thus we get hra (taking, stealing) and kra (doing, making).
h (887) h + [gh]a[] (h is ani by verse 1, 314) hra (87) hra +
s[u] (884, 93) hra (taking, stealing) <1.1 bhve>.
k (887) k + [gh]a[] (k is ani by verse 1, 314) kra (87) kra +
s[u] (884, 93) kra (doing, making) <1.1 bhve>.
But a[l] is applied after dhtus that end in -rma. Thus we get kara where the sense
is kryate nena (that with which one throws, the hand).
k (894) k + a[l] (330, 289) kara (87) kara + s[u] (884, 93) kara
(that with which one throws, the hand) <1.1 karae>.
AmtaSvaya-grha <1.1> means svaya grahaam (taking by oneself).
[Gh]a[] is applied in bhve prayoga here because the kt pratyayas are applied
variously. Kara is made from the dhtu k vikepe (6P, to scatter, throw) and it
means hasta (the hand). It should be known that the words a-kra (the sound a),
ka-kra (the sound ka), o-kra (the sound o), phut-kra (the sound phut), ctkra (the sound ct), and so on are made by pact-samsa with the word kra.
Therefore others say the vrttika vart kra (the pratyaya kra is applied after a
vara) is pointless.
895 / h"naAe vaDa BaAvae /
895. hano vadha ca bhve
hanaafter the dhtu han[a] his-gatyo (2P, to strike, kill; to go, move); vadha
the change to vadha; caalso; bhvein bhve prayoga.
A[l] is applied after han[a] in bhve prayoga and then han[a] is replaced by
vadha.
vadha. ca-krd gha apyateghta. sopendratve tupraghta, vighta.
Vtti han (895) han + a[l] vadha + a[l] (330, 393) vadha (87) vadha +
s[u] (884, 93) vadha (killing) <1.1 bhve>.
859
Due to the word ca, [gh]a[] is also applied. Thus we also get ghta (killing).
han (887) han + [gh]a[] (han is ani by verse 5, 197) ghan + [gh]a[]
(358) ghn + [gh]a[] (577) ghta (87) ghta + s[u] (884, 93) ghta
(killing) <1.1 bhve>.
But when han[a] has an upendra, only [gh]a[] is applied, and we get praghta and
vighta.
896 / gAAecar"s$aar"vah"ajavyajaApaNAinagAmaAd"yaAe GaAntaA:
k(r"NAAiDak(r"NAyaAe: s$aMaAyaAM s$aADava: /
896. gocara-sacara-vaha-vraja-vyajpaa-nigamdayo ghnt karadhikaraayo
sajy sdhava
gocara-sacara-vaha-vraja-vyaja-paa-nigama-dayagocara, sacara, vaha, vraja,
vyaja, paa, nigama, and so on; gha-antwhich end in [gh]a; karaaadhikaraayoin karae prayoga and adhikarae prayoga; sajymin the sense
of a saj (name); sdhavaare the proper forms.
The words gocara, sacara, vaha, vraja1, vyaja, paa, nigama, and so on,
which end in the pratyaya [gh]a, are valid as names in karae prayoga and
adhikarae prayoga.
gva caranty atragocaro viaya. pratysattir atra lakyate. sacaranty anena
sacara ity-di. anye ca saj-abd amara-kodau jey.
VttiIn the sense of gva caranty atra (where the senses wander) we get gocara
which means viaya (the range of the senses or an object of the senses). Pratysatti
(proximity / being within range) is what is intended in this regard. Similarly, in the
sense of sacaranty anena (that by which people go) we get sacara (a path) and
so on. There are also other saj-abdas (names) that end in [gh]a, but they have to
be learnt from Amara-koa and other books.
AmtaGocara is formed by applying [gh]a in adhikarae prayoga and sacara is
formed by applying [gh]a in karae prayoga. In gvas caranty atra, gva means
indriyi (the senses). The viayas (objects of the senses) are rpa (form), rasa
(taste), and so on. Jva Gosvm explains the meaning of caranti in this regard by
saying pratysatti. Thus caranti here means samp-bhavanti (are near). Due to the
words and so on, in the sense of vahanty anena (that by which people are
conveyed) we get vaha (a vehicle, horse, ass, etc.), in the sense of vrajanty asmin
(where the [cows] move about) we get vraja which means goha (a cow shed)2, in
the sense of vyajanty anena (that with which they move the air) we get vyaja which
means vyajana (a fan)3, in the sense of payante smin (where people barter) we
get paa which means kraya-vikraya-sthna (a place for buying and selling, a
market, shop), and in the sense of nigacchanti jnanti bhagavantam anena (that
through which people know (nigacchanti=jnanti) the Lord) we get nigama which
1 Even though [gh]a has the indicatory letter gh, the change to g doesnt happen in vraja and vyaja,
because they were excluded in ca-jo ka-gau ghi-yator aja-vaja-vraja-ka-vargdi-varjam (809).
2 Amara-koa says gohdhva-nivah vraj (The word vraja means goha (a cow
shed), adhvan (a path), and nivaha (a host, multitude)).
3 The result of the nipta here is that the dhtu aj[a] is not replaced with v by ajer v
ghaa vin rma-dhtuke (495).
860
means veda (the Vedas).1 By the word di in gocara-sacara-vaha-vraja-vyajpaanigamdaya, words like nikaa and so on should be known. Nikaa is formed by
applying [gh]a in the sense of nikaanty asmin (people rub on this) and means suvara-parkaa-prastara (a stone for testing gold, i.e a touchstone).
897 / yaayaaivaaaasvaaA BaAvae pauMis$a , yaAaA lamyaAM naatyayaena
s$aADava: /
897. yaja-yatna-vina-prana-svapn bhve pusi, yc lakmy na-pratyayena
sdhava
yaja-yatna-vina-prana-svapnyaja (sacrifice), yatna (effort), vina (lustre),
prana (question), and svapna (sleep); bhvein bhve prayoga; pusiin the
masculine gender; ycyc (begging); lakmymin the feminine gender; napratyayenawith the kt pratyaya na; sdhavaare the proper forms.
By applying na in bhve prayoga in the masculine gender we get yaja from
yaj[a], yatna from yat[], vina from vicch[a]2, prana from pracch[a], and
svapna from [i]vap[a], and by applying na in bhve prayoga in the feminine
gender we get yc from [u]yc[].
AmtaIn yatna, vina, and yc, the result of the nipta is the absence of i[], and
in vina and prana, the result of the nipta is that ch changes to .3
898 / s$aAepaen"d"AmaAed"r"Aitk(BaARvaAd"AE /
898. sopendra-dmodart kir bhvdau
sa-upendra-dmodartafter a dmodara which has an upendra; kithe kt
pratyaya [k]i; bhva-dauin bhve prayoga and so on.
[K]i is applied in bhve prayoga and so on after a dmodara which has an
upendra.
antardhi, di, dhi.
VttiFor example, antardhi (disappearance), di (beginning), and dhi
(mental agony, anxiety).
antar + dh (898) antar + dh + [k]i (dh is ani by verse 1, 415) antar + dhi
(93, 84) antardhi (87) antardhi + s[u] (884, 93) antardhi (disappearance)
<1.1 bhve>.
[] + d (898) [] + d + [k]i (d is ani by verse 1, 415) di (87)
di + s[u] (884, 93) di (beginning) <1.1 bhve>.
1 Kik gives a different explanation of nigama: nigacchanti tasmin iti nigama (A

nigama (marketplace, town, city) is so named because people wander in it).
2 This is the dhtu vicch[a] bhy dptau ca (10P, to speak, shine) which is listed
in the Pinian Dhtu-pha but not in our Dhtu-pha
3 When ch disappears, the c of pracch[a] and vicch[a] also disappears since it is just a
product of dvi sarvevara-mtrc cha (116).
861
[] + dh (898) [] + dh + [k]i (dh is ani by verse 1, 415) dhi
(87) dhi + s[u] (884, 93) dhi (mental agony, anxiety) <1.1 bhve>.
AmtaKart-varjite ca krake is included by the word di in bhavdau. There is no
reduplication here, because this [k]i is not the adhokajbha [k]i1. Antar is considered
an upendra by anta-abdo atva-vidhau dho p-ki-vidhau tath (Bhat 907). Futher
examples are vidhi (a rule / a method, means), nidhi (placing, storing / treasure /
a place for storing, a receptacle), paridhi (a fence, garment) and so on.
SaodhinSiddhnta-kaumud also gives the examples pradi (a gift), pradhi
(the rim of a wheel), sandhi (combination / peace negotiation), avadhi (a
limit), and updhi (a false identification / a title / a limitation / deception), and says
that updhi is made in the sense of updhyate nena which means that [k]i is
applied in karae prayoga. Similarly, it should be known that vidhi is formed either by
applying [k]i in bhve prayoga or in karae prayoga, nidhi is formed either by
applying [k]i in bhve prayoga, karmai prayoga, or adhikarae prayoga, paridhi is
formed by applying [k]i in karae prayoga, and pradi is formed by applying [k]i in
karmai prayoga.
899 / od"DyaAd"ya s$aADava: /
899. udadhy-daya ca sdhava
uda-dhi-dayauda-dhi (the place where water is held, an ocean) and so on; ca
also; sdhavavalid.
Uda-dhi and so on are also valid.
AmtaThe words uda-dhi and so on are formed by applying [k]i after the dhtu
[u]dh[] when the words udaka and so on are the karma-prva-padas. The result of
the nipta here is that [k]i is applied in adhikaraa prayoga in the sense of a name
when something other than an upendra is the prva-pada. The word uda-dhi refers to
an ocean and means udaka dhyate smin (the place where water (udaka) is held).
Here udaka is replaced by uda, in accordance with the future stra dhi-pea-vsavhaneu (Bhat 1961). Similarly, we get jala-dhi (the place where water (jala) is
held, an ocean), vri-dhi (the place where water (vri) is held, an ocean), vr-dhi
(the place where water (vr) is held, an ocean), ab-dhi (the place where water (ap)
is held, an ocean), iu-dhi (the place where arrows (iu) are kept, a quiver), aradhi (the place where arrows (ara) are kept, a quiver), and so on.
900 / i(laRmyaAM BaAvae /
900. ktir lakmy bhve
ktithe kt pratyaya [k]ti; lakmymin the feminine gender; bhvein bhve
prayoga.
[K]ti is applied after a dhtu in bhve prayoga in the feminine gender.
kti. ne van-tti bhti. bhakti.
1 The adhokajbha [k]i is ordained in dh-k-s-jani-gami-namibhya ki (Bhat
941).
862
Vtti k (900) k + [k]ti (k is ani by verse 1, 294) kti (87) kti + s[u]
(93) kti (doing / making, activity) <1.1>.
Ne van-ti-trdau (876) and we get bhti (existence, opulence, power).
bh (900) bh + [k]ti (876, 294) bhti (87) bhti + s[u] (93) bhti
(existence, opulence, power) <1.1>.
bhaj (900) bhaj + [k]ti (bhaj is ani by verse 3, 177) bhag + [k]ti (63)
bhakti (87) bhakti + s[u] (93) bhakti (devotional service) <1.1>.
901 / \#r"AmaAntalvaAid"ByaAM e(inaR: glaAh"AjyaAmlaAtvair"Bya , na tau
pa{NAAtae: /
901. -rmnta-lv-dibhy kter ni gl-h-jy-ml-tvaribhya ca, na tu pte
-rma-anta-lv-dibhymafter dhtus ending in -rma and after the lv-dis (a subgroup of 19 kry-di-dhtus beginning with l[] chedane (9U, to cut, destroy)); kte
of [k]ti; nithe replacement ni; gl-h-jy-ml-tvaribhyaafter the dhtus glai
hara-kaye (1P, to be dejected, tired), [o]h[k] tyge (3P, to abandon), jy vayohnau (9P, to grow old), mlai gtra-vinme (1P, to fade, wither), and [i]tvar[]
sambhrame (1A, to hurry); caalso; nanot; tubut; pteafter the dhtu p
plana-praayo (9P, to nourish; to fill, fulfill).
[K]ti is replaced by ni when it comes after dhtus ending in -rma, after the
lv-dis, and after the dhtus glai, [o]h[k], jy, mlai, and [i]tvar[].
However, [k]ti isnt replaced by ni when it comes after p.1
k vikepekri, lni, glni. ptes tu prti.
VttiThus from k vikepe (6P, to scatter, throw), we get kri (scattering).
k (900) k + [k]ti (876, 294, 901) k + ni (439) kir + ni (192) krni
(111) kri (87) kri + s[u] (93) kri (scattering) <1.1>.
Examples of the others are lni (cutting) and glni (fatigue).
l (900) l + [k]ti (876, 294, 901) lni (87) lni + s[u] (93) lni
(cutting) <1.1>.
glai (412) gl (900) gl + [k]ti (gl is ani by verse 1, 901) glni
(87) glni + s[u] (93) glni (fatigue) <1.1>.
But the form of p is prti (satisfaction, filling).
p (900) p + [k]ti (876, 294, 522) pur + ti (197) prti (111) prti
(87) prti + s[u] (93) prti (satisfaction, filling) <1.1>.
AmtaThe examples of [o]h[k] and so on are hni (loss), jni (old age) where
sakaraa is done by grahi-jy (473), and mlni (fading, withering). The fact that
the dhtu jy was mentioned again in gl-h-jy-ml-tvaribhya, even though it was
1 P ends in -rma and it is also a lv-di. Thus the change of [k]ti to ni would have
applied after p, but that is prohibited here.
863
already covered by -rmnta-lv-dibhym since it is a lv-di, indicates that the
grammatical operations related to the lv-dis are not always done. Thus the absence of
sakaraa is also indicated, and thus we also get jyni (old age).
902 / s$ampad"Ade": i(p(L BaAvae lamyaAma, /
902. sampad-de kvip-kt bhve lakmym
sampad-deafter sam + pad[a] gatau (4A, to go, move) and so on; kvip-ktthe
kt pratyayas [k]vi[p] and [k]ti; bhvein bhve prayoga; lakmymin the feminine
gender.
[K]vi[p] and [k]ti are applied after sam + pad[a] and so on in bhve prayoga
in the feminine gender.
sampat, vipat, pratipat. pake sampattir ity-di. kti-gao yam. sanam .
VttiThus we get sampat (prosperity), vipat (misfortune), and pratipat
(access) in the case that [k]vi[p] is applied and sampatti (prosperity), vipatti
(misfortune), and pratipatti (access) in the case that [k]ti is applied. The sampaddis are an kti-gaa.1
sam + pad (902) sam + pad + [k]vi[p] (612) sampad (87) sampad + s[u]
(138) sampad (252) sampat (prosperity) <1.1>.
sam + pad (902) sam + pad + [k]ti (876, 63) sampatti (87) sampatti
+ s[u] (93) sampatti (prosperity) <1.1>.
Similarly, we also get which means sanam (wish, blessing).
+ s (902) + s + [k]vi[p] (509) + i + [k]vi[p] (612) i
(87) i + s[u] (138) i (206) ir (207) r (93) (wish, blessing)
<1.1>.
AmtaSince the sampad-dis are an kti-gaa, we also get savit (knowledge)
and savitti (knowledge) and so on.2 The word i is formed by applying [k]vi[p] in
bhve prayoga after the dhtu [] + s[u] icchym (2A, to dress). The s of []
+ s[u] is replaced with i by sa i kasri-viujana-ayo (509). Even though
[] + s[u] was prohibited from following this rule in vtti 677, the replacement is still
done because the kt pratyayas are applied variously (see stra 728), because the
word i in saju i ity anayor is-us-anta-dhto ca ro viupadnte (206) suggests
this.
2 Other examples are pat (misfortune) <1.1> from [] + pad[a], bh
(existence) <1.1> from bh, pariat (an assembly) <1.1> from pari + ad[], kut
(hunger) <1.1> from kudh[a], t (thirst) <1.1> from [i]t[], bh (fear)
<1.1> from [i]bh, sayuk <1.1> from sam + yuj[ir], and so on. An example of this
last one is na praye ham niravadya-sayujm (Bhgavatam 10.32.22) where sayuj
is explained to mean sayoga (union).
864
SaodhinSince the word i is feminine (see vtti 214) and since it is made in
bhve prayoga as Amta points out and the gloss sanam indicates, it is to be
understood that i is formed by the current stra and not by the general stra kvip
(612) which only ordains [k]vi[p] in kartari prayoga. Thus, in this version of the book,
we have included i here, given that the sampad-dis are an kti-gaa. In the
Bhat, however, i is found in the vtti to sahasya sadhri, sama samis, tirasas tirir
aci (Bhat 1492). In Pinian grammar this word is listed as is and the of the dhtu
+ s[u] becomes i by Ktyyanas Vrttika sa kvau upadhy itva vcyam (It
should be stated that the upadh (uddhava) of + s[u] becomes i when [k]vi[p]
follows).
903 / wjyaAd"InaAM i(naeRita vaAcyama, /
903. ijydn ktir neti vcyam
ijy-dnmin the case of ijy (sacrifice, worship) and so on; kti[k]ti; nanot; iti
thus; vcyamit should be stated.
[K]ti cannot be applied in the case of ijy and so on.
ijy-vrajy-kriy-kty-icch-paricary-cary-parisary-mgay-aydaya. ete
lakmy kyab-ant jey. di-grahad bhulyc casamajanty asy samajy
sabh, niady paa, nipaty picchila-bhmi, vidanty anayvidy, syate sy
somasuty, ayyate symayy, bharaa bhty, ayanam ety anay v ity,
jgaraa jgary, sanam upaveanam sy. ii ity-dayo pi dyante.
VttiIt should be known that the words ijy (sacrifice, worship), vrajy (going,
roaming), kriy (work, activity), kty (work, activity), icch (desire), paricary
(wandering), cary (wandering), parisary (moving about), mgay (searching,
hunting), and ay (moving crookedly) end in [k]ya[p] which is applied in the
feminine gender.
yaj (903) yaj + [k]ya[p] (330, 471) ijya (1081) ijya + [p] (1053) ijy
(87) ijy + s[u] (138) ijy (sacrifice, worship) <1.1>.
Due to the words and so on and because the kt pratyayas are applied variously we
also get samajy which refers to a sabh (an assembly) and means samajanty
asym (the place where people meet), niady which refers to an paa (a shop),
nipaty which refers to picchila-bhmi (slippery ground), vidy (knowledge) which
means vidanty anay (that by which people know), suty (name of a particular
oblation) which means syate sy soma (that in which soma is crushed), ayy
(a bed) which means ayyate sym (that on which one sleeps), bhty which
means bharaa (maintenance, wages), ity which means ayana (going) or ety
anay (that by which one goes, a palanquin), jgary which means jgaraa
(staying awake), and sy which means sana or, in other words, upaveana
(sitting).
Ii (sacrifice, worship) and so on are also seen.1
1 Ii could also be the form of i[u] icchym (6P, to desire, want) + [k]ti. In this
regard, Amara-koa says iir ygecchayo (Ii means yga (sacrifice) or icch
(desire)).
865
AmtaIjy and so on are given as niptas of yaj[a] and so on + [k]ya[p] in bhve
prayoga in the feminine gender. The result of the nipta here is that [k]ya[p] is
ordained as an apavda of [k]ti. This is an extension of the viuktyas. Thus ijy and
so on are valid only in bhve prayoga. In kriy the result of the nipta is that -rma
changes to ri and t[uk] isnt applied. Icch doesnt end in [k]ya[p] but rather only ends
in [][p]. In icch the result of the nipta is the change to ch.2 In parisary, which is
formed from the dhtu s gatau (1P or 3P, to go, move, run, flow), the result of the
nipta is that t[uk] isnt applied and there is govinda. In mgay, which is formed from
the dhtu mga anveae (10A, to seek, search), the result of the nipta is that,
even though the a of mga is deleted, it again returns.3 []i is then deleted by stra
449. Ay is formed by applying [k]ya[p] after the ya-anta-dhtu aya (see vtti
599). The ya of this dhtu is deleted by viujant s-rma-yasya haro rma-dhtuke
(597).
The implied meaning of the words Due to the words and so on and because the kt
pratyayas are applied variously is Due to the words and so on, samajy and so on
are also valid in the feminine gender, and because the kt pratyayas are applied
variously, they are made in karae prayoga and other prayogas in the sense of a name
(saj). In samajy, which is formed from the dhtu aj[a] gatau kepae ca (1P, to
go, move; to drive), the result of the nipta is that [k]ya[p] is applied in adhikarae
prayoga and that the change to v by stra 379 is not done. In niady and nipaty,
which are made from the dhtus ad[] and pat[], the result of the nipta is that
[k]ya[p] is applied in adhikarae prayoga. In ity, which is formed from the dhtu i[]
gatau (2P, to go, move), [k]ya[p] is applied in bhve prayoga or karae prayoga and
t[uk] is inserted. In bhty, jgary, and sy, which are formed from the dhtus
[u]bh[], jg, and s[a], [k]ya[p] is applied in bhve prayoga. The implied meaning
of the sentence Ii and so on are also seen is that, because the kt pratyayas are
applied variously, ii and so on violate the apavda. Due to the words and so on,
we also get kti (work, activity), bhti (maintenance, wages), and so on.
SaodhinRegarding how [k]ya[p] is applied in adhikarae prayoga in niady and
nipaty, Siddhnta-kaumud as well as giving the definitions paa (a shop) and
picchil-bhmi (slippery ground), gives the meanings nidanty asym (that on
which one sits) and nipatanty asym (that on which one falls down / slips).
Sometimes niady is said to refer to a small bed or couch. In this case the meaning of
nidanty asym seems more relevant. In vidy, which is formed from the dhtu vid[a]
jne (2P, to know), [k]ya[p] is applied in karae prayoga. In suty, which is formed
from the dhtu u[] abhiave (5U, to extract, distil; to do ablutions), [k]ya[p] is
applied in adhikarae prayoga and t[uk] is inserted. In ayy, which is formed from the
dhtu [] svapne (2A, to sleep, lie down), [k]ya[p] is applied in adhikarae prayoga
and ete ay kasri-ye (514) is applied.
904 / ivaSNAuina"As$aeq%.k(gAu&mai"SNAujanaAntaAtatyayaAntaAa BaAvae
lamyaAM x~Apa, , na tau i(: /
2 In Pinian grammar, the changes to ri and ch in kriy and icch are regularly
achieved due to the ordainment of []a in the stras ka a ca (Adhyy 3.3.100)
and icch (Adhyy 3.3.101). By yoga-vibhga (the division of one rule into two
separate rules), ka a ca (Adhyy 3.3.100) is divided into the two seperate
rules ka and a ca. By the first rule [k]ya[p] is applied after [u]k[] and we get
kty, and by the second rule []a is applied and we get kriy, and, due to the word ca
in the second rule, [k]ti can also be applied and we get kti (work, activity).
3 Siddhnta-kaumud keeps it more simple and says that the result of the nipta is
that the a of mga isnt deleted.
866
904. viunih-seka-gurumad-viujanntt pratyayntc ca bhve lakmy p,
na tu kti
viunih-sa-ika-gurumat-viujana-anttafter a dhtu that ends in a viujana,
has a heavy syllable (guru) and takes i[] when there is a viunih; pratyaya-antt
after a dhtu that ends in a pratyaya; caand; bhvein bhve prayoga; lakmym
in the feminine gender; pthe kt pratyaya [][p]; nanot; tubut; ktithe kt
pratyaya [k]ti.
After dhtus that end in a viujana, have a heavy syllable, and take i[]
when there is a viunih, and after dhtus that end in a pratyaya, [][p]
is applied instead of [k]ti in bhve prayoga in the feminine gender.
a pini (3.3.102). h, h, ind, ik. cikr, a, kay. viunihseka iti kim? dpti, pti, rddhi. bhulyd ha rdha, hir ity-daya. as,
praasety api dyate.
VttiPini called it a[] (see Adhyy 3.3.66).
h (904) h + [][p] (330) h (87) h + s[u] (138) h (endeavor)
<1.1>.
h (904) h + [][p] (330) h (87) h + s[u] (138) h
(conjecture) <1.1>.
id[i] (344, 165, 73) ind ind (904) ind + [][p] (330) ind (87)
ind + s[u] (138) ind (being most powerful) <1.1>.
ik (904) ik + [][p] (330) ik (87) ik + s[u] (138) ik
(learning / teaching) <1.1>.
k (578) k + sa[n] (581) k + sa[n] (445, 294, 439) kir + sa[n]
(192) kr + sa[n] (322, 323) k + kr + sa[n] (345) c + kr + sa[n] (375) ci +
kr + sa[n] (108) cikra (260, 904) cikra + [][p] (330, 393) cikr (87)
cikr + s[u] (138) cikr (desire to do) <1.1>.
a (Bhat 828, 599) a + ya[] (330, 322, 325) a + ya + + ya[]
(341) a + a + + ya[] (587) aya (260, 904) aya + [][p] (330, 588)
a (87) a + s[u] (138) a (moving crookedly) <1.1>.
ka (618) ka + ya[k] (294) kaya (260, 904) kaya +
[][p] (330, 393) kay (87) kay + s[u] (138) kay (itching,
scratching) <1.1>.
Why do we say which takes i when there is a viunih? Consider dpti
(light), pti (obtainment), and rddhi (accomplishment).
dp (900) dp + [k]ti (876) dpti (87) dpti + s[u] (93) dpti
(light) <1.1>.
p (900) p + [k]ti (p is ani by verse 6) pti (87) pti + s[u] (93)
pti (obtainment) <1.1>.
867
rdh (900) rdh + [k]ti (rdh is ani by verse 5, 354) rdh + dhi (61)
rddhi (87) rddhi + s[u] (93) rddhi (accomplishment) <1.1>.
Because the kt pratyayas are applied variously we also get ha (conjecture),
rdha (accomplishment), hi (conjecture), and so on.
a (desire) and praas (praise) are also seen.
[] + ans[u] (165) [] + as (904) [] + as + [][p] (330)
as (87) as + s[u] (138) as (desire) <1.1>.
pra + ans[u] (165) pra + as (904) pra + as + [][p] (330)
praas (87) praas + s[u] (138) praas (praise) <1.1>.
AmtaThe word viunih-seka here means viunihym i saha
vartamaa (existing along with i[] when there is a viunih). The phrase na tu
kti means that [][p] is an apavda of [k]ti.
Regarding h, the dhtu h[a] ce-vchayo (1A, to endeavor; to desire) ends in
a viujana, has a heavy syllable (guru) and takes i when there is a viunih.
Likewise with the dhtus h[a] vitarke (1A, to speculate, reason) and so on. ik is
formed from the dhtu ik[a] vidyopdne (1A, to learn). Cikr and so on are
examples of the phrase pratyayntt. Cikr is formed by applying [][p] after the
dhtu cikra which ends in the pratyaya sa[n], a is formed by applying [][p]
after the dhtu aya which ends in the pratyaya ya[], and kady is formed by
applying [][p] after the dhtu kaya which ends in the pratyaya ya[k].
Regarding the counterexamples dpti and so on, even though the dhtu dp[]
dptau (1A, to shine, blaze) ends in a viujana and has a heavy syllable, it doesnt
take [][p] because it is prohibited from taking i[] when a viunih follows since it
has the indicatory letter (see stra 752). Similarly, the dhtus p[] vyptau (5P, to
pervade, obtain) and rdh[a] sasiddhau (4P or 5P, to succeed, accomplish) also
dont take [][p], since they dont take i[] when a viunih follows since are
sahajni (see ani-gaa). Because the rule of [][p] is more specific, dhtus covered
by it cannot take other pratyayas in bhve prayoga. Nonetheless, [gh]a[] is seen in
ha, rdha, and so on. Similarly, [k]ti is seen in hi and so on, despite the fact
that [k]ti was specifically prohibited by the phrase na tu kti. All of this takes place
because the kt pratyayas are applied variously. This is the purport. In as and so
on, [][p] is applied even though the dhtu ans[u] is prohibited from taking i[] when
a viunih follows since it is vikalpite (see stra 752) since it has the indicatory
letter u (see stra 773). Again the reason for the irregular application of [][p] is that
the kt pratyayas are applied variously.
905 / iSai"d"Aid"Bya /
905. id-bhid-dibhya ca
itafter dhtus which have the indicatory letter ; bhid-dibhyaand after the
bhid-dis (see next vtti); caalso.
[][p] is also applied in bhve prayoga in the feminine gender after dhtus
which have the indicatory letter and after the bhid-dis.
ittrap lajjy, trap. kam.
868
VttiExamples of dhtus which have the indicatory letter are trap (shame,
embarassment, shyness) from trap[] lajjym (1A, to be ashamed, shy) and
kam (tolerance, forgiveness) from kam[] sahane (1A, to tolerate, forgive).
trap[] (905) trap + [][p] (330) trap (87) trap + s[u] (138)
trap (shame, embarassment, shyness) <1.1>
kam[] (905) kam + [][p] (330) kam (87) kam + s[u]
(138) kam (tolerance, forgiveness) <1.1>
906 / jaAgA{zAuBaja|SaAM gAAeivand" /
906. jg-ubha-j govinda ca
jg-ubha-jmof the dhtus jg nidr-kaye (2P, to be awake), ubh[a]
dptau (1A, to shine, look beautiful), and j[] vayo-hnau (4P, to grow old);
govindagovinda; caalso.
[][p] is also applied in bhve prayoga in the feminine gender after jg,
ubh[a], and j[], and these dhtus take govinda.
jgar, obh, jar. bhid-dibhid, chid, t, p, cint, pj, kath, arc, carc,
kpdau tva neyatekp. pac ity api puruottama, pakti ity tv anye.
Vtti jg (906) jg + [][p] (330, 906) jgar (87) jgar + s[u]
(138) jgar (staying awake) <1.1>
ubh (906) ubh + [][p] (330, 906) obh (87) obh + s[u] (138)
obh (lustre, beauty) <1.1>
j (906) j + [][p] (330, 906) jar (87) jar + s[u] (138) jar (old
age) <1.1>
Examples of the bhid-dis are bhid (breaking, destroying), chid (cutting), t
(thirst), p (pain), cint (thought, consideration), pj (worship), kath
(narration), arc (worship), and carc (discussion). The change to doesnt take
place in kp and so on1, and thus we get kp (mercy).
bhid (905) bhid + [][p] (bhid is ani by verse 5, 294) bhid (87) bhid +
s[u] (138) bhid (breaking, destroying) <1.1>
cit[i] (344) cint (565) cint + []i cinti (905) cinti + [][p] (330,
449) cint (87) cint + s[u] (138) cint (thought, consideration) <1.1>
katha (565) katha + []i (393) kath + []i (420) kathi (905) kathi +
[][p] (330, 449) kath (87) kath + s[u] (138) kath (narration) <1.1>
Puruottama says that we also get pac (cooking). Others, however, disagree with
this and instead make pakti (cooking).
AmtaIn the case of j[], [][p] was already obtained by the previous stra since
j[] has the indicatory letter , but jg and ubh[a] dont have the indicatory letter
1 Kplu, kpaa, and so on are included by the words and so on.
869
and they are not bhid-dis. Thus the word ca ordains [][p] for them and it also
ordains govinda where it would have been unobtained since [][p] is a nirgua
pratyaya. The group of dhtus called the bhid-dis cannot be found in one place in the
Dhtu-pha. All the examples from p to carc are made from cur-di-dhtus and
there is deletion of []i by er haro ni-dau rma-dhtuke (449). These y-antadhtus are included among the bhid-dis to block the kt pratyaya ana that would
have been obtained by the future rule y-antd sa ranthde cno bhve
lakmy, na tu kte (908). The statement The change to doesnt take place in
kp and so on means the change to by kper (462) is prohibited when [][p] is
applied after kp[]. Kp is also included among the bhid-dis.1 Regarding pac
(cooking), Puruottama says that [][p] should be applied after [u]pac[a] pke
(1U, to cook, ripen), since it has the indicatory letter , whereas others say that
[][p] shouldnt be applied, rather [k]ti should be applied instead and thus they make
pakti (cooking).
Guh and so on are counted among the bhid-dis and are formed by applying [][p] in
the feminine gender in adhikarae prayoga and so on. The word guh, which is formed
by applying [][p] after guh[] savarae (1U, to cover, hide), refers to a cave and
means guhyate smin (a place where hiding is done). The result of the nipta is that
[][p] is applied in adhikarae prayoga in the sense of a name. Similarly, from gatau
prpae ca (1P, to go, move; to obtain) we get r (a knife), from [u]k[] karae
(8U, to do, make) we get kr (a prison), and from dh[] dhrae (1U, to hold,
support) we get dhr (a stream, current, flood). The result of the nipta here is the
vndra and that [][p] is applied in the sense of a name. It should be known that
pcch (inquiry), sph (desire), lekh (a scratch, line, handwriting), c (a
crest), vas (marrow, fat, brain) and others words ending in [][p] are also counted
among the bhid-dis.
SaodhinAnother explanation of kp (mercy) is that it comes from the dhtu
krap[a] kpy gatau ca (1A, to be merciful; to go, move)2 + []a[p]. For example,
while commenting on id-bhidbhyo (Adhyy 3.3.104), Siddhnta-kaumud
says krape saprasraa ca, kp (Krap[a] undergoes saprasraa (sakaraa)
and we get the word kp). The advantage of this explanation is that the dhtu from
which kp is derived actually means to be merciful rather than to be able.
907 / s$aAepaen"Ar"AmaAa /
907. sopendr-rmc ca
sa-upendra--rmtafter a dhtu that ends in -rma and has an upendra; caand.
[][p] is also applied in bhve prayoga in the feminine gender after dhtus
that end in -rma and have an upendra.
upadh, raddh, antardh, avasth, sasth, vyavasth, sth. sasthiti, prasthiti,
sagti ity-dau tu na, bhulyt.
Vtti upa + dh (907) upa + dh + [][p] (dh is ani by verse 1, 415)
upadh (87) upadh + s[u] (138) upadh (imposition, fraud) <1.1>
1 For example, the Pinian Gaa-pha lists the bhid-dis as follows: bhid, chid,
vid, kip, guh, raddh, medh, godh, r, hr, kr, kiy, tr, dhr, lekh,
rekh, c, p, vap, vas, mj, and kp.
Dhtu-pha.
870
rad + dh (907) rad + dh + [][p] (dh is ani by verse 1, 415) raddh
(87) raddh + s[u] (138) raddh (faith) <1.1>
antar + dh (907) antar + dh + [][p] (dh is ani by verse 1, 415, 93,
84) antardh (87) antardh + s[u] (138) antardh (disappearance) <1.1>
Similarly, we get avasth (situation, stage), sasth (completion, a shape, a rule),
vyavasth (steadiness, state, a rule), and sth (care, an assembly). But [][p]
isnt applied in sasthiti (completion, a shape, a rule), prasthiti (departure),
sagti (concert), and so on, because the kt pratyayas are applied variously.
Amtarad is an upendra by rad ity avyayam upendra-vad dhi (534) and antar is
an upendra by anta-abdo atva-vidhau dho p-ki-vidhau tath (Bhat 897). Other
examples are prabh (effulgence), pratibh (intelligence), pram (measure,
correct knowledge), pratim (an image, statue), and so on. Regarding the sentence
beginning sasthiti, the meaning is that, even though [][p] is an apavda of [k]ti,
[k]ti is still applied instead of [][p] because the kt pratyayas are applied variously.
908 / NyantaAd"As$a: anTaAde"AnaAe BaAvae lamyaAM , na tau k|(tae: /
908. y-antd sa ranthde cno bhve lakmy, na tu kte
i-anttafter y-anta-dhtus; saafter the dhtu s[a] upaveane
vidyamnaty ca (2A, to sit; to be, exist); rantha-deafter the dhtus
ranth[a] mocane (9P, to loosen) and so on; caand; anathe kt pratyaya ana;
bhvein bhve prayoga; lakmymin the feminine gender; nanot; tubut; kte
after the dhtu kt[a] saabdane (10P, to mention, name, glorify).
Ana is applied in bhve prayoga in the feminine gender after y-anta-dhtus,
after s[a], and after the ranthdis, but not after kt[a].
kd p lakmymkra, bhvan, mrga, san, ranthan, granthan,
vandan, vedan, anvea, paryea, ea. pari ca dyate. ktes tu krti.
VttiKd p lakmym (1081) is applied and we get the following forms:
k (569) k + []i (314) kri (908) kri + ana (330, 449) krana
(111) kraa (1081) kraa + [p] (1053) kra (87) kra + s[u] (138)
kra (causing to do) <1.1>.
bh (569) bh + []i (314) bhau + i (55) bhvi (908) bhvi + ana
(330, 449) bhvana (1081) bhvana + [p] (1053) bhvan (87) bhvan +
s[u] (138) bhvan (causing to be, producing, imagination, thought, meditation1)
<1.1>.
pari + div (565) pari + div + []i (333) pari + devi + ana (330, 449)
paridevana (1081) paridevana + [p] (1053) paridevan (87) paridevan +
s[u] (138) paridevan (lamentation) <1.1>.
1 When bhvan means imagination, thought, meditation it comes from the dhtu
bh avakalpane (10P, to consider, think of, meditate).
871
mrg (565) mrg + []i mrgi (908) mrgi + ana (330, 449)
mrgana (111) mrgaa (1081) mrgaa + [p] (1053) mrga (87)
mrga + s[u] (138) mrga (seeking, searching for) <1.1>.
s (908) s + ana (330) sana (1081) sana + [p] (1053) san
(87) san + s[u] (138) san (sitting) <1.1>.
ranth (908) ranth + ana (330) ranthana () ranthana + [p] ()
ranthan (87) ranthan + s[u] (138) ranthan (loosening) <1.1>.
granth (908) granth + ana (330) granthana (1081) granthana + [p]
(1053) granthan (87) granthan + s[u] (138) granthan (arranging,
composing) <1.1>.
vad[i] (344, 165, 73) vand (908) vand + ana (330) vandana (1081)
vandana + [p] (1053) vandan (87) vandan + s[u] (138) vandan
(salutation, glorification) <1.1>.
vid (908) vid + ana (330, 333) vedana (1081) vedana + [p] (1053)
vedan (87) vedan + s[u] (138) vedan (knowledge, feeling, pain) <1.1>.
anu + i (908) anu + i + ana (330, 333) anu + eana (111) anu +
eaa (51) anveaa (1081) anveaa + [p] (1053) anvea (87)
anvea + s[u] (138) anvea (searching for) <1.1>.
pari + i (908) pari + i + ana (330, 333) pari + eana (111) pari +
eaa (50) paryeaa (1081) paryeaa + [p] (1053) paryea (87)
paryea + s[u] (138) paryea (investigation) <1.1>.
i (908) i + ana (330, 333) eana (111) eaa (1081) eaa +
[p] (1053) ea (87) ea + s[u] (138) ea (throwing) <1.1>.
Pari (investigation) <1.1> is also seen.
pari + i (900) pari + i + [k]ti (876, 294, 205) pari + ii (42)
pari (87) pari + s[u] (93) pari (investigation) <1.1>.
But from kt[a] we get krti (fame, glorification) <1.1>.
kt (565) kt + []i (567) kirt + []i (192) krti (900) krti + [k]ti
(876, 294, 449) krt + ti (78) krti (87) krti + s[u] (93) krti (fame,
glorification) <1.1>.
SaodhinThe examples from kra to mrga are examples of y-anta-dhtus
and the examples from ranthan to ean embody the full group of ranthdis.
Paridevan and mrga are made from the dhtus div[u] parikjane (10A, to lament,
cry) and mrg[a] anveae (10P, to seek, search for), and ranthan and
granthan are made from the dhtus ranth[a] mocane (9P, to loosen) and granth[a]
sandarbhe (9P, to string together, arrange). Anvea, paryea, and ea are
made from the dhtu i[a] gatau (4P, to go, move) as confirmed by Bla and by
Ktyyanas Vrttika (3.3.107) which says ier anicchrthasya yuj vaktavya (It
should be stated that the dhtu i which doesnt have the meaning of icch also takes
yu[c] (ana)). The reason why pari is also seen is because Ktyyanas Vrttika
872
(3.3.107) says parer v (yu[c] (ana) is only optionally applied after pari + i).
Sometimes the form krtan (fame, glorification) is also seen, because not all
grammarians are of the opinion that ana is forbidden after kt[a].
909 / wifztapaAE DaAtauinadeR"zAe /
909. ik-tipau dhtu-nirdee
ik-tipauthe kt pratyayas i[k] and []ti[p]; dhtu-nirdeewhen referring to a
particular dhtu.
I[k] and []ti[p] are applied after a dhtu to specify the dhtu.
paci paca-dhtu. eva bhavati. ap-pratyaya kvacin na dyate caarter ccha
ity-dau.
VttiFor example, paci refers to the dhtu [u]pac[a] pke (1U, to cook, ripen)
and bhavati refers to the dhtu bh sattym (1P, to be, become, exist).
pac (909) pac + i[k] (pac is ani by verse 2) paci (87) paci + s[u]
(93) paci <1.1>.
bh (909) bh + []ti[p] (288) bh + []a[p] + []ti[p] (289) bho + a
+ ti (55) bhavati (87) bhavati + s[u] (93) bhavati <1.1>.
Sometimes []a[p] is not seen, like in the case of arter ccha (541) and so on.
AmtaDhtu-nirdee means dhto svarpa-nirdee (when pointing out the form of
a dhtu) or, in other words, dhto anukarae (when imitating a dhtu). The
indicatory letter k in i[k] is so that govinda will be blocked by asya na govindavndrau kasriu (294). The indicatory letter in []ti[p] is so that the kadhtuka rules such as ap ka-dhtuke (288) will be applied and the indicatory
letter p in []ti[p] is to prevent it from being nirgua by apthu-ka-dhtuka
nirgua (290). The reason why []a[p] is sometimes not seen is that the kt
pratyayas are applied variously. For example, even though []ti[p] was applied in
arte, only govinda was done, but []a[p] wasnt applied for, if it were, the change to
ccha would have had to have been done by stra 419.
SaodhinAs explained previously, i[k] is often used to show a dhtus well-known
form, rather than its elementary form as listed in the Dhtu-pha whereas []ti[p] is
used to distinguish a particular dhtu when there are two or more dhtus that have the
same form but belong to different gaas (see stras 347 and 317). When []ti[p] is
applied after a dhtu, the resultant word looks like the acyuta parapada prathamapurua eka-vacana form of that dhtu, even if that dhtu is an tmapad dhtu.
Examples of this are sti and syati in stra 351. I[k] is frequently used throughout the
stras and in the ani-gaa, but it seems that, although govinda is blocked by the
indicatory letter k, ani-rmet viujanntnm uddhava-na-rma-hara kasrau
(343) doesnt apply and sakaraa is done only arbitrarily. For example, in bhaji-bhajiyaji-tyaji-raji-rujo, the n of the dhtus bhanj[o] and ranj[a] isnt deleted and yaj[a]
doesnt undergo sakaraa, but in yuji-bhjji-nijir-vijira ca tath, bhrasj[a] does
undergo sakaraa.
Besides the use of i[k] and []ti[p], the dhtus themselves are often mentioned in the
stras in their original forms along with the indicatory letters, or sometimes they are
873
mentioned without their indicatory letters or with a final a replacing their indicatory
letter. Examples of this are io g bhtee (646), k-s-bh-v-stu-dru-sru-rubhya
evdhokaja-mtre ne (356), and gama-hana-jana-khana-ghasm uddhavdarana
kasri-sarvevare a vin (437) respectively.
910 / @naAe BaAvae /

910. ano bhve
anathe kt pratyaya ana; bhvein bhve prayoga.
Ana is applied after a dhtu in bhve prayoga.
jna, bhavana, krtana, atvambhaam. likha-milv ity-dilikhana,
lekhanam. likhanya, lekhanyam, nitya lekhan, milana, melanam.
Vtti j (910) j + ana (j is ani by verse 1, 42) jna (87, 733) jna +
s[u] (157) jna + am (94) jnam (knowledge) <1.1>.
bh (910) bh + ana (330, 289) bho + ana (55) bhavana (87, 733)
bhavana + s[u] (157) bhavana + am (94) bhavanam (existence) <1.1>.
kt (565) kt + []i (567) kirt + []i (192) krti (910) krti + ana
(330, 449) krtana (87, 733) krtana + s[u] (157) krtana + am (94) krtanam
(glorification) <1.1>.
The change to is done and we get bhaam <1.1>.
bh[i] (344, 160) b + n[um] + h (165) bh (910) bh + ana
(330, 111) bhaa (87, 733) bhaa + s[u] (157) bhaa + am (94)
bhaam (increase) <1.1>.
Likha-milau kud bahulam (549) is applied and we get likhanam or lekhanam
(writing), likhanyam or lekhanyam ([the act of] writing should be [done]), but
always lekhan (a pen). Similarly, we get milanam or melanam (meeting), and so
on.
AmtaThe mention of just the word bhve is to remove the anuvtti of the word
lakmym (in the feminine gender). Thus, since there is no special rule, the general
rule bhva-kd brahmai (733) is applied. Even though the viucakra intervenes in
bhaam, the change to still takes place by considering the viucakra a
sarvevara (see vtti 207). Lekhan is formed by applying []ana in the sense of
likhyate nay (that with which one writes). [p] is added in the feminine gender due
to the indicatory letter . Here likh[a] is not considered a ku-di due to the word
bahula in stra 549.
911 / q%na: k(r"NAAiDak(r"NAyaAe: /
911. ana karadhikaraayo
anathe kt pratyaya []ana; karaa-adhikaraayoin karae prayoga and
adhikarae prayoga.
874
[]ana is applied after a dhtu in karae prayoga and adhikarae prayoga.
daitya-vracana cakram. vykriyante vyutpdyante artha-paryavasn kriyante
abd aneneti vykaraa abdnusana stram. adhikaraego-dohan, ayan,
rama.
VttiFor example, daitya-vracana cakram (The cakra with which the demons are
cut down), Similarly, we get vykaraam which refers to grammar and means
vykriyante vyutpdyante artha-paryavasn kriyante abd anena (that by which
words (abd) are derived (vykriyante=vyutpdyante) back to their roots. That is to
say, that by which words (abd) are made (kriyante) to result in meaning (arthaparyavasn)).
vrac (911) vrac + []ana (330) vracana (87) vracana + s[u]
(157) vracana + am (94) vracanam <1.1, karae>.
vi + [] + k (911) vi + [] + k + []ana (k is ani by verse 1, 289) vi
+ [] + karana (111) vi + [] + karaa (50) vykaraa (87) vykaraa + s[u]
(157) vykaraa + am (94) vykaraam <1.1, karae>.
Examples of when []ana is applied in adhikarae prayoga are go-dohan (that into
which the cows milk is milked, a milk pail), ayan (that on which one sleeps, a
bed), and rama (she in whom one takes pleasure, a wife).
duh (911) duh + []ana (duh is ani by verse 8, 333) dohana (1087)
dohana + [p] (1053) dohan (87) dohan + s[u] (138) dohan <1.1,
adhikarae>.
(911) + []ana (330, 289) e + ana (54) ayana (1087)
ayana + [p] (1053) ayan (87) ayan + s[u] (138) ayan <1.1,
adhikarae>.
ram (911) ram + []ana (330, 111) ramaa (1087) ramaa + [p]
(1053) rama (87) rama + s[u] (138) rama <1.1, adhikarae>.
AmtaThe indicatory letter is so that [p] will be applied in the feminine.
BlaJva Gosvm speaks the meaning of vykriyante by saying vyutpdyante, and
he speaks the meaning of vyutpdyante by saying artha-paryavasn kriyante. Jva
Gosvm then speaks the meaning of the word vykaraa by saying abdnusana
stram (a book by which word are derived back to their roots). Indirectly this serves
as another example of this stra in that abdnusanam means abd anuiyante
anena (that by which words (abd) are derived (anuiyante) back to their roots).
912 / q%na: k(maARd"AE ca /
912. ana karmdau ca
ana[]ana; karma-dauin karmai prayoga and so on; caalso.
[]ana is also applied after a dhtu in karmai prayoga and so on.
875
kena bhujyanteka-bhojan laya. kam cchdayatikcchdana
vsa.
VttiExamples are ka-bhojan laya (The rice which is eaten by Ka)
where ka-bhojan means kena bhujyante (which is eaten by Ka) and
kcchdana vsa (The cloth which covers Ka) where kcchdanam
means kam cchdayati (which covers Ka).
bhuj (912) bhuj + []ana (bhuj is ani by verse 3, 333) bhojana (87)
bhojana + s[u] (93) bhojana <1.1, karmai>.
[] + chad (565) [] + chad + []i (358) [] + chdi (912) [] +
chdi + []ana (330, 449) [] + chdana (74, 63) cchdana (87) cchdana
+ s[u] (93) cchdana <1.1, kartari>.
AmtaKa-bhojan is formed by applying []ana in karmai prayoga and
kcchdanam is formed by applying []ana in kartari prayoga. The word vsas
means vastra (cloth).
913 / @mba"Ad"ya: Satvaena s$aADava: /
913. ambahdaya atvena sdhava
ambahdayaamba-ha and so on; atvenawith a change to ; sdhavaare
irregularly formed.
Amba-ha and so on are irregularly formed with a change to .
amba-ha, mba-ha, bhmi-ha, savye-ha, parame-h, barhi-ha,
divi-ha ity-di.
VttiThus we get amba-ha (The offspring born from the union of a brhmaa
man with a vaiya woman), mba-ha (same meaning), bhmi-ha (one who is
situated on the ground), savye-ha (one who stands to the left), parame-h
(one who is situated on the topmost planet, name of Brahm), barhi-ha (one
who is situated on a layer of kua grass), divi-ha (one who is situated in
heaven), and so on.
AmtaThis nipta is ordained where the change to would have otherwise been
unapplicable since the s doesnt belong to a pratyaya or virici. Amba-ha is formed
by applying [k]a in kartari prayoga or bhve prayoga by akarmay -rmt ka stho
bhve tu pusi (829) and means either ambym tihati (one who is situated in a
mother) or ambym sthyate (situation in a mother). Here the prva-pada amb
has undergone the change to vmana by the future samsa rule b-po sajy
bahulam (Bhat 1918). Amba-ha refers to one who is born from the union of a
brhmaa man with a vaiya woman. mba-ha is just the word amba-ha with
trivikrama done because of being a podardi (see stra 1035). There is no prvanimitta (pr-nimitta) here. Bhmi-ha and savye-ha are formed by akarmay rmt ka (829) and mean bhmau tihati (one who is situated on the ground) and
savye vme tihati (one who stands to the left (savya=vma)) respectively. In
savye-ha, the saptam viubhakti isnt deleted in accordance with samse er na
mahhara kti bahulam (863). Likewise in the case of parame-h which is formed
by the udi pratyaya [k]in and which means parame tihati (one who is situated on
the topmost planet). The word parame-s refers to Brahm. Barhi-ha and divi-
876
ha are formed by akarmay -rmt ka (829) and mean barhii tihati (one
who is situated on a layer of kua grass (barhis)) and divi tihati (one who is
situated in heaven (div)) respectively. In barhi-ha the viusarga (that comes
when barhis undergoes stra 93) undergoes deletion by stvata-paratve lopya ca
(Bhat 139) and in divi-ha the saptam viubhakti isnt deleted in accordance
with samse er na mahhara kti bahulam (863). By the words and so on we get
dvi-ha (situated in two places), kuha (leprosy), aguha (the thumb),
and others (see Adhyy 8.3.97).
877
Atha samsa-prakaraam
Invocation
k{(SNAsya ivaahe" BaAita s$amaAs$aenaAiKalaM pad"ma, /
wtaIva smaAr"kM( vayae s$amaAs$apad"ivaah"ma, //
kasya vigrahe bhti
samsenkhila padam
itva smraka vakye
samsa-pada-vigraham
kasyaof Ka; vigrahein the body; bhtiappear; samsenain aggregate, in
a combined form; akhilamall; padamthings; itithat; ivaindeed; smrakam
which causes one to remember; vakyeI will describe; samsa-pada-vigraham
samsa (composition, combination) and pada-vigraha (separation of the words).
Now I will describe the combination (samsa) and separation (vigraha) of
words (padas), which causes one to remember that all things (padas) are
present in Kas body (vigraha) in a combined form (samsa).
AmtaIn the Kdanta-prakaraa, Jva Gosvm, called the samsa of the upendras,
ury-dis, and prva-padas with a kdanta by the generic name kt-samsa. Now, in
order to give certain ones among them particular names, He begins the Samsaprakaraa, the sixth prakaraa in this book, and, with the verse beginning kasya,
he indicates, by a double meaning, that the combination and separation of words is
worth studying because it is connected with the truth about the Lord. The word
vigrahe here means dehe (in the body), bhti means virjate1, samsena means
sakepea (in aggregate) and akhila padam means sarva vastu (all things), that
is to say all things from the most minute particle of dust up to the entire universe. The
proof that all things are present in Kas body in a combined form is that mother
Yaod saw the whole universe in Kas mouth. The analysis of the word samsapada-vigraham is samsa ca padn vigraha ca (samsa (composition,
combination) and padnm vigraha (separation of the words)). Samsa-padavigraham is a samhra-dvandva-samsa and thus it is singular. The word iva here is
used in the sense of vkylakra (ornamentation of the sentence). Someone may
argue, How is the combination (samsa) and separation (vigraha) of words (padas)
connected with Ka? In answer to this, Jva Gosvm says smrakam. What he
intends to say by this is that studying the combination (samsa) and separation
(vigraha) of words (padas) is not useless, rather it is wanted because the word
samsa-pada-vigraham is itself a smraka or, in other words, a bhagavad-uddpaka
(stimulus for remembering the Lord), due to the extreme similarity that arises by
analyzing the word samsa-pada-vigraham as samsena padni vastni vigrahe yasya
tam (Him in whose body (vigraha) all things (pada=vastu) exist in a combined form
(samsa)).2
s$aba"aIih"i"gAutaAmaAae laubDaAe'isma s$a"n": /
tatpau&Sak(maRDaAr"ya Bae(yaeRnaAvyayaIBaAva: //
sa-bahuvrhi-dvigutmtre lubdho smi sa-dvandva
1 See Saodhin 729.
2 Bla says that vakye in this case would mean sakrtayiymi (I will glorify). So
vakye samsa-pada-vigraham would mean Now I will glorify Him in whose body
(vigraha) all things (padas) exist in a combined form (samsa).
878
tat purua karma dhraya
bhakter yenvyay-bhva1
sa-bahu-vrhiwith a lot (bahu) of rice (vrhi); dvigut-mtrejust (mtra2) to be a
dvi-gu (one who has two cows); lubdhaam greedy; asmiI; sa-dvandvawho
am full of duplicity (dvandva);
tatthat; puruaO Supreme Person; karmaactivity; dhrayaplease cause to do;
bhakteof devotional service; yenaby which; avyay-bhvathe becoming
avyaya (unchanging / undiminishing).
Duplicitous as I am, I just want to become one who has two cows and a lot of
rice. O Puruottama, please cause me to do that activity by which my
devotional service unto You will become unfailing in all circumstances.
AmtaNow, Jva Gosvm offers a prayer to the Lord to teach his disciples the
proper Vaiava mood of humility and, by a double meaning, to speak the names of
the different kinds of samsas (bahuvrhi, dvigu, dvandva, tatpurua, karmadhraya,
and avyaybhva). The complex analysis of sa-bahuvrhi-dvigut-mtre is that bahuvrhaya (a lot of rice) is analyzed as bahava ca te vrhaya (they are a lot and
they are rice)3, sa-bahu-vrhi (with a lot of rice) is analyzed as bahu-vrhibhi
saha vartamna (existing with a lot of rice), dvi-gu is analyzed as dvau gvau
yasya sa (one who has two cows), sa-bahuvrhi-dvigu is analyzed as sabahuvrhi csau dvigu ca (he is sa-bahu-vrhi and he is dvi-gu), and sa-bahuvrhidvigut is the state of being a sa-bahuvrhi-dvigu. The words lubdho smi sadvandva mean sa-dvandva aha lubdha.4 Specifically, sa-dvandva means sakalaha (full of deceit).5 The vocative word purua here stands for puruottama (O
Puruottama) and dhraya means kraya (please cause to do).
914 / s$amaAs$aA ba"lama, /
914. sams bahulam
samsthe samsas; bahulambahula (see explanation in vtti 134).
The samsas are bahula.
vsudevo yam.
VttiThis is a vsudeva adhikra (see vtti 261).
AmtaThe word samsa means samasana (throwing together, combination). It is
formed by applying the kt pratyaya [gh]a[] after sam + as[u] kepae (4P, to
throw) in bhve prayoga. The samsas are bahula because sometimes they are
1 The meter here is upagti, just like in the first magalcaraa verse in the beginning
of the book.
2 Amara-koa says mtra krtsnye'vadhrae (The word mtra is used in the senses
of krtsnya (totality) and avadhraa (restriction)). Here the word mtra is used in
the sense of avadhraa. Sa-bahuvrhi-dvigut-mtre is a viaya-saptam which
literally means in regard to just being one who has two cows and a lot of rice.
3 This is the formula for analyzing a karma-dhraya samsa.
4 By rearranging the words in this order and substituting aham for asmi, Amta is
showing that asmi here is the avyaya asmi which has the same meaning as aham, and
that sa-dvandva is a vieaa of asmi while lubdha is the kriy. For further details
about this, see Saodhin 746.
5 In this regard, Amara-koa says dvandva kalaha-yugmayo (Dvandva means kalaha (quarrel /
deceit) and yugma (a pair)).
879
compulsory, sometimes they are optional, and sometimes they are forbidden. This will
be clear later on.1
915 / taa zyaAmar"Amak(maRDaAr"yaAE , iar"AmaIi"gAU ,
k{(SNApau&Satatpau&SaAE , paItaAmbar"ba"aIh"I , r"Amak{(SNA"n"AE
s$amaAnaATaAE= aeyaAE , @vyayaIBaAvastau Sa": /
915. tatra ymarma-karmadhrayau, trirm-dvig, kapurua-tatpuruau,
ptmbara-bahuvrh, rmaka-dvandvau samnrthau jeyau, avyay-bhvas tu
aha
tatraamong the samsas; ymarma-karmadhrayauymarma and
karmadhraya; trirm-dvigtrirm and dvigu; kapurua-tatpuruau
kapurua and tatpurua; ptmbara-bahuvrhptmbara and bahuvrhi;
rmaka-dvandvaurmaka and dvandva; samna-arthauas synonyms (e.g
they refer to the same (samna) thing (artha)); jeyaushould be known avyaybhvaavyay-bhva; tubut; ahathe sixth.
The six kinds of samsas are: 1) ymarma or karmadhraya, 2) trirm or
dvigu, 3) kapurua or tatpurua, 4) ptmbara or bahuvrhi, 5)
rmaka or dvandva, and 6) avyaybhva.
AmtaThe word tatra here means samseu (among the samsas). ymarma
and karmadhraya should be known as synonyms of each other, trirm and dvigu
should be known as synonyms of each other, and so on. Avyay-bhva is a name of
the Lord because the vigraha (separation of the constituent words) of avyaybhva is na vidyate vyay-bhvo yasya sa (one for whom the process of change /
diminution never happens). Thus there is no need of another name for this one,
because the Lord is called avyaya in avyayasyprameyasya nirguasya gutmana
(Bhgavatam 10.29.14). In this stra, the six kinds of samsa have been shown, but a
different set of six was described previously, in Amta 775, with the verse sup sup
ti nmn dhtuntha ti ti / sub-anteneti vijeya samsa a-vidho budhai.
SaodhinIn each pair above, the first name is the one chosen by Jva Gosvm
for this Hari-nmmta-vykaraa and the second one is the traditional name used in
older systems of grammar like Pinis Adhyy and so on. Avyay-bhva, however,
is kept as a common term because of its transcendental significance as a name of the
Lord. The meaning of the other names are as follows:
yma-rma green2 Rma
karma-dhraya no satisfactory
explanation3
1 For example, stra 923 is an example of kvacit pravtti in vtti 195, stra 924 is an
example of kvacid apravtti, vigraha-samsayor vikalpa in vtti 922 is an example
of kvacid vibh, and stra 925 is an example of kvacid anyad eva.
2 In this regard, Amara-koa says triu ymau harit-kau (The word yma is used
in all three genders and means harit (green) or ka (black or dark blue)). Rma
here refers to Rma, the son of Daaratha, as proven by Amta 922. The proof that
ka can mean black or dark blue is Amara-koas statement ke nlsitayma-kla-ymala-mecak (The words nla, asita, yma, kla, ymala, and
mecaka all refer to the ka color). For example, both the peacock and Lord iva are
called nla-kaha, kla-kaha, and mecaka-gala, indicating that they are both bluenecked.
3 All the names, except karma-dhraya and dvandva, serve as examples of the
samsas they represent. In this regard, the Dictionary of Grammar says there is no
880
tri-rm the group of three Rmas:
Balarma, Paraurma, and Rmacandra
ka-purua Kas man, the
Vaiava
ptmbara one who has yellow cloth
rma-ka Balarma and Ka
dvi-gu bought with two cows, i.e worth

two cows1
tat-purua his man
bahu-vrhi one who has a lot of rice
dvandva a pair
To give a general understanding of the six kinds of samsas, some basic definitions are
given below, whereas additional information will be given later:
1) A ymarma-samsa is a samsa in which an adjective is compounded with a
noun.
2) A trirm-samsa is a samsa in which a number is compounded with a noun.
3) A kapurua-samsa is a samsa in which the relationship of its members is
determined by a particular viubhakti. For example, ka-purua is a ahtatpurua which means kasya purua (the man of Ka), ka-bhayam is a
pacam-tatpurua which means kd bhayam (fear from Ka), and so on.
4) A ptmbara-samsa is a samsa in which an adjective is compounded with a noun,
ultimately in relation to another noun that is outside the compound. For example,
ptmbara doesnt refer to the yellow cloth itself but to the person who has the
yellow cloth, namely Ka.
5) A rmaka-samsa is a samsa in which two or more nouns are related to each
other by the word ca (and).
6) An avyaybhva-samsa is a samsa in which an avyaya is compounded with a
noun and the whole compound becomes an avyaya.
Actually, it will be explained later that the ymarma and trirm are just
subcategories of the kapurua-samsa. The kapurua-samsa is said to be
uttara-padrtha-pradhna (a compound in which the meaning of the last word is more
important than that of the first), the ptmbara-samsa is said to be anya-padrthapradhna (a compound in which the meaning of another word outside the compound
is more important than that of the words inside the compound), the rmakasamsa is said to be ubhaya-padrtha-pradhna (a compound in which the meaning
of both words is equally important), and the avyaybhva-samsa is said to be prvapadrtha-pradhna (a compound in which the meaning of the first word is more
important than that of the second). Out of these four kinds, Ka says that He is the
rmaka-samsa (see dvandva smsikasya ca in Bhagavad-gt 10.33). Baladeva
Vidybhaa comments that this samsa is superior because both of the words have
equal importance.
916 / @ntaiBaRapad"tvae'pyaek(naAmatvaena yaAejanaM s$amaAs$a: /

satisfactory explanation of why the term karma-dhraya is used to represent the
descriptive compound, since karma-dhraya itself is an upapada-samsa. kayana
indicates that karma here means vieaam. So one explanation is that karmadhraya means vieaa dhrayati (that which has a vieaa).
1 The vigraha of dvi-gu is dvbhy gobhy krta (bought with five cows, i.e
worth five cows). This is an example of when the meaning of a taddhita pratyaya is
the viaya (see Bhat stras 1724 and 1725). Here the taddhita pratyaya called
mdhava-ha is applied in the sense of tena krtam (see Bhat stra 2800), but then it
undergoes mahhara by adhyardha-prvt tri-rmyc crhyasya mahharo
sajym (Bhat 2791). Thus di-sarvevarasya vndro nsihe (1042) isnt
applied, nor is the taddhita pratyaya []a applied after dvi-gu by gor ataddhita-luki
(Bhat 2162), because there is luk (mahhara) of the taddhita pratyaya mdhava-ha.
881
916. antar-bhinna-padatve py eka-nmatvena yojana samsa
antar-bhinna-padatvewhen there is the state of having separate padas (viupadas)
inside; apieven; eka-nmatvenainto one nma; yojanamcombination; samsa
samsa (composition).
The combination [of two or more words] into one nma that contains
separate words inside it is called samsa.
AmtaHere Jva Gosvm repeats the previously spoken definition of samsa (see
vtti 775). The intended meaning is that the combination of two or more words,
whether sub-antas or ti-antas, into one nma is called a samsa. And in that regard,
even though we end up with one word, it is accepted that that one word contains
separate words inside it. This is just so we can perform various kryas.1
917 / s$a ca par"s$par"s$ambanDaATaARnaAM svaAntaAnaAma, /

917. sa ca paraspara-sambandhrthn sv-dy-antnm
sait (samsa); caand; paraspara-sambandha-arthnmwhich have the sense of
relationship with one another; sv-dy-antnmof words which end in a sv-di
viubhakti.
And samsa takes place for those words which end in a sv-di-viubhakti
and have the sense of relationship with one another.
paraspara-grahaam anya-spekat-nirsrtham.
VttiThe inclusion of the word paraspara (with one another) is to disallow
dependence on another word.
AmtaWith the stra beginning sa ca, Jva Gosvm speaks a niyama of the
previous stra. The word sa refers to the word samsa in the previous stra.
Samsa takes place for words which have the sense of relationship with one another, it
doesnt take place for words which dont have the sense of relationship with each
other. For example, in gau ka vndvanam (Cow, Ka, Vndvana), the
individual meanings of the words is certainly there, but there is no relationship
between them. In other words, the individual meanings of these words have not
specifically united to remove the kk (expectancy).2 When there is such an
absence of relationship, lack of capability is the only cause. Indeed, Jva Gosvm
specifies this by saying paraspara-grahaam. Thus, in gau kasya, puruo
rmasya (The cow of Ka, the man of Rma), because there is no capability of
Ka and the man having a relationship with one another, since the word ka is in
relationship with the word go and the word purua is in relationship with the word
rma, there can be no samsa of the words ka and purua. Moreover, it is also
understood from the word paraspara (with one another) that, even when there is
relationship, samsa doesnt take place if there is dependence on another word, as in
the case of ymo rmo mahn (green Rma is great) and so on.3
1 For example, since each word inside a samsa is considered a separate viupada,
the viupadnta-kryas like sa-ra-rmayor viusargo viupadnte (93),
nmntasya nasya haro viupadnte (190), and so on are applied inside the samsa.
2 See Amta 74 for further details about kk.
882
918 / s$amaAs$avaAfyaM ivaah": /
918. samsa-vkya vigraha
samsa-vkyamthe words (vkya) of the samsa; vigrahavigraha.
The words1 of the samsa are called the vigraha.
AmtaThis stra means samsasyrtha-kathana-rpa yad vkya prayujyate sa
eva vigraha ucyate (The words (vkya) which are used to explain the meaning of the
samsa are called the vigraha). Some call it the vysa-vkya (the words of the
separation (vysa)). The word vigraha is formed by applying the kt pratyaya a[l] in
bhve prayoga or karae prayoga (see stra 894). Thus it means vieea grahaam
(specific understanding) or vieea ghyate jyate nena (that by which there is
specific understanding (ghyate=jyate)).
SaodhinSiddhnta-kaumud gives a similar definition of the word vigraha:
vtty-arthvabodhaka vkya vigraha (The words (vkya) which explain the
meaning of the vtti (samsa) are called the vigraha). Thus vigraha is sometimes
translated as the analysis. Vigraha also means separation. Thus the Dictionary of
Grammar defines vigraha as the separation of the constituent words of a compound
word. In this regard, since the word samsa is formed from the kt pratyaya [gh]a[]
which can be applied both in bhve prayoga and karmai prayoga, it is used to refer
both to the process of composition (samasana) and to the compound word (samasta)
that results from the process of composition. For example, in this stra, the word
samsa refers to the compound word, whereas in stra 916 it refers to the process of
composition. One simply has to judge the meaning from the context.
919 / s$aUae ta{taIyaAntaena aTamaAntaM s$amasyatae , taa paUvaRma, /
919. stre ttyntena prathamnta samasyate, tac ca prvam
strein a stra; tty-antenawith the word that ends in the tty viubhakti;
pratham-antamthe word that ends in the pratham viubhakti; samasyateis
compounded; tatthat (the word that ends in the pratham viubhakti); caand;
prvamfirst.
In a samsa-stra, the word that ends in the pratham viubhakti is
compounded with the word that ends in the tty viubhakti, and the
word that ends in the pratham viubhakti is placed first in the compound2.
samsa-vidhna-stre ttyntena saha prathamnta pada samasyate iti
sarvatraiva jeyam. tac ca prva niptyam.
3 Here there can be no samsa of the words yma and rma, even though they have
a relationship with each other, because there is dependence on another word, namely
the vieaa mahn (great).
1 Words here means padas (viupadas) not nmas. In this regard, Amara-koa
defines the word vkya as follows: ti-sub-anta-cayo vkya kriy v kraknvit (The
word vkya can refer to a group of words which end in a ti (tib-di-viubhakti) or sup
(sv-di-viubhakti), or it can refer to a kriy along with its krakas.). The first
definition is similar to Shitya-darpaas definition and the second definition is similar
to Jva Gosvms definition (see Saodhin 645 for both).
2 The word compound refers to the compound word (samasta).
883
VttiThis stra means samsa-vidhna-stre ttyntena saha prathamnta pada
samasyate iti sarvatraiva jeyam, tac ca prva niptyam (In a stra which ordains
samsa, the word that ends in the pratham viubhakti is compounded with the word
that ends in the tty viubhakti. This is to be understood in all cases. Furthermore,
the word that ends in the pratham viubhakti is placed first).
AmtaThis is a paribh-stra that applies througout this prakaraa. The word tat
means prathamntam here and the word niptyam means niptyate or, in other
words, sthpyate (is placed).
Tatra samsa-vie yath

In this regard, the different kinds of compounds will now be described.
920 / ivazAeSaNAM taulyaAiDak(r"NAena /
920. vieaa tulydhikaraena
vieaama vieaa; tulya-adhikaraenawith a word which has the same
adhikaraa (object).1
A vieaa is compounded with a word which has the same adhikaraa, and
the compound so formed is called ymarma (see stra 922).
tulydhikaraena saha vieaa samasyate. eva sarvatra vtti kalpy.
VttiThis stra means tulydhikaraena saha vieaa samasyate (A vieaa is
compounded with a word which has the same adhikaraa). The explanations of all the
other stras should be made in the same way.
AmtaThis stra means tulydhikaraena vieyea saha vieaa
tulydhikaraa samasyate (A tulydhikaraa-vieaa is compounded with a
tulydhikaraa-vieya). The definition of the vieya and vieaa was given
previously in the stra jti-gua-kriy-dvr yasya viea kathyate tad vieyam,
yena tad-viea kathyate tad vieaam (220). Even though the word tulydhikaraa
can refer to both the vieya and the vieaa, still, by the process of elimination, it
only refers to the vieya here, because the vieaa will be specifically mentioned in
the future stra kvacid vieaena ca vieaa samasyate (925).
SaodhinThis stra is Jva Gosvms equivalent to the Pinian stra vieaa
vieyea bahulam (Adhyy 2.1.57). Thus the understanding of this stra is that
a vieaa is compounded with a vieya if both of them have the same adhikaraa.2
For example, in the case of ymo rma (green Rma), the quality of being green
resides in the same object that the quality of being one whose name is Rma resides
in, and thus the vieaa and the vieya have the same adhikaraa, since the
qualities expressed by them reside in the same object, namely the person called
Rma. Thus the vieaa takes the same viubhakti as the vieya by stra 219. But
1 For further details, see Saodhin 219.
2 Another proof that the word tulydhikaraena here refers to the vieya is that Jva
Gosvm ends this section with the words tad eva vieyea vieaasya samsa
ukta (Thus in this way the samsa of a vieaa with a vieya has been
described).
884
in the case of kasya bhakta (Kas devotee), the quality of being one whose
name is Ka and the quality of being a devotee reside in two different objects,
namely the person called Ka and the devotee. Thus the vieaa is vyadhikaraa
in relation to the vieya, and therefore it takes a different viubhakti than the
vieya (see stra 926).
921 / paItaAmbar"AtaAfs$amaAs$aA: k{(SNApau&Sas$aMaA: /
921. ptmbart prk sams kapurua-saj
ptmbartptmbara (see stra 963); prkup to (but not including); sams
the samsas; ka-purua-sajcalled kapuruas.
The samsas up to ptmbara are called kapuruas.
tat-puru iti prca.
VttiThe earlier grammarians called them tat-puruas.
AmtaThis stra is both a saj-stra and an adhikra-stra. In the opinion of some
earlier grammarians the samsas are of four kinds, namely 1) the tatpurua, which is
uttara-pada-pradhna (a compound in which the last word is the main thing), 2) the
avyaybhva, which is prva-pada-pradhna (a compound in which the first word is
the main thing), 3) the dvandva, which is ubhaya-pada-pradhna (a compound in
which both words are the main thing), and 4) the bahuvrhi, which is anya-padapradhna (a compound in which another word is the main thing). The dvigu and
karmadhraya are included within the tatpurua, because they generally have the
nature of being uttara-pada-pradhna. What is described here is just the general
nature that these samsas have, because it will be described how, even though the
samsas formed by prptpanne dvityay (938) and aty-dayo dvityay (959) are
tat-puruas, they are prva-pada-pradhna. But it should be known that this is an
exception made on the basis of the fitness of the meaning.
922 / taeSvayaM zyaAmar"Amas$aMa: /
922. tev aya ymarma-saja
teuamong them (the kapurua-samsas); ayamthis samsa (the one
described in stra 920); yma-rma-sajais called ymarma.
Among the kapurua-samsas, the samsa described in stra 920 is
called ymarma.
karmadhraya iti prca. yama csau rma ceti, rma csau yma ceti v
vigrahe, prathamntatay stra-nirdiasya vieaasyaiva prva-nipte prpte
yma-padasyaiva prva-sthiti. ca-abdrtha samsenaivocyate iti tad-aprayoga,
uktrthnm aprayoga iti nyyena. antaraga-sv-der mahhara ekapadatvrambhe. nmntaratva-prpty samastt puna sv-dayas tato vntarnekapadatve py eka-padatvam, yma-rma. atra varntara-rmau vyvartya vieakathant yma-padasya vieaatvam. yatraiva ymatva tatraiva rma-sajatvam
iti tulydhikaraatvam, na tu kasya purua ity-dau, kdi-abdnm eva
vieaatve pi vyadhikaraatvam; yad uktambhinna-pravtti-nimittayor ekasminn
arthe vtti samndhikarayam iti. eva parama-purua. san purua ity atra atrantt kta-harasya so punar mahhare numa sat-sagnta-harasya cpye sat-
885
purua ity-di. eka-vaiava, pura-vaiava, kevala-vaiava ity-di. anyaspekatve ymo rmo mahn ity atra na samsa. eva vigraha-samsayor
vikalpa.
VttiThe earlier grammarians called it karmadhraya. When we have the vigraha
yama csau rma ca (He is green, and He is Rma) or rma csau yma ca
(He is Rma, and He is green), only the word yma is placed first in the compound,
because in stra 920 only the vieaa is placed first because it ends in the pratham
viubhakti (see stra 919). The meaning of the word ca is expressed by the
compound itself and thus the word ca is left out of the compound, in accordance with
the maxim uktrthnm aprayoga (Words whose sense has already been expressed
are not employed). Antaraga-sv-der mahhara eka-padatvrambhe (601) is applied,
and then nmntaratva-prpty samastt puna sv-daya (the sv-dis are
applied again after the resultant compound word since it is a separate new nma).
Thus we get yma-rma (green Rma), which is one pada (viupada) that
contains separate padas inside it.
yma <1.1> + rma <1.1> (920, 601) yma-rma (87) yma-rma +
s[u] (93) yma-rma (green Rma) <1.1>.
In this regard, the word yma (green) is a vieaa because it describes a
distinguishing feature and thus excludes the other two Rmas whose colors are
different. The condition of being tulydhikaraa is fulfilled here because the quality of
being green resides in the same object that the quality of being one whose name is
Rma resides in, but the condition of being tulydhikaraa is missing in cases like
kasya purua (Kas man) and so on. because, even though the words ka
and so on are vieaas, they are vyadhikaraa. In this regard, it is said that
smndhikaraya (the condition of being samndhikaraa / tulydhikaraa) is the
existence of the two different pravtti-nimittas1 in one object.
In the same way we get parama-purua (the Supreme Person).
parama <1.1> + purua <1.1> (920, 601) parama-purua (87) paramapurua + s[u] (93) parama-purua (the Supreme Person) <1.1>.
When we have san purua, the s[u] which has already undergone hara due to coming
after a word which ends in the kt pratyaya []at[] (see stra 138), further undergoes
mahhara (see stra 601), and thus n[um] and the deletion of the final vara of the
sat-saga (see stra 176) are undone and we get sat-purua (a saintly person) and
so on.
san <1.1> + purua <1.1> (920, 601) sat-purua (87) sat-purua +
s[u] (93) sat-purua (a saintly person) <1.1>.
Other examples are eka-vaiava (the best Vaiava), pura-vaiava (an old
Vaiava), kevala-vaiava (A pure Vaiava), and so on. But in ymo rmo
mahn (green Rma is great), samsa cannot be done because there is dependence
on another word (see vtti 917). In this way there is an option of vigraha or samsa.
1 As explained by Amta below a pravtti-nimitta is that which is referred to by the use
of a word. In vtti 1199 Jva Gosvm makes it clear that a pravtti-nimitta is either a
jti, a gua, or a kriy. In this case, the two guas ymatva (being green) and
rma-sajatva (being one whose name is Rma) both reside in the same object,
namely the son of Daaratha. Thus the words yma and rma both have the same
adhikaraa.
886
AmtaThe word teu here means kapurueu (among the kapuruasamsas). In the vtti, Jva Gosvm demonstrates the use of the paribh stre
ttyntena prathamnta samasyate, tac ca prvam (919) with the sentence
beginning When we have the vigraha. In the stra ordaining samsa, namely
vieaa tulydhikaraena (920), the word vieaa ends in a pratham viubhakti,
thus the vieaa is compounded with the tulydhikaraa, and the vieaa is placed
first in the compound. Antaraga-sv-der mahhara eka-padatvrambhe is a mere
repetition of the stra that was spoken previously (see stra 601). Eka-padatvrambhe
is analyzed as eka-padatvasya rambhe where rambhe means prathame (at first,
before). Thus eka-padatvrambhe means eka-pad-bhvt prvam eva (before
becoming a single word). Antaraga-sv-de mahhara means samsg-bhtayor
dvayo padayor bahuu padeu v sthitasy sv-di-viubhakter mahhara (A svdi viubhakti situated in the two or more words that have become the components
of the compound word undergoes mahhara).1
With the sentence beginning In this regard, Jva Gosvm establishes how the word
yma is a vieaa. The other two Rmas whose colors are different are the white
Rma, namely Baladeva, and the red Rma, namely Paraurma. Because the word
yma exludes these two Rmas and indicates a particular meaning in the form of
ymatva (greenness), it is a vieaa. It is well-known that this greenness is found
only in the son of Daaratha, and not in the other two Rmas mentioned here. After
proving how the word yma is a vieaa, Jva Gosvm then shows how the word
rma is tulydhikaraa. He does this with the sentence beginning The condition of
being tulydhikaraa. With the statement of the earlier grammarians beginning In
this regard, Jva Gosvm speaks the definition of tulydhikaraa. Pravtti-nimitta is
analzyed as pravtte nimittam where pravtte means abda-prayogasya (by the
use of the word) and nimitta means abhidheya (that which is expressed or
referred to).
The vigraha of parama-purua is parama csau purua ca (He is supreme, and He
is a person). Regarding san purua, the s[u] which has already undergone hara by
rdh-viujanbhym pa ca trivikramt sor hara (138) due to coming after the
word sat[], which ends in the kt pratyaya []at[], further undergoes mahhara by
antaraga-sv-der mahhara eka-padatvrambhe (601). Then n[um] disappears due to
the disappearance of its nimitta in the form of the ka-sthna (see stra 174), and
the deletion of the final vara of the sat-saga (see stra 176) is undone since there is
no longer a sat-saga due to the disappearance of n[um]. This is the understanding.
Due to the words and so on in sat-purua (a saintly person) and so on, we also
get bhrjat-kapola (a shining cheek), pacad-vaiava (a cooking Vaiava), and
so on.
Eka-vaiava means mukhya-vaiava (the best Vaiava), in accordance with
the following quote from Amara-koa: eke mukhynya-keval (Eka means mukhya
(chief, best), anya (other), and kevala (only)).2 Kevala-vaiava means vior
ananyraya (one who has no shelter other than Viu). Due to the words and so
on, we get nava-vaiava (a new Vaiava), prcna-vaiava (an old
Vaiava), prvcrya (a previous crya), para-dharma (the topmost duty),
sama-gua (the same quality), carama-padrtha (the last thing), and so on.
1 The sv-di viubhaktis situated at the end of the components words of a compound
word are antaraga in regard to the viubhakti that will be applied after the whole
compound word. In this regard, one should remember the maxim bhvini bhta-vad
upacra (vtti 394).
2 In this regard, when we see the words ity eke, eke means others. Sometimes this
is translated as some say that ....
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SaodhinThe import of the statement vigraha-samsayor vikalpa (there is an
option of vigraha or samsa) is that all the samsas described in the stras of the
Samsa-prakaraa are to be taken as optional unless they are specifically ordained as
compulsory or unless they are specifically prohibited. Thus we can say ymo rma
(green Rma) or we can say yma-rma (green Rma). Likewise we can say
kasya purua (Kas man) or ka-purua (Kas man), ptam
ambara yasya sa (one who has yellow cloth) or ptmbara (one who has yellow
cloth), and so on. Vigraha here means using the word separately like in a normal
sentence (vkya).
AmtaWith the example ymo rmo mahn, Jva Gosvm illustrates the
dependence on another word that was disallowed by the inclusion of the word
paraspara in paraspara-sambandhrthnm (917). Here the meaning of the word
rma is certainly in relationship with the meaning of the word yma, but the word
rma is dependent on the word mahn, and thus there is no samsa. The statement
vigraha-samsayor vikalpa (there is an option of vigraha or samsa) only applies
where the samsa is made optional due to the word bahulam in stra 914, because
there is no chance of it applying in a case where samsa is prohibited or in the case of
a nitya-samsa (compulsory samsa), since nitya-samsas dont have a vkya
(vigraha). For example, in the case of rmo jmadagnya (see vtti 924), samsa is
prohibited, and thus the vkya is compulsory. And in the case of ka-sarpa (see
vtti 924), there is no vigraha because the samsa is compulsory. Generally ktsamsas are compulsory samsas (nitya-samsas) included within the kapurua
category.
Someone may argue, Although the Pinians list the stras upapadam ati (2.2.19)
and amaivvyayena (2.2.20)2 under the adhikra stra tat-purua (2.1.22), this is not
done in our book and moreover, in the Kdanta-prakaraa, it isnt even mentioned that
the kt-samsas are considered a subcategory of the kapuruas. So how can they
be considered a subcategory of the kapuruas? In this matter, a few things have to
be taken into consideration. The kt-samsas are ordained at the very same time that
the kt pratyaya itself is ordained, and only after the kt-samsas are done are the svdis applied. Therefore the earlier grammarians made the paribh gatikrakopapadn kdbhi saha samsa-vacana prk sub-utpatte (Gatis, krakas,
and upapadas are compounded with kdantas before a sup is added [to the
kdantas]). Otherwise, if samsa were done with the kdanta after the sv-dis had
been applied, practically all samsas would be kt-samsas, since most words anyway
end in a kt pratyaya. But in the current prakaraa, the samsa of the sub-antas and
ti-antas takes place only after the sv-dis have been applied. Therefore one has to
accept that the kt-samsa is of a different nature, and thus the rule dealing with the
kt-samsa (stra 776) was ordained separately in the Kdanta-prakaraa.
The real reason why the kt-samsas are included within the kapurua category is
that they are uttara-pada-pradhna (see Amta 921). For example, when an upendra
or ury-di is compounded with a kdanta, as in the case of praktya, ur-ktya, and so
on, the kdanta alone is pradhna (the main thing) because the upendras and urydis are just dyotaka avyayas. Likewise, in vaiav-ktya, saty-ktya, and so on,
because the taddhita pratyayas vi and [c] are also just dyotaka avyayas. When a
prva-pada is compounded with a kdanta, as in the case of viva-kra, si-kt,
sada, and so on, the kdanta is pradhna because only the kdanta is ukta since
the kt-pratyaya is ordained in kartari prayoga and so on [whereas vivam <2.1> and
so on are anukta].
2 These two stras are the Pinian equivalent to our stra upendrory-di-vy-antjanta-prva-padni kdantena samasyante, prva-pada tv am-antenaivvyayakdantena (776).
888
923 / baA"lyaAt(icaiatyas$amaAs$a: /
923. bhulyt kvacin nitya-samsa
bhulytbecause the samsas are bahula (see stra 914); kvacitsometimes; nityasamsacompulsory samsa.
Because the samsas are bahula, sometimes the samsa described in stra
920 is compulsory.
ka-sarpa sarpa-jti-viea. lohita-lir dhnya-jti-bheda. stoka-kas tannm r-kasya sakh. samsenaiva tat-tat-pratipatter nityatvam.
VttiThus we get ka-sarpa which refers to a particular species of snake, lohitali which refers to a special kind of rice, and stoka-ka which refers to the friend
of Ka named Stoka-ka. The compulsoryness is because the understanding of
these various compound words comes only through the compound words themselves.
AmtaIt will be explained in vtti 950 that nitya-samsas cannot be explained by
separating the words of the samsa. Thus in the last sentence of the vtti Jva
Gosvm explains how the understanding takes place without a samsa-vkya
(explanation of the constituent words of the samsa). The meaning is that the
compulsoryness is because there is no option simply because there is no samsavkya since the understanding takes place only by the akti of the compound word.
SaodhinAs explained in vtti 950, there is no vigraha for a nitya-samsa,
because in the case of nitya-samsas, the samsa itself is the unit that conveys the
meaning, unlike other samsas where the meaning is conveyed by the words of the
samsa. For example, although one can analyze yma-rma (green Rma) as
yama csau rma ca (He is green, and He is Rma), one cannot analyze the
nitya-samsa stoka-ka, which refers to the friend of Ka named Stoka-ka, as
stoka csau ka ceti (he is small, and he is Ka) because that will give us the
meaning of baby Ka, the son of mother Yaoda, whereas here we are talking
about the friend of Ka named Stoka-ka. Similarly, the nitya-samsa kasarpa refers to a particular species of snake whereas ka sarpa refers to any
snake whose color is black. Likewise the nitya-samsa lohita-li refers to a special
kind of rice whereas lohita li refers to any rice that is red.
924 / (icaa s$amaAs$a:
924. kvacin na samsa
kvacitsometimes; nanot; samsasamsa.
Because the samsas are bahula, sometimes the samsa described in stra
920 is forbidden.
rmo jmadagnya, vysa prarya, arjuna krtavrya. tad eva vieyea
vieaasya samsa ukta.
VttiExamples are rmo jmadagnya (Rma, the son of Jamadagni), vysa
prarya (Vysa, the son of Parara), and arjuna krtavrya (Arjuna, the son
889
of Ktavrya). Thus in this way the samsa of a vieaa with a vieya has been
described.1
AmtaThe word bhulyt has to be supplied here. Because the words rma and so
on can also refer to other persons, the words jmadagnya and so on are vieaas
since they distinguish one Rma from another Rma and so on. Still samsa is
forbidden in this case, because the samsas are bahula.
925 / (icai"zAeSaNAena ca ivazAeSaNAM s$amasyatae /
925. kvacid vieaena ca vieaa samasyate
kvacitsometimes; vieaenawith a vieaa; caalso; vieaama vieaa;
samasyateis compounded.
ka-lohito dhmra-vara, yma-sundara.
Because the samsas are bahula, sometimes a vieaa is compounded with
another vieaa, and the compound so formed is called ymarma.2
VttiExamples are ka-lohita (blackish3-red), which refers to the purple color,
and yma-sundara (dark and beautiful, name of Ka).
AmtaWhen both words are vieaas, the intention is to describe one of them as
the vieya due to its being pradhna (the main thing). Both words can never be
apradhna (secondary in importance) because that is not mentioned in the
characteristic definitions of the samsas such as prva-pada-pradhna and so on (see
Amta 921). Because both words are understood as vieaas since they both express
qualities (guas), the importance of another thing is understood here by the akti of
the compound word. For example, ka-lohita means dhmra-vara (the purple
color) and yma-sundara means ka.
926 / ik(iavaena ivaBaAgAe gAmyae'ipa /
926. kicittvena vibhge gamye pi
kicittvenabecause of kicit-ness, i.e partialness; vibhgewhen a division; gamye
is understood apieven.
A vieaa is compounded with another vieaa even when a division is
understood because of partialness, and the compound so formed is called
ymarma.
1 Everything in stras 922 to 924 is just an elaboration on stra 920 which is the
actual stra that ordains the samsa.
2 All the compounds described in stras 925 to 931 are expansions of the prototype
ymarma that was ordained in stra 920, and thus they are also called
ymarmas. The proof of this that Jva Gosvm, in vtti 931, says iti kapurueu
ymarma (Thus ends the section dealing with the ymarma samsa which is
included among the kapuruas). The fact that Jva Gosvm chose to make this
statement in vtti 931 indicates that all the compounds described up til then are called
ymarmas.
3 One should remember that the word ka also means dark blue. The combination
of blue and red is purple.
890
kicid aga nara kicit sihanara-siha. ukla-ka, ktkta, ytnuytam.
VttiThus, when we have the vigraha kicid aga nara kicit siha (some part
man, some part lion), we get nara-siha (partially human-like, partially lion-like).
Similarly, we get ukla-ka (partially white, partially black), ktktam (partially
done, partially undone), and ytnuytam (partially gone, partially following).
AmtaThis stra means kicittvena ika-rpea vibhge gamyamne pi
vieaena saha vieaa samasyate (A vieaa is compounded with another
vieaa even when a division is understood because of kicit-ness, i.e partialness). In
kicid aga nara kicit siha, nara means nara-sadam (human-like) and siha
means siha-sadam (lion-like). The vigraha of ukla-ka is kicit ukla kicit
ka (partially white, partially black). The other examples should be understood in
the same way. Further examples are bhuktbhuktam (partially eaten, partially
uneaten), ptptam (partially drunk, partially undrunk), uditnuditam (partially
risen, partially unrisen), gata-pratygatam (partially gone, partially returned), and
so on.
Atha prva-niptdy-artha vaktavyntari

Now other stras will be spoken for the sake of prva-nipta (placing first)4 and so
on.
927 / paUvaR(AntaM paAt(Antaena /
927. prva-ktnta pact-ktntena
prva-kta-antama word ending in [k]ta that is earlier in time; pact-kta-antena
with a word ending in [k]ta that is later in time.
A word ending in [k]ta which expresses an earlier action is compounded with
a word ending in [k]ta which expresses a later action, and the compound so
formed is called ymarma.
prva snta pacd anuliptasntnulipta.
VttiFor example, when we have the vigraha prva snta pacd anulipta (first
bathed and then anointed), we get sntnulipta (bathed and anointed).
AmtaThis stra means prva-kla-stha ktnta-abda pact-kla-sthena
ktntena saha samasyate, prva-ktnta ca prva niptyate (A word ending in [k]ta
that is earlier in time is compounded with a word ending in [k]ta that is later in time,
and the word ending in [k]ta that is earlier in time is placed first in the compound).
Since the vigraha is snta csau anulipta ca (He is bathed, and he is anointed),
samsa was already covered by kvacid vieaena ca vieaam (925) but the
restrictive rule of prva-nipta (placing first) didnt apply because both words are
vieaas since they both end in [k]ta. Therefore, in this stra the word prva-ktnta is
declined in such a way that it ends in a pratham viubhakti, just so the word ending
in [k]ta that is earlier in time will be placed first in the compound in accordance with
4 The word nipta, which is formed by applying the kt pratyaya [gh]a[] in bhve
prayoga after the ni + pat[] + []i, means sthpana (placing) here. This is just like
niptyam in vtti 919 which was glossed as sthpyate by Amta.
891
stra 919. In the same way, the samsas already being covered by an earlier rule
should be assumed up to the end of the ymarma section. In other words all the
stras from 927 to 931, which are actually just expansions of the prototype stras
vieaa tulydhikaraena (920) and kvacid vieaena ca vieaam (925), are
made just to create restrictions about which word can be placed first. Therefore these
rules set aside vieaa tulydhikaraena (920) and kvacid vieaena ca
vieaam (925). Other examples are snta-vibhita (bathed and decorated),
bhukta-nidrita (one who ate and then went to sleep), baddha-tita (bound and
beaten), and so on.
SaodhinThe words snta and anulipta are both vieaas, and thus they
could have been compounded with each other by kvacid vieaena ca vieaam
(925). But the problem would have been that either one of them could have been
placed first in the compound since the word vieaam in stra 925 ends in a
pratham viubhakti and both of them are vieaas. Thus we could have gotten
sntnulipta or anulipta-snta. But in reality only sntnulipta is acceptable since it
expresses the correct order of events. Thus this rule is made just to create the
restriction that only the word ending in [k]ta that expresses the earlier action can be
placed first in the compound and not the word ending in [k]ta that expresses the later
action.
928 / opamaeyaM vyaAaAid"iBa&pamaAnaE: /
928. upameya vyghrdibhir upamnai
upameyaman upameya (that which is compared, the subject of comparison);
vyghra-dibhivyghra (tiger) and so on; upamnaiwith the upamnas (that
which the upameya is compared to, the object of comparison)
An upameya is compounded with the upamnas vyghra and so on, and the
compound so formed is called ymarma.
puruo vyghra ivapurua-vyghra. puruo vyghra iva ra iti tu spekatvt.
VttiThus, when we have the vigraha puruo vyghra iva (a man like a tiger), we
get purua-vyghra (a tiger-like man). But samsa cannot be done in the case of
puruo vyghra iva ra (a man strong as a tiger), because there is dependence on
another word (see vtti 917).
AmtaYad upamyate tad upameyam, yenopamyate tad upamnam (The
upameya is that which is compared, and the upamna is that with which a thing is
compared). The upameya is a vieya1 and thus it would have been placed last in the
compound by vieaa tulydhikaraena (920), but this rule is made so that they will
be placed first instead. In purua-vyghra there is comparison by means of the
similar qualities of being powerful and so on. Purua-vyghra means puruareha (the best of men). This is in accordance with Amara-koas statement syur
uttara-pade vyghra-pugava-rabha-kujar / siha-rdla-ngdy pusi
rehrtha-gocar (When they are the final word in a masculine samsa, the words
vyghra, pugava, abha, kujara, siha, rdla, nga, and so on convey the
meaning of the word reha). Thus we get muni-pugava (the best of sages),
nara-rdla (the best of men), kavi-kujara (the best of poets), purua-siha
(the best of men), and so on. Similarly, because the vyghrdis are an kti-gaa,
1 The upameya is a vieya and the upamna is a vieaa. E.g What kind of man? A
tiger-like man.
892
mukha-padmam (a lotus-like face), vadana-candram (a moon-like face), karakamalam (a lotus-like hand), cararavindam (lotus-like foot) and many others are
also found in use.
SaodhinThe vyghrdis are an kti-gaa, but the following words are
mentioned as examples: vyghra (tiger), siha (lion), ka (bear), abha
(bull), candana (sandal), vka (wolf), va (bull), varha (boar), hastin
(elephant), taru (tree), kujara (elephant), ruru (a kind of deer), pat (a
spotted deer), puarka (lotus), pala (a particular tree), and kitava (a
cheater).
Since the vyghrdis are an kti-gaa, the compound words that can be made by this
stra are practically unlimited. For example, in ka-candra, caitanya-candra, and
rma-candra the Lord is compared to the moon which is considered auspicious
because it dissipates the darkness of night, bring peace to the mind, and shines
thousands of times brighter then all the stars put together. Where it is seen that the
upameya is not placed first in the compound, it should be understood that the
compound is a bahuvrhi-samsa. For example, padma-locana means one whose
eyes are like lotuses not a lotus-like eye, candra-mukha means one whose face is
like the moon not a moon-like face, and so on (see vtti 987).
929 / opamaAnamauBayasTaDamaRvacanaE: /
929. upamnam ubhaya-stha-dharma-vacanai
upamnaman upamna; ubhaya-stha-dharma-vacanaiwith words that express a
quality (dharma) that is present in both the upamna and the upameya.
An upamna is compounded with a word that expresses a quality that is
present in both the upamna and the upameya, and the compound so formed
is called ymarma.
megha iva yma megha-yma. lakmy puruottama-vattve pimgva
capal mga-capal. anubhaya-sthatve tuka iva pradyumna.
VttiThus, when we have the vigraha megha iva1 yma (black like a cloud), we
get megha-yma (black like a cloud, name of Ka, synonymous with ghanayma). This rule applies even when a feminine word is treated like a masculine
word. Thus, when we have the vigraha mgva capal (restless (capala) like a doe
(mg)), we get mga-capal (restless like a doe). But samsa isnt done when the
word doesnt express a quality that is present in both the upamna and the upameya.
Thus we get ka iva pradyumna (Pradyumna who is like Ka)
AmtaUbhaya-stha means ubhayasmin upamnopameyayo tihati (present in
both things, namely the upamna and the upameya). Regarding megha-yma, the
word yma (black) is a word that expresses a quality that is present in both the
upamna and upameya, because the quality of being black is present in the cloud
1 Commenting on the equivalent Pinian stra upamnni smnya-vacanai (Adhyy 2.1.55),
Siddhnta-kaumud gives the example of ghana-yma (black like a cloud) and its vigraha ghana iva
yma and then adds the following comment: iha prva-pada tat-sade lkaikam iti scayitu
laukika-vigrahe iva-abda prayujyate (The word iva is used in the laukika-vigraha to indicate that the
prva-pada here figuratively means like that). So the understanding is that, by laka vtti, the
prva-pada ghana means ghana-sada (like a cloud), and thus the word iva is not required in the
samsa. However, for the sake of clarity, it is put in the laukika-vigraha just to indicate the figurative
meaning of the prva-pada. The use of the word iva in other vigrahas like puruo vyghra iva and so on
should be understood in the same way.
893
which is the upamna and in Ka who is the upameya. Regarding the sentence
beginning puruottama-vattve pi, the word mg (doe) is treated like a masculine
word by the vcya-liga-lakms tulydhikaraa-lakmym (1003). The meaning is
mga-capal gop-di (The eyes of the gop are restless like a doe).1 The word
anubhaya-sthatve tu mean ubhaya-stha-dharma-vacana-rhitye tu (when the word
doesnt express a quality that is present in both the upamna and the upameya).
Pradyumna is the son of Ka, and he is the upameya here, but the word pradyumna
doesnt express the qualities of being black and beautiful and so on that are present in
both the upamna and the upameya. Thus samsa isnt done, even though Ka is
the upamna here on account of the similarity of being black and beautiful and so on.
930 / mayaUr"Ad"yaAe vyaMs$ak(Aid"iBa: /
930. mayrdayo vyasakdibhi
mayra-dayathe words mayra (peacock) and so on; vyasaka-dibhiwith
the words vyasaka (cunning) and so on.
The words mayra and so on are compounded with the words vyasaka and
so on, and the compound so formed is called ymarma.
vyasako dhrta. mayra-vyasaka, kamboja-mua, yavana-mua.
VttiThe word vyasaka means dhrta (cunning). Examples are mayravyasaka (a cunning peacock), kamboja-mua (a bald Kamboja), and yavanamua (a bald Yavana).
AmtaThe words vyasaka and so on would have been placed first in the
compound, since they are vieaas, but this stra is made so that they will be placed
last instead. A vyasaka is that which cheats (vyasayati=chalayati).2 The vigraha of
mayra-vyasaka is mayra csau vyasaka ca (it is cunning and it is a
peacock). A Kamboja is somebody who is born in the country of Kamboja. The vigraha
of kamboja-mua is kamboja csau mua ca (he is bald and he is a Kamboja).
Similarly, we get dentaram which means anyo dea (another country)3, cinmtram which means cid eva (only spirit)4, and so on.
SaodhinCommenting on the equivalent Pinian stra mayra-vyasakdaya
ca (Adhyy 2.1.72), Kik says avihita-lakaas tat-puruo mayravyasakdiu draavya (Any tat-purua for which no rule is specifically ordained is
to be considered among the mayra-vyasakdis). Similarly, Siddhnta-kaumud
says the mayra-vyasakdis are an kti-gaa, and it gives the examples rjntaram
which means anyo rj (another king) and cin-mtram which means cid eva (only
1 The word capala (restless) is a word that expresses a quality that is present in both
the upamna and upameya, because the quality of being restless is present in the doe
which is the upamna and in the eyes of the gop which are the upameya.
2 The word vyasaka is formed by applying the kt pratyaya []aka after the dhtu
asa samghte (10P, to divide) which is preceded by the upendra vi.
3 Antara is a synonym of anya and thus Amta included it among the anyrthdis (see Amta 1017).
Amara-koa says antaram avakvadhi-paridhnntardhi-bheda-tdarthye (The word antara is used
in the senses of avaka (space, opportunity, intermediate time), avadhi (limit), paridhna (an
under garment), bheda (difference), and tdarthya (purpose)). Here antara is used in the sense of
bheda (difference).
4 Mtra is a synonym of kevala and eva. Amara-koa says mtra krtsnye'vadhrae (The word
mtra is used in the senses of krtsnya (totality) and avadhraa (restriction)).
894
spirit). Thus other ymarmas which arent covered by any specific rule are to be
included here.
931 / ku(aAd"yaAe maDyapad"laAepa /
931. ku-prdayo madhya-pada-lopa ca
ku-pra-dayaku and the prdis; madhya-pada-lopadeletion of the intermediate
word; caalso.
Ku and the prdis are compounded with a word ending in a sv-di and the
intermediate word is deleted. The compounds so formed are called
ymarmas.
kutsita csau purua ceti ku-purua. madhya-pada-lopa yathpragato vaiava
pra-vaiava, pratiklo nyaka prati-nyaka, durgata purua du-purua.
atva vcyam. sv-arcito rj su-rj, atiayito rj ati-rj. yoga-vibhgt madhyapada-lopa cagovardhana-nm giri govardhana-giri.
VttiFor example, when we have the vigraha kutsita csau purua ca (He is
contemptible, and he is a person), we get ku-purua (a contemptible person, a low
person).1 Examples of when there is deletion of the intermediate2 word are as follows:
i) pra-vaiava which means pragato vaiava (an eminent Vaiava)3
ii) prati-nyaka which means pratiklo nyaka (counter hero, the adversary of the
hero)
iii) du-purua which means durgata purua (an unfortunate person)4. The
change to here will be described in stra 1024.
iv) su-rj which means sv-arcito rj (a well respected king)
v) ati-rj which means atiayito rj (a superior king).
1 In the vigraha, the word kutsita is just used to show the particular meaning of the
avyaya ku here. Kutsita is formed by applying [k]ta after the dhtu kuts[a]
avakepane (10A, to criticize). Thus there is no deletion of an intermediate word
here. Such deletion only applies in the case of the prdis and not in the case of ku.
2 The words pragata and so on are made up of two separate viupadasthe prdi
and another word which is usually a kdanta. Thus, when the word pragata is
compounded with the word vaiava, for example, the prva-pada is pra, the
madhya-pada is gata, and the uttara-pada is vaiava. Therefore it is the
intermediate word gata that gets deleted here.
3 The example given by Kik and Mah-bhya is pragata crya=prcrya. In his
book Sanskrit Manual, Antoine translates this as eminent teacher and Vaman
Shivram Apte, while explaining the word pra in his book The Practical Sanskrit-English
Dictionary, confirms this by quoting the Gaa-ratna-mahodadhi of Vardhamna Mira
which gives excellence as a meaning of pra and prcrya as an example of that
meaning. Furthermore, it appears that pragata and praka are somewhat
synonymous as Amta explains prabhva in vtti 890 as pragata bhva while
Kik explains it as praka bhva. The other interpretation is that pragata
means preceding, former such that prcrya means the teacher of a teacher,
prapitmaha means one who precedes the grandfather, a great-grandfather,
pramtmaha means one who precedes the grandmother, a great-grandmother,
and so on.
4 Bla says that durgata means daridra (poor, needy). This makes sense because
the meaning of the dhtu daridr is durgati.
895
pragata <1.1> + vaiava <1.1> (931) pra + vaiava <1.1> (601)
pra-vaiava (87) pra-vaiava + s[u] (93) pra-vaiava (an eminent
Vaiava) <1.1>.
By yoga-vibhga (the division of one rule into two separate rules), we also get the
separate rule madhya-pada-lopa ca. An example of this separate rule is govardhanagiri which means govardhana-nm giri (the hill named Govardhana).
govardhana-nm <1.1> + giri <1.1> (931) govardhana + giri <1.1>
(601) govardhana-giri (87) govardhana-giri + s[u] (93) govardhana-giri (the hill
named Govardhana) <1.1>.
AmtaThis stra means ku-prdaya sv-dy-antena saha samasyante, prdisamse madhya-pada lopa ca bhavati (Ku and the prdis are compounded with a
word ending in a sv-di, and the middle word in the prdi-samsa1 is deleted). In pravaiava the intermediate word gata is deleted and in prati-nyaka the
intermediate word kla is deleted. In su-rj the intermediate word arcita is deleted
and the taddhita pratyaya called keava a-rma is not applied by rjha-sakhibhya
(1071) because this is forbidden in the stra sv-atibhy na tau pratyayau (Bhat
2188). Likewise with ati-rj.
By yoga-vibhga the separate rule madhya-pada-lopa ca is understood. The meaning
gained from this rule is that words other than ku and the prdis are also compounded
with a word ending in a sv-di, and the intermediate word is deleted. In the case of
govardhana-giri, the samsa of a vieaa was already achieved by stra 920, but
this rule is for the sake of deleting the intermediate word. Other examples are
sihsanam which means siha-cihnitam sanam (a seat marked with lions),
vindhya-giri (the hill named Vindhya), sugrva-kapi (the monkey named
Sugrva), surasena-npati (the king named Surasena), and so on.
932 / wvaena inatyaM s$amaAs$aAe ivaSNAuBaftyalaAepa /
932. ivena nitya samso viubhakty-alopa ca
ivenawith the avyaya iva (like); nityamcompulsory; samsasamsa;
viubhakti-alopanon-deletion of the viubhakti; caand.
It is compulsory to compound the word ending in a sv-di viubhakti with
the avyaya iva, but the sv-di viubhakti is not deleted. The compound so
formed is called ymarma.
megha-iva.
VttiThus we get megha-iva (like a cloud, cloud-like).2
AmtaThis stra means ivena saha sv-dy-antasya nitya samsa syt,
viubhakter mahharas tu na bhavati. This rule is an exception, because usually
samsa wouldnt have been done because of the reason mentioned before (see Amta
173), since the word iva is a dyotaka avyaya. Someone may argue, If the mahhara of
the viubhakti isnt done in the case of megha-iva and so on, then only the vkya [i.e
megha iva and so on] should be done. What is the point of doing the samsa? The
1 The samsas that are made when the prdis are compounded with a word ending in
a sv-di are called prdi-samsas.
2 Here there is just sandhi by a-dvaya-bho-bhago-aghobhyo lopya sarvevare tu ya
ca, na ca lope sandhi (141).
896
point of doing the samsa is just to combine the words together and when this is done
taddhita pratyayas can be applied after the compound word. Examples of this are
agnir-iva-pa (see Bhat 3069 vtti), sdhur-iva-rpa (see Bhat 3078 vtti), and
so on.
SaodhinThis stra prohibits the usual deletion of the viubhakti that would
have taken place
by antaraga-sv-der mahhara eka-padatvrambhe (859). Thus this is simultaneously
a ymarma-samsa and an aluk-samsa (see stras 1879 to 1900). Even though this
samsa is compulsory, to follow modern conventional usage and to avoid confusion we
havent used hyphens elsewhere in the book. For example, in vtti 1705 we wrote
megha iva without a hyphen, even though it is technically a samsa and thus liable to
hyphenation as is done in this vtti.
Iti kapurueu ymarma1

Thus ends the section dealing with the ymarma-samsa which is included among
the kapuruas (see stra 922).
520 / s$aYaA s$amaAh"Are" s$amasyatae , s$a ca iar"AmaIs$aMa: /
520. sakhy samhre samasyate, sa ca trirm-saja
sakhya word expressing a number (sakhy); samhrewhen a samhra
(aggregation, group, collection) is being expressed. sathe compound so formed;
caand; tri-rm-sajacalled trirm.
When a samhra is being expressed, numerals are compounded with a word
ending in a sv-di. The compound so formed is called trirm.
sv-dy-antena sahety arthd gamyate. evam uttaratrpi. dvigur iti prca.
VttiThe words sv-dy-antena saha (with a word ending in a sv-di) are
understood from the context. Likewise in the upcoming stras.2 The earlier
grammarians called the trirm compound by the name dvigu.
934 / s$amaAh"Are" iar"AmyaAmaek(tvaM atvaM ca /
934. samhre trirmym ekatva brahmatva ca
samhrein the sense of samhra (see stra 933); trirmymwhen the trirm is
ordained; ekatvamsingular in number; brahmatvamneuter in gender; caand.
When the trirm is ordained in the sense of samhra, it is singular in
number and neuter in gender.
paca gopya samht iti pacn gopn samhra iti v vigrahe paca-gopi.
1 In the Samsa-prakaraa the sections are usually indicated by endings beginning

with the word iti rather than by headings beginning with the word atha.
2 We already saw a case where these words had to be supplied from the context: kuprdayo madhya-pada-lopa ca (931).
897
VttiThus, when we have the vigraha paca gopya samht (five gops taken
together) or pacn gopn samhra (a group of five gops), we get pacagopi (a group of five gops).
paca <1.3> + gopya <1.3> (933, 601) paca-gop (87, 934) paca-gop +
s[u] (172) paca-gopi + s[u] (166) paca-gopi (a group of five gops) <1.1>.
AmtaThe implied meaning is that because mere aggregation is being expressed
here there is no regard for gender and number, but the neuter singular is nonetheless
used here for the sake of propriety.1 Regarding paca-gopi, the change to vmana takes
place by brahmnta-trivikramasya vmana (172). Now Jva Gosvm will speak an
exception.
935 / @r"AmaAntaA iar"AmaI lamaI: , @AbantaA vaA , iar"AmyaA wRpa, /

935. a-rmnt trirm lakm, b-ant v, trirmy p
a-rma-antwhich ends in a-rma; trirma trirm; lakmfeminine; p-ant
which ends in [p] (see stra 208); voptionally; trirmyafter a trirm; pthe
taddhita pratyaya [p].
But a trrm which ends in a-rma is feminine, and a trirm which ends in
[p] is optionally feminine. [p] is applied after a trirm in the feminine.
trirm, pacdhyy. rm-abdasya trirm, tri-rmam.
VttiExamples of the first part are tri-rm (the group of three Rmas, i.e
Balarma, Paraurma, and Rmacandra) and pacdhyy (a collection of five
chapters).2
traya <1.3> + rm <1.3> (934, 601) tri-rma (935, 1090) tri-rma + [p]
(1053) tri-rm (87) tri-rm + s[u] (138) tri-rm (the group of three
Rmas) <1.1>.
An example of the second part, using the word rm (beautiful woman), is tri-rm
or tri-rmam (a group of three beautiful women).
tisra <1.3> + rm <1.3> (934, 601) tri-rm (two options by 935)
1) (feminine, 1090) tri-rm + [p] (1053) tri-rm (87) tri-rm + s[u]
(138) tri-rm (a group of three beautiful women) <1.1>.
2) (neuter, 87) tri-rm + s[u] (172) tri-rma + s[u] (157) tri-rma + am
(156) tri-rmam (a group of three beautiful women) <1.1>.
AmtaIn the case that the trirm which ends in [p] isnt feminine, it is neuter. Also
it should be known that [p] is actually applied by the future stra trirmy (1090) in
the Taddhita-prakaraa. The vigraha of tri-rm is either trayo rm samht (the
three Rmas taken together) or tray rm samhra (the group of three
Rmas). Other examples are tri-lok (the group of three worlds), catu-lok (a
work). So a neuter singular ending is used just to make a viupada.
2 Another example is Adhyy (a collection of eight chapters, the name of Pinis
celebrated book on grammar).
898
collection of four verses), paca-va (the group of five fig-trees, i.e avattha, bilva,
vaa, dhtri, and aoka), sapta-at (the aggregate of 7 one-hundreds, i.e 700),
and so on. For giving an example of when the tri-rm ends in [p], Jva Gosvm
uses the word rm (beautiful woman). In the case that the tri-rm ending in [p] is
feminine -rma is deleted by a-i-dvayasya haro bhagavati (1053) and in the case that
it is neuter the change to vmana is done by brahmnta-trivikramasya vmana (172).
936 / paAaAntaA na /
936. ptrdy-ant na
ptra-di-antwhich ends with the words ptra (vessel) and so on; nanot;
But a tri-rm which ends with the words ptra and so on is not feminine.
dvi-ptra, tri-bhuvana, catur-yugam. mukhnt veti vaktavyamcatur-mukha,
catur-mukh. tath ca murri
dhtu catur-mukh-kaha-gaka-vihrim
nitya pragalbha-vclm upatihe sarasvatm
anyatra
dhtu catur-mukha-taga-sarga-has
v bhajmi bhava-bhti-har tri-netrm. iti.
sapta-raya pacmr catur-vidy ity-dayas tu saj-abd. samhrvivakay
ymarma. catur-var, dvndriye ity-daya sajetar api.
VttiFor example, dvi-ptram (a collection of two vessels), tri-bhuvanam (the
group of three worlds), catur-yugam (the group of four yugas). It should be stated
that a tri-rm that ends with the word mukha (face, head) is only optionally
feminine. Thus we get catur-mukh or catur-mukham (the group of four heads). For
example, the poet Murri in the prologue of his drama Anargha-rghava writes:
dhtu catur-mukh-kahagaka-vihrim
nitya pragalbha-vclm
upatihe sarasvatm
I worship Sarasvat, who speaks confidently and who strolls on the crossroads that
are the neck of the four heads of Brahm.
And elsewhere he writes:
dhtu catur-mukha-taga-sarga-has
v bhajmi bhava-bhti-har tri-netrm
I worship the three-eyed goddess of speech, Sarasvat, who takes away the fear of
material existence. She is the impassioned swan playing in the pond that is the four
heads of Brahm.
But sapta-raya, pacmr, catur-vidy, and so on are names.1 We also get caturvar (the four castes), dvndriye (two senses), and so on, which are not names.
1 In Pinis Adhyy these samsas are covered by the special stra dik-sakhye
sajym (Adhyy 2.1.50). But Amta calls them nitya-samsas because they
have a conventional meaning that cannot be ascertained by separating the words of
the samsa.
899
ymarma-samsa is done in these cases because there is no desire to express a
samhra.
AmtaFemininity would have been obtained by stra 935, since these words end in
a-rma, but this stra prohibits it. Thus only the neuter gender is used, in accordance
with the general rule (stra 934). The vigraha of dvi-ptram is dve ptre samhte
(two vessels taken together) or dvayo ptrayo samhra (a collection of two
vessels). The vigraha should be understood in the same way in all the other examples
too. Further examples are dvi-candram (a collection of two moons), paca-gavam (a
group of five cows), paca-ptram (a collection of five vessels), and so on. By
quoting the usage of the poet Murri, Jva Gosvm proves that a tri-rm that ends
with the word mukha (face, head) is only optionally feminine. In the first verse the
trirm is feminine and in the second verse it is neuter. In this way the option is
demonstrated.
Regarding sapta-raya, the seven sages are Marci, Atri, Pulaha, Pulasta, Kratu,
Agir, and Vaiha. These mind born sons of Brahm dwell on their own planets. In
the Vrha-pura the pacmras are mentioned as follows:
avattham eka picumardam eka
nyagrodham eka daa pupa-jt
dve dve tath dima-mtuluge
pacmra-vp naraka na yti
One who plants the pacmras, namely one avattha tree, one picumarda tree, one
nyagrodha tree, ten flower-bearing trees, two pomegranate trees, and two citron trees,
doesnt go to hell
Regarding catur-vidy, the peculiarity is that the word catasra in the vigraha
catasra cm vidy ca (They are four, and they are knowledge) means catur-vedasambandhinya (related to the four Vedas).
SaodhinRegarding catur-var, the vigraha is catvra cm var ca (They
are four, and they are castes). Just as ymarma-samsa is done when there is no
desire to express a samhra, bahuvrhi samsa is done when there is a desire to
express another thing (see stra 963). For example, when there is a desire to express a
samhra, we get catur-mukham or catur-mukh (the group of four heads), but when
there is a desire to express another thing such as Brahm, we get catur-mukha (he
who has four heads). The vigraha in this case is catvri mukhni santy asya (he who
has four heads).1 In the same way we also get catur-bhuja (one who has four hands,
name of Viu), pacnana (one who has five faces, name of iva), tri-netra (one
who has three eyes, name of iva), and so on.
Iti trirm-kapuru
Thus ends the section dealing with the trirm-kapuruas.
937 / naHa, /
937. na
nathe avyaya na[]
1 See kvacid khyta-lopa (1775).
900
Na[] is compounded with a word ending in a sv-di, and the compound so
formed is called kapurua.
samasyate, a-rma it. na vaiava iti vigrahe nao rma-ea iti avaiava. na
avaiava anavaiava.
VttiThe word samasyate is understood in the stra. The a-rma is an indicatory
letter. Thus, when we have the vigraha na vaiava, nao -rma-ea (778) is
applied, and we get avaiava (a non-Vaiava). Similarly, when we have the
vigraha na avaiava, sarvevare tu nu ca samse (778) is applied, and we get
anavaiava (one who is not a non-Vaiava).
AmtaIn avaiava, na[] has the sense of tad-anyatva (being different than
that) or virodha (oppositeness). Thus avaiava means vaiavetara smrtdi
(someone other than a Vaiava, i.e a smrta and so on) or vaiava-virodh (the
opposite of a Vaiava). As it is stated:
tat-sdyam abhva ca
tad-anyatva tad-alpat
aprastya virodha ca
na-arth a prakrtit
The meanings of na[] are said to be six: tat-sdya (similarity to that), abhva
(absence), tad-anyatva (being different than that), tad-alpat (smallness of
that), aprastya (inferiority), and virodha (oppositeness).
In abrhmaa, the meaning is brhmaa-sada (like a brhmaa). In appa,
anta, and so on, the meaning is ppdy-abhvavn (one who is without sin and so
on, i.e sinless and so on). In adhtu-viubhaktikam and so on , the meaning is
dhtu-viubhakti-bhinnam (other than a dhtu or viubhakti). In anaihiko
bhakta, anudar kany, and so on, the meaning is alpa-nihvn (a devotee who
has little nih), alpodaravat (a girl who has a small belly, i.e a thin girl). In
adhana carma-dhanam, the meaning is apraasta-dhanam (leatherware is a lesser
wealth). In asura, akathyam, and so on, the meaning is sura-virodh (the opposite
of a demigod, i.e a demon) and so on.
Furthermore, na[] is of two kinds: paryudsa and prasajya-pratiedha. In that regard,
only when na[] is paryudsa does it have the six meanings beginning with sdya
and only then is there samsa. For instance, it is said that:
pradhnatva vidher yatra
pratiedhe pradhnat
paryudsa sa vijeyo
yatrottara-padena na
aprdhnya vidher yatra
pratiedhe pradhnat
prasajya-pratiedho sau
kriyay saha yatra na
Na[] is called paryudsa when it is used in a sentence where the vidhi (prescription)
is the main thing and the pratiedha (prohibition) is secondary and na[] is
connected with an uttara-pada. But na[] is called prasajya-pratiedha when it is used
in a sentence where the vidhi (prescription) is secondary and the pratiedha
(prohibition) is the main thing and na[] is connected with a kriy.
901
In this regard, predominance and non-predominance are discerned by the vidheya
(vidheya) and the di (uddeya). In a sentence the vidheya (predicate) is the main
thing, while the uddeya (subject) is secondary. Therefore the meaning of the first
verse is Na[] is called paryudsa when it is used in a sentence where the vidhi
(prescription) is the main thing, on account of being the vidheya, and the
pratiedha, or in other words the meaning of na[], is secondary, on account of
modifying the uddeya, and na[] is connected with an uttara-pada. For example, in
dvday tulas na cinuyt the word dvdaym is fit to become an uttara-pada
because the picking of tulas is prescribed on a tithi other than dvda (na
dvdaym here means dvda-bhinna-tithau). Therefore, since na[] is paryudsa
here, samsa must be done, and we get advday tulas cinuyt (One should pick
tulas on a tithi other than dvda).
The meaning of the second verse is Na[] is called prasajya-pratiedha when it is used
in a sentence where the vidhi (prescription) is secondary, on account of being the
uddeya, and the pratiedha (prohibition) is the main thing, on account of being the
vidheya, and na[] is connected with a kriy. For example, in rdhe nya nava-jaladhara kintu ymasundara ea (O Rdh, this is not a new cloud. It is
ymasundara!), nya nava-jala-dhara means nava-jala-dharatvbhvavn ayam
(This is something in which there is an absence of the quality of being a new cloud).
Here the object referred to by the word idam is the uddeya, and the abhva
(absence), which is a meaning of na[], is the vidheya.1 Therefore, since the meaning
of na[] is the main thing here, na[] is prasajya-pratiedha, and thus there is no scope
for samsa, since the meaning of na[] would then become secondary since in a
kapurua the last word is the main thing, and that would be contradictory.
Na-kapuruo yam.
This samsa [i.e the samsa described in stra 937] is called a na-kapurua.
938 / aAaApaae i"taIyayaA /
938. prptpanne dvityay
prpta-pannethe words prpta (obtained) and panna (obtained); dvityay
with a word ending in a dvity viubhakti.
The word prpta and panna2 are compounded with a word ending in a
dvity viubhakti, and the compound is called kapurua.
prpta sakhya prpta-sakha. atra sakhyu as taddhita. prpta-jvika, katha
jvik-prpta, sukhpanna? dvity ritdibhir iti vacant.
VttiThus, when we have the vigraha prpta sakhyam (one who has obtained a
friend), we get prpta-sakha. Here the taddhita pratyaya []a is applied after the
word sakhi by stra 1071. Another example is prpta-jvika (one who has obtained a
livelihood).
1 Here na[] is connected with the implied kriy asti or bhavati.
2 The word prpta and panna are formed by applying [k]ta in kartari prayoga after
the dhtus pra + p[] and [] + pad[a] by stra 757. In this regard one should
remember that dhtus that have the meaning of prpti (obtainment) are included
within the category of gati (see Amta 641).
902
prpta <1.1> + sakhyam <2.1> (938, 601) prpta-sakhi (1071) prptasakhi + []a (1053) prpta-sakha (87) prpta-sakha + s[u] (93) prpta-sakha
(one who has obtained a friend) <1.1>.
prpta <1.1> + jvikm <2.1> (938, 601) prpta-jvik (939) prptajvika (87, 978) prpta-jvika + s[u] (93) prpta-jvika (one who has obtained a
livelihood) <1.1>.
Why do we get jvik-prpta (one who has obtained a livelihood) and sukhpanna
(one who has obtained happiness)? Because of the stra dvity ritdibhi (940).
AmtaThe words prpta and panna are the main thing in this samsa. Thus this
stra is for the sake of placing them first in the compound. Otherwise the word ending
in the dvity viubhakti would have been placed first by dvity ritdibhi (940).
Therefore the change to vmana prescribed in the next stra is done in prpta-jvika
and so on, since the uttara-pada is secondary. With the sentence beginning Why,
Jva Gosvm first raises a doubt and then explains how the dvity-kapurua
ordained in stra 940 is not blocked by the current stra. But the difference is that, in
the dvity-kapurua ordained in stra 940, the uttara-padas rita and so on are
the main thing. Normally a kapurua-samsa has the same gender as that of the
uttara-pada, in accordance with uttara-pada-val-liga rmaka-kapuruayo
(977). But when the prva-pada is prpta or panna, the kapurua-samsa is
vcya-liga (adjectival, sharing the gender of the substantive), in accordance with
trirm-prptpannla-prva-gati-samseu vcya-ligataiva (978). Thus, when we
have the vigraha prpt ka-vihram, for example, we get prpta-ka-vihr
vndav (The Vndvana forest which has gained Kas pastimes).1
939 / gAAer"Ipa @Apa Ox~AntasyaAaDaAnasya vaAmana: , naeyasyaA:
paItaAmbare" /
939. gor pa pa a cntasypradhnasya vmana, neyasy ptmbare
goof the word go; paof a word that ends in the taddhita pratyaya [p]; pa
of a word that ends in the taddhita pratyaya [p]; aof a word that ends in the
taddhita pratyaya []; caand; antasyawhich is situated at the end of a samsa;
apradhnasyawhich is not the main thing; vmanathe change to vmana; na
not; yasyof a words that ends in yas (yas[u] + [p]); ptmbarein a
ptmbara-samsa.
The final vara of go and words that end in [p], [p], or [] becomes
vmana if these words are at the end of the samsa and are not the main
thing. But the final vara of words that end in yas doesnt become vmana
in a ptmbara-samsa.
go as taddhita, u-dvayasya govindo vakyate, prpta-gava, prpta-gopi, prptagopika, prpta-kama, prpta-karabhoru. antasyeti kim? gop-priya.
1 Even though the uttara-pda vihra is masculine, the compound word prpta-vihra
is vcya-liga and thus it takes the feminine gender here because the substantive
vndav is feminine. Similarly, Siddhnta-kaumud gives the examples prptajvik and panna-jvik which mean jvik prpt str (a woman who has obtained
a livelihood) and jvik pann str (a woman who has obtained a livelihood)
respectively. In all these examples the feminine words prpt and pann become like
the masculine by prptpanne api (1005).
903
apradhnasyeti kim? gopa-kumr. r-dh-prabhtayo neb-ant, tena prpta-rr
ity-di.
VttiThe taddhita pratyaya []a is applied after gu, and it will be explained later how
u-dvaya takes govinda (see stra 1055). Thus we get prpta-gava (one who has
obtained a cow). Examples of the rest are prpta-gopi (one who has obtained a
gop), prpta-gopika (one who has obtained a gopik), prpta-kama (one who
obtained forgiveness), and prpta-karabhoru (one who has obtained a woman
whose thighs resemble the trunk of an elephant).
prpta <1.1> + gm <2.1> (938, 601) prpta-go (939, 189) prpta-gu
(Bhat 2162) prpta-gu + []a (1055) prpta-go + []a (65) prpta-gava (87)
prpta-gava + s[u] (93) prpta-gava (one who has obtained a cow) <1.1>.
prpta <1.1> + gopm <2.1> (938, 601) prpta-gop (939) prptagopi (87) prpta-gopi + s[u] (93) prpta-gopi (one who has obtained a gop)
<1.1>.
prpta <1.1> + kamm <2.1> (938, 601) prpta-kam (939)
prpta-kama (87) prpta-kama + s[u] (93) prpta-kama (one who has
obtained forgiveness) <1.1>.
prpta <1.1> + karabhorm <2.1> (938, 601) prpta-karabhor (939)
prpta-karabhoru (87) prpta-karabhoru + s[u] (93) prpta-karabhoru (one who
has obtained a woman whose thighs resemble the trunk of an elephant) <1.1>.
Why do we say antasya? Consider gop-priya (the beloved of the gop). Why do we
say apradhnasya? Consider gopa-kumr (the daughter of a cowherd). The word
r, dh, and so on dont end in [p] (see stra 154). Thus we get prpta-r (one
who has obtained prosperity) and so on.
AmtaRegarding prpta-gava, when we have the vigraha prpto gm, the change
to vmana is done since the word go is not the main thing. Then the taddhita pratyaya
[]a is applied at the end of the samsa by gor ataddhita-luki (Bhat 2162) and
govinda is done by u-dvayasya govindo na tu dhtor na ca str-pratyaye (1055). Why
do we say antasya? Consider go-samha (a group of cows). Why do we say
apradhnasya? Consider su-gau (a nice cow).1 Prpta-gopi is an example of when
[p] becomes vmana, prpta-gopika and prpta-kama are examples of when [p]
becomes vmana, and prpta-karabhoru is an example of when [] becomes
vmana. The vigraha of karabhor is karabhasya kari-vakasya urur iva urur yasy
s (a woman whose thigh is like the thigh of a young elephant (karabha=karivaka)). The vigraha of gop-priya is gopy priya (the beloved of the gop).
The vigraha of gopa-kumr is gopasya kumr (the daughter of a cowherd). Here,
even though the word ending in [p] is at the end of the samsa, it is the main thing,
because in a ah-kapurua the uttara-pada is the main thing. By the words
and so on in prpta-r and so on, we also get prpta-dh (one who has
obtained intelligence), panna-lakm (one who has obtained prosperity), and so
on.
Prva-pada-pradhno ya dvity-kapurua
1 Here the word go is the main thing because in ymarma-samsas the uttara-pada
is the main thing.
904
This samsa [i.e the samsa described in stra 938] is a dvitya-kapurua in which
the first word is the main thing.
Athottara-pada-pradhn
Now the kapuruas in which the uttara-pada (last word) is the main thing will be
described
940 / i"taIyaA iataAid"iBa: /
940. dvity ritdibhi
dvitya word ending in a dvity viubhakti; ritdibhiwith the words rita
(one who has taken shelter) and so on.
A word ending in a dvity viubhakti is compounded with the words rita
and so on, and the compound is called kapurua.
ka rita ka-rita. sasrtta, sat-saga-patita, vaikuha-gata ity-di.
ka-didku ity-di. di-grahat khavrho durmnini.
VttiThus, when we have the vigraha ka rita (one who has taken shelter of
Ka), we get ka-rita. Other examples are sasrtta (one who has gone
beyond material existence), sat-saga-patita (one who has joined the association of
devotees), vaikuha-gata (one who has gone to Vaikuha), and so on. We also
get ka-didku (one who desires to see Ka) and so on. Due to the word di
in ritdibhi, we also get khavrha which refers to a durmnin (foolish, deviant
person).
AmtaThe word ritdibhi in this stra signifies words which end in the [k]ta that is
applied in kartari prayoga after a sa-karmaka-dhtu. Thus it should be understood that
samsas like sukha-prpta (one who has obtained happiness), aragata (one
who has come to the shelter), vipad-panna (one who has obtained misfortune),
bhakti-pathrha (one has ascended the path of devotional service), and so on are
made by this stra alone. The vigraha of
sat-saga-patita is sat-saga patita. Here patita means sagata (one who has
joined). Regarding ka-didku, the word didku ends in the kt pratyaya u that
is ordained in san-antasa-bhikibhya u (872), and its karma takes a dvity
viubhakti since the ah viubhakti was forbidden by the stra beginning
acyutbha-viunih (stra 644). Due to the words and so on, we also get tattvabubhutsu (one who desires to understand the truth), odana-bubhuku (one who
desires to eat rice), dhana-lipsu (one who desires to obtain wealth), and so on. It
should be known that khavrha is a nitya-samsa, because its meaning cannot be
understood by separation of the constituent words. Khavrha means utpathagm (one who walks the wrong path). Why do we say when referring to a
durmnin? Consider khavm rha ka (Ka mounted the bed). Samsa
cannot be done in this case.
SaodhinThe equivalent Pinian stra is dvity rittta-patita-gattyastaprptpannai (Adhyy 2.1.24). This stra allows a word ending a dvity
viubhakti to be compounded with the words rita, atta, patita, gata, atyasta,
prpta, and panna. The rule of tad-anta (see vtti 148) applies here and thus samsa
is also done with rita and gata as indicated by the example aragata above.
Khavrha is formed by the Pinian stra khav kepe (Adhyy 2.1.26). In
905
his translation of Siddhnta-kaumud, ra Chandra Vasu explains how
khavrha came to be used in the sense of kepa (reproach): All brahmacrs
were bound to sleep on the ground and not on khav or beds, so long as they were
brahmacrs. A person who without completing his studies, and without obtaining the
permission of his teacher, entered into matrimony, was originally called, in reproach,
khavrha (one who ascended the bed in an improper way). Then the term was
extended to all persons guilty of vile action.
941 / ta{taIyaATaARid"iBa: /
941. ttyrthdibhi
ttya word ending in a tty viubhakti; artha-dibhiwith the words artha
(wealth) and so on.
A word ending in a tty viubhakti is compounded with the words artha
and so on, and the compound is called kapurua.
kenrtha krtha, bhakti-prva ka-sada ity-di.
VttiFor example, when we have the vigraha kenrtha, we get krtha
(The wealth / goal that is Ka Himself, i.e Ka Himself is the wealth / goal).1
Similarly, we get bhakti-prva (earlier in relation to bhakti)2, ka-sada
(similar to Ka), and so on.
AmtaWith the examples bhakti-prva and so on Jva Gosvm elaborates on the
word di in arthdibhi. In bhakti-prva the tty viubhakti is applied by praktydibhyas tty (679). In ka-sada, however, the tty viubhakti is applied
by tulyrthai ah ca (677). This use of the tty viubhakti additionally implies
words that have the meaning of sama (equal) and na (less). Thus get nandasama (equal to Nanda), yaod-tuly (equal to Yaod), ekona (less by one),
and so on. By the words and so on in the vtti we also get vk-kalaha (a speechfight, i.e a quarrel), krya-nipua (expert in sacred duties), tulas-mira (mixed
with tulas), cra-laka (polished in behaviour), msvara (later by a
month), bhakti-hna (devoid of devotion), prema-nya (devoid of love), vayojyeha (superior by age), bhaya-vihvala (agitated with fear), viraha-ka
(emaciated by separation), svedrdra (wet with sweat), gudhika (superior in
qualities), and so on.
SaodhinThis stra is Jva Gosvms equivalent to the Pinian stra prvasada-samonrtha-kalaha-nipua-mira-lakai (Adhyy 2.1.31) and its
Vrttika avarasyopasakhyeyam. In our stra the words prva, sada, sama and its
synonyms, na and its synonyms, kalaha, nipua, mira, laka, and avara are all
included by the word di in arthdibhi ca. The other words quoted by Amta and Bla
such as hna, nya, jyeha, vihvala, ka, rdra, and adhika are either directly
kdantas or have kdanta elements in them and thus they better fit into the category
mentioned in the next stra, since in the Pinian system these words are not included
1 In this regard, one should see the example satm artho hari-bhakty (Devotional service to Hari itself
is the wealth / goal of saintly persons) which is explained in the vtti and Amta of prakty-dibhyas
tty (679).
2 In the vtti to prakty-dibhyas tty (679), Jva Gosvm says prakty-disambandhanenety artha (In these examples prakty and so on means praktisambandhena (in relation to nature) and so on). Siddhnta-kaumud gives the
example msa-prva (earlier by a month).
906
in Adhyy 2.1.31. For example, hna is made from [o]h[k] + [k]ta1, nya has
the kdanta element na from [uo]vi + [k]ta2, jyeha has the kdanta element
praasya3 (pra + ans[u] + [k]ya[p]), vihvala is made from vi + hval[a] + a[t], ka is
made from k[a] + [k]a4, rdra is made from ard[a] + ra[k]5, and adhika is made from
adhi + + ruh[a] + [k]ta6.
942 / k(ta{Rk(r"NAe k{(taA /
942. kart-karae kt
kart-karaewhich is a kart or karaa; ktwith a word ending in a kt pratyaya.
A word ending in a tty viubhakti which expresses a kart or karaa is
compounded with a word ending in a kt pratyaya, and the compound is
called kapurua.
ka-hata, cakra-cchinna.
VttiExamples are ka-hata (one who is killed by Ka) and cakra-cchinna
(cut down with the cakra).
AmtaBoth examples in the vtti refer to iupla. Other examples are narasihamrita hirayakaipu (Hirayakaipu, who was killed by Lord Narasiha), nakhavidrita hirayakaipu (Hirayakaipu, who was killed with the nails), and so on.
BlaThe vigraha of ka-hata is kena hata (killed by Ka). Here the word
ending in a tty viubhakti is a kart. The vigraha of cakra-cchinna is cakrea
chinna (cut down with the cakra). Here the word ending in a tty viubhakti is a
karaa. Why do we say which expresses a kart or karaa? Consider bhikay uita
(One who dwelt because of begging). Here the tty viubhakti is used in the
sense of hetu (cause).
SaodhinWhile commenting on the equivalent Pinian stra kart-karae kt
bahulam (Adhyy 2.1.32), Siddhnta-kaumud mentions the maxim kd-grahae
gati-kraka-prvasypi grahaam (When a word ending in a kt pratyaya is accepted,
its form preceded by a gati7 or kraka is also accepted) and gives nakha-nirbhinna
(one who is pierced with the nails). Here the word ending in the kt pratyaya, namely
bhinna, is preceded by the gati nir. Likewise in Amtas example the word ending in
the kt pratyaya, namely drita, is preceded by the gati vi.
943 / @Ta maDyapad"laAeipana: /
943. atha madhya-pada-lopina
1 See stras 417 and 753.
2 See stras 471, Bhat 851, and 753.
3 See praasyasya ra-jyau (616).
4 See oddhava-kirati-prti-g-jbhya ka (825).
5 See arder drgha ca (Udi-stra 2.2.18)
6 See adhyrhasydhiko v sdhu (Bhat 1233).
7 In the Pinian system the term gati refers to the avyayas pra and so on (see
Adhyy 1.4.60) and also to the ury-dis and words ending in the taddhita
pratyayas vi and [c] (see Adhyy 1.4.61). The term kraka is equivalent to the
term prva-pada in our system.
907
athanow; madhya-pada-lopinacompounds in which there is deletion of the middle
word.
From now on the samsas are madhya-pada-lop.
prabhur ayam.
944 / vyaanamaaena /
944. vyajanam annena
vyajanama word expressing a condiment; annenawith a word expressing boiled
rice.
A word expressing a condiment when ending in a tty viubhakti is
compounded with a word expressing boiled rice, and the middle word is
deleted. The compound so formed is called kapurua.
dadhnopasikta odano dadhy-odana.
VttiThus, when we have the vigraha dadhnopasikta odana, we get dadhy-odana
(boiled rice soaked with yogurt).
AmtaUpasikta means rdr-kta (made wet), or in other words mrakita
(soaked). In dadhn the tty viubhakti expresses the kart. Other examples are
krodana (boiled rice soaked with milk), spodana (boiled rice soaked with
soup), and so on.
945 / s$aMs$k(Ar""vyaM BayaeNA /
945. saskra-dravya bhakyea
saskra-dravyama thing used for refining; bhakyeawith a word expressing food.
A word expressing a thing used for refining food when ending in a tty
viubhakti is compounded with a word expressing food, and the middle
word is deleted. The compound so formed is called kapurua.
bhakya carvyam. guena mir dhn gua-dhn.
VttiThe word bhakya means carvya (food that is to be chewed). Thus when we
have the vigraha guena mir dhn, we get gua-dhn (barley mixed with
jaggery).
Amtasaskra-dravyam means saskrrtha dravyam (a thing for refining). By
saying bhakya means carvya, Jva Gosvm points out that the word bhakya
(food) only expresses one kind of food here. Thus foods that are to be sucked, licked,
or drunk are excluded. In guena the tty viubhakti expresses the karaa.
946 / vaAh"naM yaAnaena /
908
946. vhana ynena
vhanama word expressing a draft-animal; ynenawith a word expressing a
vehicle.
A word expressing a draft-animal when ending in a tty viubhakti is
compounded with a word expressing a vehicle, and the middle word is
deleted. The compound so formed is called kapurua.
avena yukto ratha ava-ratha.
VttiThus when we have the vigraha avena yukto ratha, we get ava-ratha (a
chariot yoked to a horse).
AmtaEven though the words vhana and yna are listed as synonyms in Amarakoas statement sarva syd vhana ynam, the following distinction should be
noted in this case: The word yna refers to a chariot and so on and means yanty
anena (they go by means of this) whereas the word vhana refers to an elephant,
horse, or other such animal that pulls a vehicle and means vhayanty anena.1 In
avena the tty viubhakti expresses the karaa.
947 / paUr"NA"vyaM paAaeNA /
947. praa-dravya ptrea
praa-dravyama word expressing a thing used for filling; ptreawith a word
expressing a container.
A word expressing a thing used for filling when ending in a tty
viubhakti is compounded with a word expressing a container, and the
middle word is deleted. The compound so formed is called kapurua.
gag-jalena pro ghaa gag-jala-ghaa. anyatrpi, riy yukta ka rka, tulasy-udakam ity-di.
VttiThus, when we have the vigraha gag-jalena pro ghaa, we get gag-jalaghaa (a pot filled with Gag water). There are other cases also. For example,
when we have the vigraha riy yukta ka, we get r-ka (Ka who is
endowed with opulence). Tulasy-udakam (water endowed with tulas), and so on
are further examples.
AmtaFurther examples of this stra are udaka-gargar (a water-pot filled with
water), dadhi-bham (a pot filled with yogurt), and so on. Here the tty
viubhakti expresses the karaa. The words anyatrpi mean that a word ending in a
tty viubhakti is also compounded with a word ending in a sv-di in cases other
than those covered by the rules mentioned here, and that the middle word is also
deleted. The vigraha of tulasy-udakam is tulasy saliam udakam (water endowed
with tulas). By the words and so on we get mai-mukuam (a crown studded with
jewels) for which the vigraha is maibhi khacita mukuam, sihsanam (a seat
marked with a lion) for which the vigraha is sihena cihnitam sanam, and so on.
1 Yna and vhana are formed by applying the kt pratyaya []ana in karae prayoga
after y prpae (2P, to go, move, to attain) and vah[a] prpae (1U, to bear, lead,
carry) respectively by ana karadhikaraayo (911).
909
Iti tty-madhya-pada-lopina
Thus ends the section dealing with the tty-samsas that are madhya-pada-lop.
948 / catauTaI= ak{(tyaA /
948. caturth prakty
caturtha word ending in a caturth viubhakti; praktywith a word expressing a
prakti (original substance).
A word ending in a caturth viubhakti is compounded with a word
expressing a prakti, and the compound so formed is called kapurua.
hari-mandirya iak hari-mandireak.
VttiThus, when we have the vigraha hari-mandirya iak, we get harimandireak (bricks for Haris temple).
AmtaThe word prakti here indicates a vikti (transformation). So the idea is that
a word ending in a caturth viubhakti that expresses a vikti is compounded with a
word that expresses a prakti. This samsa of a tdarthya-caturth (see stra 680)
only takes place when there is the relationship of original substance and
transformation. In hari-mandireak Haris temple is the vikti and the bricks are
the prakti. Another example is kuala-suvaram (gold for an earring) for which the
vigraha is kualya suvaram. Compounding only takes place when the thing is a
prakti. Thus there is no compounding in randhanya sthl (a pot for cooking). Here
the pot is not a prakti because cooking is not a transformation of the pot.
949 / (icaad"ivavaaAyaAM ca /
949. kvacit tad-avivaky ca
kvacitsometimes; tad-avivakymwhen there is no desire to express that (a
prakti); caalso.
Sometimes, when there is no desire to express a prakti, a word ending in a
caturth viubhakti is compounded with a word ending in a sv-di, and the
compound is called kapurua.
anantya dadhi ananta-dadhi.
VttiThus, when we have the vigraha anantya dadhi, we get ananta-dadhi (yogurt
for Ananta).
AmtaHere samsa is done even though Ananta isnt a transformation of the yogurt.
Another example is ava-ghsa (grass for the horse) for which the vigraha is
avya ghsa. Due to the use of the word kvacit, compounding cannot be done in all
cases. Thus compounding is not done in the cases like randhanya sthl (a pot for
cooking) and so on.
950 / wd"MvaAcyaATaRzAbde"na ca /
910
950. ida-vcy-artha-abdena ca
idam-vcy-artha-abdenawith the word artha that expresses the meaning of the
word idam (this); caalso.
A word ending in a caturth viubhakti is also compounded with the word
artha that expresses the meaning of the word idam, and the compound is
called kapurua.
nitya-samso ya vcya-ligat ca. nitya-samsn sva-pada-vigraho nsti.
kyeda krtha sarpi. krtha spa, krth rasl.
VttiThis is a nitya-samsa and it takes the same gender as that of the vcya
(vieya). Nitya-samsn sva-pada-vigraho nsti (Nitya-samsas cannot be
explained by separation of the samsas own words (see Saodhin 923)). Thus we
get krtha sarpi (ghee for Ka) where krtham means kyedam
(this is for Ka). Examples of the other genders are krtha spa (soup for
Ka) and krth rasl (spiced buttermilk for Ka).
AmtaTo exclude the word artha that expresses prayojana (purpose, goal) or
abhidheya (thing), Jva Gosvm says ida-vci (that expresses the meaning of the
word idam). A nitya-samsa doesnt require a vkya (vigraha) because the
understanding is attained simply by means of the compound word itself. Kyedam
is a mere explanation of the meaning. The idea is that it is useless to make a vigraha
with the word artha because the meaning of tdarthya is already expressed by the
caturth viubhakti (see stra 680). The reason why this nitya-samsa takes the
same gender as that of the vcya is as follows: Because the word idam shares the
gender of the vcya, a compound ending in the word artha that has the meaning idam
will also be used in all three genders since kapurua-samsas adopt the gender of
the final word in the compound by uttara-pada-val-liga rmaka-kapuruayo
(977). Krtha means kya ayam (this is for Ka) and krth means
kya iyam (this is for Ka).
951 / bailaih"taAid"iBa: /
951. bali-hitdibhi
bali-hitdibhiwith the words bali (an offering), hita (beneficial) and so on.
A word ending in a caturth viubhakti is compounded with the words bali,
hita, and so on, and the compound is called kapurua.
kya bali ka-bali, kya hita ka-hitam.
VttiThus, when we have the vigraha kya bali, we get ka-bali (an
offering for Ka), and when we have the vigraha kya hitam, we get kahitam (what is beneficial for Ka).
AmtaThe caturth viubhakti is applied in these cases by caturth hitdy-arthai
(Bhat 1030). Due to the word di, we also get ka-sukham (what is pleasant for
Ka) and go-rakitam (what is kept for the cows).
952 / paamaI BayaBaItaBaIitaBaIiBar"AnaItaAid"iBa /
911
952. pacam bhaya-bhta-bhti-bhbhir ntdibhi ca
pacama word ending in a pacam viubhakti; bhaya-bhta-bhti-bhbhiwith
the words bhaya (fear), bhta (afraid), bhti (fear), and bh (fear); ntadibhiwith the words nta (brought) and so on; caand.
A word ending in a pacam viubhakti is compounded with the words
bhaya, bhta, bhti, and bh and also with the words nta and so on, and
the compound so formed is called kapurua.
ka-bhayam, vndvannta, yamunhtam ity-di.
VttiThus we get ka-bhayam (fear of Ka), vndvanntam (brought from
Vndvana), yamunhtam (brought from the Yamun), and so on.
BlaThe vigraha of ka-bhayam is kd bhayam (fear of Ka). Likewise
with ka-bhta (one who is afraid of Ka), ka-bhti (fear of Ka), and
ka-bh (fear of Ka). The vigraha of vndvanntam is vndvand ntam
(brought from Vndvana) and the vigraha of yamunhtam is yamuny htam
(brought from the Yamun). By the words and so on we get vraja-nirgata (one
who has left Vraja), vka-cyuta (fallen from the tree), adharma-jugupsu (one
who hates irreligion), tad-anya (other than that), ukletara (other than white),
and so on.
953 / @paetaAid"iBa: aAyazA: /
953. apetdibhi pryaa
apeta-dibhiwith the words apeta (gone away) and so on; pryaagenerally.
A word ending in a pacam viubhakti is generally compounded with the
words apeta and so on, and the compound so formed is called kapurua.
kpeta, bhakty-apoha, svarga-patita. pryaa kim? prsdt patita ity-di.
VttiThus we get kpeta (one who has gone away from Ka), bhaktyapoha (one who has been taken away from devotional service), and svargapatita (one who has fallen from heaven). Why do we say generally? Consider
prsdt patita (one who has fallen from the mansion) and so on.
SaodhinThe vigrahas of the examples in the vtti are kd apeta (one who
has gone away from Ka), bhakter apoha (one who has been taken away from
devotional service), and svargt patita (one who has fallen from heaven). Apeta is
formed from apa + i[] + [k]ta, and apoha is formed from apa + vah[a] + [k]ta. Apart
from apoha and patita, the other words that are inlcuded by the word di in
apetdibhi are mukta and apatrasta (see Adhyy 2.1.38). Thus we also get
cakra-mukta (one who is freed from the wheel) and taragpatrasta (one who is
afraid of the waves). By the words and so on at the end of the vtti we also get
other cases where compounding isnt done, like bhojand apatrasta (one who is
afraid of eating) and so on.
954 / Sa"I par"pade"na /
954. ah para-padena
912
aha word ending in a ah viubhakti; para-padenawith a word that
follows.
A word ending in a ah viubhakti is compounded with a word that
follows, and the compound so formed is called kapurua.
kasya purua ka-purua. tava prabhu tvat-prabhu. yuvayor yumka v
prabhu yumat-prabhu. yadn vaya reh ity atra spekatvn na.
VttiFor example, when we have the vigraha kasya purua, we get kapurua (Kas man). When we have the vigraha tava prabhu, we get tvatprabhu (your master). When we have the vigraha yuvayo prabhu (the master of
you two) or yumka prabhu (the master of you all), we get yumat-prabhu
(your master).
Samsa doesnt take place in yadn vaya reh (The Vis are the best
among the Yadus) because there is dependence on another word (see vtti 917).
AmtaRegarding tvat-prabhu, yumad is replaced by tvad in accordance with
yumad-asmados tvan-madv uttara-pada-pratyayayor ekatve (604). But with the
example yumat-prabhu, Jva Gosvm shows how the replacement doesnt take
place when the number is not singular. In yadn vaya reh, the ah
viubhakti is used in the sense of nirdhraa (see stra 695). The Pinian
grammarians make the prohibition na nirdhrae (Adhyy 2.2.10), but by saying
spekatvt Jva Gosvm makes the point that this prohibition is unnecessary
because samsa is already impossible since there is dependence on another word. But
when there is no dependence on another word, samsa certainly takes place as in the
case of yadu-reha (the best among the Yadus) from yadn reha, vivarya (the best of the Vis) from vn varya, and so on.
955 / s$aamaI zAAENx"Aid"iBa: /

955. saptam audibhi
saptama word ending in a saptam viubhakti; aua-dibhiwith the words
aua (skilled) and so on.
A word ending in a saptam viubhakti is compounded with the words
aua and so on, and the compound so formed is called kapurua.
bhakti-aua, bhakti-prava, samara-siha ity-di.
VttiThus we get bhakti-aua (skilled in devotional service), bhakti-prava
(skilled in devotional service), samara-siha (like1 a lion in battle).
BlaThe vigraha of bhakti-aua is bhaktau aua (skilled in devotional
service). In the Kraka-prakaraa, in Bhat vtti 978, it was said in regards to vrajasukhe nipua ka (Ka is expert in the happiness of Vraja) that vraja-sukhe is
a kraka (i.e an adhikaraa) by means of relationship with the implicit activity of being
(i.e bhavati). Likewise here. By the words and so on we also get aka-dhrta
1 Amta says atra siha-abdena siha-sada-vikrnta-puruo lakyate (the word
siha refers to a person who is powerful like a lion). For further details, see the
discussion on purua siha in Amta 649.
913
(skilled in dice), raa-paita (skilled in battle), krya-nipua (skilled in work),
bhakti-kuala (skilled in devotional service), karma-capala (unsteady in work),
sdhana-siddha (perfect in sdhana), chy-uka (dried in the shade), khpakva (ripened on the branch), sdhana-daka (expert in sdhana), stracatura (expert in stra), and yuddha-shasika (daring in war).
SaodhinIn the Pinian system the audis are the words aua, dhrta,
kitava, vya, prava, savta, antara, adhi, pau, paita, kuala, capala, and
nipua. If we accept Blas interpretation, then the audis in our system, as well as
including other synonyms of aua such as daka and catura, also include the words
siddha, uka, pakva, and bandha that are found in the Pinian stra siddha-ukapakva-bandhai ca (Adhyy 2.1.41). Regarding the word bandha, Siddhntakaumud gives the example cakra-bandha (bound to the wheel). Regarding the
word adhi, Siddhnta-kaumud gives the example vardhna (dependent on the
Lord) and explains how the taddhita pratyaya kha (na) is applied after compounds in
which the last word is adhi in accordance with the stra aadakitagvalakarmlapurudhy-uttara-padt kha (Adhyy 5.4.7). The vigraha of
vardhna is vare adhna (dependent on the Lord). The saptam viubhakti
is applied here by aivaryrthendhin yuktt saptam, svt svmino v viubhakti
(Bhat 1059).
956 / @a i"taIyaAid"k{(SNApau&SaeSvaDaAeajaABa(vatauByaAM s$amaAs$aAe

naeSyatae /
956. atra dvitydi-kapuruev adhokajbha-ktavatubhy samso neyate
atrain these; dvity-di-kapurueudvity-kapurua and other
kapurua samsas (see stras 940 to 955); adhokajbha-ktavatubhymwith a
word ending in an adhokajbha kt pratyaya or the kt pratyaya [k]tavat[u];
samsacompounding; nanot; iyateallowed.
In all the kapurua samsas mentioned so far, beginning with the
dvity-kapurua, compounding cannot be done with a word ending in an
adhokajbha or in [k]tavat[u].
ka jaganvn, ka davn.
VttiThus we get ka jaganvn (one who went to Ka) and ka
davn (one who saw Ka).
AmtaWith the stra beginning atra, Jva Gosvm speaks a prohibition. Even
though in cases like ka jaganvn and so on there is always dependence on
karmas like Ka and so on, kt-samsa wasnt obtained because there was no stra
in the Kdanta-prakaraa ordaining such words as prva-padas (see stra 783). But in
the Samsa-prakaraa samsa of these karmas is obtained, just like in the case of
vraja-gm and so on in dvity ritdibhi (940) and so on. Therefore this stra is a
prohibition.
957 / @cyautaABaAvyayak{("YaAM ca na /
957. acyutbhvyaya-kdbhy ca na
914
acyutbha-avyaya-kdbhymwith a word ending in an acyutbha kt pratyaya or an
avyaya kt pratyaya; caand; nanot.
Nor with a word ending in an acyutbha or an avyaya kt pratyaya.
ka payan, sev kurva, sukha labdhu labdhv vety-di. yatra yatra
samsena viubhakty-artho gupta syn ntivyakta ca syt tatra tatra ca na
samsa ia, yath hetu-cihna-sahrtha-ttyymkena sukha, kaustubhena
bhagavn, kena gata, vaiavn mato buddha pjito v
VttiThus we get ka payan (who is seeing Ka), sev kurva (who is
doing service), sukha labdhum (to obtain happiness), sukha labdhv (having
obtained happiness), and so on.
Samsa cannot be done whenever the meaning of the viubhakti is hidden or not
very clear. For example, samsa cannot be done when the tty viubhakti
expresses hetu (see stra 688), cihna (see stra 678), or the meaning of saha (see
stra 676). Thus we get kena sukham (happiness because of Ka),
kaustubhena bhagavn (Bhagavn by the Kaustubha jewel), kena gata (one
who went along with Ka), vaiavn mata (desired by the Vaiavas),
vaiavna buddha (known by the Vaiavas), vaiavn pjita (worshiped
by the Vaiavas), and so on.
AmtaNo other word can be compounded with a word ending in an acyutbha, but
an acyutbha can be compounded with other words as was shown in the examples
sat-purua (a saintly person), bhrjat-kapola (a shining cheek), and so on in
vtti 922. The replacement of an avyaya is also included by the word avyaya here.
Thus there is also no compounding in cases like vaiava vidhya (having made a
Vaiava) and so on.
With the sentence beginning Samsa cannot be done, Jva Gosvm justifies the
prohibitions ordained in other grammars. The idea is that samsa cannot be done
whenever the meaning of the viubhakti is hidden due to the appearance of an
understanding of a meaning contrary to the intended meaning or whenever the
meaning of the viubhakti is not very clear due to the possibility of not understanding
the original sense. In kena sukham the tty viubhakti expresses a hetu. If by
compounding we made ka-sukham, then it would be understood as a ahsamsa. In kaustubhena bhagavn the tty viubhakti expresses a viea-lakaa.
If compounding were done here and we made kaustubha-bhagavn, then it would be
understood as a ymarma-samsa. In kena gata the tty viubhakti
expresses the meaning of saha. If compounding were done here and we made kagata, then it would be understood that Ka is the kart.
In vaiavn mata, vaiavn buddha, and vaiavn pjita, [k]ta is
applied in the present tense by i-rmeto buddhcch-pjrthebhya ca kto vartamne
ca (769) and the kart takes a ah viubhakti by vartamne bhve ca ktasya
yoge kartari ah v (646). The meaning is vaiavair mata, vaiavair buddha,
and vaiavai pjita. If samsa were done here then the ah viubhakti would
be understood as expressing general relationship rather than the specific relationship
of kart.
Ity uttara-pada-pradhn dvitydi-kapuru.
915
Thus ends the section dealing with the kapuruas, beginning with the dvitykapurua, in which the last word is the main thing.
958 / @nyapad"ATaARta. aAx.~ maDyapad"AayaAeigANA: /
958. anya-padrtht pr madhya-padprayogia
anya-padrthtthe anya-padrtha samsa (stra 963); prkup to (but not
including); madhya-pada-aprayogiasamsas in which the middle word isnt used.
The samsas up to the anya-padrtha samsa are samsas in which the
middle word isnt used.1
prabhur ayam. aty-dnm evtikrntdy-arthatvt.
VttiThis is a prabhu adhikra. The reason why the middle word isnt used is that
atikrnta and so on are just the meanings of ati and so on.2
AmtaSomeone may wonder Why did he say madhya-padprayogia instead of
madhya-pada-lopina? In answer to this, Jva Gosvm speaks the sentence
beginning aty-dnm. In this regard the words atikrnta and so on that arent used in
the samsa arent actually independent words. They just express the meanings of ati
and so on. The term madhya-pada-lopina can only be used when separate words are
actually deleted in the samsa.
959 / @tyaAd"yaAe i"taIyayaA /
959. aty-dayo dvityay
ati-dayathe avyayas ati and so on; dvityaywith a word ending in a dvity
viubhakti.
The avyayas ati and so on are compounded with a word ending in a dvity
viubhakti, and the middle word isnt used. The compound so formed is
called kapurua.
atikrnto gagm ati-gaga. gor pa pa ity-din vmanatva, lakmy punar p
ati-gag. b-antasya ati-gopi ati-preyasi. neha vmana, ati-r. aty-ditvd
abhiprapanno mukham abhi-mukha. kramya vrajam -vrajam, ta vypyety artha.
evam anye pi.
VttiThus, when we have the vigraha atikrnto gagm, we get ati-gaga (he who
surpasses the Gag). The change to vmana takes place by the stra beginning gor
pa pa (stra 939). When the compound is used in the feminine gender, [p] is
applied again. Thus we get ati-gag (she who surpasses the Gag). Examples of
words that end in [p] are ati-gopi (he who surpasses a gop) and ati-preyasi (he
1 They are also samsas in which the first word is the main thing, because we see that in vtti 962 Jva
Gosvm ends the section with the phrase iti madhya-padprayogia prva-pada-pradhn
kapuru (Thus ends the section dealing with the kapuruas in which the middle word isnt
used and the first word is the main thing).
2 In other words atikrnta is just the meaning of ati and so on. It is not that the
original word was atikrnta and that the krnta portion gets deleted. Because
atikrnta is just the meaning of ati, only the real word ati is used in the samsa.
916
who surpasses the lover). However, the change to vmana doesnt take place in atir (he who surpasses the goddess of fortune).
Because they [i.e abhi and so on] belong to the aty-dis, we also get abhi-mukha (he
who has approached the face, i.e he who is facing) for which the vigraha is
abhiprapanno mukham, and -vrajam (throughout Vraja) for which the vigraha is
kramya vrajam (having pervaded Vraja (kramya=vypya)). There are others also
that are made in a similar fashion.
AmtaThe words lakmy punar p means that when the change to vmana is
done and we get the new compound word, [p] is applied again after the compound
word if it to be used in the feminine gender. The vigraha of ati-gopi is atikrnto
gopm (he who surpasses a gop). Regarding ati-preyasi, the change to vmana is
not prohibited by the phrase neyasy ptmbare (939) because this is not a
ptmbara-samsa. The reason why the change to vmana doesnt take place in atir is that the word r doesnt end in [p] (see stra 154). With abhiprapanna and
so on, Jva Gosvm elaborates on the word di in aty-daya. Regarding the
sentence there are others also, examples are praty-aka (gone towards the sense
organ1, i.e directly perceived) for which the vigraha is pratigato kam, un-mukha
(one who has raised the face, i.e one who is eagerly awaiting), and so on.
960 / @vaAd"yasta{taIyayaA /
960. avdayas ttyay
ava-dayathe avyayas ava and so on; ttyaywith a word ending in a tty
viubhakti.
The avyayas ava and so on are compounded with a word ending in a tty
called kapurua.
avakrua vay ava-vai vndvanam. adhikarae kta kto bhulyt.
pariaddha vrudh pari-vrud ity-di.
VttiThus, when we have the vigraha avakrua vay, we get ava-vai
vndvanam (Vndvana where calling is done by means of the flute). [K]ta is
applied in adhikarae prayoga here because the kt pratyayas are applied variously
(see stra 728). Other examples are pari-vrut (bound all around with creepers) for
which the vigraha is pariaddha vrudh, and so on.
AmtaBy the words and so on we get savarm (bound with armor) for which
the vigraha is sannadho varma, adhyaka (perceived by the eyes, i.e visible) for
which the vigraha is adhigato kea, parivela samudra (the sea which is
surrounded by shores) for which the vigraha is parihito velay, and so on.
961 / payaARd"yatauTyaAR /
961. pary-daya caturthy
1 The word aka here is a separate neuter word which means indriya (a sense
organ). It is not a transformation of the word aki (eye).
917
pari-dayathe avyayas pari and so on; caturthywith a word ending in a caturth
viubhakti.
The avyayas pari and so on are compounded with a word ending in a
caturth viubhakti, and the middle word isnt used. The compound so
formed is called kapurua.
pariglno hari-krtanya pari-hari-krtana. ala jto lakmyai ala-lakmr ity-di.
VttiThus we get pari-hari-krtana (too tired for hari-krtana) for which the
vigraha is pariglno hari-krtanya, ala-lakm (fit for [marrying] the goddess of
fortune) for which the vigraha is ala jto lakmyai, and so on.
AmtaPariglna1 means prpta-glni (one who has attained fatigue), or in other
words khinna (one who is tired). In all cases the caturth viubhakti is applied in
the sense of tdarthya (see stra 680). Other examples are pari-seva (too tired for
service) for which the vigraha is pariglna sevyai and ud-yuddha (risen for war)
for which the vigraha is udgato yuddhya.
BlaRegarding pari-hari-krtana, the gender is the same as that of the vcya
(vieya) in accordance with trirm-prptpannla-prva-gati-samseu vcyaligataiva (978). The change to vmana doesnt take place in ala-lakm because
the word lakm doesnt end in [p] (see stra 154).
962 / inar"Ad"ya: paamyaA /
962. nir-daya pacamy
nir-dayathe avyayas nir and so on; pacamywith a word ending in a pacam
viubhakti.
The avyayas nir and so on are compounded with a word ending in a pacam
called kapurua.
nikrnto madhu-pury nir-madhu-puri, apagatam arthd aprtham avaiavastram ity-di.
VttiThus we get nir-madhu-puri (one who has departed from Madhu-pur
(Mathur)) for which the vigraha is nikrnto madhu-pury, aprtham avaiavastram (the non-Vaiava literature which has gone away from [i.e which is opposed
to] the real meaning) for which the vigraha is apagatam artht, and so on.2
AmtaIn the vigraha apagatam artht the word artht means vstavrtht (from
the real meaning). The compound is neuter because it shares the gender of the vcya
(i.e avaiava-stram). Other examples are unnidra (one who has arisen from
sleep) for which the vigraha is udgato nidry, and so on.
1 Pariglna is made from pari + glai + [k]ta by caturvyhntnm -rmnta-pho

ive (412) and harimitra-yuk-sat-sagdy--rmnta-lv-dibhya o-rmeta ca
viunih-tasya na (753).
2 Similarly, we get apasiddhnta (that which has gone away from [i.e which is
opposed to] the siddhnta) for which the vigraha is apagatam siddhntt.
918
Iti madhya-padprayogia prva-pada-pradhn kapuru

Thus ends the section dealing with the kapuruas in which the middle word isnt
used and the first word is the main thing.
AmtaRegarding the qualifier prva-pada-pradhn (in which the first word is the
main thing), in this section dealing with gati-samsas (stras 958 to 962) the avyayas
pra and so on, which are the first words in the samsa, are the main thing because,
even though they are dyotakas, they have specific meanings like atikrnta and so on.
Therefore, in the section dealing with description of the genders, the gati-samsas will
be ordained as vcya-liga by trirm-prptpannla-prva-gati-samseu vcyaligataiva (978). Otherwise they would have shared the gender of the last word by
uttara-pada-val-liga rmaka-kapuruayo (977).
Iti kapurua-prakaraam uddiam

Thus ends the section dealing the kapurua-samsas.
963 / @naek(manyapad"ATaeR paItaAmbar": /
963. anekam anya-padrthe ptmbara
anekamtwo or more words; anya-pada-arthewhen another thing (padrtha) is
being expressed; ptmbaracalled ptmbara.
Two or more words that are produced from nmas are compounded with each
other when another thing is being expressed, and the compound so formed
is called ptmbara.
prabhu cyam. aneka nma-pada tu anya-padrthe abhidheye paraspara
samasyate, sa ca ptmbara-saja. bahuvrhir iti prca. anya-padrtha-vad eva
ligam asya, anya-padrtha ca yac-chabdeneda-abdena coddeya. dvayos
tray caturm eva v abhidhnam. atra ahy-dy-anya-padrtho yathtatra
samsrthenoktatvt pratham. ptam ambara yasya sa ptmbara, pta
skma cmbara yasya sa pta-skmmbara, evam ujjvala-pta-skmmbara.
prpta ko yat tat prpta-ka gokulam. ka prpto yena sa prpta-ko
vaiava. prpta ko yay s prpta-k bhakti. datta sarva-sva yasmai
sa datta-sarva-sva ka. prpto varo yasmt sa prpta-vara ka. nyasta
mano yasmin sa nyasta-man ka ity-daya.
VttiThis is also a prabhu adhikra.1 Two or more words that come from nmas2 are
compounded with each other when another thing is being expressed, and the
compound is called ptmbara. Earlier grammarians called it bahuvrhi. The gender of
the ptambara compound is necessarily the same as that of the other thing, and the
other thing is referred to by means of the words yad or idam. The word anekam here
refers only to two, three, or four words. In this regard, [in the vigraha] the other thing
1 Thus the word ptambara is to be supplied in the following stras. The other words
in this stra are not part of the adhikra because we see that they do not appear in the
Pinian adhikra-stra eo bahuvrhi (Adhyy 2.2.23) but appear only in the
next stra anekam anya-padrthe (Adhyy 2.2.24).
2 In this regard, one should remember that the viupadas are of two types: those
produced from nmas and those produced from dhtus.
919
takes the ah and other viubhaktis as seen in the following examples, but the
new nma produced from the compounding takes a pratham-viubhakti because the
other thing is already expressed by the meaning of the samsa.
ptmbaraptam ambara yasya, sa (He whose cloth is yellow)
* Here we are not talking about the yellowness or the cloth, we are talking about another thing,
namely the person whose cloth is yellow. Thus ptmbara-samsa is done because another thing is
being expressed. If this were not the case, the compound ptmbara would just be a ymarma
meaning yellow cloth.
* In a Sanskrit sentence the word order will be ptam ambara yasya sa ptmbara which literally
means He is ptmbara whose cloth is yellow. Likewise with the other examples. In a ptmbarasamsa the other thing is expressed by the compound itself and thus the word expressing the other
thing, namely the form of yad or idam, is left out of the compound, in accordance with the maxim
uktrthnm aprayoga (Words whose sense has already been expressed are not employed). Thus
the word yasya cannot be seen in ptmbara for example.
* Here the other thing takes a ah viubhakti and two words are compounded. The gender of the
other thing is masculine and thus the gender of the compound is masculine.
pta-skmmbarapta skma cmbara yasya, sa (He whose cloth is

yellow and fine)
* Same as above, but three words are compounded.
ujjvala-pta-skmmbaraujjvala pta skma cmbara yasya, sa (He

whose cloth is brilliant, yellow, and fine)
* Same as above, but four words are compounded.
prpta-ka gokulamprpta ko yat, tat (Gokula which Ka went to)1

* Here the other thing takes a dvity viubhakti and two words are compounded. The gender of the
other thing is neuter and thus the gender of the compound is neuter.
prpta-ko vaiavaka prpto yena, sa (the Vaiava by whom Ka is

attained)
1 The form of tad is only translated when no vieya is mentioned. When a vieya
like gokulam is mentioned, then the vieya is put in the place of the word tad in the
translation. For example, sundara-mukha would be translated as He who has a
beautiful face but sundara-mukha ka would be translated as Ka who has a
beautiful face.
920
* Here the other thing takes a tty viubhakti and two words are compounded. The gender of the
other thing is masculine and thus the gender of the compound is masculine.
prpta-k bhaktiprpta ko yay, s (devotional service by means of

which Ka is attained)
* Same as above, but the gender of the other thing is feminine and thus the gender of the compound
is feminine.
datta-sarva-sva kadatta sarva-sva yasmai, sa (Ka unto whom

everything is given)
* Here the other thing takes a caturth viubhakti and two words are compounded. The gender of
the other thing is masculine and thus the gender of the compound is masculine.
prpta-vara kaprpto varo yasmt1, sa (Ka from whom a boon is

obtained)
* Same as above, but the other thing takes a pacam viubhakti.
nyasta-man kanyasta mano yasmin2, sa (Ka on whom the mind is

fixed)
* Same as above, but the other thing takes a saptam viubhakti.
SaodhinIn the ptmbara-samsa the other thing most often takes a ah

viubhakti. Thus the examples started from the ah viubhakti rather than the
dvity viubhakti. The other thing never takes a pratham viubhakti (see vtti
964). The vigraha of a ptmbara-samsa actually ends with the form of yad or idam.3
The correlative form of tad is a mere vieaa of the ptmbara-samsa. The form of
tad will change to fit the samsa as seen below, but the form of yad or idam will never
change:
ptmbara ptam ambaram yasya sa
ptmbaram
tam
ptmbarena
tena
ptmbarya
tasmai
ptmbart
tasmt
ptmbarasya tasya
1 Sometimes the alternate pacam form yata is used instead.
2 Sometimes the alternate saptam form yatra is used instead.
3 For example, the vigraha of ptmbara is just ptam ambaram yasya (whose cloth
is yellow). Thus ptmbara is just a vieaa which requires a vieya. In the
sentence ptmbaro nartako ntyati (the dancer whose cloth is yellow dances) the
vieya is nartaka (the dancer). But if no vieya is seen in the sentence, then the
words nara (a man), str (a woman), or vastu (a thing) have to be implied as
the vieya according to the gender of the compound. Thus in the sentence
ptmbaro ntyati (the man whose cloth is yellow dances) the word nara is implied
as the vieya. When it is understood that a ptmbara compound is conventionally
used as the name of a particular person, then that person is naturally the implied
vieya. Thus, if the context is right, ptmbaro ntyati could be translated as Ka
whose cloth is yellow dances. A feminine example is candra-mukh for which the
vigraha is candra iva mukham yasy (whose face is like the moon). In the sentence
candra-mukh rdh hasati (Rdh whose face is like the moon smiles) rdh is the
vieya. But in candra-mukh hasati (the woman whose face is like the moon smiles)
the word str is implied as the vieya. A neuter example is madhura-ghram for
which the vigraha is madhuram ghram yasya (whose smell is sweet). In the
sentence madhura-ghra pupa patati (the flower whose smell is sweet falls)
pupam is the vieya. But in the sentence madhura-ghra patati (the thing whose
smell is sweet falls) the word vastu is implied as the vieya.
921
ptmbare
tasmin
he ptmbara
sambodhana
Again, in a Sanskrit sentence the word order will be ptam ambara yasya ta
ptmbaram and so on. Sometimes, however, the explanations are given in the format
ptam ambara yasya sa ptmbaras tam and so on. Here the compound ptmbara
is first explained and then the word tam is given to indicate that ptmbara is being
used in the second case singular. Another thing to remember is that in ptmbara
compounds [p], [p], and [] become vmana by gor pa pa a
cntasypradhnasya vmana (939). Thus in sa-rdha ka ntyati (Ka
dances with Rdh) rdh becomes rdha and in sa-gopi ka ntyati (Ka
dances with the gops) gop becomes gopi.
Finally one should bear it in mind that in ptmbara compounds the pacam
viubhakti in yasmt often indicates the hetu (see stra 689) and the ah
viubhakti in yasya often indicates the anukta kart or anukta karma connected to a
kdanta (see stra 642). For example, the vigraha of calad-gu causing the earth to
tremble (Bhgavatam 1.9.37) is calant gau pthv yasmt sa (he because of
whom the earth (go=pthv) is trembling).1 Here the pacam viubhakti in yasmt
signifies the hetu. An example of when the ah viubhakti in yasya indicates the
anukta kart is the compound saukumrya-sa-pallavli-krti-nigrah in verse 3 of
Kadsa Kavirjas r Rdhikaka for which the vigraha is saukumryena sapallavle krte nigraha yasy s (She who does the [activity of] suppressing the
fame of a multitude of newly formed blossoms with Her tenderness, i.e She who puts
to shame the fame of a multitude of newly formed blossoms with Her tenderness).
Here nigraha is a bhva-kdanta formed with the ni + grah[a] + a[l] and yasy is its
anukta kart and krte its anukta karma. An example of when the ah
viubhakti in yasya indicates the anukta karma is the compound ballavu
vardhittma-gha-bhva-bandhana in verse 2 of Kadsa Kavirjas r
Kaka for which the vigraha is ballavu vardhitena tmani gha-bhvena
bandhanam yasya sa (He who is bound by the gops ever-increasing hidden love for
Himself),2 Here bandhanam is a bhva-kdanta formed with bandh[a] + ana and
yasya is its anukta karma. Another point here is that tmani takes a saptam
viubhakti because Ka is the viaya of the love and ballavu takes a saptam
viubhakti because the gops are the raya of the love.
AmtaAnya-padrthe here means anya-padrthe vcye sati (when another thing is
being expressed).3 Anekam means na ekam (not one). Thus there is inclusion of
both duality and plurality which are more. By this it is inferred that all the samsas
previously described involved compounding of two words only. Compounding of many
words is allowed only in the ptmbara and rmaka samsas. It is not allowed in
the avyay-bhva-samsa. It will become clear later in the book that the words that
are compounded with each other in a ptmbara-samsa generally end in pratham
viubhaktis. But sometimes one of them ends in a saptam viubhakti as in the
case of kahe-kla (one on whose neck there is black) and so on (see vtti 995).
Jva Gosvm said words produced from nmas in accordance with the maxim
dhikyena vyapade bhavanti (statements are made according to what is
prominent). Words produced from khytas (dhtus) can also be accepted in
accordance with the statement kvacid khyta-lopa (966). In the vigraha prpta
1 In the compound calad-gu the feminine adjective calant becomes like the
masculine form calat by vcya-liga-lakms tulydhikaraa-lakmym (1003).
2 Here the translation is as if in karmai prayoga, otherwise you would have to say He
who is the object of the [activity of] binding...
3 Jva Gosvm explains things in the same way when he says anya-padrthe
abhidheye in the vtti.
922
ko yat the kt pratyaya [k]ta in prpta is applied in kartari prayoga and the word
yat ends in a dvity viubhakti. But in the vigraha ka prpto yena the kt
pratyaya [k]ta in prpta is applied in karmai prayoga. In the vigraha prpta ko
yay the tty viubhakti in yay expresses the kraa.
964 / taumaAe masya h"r": k(Amamanas$aAe: /
964. tumo masya hara kma-manaso
tumaof the kt pratyaya tum[u] (see stra 770); masyaof the ma-rma; hara
deletion; kma-manasowhen the words kma or manas follow.
The m of tum[u] is deleted when the words kma or manas follow.
sevitu-kma, sevitu-man, asti bhaktir asya asti-bhaktir vaiava, nsti-bhaktir
avaiava.
samastasysamastena nitypekea sagati
bhulyd iha tatrpi samso v vidhyate
bhaktya dattrtha, atra dna-kriyay nitya sampradnam apekyate, ato yady api
gui-bhtena datta-padena skd-anvayasybhvas tathpi ttparyata sagamyate.
ki ca, prya samndhikaranm eva ptmbara pryo-grahat kvacid
vyadhikaran cayadu-kule janma yasya sa yadu-kula-janm. kahe-kla, alug
ayam. na ca prathamnya-padrthatvesucchye vndvane ya.
VttiThus we get sevitu-kma (one who desires to serve) and sevitu-man (one
who has a mind to serve). When we have the vigraha asti bhaktir asya (of this
person there is devotion) we get asti-bhaktir vaiava (the Vaiava who has
devotion). Similarly, we get nsti-bhaktir avaiava (the non-Vaiava who has no
devotion).
samastasysamastena
nitypekea sagati
bhulyd iha tatrpi
samso v vidhyate
A word that is part of the compound is connected with a non-compounded word that it
always depends on, and because the samsas are bahula, samsa is optionally done
even when there is such dependence.
Thus we get bhaktya dattrtha (one who gave wealth to a devotee, or more
literally: one by whom wealth was given to a devotee).1 Here the activity of giving
always depends on the sampradna (bhaktya). Therefore, even if there is no direct
connection with the word datta that is secondary [i.e bahuvrhi compounds are anyapada-pradhna (see Amta 921) so the prva-pada and uttara-pada are secondary],
still the connection is understood from the context.
SaodhinThere is another very common phenomena called eka-dea-vieana
(modifier connected to only one part of the compound) that is similar to cases like
bhaktya dattrtha in the sense that another word outside the compound word is
connected to one of the words inside the compound. The word thus connected almost
always ends in a ah-viubhakti. For example, in rtnm rti-nigraha subduing
1 Bla explains that the vigraha of dattrtha is datto rtho yena (one by whom
wealth was given).
923
the suffering of the sufferers (Bhgavatam 1.17.11) the word rtnm is connected
only with one part of the compound, namely the word rti, and in vta-varabhayenla tat-tra vihita hi va Don't be afraid of the wind and rain, for your
deliverance from these afflictions has already been arranged (Bhgavatam 10.25.21)
the word va is connected only with one part of the compound, namely the word
tram.
AmtaThe vigraha of sevitu-man is sevitu mano sya (this person has a mind to
serve) and the vigraha of nsti-bhakti is nsti bhaktir asya (this person has no
devotion). Asti and nsti are avyayas that resemble verbs. Someone may say It was
said in vtti 153 that aligo vyaya-saja (that which has no gender is called
avyaya). Therefore a word ending in an khyta pratyaya is also an avyaya. But if we
accepted the existence of a verb in nsti-bhakti then there would be fault since the
compound should then be anasti-bhakti since na[] is a separate word (see stra
778).
Someone may argue, How can the non-compounded word bhaktya be connected
with the word datta which is part of the compound dattrtha, since samsa cannot be
done when there is dependence on another word (see vtti 917)? To remove this
doubt, Jva Gosvm speaks the verse beginning samastasya. In this verse,
samastasya means samastaika-dei-padasya (a word that is part of the compound),
asamastena means asamasta-padena (with a non-compounded word), sagati
means anvaya (connection), and tatrpi means tdpeka-sthale pi (even when
there is such dependence).
VttiMoreover, generally the ptmbara-samsa takes place only if the words to be
compounded have the same adhikaraa (see Saodhin 219). But ptmbara-samsa
sometimes also takes place when the words to be compounded dont have the same
adhikaraa. For example, when we have the vigraha yadu-kule janma yasya we get
yadu-kula-janm (one who takes birth in the Yadu dynasty). Similarly, we get
kahe-kla (one on whose neck there is black, name of Lord iva).1 This is an aluksamsa (a samsa in which there is no luk (mahhara) of the internal viubhakti by
stra 601).
Ptmbara-samsa is not done when a word ending in a pratham viubhakti is the
other thing. For example, ptmbara-samsa is not done when we have su-cchye
vndvane ya (one who is in Vndvana which has nice shade).
AmtaIn the examples yadu-kula-janm and kahe-kla the words are
vyadhikaraa (having different adhikaraas) since the quality of referring to the
same one object is missing since yadu-kulatva and janmatva and kahatva and
klatva are different things (see vtti 922). In kahe-kla the word ending in the
saptam viubhakti is placed first in the compound by saptam-viunithvieaa-kanma-sakhyn daa-hastdi-varjam (995). The mahhara of []i is
prohibited here by viujan-rmntt prva-padt svgd amrdha-mastakt er
mahhara-niedho kme (999).
Ptmbara-samsa is not done when a word ending in a pratham viubhakti is the
other thing due to the inability to understand the other thing by means of the
compound. For example, the meaning which is understood from the sentence succhye vndvane ya would not be understood if we made the compound succhyavndvana.
1 The vigraha of kahe-kla is kla kahe yasya (he on the neck of whom there
is black).
924
BlaRegarding su-cchye, the vigraha is obhan chy yasya (which has nice
shade). Chy means shade.
965 / (icanmaDyapad"laAepa: /
965. kvacin madhya-pada-lopa
kvacitsometimes; madhya-pada-lopadeletion of the middle word.
In a ptmbara-samsa sometimes the middle word is deleted.
sihasyeva mukham asya, siha-mukham iva mukham asyeti v siha-mukha.
VttiThus, when we have the vigraha sihasyeva mukham asya (this person has a
face like that of a lion) or siha-mukham iva mukham asya (this person has a face
like the face of a lion), we get siha-mukha (one whose face is like a lions face).
AmtaSimilarly we get candra-mukh (a girl whose face is like the moon) for
which the vigraha is candra-sada mukha yasy, and bimboha (one whose
lips are like bimba fruits) for which the vigraha is bimba-tulya oho yasya, and so on.
In the same way, when we have the vigraha prapatitni parni yasya ([a tree] whose
leaves have fallen), we get pra-para or prapatita-para, and when we have the
vigraha apagato dharmo yasmt (one from whom religion has departed), we get
apa-dharma and so on.
966 / (icad"AKyaAtalaAepa: /
966. kvacid khyta-lopa
kvacitsometimes; khyta-lopadeletion of the verb.
In a ptmbara-samsa sometimes the verb is deleted.
ptam ambaram asty asya ptmbara.
VttiThus when we have the vigraha ptam ambaram asty asya (this person has
yellow cloth), we get ptmbara (one who has yellow cloth).
AmtaSimilarly, we get mayra-mukua (one who has a peacock crown) for
which the vigraha is mayra-mukuo vidyate sya (this person has a peacock crown),
akuto-bhaya (one who has no fear from anything) for which the vigraha is nsti
kuto pi bhaya yasya, akicana (one who has nothing) for which the vigraha is na
vidyate kicana yasya, and so on.
967 / s$aYaA s$aYayaA gAuiNAtatvae vaATaeR ca /
967. sakhy sakhyay guitatve vrthe ca
sakhya numeral; sakhyaywith a numeral; guitatvewhen multiplication is
understood; v-arthewhen the meaning of the word v (or) is understood; caand.
925
A numeral is compounded with another numeral when multiplication or the
meaning of the word v is understood, and the compound is called
ptmbara.
tri-guit daa tri-da. dvau v trayo v dvi-tr. aj vakyate. na ceyasy
ptmbare vmanatvdibahu-preyas ka.
VttiThus, when we have the vigraha tri-guit daa (ten things multiplied by
three), we get tri-da (three X ten things, i.e thirty things), and when we have the
vigraha dvau v trayo v (two or three things), we get dvi-tr (two or three
things). It will be described later how the taddhita pratyaya a[c] is applied here.1 In a
ptmbara-samsa words that end in yas dont undergo the change to vmana and
so on (see stra 939). Thus we get bahu-preyas ka (Ka who has many
lovers).
AmtaIn tri-da the taddhita pratyaya a[c] is applied after daan by sakhyeyd
ac, na tu baho (Bhat 2191). In the vigraha dvau v trayo v the word v is used in
the sense of saaya (uncertainty) and not in the sense of vikalpa (option). If the
sense of vikalpa were accepted here, then when there is two, bahu-vacana wouldnt be
used. But when the sense if uncertainty, bahu-vacana is used both when there is
duality and pluratity. An example of this is kati bhavata iy (How many disciples
do you have?). Moreover it is said in the Mah-bhya that avijte rthe bahuvacana prayoktavyam (Bahu-vacana is to be used when the object is unknown).
This is supported by Jinendra-buddhi, the author of Nysa. In dvi-tr also the taddhita
pratyaya a[c] is applied like before. Similarly, we get paca- (five or six things),
laka-ko (100 000 or 10 000 000 things), and so on. By the words and so on in
the change to vmana and so on, the taddhita pratyaya ka[p] that would have been
applied by -rma-gop-sarpir-dibhya (1078) is also prohibited by neyasa (Bhat
2226). Regarding bahu-preyas ka, it was said in the Nma-prakaraa (vtti 156)
that authorities say that words ending in or that dont undergo a change to iy or uv
are called gop even when they later appear in the masculine gender. Thus, even in
the masculine gender, the word bahu-preyas (one who has many lovers) is declined
like the word gop, except for when []as follows.
968 / s$ah"zAbd"sta{taIyaAntaenaEk(i(yaAyaAegAe /
968. saha-abdas ttyntenaika-kriy-yoge
saha-abdathe word saha (with); tty-antenawith a word ending in a tty
viubhakti; eka-kriy-yogewhen there is connection to the same kriy.
The word saha is compounded with a word ending in a tty viubhakti,
provided there is connection to the same kriy, and the compound so formed
is called ptmbara.
rmea saha saha-rmo vartate gacchati v ka. atra sahasya sa-bhvo vakyate,
sa-rma. eka-kriy-yogbhve tusaha iun dadhi mathnti yaod,
vidyamnrtho tra saha-abda, iau vidyamne sati ity artha.
VttiThus, when we have the vigraha rmea saha (with Balarma), we get saharmo vartate ka (Ka exists along with Balarma) or saha-rmo gacchati
1 When a[c] is applied after the numeral daan, the sasra of daan is deleted by
sasrasya hara citi (124). Thus we get daa, the plural of which is da. Likewise
when a[c] is applied after tri.
926
ka (Ka goes with Balarma). In this regard, it will be described later how
saha optionally changes to sa (see stra 1012). Thus we also get sa-rma (with
Balarma).
saha + rmea <3.1> (968, 601) saha-rma (two options by 1012):
1) (saha changes to sa) sa-rma (87) sa-rma + s[u] (93) sa-rma <1.1>.
2) (saha doesnt change to sa, 87) saha-rma + s[u] (93) saha-rma <1.1>.
But when there is no connection with the same kriy, we get saha iun dadhi
mathnti yaod (Mother Yaod churns yogurt with her child [by her side]). Here
the word saha has the meaning of existence (see vtti 676). Thus saha iun means
iau vidyamne sati (while the child is existing).
AmtaThe words vartate and gacchati are used here to show how there is
connection with the same kriy. Here both Ka and Rma are equally connected to
the same activity of existing or going. In saha iun dadhi mathnti yaod, however,
only mother Yaod is connected to the acitivity of churning yogurt. The child is not
connected to the activity of churning yogurt, rather it is connected only with the
activity of existing. Similarly we get sahaiva daabhi putrair bhra vahati gardabh
(The she-ass carried the load with her ten sons [by her side]).
Iti ptmbara
Thus ends the section dealing with the ptmbara-samsa.
969 / wtare"tar"yaAegAs$amaAh"Ar"yaAe r"Amak{(SNA: /
969. itaretara-yoga-samhrayo rmaka
itaretara-yoga-samhrayowhen itaretara-yoga or samhra are understood (see
explanation below); rma-kacalled rmaka.
Two or more words1 are compounded with each other when the senses of
itaretara-yoga or samhra are understood, and the compound so formed is
called rmaka.
ca-abdasya samuccaynvcayetaretara-yoga-samhra-rprth catvra.
tedbhtvayava-sakhya itaretara-yoga, tirohitvayava-sakhya sahatipradhna samhra. tayor gamyamnayo pada-dvayasya padn v samso
vcya, sa ca rmaka-saja. dvandva iti prca. tatretaretara-yoge prya paravad eva ligam. tatra rma ca ka ceti vigrahe rma ka iti dvv iti caabdrtha, rma-kau. eva bahutve, rma-ka-rdmna. samuccaye tu
rmo bhukte ka ca, rma ka praty-ekam ity artha. anvcaye tadvadarthatve py antimasyngraha-viayatvam iti bheda. kam anugaccha bala ca
paya iti-vat. rma ca ka ca payety-dau spekatvn na samsa. ki ca,
dvandvt para prvo v ryama abda praty-ekam abhisambadhyate.
rma-ka-saundaryam, a-i-dvayam.
VttiThe word ca has four meanings: (i) samuccaya (conjuction, the joining
together of two or more independent things associated in idea with some common
action), (ii) anvcaya (connection of a secondary action with the main action), (iii)
1 The word anekam is carried forward here from stra 963 as Jva Gosvms
explanation in the vtti indicates.
927
itaretara-yoga (mutual connection), and (iv) samhra (aggregation). Among these
four meanings, itaretara-yoga is the meaning of ca in which the number of the
members is apparent, and samhra is the meaning of ca in which the combination is
the main thing and the number of the members is not apparent.1 When itaretara-yoga
or samhra are understood, two or more words are compounded with each other, and
the compound is called rmaka. The earlier grammarians called it dvandva.
In this regard, in an itaretara-rmaka compound the gender is generally the same
as that of the last word in the compound. Thus, when we have the vigraha rma ca
ka ca and the meaning of the word ca is that Rma and Ka are two, we get
rma-kau (Rma and Ka). Similarly, when the number of the members if
plural, we get rma-ka-rdmna (Rma, Ka, and rdm).
But when samuccaya is understood, we get rmo bhukte ka ca (Rma eats and
Ka eats). Here the meaning is that Rma and Ka are each one. When
anvcaya is understood, the meaning is the same, but the difference is that the last
thing is not a subject of insistence. An example of this is kam anugaccha bala ca
paya (Follow Ka and watch Rma). Compounding is not done in cases like rma
ca ka ca paya (See Rma and Ka), because there is dependence on
another word (see vtti 917).2 Moreover, dvandvt para prvo v ryama
abda praty-ekam abhisambadhyate (A word that is heard after or before a
dvandva compound is joined with each element of the dvandva compound). Thus we
get rma-ka-saundaryam (the beauty of Rma and the beauty of Ka) and a-idvayam (a-dvaya and i-dvaya).
AmtaIn both itaretara-yoga and samhra the meaning of mutual connection in
terms of combination is there, but in itaretara-yoga the dravyas are the main thing and
the combination is secondary whereas in samhra the combination is the main thing
and the dravyas are secondary. This is the difference. Jva Gosvm explains the same
thing in the vtti when he says Samhra is the meaning of ca in which the
combination is the main thing. The meaning of itaretara-yoga is itarasmin itarasya
yoga (connection of one thing with another thing). The itaretara-rmaka
compound takes the same gender as the last word in the compound in accordance
with the future rule uttara-pada-val-liga rmaka-kapuruayo (977). With the
phrase the meaning of the word ca is that Rma and Ka are two, Jva Gosvm
shows how the number of the members is manifest in itaretara-yoga. The meaning is
that because the members of the compoud are two in number, dvi-vacana is used. The
vigraha of rma-ka-rdmna is rma ca ka ca rdm ca. Here, bahuvacana is used because the members of the compound are many in number. The
samhra-rmaka compound will be described in the upcoming stras.
While hes on the topic, Jva Gosvm explains the meanings of samuccaya and
anvcaya with the sentences beginning samuccaye. Rmo bhukte ka ca (Rma
and Ka eat) means rmo bhukte ka ca bhukte (Rma eats and Ka
eats). In itaretara-yoga there is collective connection with the kriy, but in samuccaya
there is individual connection with the kriy (i.e Rma and Ka are each one). This is
1 In itaretara-yoga the members of the group are the main consideration whereas in
samhra the group itself is the main consideration. This makes a difference in
vacana. For example, in an itaretara-rmaka compounds like guru-gaurgau
(Guru and Gauraga) dvi-vacana is used because Gura and Gaurga are two. But in
samhra-rmaka compounds like pi-pdam (the hand and foot) eka-vacana is
used because a group is naturally singular.
2 Here ca is used in the sense of samuccaya. Compounding cannot be done when the
sense is samuccaya or anvcaya, because there is dependence on another word,
namely the verb such as paya and so on.
928
the difference. When anvcaya is understood, the meaning is the same, i.e there is
individual connection, but the last thing, i.e the thing mentioned last, is not a subject
of insistence. Jva Gosvm gives kam anugaccha bala ca paya (Follow Ka
and watch Rma) as an example of this. This means, because there is always danger,
mainly follow Ka because he is less strong and he is restless due to being younger,
but Rma is capable of taking care of himself because he is strong, so the necessity of
protecting him is not as great. Thus the parents of Rma and Ka do not insist on
watching Rma. Similarly, we get the Pinian example which is quoted in Caitanyacaritmta (Madhya 24.223): bao bhikm aa g cnaya (O brahmacr, go out to
collect alms. And while youre at it bring the cow). A bau is an uninitiated brhmaa.
His main duty is to go out and collect alms. The lack of insistence in regard to bringing
the cow is indicated by the fact that the statement and if the missing cow is seen,
then bring it is following as an afterthought. When the sense is samuccaya or
anvcaya, compounding isnt done because there is no collective idea due to the
mutual independence.
Regarding rma-ka-saundaryam, when we have the vigraha rma ca ka ca,
we get rma-kau (Rma and Ka). Then, when we have the vigraha rmakayo saundaryam, we get rma-ka-saundaryam. In this way rma-kasaundaryam is a ah-kapurua that contains an itaretara-rmaka inside it.
Thus by the maxim beginning dvandvt, the resultant meaning is rmasya saundarya
kasya ca saundaryam (Rmas beauty and Kas beauty). Similarly, the
resultant meaning of a-i-dvayam is a-dvaya i-dvaya ca (a-dvaya and i-dvaya).
Examples of when a word that is heard before a dvandva compound is joined with each
element of the dvandva compound are sundara-rma-kau (beautiful Rma and
beautiful Ka), mdula-pi-pdam (a soft hand and a soft foot), and so on.
970 / s$amaAh"Are" atvamaek(tvaM ca /
970. samhre brahmatvam ekatva ca
samhrewhen there is samhra (aggregation); brahmatvamneuterness;
ekatvamsingularity; caand.
When there is samhra, the rmaka compound is neuter and singular.
AmtaThis is an apavda of the future rule uttara-pada-val-liga rmakakapuruayo (977).
971 / s$amaAh"Ar": /
971. samhra
samhrasamhra (aggregation).
The word samhra is to be supplied in the subsequent stras.
prabhur ayam.
972 / @aAiNA"vyajaAtaInaAma, /
929
972. apri-dravya-jtnm
a-pri-dravya-jtnmof the jtis of things (dravyas) which dont have breath.
There is samhra of the jtis of things which dont have breath.
r-astri, tulas-maruvakam. ajtitvenandaka-pcajanyau. jtitve pi niyatadravya-vivaky naetau tulas-maruvakau.
VttiThus we get r-astri (a shoemakers awl and a knife) and tulasmaruvakam (tulas and maruvaka). When the words being compounded are not
jtis, we get nandaka-pcajanyau (Nandaka and Pcajanya). Even when there they
are jtis, samsa doesnt take place if there is a desire to express particular individual
things. Thus we get etau tulas-maruvakau (this tulas and maruvaka).1
AmtaThe air which issues from the mouth and nose is called pra. That which has
pra is called pri, and that which doesnt is called apri. Regarding r-astri, r
is a tool that pierces leather and astr is a knife. Maruvaka is a kind of citron.
Nandaka is Haris sword and Pcajanya is His conch. Therefore these two words
express names not jtis. Why do we say dravya? Because there is no samhra of the
jtis of guas and kriys. Thus we get rpa-rasa-gandha-spar (form, taste, smell,
and touch) and gamansana-bhojanni (going, sitting, and eating). Why do we say
apri? Consider brhmaa-katriya-vi-dr (brhmaas, katriya, vaiyas, and
dras).
973 / inatyavaEir"NAAma, /
973. nitya-vairim
nitya-vairimof those creatures which have permanent enmity.
There is samhra of permanent enemies.
garua-ngam. krya-vaire tu, devsur.
VttiThus we get garua-ngam (Garua and the snake). But when there is enmity
for a purpose, we get devsur (the demigods and the demons).
AmtaThe analysis of nitya-vairim is nitya vaira vidyate em (of those
creatures which have permanent enmity). For example, the permanent enmity of
Garua and the snake is well-known. Other examples are ahi-nakulam (the snake and
the mongoose), va-glam (the dog and the jackal), mrjra-mikam (the cat
and the mouse), and so on. With the sentence beginning krya-vaire tu, Jva
Gosvm gives a counterexample. The enmity of the demons with the demigods is
occasionally there, for the sake of fulfilling their own purposes, but it is not eternal. 2
Similarly, we get kuru-pav (the Kurus and Pavas).
974 / aANyaAnaAma, /
1 The samhra-rmaka-samsa is only done when the objects are spoken of

collectively as as a class. When, however, the individuals belonging to a class are
indicated, itaretara-rmaka-samsa is done instead.
2 For example, the demons co-operated with the demigods in churning the milk-ocean.
930
974. pry-agnm
pri-agnmof the limbs of living entities who breath.
There is samhra of the limbs of living entities who breath.
pi-pdam.
VttiThus we get pi-pdam (the hand and the foot).
AmtaOther examples are lala-nsikam (the forehead and the nose), akikaram (the eye and the ear), and so on. Mukha-nsike (the mouth and the nose),
however, is a deviation from the samhra principle, because the samsas are bahula
(see stra 914).
975 / ivar"AeiDanaAma"vyaAnaAM vaA /
975. virodhinm adravyn v
virodhinmof opposites; adravynmwhich are not dravyas; voptionally.
There is optionally samhra of opposites which are not dravyas.
sukha-dukha, sukha-dukhe.
VttiThus we get sukha-dukham (happiness and distress) or sukha-dukhe
(happiness and distress).
BlaHappiness and distress are opposites which are guas. They are opposites to
each other by means of their characteristic of not being present together at the same
time. Other examples are toam (cold and hot) or toe (cold and hot) and
so on. Why do we say virodhinm? Consider kma-krodhau (lust and anger). Lust
and anger are not opposites because a person can be lusty while being angry. Why do
we say adravynm? Consider toe udake (cold and hot waters).
976 / s$avaeR'ipa r"Amak{(SNAA ivaBaASayaEk(va"vainta /
976. sarve pi rmak vibhayaika-vad bhavanti
sarveall; apieven; rmakrmaka compounds; vibhayoptionally;
eka-vatlike singular; bhavantiare.
All rmaka compounds can optionally be singular.
yath hrasva-drgha-pluta iti pinya-stram.
VttiAn example is the Pinian stra hrasva-drgha-pluta (Adhyy 1.2.27).
AmtaThe word sarve here means all the compounds that were mentioned in the
sections dealing with the itaretara and samhra rmaka compounds. All these can
optionally be singular. The implied meaning is that in the other case they are dual and
so on according to the number of the members. This stra is a paribh. It is fully
meaningful only in relation to the itateratara-rmaka compounds. In terms of the
samhra-rmaka compounds, it is meaningful only in relation to those which are
931
ordained as compulsory, and not in relation to those that are ordained as optional,
because that would be pointless.1
Jva Gosvm uses as an example hrasva-drgha-pluta, which is part of a Pinian
stra. The full stra is -klo j jhrasva-drgha-pluta (Adhyy 1.2.27). In his
Kik commentary to this stra Vmana says dvandvaika-vad-bhve puliganirdea sautra (The use of the masculine gender when the dvandva is singular is
sautra (an irregularity found only in the stra)). The meaning here is that the use of
the masculine gender is due to the fact that in stras there is irregular usage like that
found in the Vedas. Regarding hrasva-drgha-pluta, in the case that the option of
singularity is not taken, we get the itaretara-rmaka compound hrasva-drghaplut which is plural.
Examples of this stra in Jva Gosvms own books are api stokat-yogyatsvairnuj-garh-samuccaye (Bhat 907), viujan-rmntt (999), and tri-bhuvanavibhava-hetave (Bhgavatam 11.2.53) which Jva Gosvm explains in his Kramasandarbha as tri-bhuvana-vibhavya kim uta tad-dhetave ity artha. sarvo pi dvandvo
vibhayaika-vad bhavatti nyyd eka-vacanam (Tri-bhuvana-vibhava-hetave
means for the opulence of the three worlds, what to speak of the cause of the three
worlds. The singular is used here in accordance with the maxim sarvo pi dvandvo
vibhayaika-vad bhavati (Kik 1.2.63)).2 Moreover, this stra is just for the sake of
justifying the usage of the learned, it cannot be applied everywhere according to ones
desire, otherwise the definitions such as being that in which the number of the
members is apparent and so on would be useless (see vtti 969).
Prasagt samsntara-ligny api nirpyante

While we are on the topic, the genders of the other compounds will also be described.
AmtaPrasagt (due to the occasion) means samhre brahmatva-nirpaaprasagt (due to the occasion of describing how a samhra-rmaka compound
is neuter (see stra 970)).
977 / oar"pad"vaiaM r"Amak{(SNAk{(SNApau&SayaAe: /
977. uttara-pada-val-liga rmaka-kapuruayo
uttara-pada-vatlike that of the last word; ligamthe gender; rmakakapuruayoin a rmaka compound and in a kapurua compound.
In rmaka and kapurua compounds the gender of the compound is
like that of the last word in the compound.
1 Amta is basically saying that this stra allows an itaretara-rmaka compound to
also optionally be neuter singular like a samhra-rmaka compound, and it allows
what would normally be a compulsory samhra-rmaka compound to optionally
be plural like an itaretara-rmaka compound. But this stra is not meaningful in
relation to samhra-rmaka compounds that are already optional (see stra 975),
because it is pointless to ordain as optional something that is already optional.
2 Because the neuter gender is declined in the same way as the masculine gender
from the third case onwards, these examples do not clearly prove Amtas point that
when the rmaka compound is singular it must also be neuter. However, the
compound tis-catas in stra 151, which is neuter first case singular, clearly proves
the point.
932
tatra rmakerdh-kv imau, ka-rdhe ime. kapurueka-bhry,
mukha-candra.
VttiExamples of this in rmaka compounds are rdh-kv imau (these two
are Rdh and Ka) and ka-rdhe ime (these two are Ka and Rdh).
Examples of this in kapurua compounds are ka-bhry (the wife of Ka)
and mukha-candra (a moon-like face).
AmtaThis stra means rmke kapurue ca samse uttara-padasya ligam
iva samasta-padasya liga bhavati. In rdh-kau, even though the meaning of
each word has equal importance, the gender of the compound is masculine because
the gender of the last word ka is masculine. Likewise in ka-rdhe the gender of
the compound is feminine because the gender of the last word rdh is feminine.
Ka-bhry is a ah-kapurua for which the vigraha is kasya bhry (the
wife of Ka). Because the last word is the main thing here, the gender of the
compound being like that of the last word is automatically achieved. Regarding
mukha-candra, when we have the vigraha mukha candra iva, ymarma-samsa is
done by upameya vyghrdibhir upamnai (928). Here, even though the first word
is the main thing, the gender of the compound is like that of the last word. This is a
general rule. The apavda in regard to the rmaka compounds was already
described in samhre brahmatvam ekatva ca (970), and the apavda in regard to
the kapurua compounds is described in the next stra.
978 / iar"AmaIaAaApaaAlaMpaUvaRgAitas$amaAs$aeSau vaAcyailataEva /
978. trirm-prptpannla-prva-gati-samseu vcya-ligataiva
trirmin a trirm compound (see stra 933); prpta-panna-alam-prvain a
compound in which the first word is prpta, panna, or alam (see stras 938 and 961);
gati-samseuand in a gati compound (see stra 931 and stras 958 to 962); vcyaligatthe quality of being vcya-liga (having the same gender as that of the vcya
(vieya)); evaonly;
In trirm compounds, in compounds where the first word is prpta, panna,
or alam, and in gati compounds the gender of the compound is like the
gender of the vieya.1
paca-kapla spa, prpta-jvika, panna-jvika, ala-kumri, pratigato ka
praty-aka ka, nir-madhupuri.
VttiThus we get paca-kapla spa (soup prepared in five clay cups), prptajvika ka (Ka who has obtained His livelihood), panna-jvika ka
(Ka who has obtained His livelihood), ala-kumri ka (Ka who is fit for
[marrying] a young girl), praty-aka ka (Ka who is directly perceived)
where the vigraha of praty-aka is pratigato kam (gone towards the sense organ,
i.e directly perceived), and nir-madhupuri ka (Ka who departed from
Madhu-pur (Mathur)).
1 The word samsa in trirm-prptpannla-prva-gati-samseu is connected to

each of the words trirm, prptpannla-prva, and gati, in accordance with the
maxim dvandvt para prvo v ryama abda praty-ekam abhisambadhyate
(vtti 969). Likewise the word prva is connected to each of the words prpta, panna,
and alam, in accordance with the same maxim.
933
AmtaPaca-kapla is a trirm compound formed when the meaning of a taddhita
pratyaya is the viaya, i.e the taddhita pratyaya called keava []a is applied here in
the sense of pacasu kapleu samskta (prepared in five clay cups) by tatra
saskta bhaka cet (Bhat 2421) and then it is deleted by trirmta sarvevardiprg-dvyatyasya mahharo napatye (Bhat 2300). The word kapla, which means
mt-ptra (a clay cup), is usually declined both in the masculine and neuter genders,
but here the tri-rm compound paca-kapla is only masculine, since the gender of
the vieya spa is masculine. Prpta-jvika is the dvity-kapurua compound
we get by applying prptpanne dvityay (938) when we have the vigraha prpto
jvikm (one who has attained a livelihood). Here, even though the word jvik is
feminine, the gender of the compound is masculine like the gender of the vieya.
Likewise with panna-jvika.
Ala-kumri is the caturth-kapurua compound that we get by applying parydaya caturthy (961) when we have the vigraha ala jta kumryai (fit for
[marrying] a young girl). [p] becomes vmana here by stra 939. Here also, even
though the word kumr is feminine, the gender of the compound is masculine like the
gender of the vieya. Regarding praty-aka, the word aka is neuter and refers to an
indriya (sense organ). Even though praty-aka is a kapurua compound formed
by aty-dayo dvityay (958), praty-aka is specifically an example of a gati-samsa
since the avyayas pra and so on are called gati when they are used in connection with
kriys like gata and so on (see Adhyy 1.1.60 and Saodhin 775). Similarly,
even though nir-madhu-puri is a kapurua compound formed by nir-daya
pacamy (962), it is specifically a gati-samsa. The vigraha of nir-madhu-puri is
nikrnto madhu-pury (one who has departed from Madhu-pur (Mathur)). Other
examples of gati-samsas are pra-vaiava (an eminent Vaiava) for which the
vigraha is pragato vaiava, and so on.
979 / r"AaA"Ah"A: pauMisa /
979. rtrhnh pusi
rtra-ahna-ahthe words rtra (night), ahna (day), and aha (day); pusiin
the masculine gender.
Compounds ending in rtra, ahna, or aha are declined in the masculine
gender.
aho-rtrv imau puyau. prvha, dvy-aha.
VttiThus we get aho-rtrv imau puyau (these two days and nights are
auspicious). The other examples are prvha (the first part of the day, morning)
and dvy-aha (a group of two days).
SaodhinCommenting on the equivalent Pinian stra rtrhnh pusi
(Adhyy 2.4.29), Siddhnta-kaumud says etad-antau dvandva-tatpuruau pusy
eva (A dvandva compound or tatpurua compound which ends in these, i.e rtra,
ahna, and aha, can only be declined in the masculine gender). The words rtra, ahna,
and aha are derived from the words rtri (night) and ahan (day) using the taddhita
pratyaya called keava a-rma which is applied at the end of a compound.
BlaRegarding aho-rtrau, when there is the samhra aha ca rtri ca (a day and
a night) we get the dvandva compound ahan-rtri. The taddhita pratyaya []a
(keava a-rma) is then applied by dhenv-anauhau str-pusdaya ca (1070) and irma is deleted by a-i-dvayasya hara (1051). The n of ahan then changes to a
934
viusarga by ahno viusargo viupadnte (216) and sandhi is done whereby we
get aho-rtra. The neuter singular would usually be used by samhre brahmatvam
ekatva ca (970), but this rule ordains the masculine gender. Therefore the neuter
gender isnt used, but the singular is still used. Thus we get aho-rtra. Then, we have
aho-rtra cho-rtra ca (a day and a night and a day and a night), we get ahortrau. The example aho-rtrv imau puyau is also seen in the Bh-vtti.
AmtaPrvha is a kapurua compound formed by applying
prvpardharottardny avayavinaika-dravyatve (Bhat 1716) when we have the
vigraha prvam ahna (the first part of the day). The taddhita pratyaya called
keava a-rma is applied by rjha-sakhibhya (1069) and ahan is replaced by ahna
in accordance with sarvvyaybhym eka-varja sakhy-sakhytaika-deebhya
cha-abdasyhna samhra-varja e (Bhat 2111). The n of ahna then changes to
by a-rmntd ahnasya (Bhat 1989), and we get prvha. The neuter gender
would have been applied since the word ahan is neuter, but this rule ordains the
masculine gender instead. Dvy-aha is a trirm compound formed by sakhy
taddhitrthottara-pada-samhreu samasyate, sa ca trirm-saja (933) when we
have the vigraha dvayor ahno samhra (a group of two days). Keava a-rma is
applied at the end of the compound by rjha-sakhibhya (1069) and the sasra of
ahan is deleted by ahna a-kha-rmayor eva (1048). The change to ahna doesnt
take place here due to the prohibition samhra-varja e (Bhat 2111). Thus we get
dvy-aha. The feminine gender would have applied here since a trirm compound is
feminine by a-rmnt trirm lakm (935), but this rule ordains the masculine
gender instead.
980 / @DaRcaARd"yaAe aiNA ca /
980. ardharcdayo brahmai ca
ardha-rca-dayathe words ardha-ca and so on; brahmaiin the neuter gender;
caalso.
The words ardha-rca and so on are declined both in the masculine gender
and the neuter gender.
ardha-rca, ardha-rcam. ytha, ytham ity-di.
VttiThus we get ardha-rca (half a verse) or ardha-rcam (half a verse), ytha
(a group) or ytham (a group), and so on.
AmtaThe words ardha-rca and so on are also declined declined in the neuter
gender. Due to the word ca (also) they are also declined in the masculine gender.
Ardha-rca and ardha-rcam are kapurua compounds formed by ardha samavibhge v (Bhat 1717) when we have the vigraha ardha ca (half of a verse).
The taddhita pratyaya a-rma is applied at the end of the compound by k-pathi-purapa (1065). Among the ardharcdis, the non-compounded words ytha and so on are
also used in the two genders, but sometimes they have different meanings in each of
the genders. For example, the word madhu is used in both genders when it refers to
makaranda (the nectar of flowers) or mkika (honey), but it is only used in the
masculine gender when it refers to the month Caitra and so on. Similarly, the words
padma and akha are used in both genders when they refer to something born in the
water (i.e a lotus in the case of padma and a conchshell in the case of akha), but
they are only used in the masculine gender when they refer to nidhi (treasure).
Things should be understood in the same way in the case of other ardharcdis that
have multiple meanings.
935
SaodhinAccording to the Pinian Gaa-pha, the ardharcdis are the words
ardharca, go-maya, kaya, krpaa, kutapa, kuapa, kapa, akha, gtha, ytha,
dhvaja, kabandha, padma, gha, saraka, kasa, divasa, ya, andha-kra, daa,
kamaalu, maa, bhta, dvpa, dyta, cakra, dharma, karman, modaka, ata-mna,
yna, nakha, nakhara, caraa, puccha, dima, hima, rajata, saktu, pidhna, sra,
ptra, ghta, saindhava, auadha, haka, caaka, droa, khalna, ptrva, aika,
vra-ba, protha, kapittha, uka, la, ulka, sdhu, kavaca, reu, kapaa, kara,
musala, suvara, ypa, camasa, vara, kra, kara, ka, a-pada, magala,
nidhana, nirysa, jmbha, vtta, pusta, busta, kveita, ga, nigaa, khala, khala,
madhu, mla, mlaka, sthla, arva, nla, vapra, vimna, mukha, pragrva, la,
vajra, kaaka, kaaka, karpaa, ikhara, kalka, na, mastaka, valaya, kusuma, ta,
paka, kuala, kira, kumuda, arbuda, akua, timira, arma, bhaa, iv-sa,
mukula, vasanta, taka, taga, piaka, viaka, viaga, piyka, ma, koa,
phalaka, dina, daivata, pinka, samara, sthu, anka, upavsa, ka, karpsa,
cala, khaa, dara, viapa, raa, bala, mala, mla, hasta, rdra, hala, stra,
tava, gva, maapa, paaha, saudha, yodha, prva, arra, phala, chala,
pura, rra, bimba, ambara, kuima, maala, kuapa, kakuda, khaala, tomara,
toraa, macaka, pacaka, pukha madhya, bla, vlmka, vara, vastra, vasu, deha,
udyna, udyoga, sneha, stana, svara, sagama, nika, kema, ka, katra, pavitra,
yauvana, kalaha, pnaka, mika, valkala, kuja, vihra, lohita, via, bhavana,
araya, pulina, dha, sana, airvata, rpa, trtha, lomaa, tamla, loha, daaka,
apatha, pratisara, dru, dhanus, mna, varcaska, krca, taula, maha, sahasra,
odana, pravla, akaa, aparha, na, and akala.
Iti rmaka-nirayas tad-di-liga-niraya ca

Thus ends the section dealing with the rmaka compounds and the genders of the
rmaka compounds and other compounds.
981 / @vyayaIBaAva: /
981. avyay-bhva
avyay-bhvacalled avyay-bhva.
The word avyay-bhva is to be supplied in the subsequent stras.
prabhur ayam.
BlaThe understanding of the word avyay-bhva (which literally means becoming
an avyaya) is that which is not an avyaya becomes an avyaya.1
SaodhinAs will be seen in the next two stras, the general process of forming an
avyay-bhva compound is that an avyaya is compounded with another word which is
not an avyaya, and the whole compound then becomes an avyaya.
1 The taddhita pratyaya vi is applied after the word avyaya by abhta-tat-bhve kbhv-asti-yoge vi (1277). The final a of avyaya then changes to by a-dvayasya vv rma (1278), and the taddhita pratyaya vi is deleted by kevalasya pratyaya-ver
hara (612). Thus we get avyay.
936
982 / tasyaAvyayatvaM atvaM ca /
982. tasyvyayatva brahmatva ca
tasyaof that (of the avyay-bhva compound); avyayatvamthe quality of being an
avyaya; brahmatvamthe quality of being neuter; caand.
An avyay-bhva compound is an avyaya, and it is neuter.
983 / @vyayaM s$aamyaTaeR @BaAvae paAAegyayaAe: vaIps$aAyaAms$aAk(lyae
@ntaATaeR @naita(mae wyaaAyaAM ca inatyama, /
983. avyaya saptamy-arthe abhve pacd-yogyayo vpsym skalye antrthe
anatikrame iyatty ca nityam
avyayaman avyaya; saptam-arthewhen the sense of a saptam viubhakti is
understood; abhvewhen abhva (absence) is understood; pact-yogyayo
when the sense is pact (after, behind) or yogya (equal to); vpsymwhen
vps (simultaneous pervasion of many things of the same kind) is understood;
skalyewhen skalya (entirety) is understood; anta-arthein the sense of anta
(end); anatikramewhen anatikrama (not going beyond) is understood; iyattym
when iyatt (fixed quantity) is understood; caand; nityamcompulsory (nityasamsa).
An avyaya is compulsorily compounded with a word produced from a nma
when the sense of saptam is understood, when absence is understood,
when the sense is pact or yogya, when vps is understood, when entirety
is understood, when the sense is anta, when anatikrama is understood, or
when fixed quantity is understood. The nitya-samsas so formed are called
avyay-bhvas.
nma-padena nityam avyaya samasyata iti jeyam. harim adhiktya pravtteti
vigrahe harim adhti sthite adhi-hari kath pravartate. sasrasybhva nisasram. kasya pacd yogyo v anu-ka pradyumna. gop gop prati
prati-gopi. sa-patram atti viu-naivedyam. sa-dvdaa-skandham adhte. aktim
anatikramya yath-akti. evam anye pi. yvat-ptra vaiavn mantrayasva.
VttiIt should be understood that the meaning here is nma-padena nityam
avyaya samasyate (An avyaya is compulsorily compounded with a word produced
from a nma). Thus, when we have the words harim adhi for which the vigraha is
harim adhiktya pravtt (which has commenced1 having made Hari the topic), we
get adhi-hari kath pravartate (talk about Hari is going on).
Regarding abhve, when we have the vigraha sasrasybhva, we get ni-sasram
(the absence of material existence).
Regarding pacd-yogyayo, when we have the vigraha kasya pacd yogyo v,
we get anu-ka pradyumna (Pradyumna comes after Ka or Pradyumna is
equal to Ka).
1 Pravtt is feminine here because it is a vieaa of the word kath (talk). Thus
Jva Gosvm explains adhi-hari kath (talk about Hari) to mean harim adhiktya
pravtt kath (talk which has commenced having made Hari the topic).
937
Regarding vpsym, when we have the vigraha gop gop prati we get prati-gopi
(each gop).1
An example of skalye is sa-patram atti viu-naivedyam (He eats Vius food
remnants along with the leaf plate).
An example of antrthe is sa-dvdaa-skandham adhte (he studies up until the end
of the twelfth canto).
Regarding anatikrame, when we have the vigraha aktim anatikramya, we get yathakti (not going beyond ones ability e.g according to ones ability). Other examples
are made in the same way.
An example of iyattym is yvat-ptra vaiavn mantrayasva (Invite as many
Vaiavas as there are pots, or more literally: as many pots there are, that many
Vaiavas you should invite).
AmtaJva Gosvm personally explains the meaning of the stra with the sentence
beginning nma-padena. Regarding the phrase nityam avyaya samasyate (an
avyaya is compulsorily compounded), the implied meaning is because nityasamsas cannot be explained by separation of the samsas own words (see vtti
527). Therefore the vigraha is shown in other words which express the same meaning,
i.e harim adhiktya pravtt. In this sentence the meaning of saptam is understood,
i.e the meaning is harau viaye (on the topic of Hari).2 Regarding adhi-hari, because
an avyay-bhva compound is an avyaya, the sv-di is deleted, and because an
avyay-bhva compound is neuter, the feminine pratyaya [p] is not applied even
though adhi-hari is a vieaa of kath.
Abhva means atyantbhva (complete absence). The word vaiavnm has to be
supplied in the example. Thus ni-sasra vaiavnm (there is no material
existence for the Vaiavas). Similarly, we get nir-makikam (the absence of flies)
and so on. Anu-kam either means kasya pact pradyumna (Pradyumna
comes after Ka) or rpa-gudibhi kasya yogya pradyumna (Pradyumna
is equal to Ka in beauty, qualities, and so on). Other examples are anu-ratha
padtik (the foot soldiers follow behind the chariot), anu-rpa lam (the
character corresponds to the form), and so on.
Yugapat sajtyn vastn vyptir vps (The simultaneous pervasion of many
things of the same kind is called vps). The words anurajyate ka have to be
supplied in the example prati-gopi. Thus prati-gopi anurajyate ka (Ka loves
each gop). Other examples are prati-dinam (every day), prati-gham (each
house), and so on.
1 Since an avyay-bhva compound is neuter, the of gop becomes i by brahmntatrivikramasya vmana (172).
2 Thus the sense of a viaya saptam is understood here (see vtti 420). An example
of an raya saptam is adhi-dharai (on earth). Vivantha Cakravart hkura has
used this avyay-bhva compound in his commentary to the first verse of the
Bhgavatam. Another example of a viaya saptam is adhy-tmam (on the topic of
the self, i.e about the self). However, another meaning of adhy-tmam is about the
Supreme Self because one of the meanings of the word tman is brahman according
to the following definition of Amara-koa: tm yatno dhtir buddhi sva-bhvo
brahma varma ca (The word tman can mean yatna (effort), dhti (firmness),
buddhi (intelligence), sva-bhva (nature), brahman (the Supreme Spirit, the
Absolute Truth) and varman (body)). So a compound like adhytma-jnam could
mean either knowledge about the self or knowledge about the Supreme Self.
938
Sa-patram means patrea saha (along with the plate). The idea is patram apy
aparityajya ([he eats everything] not even sparing the plate). The change to sa here
is the same as was described before. Sa-dvdaa-skandham means dvdaaskandhena saha (along with the twelfth canto), or in other words dvdaaskandhasynta-paryantam (up until the end of the twelfth canto). The change to sa
here is the same as was described before. Antrtha is mentioned as a separate
category than skalya because the word anta here refers to the end of that section of
a book which one has mentally vowed to study up until. So one can come to the end of
that section without completing the entire book. Thus we also get sa-daama-sarga
mgham adhte (He studies Mghas poem up until the tenth sarga).
Other examples of anatikrame are yath-jnam (according to ones knowledge),
yath-mati (according to ones opinion), yath-tatham (according to the truth, i.e
truly, properly), and so on. Why do we say anatikrame? Consider yath vius tath
lakm (In which way Viu is, in that way Lakm is).
Iyatt is equivalent to iyad eva (only that much). Thus iyatt means parimanicaya (fixed measure). Another example is yvad-sana bhikn mantrayasva
(Invite as many beggars as there are seats).
Ity avyay-bhveu nitya-sams

Thus ends the section dealing with the nitya-samsas among the avyay-bhva
compounds.
Atha vibhit
Now we begin the section dealing with the optional samsas among the avyay-bhva
compounds.
984 / @nauyaRsya s$amaIpamaAh" yasya ca dE"Gya< taena /
984. anur yasya sampam ha yasya ca dairghya tena
anuthe avyaya anu; yasyawhose; sampamnearness; haexpresses; yasya
whose; caand; dairghyamlength; tenawith that word.
The avyaya anu is optionally compounded with a word whose nearness it
expresses or whose length it expresses, and the compound so formed is
called avyay-bhva.
anu-vndvana yamun, tat-sampety artha. anu-yamuna vndvana tadvaddrgham ity artha. pakevndvanam anu yamunety-di. lakady-antar-bhvd
anayor dvityaiva.
VttiThus we get anu-vndvana yamun (the Yamun is near Vndvana) where
anu-vndvanam means vndvana-samp (near Vndvana) and anu-yamuna
vndvanam (Vndvana extends alongside the Yamun) where anu-yamunam
means yamun-vad-drgham (long like the Yamun). In the other case we get
vndvanam anu yamun (the Yamun is near Vndvana) and so on. Only a dvity
viubhakti is used here, since these two meanings are included within lakaa and so
on (see stra 672).
939
AmtaThe change to vmana in anu-yamunam takes place by brahmntatrivikramasya vmana (172). Other examples are anu-grma pulind vasanti (The
pulindas live near the village) where anu-grmam means grmasya nikaam (near
the village) and anu-gaga vras (Vras extends alongside the Gag)
where anu-gagam means gag-vad-drgh (long like the Gag). Someone may
argue, The vigraha should be vndvanasya anu. Why is a dvity viubhakti used
here instead? In answer to this, Jva Gosvm speaks the sentence beginning Only a
dvity viubhakti is used here. This sentence means because the meaning
smpya and dairghya are included within lakaa and because of the connection with
the word anu which expresses those meanings, only a dvity viubhakti is used. This
is in accordance with ka-pravacanyair yoge dvity (671). Therefore the
explanation would be vndvana-sampa lak-ktya yamun pravahati (The
Yamun flows, making nearness to Vndvana the target) and yamun-dairghyasada-dairghyopalakita vndvana virjate (Vndvana is gloriously present
being characterized by a length similar to the length of the Yamun).
985 / @iBaataI laaNAenaAiBamauKyae /
985. abhi-prat lakaenbhimukhye
abhi-pratthe avyayas abhi and prati; lakaenawith the lakaa (target);
bhimukhyewhen bhimukhya (direction towards) is implied.
The avyayas abhi and prati are optionally compounded with a word
expressing the target when direction towards that target is understood, and
the compound so formed is called avyay-bhva.
harim bhimukhyena abhi-hari vaiavo yti. lakaeneti kim? bhrnty harim
abhiyti cet tad na syt.
VttiThus we get abhi-hari vaiavo yti (The Vaiava goes towards Hari) where
abhi-hari means harim bhimukhyena (with direction towards Hari). Why do we say
lakaena? Because compounding doesnt take place when we have bhrnty harim
abhiyti (He mistakenly approaches Hari).
AmtaIn abhi-hari, Hari is the target and the going takes place by making Him the
target. Thus the word abhi implies the relationship of lakya-lakaa (the thing which
is targeted and the thing which targets). Thus, just like in the last vtti, bhimukhya is
included in lakaa and thus by ka-pravacanyair yoge dvity (671) the vigraha
case is harim abhi vaiavo yti. Other examples are abhy-agni patanti alabh or
agni abhi patanti alabh (the locusts fall towards the fire) and prati-vadhvani sammilanti gva or va-dhvani prati sammilanti gva (the cows
congregate toward the sound of the flute). Bhrnty means citta-bhrnty (due to
the bewilderment of the mind). Thus, due to the bewilderment of the mind, Hari is not
the target in bhrnty harim abhiyti, and therefore the dvity viubhakti in harim
here just expresses the karma of abhiyti. Similarly we get di-mohena mathurm
abhigacchati (due to bewilderment of direction, he approaches Mathur) and so on.
986 / @papair"baih"r"antaA: paamyaA , @Ax.~ ca mayaARd"AiBaivaDyaAe: /
986. apa-pari-bahir-ac-ant pacamy, ca marydbhividhyo
940
apa-pari-bahir-ac-antthe avyayas apa, pari, and bahir, and avyayas ending in
ac[u]; pacamywith a word ending in a pacam viubhakti; the avyaya []; ca
also; maryd-abhividhyowhen the sense is maryd (limit) or abhividhi
(inclusion).
The avyayas apa, pari, and bahir, and avyayas ending in ac[u]1 are optionally
compounded with a word ending in a pacam viubhakti. The avyaya [] is
also optionally compounded with a word ending in a pacam viubhakti
when the sense is maryd or abhividhi. All the compounds so formed are
called avyay-bhvas.
apa-mthura, pari-vraja. ts ta varjayitvety artha. bahir-goha, prgvndvanam. tath -vaikuha sasra. -vaikuha vysa-krti. pakeapa
mthurebhya.
VttiThus we get apa-mthura sasra (The material world is outside the district
of Mathur) where apa-mthuram means mthurn varjayitv (except the district of
Mathur) and apa-vraja sasra (The material world is outside Vraja) where apavrajam means vraja varjayitv (except Vraja). The other examples are bahirgoham (outside the cowherd village), prg-vndvanam (east of Vndvana)2, vaikuha sasra (material existence extends up to (but not including)
Vaikuha)3, and -vaikuha vysa-krti (the fame of Vysa extends as far as
Vaikuha). In the other case we get apa mthurebhya (outside the district of
Mathur) and so on.
AmtaThe meaning of varjana (exclusion) is understood simply by the mention of
the word pacamy, in accordance with apa-pari-yuktt pacam varjane (Bhat 1035).
Similarly, the vigraha of bahir-goham is gohd bahi (outside the cowherd
village). Here the pacam viubhakti is applied by drntikrtha-bahir-yoge ah
pacam ca (693). Due to the mention of the word pacamy in the current stra,
compounding isnt done when there is connection with a word ending in a ah
viubhakti. Thus Amara-koa says karasya karabho bahi. The vigraha of prgvndvanam is vndvant prk (east of Vndvana). The pacam viubhakti is
applied here by anyrthdibhir yoge pacam (685). The vigraha of -vaikuham is
vaikuht. The pacam viubhakti is applied here by -yuktt pacam
marydbhividhyo (686). The meanings of maryd and abhividhi could have been
understood simply by the mention of pacamy here, since in the kraka-stra (stra
686) the pacam viubhakti was only ordained in those meanings, but they are
repeated here for the sake of easy understanding.
Iti prva-pada-pradhnvyay-bhv
Thus ends the section dealing with the avyay-bhva compounds in which the first
word is the main thing.
987 / s$amaAs$as$aAyaeR tau /
987. samsa-skarye tu
samsa-skaryewhen there is mixture of the compounds; tubut.
1 See vtti 685 and Amta 685.
2 See Amta 685 for the formation of the avyaya prk.
3 See Saodhin 59.
941
Now we give examples of when there is mixture of the compounds.
kamale iva locane yasya sa kamala-locana, kamala-locana csau ka ca kamalalocana-ka iti ptmbara-garbha-ymarma. rada ca tat sarasi-ja ceti
rada-sarasija, rada-sarasije iva nayane yasya sa rada-sarasija-nayana iti
ymarma-garbha-ptmbara.
VttiFor example, when we have the vigraha kamale iva locane yasya (one whose
two eyes are like two lotuses), we get the ptmbara compound kamala-locana.
Then, when we have the vigraha
kamala-locana csau ka ca (He is one whose eyes are like lotuses and He is
Ka), we get kamala-locana-ka (lotus-eyed Ka) which is a ptmbaragarbha-ymarma (a ymarma compound that contains within it a ptmbara
compound).1
To give another example, when we have the vigraha rada ca tat sarasi-ja ca (it is
autumnal and it is a lotus), we get the yma-rma compound rada-sarasijam.
Then, when we have the vigraha rada-sarasije iva nayane yasya (one whose two
eyes are like two autumnal lotuses), we get rada-sarasija-nayana which is a
ymarma-garbha-ptmbara (a ptmbara compound that contains within it a
ymarma compound).
AmtaThe word udhriyate (examples are now given) has to be supplied in this
stra to complete the sense.
Iti samsa-vie
Thus end the section dealing with the different kinds of compounds.2
988 / @Ta s$amaAs$ak(AyaRivazAeSaA: /
988. atha samsa-krya-vie
athanow; samsa-krya-viethe different kinds of grammatical operations that
take place in a compound.
Now the different kinds of grammatical operations that take place in a
compound will be described.
vsudevo yam.
VttiThis is a vsudeva adhikra.
1 The vigraha of ymarma-garbha is ymarma garbhe yasya (one in whose

womb [i.e interior] there is a ymarma compound). Then, when we have the
vigraha ymarma-garbha csau ptmbara ca (it is one in whose womb there is a
ymarma compound and it is a ptmbara compound), we get ymarma-garbhaptmbara which itself is an example of this stra since ymarma-garbhaptmbara is a ymarma compound that contains within it a ptmbara
compound.
2 This section began at the end of vtti 919.
942
989 / paUvaRinapaAta: /
989. prva-nipta
prva-niptaplacing first [in the compound].
The word prva-nipta is to be supplied in the subsequent stras.
vibhur ayam.
990 / r"AjaAd"InaAM d"ntaAid"Bya: /
990. rjdn dantdibhya
rja-dnmof the words rjan and so on; danta-dibhyathat come after the
words danta and so on.
The words rjan and so on that come after the words danta and so on are
placed first in the compound.
prva-nipta syt. dantn rj rja-danta. rja-vidy, rja-guhyam, antar-vaam,
adho-bhuvanam, sapatn-mt ity-di.
VttiThe words prva-nipta syt are understood in this stra. Thus, when we have
the vigraha dantn rj, we get rja-danta (the king of teeth, i.e an eyetooth).1
Other examples are rja-vidy (the king of knowledge), rja-guhyam (the king of
secrets), antar-vaam (inside the forest), agre-vaam (on the edge of the forest),
adho-bhuvanam (below the earth), sapatn-mt (the mothers rival wife), and so
on.
AmtaWhen we have the vigraha dantn rj and we want to make a ahkapurua by ah para-padena (954), the words danta and so on which end in a
ah viubhakti would usually be placed first in the compound since in a stra the
word that ends in a pratham viubhakti is usually placed first (see stra 919)2, but
this rule is an apavda of that. The vigraha of rja-vidy is vidyn rj (the king of
the different kinds of knowledge). Even though the word rjan is the main thing here,
the gender of the compound is feminine like that of the last word vidy on the strength
of the rule uttara-pada-val-liga rmaka-kapuruayo (977). Therefore the
change to vmana by gor pa pa (939) doesnt take place. The vigraha of rjaguhyam is guhyn rj (the king of secrets). Here also, even though the word
rjan is the main thing, the gender of the compound is neuter like that of the last word
guhya on the strength of the rule uttara-pada-val-liga rmaka-kapuruayo
(977). Things should be understood in the same way in the other examples. The
vigraha of antar-vaam is vanasya anta (inside the forest). The n of vana changes
to here by pra-nir-anta-ara-krymra-khadireku-plaka-pykbhyo vanasya
sajy ca (Bhat 1988). Similarly, the vigraha of agre-vaam is vanasya agre (on
the edge of the forest). The vigraha of sapatn-mt is mtu sapatn (the mothers
rival wife). Due to the words and so on, we also get gaa-rtra (a series of
nights), para-va (the day after tomorrow), and so on. va means bhvi-dinam
1 One has to watch out for prva-nipta. Otherwise one might falsely translate rjadanta and so on as the tooth of the king and so on.
2 I.e in the stra ah para-padena (954) the word ah ends in a pratham viubhakti.
943
(the about to be day, i.e tomorrow) and para-va means tasmt param (the day
after that).
SaodhinSiddhnta-kaumud says that the rja-dantdis are an kti-gaa. Thus
Jva Gosvm has given the examples rja-vidy and rja-guhyam and so on, even
though they arent in the traditional list of rja-dantdis. The traditional list of rjadantdis, according to the Pinian Gaa-pha is as follows: (1) rja-danta, (2) agrevaam, (3) lipta-vsitam, (4) nagna-muitam, (5) sikta-sammam, (6) malucitam, (7) avaklinna-pakvam, (8) arpitotam, (9) arpitoptam, (10) upta-gham, (11)
ulkhala-musalam, (12) taula-kivam, (13) dad-upalam, (14) ra-vyani, (15)
rag-vyana-bandhak, (16) citraratha-bhlkam, (17) avanty-amakan, (18)
drryam, (19) sntaka-rjnau, (20) vivaksenrjunau, (21) aki-bhruvam, (22)
dra-gavam, (23) abdrthau, (24) dharmrthau, (25) kmrthau, (26) artha-abdau,
(27) artha-dharmau, (28) artha-kmau, (29) vaikri-matam, (30) gja-vjam, (31) gojavjam, (32) gopli-dhna-plsam, (33) gopla-dhn-plsam, (34) plsa-kam,
(35) plsaka-kuraam, (36) sthlsam, (37) sthla-plsam, (38) ura-bjam, (39)
jijsthi, (40) sijstham, (41) ijvattham, (42) citr-svt, (43) citra-svti, (44)
bhry-pat, (45) dam-pat, (46) jam-pat, (47) jy-pat, (48) putra-pat, (49) putrapa, (50) kea-mar, (51) iro-biju, (52) iro-bjam, (53) iro-jnu, (54) sarpirmadhun, (55) madhu-sarpi, (56) dy-antau, (57) antd, (58) gua-vddh, and
(59) vddhi-guau.
Out of these Jva Gosvm covers (1) and (2) in the current vtti, (11) in vtti 992,
(23) to (28) in vtti 993, (44) to (47) in vtti 992 (e.g jam and dam are just
replacements of jy by stra 1001), and (54) to (59) in vtti 993. The other rjadantdis are rare, and thus Jva Gosvm didnt bother explicitly mentioning them.
991 / r"Amak{(SNAe /
991. rmake
rmakein a rmaka compound.
The word rmake is to be supplied in the subsequent stras.
prabhur ayam.
992 / h"ir"s$aMasya , s$avaeRr"Ar"AmaAntasya , @lpas$avaeRr"sya , laGvaar"sya
, paUijatasya ca , svagANAe tau yaTaAear"ma, /
992. hari-sajasya, sarvevardy-a-rmntasya, alpa-sarvevarasya, laghvakarasya, pjitasya ca, sva-gae tu yathottaram
hari-sajasyaof a word which is called hari (see stra 115); sarvevara-di-a-rmaantasyaof a word which begins in a sarvevara and ends in a-rma; alpasarvevarasyaof a word with less sarvevaras; laghu-akarasyaof a word which
has a light syllable; pjitasyaof a word expressing a more worshipable personality;
caand; sva-gaeamong the groups mentioned here; tubut; yath-uttaram
according to the later one.
In a rmaka compound, (i) a word which is called hari is placed first, (ii) a
word which begins in a sarvevara and ends in a-rma is placed first, (iii) a
944
word with less sarvevaras is placed first, (iv) a word which has a light
syllable is placed first, and (v) a word expressing a more worshipable
personality is placed first. But out of these five, each later one is stronger
than the previous one.
sindhu-ailam, aga-taru, dharsanam, kua-kam, mt-pitarau. atra sakhyur
haritva na matam, tena hita-sakhyv ity api. vyabhicarati canara-nryaau,
ulkhala-muale, bhry-pat, jy-pat.
VttiExamples are sindhu-ailam (an ocean and a mountain), aga-taru (a moutain
and a tree), dharsanam (the earth and a seat), kua-kam (kua grass and ka
grass), and mt-pitarau (the mother and the father). In this situation the word
sakhi is not considered a hari. Thus we get hita-sakhyau (welfare and a friend).
Deviation from the restrictions mentioned in this stra is also seen. For example, naranryaau (Nara and Nryaa), ulkhala-muale (mortar and pestle), bhrypat (wife and husband), and jy-pat (wife and husband).
AmtaSindhu-ailam is a samhra-rmaka formed by apri-dravya-jtnm
(972). Here the word sindhu, which is called hari, is placed first. Other examples are
kavi-naau (the poet and the actor), vidhu-sryau (the moon and the sun), ahinakulam (the snake and the mongoose), and so on. Aga-taru is neuter and singular
by sarve pi rmak vibhayaika-vad bhavanti (976).1 Here, even though the word
taru is called hari, the word aga which begins in a sarvevara and ends in a-rma is
placed first, in accordance with the phrase sva-gae tu yathottaram. Other examples
are indra-vy (Indra and Vyu), amara-dnavau (the demigod and the demon)
and so on. Dharsanam is a samhra-rmaka formed by apri-dravya-jtnm
(972) when we have the vigraha dhar csana ca (the earth and a seat). Here, even
though the word sana begins in a sarvevara and ends in a-rma, the word which has
less sarvevaras is placed first since it is mentioned later in the stra.
Kua-kam is a samhra-rmaka formed by vka-mga-akuni-ta-dhnyavie ca v bahutve (Bhat 1807) when we have the vigraha ku ca k ca
(the kua grass and the ka grass). Here the word kua which has a light syllable is
place first. Other examples are sukha-dukham (happiness and distress), putrapautram (the son and the grandson), and so on. In mt-pitarau, even though the
word pit has a light syllable, the word mt is placed first because the mother is more
worshipable. In this regard, the smti-stra says pitur mt sahasrea
gauravetiricyate / garbha-dhraa-pobhy tena mt garyas (The mother is a
thousand times more worshipable than the father because she bears and nourishes
the child. Thus the mother is more worshipable). By this it is also shown that a
feminine word is placed first. Thus we get lakm-nryaau (Lakm and
Nryaa), st-rmau (St and Rma), rdh-kau (Rdh and Ka), and
many others. But deviation is also seen, because the quality of being more
worshipable is based on the preference of the speaker. Thus we get hara-gauryau
(Hara and Gaur), ka-rdhike (Ka and Rdhik), and so on. In naranryaau the word nryaa should have been placed first since Nryaa is more
worshipable. In ulkhala-muale the word muala should have been placed first since
it has less sarvevaras. In bhry-pat and so on the word pati should have been
placed first since it is called hari and has a light syllable and the husband is more
worshipable. Other examples of when deviation is seen are dhmgn (smoke and
fire), sntaka-rjnau (a graduate and a king), rpa-santanau (Rpa and
Santana), and so on.
1 This is unnecessary, because aga-taru could easily be made by apri-dravyajtnm (972).
945
993 / DamaARTaARid"Sau yaTae"ma, /
993. dharmrthdiu yatheam
dharmrtha-diuin the case of the words dharma and artha and so on; yath-iam
according to what is desired.
In a rmaka compound either of the words dharma and artha and so on
can be placed first according to ones desire.1
dharmrthau, kmrthau, abdrthau, antd, madhu-sarpi, gua-vddh, indrgn
ity-di. tath artha-dharmv ity-di.
VttiThus we get dharmrthau (religion and economic development), kmrthau
(sense gratification and economic development), abdrthau (word and meaning),
antd (end and beginning), madhu-sarpi (honey and ghee), gua-vddh
(gua and vddhi), indrgn (Indra and Agni), and so on. In the other case we get
artha-dhrmau (economic development and religion) and so on.
AmtaIn the three examples beginning from dharmrthau prva-nipta wouldnt
have been applicable otherwise, but in antd and so on it was already applicable.2
Due to the words and so on, we get candrrkau (the moon and the sun), vyvkau (the air and the sky), vddhi-kayau (growth and decay), and so on. With
the sentence beginning In the other case, Jva Gosvm shows the other case where
the order of the words is inverted. Due to the words and so on here, we get arthakmau (economic development and sense gratification), artha-abdau (meaning
and word), dy-antau (beginning and end), sarpir-madhun (ghee and honey),
vddhi-guau (vddhi and gua), and agnndrau (Agni and Indra). Similarly, we
also get arka-candrau (the sun and the moon), ka-vy (the sky and the air),
kaya-vddh (decay and growth), and so on.
994 / [%taunaaas$aYaAvaNAARnaAM (maeNA /
994. tu-nakatra-sakhy-varn kramea
tu-nakatra-sakhy-varnmof seasons, constellations, numerals, and castes;
krameaaccording to the natural order.
In a rmaka compound seasons, constellations, numerals, and castes are
arranged according to their natural order.
hemanta-iira-vasant, puyle-magh, paca-a, vipra-katra-vi-dr.
1 The dharmrthdis are a fixed group that are included among the rja-dantdis (see
Saodhin 990).
2 For example, in dharmrthau, kmrthau, and abdrthau the word artha would
have been placed first by sarvevardy-a-rmntasya (992), but this rule allows that
the other word can optionally be placed first instead. In antd the word anta is placed
first by sarvevardy-a-rmntasya (992), in madhu-sarpi the word madhu is placed
first by hari-sajasya or alpa-sarvevarasya (992), in gua-vddh the word gua is
placed first by laghv-akarasya (992), and in indrgn the word indra is placed first by
sarvevardy-a-rmntasya (992).
946
VttiThus we get hemanta-iira-vasant (the winter season, the dewy season,
and the spring season), puyle-magh (the constellations puy, le, and
magh), paca-a (five and six), and vipra-katra-vi-dr (brhmaa, katriya,
vaiya, and dra).
AmtaIn this regard it is said:
hemanto mrga-paubhy
iiro mgha-phlgunau
vasanta caitra-vaikho
grmo jyaiha-uc puna
var rvaa-bhdrbhy
arad vina-krttikau
The six seasons are divided as follows:
(i) hemanta (the winter season) is made up of the two months mrga1 (NovemberDecember) and paua (December-January).
(ii) iira (the dewy season) is made up of the two months mgha (January-February)
and phlguna (February-March).
(iii) vasanta (the spring season) is made up of the two months caitra (March-April) and
vaikha (April-May).
(iv) grma (the summer season) is made up of the two months jyaiha (May-June)
and uci2 (June-July).
(v) var (the rainy season) is made up of the two months rvaa (July-August) and
bhdra (August-September).
(vi) arat (the autumn season) is made up of the two months vina (SeptemberOctober) and krttika (October-November).
SaodhinAmta makes it sound like the restriction kramea only nullifies stra
1863 in the case of castes, but actually it nullifies stra 917 in the case of seasons,
constellations, numerals, and castes. For example, the word nuprvyea, which is a
synonym of kramea, is listed both in the Vrttika tu-nakatr samkarm
nuprvyea and in the Vrttika varm nuprvyea.
995 / paItaAmbare" s$aamaIivaSNAuina"AivazAeSaNAk{(SNAnaAmas$aYaAnaAM
d"Nx"h"staAid"vajaRma, /
995. ptmbare saptam-viunih-vieaa-kanma-sakhyn daahastdi-varjam
ptmbarein a ptmbara compound; saptamof a word which ends in a saptam
viubhakti; viunihof a word which ends in a viunih (see stra 748);
vieaaof a vieaa; kanmaof a kanma; sakhynmand of a
numeral; daa-hasta-di-varjamwith the exception of the compounds daa-hasta
and so on.
In a ptmbara compound, (i) a word which ends in a saptam viubhakti is
placed first, (ii) a word which ends in a viunih is placed first, (iii) a
vieaa is placed first, (iv) a kanma is placed first, and (v) a numeral is
placed first. The compounds daa-hasta and so on are exceptions to (i).
1 Mrga is another name of the month mrga-ra.

2 uci is another name of the month ha.
947
prva-nipta syt. kahe-kla, urasi-lomdvayam apy aluk. kta-hari-bhakti,
ktti-vs, tath sarva-ka, sapta-rakta. neha, daa-hasta, cakra-pi. din
gau-kaha, aru-ir, duhit-garbh ity-di.
VttiExamples are as follows:
(i) kahe-kla (one on whose neck there is black, name of Lord iva) and urasilom (one on whose chest there is hair). Both of these are aluk-samsas (samsas
in which there is no luk (mahhara) of the internal viubhakti by stra 601).
(ii) kta-hari-bhakti (one by whom devotional service to Hari is performed).
(iii) ktti-vs (one whose cloth is an animal skin).
(iv) sarva-ka (one whose everything is black i.e one who is entirely black).
(v) sapta-rakta (one whose seven parts are red).
But this rule doesnt apply in the case of daa-hasta (he in whose hand there is a
rod, name of Yamarja) and cakra-pi (He in whose hand there is a cakra, name of
Viu). Due to the word di in daa-hastdi-varjam, this rule also doesnt apply in
the case of gau-kaha (one on whose neck there is a growth), aru-ir (one on
whose head there is a wound), duhit-garbh (one in whose womb there is a
daughter).
AmtaThe vigraha of kahe-kla is kahe klo yasya (one on whose neck there
is black). This refers to Lord iva. Here the word ending in the saptam viubhakti is
placed first. Likewise with urasi-lom. Regarding the statement both of these are
aluk-samsas, the non-deletion of the viubhakti will be ordained in viujanrmntt prva-padt svgd amrdha-mastakt er mahhara-niedho kme (999).
The vigraha of kta-hari-bhakti is kt hari-bhaktir yena (one by whom devotional
service to Hari is performed). Here the word ending in a viunih, namely kt, is
placed first, and it becomes like the masculine by vcya-liga-lakms tulydhikaraalakmym (1003). The vigraha of ktti-vs is kttir vso yasya (one whose cloth is
an animal skin). This refers to Lord iva. Ktti means carman (an animal skin). The
word ktti is a vieaa here because it is not the main thing, just like the word ka
is a vieaa in ka-mitro gopa (The cowherd who is Kas friend).1
Someone may wonder, A word ending in the kt pratyaya [k]ta is just a vieaa. So,
since such a word could have been covered merely by the mention of vieaa, why is
viunih mentioned separately? The answer is that it is mentioned separately so
that only the word ending in [k]ta will be placed first in compounds like dhta-skmavasana (one by whom a fine cloth is worn i.e one who wears a fine cloth) where the
words dhta and skma are both vieaas. Similarly, even though the kanmas
and numerals are vieaas and are thus covered by the mention of vieaa,
kanma and sakhy are separately mentioned here so that only the kanmas
and numerals will be placed first. This is shown in the two examples sarva-ka2 and
sapta-rakta. The vigraha of sapta-rakta is sapta raktni yasya (one whose seven
parts are red). This refers to Lord Ka. The seven parts are the corners of the eyes,
the palms of the hand, the palms of the feet, the palate, the lips, the tongue, and the
nails. The seven red parts are the signs of a mah-purua. The vigraha of daahasta is dao haste yasya (he in whose hand there is a rod). The word hasta would
have been placed first, since it ends in a saptam viubhakti, but that is prohibited
here. Due to the words and so on, we get la-pi (he in whose hand there is a
1 The words ktti and ka are vieaas because they distinguish from other kinds
of cloth and the other peoples friends, i.e the idea is what cloth? animal skin cloth;
whose friend? Kas friend. Ktti is a samndhikaraa-vieaa of vsa here,
and kasya is a vyadhikaraa-vieaa of mitra.
2 Bla says that the vigraha of sarva-ka is sarva ko yasya (one whose
everything is black) and that ka here means yma (black).
948
trident, name of Lord iva), padma-nbha (He on whose navel there is a lotus,
name of Garbhodaka-ay Viu or Viu in general), rvatsa-vak (He on whose
chest there is the mark of rvatsa, name of Viu), and so on.
Iti prva-nipt
Thus ends the section dealing with prva-nipta (placing first [in the compound]).
996 / Wk(sya zAeSaAe r"Amak{(SNAe /
996. ekasya eo rmake
ekasyaof one; earemaining; rmakein a rmaka compound.
The words ekasya eo rmake are to be supplied in the subsequent
stras.
prabhur ayam.
AmtaNow the rules which are apavdas of the rmaka-samsa will be
described. In accordance with Mah-bhyas statement praty-artha abdbhinivea
(there is usage of a word for every object), the rule is that as many objects as there
are that many words must be used.1 Eka-ea (the remaining of only one word),
however, is ordained as an apavda of this rule.
997 / taulyazAbd"AnaAM iBaaATaARnaAmaipa /
997. tulya-abdn bhinnrthnm api
tulya-abdnmof words which have the same form; bhinna-arthnmwhich have
different meanings; apieven.
In a rmaka compound only one of the words which have the same form
remains, even if the words have different meanings.
ekasya ea syt. gop ca gop ca gopyau. sarvatrvaia eva luptasya aktyropo dyate, yath vyatise ity-dau. tadvad ihpti gop-abdena dvayam ucyate.
dvau ca dvau ca ity-dau na anabhidhnt. bhinnrthnm apiko vsudeva
ka crjuna, tau kau. eva rm.
VttiThus, when we have the vigraha gop ca gop ca (a gop and a gop), we
get gopyau (two gops).2 In cases like vyatise (you surpass) <acyuta t. 2.1 of vi +
ati + as[a] bhuvi> and so on it is seen that the akti (the designative power or, in
other words, the meaning) of that which is deleted is invested in the total remaining
1 Thus, when there are two objects, the word has to be repeated twice (i.e see gop ca
gop ca in the next vtti). Similarly, if there are three objects, the word has to be
repeated three times and so on (i.e vka ca vka ca vka ca becomes vk).
2 The result of this rule is that instead of getting the rmaka compound gopgopyau, we just get gopyau.
949
portion (sarvatrvaia eva luptasya akty-ropo dyate). The same principle
applies here, and thus two gops are expressed by the one word gop.1
Eka-ea is not done in cases like dvau ca dvau ca (two and two) and so on because
such is not mentioned by the previous authorities. An example of the phrase
bhinnrthnm api is that, when we have the vigraha ka ca ka ca (Ka
and Ka) where the first word ka means Vsudeva and the second word ka
means Arjuna, we get kau (the two Kas). Likewise we get rm (the three
Rmas).
AmtaThe implied meaning is that the other words are deleted. Vyatise is the
acyuta tmapada madhyama-purua eka-vacana of the dhtu as[a] preceded by vi
and ati, the meaning being that of vyatihra (reciprocity). In vyatise the a-rma of
the dhtu as[a] is deleted by nam-astyor a-rma-haro nirgue (497), and the s is
deleted by aste sa-lopa se (498). Thus, even though the entire prakti (e.g the
dhtu as[a]) is deleted, the praktis akti in terms of its meaning of mutual existence
is invested in the pratyaya se. In the same way, in gopyau the akti of the deleted
word gop is invested in the one word gop that remains. Likewise, when there is
plurality and we have the vigraha gop ca gop ca gop ca (a gop and a gop and a
gop), we get gopya (three gops). The three Rmas are Rma, the son of
Daaratha, Balarma, and Paraurma. Another example is when we have the vigraha
pda ca pda ca pda ca where the first word pda means a foot, the second word
pda means a quarter of a verse, and the third word pda means the foot of a
mountain, we get pd (the three pdas).
998 / lamyaA s$ah"Ae(AE pau&SaAeamasya tanmaAaM caei"zAeSa: /
998. lakmy sahoktau puruottamasya tan-mtra ced viea
lakmya feminine word; sahaalong with; uktauwhen there is mention;
puruottamasyaof a masculine word; tat-mtramonly those (the genders lakm
and puruottama) cetif; vieadifference.
When a masculine word is mentioned along with a feminine word in a
rmaka compound, only the masculine word remains, provided the
difference between the two words is only that of gender.
gop ca gopya ca gop.
VttiThus when we the vigraha gop ca gopya ca (the cowherd men and the
cowherd women), we get gop.
AmtaRegarding gop, there is essentially no difference between the words gopa
and gop, the only difference between them is that one of them has the feminine
pratyaya [p]. Similarly, when we have the vigraha, brhmaa ca brhma ca (a
brhmaa man and a brhmaa woman), we get brhmaau, when we have the
vigraha vidvn ca vidu ca (a learned man and a learned woman), we get
vidvsau, when we have the vigraha rmn ca rmat (an opulent man and an
opulent woman), we get rmantau, when we have the vigraha kart ca kartr ca (a
masculine doer and a feminine doer), we get kartrau, when we have the vigraha
yuv ca yuvati ca (a young man and a young woman), we get yuvnau, when we
1 And because two gops are being expressed, a dvi-vacana viubhakti is applied
after the one word gop and we get gopyau (two gops).
950
have the vigraha bhava ca bhavn ca (Lord iva and the wife of Lord iva), we get
bhavau, and so on.
Why do we say tan-mtra ced viea? Consider how, when we have the vigraha
gopa ca brhmaa ca (a cowherd man and a brhmaa), we get gopa-brhmaau.
Because the two words are essentially different here, eka-ea is not done rather only
samsa is done.
VttiExceptional cases are bhrtarau which means bhrt-svasrau (brother and
sister), putrau which means putra-duhitarau (son and daugher), pitarau which
means mt-pitarau (mother and father), and vaurau which means varvaurau (mother-in-law and father-in-law), and so on.
Ity eka-ea
Thus ends the section dealing with eka-ea (the remaining of only one word).
999 /
ivaSNAujanaAr"AmaAntaAtpaUvaRpad"AtsvaAAd"maUDaRmastak(Atxe~maRh"Ah"r"
inaSaeDaAe'k(Amae /
999. viujan-rmntt prva-padt svgd amrdha-mastakt er mahharaniedho kme
viujana-a-rma-anttwhich ends in a viujana or a-rma; prva-padtafter a
prva-pada; sva-agt which refers to a limb in the strict (not metaphorical) sense
(see vtti 2194); amrdha-mastaktother than the words mrdhan (head) and
mastaka (head); eof the viubhakti []i; mahhara-niedhaprohibition of the
mahhara ordained in stra 601; akmewhen a word other than kma (cupid)
follows.
When a word other than kma follows, the mahhara of []i is prohibited
after a prva-pada, other than mrdhan or mastaka, that ends in a viujana
or a-rma and refers to a limb in the strict sense.
urasi lomny asya urasi-lom. eva kahe-kla. nehaaguli-tra, mrdhaikha, mastaka-mai, mukha-kma.
VttiThus, when we have the vigraha urasi lomny asya, we get urasi-lom (one
on whose chest there is hair). Similarly, we get kahe-kla (one on whose neck
there is black, name of Lord iva). But the prohibition doesnt apply in the cases of
aguli-tra (one on whose thumb there is a thimble-like armor), mrdha-ikha
(one on whose head there is a ikh), mastaka-mai (one on whose head there is a
jewel), and mukha-kma (one in whose mouth there is cupid).
AmtaViujan-rmntt means viujanntt a-rmntc ca.1 The singularity of
the rmaka compound here is achieved by sarve pi rmak vibhayaika-vad
bhavanti (976). In the examples urasi-lom and so on, the word ending in the saptam
viubhakti is placed first in the compound in accordance with the stra beginning
saptam-viunih (995). In urasi-lom the prva-pada ends in a viujana and in
kahe-kla it ends in a-rma. These are vyadhikaraa ptmbara compounds (see
1 In this regard, one should remember the maxim dvandvt para prvo v
ryama abda praty-ekam abhisambadhyate (969).
951
vtti 964). Regarding the counterexamples, aguli doesnt end in a viujana or arma, and the words mrdhan, mastaka, and kma are excluded in the stra.
Ity aluk-sams
Thus ends the section dealing with aluk-samsas (samsas in which there is no luk
(mahhara) of the internal viubhakti by stra 601).
1000 / r"Amak{(SNAe [%r"AmasyaAr"Ama
[%r"AmaAntapauayaAeivaRAyaAeinas$ambanDae /
1000. rmake -rmasy-rma -rmnta-putrayor vidy-yoni-sambandhe
rmakein a rmaka compound; -rmasyaof -rma; -rmathe
replacement -rma; -rma-anta-putrayowhen a word ending in -rma follows or
the word putra (son) follows; vidy-yoni-sambandhewhen a relationship with
knowledge or birth is understood.
In a rmaka compound, when a relationship with knowledge or birth is
understood, -rma changes to -rma when a word ending in -rma follows
or the word putra follows.
hot-potrau, mt-pitarau, mt-putrau.
VttiThus we get hot-potrau (the hot priest and the pot priest), mt-pitarau
(mother and father), and mt-putrau (mother and son).
AmtaThe vigraha of hot-potrau is hot ca pot ca (the hot priest and the pot
priest). Here a relationship with knowledge is understood and the word pot which
ends in -rma follows. The hot and so on are different kinds of priests which are
mentioned by earlier authorities as having a relationship with knowledge. Hot,
udgt, rot, pot, pratisnt, agrest, and unnet are the names of the priests that
end in -rma. In the case of mt-pitarau and so on the relationship with birth is wellknown. Some people say that this rule applies even when a word expressing a son
follows. Thus in their opinion duhittmajau (daughter and son) is also valid.
1001 / jaAyaAyaA: patyaAE jamBaAvaAe d"mBaAva vaA /
1001. jyy patyau jam-bhvo dam-bhva ca v
jyyof the word jy (wife); patyauwhen the word pati (husband) follows;
jam-bhvathe change to jam; dam-bhvathe change to dam; caand; v
optionally.
In a rmaka compound the word jy is optionally replaced by jam or
dam when the word pati follows.
jam-pat, dam-pat, jy-pat.
VttiThus we get jam-pat (wife and husband), dam-pat (wife and husband), or
jy-pat (wife and husband).
AmtaIn all cases the vigraha is jy ca pati ca (wife and husband).
952
Rmaka iti nivttam
The adhikra rmake (1000) ends here.
1002 / @Ta pau&SaAeamavata, /
1002. atha puruottama-vat
athanow; puruottama-vatlike the masculine.
The word puruottama-vat is to be supplied in the subsequent stras.
prabhur ayam.
1003 / vaAcyailalamaIstaulyaAiDak(r"NAlamyaAM , na taUx.~ na ca ayaAid"Sau /
1003. vcya-liga-lakms tulydhikaraa-lakmy, na t na ca priydiu
vcya-liga-lakma feminine word which is adjectival (see stra 218 for further
details about vcya-liga); tulya-adhikaraa-lakmymwhen a feminine word which
has the same adhikaraa (object)1 follows; nanot; tubut; a feminine word
which ends in []; nanot; caand; priya-diuwhen the words priya and so on
follow.
A feminine adjective becomes like the masculine when a feminine word
which has the same adhikaraa follows. But the feminine adjective doesnt
become like the masculine if it ends in [] or if the words priya and so on
follow.
puruottama-vat syt. tatra ymarmeuttara-gop. ptmbarevaiava-bhrya.
sannihitasyaiva sytmdv-pavyau bhrye yasya sa mdv-pau-bhrya. vcyaligeti kim? vana-ml-obha. tulydhikaraeti kim? kaly-mt. lakmym iti kim?
gop-jana. na t kim? gopa-varor-ramaka. na ca priydauk ymavar priy yasya k-priya. priydayas tu
priy knt dh bhaktir vman duhit kam
subhag durbhag tadvad vidu capaldaya
vyabhicarati calia-priya, vimukta-knta, dha-bhakti, priya-duhit.
VttiAn example of when this rule is applied in a ymarma compound is uttaragop (the last gop). An example of when it is applied in a ptmbara compound is
vaiava-bhrya (one whose wife is a Vaiav).2 Only the feminine word which is
near [to the tulydhikaraa feminine word that follows] becomes like the masculine.
Thus, when we have the vigraha mdv-pavyau bhrye yasya (one whose two wives
are soft and harsh, i.e one is soft and one is harsh), we get mdv-pau-bhrya.
1 For further details, see Saodhin 304. A further proof that adhikaraa here means
object is that Amta explains the words ekasminn arthe in vtti 922 to mean
ekasmin vastuni (in one object).
2 Here the final vara of the word bhry, which ends in [p], becomes vmana by gor
pa pa (939). Likewise in the other examples.
953
Why do we say vcya-liga? Consider vana-ml-obha (one whose garland of forest
flowers is beautiful). Why do we say tulydhikaraa? Consider kaly-mt (the
mother of a virtuous girl). Why do we say lakmym? Consider gop-jana (a person
who is a gop). Why do we say na t? Consider gopa-varor-ramaka (one whose
lover is a gop with beautiful thighs). Why do we say and not when the words priya
and so on follow? Consider k-priya for which the vigraha is k yma-var
priy yasya (one for whom a dark-complexioned woman is dear).
priy knt dh bhaktir vman duhit kam
subhag durbhag tadvad vidu capaldaya
The priydis are the words priy, knt, dh, bhakti, vman, duhit, kam,
subhag, durbhag, vidu, capal, and so on.1
However deviation from the rule na ca priydiu (1003) is also seen. Thus we get
lia-priya (one by whom the beloved woman is embraced), vimukta-knta (one
by whom the beloved woman is given up), dha-bhakti (one whose devotion is
firm), and priya-duhit (a dear daughter).
AmtaThe vigraha of uttara-gop is uttar csau gop ca (she is last, and she is a
gop). The vigraha of vaiava-bhrya is vaiav bhry yasya (one whose wife is
a Vaiav). The idea behind the phrase sannihitasyaiva syt is that only the feminine
word which is near to the tulydhikaraa feminine word that follows becomes like the
masculine. In mdv-pau-bhrya only the word pav which is near to the word
bhry becomes like the masculine, and not the word mdv which is further away.
The change to the masculine doesnt happen in vana-ml-obha because the word
ml (garland) isnt vcya-liga. The vigraha of kaly-mt is kalyy mt (the
mother of a virtuous girl). Here, although the word mt is feminine, it doesnt have
the same adhikaraa as the word kaly. Thus the word kaly doesnt become like
the masculine. The vigraha of gop-jana is gop csau jana ca (she is a gop, and
she is a person). Here the word jana has the same adhikaraa as the word gop, but it
isnt feminine. Thus the word gop doesnt become like the masculine. The vigraha of
gopa-varor-ramaka is gopa-varor rama yasya (one whose lover is a gop with
beautiful thighs). Since the word varor ends in [], it doesnt become like the
masculine. The taddhita pratyaya ka[p] is applied here by -rma-gop-sarpirdibhya (1078).
The vigraha of lia-priya is li priy yena (one by whom the beloved woman is
embraced). The vigraha of vimukta-knta is vimukt knt yena (one by whom the
beloved woman is given up). The vigraha of dha-bhakti is dh bhaktir yasya
(one whose devotion is firm). And the vigraha of priya-duhit is priy csau duhit ca
(she is dear, and she is a daughter).
1004 / k{(SNAnaAma va{iamaAae /
1004. kanma vtti-mtre
kanmaa kanma; vtti-mtrewhen there is any kind of complex formation.
1 Commenting on Adhyy 7.4.14, Siddhnta-kaumud says the priydis are the

words priy, mano-j, kaly, subhag, durbhag, bhakti, saciv, svas, knt,
knt, sam, capal, duhit, vm, abal, and tany.
954
When there is any kind of complex formation, a feminine kanma
becomes like the masculine.
vtti-mtram eka-padatva, tatra pu-vat. sarvs priya sarva-priya. evam anyatanaya, tan-mukham, eka-kram. bhavat-prasdd ity atra vyabhicro pyate.
VttiThe words vtti-mtra mean eka-padatva (the process of becoming a single
word).1 When the process of becoming a single word is in effect, a feminine
kanma becomes like the masculine. Thus, when we have the vigraha sarvs
priya (dear to all women), we get sarva-priya. Likewise we get anya-tanaya (the
son of another woman), tan-mukham (her mouth), and eka-kram (the milk of
one lady). Deviation from the current rule is allowed in cases like bhavat-prasdt
(due to your mercy).
AmtaThe vigraha of anya-tanaya is anyasy tanaya (the son of another
woman), the vigraha of tan-mukham is tasy mukham (her face), and the vigraha of
eka-kram is ekasy kram (the milk of one lady). This rule doesnt apply in the
case of ymarma compounds because there are no examples of feminine
kanmas becoming like the masculine in such cases. Some say that bhavatprasdt is ra-prayoga (the poetic license of the sages to break the rules). They
quote the following phrase of Ve-sahra as evidence to support this usage: eko
ha bhavat-suta-kaya-karo mta kiyanto raya (I alone am the killer of your son,
O mother. How many enemies . . . ?).
1005 / aAaApaae @ipa /
1005. prptpanne api
prpt-pannethe words prpt and pann (see stra 938); apialso.
Prpt and pann also become like the masculine.
prpt gopik prpta-gopik. evam panna-gopik.
VttiThus, when we have the vigraha prpt gopikm (she who has obtained a
gopik), we get prpta-gopik. Similarly, we get panna-gopik (she who has
obtained a gopik).
AmtaPrpta-gopik is a kapurua compound formed by prptpanne dvityay
(938).
1006 / na s$aMaApaUr"NyaAE NAk(stai"tak(r"AmaAe"va /
1006. na saj-prayau akas taddhita-ka-rmoddhava ca
nanot; saj-prayaua name or a feminine ordinal number; akaa word
ending in the kt pratyaya []aka; taddhita-ka-rma-uddhavaa taddhita word which
has ka-rma as its uddhava; caand.
1 There are five kinds of vttis (complex formations): kt, taddhita, samsa, ekaea, and san-dy-anta. According to Siddhnta-kaumud, only samsa and taddhita
are accepted here.
955
khyta-kt-taddhiteu ca niedho yam. evam uttaratra. datt bhry yasya sa dattbhrya. yoga-rhir e datteti. eva gupt-bhrya. dattyate. eva dattkalp,
dattp. eva pacam-bhrya ity-di. akagopik-bhrya. taddhitamadrikbhrya.
The following four things do not become like the masculine: (i) a name, (ii) a
feminine ordinal number, (iii) a word ending in the kt pratyaya []aka, and
(iv) a taddhita word which has ka-rma as its uddhava.
VttiThis prohibition also applies when an khyta, kt, or taddhita pratyaya follows.
To give an example of (i)When we have the vigraha datt bhry yasya (one whose
wife is [named] Datt), we get datt-bhrya.1 This word datt is a yoga-rhi word
(a word that has both an etymological and a conventional meaning). Likewise we get
gupt-bhrya (one whose wife is [named] Gupt). An example of (i) when an
khyta pratyaya follows is dattyate (one who acts like Datt). Examples of (i) when
a taddhita pratyaya follows are dattkalp (almost Datt) and dattp
(despicable Datt). Examples of (ii) are pacam-bhrya (one whose wife is the
fifth) and so on. An example of (iii) is gopik-bhrya (one whose wife is a gopik).
An example of (iv) is madrik-bhrya (one whose wife is a Madra woman).
AmtaThe word datt has the etymological meaning given [by someone] and it
also has the conventional meaning of being the name of a particular woman. Thus it is
a yoga-rhi word. Likewise the word gupt has the etymological meaning hidden [by
someone] and it also has the conventional meaning of being the name of a particular
woman. Dattyate is formed by applying [k]ya[] after the word datt in the sense of
dattevcarati (one who acts like Datt). Thus this stra prohibits the becoming like
the masculine that was ordained in vcya-liga-lakm puruottama-vat kya-mninor
au ca (610). In this case, even if the becoming like the masculine were done, we
would still get dattyate due to stra 390. Thus it should be known that the prohibition
is meaningful only in cases like rukmiyate (one who acts like Rukmi). An
example of when a kt pratyaya follows is datt-mnin (one who think herself to be
Datt).2
Pacam-bhrya is the example of a feminine ordinal number. The elaboration is as
followsAn example of when an khyta pratyaya follows is pacamyate (one who
acts like the fifth), an example of when a kt pratyaya follows is pacam-mnin
(one who thinks herself the fifth), and examples of when a taddhita pratyaya follows
are pacamta (from the fifth), pacamdey (almost the fifth), and so on.
Regarding gopik-bhrya, the word gopik is formed by applying the kt pratyaya
[]aka after the dhtu gup[a] gopane (1A, to protect, hide). When [p] is applied in
the feminine gender the a-rma of gopaka changes to i-rma by pratyaya-stht kt
prvasy-rmasye-rma pi (1061). The word madrik is formed by applying the
taddhita pratyaya ka in the sense of a name after the word madra, and the a-rma
changes to i-rma as before.
1007 / na jaAitasvaAAByaAmaIpa, /
1007. na jti-svgbhym p
1 Here the final vara of the word bhry, which ends in [p], becomes vmana by gor
pa pa (939).
2 Here also the becoming like the masculine that was ordained in vcya-liga-lakm
puruottama-vat kya-mninor au ca (610) is prohibited by this stra.
956
nanot; jti-svgbhym pa word which ends in the feminine taddhita pratyaya
[p] which is applied after a jti or a part of ones body.
A feminine word which ends in the [p] that is applied after a jti or a part of
ones body doesnt become like the masculine.
gop-bhrya, suke-bhrya. gopyate.
VttiThus we get gop-bhrya (one whose wife is a gop) and suke-bhrya
(one whose wife has nice hair). Likewise we get gopyate (one who acts like a
gop).
AmtaThe vigraha of gop-bhrya is gop bhry yasya (one whose wife is a
gop). The word gop is formed by applying [p] after the word gopa (cowherd)
which expresses a jti. The word su-ke is formed by applying [p] after the word sukea (nice hair) which expresses a part of ones body by svgd v (Bhat 2246).
Here too the prohibition also applies when an khyta, kt, or taddhita pratyaya
follows. Therefore Jva Gosvm gave the example gopyate. Likewise, when a
taddhita pratyaya follows, we get gop-kalp (almost a gop) and so on. But Jva
Gosvm will describe in the next stra that becoming like the masculine is desired
when a kt pratyaya follows.
1008 / @naUx~Ae na tae inaSaeDaA: zyaAmar"Amae , jaAtaIyade"zAIyayaAe /
1008. ano na te niedh ymarme, jtya-deyayo ca
an-aexcept for the one dealing with []; nanot; te niedhthese prohibitions
(the ones mentioned in stra 1003 and stras 1006 to 1007); ymarmein a
ymarma compound; jtya-deyayowhen the taddhita pratyayas jtya and
deya follow; caand.
ka-pacam, ka-priy, datta-bhry, pacama-bhry, gopaka-bhry, madrakabhry, ydava-bhry, gopa-bhry, sukea-bhry. jtya-deyau taddhitau.
ka-jtyety-di, ka-deyety-di. as tu niedha eva. gopa-varor-rama.
These prohibitions, except for the one dealing with [], dont apply in a
ymarma compound or when jtya or deya follow.
VttiThus we get ka-priy (a dear dark-complexioned woman), datta-bhry
(a wife [named] Datt), pacama-bhry (the fifth wife), gopaka-bhry (a wife
who is a gopik), madraka-bhry (a wife who is a Madra woman), gopa-bhry (a
wife who is a gop), and sukea-bhry (a wife who has nice hair). Jtya and
deya are taddhita pratyayas. Examples are ka-jty (of the same kind as
K) and so on and ka-dey (almost K) and so on. But a feminine
adjective ending in [] is certainly prohibited from becoming like the masculine. Thus
we get gopa-varor-rama (a lover who is a gop with beautiful thighs).
AmtaIn ka-priy the prohibition that was obtained by na ca priydiu (1003) is
undone by the current rule which, in effect, ordains becoming like the masculine. In the
four examples beginning with datta-bhry the prohibition na saj-prayau akas
taddhita-ka-rmoddhava ca (1006) was applicable, and in the two examples
beginning with gopa-bhry the prohibition na jti-svgbhym p (1007) was
applicable.
957
Ka-jty is formed by applying the taddhita pratyaya jtya after the word k
by prakravati jtya (1261). K is a name, either of the Yamun or of Draupad.
By the words and so on we also get gopaka-jty, ydava-jty, brhmaa-jty,
sukea-jty, and so on. Ka-dey is formed by applying the taddhita pratyaya
deya after the word k by ad-asamptau kalpa-deya-dey (Bhat 3080).
Here also it should be known that K is a name. By the words and so on we also
get gopaka-deya and so on. Gopa-varor-rama is a ymarma compound. It was
shown previously that the word gopa-varor doesnt become like the masculine even
when in a ptmbara compound (see vtti 1003).
Iti pu-vad-bhva
Thus ends the section that deals with becoming like the masculine.
1009 / mah"ta: s$aMs$aAr"syaAr"Ama Wk(AiDak(r"NAjaAtaIyayaAe: /
1009. mahata sasrasy-rma ekdhikaraa-jtyayo
mahataof the word mahat[u] (great) sasrasyaof the sasra; -rmathe
replacement -rma; eka-adhikaraa-jtyayowhen a word which has the same
adhikaraa follows or the taddhita pratyaya jtya follows.
The sasra of mahat[u] changes to -rma when jtya or a word which has
the same adhikaraa follows.
mah csau purua ca mah-purua. mah-deva, mahn bhujo sya mahbhuja. mah-jtya.
abhta-tad-bhve vyabhicramahad-bhto vidhu.
VttiThus, when we have the vigraha mah csau purua ca (he is great, and
he is a man), we get mah-purua (a great man). Likewise with mah-deva (the
great lord, name of iva). When we have the vigraha mahn bhujo sya (one whose
arm is great), we get mah-bhuja (a person with mighty arms). An example of
when jtya follows is mah-jtya (of the same kind as that which is great).
Deviation from this rule is seen when there is abhta-tad-bhva (becoming (bhva)
that (tat) which one wasnt before (abhta)). Thus we get mahad-bhto vidhu (the
moon which has become great [i.e full]).
SaodhinThe current stra doesnt apply in cases like mahat-sev (the service
of a great man) for which the vigraha is mahata sev, because the word which
follows doesnt have the same adhikaraa.
AmtaMah-deva is an example of when a word with the same adhikaraa follows
in a ymarma compound, and mah-bhuja is an example of when a word with the
same adhikaraa follows in a ptmbara compound. When the taddhita pratyaya
jtya is applied in the sense of mahata prakra (the same kind as that which is
great), we get mah-jtya. Because jtya is mentioned separately in the stra, the
change to -rma takes place even when a word which doesnt have the same
adhikaraa follows. Mahad-bhta is formed by applying the taddhita pratyaya vi in
the sense of amahn mahn bhta (that which wasnt great became great) by
abhta tad-bhve k-bhv-asti-yoge vi (1276) and then deleting vi by kevalasya
pratyaya-ver hara (612). The word vidhu refers to the moon, so mahad-bhto vidhu
means the full moon. Likewise the change to -rma doesnt take place in mahadbht brhma (the brhma who has become great). Why do we say
958
ekdhikaraa? Consider mahat-putra for which the vigraha is mahata putra (the
son of a great man) and mahat-putra for which the vigraha is mahaty putra
(the son of a great woman).
1010 / "Ya"naAe: s$aMs$aAr"syaAr"AmaAe d"zAAd"AE aAfzAtaAta, , aeyas$a, ,
navaitapayaRntacatvaAir$MzAd"Aid"Sau tau vaA , na tau paItaAmbar"AzAItyaAe: /
1010. dvy-aano sasrasy-rmo dadau prk att, tres trayas, navatiparyanta-catvriad-diu tu v, na tu ptmbartyo
dvy-aanoof the words dvi (two) and aan (eight); sasrasyaof the
sasra; -rmathe replacement -rma; daa-dauwhen a numeral from daa
(ten) onwards follows; prk attup til [but not including] ata (one hundred);
treof the word tri (three); trayasthe replacement trayas; navati-paryantacatvriat-diuwhen a numeral from catvriat (forty) up til navati (ninety)
follows; tubut; voptionally; nanot; tubut; ptmbara-atyoin a ptmbara
compound or when the word ati (eighty) follows.
The sasra of dvi and aan changes to -rma and tri changes to trayas
when a numeral from ten to ninety follows.1 But these changes are optional
when a numeral from forty to ninety follows, and they are prohibited in a
ptmbara compound and when the numeral eighty follows.
dvdaa, adaa, trayodaa, dvviatir ity-di. tath dvcatvriat,
dvicatvriad ity-di. nehadvi-ata, dvi-da, dvy-atir ity-di. sajy ca
neyatedvi-viati kacit.
VttiThus we get dvdaa (two and ten, i.e twelve), adaa (eight and ten, i.e
eighteen), trayodaa (three and ten, i.e thirteen), dvviati (two and twenty, i.e
twenty-two), and so on.
Similarly, we get dvcatvriat or dvicatvriat (two and forty, i.e forty-two) and
so on. But the changes dont take place in dvi-atam (two and one-hundred, i.e onehundred and two), dvi-da (ten things multiplied by two, i.e twenty things), dvyati (two and eighty, i.e eighty-two), and so on. The changes also dont take place
in a name. Thus we get dvi-viati kacit (someone / something named eightytwo).
AmtaDvdaa can either be analyzed as a rmaka compound for which the
vigraha is dvau ca daa ca (two and ten, i.e twelve) or as a madhya-pada-lopi
ymarma compound for which the vigraha is dvbhym adhik daa (ten which is
more by two, i.e twelve). Likewise with a-daa and trayo-daa. The change to rma doesnt take place in dvi-atam due to the phrase prk att (1010). Dvi-da is
a ptmbara compound formed by applying the taddhita pratyaya a[c] when we have
the vigraha dvbhy guit daa (ten things multiplied by two, i.e twenty things).2
SaodhinThe following is a list of the cardinal numbers from 1 to 100 and from
100 up to the highest number in Sanskrit, 100, 000, 000, 000, 000, 000. A list of the
ordinal numbers can be found in Saodhin 1224.
1 eka ek ekam
3 pacatriat
69 navaai
5
2 dvau dve dve
3 atriat
70 saptati
1 The phrase dadau prk att (from daa up til [but not including] ata) refers only to numerals
that are multiples of ten. Thus, in effect, dadau prk att means when the numerals daa, viati,
triat, catvriat, pacat, ai, saptati, ati, or navati follow.
2 See stra 967 for further details.
959
6
3 traya tisra tri
3 saptatriat
7
4 catvra catasra
3 atriat
catvri
8
5 paca
3 navatriat
9
6 a
4 catvriat
0
7 sapta
4 ekacatvriat
1
8 aa / aau
4 dvcatvriat /
2 dvicatvriat
9 nava
4 trayacatvriat /
3 tricatvriat
1 daa
4 catucatvriat
0
4
1 ekdaa
4 pacacatvriat
1
5
1 dvdaa
4 acatvriat
2
6
1 trayodaa
4 saptacatvriat
3
7
1 caturdaa
4 acatvriat /
4
8 aacatvriat
1 pacadaa
4 navacatvriat
5
9
1 oaa
5 pacat
6
0
1 saptadaa
5 ekapacat
7
1
1 adaa
5 dvpacat / dvipacat
8
2
1 navadaa
5 trayapacat /
9
3 tripacat
2 viati
5 catupacat
0
4
2 ekaviati
5 pacapacat
1
5
2 dvviati
5 apacat
2
6
2 trayoviati
5 saptapacat
3
7
2 caturviati
5 apacat /
4
8 aapacat
2 pacaviati
5 navapacat
5
9
2 aviati
6 ai
6
0
2 saptaviati
6 ekaai
7
1
2 aviati
6 dvai / dviai
8
2
2 navaviati
6 trayaai / triai
9
3
71
ekasaptati
72
dvsaptati / dvisaptati
73
trayasaptati / trisaptati
74
catusaptati
75
pacasaptati
76
asaptati
77
saptasaptati
78
79
asaptati /
aasaptati
navasaptati
80
ati
81
ekti
82
dvyati
83
tryati
84
caturati
85
pacti
86
aati
87
saptti
88
ati
89
navti
90
navati
91
ekanavati
92
dvnavati / dvinavati
93
trayonavati / trinavati
94
caturnavati
95
pacanavati
96
aavati
97
saptanavati
960
3 triat
6 catuai
0
4
3 ekatriat
6 pacaai
1
5
3 dvtriat
6 aai
2
6
3 trayastriat
6 saptaai
3
7
3 catustriat
6 aai / aaai
4
8
98
anavati / aanavati
99
navanavati
10
0
10
1
10
2
atam
eka-atam / ekdhikaatam / ekdhikam atam
dvi-atam / dvy-adhikaatam /
dvy-adhikam atam
eka daa ata caiva

sahasram ayuta tath
laka ca niyuta caiva
koir arbudam eva ca
vnda kharvo nikharva ca
akha-padmau ca sgara
antya madhya parrdha ca
daa-vddhy yathottaram
According to Vedic mathematical calculations, the following enumeration system is
used where each unit is ten times greater than the previous one:
eka
daa
ata
sahasra
ayuta
laka
niyuta
koi
arbuda
vnda
kharva
nikharva
akha
padma
sgara
antya
madhya
parrdha
1
10
100
1000
10, 000
100, 000
1, 000, 000
10, 000, 000
100, 000, 000
1, 000, 000, 000
10, 000, 000, 000
100, 000, 000, 000
1, 000, 000, 000, 000
10, 000, 000, 000, 000
100, 000, 000, 000, 000
1, 000, 000, 000, 000, 000
10, 000, 000, 000, 000, 000
100, 000, 000, 000, 000, 000
1011 / SaAex"zAEk(Ad"zA ca inapaAtyaAE /

1011. oaaikdaa ca niptyau
oaathe word oaa (sixteen); ekdaathe word ekdaa (eleven); ca
and; niptyauare irregularly formed.
oaa and ekdaa are formed irregularly.
AmtaThis stra means oaa ekdaa cety etau abdau niptyau (these two
words, namely oaa and ekdaa, are irregularly formed). Since the word oaa
and ekdaa end in a plural ending, neither of them can be syntactically connected
961
with the word niptyau. Thus the word abdau has to be supplied here to make the
proper syntactical connection. The vigraha of oaa is a ca daa ca (six and ten,
i.e sixteen). The result of the nipta is that the final of a changes to s. That s then
becomes a viusarga by sa-ra-rmayor viusargo viupadnte (93) and that
viusarga becomes u-rma by d a-rma-goplayor ur nityam (80). The other result
of the nipta is that the d of daan changes to . The viubhakti [j]as then undergoes
mahhara by a-nnta-sakhyta kate ca jas-asor mahhara svrthe (126) and we
get oaa. In ekdaa the result of the nipta is that the sasra of eka becomes rma.
1012 / s$ah"sya s$a: paItaAmbare" vaA /
1012. sahasya sa ptmbare v
sahasyaof the word saha (with); sathe replacement sa; ptmbarein a
ptmbara compound; voptionally.
Saha is optionally replaced by sa in a ptmbara compound.
sa-ka, saha-ka.
VttiThus we get sa-ka (with Ka) or saha-ka (with Ka).1
AmtaThus, when we have the vigraha kena saha vartamna (existing along
with Ka), we get sa-ka or saha-ka.
1013 / @vyayaIBaAvae caAk(Alae /
1013. avyaybhve ckle
avyaybhvein an avyaybhva compound; caalso; aklewhen a word which
doesnt express time follows.
Saha is also replaced by sa in an avyaybhva compound, provided a word
which doesnt express time follows.
sa-cakra nidhehi akham. akle kim? sahparham.
VttiThus we get sa-patram atti viu-naivedyam (He eats Vius food remnants
along with the leaf plate). Why do we say akle? Consider sahparham
(simultaneously with the afternoon).
AmtaSa-cakram is an avyaybhva compound formed by skalye (983). Its vigraha
is cakrea sahaika-klam (simultaneously with the cakra).
1014 / s$amaAnasya s$a:
jyaAeitagARNAjanapad"r"AianaAiBabanDaugAnDaipaNx"laAeih"taku(iavaeNAIpaaIp
aaeSau /
1014. samnasya sa jyotir-gaa-janapada-rtri-nbhi-bandhu-gandha-pia-lohitakuki-ve-patn-pakeu
1 See stra 968 for further details about saha in a ptmbara compound.
962
samnasyaof the word samna (same); sathe replacement sa; jyotir-gaajanapada-rtri-nbhi-bandhu-gandha-pia-lohita-kuki-ve-patn-pakeuwhen
the words jyotis (light), gaa (group), jana-pada (country), rtri (night), nbhi
(navel), bandhu (friend, relative), gandha (smell), pia (the ball of food offered
to the forefathers in the raddh ceremony), lohita (blood), kuki (belly), ve
(braid, stream), patn (husband [see explanation below]), and paka (side)
follow.
Samna is replaced by sa when jyotis, gaa, janapada, rtri, nbhi, bandhu,
gandha, pia, lohita, kuki, ve, patn, or paka follow.
sa-jyotir ity-di.
VttiThus we get sa-jyoti (the same light / that which has the same light) and so
on.
Bla and AmtaJyotis, gaa, janapada, rtri, nbhi, bandhu, gandha, pia, lohita,
kuki, ve, patn, and pakaWhen any of these thirteen words follow, samna is
replaced by sa. The vigraha of sa-jyoti can be either samna jyotir yasya (that
which has the same light) or samna tat jyoti ca (it is the same, and it is light). By
the words and so on we get sa-gaa (one whose group is the same), sajanapada (one whose country is the same, a fellow countryman), sa-rtri (the
same night), sa-nbhi (one whose navel [i.e place of birth] is the same, a brother),
sa-bandhu (one whose kinsmen are the same), sa-gandha (one whose smell is
the same), sa-pia (one who partakes of the same pia offering), sa-lohita
(one whose blood is the same), sa-kuki (one whose belly [i.e place of birth] is the
same, a brother), sa-ve (the same braid), sa-patn (a lady who has the same
husband), and sa-paka (one who is on the same side). By yoga-vibhga of the
word jana-pada we also get sa-jana (one whose kinsmen are the same) and sapada (one whose abode is the same). In all these cases it should be determined
whether the compound is a ymarma or a ptmbara according to what meaning
best fits. But sapatn can only be a ptmbara compound in accordance with the
future stra sapatny-daya ptmbare (Bhat 2265) which describes how [p] is
applied after the word pati when we have the vigraha samna patir asy (a lady
who has the same husband) and how pati irregularly becomes patna.
1015 / ivaBaASaA
&pagAAeanaAmasTaAnavaNARDamaRvayaAevacanaAed"yaRgABaRjaAtaIyaeSau /
1015. vibh rpa-gotra-nma-sthna-vara-dharma-vayo-vacanodarya-garbhajtyeu
vibhoptionally; rpa-gotra-nma-sthna-vara-dharma-vayo-vacanodaryagarbha-jtyeuwhen the words rpa (form), gotra (family), nma (name),
sthna (place), vara (color, phoneme), dharma (nature), vayas (age), vacana
(statement, grammatical number), udarya (belly), garbha (womb), and jtya
(kind) follow.
Samna is optionally replaced by sa when rpa, gotra, nma, sthna, vara,
dharma, vayas, vacana, udarya, garbha, or jtya follow.
sa-rpa, samna-rpa ity-di. vistardi-sammata prayukta cedam.
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VttiThus we get sa-rpa or samna-rpa (one who has the same form) and so
on. This rule is based on the opinion of Ktantra-vistara and other authoritative works,
and it is actually seen in usage.
AmtaWhen we have the vigraha samna rpa yasya (one whose form is the
same), we get sa-rpa or samna-rpa. By the words and so on we get also sagotra or samna-gotra (one who belongs to the same family), sa-nm (one who
has the same name), sa-sthna (one who belongs to the same place), sa-vara
(one whose color is the same), sa-dharma (one who has the same nature), savay (one who is of the same age), sa-vacana (one whose statement is the
same), sodarya (one whose belly [i.e place of birth] is the same, a brother), sagarbha (one whose womb [i.e place of birth] is the same, a brother), and sa-jtya
(one who is of the same kind). Sodara (one whose belly [i.e place of birth] is the
same, a brother) is also seen. For example, tva sodarasytimadoddhatasya (Bhaikvya 12.2). When we have the vigraha samna udaro mt-kukir yasya (one whose
mothers belly (udara=mt-kuki) is the same), we get sodara and sodarya1
which both mean bhrt (a brother).
Someone may argue, In Pinian grammar (Adhyy 6.3.88) the stra only says
vibhodare. Thus rpa and gotra and so on are just his concoction. In answer to this,
Jva Gosvm speaks the sentence This rule is based on the opinion of Ktantravistara. Padmanbha-datta, Vopadeva, and others are among the other authoritative
works alluded to here. This rule is not only the opinion of these people, it is also used
by the great poets. Thus these are well-known usages.
1016 / k{(SNApau&Sae k(Ae: k(ts$avaeRr"iavad"r"TaeSau /
1016. kapurue ko kat sarvevara-tri-vada-ratheu
kapuruein a kapurua compound; koof the avyaya ku (contemptible,
bad); katthe replacement kat; sarvevarawhen a word beginning with a
sarvevara follows; tri-vada-ratheuand when the words tri (three), vada
(speaker), and ratha (chariot) follow.
In a kapurua compound ku is replaced by kat when a word beginning
with a sarvevara follows and when the words tri, vada, or ratha follow.
kad-anna, kat-traya, kad-vada, kad-ratha.
VttiThus we get kad-annam (bad rice), kat-traya (three who are
contemptible), kad-vada (a bad speaker), and kad-ratha (a bad chariot).
AmtaIn all cases the word ku which undergoes the replacement is an avyaya. The
word ku which refers to the earth and so on never undergoes the replacement. In the
stra, however, the imitation word ku is used, and thus the word ku is mentioned along
with a viubhakti [i.e ko is the <6.1> form of ku]. Kad-annam is a ymarma
compound formed by ku-prdayo madhya-pada-lopa ca (931). Its vigraha is kutsita
tad anna ca (it is contemptible, and it is rice). The vigraha of kat-traya is kutsit
ca te traya ca (they are contemptible, and they are three). A famous poet has used
this word as follows: dhta-astro na yo jiur ya chyo yaja-nispha / km ya
ca jarann ete katra-vaeu kat-traya (One who takes up weapons but is not
victorious, one who is wealthy but has no desire to perform sacrifice, and one who is
lusty but too oldthese three are despised in katriya families). The vigrahas of kad1 See samnodarya-sodaryau samna-mtke (Bhat 2751) for derivation and explanation of the word
sodarya.
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vada and so on are understood in the same way. The word vada is formed by pacder
at (821).
1017 / k(Ae: k(A paTyaayaAer"ISad"TaeR ca /
1017. ko k pathy-akayor ad-arthe ca
koof the avyaya ku; kthe replacement k; pathy-akayowhen the words
pathin (road) and aka (eye) follow; at-arthewhen the sense is at (little,
slightly); caand.
In a kapurua compound ku is replaced by k when pathin or aka follow
or when ku in used in the sense of at.
k-patha, kkam. anayos taddhito d vcya. ad-arthe, kmlam.
VttiThus we get k-patham (a bad road) and kkam (the evil eye, a leer). It
will be described later how both of these words [pathin and aki] take the taddhita
pratyaya a[t]. An example of when ku in used in the sense of at is kmlam (slightly
sour).
AmtaThe vigraha of k-patham is kutsita csau panth ca (it is contemptible,
and it is a road). The neuter gender is applied by sakhyvyaybhy patha (Bhat
1819) and the taddhita pratyaya a[t] which is applied at the end of a compound is
applied by k-pathi-pur-apa (1065). Similarly, the vigraha of kkam is kutsita ca
tad aka ca (it is contemptible, and it is an eye). Here the word aka is neuter
because it expresses a sense organ. Alternatively, kkam is a ptmbara compound
formed with the word aki (eye). 1 The vigraha in this case is kutsite aki yasya
(one whose eyes are contemptible). In the vtti Jva Gosvm explains how the word
aki is mentioned in the stra as aka in regard to the upcoming taddhita pratyaya
a[t] which is applied at the end of a compound. The word pathin takes a[t] by k-pathipur-apa (1065) and the word aki takes a[t] by svgbhym aki-sakthibhym
(1075) which appears under the adhikra stra ptmbare (1074).
Someone may argue, If it were accepted that the change to k takes place when the
word aki follows, then the condition kapurue (1016) would be broken. True, but
consider this: There is no fault in either case, because the adhikra is kept intact by
resorting to the first explanation [that kkam is a kapurua compound] and the
second explanation [that kkam is a ptmbara compound] is valid by implying the
word ca.2 This is how the earlier authorities such as the author of Nysa have analyzed
the situation.
Vopadeva, in his Mugdha-bodha-vykaraa, formulates the rule as pathi purue v
(optionally when pathin or purua follows). Thus he gets two formsk-patham or
ku-patham (a bad road). When ku in used in the sense of at, there is no rule that a
sarvevara or a viujana has to follow. Thus, when a sarvevara follows, this stra is
an apavda of the previous stra, and we get kmlam for which the vigraha is ku ad
1 Similarly, Siddhnta-kaumud, commenting on the equivalent Pinan stra k
pathy-akayo (Adhyy 6.3.104), says aka-abdena tat-purua, aki-abdena
bahuvrhir v (the compound is a tat-purua when it is formed with the word aka
and a bahuvrhi when it is formed with the word aki).
2 If the word ca is implied in the sense of anukta-samuccaya (conjuction with
something else which isnt mentioned) then stra 1952 is understood to mean
kapurue ptmbare ca (in a kapurua or ptmbara compound).
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amlam (slighty (ku=at) sour), krua for which the vigraha is ku ad arua
(slighty (ku=at) red), and so on. But when a sarvevara follows and ku isnt used
in the sense of at, ku is certainly replaced by kat by the previous stra. Thus we get
kad-kra (a bad form). Example of when a viujana follows and ku is used in the
sense of a are k-madhuram for which the vigraha is ku at madhuram (slighty
(ku=at) sweet), k-tantram (a small (ku=at) treatise, Ktantra is the name of
the vykaraa studied by Lord Caitanya), and so on.
1018 / s$amaAe masya h"r"Ae vaA tataih"tayaAe: /
1018. samo masya haro v tata-hitayo
samaof the avyaya sam; masyaof the ma-rma; haradeletion; voptionally;
tata-hitayowhen the words tata and hita follow.
The m of sam is optionally deleted when tata or hita follow.
satata santatam, sahita sahitam. statyam ity atra tu nityam.
VttiThus we get satatam or santatam (always) and sahitam or sahitam
(accompanied by, along with). In statyam (continuity), however, the m of sam is
always deleted.
AmtaTatam is formed by applying the kt pratyaya [k]ta in bhve prayoga after the
dhtu tan[u] vistre (8U, to spread) and hitam is formed by applying [k]ta in bhve
prayoga after the dhtu hi gatau (5P, to go, move, send, shoot). Compounding is
done by the stra beginning upendrory-di (776). Santatam means sarvad (always),
and sahitam mean saha (along with). Regarding the sentence statyam ity atra tu
nityam, statyam is formed by applying the taddhita pratyaya ya[] in the sense of
satatasya bhva (the quality of being always). The implication here is that the word
santata isnt allowed to take the taddhita pratyaya ya[].
SaodhinActually hitam is formed by applying [k]ta in bhve prayoga after the
dhtu [u]dh[] dhraa-poaayo (3U, to hold, make; to support, bestow). The
dhtu [u]dh[] then changes to hi by dadhter hi (764). This explanation is
confirmed by Goycandra in his Vivara-k to samas tata-hitayor v (Sakiptasra-vykaraa 1.127).
1019 / BaI&"AnagAivai"r"yauiDai"r"Ad"ya: s$aMaAyaAma, /
1019. bhruhna-gavihira-yudhihirdaya sajym
bhru-hna-gavi-hira-yudhi-hira-dayathe compounds bhru-hna (a
place of fear), gavi-hira (situated in the water / situated in heaven, name of the
sun (see rdhara Svms commentary to Bhgavatam 1.10.36)), yudhi-hira
(steady in battle, name of the eldest son of Pu), and so on; sajymwhen
referring to a name.
The compounds bhru-hna, gavi-hira, yudhi-hira, and so on are
irregularly formed with a change to when referring to a name.
ete atvena sdhava.
Vtti The words ete atvena sdhava is understood in this stra.
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AmtaRegarding bhru-hna, the word sthna is formed by applying the kt
pratyaya []ana after the dhtu h gati-nivttau (1P, to stand, remain) in the
sense of sthyate tra (standing is done here) by ana karadhikaraayo (911).
The vigraha of bhru-hna is bhro sthnam (a place of fear). Here the change
to is irregularly done even though it wouldnt usually apply since the s of sthna is
not the s of a pratyaya or a virici. When the change to to done, the change to
naturally follows. Bhru-hna is the name of a particular person, the word sthna
becomes masculine because it is used in a name. The word sthira is formed by
applying the udi-pratyaya ira[k] after the dhtu h gati-nivttau (1P, to stand,
remain) in the sense of one who stands firm and then deleting the by -rmahara kasri-sarvevara-rma-dhtuke ii usi ca (415). Here also the change to is
irregularly done even though it wouldnt usually apply since the s of sthira is not the s
of a pratyaya or a virici. There is no deletion of the saptam viubhakti in gavi and
yudhi due to the fact that they are mentioned like that in the stra. Due to the word
di, we also get kuhalam (a bad place), parihalam (a surrounding place), and
so on.
1020 / s$auSaAmaAd"ya /
1020. su-mdaya ca
su-m-dayathe compounds su-m and so on; caalso.
The compounds su-m and so on are also irregularly formed with a change
to when referring to a name.
VttiThus we get su-m (he whose sma-veda is nice), du-m (he whose
sma-veda is bad), su-andhi (he whose association is nice), du-andhi (he
whose association is bad), aguli-aga (contact of the fingers), dundubhi-evaam
(the employment of dundubhi drums), hari-ea (one whose army is Hari or one
whose army is monkeys), divi-at (one who resides in heaven) and so on. 1 Likewise
we also get pit-vas (the fathers sister) and mt-vas (the mothers sister).
AmtaSu-m is the name of a particular brhmaa. The vigraha is su obhana
sma veda-vieo yasya (he whose sman (sman=sma-veda) is nice
(su=obhana)). Here also the change to is irregularly done even though it wouldnt
usually apply since the s of sman is not the s of a pratyaya or a virici. The vigraha of
du-m is durgata sma yasmt, and the vigrahas of su-andhi and du-andhi
are su obhana sandhir yasya and durgata sandhir yasmt respectively. The vigraha
of aguli-aga is agule saga, the vigraha of dundubhi-evaam is dundubhn
sevanam, and the vigraha of hari-ea is hari sen yasya. Divi-at is a word that
ends in the kt pratyaya [k]vi[p]. The vigraha is divi svarge sdati vasati (one who
resides (sdati=vasati) in heaven (divi=svarge)). The non-deletion of the saptam
viubhakti here takes place by samse er na mahhara kti bahulam (1510). Due to
the words and so on, we also get agni-oma (praise of Agni, name of a particular
sacrifice) and so on.
1021 / paUvaRpad"Aasya NA: s$aMaAyaAM , na tau gAAta, /
1021. prva-padn nasya a sajy, na tu gt
1 According to the Pinian Gaa-pha, the su-mdis are the compounds su-m, ni-m, dum, su-edha, ni-edha, ni-edha, du-edha, su-andhi, ni-andhi, du-andhi, suhu
duhu, gauri-aktha, pratiik, jal-ham, nau-ecanam, nau-evanam, dundubhi-evanam,
dundubhi-ecanam, hari-ea, and rohi-ea. The su-mdis are an kti-gaa.
967
prva-padtafter the prva-pada; nasyaof na-rma; athe replacement arma; sajymwhen a name is understood; nanot; tubut; gtafter ga-rma.
When a name is understood a n which comes after a prva-pada changes to
, but not if the prva-pada ends in g.
nryaa. pratyaya-mtrasya bhinna-padatvbhvt prva-padntar-bhva eva,
lakmaa. sajy kim? drgha-nayan. na tu gtg-ayanam. prvoktanimittatve saty eva. nehaardha-nasa.
VttiThus we get nryaa (Nryaa, a name of the Supreme Lord). Since a
pratyaya isnt a separate pada, [a word ending in a pratyaya] is considered a prvapada. Thus we get lakmaa (Lakmaa, the name of Rmas brother). Why do we
say when a name is understood? Consider drgha-nayan (a woman whose eyes
are elongated). The example of na tu gt is g-ayanam (the name of a book dealing
with the study of the g-veda). The change to only takes place when those things
previously described in stra 111 are the nimittas (see stra 302). Thus the change to
doesnt take place in ardha-nasa (half-nosed, name of a man).
AmtaIn stra 111 the condition was that the n had to be situated in the same
viupada as the nimitta, but this rule allows n to change to even when it is situated
in a different viupada. The vigraha of nryaa is nra ayana rayo yasya (He
whose shelter (ayana=raya) is nra). Nra refers to the group of naras. The special
meaning of the word nara was already explained in the Saj-prakaraa, in Amta 1.
Someone may say, How is the change to done in lakmaa since there is no
prva-pada as there is no compound. In answer to this, Jva Gosvm speaks the
sentence beginning pratyaya-mtrasya. It will be described in the stra lakmao
lakmvati (1228) how the word lakmaa is irregularly formed by applying the
taddhita pratayaya na, which has the same meaning as mat[u], after the word lakm
in the sense of lakm obh asty asya (a person who possesses beauty
(lakm=obh)). The irregularity here is that lakm is replaced by lakma when the
taddhita pratyaya na follows. It was described previously how the word lakm ends in
the udi pratyaya [p] in accordance with laker mu ca (879). Thus the idea behind
the sentence beginning pratyaya-mtrasya is that, because the udi pratyaya isnt a
separate pada since it combines with the prakti to become a single word, the word
ending in the udi pratyaya [i.e the word lakm] is also considered a prva-pada.
Thus there is nothing wrong in the n of the taddhita pratyaya na becoming after the
word lakm.
The vigraha of drgha-nayan is drghe nayane yasy (a woman whose eyes are
elongated). Since this is not a name, the change to doesnt take place here. The
vigraha of g-ayanam is k ayana yasya (that whose treatise is the g-veda). The
change to doesnt take place in the case of ardha-nasa since dha-rma intervenes
and dha-rma is not on the list of sarvevara-ha-ya-va-ka-varga-pa-varga (111). On the
other hand, since ga-rma is on this list, it should be understood that na tu gt
prohibits the change to that would have otherwise taken place since ga-rma is
allowed to intervene.
1022 / par"Ade"r"yanasya , @ntar"stvade"zAe /
1022. parder ayanasya, antaras tv adee
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para-deafter para (highest, topmost, final) and so on; ayanasyaof the word
ayana (going, aim, destination, )1; antaraafter antar (within, in the middle); tu
but; adeewhen not referring to a place.
The n of ayana becomes when it comes after the prva-padas para and so
on, but in the case of the case of the prva-pada antar this only happens
when a place isnt being referred to.
paryaa, pryaam, antar-ayaam. dee tu antar-ayan mthur.
VttiThus we get paryaam (highest aim, final destination, ultimate refuge),
pryaam (going to the other side, i.e studying until completion), and antarayaam (going within, disappearing). But when a place is being referred to we get
antar-ayan mthur (the places existing within Mathur disappeared, i.e became
unmanifest).
SaodhinThe most common use of this rule is seen in the Bhgavatam in
ptmbara compounds like vsudeva-parya (those whose highest aim / final
destination / ultimate refuge is Vsudeva) and nryaa-parya (those whose
highest aim / final destination / ultimate refuge is Nryaa).
Iti atva-atve
Thus ends the section dealing with the changes to and .
1023 / ivaSNAus$agARsya s$a , wRr"Aau Sa: k(KapaPe(Sau , taAE sTaAinavaa /
1023. viusargasya sa, vart tu a ka-kha-pa-pheu, tau sthni-vac ca
viusargasyaof viusarga; sathe change to s; vartafter an vara; tubut;
athe change to ; ka-kha-pa-pheuwhen k, kh, p, or ph follow; tauthey (the s
and ); sthni-vatlike the original; caand.
The words viusargasya sa, vart tu a ka-kha-pa-pheu, tau sthni-vac
ca are to be supplied in the subsequent stras. [In other words, in the
subsequent stras it is understood that, when k, kh, p, or ph follows, the
viusarga changes to s when it comes after a-rma but to when it comes
after an vara].
prabhur ayam.
1024 / inauR"baRih":aAu"r"Aivataur"Ama, /
1024. nir-dur-bahi-prdur-vi-caturm
nir-dur-bahi-prdur-vi-caturmof nir, dur, bahir, prdur, vir, and catur.
1 Ayana is a synonym of gati (going, aim, destination). It is formed by applying the kt pratyaya ana
in bhve prayoga after the dhtus i[] gatau (2P, to go, move) or ay[a] gatau (1A, to go, move).
969
The viusarga of nir, dur, bahir, prdur, vis, and catur changes to when k,
kh, p, or ph follows, and that is considered like the original viusarga.
nika, dukarm. sthni-vattv atvbhva, tath nipnam ity-dau
atvbhva ca.
VttiThus we get ni-ka (one who has gone away from Ka) and dukarm
(one whose activities are bad). The change to by stra 184 doesnt take place in
these cases because the is considered like the original viusarga. Similarly, in
nipnam (drinking) and so on the change to by stra 111 doesnt take place
because the is considered like the original viusarga.
AmtaThe vigraha of ni-ka is nirgata kt (one who has gone away from
Ka).1 The vigraha of dukarm is duhu karma yasya (one whose activities are
bad).
SaodhinLikewise we get bahi-kra (expelling, putting outside), prdukra (making manifest), and vi-kra (making manifest).
1025 / @s$antasya
k{(k(imakM(s$aku(zAApaAzAk(NAI=ku(mBapaAaeSvanauar"pad"sTasyaAnavyayasy
a s$amaAs$ae /
1025. as-antasya k-kami-kasa-ku-pa-kar-kumbha-ptrev anuttara-padasthasynavyayasya samse
as-antasyaof a word ending in as; k-kami-kasa-ku-pa-kar-kumbha-ptreu
when a form of the dhtus [u]k[] karae (8U, to do, make) or kam[u] kntau
(1A, to desire) follows, or when the words kasa (a goblet), ku (a rope), pa
(a rope, chain), kar (feminine of the word kara in ptmbara compound), kumbha
(a pot), or ptra (a plate) follow; anuttara-pada-sthasyawhich is not situated as
the uttara-pada; anavyayasyawhich is not an avyaya; samsein a compound.
vedhas-kti, viara-ravas-kma, ambhas-kumbha, ambhas-kumbhty api.
uttara-pada-sthatve tuparama-vedha-kti.
The viusarga of a word ending in as which isnt an avyaya and which is
situated in a compound but not as the uttara-pada changes to s when a form
of [u]k[] or kam[u] follows, or when the words kasa, ku, pa, kar,
kumbha, or ptra follow.
VttiThus we get vedhas-kti (the work of the creator, Brahm), viara-ravaskma (one who desires Lord Viu, whose fame is widespread), ambhas-kumbha
(a pot of water), and even ambhas-kumbh (one who has a pot of water). But
when the word ending in as is situated as the uttara-pada, we get parama-vedhakti (the work of the supreme creator).
AmtaThe mention of kmya in the previous stra implied that the changes also
take place in situations other than compounds. Therefore the restriction samse (in a
compound) was made in this stra to debar that. The vigraha of vedhas-kti is
vedhaso brahmaa kti (the work of the creator, Brahm). Likewise we get ayaskra (the making of iron) and so on. Viara-ravas-kma is formed by applying
the kt pratyaya a[] after the dhtu kam[u] kntau (1A, to desire) by karmay a
1 This compound is formed by nir-daya pacamy (962).
970
(827) in the sense of viara-ravasa viu kmayate (one who desires Lord Viu,
whose fame is widespread). The compound ambhas-kumbha is formed by praadravya ptrea (947). Its vigraha is ambhas pra kumbha (a pot filled with
water). Ambhas-kumbh is formed by applying the taddhita pratyaya in[i] after
ambhas-kumbha in the sense of tad asya asti (this person owns that). Examples of
the rest are ayas-kasa (an iron goblet), ayas-ku (an iron rope), ayas-pa
(an iron chain), ayas-kar (a woman whose ears are hard like iron), and ayasptram (an iron plate). The vigraha of ayas-kar is aya iva kahinau karo yasy
(a woman whose ears are hard like iron). Parama-vedha-kti is a ah
kapurua compound which contains the ymarma compound parama-vedhas in
it. Since the word vedhas is the uttara-pada in the ymarma compound paramavedhas, the change to s doesnt take place in parama-vedha-kti. Why do we say
samse? Consider mana karoti (one who makes the mind). Why do we say
anavyayasya? Consider prta-ktyam (morning duty).
1026 / nama:paur"s$aAegARitas$aMayaAe: k{(iHa /
1026. nama-purasor gati-sajayo ki
nama-purasoof the avyayas namas and puras; gati-sajayowhich are called
gati; kiwhen the dhtu [u]k[] karae (8U, to do, make) follows.
The viusarga of namas and puras, when they are called gati, changes to s
when [u]k[] follows, and that s is considered like the original viusarga.
namasktya, namaskra, namaskuru.
VttiThus we get namasktya (having offered obeisances), namaskra (offering
obeisances), and namas kuru (offer obeisances).
AmtaNamasktya is formed by applying the kt pratyaya [k]tv after the dhtu
[u]k[] which is preceded by namas. [K]tv is then replaced by ya[p] and t[uk] is
applied (see stras 775 and 777). Namas and puras are called gatis by te upendra-vad
khyte kti ca dhto prk prayojy gati-saj (vtti 777). In the case that namas is
not called a gati by ita ki vikalpa (vtti 777) we get nama karoti (he offers
obeisances). Puras, however, is always called a gati. Thus the change to s always
takes place in puras-ktya (having placed in front), puras-kra (placing in front),
puras-kuru (place in front), puras-ktam (placed in front), and so on.
1027 / itar"s$astvagAtaAE ca vaA /
1027. tirasas tv agatau ca v
tirasaof the avyaya tiras; tubut; agatauwhen not called gati; caalso; v
optionally.
The viusarga of tiras optionally changes to s when [u]k[] follows,
regardless of whether tiras is called gati or not.
tiras-ktya, tira-ktya. kecid gati-grahaa nnuvartayanti iti. bh-vttau
(8.3.42) nitya tu tiras-kra sdhu.
VttiThus we get tiras-ktya (having made to disappear, having covered) or tiraktya (having made to disappear, having covered). This stra is based on the fact
that some grammarians dont accept that tiras has to be called a gati for the change to
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s to take place. In Bh-vtti (8.3.42), however, tiras-kra (making to disappear,
covering; reviling, disregarding) is listed as an irregularity in that it always undergoes
the change to s.
AmtaTiras is called gati because it is an ury-di in accordance with tiro ntardhivacanam (vtti 777). In any meaning other than that of antardhi (disappearance,
covering), however, tiras is not called gati. The logic of those grammarians who dont
accept that tiras has to be called a gati for the change to s to take place is as follows:
Tiras is only called a gati when it is used in the sense of antardhi (disappearance,
covering). But the word tiras-kra is also used in the sense of parbhava (reviling,
disregarding). Therefore in their opinion the change to s is optional and does not
depend on whether tiras is called gati or not. But in Bh-vtti it says that the change
to s always takes place in tiras-kra when the meaning is parbhava (reviling,
disregarding). In our opinion, however, the change to s is optional even in the case of
tiras-kra.
1028 / k(s$k(@Aid"Sau ca /
1028. kaska-diu ca
kaska-diuin kas ka and so on; caalso.
The changes to s and mentioned in stra 1023 are also done in cases like
kas ka and so on.
kas ka, kautas kuta, bhs-kara, ahas-kara, tamas-ka, medas-pia, vcaspati, ayas-kla ity-di.
VttiThus we get kas ka (who? who? i.e which people?), kautaskuta (come
from where? from where? i.e come from which places?), bhs-kara (the light-maker,
name of the sun); ahas-kara (the day-maker, name of the sun), tamas-kam (a
heap of darkness), medas-pia (a lump of fat), vcas-pati (the master of
speech, name of Bhaspati), ayas-kla (an iron stake), and so on.1
AmtaSome words in the kaska-dis are compounds and some arent. For example,
kas ka and kautus kuta arent compounds. Kas ka is formed by doing repetition of
ka in the sense of vps (see stra 1037). Kim becomes ka when s[u] follows in
accordance with kima ko viubhaktau (254). Kautaskuta is formed by applying the
taddhita pratyaya called keava []a in the sense of kuta kuta gata (come from
where? from where? i.e come from which places?). The first sarvevara of the prvapada undergoes vndra and there is repetition of kuta in the sense of vps.
Kuta is formed by applying the taddhita pratyaya tas[i] after the word kim. Bhskara is formed by applying the kt pratyaya []a in the sense of bhsa karoti (it
makes light) by dy-antnanta-bahu-nnd-lipi-livi-bhakti-bali-kart-citra-ketrajagh-bhu-dhanur-arus-sakhydi-divdi-taddiu karmasu uka a (Bhat
1441). The word bhs is formed by applying the kt pratyaya [k]vi[p] after the dhtu
bhs[] dptau (1A, to shine). Ahas-kara is formed in the same way as bhs-kara.
Its vigraha is aha dina karoti (it makes the day (aha=dinam)). Both words refer to
the sun. The vigraha of tamas-kam is tamas kam (a heap of darkness).
Similarly, the vigraha of medas-pia is medasa pia (a lump of fat). The
vigraha of vcas-pati is vco vy pati (the master of speech (vc=v)).
Vacas-pati is a name of Bhaspati. The non-deletion of the ah viubhakti here
1 According to the Pinian Gaa-pha, the kaska-dis are kas ka, kautuskuta, bhrtu-putra,
unas-kara, sadyas-kla, sadyas-kr, sadyaska, ks kn, sarpi-kuik, dhanu-kaplam,
barhi-plam, and yaju-ptram. The kaska-dis are an kti-gaa.
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takes place by viujan-rmntt (999). The vigraha of ayas-kla is ayasa lauhasya
kla aku (a stake (kla=aku) of iron (ayas=lauha)). All the words which are not
covered by the other rules are counted among the kaska-dis.
Uktau a-sau
Thus ends the section dealing with the changes to and s.
1029 / oar"pad"sya paItaAmbare" /
1029. uttara-padasya ptmbare
uttara-padasyaof the last word; ptmbarein a ptmbara compound.
The words uttara-padasya ptmbare are to be supplied in the subsequent
stras.
vibhur ayam.
1030 / DanauSaAe Danvana, , s$aMaAyaAM tau vaA /
1030. dhanuo dhanvan, sajy tu v
dhanuaof the word dhanus (bow); dhanvanthe replacement dhanvan;
sajymwhen a name is understood; tubut; voptionally.
When dhanus is the last word in a ptmbara compound it changes to
dhanvan. But this is optional if a name is understood.
dha-dhanv. rga-dhanv, rga-dhanu. ata-dhanv, ata-dhanu. dhanur udanta pu-ligo py asti, tena
svayam atanu kusuma-dhanus tri-bhuvana-vijay katha madana
yadi sarasiruha-nayan na kirati nayancalndolanam
sajtvam api nstti.
VttiThus we get dha-dhanv (one whose bow is strong) but rga-dhanv or
rga-dhanu (one whose bow is made of horn, name of Ka) and ata-dhanv or
ata-dhanu (one who has a hundred bows, name of a particular katriya). There is
also a masculine word dhanu (bow) which ends in u-rma. Thus the word kusumadhanu in the following verse is not a name:
svayam atanu kusuma-dhanus tri-bhuvana-vijay katha madana
yadi sarasiruha-nayan na kirati nayancalndolanam
How could Cupid stretch his flower bow and conquer the three worlds if some lotuseyed lady didnt shoot forth a side-long glance from the corners of her eyes?
AmtaWhen we have the vigraha dha dhanur yasya (one whose bow is strong),
we get dha-dhanvan. The viubhakti s[u] is then applied after dha-dhanvan and
the uddhava becomes trivikrama by nnta-dhtu-varjita-snta (163). S[u] is then
deleted by rdh-viujanbhym pa ca trivikramt sor hara (138) and the final n
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is deleted by nmntasya nasya haro viupadnte buddha vin (190). The vigraha
of rga-dhanv is rga dhanur yasya (one whose bow is made of horn).
Something that is a transformation of ga (horn) is called rga. Even though only
Lord Vsudeva is famous for having a bow made of horn, the word rga-dhanvan is
not considered a name by the previous grammarians because Amara-koa only
mentions the word rgin which ends in the taddhita pratyaya in[i] as a name and
doesnt mention rga-dhanvan.1 Similarly, even though the word giva-dhanvan
conventionally refers to Arjuna it is not considered a name by Pini and the earlier
grammarians. ata-dhanv is the name of the katriya who killed atrjit to get the
Syamantaka jewel. Thus, since it is a name, the replacement is only optionally done
and we also get ata-dhanu. Similarly, we get pupa-dhanv or pupa-dhanu
(armed with a flower bow, name of Cupid), and so on.
1031 / s$aus$aYaAByaAM d"ntasya d"ta{vaRyais$a /
1031. su-sakhybhy dantasya datr vayasi
su-sakhybhymafter the avyaya su or after a numeral; dantasyaof the word
danta (tooth, tusk); datthe replacement dat[]; vayasiwhen vayas (a
particular age) is understood.
When danta is the last word in a ptmbara compound and it comes after su
or a numeral it changes to dat[], provided a particular age is understood.
su-dan kumra, su-dat kumr, dvi-dan vatsa. vayasi kim? dvi-danto gaja.
VttiThus we get su-dan kumra (a boy with beautiful teeth), su-dat kumr (a
girl with beautiful teeth), and dvi-dan vatsa (a calf with two teeth). Why do say
provided a particular age is understood? Consider dvi-danto gaja (an elephant with
two tusks).
AmtaWhen we have the vigraha obhan dant asya (one whose teeth are
beautiful), we get su-dat[]. Then, when s[u] is applied after the word su-dat[],
n[um] is added by aca caturbhujnubandhn ca nu kasthne (174). Thus we
get su-dant + s[u]. S[u] is then deleted by rdh-viujanbhym pa ca trivikramt
sor hara (138) and the final t of su-dant is deleted by sat-sagntasya haro
viupadnte (176). The word kumra is placed beside su-dan in the example to give
the understanding of a particular age. According to Medin-koa the word kumra
refers to a five-year old boy. Su-dat is formed by applying the taddhita pratyaya [p]
after su-dat[] in the feminine due to the indicatory letter . Regarding dvi-dan vatsa,
the vigraha is dvau dantau jtv asya (a calf whose first two teeth have appeared).
Regarding dvi-danto gaja, it is the natural position of an elephant to have two tusks.
Thus the change to dat[] doesnt take place because the two tusks dont indicate a
particular age.
1032 / s$aYaAs$aUpamaAnaeBya: paAd"syaAntah"r": /
1032. sakhy-spamnebhya pdasynta-hara
1 The Pinian grammarians list rga-dhanv as an example of dhanua ca

(Adhyy 5.4.132) and not as example of v sajym (Adhyy 5.4.133).
Thus they do not make the form rga-dhanu.
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sakhy-spamnebhyaafter a numeral or after the avyaya su or after an upamna
(word expressing that to which something else is compared); pdasyaof the word
pda (eg, foot); anta-haradeletion of the final vara.
Pda loses its final a-rma if it is the last word in a ptmbara compound and
it comes after a numeral, su, or an upamna.
dvi-pt, su-pt, siha-pt.
VttiThus we get dvi-pt (two-legged), su-pt (one who has beautiful feet), and
siha-pt (one whose legs are like those of a lion).
AmtaThe word dvi-pt refers to a human being. Its vigraha is dvau pdau yasya
(one who has two legs). The vigraha of su-pt is obhanau pdau yasya (one who
has beautiful feet). The vigraha of siha-pt is sihasyeva pd yasya or sihasya
pd iva pd yasya (one whose feet are like those of a lion). In all these cases the d
of pd changes to t by viudsasya harikamala v virme (185). In the other case it
can optionally be left as d. Other examples are catu-pt (four-legged) which refers
to an animal, a-pt (six-legged) which refers to a bee, and mga-pt (one whose
legs are like those of a deer). All of this is connected to the stra pc-chabdasya
vmano bhagavati (188) in the Nma-prakaraa. Thus, when []as follows, we get
forms like dvi-pada <2.3>, siha-pada <2.3>, and so on. The word gha-pt (one
whose feet are hidden), however, which is mentioned in the Amara-koa, is irregularly
formed in the sense of a name.
1033 / s$au$inmaae u"R$cC$aAE /
1033. suhn mitre durhc chatrau
suhdthe nipta suhd (one who heart is nice); mitrewhen referring to a friend;
durhdthe nipta durhd (one whose heart is bad); atrauwhen referring to an
enemy.
Suhd is also valid when referring to a friend as is durhd when referring to
an enemy.
sdh
VttiThe word sdh is understood in this stra.
AmtaWhen hdaya is the last word in a ptmbara compound and it comes after
su it irregularly changes to hd, provided a friend is being expressed. Similarly, when
hdaya is the last word in a ptmbara compound and it comes after dur it irregularly
changes to hd, provided an enemy is being expressed. The vigraha of suhd is
obhana hdaya yasya (one whose heart is nice). This rule ordains an irregular
change to hd since there is no yadu following (see stra 164).
Ity uttara-padde
Thus ends the section dealing with the replacement of the last word in a compound.
975
Atha su nipt
Now we begin the section dealing with niptas made with s[u].
1034 / wtare"tar"AnyaAenyapar"s$par"A aEk(vacanaAntaA: k(maRvyataIh"Are" /
1034. itaretarnyonya-paraspar brahmaika-vacannt karma-vyathre
itaretara-anyonya-parasparthe niptas itaretara, anyonya, and paraspara (which
all mean with each other, to each other, to one another etc.); brahma-eka-vacanaantwhich end in the neuter singular; karma-vyathrewhen there is reciprocity
of action.
The niptas itaretara, anyonya, and paraspara are valid in the neuter
singular when reciprocity of action is understood.
anyonya vaiav na spardhante kintu namanti. anyonyena vaiavair na
spardhyate kintu namyate. anyonyasmai, anyonyasmt, anyonyasya, anyonyasmin v
sdhava. eva parasparam, itaretara ca.
VttiThus we get anyonya vaiav na spardhante kintu namanti (Vaiavas
dont compete with each other but rather offer obeisances to one another). Another
example is anyonyena vaiavair na spardhyate kintu namyate ([the act of]
competing with one another is not done by Vaiavas, rather [the act of] offering
obeisances to each other is done by them). The forms anyonyasmai, anyonyasmt,
anyonyasya, and anyonyasmin are valid but are optional. The examples above can
similarly be made with parasparam, itaretaram, and so on.
AmtaThe word karma in this stra refers to an action (kriy). The results of the
nipta are that, when reciprocity of action is understood, the kanmas itara, anya,
and para get repeated and that this repetition is treated like a compound, and
moreover that the neuter singular is used in the place of all the different viubhaktis.
Therefore, Jva Gosvm shows examples where anyonyam and so on are used in
place of the masculine plural and so on. In the case of anyonyam and parasparam and
so on another result of the nipta is the insertion of the gama s[u].1 The forms na
spardhyate and so on in the vtti are in bhve prayoga and thus the kart takes a
tty viubhakti. Other examples are anyonyasmai vaiav viu-prasda dadati
(Vaiavas give viu-prasda to each other), anyonyasmd vaiav viuprasda ghanti (Vaiavas accept viu-prasda from one another), anyonyasya
vaiavn premligana rjate (the loving embrace of the Vaiavas with one
another shines resplendently), and anyonyasmin vaiaveu svbhvik prtir
vardhate (the natural love that Vaiavas have for one another is constantly
expanding). The last sentence in the vtti means that we should infer other examples
like paraspara vaiav na spardhante (Vaiavas dont compete with one another)
and so on.
1035 / pa{SaAed"r"Ad"ya: /
1035. podardaya
1 When s[u] is added to anya + anya. We get anyas-anya. Sa-ra-rmayor viusargo
viupadnte (93) is then applied and we get anya-anya. Sandhi is then done and we
get anyo-nya, however the avagraha usually isnt written in this case, so we get
anyonya.
976
podara-dayathe compounds podara and so on.
The compounds podara and so on are valid by irregular formation.
niptena sdhava. pad udaram asya podara, padvn ity artha. mahy
rauti mayra. bruvanta sdanty asy b. manasa man. patann ajalir
yasya patajali. sarjate samr. tat karoti taskara caure. bhat patir bhas-patir
deva-gurau. vri-vho balhaka. pryate galati ca pud-gala. rates tananam asmt
ratnam. vhita ppam anena brhmaa. kau jryati kujara. hinasti siha. kena
jalena ubhyate pryate kumbha. gacchanty atra aganam. prgaa tu
mrdhanyntam. jvatti jmta. avn ayana manam. a dant yasya
oato-an, o-antau. ttya piapa tri-piapam. dvi-gu tri-gu vedi,
dvis-tv tris-tv. vedito nyatradvis-tvat rajju. gavm indro govinda. keina
hatavn keava. akasya adho jta iva adhokaja. mandam abhiyti, mukti
dadtti v mukunda. kti-gao yam. atra chu
vargamo vara-viparyaya ca
dvau cparau vara-vikra-nau
dhtos tad-arthtiayena yogas
tad ucyate paca-vidha niruktam
VttiThe words niptena sdhava are understood in this stra. The podardis are
as follows:
(i) from the vigraha pad udaram asya (one who has a spotted belly), we get
podara which means padvn (multi-colored).
(ii) from the vigraha mahy rauti (one who takes pleasure on the earth [instead of in
the air]), we get mayra (a peacock).
(iii) from the vigraha bruvanta sdanty asym (that which the speakers sit on) we
get b (a seat for the sages).1
(iv) from the vigraha manasa (the pole of the mind) we get man (the
intelligence).
(v) from the vigraha patann ajalir yasya (he whose cupped hands are descending)
we get patajali (Name of the author of Mah-bhya and the Yoga-stras).
(vi) from the vigraha sarjate (one who shines / rules completely) we get samr
(an emperor).2
(vii) from the vigraha tat karoti (one who does that) we get taskara which refers to
a thief.
(viii) from the vigraha bhat patir (lord of speech) we get bhas-pati which is the
name of the guru of the demigods.
(ix) from the kt-samsa vri-vha (one who carries water, i.e a rain cloud) we get
balhaka (a rain cloud).
(x) from the vigraha pryate galati ca (that which after being filled excretes) we get
pud-gala (the body).
(xi) from the vigraha rates tananam asmt (there is an expansion of color because of
this) we get ratnam (a jewel).
(xii) from the vigraha vhita ppam anena (sin is destroyed by him) we get
brhmaa (a brhmaa).
(xiii) from the vigraha kau jryati (one who grows old on the earth) we get kujara
(an elephant).
(xiv) from the vigraha hinasti (one who kills) we get siha (a lion).
1 This word is often spelt as bs.

2 The change of m to viucakra that would usually take place by mo viucakra
viujane (72) doesnt take place in samrj because of the Pinian stra mo rji
sama kvau (Adhyy 8.3.25).
977
(xv) from the vigraha kena ubhyate which means jalena pryate (that which gets
filled with water) we get kumbha (a water-pot).
(xvi) from the vigraha gacchanty atra (people congregate here) we get aganam (a
courtyard). Prgaam (a courtyard), however, ends with the mrdhanya vara .
(xvii) from the vigraha jvati (that which causes one to live) we get jmta (a
cloud).
(xviii) from the vigraha avn ayanam (the resting place of corpses) we get
manam (a crematorium or graveyard).
(xix) from the vigraha a dant yasya (that which has 6 teeth) we get oat[] (a
young ox with six teeth) for which the forms are o-an <1.1>, o-antau <1.2>, and
so on.
(xx) from the vigraha ttya piapam (the third world) we get tri-piapam
(heaven).
(xxi) from the vigrahas dvi-gu vedi (a double sized sacrificial altar) and tri-gu
vedi (a triple sized sacrificial altar) we get dvis-tv (an altar which is twice as
big) and tris-tv (an altar which is three times a big). The same pattern is also
seen in reference to things other sacrificial altars. Thus we get dvis-tvat rajju (a
rope which is twice as big).
(xxii) from the vigraha gavm indra (Lord of the cows) we get govinda (name of
Ka).
(xxiii) from the vigraha keina hatavn (He who killed the Ke demon) we get
keava (name of Ka).
(xxiv) from the vigraha akasya adho jta iva (He was as if born from under the axle
[of the cart] we get adhokaja (name of Ka).1
(xxv) from the vigraha mandam abhiyti (he moves slowly [i.e gracefully]) or mukti
dadti (he gives liberation) we get mukunda (name of Ka).
The podardis are an kti-gaa. In this regard it is said:
vargamo vara-viparyaya ca
dvau cparau vara-vikra-nau
dhtos tad-arthtiayena yogas
tad ucyate paca-vidha niruktam
Sometimes a vara is added. Sometimes varas are switched around. Sometimes a
vara is changed. Sometimes a vara is deleted. And sometimes the dhtu takes on a
special meaning. Thus etymology (nirukta) is said to be of five kinds.
AmtaEach of the podardis comes under the category of one of the five kinds of
nirukti mentioned in the verse at the end of the vtti. For example:
(i) The t of the word pat (spotted) is irregularly deleted while making the
ptmbara compound.
(ii) Here the kt pratyaya a[c] is applied after the dhtu ru abde (2P, to cry, sound).
The irregularity here is that the varas of the word mah (earth) are changed and we
get may. Also the dhtu ru takes on the special meaning of ramaa (taking
pleasure).
(iii) The irregularity here is that the varas of the dhtu br[] are changed and we get
v. The kt pratyaya []a[c] is applied after the dhtu ad[] in adhikarae prayoga
and [p] is applied due to the indicatory letter . Thus we get . Amara-koa defines
v as vratinm sana v (A seat for the ascetics is called a v).
(iv) Here the as portion of the word manas is irregularly deleted.
(v) The irregularity here is that the final vara of patat and the initial vara of ajali
both get deleted. Or else the irregularity is that the at portion of the word patat gets
deleted.
1 See Amta 372 and Saodhin 372 for further details.
978
(vi) Here the kt pratyaya [k]vi[p] is applied after sam + rj[], the irregularity being
that the viucakra of sarj irregularly becomes m.
(vii) Here the t of tat is irregularly changed to s.
(viii) Here the t of the word bhat is irregularly changed to s.
(ix) The kt-samsa vri-vha is formed by applying the kt pratyaya a[] after the
dhtu vah[a]. Sometimes the reading vri-vhaka is seen instead of vri-vha. In
that case the pratyaya is []aka. Balhaka is formed by irregularly changing vri to ba
and by changing the initial vara of vhaka to l.
(x) Pr is formed by applying the kt pratyaya [k]vi[p] after the dhtu pr[] pyyane
(4A, to fill, fulfill) and gala is formed by applying pacder at (1400).1 The irregularity
is that the r of pr gets changed to ud.
(xi) Here the word rate means rgasya which in turn means varasya (of color).
Tanana means vistra (expansion). The irregularity in ratna is that the ti of rati is
deleted and tana gets changed to tna.
(xii) The word vhana is formed by applying the kt pratyaya []ana after vah[a] + []i
in karae prayoga. Ra-rma is then irregularly added after the initial vara and marma is irregularly added after the ha-rma. [The v is then changed to b and by sandhi
we get n changes to ].
(xiii) Jara is formed by applying the kt pratyaya a[t] after the dhtu j[]. The
irregularity here is that the gama m[um] is added after the word ku.
(xiv) By applying the kt pratyaya a[t] after the dhtu his[i] (7P, to hurt, kill) we get
the word hisa. The h of hisa is then irregularly switched with the s.
(xv) By applying the kt pratyaya [gh]a[] after the dhtu unbh[a] (6P, to fill up) we
get the word umbha. The irregularity here is that the a of the word ka (water) gets
deleted.
(xvi) The kt pratyaya a[l] is applied after [] + gam[] in adhikarae prayoga
whereby we get the word gama. The is then irregularly changed to a, m[um] is
irregularly added before the g, and the m is irregularly changed to n.
(xvii) The verb jvati has an innate causative sense here.2 Thus it means jvayati
(that which causes one to live). By applying the kt pratyaya [k]ta after the dhtu
jv in kartari prayoga we get jvita. The vi portion is then irregularly changed to m.
Vmana, however, says that the vigraha of jmta is jvanasya mta and that the
irregularity is that the vana portion of the word jvana gets deleted.
(xviii) The word ayana is formed by applying the kt pratyaya []ana after the dhtu
[] svapne (2A, to sleep, lie down) in adhikarae prayoga. The irregularity here is
that ava gets changed to ma and that ayana gets changed to na.
(xix) The irregularity here is that the final vara of the word a (six) gets changed
to a viusarga and that the word danta gets changed to dat[]. As a further
irregularity the d of dat[] gets changed to . Thus, when we have a + at[],
sandhi is done and we get oat[]. Similarly, when we have the vigraha a ca daa
ca (ten and six), we get oaa (sixteen), and when we have a + dh, we get
oh (in six ways).
(xx) The irregularity here is that the word ttya gets changed to tri.
(xxi) When a sacrificial altar is being expressed and the idea is twice as big we get
the word dvi-tvat. The taddhita pratyaya a-rma which is applied at the end of a
compound is then applied and the t portion is irregularly deleted. The taddhita
pratyaya s[u] is then irregularly added after the word dvi. But, when a rope is being
expressed, the only irregularity is that the taddhita pratyaya s[u] is added.
(xxii) The word go here refers to the senses and the word indra means rjan (king).
King of the senses refers to the Supreme Lord in accordance with the statement
indriy mana csmi Among the senses I am the mind (Bhagavad-gt 10.22). Or
else the word go here refers to heaven and the name Lord of Heaven refers to
1 Gala is derived from gala sravae (10P, to drip, ooze), a dhtu which is not in Jva
Gosvms Dhtu-pha.
2 See vtti 1201.
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Upendra.1 In any case the irregularity is that va-rma is added after the word go and
the ra-rma of indra is deleted.
(xxiii) The irregularity here is that the word kein gets changed to kea and that the
word hatavat[] gets changed to va.
(xxiv) The word aka here refers to the axel of a cart. The phrase jta iva is spoken
from the point of view of the vraja-vss. They think that it is as if he had been born
again. The irregularity here is that the word adha is placed first in the compound. An
alternate explanation of adhokaja is adha-ktam aka-ja jna yena yatra v (He
by whom knowledge (aka-ja=jna) is cut down).2
(xxv) Mukunda is a name of Govinda made in the sense of manda yath syt tath
yti (he moves in such a way that there is slowness). The irregularity here is that the
word manda gets changed to muku and that abhiyti gets changed to n[um] + da. In
the case that the meaning is mukti dadti (He gives liberation) the kt pratyaya
[k]a is applied after dhtu [u]d[] (3P, to give) and the irregularity is that the word
mukti gets changed to muku and that n[um] is added. It is also seen that the word
mukunda is sometimes used in the sense of mukhe kunda iva hso yasya (He whose
smile on His face is like a kunda flower).
The term kti-gaa is formed in the sense of kty sdyena gayate (the
counting is done in terms of similarity of form (kti)). Thus the meaning is that words
which are not covered by any other rules may be counted among the podardis.
Thus we get ulkhala (a mortar) from the vigraha rdha kha chidram asya (that
whose hole (kha=chidra) is turned upward) or rdhva mukham asya (that whose
mouth is turned upward). Similarly, we get pica (a certain kind of demon) from
the vigraha piita msam anti (that which eats flesh (piita=msa)), jna (a
special kind of deer skin ) from jitam eno nena (sin is destroyed by this), yaka (a
certain kind of celestial being) from yaa kauti abdyate asya (one whose fame
resounds (kauti=abdyate)), and so on.
Jva Gosvm shows the different categories of etymology with the verse from the
earlier grammarians beginning vargama. The word nirukta (etymology) is made
in the sense of nicayenocyate rtho nena (that by which the meaning is expressed
with certainty). An example of the first kind of etymology is kujara. An example of
the second kind is siha. An example of the third kind is o-an. An example of the
fourth kind is podara. And an example of the fifth kind is mayra.
SaodhinJva Gosvms explanation of govinda as gavm indra is based on
the words indro gavm in Bhgavatam 10.26.25:
deve varati yaja-viplava-ru vajrsma-varnilai
sdat-pla-pau-striy tma-araa dvnukampy utsmayan
utpyaika-karea ailam abalo llocchilndhra yath
bibhrad goham apn mahendra-mada-bhit pryn na indro gavm
Indra became angry when his sacrifice was disrupted, and thus he caused rain and
hail to fall on Gokula, accompanied by lightning and powerful winds, all of which
brought great suffering to the cowherds, animals and women there. When Lord Ka,
who is by nature always compassionate, saw the condition of those who had only Him
as their shelter, He smiled broadly and lifted Govardhana Hill with one hand, just as a
small child picks up a mushroom to play with it. Holding up the hill, He protected the
1 Upendra is the worshipable deity on svarga-loka. In Bhad-bhgavatmta it is

described that he goes to Indras assembly everyday to receive worship from the
denizens of heaven there.
2 See Saodhin 1 for a similar explanation by rla Prabhupda.
980
cowherd community. May He, Govinda, the Lord of the cows and the destroyer of
Indra's false pride, be pleased with us.
Another verification of the validity of this derivation is found in the Hari-vaa and
quoted by Rpa Gosvm in his Laghu-bhgavatmta:
aha kilendro devn
tva gavm indrat gata
govinda iti loks tv
gsyanti bhuvi vatam
I am Indra of the demigods, but now You have become the Indra of the cows.
Therefore throughout the world You will always be glorified by the name Govinda.
(Hari-vaa 2.16.54)
Iti samsa-kryi
Thus ends the section dealing with the transformations that take place within
compounds.
Atha dvir-ukti-prakaraam
Now we begin the section dealing with repetition.
1036 / s$avaRsya i"&i(: /
1036. sarvasya dvir-ukti
sarvasyaof the whole word; dvir-uktirepetition.
The words sarvasya dvir-ukti are to be supplied in the subsequent stras.
prabhur ayam.
AmtaThe word sarvasya here means sarvasya padasya (of the whole word). Thus
repetition of just the nma or just the dhtu is rejected here.
1037 / @ABaINyavaIps$ayaAe: /
1037. bhkya-vpsayo
bhkya-vpsayowhen bhkya (frequent repetition) or vps
(simultaneous pervasion of many things of the same kind by means of a quality or
action) is understood.
The whole word is repeated when bhkya or vps is understood.
bhajati bhajati. natv natv stauti, nma nma v. vpsyghe ghe
vaiav, vaiavo vaiavo ramaya. iha sattama sattamam nayeti jta-
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prakarasya dvir-uktir iyate. ki ca khytasya dvir-uktir eva prk, tata
prakarrthas taddhita. bhajati bhajati-tarm.
VttiExamples of bhkya are bhajati bhajati (he worships again and again),
natv natv stauti (having offered obeisances again and again, he prays), and
nma nma stauti (having offered obeisances again and again, he prays).
Examples of vps are ghe ghe vaiav (the Vaiavas are in every home) and
vaiavo vaiavo ramaya (every Vaiava is beautiful). In the case of nouns
there is repetition of both the noun and the comparative or superlative taddhita
pratyaya. Thus we get iha sattama sattamam naya (bring the best ones here). But
in the case of verbs, the verb is first repeated and then the comparative or superlative
pratyaya is added later. Thus we get bhajati bhajati-tarm (he cooks better again and
again).
Amtabhkya means pauna-punya (frequent repetition) or nairantarya
(continuity). Both of these are attributes of actions. Therefore verbs and avyaya
kdantas are the suitable candidates for expressing bhkya since avyaya kdantas
are also ordained in bhve prayoga. Verbs and the avyaya kt pratyayas [k]tv and
[]am[u] depend on repetition to express pauna-punya (frequent repetition), but
ya[] doesnt depend on repetition. Moreover, even the cakrapis, which undergo
deletion of ya[], dont require repetition. This is in accordance with the maxim
uktrthnm aprayoga (vtti 858). Similarly, no repetition is required in the case of
hari-nma-grh and so on (see vtti 1499) since the bhkya is already expressed
by the compound itself. But in the case of the vigraha there would certainly be
repetition and we would get harinma ghti ghti.
The definition of vps is as follows: vps sajtya-dravy guena kriyay v
yugapad vypti (Vps is the simultaneous pervasion of many things of the same
kind by means of a quality or action). Thus vps is only possible in the case of nouns.
The example bhajati bhajati means avicchedena bhajati (he worships continually)
and the example natv natv stauti means
puna punar namati stauti ca (he offers obeisances again and again and prays).
Likewise with nma nma stauti. In the example ghe ghe vaiav the desire of
the speaker to pervade the house things with Vaiava things is understood. In the
example vaiavo vaiavo ramaya the desire to pervade the Vaiavas by means
of the quality of beauty is understood. In the example iha sattama sattamam naya
the desire to pervade the best things by means of the action of bringing is understood.
1038 / s$aA{"zyae gAuNAsya i(yaAyaA , zyaAmar"AmavavaM ca /
1038. sdye guasya kriyy ca, ymarmavattva ca
sdyewhen similarity is being expressed; guasyaof a quality; kriyyof an
action; caor; ymarma-vattvamthe quality of being like a ymarma
compound; caalso.
A quality or action is repeated when similarity is expressed, and the
repetition thus formed is treated like a ymarma compound.
pau-pau, pauto nyna-gua ity artha. eva manda-mandam abhiyti mukunda.
pau-pav, paita-pait. kriyy yathbhramarair bhta-bhtena gopvndena khelitam.
VttiThus we get pau-pau (as if clever) which means pauto nyna-gua (a
quality slightly less than the quality of being clever). Similarly, we get manda-
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mandam abhiyti mukunda (Mukunda moves almost slowly). In the feminine we get
pau-pav (as if clever) and paita-pait (as if learned). An example of when
there is similarity to an action is bhramarair bhta-bhtena gop-vndena khelitam
([the act of] playing [is done] by the group of gops who are as if afraid because of
the bees).
AmtaThe word sdya mean upamna (comparison). A comparison is used both
when there is sameness of nature and near sameness of nature. Here only the second
one is accepted. Thus this rule means upamnt kiyan-nyna-dharmatve dyotye
guasya kriyy ca dvir-ukti syt, ymarma-vattva ca (A quality or action is
repeated when the state of being slightly less than the object of comparison is being
expressed, and the repetition thus formed is treated like a ymarma compound).
Thus in the sense of paur iva (as if clever) we get pau-pauh. In fact Jva
Gosvm himself explains the meaning with the phrase pauto nyna-gua (a
quality slightly less than the quality of being clever). Similarly, the example mandamandam abhiyti mukunda means mandam ivbhiyti (Mukunda moves almost
slowly). Due to the repetitions being treated like a ymarma compound, the prvapada becomes like the masculine in the cases of pau-pav and paita-pait by
stra 1003.
1039 / @AnaupaUvaeR ca /
1039. nuprve ca
nuprvewhen nuprva (order) is undrestood; caalso.
The whole word is also repeated when order is understood.
mle mle sthl u. jyeha jyeha vaiavam naya.
VttiThus we get mle mle sthl u (Elephants trunks get thicker more and
more towards the base) and jyeha jyeha vaiavam naya (Bring the eldest
Vaiava first and then the next eldest and so on).
1040 / @AiDafyae tau /
1040. dhikye tu
dhikyewhen dhikya (abundance) is understood; tubut.
The whole word is also repeated when abundance is understood.
aho bhgya bhgyam. aho bhgyam aho bhgya nanda-gopa-vrajaukasm
(rmad-bhgavatam 10.14.32) ity api. bhgyasydhikam atra dvir-vacane pratyate.
VttiThus we get aho bhgya bhgyam (O the great fortune!). We also get aho
bhgyam aho bhgya nanda-gopa-vrajaukasm (How greatly fortunate are Nanda
Mahrja, the cowherd men and all the other inhabitants of Vrajabhmi!) in
Bhgavatam 10.14.32, The abundance of the fortune is perceived in the repetition
here.
AmtaAho bhgyam aho bhgya nanda-gopa-vrajaukasm is the first half of a
verse spoken by Uddhava in the Bhgavatam. The second half is yan-mitra
paramnanda pra brahma-santanam (because the Absolute Truth, the source of
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transcendental bliss, the eternal Supreme Brahman, has become their friend), Here
the abundance of the fortune is perceived solely through the repetition.
1041 / yaTaAsvae yaTaAyaTama, , "nM" k(lah"yaugmaAd"AE /
1041. yath-sve yath-yatham, dvandva kalaha-yugmdau
yath-svein the sense of yath-sva (as it is, properly); yath-yathamthe nipta
yath-yatha; dvandvamthe nipta dvandva; kalaha-yugmdauin the senses of
kalaha (a quarrel, fight), yugma (a pair), and so on.
Yath-yatha is irregularly formed in the sense of yath-sva, and dvandva is
irregularly formed in the senses of kalaha, yugma, and so on.
sdh. dvau dvau dvandvam.
iti r-r-harinmmtkhye vaiava-vykarae samsdi-prakaraa aha
samptam.
VttiThe word sdh is understood in this stra. From dvau dvau we get dvandvam.
Thus ends the Samsa-prakaraa, the sixth prakaraa in the Vaiava-vykaraa
entitled r-hari-nmmta.
AmtaWhen we have the vigraha svam anatikramya we get yath-svam (not going
beyond ones nature e.g according to ones nature). By repetition of the word yath in
the sense of yath-sva we get the nipta yath-yatham. The result of the nipta here
is the repetition and the neuter gender.1 Sva means tman. Therefore the meaning of
sva-bhva (nature) is taken here. This is in accordance with Amara-koas statement
tm yatno dhtir buddhi sva-bhvo brahma varma ca (The word tman can mean
yatna (effort), dhti (firmness), buddhi (intelligence), sva-bhva (nature),
brahman (the spirit soul or the Supreme Spirit, the Absolute Truth) and varman
(body)). An example using yathyatha is jt sarve padrth yathyatham
(everything was understood as it is). The meaning is that everything was understood
properly (yath-vat) according to its nature (yath-sva-bhvam).
By repetition of the word dvi in the senses of kalaha, yugma, and so on we get the
nipta dvandva. The result of the nipta here is that the sasra of the first dvi is
replaced by am and the sasra of the second is replaced by a. An example of when
the meaning is kalaha is bhik bhavati mitho dvandvam (The beggars fight with
one another). The meaning here is that a fight takes place for the sake of gaining
something. An example of when the meaning is yugma is rdh-ka-pada-dvandva
satata cintayed budha (the wise person should constantly meditate on the feet of
Rdh and Ka). Here pada-dvandvam means pada-yugalam (the pair of feet).
Another example of when the sense is kalaha is dvandvam rabdha senayo (a fight
began between the two armies).
1 When the neuter gender is achieved the of the second yath automatically
becomes vmana by brahmnta-trivikramasya vmana (172).
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Atha taddhita-prakaraam
Invocation
@DaRcaARid"ayaAegAA yaiaimaaimah"Aeid"taA: /
wyaM mae tai"tavyaAKyaA tai"tatvaAya k(lpataAma, //
ardharcdi-prayog ca
yan-nimittam ihodit
iya me taddhita-vykhy
tad-dhitatvya kalpatm
ardharca-disuch as ardha-rca (half a c verse); prayogforms; caand; yatnimittamfor whose sake; ihain this seventh prakaraa; uditare about to be
explained; iyamthis; meby me, or my; taddhita-vykhyexplanation of taddhitas;
tatfor those, or to Him; dhitatvyaauspiciousness, or for being offered; kalpatm
may it produce, or may it be fit.
May this taddhita-vykhy of mine produce auspiciousness for those for
whose sake I am about to explain forms such as ardha-rca in this seventh
prakaraa.
May this taddhita-vykhy of mine be fit for being offered to Him for whose
sake I am about to explain forms such as ardha-rca in this seventh
prakaraa.
AmtaWhile beginning the seventh prakaraa, entitled Taddhita-prakaraa, which
deals with the last of the four kinds of pratyayas, pratyayas which were required while
making forms such as ardha-rca and prvha in the Samsa-prakaraa (see vttis
980 and 979), Jva Gosvm speaks this verse to establish that the forms he is about
to explain are related to the Lord. And by establishing, through a double meaning, that
his taddhita-vykhy produces auspiciousness he incites students to study and teach
it. The vigraha of the word taddhita (tad + hita) is tasmai hitam (beneficial for him).
Interestingly enough one of the meanings that the taddhita pratyayas are applied in is
tasmai hitam (see stra 1187). Thus the taddhita pratyayas as a whole are named
after one of the meanings in which they are applied.
The word iha means in this seventh chapter. The word yad in yan-nimittam refers to
the students and teachers or, in the devotional sense, to the Lord. Udit means
kathitum rabdh (which is being begun to explain [the forms such as ardha-rca]).
Here [k]ta is applied after the dhtu vad in the sense of rambha (see Bhat 1241),
and because the sense of rambha is ultimately included in the present tense, since it
is close to the present (see stra 709), the word me should be understood to be the
anukta-kart of udit in accordance with vartamne bhve ca ktasya yoge kartari
ah v (646). At the same time me should be understood to be connected with
taddhita-vykhy in the sense of sambandha or anukta-kart, i.e iya mat-sambandh
taddhita-vykhy or iya mat-kartk taddhita-vykhy. (this explanation of
taddhitas done by me). This double connection is allowable by the dehal-pradpanyya. In the grammatical sense hitatvya means magalatvya (auspiciousness)
and in the devotional sense it means dhritatvya or in other words arpitatvya (for
being offered). In the first case the meaning of hita is conventional and in the second
case it has a yaugika meaning, being made from dh + [k]ta by dadhter hi (764). So
in the grammatical sense tad-dhitatvya kalpatm means tad-magalatvya
pariamatm (see vtti 680) and in the devotional sense tad-dhitatvya kalpatm
985
means tad-arpitatvya samarth bhavatu [i.e the meaning of the dhtu kp[] is
smarthya, and the word samartha takes a caturth viubhakti by stra 682].
Atha taddhita-kryi
Now we begin the section dealing with the transformations that take place when a
taddhita pratyaya follows.
SaodhinIn the Bhat version of Hari-nmmta-vykaraa the Taddhitaprakaraa is by far the largest chapter. It contains around 1134 stras, which is more
than one-third of the total amount of stras in the book. However, many of the words
that are dealt with in the Taddhita-prakaraa are quite rare and thus in this Madhyama
version of Hari-nmmta-vykaraa we have only included the 235 or so most
important stras of the prakaraa. The Taddhita-prakaraa is broken up into two
sections:
(i) atha taddhita-krynithe section dealing with the transformations that take place
when a taddhita pratyaya follows, transformations such as vndra, govinda,
deletion, and so on.
(ii) atha taddhitthe section which ordains the taddhita pratyayas, i.e when they
are applied and in which meaning.
While studying the first section one has to be patient because when examples of the
transformations are given there is constant reference to future taddhita stras and
pratyayas and meanings that one has not studied yet. For example, in the example
garga + ya[] in vtti 1039 vndra of the first sarvevara is done because the
pratyaya is nsiha and deletion of the final a-rma of garga is done by stra 1050
because the pratyaya is also bhagavat. Thus we get grgya, but we are not told that
meaning of grgya is a male descendant of Garga. We have to wait until we study
the second section to find out when the taddhita pratyaya ya[] is applied and in which
meaning it is applied. Then only the understanding becomes complete. However, to
sate the curiosity of the students, in this Madhyama version of Hari-nmmtavykaraa we have included the meanings of all the examples and we have also given
detailed step-by-step formations to show how the final form is made.
Out of the two sections, the second is by far the larger and it contains several
subsections that deal with feminine pratyayas, pratyayas that are applied at the end of
compounds, and so on. There are also two new names that are introduced in the
Taddhita-prakaraakeava and mdhava. If a pratyaya is keava it is understood to
have the indicatory letter which causes the feminine to be made with [p] instead of
[p] and if the pratyaya is mdhava it is understood to have both and as its
indicatory letters which respectively cause vndra and the feminine to be made
with [p].
1042 / @Aid"s$avaeRr"sya va{SNAIn"Ae na{is$aMhe" /

1042. di-sarvevarasya vndro nsihe
di-sarvevarasyaof the first sarvevara; vndravndra; nsihewhen a
nsiha pratyaya follows.
The first sarvevara of a word takes vndra when a nsiha pratyaya
follows.
986
vibhur ayam. garga ya, a-i-dvayasya haro vakyategrgya. daka idki. upagu a, u-dvayasya govindo vakyateaupagava.
SaodhinThe rules given in this prakaraa are only applicable in the case of
taddhita pratyayas.
VttiThis is a vibhu adhikra. Thus when we have garga + ya[] we get grgya (a
male descendant of Garga). It will be described later how a-dvaya and i-dvaya are
deleted when a bhagavat pratyaya follows (see stra 1053). Similarly, when we have
daka + i[], we get dki (a male descendant of Daka). And when we have upagu + a[] we get aupagava (a male descendant of Upa-gu). It will be described
later how u-dvaya at the end of a word takes govinda (see stra 1055).
Note: The following step-by-step formations are made in accordance with the
methodology given by Jva Gosvm in vtti 1106.
gargasya gotram (a male descendant of Garga) (ya[] is applied in the
sense of tasya gotram (the descendant of that person) by stra 1115, and thus the
word gotram is left out in accordance with uktrthnm aprayoga (vtti 600))
gargasya + ya[] (601) garga + ya[] (1042) grga + ya[] (1053) grgya
(87) grgya + s[u] (93) grgya <1.1>.
dakasypatyam (a male descendant of Daka) (i[] is applied in the
sense of tasypatyam (son / descendant) by stra 1107, and thus the word apatyam
is left out in accordance with uktrthnm aprayoga (vtti 600)) dakasya + i[]
(601) daka + i[] (1042) dka + i[] (1053) dki (87) dki + s[u] (93)
dki <1.1>.
upa-gor gotram (a male descendant of Upa-gu) (a[] is applied in the
sense of tasya gotram (descendant) by stra 1114, and thus the word gotram is left
out in accordance with uktrthnm aprayoga (vtti 600)) upa-gu + a[] (601)
upa-gu + a[] (1042) aupa-gu + a[] (1055) aupa-go + a[] (55) aupagava
(87) aupagava + s[u] (93) aupagava <1.1>.
AmtaThe word grgya is formed by applying the taddhita pratyaya mdhava ya in
the sense of gargasya gotrpatya pumn (a male descendant of Garga) by
gargder mdhava-ya (1115). That same pratyaya mdhava ya is called ya[] here.
The deletion of a-dvaya and i-dvaya takes place by a-i-dvayasya haro bhagavati
(1053). Here the first sarvevara, a-rma, takes vndra in the form of -rma. The
word dki is formed by applying the taddhita pratyaya nsiha i in the sense of
dakasypatya pumn (a male descendant of Daka) by a-rma-bhv-dibhym ir
nsiha (1107). That same pratyaya nsiha i is called i[] here. Regarding
aupagava, when we have the vigraha upagata upakrnto v gm (one who has
approached a cow), we make a kapurua compound by aty-dayo dvityay (959)
and then apply gor pa pa (939). Thus we get upa-gu which is the name of a certain
person. The word aupagava is formed by applying the taddhita pratyaya keava []a in
the sense of upa-gor gotrpatya pumn (a male descendant of Daka) by bidde
keava- (1114). That same pratyaya keava []a is called a[] here. The govinda of
the final u-rma is accomplished by u-dvayasya govindo na tu dhtor na ca strpratyaye (1055). Then, when we do sandhi, we get aupagava. Here the first
sarvevara, u-rma, takes vndra in the form of au-rma.
1043 / va{SNAIn"sTaAnacatau:s$anaAde"zAivaSNAupad"AntayaAeva{RSNAIn"M
inaiSaDya yavar"AmayaAerE"yaAEvaAE /
987
1043. vndra-sthna-catusandea-viupadntayor vndra niidhya ya-varmayor aiy-auvau
vndra-sthnaand which come in the place where vndra would usually be
done; catusana-dea-viupada-antayoof the catusana replacements which are
situated at the end of the viupada; vndramvndra; niidhyainstead of;
ya-va-rmayoof ya-rma and va-rma; aiy-auvauthe replacements aiy and auv.
When a nsiha pratyaya follows, the catusana replacements y and v which
are situated at the end of the viupada and come in the place where
vndra would usually be done become aiy and auv respectively rather
than taking vndra.
ai vaiykaraa. ii sauvavi. vndra-sthneti kim? ddhy-avi, mdhv-avi.
VttiThus when the taddhita pratyaya a[] is applied, we get vaiykaraa (one
who studies or knows grammar). Similarly, when the taddhita pratyaya i[] is applied,
we get sauvavi (the son of Sv-ava).
vykaraam adhte veda v (one who studies or knows grammar) (a[]
is applied in the sense of tad adhte veda v (one who studies or knows that) by
stra 1127, and thus the word adhte or veda is left out in accordance with
uktrthnm aprayoga (vtti 600)) vykaraam + a[] (601) vykaraa + a[]
(1043) vaiykaraa + a[] (1053) vaiykaraa (87) vaiykaraa + s[u] (93)
vaiykaraa <1.1>.
sv-avasypatyam (a male descendant of Sv-ava) (i[] is applied in the
is left out in accordance with uktrthnm aprayoga (vtti 600)) sv-avasya + i[]
(601) sv-ava + i[] (1042) sauvava + i[] (1053) sauvavi (87) sauvavi +
s[u] (93) sauvavi <1.1>.
Why do we say vndra-sthna? Consider ddhy-avi (the son of Dadhy-ava)
and mdhv-avi (the son of Madhv-ava).
AmtaIt should be understood that this stra overrules the vndra that would
have taken place when the replacements y and v are treated like the original i and u in
accordance with the maxim dea sthni-vat kvacit (the replacement is sometimes
treated like the original).1 It should also be understood that this stra only applies
when a nsiha pratyaya follows. Vaiykaraa is formed by applying keava []a in
the sense of vykaraam adhte veda v (one who studies or knows grammar).
Sauvavi is formed by applying nsiha i after sv-ava (su+ava) in the sense of
tasypatya pumn (his male offspring). Another example of this stra is vaiysaki
which means vysasypatyam (the son of Vysa). Regarding ddhy-avi and
mdhv-avi, dadhy-ava (one whose horse is like yogurt) and madhv-ava (one
whose horse is like honey) are names of particular persons. However, even though
the y and v in dadhy-ava and madhv-ava are catusana replacements, they do not
1 For example, vykaraa is originally made up of the three separate viupadas vi +
[] + karaa. So when the catusana replacement y is treated like the original i-rma,
vndra would normally be done by di-sarvevarasya vndro nsihe (1042)
since i-rma is the first sarvevara. But this stra ordains that instead of treating the
catusana replacement y like the original i-rma and doing vndra, we should
rather change the catusana replacement y into aiy. Things should be understood in
the same way with sauvavi.
988
come in the place where vndra is done, namely the first sarvevara. Rather they
come in the place of the second sarvevara. Therefore the changes to aiy and auv are
not done.
1044 / gAu&laGvaAde"&ar"pad"sya /
1044. guru-laghv-der uttara-padasya
guru-laghv-deof the compounds guru-laghu and so on; uttara-padasyaof the last
word.
In the case of the compounds guru-laghu and so on, it is the first sarvevara
of the last word that takes vndra when a nsiha pratyaya follows.
di-sarvevarasya iti vibhur anuvartate eva. guru-lghava, pit-paitmaha, ekapauruyam ity-di.
VttiThe vibhu adhikra di-sarvevarya vndro nsihe (1042) is still in effect.
Thus we get guru-lghavam (that which belongs to guru and laghu), pitpaitmaham (that which belongs to the father and the grandfather), eka-pauruyam
(the quality of being the Supreme1 Person), and so on.
guru-laghvor idam (that which belongs to guru and laghu) (a[] is applied in
the sense of tasyedam (this belongs to that / this is related to that) by stra 1164,
and thus the word idam is left out in accordance with uktrthnm aprayoga (vtti
600)) guru-laghvo + a[] (601) guru-laghu + a[] (1044) guru-lghu + a[]
(1055) guru-lgho + a[] (55) guru-lghava (87) guru-lghava + s[u] (157)
guru-lghava + am (94) guru-lghavam <1.1>.
pit-paitmahayor idam (that which belongs to the father and grandfather)
(a[] is applied in the sense of tasyedam (this belongs to that / this is related to
that) by stra 1164, and thus the word idam is left out in accordance with
uktrthnm aprayoga (vtti 600)) pit-pitmahayo + a[] (601) pit-pitmaha +
a[] (1044) pit-paitmaha + a[] (1053) pit-paitmaha (87) pit-paitmaha
+ s[u] (157) pit-paitmaha + am (94) pit-paitmaham <1.1>.
eka-puruasya bhva (the state of being the Supreme Person) ([]ya is
applied in the sense of tasya bhva (the state of being that) by stra 1206, and
thus the word bhva is left out in accordance with uktrthnm aprayoga (vtti
600)) eka-puruasya + []ya (601) eka-purua + []ya (1044) eka-paurua +
[]ya (1053) eka-pauruya (87) eka-pauruya + s[u] (157) eka-pauruya + am
(94) eka-pauruyam <1.1>.
AmtaGuru-lghavam and pit-paitmaham are formed by applying keava []a in
the senses of guru-laghvor idam (this belongs to guru and laghu) and pitpitmahyor idam (this belongs to the father and the grandfather) respectively by
tasyedam (1164) whereas eka-pauruyam is formed by applying nsiha ya in the
sense of eka-puruasya bhva (the state of being the Supreme Person) by guavacand brhmade ca nsiha-ya (1206).
1 The word eka here means mukhya in accordance with Amara-koas definition eke
mukhynya-keval (Eka means mukhya (chief, best), anya (other), and kevala
(only)).
989
1045 / WvaM s$aYaAta: s$aMvats$ar"vaSaRyaAe: /
1045. eva sakhyta savatsara-varayo
evamsimilarly; sakhytawhich comes after a numeral; savatsara-varasakhynmof the words savatsara (a year) and vara (a year).
Similarly, when savatsara and vara come after a numeral, it is the first
sarvevara of the last word that takes vndra when a nsiha pratyaya
follows.
dvi-svatsarika. dvi-vrikam.
VttiThus we get dvi-svatsarikam (done in two years, i.e bi-annual) and dvivrikam (done in two years, i.e bi-annual).
dvbhy savatsarbhy nirvtta (done in two years, i.e bi-annual)
(mdhava ha is applied in the sense of tena nirvtta (done in that time) by stra
1192, and thus the word nirvtta is left out in accordance with uktrthnm
aprayoga (vtti 600)) dvbhy savatsarbhym + mdhava ha (601) dvisavatsara + mdhava ha (1099) dvi-savatsara + ika (1045) dvi-svatsara +
ika (1053) dvi-svatsarika (87) dvi-svatsarika + s[u] (157) dvi-svatsarika
+ am (94) dvi-svatsarikam <1.1>.
1046 / $"gAis$anDvantaAnaAmauBayaAe: pad"yaAe: /
1046. hd-bhaga-sindhv-antnm ubhayo padayo
hd-bhaga-sindhv-antnmof words which end in hd, bhaga, and sindhu; ubhayo
padayoof both words.
In the case of words which end in hd, bhaga, and sindhu, the first
sarvevara of both words takes vndra when a nsiha pratyaya follows.
sauhrda, saubhgya, saura-saindhavam. hd iti pratipadokta-grahad
dhdaydeasya sauhdam ity eke. te khalu kvacit taddhite pi hdaydea
manyante.
VttiThus we get sauhrdam (friendship / that which belongs to a friend),
saubhgyam (being fortunate, i.e good fortune), and saura-saindhavam (that which
belongs to the Gag).
su-hdo bhva (the state of being friends, i.e friendship) or su-hda idam
(that which belongs to a friend) (a[] is applied in the sense of tasya bhva (the
state of being that) by stra 1208 or in the sense of tasyedam (this belongs to that /
this is related to that) by stra 1164, and thus the word bhva or idam is left out in
accordance with uktrthnm aprayoga (vtti 600)) su-hda + a[] (601) su-hd
+ a[] (1046) sauhrd + a[] sauhrda (87) sauhrda + s[u] (157) sauhrda
+ am (94) sauhrdam <1.1>.
su-bhagasya bhva (the state of being one who possesses good fortune)
([]ya is applied in the sense of tasya bhva (the state of being that) by stra
1206, and thus the word bhva is left out in accordance with uktrthnm aprayoga
990
(vtti 600)) su-bhagasya + []ya (601) su-bhaga + []ya (1046) saubhga +
[]ya (1053) saubhgya (87) saubhgya + s[u] (157) saubhgya + am (94)
saubhgyam <1.1>.
Some say that the hd mentioned in the stra only refers to the separate original word
hd and thus they make the form sauhdam (friendship) from the hd that is a
replacement of hdaya. They consider that sometimes hdaya is replaced by hd even
when a taddhita pratyaya follows.
AmtaSauhrdam is formed by applying keava []a in the sense of tasyedam or
tasya bhva after the word suhd which is an irregularly formed ptmbara
compound made by suhn mitre (1032). Sauhrdam can also be formed by applying
a[] after su-hdaya and replacing the hdaya of the su-hdaya with hd by
hdayasya hl lekha-lsayor yo ca (Bhat 1956). Likewise sauhrdam can also be
formed by applying a[] after su-hd which ends in the original word hd.
Saubhgyam is formed by applying nsiha ya after the word su-bhaga in the sense of
su-bhagasya bhva (the quality of being one who possesses good fortune) since the
brhmadis are an kti-gaa (see stra 1206). Saura-saindhavam is formed by
applying keava []a after the word sura-sindhu (river of the demigods, name of the
Gag) in the sense of sura-sindhor idam (this belongs to the Gag). Likewise in the
sense of su-bhagy apatyam (the son of Su-bhag) we get saubhgineya and in
the sense of dur-bhagy apatyam (the son of Dur-bhag) we get daurbhgineya.
Regarding sauhdam, it is Bhaoj Dkita and others who think this way. The hd
that is a replacement of hdaya can either refer to the irregular replacement that takes
place by suhn mitre (1032) or to the replacement that takes place by hdayasya hl
lekha-lsayor yo ca (Bhat 1956). Someone may argue, Since only the sv-di
pratyayas from []as onwards are called yadu, where is the chance for hdaya to be
replaced by hd when a taddhita pratyaya follows?1 In answer to this, Jva Gosvm
explains their opinion that the replacement takes place even when a taddhita pratyaya
follows. But even though they make the replacement hd when a taddhita pratyaya
follows, they dont accept the vddhi of both words in such a case because they say
that this rule of vddhi only applies in the case of the separate original word hd which
is mentioned in the dictionary definition svnta hn mnasa mana (the words
svnta, hd, mnasa, and manas all refer to the heart / mind).2 Jva Gosvm accepts
this opinion as valid, and sauhda is often found in the usage of the poets. For
example, in Kumra-sambhava we find the phrase vinikrya kaa-bhaga-sauhdam
and in kuntala we find bhva-sthiri jananntara-sauhdni. Here keava []a has
been applied in the sense of tasya bhva by udgtr-de ca (1208).
1047 /
Wvaimah"laAek(par"laAek(s$avaRBaUimapauSk(r"s$ad"iDade"va@iDaBaUta@DyaAtm
a@nauh"Aex"@vah"Aex"Ad"InaAma, /
1047. evam ihaloka-paraloka-sarvabhmi-pukarasad-adhideva-adhibhta-adhytmaanuhoa-avahodnm
evamsimilarly; ihaloka-paraloka-sarvabhmi-pukarasad-adhideva-adhibhtaadhytma-anuhoa-avahoa-dnmof the words iha-loka, para-loka, sarva-bhmi,
pukara-sad, adhi-deva, adhi-bhta, adhy-tma, anuhoa, avahoa, and so on.
1 See hdayasya hd yaduu v (164).
2 Similarly, the Amta commentary for Bhat 1957 says There is also a separate word
hd because we see so many examples like ht-sarojam (the lotus of the heart),
hc-chayam (that which dwells in the heart, i.e lust or cupid), and so on.
991
Similarly, in the case of the words iha-loka, para-loka, sarva-bhmi, pukarasad, adhi-deva, adhi-bhta, adhy-tma, anuhoa, avahoa, and so on, the
first sarvevara of both words takes vndra when a nsiha pratyaya
follows.
AmtaThus when mdhava ha is applied after iha-loka in the sense of iha loke
bhava (that which exists in this world) by lokottara-padc ca (1152) we get aihalaukika (that which exists in this world). Similarly, we get pra-laukika (that which
exists in the other world). By applying keava []a after sarva-bhmi in the sense of
sarva-bhmer vara (king of the whole world, i.e emperor) by sarvabhmipthivbhy keava-a vara ity arthe (1185) we get srva-bhauma. By applying
nsiha i after the word pukara-sad (one who sits on the lotus flower) in the sense
of pukara-sado patyam (the son of Pukara-sad) by a-rma-bhv-dibhym ir
nsiha (1107) we get paukara-sdi. By applying mdhava ha after adhi-deva in
the sense of adhi-deve bhava (that which exists in the presiding deity) by
adhytmde (1152) we get dhi-daivika. Similarly, we get dhi-bhautika (that
which exists in the gross material object) and dhy-tmika (that which exists in the
self). When mdhava ha is applied in the sense of anuhoena carati (one who
travels by cart) we get nuhauika. Likewise we get vahauika. Due to the word
di in the stra we also get srva-laukika which is formed by applying mdhava ha
in the sense of sarva-loke vidita (known throughout the whole world), pra-drika
which is formed by applying mdhava ha in the sense of para-dra gacchati (one
who consorts with anothers wife), ta-kaumbha which is formed by applying
keava []a in the sense of ata-kumbhe bhava (that which exists in the atakumbh river, i.e gold), and so on.1
1048 / s$aMs$aAr"sya h"r"Ae BagAvaita /
1048. sasrasya haro bhagavati
sasrasyaof the sasra; haradeletion; bhagavatiwhen a bhagavat pratyaya
follows (see stra 169).
The words sasrasya haro bhagavati are to be supplied in the subsequent
stras.
prabhur ayam.
1049 / naAntasya , na tvaNAIpaAe: /
1049. nntasya, na tv a-po
na-antasyaof a word that ends in na-rma; nanot; tubut; a-powhen a[] or
[p] follow.
The sasra of a word ending in n is deleted when any bhagavat pratyaya
except a[] or [p] follows.
1 The stras for making srva-laukika, pra-drika, and ta-kaumbha are loka-sarvalokbhy
mdhava-ho vidite (1186), para-drdika gacchati (Bhat 2659), and udgtrde ca (1208)
respectively.
992
gni-armi. nehasmana, su-premn.
VttiThus we get gni-armi (the son of Agni-arman).
agni-armao patyam (the son of Agni-arman) (i[] is applied in the sense of
tasypatyam (son / descendant) by stra 1107, and thus the word apatyam is left
out in accordance with uktrthnm aprayoga (vtti 600)) agni-armaa + i[]
(601) agni-arma + i[] (1042) gni-arman + i[] (1049) gni-armi (87)
gni-armi + s[u] (93) gni-armi <1.1>.
But the deletion doesnt take place in cases like smana1 (one who studies the
Sma-veda / one who knows the Sma-veda) and su-premn (a woman whose love
is nice).
Amtagni-armi is formed by applying nsiha i in the sense of agni-armao
patya pumn (the male child of Agni-arman) by a-rma-bhv-dibhym ir
nsiha (1107). Since the pratayaya i-rma here is called bhagavat, the an portion
which is the sasra of the word arman gets deleted when the pratyaya i-rma
follows. The deletion doesnt take place in cases like smana and su-premn because
the deletion was prohibited when a[] and [p] follow. Smana is formed by applying
keava []a in the sense of sma adhte veda v (one who studies the Sma-veda or
one who knows the Sma-veda). The same pratyaya keava-a is called a[].
Moreover, this prohibition for when a[] in general follows is blocked by the more
specific future rule an-han-dhtarjm evnantnm ay a-rma-hara (1057). There
aukam and so on will be given as examples. Su-premn is the feminine form of the
word su-preman. The deletion of the a-rma of an takes place by va-ma-sat-sagahnasyno -rma-haro bhagavati (170).
1050 / @""Kar"AmayaAere"va /
1050. ahna a-kha-rmayor eva
ahnahafter the word ahan (day); a-kha-rmayowhen the taddhita pratyayas
[]a and kha-rma follow; evaonly.
But the sasra of ahan only gets deleted when []a or kha-rma follow.
dvy-aha. kha na dvy-ahna. niyamn neha, hnikam.
VttiThus, when []a follows, we get dvy-aha (a group of two days), and when
kha-rma follows, we get dvy-ahna (that which is done in two days) since kha is
replaced by na (see vtti 1099). But due to the restriction made in this stra the
sasra of ahan doesnt get deleted in cases like hnikam (that which is done in a
day, i.e daily) and so on.
AmtaDvy-aha is a trirm compound for which the vigraha is dvayor ahno
samhra (a group of two days). []a is applied here by rjha-sakhibhya (1071)
and the masculine gender is used by rtrhnh pusi (978). Dvy-ahna is formed
by applying kha-rma in the sense of dvbhym ahobhy nirvtta (that which is
done in two days). hnikam is formed by applying mdhava-ha in the sense of ahn
nirvttam (that which is done in a day, i.e daily).
1 Here the deletion of the a of an that would usually take place by va-ma-sat-sagahnasyno -rma-haro bhagavati (170) is prohibited by an-han-dhtarjm
evnantnm ay a-rma-hara (1057).
993
1051 / @naAe yae tau BaAvak(maRNAAere"va /
1051. ano ye tu bhva-karmaor eva
anoof a word ending in an; yewhen the taddhita pratyaya ya follows; tubut;
bhva-karmaoin the sense of tasya bhva or tasya karma (see stra 1206); eva
only.
When the pratyaya ya follows, the sasra of a word ending in an only gets
deleted when the sense is tasya bhva or tasya karma.
rjo bhva karma vrjyam. neharjo patya rjanya. na tu ye iti niedhd
ano -rma-harbhva ca.
VttiThus when the sense is rjo bhva (the state of being a king, i.e kingship)
or rjo karma (the activity or a king, i.e ruling) we get rjyam. But when the sense is
rjo patyam (a son of the kingly race, i.e a king) we get rjanya.1 Due to the
prohibition na tu ye (170) the deletion of the a-rma of an doesnt take place here.
AmtaThe word ana here means an-antasya (of a word ending in an). The
deletion of the sasra was already ordained by the previous stra nntasya, na tv apo (1049). This stra is a mere restriction (niyama) of that stra. The word eva
creates a restriction where the deletion of the sasra would have otherwise taken
place since the taddhita pratyaya ya is also called bhagavat. In rjanya the pratyaya
ya is applied by rja-katriybhy ya-gha-rmau jty, mano ya-av (1112).
1052 / yaUnaAe , na tau BaAvaivaih"tae'iNA vaur"Amae ca /
1052. yno, na tu bhva-vihite i vu-rme ca
ynaof the word yuvan (a youth); nanot; tubut; bhva-vihitewhich are
ordained in the sense of tasya bhva; aiwhen the pratyaya a[] follows; vu-rme
when the pratyaya vu follows; caand.
The sasra of the word yuvan gets deleted when a bhagavat pratyaya
follows unless the bhagavat pratyaya is a[] or vu which have been ordained
in the sense of tasya bhva.
yauva. nehayauvana, yauvanakam. vu-rmas tv aka ucyate.
VttiThus the deletion takes place in yauva (the son of a youth / that which
belongs to a youth), but not in yauvanam (youth, youthfulness) and yauvanakam
(youth, youthfulness). It will be described later how vu becomes aka.
AmtaThis rule is an apavda of the prohibition na tv a-po (1052). Yauva is
formed by applying a[] in the sense of yno patyam (the son of a youth) or yno
yam (this belongs to a youth). The two forms beginning with yauvanam are made in
the sense of yno bhva (the state of being a youth, i.e youthfulness).
1 Here the deletion of the a of an that would usually take place by va-ma-sat-sagahnasyno -rma-haro bhagavati (170) is prohibited by an-han-dhtarjm
evnantnm ay a-rma-hara (1057).
994
1053 / @w"yasya h"r"Ae BagAvaita /
1053. a-i-dvayasya haro bhagavati
a-i-dvayasyaof a-dvaya and i-dvaya; haradeletion; bhagavatiwhen a bhagavat
pratyaya follows.
The final a-dvaya or i-dvaya of a word is deleted when a bhagavat pratyaya
follows.
viujand iti yasya haro vakyate. grgya, grg. baler ayambleya ity-di.
evam asypatyami.
VttiIt will be described later how ya-rma is deleted when it comes after a
viujana and a bhagavat pratyaya follows (see stra 1056). Thus we get grgya (a
male descendant of Garga) and grg (a female descendant of Garga).
gargasya gotram (a male descendant of Garga) (ya[] is applied in the sense
of tasya gotram (the descendant of that person) by stra 1115, and thus the word
gotram is left out in accordance with uktrthnm aprayoga (vtti 600)) gargasya +
ya[] (601) garga + ya[] (1042) grga + ya[] (1053) grgya (87) grgya
+ s[u] (93) grgya <1.1>.
([p] is applied in the feminine by stra 1087) grgya + [p] (1053) grgy
+ [p] (1056) grg (87) grg + s[u] (138) grg (a female descendant of
Garga) <1.1>.
Other examples are bleya (that which belongs to Bali) and so on where the sense
is baler ayam (this belongs to Bali) and so on. Likewise, when the sense is
asypatyam (the son of A), we get i.
AmtaIn bleya the i of bali is deleted by the current stra. The letter a signifies
Viu (see Bhagavad-gt 10.33). When nsiha i is applied after this word a in the
sense of tasypatyam (his son) by a-rma-bhv-didhym ir nsiha (1107) then a
gets deleted by the current stra and the meaning of the prakti is invested in the
letter of the pratyaya by the maxim avaie hi luptasya akty-ropa (the
designative power of that which gets deleted is invested in what remains). Thus we
get i (the son of A).
1054 / lamaIatyayasya mah"Ah"r"stai"tamah"Ah"re" /
1054. lakm-pratyayasya mahharas taddhita-mahhare
lakm-pratyayasyaof the feminine pratyaya; mahharamahhara; taddhitamahharewhen there is mahhara of a taddhita pratyaya.
When there is mahhara of a taddhita pratyaya, the feminine pratyaya also
undergoes mahhara.
malaky phalammalakam.
VttiThus when the sense is malaky phalam (the fruit of the malak tree) we
get malakam.
995
malaky vikro vayavo v phalam (the fruit of the malak tree, which is
its product or part) (a[] is applied in the sense of tasya vikre vayave v (a
product or part of that) by stra 1166, and thus the word vikra or avayava is left
out in accordance with uktrthnm aprayoga (vtti 600)) malaky + a[] (601)
malak + a[] (1172) malak (1054) malaka (87) malaka + s[u] (157)
malaka + am (94) malakam <1.1>.
AmtaThe malak tree is also known as the dhtr tree. Keava []a or maya[]
are applied in the sense of malaky vikra (a product of the malak tree) or
malaky avayava (a part of the malak tree), but they undergo mahhara here
by stra 1172 since a fruit is being expressed. At that time the feminine pratyaya [p]
also undergoes mahhara. Before applying [p] the original form of the word malak
ended in a-rma. Thus when [p] disappears the effect of [p], namely the deletion of
a-rma by stra 1053, also disappears.
1055 / o"yasya gAAeivand"Ae , na tau DaAtaAenaR ca Iatyayae /
1055. u-dvayasya govindo, na tu dhtor na ca str-pratyaye
u-dvayasyaof u-dvaya; govindagovinda; nanot; tubut; dhtoof a dhtu; na
not; caand; str-pratyayewhen a feminine pratyaya follows.
The final u-dvaya of a word takes govinda when a taddhita pratyaya follows,
but not if the word is a dhtu or if the taddhita pratyaya is a feminine
pratyaya.
mdhava, bbhravya. dhtos tu sudh-bhuvor iy-uvau ity uvsvyambhuvam.
VttiThus we get mdhava (a male descendant of Madhu, name of Ka) and
bbhravya (a male descendant of Babhru).
madhor apatyam (a male descendant of Madhu, name of Ka) (a[] is
applied in the sense of tasypatyam (a son/descendant of that person) by stra
1106, and thus the word apatyam is left out in accordance with uktrthnm
aprayoga (vtti 600)) madho + a[] (601) madhu + a[] (1042) mdhu + a[]
(1055) mdho + a[] (55) mdhava (87) mdhava + s[u] (93) mdhava
<1.1>.
babhror gotram (a male descendant of Babhru) (ya[] is applied in the
sense of tasya gotram (a son/descendant of that person) by stra 1117, and thus the
babhro + ya[] (601) babhru + ya[] (1042) bbhru + ya[] (1055) bbhro +
ya[] (603) bbhravya (87) bbhravya + s[u] (93) bbhravya <1.1>.
But when the word is a dhtu the change to uv is done instead by dhtor d-tor iyuvau sarvevare bahulam (134). Thus we get svyambhuvam (that which belongs to
Svayam-bh (Brahm)).
svayambhuva idam (this belongs to Svayam-bh (Brahm)) (a[] is
applied in the sense of tasyedam (this belongs to that / this is related to that) by
stra 1164, and thus the word apatyam is left out in accordance with uktrthnm
aprayoga (vtti 600)) svayambhuva + a[] (601) svayam-bh + a[] (1042)
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svyam-bh + a[] (134) svyambhuva (87) svyambhuva + s[u] (157)
svyambhuva + am (94) svyambhuvam <1.1>.
AmtaBabhru is a name of Viu in accordance with the following statement of
Amara-koa: vipule nakule vior babhrur n pigale triu (When used in the
masculine gender the word babhru means vipula (great, large), nakula
(mongoose), or Viu (the Supreme All-pervasive Lord). However it can be used in
all three genders when meaning pigala (brown)). Svyambhuvam is formed in the
sense of svayambhuva idam (this belongs to Svayam-bh). The word svayam-bh
refers to Brahm, and it is a dhtu because it is formed by applying [k]vi[p] in the
sense of svaya bhavati (he exists by himself).
1056 / ivaSNAujanaAai"tayasya h"r"Ae BagAvaita , itaSyapauSyayaAenaRaaAiNA /
1056. viujant taddhita-yasya haro bhagavati, tiya-puyayor nakatri
viujantafter a viujana; taddhita-yasyaof the ya-rma of a taddhita pratyaya;
haradeletion; bhagavatiwhen a bhagavat pratyaya follows; tiya-puyayoof
tiya (the constellation tiya) and puya (the constellation puya); nakatra-ai
when followed by a[] which is applied in the meaning nakatrea yukta kla (see
stras 1131 and 1132).
If the y of a taddhita pratyaya comes after a viujana it gets deleted when a
bhagavat pratyaya follows. Similarly, the y of tiya and puya gets deleted
when they are followed by a[] which is applied in the meaning nakatrea
yukta kla.
grg. taddhiteti kim? vaidyasya bhryvaidy. tiyetitaia, paua.
VttiThus we get grg (see vtti 1053 for formation). Why do we say the y of a
taddhita pratyaya? Consider vaidy which means vaidyasya bhry (the wife of a
physician).1 Examples of the phrase tiya-puyayor nakatri are taia (the month
in which the full moon is in the constellation tiya) and paua (the month in which
the full moon is in the constellation puya).
AmtaIn vaidy the y doesnt belong to a taddhita-pratyaya but rather belongs to
an udi pratyaya.
1057 / Sanh"nDa{tar"AaAmaevaAnantaAnaAmaNyar"Amah"r": /
1057. an-han-dhtarjm evn-antnm ay a-rma-hara
an-han-dhtarjmof an, han, and dhta-rjan; evaonly; an-antnmamong
words which end in an; aiwhen the taddhita pratyaya a[] follows; a-rma-hara
deletion of a-rma.
1 The y in the word vaidya comes from the y in the word vidy (knowledge). This y is
part of the kt pratyaya [k]ya[p] (see vtti 903) and thus it is not part of taddhita
pratyaya. So when the bhagavat pratyaya [p] follows in vaidya + [p] only a-idvayasya haro bhagavati (1053) is applied and not viujant taddhita-yasya haro
bhagavati (1056).
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Out of all the words which end in an, only an1, han, and dhta-rjan
undergo deletion of the a-rma of their an portion when a[] follows.
auka vrtra-ghna, dhrtarja. nehasmana.
VttiThus we get auka (the son of Ukan), vrtra-ghna (the son of Vtrahan), and dhrta-rja (the son of Dhta-rjan).
uko patyam (the son of Ukan) (a[] is applied in the sense of tasypatyam
(a son/descendant of that person) by stra 1106, and thus the word apatyam is left
out in accordance with uktrthnm aprayoga (vtti 600)) uka + a[] (601)
ukan + a[] (1042) aukan + a[] (1057) aukn + a[] (111) auka (87)
auka + s[u] (93) auka <1.1>.
But the deletion of the a-rma of the an portion doesnt take place in cases like
smana (one who studies the Sma-veda / one who knows the Sma-veda).2
sma adhte veda v (one who studies or knows the Sma-veda) (a[] is
applied in the sense of tad adhte veda v (one who studies or knows that) by stra
1127, and thus the word adhte or veda is left out in accordance with uktrthnm
aprayoga (vtti 600)) sma + a[] (601) sman + a[] (170 is restricted by 1057
and thus not applicable here) smana (87) smana + s[u] (93) smana <1.1>.
AmtaThe deletion of the sasra of words ending in an is forbidden when a[]
follows by na tv a-po (1049). Then also the deletion of the a of an that would
usually take place instead by va-ma-sat-saga-hnasyno -rma-haro bhagavati (170)
is restricted here in this stra.
1058 / @"yamaAByaAM tau""vaAByaAM ivaSNAud"As$aAa mataAemaAeR vaAe ,
na tau yavaAde": /
1058. a-dvaya-mbhy tad-uddhavbhy viudsc ca mator mo vo, na tu
yavde
a-dvaya-mbhymafter a-dvaya and ma-rma; tad-uddhavbhymafter words
whose uddhava is those (a-dvaya and ma-rma); viudstafter a viudsa; ca
and; matoof the taddhita pratyaya mat[u]; maof the ma-rma; vathe
replacement va-rma; nanot; tubut; yava-deafter the words yava (barley)
and so on;
The m of mat[u] changes to v when mat[u] comes (i) after words which end
in a-dvaya or m, (ii) after words whose uddhava is a-dvaya or m, and (iii)
after words which end in a viudsa. But the m of mat[u] doesnt change to
v when mat[u] comes after the words yava and so on.
guavn, mlvn, kimvn, payasvn, bhsvn, lakmvn, kumudvn. neha
buddhimn. na tu yavdeyavamn, rmimn, bhmimn, kmimn. ta-sbhy
matv-arthy iti garutmn, haritmn, vidumnete yavdiu jey.
SaodhinIt will be explained later that the taddhita pratyaya mat[u] is most often
applied in the sense of tad asysti (of this (asya) there is (asti) that (tat)). Thus the
sense is that of possession. In tad asysti the word tat stands for the quality or thing
1 an here means words ending in an like ukan.
2 See vtti 1049 and Amta 1049.
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that is possessed and asya stands for the person of thing that possesses. The ah
viubhakti in asya signifies the relationship of sva-svm (property and proprietor).
Thus buddhimn, the masculine first case singular of the word buddhimat[u], literally
means of him there is intelligence. However this is usually translated as one who
has intelligence, i.e an intelligent person. Sometimes mat[u] is also used in the sense
of tad asminn asti (in this (asmin) there is (asti) that (tat)). Then the sense is that of
containing. For example kmimat phalam literally means a fruit in which there is
worms. However this is often translated as a fruit which contains worms or a fruit
which is full of worms.
VttiExamples are given in order as follows: guavn (one who has good
qualities), mlvn (one who has a garland), kimvn (one who has what?),
payasvn (one who has milk), bhsvn (one who has effulgence), lakmvn (one
who has Lakm, name of Nryaa), and kumudvn (one who has lotuses).
guo systi (one who has good qualities) (mat[u] is applied in the sense of tad
asysti (of this there is that) by stra 1225, and thus the words asysti are left out in
accordance with uktrthnm aprayoga (vtti 600)) gua + mat[u] (601) gua +
mat[u] (1058) guavat[u] (87) guavat[u] + s[u] (187) guavt + s[u] (174,
160) guav + n[um] + t + s[u] (138) guavnt (176) guavn <1.1>.
But the change to v doesnt take place in buddhimn (one who has intelligence, an
intelligent person). Also, as stated above, the change to v doesnt take place after the
words yava and so on. Thus we get yavamn (one who has barley), rmimn (that
which has waves), bhmimn (one who possesses the earth), and kmimn (that
which contains worms).
Garutmn (one who has wings, name of Garua), haritmn (one who possesses a
quarter of the sky), and vidumn (one who has a scholar) are also counted as
yavdis due to the future statement ta-sbhy matv-arthy pratyay ydi-vat
(when taddhita pratyayas that have the meaning of mat[u] come after a word ending
in t or s they are treated as if they begin with ya-rma).
AmtaIn guavn the pratyaya mat[u] is applied in the sense of guo systi (this
has good qualities) and the substitution of va-rma is done in the place of m. The
three examples beginning with payasvn are examples with words whose uddhava is
a-dvaya or m. Kumudvn is an example of a word which ends in a viudsa. The
change to va-rma doesnt take place in buddhimn due to the absence of a prvanimitta. But in the case of the yavdis the change to v doesnt take place even though
all the conditions are met. For example, in yavamn the change to v would have
usually taken place because mat[u] is coming after a word ending in a-dvaya, and in
the cases of the other three beginning with rmimn the change to v would have
usually taken place because mat[u] is coming after a word whose uddhava is m.
The following atidea will be spoken later: ta-sbhy matv-arthy pratyay ydivat (when taddhita pratyayas that have the meaning of mat[u] come after a word
ending in t or s they are treated as if they begin with ya-rma). The result of this
atidea is that words ending in t or s arent treated as viupadas by prvasya
viupadavattva sv-di-taddhitayor aya-sarvevardyo (179) since taddhita
pratyayas beginning with ya-rma are excluded there. Thus the t and so on of
garutmn and so on doesnt because a harigad and so on by viudso viupadnte
harighoe ca harigad (61) and so on. This is the intention. In garutmn the change to
v would have taken place since mat[u] comes after a word ending in a viudsa, but
that is blocked since garutmn is counted among the yavdis. Nitya hariveu-vidhi
pratyaya-hariveau (204) is also blocked as a result of the atidea. In garutmn mat[u]
999
is applied in the sense of garut pako systi (one who has wings (garut=paka)).
Similarly haritmn refers to Srya, the sense being harit dik vidyate asya (one who
possesses a quarter of the sky (harit=di)).
In the case of vidumn mat[u] is applied after the word vidvas in the sense of vidvn
asysti (one who has a scholar), and because mat[u] is treated as if it begins in yarma here vasor vasya ur bhagavati (209) is applied since mat[u] gets the name
bhagavat by taddhite ya ca (169). When the change to u is thus done, the s naturally
gets changed to . The s doesnt become d by dhvasu-srasu vasv-anauhm (208),
however, because vidvas isnt treated as a viupada since mat[u] gets treated as if it
begins with ya-rma. In vidumn the change to v would have taken place since
mat[u] comes after a word whose uddhava is a-rma (vidvas), but that is blocked since
vidumn is counted among the yavdis. There are also other words which are
counted among the yavdis. For example the m of mat[u] doesnt change to v when
mat[u] is applied after the words kuc, va, drk, iku, druma, madhu, and so on.
The earlier grammarians said that the yavdis are an kti-gaa.
1059 / [%r"Amasya r"Ae yae /
1059. -rmasya ro ye
-rmasyaof -rma; rathe replacement ra-rma; yewhen a taddhita pratyaya
beginning with ya-rma follows.
changes to r when a taddhita pratyaya beginning with y follows.
pitryam.
VttiThus we get pitryam (that which has come from the father / forefathers).
guo systi (one who has good qualities) (mat[u] is applied in the sense
of tad asysti (of this there is that) by stra 1225, and thus the words asysti are left
out in accordance with uktrthnm aprayoga (vtti 600)) gua + mat[u] (601)
gua + mat[u] (1058) guavat[u] (87) guavat[u] + s[u] (187) guavt + s[u]
(174, 160) gu + n[um] + t + s[u] (138) guavnt (176) guavn <1.1>.
pitur gatam (that which has come from the father / forefathers) (ya is
applied in the sense of tata gata (come from there) by stra 1157, and thus the
word gatam is left out in accordance with uktrthnm aprayoga (vtti 600)) pitu
+ ya (601) pit + ya (1059) pitrya (87) pitrya + s[u] (157) pitrya + am
(94) pitryam <1.1>.
AmtaThe taddhita pratyaya ya is applied after the word pit in the sense of pitur
gatam (that which has come from the father / forefathers) by -rmt tu mdhavaha pitur ya-rma ca (1157). Due to the word ca in that stra, the taddhita pratyaya
ha can also be applied in which case we get paitrikam (that which has come from
the father / forefathers).
1060 / @nantasya vaAmana: ke( , na tau k(ipa , @Apa: k(ipa vaA /
1060. anantasya vmana ke, na tu kapi, pa kapi v
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anantasyaof an ananta; vmanathe change to vmana; kewhen the taddhita
pratyaya ka follows; nanot; tubut; kapiwhen the taddhita pratyaya ka[p] follows;
paof [p]; kapiwhen the taddhita pratyaya ka[p] follows; voptionally.
An ananta becomes vmana when the pratyaya ka follows, but not when
ka[p] follows. However [p] optionally becomes vmana when ka[p] follows.
jak, gopik, vadhuk, grma-ika, pabahu-ramaka, bahu-ramka.
VttiThus we get jak (a learned lady), gopik (a cowherd girl), vadhuk (a
young woman), and grma-ika (the village-leader).
(the svrtha-pratyaya ka is applied in the sense of the original word by stra
1272) j + ka (1060) jaka ([p] is applied after ka since the original word j was
feminine) jaka + [p] (1053) jak (87) jak + s[u] (138) jak (a learned
lady) <1.1>.
1272) gop + ka (1060) gopika ([p] is applied after ka since the original word
gop was feminine) gopika + [p] (1053) gopik (87) gopik + s[u] (138)
gopik (a learned lady) <1.1>.
1272) vadh + ka (1060) vadhuka ([p] is applied after ka since the original word
vadh was feminine) vadhuka + [p] (1053) vadhuk (87) vadhuk + s[u]
(138) vadhuk (a learned lady) <1.1>.
1272) grma- + ka (1060) grma-ika (87) grma-ika + s[u] (93) grmaika (the village-leader) <1.1>.
When we have [p] and ka[p] follows we get bahu-ramaka or bahu-ramka (one
who has many girlfriends).
AmtaThe word ja which means jnti (one who knows) is formed by applying the
kt pratyaya [k]a after the dhtu j by oddhava-kirati-prti-g-jbhya ka (825).
[p] is then applied after the word ja in the feminine gender whereby we get j (a
lady who knows). The taddhita pratyaya ka is then applied in the sense of the original
word and [p] is also added. Thus the words j and jak are synonymous. Likewise
the words gop and gopik are synonymous as are vadh and vadhuk. In both these
examples [p] is applied after the taddhita pratyaya ka. The first three examples are
examples of when the ananta is a feminine pratyaya, but with the example grmaika Jva Gosvm shows how anantas other than feminine pratyayas also become
vmana. The word grma- (village-leader) is formed by applying the kt pratyaya
[k]vi[p] after the dhtu [] prpae (1U, to lead) in the sense of grma nayati
(one who leads the village). The taddhita pratyaya ka is then applied in the sense of
the original word. Thus the words grma- and grma-ika are synonymous.
1061 / atyayasTaAtk(AtpaUvaRsyaAr"Amasyaer"Ama @Aipa , na tau
svaAntaAd"Aipa , iapak(Ade" na /
1061. pratyaya-stht kt prvasy-rmasye-rma pi, na tu sv-dy-antd pi,
kipakde ca na
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pratyaya-sthtwhich is situated in a pratyaya; ktka-rma; prvasyawhich comes
before; a-rmasyaof a-rma; i-rmathe replacement i-rma; piwhen [p]
follows; nanot; tubut; sv-dy-anttafter a word ending in a sv-di; piwhen [p]
is applied; kipak-deof the words kipak and so on; caand; nanot.
A-rma which comes before a ka-rma that is part of a pratyaya changes to
i-rma when [p] follows. But this doesnt happen when [p] is applied after
a word ending in a sv-di viubhakti. The change also doesnt happen in the
case of the words kipak and so on.
akakrik, pcik. prakrrthe kajailik. pratyaya-sthd iti kim? aknotti
ak. na tv itibahu-parivrjak k. kipakdes tukipak, dhruvak, caak,
upatyak, adhityak, devadattak. kipakdir kti-gaa.
VttiExamples with the kt pratyaya []aka are krik (a female doer, a concise
statement in verse form) and pcik (a female cook).
kraka ([p] is applied in the feminine by stra 1081) kraka + [p]
(1061) krika + [p] (1053) krik (87) krik + s[u] (138) krik (a female
doer, a concise statement in verse form) <1.1>.
pcaka ([p] is applied in the feminine by stra 1081) pcaka + [p]
(1061) pcika + [p] (1053) pcik (87) pcik + s[u] (138) pcik (a female
cook) <1.1>.
Why do we say pratyaya-stht? Consider ak which means aknoti (a woman who is
capable). An example of na tu sv-dy-antd pi is bahu-parivrjak k (K which
contains many sannyss). As stated above the change to i-rma doesnt take in the
case of the words kipak and so on. Thus we get kipak, dhruvak, caak,
upatyak, adhityak, devadattak, and so on. The kipakdis are an kti-gaa.
AmtaKrik is formed by applying []aka in kartari prayoga after the dhtu
[u]k[] (8U, to do, make) by aka-tlau (819) and then applying [p]. Pcik is
formed in the same way. Jva Gosvm gives ak as a counterexample. ak is
formed by applying the kt pratyaya a[t] after the dhtu ak[] aktau (5P, to be
able) by pacder at (821) and then applying [p]. Here the ka-rma is part of the
prakti not part of the pratyaya. Therefore a-rma doesnt change to i-rma even
though [p] follows. Regarding bahu-parivrjak, the word parivrjaka is formed by
applying []aka and it means parivrajati (one who wanders). In other words a
parivrjaka is a sannys. So the vigraha of bahu-parivrjak is bahava parivrjak
yatra s (that in which there are many sannyss).1 Here, because another new word
is formed by combination of the words in a ptmbara compound, [p] is applied after
the word parivrjaka which ends in a sv-di viubhakti.2 Therefore a-rma doesnt
change to i-rma.
1062 / @Ta tai"taA: /

1062. atha taddhit
1 It should be understood that bahu-parivrjak is feminine because it is an adjective
of the feminine word k.
2 E.g when we have bahava <1.3> + parivrjak <1.3> + [p], antaraga-sv-der
mahhara eka-padatvrambhe (601) is applied and then a-i-dvayasya haro bhagavati
(1053) is applied and we get bahu-parivrjak.
1002
athanow (after describing the taddhita-kryas); taddhitthe taddhita pratyayas.
From now on the taddhita pratyayas will be described.
vsudevo yam.
VttiThis is a vsudeva adhikra.
AmtaThis is a huge adhikra which lasts up until the end of the chapter.
1063 / taa s$amaAs$aAntaA: /
1063. tatra samsnt
tatrathere, among the taddhita pratyayas; samsa-antthose which are applied
at the end of a compound.
Among the taddhita pratyayas, those which are applied at the end of a
compound will now be described.
mah-vibhur ayam.
VttiThis is a mah-vibhu adhikra.
1064 / @r"Ama: /
1064. a-rma
a-rmathe samsnta taddhita pratyaya a-rma.
The word a-rma is to be supplied in the subsequent stras.
prabhur ayam.
1065 / [%fpaiTapaur"pa: /
1065. k-pathi-pur-apa
k-pathi-pur-apaafter the words c (the g-veda or a sacred verse recited in praise
of a deity), pathin (road, path), pur (city, town), and ap (water).
A-rma is applied at the end of the compound after the words c, pathin,
pur, and ap.
a-rma samsnta syt. ardham ca, pustvaardha-rca. nntasyeti sasraharamathur-patha. pura kapurue brahmay abhidhnamyadu-puram.
trirmy tudvi-pur tri-pur. apavimalpa sara.
VttiThe words a-rma samsnta syt are understood in this stra. Thus when
we have the vigraha ardham ca (one half of a verse), a-rma is applied and the
masculine gender is employed and we get ardha-rca (half a verse).
1003
ardha-rc (1065) ardha-rc + a ardha-rca (87) ardha-rca + s[u] (Bhat
1818, 93) ardha-rca (half a verse) <1.1>.
In the case of pathin the sasra is deleted by nntasya (1049) and we get mathurpatha (the road to Mathur).
mathur-pathin (1065) mathur-pathin + a (1049) mathur-patha
(87) mathur-patha + s[u] (93) mathur-patha (the road to Mathur) <1.1>.
In a kapurua compound pur takes on the neuter gender, and thus we get yadupuram (the city of the Yadus). But in a tri-rm compound it remains feminine and
we get dvi-pur (the group of two cities) and tri-pur (the group of three cities).
yadu-pur (1065) yadu-pur + a yadu-pura (87) yadu-pura + s[u]
(157) yadu-pura + am (94) yadu-puram (the city of the Yadus) <1.1>.
dvi-pur (1065) dvi-pur + a dvi-pura ([p] is applied in the feminine by
stra 1090) dvi-pura + [p] (1053) dvi-pur (87) dvi-pur + s[u] (138) dvi-pur
(the group of two cities) <1.1>.
An example of ap is vimalpa sara (the lake whose water is pure).
vimalp (1065) vimalp + a vimalpa (87) vimalpa + s[u] (157)
vimalpa + am (94) vimalpam (that in which the water is pure) <1.1>.
SaodhinIt should be understood that the samsnta pratyayas such as a-rma,
keava a-rma, as[i], and ka[p] are svrtha-pratyayas and as such they do not change
the meaning of the compound or add any extra meaning.
AmtaThe compound k-pathi-pur-apa is singular by sarve pi rmak
vibhayaika-vad bhavanti (976). When we have the vigraha ardha ca we make a
kapurua compound by ardha sama-vibhge v (Bhat 1717) and that compound
takes on the masculine gender by ardharcdayo brahmai ca (980). However due to
the words brahmai ca in that stra the compound can also take the neuter gender in
which case we get ardha-rcam (half a verse). Mathur-patha is a ahkapurua for which the vigraha is mathury panth (the road of [to] Mathur).
There is also a word pura which ends in a-rma and expresses a city. Yadu-puram could
have also been made with that word, but then we would get the unwanted form yadup when making the compound with the word pur which ends in a viujana.
Therefore this rule is given to block the possibility of arriving at that unwanted form.
The vigraha of dvi-pur is either dve purau samhte (two cities taken together) or
dvayo puro samhra (the group of two cities). [p] is applied here by trirmy
p (1090). Likewise with tri-pur. The vigraha of vimalpam is vimal po yasmin
(that in which the water is pure). This example is made with a ptmbara compound
in order to remove the possible misconception that this stra only applies in the case
of kapurua compounds. The word sara is also given to make it clear that
vimalpam is a ptmbara compound.
1066 / ina:AeByaAM aeyas$a: /
1066. ni-vobhy reyasa
1004
ni-vobhymwhich comes after the avyayas nir and vas; reyasaafter the word
reyas (good, good fortune).
A-rma is applied at the end of the compound after the word reyas which
comes after nir or vas.
nireyasa, va-reyasam. iti smnya-samsnt
VttiThus we get nireyasam (the ultimate good, liberation) and va-reyasam
(tomorrows good, future good fortune). Thus ends the section dealing with the armas that are applied at the end of a compound in general.
AmtaAccording to Krasvm nireyasam means kaivalyam (liberation), the
vigraha being nicita reyo yatra (that in which the good fortune is certain).
Krasvm says that the vigraha of va-reyasam is va gmi reya atra (that
in which there is upcoming (vas=gmin) good fortune).
SaodhinCommenting on the equivalent Pinian stra (Adhyy 5.4.77),
Siddhnta-kaumud says that the vigraha of nireyasam is simply nicita reya
(certain good fortune). Thus Krasvm takes nireyasam as a ptmbara
compound whereas Siddhnta-kaumud takes it as a karmadhraya compound. In the
Bhgavatam it is most often used in the sense explained by Siddhnta-kaumud.
1067 / k{(SNApau&Sae /
1067. kapurue
kapuruein a kapurua compound.
The word kapurue is to be supplied in the subsequent stras.
prabhur ayam.
1068 / vaSaARd"IGaRs$aYaAtas$avaRpauNyaEk(de"zAAvyayas$aYaAByaAe
r"Aae: /
1068. var-drgha-sakhyta-sarva-puyaika-devyaya-sakhybhyo rtre
var-drgha-sakhyta-sarva-puya-eka-dea-avyaya-sakhybhyawhich comes
after the words var (rainy season), drgha (long), sakhyta (counted), sarva
(all), and puya (auspicious) or after a word expressing one part [of the night],
after an avyaya, or after a numeral; rtreafter the word rtri (night).
In a kapurua compound a-rma is applied at the end of a compound
after the word rtri which comes after words var, drgha, sakhyta,
sarva, and puya or after a word expressing one part [of the night], after an
avyaya, or after a numeral.
var-rtra. eka-ded ayas tad-vie. prva-rtra nrtra paca-rtra.
rtrhnh pusy eva. a-rmo nivtta.
1005
VttiThus we get var-rtra (a night of the rainy season). Compounds ending in
rtra, ahna, or aha are declined in the masculine gender by rtrhnh pusy eva
(978).1
var-rtri (1068) var-rtri + a (1053) var-rtra (87) var-rtra + s[u]
(978, 93) var-rtra (a night of the rainy season) <1.1>.
Similarly, we get prva-rtra (the first part of the night), nrtra (one who has
gone away from the nights), paca-rtra (five nights taken together). The adhikra
a-rma (1064) ends here.
AmtaThe vigraha of var-rtra is var rtri (a night of the rainy season).
In the case of drgha-rtra and so on the vigraha is drgh csau rtri ca (it is long,
and it is a night) and so on and the samsa takes place by vieaa
tulydhikaraena (920). Thus we get drgha-rtra (a long night), sakhyta-rtra
(a counted night), sarva-rtra (the whole night), and puya-rtra (an auspicious
night). Prva-rtra is a kapurua compound formed by prvpardharottardny
avayavinaika-dravyatve (Bhat 1716). Its vigraha is prva rtre (the first part of the
night). Likewise we get apara-rtra (the last part of the night), uttara-rtra, (the
last part of the night), pacima-rtra (the last part of the night), madhya-rtra
(the middle part of the night, midnight), ea-rtra (the last part of the night),
and so on. Nrtra is a kapurua compound formed by nir-daya pacamy
(962). Its vigraha is nirgato rtribhya (one who has gone away from the nights). Ro
re lopya, prva ca trivikrama (86) is applied here. Paca-rtra is a trirm
compound whose vigraha is paca rtraya samht (five nights taken together).
1069 / iq%tke(zAva: , q%.iNAnmaADava wita /
1069. it keava, -in mdhava iti
-itthat which has the indicatory letter ; keavacalled keava; --itthat which
has the indicatory letters and ; mdhavacalled mdhava; itithus.
A pratyaya that has the indicatory letter is called keava, and a pratyaya
that has the indicatory letters and is called mdhava.
1070 / @Ta ke(zAvaAr"Ama: /
1070. atha keav-rma
athanow; keava-a-rmathe samsnta taddhita pratyaya keava a-rma.
Now the word keav-rma is to be supplied in the subsequent stras.
prabhur ayam. ayam ev-rma.
1071 / r"AjaAh":s$aiKaBya: , na tau r"AjHyaA: /
1 The word rtri is actually feminine but when a-rma is applied by the current stra
the compound takes the masculine gender by stra 978.
1006
1071. rjha-sakhibhya, na tu rjy
rjan-ahan-sakhibhyaafter the words rjan (king), ahan (day), and sakhi
(friend); nanot; tubut; rjyafter the word rj (queen).
In a kapurua compound keava a-rma is applied at the end of the
compound after the words rjan, ahan, and sakhi. But keava a-rma is not
applied after the word rj.1
keav-rma syt. yadu-rja. rjnam atikrnt ati-rj. yadu-rj. ahna a-kheti
dvy-aha. ka-sakha, ati-sakh.
Vtti The words keav-rma syt are understood in this stra. Thus we get yadurja (king of the Yadus).
yadu-rjan (1071) yadu-rjan + []a (1049) yadu-rja (87) yadu-rja + s[u]
(93) yadu-rja (king of the Yadus) <1.1>.
In the feminine we get ati-rj for which the vigraha is rjnam atikrnt (a lady who
has surpassed a king). But keava a-rma is not applied after rj. Thus we get yadurj (queen of the Yadus).
Regarding ahan, in accordance with ahna a-kha-rmayor eva (1050) we get dvyaha (a group of two days).
dvy-ahan (1071) dvy-ahan + []a (1050) dvy-aha (87) dvy-aha + s[u]
(978, 93) dvy-aha (a group of two days) <1.1>.
Examples of sakhi are ka-sakha (friend of Ka) in the masculine and ati-sakh
(a lady who has surpassed a friend) in the feminine.
ka-sakhi (1071) ka-sakhi + []a (1053) ka-sakha (87)
ka-sakha + s[u] (93) ka-sakha (friend of Ka) <1.1>.
AmtaYadu-rja is a ah-kapurua compound for which the vigraha is
yadn rj (king of the Yadus). Ati-rj is a kapurua compound formed by atydayo dvityay (959). [p] is applied in the feminine due to the future stra akeava-gaurdibhya (1087). Dvy-aha is a trirm compound for which the vigraha is
dvayor ahno samhra (a group of two days). The sasra of ahan is deleted by
ahna a-kha-rmayor eva (1050). The feminine gender would have applied here since
a trirm compound is feminine by a-rmnt trirm lakm (935), but the
masculine gender is used here instead by rtrhnh pusi (979). The vigraha of
ka-sakha is kasya sakh (friend of Ka) and the vigraha of ati-sakh is
atikrnt sakhyam (a lady who has surpassed a friend).
SaodhinThe words dvy-aha and so on that are formed by applying keava arma after ahan by the current stra are often used in the masculine second case
singular by kldhvanor atyanta-vyptau dvity (674). An example of this is
saptham asya kara-padma-tale py avtst Govardhana resided on the Lords lotus
palm for seven days (Bhad-bhgavatmta 1.1.7).
1 Rj is the feminine form of rjan. [p] is applied after rjan in the feminine and the
a of the an portion is deleted by va-ma-sat-saga-hnasyno -rma-haro bhagavati
(170).
1007
1072 / r"Amak{(SNAe Daenvanax"]h"AE IpauMs$aAd"ya /
1072. rmake dhenv-anauhau str-pusdaya ca
rmakein a rmaka compound; dhenv-anauhauthe compound dhenvanauha (a cow and a bull); str-pusa-dayathe compounds str-pusa (a
woman and a man) and so on; caand.
Dhenv-anauha and the compounds str-pusa and so on are irregularly
formed by applying keava a-rma at the end of the rmaka compound.
sdhava. di-grahatg-yajua, k-sme aki-bhruva, dra-gava, rvahva, pad-ahva, naktan-diva, aho-rtrau, rtrin-divam, ahar-diva tu
pratidivam ity artha.
VttiThe word sdhava is understood in this stra.
dhenv-anauh (1072) dhenv-anauh + []a dhenv-anauha (87)
dhenv-anauha + au (49) dhenv-anauhau (a cow and a bull) <masculine 1.2>.
str-pus (1072) str-pus + []a str-pusa (87) str-pusa + au
(49) str-pusau (a woman and a man) <masculine 1.2>.
Due to the word di we also get g-yajuam (the g-veda and Yajur-veda), k-sme
(the g-veda and Sma-veda), aki-bhruvam (the eyes and eyebrows), dragavam (the wife and cows), rv-ahvam (the thighs and knees), pad-ahvam
(the feet and knees), naktan-divam (at night and at daytime), aho-rtrau (day
and night), rtrin-divam (at night and at daytime), and ahar-divam which means
pratidivam (every day, day by day).
AmtaDhenv-anauhau <masculine l.2> is an itaretara compound for which the
vigraha is dhenu ca anavn ca (a cow and a bull). The samhra compound
dhev-anauham (a cow and a bull) <neuter 1.1> is also possible by ha-a-da-cavargebhya samhre (Bhat 2177). Str-pusau <masculine l.2> is an itaretara
compound for which the vigraha is str ca pum ca (a woman and a man). If the
desire was to make a ah-samsa for which the vigraha is striy pumn (a man
who belongs to a woman) then we wouldnt be able to apply keava a-rma at the
end of the compound and we would just get str-pumn (a man who belongs to a
woman).
g-yajuam is a samhra compound formed by virodhinm adravyn v (975). ksme on the other hand is made as an itaretara compound since making a samhra
compound is forbidden by na dadhipaya-dnm (Bhat 1810). Aki-bhruvam is a
samhra compound formed by pry-agnm (974). Dra-gavam is also a samhra
compound since the gavvdis are an kti-gaa (see Bhat 1803). Here the o of go
becomes ava by gor or ava (Bhat 1973) and the a of ava gets deleted by a-idvayasya haro bhagavati (1053).
rv-ahvam is a samhra compound formed by pry-agnm (974). The vigraha
is r ca ahvantau ca (the thighs and knees) and the irregularity is the deletion
of the sasra. Likewise the vigraha of pad-ahvam is pdau ca ahvantau ca
(the feet and knees) and the irregularities are the deletion of the sasra and the
substitution of pad for pda. Naktan-divam is a samhra compound formed by
virodhinm adravyn v (975). The vigraha is nakta ca div ca (at night and at
daytime). Here the avyayas naktam and div have a saptam meaning (e.g rtrau
1008
and divi). The samsa of these two avyayas is also an irregularity since no such
samsa was ordained anywhere before. Aho-rtrau is made as an itaretara compound
since making a samhra compound is forbidden by na dadhipaya-dnm (Bhat
1810). The vigraha is aha ca rtri ca (day and night) and the i of rtri gets deleted
by a-i-dvayasya haro bhagavati (1053). The masculine gender is used here by
rtrhnh pusi (979). The vigraha of rtrin-divam is rtrau ca div ca (at night and
at daytime). Here the irregularity is the insertion of the m[um]. Ahar-divam is an
itaretara-dvandva for which the vigraha is ahani ca div ca (at day after day, e.g
everyday). The singular is used here by sarve pi rmak vibhayaika-vad
bhavanti (976). Someone may argue, A word is employed only to convey a meaning.
When the meaning is already conveyed by using just one of the synonyms, it is not
appropriate to use the second synonym. So why in one compound have we used the
two synonyms ahan and div which both mean day? The answer is that repetition
has been done here in the sense of vps (see stra 1037). The employment of a word
whose meaning has already been conveyed is not forbidden when it comes to
expressing vps, but dvandva compounds usually cant be made in the sense of
vps. So that is an irregularity here.1 This is the understanding. The neuter gender is
used in ahar-divam since the word div is an avyaya.
1073 / @vyayaIBaAvae s$amanauaitaByaAe'NA: /
1073. avyay-bhve sam-anu-pratibhyo ka
avyay-bhvein an avyay-bhva compound; sam-anu-pratibhyawhich comes
after sam, anu, or prati; akaafter the word aki (eye).
In an avyay-bhva compound keava a-rma is applied at the end of the
compound after the word aki which comes after sam, anu, or prati.
sam-aka anv-aka praty-akam. kte vyay-bhve niptyateaka para
paro-kam.
VttiThus we get sam-akam (before the eyes, visible), anv-akam (afterwards),
and praty-akam (before the eyes, visible).
sam-aki (1073) sam-aki + []a (1053) sam-aka (87) sam-aka + s[u]
(981, 157) sam-aka + am (94) sam-akam (before the eyes, visible) <1.1>.
When an avyay-bhva compound is made from the vigraha aka param (beyond
the eyes, invisible, unintelligible) by irregular formation we get paro-kam.
AmtaThe vigraha of sam-akam is either ako sampam (near the eyes, i.e
before the eyes) or ak sagatam (in contact with the eyes). Since the use of sam
in an avyay-bhva compound isnt specifically ordained anywhere, such a compound
must be taken as a tihad-gv-di (see Bhat 1855). The vigraha of anv-akam is
either ako sampam (near the eyes, i.e before the eyes), akor yogyam (equal
to the eyes), ako pact (after the eyes, i.e afterwards). The compounding takes
place here either by anur yasya sampam ha (984) or pacd-yogyayo (983). The
vigraha of praty-akam is ako prati abhimukham (turned towards the eyes
(prati=abhimukham)). The compounding here is done by abhi-prat
1 Usually when vps is to be expressed the same word is repeated twice as in ahani
ahani (every day). Thus it is a further irregularity here that the repetition is done
with a synonym instead such that we get ahani div.
1009
lakaenbhimukhye (985). The irregularity in paro-kam is that the a-rma of para is
replaced by o-rma.1
1074 / paItaAmbare" /
1074. ptmbare
ptmbarein a ptmbara compound.
The word ptmbare is to be supplied in the subsequent stras.
vibhur ayam.
1075 / svaAAByaAmaias$aifTaByaAma, /
1075. svgbhym aki-sakthibhym
sva-agbhymwhich are limbs in the strict (not metaphorical) sense; akisakthibhymafter the words aki (eye) and sakthi (thigh).
In an ptambara compound keava a-rma is applied at the end of the
compound after the words aki and sakthi, provided they are limbs in the
strict sense.
kamalka, kamalk, drgha-saktha. asvgatve tudrgha-sakthi akaam,
sthlkir iku. adrava mrtimad avikra-ja pry-aga svgam.
VttiThus we get kamalka (a man whose eyes are like lotuses), kamalk (a
woman whose eyes are like lotuses), and drgha-saktha (a man whose thighs are
long).
kamalki (1075) kamalki + []a (1053) kamalka (87) kamalka +
s[u] (93) kamalka (a man whose eyes are like lotuses) <1.1>.
drgha-sakthi (1075) drgha-sakthi + []a (1053) drgha-saktha (87)
drgha-saktha + s[u] (93) drgha-saktha (a man whose thighs are long) <1.1>.
But when we are dealing with that which isnt a limb in the strict sense, we get drghasakthi akaam (the cart whose thighs, i.e poles, are long) and sthlkir iku (the
sugarcane whose eyes, i.e knots in the cane, are big).2 A svga (limb in the strict
sense) is a pry-aga (limb of a breathing creature) which is non-fluid (adrava),
having a perceptible material form (mrtimat), and not the result of a transformation
(avikra-ja).3
1 When the a-rma of para is replaced by o-rma, the a-rma of aki gets deteted by
e-obhym asya haro viupadnte (56).
2 Here the aki and sakthi arent limbs in the strict sense because neither the cart nor
the sugarcane is a breathing creature. Thus the conditions mentioned in the definition
of svga in the next sentence arent met.
3 Thus rakta (blood) cannot be accepted as svga because it is fluid, buddhi
(intelligence) cannot be accepted as svga because it doesnt have a perceptible
material form, and otha (a tumour) cannot be accepted as a svga because it is
1010
AmtaThe vigraha of kamalka is kamale iva aki yasya (whose two eyes are
like two lotuses). Regarding kamalk, due to the indicatory letter , [p] is applied
in the feminine by
a-keava-gaurdibhya (1087). The vigraha of drgha-saktha is drgha sakthi
yasya (whose thigh is long). Sakthi means ru (thigh). Keava a-rma isnt applied
after aki and sakthi in any other kind of compound except the ptmbara compound.
Thus we get sundarki (a beautiful eye), sthla-sakthi (a fat thigh), and so on.
1076 / naABae: s$aMaAyaAmar"Ama: , aAde"naARis$ak(AyaA nas$ca /
1076. nbhe sajym a-rma, prder nsiky nas ca
nbheafter the word nbhi (navel); sajymwhen a name is understood; armathe samsnta taddhita pratyaya a-rma; pra-deafter pra and so on;
nsikyof the word nsik (nose); nasthe replacement nas; caalso.
In a ptambara compound a-rma is applied at the end of the compound
after the word nbhi when a name is understood and also after the word
nsik which then becomes nas.
padma-nbha. ra-nbhir ity eke. pra-asa un-nasa mukham.
VttiThus we get padma-nbha (He in whose navel there is a lotus / He whose
navel is like a lotus, name of Viu / Ka). Some make ra-nbhi (that in whose
navel there is threads, generic name for a spider).
padma-nbhi (1076) padma-nbhi + a (1053) padma-nbha (87) padmanbha + s[u] (93) padma-nbha (He in whose navel there is a lotus / He whose
navel is like a lotus, name of Viu / Ka) <1.1>.
Examples of the second part of the stra are pra-asa mukham (a face on which the
nose is prominent) and un-nasa mukham (a face on which the nose is raised).
AmtaThe vigraha of padmanbha is either padma nbhau yasya (in whose
navel there is a lotus) or padmam iva nbhir yasya (whose navel is like a lotus).
Padmanbha is a name of Viu. Likewise when we have the vigraha rs tantavo
nbhau yasya (in whose navel there is threads (r=tantava)) we get ranbha which refers to a particular kind of insect. But some grammarians dont
support the idea that a-rma is applied after the word nbhi in all cases when a name
is understood. Thus Jva Gosvm says Some make ra-nbhi.
The vigraha of pra-asam is pragat nsik yatra (on which the nose is prominent)
and the vigraha of un-nasam is unnat nsik yatra (on which the nose is raised).
The change to in pra-asam takes place by prder nasa (Bhat 1991).
1077 / naHs$auu"ByaR: ajaAyaA @is$ar"lpaAa maeDaAyaA: /
1077. na-su-durbhya prajy asir alpc ca medhy
the result of a transformation.
1011
na-su-durbhyawhich comes after na[], su, or dur; prajyafter the word praj
(offspring, children, subjects of a king); asithe samsnta taddhita pratyaya as[i];
alptwhich comes after the word alpa (little, small); caalso; medhyafter the
word medh (intelligence).
In a ptambara compound as[i] is applied at the end of the compound after
the word praj which comes after na[], su, or dur and after the word medh
which comes are na[], su, dur, or alpa.
apraj su-praj. alpa-medh amedh.
VttiThus we get apraj (one who has no offspring), su-praj (one who has nice
children), alpa-medh (one who has little intelligence), and amedh (one who
has no intelligence).
apraj (1077) apraj + as[i] (1053) aprajas (87) aprajas + s[u]
(187) aprajs + s[u] (138) aprajs (93) apraj (one who has no offspring)
<1.1>.
alpa-medh (1077) alpa-medh + as[i] (1053) alpa-medhas (87) alpamedhas + s[u] (187) alpa-medhs + s[u] (138) alpa-medhs (93) alpa-medh
(one who has little intelligence) <1.1>.
AmtaThe vigraha of apraj is na vidyante praj yasya (whose offspring dont
exist). Similarly the vigraha of su-praj is obhan praj yasya (whose children are
nice). When we have the vigraha du praj yasya (whose children are wicked),
we get du-praj. The vigraha of alpa-medh is alp medh yasya (whose
intelligence is small). Likewise we get su-medh (one whose intelligence is good)
and dur-medh (one whose intelligence is bad).
SaodhinOften alpa-medhas and so on are used in the plural as in dv puso
lpa-medhasa (Bhgavatam 1.3.21) and yajanti hi su-medhasa (Bhgavatam
11.5.32)
1078 / [%r"AmagAAepaIs$aipaRr"Aid"Bya: k(pa, /
1078. -rma-gop-sarpir-dibhya kap
-rma-gop-sarpis-dibhyaafter words which end in -rma, after gops (feminine
words ending in or ), and after the words sarpis (ghee) and so on; kapthe
samsnta taddhita pratyaya ka[p].
In a ptambara compound ka[p] is applied at the end of the compound after
words which end in -rma, after gops, and after sarpis and so on.
-rmtnanda-pitka. gop-sajatvt sa-gopka sa-gopa-vadhka. priyasarpika rvatsoraska muktopnatka. eva dadhi-madhu-laya.
VttiAn example of when ka[p] is applied after a word ending in -rma is nandapitka (He whose father in Nanda Mahrja). Examples of when ka[p] is applied
after gops are sa-gopka (accompanied by gops) and sa-gopa-vadhka
(accompanied by cowherd girls). Examples of sarpis and so on are priya-sarpika
(one for whom ghee is dear), rvatsoraska (one on whose chest there is the mark
1012
of rvatsa), and muktopnatka (he by whom the shoe is untied). Likewise with
the words dadhi (yogurt), madhu (honey), and li (a particular kind of rice).
nanda-pit (1078) nanda-pit + ka[p] nanda-pitka (87) nanda-pitka
+ s[u] (93) nanda-pitka (He whose father is Nanda Mahrja) <1.1>.
AmtaThe vigraha of nanda-pitka is nanda pit yasya (whose father is Nanda
Mahrja). The vigraha of sa-gopka is gopy saha vartamna (existing along with
a gop). This ptmbara compound is made by saha-abdas ttyntenaika-kriyyoge (968) and saha is replaced by sa. Likewise with sa-gopa-vadhka. Other
examples are bahu-tantrka (that which has many strings i.e a musical instrument),
bahu-strka (one who has a lot of women), and so on. The vigraha of priyasarpika is priya sarpir yasya (for whom ghee is dear) and the vigraha of
rvatsoraska is rvatsa veta-romvali urasi yasya (on whose chest is a series
of white hairs known as rvatsa). The changes to and s in these two examples
takes place by var-rmbhya pa-kalpa-kev anavyayasya (Bhat 1998). The
vigraha of muktopnatka is mukt upnat pduk yena (by whom the shoe
(upnah=pduk) is untied). Examples with dadhi, madhu, and li are priyadadhika (one for whom yogurt is dear), pta-madhuka (one by whom honey wine
is drunk), and bhukta-lika (one by whom li rice is eaten).
1079 / @s$amaAs$aAntaivaDaevaAR /
1079. asamsnta-vidher v
a-samsa-anta-vidhea word for which there in no rule ordaining a samsnta
pratyaya; voptionally.
In a ptambara compound ka[p] is optionally applied at the end of the
compound after any word which doesnt already end in a samsnta
pratyaya.
bahu-ramka bahu-rama, da-rg da-rgika. samsnta-vidhes tu
kamalka. ukt samsnt.
VttiThus we get bahu-ramka or bahu-rama (one who has many girlfriends,
name of Ka) and da-rg or da-rgika (one by whom rg has been
seen, i.e one who has seen Ka, the holder of the rga bow).
bahu-ram (two options by 1079):
1) (ka[p] is applied, and the change to vmana is averted by 1060) bahu-ram +
ka[p] bahu-ramka (87) bahu-ramka + s[u] (93) bahu-ramka (one who has
many girlfriends) <1.1>.
2) (ka[p] is not applied, [p] becomes vmana by 939 since it is situated at the
end of the compound and the word ram is not the main thing) bahu-rama bahurama (87) bahu-rama + s[u] (93) bahu-rama (one who has many girlfriends)
<1.1>.
da-rgin (two options by 1079):
1) (ka[p] is applied) da-rgin + ka[p] (179, 190) da-rgika (87)
da-rgika + s[u] (93) da-rgika (one by whom rg has been seen)
<1.1>.
1013
2) (ka[p] is not applied, 87) da-rgin + s[u] (196) da-rgn + s[u]
(138) da-rgn (190) da-rg (one by whom rg has been seen)
<1.1>.
But ka[p] cannot be applied after a word for which there is a rule ordaining a
samsnta pratyaya. Thus we only get kamalka (see vtti 1075).
The adhikra samsnt (1063) ends here.
SaodhinWhereas ka[p] was mandatory after ptmbara compounds ending in rma, a gop, or sarpis and so on, ka[p] is only optional after all other ptmbara
compounds. An example with a ptmbara which ends in a viujana is sa-pariatka
(with the associates) or sa-pariat (with the associates). Often times this option for
ka[p] is exercised by commentators and other writers simply to clarify that a
compound is a ptmbara and not a ymarma.
AmtaRegarding bahu-ramka, when we have the vigraha bahavo ram yasya (he
who has many girlfriends) ka[p] is applied and the change to vmana is averted by
na tu kapi (1060). But bahu-ramaka is also possible by pa kapi v (1060).
Regarding bahu-rama, in the case that ka[p] isnt applied the change to vmana is
done by gor pa pa (939). The vigraha of da-rg and so on is da rg
yena (one by whom rg has been seen).
1080 / naAaAe lamyaAma, /
1080. nmno lakmym
nmnaafter a nma; lakmymin the feminine gender.
The words nmna and lakmym are to be supplied in the subsequent
stras.
mah-vibhur ayam. lakm-prakaraam ida na prcns taddhite pahanti. vaya tu
nma-maya-pratyaya-sdyt pahitavanta.
VttiThis is a mah-vibhu adhikra. The earlier grammarians didnt include this
section on feminine pratyayas within their taddhita-prakaraas. But we have included
this section in our taddhita-prakaraa because feminine pratyayas are similar to
nma-maya pratyayas.
AmtaThe earlier grammarians didnt include this section on feminine pratyayas
within their taddhita-prakaraas. For example in Adhyy 4.1.3 we find the
adhikra-stra striym (in the feminine gender) and pratyayas which come after that
adhikra are construed to be feminine pratyayas. Then in Adhyy 4.1.76 we find
the adhikra-stra taddhit (what follows are taddhita pratyayas). Thus it is clearly
understood that the feminine pratyayas belong to a different category than the
taddhita pratyayas. Likewise Vopadeva and Rmacandra crya, the author of
Prakriy-kaumud, have also placed the feminine pratyayas in a separate section.
Someone may argue, Then why have you included the section on feminine pratyayas
under the adhikra atha taddhit (1062)? In answer to this Jva Gosvm says . In
this regard the following analysis has to be made. The pratyayas are actually of two
kinds in that some amongst them are applied after nmas and others after dhtus. In
that regard the tib-dis and kt pratyayas are applied after dhtus and the sv-dis and
taddhita pratyayas are applied after nmas. The sv-dis express a particular kraka
1014
meaning such as kart and so on whereas the taddhita pratyayas bring out certain
special meanings of the nmas. In the same way the feminine pratyayas also bring out
a special meaning of the nmas, that special meaning being the meaning of femininity.
Thus, since the feminine pratyayas are the same as the taddhita pratyayas in this
regard, we have included them here in the Taddhita-prakaraa. Padmanbha Datta,
the author of the Supadma-vykaraa, also does like this.
1081 / k{(SNAAd"Apa, /
1081. kd p
ktafter a ka (a word ending in a-rma); pthe feminine pratyaya [p].
[p] is applied after a ka in the feminine gender.
p pini. ramayatti pacdy-at ram. eva rdh param .
VttiPini calls it [][p]. Thus we get ram (she who gives pleasure, name of
Lakm) from the word rama which means ramayati (she gives pleasure) and which
is formed by applying the kt pratyaya pacdi a[t] (see stra 821).1 Likewise we get
rdh (she who worships), param (she who measures the Supreme Lord, name of
Lakm), (she who controls).2
rama (1081) rama + [p] (1053) ram (87) ram + s[u] (138) ram (she
who gives pleasure, name of Lakm) <1.1>.
rdha (1081) rdha + [p] (1053) rdh (87) rdh + s[u] (138)
rdh (she who worships) <1.1>.
AmtaThe result of making [p] with the indicatory letter p is seen in cases like rma-haro yadu-sarvevare, na tv pa (114). Regarding rdh, first we get the word
rdha by applying a[t] after the dhtu rdh[a] sasiddhau (4P, to succeed,
accomplish) and then we apply [p]. Regarding param, first we get the word parama
by applying [k]a after the dhtu m mne (2P, to measure) in the sense of para
paramevara mti (she measures the Supreme Lord (param=paramevaram)) by
karmay anupendrd -rmt ka (828) and then we apply [p]. Regarding , first
we get the word a by applying [k]a after the dhtu [a] aivarye (2A, to be master
of, to be able) in the sense of e (she controls) by oddhava-kirati-prti-gjbhya ka (825) and then we apply [p].
1082 / igAr"Ade"r"ApvaA /
1082. gir-der p v
gir-deafter the words gir (speech, a word / statement) and so on; p[p]; v
optionally.
1 Here a[t] is applied after the y-anta-dhtu rami which is formed by applying []i
after the dhtu ram[u] krym (1A, to play, delight in). There is no vndra in
rami due to the prohibition jan-j-ranja am-ant ca (vtti 570). Thus, when we
have rami + a[t], er haro ni-dau rma-dhtuke (449) is applied and we get the
word rama.
2 Rdh param could also be taken as one example which means Rdh is the
supreme goddess.
1015
[p] can optionally be applied after the words gir and so on.
gir g, di dik, kudh kut, t t, uih uik, ity-daya.
VttiThus we get gir or g (speech), di or dik (direction), kudh or kut
(hunger), t or t (thirst), uih or uik (name of a Vedic meter), and so
on.
SaodhinThe words gir, di, kudh, and t are all formed by applying [k]vi[p] in
bhve prayoga in the feminine gender by sampad-de kvip-kt bhve lakmym
(902). Uih is also formed by applying [k]vi[p] in the feminine gender by krucdadh-sraj-uiha ca kvib-ant (845). So this stra is unique in the sense that it
optionally ordains [p] after words which are already feminine. In the case that [p] is
not applied the words remain in their original viujannta feminine forms.
1083 / wRpa, /
1083. p
pthe feminine pratyaya [p].
The word p is to be supplied in the subsequent stras.
vibhur ayam. p n pini.
VttiThis is a vibhu adhikra. Pini called it [][p], [][], and [][n].
1084 / [%r"AmaAatauBauRjaAnaubanDaAar"AmaAd"atae
manmaAta{paaAid"vajaRma, /
1084. -rmc caturbhujnubandhn na-rmd acate ca man-mt-pacdi-varjam
-rmtafter a word ending in -rma; caturbhuja-anubandhtafter a word which
has a caturbhuja as its indicatory letter; na-rmtafter a word which ends in narma; acateafter a word which ends in ac[u] (see stra 174); caand; man-mtpaca-di-varjamwith the exception of (i) words which end in man, (ii) the words
mt and so on, and (iii) the numerals pacan and so on.
In the feminine gender [p] is applied after words ending in -rma, after
words which have a caturbhuja as their indicatory letter, after words which
end in na-rma, and after words which end in ac[u]. But [p] isnt applied
after words which end in man nor after the words mt and so on and the
numerals pacan and so on.
kartr bhagavat bhavat atibhagavat vidu rukmi prc.
VttiThus we get kartr (a female doer), bhagavat (goddess), bhavat (you
(feminine)), atibhagavat (a lady who has surpassed Bhagavn), vidu (a learned
woman), rukmi (a woman who is adorned with golden ornaments, name of one of
Kas queens), and prc (eastern (adjective of a feminine word)).
1016
kart (1084) kart + [p] (52) kartr (87) kartr + s[u] (138) kartr
(a female doer) <1.1>.
bhagavat[u] (1084) bhagavat[u] + [p] bhagavat (87) bhagavat +
s[u] (138) bhagavat (goddess) <1.1>.
bhavat[u] (1084) bhavat[u] + [p] bhavat (87) bhavat + s[u]
(138) bhavat (you (feminine)) <1.1>.
vidvas[u] (1084) vidvas[u] + [p] (209) vidus (108) vidu (87)
vidu + s[u] (138) vidu (a learned woman) <1.1>.
rukmin (1084) rukmin + [p] (111) rukmi (87) rukmi + s[u]
(138) rukmi (a woman who is adorned with golden ornaments, name of one of
Kas queens) <1.1>.
prc (1084) prc + [p] prc (87) prc + s[u] (138) prc
(eastern (adjective of a feminine word)) <1.1>.
VttiAtibhagavat is given here as an example just to show that the rule of tad-anta
(see vtti 148) also applies in the case of [p]. That is to say [p] is also applied after
compounds whose final words end in -rma and so on.
AmtaThe word man in the stra refers to a word ending in man. Kartr is formed by
applying [p] after the word kart which is formed by applying the kt pratyaya t[l]
after the dhtu [u]k[] (8U, to do, make). Kartr is an example of when [p] is
applied after a word ending in -rma. Bhagavat is formed by applying [p] after the
word bhagavat[u] which is formed by applying the taddhita pratyaya mat[u] in the
sense of bhago systi (this person has opulences). Bhavat is formed by applying
[p] after the word bhavat[u] which is formed by applying the udi pratyaya avat[uc]
after the dhtu bh sattym (1P, to be, become, exist). The vigraha of atibhagavat is atikrnto bhagavn yay (she by whom Bhagavn has been
surpassed). Vidu is formed by applying [p] after the word vidvas[u] which is
formed by the stra vette atur vasur v (736). The change to is then does as
usual. These last four are examples of words which have a caturbhuja as their
indicatory letter. Rukmi is formed by applying [p] after the word rukmin which is
formed by applying the taddhita pratyaya mat[u] in the sense of rukma asyst (this
person has gold).
1085 / yaUnaAe yauvaita: /
1085. yno yuvati
ynaof the word yuvan (a youth); yuvatiyuvati (a young woman).
Yuvan + [p], however, becomes yuvati by irregular formation.
sdhu. man-antdes tusm mt duhit svas nanand yt tisra catasra.
pacdir nnta-sakhy, paca sapta nava gopya. tad-antatve pi naatism atimt
kcit, priya-pacna pava-praj. i-shacaryt -yos tu vety atra viubhaktir
eva ghyate, tato nityam ev-rma-hara. rj un. acati-grahad dhto caturbhujnubandhn nahimlaya-srat gag.
1017
VttiThe word sdhu is understood in this stra. An example of how a word which
ends in man (see previous stra) doesnt take [p] in the feminine gender is sm1
(boundary) and examples of how the words mt and so on dont take [p] are mt
(mother), duhit (daughter), svas (sister), nanand (husbands sister), yt
(husbands brothers wife), tisra (three (feminine)), and catasra (four
(feminine)). The pacdis (mentioned in the previous stra) are numerals which end in
n. Examples of when they are used in the feminine gender are paca gopya (five
gops), sapta gopya (seven gops), and nava gopya (nine gops). The
prohibition man-mt-pacdi-varjam (1084) applies even in the case of compound
words which have words ending in man and so on as their last member. Thus we get
atism kcit (a certain lady who surpasses the boundary), atimt kcit (a certain
lady who surpasses a mother), and priya-pacna pava-praj (The children of
the Pavas for whom the five [Pava brothers] are dear).
The in -yos tu v (170) refers only to the viubhakti (see stra 144) since the
is listed along with the viubhakti []i. Therefore the deletion of a-rma by stra 170
is mandatory and we get rj (a queen) and un (a female dog). Due to the
seperate mention of ac in stra 174, [p] isnt applied after dhtus which have a
caturbhuja as their indicatory letter. Thus we get himlaya-srat gag (The Gag
which flows from the Himlayas).
AmtaRegarding yuvati, the result of the nipta is that [p] becomes vmana, the n
of yuvan changes to t, and the va of yuvan doesnt change to u even though a
bhagavat pratyaya follows. The word mt is formed by applying the kt pratyaya t[l]
after the dhtu m mne (2P, to measure). Then, when s[u] is replaced by [c] (see
stra 127), we get mt. Likewise we get duhit from duh[a] + t[l]. The words svas
and nanand are formed by udi pratyayas. Yt is made from y + t[l], and tis and
catas are the replacements of tri and catur in the feminine gender by lakm-sthayos
tri-caturos tis-catas viubhaktau (151). All of these words would have taken [p]
since they end in -rma and the numerals pacan and so on would have taken [p]
since they end in na-rma, but all that is forbidden by the phrase man-mt-pacdivarjam (1084). The words mt and so on are naturally feminine, whereas the
numerals ending in n, such as pacan and so on, are vcya-liga.
Jva Gosvm speaks the phrase tad-antatve pi na in response to the following doubt:
When [p] is prohibited in reference to a particular nma is it or is it not prohibited
after a compound word ending in that nma, because the maxim just says nmn tu
kvacit (vtti 148)? The meaning of the phrase tad-antatve pi na is that [p] isnt
applied even after compound words ending in those nmas which are prohibited in
man-mt-pacdi-varjam (1084). The vigraha of atism is atikrnt smnam (a
lady who surpasses the boundary) or atikrnta sm yay (a lady by whom the
boundary is surpassed). Likewise with atimt. Atimt refers to a woman who shows
more affection than even ones mother. Someone may wonder, Why is ac[u]
mentioned separately in stra 1084 even though it is already covered merely by the
mention of caturbhujnubandha? In response to this, Jva Gosvm says acatigrahad dhto caturbhujnubandhn na. The separate mention of ac[u] here
indicates that [p] is forbidden after all other dhtus which have a caturbhuja as their
indicatory letter. In other words the same conclusion that was established in relation to
n[um] in aca caturbhujnubandhn ca (174) also applies here. Thus, when [k]vi[p]
is applied after the dhtu srans[u] in the sense of himlayt srasate (it flows from
the Himlayas), we get himlaya-srat, which is without [p].
1 Sm is the feminine <1.1> form of the word sman. The in sm comes not from
[p] but from applying the stra nnta-dhtu-varjita-snta-sat-saga-mahad-apm
uddhavasya trivikrama kasthne (163). There is no stra which ordains [p] after
words ending in na-rma.
1018
1086 / svaATaeR /
1086. svrthe
sva-artheprovided the nmas own meaning is predominant (e.g sometimes a
nmas meaning becomes secondary in a samsa).
The word svrthe is to be supplied in the subsequent stras.
prabhur ayam.
SaodhinIn effect this adhikra means that from now on [p] is only applied after
a nma in the feminine gender if that nmas own meaning is predominant. Previously
[p] was applied even when the nmas own meaning wasnt predominant as in
atibhagavat (vtti 1084), but from now on that is no longer allowed.
1087 / @Nke(zAvagAAEr"Aid"Bya: /
1087. a-keava-gaurdibhya
a-keava-gaurdibhyaafter a[], after a keava pratyaya, and after the words
gaura and so on.
In the feminine gender [p] is applied after words ending in a[], after words
ending in a keava pratyaya and after the words gaura and so on, provided
the words own meaning is predominant.
asi-kr ydav. keavtvndvana-car vainatey. pahit gtety atra tu
ktea ktasya keavatvbhva, tasyaiva tat-sajatvt. gaurdegaur kumr
kior taru barkar kalabh vadh cira. acarama-vayask sarve gaurdaya.
tath sakh ity-di. aiv iun vin, varbhv putr kalm abal piag
srag par mt-mah pit-mah tanv hay gavay un caur anuuh.
anavhty eke. tath ng sthly, kl ky, nl vaavauadhyo nl
nl ca sajy, ku ptre, sthal aktrima bhumau, bhj ry, ku lauhavikre, kmuk maithunecchau, go vapane, kavar kea-vee ity-di. gaurdir
kti-gaa. asvrthe tuprpta-vndvana-carety-di.
VttiExamples of when [p] is applied after words ending in a[] are si-kr
(the (female) doer of creation) and ydav (a female descendant of Yadu).
Examples of when [p] is applied after words ending in a keava pratyaya are
vndvana-car (a lady who wanders about in Vndvana) and vainatey (a female
descendant of Vinat). However, in cases like pahit (that which was studied
(feminine)) and gt (that which was sung (feminine)) [k]ta which has taken i[]
isnt considered keava, because only i[] itself is keava.
Examples of when [p] is applied after the words gaura and so on are:
i) Gaur, kumr, kior, taru, barkar, kalabh, vadh, and cira, which all
refer to girls whose age is not old.
ii) Sakh (girlfriend) and so on.
iii) Aiv which refers to a lady who doesnt have a child, varbhv (a female frog
or earthworm), putr (a daughter), kalm (spotted), abal (spotted), piag
1019
(yellowish, reddish), srag (spotted), par (pale, white), mt-mah
(maternal grandmother), pit-mah (paternal grandmother), tanv (a slender
woman), hay (a female horse, mare), gavay (a female gavaya), un (a female
dog), caur (a female thief), and anuuh (a female cow), though some say the
form should be anavh
iv) Ng in the sense of a stout female elephant, kl in the sense of blackish,
nl in the sense of a bluish mare or the indigo plant and nl or nl when a
name is being expressed referring to a name, ku in the sense of a bowl), sthal in
the sense of a natural spot of ground, bhj in the sense of rice gruel, ku in the
sense of a small pin made of metal, kmuk in the sense of a woman desirous of
sex, go in the sense of a sack, kavar in the sense of a braid, and so on.
The gaurdis are an kti-gaa.
But when the words own meaning isnt predominant we get prpta-vndvana-car
(A lady who has attained someone who wander about in Vndvana).
AmtaWith the two examples beginning with si-kr Jva Gosvm shows that
the word a in this stra refers in a general way to both the kt pratyaya a[] and to
the taddhita pratyaya a[]. Si-kr is formed by applying the kt pratyaya a[] in
the sense of si karoti (it does creation) by karmay a (827) and then applying
[p]. Ydav is formed by applying the taddhita pratyaya keava []a (also called a[])
in the sense of yador apatya str (a female descendant of Yadu) and then applying
[p]. It is clear from the examples that the name keava also refers both to the kt and
taddhita pratyayas. Vndvana-car is formed by applying the kt pratyaya []a after
the dhtu car[a] by adhikarae bhik-sendyeu ca care a (837). []a is called
keava because it has the indicatory letter . Vainatey is formed by applying the
taddhita pratyaya mdhava ha in the sense of vinaty apatya str (a female
descendant of Vinat) by lakm-ubhrdibhy mdhava-ho bahulam (1111). ha
is then replaced by eya and [p] is applied. A mdhava pratyaya is also called keava
since it has the quality of having as its indicatory letter in accordance with the
definition -in mdhava (1069).
Since an gama which has the indicatory letter is connected with the pratyaya that
follows (see vtti 105), i[] is connected with [k]ta. Thus somebody may wonder
whether or not [k]ta is called keava. To remove this doubt Jva Gosvm speaks the
sentence beginning pahit gtety atra tu. The idea is that i[] was already called
keava before [k]ta was applied not after [k]ta was applied. In accordance with the
precept aa-var bhaved gaur (an eight year old girl should be called a gaur)
Jva Gosvm speaks a special definition of the gaurdis with the words acaramavayask (girls whose age is not old) which mean yauvant prvvasth-bhja
(girls who are at the stage of life prior to youth). Since the gaurdis are an ktigaa, Jva Gosvm shows that [p] is applied after the words sakhi (friend) and so
on even though they dont fit the definition acarama-vayaska (those whose age is not
old). Similarly, Jva Gosvm shows that the words from aiv to anauh end in
[p] simply because they are considered gaurdis. Moreover, Jva Gosvm shows
that certain words, like the words from ng to the end, are gaurdis only in particular
meanings. By the words ity-di we get
pthv in the sense of the earth which would have been optional otherwise by urmnta-gua-vacant (1093), samn in the sense of a particular meter, revat in the
sense of the constellation rohi, and so on. The group of gaurdis mentioned by the
earlier grammarians has to be looked up in the Gaa-pha.
SaodhinThe traditional list of gaurdis, according to the Pinian Gaa-pha is
as follows: gaura, matsya, manuya, rga, haya, gavaya, mukaya, ya, pua, drua,
droa, haria, kaa, paara, ukaa, malaka, kuvala, badara, bamba, tarkra, arkra,
1020
pukara, ikhaa, suama, salanda, gauja, nanda, spa, sgeha, haka,
akula, srma, suba, srya, pa, ma, ghtaka, sakalka, sallaka, mlaka, mlata,
slvaka, vetasa, atasa, psa, maha, maha, cheda, van, takan, anauh, anavh,
eaa when it is made in karae prayoga, deha, kkdana, gavdana, tejana, rajana,
lavaa, pna, medha, gautama, yastha, bhauri, bhauliki, bhauligi, audghamni,
ligi, picchika, raa, oa, naa, na, mala, tana, ptana, savana, starana,
dhikaraa, eta, adhikra, grahya, pratyavarohi, sevana, sumagala when it is
someones name, sundara, maala, pia, viaka, kurda, grda, paa, pa,
lopha, kandara, kandala, tarua, taluna, bhat, mahat, saudharma, rohi and
revat when referring to a constellation, vikala, niphala, pukala, and kaa when it
refers to the hips. The words pippali and so on are also included among the gaurdis.
Thus we get pippal, hartak, kotak, am, karr, pthiv, kror, mtmah,
and pitmah.
Many of the gaurdi examples that Jva Gosvm mentions here are actually achieved
by other stras in the Pinian system. But since the gaurdis are an all-accomodating
kti-gaa, Jva Gosvm has included all such examples within the gaurdi group for
the sake of simplicity. For example, in the Pinian system gaur is achieved by idgaurdibhya ca (Adhyy 4.1.41) but kumr, kior, taru, barkar, kalabh,
vadh, and cira are achieved by vayasi prathame (4.1.20). Ktyyanas vrttik
on this stra changes early age (vayasi prathame) to any age except old age (vayasy
acarame) and gives vadh and cira as examples, since these words denote
women who have attained their maturity. Similarly, sakh and aiv are achieved by
sakhy aivti bhym (Adhyy 4.1.62) and ng and so on are achieved by
jnapada-kua-goa-sthala-bhja-nga-kla-nla-kua-kmuka-kabard vttyamatrvapanktrim-r-sthaulya-varncchdanyovikra-maithunecchkeaveeu (Adhyy 4.1.42).
1088 / s$a{"zAAid"Bya /
1088. saddibhya ca
sada-dibhyaafter the words sada and so on; caalso.
In the feminine gender [p] is also applied after the words sada and so on,
provided the words own meaning is predominant.
sad yd.
VttiThus we get sad (similar (feminine)) and yd (like which (feminine)).
AmtaOnly words made with the three pratyayas [k]a, [k]vi[p], and sa[k] mentioned
in samne karmay anya-tad-diu karmopamneu da ka-kvip-saka karmai,
samnasya ca sa (843) are accepted here. Thus we also get sadk and so on. The
words sada and so on are also included among the gaurdis.
1089 / aAyaeNAAlpatvaivavaaAyaAma, /
1089. pryelpatva-vivakym
pryeagenerally; alpatva-vivakymwhen there is a desire to express smallness
(alpatva).
1021
Generally in the feminine gender [p] is applied when there is a desire to
express smallness, provided the words own meaning is predominant.
alpa chatra chatr. eva ptr ml gha daty-di.
VttiThus a small chatra (umbrella) is called a chatr. Similarly, we get ptr (a
small bowl), ml (a small lotus-fibre), gha (a small water-pot), da (a
small stick), and so on.
1090 / iar"AmyaA: /
1090. trirmy
trirmyafter a trirm compound.
In the feminine gender [p] is applied after a trirm compound, provided
the words own meaning is predominant.
tri-rm pacdhyy tri-phal. dhtry-dike tu tri-phalaiva.
VttiThus we get tri-rm (the group of three Rmas), pacdhyy (the group of
five chapters), and tri-phal (the group of three fruits). But when the combination of
dhtr fruit and so on is being expressed, we only get tri-phal (the group of three
fruits).
AmtaWhen we have the vigrahas tray rm samhra (the group of
three Rmas) and so on, trirm-samsa is done by sakhy taddhitrthottara-padasamhreu samasyate, sa ca trirm-saja (932) and the feminine gender is
achieved by a-rmnt trirm lakm, b-ant v, trirmy p (934). However, the
statement trirmy p found in that stra is made only on the basis of the current
stra. With the sentence beginning dhtry-dike tu Jva Gosvm shows that there is
no rule that [p] has to be applied after a trirm compound when there is desire to
express a name. For example, it is well known that tri-phal is the name of a particular
medicine.
1091 / tasya BaAyaeRtyaTaeR /
1091. tasya bhryety arthe
tasyaof that person; bhrythe wife; itithus; arthein the sense.
In the feminine gender [p] is applied in the sense of the wife of that
person, provided the words own meaning is predominant.
p syt. mdhavasya bhry mdhav, katriy vaidy gaak dr.
VttiThe words p syt are understood in this stra. Thus the wife of Mdhava is
called Mdhav. Similarly, we get katriy (the wife of a warrior), vaidy (the wife
of a physician), gaak (the wife of an accountant), and dr (the wife of a
dra).
SaodhinSimilarly, we get gop (the wife of a cowherd), brhma (the wife of
a brhmaa), and so on.
1022
1092 / wr"AmaAd"ftyaTaAR"A wRpa, /
1092. i-rmd akty-arthd v p
i-rmtafter a word ending in i-rma; a-kti-arthtwhich doesnt have the meaning
of [k]ti; voptionally; p[p].
In the feminine gender [p] is applied after a word ending in i-rma,
provided the word doesnt have the meaning of [k]ti and the words own
meaning is predominant.
rtr rtri, dhl dhli, bhm bhmi, yuvat yuvati, paddhat paddhati, agul
aguli, ya yai, akt akti astre. akty-arthd iti kim? pakti hni. lakmvihitd evaatithir vaiav.
VttiThus we get rtr or rtri (night), dhl or dhli (dust), bhm or bhmi
(earth, place), yuvat or yuvati (a young woman), paddhat or paddhati (path,
method), agul or aguli (finger), ya or yai (a stick), and akt or akti
(spear) in the sense of a weapon.
Why do we say akty-artht? Consider pakti (a line) and hni (loss). Actually [p]
is only applied after those words ending in i-rma which end in a pratyaya that is
ordained in the feminine gender. Thus we only get atithir vaiav (the female
Vaiava guest).
AmtaThe vigraha of the compound kty-artha is kter artha ivrtho yasya ([a
pratyaya] whose meaning is like the meaning of [k]ti), and akty-artha refers to a word
in which there is no kty-artha pratyaya. The kty-artha pratyayas are those pratyayas
which are ordained in bhve prayoga in the feminine gender. So the resultant meaning
is that [p] can optionally be applied after any word ending in i-rma, with the
exception of words ending in kty-artha pratyayas. It should be understood here that
this rule can only be applied when the words own meaning is predominant, because
there is no adhikra for any other meaning.
Regarding rtr, the word rtri is formed by applying the feminine udi-pratyaya tri
after the dhtu r dne (2P, to give). Thus snce rtri doesnt end in a kty-artha
pratyaya, it can optionally take [p]. The word dhli is formed by applying the feminine
udi-pratyaya li after the dhtu dh[] kampane (5U, to shake, agitate), and when
[p] is applied we get dhl. Things should be understood in the same way with the
other words. Regarding yuvat, the word yuvati which is irregularly formed in the
feminine gender by yno yuvati (1085) optionally takes [p] because it doesnt end in
a kty-artha pratyaya. Bhaoj Dkita, however, says that yuvat is formed by
applying [p] after the word yuvat[] which is formed by applying the kt pratyaya
[]at[] after the dhtu yu miramiraayo (2P, to mix; to separate). Somebody
may wonder Why do we see such usage as yn kma-may dunoti ca mana (that
young lustful woman agitates my mind). Even though such usage can be
accomodated in accordance with the maxim niraku hi kavaya (the poets are
unrestricted, i.e they are free to do what they like), Jva Gosvm doesnt accept it
because it is against the opinion of Pini. Therefore in the stra beginning van yuvan
maghavan (191), which ordains the change of v to u, the change of v to u when [p]
follows was ordained with the exception of yuvati. Therefore only in un and so on
does the change to u take place but not in yuvati.
Regarding paddhat, even though the normal word hati is formed by applying the kt
pratyaya [k]ti after the dhtu han[a] his-gatyo (2P, to strike, kill; to go, move),
1023
still the word paddhati is not considered to end in a kty-artha pratyaya because it is
doesnt have the bhve prayoga meaning since it is irregularly formed by means of the
stra beginning pdasya gdiu (Bhat 1959). Therefore it can optionally take [p].
The words aguli and so on are formed with udi pratyayas. The word akti can
optionally take [p] only when it refers to a weapon. It cannot take [p] in its usual
meaning of smarthya (potency, ability).
Jva Gosvm gives pakti and so on as counterexamples. In the case of hni, [k]ti is
replaced by ni (see stra 901). Likewise with glni and mlni and so on. Jva Gosvm
also gives the counterexample atithi to show how [p] is only applied after those words
ending in i-rma which end in a pratyaya that is ordained in the feminine gender.
Atithi, however, is masculine in accordance with the following statement of Amarakoa: atithir n ghgate (the word atithi, which refers to someone who has come to
the house, is masculine).
1093 / or"AmaAntagAuNAvacanaAtKa&s$ats$aAe"vavajaAR"A /
1093. u-rmnta-gua-vacant kharu-sat-sagoddhava-varjd v
u-rma-anta-gua-vacantafter a word ending in u-rma which expresses a gua
(quality); kharu-sat-saga-uddhava-varjtexcept for the word kharu and words
whose uddhava is a sat-saga; voptionally.
In the feminine gender [p] is optionally applied after a word ending in urma which expresses a gua, provided the words own meaning is
predominant. But [p] cannot be applied after kharu and after words ending
in u-rma which have a sat-saga as their uddhava.
mdv mdu, gurv guru, bahv bahu, laghv laghu, tanv tanu. aguavacandes tukhu kharu kadru.
VttiThus we get mdv or mdu (soft), gurv or guru (heavy), bahv or
bahu (many), laghv or laghu (light), tanv or tanu (thin), and so on. But in
the case of words that dont express a gua and so on we just get khu (a female
mouse), kharu (sharp), and kadru (tawny).
AmtaIt was described in the Samsa-prakaraa (Bhat vtti 1738) that guam
uktv yo guini vartate sa gua-vacana (A gua-vacana is a word which, after
referring to the quality, refers to the thing that possesses the quality). So the words
mdu and so on here first refer to the quality such as softness and so on and then refer
to the thing that possesses that quality. Other examples are pau (sharp, clever) and
so on. Tanu means katva-gua-yukt (a feminine thing endowed with the quality of
thinness). khu cannot take [p] since it expresses the dravya mouse, And kharu
and kadru cannot take [p], even though they express a gua, because they were
excluded by the phrase
kharu-sat-sagoddhava-varjt (1093). Other examples of words ending in u-rma which
have a sat-saga as their uddhava are pu (pale), babhru (tawny), and so on.
1094 / @r"AmaAntajaAtaeinaRtyalamaIvaEzyaAid"vajaRma, /
1094. a-rmnta-jter nitya-lakm-vaiydi-varjam
1024
a-rma-anta-jteafter a jti which ends in a-rma; nitya-lakmwords which are
always feminine; vaiya-dithe words vaiya (merchant) and so on; varjamwith
the exception of.
In the feminine gender [p] is applied after a jti ending in a-rma, with the
exception of words which are always feminine and the words vaiya and so
on.
kti-graha jtir lign ca na sarva-bhk.
sakd-khyta-nirgrhy gotra ca caraai saha.
ayam artha udharani ca. kty kra-mtrea ghyate y s jti. yath hari
mahi. tath lign madhye sarva liga na bhajate, kintu pustva strtvam eva
y bhajate s ca jti. yath brhma dev. tath gotra-pratyaynta ca jti, yath
nyan crya. tath veda-khdhyy ca jti, yath kah bahvc. s ca s
ca sakd apy khytena kathanena nirgrhy sarvatra jey bhavatti. nehabalk
vaiy katriy. pryo ya-rmoddhavo vaiydi.
Vtti[The earlier grammarians have given the following definition of the word jti:]
kti-graha jtir
lign ca na sarva-bhk
sakd-khyta-nirgrhy
gotra ca caraai saha
The meaning of this verse along with examples is as follows:
(i) A jti is that which is understood simply by means of the form. Examples are hari
(a female deer, i.e a doe) and mahi (a she-buffalo).
(ii) Also a jti is that which doesnt partake of all the genders but rather only partakes
of the masculine and feminine genders. Examples are brhma (a brhmaa
woman) and dev (a goddess).
(iii) A word which ends in a gotra pratyaya (see stras 1113 to 1116) is also considered
a jti. Examples are nyan (a female descendant of Naa) and crya (a
female descendant of Cara).
(iv) One who studies a branch of the Vedas (see stra 1127) is also considered a jti.
Examples are kah (a lady who studies the Kaha branch of the Yajur-veda) and
bahv-c (a lady who studies the Bahv-c branch of the g-veda).
(v) [As a further condition for the first two definitions:] A jti should be recognizable in
all cases simply by its being described even once.1
But [p] is not applied in balk (a concubine) nor in vaiy (a merchant woman)
and katriy (a warrior woman). Generally, words which have ya-rma as their
uddhava are counted among the vaiydis.
AmtaAnticipating the question And what exactly is a jti?, Jva Gosvm answers
with a verse of the earlier grammiarns. Even though the definition nityatve sati anekasamavetatva jtitvam (something is a jti if it inheres in many and always exists
somewhere at any given time) is well known, still, thinking it too brief and difficult to
understand, Jva Gosvm has introduced the definition of the earlier grammarians for
the sake of getting a broader understanding. In that definition the phrase kti1 For example, if somebody points to a form containing a dewlap, two horns, four legs, and a tail and
says to us this is a cow, then the next time we perceive another instance of such a form we should
automatically understand this is a cow. In this regard, in addition to quoting the standard definition of
the earlier grammarians mentioned above, Siddhnta-kaumud 518 also offers another definition of jti:
asarva-ligatve saty ekasy vyaktau kathand vyakty-antare kathana vinpi sugrah jtir iti
lakantaram. (Another definition is that a jti is that which, because of its being already described in
reference to one individual, is easily understandable without having to describe it again in reference to
another individual).
1025
graha jti means a jti is the gotva (cowness) and so on that is indicated by the
form of the dewlap and so on. In other words, the specialities of the various forms are
the indicators of the various jtis. A jti is actually the property of an object. But here
the word jti refers to the object which is characterized by such a jti. Therefore Jva
Gosvm gives the examples hari (a female deer, i.e a doe) and so on.
Someone may argue, Well, the jtis such as brhmaatva (brhmaa-hood) and so
on cannot be understood simply by means of the form, because a similar form can also
be seen in dras and so on. Therefore another definition is given with the phrase
lign ca na sarva-bhk. The meaning of this phrase is explained in the vtti. The
words brhmaa and so on are only used in the masculine and feminine genders and
not in the neuter gender. Thus they do not partake of all the genders. But someone
may further argue, Well, then the names such as Viumitra and so on should also be
considered jtis since they dont partake of all the genders. Therefore the phrase
sakd-khyt nirgrhy is given to remove that possibility. The explanation of sakdkhyt nirgrhy is sakd eka-vram khyt kathit upadi sat nieea
grhy jna-viay-bht bhavati cet tad s jti (it is a jti only if being taught one
time it can be understood in all cases). This is not a separate definition but rather just
a further condition of the two definitions that were already described. Therefore Jva
Gosvm speaks the words s ca twice in the vtti. So the idea is that something is a
jti only if being taught one time in reference to one individual it can be recognized in
many other other individuals. For example when the jti of cowness is taught in
reference to one individual cow or when the jti of brhmaa-hood is taught in
reference to one individual brhmaa then all the instances of cowness and brhmaahood can be recognized. But this is not so in the case of names, since the same
characteristics are not found in all the individuals named Viumitra, for example,
since they have different natures.
Moreover a third definition of a jti is given in accordance with conventional usage:
gotra ca caraai saha. This is explained in the vtti to mean a descendant and a
student of a particular branch of a Veda are also considered jtis. Jva Gosvm gives
counterexamples with the sentence beginning neha. The words balk and so on dont
take [p] because they are always used only in the feminine gender.1 Examples of
other nitya-lakm words are makik, piplik, lat, my, and so on. With the
sentence beginning prya Jva Gosvm specifies what is inluded by the word di in
vaiydi. The word prya (generally) is used based on the fact that some
grammarians dont include words that have ya-rma as their uddhava among the
vaiydis. The grammarian Padmanbha-datta, however, says that apart from the
words haya, gavaya, mkaya, ya, and matsya, all other words which have ya-rma
as their uddhava are to be considered vaiydis. Thus the words katriya and so on are
vaiydis.
1095 / na{nar"yaAenaARr"I /
1095. n-narayor nr
n-narayoof the words n (man) and nara (man); nrnr (woman).
N + [p] and nara + [p], however, become nr by irregular formation.
b-ant sdhu. p nivtta.
1 I.e there is no masculine counterpart of the word balk. Whereas the words
brhma and so on have the masculine counterpart brhmaa and so on.
1026
VttiThe words b-ant sdhu are understood in this stra. The adhikra [p]
(1083) ends here.
AmtaIn the feminine gender nr is the proper form of n + [p] and nara + [p] in
the sense of jti. In the case of the word n [p] was already achieved by -rmc
caturbhujnubandhn na-rmd acate ca (1084), and in the case of the word nara
[p] was already achieved by a-rmnta-jte (1094). But in both cases the result of
the nipta is the vndra.
1096 / opamaAnapaUvaARU"r"Ae&x.~ , s$aih"tas$aMih"tavaAmaAid"paUvaARa /
1096. upamna-prvd ror , sahita-sahita-vmdi-prvc ca
upamna-prvtwhich comes after an upamna (word expressing that to which
something else is compared); roafter the word ru (thigh); the feminine
pratyaya []; sahita-sahita-vma-di-prvtwhich comes after the words sahita
(joined together), sahita (joined together), vma (beautiful), and so on; ca
and.
In the feminine gender [] is applied after the word ru, provided it comes
after an upamna or after the words sahita, sahita, vma, and so on.
karabhor, sahitor.
VttiThus we get karabhor (a lady whose thighs resemble the trunks of
elephants) and sahitor (a lady whose thighs are joined together, e.g a fat lady
whose thighs rub together).
AmtaThe words sahita and so on are mentioned separately because they are not
upamnas. Regarding the example karabhor, even though Amara-koa defines
karabha as mai-bandhd kaniha karasya karabho bahi (the outer [upper
fleshy] portion of the hand from the wrist until the small finger is called the karabha,
i.e the metacorpus), still in order for things to make sense the word karabha here has
to be taken as synonymous with the word kalabha (young elephant) since it is heard
that r and l are practically one (see Bhat vtti 128 recounted under stra 76).
Moreover, to fit the analogy, the main meaning young elephant has to be ignored
here and by lakan vtti the meaning trunk of a young elephant has to be
accepted. Thus the vigraha of karabhor is karabhau kari-uv iva r yasy (a
lady whose two thighs are like two elephant trunks (karabhau=kari-uau). Likewise
we get rambhor (a lady whose thighs resemble plantain trees) and so on. The
vigraha of sahitor is sahitv r yasy (a lady whose thighs are joined together).
Likewise we get vmor (a lady whose thighs are beautiful), hrasvor (a lady
whose thighs are short), and so on.
1097 / @jaAde"r"Apa, /
1097. ajder p
aja-deafter the words aja (goat) and so on; pthe feminine pratyaya [p].
In the feminine gender [p] is applied after the words aja and so on.
prvasypavdo yam. tatra jtpaaj av eak kokil kruc caakety-di. atha
keavepakikar tat-kar ity-di. bhry-vaya-pamugdh jyeh kanih
1027
madhy madhyam go-plik iu-plik ity-di. vayasikany bl ho pk
vatsak mand vilt ity-di. ajdir kti-gaa.
VttiThis is an apavda of certain previous [p]-s. In that regard, examples of when
[p] is used instead of [p] for a jti are aj (a she-goat), av (a she-horse),
eak (a female sheep, a ewe), kokil (a female kokila bird), kruc (a female
kruca bird), caak (a female caaka bird), and so on. Next, examples of when [p]
is used instead of [p] for words ending in a keava pratyaya are kikar (a female
servant), tat-kar (a female who does that), and so on. Examples of when [p] is
used instead of [p] for a wife or for a certain age are mugdh (the wife of a fool),
jyeh (the wife of the eldest brother), kanih (the wife of the youngest
brother), madhy (the wife of the middle brother), madhyam (the wife of the
middle brother), go-plik (the wife of a cowherd), iu-plik (the wife of a childprotector), and so on [in the sense of wife] and kany, bl, ho, pk, vatsak,
mand, vilt, and so on in the sense of age.
The ajdis are an kti-gaa.
AmtaWith the phrases tatra jtpa and so on Jva Gosvm specifies which
previous [p]-s this rule is an apavda of. For example, in the case of aj and so on
[p] is an apavda of the [p] that would have been applied by a-rmnta-jte
(1094). Regarding the phrase keavepa, the words kikar and so on are formed with
the kt pratyaya a[t] that is an apavda of the kt pratyaya []a by ki-yat-tad-bahuv
at (Bhat 1441). Thus this is an apavda of the [p] that would have been applied by
a-keava-gaurdibhya (1087) since []a is keava. Regarding the phrase beginning
bhry, in the case of mugdh and so on the [p] that was ordained in the sense of
tasya bhry (1091) is overruled and in the case of kany and so on the [p] that
would have been applied by a-keava-gaurdibhya (1087) in accordance with the
statement acarama-vayask sarve gaurdaya (vtti 1087) is overruled.
1098 / wta: atyayaivaBaASaA /
1098. ita pratyaya-vibh
itafrom now on; pratyaya-vibhoptionality of the pratyayas.
From now on the pratyayas are only optionally applied.
paribheyam -parisampte. ki ca
VttiThis paribh lasts up until the end of this prakaraa. Moreover, the pratyayas
undergo various changes as follows:
AmtaThis stra means ita prabhti ye pratyay ucyante te tu vibhay
pravartante (from now on the pratyayas which are going to be described are only
optionally applied). This means that the sentences which express the meanings of the
pratyayas are also allowed and so are the equivalent compounds.
SaodhinThe samsnta pratyayas and the feminine pratyayas described
previously were absolutely mandatory, but the taddhita pratyayas which are going to
be described now are optional in that one can either express what they want to say by
using the pratyaya or by using the equivalent vkya or samsa. For example, if
someone wants to say son of Ka, they can either use the taddhita pratyaya i[]
(see stra 1107) and say kri son of Ka or they can speak the vkya
kasypatyam son of Ka or they can use the samsa kpatyam son of
1028
Ka. In all cases the meaning is the same, but there are different ways how to
express the meaning. Using the pratyaya is not the only way. Another difference
between the taddhita pratyayas which are going to be described now and the
samsnta and feminine pratyayas which were described previously is that previously
the pratyayas were applied after a nma (see stras 1063 and 1080), but now the
pratyayas
will be applied after viupadas (see vtti 1100 and stra 1105).
1099 / atyayae Ka wRna: , Ga wya: , C$ wRya: , Q& wk(: , Q&LstvaIk(: , X# Wya:
X#k( Wyak(: , P( @Ayana: , vaur"k(: /
1099. pratyaye kha na, gha iya, cha ya, ha ika, ha eya, pha yana, vur
aka
pratyayewhen a pratyaya is to be applied; khathe pratyaya kha; nathe
replacement na; ghathe pratyaya gha; iyathe replacement iya; chathe
pratyaya cha; yathe replacement ya; hathe pratyaya ha; ikathe
replacement ika; hathe pratyaya ha; eyathe replacement eya; phathe
pratyaya pha; yanathe replacement yana; vuthe pratyaya vu; akathe
replacement aka.
When it comes to applying a taddhita pratyaya, kha is replaced by na, gha
by iya, cha by ya, ha by ika, ha by eya, pha by yana, and vu by aka.
pratyaye kartavye ndn pinya-vat khdi-sthnyat jey. tatra varasvarpe rma, yath kha-rma na ity-di.
VttiIt should be understood that when a pratyaya is to be applied na and so on
are the replacements of kha and so on. This is similar to what is done in Pinis
system. In this regard, the word rma is used to denote a single vara (see stra 35).
So, for example, kha-rma becomes na and so on.
AmtaThe meaning of the phrase pinya-vat is this: Just as the Pinians ordain
that vu become aka and yu become ana (see Adhyy 7.1.1) and thus consider
aka and so on to be replacements of vu and so on, so in the same way na and so on
should be understood to be replacements of kha and so on.
SaodhinSomeone may argue, Why not just make the pratyaya as na and so
on in the first place? What is the point of first calling it kha and so on and then making
this stra to change it into na and so on? The answer is that kha and so on are
comprised of but one syllable whereas na and so on are comprised of two or more
syllables. In the Taddhita-prakaraa the pratyayas will be mentioned again and again
in different stras in different meanings. So it actually saves recitation time to give a
monosyllabic name like cha and then give a stra to change it to ya rather than to
mention a polysyllablic name like ya again and again every time. For example, in the
Bhat the pratyaya cha appears at least 22 times in the stras of the Taddhitaprakaraa. It only takes 25 syllables to say cha 22 times and to say the phrase cha
ya whereas it takes 48 syllables to say ya 22 times. Thus on the whole, taking
into account all the pratyayas mentioned here, this method saves at least 5 minutes of
recitation time, which is a lot of time in the world of stra recitation where folks dare
not utter even a mtr more than necessary (see vtti 2).
1100 / tasya ivak(Ar" wita payaRntaM ke(zAvaNA: /
1029
1100. (tasya vikra iti paryanta) keava-a
tasya vikra itithe meaning tasya vikra (stra 1165); paryantamup til and
including; keava-athe pratyaya keava []a.
Keava []a is applied in all the meanings up til and including the meaning
tasya vikra (1165).
ayam ev ity ukta. tatra tasypatyam ity-di strair arth darayiyante. tata ca,
madhor apatyam ity-dy arthe madhu-abdt ahy-antt keava-e kte,
uktrthasypatydi-padasyprayoga. tato ntaraga svder mahhara. disarvevarasya vndra u-dvayasya govindamdhava. pake vkya samsa
ca sarvatra, madhor apatya madhv-apatyam ity-di. vtra-ghno patydir vrtra-ghna
ity atra hantes to nsiha iti na syt, kevala-hana-dhto svkrt.
VttiThis same pratyaya was previously called a[] (see vttis 1042 and 1043 and
stras 1049, 1052, 1057, and 1087). In this regard, the meanings referred to here will
be shown in the stras tasypatyam (1106) and so on. So, when keava []a is applied
after the word madhu which ends in a ah viubhakti in the meanings madhor
apatyam (descendant of Madhu) and so on, the word apatyam and so on, whose
meaning has already been expressed [by the taddhita pratyaya], is left out and
antaraga svder mahhara eka-padatvrambhe (601) is applied. Then disarvevarasya vndro nsihe (1042) and u-dvayasya govinda (1055) are applied
and we get mdhava (descendant of Madhu, name of Ka).
<1.1>.
In the other case we get the equivalent sentence madhor apatyam and so on or the
equivalent compound madhv-apatyam and so on (see stra 1098).
SaodhinKeava []a is the default pratyaya in all the meanings from
tasypatyam son / descendant of that person (1106) up til and including tasya
vikra product of that thing (1165). It will not be repeated again and again in those
stras because its application is understood by the force of this stra. So the stras
tasypatyam (1106) and so on are generally understood to mean tasypatyam ity
arthe ... keava-a syt (Keava []a is applied [after ...] in the meaning
tasypatyam). However, there are exceptional cases where other pratyayas are
applied instead.
1101 / id"tyaid"tyaAid"tyayamaeByaAe Nyar"Ama: ,
patyauar"pad"AaAgANApatyaAde": /
1101. dity-adity-ditya-yamebhyo ya-rma, paty-uttara-padc cgaapaty-de
diti-aditi-ditya-yamebhyaafter the words diti (Diti, the mother of the demigods),
aditi (Aditi, the mother of the demons), ditya (son of Aditi), and yama (Yamarja,
the Lord of death); ya-rmathe pratyaya []ya-rma; pati-uttara-padtafter a
compound in which the last the word is pati (Lord); caalso; a-gaapaty-dewith
1030
the exception of gaa-pati (Lord of the various classes of beings who are attendants
of Lord iva, name of Gaea) and so on.
But after diti, aditi, ditya, and yama []ya is applied instead of keava []a.
The same is true after compounds which end in pati, with the exception of
gaapati and so on.
diter apatydir daitya, aditer ditya, eva ydu-patya brhas-patya. gaapatydes tu gapata vapata pupatam ity-di.
VttiThus when the meaning is son/descendant and so on1 of Diti, we get daitya.
Likewise when the meaning is son/descendant and so on of Aditi, we get ditya.
diter apatyam (a son/descendant of Diti) ([]ya is applied in the sense of
tasypatyam (a son/descendant of that person) by stras 1101 and 1106, and thus
the word apatyam is left out in accordance with uktrthnm aprayoga (vtti 600))
dite + []ya (601) diti + []ya (1042) daiti + []ya (1053) daitya (87)
daitya + s[u] (93) daitya <1.1>.
In the same way we get ydu-patya (son/descendant of Yadu-pati) and brhaspatya (son/descendant of Bhas-pati).
yadu-pater apatyam (a son/descendant of Yadu-pati) ([]ya is applied in
the sense of tasypatyam (a son/descendant of that person) by stras 1101 and
aprayoga (vtti 600)) yadu-pate + []ya (601) yadu-pati + []ya (1042) ydupati + []ya (1053) ydu-patya (87) ydu-patya + s[u] (93) ydu-patya
<1.1>.
But when we have gaa-pati and so on, we get ga-patam (that which belongs to
Gaa-pati), va-patam (that which belongs to Ava-pati), pu-patam (that which
belongs to Pau-pati), and so on.2
gaa-pater idam (that which belongs to Gaa-pati) (a[] is applied in the
sense of tasyedam (this belongs to that / this is related to that) by stra 1164, and
thus the word idam is left out in accordance with uktrthnm aprayoga (vtti 600))
gaa-pate + a[] (601) gaa-pati + a[] (1042) ga-pati + a[] (1053) gapata (87) ga-pata + s[u] (157) ga-pata + am (94) ga-patam <1.1>.
AmtaWhen []ya is applied after the word ditya in the sense of dityasypatyam
(son/descendant of ditya), the ya-rma of ditya is deleted by viujant taddhitayasya haro bhagavati (1056) and we get ditya.
1102 tasya BaAva wita payaRntamaiak(ilaByaAM maADavaX#: /
1102. (tasya bhva iti paryantam) agni-kalibhy mdhava-ha
1 The word di and so on is used here in apatydi because []ya is used instead of
keava []a in all the meanings from tasypatyam to tasya vikra. So the di here
represents the second word in all these meanings e.g devat, samha, idam, vikra,
and so on.
2 Because the neuter gender is used here the meaning of son/descendant doesnt fit
here. Most likely the intended meaning here is tasyedam this belongs to that person
(1164).
1031
tasya bhva itithe meaning tasya bhva (stra 1199); paryantamup til and
including; agni-kalibhymafter the words agni (the demigod of fire) and kali (the
personification of quarrel); mdhava-hathe pratyaya mdhava ha.
Mdhava ha is applied after agni and kali in all the meanings up til and
including the meaning tasya bhva (1199).
agner apatyam ity-dy artheu gneya, kleya. gney.
VttiThus when we have the meanings agner apatyam (son/male descendant of
Agni) and so on, we get gneya. Likewise we get kleya.
agner apatyam (son/male descendant of Agni) (mdhava ha is applied in the
sense of tasypatyam (a son/descendant of that person) by stras 1102 and 1106,
and thus the word apatyam is left out in accordance with uktrthnm aprayoga
(vtti 600)) agne + mdhava ha (601) agni + mdhava ha (1099) agni + eya
(1042) gni + eya (1053) gneya (87) gneya + s[u] (93) gneya <1.1>.
In the feminine we get gney daughter/female descendant of Agni (see stra
1087).1
SaodhinThis is an apavda of keava []a. But it also surpasses the limits of
keava []a. Keava []a is only applied in the meanings up til and including tasya
vikra (1165), but mdhava ha is applied in all the meanings up til and including
tasya bhva (1199). Likewise with nsiha na and nsiha sna in the next stra.
1103 / IpauMs$aAByaAM na{is$aMh"naaAE , BaAvae ca vaA /
1103. str-pusbhy nsiha-na-snau, bhve ca v
str-pusbhym2after the words str (woman) and pus (man); nsiha-nasnauthe pratyayas nsiha na and nsiha sna; bhvein the meaning tasya
bhva (1199); caalso; voptionally.
Nsiha na and nsiha sna are applied after str and pus respectively in
all the meanings up til and including the meaning tasya bhva (1199).
But in the case of tasya bhva (1199) they are are only optionally
applied.
straia pausnam. bhve straia strtva pausna pustvam. tvo vakyate.
VttiThus we get straiam (that which belongs to a woman) and pausnam (that
which belongs to a man).
striy idam (that which belongs to a woman) (nsiha na is applied in the
sense of tasyedam (this belongs to that / this is related to that) by stras 1103 and
1164, and thus the word idam is left out in accordance with uktrthnm aprayoga
1 If a pratyaya is mdhava, it is automatically keava since mdhava includes the
indicatory letter .
2 Str-pusbhym is the <5.2> of the irregular rmaka compound str-pusa
which is formed with the samsnta pratyaya keava a-rma by rmake dhenvanauhau str-pusdaya ca (1072)
1032
(vtti 600)) striy + nsiha na (601) str + nsiha na (1042) straina (111)
straia (87) straia + s[u] (157) straia + am (94) straiam <1.1>.
pusa idam (that which belongs to a man) (nsiha sna is applied in the
sense of tasyedam (this belongs to that / this is related to that) by stras 1103 and
1164, and thus the word idam is left out in accordance with uktrthnm aprayoga
(vtti 600)) pusa + nsiha sna (601) pus + nsiha sna (1042) paussna
(176) pausna (87) pausna + s[u] (157) pausna + am (94) pausnam
<1.1>.
But when the meaning is tasya bhva (1199), we get straiam or strtvam
(womanhood) and pausnam or pustvam (manhood, virility).
AmtaIn pausnam the s of pus, which is preceded by a viucakra, is deleted by
sat-sagntasya haro viupadnte (176) by considering the viucakra to be a
viujana (see vtti 207). But in pustvam, when the s of pus undergoes satsagnta-hara by the same process, the m of pum becomes s by puma sa-rmo
harikamala-harikhagayor ydavetara-parayo, sa ca viucakra-prvo viucpaprvo v (Bhat 1994).
1104 / gAAe: s$avaeRr"Aid"atyayaas$ae yar"Ama: /
1104. go sarvevardi-pratyaya-prasage ya-rma
goafter the word go (cow); sarvevara-di-pratyaya-prasagein the event of a
pratyaya beginning with a sarvevara; ya-rmathe pratyaya ya-rma.
Whenever a pratyaya beginning with a sarvevara would normally be applied
after go, ya-rma is applied instead.
o-dvayasyv-vau pratyaya yegavyam. ita param arth daryante.
VttiO-dvayasyv-vau pratyaya ye (603) is applied and we get gavyam (that
which belongs to a cow).
gor idam (that which belongs to a woman) (ya is applied in the sense of
tasyedam (this belongs to that / this is related to that) by stras 1104 and 1164, and
thus the word idam is left out in accordance with uktrthnm aprayoga (vtti 600))
go + ya (601) go + ya (603) gavya (87) gavya + s[u] (157) gavya + am
(94) gavyam <1.1>.
Now the meanings will be shown:
AmtaRegarding gavyam, ya-rma is a replacement of the pratyaya keava []a
which will be ordained in the sense of tasyedam (1164).
SaodhinIn stras 1100 to 1104 the pratyayas were enumerated, but now the
meanings in which the pratyayas are applied will be shown. But first we have a
paribh:
1105 / @iDak(Ar"s$aUae aTamainaidR""ivaSNAuBaftyantaAtatyaya: /
1105. adhikra-stre prathama-nirdia-viubhakty-antt pratyaya
1033
adhikra-strein the adhikra stra; prathama-nirdiawhich is mentioned first;
viubhakti-anttafter the word ending in a viubhakti; pratyayathe pratyaya.
The pratyaya is applied after that word ending in a viubhakti which is
mentioned first in the adhikra-stra.
paribheyam.
VttiThis is a paribh.
1106 / tasyaApatyama, /
1106. tasypatyam
tasyaof that person; apatyamson/descendant.
According to how they were previously ordained, the pratyayas are applied
after the word ending in a ah viubhakti in the meaning
son/descendant of that person.
vibhu cyam. atrrthe ahy-antn nmno yath-vihita syu. madhor apatya
mdhava. eva daitya ditya straia ity-di.
VttiThis is also a vibhu adhikra. The pratyayas are applied, as ordained previously,
in this meaning after the nma ending in a ah viubhakti. Thus, when we have
the meaning madhor apatyam (descendant of Madhu), we get mdhava.
<1.1>.
Likewise we get daitya (son/descendant of Diti), ditya (son/descendant of
Aditi), straia (son/descendant of a lady), and so on.
diter apatyam (a son/descendant of Diti) ([]ya is applied in the sense of
tasypatyam (a son/descendant of that person) by stras 1101 and 1106, and thus
the word apatyam is left out in accordance with uktrthnm aprayoga (vtti 600))
dite + []ya (601) diti + []ya (1042) daiti + []ya (1053) daitya (87)
daitya + s[u] (93) daitya <1.1>.
aditer apatyam (a son/descendant of Aditi) ([]ya is applied in the sense
of tasypatyam (a son/descendant of that person) by stras 1101 and 1106, and
thus the word apatyam is left out in accordance with uktrthnm aprayoga (vtti
600)) adite + []ya (601) aditi + []ya (1042) diti + []ya (1053) ditya
(87) ditya + s[u] (93) ditya <1.1>.
striy apatyam (that which belongs to a woman) (nsiha na is applied in
the sense of tasypatyam (a son/descendant of that person) by stras 1103 and
1034
aprayoga (vtti 600)) striy + nsiha na (601) str + nsiha na (1042)
straina (111) straia (87) straia + s[u] (93) straia <1.1>.
SaodhinAs well as being a vidhi stra this is also a adhikra stra. Moreover,
since it is a vibhu adhikra, it includes the two prabhu adhikras (stras 1113 and
1117) and thus extends up til stra 1124. The effect of this adhikra is that any
pratyayas ordained from now until stra 1124 will be applicable only in the meaning
tasypatyam. The word tasya in tasypatyam is a variable word. That is to say it
stands for whichever person one wants to talk about. So if one wants to talk about
Madhus son/descendant one will substitute madho for tasya and say madhor
apatyam. Similarly, if one wants to talk about Ditis son/descendant one will substitute
dite for tasya and say diter apatyam, and so on. When we thus have madhor
apatyam and so on, one may then wonder which word to apply the pratyaya after. To
answer that we have the paribh adhikra-stre prathama-nirdia-viubhaktyantt pratyaya (1105). Since the word tasya is the first word ending in a viubhakti
in this adhikra stra tasypatyam, we apply the pratyaya after the variable word
which ends in a ah viubhakti as Jva Gosvm himself points out in this vtti
with the phrase ahy-antn nmna. Thus we apply the pratyayas keava []a and
so on after the words madho and so on, and the word apatyam is left out in
accordance with the maxim uktrthnm aprayoga (vtti 600).
1107 / @r"AmabaA"Aid"ByaAimana{Ris$aMh": , d"zAr"TaAde"vaAR /
1107. a-rma-bhv-dibhym ir nsiha, daarathder v
a-rma-bhu-dibhymafter words ending in a-rma and after the words bhu
(name of a certain person) and so on; ithe pratyaya i-rma; nsihansiha;
daaratha-deafter the words daaratha (name of Rmas father) and so on; v
optionally.
But i[] is applied after words ending in a-rma and after the words bhu
and so on. And i[] is optionally applied after the words daaratha and so on.
ayam eva i ity ukta. gargasypatya grgi, bhavi, darathi. pradyat
darathya maithil. saumitri saumitra ca.
VttiThis same pratyaya was previously called i[] (see vttis 1042 and 1043). Thus,
when we have the meaning gargasypatyam (son of Garga), we get grgi.
gargasypatyam (son of Garga) (i[] is applied in the sense of
tasypatyam (son / descendant) by stra 1107, and thus the word apatyam is left
out in accordance with uktrthnm aprayoga (vtti 600)) gargasya + i[] (601)
garga + i[] (1042) grga + i[] (1053) grgi (87) grgi + s[u] (93) grgi
<1.1>.
An example of the bhv-dis is bhavi (descendant of Bhu).
bhor apatyam (descendant of Bhu) (i[] is applied in the sense of
tasypatyam (a son/descendant of that person) by stra 1107, and thus the word
apatyam is left out in accordance with uktrthnm aprayoga (vtti 600)) bho +
i[] (601) bhu + i[] (1042, 1055) bho + i[] (55) bhavi (87) bhavi +
s[u] (93) bhavi <1.1>.
1035
An example of the daarathdis is darathi or daratha (son of Daaratha),
since we see the usage pradyat darathya maithil (the princess of Mithil
should be given to the son of Daaratha). Another example is saumitri or saumitra
(the son of Sumitr, name of Lakmaa)
SaodhinHere i[] is an apavda of the default pratyaya keava []a. But since
this stra comes under the adhikra stra tasypatyam (1106), i[] is only applied
after the words mentioned here when the meaning is tasypatyam. Likewise with the
other pratyayas which will be ordained in the upcoming stras. According to the
Pinian Gaa-pha, the bhv-dis are bhu, upabhu, upavku, nivku, ivku,
vaku, upanindu, upabindu, val, vkal, c, balk, mik, kual, bhagal,
chagal, dhruvak, dhuvak, sumitr, durmitr, pukara-sat, anuharat, deva-arman,
agni-arman, bhadra-arman, suarman, kunman, sunman, pacan, saptan, aan,
amitaujas with deletion of its final s1, udacu, iras, ma, arvin, marc, kemavddhin, khaltodin, kharandin, nagara-mardin, prkra-mardin, loman, ajgarta,
ka, yudhihira, arjuna. smba, gada, pradyumna, rma, udakas, and sambhyas
and ambhas with deletion of their final s2.
The bhv-dis are an kti-gaa. Thus we also get styaki (descendant of Satyaka)
and so on. One may wonder why some words ending in a-rma were again included
among the bhv-dis since this stra already said that words ending in a-rma take
i[]. The answer is that these words are included among the bhv-dis so that they will
not take any of the other pratyayas ordained by future stras. For example, the word
ka is included among the bhv-dis so that it will take i[] rather than taking
keava []a by the more specific future stra ivde keava-a. y-andhaka-vikurubhya ca (1109). Thus we get kri (son/descendant of Ka).
1108 / vyaAs$aAde"r"ik(NA, , s$a ca icata, /
1108. vysder aki, sa ca cit
vysa-deafter the words vysa (name of the famous sage who arranges and edits
the Vedic literature) and so on; akithe pratyaya aki[]; sait; caand; c-ithas
the indicatory letter c.
Aki[] is applied after the words vysa and so on, and it is considered as
having the indicatory letter c.
vndra-sthna-catu-sandesyety-di, vysasypatya vaiysaki, sudhtu
saudhtaki. varua-cala-nida-bimbdaya ca vysdaya.
VttiWhen we have the meaning vysasypatyam (son of Vysa), the stra
beginning vndra-sthna-catusandea (stra 1043) is applied and we get
vaiysaki.
vysasypatyam (son of Vysa) (aki[] is applied in the sense of tasypatyam
(son / descendant) by stra 1108, and thus the word apatyam is left out in
accordance with uktrthnm aprayoga (vtti 600)) vysasya + aki[] (601) vysa
+ aki[] (1043) vaiysa + aki[] (1053) vaiysaki (87) vaiysaki + s[u] (93)
vaiysaki <1.1>.
1 Thus the final form will be amitauji (descendant of Amitaujas).
2 Thus the final forms will be sambhyi (descendant of Sambhyas) and ambhi
(descendant of Ambhas).
1036
Similarly, when we have the meaning sudhtur apatyam (son/descendant of
Sudht), we get saudhtaki.
sudhtur apatyam (son/descendant of Sudht) (aki[] is applied in the
is left out in accordance with uktrthnm aprayoga (vtti 600)) sudhtu + aki[]
(601) sudht + aki[] (1042) saudht + aki[] (124) saudhtaki (87)
saudhtaki + s[u] (93) saudhtaki <1.1>.
The words varua, cala, nida, bimba, and so on are also included among the
vysdis.
SaodhinThe indicatory letter c is really just for deleting the of sudht. The arma of all the other words can be deleted simply by a-i-dvayasya haro bhagavati
(1053).
1109 / izAvaAde": ke(zAvaNA: , [%SyanDak(va{iSNAku(&Bya , @naAid"va{SNAIn
e"ByaAe nad"ImaAnauSaInaAmaBya /
1109. ivde keava-a. y-andhaka-vi-kurubhya ca, andi-vndrebhyo
nad-mnu-nmabhya ca
iva-deafter the words iva and so on; keava-athe pratyaya keava []a; iandhaka-vi-kurubhyaafter names of sages and after names of those who belong
to the andhaka, vi, and kuru dynasties; caand; an-di-vndrebhyawhich
arent di-vndra (see next stra); nad-mnu-nmabhyaafter names of
rivers and women; caalso.
Keava []a is applied after the words iva and so on and after names of
sages and those who belong to the andhaka, vi, and kuru dynasties.
Keava []a is also applied after names of rivers and women which arent
di-vndra.
SaodhinKeava []a is reordained here as an apavda of i[] in the case of
those words ending in a-rma and as an apavda of mdhava ha in the case of
names of rivers and women, which are naturally feminine and thus liable to follow
stra 1111. According to the Pinian Gaa-pha, the ivdis are iva, proha,
prohika, caa, jambha, bhri, daa, kuhra, kakubh, kakubh, anabhimlna,
kohita, sukha, sadhi, muni, kakutstha, kahoa, kohaa, kahya, kahaya, lekha, rodha,
kapijala, kupijala, khajana, vaanda, ta-kara, kra-hrada, jala-hrada, parila,
paika, pia, haihaya, prik, gopik, kapilik, jailik, badhirik, majraka,
majirika, vika, khajra, khajla, karmra, rekha, lekha, lekhana, viravaa,
ravaa, vartanka, grvka, viapa, piaka, pika, tkka, nabhka, ra-nbha,
jaratkru, pth, utkepa, purohitik, surohitik, surohik, ryaveta, aryaveta,
supia, masura-kara, mayra-kara, kharjra-kara, khadraka, takan, i-ea.
gag, vipa, yaska, lahya, druhya, ayastha, ta-kara, ta, kara, para,
bhalandana, virpka, bhmi, il, sapatn, names of rivers which have two
sarvevaras, and finally the words tri-ve and tri-vaa. The ivdis are an kti-gaa.
1110 / @AWe@AEr"AmaA yasyaAid"s$avaeRr"A: s$a @Aid"va{SNAIn"s$aMa: ,
tad"Ad"ya /
1110. -ai-au-rm yasydi-sarvevar sa di-vndra-saja. tad-yad-daya ca
1037
-ai-au-rm-rma, ai-rma, or au-rma; yasyawhose; di-sarvevarinitial
sarvevaras; sathat; di-vndra-sajacalled di-vndra (that which has
a vndra at the beginning); tad-yad-dayathe words tad, yad, and so on; ca
also.
A word whose initial sarvevara is , ai, or au is called di-vndra, and
the words tad, yad, and so on are also called di-vndra.
vddha-saj ity anye. aiva yska pautra dauhitra nanandra. ibhya
vsiha. andhakebhyavphalka. vibhyavsudeva. kurubhya
nkula. katha kri prdyumni rjuni? bhv-di pht. andtiymuna
airvata. mnutagautama rauhia. andi-vndreti kim? kauikeya
kausalyeya.
VttiOthers call such a word vddha. Example of when keava []a is applied after
the words iva and so on are aiva (son/descendant of iva), yska
(son/descendant of Yaska), pautra (son of the son, i.e grandson), dauhitra (son
of the daughter, i.e grandson), and nanandra (son of the husbands sister).1
An example of when keava []a is applied after names of sages is vsiha
(son/descendant of the sage Vasiha). An example of when keava []a is applied
after names of those belonging to the andhaka dynasty is vphalka (son of vaphalka), an example of when keava []a is applied after names of those belonging to
the vi dynasty is vsudeva (son of Vasudeva, name of Ka), and an example
of when keava []a is applied after names of those belonging to the kuru dynasty is
nkula (son of Nakula).
Why do we see kri, prdyumni, and rjuni? Because the words ka and so on
are listed among the bhv-dis (see stra 1107). Examples of when keava []a is
applied after names of rivers which arent di-vndra are ymuna
(son/descendant of the river Yamun) and airvata (son/descendant of the river
Irvat), and examples of when keava []a is applied after names of women which
arent di-vndra are gautama (son/descendant of Gotam) and rauhia (son
of Rohi, name of Balarma). Why do we say which arent di-vndra?
Consider kauikeya (son/descendant of the river Kauik) and kausalyeya (son of
Kausaly, name of Rma).2
1111 / lamaIzAuaAid"ByaAM maADavaX#Ae ba"lama, , id"tyaid"taI vaA /
1111. lakm-ubhrdibhy mdhava-ho bahulam, dity-adit v
lakm-ubhrdibhymafter feminine words and after the words ubhra (name of a
certain person) and so on; mdhava-hathe pratyaya mdhava ha; bahulam
variously applied; diti-aditthe words diti and aditi; voptionally ubhrdis;
bhruvaof the word bhr (eyebrow); bhruvthe replacement bhruv; caalso.
1 The Pinians list the words putra, duhit, and nanand in the biddi group (see
stra 1114) rather than the ivdi group and they explain that, although the biddis
usually take keava []a in the sense of gotra (descendant), these three words take
keava []a in the sense of immediate descendant [i.e son]. For further details, see
any-nantarye biddibhyo (Adhyy 4.1.104).
2 In both cases here mdhava ha is applied by lakm-ubhrdibhy mdhava-ho
bahulam (1111).
1038
Mdhava ha is applied after feminine words and after the words ubhra and
so on. But this rule is bahula. Moreover, diti and aditi are optionally
considered ubhrdis.
rauhieya saupareya. bhulyt kvacit nmnta ca. rauhieyo rma. krauca
kaukila. ubhrde khalv apiubhrasypatya aubhreya treya kaunteya
vreya, u-dvayasya haro mrkaeya. daiteyo daitya, diteya ditya. gagy
ggeyo ggo ggyani. ubhrdi-phena mdhavatvd ggey.
VttiThus we get rauhieya (son of the constellation rohi, name of the planet
Mercury (budha)) and saupareya (son of Supar, name of Garua).1 But,
because this rule is bahula, mdhava ha is sometimes also applied after names (see
stra 1109). Thus we get rauhieya (the son of Rohi) which refers to Balarma.
Similarly, because this rule is bahula, we get krauca (the son of a female snipe)
and kaukila (the son of a female cuckoo).
rohiy apatyam (son of Rohi) (mdhava ha is applied in the sense of
tasypatyam (a son/descendant of that person) by stra 1111, and thus the word
apatyam is left out in accordance with uktrthnm aprayoga (vtti 600)) rohiy +
mdhava ha (601) rohi + mdhava ha (1099) rohi + eya (1042) rauhi
+ eya (1053) rauhieya (87) rauhieya + s[u] (93) rauhieya <1.1>.
But this rule isnt bahula in relation to the ubhrdis. Thus, when we have the meaning
ubhrasypatyam (son/descendant of ubhra), we only get aubhreya. Likewise we
only get treya (son/descendant of Atri), kaunteya (son/descendant of Kunti),
and vreya (son/descendant of Vi).2 By applying u-dvayasya haro ha-rme,
na tu kadru-pvo (Bhat 2096), we get mrkaeya (son/descendant of
Mkau, name of a famous sage). Since diti and aditi are optionally ubhrdis, we
get daiteya or daitya (son/descendant of Diti) and diteya or ditya
(son/descendant of Aditi).
When we have the meaning gagy apatyam (son of Gag, i.e Bhma), we get
ggeya, gga, or ggyani. And because the word ggeya is considered
mdhava since the word gag is listed among the ubhrdis and thus takes mdhava
ha, in the feminine we get ggey (daughter of Gag).
AmtaOther examples of feminine words are vainateya (son/descendant of
Vinat, name of Garua) and so on. Jva Gosvm shows the purpose of the word
bahula by saying kvacit (sometimes). Even though keava []a is ordained after
names of women by andi-vndrebhyo nad-mnu-nmabhya ca (1109), still,
because the current stra is bahula, mdhava ha is sometimes also applied after the
names of women. Otherwise we also get rauhia (son of Rohi, name of Balarma)
as shown previously in vtti 1109. Similarly, because the current stra is bahula,
sometimes mdhava ha is not applied after a word even though it is feminine, rather
the default pratyaya keava []a is applied instead. Indeed Jva Gosvm elucidates
this same point with the two examples krauca and kaukila. Kruc means vak (a
1 The words rohi and su-par here are both feminine but they are not names of
women. Although Su-par is the mother of Garua she is clearly more bird-like than
human as her name su-par (one who has nice wings) indicates. Thus these words
dont take keava []a by mu-nmabhya ca (1109).
2 Another example is paveya (son/descendant of Pu). The examples
treya, kaunteya, and vreya as well as this example, paveya, are all given
on the basis of the ubhrdis being an kti-gaa. The words atri, kunti, vi, and
pu arent actually found in the standard list of ubhrdis.
1039
kind of female crane). So krauca means krucy apatyam and kaukila means
kokily apatyam.
With the phrase ubhrde khalv api, Jva Gosvm specifies that the ubhrdis, on
the other hand, dont have the bahula tendency. Diti and aditi are optionally ubhrdis,
and therefore they optionally take mdhava ha. In the case that they dont take
mdhava ha they take []ya by dity-adity-ditya-yamebhyo ya-rma (1101). The
word gag is listed in three different gaas. Jva Gosvm shows this with the three
examples beginning with ggeya. Because it is listed among the ubhrdis it takes
mdhava ha, and we get ggeya. Because it is listed among the ivdis it takes
keava []a, and we get gga. And because it is listed among the tikdis it takes
nsiha phi, and we get ggyani.1 Regarding ggey, because ggeya is keava
since it is mdhava it takes [p] by a-keava-gaurdibhya (1087).
SaodhinIn the case of the ubhrdis mdhava ha is mostly an apavda of i[]
(see stra 1107). According to the Pinian Gaa-pha, the ubhrdis are ubhra,
via, pura, viapura, brahmakta, atadvra, althala, alcala, alk-bhr,
lekh-bhr, lekha-bhra, vikas, viksa, rohi, rukmi, dharmi, diu, lka,
ajabasti, akandhi, vimt, vidhav, uka, via, devatara, akuni, ukra, ugra, jtala,
atala, bandhak, mkadu, visri, atithi, godanta, kumba, makau, athra,
pavaurika, sunman, lakmaa and yma when referring to a descendant of the
sage Vasiha, godh, kkalsa, ava, pravhaa, bharata, bhrata, bharama,
mkau, maghau, karpra, itara, anyatara, lha, sudanta, suvaka, suvakas,
sudman, kadr, tuda, kapa, kumrik, kuhrik, kiorik, ambik, jihmin,
paridhi, vyudatta, akala, alk, khara, kuverik, aok, gandhapigal,
khaonmatt, anudin, anudi, jaratin, balivardin, vigna, vja, jva, van, aman,
ava, ajira, atvara, alk, kkas, bharata, maghau, kakala, sthla, makathu,
yamau, kau, guda, ruda, kuerik, avala, and ajina. The ubhrdis are an ktigaa.
1112 / r"AjaaaAByaAM yaGar"AmaAE jaAtyaAM , manaAe: SyaSaNAAE /
1112. rja-katrbhy ya-gha-rmau jty, mano ya-aau
rja-katrbhymafter the words rjan (king) and katra (warrior); ya-gharmauthe pratyayas ya-rma and gha-rma; jtymwhen a jti (group, species,
common quality) is being expressed; manoafter the word manu (name of the
father of the human race); ya-aauthe pratyayas ya and a[].
Ya-rma and gha-rma are applied after rjan and katra respectively,
provided a jti is being expressed, and ya or a[] is applied after manu.
rjanya katriya manuya mnua. jtau kim? rjana ktri. mnavas tu putre
jtau ca sdhu.
VttiThus we get rjanya (a member of the kingly class, i.e a king), katriya (a
member of the warrior class, i.e a warrior), manuya (a member of the human race,
i.e a man), and mnua (a member of the human race, i.e a man).
Why do we say provided a jti is being expressed? Consider rjana (son of Rjan)
and ktri (son of Katra). Mnava (son of Manu, or a member of the human
race, i.e a man), however, is valid both in the sense of son and jti.
1 The tikdis are a groups of words mentioned in tikder nsiha-phi (Bhat 2332),
and phi becomes yani by phis tv yani (Bhat 2292).
1040
AmtaA jti is expressed by the combination of the prakti and pratyaya, whereas a
son/descendant is expressed merely by the pratyaya. And therefore this is yoga-rhi
like the words pakaja and so on (see Amta 217). Therefore rjanya means rjo jtyapatyam (son of the class of kings) and katriya means katrasya jty-apatyam
(son of the class of warriors). In rjanya the sasra of rjan doesnt get deleted
due to the rule ano ye tu bhva-karmaor eva (1051). Similarly, manuya and
mnua mean manor jty-apatyam (son of the race of men).
1113 / gAAeae /
1113. gotre
gotrein the sense of gotra (see definition below)
The word gotre is to be supplied in the subsequent stras.
prabhur ayam. pautra-prabhty-apatya gotram.
VttiThis is a prabhu adhikra. Any descendant from the grandson onwards is called
gotra.
SaodhinThis meaning and the next meaning (stra 1117) are just specific
varieties of the broader meaning tasypatyam (a son/descendant of that person).
Therefore, Jva Gosvm doesnt say prabhu cyam ([as well as being a vidhi-stra,]
this is also a prabhu adhikra) as he does for all the other meanings. Since gotra
basically has the same meaning as apatya, with the exception that it cannot refer to a
son, we will simply translate gotra as descendant from now on. In this way students
should be aware that the word gotra has a different meaning in the grammatical
context than in the laukika context where it refers to particular clans that have arisen
from and are named after certain sages, i.e kayapa gotra, gautama gotra etc..
1114 / ibad"Ade": ke(zAvaNA: /
1114. bidde keava-a
bida-deafter the words bida (name of a certain person) and so on; keava-a
the pratyaya keava []a.
Keava []a is applied after the words bida and so on in the sense of gotra.
baida aurva. eva kayapa-kuika-bharadvjdibhya. anantarpatye tu baidi.
VttiThus we get baida (descendant of Bida) and aurva (descendant of Urva).
bider gotram (a descendant of Bida) (a[] is applied in the sense of tasya
gotram (a descendant of that person) by stra 1114, and thus the word apatyam is
left out in accordance with uktrthnm aprayoga (vtti 600)) bide + a[] (601)
bida + a[] (1042) baida + a[] (1053) baida (87) baida + s[u] (93) baida
<1.1>.
1041
Keava []a is similarly applied after the words kayapa, kuika, bharadvja, and so
on. But when we want to express an immediate descendant [i.e a son], we get baidi
(son of Bida) by stra 1107.
SaodhinAccording to the Pinian Gaa-pha, the biddis are bida, urva,
kayapa, kuika, bharadvja, upamanyu, kilta, kandarpa, kidarbha, vivnara,
iena, iea, tabhga, haryava, priyaka, pastamba, kcavra, aradvat,
unaka, dhenu, gopavana, igru, bindu, bhogaka, bhjana, amika, avvatna,
ymka, ymaka, yvali, ypara, harita, kidsa, vahyaska, arkaja, arkala,
badhyoga, viuvddha, pratibodha, racita, rathtara, rathantara, gavihira, nida,
abara, alasa, mahara, mdu, punarbh, putra, duhit, nannd, parastr, and
parau. The biddis are an kti-gaa.
Prominent examples of the biddis are aunaka (descendant of unaka, name of the
sage who inquired from Sta Gosvm in the rmad Bhgavatam), kauika
(descendant of Kuika, name of the sage Vivamitra), and so on. Moreover, in the
case of those biddis which are names of sages the son will also be expressed with
keava []a rather than nsiha i in accordance with stra 1109. Thus we see that
both Vmana and Hirayakaipu, who are sons of the sage Kayapa, are called
kyapa rather than kyapi in rmad Bhgavatam 6.18.9 and 7.3.17.
1115 / gAgAAR$de"maARDavayar"Ama: /
1115. gargder mdhava-ya-rma
garga-deafter the words garga (name of the famous astrologer sage who did
Kas horoscope) and so on; mdhava-ya-rmathe pratyaya mdhava ya-rma.
Mdhava ya-rma is applied after the words garga and so on in the sense of
gotra.
grgya vtsya. eva vyghrapd-agastya-mudgala-parara-jamadagny-dibhya.
katha rmo jmadagnya, vysa prarya? gotra-rakakatvenopacrt. anyath
jmadagna prara ity eva.
VttiThus we get grgya (descendant of Garga) and vtsya (descendant of
Vatsa).
gargasya gotram (a male descendant of Garga) (ya[] is applied in the
sense of tasya gotram (a descendant of that person) by stra 1115, and thus the
gargasya + ya[] (601) garga + ya[] (1042) grga + ya[] (1053) grgya
(87) grgya + s[u] (93) grgya <1.1>.
Mdhava ya-rma is similarly applied after the words vyghrapd, agastya, mudgala,
parara, jamadagni, and so on. Someone may ask, Why do we get rmo
jmadagnya (Paraurma, the descendant of Jamadagni) and vysa prarya
(Vysa, the descendant of Parara)? The answer is that Paraurma and Vysa are
figuratively called descendants [even though they are direct sons of Jamadagni and
Parara] because they are protectors of the descendants. Otherwise [if the desire is
to describe them as sons] we just get jmadagna (son of the sage Jamadagni) and
prara (son of the sage Parara) by stra 1109.
1042
SaodhinAccording to the Pinian Gaa-pha, the gargdis are garga, vatsa,
vjse, sakti, aja, vyghrapd, vidabht, prcna-yoga, agasti, pulasti, camasa,
rebha, agnivea, akha, aka, eka, dhma, avaa, manas, dhanajaya, vka,
vivvasu, jarama, lohita, asita, babhru, valgu, mau, gau, aku, ligu, guhalu,
mantu, maku, aligu, jigu, manu, tantu, many, snu, kathaka, kanthaka, ka,
tka, vka, tanu, saruka, taluka, taa, vataa, kapikata, kapi, kata, kurukata,
anauh, kava, akala, gokaka, agastya, kuin, yajavalka, paravalka, abhayajta,
virohita, vagaa, rahgaa, aila, varaka, caaka, culuka, mudgala, musala,
jamadagni, parara, jatkara, jtkara, mahita, mntrita, amaratha, arkarka,
ptima, sthr, adaraka, araraka, elka, pigala, ka, golunda, ulka, titika,
bhiaja, bhiaj, bhiaja, bhaita, bhaita, dalbha, cekita, cikitsita, devah, indrah,
ekal, pippal, bhadagni, sulohin, sulbhin, uktha, kuhgu, sahita, patha, kanthu,
ruva, karkaaka, ruka, pracula, vilamba, and viuja.
1116 / nax"Ade"maARDavaP(: /
1116. nader mdhava-pha
naa-deafter the words naa and so on; mdhava-phathe pratyaya mdhava
pha.
Mdhava pha is applied after the words naa and so on in the sense of
gotra.
nyana dvaipyana brhmayana. ukta gotram.
Thus we get nyana (descendant of Naa), dvaipyana (descendant of
Dvpa), and brhmayana (descendant of a brhmaa). The adhikra gotre
(1111) ends here.
SaodhinAccording to the Pinian Gaa-pha, the nadis are naa, cara,
vara, baka, muja, itika, itia, upaka, eka, lamaka, alaku, alaka, saptala, vjapya,
tika, agni-arman when referring to va-gaa, pra, nara, syaka, dsa, mitra,
dvpa, pigara, pigala, kikara, kikala, ktara, ktala, kyapa, kuyapa, kya, klya,
kvya, aja, amuya, amuma, ka and raa when referring to a brhmaa or the
sage vsiha respectively, amitra, ligu, citra, kumra, krou, kroa, loha, durga,
stambha, iap, agra, ta, akaa, sumanas, sumata, mimata, c, jaladhara,
adhvara, yugadhara, hasaka, dain, hastin, pia, pacla, camasin, suktya,
sthiraka, brhmaa, caaka, badara, avala, kharapa, laka, indha, asra, kmuka,
brahmadatta, udumbara, oa, aloha, and daapa.
Although by this stra dvaipyana means descendant of Dvpa, that is a mere
grammatical derivation which is not taken as the common meaning of the word,
especially since Dvpa is just the name of some unknown person. The conventional
meaning of dvaipyana as found in the di-parva of Mahbhrata is island-born, a
name referring to Vysa, who was born and left on an island (dvpa) in the river
Yamun by his mother Satyavat who was still a virgin and thus could not reveal to her
parents her union with the sage Parara. Similarly, we have bdaryaa, which is
another name of Vysa. Badara is one of the nadis, and thus by this stra
bdaryaa means descendant of Badara. But again this is a mere grammatical
derivation, especially since Badara also is just the name of some unknown person. The
standard meanings of bdaryaa are explained by Vadhara in his commentary to
Bhgavatam 1.1.7 where he says: badar samho bdara tad-upalakitam
ayana nivsa-sthna tasmin sva rame badar-khaa-maite iti
vakyamatvt. yad v vdn anvara-vddn riti hinastti bda-ryaa. r
1043
gati-reaayo reaa his krye yu vddhy-yau. In other words, he explains that
bdaryaa means he whose place of residence (ayana) is characterized by clusters
of jujube berries (bdara). Badar means a jujube berry, and a large amount of
badars is called a bdara. The word bdara is made by applying keava []a after the
word badar in the sense of tasya samha (1125). He also offers an alternate
explanation that bdaryaa means he who destroys (ryaa) doctrines (vda), i.e
he who destroys atheistic doctrines and other false doctrines. This explanation is
possible taking into consideration the nondifference of b and v in Sanskrit. He says that
the dhtu here is r gati-reaayo (9P) and that reaa here means his (violence,
killing). He further specifies that ryaa is made from r + yu[] in the sense of krya
(i.e bhve prayoga). Yu changes to ana (see Adhyy 7.1.1), vddhi is done, and
the change to y is done e.g r + yu[] r + ana[] rai + ana ryana
ryaa. Once we have bdaryaa, which can be made in any of these three ways,
we can then apply nsiha i and get bdaryai (the son of Bdaryaa, name of
ukadeva Gosvm).
1117 / janapad"s$anaAmaBya: aiayaeByaAe'patyae taanapad"naAmaByastau
r"Ajaina /
1117. janapada-sa-nmabhya katriyebhyo patye taj-janapada-nmabhyas tu rjani
janapada-sa-nmabhyawho have the same name as their province; katriyebhya
after warriors;
apatyein the sense of son/descendant; tat-janapada-nmabhyaafter names of
those provinces; tubut; rjaniin the sense of king.
The words janapada-sa-nmabhya katriyebhyo patye taj-janapadanmabhyas tu rjani are to be supplied in the subsequent stras.
prabhur ayam.
1118 / ku(vaAR$de"NyaRr"Ama: , nar"AmaAde" , paANx"Ae taTaA /
1118. kurv-der ya-rma, na-rmde ca, po ca tath
kuru-deafter the words kuru (name of a particular province in north India) and so
on; ya-rmathe pratyaya []ya; na-rma-deafter words beginning with narma; caalso; poafter the word pu (name of a particular province in
central India); caalso; tathlikewise.
[]ya is applied after the words kuru and so on and after the word pu and
words beginning in na-rma in the meaning son/descendant of that warrior
or king of that province.
kuror apatya kauravya, kuru-deasya rj ca. eva naiadhya pya. bhratapus tu na jana-pada-sanm, tasypatya tu pava. katha mghe (13.16)
parirebhire kukura-kaurava-striya? tath sarakant kaurav iti? tasyedam iti
vivakym. i-rmnta-kuru-koaldi-vndr kurv-daya.
VttiThus, when we have the meaning kuror apatyam (descendant of the warrior
Kuru), we get kauravya, and when we have the meaning kuru-deasya rj (king of
the Kuru province) we also get kauravya.
1044
kuror apatyam (descendant of the warrior Kuru) or kuru-deasya rj (king
of the Kuru province) ([]ya is applied in the sense of tasypatyam (descendant of
that warrior) or tasya rj (king of that province) by stras 1117 and 1118, and thus
the word apatyam or rj is left out in accordance with uktrthnm aprayoga (vtti
600)) kuro + []ya (601) kuru + []ya (1042) kauru + []ya (1055) kauro +
[]ya (55) kauravya (87) kauravya + s[u] (93) kauravya <1.1>.
An example of a word beginning in na-rma is naiadhya (descendant of the warrior
Niadha / king of the Niadha province). Similarly, from pu we get pya
(descendant of the warrior Pu / king of the Pu province).1 The warrior Pu
who is a descendant of Bharata, however, is not a warrior who has the same name as
his province. The son/descendant of that Pu is called a pava rather than a
pya.2
Someone may argue, Well, what about parirebhire kukura-kaurava-striya (the
Kukura and Kuru women embraced...) in Mgha-kvya 13.16? And what about
sarakant kaurav (the Kuru people should protect...)? The answer is that,
when there is a desire to express the meaning tasyedam (1164), we get kaurava
instead of kauravya. The kurv-dis are kuru, koala, and so on3 as well as divndra words and words ending in i-rma.
AmtaJva Gosvm raises a doubt and then resolves it with the sentence
beginning tasyedam. Basically kaurav means kuru-sambandhy jan (the people
connected with the Kuru province). With the sentence beginning i-rmnta Jva
Gosvm specifies that the kurv-dis mentioned in the current stra are different than
the kurv-dis mentioned in the stra y-andhaka-vi-kurubhya ca (1109). Among
the kurv-dis, kaualya (descendant of the warrior Koala / king of the Koala
province) is an example of koala, mbahya (descendant of the warrior
mbaha / king of the mbaha province) and sauvrya are examples of the divndra words mbaha and sauvra, and vantya (descendant of the warrior
Avanti / king of the Avanti province) and kauntya (descendant of the warrior Kunti /
king of the Kunti province) are examples of the words avanti and kunti which end in irma.
1119 / paaAlaAde": ke(zAvaNA: /
1119. paclde keava-a
pacla-deafter the words pacla (name of a particular province in north India)
and so on; keava-athe pratyaya keava []a.
Keava []a is applied after the words pacla and so on in the meaning
son/descendant of that warrior or king of that province.
pcla putro rj ca. pacla-ikvku-videha-rasena-lveya-gndhri-kaligamagadha-sramasdir dvi-sarvevara ca pacldi.
1 The u of pu gets deleted by janapada-por nsiha ye (Bhat 2097).
2 The famous Pu, who was a descendant of Bharata and the father of the five
Pavas, was the king of the Kuru province and not of the Pu province. Therefore
his name is not the same as that of his province, and thus only the default pratyaya
keava []a is used to express his son/descendants.
3 The word di here just refers to the word ajda.
1045
VttiThus, when we have the meaning paclasypatyam (descendant of the
warrior Pacla), we get pcla, and when we have the meaning pacla-deasya
rj (king of the Pacla province) we also get pcla. The pacldis are pacla,
ikvku, videha, rasena, lveya, gndhri, kaliga, magadha, sramasa, and so on
as well as provinces that have two sarvevaras in their name.
AmtaAmong the pacaldis, names of provinces that have two sarvevaras include
aga, vaga, madra, and so on.
1120 / mah"Ah"r": /
1120. mahhara
mahharamahhara.
The word mahhara is to be supplied in the subsequent stras.
prabhur ayam.
1121 / k(mbaAejaAde" r"AjaApatyayaAe: /
1121. kambojde rjpatyayo
kamboja-deafter the words kamboja (name of a particular province) and so on;
rja-patyayowhen the meaning is tasya rj or tasypatyam.
The pratyaya undergoes mahhara after the words kamboja and so on when
the meaning is tasypatyam or tasya rj.
kamboja putro rj ca. cola aka kerala.
VttiThus, when we have the meaning kambojasypatyam (descendant of the
warrior Kamboja), we get kamboja, and when we have the meaning kambojadeasya rj (king of the Kamboja province) we also get kamboja.
kambojasypatyam (descendant of the warrior Kuru) or kamboja-deasya rj
(king of the Kuru province) ([]ya is applied in the sense of tasypatyam
(descendant of that warrior) or tasya rj (king of that province) by stras 1117
and 1119, and thus the word apatyam or rj is left out in accordance with
uktrthnm aprayoga (vtti 600)) kambojasya + a[] (601) kamboja + a[]
(1121) kamboja (87) kamboja + s[u] (93) kamboja <1.1>.
Likewise we get cola (descendant of the warrior Cola / king of the Cola province),
aka (descendant of the warrior aka / king of the aka province), and kerala
(descendant of the warrior Kerala / king of the Kerala province).
AmtaThe kambojdis are included among the pacldis due to the word di in
sramasdi. Thus it is the mahhara of the keava []a which was already ordained in
stra 1119 that is being ordained here. The kambojdis are only four in number as
shown in the vtti.
1046
1122 / ba"Sau lamaI%M ivanaA /
1122. bahuu lakm vin
bahuuin the plural; lakmmfeminine; vinexcept.
When the meaning is tasypatyam or tasya rj, the pratyaya undergoes
mahhara when the word is used in the plural. But the mahhara doesnt
take place in the feminine plural.
kurava pacl. svrthe bahutvam eveyate. nehapriya-kauravy. lakmy tu
pclya.
VttiThus we get kurava (descendants of the warrior Kuru / kings of the Kuru
province) and pacl (descendants of the warrior Pacla / kings of the Pacla
province).
This rule only applies when the plurality is based on the words own meaning. Thus
there is no mahhara in priya-kauravy (those for whom the descendant of the
warrior Kuru are dear). And of course there is no mahhara in the feminine plural.
Thus we get pcalya (female descendants of the warrior Pacla / princesses of the
Pacla province).
AmtaIn kurava the pratyaya []ya ordained in kurv-der ya-rma (1118)
undergoes mahhara, and in pacl the pratyaya keava []a ordained in paclde
keava-a (1119) undergoes mahhara. The vigraha of priya-kauravy is priya
kauravyo ye te (those for whom the descendant of the warrior Kuru are dear).
Here the plurality belongs to the other thing, and thus the pratyaya in kauravya
doesnt undergo mahhara. Pclya means paclasypatyni striya (female
descendants of the warrior Pacla) or paclasya rjya (princesses of the Pacla
province).
SaodhinFull tables are given below which synthesize stras 1118 and 1119 with
the current stra:
case
eka-vacana
dvi-vacana
bahu-vacana
pratham
kauravya
kauravyau
kurava
dvity
kauravyam
kauravyau
kurn
tty
kauravyena
kauravybhym
kurubhi
caturth
kauravyya
kauravybhym
kurubhya
pacam
kauravyt
kauravybhym
kurubhya
ah
kauravyasya
kauravyayo
kurm
saptam
kauravye
kauravyayo
kuruu
sambodhana
kauravya
kauravyau
kurava
case
pratham
dvity
tty
caturth
pacam
ah
saptam
eka-vacana
pcla
pclam
pclena
pclya
pclt
pclasya
pcle
dvi-vacana
pclau
pclau
pclbhym
pclbhym
pclbhym
pclayo
pclayo
bahu-vacana
pacl
pacln
paclai
paclebhya
paclebhya
paclm
pacleu
1047
sambodhana
pcla
pclau
pacl
Moreover, these plural usages such as kurava, pacl, and so on sometimes signify
the province itself rather than a descendant or king of that province. How this is so is
as follows: There is a set of pratyayas which are applied in four different meanings, one
of the meanings being tasya nivsa the residence (i.e province) of those persons
(Bhat 2436). These pratyayas are called cturarthikas and they undergo a special
kind of mahhara called smarahara when the name of a province is being expressed.
This is achieved by the stra cturarthikasya smaraharas tan-nmni dee (Bhat
2455). The peculiarity of the smarahara is that, when the pratyaya undergoes
mahhara, the prakti regains the plurality it had in its former state prior to the
deletion of the viubhakti by antaraga svder mahhara eka-padatvrambhe (601).1
For example, first we have kurava (descendants of the warrior Kuru) by the current
stra, and then when we want to talk about the province where they reside we have
kurm + a[] in the meaning kur nivsa (the residence (i.e province) of the
Kurus). Antaraga svder mahhara eka-padatvrambhe (601) is then applied by
which we get kuru + a[]. But then smarahara is done by cturarthikasya smaraharas
tan-nmni dee (Bhat 2455) by which a[] undergoes mahhara and the plurality of
the prakti is restored. Thus we get kurava (the province of the descendants of Kuru,
or in other words: the land where the descendants of Kuru reside). Other examples
are pacl (the land where the descendants of Pacla reside), matsy (the land
where the descendants of Matsya reside), ag (the land where the descendants of
Aga reside), magadh (the land where the descendants of Magadha reside), and
so on.
1123 / @vaintaku(intaku(&zAUr"s$aenaAde"laRmyaAma, , ke(k(yaA"A /
1123. avanti-kunti-kuru-rasender lakmym, kekayd v
avanti-kunti-kuru-rasena-deafter the words avanti, kunti, kuru, rasena, and so
on (all names of particular provinces); lakmymin the feminine gender; kekayt
after the word kekaya (name of a particular province); voptionally.
The pratyaya undergoes mahhara after the words avanti, kunti, kuru,
rasena, and so on in the feminine gender when the meaning is
tasypatyam or tasya rj. The same is optional after the word kekaya in the
feminine gender
avant kunt kur rasen madr. kaikey kekay. ukte rjpatye. atra tad-rjasaj pinynm. apatya pram.
VttiThus we get avant (female descendant of the warrior Avanti / princess of the
Avanti province), kunt (female descendant of the warrior Kunti / princess of the
Kunti province, name of the mother of the three Pavas Yudhihira, Bhma, and
Arjuna), kur (female descendant of the warrior Kuru / princess of the Kuru
province), rasen (female descendant of the warrior rasena / princess of the
rasena province), and madr (female descendant of the warrior Madra / princess
of the Madra province, name of the mother of the two Pavas Nakula and
Sahadeva). But we get kaikey and kekay (female descendant of the warrior
Kekaya / princess of the Kekaya province, name of the stepmother of Lord Rma). The
adhikras janapada-sa-nmabhya katriyebhyo patye (1117) and taj-janapadanmabhyas tu rjani (1117) end here. In this regard, the Pinians call the pratyayas
1 See the definition of smarahara for further details: yatra prakti-ligasya tadvacanasya ca pratyvtti ... sa mahhara smara-hara-saja (Bhat 2413)
1048
ordained in these two meanings tad-rja pratyayas.1 The adhikra tasypatyam (1107)
ends here.
AmtaAfter the three words beginning with avanti there is mahhara of the []ya
that is applied by kurv-der ya-rma (1118) and after rasena and so on there is
mahhara of the keava []a that is applied by paclde keava-a (1119). Thus
when the meaning is avanter apatya str (female descendant of the warrior Avanti)
or avante rj (princess of the Kunti province), we get avant. Here [p] has been
applied by i-rmd akty-arthd v p (1092). Likewise with kunt. In kur [] has
been applied by a-ya-rmoddhavd u-rmn n-jtau (Bhat 2283), and in rasen
and so on [p] has been applied by a-keava-gaurdibhya (1087). In kaikey the y
of kekaya changes to y by pralaydn yder ya ca (Bhat 2046).
SaodhinFrom this vtti it should be noted that many of the famous katriya
women are named after the province in which they take birth, and in that sense they
dont have their own individual names. In translating these names it is more
appropriate to understand the word rj to mean princess rather than queen
because when these katriya women get married they become the queen of some
other province. For example, Kunt and Madr were princesses of the Kunti and Madra
provinces respectively, but when they got married to Pu they becames queens of
the province he ruled, namely the Kuru province. The examples in the vtti above are
all cases when the pratyaya undergoes mahhara. Examples where the pratyaya
doesnt undergo mahhara are kaualy (princess of the Koala province, name of the
mother of Lord Rma), pcl (princess of the Pacala province, name of Draupad,
the wife of the Pavas), vaideh (princess of the Videha province, name of St,
the wife of Lord Rma), gndhr (princess of the Gndhri province, name of the
wife of Dhtarra), vaidarbh (princess of the Vidarbha province, name of
Rukmi, the wife of Lord Ka), and so on. Naturally [p] is applied after []ya in
the feminine while [p] is applied after keava []a in the feminine.
1124 / s$aAsya de"vataA /
1124. ssya devat
she/she; asyaof this person/thing; devatthe worshipful deity.
According to how they were previously ordained, the pratyayas are applied
after the word ending in a pratham viubhakti in the meaning he/she is
the worshipful deity of this person/thing.
prabhu cyam. evam uttaratrpi. sarvatrrtha-mtra-nirdee prabhutvdika jeyam.
asminn arthe prva-vad yath-vihita syt. viur devatsya vaiava purua,
vaiava havi, vaiav k. evam ditya, gneya. yge purodi-sampradna
mantrdy-rdhya ca devatm hu. devat nivtt.
VttiThis is also a prabhu adhikra. Such is the case later also. That is to say, in all
cases when a meaning is mentioned from now on a prabhu or other kind of adhikra
should be assumed. Just like before (see vtti 1106) the pratyayas are applied, as
ordained previously, in this meaning. Thus when we have the meaning viur asya
devat (Viu is the worshipful deity of this person/thing), we get vaiava
purua (a man whose worshipful deity is Viu), vaiava havi (a sacrifice
whose worshipful deity is Viu), and vaiav k (a sacred verse of the g-veda
whose worshipful deity is Viu).
1 See te tad-rj (Adhyy 4.1.174). The name tad-rja is fitting because it means king of that
province.
1049
viur asya devat (Viu is the worshipful deity of this person/thing) (a[] is
applied in the sense of ssya devat (he/she is the worshipful deity of this
person/thing) by stra 1124, and thus the words asya devat are left out in
accordance with uktrthnm aprayoga (vtti 600)) viu + a[] (601) viu +
a[] (1042) vaiu + a[] (1055) vaio + a[] (55) vaiava (87) vaiava
+ s[u] (93) vaiava <1.1>.
Likewise we get ditya (a person/thing whose worshipful deity is the sun-god),
gneya (a person/thing whose worshipful deity is the fire-god), and so on.
dityo sya devat (the sun-god is the worshipful deity of this person/thing)
([]ya is applied in the sense of ssya devat (he/she is the worshipful deity of this
person/thing) by stras 1101 and 1124, and thus the words asya devat are left out in
accordance with uktrthnm aprayoga (vtti 600)) ditya + []ya (601) ditya +
[]ya (1056) ditya (87) ditya + s[u] (93) ditya <1.1>.
agnir asya devat (the sun-god is the worshipful deity of this person/thing)
(mdhava ha is applied in the sense of ssya devat (he/she is the worshipful
deity of this person/thing) by stras 1102 and 1124, and thus the words asya devat
are left out in accordance with uktrthnm aprayoga (vtti 600)) agni + mdhava
ha (601) agni + mdhava ha (1099) agni + eya (1042) gni + eya (1053)
gneya (87) gneya + s[u] (93) gneya <1.1>.
Learned persons say that the recipient of the sacrificial cake (puroa) and so on and
the person worshiped by the Vedic mantras and so on is called a devat. The adhikra
ssya devat (1124) ends here.1
AmtaIn the three examples beginning vaiava purua, Jva Gosvm shows
that keava []a is applied in accordance with the principle of samndhikaraa. Even
though it is well known that the person worshiped in a sacrifice by the Vedic mantras is
a devat, Jva Gosvm specifies another detail that is found in the definition of earlier
authoritiespurodi-sampradnam (the recipient of the sacrificial cake and so
on).
SaodhinThe word s in ssya devat is a variable word. That is to say it stands
for whichever person one wants to talk about. So if one wants to say Viu is the
worshipful deity of this person, then one will substitute viu for s and so on. The
feminine word s is used here only because the word devat is feminine. Actually, the
variable word is always a form of the word tad, and thus it is easy to figure out. When
we thus have viur asya devat and so on, one may then wonder which word to apply
the pratyaya after. To answer that we have the paribh adhikra-stre prathamanirdia-viubhakty-antt pratyaya (1105). Since the word s is the first word
ending in a viubhakti in this adhikra stra ssya devat, we apply the pratyaya
after the variable word which ends in a pratham viubhakti. Thus we apply the
1 In the Bhat the meaning ssya devat is carried forward into the stras ukrder
gha-rmdaya (Bhat 2383) and kla-vcibhyo bhavrthavat (Bhat 2384) before the
next meaning tasya samha begins. But since those stras are not included in this
Madhyama version, the adhikra stra may seem superfluous. We have kept the
adhikra as it is, however, because the same situation may arise again in the future
since Jva Gosvm has said in this vtti that from now on we should understand that
ever meaning is also an adhikra stra. So wherever an adhikra stra may seem
superfluous one should assume that the accompanying stras from the Bhat are
missing.
1050
pratyayas keava []a and so on after the words viu and so on, and the words asya
devat are left out in accordance with the maxim uktrthnm aprayoga (vtti 600).
The same process should be understood in all the upcoming meanings such as tasya
samha and so on.
Moreover, from now on Jva Gosvm will no longer repeat the phrases prabhu
cyam (this is also a prabhu adhikra) and atrrthe yath-vihita syt (the
pratyayas are applied, as ordained previously, in this meaning) in the vtti. Thus we
should understand that as well as being a vidhi stra every new meaning is also either
a prabhu or vibhu adhikra and that any new pratyayas ordained between that
meaning and the next meaning are applicable only in that meaning. For example, we
should understand that tasya samho brahmai (1125) is a vidhi stra which means
According to how they were previously ordained, the pratyayas are applied in the
neuter gender after the word ending in a ah viubhakti in the meaning a group
of those. and that the meaning tasya samha is also a prabhu adhikra, the effect
being that the new pratyaya t[p] ordained in grma-gaja-jana-bandhu-sahyebhyas
tp lakmym (1126) is applicable only in the meaning tasya samha.
1125 / tasya s$amaUh"Ae aiNA /
1125. tasya samho brahmai
tasyaof those; samhaa group; brahmaiin the neuter gender.
The previously ordained pratyayas are applied in the neuter gender after the
word ending in a ah viubhakti in the meaning a group of those.
devn samho daivam. bhik bhaika, yuvatn yauvatam. ditya straia
gneyam.
VttiThus when we have the meaning devn samha (a group of demigods),
we get daivam. Similarly, when we have the meaning bhik samha (a group of
beggars), we get bhaikam, and when we have the meaning yuvatn samha (a
group of girls), we get yauvatam.
devn samha (a group of demigods) (a[] is applied in the sense of tasya
samha (a group of those) by stra 1125, and thus the word samha is left out in
accordance with uktrthnm aprayoga (vtti 600)) devnm + a[] (601) deva +
a[] (1042) daiva + a[] (1053) daiva (87) daiva + s[u] (157) daiva + am
(94) daivam <1.1>.
Examples with other pratyayas are dityam (a group of dityas), straiam (a group
of women), and gneyam (a group of fires).1
1126 / aAmagAjajanabanDaus$ah"AyaeByastaAplamyaAma, /
1126. grma-gaja-jana-bandhu-sahyebhyas tp lakmym
grma-gaja-jana-bandhu-sahyebhyaafter the words grma (village), gaja
(elephant), jana (person), bandhu (relative), and sahya (assistant); tpthe
pratyaya t[p]; lakmymin the feminine gender.
1 See stras 1101, 1103, and 1102 respectively.
1051
But t[p] is applied in the feminine gender after the words grma, gaja, jana,
bandhu, and sahya in the meaning a group of those.
grmat. ukta samhe.
VttiFor example, grmat (a group of villages). The adhikra tasya samha
(1125) ends here.
AmtaWhen we have the meaning grm samha (a group of villages), we
get grmat. Similarly, we get gajat (a group of elephants), janat (a group of
people), bandhut (a group of relatives), sahyat (a group of assistants).
1127 / tad"DaItae vaed" vaA /
1127. tad adhte veda v
tatthat; adhtehe studies; vedahe knows; vor.
The previously ordained pratyayas are applied after the word ending in a
dvity viubhakti in the meaning one who studies of knows that.
vykaraam adhte veda v vaiykaraa jyautia chndasa.
VttiThus when we have the meaning vykaraam adhte (one who studies
grammar) or vykaraa veda (one who knows grammar), we get vaiykaraa (a
grammiarian). Similarly, we get jyautia (one who studies or knows astrology
(jyotis), an astrologer) and chndasa (one who studies or knows the sacred hymns
of the Vedas (chandas)).
vykaraam adhte veda v (one who studies or knows grammar) (a[] is
aprayoga (vtti 600)) vykaraam + a[] (601) vykaraa + a[] (1043)
vaiykaraa + a[] (1053) vaiykaraa (87) vaiykaraa + s[u] (93)
vaiykaraa <1.1>.
1128 / (tauivazAeSaAu"fTayaalaAek(AyatanyaAyanyaAs$aeByaAe
laaNAk(lpas$aUaAntaAaAk(lpapaUvaARtmaADavaQ&: ,
@AKyaAnaAKyaAiyake(itah"As$apaur"ANAeBya /
1128. kratu-vied uktha-yaja-lokyata-nyya-nysebhyo lakaa-kalpa-strntc
ckalpa-prvt mdhava-ha, khynkhyyiketihsa-purebhya ca
kratu-vietafter the name of a particular sacrifice; uktha-yaja-lokyata-nyyanysebhyaafter the words uktha (a book dealing with the uktha verses, i,e the
prtikhya of the Sma-veda)1, yaja (a sacrifice), lokyata (the atheistic
philosophy of Crvka), nyya (logic), and nysa (written text); lakaa-kalpastra-anttafter a compound which ends in the words lakaa (characteristic),
kalpa (rule), or stra (aphorism); caand; akalpa-prvtwhich is not preceded
by the word kalpa (Vedic ritual); mdhava-hathe pratyaya mdhava-ha;
khyna-khyyik-itihsa-purebhyaafter the names of an khyna (a story) or
1 In this regard, Siddhnta-kaumud 1254 says uktha sma-vieas tal-lakaa-paro grantha-vieo
lakaayoktham (Uktha is a kind of sma. The book treating of it is also figuratively call uktha).
1052
khyyik (a short story) and after the words itihsa (an epic) and pura (a
historical narration); caalso.
But mdhava ha is applied after names of sacrfices, after uktha, yaja,
lokyata, nyya, and nysa, and after compounds ending in lakaa, kalpa,
or stra which isnt preceded by kalpa in the meaning one who studies or
knows that. Similarly mdhava ha is also applied after the names of
khynas and khyyiks and after the words itihsa and pura in the
meaning one who studies or knows that.
gniomika aukthika ity-di. tath gau-lakaika prthama-kalpika brhmastrika. nehaklpa-stra. khynetiyva-krtika, vsava-dattika. aitihsika
paurika.
VttiThus we get gniomika (one who knows the agnioma sacrifice),
aukthika (one who studies or knows uktha), and so on.
agniomam adhte veda v (one who knows the agnioma sacrifice)
(mdhava ha is applied in the sense of tad adhte veda v (one who studies or
knows that) by stras 1127 and 1128, and thus the word adhte or veda is left out in
accordance with uktrthnm aprayoga (vtti 600)) agniomam + mdhava ha
(601) agnioma + mdhava ha (1099) agnioma + ika (1042) gnioma +
ika (1053) gniomika (87) gniomika + s[u] (93) gniomika <1.1>.
AmtaWith the example gniomika Jva Gosvm shows how there is no rule
that both meanings should be applicable in all cases. For example, because of the
impossibility of studying the agnioma sacrifice only the meaning of knowing is
applicable here.1 Likewise with yajika (one who knows sacrifice). But uktha and so
on can be understood in both meanings. By the words and so on we get laukyatika
(one who studies or knows Crvkas atheistic philosophy), naiyyika (one who
studies or knows logic), and naiysika (one who studies or knows the written text).
VttiSimilarly, we get gau-lakaika (one who studies or knows the characteristics
of cows), prthama-kalpika (one who studies or knows the first rule), and brhmastrika (one who studies or knows the brahma-stras (vednta-stras)). But
mdhava-ha is not applied in the kalpa-stra (one who studies or knows the kalpastras).
Examples of khynkhyyiketihsa-purebhya ca (1128) are yva-krtika (one
who studies or knows the story Yava-krta), vsava-dattika (one who studies or
knows the short story Vsava-datt), aitihsika (one who studies or knows the
itihsas), and paurika (one who studies or knows the puras).
1129 / (maAid"ByaAe vau: /
1129. kramdibhyo vu
krama-dibhyaafter the words krama and so on; vuthe pratyaya vu.
1 One cannot study a sacrfice as one would study a book, but only can know how to
perform the sacrifice. Siddhnta-kaumud. however, says that, like in the case of
uktha, agnioma and so on can also figuratively refer to the book dealing with the
agnioma sacrifice. So gniomika could mean one who studies the book dealing
with the agnioma sacrifice or one who knows [how to perform] the agnioma
sacrifice.
1053
Vu is applied after the words krama and so on in the meaning one who
studies or know that.
kramaka padaka. eva ik-mmsopaniadbhya.
VttiThus we get kramaka (one who studies or knows the krama-pha) and
padaka (one who studies or knows the pada-pha).
kramam adhte veda v (one who studies or knows the krama-pha) (vu is
applied in the sense of tad adhte veda v (one who studies or knows that) by stras
1127 and 1129, and thus the word adhte or veda is left out in accordance with
uktrthnm aprayoga (vtti 600)) kramam + mdhava ha (601) krama +
mdhava ha (1099) krama + aka (1053) kramaka (87) kramaka + s[u] (93)
kramaka <1.1>.
Similarly, vu is applied after the words ik (pronunciation), mms (the
mms philosophy), and upaniad (a class of philosophical writings).1
VttiWith the sentence beginning evam Jva Gosvm mentions the other words
that are included in the kramdi group. Some also list the words sman in this group.2
1130 / s$avaAR$de": s$aAde"ir"AmyaA mah"Ah"r": , aAe(atyayaAntaAa /
1130. sarvde sdes trirmy ca mahhara, prokta-pratyayntc ca
sarva-deafter a compound beginning with sarva; sa-deafter a compound
beginning with sa; trirmyhafter a trirm compound; caand; mahhara
mahhara; prokta-pratyaya-anttafter a word ending in a pratyaya which has been
ordained in the meanings tena proktam and so on (see stras 1161 to 1163); caalso.
After compounds beginning with sarva or sa and after trirm compounds
there is mahhara of the pratyaya ordained in the meaning one who studies
or knows that. The mahhara of this pratyaya also happens after words
ending in a prokta pratyaya.
sarva-veda sa-vrttika paca-kalpa. pinin prokta pinya, tad adhte veda
v pinya. tad adhte vedeti nivttam.
VttiThus we get sarva-veda (one who studies or knows all the Vedas), savrttika (one who studies or knows [the book] along with its commentary), and
paca-kalpa (one who studies or knows five Vedic rituals).
sarva-vedam adhte veda v (one who studies or knows all the Vedas) (a[] is
aprayoga (vtti 600)) sarva-vedam + a[] (601) sarva-veda + a[] (1130) sarvaveda (87) sarva-veda + s[u] (93) sarva-veda <1.1>.
When we have the meaning pinin proktam (that which was spoken by Pini, i.e
Pinis Sanskrit grammar), we get pinyam (see vtti 1162).3 Then when we have
1 Thus we get ikaka, mmsaka, and upaniadaka.
2 Thus we get smaka (one who studies or know the Sma-veda).
1054
the meaning pinyam adhte veda v we get pinya (one who studies or knows
Pinis Sanskrit grammar).
The adhikra tad adhte veda v (1127) ends here.
1131 / naaaeNA yau(: k(Ala: /
1131. nakatrea yukta kla
nakatreawith that constellation; yukta[when the moon is] in conjunction; kla
a time.
tty viubhakti in the meaning the time in which the moon is in
conjunction with that constellation.
puyea yukta pauam aha. eva mgh rtri. kla kimpuyea yukta a.
VttiThus we get pauam aha (the day in which the moon is in conjuction with the
constellation puya) where pauam means puyea yuktam. Similarly, we get mgh
rtri (the night in which the moon is in conjuction with the constellation magha)
where mgh means maghena yukt.
puyea yuktam (in conjuction with the constellation puya) (a[] is applied in
the sense of nakatrea yukta kla (the time in which the moon is in conjunction
with that constellation) by stra 1131, and thus the word yuktam is left out in
accordance with uktrthnm aprayoga (vtti 600)) puyea + a[] (601) puya +
a[] (1042) pauya + a[] (1053) pauy + a[] (1056) paua (87) paua +
s[u] (157) paua + am (94) pauam <1.1>.
Why do we say a time? Consider puyea yukta a (the moon in conjuction with
the constellation puya).
SaodhinA time (kla) is said to be connected (yukta) with a constellation
(nakatrea) when the moon is in conjunction with that constellation. In Bhgavatam
5.22.9 it is stated that the moon passes through each constellation in an entire day.
These particular constellations are called nakatras, or lunar mansions; they are 27 in
number, and are used to divide the ecliptic into 27 equal parts. In this way
Bhgavatam 5.22.9 indicates that the moon completes one sidereal orbit (an orbit
against the background of stars) in 27 days. This is an approximation. For comparison,
the modern figure is 27.321, and the Srya-siddhnta gives 27.322. In personified form
the 27 nakatras are 27 daughters of Daka that were given in marriage to the moongod. Thus the 27 nakatras are understood to be the different wives of the moon with
whom he spends roughly one day per month with each. The names of the 27
nakatras are as follows:
1) avin, 2) bhara, 3) kttik or bahul, 4) rohi or brhm, 5) mga-iras or
grahya, 6) rdr, 7) punarvasu or ymaka, 8) puya, tiya, or sidhya, 9) le,
10) magh, 11) prva-phalgun, 12) uttara-phalgun, 13) hasta, 14) citr, 15) magha
or svti, 16) vikh or rdh, 17) anurdh, 18) jyeha, 19) mla, 20) prvh,
21) uttarh, 22) ravaa or abhijit, 23) ravih or dhanih, 24) ata-bhiaj,
25) prva-bhdrapda, 26) uttara-bhdrapda, and 27) revat.
3 In pinyam cha-rma is applied instead of keava []a by di-vndrc charma, nmadheyd v (1140).
1055
AmtaIn pauam and so on the default pratyaya keava []a is applied. Moreover,
in pauam the y of puya gets deleted by tiya-puyayor nakatri (1056). Jva
Gosvm gives the counterexample puyea yukta a. Here the pratyaya is not
applied because the moon is not a time. Thus everything is left in sentence-form.
1132 / paAESaAd"yaAe maAs$ae inapaAtyantae /
1132. paudayo mse niptyante
paua-dayathe words paua and so on; msein the sense of a month;
niptyanteare specially made.
The words paua and so on are specially made in the sense of a month.
pau pauramsy atra paua. eva mghdy.
VttiThus we get paua (the month in which the full moon is in the constellation
puya) which means pau pauramsy atra (in this [month] the full moon is in the
constellation puya).1 Similarly, we get mgha (the month in which the full moon is
in the constellation magha) and so on.
AmtaThe forms paua and so on are specially made when a month which is
characterized by the full moon being in conjuction with the particular constellation is
being expressed. The full moon (paurams) is also taken as being expressive of a
time. Thus keava []a is applied in the sense puyea yukt (in conjunction with the
constellation puya), and then [p] is applied whereby we get pau paurams
(the full moon in conjuction with the constellation puya). Then, when we have the
meaning pau paurams vidyate yatra sa msa (that month in which the full
moon is in conjunction with the constellation puya), we get paua. Similarly, when
we have the meaning mgh paurams atra (that month in which the full moon is
in conjunction with the constellation magha), we get mgha. In the same way we get
the other ten months beginning with phlguna.
SaodhinIn the Vaiava calendar the months are named after the presiding
deity of that month (see Amta 7). Thus the months are mentioned below in their
traditional order along with their English and Vaiava equivalents. In the Vaiava
calendar, however, the new year begins from Gaura-prim (the full moon day at
the end of the month Phlguna when Lord Gaura appeared), and each new year is
called a Gaurbda (year of Gaura). Thus 1986 was Gaurbda 500 or in other words
the 500th year since Lord Gauras appearance in 1486.
Mrga-ra
Paua
Mgha
Phlguna
Caitra
Vaikha
November-December
December-January
January-February
February-March
March-April
April-May
Keava-msa
Nryaa-msa
Mdhava-msa
Govinda-msa
Viu-msa
Madhusdana-msa
1 Rather than making niptas which are extensions of the meaning nakatrea yukta
kla, the Pinians ordain a separate meaning, namely ssmin pauramsti
(Adhyy 4.2.21), and say that the pratyaya is applied after the word ending in a
saptam viubhakti. In the vtti Jva Gosvm echoes this understanding with the
explanation pau pauramsy atra where atra is synonymous with the saptam form
asmin used in the Pinian stra.
1056
Jyaiha
May-June
dha
June-July
rvaa
July-August
Bhdra
August-September
vina
September-October
Krttika
October-November
Trivikrama-msa
Vmana-msa
rdhara-msa
Hkea-msa
Padmanbha-msa
Dmodara-msa
In this regard, the names of the months are also sometimes made by using one of the
alternate names of a nakatra. For example, we get krttika (the month in which the
full moon is in the constellation kttik) and we also get bhula (the month in which
the full moon is in the constellation bahul). Thus one of the meanings of
bhulam is the eighth lunar day in the month bhula (krttika).
1133 / s$aAe'a vataRta wita paUNARmaAs$aAtke(zAva NA: ,
@nyaAyaAde"maARDavaQ&: /
1133. so tra vartata iti pramst keava-a, anyyder mdhava-ha
sathat; atrain this; vartateoccurs; itithus; pra-mstafter the word pramsa (full moon); keava-athe pratyaya keava []a; anyya-deafter the
words anyya (injustice) and so on; mdhava-hathe pratyaya mdhava ha.
Keava []a is applied after the word pra-msa in the meaning that
occurs in this, and mdhava ha is applied after the words anyya and so
on in the same meaning.
paurams tithi, nyyika autptika nva-yajika.
VttiThus we get paurams tithi (the lunar day in which the full moon occurs).
Examples of anyyder mdhava-ha are nyyika (that in which an injustice
occurs), autptika (that in which a calamity occurs), and nva-yajika (that
[time] in which an offering of the first-fruits of the harvest occurs).
AmtaWhen we have the meaning pramso tra vartate (a full moon occurs in
this), we get paurams. Similarly, when we have the meaning anyyo tra vartate
nyyika (an injustice occurs in this), we get nyyika, and so on.
1134 / zAeSaATaeR ivaiDa: aAigvak(Ar"Ata, /
1134. erthe vidhi prg vikrt
ea-arthein meanings other than those already mentioned; vidhithe ordaining of
the pratyayas; prkup til (but not including); vikrtthe meaning tasya vikra
(see stra 1165).
From now up til tasya vikra (1165) the pratyayas are ordained in meanings
other than those already mentioned.
uktebhyo nye e. te ca dvi-vidh, prasiddhy prayujyamn, vakyams tatra
jtdaya ca. prve yathcaku ghyate ckua rpam. eva rvaa abda
ity-daya. ckudv ete piavair uhyate vo ratha. eva ctura akaam.
dadi pi drad m. evam aulukhal saktava. caturdary dyate
cturdao rkasa ity-di. uttare tdhariyante.
1057
VttiThe word ea here means others than those already mentioned. Moreover,
these other meanings are of two kinds: i) other meanings which [though untaught] are
valid because of common usage among the people and ii) other meanings such as
tatra jta and so on which will be described in the upcoming stras (see stras 1145
to 1164).
An example of the first kind is ckua rpam (that which is perceived with the eye,
namely form) where ckuam means caku ghyate (that which is perceived
with the eye). Similarly, we get rvaa abda (that which is perceived with the
ear, namely sound) and so on. Also included among the ckudis are:
i) vo ratha (that which is drawn by horses, namely a chariot) where va means
avair uhyate (that which is drawn by horses). Another example of this is ctura
akaam (that which is drawn by four, namely a carriage).
ii) Drad m (that which is ground on a stone, namely pulses) where drad
means dadi pi (that which is ground on a stone). Another example of this is
aulukhal saktava (that which is ground in a mortar, namely barley-meal).
iii) Cturdao rkasa (that which is seen on caturda, namely a rkasa) where
cturdaa means caturday dyate (that which is seen on caturda). Other
examples of this are also seen.
Examples of the second kind will be given later (see vttis 1145 to 1164).
AmtaThis stra means vikrt prk erthe pratyaya-vidhna kriyate. Thus it is
implied that this stra is both a vidhi-stra and an adhikra stra. From now up til the
end of this section (stra 1164) all the meanings are called aiika meanings. This rule
is made so that the pratyayas that will be ordained after certain words from now on
will be applied only in the aiika meanings and not in the previous meanings such as
tasypatyam and so on. The word prasiddhy prayujyamn means lokaprasiddhy (because of common usage among the people). With the sentences
beginning caku Jva Gosvm gives examples of the first variety of erthas
which has contains the meanings of perceiving, drawing, grinding, and seeing. The
word uttare in the sentence uttare tdhariyante refers to the meaning tatra jta
and so on. These meanings will be given later. But first Jva Gosvm starts to ordain
particular pratyayas after particular words.
1135 / r"A)"A"r"Ama: /
1135. rrd gha-rma
rrtafter the word rra (nation, country); gha-rmathe pratyaya gharma.
Gha-rma is applied after the word rra in the aiika1 meanings.
rre jtdi rriya.
VttiThus, when we have the meanings rre jta (born in the country) and so
on, we get rriya.
rre jta (born in the country) (gha-rma is applied in the sense of tatra
jta (born there / produced there) by stras 1135 and 1145, and thus the word
jta is left out in accordance with uktrthnm aprayoga (vtti 600)) rre + gha1 The aiika meanings are the other meanings (ertha) such as tatra jta and so
on which will be described in the upcoming stras (see stras 1145 to 1164).
1058
rma (601) rra + gha-rma (1099) rra + iya (1053) rriya (87)
rriya + s[u] (93) rriya <1.1>.
AmtaThe meanings rre kta (made in the country), rre labdha
(obtained in the country), rre bhava (occuring in the country), and so on are
included by the word di in rre jtdi.
1136 / aAmaAna{is$aMh"KaAE /
1136. grmd ya-nsiha-khau
grmtafter the word grma (village); ya-nsiha-khauthe pratyayas ya and
nsiha kha.
Ya and nsiha kha are applied after the word grma in the aiika
meanings.
grmya grma.
VttiThus we get grmya and grma (born in the village [and other
meanings]).
grme jta (born in the village) (ya is applied in the sense of tatra jta
(born there / produced there) by stras 1136 and 1145, and thus the word jta is
left out in accordance with uktrthnm aprayoga (vtti 600)) grme + ya (601)
grma + ya (1053) grmya (87) grmya + s[u] (93) grmya <1.1>.
grme jta (born in the village) (nsiha kha is applied in the sense of
tatra jta (born there / produced there) by stras 1135 and 1145, and thus the word
jta is left out in accordance with uktrthnm aprayoga (vtti 600)) grme +
nsiha kha (601) grma + nsiha kha (1099) grma + na (1053) grmna
(111) grma (87) grma + s[u] (93) grma <1.1>.
1137 / d"iaNAApaAtpaur"AeByaAe maADavatya: /
1137. daki-pact-purobhyo mdhava-tya
daki-pact-purobhyaafter the words daki (south), pact (west), and
puras (in front, east); mdhava-tyathe pratyaya mdhava tya.
Mdhava tya is applied after the words daki, pact, and puras in the
aiika meanings.
daki-abdo yam avyayam. dkitya pcttya paurastya.
VttiThis word, daki, is an avyaya. Thus we get dkitya (born in the south
[and other meanings]), pcttya (born in the west [and other meanings]),
paurastya (born in the east [and other meanings]),
daki jta (born in the south) (mdhava tya is applied in the sense of
tatra jta (born there / produced there) and so on by stras 1137 and 1145, and
thus the word jta is left out in accordance with uktrthnm aprayoga (vtti 600))
1059
daki + mdhava tya (601) daki + mdhava tya (1042) dkitya (111)
dkitya (87) dkitya + s[u] (93) dkitya <1.1>.
AmtaThe word daki could have been made by declining the word kanma
dakia in the feminine gender. Thus to forbid this Jva Gosvm specifically says that
daki here is an avyaya. According to the opinion of Mugdha-bodha-vykaraa, we
can also get pctya by optionally deleting t.
1138 / uaAgAvaAgAud"fataIcaAe yar"Ama: /
1138. dyu-prg-avg-udak-pratco ya-rma
dyu-prg-avg-udak-pratcaafter the words div (heaven, the sky), prc (east),
avc (south), udac (north), and pratyac (west); ya-rmathe pratyaya yarma.
Ya-rma is applied after the words div, prc, avc, udac, and pratyac in the
aiika meanings.
divya prcya avcya udcya pratcyam.
VttiThus we get divyam (born in heaven [and other meanings]), prcyam (born
in the east [and other meanings]), avcyam (born in the south [and other
meanings]), udcyam (born in the north [and other meanings]), and pratcyam
(born in the west [and other meanings]).
divi jta (born in heaven) (ya is applied in the sense of tatra jta
(born there / produced there) by stras 1138 and 1145, and thus the word jta is
left out in accordance with uktrthnm aprayoga (vtti 600)) divi + ya (601) div
+ ya divya (87) divya + s[u] (157) divya + am (94) divyam <1.1>.
AmtaIn the case of udcyam udac is replaced by udc[i] in accordance with
tiryacas tiracir udaca udcir bhagavati (180) and in the case of pratcyam when the
ya-rma reverts back to i-rma after deleting the a of ac by aco -rma-haro bhagavati
(178), the i-rma becomes trivikrama by prvasya trivikrama ca (178).
1139 / @vyayaAtk(AlavaAicana: ke(zAvastana: /
1139. avyayt kla-vcina keavas tana
avyaytafter an avyaya; kla-vcinawhich expresses a time; keava tanathe
pratyaya keava tana.
In the aiika meanings keava tana is applied after an avyaya which
expresses time.
prktana. eva hyastana ity-di
VttiThus we get prktana (born previously [and other meanings]). Similarly, we
get hyastana (born yesterday [and other meanings]) and so on.
AmtaPrk is an avyaya. It is not formed from the dhtu ac[u]. Other examples are
syantana (born at night [and other meanings]), divtana (born in the day [and
1060
other meanings]), and so on. Since tana is keava, [p] is applied in the feminine
gender and we get syantan pj (evening worship) for example.
1140 / @Aid"va{SNAIn"AcC$r"Ama: , naAmaDaeyaA"A /
1140. di-vndrc cha-rma, nmadheyd v
di-vndrtafter an di-vndra word (see stra 1110); cha-rmathe
pratyaya cha-rma; nmadheytafter a name; voptionally.
In the aiika meanings cha-rma is applied after an di-vndra word and
optionally after a name.
vaiavya rdhya tadya tvadya. dvitva-bahutvayor yumadya, eva
madya asmadya. bhavadya.
VttiThus we get vaiavya (produced in a Vaiava [and other meanings]),
rdhya (produced in Rdh [and other meanings]), and tadya (produced in him
/ them [and other meanings]).
vaiave jta (born in the village) (cha-rma is applied in the sense of
jta is left out in accordance with uktrthnm aprayoga (vtti 600)) vaiave +
cha-rma (601) vaiava + cha-rma (1099) vaiava + ya (1053)
vaiavya (111) vaiavya (87) vaiavya + s[u] (93) vaiavya <1.1>.
Regarding yumad, in the singular we get tvadya (produced in you [and other
meanings]) while in the dual and plural we get yumadya (produced in the two of
you / in all of you [and other meanings]). Similarly, regarding asmad, in the singular
we get madya (produced in me [and other meanings]) while in the dual and plural
we get asmadya (produced in the two of us / in all of us [and other meanings]).
From bhavat[u] we get bhavadya (produced in you [and other meanings]).1
AmtaIn the case that cha-rma isnt applied after a name keava []a is applied
instead. The
principle of being di-vndra was previously extended to the tad-dis (see tad-yaddaya ca in 1110). Thus Jva Gosvm gives tadya and so on as examples here.
When we have the meaning tvayi jta (produced in you) and so on we get
tvadya. Regarding yumadya, the change to tvad described in yumad-asmados
tvan-madv uttara-pada-pratyayor ekatve (604) only takes place in the singular and
not in the dual and plural. Examples of nmadheyd v will be given in vtti 1142.
1141 / taAvak(taAvak(LnayaAESmaAk(yaAESmaAk(LnaA s$aADava: /
1141. tvaka-tvakna-yaumka-yaumkn ca sdhava
tvaka-tvakna-yaumka-yaumknthe niptas tvaka, tvakna, yaumka,
and yaumkna; caalso; sdhavavalid.
In the aiika meanings tvaka, tvakna, yaumka, and yaumkna are
also valid forms of yumad.
1 In bhavadya the irregular change of t to d is accomplished by the stra
bhavadya ca (Bhat 2495).
1061
SaodhinThus we can say tvadya, tvaka, or tvakna, yumadya,
yaumka, or yaumkna, and so on.
AmtaTvaka and tvakna are irregularly made by applying nsiha vu and
nsiha kha respectively after the word tava which is made from the word yumad.
Similarly, yaumka and yaumkna are irregularly made by applying keava []a
and nsiha kha respectively after the word yumkam which is also made from
yumad. Likewise with mmaka and so on in the next stra.
1142 / maAmak(Ad"ya paUvaRvats$aADava: /
1142. mmakdaya ca prva-vat sdhava
mmaka-dayathe niptas mmaka and so on; caand; prva-vatlike in the
previous stra; sdhavavalid.
Similarly, in the aiika meanings mmaka, mmakna, asmka, and
asmkna are also valid forms of asmad.
nmadheyd vky kr, rmy rm.
VttiExamples of nmadheyd v (1140) are ky or kr (produced in
Ka [and other meanings]) and rmy or rm (produced in Rma [and other
meanings]).
1143 / par"janade"var"AjaBya: k(Lya: /
1143. para-jana-deva-rjabhya kya
para-jana-deva-rjabhyaafter the words para (another), jana (person), deva
(demigod), and rjan (king); kyathe pratyaya kya.
Kya is applied after the words para, jana, deva, and rjan in the aiika
meanings.
parakyam ity-di cndra-matam. sva-abdt tu na dyate. tasmd apy eke, tena
svya svakyam. svyam ity asdhur iti paupati.
VttiParakyam (produced in another [and other meanings]) and so on are
supported by Cndra-vykaraa. But kya is not seen after the word sva (oneself).
Others say that kya is also applied after the word sva and thus they make svyam
and svakyam (produced in oneself [and other meanings]). The grammarian
Paupati, however, says that svyam is an improper form.
AmtaPara, jana, and deva are supported by the vrttikas jana parayo kuk ca
(4.2.138) and devasya ca (4.2.138).1 Some list the word sva here also, but with the
sentence sva-abdt tu na dyate Jva Gosvm specifies that this is not supported
by Pini and others. Those who include sva give the examples svya and svakyam.
In their opinion the gama k[uk] is optional. But by quoting Paupatis statement Jva
1 These vrttikas prescribe k[uk] in addition to the pratyaya cha which is ordained in
gahdibhya ca (Adhyy 4.2.138). Since cha changes to ya, k[uk] + cha in effect
is equal to kya.
1062
Gosvm indicates that this opinion is incorrect [e.g only svakyam is acceptable and
not svyam].
1144 / k(AlaAnmaADavaQ&: /
1144. kln mdhava-ha
kltafter a word expressing a time; mdhava-hathe pratyaya mdhava ha.
In the aiika meanings mdhava ha is applied after a word that expresses
a time.
sakhyy varasybhvinty uttara-pada-vddhidvi-vrika. aiikrth caite.
VttiThere is vddhi of the last word by eva sakhyta savatsara-varayo
(1045) and we get dvi-vrika (produced in two years [and other meanings]). The
aiika meanings will now be given:
1145 / taa jaAta: /
1145. tatra jta
tatrathere / in that; jtaborn / produced.
saptam viubhakti in the meaning born / produced there.
atra yath-svam a-daya. mthura rriya ity-di.
VttiThe pratyayas a[] and so on are applied in this meaning according to which
one is appropriate for the word at hand. Thus we get mthura (born in Mathur /
produced in Mathur), rriya (born in the country / produced in the country),
and so on.
mathury jta (born in the country) (a[] is applied in the sense of
tatra jta (born there / produced there) by stra 1145, and thus the word jta is
left out in accordance with uktrthnm aprayoga (vtti 600)) mathurym + a[]
(601) mathur + a[] (1042) mthur + a[] (1053) mthura (87) mthura +
s[u] (93) mthura <1.1>.
rre jta (born in the country) (gha-rma is applied in the sense of
jta is left out in accordance with uktrthnm aprayoga (vtti 600)) rre + gharma (601) rra + gha-rma (1099) rra + iya (1053) rriya (87)
rriya + s[u] (93) rriya <1.1>.
AmtaKeava []a is the default pratyaya, but other pratyayas were specifically
ordained after certain words. By the words ity-di we get grmya in the sense of
grme jta, vaiavya in the sense of vaiave jta, and so on. Such forms
should be inferred in the upcoming meanings also.
1063
1146 /
aiva"AP(lgAunyanaur"ADaAsvaAitaitaSyapaunavaRs$auh"staAivazAAKaASaAX#Aba
"laAByaAe mah"Ah"r": /
1146. ravih-phalguny-anurdh-svti-tiya-punarvasu-hast-vikhhbahulbhyo mahhara
ravih-phalgun-anurdh-svti-tiya-punarvasu-hast-vikh-hbahulbhyaafter the constellations ravih, phalgun, anurdh, svti, tiya,
punarvasu, hast, vikh, h, and bahul; mahharamahhara.
There is mahhara of the pratyaya after the constellations ravih,
phalgun, anurdh, svti, tiya, punarvasu, hast, vikh, h, and
bahul when the meaning is born / produced there.
etat-paryy ca ghyante. lakm-pratyayasya mahhara. raviha phalguno
rjuna.
VttiThe synonyms of these constellations are also accepted. When this mahhara is
done, mahhara of the feminine pratyaya takes place by lakm-pratyayasya
mahharas taddhita-mahhare (1054). Thus we get raviha (a man who is born
under the constellation ravih), phalguna (a man who is born under the
constellation phalgun), and arjuna (a man who is born under the constellation
arjun).
ravihy jta (a man who is born under the constellation ravih)
(a[] is applied in the sense of tatra jta (born there / produced there) by stra
1145, and thus the word jta is left out in accordance with uktrthnm aprayoga
(vtti 600)) ravihym + a[] (601) ravih + a[] (1146) ravih
(1054) raviha (87) raviha + s[u] (93) raviha <1.1>.
AmtaPhalgun and arjun are synonyms. Thus in the vtti Jva Gosvm shows
that both of them are accepted by the mention of phalgun here.
1147 / icaaAr"Aeih"NAIre"vataIByaAe lamyaAM mah"Ah"r": /
1147. citr-rohi-revatbhyo lakmy mahhara
citr-rohi-revatbhyaafter the constellations citr, rohi, and revat; lakmym
in the feminine gender; mahharamahhara.
There is mahhara of the pratyaya in the feminine after the constellations
citr, rohi, and revat when the meaning is born / produced there.
citr rohi revat.
VttiThus we get citr (a lady who is born under the constellation citr), rohi (a
lady who is born under the constellation rohi), and revat (a lady who is born
under the constellation revat).
SaodhinFrom this stra and the previous stra we can understand that many of
the prominent gops are named after the constellations under which they took birth.
First and foremost is Kas dearmost beloved, Rdh. We learn in the previous vtti
that the synonyms of these constellations are also accepted. Thus, looking at
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Saodhin 1131, we see that rdh is a synonym of the constellation vikh. Thus
by applying the previous stra we get rdh (a lady who is born under the
constellation rdh). The formation for this is given below:
rdhy jt (a lady who is born under the constellation rdh) (a[] is
applied in the sense of tatra jta (born there / produced there) by stra 1145, and
thus the word jta is left out in accordance with uktrthnm aprayoga (vtti 600))
rdhym + a[] (601) rdh + a[] (1146) rdh (1054) rdha (1081)
rdha + [p] (1053) rdh (87) rdh + s[u] (138) rdh <1.1>.
Similarly, by applying the previous stra we also get vikh (a lady who is born
under the constellation vikh). Actually we learn from verse 82 of Rpa Gosvms
Rdh-ka-gaoddea-dpik that Vikh was born at the very same moment in
which Rdh was born. Thus they were both born under the same constellation which
is known by the two names vikh and rdh. In this way Rdh and Vikh were
each named after the same constellation under which they were simultaneously born.
But Rdh took one name of the constellation and Vikh took the other.
From Rpa Gosvms Ujjvala-nlamai (3.57) and other sources we learn that another
name of Lalit is Anurdh. While this name can also mean she who follows Rdh
as seen in Rpa Gosvms Vidagdha-mdhava (7.20-21), it nonetheless has its roots
in the previous stra whereby it comes to mean a lady who is born under the
constellation Anurdh. Thus Lalit is also named after the constellation under which
she took birth. Similarly, by looking at the current stra we can see that the gop Citr
is also named after the constellation under which she took birth as are Balarmas
mother, Rohi, and his wife, Revat. The gop Dhanih who is a maid in Kas
house and who often gives Kas lunch remnants to Rdh is also named after the
constellation under which she took birth. Again, we know from the previous vtti that
the synonyms of these constellations are also accepted. Thus, looking at Saodhin
1131, we see that dhanih is a synonym of the constellation ravih. Thus by
applying the previous stra we get dhanih (a lady who is born under the
constellation dhanih).
There is a nice pastime described in Kadsa Kavirjas Govinda-llmta (10.32-50)
where all the astrological meanings of these gops names are alluded to in the course
of a joking discussion between Ka and the gops. Devotees with some knowledge
of astrology will very much appreciate the humor of this pastime.
1148 / taa k{(talabDa(Ltaku(zAlaA: /
1148. tatra kta-labdha-krta-kual
tatrathere / in that; ktadone; labdhaobtained; krtapurchased; kualor
expert.
saptam viubhakti in the meaning done there, obtained there,
purchased there, or expert in that.
mathury kto labdha krta kualo v mthura. eva rriya.
VttiThus when we have the meaning mathury kta (done in Mathur),
mathury labdha (obtained in Mathur), mathury krta (purchased in
Mathur), or mathury kuala (expert in Mathur), we get mthura. Similarly,
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we get rriya (done in the country / obtained in the country/ purchased in the
country / expert in the country) and so on.
AmtaIn the same way, when we have the meanings grme kta (done in the
village) and so on, we get grmyam (done in the village / obtained in the village/
purchased in the village / expert in the village). Similarly, we get divyam (done in
heaven / obtained in heaven/ purchased in heaven / expert in heaven), parakyam
(done in another / obtained in another/ purchased in another / expert in another),
and so on.
1149 / taa Bava: /
1149. tatra bhava
tatrathere / in that; bhavaexisting.
saptam viubhakti in the meaning existing there.
mathury bhavo vidyamna mthura. eva rriya. bhavo ya prabhu prk
tata gatt.
VttiThus when we have the meaning mathury bhava (existing in Mathur),
where bhava means vidyamna (existing), we get mthura.1 Similarly, we get
rriya (existing in the country) and so on. This meaning tatra bhava also acts as
a prabhu adhikra that extends up til but not including the meaning tata gata
(1156).
1150 / id"gAAid"ByaAe yar"Ama: /
1150. dig-dibhyo ya-rma
di-dibhyaafter the words di (direction) and so on; ya-rmathe pratyaya yarma.
Ya-rma is applied after the words di and so on when the meaning is
existing there.
diya vanya rahasya gaya antya ythya vayam.
VttiThus we get diyam (existing in a direction), vanyam (existing in a forest),
rahasyam (existing in a solitary place), gayam (existing in a group), antyam
(existing at the end), ythyam (existing in a group), and vayam (existing in a
dynasty).
SaodhinAccording to the Pinian Gaa-pha, the dig-dis are di, varga,
pga, gaa, paka, dhyya, mitra, medh, antara, pathin, rahas, alka, ukh, skin,
dea, di, anta, mukha, jaghana, megha, ytha, udaka in the sense of a name, nyya,
vaa, vea, kla, and ka. It should be noted, however, that ya-rma is applied
after the words mukha (mouth, head) and jaghana (buttock, hips) only when they
are used in an abstract sense and not when they refer to an actual body part. Thus we
1 The word bhava here is formed by applying the kt pratyaya a[t] after the dhtu bh
in kartari prayoga by bh-du-nbhya ca (Bhat 1407).
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get vaiava-mukhya (existing at the head of the Vaiavas, e.g the best among the
Vaiavas) and sen-jaghanyam (existing in the rear of the army). As stated above,
ya-rma is only applied after udaka in the sense of a name. Thus we get udaky which
means rajasval (a menstruating woman). Otherwise when the sense is not a name
we get odako matsya (a fish existing in the water).
1151 / zAr"Ir"AvayavaAa /
1151. arrvayavc ca
arra-avayavtafter a part of the body; caalso.
Ya-rma is also applied after words which express parts of the body when
the meaning is existing there.
dantya tlavya
VttiThus we get dantyam (existing in the teeth), tlavyam (existing in the
palate). and so on.
AmtaWhen we have the meaning dante bhavam (existing in the teeth) we get
dantyam which refers to a dental phoneme (akaram). In tlavyam (a palatal
phoneme), the u of tlu takes govinda by u-dvayasya govinda (1055) is applied.
Other examples are stanya kram (breast milk), ohyo vara (a labial
phoneme), and nsikyo vara (a nasal phoneme).
SaodhinThe place of pronunciation table in samodhin 1 is a good example of
this stra.
1152 / @DyaAtmaAde"laAeRk(Aear"pad"Aa maADavaQ&: /
1152. adhytmder lokottara-padc ca mdhava-ha
adhy-tma-deafter the words adhy-tma and so on; loka-uttara-padtafter a
compound whose final word is loka (world); caand; mdhava-hathe pratyaya
mdhava-ha.
Mdhava ha is applied after the words adhy-tma and so on and after
compounds whose final word is loka when the meaning is existing there.
dhy-tmika dhi-daivika dhi-bhautika, ctur-arthika trai-varika smpratika
gairikam ity-di. aiha-laukika pra-laukika.
VttiThus we get dhy-tmika (existing in the self), dhi-daivika, (existing in
the presiding deity), dhi-bhautika (existing in the gross material object), cturarthika (existing in four meanings), trai-varika (existing in the three upper
castes), smpratika (existing in the present), gairikam (existing in the hill, i.e red
clay), and so on. Likewise we get aiha-laukika (existing in this world) and pralaukika (existing in the other world).
AmtaThe words adhy-tma and so on are avyay-bhva compounds. For example,
when we have the vigraha tmnam adhiktya (regarding the self), we get adhytmam <1.1>. Then when we have the meaning adhy-tme bhava (existing in the
self), we get dhytmika. In dhy-tmika, dhi-daivika, and dhi-bhautika both
1067
words take vndra in accordance with evam ihaloka-paraloka-sarvabhmipukarasad-adhideva-adhibhta-adhytma-anuhoa-avahodnm (1047). Due to
the word ity-di we also get aupa-jnuka (existing near the knees) and so on.
1153 / vagAARntaAcC$r"Ama: /
1153. vargntc cha-rma
varga-anttafter a compound ending in the word varga (group); cha-rmathe
pratyaya cha-rma.
Cha-rma is applied after a compound ending in varga when the meaning is
existing there.
ka-vargya.
VttiThus we get ka-vargya (existing in the ka-varga).
AmtaWhen we have the meaning ka-varge bhava (existing in the ka-varga), we
get ka-vargya which refers to a word such as kku. Similarly, we get ca-vargya
(existing in the ca-varga) and so on.
1154 / @zAbde" yar"AmaKar"AmaAE vaA /
1154. aabde ya-rma-kha-rmau v
aabdewhen something other than a abda (phoneme or word) is being expressed;
ya-rma-kha-rmauthe pratyayas ya-rma and kha-rma; voptionally.
If something other than a phoneme or word is being expressed, then yarma and kha-rma can also optionally be applied after a compound ending
in varga when the meaning is existing there.
ka-vargya ka-varga ka-vargya.
VttiThus we get ka-vargya, ka-varga, or ka-vargya (existing in
Kas group).
1155 / k(iNARk(AlalaAiq%ke( @laAre" /
1155. karik-lalike alakre
karik-lalikethe words karik (existing on the ear, i.e an earring) and lalik
(exsiting on the forehead, i.e tilaka); alakreprovided an ornament is being
expressed.
The words karik and lalik are valid in the meaning existing there,
provided an ornament is being expressed.
sdh.
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SaodhinThe words karik and lalik are made by applying mdhava ha in
the feminine gender after the words kara (ear) and lala (forehead).
1156 / tata @AgAta: /
1156. tata gata
tatafrom there; gatacome.
pacam viubhakti in the meaning come from there.
mthura rriya.
VttiThus we get mthura (that which has come from Mathur) and rriya
(that which has come from the country).
1157 / ivaAyaAeinas$ambanDaeByaAe vauna{Ris$aMh": , [%r"AmaAau
maADavaQ&: , ipatauyaRr"Ama /
1157. vidy-yoni-sambandhebhyo vur nsiha, -rmt tu mdhava-ha, pitur yarma ca
vidy-yoni-sambandhebhyaafter words which indicate a relationship through
knowledge or birth; vu nsihathe pratyaya nsiha vu; -rmtwhich end in rma; tubut; mdhava-hathe pratyaya mdhava ha; pituafter the word pit
(father); ya-rmathe pratyaya ya-rma; caalso.
Nsiha vu is applied after words which indicate a relationship through
knowledge or birth when the meaning is come from there. But mdhava
ha is applied instead after such words when they end in -rma, and in the
case of pit, ya-rma can also be applied.
aupdhyyaka aiyaka paitmahaka mtulaka. tath hautka mtka
paitka. -rmasya ro ye, pitrya.
VttiThus we get aupdhyyaka (that which has come from the teacher),
aiyaka (that which has come from the disciple), paitmahaka (that which has
come from the paternal grandfather), and mtulaka (that which has come from the
maternal uncle).
updhyyd gata (that which has come from the teacher) (nsiha vu is
applied in the sense of tata gata (come from there) by stra 1157, and thus the
word gata is left out in accordance with uktrthnm aprayoga (vtti 600))
updhyyt + nsiha vu (601) updhyya + nsiha vu (1099) updhyya +
aka (1045) aupdhyya + aka (1053) aupdhyyaka (87) aupdhyyaka +
s[u] (93) aupdhyyaka <1.1>.
Examples of words ending in -rma are hautka (that which has come from the
hot priest), mtka (that which has come from the mother) and paitka or
pitrya (that which has come from the father / forefathers). -rma changes to r
when y follows by -rmasya ro ye (1059).
1069
pitur gata (that which has come from the father / forefathers)
(mdhava-ha or ya-rma is applied in the sense of tata gata (come from there)
by stra 1157, and thus the word gata is left out in accordance with uktrthnm
aprayoga (vtti 600)):
1) (mdhava-ha is applied) pitu + mdhava ha (601) pit + mdhava ha
(1099) pit + ika (1045) pait + ika (Bhat 21061) paitka (87) paitka +
s[u] (93) paitka <1.1>.
2) (ya-rma is applied) pitu + ya (601) pit + ya (1059) pitrya (87)
pitrya + s[u] (93) pitrya <1.1>.
1158 / tata: aBavaita /
1158. tata prabhavati
tata-from there; prabhavatithat which springs forth.
pacam viubhakti in the meaning that which springs forth from there.
haimavat gag.
VttiThus we get haimavat (that which springs forth from the Himlayas) which
is a name of the Gag.
1159 / s$aAe'sya inavaAs$a: /
1159. so sya nivsa
sathat; asyaof this person; nivsais the place of residence.
pratham viubhakti in the meaning that is the place of residence of this
person.
mthura rriya.
VttiThus we get mthura (a person whose place of residence is Mathur) and
rriya (a person whose place of residence is the country).
1160 / Bai(: /
1160. bhakti
bhaktiobject of worship.
pratham viubhakti in the meaning that is the object of worship for this
person.
1 Since the word pit ends in a caturbhuja, ha changes to ka rather than ika. This is in
accordance with caturbhujntd is-antd us-antt tntd doa ca hasya ka (Bhat
2106).
1070
bhajyate sevyate bhakti. viur bhaktir asya vaiava. eva mthura.
VttiBhakti here means that which is worshiped (bhajyate) or in other words served
(sevyate). Thus when we have the meaning viur bhaktir asya (Viu is the object of
worship for this person), we get vaiava (a devotee of Viu). Likewise, we get
mthura (one whose object of worship is Mathur).
AmtaThe words so sya are carried forward from the previous stra. Because the
kt pratyayas are applied variously, the word bhakti here is made by applying the kt
pratayaya [k]ti in karmai prayoga. Indeed Jva Gosvm demonstrates this by saying
bhajyate which means bhajanya (that which is worshiped). Other examples of this
stra are aiva (a devotee of iva), kta (a devotee of akti), bauddha (a
devotee of Buddha), and so on.
1161 / taena aAe(ma, /
1161. tena proktam
tenaby him; proktamenounced.
tty viubhakti in the meaning enounced by him.
anyena kt mthurea prokt vykhyt mthur vtti.
VttiThus, when we have the meaning mthurea prokt (enounced by Mthura),
we get mthur vtti (the commentary enounced by Mthura).1 It is to be
understood that the author Mthura is a different person [than the author of the
original book for which the commentary is written to explain.]
AmtaProktam means prakarea uktam (preeminently spoken) or in other words
vykhytam (enounced). Jva Gosvm clarifies this idea with the sentence
beginning anyena. If the person explaining the book were not different than the person
who wrote the book, then the idea could have been conveyed simply by the meaning
tena kto grantha (1163).
1162 / opaaAtama, /
1162. upajtam
upajtamfirst spoken.
tty viubhakti in the meaning first spoken by him.
tenety anuvartate tasyedam ity ata prk. pininopajta prathama-kta
pinya, klpa vykaraam. eva kr gt, tadvat bhgavatam.
VttiThe word tena is carried forward up til the meaning tasyedam (1164). So, when
we have the meaning pininopajtam (first spoken by Pini) where upajtam
means prathama-ktam (first spoken), we get pinya vykaraam (the grammar
1 The default pratyaya keava []a has been applied here and then [p] has been
added since the word vtti is feminine.
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first spoken by Pini).1 Similarly, we get klpa vykaraam (the grammar first
spoken by Krttikeyas peacock (kalpin)), kr gt (the gt first spoken by
Ka), and bhgavatam ([the pura] first spoken by the Lord Himself
(Bhagavn)).
AmtaJva Gosvm glosses upajtam as prathama-ktam. Similarly, the meaning
of kr gt is kenopajt prathama-kathit gt (the gt first spoken by
Ka) and the meaning of bhgavatam is bhagavatopajta prathamopadia
brahmae iti ea (that which was first instructed [to Brahm] by Bhagavn).
SaodhinSometimes upajtam is also translated as discovered. For example,
Kik says vinopadeena jtam upajta, svayam abhisambaddham ity artha
(Upajtam means learnt without instruction. This means knowledge that has come
of its own accord [i.e an intuition or self-taught knowledge]). Thus pinyam is
sometimes translated as (the rules of grammar discovered by Pini).
The story of the Klpa grammars being first spoken by Krrtikeyas peacock is
recounted in S.K. Belvalkars book Systems of Sanskrit Grammar as follows:
The Ktantra is otherwise known as Kaumra or Klpa, and the traditional
explanation of the genesis of these two names is as follows: There once lived in the
Deccan a king called tavhana who, while one day having jala-keli with his queen,
was requested by her modaka dehi rjan meaning pray do not sprinkle any more
water on me. Thereupon the ignorant king offered her some (modaka) sweets.
Subsequently, discovering his error and being much ashamed of his ignorance of
Sanskrit, he requested his Pandit named arvavarman to devise a speedy method of
learning grammar. The Pandit in his difficulty besought God iva who ordered his son
Krttikeya or Kumra to accede to his wishes. Accordingly, Kumra revealed the stras
of the Kaumra grammar. As the Gods vehicle, the bird Kalpin (peacock), was the
instrument of communication, the stras also obtained their other name.
1163 / k{(taAe anTa: /
1163. kto grantha
ktacomposed; granthaa literary activity.
tty viubhakti in the meaning a literary activity composed by him.
bhgavat catu-lok. teneti nivttam.
VttiThus we get bhgavat catu-lok (the four verses composed by
Bhagavn). The anuvtti of the word tena ends here.
AmtaThe word catu-lok is feminine by a-rmnt trirm lakm, b-ant v,
trirmy p (935).
1164 / tasyaed"ma, /
1164. tasyedam
1 In pinyam cha-rma is applied instead of keava []a by di-vndrc charma, nmadheyd v (1140).
1072
tasyabelongs to that / this is related to that; idamthis.
ah viubhakti in the meaning this belongs to that / this is related to
that.
harer ida hram. pra edhikra
VttiThus when we have the meaning harer idam (this belongs to Hari / this is
related to Hari), we get hram (that which belongs to / is related to Hari) <1.1>.
The adhikra erthe vidhi prg vikrt (1134) ends here.
SaodhinRegarding idam, the neuter gender is used as a generality. The
masculine and feminine genders can also be used. For example, we can get hram
caritam (the activities of Hari), but we can also get hro gua (a quality of Hari)
and hr akti (the potency of Hari).
1165 / tasya ivak(Ar": /
1165. tasya vikra
tasyaof that; vikraa transformation / product.
ah viubhakti in the meaning a product of that.
mana straiah.
VttiThus we get mana (a product of stone), straia (a product of a
woman), and so on.
SaodhinThe adhikra for the aiika meanings expired in the previous vtti.
Therefore the pratyayas ordained in stras 1135 to 1144 are no longer valid. Only the
pratyayas ordained in stras 1100 to 1104 are valid now. This is why Jva Gosvm
gives examples with keava []a (mana) and nsiha na (straia). But as
explained in stras 1100 and 1101, the pratyayas keava []a and []ya will also
expire by the end of the tasya vikra section (stra 1172). After that mdhava ha
will become the default pratyaya.
1166 / @vayavae ca aANyaAeSaiDava{aeBya: /
1166. avayave ca pry-oadhi-vkebhya
avayavein the sense of part; caalso; priafter breathing living entities; oadhi
after plants; vkebhyaand after trees.
The previously ordained pratyayas are also applied in the meaning a part of
that after words that signify breathing living entities, plants, and trees.
ebhyo vikre vayave ca yath-sva syt. prinamayr vikro vayavo v
myra. bhakycchdanayor eva. anyatra tu mayra-maya ca
vakyamnurodht. oadhemaurva bhasma maurva kam. vkd
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vattham. ata para pry-dibhyo vikrvayavayo pratyaya, anyebhyas tu
vikra-mtra iti jeyam.
VttiThus the pratyayas can be applied after such words in the meaning of a
product of that and also in the meaning a part of that. An example of when they are
applied after a breathing living being is myra which means a product of the
peacock (mayra) or a part of the peacock. However this can only refer to an
eatable or a means of covering because otherwise we would get mayra-mayam in
accordance with the next stra. An example of when the pratyayas are applied after a
plant are maurvam (a product of the mrv hemp) which refers to ashes or
maurvam (a part of the mrv hemp) which refers to its roots. An example of when
the pratyayas are applied after a tree is vattham (a product or part of the avattha
tree).
From now on it is understood that the pratyayas are applied after breathing living
beings and so on in the meanings a product of that and a part of that but after
other words only in the meaning a product of that.
AmtaWhen it is said that myra must refer to an eatable product of the peacock,
it means peacock meat. And when it is said that myra must be a part of the
peacock with which it covers itself, it means the tail of the peacock. The definition of
oadhi is a small tree that dies after the ripening of its fruits (i.e an annual plant). The
names of some other plants vrhi, godhma, ymka, iku, and so on.
1167 / maya"A ivak(Ar"AvayavayaAer"BayaAcC$Ad"nayaAe: /
1167. maya v vikrvayavayor abhakycchdanayo
mayathe pratyaya maya[]; voptionally; vikra-avayavayoin the sense of
product and part; abhakya-cchdanayowhich are not eatables or means of
covering.
Maya[] is optionally applied in the meanings a product of that and a part
of that, provided that the product or the part is not food or clothes.
vikresuvara-maya sauvara. vikrvayavayomayra-maya myra,
mrv-maya maurvam. abhakycchdanayo kim? maudga spa, krpsa
vsa.
VttiThus we get suvara-maya or sauvara (made of gold (suvara), golden)
as an example of a word that can only be used in the meaning a product of that and
mayra-mayam or myram (a product or part of the peacock) and mrv-mayam
or maurvam (a product or part of the mrv hemp) as examples of words that can
be used both in the meaning a product of that and the meaning a part of that.
Why do we say not food or clothes? Consider maudga (made of mung beans
(mudga)) which refers to a soup and krpsam (made of cotton (karpsa)) which
refers to cotton clothes.
AmtaIn the case that maya[] is not applied keava []a is applied instead. With
the sentence beginning vikre Jva Gosvm shows how the pratyaya can only be
applied in the meaning which is compatible (i.e tasya vikra). Thus it is understood
that the pratyaya can only be applied in both meanings if it comes after words
signifying breathing living entities and so on. Maudga means mudgasya vikra
spa (soup, which is a product of mung beans (mudga) and krpsam means
1074
karpsasya vikra vsa (clothes, which are a product of cotton). Because in the
first case there is reference to food and in the second case reference to clothes,
maya[] cannot be applied. Rather only the default pratyaya keava []a can be
applied.
1168 / @Aid"va{SNAIn"AtzAr"Ade" mayaq%. /
1168. di-vndrt arde ca maya
di-vndrtafter an di-vndra word; ara-deafter the words ara and so
on; caand; mayathe pratyaya maya[].
But maya[] is always applied after di-vndra words and the words ara
and so on.
mra-maya la-maya, ara-maya, m-maya darbha-maya ta-mayam.
VttiThus we get mra-mayam (made of mangoes), la-mayam (made of the
la tree), ara-mayam (made of the ara reed), m-mayam (made of earth),
darbha-mayam (made of darbha grass), and ta-mayam (made of grass).
AmtaWhen we have the meaning mrasya vikra (a product of mango), we get
mra-mayam. Likewise with la-mayam. Similarly, when we have the meaning
arasya vikra (a product of the ara reed), we get ara-mayam. The ardis are
the words ara, darbha, soma, ta, ku, mt, and balbaja.
1169 / Wk(s$avaeRr"Aa /
1169. eka-sarvevarc ca
eka-sarvevartafter a word that has only one sarvevara; caalso.
Maya[] is always applied after words that have only one sarvevara too.
v-maya tva-maya sra-mayam.
VttiThus we get v-mayam (made of sound), tva-mayam (made of skin or
bark), and sra-mayam (made of a garland).
1170 / k(AESaeyaM vae , gAAemayaM gAAe: paur"ISae /
1170. kaueya vastre, go-maya go pure
kaueyamthe word kaueya; vastrewhen referring to cloth;, go-mayamthe word
go-maya; goof a cow; purewhen referring to the stool.
Kaueya is valid when referring to silk cloth and go-maya is valid when
referring to cow dung.
gavyam anyatra.
1075
VttiWhen there is reference to something else we get gavyam (a product of the
cow, i.e milk).1
AmtaKaueyam is made with mdhava ha when we have, in reference to cloth,
the meaning koasya vikra (a product of the cocoon of the silk-worm). Similarly,
go-mayam is made with maya[] when we have, in reference to cow dung, the
meaning gor vikra (a product of the cow). When there is reference to something
other than cow dung, however, we get gavyam, which refers to cow milk.
1171 / taElaM yaAvaM ca s$aMaAyaAma, /
1171. taila yva ca sajym
tailamthe word taila (oil); yvamthe word yva (lac); caand; sajym
when a name is understood.
Taila and yva are valid as names for oil and lac respectively.
anyatra tu tila-maya yava-mayam.
VttiWhen there is reference to other things we get tila-mayam (made of sesame,
i.e a kind of food) and yava-mayam (made of barley).
1172 / P(lae mah"Ah"r": /
1172. phale mahhara
phalewhen referring to a fruit fruit; mahharamahhara.
When there is reference to a fruit, any pratyaya that was ordained in the
meanings a product of that or a part of that undergoes mahhara.
vikrvayavayor uktasya phale mahhara syt. lakm-pratyayasyeti badary vikro
vayavo v phala badaram. eva kuvala malakam.
VttiThis stra means vikrvayavayor uktasya phale mahhara syt (When a
fruit is being expressed, there is mahhara of the pratyaya that was ordained in the
sense of product or part). Furthermore, lakm-pratyayasya mahharas taddhitamahhare (1054) is also applied, and thus, when we have the meaning badary vikro
vayavo v phalam (the fruit of the badar tree which is its product or part) we get
badaram (the jujube berry),
1173 / taa inayau( wita payaRntaM maADavaQ&: /
1173. (tatra niyukta iti paryanta) mdhava-ha
tatra niyukta itithe meaning tatra niyukta (1178); paryantamup til and
including; mdhava-hathe pratyaya mdhava ha;
1 Here ya-rma is applied instead of keava []a in accordance with go sarvevardipratyaya-prasage ya-rma (1104).
1076
Mdhava ha is applied in all the meanings up til and including the meaning
tatra niyukta (1178).
prabhur ayam.
1174 / DamaRmaDama< ca car"ita /
1174. dharmam adharma ca carati
dharmamreligion; adharmamirreligion; caand; caratione who practices.
Mdhava-ta is applied after the words dharma and adharma in the
meanings one who practices religion and one who practices irreligion
respectively.
dhrmika dharmika.
VttiThus we get dhrmika (a religious person) and adhrmika (an irreligious
person).
1175 / @istanaAistaid"M" maitar"sya /
1175. asti-nsti-dia matir asya
astiit (i.e God or an afterlife) exists; nstiit (i.e God or an afterlife) doesnt exist;
diamfate; matithe belief; asyaof this person.
Mdhava-ta is also applied after the words asti, nsti, and dia in the
meaning such is the belief of this person.1
astti matir asya stika. eva nstika. dia prama daiika.
VttiThus, when we have the meaning astti matir asya (one who believes that
there is [a God or an afterlife])2 we get stika. Similarly, we get nstika (one who
believes that there is no [God or afterlife]). Diam means pramam (what is
demonstrated by proof). So from diam we get daiika (one who believes what is
demonstrated by proof).3
1176 / tad"sya zAIlama, /
1176. tad asya lam
tatthat; asyaof this person; lamnature / habit.
1 The words asti and nsti here are avyayas rather than khytas.
2 Siddhnta-kaumud give the gloss asti para-loka ity eva matir yasya sa stika and
Kik also gives a gloss using the word para-loka (other world, i.e afterlife).
3 Diam is also sometimes translated as fate here. Thus daiika can also mean
a fatalist.
1077
Mdhava ta is also applied after the word ending in a pratham viubhakti
in the meaning that is the nature / habit of this person.
appa-bhakaa lam asya ppika. parua lam asya pruika. evam
kroika kruika.
VttiThus, when we have the meaning appa-bhakaa lam asya (eating cakes
is the habit of this person), we get ppika (one whose habit is to eat cakes).
Similarly, when we have the meaning parua lam asya (harshness is the nature of
this person), we get pruika (a harsh person). Other examples are kroika (an
abusive person) and kruika (a compassionate person).
Amtala means sva-bhva (nature) and the word appa (cakes) here
indicates appa-bhakaam (eating cakes).
1177 / C$taAid"Bya: ke(zAvaNA: /
1177. chattrdibhya keava-a
chattra-dibhyaafter the words chattra (umbrella) and so on; keava-athe
pratyaya keava []a.
But keava a is applied after the words chattra and so on in the meaning
that is the nature / habit of this person.
guru-docchdanc chattra lam asya chtra. aika tpasa, cur caura.
VttiThus, when we have the meaning guru-docchdanc chattra lam asya
([being like] an umbrella on account of covering the faults of the guru is the habit of
this person), we get chttra (a student).1 Similarly, we get aika (one whose
nature is to teach (ik), i.e a teacher) and tpasa (one who nature is perform
austerities (tapas), i.e an ascetic). From the word cur (stealing) we get caura
(one whose nature is to steal, i.e a thief).
SaodhinAccording to the Pinian Gaa-pha, the chattrdis are chattra, ik,
praroha, puroha, sth, sth, sasth, avasth, bubhuk, cur, titik, upasthna,
ki, i, karman, vivadh, tapas, satya, anta, viikh, viik, ibik, bhak,
udasthna, puro, vik, vuk, and mandra.
1178 / taa inayau(: /
1178. tatra niyukta
tatrathere; niyuktaappointed.
Mdhava ta is also applied after the word ending in a saptam viubhakti
in the meaning appointed there.
dauvrika sainika. nivtto mdhava-ha.
1 Despite chttra being the obvious correct spelling, since the word chattra is formed
by chad + tra by chad-dibhya ca (875), chttra is sometimes nonetheless spelt as
chtra and chattra as chatra.
1078
VttiThus we get dauvrika2 (one who is appointed at the door (dvra), i.e a
doorman) and sainika (one who is appointed to the army (sen), i.e a soldier). The
anuvtti of the word mdhava-ha ends here.
SaodhinOther examples are karika (one who is appointed at the mines
(kara), i,e a miner), paika (one who is appointed at the shop (paa), i.e a shopkeeper), grmika (one who is appointed at the village (grma), i.e a villager), and
so on.
1179 / aAigh"taAr"Ama: /
1179. prg hitd ya-rma
prkup til (but not including); hittthe meaning tasmai hitam (1187); ya-rma
the pratyaya ya-rma.
Ya-rma is applied in all the meanings up til the meaning tasmai hitam
(1187).
tasmai hitam ity ata prg-arthe ya-rmo vcya.
VttiThe meaning of this stra is tasmai hitam ity ata prg-arthe ya-rmo vcya.
1180 / vazAM gAta: /
1180. vaa gata
vaamthe control; gatacome under.
Ya-rma is applied after the word vaa in the meaning come under the
control.
vaya.
VttiThus we get vaya (under anothers control, i.e submissive, docile).
1181 / gAAhR"patyaAe'iaBaede" , naAvyaM naAEtaAyaeR jalae , vayasyaAe vayas$aA
taulyae , DamyaAeR DamaRaApyae , ivaSyaAe ivaSaeNA vaDyae , maUlyaM
maUlaenaAiBaBaAvyae maUlaena s$amae ca , s$aItyaM s$aItayaA s$aimmatae ,
taulyaM taulayaA s$aimmatae /
1181. grha-patyo gni-bhede, nvya nau-trye jale, vayasyo vayas tulye, dharmyo
dharma-prpye, viyo viea vadhye, mlya mlenbhibhvye mlena same ca,
stya stay sammite, tulya tulay sammite
grha-patyathe word grha-patya; agni-bhedewhen referring to a particular kind
of sacrificial fire; nvyamthe word nvya; nau-tryethat can be crossed by a boat;
jalewhen referring to a body of water; vayasyathe word vayasya; vayasin
terms of age; tulyewhen referring to someone who is equal; dharmyathe word
dharmya; dharma-prpyewhen referring to that which is attainable through dharma;
viyathe word viya; vieaby poison; vadhyewhen referring to somone who
2 The change to auv here is accomplished by vndra-sthna-catusandea-viupadntayor
vndra niidhya ya-va-rmayor aiy-auvau (1043).
1079
deserves death; mlyamthe word mlya; mlenaby capital; abhibhvyewhen
referring to that which is overpowered; mlenato capital; samewhen referring to
that which is equivalent; caand; styamthe word stya; stayby furrows;
sammitewhen referring to that which is measured; tulyamthe word tulya; tulay
according to the scale; sammitewhen referring to that which is of the same measure.
The following words are also made with ya-rma when referring to the
following things: i) grha-patyaa particular kind of sacrificial fire, ii) nvya
a body of water that can be crossed by a boat, iii) vayasyasomeone who
is equal in age, iv) dharmyaattainable by dharma, v) viyasomeone who
deserves death by poison, vi) mlyathat which is overpowered by capital or
that which is equivalent to capital, vii) styathat which is measured by
furrows, and viii) tulyathat which is of the same measure according to the
scale.
SaodhinSome of the above words require further explanation as follows:
i) Grha-patya refers to the sacrificial fire consecrated by a householder (gha-pati).
ii) Nvya typically refers to a river.
iii) Vayasya typically refers to a friend of the same age.
iv) Dharmya here refers to the fruit whereas the dharmya formed by the next stra
refers more to the act.
v) The word vadhya used in this stra is formed by stra 1191 in the sense of
deserving that.
vi) In the first meaning mlya can be translated as price, and the idea of
overpowered should be understood to mean adjusted or in other words pushed up
or down.1 Price is essentially capital plus profit. So, using the example of cloth, if the
capital value or in other words the production cost of cloth goes up, the price will go
up, and if the production cost goes down, the price will go down. In this way mlya
(price) is that which is adjusted in reference to the mla (capital). In the second
meaning mlya can be translated as purchasable and refers to the purchasable item
such as cloth. The idea here is that the cloth is an acquisition equivalent to the capital
put forth by the buyer.
vii) Stya typically refers to a field.
viii) Tulya typically means equal, similar, or like.
1182 / DamaRpaTyaTaRnyaAyaeByaAe'napaetae /
1182. dharma-pathy-artha-nyyebhyo napete
dharma-pathy-artha-nyyebhyaafter the words dharma (virtue), pathin (path),
artha (meaning), and nyya (proper way); anapetein the meaning not
deviating.
Ya-rma is applied after the words dharma, pathin, artha, and nyya in the
meaning not deviating from them.
dharmya pathyam.
VttiThus we get dharmyam (not deviating from virtue, i.e virtuous) and pathyam
(not deviating from the path, i.e proper, just)
1 In the equivalent Pninian (Adhyy 4.4.91) the word nmya is used, which
literally means bent.
1080
AmtaSo, when we have the meaning dharmd anapetam (not deviating from
virtue) where anapetam (not deviating) means abhraam (not fallen), we get
dharmyam which in effects means dharme sthitam (situated in virtue). Likewise
when we have the meaning patha anapetam (not deviating from the path) we get
pathyam (proper, just), when we have the meaning arthd anapetam (not deviating
from the meaning), we get arthyam (proper, fit), and when we have the meaning
nyyd anapetam (not deviating from the proper way) we get nyyyam (proper,
just).
1183 / $d"yaAitayae /
1183. hdayt priye
hdaytafter the word hdaya (heart); priyein the meaning pleasing.
Ya-rma is applied after the word hdaya in the meaning pleasing.
hdya. putre tv abhidhnam iti puruottama. vakaraa-mantre cyam.
VttiThus we get hdya (pleasing to the heart). Puruottama says the word
hdya refers to a son. The word hdya also refers to a mantra which brings another
person under ones control.
AmtaAlthough the word hdya can also be used to refer to anything in a general
sense, Jva Gosvm nonetheless shows some specific meanings of the word by
quoting a previous grammarian.
1184 / taa s$aADau: /
1184. tatra sdhu
tatrain that; sdhuexpert.
Ya-rma is applied after the word ending in the saptam viubhakti in the
meaning expert in that.
smanyo vipra. eva brahmaya sabhya. prg hitdi nivttam.
VttiThus we get smanyo vipra (a brhmaa who is expert in the Sma-veda).
Similarly, we get brahmaya (one who is expert in the Vedas) and sabhya (one
who is expert in the assembly). The anuvtti of the word ya-rma ends here.
AmtaSmanya means smani veda-viee sdhu kuala (expert
(sdhu=kuala) in the Sman which is a particular Veda). Likewise brahmaya
means brahmai veda-smnye sdhu (expert in the Vedas in general
(brahmai=veda-smnye))1 and sabhya means sabhy sdhu (expert in the
assembly (sabh)).
1185 / s$avaRBaUimapa{iTavaIByaAM ke(zAvaNA wRr" wtyaTaeR
1 In this regard, the Sanskrit dictionary Amara-koa says vedas tattva tapo brahma:
The Vedas, the truth, and austerity [are all meanings of the word] brahma.
1081
1185. sarvabhmi-pthivbhy keava-a vara ity arthe
sarvabhmi-pthivbhymafter the words sarva-bhmi (entire earth); and pthiv
(earth); keava-athe pratyaya keava []a; varalord; iti arthein the
meaning;
Keava []a is applied after the words sarva-bhmi and pthiv in the
meaning lord.
srva-bhauma prthiva.
VttiThus we get srva-bhauma1 (lord of the entire earth, i,e emperor) and
prthiva (lord of the earth, i,e king).
1186 / laAek(s$avaRlaAek(AByaAM maADavaQ&Ae ivaid"tae /
1186. loka-sarvalokbhy mdhava-ho vidite
loka-sarvalokbhymafter the words loka (world) and sarva-loka (entire world);
mdhava-hathe pratyaya mdhava ha; viditein the meaning known.
Mdhava ha is applied after the words loka and sarva-loka in the meaning
known.
laukika srva-laukika.
VttiThus we get laukika (known throughout the world, i.e common) and srvalaukika2 (known throughout the entire world, i.e common).
1187 / tasmaE ih"taimatyaTaeR C$r"Ama: , o"yagAvaAid"ByaAe yar"Ama: /
1187. tasmai hitam ity arthe cha-rma, u-dvaya-gav-dibhyo ya-rma
tasmaifor him; hitamfit; iti arthein the meaning; cha-rmathe pratyaya charma; u-dvayaafter words ending in u-dvaya; go-dibhyaand after the words go
and so on; ya-rmathe pratyaya ya-rma.
Cha-rma is applied after the word ending in a caturth viubhakti in the
meaning fit for him. However, after words ending in u-dvaya and after the
words go and so on ya-rma is applied instead.
kya viavya gavya mahiya ity-di. ati-gavydi ca.
VttiThus we get kyam (fit for Ka), viavyam (fit for Viu), gavyam
(fit for a cow), and mahiyam (fit for a buffalo). We also get ati-gavyam (fit for
one who surpasses a cow) and so on as well.
AmtaWhen we have the meaning kya hitam (fit for Ka), cha-rma is
applied and we get kyam. When we have the meaning viave hitam (fit for
Viu), ya-rma is applied, since the word viu ends in u-rma, and then u-dvayasya
1 Here there is vndra of both words by evam ihaloka-paraloka-sarvabhmi-pukarasad-adhidevaadhibhta-adhytma-anuhoa-avahodnm (1047).
2 Here also there is vndra of both words by evam ihaloka-paraloka-sarvabhmi-pukarasadadhideva-adhibhta-adhytma-anuhoa-avahodnm (1047).
1082
govinda (1055) is applied. In gavyam and mahiyam ya-rma is applied because the
words go and mahi belong to the gav-dis. The tad-anta-vidhi described in the words
nmn tu kvacit in vtti 148 applies here, and thus Jva Gosvm says ati-gavydi ca.
When we have the vigraha gm atikrnta (one who surpasses a cow), we get atigu. Then, when we use the word ati-gu in the meaning tasmai hitam, we get atigavyam (fit for one who surpasses a cow). Similarly, we get ati-mahiyam (fit for
one who surpasses a buffalo) and so on.
1188 / pau&SaAtvaDaivak(Ar"s$amaUhe"Sau taena k{(tae ca maADavaX#: /
1188. purut vadha-vikra-samheu tena kte ca mdhava-ha
purutafter the word purua (man); vadha-vikra-samheuwhen slaughter,
transformation, or a crowd is being expressed; tena ktein the meaning made by
him; caand; mdhava-hathe pratyaya mdhava ha.
But mdhava ha is applied after the word purua in the meaning fit for
him when slaughter, transformation, or a crowd is being expressed, and it is
also applied after the word purua in the meaning made by him.
paurueyo vadhdi.
VttiThus we get paurueya (fit for a man) which refers to manslaughter and so
on.
AmtaThis is an apavda of cha-rma and keava []a. So when we have the
meaning puruya hita (good for a man) which refers to slaughter that is beneficial,
we get paurueya (manslaughter). Similarly, when we have the meaning puruya
hita (good for a man) which refers to a transformation that is beneficial, we get
paurueya (a transformation of a man). And when we have the meaning puruya
hita (good for a man) which refers to a crowd that is beneficial, we get paurueya
(a crowd of men). In the same way, when we have the meaning puruea kta
(composed by a man) we get paurueyo grantha (a book composed by a man).
SaodhinMdhava ha as an apavda of cha-rma in regards to the meaning
tasmai hitam and it is also an apavda of keava []a in regards to the meanings tasya
vikra (1165), tasya samha (1125), and tena kto grantha (1163). Regarding the
meaning made by him, Siddhnta-kaumud, commenting on Ahdhy 5.1.10,
says tena kte granthe i prpte agranthe tu prsddv aprpta eveti viveka (The
distinction here is that although a[] was previously ordained in the sense of a book
composed by him it was not ordained in reference to things other than books, such as
palaces and so on). Thus unlike tena kto grantha (1163) the tena kta mentioned
in this stra can refer to anything made by a man. Thus we also get paurueya
prsda (a man-made palace) and so on.
1189 / aAgvataemaARDavaQ&: /
1189. prg vater mdhava-ha
prkup til (but not including); vatethe pratyaya vat[i]; mdhava-hathe
pratyaya mdhava ha.
Mdhava ha is applied in all the meanings up til vat[i] (1197).
1083
vati-pratyayt prg-arthe mdhava-ho vcya.
VttiThe meaning of this stra is vati-pratyayt prg-arthe mdhava-ho vcya.
1190 / tad"hR"ita /
1190. tad arhati
tatthat; arhatione who deserves.
Mdhava ha is applied after the word ending in a dvity viubhakti in the
meaning one who deserves that.
chattram arhati chttrika.
VttiThus when we have the meaning chattram arhati (one who deserves an
umbrella) we get chttrika (a king, i.e the white umbrella is a sign of royalty).
1191 / d"Nx"Aid"ByaAe yar"Ama: /
1191. dadibhyo ya-rma
daa-dibhyaafter the words daa (punishment) and so on; ya-rmathe
pratyaya ya-rma.
But ya-rma is applied after the words daa and so on in the meaning one
who deserves that.
daya vadhya kaya yugya mualya madhuparkya arghya medhya
dhanya.
VttiThus we get daya (one who deserves punishment), vadhya (one who
deserves death), kaya (one who deserves the whip), yugya (fit for the yoke),
mualya (one who deserves the club), madhuparkya (worthy of the honey
offering), arghya (one who deserves a respectful reception), medhya (fit for
sacrifice), dhanya (one who deserves wealth).
SaodhinAccording to the Pinian Gaa-pha, the dadis are daa, musala,
madhuparka, ka, argha, megha, medh, suvara, udaka, vadha, yuga, guh, bhga,
ibha, and bhaga.
1192 / k(AlaAaena inava{Ra wtyaTaeR /
1192. klt tena nirvtta ity arthe
kltafter a word that expresses a time; tenain that time; nirvttadone; iti arthe
in the meaning.
Mdhava ha is applied after a word expressing time in the meaning done
in that time.1
1 The tty in tena nirvtta indicates completion, in accordance with apavarge tu
tty (674).
1084
hnika, rtrika, msika, svatsarika, vrikam. dvaiy-ahnika, dvai-rtrika. dvisvatsarikam, dvi-vrikamsakhyta samvatsarety uttara-pada-vndra.
VttiThus we get hnikam (done in a day, i.e daily), rtrikam (done in a night, i.e
nightly), msikam (done in a month, i.e monthly), svatsarikam (done in a year,
i.e yearly), and vrikam (done in a year, i.e yearly). We also get dvaiy-ahnika
(done in two days) and dvai-rtrika (done in two nights). However in dvisvatsarikam (done in two years, i.e bi-annual) and dvi-vrikam (done in two
years, i.e bi-annual) there is vndra of the last word by eva sakhyta
savatsara-varayo (1045).
AmtaWhen we have the meaning ahn nirvttam (done in a day), where
nirvttam means nipannam (completed), we get hnikam. And when we have the
meaning dvbhy samvatsarbhy nirvttam (done in two years), we get dvismvatsarikam.
1193 / maAs$aAitar"AmyaA yar"Ama: /
1193. mst trirmy ya-rma
mstafter the word msa (month); trirmywhich is at the end of a trirm
compound; ya-rmathe pratyaya ya-rma.
But ya-rma is applied after the word msa which is at the end of a tri-rm
compound in the meaning one who deserves that.
dvi-msya tri-msya.
VttiThus we get dvi-msya (done in two months, i.e bi-monthly) and tri-msya
(done in three months, i.e quarterly).
1194 / caAtaumaARsyasta"vayaae /
1194. ctur-msyas tad-bhava-yaje
ctur-msyathe word ctur-msya; tat-bhava-yajewhen a sacrifice that takes
place during those four months is being expressed.
The word ctur-msya is irregularly made in reference to a sacrifice that
takes place during four months.
sdhu.
VttiThe word sdhu is understood in this stra.
AmtaThe word cturmsya is made by applying []ya-rma after the word caturmsa in reference to a sacrifice that takes place during four months. So when he have
the meaning caturu mseu bhava (that which takes place in four months), we
get cturmsya which refers to a sacrifice.
1195 / tad"sya ayaAejanama, /
1085
1195. tad asya prayojanam
tatthat; asyaof this; prayojanampurpose.
Mdhava ha is applied after the word ending in a pratham viubhakti in
the meaning that is the purpose of this.
vaiu-mahika tat-krtanam.
VttiThus we get vaiu-mahika tat-krtanam (the glorification of Viu whose
purpose is the worship of Viu)
AmtaWhen we have the vigraha vior maha which means vio pj (worship
of Viu), we get viu-maha. Then, when we have the meaning that (viumaha) is the purpose of this (tat-krtanam), we get vaiu-mahikam.
1196 / svagAARid"ByaAe yar"Ama: /
1196. svargdibhyo ya-rma
svarga-dibhyaafter the words svarga (heaven) and so on; ya-rmathe
pratyaya ya-rma.
But ya-rma is applied after the words svarga and so on in the meaning
that is the purpose of this.
svargya yaasya yuya dhanyam. prg-vater mdhava-ha ukta.
VttiThus we get svargyam (one whose purpose is heaven). yaasyam (one
whose purpose is fame), yuyam (one whose purpose is long life), and dhanyam
(one whose purpose is wealth). The anuvtti of mdhava ha ends here.
1197 / opamaAnai(yaA"itastait(yaAtaulyai(yatvae /
1197. upamna-kriyd vatis tat-kriy-tulya-kriyatve
upamna-kriytafter that person whose action is the upamna (object of
comparison); vatithe pratyaya vat[i]; tat-kriy-tulya-kriyatvewhen another action
is similar to that action.
Vat[i] is applied after the person or thing connected with the upamna action
when similarity between another action and the upamna action is being
expressed.
upamyate yena tad upamnam. upamna-rpa-kriy yasya tasmt vati syt,
upamna-bhtay kriyay yady upameyy kriyys tulyatva vcya syt.
vaiava-vad viu yajate, yath vaiava-kartka-yajana tathaiva yajate ity
artha. pratyaya-akty vaiava-abdo tra vaiava-kartka-yajana-kriyparyavasna. putra mitra-vad caret ity atra ca yath mitram carati tat prati
vyavaharati tath putram cared ity artha. prva-dhtu-vat sana ity atra prvadhtor yath parapaddi bhavati tath san-antd api bhavatty artha. eva guru-vad
guru-putreu pravartitavya, yath gurau pravtyate tath tat-putreu pravartanyam
ity artha.
1086
VttiThe upamna is that with which a thing is compared. Vat[i] is applied after that
person whose action is the upamna, provided that similarity of the upameya action
with the upamna action is being expressed. Thus we get vaiava-vad vium yajate
(He worships Viu like a Vaiava worships Viu). The meaning here is that his
worship is similar to the worship done by the Vaiava. Due to the akti of the
pratyaya vat[i] the word vaiava here ends up referring to the activity of worship
done by the Vaiava.
Another example is putra mitra-vad caret (One should treat the son like a friend).
Here the meaning is that one should behave towards the son in the same way one
behaves towards a friend.
In prva-dhtu-vat sana parapaddi (446), the meaning is that just as the parapada
endings and so on are applied after the original dhtu so in the same way they are
applied after the san-anta-dhtu too. Similarly, we get guru-vad guru-putreu
pravartitavyam (one should treat the son of the guru like the guru). Here the
meaning is that the behavior towards the son of the guru should be the same as the
behavior towards the guru.
SaodhinIn the first example above vat[i] is applied after the kart vaiava, in
the second example vat[i] is applied after the karma mitram, in the third example
vat[i] is applied after the pr-nimitta prva-dhto, and in the fourth example vat[i] is
applied after the viaya-saptam gurau. Moreover, in the last three of the four
examples the same one person or thing is the kart of both the upamna and
upameya kriys. From this we surmise two things:
i) Vat[i] is not necessarily applied after the kart of the upamna-kriy. It may be
applied after any kraka connected with the upamna-kriy.
ii) The kart of the upamna-kriy doesnt have to be different than the kart of the
upameya-kriy.
Therefore in the translation of this stra we have said Vat[i] is applied after the
person or thing connected with the upamna action. In this way we have translated
the yasya in upamna-rpa-kriy yasya tasmt vati syt in the general sense of
sambandha rather than as an anukta-kart of the word kriy.
1198 / taaeva tasyaeva vaA /
1198. tatreva tasyeva v
tatrain that place; ivalike; tasyaof that person / thing; ivalike; vor.
Vat[i] is also applied in the meanings like the X in that place and like the
X of that person.
atrrthe vati syt. mathurym iva mathur-vat dvraky prcr. kasyeva
ka-vat pradyumnasya rpam.
VttiThus we get mathur-vat dvraky prcr (The walls in Dvrak are like
the walls in Mathur) where mathur-vat means mathurym iva and ka-vat
pradyumnasya rpam (Pradyumnas form is like Kas form) where ka-vat
means kasyeva.
1199 / tasya BaAvastvataApaAE alamyaAe: /
1087
1199. tasya bhvas tva-tpau brahma-lakmyo
tasyathat; bhvathe state of being; tva-tpauthe pratyayas tva and t[p];
brahma-lakmyoin the neuter and feminine genders respectively.
Tva and t[p] are applied in the neuter and feminine genders respectively
after the word ending in a ah viubhakti in the meaning the state of
being that.
tasya bhva iti vibhu ca. bhavato smd abhidhna-pratyayv iti bhva, abdapravtti-nimitta jty-di-vastu-dharma. tasya bhva ity arthe tva-tpau sytm.
jtaugotva got. gueuklatva uklat, rpatva rpat, rasatva rasat.
kriyykriytva kriyt. samsa-kt-taddhiteu sambandha eva pravtti-nimittam.
ka-puruatva pjakatva anugrhyatva ydavatva bhgavatatvam.
VttiThe words tasya bhva are also a vibhu adhikra. A bhva is so named
because a name and an understanding come (bhavata) from it.1 A bhva is what is
actually referred to by the use of a word. It is the essential nature of a thing, such
being a jti and so on. Tva and t[p] are applied in the meaning tasya bhva (the
essential nature of that). An example of a bhva that is a jti is gotvam or got (cowness, the state of being a cow). Examples of bhvas that are guas are uklatvam or
uklat (whiteness, the quality of being white), rpatvam or rpat (the quality of
being a form), and rasatvam or rasat (the quality of being a taste). An example of
a bhva that is a kriy is kriytvam or kriyt (the state of being an action).
In the case of compounds and words which end in kt and taddhita pratyayas it is a
particular kind of relationship that is referred to by the use of the word. Examples are
ka-puruatvam, pjakatvam, anugrhyatvam, ydavatvam, and bhgavatatvam.
Amtaabda-pravtti-nimittam means yam artham updya yat yasmin pravartate
tat tasya abdasya pravtti-nimittam (that which takes an object and exists in it is the
cause of the use of the word assigned to that object). For example, gotva exists in the
particular object called a cow and it is the cause of the use of the word cow. That is
to say gotva is what is actually referred to by the use of the word go.
In the case of compounds and words which end in kt and taddhita pratyayas it is a
particular kind of relationship (sambandha) that is referred to by the use of the word.
That is to say the relationship itself is the bhva. For example, in the case of the
compound ka-purua the sva-svm relationship between the man and Ka is
the bhva. In the kdanta word pjaka, which is formed by applying []aka in kartari
prayoga, the kraka relationship of being the kart of the activity of worship is the
bhva. Similarly in the kdanta word anugrhya the kraka relationship of being the
karma of the activity of favoring is the bhva. In the case of the taddhita word ydava,
which means yador apatyam (a male descendant of Yadu), the janya-janaka
relationship is the bhva. And in the case of the taddhita word bhgavata, which
means bhagavat proktam (spoken by the Lord), the krya-kraa relationship is the
bhva.2
1 This etymology indicates that the word bhva in this case is formed by applying the
kt pratyaya [gh]a[] in apdne prayoga by anupendra-ri-n-bhbhya (899). This
meaning of bhva is covered by the meaning sva-bhva (nature) given in Amarakoas definition (see Saodhin 899). This is indicated by Jva Gosvms use of the
word dharma (nature) in the next sentence.
2 Alternately bhgavata can mean bhagavn bhaktir asya (one whose object of
worship is Bhagavn, i.e a devotee of the Lord) and then the sva-svm relationship
1088
In the case that t[p] is used instead of tva, we get ka-puruat, pjakat,
anugrhyat, ydavat, and bhgavatat
SaodhinWords ending in tva and t[p] can be found in almost every sentence of
the Sanskrit language and if they are translated literally they can make the sentence
sound quite abstract. Often such words end in a tty or pacam viubhakti that
expresses hetu. Here is an essential translation trick: Consider the example ptanrkas-vimuktidatvena kasya niratiaynugrhakatvam. If we were to translate
this literally, it would sound horrible: Of Ka there is the quality of being the most
merciful because of the quality of being one who gives liberation even to the
demoness Ptan. Contrast that with this: Ka is the most merciful because He
gives liberation even to the demoness Ptan. The trick here is to convert the word
ending in a ah viubhakti into the subject, then convert tva or t[p] into bhavati
or whichever form of bh complements the subject, and finally convert what comes
before tva or t[p] into the predicate. If there is a tty or pacam viubhakti, insert
the word yata (because) in its place. This process is shown below in the diagram.
kasya niratiaynugrhakatvam ptan-rkas-vimuktidatvena
ka niratiaynugrhaka bhavati yata ka ptan-rkas-vimuktida

bhavati
The justification behind this method is as follows: Tva and t[p] are applied in the
sense of tasya bhva. When we understand that bhva is made from bh + [gh]a[]
in bhve prayoga, then it follows that tasya is the anukta-kart of bhva taking a
ah viubhakti by kart-karmao ah kd-yoge (642). Thus, when we
convert tasya bhva from bhve prayoga into kartari prayoga, we get sa bhavati.
Add a predicate to this and we have a meaningful statement.
Sometimes, when there is nested reasoning, there is alternation between the tty
and pacam viubhaktis to show that one cause is the cause of another cause. For
example, in Vivantha Cakravarts commentary to Bhgavatam 10.1.1 he writes
brahma-prapautrt sryt brahma-pautratvena brahmatvena
mano-dhihttvena svaya-bhagavad-agkta-vayatkatvena ca
somasybhyarhitatvt prva-nipta Soma is placed first [in the compound somasryayo] since he is more worshipable than Srya, the great-grandson of Brahm,
because he is the grandson of Brahm, because he is a partial incarnation of Brahm
(see Bhgavatam 4.1.15), because he is the presiding deity of the mind, and because
Svayam Bhagavn accepted the role of a descendant in his dynasty. Here Somas
being more worshipable than Srya is the cause of his being mentioned first in the
compound. This reason is put in the pacam. And the four reasons why he is more
worshipable than Srya are put in the tty.
Sometimes the ttya viubhakti on a word ending in tva or t[p] is applied in the
sense of viea-lakat tty (678) and can thus be translated by the word as. An
example from Vivantha Cakravarts commentary to Bhgavatam 1.3.30 is
upsyatvenokta (described as worshipable).
is the bhva.
1089
1200 / paae tvataApaAE /
1200. pake tva-tpau
pakein the other case; tva-tpauthe pratyayas tva and t[p].
The words pake tva-tpau are to be supplied in the subsequent stras.
prabhur ayam.
SaodhinThis adhikra extends up til and including stra 1208.
1201 / pa{TvaAid"Bya wmainavaAR /
1201. pthv-dibhya imanir v
pthv-dibhyaafter the words pthu and so on; imanithe pratyaya iman[i]; v
optionally.
Iman[i] is optionally applied after the words pthu and so on in the meaning
the state of being that. And in the case that iman[i] is not applied tva,
t[p], or a[] and so on are applied instead.
v-karaa keava-de samvertham.
VttiThe use of the word v is for the sake of including keava []a and other
previously ordained pratyayas.
AmtaSomeone may argue, Iman[i] is already optional because of the adhikra
pake tva-tpau (1200). Why then is the word v used here? In response to this Jva
Gosvm states that the purpose of using v is to include keava []a and so on.
Otherwise if a special effort were not taken to include keava []a and so on in this
way, tva and t[p] would have blocked keava []a and so on since they are the
current default pratyayas.
1202 / wmaina: pauMis$a /
1202. imani pusi
imanithe pratyaya iman[i]; pusiin the masculine gender.
Iman[i] is applied in the masculine gender.
pthu mdu pau mahat tanu laghu bahu sdhu khu uru guru daka khaa bahula
caa akicana svdu hrasva drgha ju kipra kudra priydi pthv-di. prathim
mradim paim mahim tanim laghim bhm sdhim khim varim garim
dakim khaim bahim caim akicanim svdim hrasim drghim jim
kepim kodim prem. pake prthava pthutva pthut ity-dni ca.
VttiThe pthv-dis are the words pthu, mdu, pau, mahat, tanu, laghu, bahu,
sdhu, khu, uru, guru, daka, khaa, bahula, caa, akicana, svdu, hrasva,
drgha, ju, kipra, kudra, priya, and so on.
1090
Thus we get prathim (broadness, greatness), mradim (softness, gentleness),
paim (harshness, cleverness), mahim (greatness), tanim (slenderness),
laghim (lightness), bhm (abundance, greatness), sdhim (firmness), khim
(being a mouse), varim (wideness, greatness), garim (heaviness, greatness),
dakim (expertise), khaim (defectiveness), bahim (abundance,
variegatedness), caim (passion, violence), akicanim (possesionlessness),
svdim (tastiness), hrasim (shortness), drghim (length), jim
(straigthforwardness), kepim (quickness), kodim (minuteness,
insignificance), prem (love), and so on.1
In the other case we get prthavam (broadness, greatness), pthutvam (broadness,
greatness), or pthut (broadness, greatness), and so on.
pthor bhva (the state of being broad) (iman[i] is applied in the sense of
tasya bhva (the state of being that) by stra 1201, and thus the word bhva is
left out in accordance with uktrthnm aprayoga (vtti 600)) ptho + iman[i]
(601) pthu + iman[i] (615) pth + iman[i] (615) prathiman (87, 1202)
prathiman + s[u] (163) prathimn + s[u] (138) prathimn (190) prathim
<1.1>.
mahato bhva (the state of being great) (iman[i] is applied in the sense
of tasya bhva (the state of being that) by stra 1201, and thus the word bhva is
left out in accordance with uktrthnm aprayoga (vtti 600)) mahata + iman[i]
(601) mahat + iman[i] (615) mahiman (87, 1202) mahiman + s[u] (163)
mahimn + s[u] (138) mahimn (190) mahim <1.1>.
priyasya bhva (the state of being dear) (iman[i] is applied in the sense
of tasya bhva (the state of being that) by stra 1201, and thus the word bhva is
left out in accordance with uktrthnm aprayoga (vtti 600)) priyasya + iman[i]
(601) priya + iman[i] (615) pra + iman (43) preman (87, 1202) preman + s[u]
(163) premn + s[u] (138) premn (190) prem <1.1>.
SaodhinWhen applying iman[i], one should remember the stra anekasarvevarasya sasra-hara, pthu-mdv-der -rmasya ra ca, kiprasya kepa,
drghasya drgha, bahulasya baha, hrasvasya hrasa, kudrasya koda, guror
gara, uror vara, priyasya pra, bahor bh, hemeyasu (615).
According to the Pinian Gaa-pha, the pthv-dis are pthu, mdu, mahat, pau,
tanu, laghu, bahu, sdhu, u, uru, guru, bahula, khaa, daa, caa, akicana, bla,
hoa, pka, vatsa, manda, svdu, hrasva, drgha, priya, va, ju, kipra, kudra, and
au.
1203 / vaNAAR," {"X#Ade" na{is$aMh"ya wmaina /
1203. vard dhde ca nsiha-ya imani ca
vartafter a word expressing a color; dha-deafter the words dha and so
on; caand; nsiha-yathe pratyaya nsiha ya; imanithe pratyaya iman[i]; ca
and.
1 All of the above can also be translated as being broad, being great. etc.
1091
Nsiha ya or iman[i] can be applied after a word expressing a color and
after the words dha and so on in the meaning the state of being that.
And in the case that they are not applied tva or t[p] are applied instead.
vartauklya uklim, krya kim. dhdedrhya drahim
mdhurya madhurim, vaimalya vimalim. tva-tpau sarvatrodhryau. iha guavacanatvd eva nsiha-ye siddhe vara-grahaam imany-artham. badhira-ka-taua-madhurdn dhdau pha.
VttiExamples of when they are applied after a word expressing a color are
auklyam or uklim (whiteness) and kryam or kim (blackness). Examples
of when they are applied after the words dha and so on are drhyam or drahim
(firmness), mdhuryam or madhurim (sweetness), and vaimalya vimalim
(purity). In all cases examples with tva and t[p] should be also be made.1
madhurasya bhva (the state of being sweet) ([]ya is applied in the sense of
tasya bhva (the state of being that) by stras 1203, and thus the word bhva is
left out in accordance with uktrthnm aprayoga (vtti 600)) madhurasya + []ya
(601) madhura + []ya (1042) mdhura + []ya (1053) mdhurya (87)
mdhurya + s[u] (157) mdhurya + am (94) mdhuryam <1.1>.
madhurasya bhva (the state of being sweet) (iman[i] is applied in the
sense of tasya bhva (the state of being that) by stra 1203, and thus the word
bhva is left out in accordance with uktrthnm aprayoga (vtti 600)) madhurasya
+ iman[i] (601) madhura + iman[i] (615) madhuriman (87, 1202) madhuriman
+ s[u] (163) madhurimn + s[u] (138) madhurimn (190) madhurim <1.1>.
In this stra the mention of words expressing color was done just for the sake of
applying iman[i] after such words, since nsiha ya could already be applied after such
words by stra 1206, since words expressing color are counted as gua-vacana words.
The words badhira, ka, ta, ua, madhura, and so on are listed among the
dhdis.
AmtaNsiha ya is different than iman[i], which is just ordained in the sense of
tasya bhva, in that it will also be ordained in the sense of tasya karma (see stra
1205).
SaodhinAccording to the Pinian Gaa-pha, the dhdis are dha, vha,
parivha, bha, ka, vakra, ukra, cukra, mra, ka, lavaa, tmra, ta, ua,
jaa, badhira, paita, madhura, mrkha, mka, sthira, viyta, vilbha, vimati,
vimanas, virada, sammati, sammanas, and javana.
1204 / @AEicatyaAd"ya: /
1204. aucity-daya
aucity-dayathe words aucit and so on.
Aucit and so on, which end in [p], are irregularly made in the feminine
gender in the meaning the state of being that.
1 Thus we can also make uklatvam or uklat (whiteness), katvam or kat
(blackness), madhuratvam or madhurat (sweetness), and so on.
1092
b-ant bhve lakmy sdhava. aucit nuprv vaidagdh ctur.
Vtti The words b-ant bhve lakmy sdhava are understood in this stra.
Thus we get aucit (fitness), nuprv (order), vaidagdh (cleverness), and
ctur (cleverness).
AmtaAucit and so on, which end in [p], are irregularly formed by combining the
words ucita and so on with keava []a in the feminine gender. Other examples are
raudr (anger), maitr (friendship), smagr (entirety), and so on.
1205 / k(maRiNA ca /
1205. karmai ca
karmaiin the meaning the activity; caalso.
From now on the pratyayas are also applied in the meaning the activity of
that person.
ita para bhve karmai ca jeyam.
VttiIt should be understood that from now on the pratyayas are applied both in the
meaning the state of being that and the meaning the activity of that person.
1206 / gAuNAvacanaA," aANAAde" na{is$aMh"ya: /
1206. gua-vacand brhmade ca nsiha-ya
gua-vacantafter a word which expresses a quality; brhmaa-deafter the
words brhmaa and so on; caand; nsiha-yathe pratyaya nsiha ya.
Nsiha ya is applied after a word expressing a quality and after the words
brhmaa and so on in the meanings the state of being that and the
activity of that person. And in the case that nsiha ya is not applied tva or
t[p] are applied instead.
gua-vacantjaasya bhva karma ca jyam. eva mauhya kryam.
brahmader kti-gatbrhmaya dautyam. liga-viia-grahant dtn
bhvdi dautyam. brhmaa dta caura madhya-stha kuala capala nipua piuna
rjan dyda kavi.
VttiAn example of when nsiha ya is applied after a word expressing a quality is
jyam which means jaasya bhva (the state of being dull, i.e dullness / the state
of being lifeless, i.e lifelessness) or jaasya karma (the activity of a dull person / the
activity of an inanimate thing). Similarly, we get mauhyam (foolishness or the
activity of a fool) and kryam (thinness or the activity of a thin person).
The brhmadis are an kti-gaa. Examples of when nsiha ya is applied after the
words brhmaa and so on are brhmayam (the state of being a brhmaa or the
activity of a brhmaa) and dautyam (the state of being a messenger or the activity
of a messenger). Similarly, when we have the meanings dtn bhva (the state
of being a female messenger) and dtn karma (the activity of a female
messenger), we also get dautyam, in accordance with the maxim nmno grahae
1093
liga-viiasypi grahaam (when a noun is mentioned, its form in a particular
gender is also included)1,
The brhmadis are the words brhmaa, dta, caura, madhya-stha, kuala, capala,
nipua, piuna, rjan, dyda, and kavi.
SaodhinExamples with tva and t[p] are jaatvam or jaat (dullness .
lifelessness) and so on and brhmaatvam or brhmaat (the state of being a
brhmaa) and so on. According to the Pinian Gaa-pha, the brhmadis are
brhmaa, vava, mava, arhat with n[um] added, cora, dhrta, rdhaya,
virdhaya, apardhaya, upardhaya, eka-bhva, dvi-bhva, tri-bhva, anya-bhva,
aketra-ja, savedin, savein, sambhin, bahu-bhin, ra-ghtin, vightin,
sama-stha, viama-stha, parama-stha, madhyama-stha, anvara, kuala, capala,
nipua, piuna, kuthala, ketra-ja, nidhna, blia, alasa, dupurua, kpurua,
rjan, gaapati, adhipati, gaula, dyda, viasti, viama, vipta, and nipta, as well
as the following words for which the pratyaya is applied in the words own meaning:
sarva-veda, catur-veda, aura, catur-vidya, catur-vara, catur-rama, sarva-vidya,
tri-loka, tri-svara, a-gua, sen, anantara, sannidhi, sampa, upam, sukha, tadartha, itiha, and maika.
Jva Gosvm covers some of the brhmadis in this vtti and others in vtti 1209.
1207 / staeyaM staEnyae , k(ApaeyaaAtaeyas$aKyavaiNAjyaA s$aADava: /
1207. steya stainye, kpeya-jteya-sakhya-vaijy ca sdhava
steyamthe word steya; stainyewhen stainya (the state of being a thief or the
activity of a thief) is being expressed; kpeya-jteya-sakhya-vaijythe words
kpeya (the state of being a monkey or the activity of a monkey), jteya (the state
of being a relative or the activity of a relative), sakhya (the state of being a friend,
ie. friendship, or the activity of a friend), and vaijya (the state of being a merchant
or the activity of a merchant); caand; sdhavaare irregularly formed.
Steya is irregularly formed in the meaning the state of being a thief or
the activity of a thief. And the words kpeya, jteya, sakhya, and vaijya
are also irregularly formed in a similar way.
SaodhinBy irregularly applying ya-rma is irregularly applied instead of nsiha
ya after the word stena (thief) in the meanings tasya bhva and tasya karma, the n
of stena is irregularly deleted, and we get steyam <1.1>. But, as is shown in the stra,
it is also possible to regularly make stainyam <1.1> by applying nsiha ya after the
word stena. Similar to steyam <1.1>, sakhyam <1.1> and vaijyam <1.1> are also
irregularly formed by applying ya-rma after the words sakhi (friend) and vaij
(merchant), and kpeyam <1.1> and jteyam <1.1> are irregularly formed by
applying mdhava ha after the words kapi (monkey) and jti (relative).
1208 / aAiNAjaAtaevaRyaAevacanaAu""AaAde" ke(zAvaNA: , wRzAAntaAa
laGaupaUvaARta, /
1208. pri-jter vayo-vacand udgtr-de ca keava-a, ntc ca laghu-prvt
1 This maxim is found in Bhat vtti 56.
1094
pri-jteafter a word which refers to a species of breathing living entities; vayavacantafter a word which expresses a certain age; udgtr-deafter the words
udgt and so on; caand; keava-athe pratyaya keava []a; a-anttafter a
work which ends in an a; caalso; laghu-prvtwhose first syllable is a laghu
syllable.
Keava []a is applied in the meanings the state of being that and the
activity of that person after words which refer to species of breathing living
entities, after words which express a certain age, and after the words
udgt and so on. Keava []a is also applied in the same meaning after
words which end in an a, provided their first syllable is a laghu syllable.
pri-jtekra-sra hriam. vayo-vacantkaumra yauvana sthviram.
udgtrdeaudgtra aunnetra paurua sauhda cpala naipua paiuna
kauthalam. ntd itihra lghavam. laghu-prvt kiputvam. kvya tu
brhmaditvt. bhva-karmdhikra pra.
VttiExamples of when keava []a is applied after words which refer to a species of
breathing living entities are kra-sram (the state of being a ka-sra deer or the
activity of the ka-sra deer) and hriam (the state of being a deer (haria) or
the activity of a deer). Examples of when keava []a is applied after words which
express a certain age are kaumram (the state of being a boy, i.e boyhood, or the
activity of a boy), yauvanam (the state of being a young man, i.e youth, or the
activity of a young man), and sthviram (the state of being an old man, i.e old age,
or the activity of an old man). Examples of when keava []a is applied after the
udgtr-dis are audgtram (the state of being the udgt priest or the activity of the
udgt priest), aunnetram (the state of being the unnet priest or the activity of the
unnet priest), pauruam (manliness / heroism or the activity of a man / hero),
sauhdam (friendship or the activity of a friend)1. cpalam (unsteadiness or the
activity of an unsteady person), naipuam (expertise or the activity of an expert
person), paiunam (the state of being a backbiter or the activity of a backbiter), and
kauthalam (curiosity or the activity of a curious person).
Examples of when keava []a is applied after words which end in an a are hram
(the state of being Hari or the activity of Hari) and lghavam (lightness or the
activity of a light thing). Why do we say provided their first syllable is a laghu
syllable? Consider pdutvam (paleness or the activity of a pale person). But
kvyam (the state of being a poet or the activity of a poet) is an exception, because
the word kavi is a brhmadi.
The adhikras tasya bhva (1199) and tasya karma (1205) end here.
AmtaUdgt means uccair gyati (one who sings loudly). And the state of being
an udgt or the activity of an udgt is called audgtram. Other such examples of the
udgtrdis are hautram (the state of being the hot priest or the activity of the hot
priest), dhvaryavam (the state of being the adhvaryu priest or the activity of the
adhvaryu priest), and so on. Someone may argue, Keava []a should be applied
after the word kavi, since it ends in an a and its first syllable is a laghu syllable. Why
then do we see the form kvyam? In response to this Jva Gosvm says kvya tu
brhmaditvt (However, we get kvyam, because the word kavi is a brhmadi).
Moreover, since some words are listed in both the brhmadis and the udgtr-dis it
is seen that such words have two forms. Examples are kaualyam or kaualam,
naipuyam or naipuam, and paiunyam or paiunam.
1 See stra 1046 for details about the formation of sauhrdam.
1095
SaodhinIn Jva Gosvms grammar the udgtr-dis include what is two groups
in the Pinian Gaa-pha: the udgtr-dis mentioned in Adhyy 5.1.129 and the
yuvdis mentioned in Adhyy 5.1.130. According to the Pinian Gaa-pha, the
udgtr-dis are udgt, unnet, pratihart, prast, hot, pot, hart, ratha-gaaka,
patti-gaaka, suhu, duhu, adhvaryu, vadh, and subhaga when it refers to a
mantra.
And according to the Pinian Gaa-pha, the yuvdis are yuvan, sthavira, hot,
yajamna, purua when not in a compound, bhrt, kutuka, ramaa, ravaa,
kauka, kamaalu, kustr, sustr, dustr, suhdaya, durhdaya, suhd, subhrt,
durbhrt, vala, parivrjaka, sabrahmacrin, anasa, hdaya when not in a
compound, kuala, capala, nipua, piuna, kuthala, ketraj, and rotriya with
deletion of its ya.1
1209 / caAtauvaRNyaARd"ya: svaATaeR /
1209. cturvarydaya svrthe
cturvarya-dayathe words ctur-varya and so on; sva-arthein the words own
meaning.
Ctur-varya and so on are formed by applying nsiha ya after catur-vara
and so on in the words own meaning.2
ctur-varya aupamya sainya snnidhya smpya ctur-vaidya -guya
td-arthya trai-lokyam.
VttiThus we get ctur-varyam (the four varas), aupamyam (an analogy),
sainyam (an army), snnidhyam (nearness), smpyam (nearness), cturvaidyam (one who knows the four Vedas), -guyam (the six guas), tdarthyam (for the sake of that), and trai-lokyam (the three worlds).
SaodhinIn this vtti Jva Gosvm covers most of the brhmadis that take a
svrtha pratyaya (see Saodhin 1206). For example, ctur-varyam comes from
catur-vara, aupamyam from upam, sainyam from sen, snnidhyam from sannidhi,
smpyam from sampa, ctur-vaidyam from catur-veda, -guyam from a-gua,
td-arthyam from tad-artha, and trai-lokyam from tri-loka. In this regard the words
catur-vara, catur-rama, tri-loka, tri-svara, and a-gua are trirm compounds
(see stra 936). In ctur-vaidyam there is vndra of both words in accordance with
catur-vedasyobhaya-pada-vddhi ca (Ktyyaas Vrttika for Adhyy 5.1.124).
The word catur-veda (one who knows the four Vedas) is formed by applying keava
[]a in the sense of tad adhte veda v by stra 1127 and then deleting keava []a
by sarvde sdes trirmy ca mahhara (1130) since the word catur-veda is
originally a trirm compound (see stra 936). The word catur-vidya (one who knows
the four Vedas) is made in the same way, but unlike catur-veda it doesnt take
vndra of both words when nsiha ya is applied. Thus we get ctur-vedyam (one
who knows the four Vedas). Here the a of catur-vidya gets deleted by a-i-dvayasya
haro bhagavati (1053) and the y of catur-vidya gets deleted by viujant taddhitayasya haro bhagavati (1056). Similarly, sarva-veda and sarva-vidya both mean one
1 Thus, when the ya of rotriya is deleted and a-i-dvayasya haro bhagavati (1053) is
done, we get rautram (the state of being learned in the Vedas or the activity of one
learned in the Vedas).
2 In other words ctur-varya means the same as catur-vara. It doesnt mean caturvarasya bhva and so on.
1096
who knows all the Vedas. Both words are formed by applying keava []a in the sense
of tad adhte veda v by stra 1127 and then deleting keava []a by sarvde sdes
trirmy ca mahhara (1130) since both words begin in the word sarva. Both words
become sarva-vedyam (one who knows all the Vedas) when nsiha ya is applied.
1210 / tad"sya s$aaAtaM taAr"k(Aid"Bya wta: /
1210. tad asya sajta trakdibhya ita
tatthat; asyaof this; sajtamhas appeared; trak-dibhyaafter the words
trak and so on. itathe pratyaya ita;
Ita is applied after the words trak and so on in the meaning that has
appeared in relation to this.
trak sajtsya trakita nabha, pupito vka. trak pupa sukha dukha phala
mla kusuma stabaka tandr bubhuk pips bhara vraa roga vydhi utkah
garbho printi. tad asyety anuvartate.
VttiThus, when we have the meaning trak sajtsya (stars have appeared in
relation to this), we get trakita nabha (a sky in which stars have appeared, i.e a
starry sky). Similarly, we get pupito vka (a tree in which flowers have grown).
trak sajtsya (stars have appeared in relation to this) (ita is applied in the
sense of tad asya sajtam (that has appeared in relation to this) by stra 1210, and
thus the words sajt and asya are left out in accordance with uktrthnm
aprayoga (vtti 600)) trak + ita (601) trak + ita (1053) trakita (87)
trakita + s[u] (93) trakita <1.1>.
The trakdis are the words trak, pupa, sukha, dukha, phala, mla, kusuma,
stabaka, tandr, bubhuk, pips, bhara, vraa, roga, vydhi, utkah, and garbha,
provided it refers to something other than a breathing living entity.
The words tad asya are carried forward into the next stra.
SaodhinAccording to the Pinian Gaa-pha, the trakdis are trak, pupa,
karaka, majar, ja, kaa, scaka, mtra, nikamaa, pura, uccra, pracra,
vicra, kumala, kaaka, musala, mukula, kusuma, kuthala, stabaka, kisalaya,
pallava, khaa, vega, nidr, mudr, bubhuk, dhenuy, pips, raddh, abhra,
pulaka, agraka, varaka, droha, doha, sukha, dukha, utkah, bhara, vydhi,
varman, vraa, gaurava, stra, taraga, tilaka, candraka, andhakra, garva, kumura,
mukura, hara, utkara, raa, kuvalaya, gardha, kudh, smanta, jvara, gara, roga,
romca, pa, kajjala, t, koraka, kallola, sthapua, phala, kacuka, gra, akura,
aivala, bakula, vabhra, rla, kalaka, kardama, kandala, mrch, agra, hastaka,
pratibimba, vighna, tantra, pratyaya, dk, garja, and garbha, provided it refers to
something other than a breathing living entity. The trakdis are an kti-gaa.
Thus garbhita is used when something contains within it another thing, though as
stated above, that thing cannot be a breathing living entity such as a fetus or child.
Garbhita is usually translated as filled with or containing inside. For example in
following verse tanvy pacama-gta-garbhita-gir means by the slender girl whose
words are filled with songs in the fifth note:
tvad-degata-mrutena mdun sajta-romcay
1097
tvad-rpkita-cru-citra-phalake santarpayanty dam
tvan-nmmta-sikta-kara-puay tvan-mrga-vtyane
tanvy pacama-gta-garbhita-gir rtran-diva sthyate
The gentle breeze blowing from the place where You stay makes the hairs of Her body
stand up. She satisfies Her eyes by showing them the beautiful picture of Your
transcendental form. Her ears are sprinkled with the nectar of Your name. Her words
filled with songs in the fifth note, day and night this slender girl stays by the window
overlooking the path where You might return (Padyval 357)
Other prominent examples of the trakdis are pupit vcam <2.1> the flowery
words of the Vedas (Bhagavad-gt 2.42) and kusumita-vana-rji the flower-filled
forests (Bhgavatam 10.21.2).
1211 / maAaq%. amaANAe /
1211. mtra prame
mtrathe pratyaya mtra[]; pramein the meaning measure.
Mtra[] is applied after the word ending in a pratham viubhakti in the
meaning that is the measure of this.
prastha-mtra ghta, tan-mtra tvan-mtram.
VttiThus we get prastha-mtra ghtam (ghee whose measure is a prastha, i.e a
prastha of ghee). Other examples are tan-mtram ([something] whose measure is
that) and tvan-mtram ([something] whose measure it that much).
SaodhinSince the words tad asya are carried forward from the last stra, this
stra means tad asya pramam ity arthe nmno mtra-pratyayo bhavati. Due to the
indicatory letter , [p] is applied in the feminine gender by a-keava-gaurdibhya
(1087). Thus we get caaka-mtr vru (vru whose measure is a caaka, i.e a
cup of vru). One should be careful to distinguish the pratyaya mtra[] from the
separate word mtra. Whereas the pratyaya mtra[] is used in the sense of
measurement, the word mtra is used in the senses of totality and restriction. For
example, Amara-koa says mtra krtsnye'vadhrae (The word mtra is used in
the senses of krtsnya (totality) and avadhraa (restriction)). Generally the first
sense is translated as any or all and the second sense as only, just, mere, or
nothing but. Examples of the two senses from the stras are ydava-mtre (when
any ydava follows) and vara-mtra-nimittaka (whose cause is only a vara). In
the first example the idea is that the viudsa becomes a harikamala when any
ydava follows, regardless of whether the ydava is inside the same word (internal
sandhi) or at the beginning of the next word (external sandhi). In the second example
the idea is that the transformation of a vara if called sandhi only if it is caused by a
mere vara. It is not called sandhi if it is caused by a pratyaya or anything else.
Examples of the two senses from scripture are sakd api parigta raddhay helay
v / bhgu-vara nara-mtra trayet ka-nma O best of the bhgus, Kas holy
name delivers any man who sings it even one time with faith or even with contempt
(from the Prabhsa-khaa of Skanda Pura, quoted in Hari-bhakti-vilsa 11.451) and
nimitta-mtra bhava savya-scin Become a mere instrument, O Savyasc(Bhagavad-gt 11.33).
1098
1212 / yaade"ta"Yastatpair"maANAe @Avatauca, /
1212. yat-tad-etadbhyas tat-parime vatuc
yad-tad-etadbhyaafter the words yad, tad, and etad; tat-parimewhen
something whose measure is that is being expressed; vatucthe pratyaya vat[uc].
vat[uc] is applied after the words yad, tad, and etad in the meaning whose
measure is that.
yat parimam asya yvn. eva tvn etvn.
VttiThus, when we have the meaning yat parimam asya (whose measure is
which), we get yvn (as much / as many) <1.1>. Similarly, we get tvn (that
much / that many) and etvn (this much / this many).
tat parimam asya (whose measure is that) (vat[uc] is applied in the
sense of tat parimam asya (whose measure is that) by stra 1212, and thus the
words parimam and asya are left out in accordance with uktrthnm aprayoga
(vtti 600)) tat + vat[uc] (601) tad + vat[uc] (124) tvat[u] (87) tvat[u] +
s[u] (163) tvt + s[u] (174, 160) tv + n[um] + t + s[u] (138) tvnt (176)
tvn <1.1>.
1213 / ik(imad"maAe: ik(yaid"yataAE s$aADaU /
1213. kim-idamo kiyad-iyatau sdh
kim-idamoof the words kim and idam; kiyad-iyatauthe replacements kiyat[u] and
iyat[u]; sdhare irregularly formed.
Kiyat[u] and iyat[u] are irregularly formed from the words kim and idam in
the meaning whose measure is that.
kiyn iyn, kiyat iyat.
VttiThus we get kiyn (how much? / how many?) and iyn (this much / this
many). In the feminine we get kiyat and iyat.
AmtaKiyat[u] and iyat[u] are irregularly formed by applying the pratyaya yat[u]
after the words kim and idam in the meaning whose measure is that. The result of
the nipta is that the m of kim get deleted and the dam of idam gets deleted. Thus,
when we have the meaning ki parimam asya (whose measure is what?) we get
kiyn (how much? / how many?) and when we have the meaning ida parimam
asya (whose measure is this) we get iyn (this much / this many)
1214 / k(A s$aYaESaAM k(itavaAR /
1214. k sakhyai katir v
kwhat; sakhynumber; emof these things; katithe word kati; v
optionally.
1099
As a further option kati can be irregularly formed from kim in the meaning
what is the number of these things.
atrrthe sdhur vkati. pake kiyanta.
VttiThe words atrrthe sdhur v are understood in this stra. Thus we get kati
(how much / how many?) <1.3>. Otherwise, if the option is not used, we get
kiyanta <1.3>.
AmtaKati is irregularly formed by applying the pratyaya ati[c] after the word kim in
the meaning what is the number of these things. In the case that kati is not used
kiyat[u] is used instead. Jva Gosvm has shown how [j]as and []as undergo
mahhara when they are applied after the word kati (see stra 126). Thus [since kati is
always plural] the other option, kiyanta, is also plural.
1215 / @vayavava{ae: s$aYaAyaA: ke(zAvastaya: , i"iaByaAmaya , oBaAd"ya: /
1215. avayava-vtte sakhyy keavas taya, dvi-tribhym aya ca, ubhd aya
avayava-vttewhose function in that of a part; sakhyyafter a numeral;
keavakeava; tayathe pratyaya taya; dvi-tribhymafter the words dvi and tri;
ayathe pratyaya aya; caalso; ubhtafter the word ubha; ayathe pratyaya
aya.
Keava taya is applied after a numeral which is functioning as a part. But
keava aya can also be applied after the numerals dvi and tri which are
functioning as part, and keava aya is also applied after the word ubha which
is functioning as part.
pacvayav asya vttasya pacataya pura, catuay ruti. dvi-tribhy dvaya
dvitaya, traya tritaya, tritay. tath ubhv avayavv asya ubhayo nara-siha.
ubhaye deva-manuy, ubhay si.
VttiThus, when we have the meaning pacvayav asya vttasya (of this thing the
parts are five), we get pacataya puram (the pura which has five parts
[creation, secondary creation, the dynasties of kings, the reigns of Manus, and the
activities of various dynasties (see Bhgavatam 12.7.9-10 purport)]). A feminine
example is catuay ruti (the ruti which has four parts [the g, Yajur, Sma. and
Atharva Vedas]). From dvi and tri we get dvayam or dvitayam (which has two parts)
and trayam or tritayam (which has three parts) respectively.
Similarly, when we have the meaning ubhv avayavv asya (this person has both
parts) we get ubhayo nara-siha (Narasiha who has both parts [man and lion]).
An example in the plural is ubhaye deva-manuy (both demigods and men), and
an example in the feminine is ubhay si (the creation which has both parts
[sarga and visarga]).
SaodhinOften these words are used at the end of compounds. For example,
loka-dvayam (two verses), loka-trayam (the three worlds), and anubandhacatuayam (the four essential components of a sacred book).
1216 / tasya paUr"NAe ke(zAvaA: /
1216. tasya prae keav
1100
tasyaof that amount; praethe completer; keavkeava.
From now on the pratyayas are keava and they are applied after a numeral1
ending in a ah viubhakti in the meaning the completer of that
amount.
prabhur ayam.
1217 / @ca, /
1217. ac
acthe pratyaya a[c].
Keava a[c] is applied after a numeral ending in a ah viubhakti in the
meaning the completer of that amount.
ekdan praa ekdaa skandha. eva dvdaa. ekda tithi.
VttiThus, when we have the meaning ekdan praa (that by which the
amount of eleven becomes complete), we get ekdaa skandha (the eleventh
canto). Likewise we get dvdaa skandha (the twelfth canto). An example in the
feminine is ekda tithi (the eleventh lunar day).
ekdan praa (the completer of the eleven) (keava a[c] is applied in
the sense of tasya praa (the completer of that amount) by stra 1217, and thus
the word praa is left out in accordance with uktrthnm aprayoga (vtti 600))
ekdanm + a[c] (601) ekdaa + a[c] (124) ekdaa (87) ekdaa + s[u]
(93) ekdaa <1.1>.
SaodhinCommenting on the equivalent Pinian stra (Adhyy 5.2.48),
Kik says pryate anena iti praam. yena sakhy-sakhyna pryate sampadyate
sa tasy praa (That by which a thing is completed is called praa.2 Specifically
that by which the count of an amount is completed is called the pura of that
amount). For example, in ekdan praa (the completer of the eleven) the
amount is eleven and it is understood that the eleventh (ekdaa) is the one which,
added to ten, completes the eleven. The sakhys are the cardinal numbers whereas
the praas are the ordinal numbers. A list of the cardinal numbers was already given
in Saodhin 1010 and a list of the ordinal numbers will be given in Saodhin 1224.
1218 / naAntaAd"s$aYaAde"r"maica /
1218. nntd asakhyder am aci
na-anttafter a numeral which ends in n; a-sakhy-dewhich doesnt have
another number at its beginning; amthe gama am; aciwhen a[c] follows.
1 According to Kik 5.2.48 the word tasya here means sakhy-vcina nmna.
2 The word praa is formed by applying the kt pratyaya []ana in karae prayoga
after the dhtu pr[] pyyane (4A, to fill, fulfill).
1101
Any numeral ending in n which isnt preceded by another numeral takes am
when a[c] follows.
daama skandha. nntt kim? tria. asakhyde kim? ekdaa.
VttiThus we get daama skandha (the tenth canto). Why do we say which
ends in n? Consider tria (the thirtieth). Why do we say which isnt preceded by
anoher numeral? Consider ekdaa (the eleventh).
dan praa (the completer of the ten) (keava a[c] is applied in the
sense of tasya praa (the completer of that amount) by stra 1217, and thus the
word praa is left out in accordance with uktrthnm aprayoga (vtti 600))
danm + a[c] (601) daa + a[c] (124) da + a[c] (1218) daama (87)
daama + s[u] (93) daama <1.1>.
1219 / ivaMzAtaeistah"r"iita /
1219. viates ti-hara citi
viateof the numeral viati (twenty); ti-haradeletion of the ti; citiwhen a
pratyaya that has the indicatory letter c follows.
The ti of viati is deleted when a pratyaya that has the indicatory letter c
follows.
via.
VttiThus we get via (the twentieth).
1220 / Saq%.k(itak(itapayacatauByaRsTaugAica /
1220. a-kati-katipaya-caturbhyas thug aci
a-kati-katipaya-caturbhyaafter the words a, kati, katipaya, and catur; thuk
the gama th[uk]; aciwhen a[c] follows.
Th[uk] is added after a, kati, katipaya, and catur when a[c] follows.
aha katitha katipayatha caturtha. ah katipayath.
VttiThus we get aha (the sixth), katitha (the how-maniest?) katipayatha
(the so-maniest), caturtha (the fourth). Examples in the feminine are ah and
katipayath.
1221 / catauTaeR tauyaRtaur"IyaAE /
1221. caturthe turya-turyau
caturthein the sense of caturtha (the fourth); turya-turyauthe words turya and
turya.
Turya and turya are irregularly formed synonyms of the words caturtha.
1102
sdh. ajditvt tury tury.
VttiThe word sdh is understood in this stra. Since the words turya and turya
belong to the ajdis (see stra 1097), in the feminine we get tury and turiy.
AmtaTurya (the fourth) and turya (the fourth) are irregularly formed by
applying the pratyayas ya-rma and cha-rma respectively after the word catur and
then deleting the ca of catur. Even though [p] would usually be applied in the
feminine due to the keava adhikra (see 1216), Jva Gosvm blocks that with the
sentence beginning ajditvt.
1222 / i"taIyata{taIyaAE paUr"NAe s$aADaU /
1222. dvitya-ttyau prae sdh
dvitya-ttyauthe words dvitya (the second) and ttya (the third); praein
the sense of completers; sdhare irregularly formed.
Dvitya and ttya are irregularly formed in the meaning the completer of
that amount.
ajditvt dvity tty.
VttiSince the words dvitya and ttya belong to the ajdis (see stra 1097), in the
feminine we get dvity and tty.
AmtaDvitya and ttya are irregularly formed by applying the pratyaya tya after
the woreds dvi and tri in the meaning tasya praa (the completer of that amount).
The result of the nipta is that tri becomes t here. With the sentence beginning
ajditvt, Jva Gosvm shows how dvity and tty also take [p] in the feminine.
1223 / ivaMzAtyaAde"stamaAe vaA , inatyaM zAtaAde":
1223. viaty-des tamo v, nitya atde
viati-deafter the numerals from viati (twenty) onwards; tamathe
pratyaya tama; voptionally; nityammandatorily; ata-deafter the numerals
from ata (one hundred) onwards.
Tama is optionally applied after the numerals from viati onwards in the
meaning the completer of that amount. But it is mandatorily applied after
the numerals from ata onwards.
viatitama via, triattama tria. eka-viatitam eka-vi. atatama
sahasratama lakatama eka-atatama sapta-lakatama.
VttiThus we get viatitama (the twentieth) or via (the twentieth),
triattama (the thirtieth) or tria (the thirtieth), and so on. An example in the
feminine is eka-viatitam (the twenty-first) or eka-vi (the twenty-first).
Examples of nitya atde (1223) are atatama (the 100th) sahasratama (the
1000th), lakatama (the 100,000th), eka-atatama (the 101st), and saptalakatama (the 700,000th),
1103
1224 / Sai"s$aatyazAIitanavaitaByaAs$aYaApaUvaeRBya: /
1224. ai-saptaty-ati-navatibhya csakhy-prvebhya
ai-saptati-ati-navatibhyaafter the numerals ai (sixty), saptati
(seventy), ati (eighty), and navati (ninety); caalso; a-sakhy-prvebhya
which arent preceded by another numeral.
Tama is also mandatorily applied after ai, saptati, ati, and navati if
they arent preceded by another numeral.
viaty-der vikalpasya bdh. aitama ity-di. sakhy-prvebhyas tueka-aa
eka-aitama. ukta praam.
VttiThis stra removes the optionality mentioned in viaty-des tamo v (1223).
Thus we get aitama (the sixtieth) and so on. But when ai and so on are
preceded by another numeral, we get eka-aa (the 61st) or eka-aitama
(the 61st). The adhikra tasya prae keav (1216) ends here.
SaodhinEven though ai, saptati, ati, and navati are included in the
viaty-dis that were mentioned in the previous stra, they mandatorily take tama in
the sense of the completer of that, unlike the other vimaty-dis which only
optionally take tama.
A list of the cardinal numbers was already given in Saodhin 1010. The following is a
list of the ordinal numbers in their masculine prakti forms. The feminine prakti forms
can be made using the rules learnt thus far in the Taddhita-prakaraa.
1st prathama
35t pacatria /
69th navaaa /
h
pacatriattama
navaaitama
2nd dvitya
36t atria /
70th saptati
h
atriattama
3rd ttya
37t saptatria /
71st ekasaptati /
h
saptatriattama
ekasaptatitama
4th caturtha
38t atriat /
72nd dvsaptati /
h
atriattama
dvsaptatitama /
dvisaptati / dvisaptatitama
5th pacama
39t navatria /
73rd trayasaptati /
h
navatriattama
trayasaptatitama /
trisaptati / trisaptatitama
6th aha
40t catvria /
74th catusaptati /
h
catvriattama
catusaptatitama
7th saptama
41s ekacatvria /
75th pacasaptati /
t
ekacatvriattama
pacasaptatitama
8th aama
42n dvcatvria /
76th asaptati /
d
dvcatvriattama /
asaptatitama
dvicatvria /
dvicatvriattama
9th navama
43r trayacatvria /
77th saptasaptati /
d
trayacatvriattam
saptasaptatitama
a / tricatvria /
tricatvriattama
10t daama
44t catucatvria /
78th asaptati /
h
h
catucatvriattam
asaptatitama /
a
aasaptati /
1104
pacacatvria /
pacacatvriattam
a
acatvria /
acatvriattama
saptacatvria /
saptacatvriattam
a
acatvria /
acatvriattama
/ aacatvria /
acatvriattama
navacatvria /
navacatvriattama
paca /
pacattama
ekapaca /
ekapacattama
dvpaca /
dvpacattama /
dvipaca /
dvipacattama
trayapaca /
trayapacattama /
tripaca /
tripacattama
catupaca /
catupacattama
pacapaca /
pacapacattama
apaca /
apacattama
saptapaca /
saptapacattama
79th
aasaptatitama
navasaptati /
navasaptatitama
80th
atitama
81st
ekta / ektitama
apaca /
apacattama /
aapaca /
aapacattama
navapaca /
navapacattama
92nd dvnavata /
dvnavatitama / dvinavata
/ dvinavatitama
60t
h
61s
t
aitama
94th
ekaaa /
ekaaitama
95th
62n
d
dvaa /
dvaitama /
dviaa /
dviaitama
trayaaa /
trayaaitama /
triaa /
96th
aavata /
aavatitama
97th
saptanavata /
saptanavatitama
11t
h
ekdaa
45t
h
12t
h
13t
h
dvdaa
46t
h
47t
h
14t
h
caturdaa
48t
h
15t
h
16t
h
17t
h
18t
h
pacadaa
49t
h
50t
h
51s
t
52n
d
19t
h
navadaa /
navia /
ekonavia /
eknnavia
via /
viatitama
ekavia /
ekaviatitama
dvvia /
dvviatitama
trayovia /
trayoviatitam
a
caturvia /
caturviatitam
a
53r
d
pacavia /
pacaviatitam
a
avia /
aviatitama
saptavia /
saptaviatitam
a
avia /
aviatitam
a
59t
h
navavia /
navaviatitama
63r
d
20t
h
21s
t
22n
d
23r
d
24t
h
25t
h
26t
h
27t
h
28t
h
29t
h
trayodaa
oaa
saptadaa
adaa
54t
h
55t
h
56t
h
57t
h
58t
h
82nd dvyata / dvyatitama
83rd
tryata / tryatitama
84th
85th
caturata /
caturatitama
pacta / pactitama
86th
aata / aatitama
87th
saptta / sapttitama
88th
ata / atitama
89th
navta / navtitama
90th
navatitama
91st
ekanavata /
ekanavatitama
93rd
trayonavata /
trayonavatitama /
trinavata / trinavatitama
caturnavata /
caturnavatitama
pacanavata /
pacanavatitama
1105
triaitama
30t tria /
64t catuaa /
h
triattama
h
catuaitama
31s
t
32n
d
33r
d
34t
h
ekatria /
ekatriattama
dvtria /
dvtriattama
trayastria /
trayastriatta
ma
catustria /
catustriattam
a
65t
h
66t
h
67t
h
pacaaa /
pacaaitama
aaa /
aaitama
saptaaa /
saptaaitama
68t
h
aaa /
aaitama /
aaai /
aaaitama
98th
99th
100t
h
101s
t
anavata /
anavatitama /
aanavata /
aanavatitama
navanavata /
navanavatitama
atatama
ekaatatama / ekdhikaatatama / ekdhika

atatama
102n dviatatama / dvy-adhikad
atatama / dvy-adhika
atatama
1225 / tad"syaAstyaismana, vaA matau: /

1225. tad asysty asmin v matu
tatthat; asyaof this; astithere is; asminin this; voptionally; matuthe
pratyaya mat[u].
Mat[u] is applied after the word ending in a pratham viubhakti in the
meaning this has that or this contains that.1
artho ya prabhu ca. gvo sya santi gomn vraja-ntha. ko sty asmin, mator
mo va, kavn.
atrrthe niyama ca
bhma-nind-praassu / nitya-yoge tiayane
sasarge sti-vivaky / matu-mukhy bhavanti te.
kramea yathgomn r-nanda, daityavn kasa. praasdaurpavn
bhagavn rg da ka, asti-vivakyy tukriyvn. in vakyate.
VttiTad asysty asmin v is both a meaning and a prabhu adhikra. Thus, when we
have the meaning gvo sya santi (one who has cows), we get gomn vraja-ntha
(Nanda Mahrja, the king of Vraja, who has cows). And when we have the meaning
ko sty asmin (one who contains Ka), we apply a-dvaya-mbhy taduddhavbhy viudsc ca mator mo vo (1078) and get kavn.2
gvo sya santi (one who has good cows) (mat[u] is applied in the sense of tad
asysti (this has that) by stra 1225, and thus the words asya and santi are left out
in accordance with uktrthnm aprayoga (vtti 600)) gva + mat[u] (601)
1 Tad asysti, which literally means of this there is that, expresses possession and is
thus best translated as this has that or this possesses / owns that. On the other
hand, tad asminn asti, which literally means in this there is that, expresses
containment and is thus best translated as this contains that or this has that
present in it.
2 An prominent example of this is found in vtti 689: govardhano ya kavn
sarvkari-veu-abdt or govardhano ya kavn sarvkari-veu-abdena (This
Govardhana has Ka present in it because of the all-attractive sound of the flute)
1106
gomat[u] (87) gomat[u] + s[u] (187) gomt + s[u] (174, 160) gom + n[um] +
t + s[u] (138) gomnt (176) gomn <1.1>.
ko systi (one who contains Ka) (mat[u] is applied in the sense of
tad asminn asti (this contains that) by stra 1225, and thus the words asmin and asti
are left out in accordance with uktrthnm aprayoga (vtti 600)) ka + mat[u]
(601) ka + mat[u] (1058) kavat[u] (87) kavat[u] + s[u] (187)
kavt + s[u] (174, 160) kav + n[um] + t + s[u] (138) kavnt (176)
kavn <1.1>.
But a restriction applies when using these meanings: The pratyayas headed by
mat[u] can only be used if the connotation is 1) abundance (bhman), 2) criticism
(nind), 3) praise (praas), 4) perpetual union (nitya-yoga), 5) excellence
(atiayana), 6) temporary accompaniment (sasarga), or 7) the desire to express an
action (asti-vivak).
In the same order examples are 1) gomn r-nanda (Nanda-mahrja, who has
[many] cows), 2) daityavn kasa (Kasa, who has demons [as his allies]), 3)
rpavn ka (Ka, who has a [beautiful] form), 4) bhagavn ka (Ka,
who [perpetually] has all six opulences), 5) rg ka (Ka, who has a
[special] bow made of horn), 6) da ka (Ka, who [temporarily] has a stick
[in his hand]), and 7) kriyvn (one who performs an action).
The pratyaya in[i] will be explained in stra 1230.
AmtaThe sentence artho ya prabhu ca means that this stra is both a vidhistra and an adhikra-stra. Jva Gosvm speaks a paribh with the verse
beginning bhma. The word mukhya in matu-mukhy includes the pratyayas la, va,
in[i], and vin[i], which will be described in the upcoming stras. The meaning of the
verse is that the pratyayas headed by mat[u], though only applied in the two
meanings stated in the stra, additionally suggest one of the seven special meanings
headed by bhman.
In the example gomn r-nanda, where gomn means gvo sya santi, abundance is
understood on account of the plural ending in gva and also because in Vraja only
Nanda Mahrja is famous for having many cows. In daityavn kasa criticism is
understood because demons are contemptible. In rpavn ka praise is understood
because Kas form is unparalleled. Regarding bhagavn ka, according to the
verse aivaryasya samagrasya vryasya yaasa riya / jna-vairgyayo ceti
a bhaga itgan (Viu Pura 6.5.47), the word bhaga refers to the six
opulences, namely wealth, strength, fame, beauty, knowledge, and renunciation, Here
perpetual union is understood because these opulences are always connected with the
Lords svarpa. rga refers to a bow that is made of ga (horn). This is the
speciality. In da ka the stick is temporarily accompanying Ka.
1226 / aAiNAsTaAd"Ar"AmaAntaAaAe vaA is$aDmaAde" /
1226. pri-sthd -rmntl lo v sidhmde ca
pri-sthtthat signifies something situated on a living entity; -rma-anttafter a
word ending in -rma; lathe pratyaya la; voptionally; sidhma-deafter the
words sidhma and so on; caalso.
1107
La can optionally be applied in the meaning this has that or this contains
that after words ending in -rma that signify something situated on a
living entity. La can optionally be applied in the meaning this has that or
this contains that after the words sidhma and so on as well.
cla cvn. nehaikhvn pradpa. tath sidhmalo gaula.
VttiThus we get cla or cvn (one who has a lock of hair on the top of the
head). But la cannot be applied in ikhvn pradpa (the lamp which has a pointed
flame). Examples of sidhmde ca (1226) are sidhmala (one who has leprosy) and
gaula (one who has a hump on his back). [In the case that mat[u] is applied,
however, we get sidhmavn and gaumn].
SaodhinAccording to the Pinian Gaa-pha, the sidhmdis are 1) sidhma, 2)
gau, 3) mai, 4) nbhi, 5) bja, 6) jva, 7) v, 8) ka, 9) nipva, 10) psu, 11)
prva, 12) par, 13) parau, 14) hanu, 15) saktu, 16) msa, 17) pri and
dhaman, and their final i becomes trivikrama 18) vta, danta, bala, and lala, and
their final a becomes , 19) ja, gha, ka, and kla in the sense of criticism, 20)
para, 21) udaka, 22) praj, 23) saki, 24) skthi, 25) kara, 26) sneha, 27) ta, 28)
yma, 29) piga, 30) pitta, 31) puka, 32) uka, 33) pthu, 34) mdu, 35) maju, 36)
maa, 37) patra, 38) cau, 39) kapi, 40) gau, 41) kau, 42) granthi, 43) r, 44)
kua, 45) dhr, 46) varman, 47) pakman, 48) leman, 49) pea, 50) nipd, 51)
kua, and 52) kudra when it refers to an animal or disease.
Thus from r (good fortune, auspiciousness) we get rla (fortunate, auspicious),
which is a synonym of rmat[u] (fortunate, auspicious). Other commons words
formed from the above group are tala (cool), ymala (blackish / bluish), pigala
(yellow), mdula (soft), majula (beautiful), maala (circle, group), kapila
(brown), kuala (auspicious), and kuala (earring).
1227 / vats$ala: k(Amavaita , @Ms$alaAe balavaita /
1227. vatsala kmavati, asalo balavati
vatsalathe word vatsala (affectionate); kmavatiin the meaning of kmavat[u]
(one who has love); asalathe word asala (strong); balavatiin the meaning of
balavat[u] (one who has strength).
Vatsala is valid in the meaning one who has love, and asala is valid in the
meaning one who has strength.
sdh.
SaodhinHere la is applied in the meaning this has that or this contains that
after the words vatsa and asa. But although vatsa usually means a calf and asa
usually means shoulder, the speciality here is that vatsa indicates love (kma) and
asa indicates strength (bala).
1228 / lamaNAAe lamaIvaita , @naAd"u"NAipaicC$lajaiq%laAer"is$alaA: /
1228. lakmao lakmvati, agan-dadrua-picchila-jailorasil
1108
lakmaathe word lakmaa (fortunate, name of the younger brother of Lord
Rma) lakmvatiin the meaning of lakmvat (one who has good fortune);
agan-dadrua-picchila-jaila-urasilthe words agan (one has a beautiful body,
i.e a woman), dadrua (one who has leprosy), picchila (that which has slime, i.e
slimy, slippery), jaila (one who has matted hair), and urasila (one who has a
broad-chest).
Lakmaa is irregularly formed in the meaning one who has good fortune.
Agan, dadrua, picchila, jaila, and urasila are likewise irregularly formed.
sdhava.
SaodhinRegarding lakmaa, na is applied in the meaning this has that or
this contains that after the word lakm, and the of lakm is irregularly changed
to a. Na is similarly applied after the words aga and dadr to form agan and
dadrua. [p] is added in agan since a woman is naturally feminine and in dadrua
the of dadr is irregularly changed to u. Picchila, jaila, and urasila are formed by
applying ila after the words puccha, ja, and uras respectively. A-i-dvayasya haro
bhagavati (1053) is applied in the case of picchila and jaila.
1229 / ke(zAAde"vaAeR vaA /
1229. keder vo v
kea-deafter the words kea (hair) and so on; vathe pratyaya va; v
optionally.
Va can optionally be applied in the meaning this has that or this contains
that after the words kea and so on.
keava maiva hirayava iakva. keika-kei-keavanta ca prayujyante.
VttiThus we get keava (one who has [beautiful] hair, name of Ka), maiva
(one who has a jewel [on its head], name of a particular kind of serpent), hirayava
(that which contains gold, name of a particular kind of jewel), and iakva (that
which has bricks, i.e a house).
Keika, ke, and keavn (one who has hair) are also used.
AmtaRegarding the last sentence of the vtti, the point is that the pratyayas ha
and in[i] mentioned in the next stra and the previously ordained pratyaya mat[u] are
also allowed due to the use of the word v in this stra. Further examples of this stra
are arava (that which contains water, i.e an ocean), where the s of the word arna
(water) irregularly gets deleted, and gava (that which has knots as strong as
thunder (ga=vajra-granthi)), which is the name of Arjunas bow.
There are different derivations given for the name Keava. For example, in his
Srrtha-darin commentary to Bhgavatam 10.29.48, Vivantha Cakravart
explains the name Keava in two ways: 1) ko brahm a ca tv api vayate prastti
(He is called Keava because he keeps under his control (vayate=prasti or in other
places va-karoti) Brahm and iva (ka=brahm and a=iva)) and 2) ken
vayate saskarotti (He is called Keava because he decorates (vayate=saskaroti)
1109
the hair of rmat Rdhr). In both cases the va in keava is formed by applying
the kt pratyaya after the dhtu ve[] by karmay anupendrd -rmt ka (828) after
ve[] has becomes v by caturvyhntnm -rmnta-pho ive (412). Vayate is the
acyuta t. 1.1 of the dhtu ve[] tantu-santne (1U, to weave, sew, compose). In the
first explanation vayate signifies binding which is further glossed as keeping under
control. In the second explanation vayate signifies braiding which is further glossed as
decorating.
Some other explanation of the name Keava from stra are:
ko brahmao nma
o ha sarva-dehinm
vm tavga-sambhutv
ata keava-nma-bhk
Both Brahm (ka) and I (a), the master of all living entities, were born from Your
body, and for this reason, O Lord, You are known as Keava. Hari-vaa
yasmt tvayaiva dutm
hata ke janrdana
tasmt keava-nmn tva
loke jeyo bhaviyasi
O Janrdana because You killed the evil-hearted Ke, therefore in the future You will
be known throughout the world by the name Keava. r Viu Pura (5.16.23)
1230 / @r"AmaAid"inaQ&r"AmaAE , aIAde" /
1230. a-rmd ini-ha-rmau, vrhy-de ca
a-rmtafter a word ending in a-rma; ini-ha-rmauthe pratyayas in[i] and harma; vrhi-deafter the words vrhi (rice) and so on; caalso.
In[i] and ha are applied after words ending in a-rma in the meaning this
has that or this contains that. In[i] and ha are also applied after the
words vrhi and so on in the same meaning.
da daika.
VttiThus we get da and daika (one who has a stick).
dao systi (one who has a stick) (in[i] is applied in the sense of tad
asysti (this has that) by stra 1230, and thus the words asysti are left out in
accordance with uktrthnm aprayoga (vtti 600)) daa + in[i] (601) daa +
in[i] (1053) dain (87) dain + s[u] (196) dan + s[u] (138) dan
(190) da <1.1>.
dao systi (one who has a stick) (ika is applied in the sense of tad
asysti (this has that) by stra 1230, and thus the words asysti are left out in
accordance with uktrthnm aprayoga (vtti 600)) daa + ika (601) daa +
ika (1053) daika (87) daika + s[u] (93) daika <1.1>.
SaodhinAccording to the Pinian Gaa-pha, the vrhy-dis are vrhi, my,
l, ikh, ml, mekhal, kek, aak, patk, carman, karman, varman, dar,
1110
saj, vaav, kumr, nau, v, balk, yava-khada, and ara. Out of these only
vrhi, my, l, kek, varman, dar, saj, and ara can actually take both
pratyayas. Yava-khada, kumr, and nau only take ha as indicated by nv-dibhya
ha-rma (Bhat 3014) and the rest of the words only take in[i] in accordance with
ikhdibhya ini (1232).
1231 / matauAa par"a ca /
1231. matu ctra paratra ca
matuthe pratyaya mat[u]; caalso; atrahere (stra 1230); paratrain the next
stra; caand.
Mat[u] can also be applied here and in the next stra.
daavn. vrhy-devrh vrhika vrhimn, my myika myvn.
VttiThus we also get daavn (one who has a stick). Examples of the vrhy-dis
(1230) are vrh, vrhika, and vrhimn (one who has rice) and my, myika,
and myvn (one who has magical powers, one adept at illusion).
1232 / izAKaAid"Bya wina: /
1232. ikhdibhya ini
ikh-dibhyaafter the words ikh and so on (see Saodhin 1230); inithe
pratyaya in[i].
In[i] is applied after the words ikh and so on in the meaning this has
that or this contains that.
ikh ikhvn. eva ml mekhal saj patk karm carm.
VttiThus we also get ikh and ikhvn (one who has a lock of hair on the top of
the head). Other examples are ml (one who has a garland), mekhal (one who
has a belt), saj (one who has a name), patk (one who has a flag), karm
(one who performs fruitive work), and carm (one who has, i.e wears, a hide).
1233 / @smaAyaAmaeDaAagByaAe ivaina: /
1233. as-my-medh-sragbhyo vini
as-my-medh-sragbhyaafter words ending in as and after the words my
(magic, illusion), medh (intelligence), and sraj (a garland); vinithe pratyaya
vin[i].
Vin[i] is applied after words ending in as and after my, medh, and sraj in
the meaning this has that or this contains that.
ta-sbhy matv-arthy ydi-vat. payasv myv medhv sragv. sarasvn
sarasvatty eva tu syt, viner anabhidhnt.
1111
VttiWhen pratyayas that have the same meaning as mat[u] come after words
ending in t or s, they are treated as if they begin with y.1 Thus we get payasv (one
who has milk), myv (one who has magical powers), medhv (one who has
intelligence), and sragv (one who has a garland).2 But from the word saras
(pond) we only get sarasvn <masculine 1.1> and sarasvat <feminine 1.1>,
because vin[i] in not conventionally used with the word saras.
1234 / vaAcaAlavaAcaAq%AE inanba"BaAiSaiNA /
1234. vcla-vcau nindya-bahu-bhii
vcla-vcauthe words vcla and vca; nindya-bahu-bhiiwhen referring
to somebody who speaks too much.
Vcla and vca are irregularly formed in the meaning a chatterbox.
sdh.
AmtaVcla and vca are irregularly formed by applying the pratyayas la and
a in the same meaning as mat[u] after the word vc (speech).
1235 / svaAmaIre" /
1235. svmvare
svmthe word svmin; varein the meaning lord, master.
Svmin is valid in the meaning lord, master.
sdhu.
AmtaSvmin is irregularly formed by applying the pratyaya min in the same
meaning as mat[u] after the word sva (self, property).
1236 / h"staI jaAtaAE /
1236. hast jtau
hastthe word hastin (elephant); jtauwhen referring to a particular species of
animal.
Hastin is valid when it refers to a particular species of animal.
1 This is to stop such words from being treated as viupadas by prvasya viupada-vattva svditaddhitayor aya-sarvevardyo (179). Otherwise when he have tapas + vin[i], for example, tapas
would be treated as a viupada and we would get the incorrect form tapov <1.1> instead of the
correct form tapasv <1.1>.
2 In sragv <1.1> it should be understood that since sraj is not treated like a
viupada, the j or sraj changes to g merely by the phrase vaiave ca in ca-vargasya
ka-vargo viupadnte vaiave ca (177).
1112
sdhu
SaodhinHastin is irregularly formed by applying the pratyaya in[i] after the word
hasta (hand). But not anything that has a hand can be called a hastin. Only that
species of animal that has a special hand, i.e a trunk, can be called a hastin.
1237 / @TaI= yaAcake( /
1237. arth ycake
arththe word arthin; ycakein the meaning one who asks.
Arthin is valid in the meaning one who asks.
sdhu. tad-antc cadhanrth.
VttiThe word sdhu is understood in this stra. In[i] is also applied after words
that end in artha. For example, dhanrth (one who asks for wealth).
1238 / k{(SNAnaAmaba"ByaAM na tau "YaAid"catauByaR: /
1238. kanma-bahubhy na tu dvy-di-caturbhya
kanma-bahubhymafter a kanma and after the word bahu (many); na
not; tubut; dvi-di-caturbhyaafter the four words beginning with dvi (e.g the four
words dvi, yumad, asmad, and bhavat[u]).
From now on the pratyayas are applied [in the words own meaning] after
bahu and after any kanma except dvi, yumad, asmad, and bhavat[u].
prabhur aya prg-diya. sa cya prva-viubhakti-van mantavya.
VttiThis is a prabhu adhikra which ends just before the pratyayas dealing with
directions (i.e which ends at stra 1245). Moreover, the pratyaya is treated like the
internal viubhakti.
SaodhinAll the pratyayas ordained in stras 1239 - 1245 are svrtha pratyayas.
That is to say they are applied in the words own meaning and dont add any extra
meaning of their own. The effect of the last sentence of the vtti is that the pratyayas
tas[i] and so on are treated like the internal sv-di that gets deleted by antaragasvder mahhara eka-padatvrambhe (601). The result is that
tad-di-saptn sasrasy-rma sv-dau, dasya ca ma (238) will be applied when
the pratyayas tas[i] and so on follow. See, for example, tata and yata in the next
vtti. Another important point to keep in mind is that all the pratyayas ordained in
stras 1239 - 1255 will make avyayas in accordance with vad-di-taddhita (259). Jva
Gosvm himself states this in vtti 1255: tasim rabhya sarvam etad-antam avyayam
(All words which end in one of the taddhita pratyayas from tas[i] up to now are
avyayas).
1239 / paamaItastais$a: /
1113
1239. pacamtas tasi
pacamtaafter a word ending in a pacam viubhakti; tasithe pratyaya tas[i].
When bahu or a kanma ends in a pacam viubhakti, tas[i] can be
applied after them. Tas[i], however, can not be applied after dvi, yumad,
asmad, and bhavat[u].
sarvata vivata tata yata bahuta.
VttiThus we get sarvata (from all/everything, because of all/everything),
vivata (from all/everything, because of all/everything), tata (from
him/her/them/that/those, because of him/her/them/that/those), yata (from
whom/which, because of whom/which), and bahuta (from many, because of
many).
sarvasmt <5.1> (1239) sarvasmt + tas[i] (601) sarvatas (87, 258, 93)
sarvata.
tasmt <5.1> (1239) tasmt + tas[i] (601) tad + tas[i] (vtti 1238,
238) tatas (87, 258, 93) tata.
AmtaThe same principle applies in the dvi-vacana and bahu-vacana also. Thus,
when we have sarvbhym + tas[i], we get sarvata. And when we have sarvebhya
+ tas[i], we also get sarvata. The same principle also applies in the feminine gender.
Thus when we have sarvasy and so on + tas[i], we get sarvata. It was already
explained how a feminine adjective becomes like the masculine when the pratyayas
tra and so on follow.1
SaodhinJva Gosvm already used tas[i] and tra in the kanma section to
show the alternate pacam and saptam forms of the main kanmas. All of that
was done in reference to the stras found in this section. In this section we have
translated the examples as if they were vieyas, but the same words can also be
used as vieaas. For example, tata abdt (from that sound, because of that
sound), tatra vane (in that forest), and atra dine (on this day). Basically if there is
no vieya in a sentence then these words will act as vieyas. Otherwise, if there is
already a vieya in the sentence, they will act as vieaas.
1240 / s$aamaIta: /
1240. saptamtas tra
saptamtaafter a word ending in a saptam viubhakti; trathe pratyaya tra.
When bahu or a kanma ends in a saptam viubhakti, tra can be
applied after them. Tra, however, can not be applied after dvi, yumad,
asmad, and bhavat[u].
sarvatra bahutra.
1 See kanma vtti-mtre (1004). In this regard the word vtti may refer to a
samsa or a taddhita pratyaya such as tas[i] or tra.
1114
VttiThus we get sarvatra (in all places/everywhere, at all times/always), and
bahuta (in many places, at many times).
sarvasmin <7.1> (1240) sarvasmin + tra (601) sarvatra (87, 258) sarvatra.
AmtaThus in the place of sarvasmin, sarvayo, or sarveu we get sarvatra.
Similarly, in the place of sarvasym, sarvayo, or sarvsu we also get sarvatra.
Likewise in the place of tasmin we get tatra, in the place of yasmin yatra, and so on.
1241 / Wtad"Ae'taAe'a , wd"ma wta wh" , @d"s$aAe'mautaAe'maua , ik(ma: ku(ta:
ku(aeita taAByaAM iaSvaipa ilaeSau s$aADava: , ku(asya e(ita ca /
1241. etado to tra, idama ita iha, adaso muto mutra, kima kuta kutreti tastrbhy triv api ligeu sdhava, kutrasya kveti ca
etadaof the kanma etad; ata atrathe niptas atas and atra; idamaof the
kanma idam; ita ihathe niptas itas and iha; adasaof the kanma adas;
amuta amutrathe niptas amutas and amutra; kimaof the kanma kim;
kuta kutrathe niptas kutas and kutra; itithus; tas-trbhymwith the pratyayas
tas[i] and tra; triuin all three; apieven; ligeugenders; sdhavaare valid;
kutrasyainstead of the nipta kutra; kvathe nipta kva; caalso.
When the following kanmas are combined with tas[i] and tra, we get the
following niptas: atas and atra from the kanma etad, itas and iha from
the kanma idam, amutas and amutra from the kanma adas, and
kutas and kutra from the kanma kim. These niptas are used in all three
genders. Kva can also be used instead of kutra.
AmtaThe results of the niptas are that etad becomes a-rma; idam becomes irma, adas becomes amu, and kim becomes ku.
1242 / wtar"aAipa Bavad"Aid"yaAegAe {"zyatae /
1242. itaratrpi bhavad-di-yoge dyate
itaratrain other cases; apialso; bhavat-di-yogewhen there is connection with the
words bhavat[u] and so on; dyateare seen.
When there is connection with the words bhavat[u] and so on, tas[i] and tra
are also seen in cases other than pacam and saptam.
sa bhavn tato bhavn tatra bhavn. tato drghyua bravmi tatra v. tato
devn priyea kta tatra v ity-di.
VttiExamples are i) tato bhavn or tatra bhavn which both mean sa bhavn (your
good self), ii) tato drghyua bravmi or tatra drghyua bravmi (I am
speaking to that long-lived one), and iii) tato devn priyea ktam or tatra devn
priyea ktam (done by that beloved of the gods).
SaodhinAccording to Siddhnta-kaumud, this rule is valid only when there is
connection with the words bhavat[u], drghyus, devn priya, and yumat[u]. In
the first example, tas[i] and tra are used in the sense of a pratham viubhakti, in the
second example they are used in the sense of a dvity viubhakti, and in the third
example they are used in the sense of a tty viubhakti. In these examples the
1115
forms of tad are used in the sense of prasiddha (well known, famous) and give an
extra sense of respect. Forms of etad can also be used. For example, we can sey tato
bhavanta / tatra bhavanta <1.3> or ato bhavanta / atra bhavanta <1.3>, tato
bhavat / tatra bhavat <3.1> or ato bhavat / atra bhavat <3.1>, and so on.
1243 / k(Alae'iDak(r"NAe s$avaRd"Ad"ya: /
1243. kle dhikarae sarvaddaya
kle adhikaraewhen expressing an adhikaraa that is a time; sarvad-dayathe
niptas sarvad and so on (mentioned in the next stra).
The niptas sarvad and so on are used when expressing an adhikaraa that
is a time.
sdhava.
1244 / s$avaRsya s$avaRd"A s$ad"A , tad"stad"A tad"AnaI%M taihR" , yad"Ae yad"A
yaihR" , wd"ma WtaihR" wd"AnaImaDaunaA , ik(ma: k(d"A k(h"I=#ita ,
ivazAeSyaAepaAd"Anae tau na syaAta, /
1244. sarvasya sarvad sad, tadas tad tadn tarhi, yado yad yarhi, idama etarhi
idnm adhun, kima kad karhti, vieyopdne tu na syt
sarvasyaof the kanma sarva; sarvad sadthe niptas sarvad and sad (at
every time, always); tadaof the kanma tad; tad tadnm tarhithe niptas
tad, tadnm, and tarhi (at that time, then); yadaof the kanma yad; yad
yarhithe niptas yad and yarhi (at which time, when); idamaof the kanma
idam; etarhi idnm adhunthe niptas etarhi, idnm, and adhun (at that time,
then); kimaof the kanma kim; kad karhithe niptas kad and karhi (at
which time? when?); itithus; vieya-updnewhen there is usage of a vieya; tu
but; na sytthey cannot be used.
The following niptas comes from the following kanmas: sarvad and
sad from sarva, tad, tadnm, and tarhi from tad, yad and yarhi from
yad, etarhi, idnm, and adhun from idam, and kad and karhi from kim.
But these niptas cannot be used when there is a vieya.
sarvatra kle.
VttiFor example, when there is a vieya, we get sarvatra kle (at every time).
SaodhinThe above niptas are formed with the pratyayas d, dnm, rhi, and
dhun. Whereas sarvad and tad and so on can only express an adhikaraa that is a
time, sarvatra and tatra and so on can express an adhikaraa that is a time or a place,
though they usually express an adhikaraa that is a place. Therefore sarvatra can
mean sarvasmin kle (at every time, always) or sarvasmin dee (in every place,
everywhere) and tatra can mean tasmin kle (at that time, then) or tasmin dee
(in that place, there).
1245 / s$avaeRNA ak(Are"NAetyaAd"AE s$avaRTaAd"ya: /
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1245. sarvea prakreety-dau sarvathdaya
sarvea prakreain every way; iti-dauin meanings such as this; sarvath-daya
the niptas sarvath and so on.
The niptas sarvath and so on are made in the meanings sarvea prakrea
and so on.
sarvath yath tath ittha katham. ukt prg-diy.
VttiThe sarvathdis are sarvath (in every way), yath (in which way, as),
tath (in that way, so), ittham (in this way, thus), and katham (in which way?,
how?). Thus ends the description of the prg-diya pratyayas (see vtti 1238).
SaodhinJust as sarvath means sarvea prakrea, so yath means yena
prakrea, tath means tena prakrea, ittham means anena prakrea, and katham
means kena prakrea.
1246 / id"fzAbde"Bya: s$aamaIpaamaIaTamaAByaAe id"gde"zAk(AlaeSvastaAita: ,
paUvaARDar"Avare"ByaAe'is$a , paUvaARd"InaAM paur" @Da @va tayaAe: ,
@vastvastaAtaAE vaA /
1246. dik-abdebhya saptam-pacam-prathambhyo dig-dea-klev astti,
prvdharvarebhyo si ca, prvdn pura adha ava tayo, avas tv asttau v
dik-abdebhyaafter words which express a direction; saptam-pacamprathambhyawhich end in a saptam, pacam, or pratham viubhakti; digdea-kleuwhen a direction, place, or time is being expressed; asttithe
pratyaya astt[i]; prva-adhara-avarebhyaafter the words prva (east, previous),
adhara (below, underneath), and avara (previous, lower, below); asithe
pratyaya as[i]; caalso; prva-dnmof the words prva and so on (i.e the words
prva, adhara, and avara); pura adha avathe replacements pura, adha, and ava;
tayowhen either of the two pratyayas follow; avathe replacement; tubut;
asttauwhen the pratyaya astt[i] follows; voptionally.
In denoting a direction, place, or time, astt[i] is applied after a word that
expresses a direction and ends in a saptam, pacam, or pratham
viubhakti. However, as[i] can also be applied after prva, adhara, and
avara. Moreover, prva, adhara, and avara are replaced by pura, adha, and
ava when astt[i] or as[i] follow. But avara is only optionally replaced by ava
when astt[i] follows.
prvasy dii, prvasy dia, prv dikpurastt pura. eva dea-klayor api.
dh-pratyaya yvad astti-pratyayaika-viaye vidhi.
VttiThus, when we have the meanings prvasy dii (in the eastern direction),
prvasy dia (from the eastern direction), or prv dik (the eastern direction),
we get purastt or puras. The same principle also applies when expressing a time or a
place.
prvasy dii <7.1> or prvasy dia <5.1> or prv dik <1.1> (two
options by 1246):
1) (astt[i] is applied in the sense of di, and thus the word dii / dia / dik is left
out in
accordance with uktrthnm aprayoga (vtti 600), 601) prv + astt[i]
(1246) pura + astt[i] (1053) purastt (87, 258, 185) purastt.
1117
2) (as[i] is applied in the sense of di, and thus the word dii / dia / dik is left
out in
accordance with uktrthnm aprayoga (vtti 600), 601) prv + as[i]
(1246) pura + as[i]
(1053) puras (87, 258, 93) pura.
All the pratayayas up til dh (vtti 1253) are applied in the same meaning as astt[i].
[That is to say the words saptam-pacam-prathambhyo dig-dea-kleu are
understood in all the stras up til and including stra 1252].
AmtaRegarding the sentence eva dea-klayor api, the meaning is that purastt
and puras can also be used even when we have sentences like prvasmin dee vasati
(he lives in the eastern country) or prvasmin kle vasati (he lives in an previous
time), prvsmt ded gata (he has come from the eastern country) or
prvsmt kld gata (he has come from a previous time), and prvo deo
dhrmika (the eastern country is pious) or prva klo dhrmika (the earlier time
is pious). Thus we can say purastd vasati or puro vasati, purastd gata or pura
gata, and purastd dhrmika or puro dhrmika.
SaodhinThus each word that is made with the pratyayas astt[i] and so on (see
stras 1246-1252) can have nine possible meanings, taking into account that the
meanings di, dea, and kla can each have a saptam, pacam, or pratham
meaning. The other words made by the second part of this stra are adhastt or adhas
(below, underneath, from below etc.) from adhara and avastt, avarastt, or avas
(below, underneath, from below etc.) from avara. In this regard one should
remember that all the pratyayas ordained in stras 1239 - 1255 make avyayas in
accordance with vad-di-taddhita (259). Thus the words purastt and so on which end
in astt[i] and so on are avyayas. One should also remember that words connected
with avyayas that end in astt[i] and so on will take a ah viubhakti by atasyartha-yoge ah (694). Thus we get bhratasya purastt prpta (obtained from a
place that is to the east of India). kalpa-drumasydha ste (he sits beneath a desire
tree), and so on.
1247 / d"iaNAAear"AByaAmatais$a: , par"Avar"AByaAM vaA /
1247. dakiottarbhym atasi, parvarbhy v
dakia-uttarbhymafter the words dakia (south, right) and uttara (north, left,
later, above); atasithe pratyaya atas[i]; para-avarbhymafter the words para
(later, higher) and avara (previous, lower, below); voptionally.
But atas[i] is applied after the dakia and uttara and optionally after para
and avara.
dakiata. parastt parata.
VttiThus we get dakiatas (in the south, from the south, the south / on the right,
from the right, the right etc.) and parastt or paratas (after, above, from above etc.).
SaodhinThe other words made by this stra are uttaratas (in the north, from
the north, the north / on the left, from the left, the left etc.) from uttara and avaratas
(below, underneath, from below etc.) from avara. Thus, by putting together stras
1246 and 1247, we get four different words from avara, namely avastt, avarastt,
avas, and avaratas.
1248 / @ataemaRh"Ah"r": /
1118
1248. acater mahhara
acateafter a word that expresses a direction and ends in ac[u] (see stra 174 and
vtti 685); mahharamahhara.
Astt[i] undergoes mahhara when it comes after a word that expresses a
direction and ends in ac[u].
acaty-antd dik-abdd astter mahhara. tatra lakm-pratyayasya mahhara
syt. prg vasatty-di.
VttiThis stra means acaty-antd dik-abdd astter mahhara. After this stra is
applied
lakm-pratyayasya mahharas taddhita-mahhare (1054) is applied. Thus we get
prg vasati (he lives in the eastern direction, he lives in the eastern country, he lives
in a previous time) and so on.
prcy dii <7.1> etc. (astt[i] is applied in the sense of di etc. and thus
the word dii
etc. is left out in accordance with uktrthnm aprayoga (vtti
600), 601) prc + astt[i]
(1248) prc (1054) prc (87, 258, 243, 185)
prk.
SaodhinExamples that cover the pacam and pratham meanings are prg
gata (he has come from the eastern direction, he has come from the eastern
country, he has come from a previous time) and prg ramayam (the eastern
direction is beautiful, the eastern country is beautiful, the previous time is beautiful).
Other words made by this stra are are samyak, pratyak, nyak, tiryak, udak, vivak,
avk, and so on. In this regard, one should remember that words connected with words
made by this stra take a pacam viubhakti by anyrthdibhir yoge pacam (685).
Thus we get vrajt prg vndvanam (The Vndvana forest is east of Vraja1) and so
on.
1249 / opayauRpair""Ata, /
1249. upary-uparit
upari-uparitthe words upari and uparit (above, from above etc.).
Upari and uparit are irregularly formed with the same meaning as
astt[i].
etau astty-arthe niptyete.
VttiThese two words are irregularly formed with the same meaning as astt[i].
SaodhinUpari and uparit are irregularly formed by applying the pratyayas ri
and rit[i] after the word rdhva and then changing rdhva to upa.
1250 / @var"sya paAd"staAtaAE s$aADau: /
1250. avarasya pacd asttau sdhu
1 Here Vraja refers to the village of the cowherds, namely Nandagrma.
1119
avarasyaof avara; pactthe word pact (in the western direction, from the
western direction, the western direction, in the western country, from the western
country, the western country, in the later time, from the later time, later); asttauin
the meaning of astt[i]; sdhuis irregularly formed.
Pact is irregularly formed from avara with the same meaning as astt[i].
pacd vasaty gato ramaya v.
VttiThus we get pacd vasati (he lives in the western direction, he lives in the
western country, he lives in a later time), pacd gata (he has come from the
western direction, he has come from the western country, he has come from a later
time) and pacd ramayam (the western direction is beautiful, the western
country is beautiful, the later time is beautiful).
1251 / oar"ADar"d"iaNAeBya @Aita: /
1251. uttardhara-dakiebhya ti
uttara-adhara-dakiebhyaafter uttara, adhara, and dakia; tithe pratyaya
ti.
t[i] can also be applied after uttara, adhara, and dakia.
uttart adhart.
VttiThus we get uttart, adhart, and dakit.
SaodhinThus, by combining stras 1246 and 1247 with the current stra. we get
uttaratas and uttart from uttara, adhastt, adhas, and adhart from adhara, and
dakiatas and dakit from dakia.
1252 / @U"re" WnaAe'paamyaA vaA /
1252. adre eno pacamy v
adrewhen the meaning is adra (not far); enathe pratyaya ena; apacamy
after a word that ends in a viubhakti other than a pacam viubhakti (e.g after a
word ending in a saptam or pratham viubhakti); voptionally.
When the meaning is not far, t[i] or ena are applied after uttara, adhara,
and dakia that end in a saptam or pratham viubhakti.
uttart uttarea vasati ramaya v. apacamy kim? vrajasya dakiata gata.
ukt astty-arth. eta evtasy-arth, yair yoge ah, enena dvity-ahyau,
acttara-padd pacam bhavet.
VttiThus we get uttard vasati or uttarea vasati (he lives not far to the north)
and uttard ramayam or uttarea ramayam (the north is beautiful). Why do we
say apacamy? Consider vrajasya dakiata gata (he has come from not far to
the south).
1120
Thus ends the section dealing with astt[i] and pratyayas that have the same meaning
as astt[i]. These are the same as the atasy-artha pratyayas in connection with which
a ah viubhakti is used (see stra 694). But in connection with ena a dvity or
ah viubhakti can be used (see Bhat 1043), and in connection with words
ending in ac[u] a pacam viubhakti is used (see stra 685).
1253 / i(yaAak(Ar"va{ae: s$aYaAyaA DaA /
1253. kriy-prakra-vtte sakhyy dh
kriy-prakra-vttewhose function is that of kriy-prakra (the way of an action,
i.e adverb) sakhyyafter a numeral; dhthe pratyaya dh.
Dh is applied after a numeral that is functioning as an adverb.
pacadh harim arcayati, saptadh.
VttiThus we get pacadh harim arcayati (he worships Hari five times). Likewise
we get saptadh (seven times) and so on.
1254 / "vyaivaBaAgAe ca /
1254. dravya-vibhge ca
dravya-vibhgein the meaning of dravya-vibhga (division of a thing); caalso.
Dh is also applied after a numeral in the sense of division of a thing.
eka dvidh kuru.
VttiThus we get eka dvidh kuru (make the one thing into two).
1255 / Wk(DaAsTaAnae Wek(DyaM ca /
1255. ekadh-sthne aikadhya ca
ekadh-sthnein the place of ekadh (one time); aikadhyamaikadhyam (one
time); caalso.
Aikadhyam can also be used instead of ekadh.
sdhu. dvidh-tridh-sthne dvedh-dvaidham ity-di ca. tasim rabhya sarvam etadantam avyayam.
VttiThe word sdhu is understood in this stra. Likewise dvedh or dvaidham can
be used instead of dvidh and tredh or traidham can be used instead of tridh. All
words that end in a pratyaya from tas[i] til now are avyayas.
1256 / BaUtapaUvaeR ke(zAvacar": /
1256. bhta-prve keava-cara
1121
bhta-prvein the meaning bhta-prva (that existed previously); keava-cara
the pratyaya keava cara.
Keava cara is applied after a word in the sense that existed previously.
bhta-prvo vaiava vaiava-cara.
VttiThus, when we have the meaning bhta-prvo vaiava (a Vaiava that
existed previously), we get vaiava-cara (a previous Vaiava).
SaodhinWords ending in keava cara will take [p] in the feminine in
accordance with a-keava-gaurdibhya (1087). A famous example of this is
anarpita-carm <2.1> (that was not offered previously) which is an adjective of svabhakti-riyam <2.1>.
1257 / gAuNAak(SaRyau(Aamae"AE /
1257. gua-prakara-yuktt tamehau
gua-prakara-yukttafter a word that expresses one who has a greater degree of a
particular quality; tama-ihauthe pratyayas tama and iha.
Tama or iha is applied after a word signifying one who has a greater
degree of a particular quality.
ayam e katama, ayam e paiha. atra nma-janya-prakraoktam
aneka-sarvevarasya sasra hara ity-dika smartavyam.
VttiExamples are ayam e katama (he is the blackest out of all of them)
and ayam e paiha (he is most clever out of all of them). In this regard, one
should remember the rule aneka-sarvevarasya sasra-hara hemeyasu
(615) that was spoken in the nma-dhtu section.
AmtaWhen considering the relative degree of a quality, two or more receptacles of
that quality are required for the sake of the comparison. It will be described soon that
tara and yas[u] are used when out of two people one has a greater degree of a
particular quality. Tama and iha, however, when out of many people one has a
greater degree of a particular quality. Thus Jva Gosvm uses the word em in the
examples to signify that tama and iha are used when there is plurality. The idea
behind the word katama and other such words is this: aya ka, aya ka,
aya ka ity e madhye ayam atiaya ka (He is black. He is black, And he
is also black. But, out of the three of them, he is the most black).
SaodhinTara and yas[u] are comparative pratyayas whereas tama and iha
are superlative pratyayas. In English the comparative and superlative are expressed by
the suffixes er and est or the words more and most. For example, the
gradation ka, katara, katama could be translated as black, blacker,
blackest or black, more black, most black. The ah viubhakti in em signifies
selection (nirdhraa) and thus is translated as out of. In this regard, one should
remember the rule smnyato vieasya nirdhrae ah-saptamyau (695). One
should also keep in mind the various changes that take place when iha or yas[u]
follow (see stras 615 and 616). Some examples changes that take place when iha
follow are gariha, kaiha, preha, reha, and jyeha. It should be
noted however that tama can also be used in these cases and thus we can also get
gurutama, alpatama, priyatama, praasyatama, and vddhatama respectively.
1122
1258 / @AKyaAtaAamaAma, /
1258. khytt tamm
khyttafter a verb; tammthe pratyaya tamm.
Tamm is applied after a verb signifying one who does an action best.
bhajatitamm.
VttiThus we get bhajatitamm ([out of all of them] he worships best).
AmtaThe idea behind bhajatitamm and other such verbs is this: aya bhajati,
aya bhajati, aya bhajatty e madhye aya prakarea bhajati (He worships. He
worships, And he also worships. But, out of the three of them, he worships the best).
1259 / "yaAere"k(tar"sya gAuNAak(SaeR tare"yas$aU /
1259. dvayor ekatarasya gua-prakare tareyas
dvayoout of the two; ekatarasyaof one; gua-prakarewhen there is a greater
degree of a particular quality; tara-yasthe pratyayas tara and yas[u].
Tara or yas[u] is applied when out of two persons one has a greater degree
of a particular quality.
ayam anayor vaiavatara pautara payn. dvayor iti dvi-bhga-mtra-para,
tena pacam-pake pi raughnebhyo mthur hyatar.
VttiExamples are ayam anayor vaiavatara (he is the better Vaiava out of the
two of them) and ayam anayor pautara or ayam anayor payn (out of the two of
them he is more clever). The word dvayo merely indicates that there should be two
parties involved. Thus tara and yas[u] can also be used in cases like raughnebhyo
mthur hyatar (The people of Mathur are more opulent than the people of
rughna). Here the pacam viubhakti is used by vieata cet pacamy eva (695).
SaodhinThe word dvayo merely indicates that there should be two parties
involved, and not necessarily that the dvi-vacana has to be used. Therefore there is no
fault when the plural is used as in the example raughnebhyo mthur hyatar.
Another example using the pacam viubhakti is matta paratara nnyat kicid asti
dhanajaya O Dhanajaya, there is nothing superior to me (Bhagavad-gt 7.7).
1260 / @AKyaAtaAar"Ama, /
1260. khytt tarm
khyttafter a verb; tarmthe pratyaya tarm.
Tarm is applied after a verb signifying one who does an action better.
bhajatitarm.
1123
VttiThus we get bhajatitarm ([out of the two of them] he worships better).
1261 / ak(Ar"vaita jaAtaIya: /
1261. prakravati jtya
prakravatiin the sense of belonging to a particular class or type (prakra); jtya
the pratyaya jtya.
Jtya is used in the sense of belonging to a particular class or type.
vaiava-prakravn vaiava-jtya. tath-jtya taj-jtya.
VttiThus we get vaiava-jtya which means vaiava-prakravn (one who
belongs to the Vaiava class). Likewise we get tath-jtya (one who is of the
same type) and taj-jtya (one who is of the same kind).
SaodhinSimilarly, we get sajtya (one who is of the same kind) and
vijtya (one who is of a different kind). The first of these is seen in Rpa
Gosvms famous adage sajtyaye snigdhe sdhau saga svato vare associating
with like-minded, affectionate, devotees who are more advanced than oneself
(Bhakti-rasmta-sindhu 1.2.91).
1262 / ku(its$ataAnauk(mpaAlpaATaeRSau k(: , @vyayak{(SNAnaAaAestau
s$aMs$aAr"AtaAgAk,( /
1262. (kutsitnukamplprtheu) ka, avyaya-kanmnos tu sasrt prg ak
kutsitacontemptible, bad; anukampcompassion, pity; alpalittle, small; artheu
in the meanings; kathe pratyaya ka; avyaya-kanmnoafter an avyaya or a
kanma; tubut; sasrtthe sasra; prkbefore; akthe pratyaya ak.
Ka is applied after a word in the sense of contempt, compassion, or
smallness, but for avyayas and kanmas ak is applied instead, just before
the sasra of the avyaya or kanma.
kutsitekutsito va avaka. anukampymvaiavako durbalaka. alpe
ghtakam. avyaya-kanmnos tuuccakai ncakai, sarvake vivake, tvayak
mayak, tvayaki mayaki. khytasya ca dyatejalpataki, bhajataki.
VttiAn example of kutsita is avavaka (a bad horse). Examples of anukamp are
vaiavaka (poor Vaiava) and durbalaka (poor weakling). An example of alpa
is ghtakam (a little ghee).
Examples of avyayas and kanmas with ak are uccakai, ncakai, sarvake,
vivake, tvayak, mayak, tvayaki, and mayaki. Ak is also seen in verbs. For example,
jalpataki and bhajataki.
SaodhinKa, when used in the sense of alpa, forms a diminutive. For example,
Jva Gosvm sometimes refers to himself in the Sandarbhas as jvaka (an
insignificant jva).
1263 / @ae: Kar"AmaAe vaA svaATaeR na tau id"izA /
1124
1263. ace kha-rmo v svrthe na tu dii
aceafter a word that ends in ac[u] (see stra 174 and vtti 685); kha-rmathe
pratyaya kha-rma; voptionally; sva-arthein the words own meaning; nanot; tu
but; diiwhen a direction is being expressed.
Kha-rma is optionally applied after a word ending in ac[u] in the words
own meaning, but not if the word ending in ac[u] expresses a direction.
prk prcna, prcn brhma. tiryak tiracna, pratyak pratcnam. neha
prc dik.
VttiThus we get prk or prcnam, tiryak or tiracnam, pratyak or pratcnam,
and so on. An example in the feminine gender is prcn brhma (an ancient
brhma). But kha-rma cannot be applied in prc dik (the eastern direction).
prk + kha-rma (601) prc + kha-rma (1099) prc + na prcna
(111) prcna (87) prcna + s[u] (157) pracna + am (94) pracnam <1.1>.
tiryak + kha-rma (601) tiryac + kha-rma (1099) tiryac + na (180)
tiracna (111) tiracna (87) tiracna + s[u] (157) tiracna + am (94)
tiracnam <1.1>.
1264 / sTaAnaAntaAcC$Ae vaA taulyatvae /
1264. sthnntc cho v tulyatve
sthna-anttafter a word ending in the word sthna (place); chathe pratyaya
cha-rma; voptionally; tulyatvein the sense of equality.
Cha-rma is optionally applied after a word ending in sthna in the sense of
equality.
bhagavat-sthnyo bhagavat-tulya. eva bhagavat-sthna.
VttiThus we either get bhagavat-sthnya, which means bhagavat-tulya (one
who is equal to Bhagavn), or bhagavat-sthna (one who occupies the place of
Bhagavn, i.e one who is equal to Bhagavn).
1265 / s$aYaAyaA: i(yaAByaAva{aAE k{(tvas$au: , i"iacatauByaR: s$au: /
1265. sakhyy kriybhyvttau ktvasu, dvi-tri-caturbhya su
sakhyyafter a numeral; kriy-abhyvttauwhen repetition of an action is
understood; ktvasuthe pratyaya ktvas[u]; dvi-tri-caturbhyaafter the numerals
dvi, tri, and catur; suthe pratyaya s[u].
Ktvas[u] is applied after a numeral when repetition of an action is
understood. But after dvi, tri, and catur, s[u] is applied instead.
paca-vrn harim arcayati paca-ktva. ata-ktva stutavn. dvir adhte gt, tri
catur v.
1125
VttiThus we get paca-ktvo harim arcayati (he worships Hari five times) where
paca-ktva means paca-vrn (five times). Another example is ata-ktva
stutavn (He prayed one-hundred times). Examples with dvi, tri, and catur are dvir
adhte gtm (He studies the Gt twice), trir adhte gtm (He studies the Gt
thrice), and catur adhte gtm (He studies the Gt four times).
Saodhin Words ending in ktvas[u], s[u], and dh are avyayas as confirmed by
the phrase ktvasv-arth ca (vtti 1278). A famous example of ktvas[u] is avatre
oaame payan brahma-druho npn / tri-sapta-ktva kupito ni-katrm akaron
mahm In the sixteenth incarnation, the Lord [as Paraurma] annihilated the
katriyas twenty-one times, being angry with them because of their rebellion against
the brhmaas. (Bhgavatam 1.3.20).
1266 / bah"AeDaAR vaA inak(q%k(Alai(yaAByaAva{aAE /
1266. bahor dh v nikaa-kla-kriybhyvttau
bahoafter the numeral bahu (many); dhthe pratyaya dh; voptionally;
nikaa-klawithin a short time; kriy-abhyvttauwhen repetition of an action is
understood.
Dh is optionally applied after bahu when repetition of an action within a
short time is understood.
bahudh yajate, bahu-ktvo v. anikaatve tu bahu-ktva ity eva.
VttiThus we get bahudh yajati or bahu-ktvo yajati (he worships many times).
But when the repetition of the action is not within a short time, we only get bahuktva.
1267 / tatak{(tavacanae ke(zAvamaya: /
1267. tat-prakta-vacane keava-maya
tat-prakta-vacanein the sense of expressing an abundance of that; keava-maya
the pratyaya keava maya.
Maya[] is applied after a word in the sense of expressing an abundance of
that.
prcuryea prastuta prakta, sa csau prakta ceti tat-prakta, tad-vacane rthe
maya syt. anna praktam anna-mayam iha. apara haanna praktam asmin
anna-mayo yaja. appa-maya parva ubhayathpi pramam. tulas-may ptr.
VttiPrakta means prcuryea prastuta (happening to be in abundance). And
the vigraha of tat-prakta is sa csau prakta ca (Its that, and it happens to be in
abundance). Maya[] is applied in the sense of expressing tat-prakta. An example is
anna-mayam iha (there is an abundance of food here) where anna-mayam means
anna praktam (Its food, and it happens to be in abundance).
Others give examples like anna-mayo yaja (a yaja in which there is an abundance
of food) and appa-maya parva (a festival in which there is an abundance of cake)
and say that anna-maya and so on means anna praktam asmin (in which there is
1126
an abundance of food) and so on. Both interpretations are correct. An example in the
feminine is tulas-may ptr (a bowl in which there is an abundance of tulas).
AmtaMoreover, maya[] is also applied in the senses of sasarga (mixture),
vypti (pervasion), and apthag-bhva (non-difference). Examples respectively are
ghta-maya (mixed with ghee), dhma-maya (filled with smoke), and cin-maya
(nothing but spirit, i.e purely spiritual).
SaodhinBoth interpretations of this stra are correct because in the first
interpretation the word vacana is understood to be made with ana in bhve prayoga
and thus tat-prakta-vacana means the mention of that as abundant while in the
second interpretation the word vacana is understood to be made with []ana in
adhikarae prayoga and thus tat-prakta-vacana means that in which something is
spoken of as abundant. The second interpretation is by far more common and is
usually translated as filled with, abundant with etc. The other common translations
of maya[] such as consisting of, composed of, made of, etc actually apply only
when maya[] is used in the sense of tasya vikra (a product of that) by maya v
vikrvayavayor abhakycchdanayo (1167). Compare, for example, kanaka-mayo
yaja (a sacrifice in which there is an abundance of gold) and kanaka-mayo
mukua (a crown made of gold).
1268 / svaATaeR /
1268. svrthe
sva-arthein the words own meaning.
The word svrthe is to be supplied in the subsequent stras.
prabhur ayam.
1269 / navasya navyanaUanaUtananavaInaA: /
1269. navasya navya-ntna-ntana-navn
navasyaof the word nava (new, fresh, modern); navya-ntna-ntana-navnthe
niptas navya, ntna, ntana, and navna.
The niptas navya, ntna, ntana, and navna are made in the same
meaning as nava.
sdhava.
AmtaThe niptas are formed with the pratyayas ya, tna, tana, and kha-rma
respectively.
1270 / BaAgA&panaAmaByaAe Daeya: /
1270. bhga-rpa-nmabhyo dheya
1127
bhga-rpa-nmabhyaafter the words bhga (a share, good fortune), rpa
(form), and nman (name); dheyathe pratyaya dheya.
Dheya is applied after the words bhga, rpa, and nma without a change in
meaning.
bhgadheyam.
VttiThus we get bhgadheyam (a share, good fortune).
AmtaSimilarly, we get rpadheyam (form) and nmadheyam (name).
1271 / de"vaAaAplamyaAma, /
1271. devt tp lakmym
devtafter the word deva (a god); tpthe pratyaya t[p]; lakmymin the
feminine gender.
T[p] is applied in the feminine gender after the word deva without a change
in meaning.
devat.
VttiThus we get devat (a god).
1272 / aaAde": ke(zAvaNA: /
1272. prajde keava-a
praja-deafter the words praja and so on; keava-athe pratyaya keava []a.
Keava []a is applied after the words praja and so on without a change in
meaning.
praja eva prja, prj str, vaik vija, marut mruta, cora caura, rako
rkasa, devat daivata, mano mnasa, atru trava, pica paica, vayo
vyasa, bandhur bndhava, vikta vaikta, dvit dvaita, pratibh prtibha,
cala cla. kti-gao yam. svrtho nivtta.
VttiThus we get prja, which has the exact same meaning as praja (a learned
man). An example in the the feminine gender, is prj str (a learned women).
Other examples are vaik or vija (a merchant), marut or mruta (the wind),
cora or caura (a thief), raka or rkasa (a demon), devat or daivatam (a
god), mana or mnasam (the mind), atru or trava (an enemy), pica or
paica (a kind of demon), vaya or vyasa (age), bandhu or bndhava (a
friend), viktam or vaiktam (transformed), dvit or dvaitam (duality), pratibh
prtibha (intelligence, an idea), and cala or cla (a dog-eater).
The prajdis are an kti-gaa. The adhikra stra svrthe (1268) ends here.
1273 / @paAd"Anae paamyaA tais$avaAR /
1128
1273. apdne pacamy tasir v
apdnein the sense of an apdna; pacamyafter a word ending in a pacam
viubhakti; tasithe pratyaya tas[i]; voptionally.
Tas[i] can optionally be applied after any word that ends in a pacam
viubhakti in the sense of an apdna.
vrajata yti vrajd v.
VttiThus we get vrajata yti (he comes from Vraja) or vrajd yti (he comes
from Vraja).
1274 / aTamaAaBa{itaBya yaTaAd"zARnama, /
1274. pratham-prabhtibhya ca yath-daranam
pratham-prabhtibhyaafter words ending in pratham and other viubhaktis; ca
also; yath-daranamas seen in actual usage.
Tas[i] is also optionally applied after words ending in pratham and other
viubhaktis, as seen in the usage of the learned.
karma-gua ity-arthe karma-guata. smarat smaraata, dau dita, phe
phata, arrea arrata. mantro dua svarato varato v.
VttiFor example, in the sense of karma-gua (quality of work) we get karmaguata, in the sense of smarat (because of remembering) we get smaraata, in
the sense of dau (in the beginning, first) we get dita, in the sense of phe (on
the back, behind) we get phata, and in the sense of arrea (with the body)
we get arrata. Another example is mantro dua svarato varato v (the mantra
is spoiled because of the svara or the vara).
AmtaIn this stra the word yath-daranam means ia-prayoga-daranam
anatikramya (in accordance with what is seen in the usage of the learned). The
vigraha of karma-gua is karmao gua (quality of work). This is an example of
where tas[i] has been applied after a word ending in a pratham viubhakti. Svarata
and varata are examples of where tas[i] has been applied after a word ending in a
tty viubhakti in the sense of hetu.
SaodhinMany examples of this stra can be seen in actual usage. One simply
has to judge from the context which viubhakti makes the most sense. For example
in ito nsiha parato nsiha (Nsiha is here and Nsiha is there) ita means
iha and parata means paratra. Thus tas[i] expresses an adhikaraa in both cases. In
yatat upyata by one who endeavors through a means (Bhagavad-gt 6.36)
upyata means upyena. Here the tty viubhakti expresses a karaa. In tyaktv
aeata after giving up completely (Bhagavad-gt 6.24) aeata means
aeea. Here the tty viubhakti express a kriy-vieaa. Likewise in samsata
uktam described summarily (Bhagavad-gt 13.19) and ya vartate kmakrata who lives in such a way that there is acting on ones own whims (Bhagavadgt 16.23).
1129
1275 / ba"lpaATaARtk(Ar"k(AcC$smaAilafyae , s$aYaApair"maANAAByaAM ca
vaIps$aAyaAma, /
1275. bahv-alprtht krakc chas mgalikye, sakhy-parimbhy ca vpsym
bahu-alpa-arthtafter a word which has the meaning of bahu (much, many) or alpa
(little, few) kraktwhich is a kraka; asthe pratyaya as; mgalikyewhen
auspiciousness is understood; sakhy-parimbhymafter a numeral or a
measurement; caalso; vpsymwhen vps (simultaneous pervasion of many
things of the same kind) is understood (see stra 983).
as is applied after bahu and alpa and their synonyms when such words are
krakas, provided auspiciousness occasion is understood. as is also applied
after a numeral or measurement when vps is understood.
bahni bahubhyo bahubhir v dadti bahuo dadti. eva bhria alpaa stokaa.
rddhdau tu m bhd iti mgalikya-grahaam. sakhyydvau dvau dadti
dvia, eva pacaa. parimtpaa paa dadti paaa, eva prasthaa
pdaa. akrakt tu bahu-svm.
VttiThus when the meaning is bahni dadti (he gives much), bahubhyo dadti
(he gives to many people), or bahubhir dadti (he gives with many), we get
bahuo dadti. Similarly, we get bhria, alpaa, and stokaa. The word mgalikya
is used in the stra so that as will not be applied in connection with inauspicious
occasions such a rddha and so on.
An example of when as is applied after a numeral is dvia, which means dvau dvau
dadti (he gives two [to each person]). Similarly, we get pacaa and so on. An
example of when as is applied after a measurement is paaa, which means paa
paa dadti (he gives a paa [to each person]). Similarly, we get prasthaa,
pdaa, and so on.
Why do we say krakt? Consider bahu-svm (the owner of much).
AmtaBahni is a karma-kraka, bahubhya a sampradna, and bahubhi a karaa.
The word dadti indicates the auspicious act of giving charity. Jva Gosvm show the
result of including the word artha in the stra by giving the examples bhria and
stokaa. The vigraha of bahu-svm is bahn svm (the owner of much). Here
bahnm is not a kraka since the ah viubhakti is ordained in the sense of
general relationship.
SaodhinWords ending in as are avyayas as confirmed by the phrase as-dir
avyayam (vtti 1278).
1276 / @BaUtata"Avae k{(BvaistayaAegAe iva: , k{(iHa k(maRina BvastyaAe:
k(taRir" /
1276. abhta-tad-bhve k-bhv-asti-yoge vi, ki karmani bhv-astyo kartari
abhtawhich it was not before; tatthat; bhvein the sense of becoming; k-bhvasti-yogewhen there is connection with the dhtus [u]k[] karae (8U, to do,
make), bh sattym (1P, to be, become, exist), and as[a] bhuvi (2P, to be,
become, exist); vithe pratyaya vi; kiwhen there is connection with [u]k[];
karmaniin karmai prayoga; bh-astyowhen there is connection with bh and
as[a]; kartariin kartari prayoga.
1130
Vi is applied in connection with k, bh, and as in the sense of becoming that
which it was not before. In that regard, vi is applied after the karma when
used in connection with k but after the kart when used in connection with
bh and as.
vi sarva it.
VttiAll the letters of the pratyaya vi are indicatory letters.
AmtaThe statement vi sarva it was made keeping in mind the rule kevalasya
pratyaya ver hara (612).
1277 / @"yasya vaAvaIr"Ama: , @nyasya iaiva(ma: /
1277. a-dvayasya vv -rma, anyasya trivikrama
a-dvayasyaof a-dvaya; vauwhen the pratyaya vi follows; -rmathe change to
-rma; anyasyaof any other vowel; trivikramathe change to trivikrama.
A-dvaya becomes -rma when vi follows, and other vowels become
trivikrama.
aka ka karotik-karoti. aka ko bhavatik-bhavati, ksyt. eva har-karoti har-bhavati.
VttiThus, when we have the meaning aka ka karoti (he makes black that
which wasnt black before), we get k-karoti (he makes [it] black). And when we
have the meaning aka ko bhavati (that which wasnt black before becomes
black), we get k-bhavati or k-syt (he becomes black). Similarly, we get
har-karoti (he makes [it] Hari) and har-bhavati (he becomes Hari).
One should remember that vi is also used in conjuction with kdanta forms of k, bh,
and as by upendrory-di-vy-antj-anta-prva-padni kdantena samasyante (776). An
example of this is trth-kurvan in the verse sa go-dohana-mtra hi gheu ghamedhinm / avekate mah-bhgas trth-kurvas tad ramam (Bhgavatam 1.4.8)
He [ukadeva Gosvm] used to wait at the house of a householder only long enough
for the cow to be milked. He did this just to make their house into a place of
pilgrimage.
1278 / s$aAitavaAR ivaivaSayae k(Ats$nyaeR /
1278. stir v vi-viaye krtsnye
stihthe pratyaya st[i]; voptionally; vi-viayein the same meaning as the
pratyaya vi; krtsnyewhen entirety is understood.
St[i] is optionally applied instead of vi when something changes entirely.
ppa bhasmast-karoti bhasm-karoti viubhakti. as-dir avyaya, ktvasvarth ca. prits taddhit. iti r-r-harinmmtkhye vaiava-vykarae
taddhita-prakaraa saptama samptam.
1131
VttiThus we get ppa bhasmast-karoti viubhakti or ppa bhasm-karoti
viubhakti (Devotion to Viu completely turns sin into ashes). All the pratyayas
from as until now are avyayas. Ktvas[u] and its equivalent pratyayas [i.e s[u] and
dh] are also avyayas. Thus ends the section dealing with the taddhita pratyayas. Thus
ends the Taddhita-prakaraa, the seventh prakaraa in the Vaiava-vykaraa
entitled r-hari-nmmta.
AmtaThe idea is that he entirely makes the sin into ashes. Not even a little bit
remains. Likewise we get bhasmasd-bhavati kalua and bhasmast-syt kalua
(The sin completety becomes ashes).
1132
Granthopasahra
Concluding remarks about the book

k{(SNAaA k{(tamaetata, tasmaAi"P(laA na caAa maAaAipa /
@ipa tau mah"AP(layau(A taaIlaAk(Avyavaayaita //
katr ktam etat / tasmd viphal na ctra mtrpi
api tu mah-phala-yukt / tal-ll-kvya-vaj jayati
katr-ktamhas been offered to Ka (see deye dhne ca stis tr ca (Bhat
3180)); etatthis book; tasmttherefore; viphaluseless, in vain; nanot; caand;
atrain this book; mtra mtr; apieven; api turather; mah-phala-yukt
contains great benefit; tat-ll-kvyathe poems describing His pastimes (poems such
as rmad-Bhgavatam); vatlike; jayatiis glorious.
This book has been offered to Ka. Therefore not even one mtr in this
book is in vain. Rather every single mtr contains great benefit and is
glorious just like the mtrs in rmad-Bhgavatam.
yad"a vya(mauM( na aAntaM vaA tad"zAeSata: /
aeyaM zAAeDyaM ca ivaaeByaAe ivaazAAivalaAek(ta: //
yad atra vyaktam ukta na / bhrnta v tad aeata
jeya odhya ca vijebhyo / vija-stra-vilokata
yatwhat; atrain this book; vyaktamclearly; uktamdescribed; nanot; bhrntam
error; vor; tadthat; aeataentirely; jeyamcan be understood; odhyam
can be corrected; caand; vijebhyafrom learned persons; vija-stra-vilokata
by checking the books of learned persons.
Whatever has not been described clearly in this book can be understood by
consulting learned persons and whatever errors there may can be corrected
by checking the books of learned persons.
h"AnaIyaM paAiNAnaIyaM r"s$avad"r"s$avatk(Ak(laApa: k(laApa:
s$aAr"atyaAigA s$aAr"svatamapah"tagAIivaRstar"Ae ivastar"Ae'ipa /
caAnM" u":Kaena s$aAnM" s$ak(lamaivak(laM zAAmanyaa DanyaM
gAAeivandM" ivand"maAnaAM BagAvaita BavataI%M vaAiNA naAe cae," avaAiNA //
hnya pinya rasavad arasavat kka-lpa kalpa
sra-pratygi srasvatam apahata-gr vistaro vistaro pi
cndra dukhena sndra sakalam avikala stram anyan na dhanya
govinda vindamn bhagavati bhavat vi no ced bravi
hnyamto be rejected; pinyamAdhyy, the grammar first spoken by
Pini; rasavatthe rasavat grammar, the title given to the incomplete grammar of
Kramadvara named Sakipta-sra-vykaraa, when it is supplemented with Jumaranands commentary Rasavat; arasavatnot possessed of rasa, tasteless; kkaof
crows; lpathe cawing; kalpathe Kalpa or Ktantra grammar, the grammar
first spoken by Krttikeyas peacock (kalpin); srathe essence; pratygiabandons;
srasvatamthe Srasvata grammar, the grammar first spoken by Sarasvat to
Anubhti-svarpcrya who then wrote it down; apahata-gwhose words are
1133
useless; vistaraan elaboration; vistarathe Ktantra-vistara of Vardhamna Mira;
apieven; cndramthe Cndra grammar, the grammar first spoken by Candragom;
dukhenawith misery; sndramfilled; sakalamall; avikalamnot deficient,
complete; strambooks; anyatother; nanot; dhanyamauspicious; govindam
Govinda; vindamnmto obtain; bhagavatiO goddess; bhavatmyou; viO
personified speech (Sarasvat); nodont; cetif; braviI speak.
O divine goddess of speech, Sarasvat, if I dont use you to obtain Govinda,
then Adhyy is trash, Rasavat is tasteless, Kalpa is like the cawing of
crows, Srasvata (even though spoken by you) is useless, Vistara is
verbiage, Cndra is full of misery, and all other grammars are inauspicious.
paANAIyaM paAiNAnaIyaM r"s$ama{u" r"s$avanmautk(laApa: k(laApa:
s$aAr"aIs$aAir" s$aAr"svatamaiDamaDaugAIivaRstar"Ae ivastar"Ae'ipa /
caAnM" s$aAEKyaena s$aAnM" s$ak(lamaivak(laM zAAmanyatazAstaM
gAAeivandM" ivand"taI%M tvaAM yaid" BagAvaita gAIvaARiNA avaAiNA //
pya pinya rasa-mdu rasavan mut-kalpa kalpa
sra-rsri srasvatam adhi-madhu-gr vistaro vistaro pi
cndra saukhyena sndra sakalam avikala stram anyat praasta
govinda vindat tv yadi bhagavati gr-vi bravi
pyamto be drunk; pinyamAdhyy; rasa-mdusoft with rasa, tasteful;
rasavatRasavat; mutof joy; kalpaa bundle; kalpaKalpa; srasteady; r
opulence; sripursuing; srasvatamSrasvata; adhi-madhu-gon the topic of
sweet speech; vistaraan elaboration; vistaraVistara; apieven; cndram
Cndra; saukhyenawith happiness; sndramfilled; sakalamall; avikalamnot
deficient, complete; stramgrammars; anyatother; praastamauspicious;
govindamGovinda; vindatmto obtain; tvmyou; yadiif; bhagavatiO goddess;
gr-viO personified speech (Sarasavat); braviI speak.
However, O goddess, if I use you to obtain Govinda, then Adhyy is
worth drinking, Rasavat is tasteful, Kalpa is a bundle of joy, Srasvata leads
to steady opulence, Vistara is an elaboration on sweet speech, Cndra is full
of happiness, and all other grammars are auspicious.
BagAvaaAmavailataA BagAva"i(tatparE": /
va{nd"AvanasTajaIvasya k{(itare"SaA tau gA{taAma, //
bhagavan-nma-valit / bhagavad-bhakti-tat-parai
vndvana-stha-jvasya / ktir e tu ghyatm
bhagavat-nma-valitendowed with the Lords names; bhagavat-bhakti-tat-parai
by those engaged in bhagavad-bhakti; vndvana-sthaliving in Vndvana; jvasya
composed by a certain jva; ktiwork; ethis; tuonly; ghyatmshould be
accepted.
Devotees of the Lord should use only this book, which was composed by a
certain jva living in Vndvana, for it is full of the Lords holy names.
C$And"s$aAacar"U"pa&X#zAbd"Ana, ivanaA mayaA /
@aAlaeiKa taid"cC$A cae," {"zyaAe'nya: zAAs$ah": //
1134
chndaspracarad-rpa- / rha-abdn vin may
atrlekhi tad-icch ced / dyo nya stra-sagraha
chndasavaidika Sanskrit; apracarat-rpaforms which are not in use; rha-abdn
words which have a conventional meaning; vinwithout; mayby me; atrain
this book; alekhithe writing has been done; tat-icchdesire for those; cetif;
dyacan be studied; anyaother; stra-sagrahagrammars.
In writing this book I have left out vaidika forms, rare forms, and
conventional words. If anyone wants to know about them, they can study
other grammars.
SaodhinThose who want to learn vaidika Sanskrit may study the vaidikaprakriy of Siddhnta-kaumud, those who wish to know all the rare forms may study
Bhac-chabda-kusumkara and Bhad-dhtu-kusumkara which are published by
Caukambha, and those who want to know more about conventional words may study
Sanskrit dictionaries such as Amara-koa. One may also consult abda-kalpadruma
and Vcaspatyam to ascertain a words etymology and how it has been used by
previous authorities.
h"ir"naAmaAma{tas$aMaM yad"TaRmaetatak(AzAyaAmaAs$ae /
oBayaa ca mama imaaM s$a Bavatau gAAepaAlad"As$aAKya: //
harinmmta-saja / yad-artham etat prakaymse
ubhayatra ca mama mitra / sa bhavatu gopla-dskhya
harinmmta-sajamnamed Harinmmta; yat-arthamfor whose sake; etat
this book; prakaymseI have manifested; ubhayatrain both this world and the
next; caand; mamamy; mitramfriend; sathat; bhavatumay he be; gopladskhyanamed Gopla dsa.
May Gopla dsa, for whose sake I have written this book, Harinmmta, be
my friend in this life and the next.
SaodhinThere is a book named Sdhana-dpik which was written by Rdhka dsa, a disciple of the famous Haridsa Gosvm who was the chief sevaka of
the Rdh Govinda deities and who requested Kadsa Kavirja to write Caitanyacaritmta. At the end of the ninth chapter of that book some details about Gopla
dsa are mentioned. To summarize what is mentioned there: Gopla dsa was a dear
disciple of Jva Gosvm, hailing from a vaiya family. It was under the sway of his
request that Jva Gosvm established the svakya-rasa in some of his works like
Gopla-camp and Ka-sandarbha, and in his Ujjvala-nlamai-k. Being a direct
disciple of Rpa Gosvm and a recipient of his potency and instructions, Jva
Gosvm personally accepted only the parakya-rasa, but to cater to certain disciples
like Gopla dsa he seemingly supported the svakya-rasa.
For example, in the magalcaraa of Gopla-camp, a book which contains many
descriptions of the svakya-rasa, Jva Gosvm clearly dedicates the book to Gopladsa by saying r-gopla-gan gopln pramodya / bhavatu samantd e
nmn gopla-campr y (May this book entitled Gopla-camp bring about the
pleasure of the goplas in the group of r Gopla). However, at the end of the
section in Ka-sandarbha that establishes svakya-rasa, we find that Jva Gosvm
begs forgiveness from the Lord for promoting such a faulty conception. He says: yad
etat tu may kudra-tarea taralyitam / kamat tat kam-la rmn gokulavallabha (May the beloved Lord of Gokula, whose is forgiving by nature, forgive
1135
insignificant me for my fickleness). And in his Ujjvala-nlamai-k he frankly admits
that his writing about the svakya-rasa is prompted by the will of others. It is not his
own viewpoint. He says there: svecchay likhita kicit kicid atra parecchay (Some
parts in this commentary have been written out of my own will and other parts have
been written out of anothers will). Keeping all this in mind, learned Vaiavas
overlook such sections in Jva Gosvms works, knowing that at heart he never once
deviates from the teachings of Rpa Gosvm.
iti veda-vedga-vedntetihsa-purdy-adhyayandhypana-janita-yaa-stomasoma-dhavalkta-di-mukhair mahmahopdhyya-nikarai parama-bhhattamasiddhi-saghai ca nievita-pda-pakajai paramahasa-kula-mukuamai-rmajjva-gosvmi-pdair viracitam ida rmad-dharinmmtkhya vaiavavykaraa sampram.
Thus ends the Vaiava-vykaraa entitled r-hari-nmmta, a work composed by
the venerable Jva Gosvm.

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r Hari-nmmta-vykaraa

Amtas prayers to Jva Gosvm1

1 See Appendix I for an analysis of the verse meters of the magalcaraam.

4 See sampad-de kvip-kt bhve lakmym (902).

@Ah"tajailpatajaiq%taM {""A zAbd"AnauzAAs$anastaAemama. /

Saodhin-k1cinma (we are compiling) is a plural verb form. The singular

vyaAk(r"NAe ma&naIva{ita jaIvanalaubDaA: s$ad"AGas$aMivagnaA: /

Or else harinmmtam means Hari-nmmta-vykaraa, the grammar in which

Alternate readings of the vara-krama:

a, , ka-varga (ka, kha, ga, gha, a), ha, and visarga () is

SaodhinBecause the varas appeared from Nryaa in these specific places,

Earlier grammarians called these hrasvas.

Earlier grammarians called these drghas.

7 / @@AvaijaRtaA: s$avaeRr"A wRr"A: /

AmtaAccording to Bhad-bhgavatmta, the as are the presiding deities of the

<Y << <aR

YYa YYa YaR

Sat-sagas are formed by one of three ways:

the heading atha kanma-prakaraam. Thus the Sandhi-prakaraa as described by

viu + h (42) vih (Viu's wife).

1 The words sandhir v are carried forward from o-rmasya buddha-nimittasyetau

1 See discussion under Saodhin 57.

69 / lae lar"Ama Wva /

71 / zAe caAntaAe vaA /

1 The word viusarga is carried forward from viusargo jihvmlya ka-khayor v

81 / @"yaBaAeBagAAe@GaAeByaAe laAepya: , s$avaeRre" tau ya , na ca laAepae

1 See Amta 44 for definitions.

(104) ke + os (54) kay + os (93) kayo

108 / wRr"h"ir"imaak(xe~Bya: atyayaivair"ias$asya SaAe ,

113 / @a paAd"d"ntamaAs$ayaUSa wtyaetaeSaAM pa"tmaAsyaUSainatyaetae

118 / ix~taAe va{iSNAs$aMaA: /

(94) harim <2.1>.

hari + au (116) hari + i (42) har <2.2>.

SaodhinThe order of application regarding hare <8.1> must be carefully

This stra also applies to a word that ends with tri:

128 / @"yasya @A , w"yasya We , o"yasya @AE , [%"yasya @Ar," , la{"yasya

129 / svaAd"ya: paa paANx"vaA: /

(130) sakhai + au (54) sakhyau <2.2>.

sakhi + []as (94) sakhi + s (95) sakhs sakhn <2.3>.

132 / KyatyaAByaAM x~is$ax~s$aAe&s$a, /

(50) sakhyos (93) sakhyo <6.2>.

sakhi + m (105) sakhi + n[u] + m sakhi + nm (107) sakhnm

Vtti sakhi + []i (133) sakhi + au (50) sakhyau <7.1>.

(130) sakhai + au (54) sakhyau <8.2>.

sakhi + [j]as (130) sakhai + as (54) sakhyas (93) sakhya <8.3>.

136 / [%r"Amasya gAAeivand": paANx"vaeSau x~AE ca /

Thus ends the declension of masculine words ending in a sarvevara.

Atha sarvevarnt lakm-lig

148 / jar"AyaA jar"svaA s$avaeRre" /

Now we begin the declension of the word dhenu (cow).

dhenu + []as[i] (two options by 150):

AmtaThe word --lakm means a feminine word ending in -rma or -rma.

str + []as (two options by 155):

str + bhym strbhym <3.2>.

Words like dh and bhr are declined in the same way:

The word svas is declined like the word kart:

Atha sarvevarnt brahma-lig

In both cases we get ri <2.3>:

Now we begin the declension of the word madhu (honey):

172 / aAntaiaiva(masya vaAmana: /

Thus ends the declension of neuter words ending a sarvevara.

Atha viujannt puruottama-lig.

The word udac (upward, northern) is declined in the same way: