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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);
sarva-nmnmof all nmas (nominal bases) (or, of all names); tathand;
rayashelter; 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 word bases (nmas) and inflected
words (rpas).Every inflected word (pada) refers to Him2 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 (viubhakti).
atha nma-jni viupadni
nmno jtni yni viupadni athnantara tni nirpyante.
Now the viupadas produced from nmas (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
In this edition we have preferred to call this prakaraa the Nma-prakaraa as that is the title
generally used by both the commentaries (see Bla 1 and Amta 393 for example). Indeed, Jva
Gosvm himself uses this title in vtti 779. Moreover, the title Nma-prakaraa better describes
this chapter because a nma is more specific than a viupada as a viupada can be produced
either from a nma or a dhtu, and we are not dealing with viupadas produced from dhtus in
this chapter. While ending this prakaraa in vtti 393, Jva Gosvm calls it the Nma-viupadaprakaraa. This name is also good since this chapter specifically deals with viupadas that are
produced from nmas.
2
Thus they are called viu-padas (inflected words relating to Lord Viu).
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.
Someone may argue, In cases like brahmato jas-aso si (223) how is another
viubhakti applied after the viubhakti as since a viubhakti is not a nma?
A viubhakti should certainly be applied because the anukaraa (in this case
as) is a nma due to being arthavat on account of the desire to speak the
difference between the anukrya and the anukaraa (see vtti 90). But when
there is no desire to speak the difference between the anukrya and the
anukaraa, the anukaraa isnt a nma as there is no separate meaning. Thus a
viubhakti cannot be applied after it. The example of this is gav ity ayam ha
(see vtti 90).
149 / ak{(ita: paUvaAR /
149. prakti prv
praktiprakti (base, the original word to which suffixes are added); prv
the first part.
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).
150 / atyaya: par": /
150. 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).
151 / 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, /
151. tatra nmna su au jas, am au as, bhym bhis, e bhym bhyas, asi
bhym bhyas, as os m, i os sup
Sup is a pratyhra that includes everything from su to sup. The su in su[p] comes from the
visubhakti su and the p in sup comes from the viubhakti sup.
ekavacana
s[u]
am
[]
[]e
dvivacana
au
au
bhym
bhym
bahuvacana
[j]as
[]as
bhis
bhyas
pacam
ah
saptam
sambodh
ana
[]as[i]
[]as
[]i
bhym
os
os
bhyas
m
su[p]
s[u]
au
[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 () and kevalasya
pratyaya-ver hara () 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. Thus students shouldnt be
bewildered when the indicatory letter is deleted without the mention of a
particular stra.
Since at, it, and so on (see vtti 37) 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 mentioned in stras 63 to 66, are not indicatory letters.
The use of the nasalized vowel (sa-viucpa-sarvevara) is borrowed from the
Vedas as a means to instruct the rules of grammar. The ancients 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 Harinmmta-vykaraa, 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-viucpa-sarvevaras, 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 sambodhane sur
buddha-saja (171) and in ana-prvasyrvao rvat su vin (272). 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 2135A (Serial No: 2996, Accession
No: 2135A) in the Vrindavan Research Institute also list it as su and not as s u* .
153 / naAmas$aMatauivaRDa: /
153. nma-saja catur-vidha
nma-sajathat which is called nma; catur-vidhaof four kinds.
The nmas are of four kinds.
yathpu-liga puruottama-saja, str-ligo lakm-saja, napusaka-ligo
brahma-saja, aligo vyaya-saja. tatra sarvevarnt puruottama-lig.
tatra a-rmnt ka-abda. tatra prathamaika-vacane ka su iti sthite urma uccrartha.
VttiFor example, pu-liga (one whose gender is masculine) is called
puruottama, str-liga (one whose gender is feminine) is called lakm,
napusaka-liga (one whose gender is neuter is called brahma, and aliga (that
which has no gender) is called avyaya. Among the four kinds of nmas are the
masculine words ending in a sarvevara. Among them is the word ka that
ends in a-rma. In regard to the word ka, when in the first case singular we
have ka + s[u], the u is an indicatory letter employed for the sake of
pronunciation.
SaodhinThe words pu-liga and so on are ambiguous. As bahuvrhisamsas they mean one whose gender is masculine and so on, but as
karmadhraya-samsas they mean the masculine gender and so on. Actually,
these words are used in both senses, but here they are bahuvrhi-samsas as we
are describing the four kinds of nmas, not the four kinds of genders. The proof of
this is that the word puruottama-lig here in the vtti is used in the plural, for if
it were a karmadhraya-samsa it would mean the masculine genders. Such a
meaning would be contradictory because there is only one masculine gender.
154 / ivaSNAuBai(is$aM" ivaSNAupad"ma, /
See Saodhin 68 for an explanation why the viaya-saptam is translated like this here.
The word stram is singular as it expresses a jti. This is indicated in jty-khyym eka-vacane
bahu-vacana v (). The verb kriyate has a futuristic sense by vartamna-smpye vartamnavad v bhte bhaviyati ca ().
That which ensures the clear apprehension of the varas and arthas situated in a
stra, and which adds additional informatio is called a vtti by learned men.
SaodhinUp until this point Jva Gosvm has systematically clarified every
stra in the first line or first few lines of its vtti. He has done this by showing
which words are carried forward, and in some cases by using different words to
clarify the meaning or different sentence structures to clarify the syntactic
relations. As this method takes up a lot of space and in some cases makes for
redundancy, he now sets it aside, preferring to make the stra speak its own
meaning.
VttiAnd, to ensure an easy order of application, the stras will not be made by
adhikra (carrying forward from afar). Otherwise one would have to search out
a different work that enlightens the ignorant.
AmtaThe word adhikrea here means drnuvtty (by carrying forward
from afar), na stryate means stra na kriyate (the stras will not be made),
and anyath (otherwise) means if the stras were made by adhikra. The
implied meaning is that in the grammars of Pini and others, all of the
grammatical operations dealing with gua, vddhi, prohibitions of gua and
vddhi, and so on are given all at once in the very place where such topics are
begun. For example, in the Adhyy, wherever the prohibition of gua is
necessary in regards to an khyta, kt, or the desiderative pratyaya sa[n], all
such prohibitions are put in the second pda of the first chapter by anuvtti
(adhikra).
Its certainly less work for a stra-composer to make stras by adhikra. But for
students whose intelligence is weak, the strange order of application arrived at by
this method creates alot of difficulty. Therefore Jva Gosvm has set aside the
difficult method of carrying forward from afar so that the order of application may
be easily understood. Indeed he generally introduces a topic only where it is
necessary. In the very same way the author of Prakriy-kaumud, Rmacandra
crya, made the order of application easy to understand by re-arranging the
stras of Pinis Adhyy. Bhaoji-dkita also followed suit in his
Siddhnta-kaumud.
SaodhinSometimes adhikra (carrying forward) is naturally accomplished
by the method indicated in vtti 50, and sometimes adhikra-stras are
specifically made such that the word or words stated in the adhikra-stra are
carried forward into every subsequent stra until the adhikra is ended It is not
that Jva Gosvm hasnt used the grammatical device of adhikra in this book.
Rather, the use of adhikra so far has been quite common as in the carrying
forward of the words v and viupadnte, for example. Besides this, later in the
book, especially from the Kdanta-prakaraa onwards, adhikra-stras will
frequently be used. The difference, however, between the use of adhikra in this
book and the use of adhikra in the Adhyy and other grammars is that the
use of adhikra in this book doesnt interfere with the natural topical divisions
conducive for an easy order of application of the stras. In Adhyy and other
ekavacana
am
e
a
a
i
dvivacana
au
au
bhym
bhym
bhym
o
o
au
bahuvacana
a
a
bhi
bhya
bhya
m
su
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 rdhviujanbhym pa ca trivikramt sor hara (202). 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)
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 146) 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 (46) 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
haro yam. 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
46. If the a-rma were to become trivikrama by stra 46, 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 paranimitta, how can the davatra become trivikrama as []as no longer exist when
the a of []as is deleted by the current stra. To settle this doubt, Jva Gosvm
speaks the sentence beginning 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 eka-dea-viktam ananya-vat.
157 / d"zAAvataAr"sya iaiva(ma: zAis$a , tasmaAts$aAe na: pauMis$a /
157. davatrasya trivikrama asi, tasmt so na pusi
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.
a-rma uccrarthakn. ttyaikatve
VttiThe a-rma (of the word na in this stra) is to aid pronunciation.
ka + []as (156) ka + s (157) k + s k + n
kn <2.3>.
In the third case singular, [] is applied.
(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 (176) no longer applies in
accordance with the maxim nimittpye naimittikasypy apya (see vtti 245).
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-viucpasarvevara) to distinguish indicatory letters.
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.
160 / k{(SNAsya iaiva(maAe gAAepaAlae /
160. 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. bahutve ka bhis
VttiA rule that is in reference to a single vara is applied at the end.
ka + bhym (160) k + bhym kbhym <3.2>.
In the third case plural, bhis is applied.
AmtaSomeone may wonder, When we say a ka becomes trivikrama, it
means that a word ending in a-rma becomes trivikrama. But within such a word,
which vowel becomes trivikrama? Is it the initial vowel, the middle vowel, or the
final vowel? To answer that doubt, Jva Gosvm speaks the paribh beginning
eka-vara. The paribh means A rule that is in reference to a single vara is
applied at the end.
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.
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
kasya. dvitve os
Vtti ka + []as (165) ka + sya kasya <6.1>.
In the sixth case dual, os is applied.
166 / k{(SNAsya W @Aeis$a /
166. kasya e osi
kasyaof a ka; ethe replacement e-rma; osiwhen the viubhakti os
follows.
The final a of a ka1 becomes e when os follows.
e aykayo. bahutve m
VttiE ay (63) is then applied and we get kayo <6.2>:
ka + os
kayo <6.2>.
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
In the seventh case plural, su[p] is applied. The p in su[p] is an indicatory letter.
Then kasya e vaiave bahutve (163) is applied.
AmtaIn this connection, by the paribh arthavad-grahae narthakasya na
grahaam (vtti 58), nmi here refers only to the sixth case plural viubhakti m
along with n[u]. Thus this stra doesnt apply in aganm (the second case
singular of agan (a woman)) and so on. Someone may argue, In regards to
knm, n[u] was applied only because there was a vmana before there was
a trivikrama. Thus, since the rule of sannipta2 applies in this situation, how can
the change to trivikrama take place as it necessarily eliminates the very vmana
upon which n[u] is based? Not so. The current stra blocks the rule of sannipta
simply because of the special effort taken to make i. The prohibition na tiscatasro suggests this. For instance, if the vmana of the words tis and catas
had previously become trivikrama, and it was that trivikrama being prohibited in
this stra, then what would be the use of the prohibition na tis-catasro? (since
the trivikrama would have already been made). Therefore it is implied that this
stra blocks the rule of sannipta.
1
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
The rule of sannipta (collapse), sometimes called the sannipta-paribh or sanniptalakaa, states that if one thing is applied based upon the existence of another thing, that thing
cannot cause the disappearance of the thing which it is based upon. For example, the insertion of
n[u] is based upon the presence of a vmana, so by the rule of sannipta, the change to
trivikrama, which involves n[u], wouldnt be allowed to take place because it causes the
disappearance of the vmana upon which n[u] is based. See vtti 548 for further details.
2
Adarana is the same thing as hara because in vtti 41 hara was defined as adarana-mtrahetur hara.
<8.1>, kau <8.2>, and k <8.3> in the vocative singular, dual, and
plural respectively.
ka + s[u] (172) ka <8.1>.
ka + au (57) kau <8.2>.
ka + [j]as (46) ks (155) k <8.3>.
tty
kena
caturth
kya
pacam
kt
ah
saptam
sambodh
ana
kasya
ke
dvivacana
kau
kau
kbhy
m
kbhy
m
kbhy
m
kayo
kayo
ka
kau
case
pratham
dvity
ekavacana
ka
kam
bahuvacana
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 in relation to a particular nma
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] (155) rma <1.1>.
rma + au (57) rmau <1.2>.
rma + [j]as (46) rms (155) rm <1.3>.
AmtaIt will be described in the Kraka-prakaraa how only the first case
endings are applied when there is sambodhana. The hara of buddha is considered
a mahhara because buddha is not a nimitta in the form of a pratyaya (see vtti
156) since in kasya trivikramo gople (160) the nimitta is just a gopla.
Therefore, since trivikrama would be obtained in ka ysi and so on by stra
160 when the mahhara of buddha is done, Jva Gosvm speaks the siddhnta,
in order to stop the change to trivikrama, with the sentence beginning
viubhakti-hare pi. The word tad-arthvtatvt means because it is endowed
with the meaning of the viubhakti. The implied meaning is that the trivikrama
ordained in relation to a particular nma (namely ka, any nma ending in arma) is not applied because the vocative singular ka is not a nma.
BlaThe words kety asya (of the vocative singular ka) have to be
supplied in the sentence beginning viubhakti-hare pi. In nmatvtikrama,
atikrama means laghanam (transgression), which essentially means abhva
(absence), thus nmatvbhva means it is not a nma.
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.
173 / r"Sa[%"yaeByaAe nasya NA: ,
s$avaeRr"h"yavak(vagARpavagARvyavaDaAnae'ipa , s$amaAnaivaSNAupade" ,
na tau ivaSNAupad"Antasya /
173. 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; a
the replacement a-rma; sarvevara-ha-ya-va-ka-varga-pa-varga-vyavadhne
when 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. vmana nryaa govinda vaikuha vsudevdayo py armnt ka-tuly. kurvann astty-dau dvitve prva-na-rmasya na atva
tatrkarat. a iti abdo py dy-anta-vad ekasmin iti nyyena a-rmnta. a
au ity-di. sambodhane anyatra cnityam iyata iti he a. drhvne hai-hayor
eva mahpuruatva matamhe3 a, a he3 v.
VttiThus we get rmn, rmea and so on.
rma + []as (156) rma + s (157) rm + s rm + n rmn
<2.3>1.
rma + [] (159) rma + ina (48) rmena (173) rmea <3.1>.
case
1
ekavacana
dvivacana
bahuvacana
pratham
dvity
rma
rmam
rmebhya
rmasya
rme
rmau
rmau
rmbhy
m
rmbhy
m
rmbhy
m
rmayo
rmayo
tty
rmea
caturth
rmya
pacam
rmt
ah
saptam
sambodh
ana
rm
rmn
rma
rmau
rm
rmai
rmebhya
rmm
rmeu
The words vmana, nryaa, govinda, vaikuha, vsudeva, and so on, which
end in a-rma, follow the same pattern as the word ka. In examples like
kurvann asti and so on, which were given back in the Dvitva-prakaraa, the first
na-rma doesnt become a-rma (by the current stra) due to the very fact that
this rule was not made back then. The word a is considered a word ending in a by
the following maxim: dy-anta-vad ekasmin (A grammatical operation should be
performed on a single vara as if it were an initial vara or final vara). Thus we
get a, au, , and so on. In the vocative case we get he a by anyatra cnityam
iyate (44). When there is calling from afar, hai and he alone are considered
mahpuruas (see stra 76). Thus we get he3 a or a he3.
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, kbea 1,
darbhea, and arma. The change to a-rma 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 a-rma takes place even if none
of them intervene. For example, ra, tis, pm, nm, and so on. As
will be explained in vtti 285, 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 a-rma 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.
In the example kurvann asti, when there is reduplication of the n by vmant aa-n dvi sarvevare (119), because the first n is not at the end of a viupada,
and because the prva-nimitta, r, is in place and only a sarvevara and v are
intervening, the change to a-rma should normally take place. However, in order
to fulfill the promise asiddha-rpam na tyjyam (43) it doesnt take place,
because it wasnt done there, in the Dvitva-prakaraa. The maxim dy-anta-vad
ekasmin is actually one of Pinis stras (Adhyy 1.1.21), it means A
1
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.
pacam
ah
saptam
ekavacana
dvivacana
bahuvacana
[]
bhym
[]as
bhis
[]e
bhym
bhyas
[]as[i]
bhym
bhyas
[]as
os
[]i
os
su[p]
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
bahu-vacana
pd
pdn / pada
pdai / padbhi
pdebhya /
padbhya
pdebhya /
padbhya
pdayo / pado
pdnm / padm
pdayo / pado
pdeu / patsu
pdau
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 (160) pd + bhym pdbhym and ka + m in
ka + am (156) 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] (155) viva-p <1.1>.
viva-p + au (57) viva-pau <1.2>.
viva-p + [j]as (46) viva-ps (155) viva-p <1.3>.
viva-p + am (156) viva-pm <2.1>.
viva-p + au (57) viva-pau <2.2>.
Then, when we have viva-p + []as:
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 () and
subsequently deleted by kevalasya pratyaya-ver hara (), we get the word vivap. In vtti 195 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.
176 / @Ar"Amah"r"Ae yau"s$avaeRre" , na tvaApa: /
176. -rma-haro yadu-sarvevare, na tv pa
-rma-haradeletion of -rma; yadu-sarvevarewhen a yadu beginning with
a sarvevara follows; nanot; tubut; paof [p] (see Saodhin 208).
-rma is deleted when a yadu beginning with a sarvevara follows. But
the -rma of [p] doesnt get deleted.
viva-pa. viva-p a itviva-p viva-pbhym viva-pbhi. viva-p e
a itviva-pe viva-pbhym viva-pbhya. viva-p asii-v itauviva-
pa viva-pbhym viva-pbhya. viva-p asa itviva-pa viva-po vivapm. viva-p ia itviva-pi viva-po viva-psu. sambodhane prva-vathe
viva-p ity-di. eva somap-prabhtaya. -rma-hara-vidhir v hhabjdnm iti kramadvardaya. hha hhn, abja abjn. hh abj iti kecit.
eva agre-g, udadhi-kr. i-rmnto hari-abda
Vtti viva-p + []as (176) viva-pas (155) viva-pa <2.3>.
viva-p + [] (176) viva-p <3.1>.
viva-p + bhym viva-pbhym <3.2>
viva-p + bhis (155) viva-pbhi <3.3>.
viva-p + []e (176) viva-pe <4.1>.
viva-p + bhym viva-pbhym <4.2>
viva-p + bhyas (155) viva-pbhya <4.3>.
viva-p + []as[i] (176) viva-pas (155) viva-pa <5.1>.
viva-p + bhym viva-pbhym <5.2>
viva-p + bhyas (155) viva-pbhya <5.3>.
viva-p + []as (176) viva-pas (155) viva-pa <6.1>.
viva-p + os (176) viva-pos (155) viva-po <6.2>.
viva-p + m (176) viva-pm <6.3>.
viva-p + []i (176) viva-pi <7.1>.
viva-p + os (176) viva-pos (155) 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
ekavacana
viva-p
vivapm
viva-pau
bahuvacana
viva-p
viva-pau
viva-pa
dvi-vacana
viva-pa
viva-pi
vivapbhym
vivapbhym
vivapbhym
viva-po
viva-po
vivapbhi
vivapbhya
vivapbhya
viva-pm
viva-psu
viva-p
viva-pau
viva-p
tty
viva-p
caturth
viva-pe
pacam
viva-pa
ah
saptam
sambodh
ana
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. According to
Kramadvara and others, the rule ordaining the deletion of -rma is optional in
regards to the words hh (name of a prominent gandharva), abj (born in
water, a pearl oyster) and so on. Thus they get hha <2.3> or hhn <2.3>,
and abja <2.3> or abjn <2.3>. Others say the forms should be hh and
abj, and they likewise make the forms agre-g and udadhi-kr.
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 195, 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).
Some consider that the word hh has no etymology, Thus, in their opinion, the rma of hh is not deleted because hh is not a dhtu. Thus they get hhn
<2.3>. Others, however, accept that hh is a dhtu by deriving the word h from
the dhtu [o]h[k] tyge. Therefore they always delete the -rma of the word
hh, and thus they get hha <2.3>. For this reason Kramadvara and others,
accepting both these opinions, made the deletion of -rma optional. This is our
opinion also. The word kecit, in the vtti, refers to Vopadeva and others. In their
opinion, since the -rma in hh is related to an u-di pratyaya, it is not
deleted, but the s of []as also doesnt become n. Thus, they form hh <2.3>.
In the same way, the words abj, agre-g (one who goes in front or before), and
udadhi-kr (mariner) end in the u-di pratyaya vi. Thus they are similarly
formed.
177 / wor"AmaAntaAe h"ir"s$aMa: /
177. i-u-rmnto hari-saja
i-u-rmntaending in i-rma or u-rma; hari-sajacalled hari.
SaodhinE and o are words whose pratham viubhakti has been deleted
on the strength of the stra (see vtti 159). Usually the forms would be e and
au respectively. The etymology of the word govinda is given under stra . In a
table form, govinda translates as follows:
i/
u/
/
/
e
o
ar
al
This stra has a second meaning: The cycle of repeated birth and death (sasra) is destroyed
when there is spiritual knowledge (cit).
2
See Adhyy 6.4.143 and the commentaries thereupon.
tty
hari
caturth
haraye
pacam
hare
ah
saptam
sambodh
ana
hare
harau
dvivacana
har
har
haribhy
m
haribhy
m
haribhy
m
haryo
haryo
hare
har
case
pratham
dvity
ekavacana
hari
harim
bahuvacana
haraya
harn
haribhi
haribhya
haribhya
harm
hariu
haraya
The words agni, ravi, kavi, giri, and so on follow the same pattern as the word
hari.
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 211). 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 (181) and thus becomes e and only then does e-o-vmanebhyo
buddhasydaranam (172) apply. If we tried to apply e-o-vmanebhyo
buddhasydaranam (181) 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 176, the antaraga rule -rma-haro
yadu-sarvevare, na tv pa (176) is applied first and then davatrd am-asor
a-rma-hara (156) 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 amasor a-rma-hara (176) first and then -rma-haro yadu-sarvevare, na tv pa
(176) by eka-dea-viktam ananya-vat (vtti 146), we would have gotten vivaps, a most ridiculous form.
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 (181) tre + as (63) trayas (155) traya <1.3>.
tri + []as (156) tri + s (157) trs trn <2.3>.
tri + bhis (155) tribhi <3.3>.
tri + bhyas (155) tribhya <4.3>.
tri + bhyas (155) tribhya <5.3>.
186 / aeyaAe naAima svaATaeR /
186. tres trayo nmi svrthe
treof the word tri; trayathe replacement traya; nmiwhen nm (n[u] +
m) follows; sva-artheprovided its own meaning is predominan.
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.
kati-abdo pi tadvat
Vtti tri + m (167) tri + n[u] + m tri + nm (186) traya + nm
(169) traynm (173) traym <6.3>.
case
pratha
m
dvity
tty
caturth
pacam
ah
saptam
bahuvacana
traya
trn
tribhi
tribhya
tribhya
traym
triu
bahuvacana
kati
kati
katibhi
katibhya
katibhya
katnm
katiu
kati
The word kate, in the stra, additionally implies the words yati (how many) and
tati (so many) as they are seen to follow the same pattern in the example yati
te nga-ri, tati te nga-vedan. The forms parama-kati (best how many?)
and so on are made in the same way:
parama-kati + [j]as (187) parama-kati <1.3>.
But when the meaning of the word kati isnt predominant:
priya-kati + [j]as (181) priya-kate + as (63) priya-katayas (155)
priya-kataya
<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 156) we would naturally end up with a mahhara. What is the need,
therefore, to ordain a mahhara here? Because in stra 181, [j]as is a nimitta in
the form of a pratyaya, therefore (by vtti 156), we would end up with a hara.
Thus it would be accepted that 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).
The simple meaning of the word upalakaa, in the vtti, is sva jpayad aparam
api jpayati yat tad upalakaam (An upalakaa is that which makes itself
known and also makes another thing known). The word priya-kati is a
ptmbara-samsa for which the vigraha (separation of the constituent words of
the compound word) is priy kati yem (for whom how many are dear?).
Sthni-vat means similar in behavior 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 181, to take place.
ai
au
r
l
ai
au
sakhi
pati
not in a samsa
or at the end of
a word
usually1 not
called hari
not called hari
in a samsa or
at the end of a
word
called hari
called hari
We say usually because we see examples where it is hari, like in sakhin vnarendrea in
Amta 194.
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 59).
sakhi + []as[i] (193) sakhi + us (59) sakhyus (155) sakhyu
<5.1>.
sakhi + bhym sakhibhym <5.2>.
sakhi + bhyas (155) sakhibhya <5.3>.
sakhi + []as (193) sakhi + us (59) sakhyus (155) sakhyu <6.1>.
sakhi + os
ekavacana
sakh
sakhya
m
sakhy
dvivacana
sakhyau
bahuvacana
sakhya
sakhyau
sakhn
sakhibhy
sakhibhi
caturth
sakhye
pacam
sakhyu
ah
saptam
sambodh
ana
sakhyu
sakhyau
m
sakhibhy
m
sakhibhy
m
sakhyo
sakhyo
sakhe
sakhyau
sakhibhya
sakhibhya
sakhnm
sakhiu
sakhya
eka-vacana
daityapram
daityapramyam
daityapramy
daityapramye
daityapramya
daityapramya
daitya-
dvi-vacana
bahu-vacana
daitya-pramyau
daitya-pramya
daitya-pramyau
daitya-pramya
daityaprambhym
daityaprambhym
daityaprambhym
daityaprambhi
daityaprambhya
daityaprambhya
daityapramym
daitya-pramu
daitya-pramyo
daitya-pramyo
sambodh
ana
pramyi
daityapram
daitya-pramyau
daitya-pramya
AmtaThe word dhtutvt (due to being a dhtu) refers to the fact that a
word whose kt pratyaya is deleted is considered both a nma and dhtu (see
vtti 195). The word atra here means daitya-pram-abde, and the phrase yarma eva vakyate refers to the stra sahajneka-sarvevarasya kvib-antasya
kevala-dhtv-akarasya sat-sagspayor d-tor ya-vau (196)
BlaThe words tasyaiva (tasya + eva) mean ya-rma-vidhna-strasyaiva (of
the stra ordaining ya-rma).
VttiSome say that since the word vta-pram ends in the pratyaya , it acts
differently when am, []as and []i follow. Thus vta-pram + am (156) vtapramm <2.1>. When trivikrama is made by davatrasya trivikramo asi (156),
in accordance with the maxim yvat sambhavas tvad vidhi (A rule is applied as
long as there is a possibility of its application), then s becomes n. Thus vtapram + []as (156) vta-prams (157) vta-pramn <2.3>. And, when []i
follows: vta-pram + []i (46) vta-pram <7.1>. Others say that words like
vta-pram and hh (name of a prominent gandharva) are optionally dhtus.
Thus they make vta-pramyam <2.1> or vta-pramm <2.1>, and hhvam
<2.1> or hhm <2.1>.
AmtaThe word vta-pram (a kind of antelope) is formed by applying the
u-di pratyaya after the dhtu m[] mne in the sense of vta pramimte (it
measures the wind (it moves with the speed of wind)). The word kecit here refers
to Pini and others. It should be known that the word vta-pram is a dhtu only
when it ends with [k]vi[p] and means one who acts like a vta-pram. The word
hh has no etymology. Just like the word vta-pram, the word hh is a dhtu
only when it ends with [k]vi[p] and means one who acts like Hh
BlaSomeone may say, What is the need for the word vta-pram to become
trivikrama when []as follows (as it is already ends in a trivikrama)? Jva
Gosvm answers that with the maxim beginning yvad. When the words vtapram and hh are considered dhtus, the forms vta-pramyam <2.1> and
hhvam <2.1> are made respectively.
SaodhinAlthough the words daitya-pram and vta-pram both end with
pram, they are actually derived from different dhtus. The pram in daityapram is formed by applying the kt pratyaya [k]vi[p] after the dhtu m[]
hisym, while the pram in vta-pram is formed by applying the u-di
pratyaya after the dhtu m[] mne. Thus the difference in their meanings and
declension. To further elaborate on Amtas point, the words vta-pram and
hh become dhtus by the following process: [k]vi[p] is applied after the forms
vta-pramm <2.1> and hhm <2.1> by kvacit kyaa kvip (). Then antaragasvder mahhara eka-padatvrambhe () and kevalasya pratyaya ver hara () are
applied and we get the dhtus vta-pram and hh. After these dhtus the kt
pratyaya [k]vi[p] is applied, then kevalasya pratyaya ver hara () is applied, and
we get the kdantas vta-pram and hh, after which the sv-dis can be applied.
VttiNow 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 177-185).
viu + s[u] (155) viu <1.1>.
viu + au (178) viu + u (46) vi <1.2>.
viu + [j]as (181) vio + as (65) viavas (155) viava
<1.3>.
viu + am (156) vium <2.1>.
viu + au (178) viu + u (46) vi <2.2>.
viu + []as (156) viu + s (157) vis vin <2.3>.
viu + [] (182) viun <3.1>.
viu + bhym viubhym <3.2>.
viu + bhis (155) viubhi <3.3>.
viu + []e (181) vio + e (65) viave <4.1>.
viu + bhym viubhym <4.2>.
viu + bhyas (155) viubhya <4.3>.
viu + []as[i] (181) vio + as (183) vios (155) vio
<5.1>.
viu + bhym viubhym <5.2>.
viu + bhyas (155) viubhya <5.3>.
viu + []as (181) vio + as (183) vios (155) vio <6.1>.
viu + os (60) vivos (155) vivo <6.2>.
viu + m (167) viu + n[u] + m viu + nm (169)
vinm <6.3>.
viu + []i (184) viu + au[c] (185) viau <7.1>.
pratham
dvity
ekavacana
viu
vium
tty
viun
caturth
viave
pacam
vio
ah
saptam
sambodh
ana
vio
viau
dvivacana
vi
vi
viubhy
m
viubhy
m
viubhy
m
vivo
vivo
vio
vi
case
bahuvacana
viava
vin
viubhi
viubhya
viubhya
vinm
viuu
viava
VttiAmara-koa says that the word tita-u is masculine and means a sieve
(clan). Since the word tita-u is formed by an u-di pratyaya without sandhi in
the prakti, there is no sandhi of the parts of the prakti. Thus we get tita-u
<1.1>, tita- <1.2>, tita-ava <1.3> and so on. Now we begin the declension of
the word ka-r (one who takes shelter of Ka.
ka-r + s[u] (155) ka-r <1.1>.
BlaSince the word tita-u is formed by an u-di pratyaya without the normal
sandhi in the prakti stage, there is no sandhi of the parts of the prakti, namely
a and u, even at the time of making a declined word (viupada).
SaodhinThe word tita-u is not a samsa as the hyphen may seem to
indicate. Rather it is one of the few words in the Sanskrit language that contain
two vowels side by side. The hyphen in tita-u, written in Devangar as itatao, is to
differentiate it from titau, written in Devangar as itataAE.
195 / DaAtaAer"IU"taAeir"yauvaAE s$avaeRre" ba"lama, /
195. dhtor d-tor iy-uvau sarvevare bahulam
The word t-to here is formed by the Pinian method of adding t to designate a single vara.
This was described in vtti 37.
2
Another, more literal, way of translating words like bahulam, bhulyena, and bhulyt is for the
most part, generally
Actually viva-n is not a gati-samsa, it is an upapada samsa formed by nmni sad-s-dviadruha-duha-yujlbhrtha-vida-bhida-chida-ji-n-rjibhya kvip (1472). In this regard, since the
kt-samsa viva-n means viva nayati (one who lead the universe), the word viva here is an
upapada which is a karma, it is not a gati. A valid example of a gati-samsa is pradh (see Amta
197). For further details regarding these different kinds of samsas, see Saodhin 1274.
2
These two samsas are analyzed as vkd bibheti (one who is afraid of a wolf) and ka
sevate (one who serves Ka) respectively.
case
pratham
dvity
ekavacana
viva-n
vivanyam
viva-nyau
bahuvacana
viva-nya
viva-nyau
viva-nya
vivanya
vivanya
vivanym
vivanbhym
vivanbhym
vivanbhym
vivanbhi
vivanbhya
vivanbhya
viva-nyo
viva-nym
viva-nyo
viva-nu
viva-n
viva-nyau
viva-nya
tty
viva-ny
caturth
viva-nye
pacam
ah
saptam
sambodh
ana
dvi-vacana
Similarly, when the kt pratyaya [k]vi[p] is applied after pra + dhyai cintym (1P,
to think, meditate) and the nipta1 pradh, which means praka dhyyati
(one who thinks well), is made by stra, we get pradh <1.1>, pradhyau
<1.2> and so on. When there is only a word ending in [k]vi[p], as in the case of
the word ml, which means mlyati (one who wants a garland), we get ml
<1.1>, mlyau <1.2>, and so on. When the viubhakti []i is applied, we get
mlyi <7.1>. Why do we say sahaja? Because stra 196 is not applicable when
there is pacd-yoga (compounding (yoga) two words together after (pact) the
sv-dis have been applied). An example of pacd-yoga is the compounding of
vivasya + n to form viva-n. In this case stra 196 is not applied and we
instead get viva-n <1.1>, viva-niyau <1.2>, viva-niya <1.3>, and so on.
When the viubhaktis m and []i are applied, we get viva-niym <6.3> /
<7.1>.
Why do we say aneka? Consider n <1.1>, niyau <1.2>, niya <1.3>, and so
on. Why do we say dhtv-akara-sat-sagspayo? Consider ka-pr
<1.1>, ka-priyau <1.2>, and so on, and ka-paa-pr <1.1>, kapaa-pruvau <1.2>, and so on. Why do we say kevala? In the following cases
stra 196 should certainly be applied: unn <1.1>, unnyau <1.2>, unnya
<1.3> and so on.
AmtaThe word pradh is a gati-samsa. It will be described late that prdn
kriy-yoge gati-saj prcm (the previous grammarians called the
compounding of the upasargas headed by pra with a kriy (kdanta) gatisamsa). The word ml is derived from the dhtu mlya in the following way:
The pratyaya [k]ya[n] is applied after the form mlm <2.1> in the sense of
mlm icchati (he desires a garland). The stras antaraga-svder mahhara
1
The and of the words su-dh and bh1 only become iy and uv
respectively.
suhu dhyyatti kvipi niptantsudh sudhiyau sudhiya. ka-bh
ka-bhuvau ka-bhuva.
VttiWhen the kt pratyaya [k]vi[p] is applied after su + dhyai cintym (1P,
to think, meditate) and the nipta2 sudh, which means suhu dhyyati (one
who thinks best), is made by stra, we get sudh <1.1>, sudhiyau <1.2>,
sudhiya <1.3>, and so on.
sudh + s[u] (155) sudh <1.1>.
sudh + au (198) sudhiyau <1.2>.
sudh + [j]as (198) sudhiyas (155) sudhiya <1.3>.
ka-bh + s[u] (155) ka-bh <1.1>.
ka-bh + au (198) ka-bhuvau <1.2>.
ka-bh + [j]as (198) ka-bhuvas (155) ka-bhuva <1.3>.
AmtaThe word eva in this stra implies the following restriction: prva-strea
na tu ya-vau (but the words sudh and bh dont become y and v respectively by
stra 196)
SaodhinAccording to Amta 238, the word ka-bh means the place
where Ka takes birth.
199 / vaSaARpauna{R"nk(r"k(Ar"k(Ar"AByaAe BauvaAe va Wva /
199. var-punar-dn-kara-kra-krbhyo bhuvo va eva
var-punar-dn-kara-kra-krbhyaafter the words var (the rainy
season), punar (again), dn (to kill), kara (hand), kra (hand), and kr
(a prison); bhuvaof the word bh; vathe replacement va-rma; evaonly.
When the word bh comes after the words var, punar, dn, kara, kra,
or kr, its 3 only becomes v.
kara eva kra, so pi ghyate iti vistard ubhayor updnam. var-bh
var-bhvau var-bhva. dn-bh dnbhvau. eva khalap-prabhtaya.
1
2
3
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
See the definition of a nipta given in vtti 257.
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
Even though, technically, in the word anant, which ends in [k]vi[p], the is connected with a
kevala-dhtv-akara-sat-saga, somehow stra 196 must still be applied here as Jva Gosvm has
listed the forms as anantyau <1.2> and anantya <1.3>. The only other way to accomplish these
forms would be to say that stra 195 also doesnt apply by the second case scenario of the word
bahula, kvacid apravtti, and thus stra 59 is applied instead. But this is a little far-fetched.
Then, by the stra beginning harimitra-yuk (), the t of [k]ta is replaced by n, and
we get the word lna (chopped off). Then [k]ya[n] is applied after the form
lnam <2.1> in the sense of lnam icchati (one who desires something that is
chopped off), and the stras antaraga-svder mahhara eka-padatvrambhe ()
and a-dvayasya kyani () are also applied. Thus we get the dhtu lnya. When
[k]vi[p] is applied after this dhtu, the stras a-rma-haro rma-dhtuke (511),
ya-vayor haro vale (848), and kevalasya pratyaya-ver hara () areapplied and we
end up with the word ln. When []as[i] or []as is applied after the word ln, the
n of ln is considered like the original t of k[ta] by the maxim dea sthni-vad
kvacit (sometimes the replacement is considered like the original). Thus ln is
considered as if it were lt and the stra khya-tybhy asi-asor us (193) is
applied. Thus ends the declension of the words ending in -rma and -rma.
200 / [%r"Amasya gAAeivand": paANx"vaeSau x~AE ca /
200. -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 (200) pitarau <1.2>.
pit + [j]as (200) pitaras (155) pitara <1.3>.
pit + am (200) pitaram <2.1>.
pit + au (200) pitarau <2.2>.
pit + []as (156) pit + s (157) pits pitn <2.3>.
pit + [] (61) pitr <3.1>.
pit + bhym pitbhym <3.2>.
pit + bhis (155) pitbhi <3.3>.
pit + []e (61) pitre <4.1>.
pit + bhym pitbhym <4.2>.
govinda when buddha follows by stra 200, as there was no prohibition, like
buddha vin, given to stop this.
202 / r"ADaAivaSNAujanaAByaAmaIpa iaiva(maAts$aAehR"r": /
202. 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;
trivikramttrivikrama; 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.
he pita. eva jmt-prabhtaya. n-abda, n narau nara. naram narau
nn. nr nbhym nbhi. n-abdasya tu vnm nm. kart-abdasya
bheda. kart
Vtti pit + s[u] (200) pitar + s[u] (202) pitar (155) pita <8.1>.
tty
pitr
caturth
pitre
pacam
pitu
ah
saptam
sambodh
ana
pitu
pitari
dvivacana
pitarau
pitarau
pitbhy
m
pitbhy
m
pitbhy
m
pitro
pitro
pita
pitarau
case
pratham
dvity
ekavacana
pit
pitaram
bahuvacana
pitara
pitn
pitbhi
pitbhya
pitbhya
pitm
pitu
pitara
The words jmt (son-in-law) and so on follow the same pattern. Now we begin
the declension of the word n (a man):
n + s[u] (188) n + [c] (185) n <1.1>.
n + au (200) narau <1.2>.
n + [j]as (200) naras (155) nara <1.3>.
n + am (200) naram <2.1>.
dvivacana
narau
narau
nbhym
nbhym
nbhym
ah
nu
nro
saptam
sambodh
ana
nari
nro
bahuvacana
nara
nn
nbhi
nbhya
nbhya
nm /
nm
nu
na
narau
nara
case
pratham
dvity
tty
caturth
pacam
tty
kartr
caturth
kartre
pacam
kartu
ah
saptam
sambodh
ana
kartu
kartari
dvivacana
kartrau
kartrau
kartbhy
m
kartbhy
m
kartbhy
m
kartro
kartro
karta
kartrau
case
pratham
dvity
ekavacana
kart
kartram
bahuvacana
kartra
kartn
kartbhi
kartbhya
kartbhya
kartm
kartu
kartra
In this regard, one should remember the maxim pratyaya-varena tad-dir ghyate (vtti 195).
eka-vacana
dvi-vacana
pratham
dvity
kro
kroram
kror /
kroun
krore /
kroave
krou /
kroo
krou /
kroo
kroari /
kroau
krorau
krorau
bahuvacana
krora
kron
kroubhym
kroubhi
tty
caturth
pacam
ah
saptam
sambodh
ana
kroo
kroubhym
kroubhym
kroro /
krovo
kroro /
krovo
krorau
kroubhy
a
kroubhy
a
krom
krouu
krora
But, in the feminine gender, the word krou becomes kror. Now we begin the
declension of the word ka-rai (the opulence of Ka), a word ending in airma.
AmtaSomeone may argue, In the case that the word krou takes the form of
a word ending in the kt pratyaya t[l], the form should be krom <6.3>. In
answer to that, Jva Gosvm speaks the sentence beginning kte pi. Even if the
word krou took the form of a word ending in the kt pratyaya t[l], the gama
n[u] would still be applied by stra 167. Therefore n[u] is stronger because it is
nitya. Thus the meaning is that the change to -rma (in krou kro) cannot
take place as there is no sarvevara following, since n[u] is applied prior to this
change. Thus ends the declension of words ending in -rma.
Now we begin the declension of words ending in -rma. When there is imitation
of the dhtus k, t, and so on, by the atidea prakti-vad anukaraam (the
imitative word is like the original) the forms are as follows:
k + s[u] (155) k <1.1>.
k + au (61) krau <1.2>.
k + [j]as (61) kras (155) kra <1.3>.
k + am (156) km <2.1>.
k + au (61) krau <2.2>.
k + []as (156) ks (157) kn <2.3>.
k + [] (61) kr <3.1>.
k + []e (61) kre <4.1>.
Now we begin the declension of words ending in -rma. When there is imitation
of the dhtus gam[] and ak[], the forms are as follows and so on:
gam + s[u] (155) gam <1.1>.
gam + au (62) gamlau <1.2>.
gam + [j]as (62) gamlas (155) gamla <1.3>.
gam + am (156) gamm <2.1>.
gam + au (62) gamlau <2.2>.
gam + []as (156) gams (157) gam n <2.3>.
gam + [] (62) gaml <3.1>.
gam + []e (62) gamle <4.1>.
Now we begin the declension of words ending in e-rma. When the kt pratyaya
[k]vi[p] is applied after the dhtus dev[] and sev[], the forms are as follows and
so on:
de + s[u] (155) de <1.1>.
de + au (63) dayau <1.2>.
de + [j]as (63) dayas (155) daya <1.3>.
de + []as[i] (183) des (155) de <5.1>.
de + []as (183) des (155) de <6.1>.
SaodhinIn this way Amta supplies the missing declensions. Apart from the
monosyllabic word , there are no words ending in -rma, thus that declension
is not shown. Generally -rma only occurs when -rma becomes trivikrama.
205 / r"Aya @A s$aBaAe: /
205. rya sa-bho
ryaof the word rai (opulence); the replacement -rma; sa-bhowhen
sa-rma 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.
nehataddhite raitvam, kyani raiyati, pinye pi ryo hali ity atra
viubhakty-anuvtte. o-rmnto go-abdo balvarddiu pu-liga
Vtti ka-rai + s[u] (205) ka-rs (155) ka-r <1.1>.
ka-rai + au (64) ka-ryau <1.2>.
ka-rai + [j]as (64) ka-ryas (155) ka-rya <1.3>.
ka-rai + am (64) ka-ryam <2.1>.
case
pratham
1
ekavacana
ka-r
dvi-vacana
ka-ryau
bahuvacana
ka-
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
In this regard, one should remember the maxim pratyaya-varena tad-dir ghyate (vtti 195).
dvity
tty
caturth
pacam
ah
saptam
sambodh
ana
karyam
kary
karye
karya
karya
ka-ryi
ka-r
ka-ryau
karbhym
karbhym
karbhym
ka-ryo
ka-ryo
ka-ryau
rya
karya
karbhi
karbhya
karbhya
karym
ka-rsu
karya
The word rai is declined in the same way. But this rule doesnt apply when the
taddhita pratyaya tva is applied to form the word raitvam, nor when [k]ya[n] is
applied to form raiyati. This is the case in Pinis grammar also, because the
word vibhaktau is carried forward in the stra ryo hali1 (Adhyy 7.2.85).
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 (balvarda2) and so on.3
AmtaBy showing the opinion of the previous authority with the sentence
pinye pi, Jva Gosvm strengthen his own opinion. Because viubhakti is
carried forward, the word hali in Pinis stra means when a viubhakti
beginning with a viujana follows. Thus only sa-rma and bha-rma can follow,
since there are no viubhaktis (sv-dis) that begin with any other viujana.
(Therefore Jva Gosvm says sa-bho in his stra).
206 / @Ae @AE paANx"vaeSau /
206. 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 go + s[u] (206) gaus (155) gau <1.1>.
go + au (206) gau + au (66) gvau <1.2>.
1
Thus the stra means the ai of theword rai becomes when a vibhakti (viubhakti) beginning
with a hal (viujana) follows.
2
Also spelled balivarda.
3
The extra meanings covered by the words and so on here are described in Amta 1582.
ekavacana
gau
gm
gav
gave
go
go
gavi
dvivacana
gvau
gvau
gobhym
gobhym
gobhym
gavo
gavo
bahuvacana
gva
g
gobhi
gobhya
gobhya
gavm
gou
gau
gvau
gva
Now we begin the declension of the word glau (the moon), a word ending in aurma.
glau + s[u] (155) glau <1.1>.
glau + au (66) glvau <1.2>.
glau + [j]as (66) glvas (155) glva <1.3>.
Thus ends the declension of masculine words ending in a sarvevara.
AmtaThe word anyath here means without the prohibition na ca so na.
Thus the implied meaning is that without the prohibition na ca so na, after the
trivikrama is made (by stra 157) in accordance with the maxim yvat
sambhavas tvad vidhi (vtti 194), the s of []as would become n.
O au paveu (206) is an antaraga rule because it applies to the prakti.
However, e-o-vmanebhyo buddhasydaranam (172) is a bahiraga rule because
it applies to the pratyaya.
209. 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.
VttiA-dvayam i-dvaye e (48) is then applied, and we get rdhe <1.2>:
rdh + au (209) rdh + (48) rdhe <1.2>.
rdh + [j]as (46) rdhs (155) rdh <1.3>.
rdh + am (156) rdh + m rdhm <2.1>.
rdh + au (209) rdh + (48) rdhe <2.2>.
rdh + []as (156) rdh + s (155) rdh <2.3>.
AmtaEven though the benefit of ordaining the trivikrama (instead of the
vmana i) is not seen here, in rdhe <1.2>, it will be seen in dadhin <1.2>,
madhun <1.2>, and so on.
SaodhinAu is a word whose ah viubhakti has been deleted on the
strength of the stra (see vtti 159). Usually the form would be va. Similarly, e
in the next stra is a word whose pratham viubhakti has been deleted on the
strength of the stra. Usually the form would be e.
210 / r"ADaAyaA W q%AEs$aAebauRe" ca /
210. 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.
VttiE ay (63) is then applied, and we get rdhay <3.1>:
rdh + [] (210) rdhe + [] (63) rdhay <3.1>.
1
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
[]i is replaced by m by stra 197, but n[u] is not inserted in accordance with
the maxim lkaika-pratipadoktayo pratipadoktasyaiva grahaam (vtti 70).
rdh + []i (211) rdh + y[p] + []i (197) rdhy + m (46)
rdhym <7.1>.
rdh + os (210) rdhe + os (63) rdhayos (155) rdhayo
<7.2>.
rdh + su[p] rdhsu <7.3>.
In the vocative case, when the change to e-rma (by stra 210) is done in
accordance with the following nyya, e-o-vmanebhyo buddhasydaranam (172)
is applied and we get he rdhe <8.1>: prakty-rita praktv api prva-prvam
antaraga, prakter bahir-rita bahiraga, sv-alpritam antaraga, bahvrita 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] (210) rdhe + s[u] (172) rdhe <8.1>.
pratham
dvity
ekavacana
rdh
rdhm
tty
rdhay
caturth
rdhyai
pacam
rdhy
ah
rdhy
rdhy
m
case
saptam
sambodh
ana
rdhe
dvivacana
rdhe
rdhe
rdhbhy
m
rdhbhy
m
rdhbhy
m
rdhayo
bahuvacana
rdh
rdh
rdhbhya
rdhbhya
rdhnm
rdhayo
rdhsu
rdhe
rdh
rdhbhi
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. neha, he ambe
he amble he ambike ity-di. atha jar
Vtti amb + s[u] (212) amba + s[u] (172) amba <8.1>.
akk + s[u] (212) akka + s[u] (172) akka <8.1>.
all + s[u] (212) alla + s[u] (172) alla <8.1>.
app + s[u] (212) appa + s[u] (172) appa <8.1>.
abb + s[u] (212) abba + s[u] (172) abba <8.1>.
These are the ambdis. But this rule doesnt apply in regards to the words
amb, ambl, and ambik. Thus we get the forms ambe <8.1>, amble
<8.1>, and ambike <8.1> respectively. Now we begin the declension of the word
jar (old age).
213 / jar"AyaA jar"svaA s$avaeRre" /
213. jary jaras v sarvevare
jaryof the word jar; jarasthe replacement jaras; voptionally;
sarvevarewhen 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 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-vivapabda-vat.
1
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
In this regard, one should remember the maxim pratyaya-varena tad-dir ghyate (vtti 195).
eka-vacana
pratham
jar
dvity
tty
caturth
pacam
ah
saptam
sambodh
ana
jarm /
jarasam
jaray /
jaras
jaryai /
jarase
jary /
jarasa
jary /
jarasa
jarym /
jarasi
jare
dvi-vacana
jare / jarasau /
jaras
jare / jarasau /
jaras
bahu-vacana
jarbhym
jarbhi
jarbhym
jarbhya
jarbhym
jarbhya
jarayo / jaraso
jarm /
jarasm
jarayo / jaraso
jarsu
jare / jarasau /
jaras
jar / jarasa
jar / jarasa
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 referenc 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 deficien in
one place is not considered a different thing).
nirjara + au (two options by 213):
1) (jara is replaced by jaras) nirjarasau <1.2>.
Conflict of two rules where the earlier rule supercedes the latter rule, as the arrival at the correct
form requires it.
2
See footnote under Amta 169 for explanation.
ni + [] (214) ni <3.1>.
ni + bhym (214) ni + bhym (246, asya jo mantavya (vtti
258)) nijbhym <3.2>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodh
ana
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodh
ana
ekavacana
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
bahu-vacana
ni
ni / nia
nibhi / nijbhi
nibhya /
nijbhya
nibhya /
nijbhya
niayo / nio
ninm / nim
niayo / nio
nisu / nicu /
nicch
nie
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
nsiksu / nasu
nsike
nsik
Now we begin the declension of the word bhakti (devotion), a word ending in irma. 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 157, the change to na-rma doesnt take place here.
bhakti + []as (156) bhakti + s (157) bhakts (155) bhakt
<2.3>.
And due to the phrase na tu lakmym in stra 182, the substitute n is not
applied here:
bhakti + [] (59) bhakty <3.1>
bhakti + bhym bhaktibhym <3.2>.
bhakti + bhis (155) bhaktibhi <3.3>.
215 / h"ir"ta @ApvaA va{iSNASau lamyaAM , inatyaM gAAepyaA: /
215. harita p v viu lakmy, nitya gopy
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. bante pi n-rdhbhy er mbhaktym bhaktau bhaktyo bhaktiu. he bhakte.
eva buddhi-mati-bhti-kti-dhti-ruci-prabhtaya. atha dhenu-abdadhenu
dhen dhenava. dhenum dhen dhen ity-di. viu dhenvai dhenave,
dhenv dheno. dhenvm dhenau. aany-dn lakmtve pake pi evam eva
jeyam. atra hare sva-bhva-lakmtve saty eveti vcyam. tena nehapriyaharaye priya-viave riyai. eva priya-tri. mati-vad ayam iti tu tasy
bhrama. asipriya-har. ndeas tu napriya-hary. pau-prabhtnm tu
vikalpa iti kecit. paave pavai. tri-abdasya lakmym
VttiY[p] is not applied after the [p] caused by a vi.
bhakti + []e (two options by 215):
1) ([p] is applied) bhakti + [p] + []e (59) bhakty + e (55) bhaktyai
<4.1>
2) ([p] isnt applied, 181) bhakte + e (63) bhaktaye <4.1>.
bhakti + bhym bhaktibhym <4.2>.
bhakti + bhyas (155) bhaktibhya <4.3>.
bhakti + []as[i] (two options by 215):
1) ([p] is applied) bhakti + [p] + []as[i] (59) bhakty + as (46)
bhaktys (155)
bhakty <5.1>
eka-vacana
pratham
dvity
bhakti
bhaktim
tty
bhakty
caturth
pacam
ah
saptam
bhaktaye /
bhaktyai
bhakte /
bhakty
bhakte /
bhakty
bhaktau /
bhaktym
dvivacana
bhakt
bhakt
bhaktibhy
m
bhaktibhy
m
bhaktibhy
m
bahuvacana
bhaktaya
bhakt
bhaktibhya
bhaktibhya
bhaktyo
bhaktnm
bhaktyo
bhaktiu
bhaktibhi
sambodh
ana
bhakte
bhakt
bhaktaya
case
eka-vacana
pratham
dvity
dhenu
dhenum
tty
dhenv
caturth
pacam
ah
saptam
sambodh
ana
dhenave /
dhenvai
dheno /
dhenv
dheno /
dhenv
dhenau /
dhenvm
dheno
dvivacana
dhen
dhen
dhenubhy
m
dhenubhy
m
dhenubhy
m
bahuvacana
dhenava
dhen
dhenubhya
dhenubhya
dhenvo
dhennm
dhenvo
dhenuu
dhen
dhenava
dhenubhi
The words aani (thunderbolt) and so on are declined in the same way when
they appear in the feminine gender. In this regard, the current stra is applied
only when a hari is naturally in the feminine gender. Thus it is not applied in priyaharaye riyai <4.1> or priya-viave riyai <4.1>. It is also not applied to the
word priya-tri. The following statement of Prakriy-kaumud is a bhrama: mativad ayam (this word, priya-tri, is declined like the word mati). When []as is
applied we get priya-har <2.3>. The replacement n is also not applied and
thus we get priya-hary <3.1>. Some say that the words headed by pau
(pungent, cunning) are optionally considered to be naturally feminine. Thus
paave <4.1> or pavai <4.1>. 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 70), 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 (197) 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).
It is learnt from dictionaries that the word aani (thunderbolt) is both masculine
and feminine. By the word di, the words iu (arrow), mai (jewel), tithi
(lunar day), reu (dust), and so on are also included. The sentence beginning
pau-prabhtnm meas when these words are used as modifiers describing a
feminine thing they are considered naturally feminine. By the word prabhti, the
words mdu (soft), laghu (light), guru (heavy), pthu (broad) and so on
are included.
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 priyaharaye riyai (unto the goddess of fortune for whom Hari is dear) and priyaviave riyai (unto the goddess of fortune for whom Viu is dear).
216 / lamaIsTayaAeicataur"Aeistas$a{catas$a{ ivaSNAuBa(AE /
216. lakm-sthayos tri-caturos tis-catas viubhaktau
lakm-sthayooccuring in the feminine gender; tri-caturoof the words tri
(three) and catur (four); tis-catasthe replacements tis and catas;
viubhaktauwhen a viubhakti follows.
When the words tri and catur are used in the feminine gender, they are
replaced by tis and catas respectively, provided a viubhakti follows.
AmtaIn this stra, the word tis-catas is a samhra-dvandva-samsa, thus it
is neuter and singular. Why do we say provided a viubhakti follows? Consider
tritvam and catuayam. Due to the modifier lakm-sthayo, when we have the
vigraha (separation of the constituent words of a compound word) priys tisro
yasya (for whom three (feminine) are dear), the replacement certainly takes
place even though the samsa is in the masculine gender. Thus we get priya-tis
<1.1>, priya-tisrau <1.2>, priya-tisra <1.3>, priya-tisr <3.1>, priya-tisre
<4.1>, priya-tisra <5.1>, and so on.1
217 / itas$a{cataaAe r": s$avaeRre" /
217. tis-catasro ra sarvevare
tis-catasroof the words tis and catas; rathe replacement ra-rma;
sarvevarewhen a sarvevara follows.
The of the words tis and catas2 becomes r when a viubhakti
beginning with a sarvevara follows3.
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.
2
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
3
In this regard, one should remember the maxim pratyaya-varena tad-dir ghyate (vtti 195).
pacam
ah
saptam
bahuvacana
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.
Indicator; An expression or rule that implies something more than what is directly said by the rule
itself.
eka-
dvi-
bahu-
tty
gopy
caturth
gopyai
pacam
gopy
ah
saptam
sambodh
ana
gopy
gopym
vacana
gopyau
gopyau
gopbhy
m
gopbhy
m
gopbhy
m
gopyo
gopyo
gopi
gopyau
pratham
dvity
vacana
gop
gopm
vacana
gopya
gop
gopbhi
gopbhya
gopbhya
gopnm
gopu
gopya
Words like nad (river), mah (the earth), and so on are declined in the same
way, as is the word sakh (female friend):
sakh + s[u] (202) sakh <1.1>.
sakh + au (59) sakhyau <1.2>.
The paribh nmno grahae liga-viiasypi grahaam (vtti 56) is not
applicable in this case. When []i is applied we get sakhym <7.1>:
sakh + []i (215) sakh + [p] + []i (59) sakhy + []i (197)
sakhy + m (46) sakhym <7.1>.
Similarly, the change to -rma (by stra 264) doesnt take place in regards to the
word su-path (having good roads). Because of the modifier trivikramt (in
stra 202) 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 <4.1> or ati-gopaye <4.1>,
and so on.
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 tadadhihnatvd 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 () and we get the word gop (cowherd
woman).
Someone may ask, In he gopi <8.1>, why isnt there govinda by harer govindo
jasi viu buddhe ca (181)? Jva Gosvm answers this with the sentence
beginning atra. If govinda were applicable in this case then the rule ordaining
vmana when buddha follows (stra 212) would not have been made as it would
be only a meaningless concoction, rather a stra like gopy govindo buddhe (a
gop takes govinda when buddha follows) would have been made.
Someone may argue, In regards to sakh <1.1>, sakhyau <1.2> and so on, why
arent the aforesaid grammatical operations like [c] and vndra applied by
the maxim nmno grahae liga-viiasypi grahaam? Jva Gosvm answers
this doubt with the sentence beginning atra. The paribh is not applicable
because of the following prohibition found in Ktyyanas Vrttika: vibhaktau ligaviigrahaam (the rule of liga-viia is not employed when the viaya is a
vibhakti (viubhakti)). The paribh applies when sandhi and so on, or
taddhita pratyayas and so on are the viaya, but not when a vibhakti is the
viaya. Similarly, because the rule of liga-viia is not applicable, the word supath doesnt undergo the change to -rma by pathy-dnm i-rmasyrma
kasthne (264). The word su-path is formed by applying the taddhita
pratyaya a at the end of the samsa su-pathi by k-pathi-purapa () and by
subsequently applying [p].
The modifier trivikramt (in stra 202) informs us that [p] can also exist in a
vmana form. The vigraha of the word ati-gopi is gopm atikrnta (he who
surpasses a gop). The word ati-gopi is a ka-purua-samsa formed by atydayo dvityay (), which becomes vmana by gor pa pa a
cntasypradhnasya vmana (). In the feminine gender, the vigraha of the
word ati-gopi is gopm atikrnt (she who surpasses a gop).
219 / @vaItanaItar"IlamaI"IDaIaINAAmauNAAid"naA /
zAbd"AnaAM tau BavatyaeSaAM s$aulaAepaAe na k(d"Acana //
219.
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; abdnm
of the words; tubut; bhavatiis; emof these; su-lopadeletion of s[u]; na
not; kadcanaever.
But the udi words av, tantr, tar, lakm, hr, dh, and r never
undergo deletion of s[u].
This use of the third case is described in viea-lakat tty (1020), a stra which other
grammarians previously formulated as upalakae tty.
2
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
3
In this regard, one should remember the maxim pratyaya-varena tad-dir ghyate (vtti 195).
ekavacana
str
striyam /
strm
dvivacana
striyau
striyau
tty
striy
caturth
striyai
pacam
striy
ah
saptam
sambodh
ana
striy
striym
strbhy
m
strbhy
m
strbhy
m
striyo
striyo
stri
striyau
bahuvacana
striya
striya /
str
strbhi
strbhya
strbhya
strm
stru
striya
But in the masculine gender, when the word str takes a secondary role, we get
ati-stri <1.1>:
ati-stri + s[u] (155) ati-stri <1.1>.
The rule of tad-anta1 includes the phrase nmn tu kvacit. In this regard,
Ktantra-vistara says due to the usage of the word kvacit, the of the word str
is replaced by iy, except when govinda, n, n[u], or au[c] are applicable. It also
says but the other opinion (not quoted here) is not in line with the Mah-bhya
and so on.
1
The rule of tad-anta as given in vtti 213 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).
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.
The vigraha of the word ati-stri is ati-krnta striyam (he who surpasses a
woman). The replacement of the of the word str with iy also applies to a word
ending with str, such as ati-stri, except when govinda, n, n[u], or au[c] are
applicable. It should be known that the opinion of the Ktantra-vistara is also the
opinion of Jva Gosvm because it is corroborated by the Mah-bhya. The
vigraha of the word ati-stri in the feminine gender is ati-krnt striyam (she who
surpasses a woman). The word pake here means in the case that [p] is
applied. In the other case the forms are like those of the masculine gender when
the vis follow.
SaodhinDhtor d-tor iy-uvau sarvevare bahulam (195) 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 () and
[k]vi[p] is deleted by kevalasya pratyaya-ver hara (). Thus we get the word r.
Similarly, the dh of the word pradh in the next vtti is irregularly formed by
applying [k]vi[p] to the dhtu dhyai cintym (1P, to think, meditate). Thus the
rule dhtor d-tor iy-uvau sarvevare bahulam (195) also applies there.
221 / naeyauvsTaAnaM gAAepaI , iyaM ivanaA , va{iSNASvaAima ca vaA /
221. 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 is liable to undergo 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 bhrprabhtaya ca. bhr bhruvau bhruva. eva su-bhr. buddhe vmana iti kecit
ki ca, aniy-uv pact-pustve pi gop-sajm hu. tato bahu-preyasabda asa vin pusy api gop-abda-vat. evam ati-lakm lakm-abdavat. avayava-str-viayatvt siddham iti bhyam. -pratyaynta-vta-pramvat iti tu prakriy-kra. bahu-preyasr iti gauatvn na sor hara. viu
gop-sajatva ca na iti vistara. idam apinyam. tath gopm icchatti
kyann-antt kvipi gop ka. sau gop-vat, as-paryanta dhtu-vat, punar
gop-vat. vmanatve tu gop-sajatva necchanti. sakhm atikrntasya
atisakher iti bhyam. aniyuvm iti kim? ati-riye gop-saghya. kacit tv
atrpcchati. --rmayor asvbhvika-lakmtve goptva na; viva-nye riyai.
mt-abda pit-vat. mt mtarau mtara. asi tu mt. svas-abda
kart-vat. svas svasrau svasra. asi tu svas. rai-abda striym apty eke
iti kra-svm. tena prva-vat. go-abda prva-vat. dyo-abdo go-vat. naur
glau-vat. iti sarvevarnt lakm-lig.
Vtti r + []e (two options by 221):
1) (r is a gop, 215) r + [p] + []e (195) riy + e (55) riyai
<4.1>.
2) (r isnt a gop, 195) riy + e riye <4.1>.
r + bhym rbhym <4.2>.
r + bhyas (155) rbhya <4.3>.
r + []as[i] (two options by 221):
1) (r is a gop, 215) r + [p] + []as[i] (195) riy + as (46) riys
(155) riy
<5.1>.
2) (r isnt a gop, 195) riyas (155) riya <5.1>.
r + []as (two options by 221):
1) (r is a gop, 215) r + [p] + []as (195) riy + as (46) riys
(155) riy
<6.1>.
2) (r isnt a gop, 195) riyas (155) riya <6.1>.
r + os (195) riyos (155) riyo <6.2>.
r + m (two options by 221):
1) (r is a gop, 167) r + n[u] + m rnm (173) rm <6.3>.
2) (r isnt a gop, 195) riym <6.3>.
r + []i (two options by 221):
1) (r is a gop, 215) r + [p] + []i (195) riy + []i (197) riy +
m (46) riym <7.1>.
2) (r isnt a gop, 195) riyi <7.1>.
r + os (195) riyos (155) riyo <7.2>.
ekavacana
r
riyam
riy
riyai /
riye
riy /
riya
riy /
riya
riym /
riyi
r
dvivacana
riyau
riyau
rbhy
m
rbhy
m
rbhy
m
bahuvacana
riya
riya
rbhi
rbhya
rbhya
riyo
rm /
riym
riyo
ru
riyau
riya
eka-vacana
pratham
dvity
bhr
bhruvam
tty
caturth
pacam
ah
saptam
sambodh
ana
bhruv
bhruvai /
bhruve
bhruv /
bhruva
bhruv /
bhruva
bhruvm /
bhruvi
bhr
dvivacana
bhruvau
bhruvau
bhrbhy
m
bhrbhy
m
bhrbhy
m
bahu-vacana
bhruva
bhruva
bhrbhi
bhrbhya
bhrbhya
bhruvo
bhrm /
bhruvm
bhruvo
bhru
bhruvau
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
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.
When there is pacd-yoga1 of the word pra with the word dh the vigraha is
prak dh (eminent intelligence), and the forms are pra-dh <1.1>,
pradhiyau <1.2>, and pradhiya <1.3>:
pra-dh + s[u] (219) pra-dhs (155) pra-dh <1.1>.
pra-dh + au (195) pra-dhiyau <1.2>.
pra-dh + [j]as (195) pra-dhiyas (155) pra-dhiya <1.3>.
When []e is applied, the form is pradhiyai <4.1> or pradhiye <4.1>:
pra-dh + []e (two options by 221):
1) (pra-dh is a gop, 215) pra-dh + [p] + []e (195) pra-dhiy + e
(55) pra-dhiyai
<4.1>.
2) (pra-dh isnt a gop, 195) pra-dhiy + e pra-dhiye <4.1>.
In this connection, the change to y (by stra 196) prescribed in Rmacandra
caryas Prakriy-kaumud is a bhrama (see vtti 75) because there is no yoga
with a gati or kraka. In his own opinion, the words headed by pra are called gati
only when they are compounded with a kriy. But those who are not followers of
Pini say that even when there is yoga with a mere avyaya (like pra and so on),
the change to y takes place. Given that the word punar-bh, which denotes a remarried woman, is always feminine, we get the form he punar-bhu <8.1>:
punar-bh + s[u] (212) punar-bhu + s[u] (172) punar-bhu <8.1>.
It should be stated that sometimes the change to (by stra 173) takes place
even though the n is situated in a different viupada than the r, , or -dvaya:
punar-bh + m (167) punar-bh + n[u] + m punar-bhnm
(173)
punar-bhm <6.3>.
1
Compounding (yoga) two words together after (pact) the sv-dis have been applied.
Words like vadh (wife, woman) are declined like the word lakm:
vadh + s[u] vadhs (155) vadh <1.1>.
vadh + au (60) vadhvau <1.2>.
vadh + [j]as (60) vadhvas (155) vadhva <1.3>.
vadh + s[u] (212) vadhu + s[u] (172) vadhu <8.1>.
pratham
dvity
ekavacana
vadh
vadhm
tty
vadhv
caturth
vadhvai
pacam
vadhv
ah
saptam
sambodh
ana
vadhv
vadhvm
dvivacana
vadhvau
vadhvau
vadhbhy
m
vadhbhy
m
vadhbhy
m
vadhvo
vadhvo
vadhu
vadhvau
case
bahuvacana
vadhva
vadh
vadhbhi
vadhbhya
vadhbhya
vadhnm
vadhu
vadhva
ekavacana
mt
mtaram
mtr
dvivacana
mtarau
mtarau
mtbhy
bahuvacana
mtara
mt
mtbhi
caturth
mtre
pacam
mtu
ah
saptam
sambodh
ana
mtu
mtari
m
mtbhy
m
mtbhy
m
mtro
mtro
mta
mtarau
mtbhya
mtbhya
mtm
mtu
mtara
tty
svasr
caturth
svasre
pacam
svasu
ah
saptam
sambodh
ana
svasu
svasari
dvivacana
svasrau
svasrau
svasbhy
m
svasbhy
m
svasbhy
m
svasro
svasro
svasa
svasrau
case
pratham
dvity
ekavacana
svas
svasram
bahuvacana
svasra
svas
svasbhi
svasbhya
svasbhya
svasm
svasu
svasra
Kra Svm says that some say the word rai is also used in the feminine gender.
In that case the declension is the same as before. Similarly, 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 na ceyasy ptmbare () prohibits the word bahu-preyas
from becoming vmana. We say except for when []as follows because since the
word bahu-preyas is masculine, the davatra becomes trivikrama and the s
becomes n in accordance with the maxim yvat sambhavas tvad vidhi (vtti
194). Because the word ati-lakm doesnt end in [p] (see Amta 219) it doesnt
become vmana by gor pa pa a cntasypradhnasya vmana (). The
sentence beginning vmanatve tu means but the ancients 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. The sakh in the word
ati-sakhi (from the Mah-bhyas example ati-sakhe <6.1>) has become
vmana by gor pa pa a cntasypradhnasya vmana (). The pratyaya
[]a, which is applied at the end of samsa, is prohibited by sv-atibhym (). The
word ati-sakhi is declined like the word hari, not like the word sakhi, because the
rule of liga-viia is not applicable here. The word r undergoes a change to iy
by dhtor d-tor iy-uvau sarvevare (195) 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 196
The place of insertion for anything that has the indicatory letter m is
after the final sarvevara.
226 / @ntyaAtpaUvaRvaNAR: o"vas$aMa: /
226. antyt prva-vara uddhava-saja
antytthan the last vara; prva-varathe previous vara; uddhava-saja
called uddhava.
The vara which comes before the last vara is called uddhava.
upadh iti prca.
VttiThe ancients called it upadh.
AmtaThe word uddhava is formed by applying the kt pratyaya a[l] after ud +
hu vahnau dne. The rimad-bhgavatam (10.46.1) described Uddhava as
follows:
r-uka uvca
vn pravaro mantr
kasya dayita sakh
iyo bhaspate skd
uddhavo buddhi-sattama
ukadeva Gosvm said: The supremely intelligent Uddhava was the best
counselor of the Vi dynasty, a beloved friend of Lord r Ka and a direct
disciple of Bhaspati.
227 / @apaANx"vaA: izA k{(SNAsTaAnas$aMaA: /
227. abrahma-pav i ca ka-sthna-saj
a-brahma-pavthe pavas, except when they are in brahma-liga; i
[]i; caand; ka-sthna-sajcalled kasthna.
The pavas, except when they are in brahma-liga, and []i are called
kasthna.
ghu-saj ity eke, sarvanma-sthna-saj ity anye.
VttiSome called it ghu and other called it sarvanma-sthna.
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 anye refers to
Pini and others. The word sthna means dhma (abode). Thus the word
kasthna refers to Kas holy abode, Vndvana.
228 / naAntaDaAtauvaijaRtas$aAntas$ats$amah"d"paAmau"vasya iaiva(ma:
k{(SNAsTaAnae , bauM" ivanaA /
228. 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 dhtus1,
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.
nntasya dhtu-varjita-snta-sat-sagasya mahata apa ceti viccheda. gokulni.
eva dvityym. ttydau puruottama-vat. buddha-sthnyatvd am api
buddha-sajahe gokula. eva kula-phala-mldaya.
VttiThe breaku of the samsa nnta-dhtu-varjita-snta-sat-saga-mahadapm is nntasya dhtu-varjita-snta-sat-sagasya mahata apa ca.
gokula + [j]as (223) gokula + []i (224) gokula + n[um] + i (225)
gokulan + i
(228) 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] (222) gokula + am (172) gokula <8.1>.
pratham
dvity
ekavacana
gokulam
gokulam
tty
gokulena
case
dvivacana
gokule
gokule
gokulbhy
m
bahuvacana
gokulni
gokulni
gokulai
In this regard, one should remember that, in the Nma-prakaraa, a dhtu refers to a word whose
kt pratyaya has been deleted, that is to say a word which is formed by applying the kt
pratyayas [k]vi[p] or []vi. See vtti 195 and Amta 195.
caturth
gokulya
pacam
gokult
ah
saptam
sambodh
ana
gokulasy
a
gokule
gokula
gokulbhy
m
gokulbhy
m
gokulebhy
a
gokulebhy
a
gokulayo
gokulnm
gokulayo
gokuleu
gokule
gokulni
Words like kula (family), phala (fruit, result), and mla (root, origin) are
declined in the same way.
AmtaBecause of the general mention of a word ending in na-rma, both the
na-rma 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 225 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
285).
229 / $d"yasya $u"Sau vaA , zAISaRsya zAISaRna, vaetyaeke( /
229. hdayasya hd yaduu v, rasya ran vety eke
hdayasyaof the word hdaya (heart); hdthe replacement hd; yaduu
when 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 (223) hdaya + []i (two options by 229):
eka-vacana
hdayam
hdayam
hdayena /
hd
hdayya /
hde
hdayt /
hda
hdayasya /
hda
hdaye / hdi
dvi-vacana
hdaye
hdaye
hdaybhym /
hdbhym
hdaybhym /
hdbhym
hdaybhym /
hdbhym
bahu-vacana
hdayni
hdayni / hndi
hdayai / hdbhi
hdayebhya /
hdbhya
hdayebhya /
hdbhya
hdayayo / hdo
hdaynm / hdm
hdayayo / hdo
hdayeu / htsu
hdaye
hdayni
hdaya
eka-vacana
ram
ram
rea /
r
rya /
re
pacam
rt / ra
ah
rasya /
dvi-vacana
re
re
rbhym /
rabhym
rbhym /
rabhym
rbhym /
rabhym
rayo / ro
bahu-vacana
ri
ri
rai / rabhi
rebhya /
rabhya
rebhya /
rabhya
rm /
The change to viucakra by stra 230 is done instead of the change to by stra 173, because
stra 230 is a later rule. Jva Gosvm will personally say this in vtti 537.
saptam
sambodh
ana
ra
re / ri /
rai
ra
irm
rayo / ro
reu / rasu
re
ri
By jary jaras v sarvevare (213) 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] (222) nirjara + am (two options by 213):
1) (jara is replaced by jaras) nirjarasam <1.1>.
2) (jara isnt replaced by jaras, 156) nirjaram <1.1>.
nirjara + au (two options by 213):
1) (jara is replaced by jaras) nirjaras + au (209) nirjaras <1.2>.
2) (jara isnt replaced by jaras, 209) nirjara + (48) nirjare <1.2>.
It is considered that the substitution of jaras takes place before the application of
n[um].
AmtaThe words ubhayatrpi mean in the case that the replacement is made
and in the case when the replacement is not made. In the case that the
replacement is made, n[um] is not applied because the word nirjaras doesnt end
in a sarvevara or a vaiava. Someone may argue, When we have nirjara + []i,
n[um] will be applied regardless of whether the replacement is or isnt made.
Thus, because n[um] is nitya, it should be applied first (before the replacement).
This faulty understanding is dispelled by Kik as follows: numo vidhnj jarasdeo bhavati vipratiedhena (because there is conflict of two rules, the
substitution of jaras is done before the application of n[um]). If n[um] were
applied first, the substitution of jaras wouldnt be possible as n[um] would be
interrupting. Therefore, by the maxim viricito viur balavn, viuta sarvavirici (a viu is stronger than a virici, but a sarva-virici (the replacement of a
whole word) is stronger than a viu), the substitution of jaras should be done
first. Thus there is no contradiction.
230 / @ivaSNAupad"Antasya nasya masya ca ivaSNAucaM( vaESNAvae /
230. aviupadntasya nasya masya ca viucakra vaiave
a-viupada-antasyanot at the end of a viupada; nasyaof na-rma; masya
of ma-rma; caand; viucakramthe replacement viucakra; vaiave
when a vaiava follows.
In this regard, one should recall the explanation given in vtti 213.
Vtti
dadhi + s[u] (231) 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 arma, the viubhaktis s[u] and am undergo mahhara. Since the deleted am is
not sthni-vat 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 222. The
meaning of the phrase tatrkarat is as follows: If, after a neuter word ending in
a-rma, am was supposed to undergo mahhara, then this rule should have been
made previously to comply with the promise asiddha-rpa na tyjyam (43). Thus,
because it wasnt made previously, it doesnt apply there. Therefore this stra
only applies to neuter words other than those that end in a-dvaya.
232 / aezAAntaAaufs$avaeRre" , na tvaAima /
232. 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.
u-kv itau. dadhin dadhni. punas tadvat.
VttiThe u and k are indicatory letters.
dadhi + au (209) dadhi + (232) dadhi + n[uk] + dadhin +
dadhin
<1.2>.
dadhi + [j]as (223) dadhi + []i (232) dadhi + n[uk] + []i dadhin
+ i (228)
dadhni <1.3>.
The declension is the same again in the second case.
AmtaThis rule only applies in relation to viubhaktis, and not elsewhere.
Thus it doesnt apply in the case of the neuter word madhu + the tasyedam
taddhita pratyaya keava []a mdhavam.
1
In this regard, one should remember the maxim pratyaya-varena tad-dir ghyate (vtti 195).
SaodhinIn this regard, one should remember the following information from
vtti 167: 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.
233 / d"iDa@isTas$aifTa@iazAbd"AnaAimar"Amasya @nq%Aid"s$avaeRre" /
233. 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; an
the replacement an; -di-sarvevarewhen any viubhakti beginning with a
sarvevara1, 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.
234 / @k{(SNAsTaAnas$avaeRr"Ae BagAvats$aMa: , tai"tae ya /
234. akasthna-sarvevaro bhagavat-saja, taddhite ya ca
a-kasthna-sarvevaraa sarvevara that is not a kasthna; bhagavatsajacalled bhagavat; taddhiteamong the taddhita pratyayas; yayarma; 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.
atra pinyn prakter bha-saj.
VttiIn this regard, the followers of Pini say that the prakti is called bha.
AmtaBecause of the word ca, a taddhita pratyaya beginning with a sarvevara
is also called bhagavat. According to the followers of Pini, only that prakti after
which a bhagavat is ordained is called bha.
235 / vamas$ats$ah"InasyaAnaAe'r"Amah"r"Ae BagAvaita , na tau yae ,
wRx~YaAestau vaA /
235. va-ma-sat-saga-hnasyno -rma-haro bhagavati, na tu ye, -yos tu v
In this regard, one should remember the maxim pratyaya-varena tad-dir ghyate (vtti 195).
eka-vacana
pratham
dvity
dadhi
dadhi
tty
dadhn
caturth
dadhne
pacam
dadhna
ah
dadhna
dadhni /
dadhani
saptam
sambodh
ana
dadhi / dadhe
dvivacana
dadhin
dadhin
dadhibhy
m
dadhibhy
m
dadhibhy
m
dadhno
bahuvacana
dadhni
dadhni
dadhibhya
dadhibhya
dadhnm
dadhno
dadhiu
dadhin
dadhni
dadhibhi
The words asthi, sakthi and aki are declined in the same way. In the masculine
gender we get ati-dadhn goplena (by a gopla who surpasses yogurt), the
vigraha of the word ati-dadhn <3.1> being atikrnta dadhi yena, and in the
feminine gender we get atidadhn goply (by a gopl who surpasses yogurt),
the vigraha of the word ati-dadhn <3.1> being atikrnta dadhi yay. The word
dadhi is accepted only when it is naturally neuter. Thus when we have the word
dadhi, a word which is naturally masculine and which means dadhti (one who
holds), we get tena dadhin (by he who holds). Why (in stra 233) do we say irmasya? Consider padmkea <3.1>. Now we begin the declension of the word
vri (water):
vri + s[u] (231) vri <1.1>.
ekavacana
vri
vri
tty
vri
caturth
vrie
pacam
vria
ah
saptam
sambodh
ana
vria
vrii
vri /
vre
dvivacana
vri
vri
vribhy
m
vribhy
m
vribhy
m
vrio
vrio
vri
bahuvacana
vri
vri
vribhi
vribhya
vribhya
vrm
vriu
vri
eka-vacana
pratham
dvity
madhu
madhu
tty
madhun
caturth
madhune
pacam
madhuna
ah
saptam
sambodh
ana
madhuna
madhuni
madhu /
madho
dvivacana
madhun
madhun
madhubhy
m
madhubhy
m
madhubhy
m
madhuno
madhuno
bahuvacana
madhni
madhni
madhubhy
a
madhubhy
a
madhnm
madhuu
madhun
madhni
madhubhi
In this regard, one should remember the maxim pratyaya-varena tad-dir ghyate (vtti 195).
priya-riy <3.1> (like the masculine form achieved by stra 195) or priya-ri
(the neuter form achieved by stras 237, 232, and 173), and so on.
239 / WWesTaAnae wr"Ama: , @Ae@AEsTaAnae or"AmaAe vaAmana: syaAta, /
239. 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; syt
should be.
The vmana for e and ai is i-rma, and the vmana for o and au is urma.
ka-ri ka-ri ka-ri. ka-ry ka-ri. eka-dea-viktam ananyavatka-rbhym. ka-rym, sa-bhor anyatra ntvamka-rm.
mo ka-r ka-rm ity eva jumara-matam. mi tu ka-rm
ity evojjvala-datta-matam. ye viujandi-viubhakti-mtre py tva tem
api sannipta-lakaatvena ntvam iti prakriy-krea tan na ghtam.
sannipta-lakaa vakyate.
su-dyo-abdasyasu-dyu su-dyun su-dyni. dausu-dyav su-dyun.
he su-dyo he su-dyu. kartpthak-vidhnena brahma-kryasya balavattvn na
vndra, kart karti. daukartr kart. he karta he kart. eva
priya-krou priya-kroun priya-kroni. atrpi t-bhva iti tasy
bhrama. t-bhvt prva vipratiedhena num-nuau bhavata iti kik.
paratvn num kro-bhvo bdhyate iti pada-candrik. gama-vidhir
balavn iti ktantro vistara ca. priys tisro yasmin gokule tat priya-tri.
mahharatve pi tis-bhva kikdau dyatepriya-tis. yady eva tarhi
viubhaktv ity asya pratyudharaa tu tritvam iti taddhitdv eva jeyam.
priya-tis priya-tisi. priya-tisr priya-tis. asi-asopriya-tisra, ravidhnasya nityatvt. eva priya-catas. vistara-kras tu vikalpayati. tena priyatri priya-catur ity api. snv-di-abdn svata eva dvi-ligat, snune snave.
snu prastha snur astriym ity amara. madhu-abdnantaram evam ambusnv-daya iti prakriy tu cinty. iti sarvevarnt brahma-lig
Vtti ka-rai + s[u] (237, 239) ka-ri + s[u] (231) ka-ri <1.1>.
ka-rai + au (237, 239) ka-ri + au (209) ka-ri + (232)
ka-ri + n[uk] +
ka-rin + ka-rin (173) ka-ri
<1.2>.
ka-rai + [j]as (237, 239) ka-ri + [j]as (223) ka-ri + []i
(232) ka-ri + n[uk] + i ka-rin + i (228) ka-rni (173) ka-ri
<1.3>.
ka-rai + [] (237, 239) ka-ri + [] (two options by 238):
One should remember that this argument is in regard to the opinion of those who say the change
to should take place even when a mere viubhakti beginning with a viujana follows. Thus
n[uk] and n[um] would be causes for the change to .
su-dyo + au (237, 239) su-dyu + au (209) su-dyu + (232) sudyu + n[uk] + su-dyun + su-dyun <1.2>.
su-dyo + [j]as (237, 239) su-dyu + [j]as (223) su-dyu + []i (232)
su-dyu + n[uk] + i su-dyun + i (228) su-dyni <1.3>.
su-dyo + [] (237, 239) su-dyu + [] (two options by 238):
1) (declined like a puruottama, nimittpye naimittikasypy apya) sudyo + []
(65) su-dyav <3.1>.
2) (not declined like a puruottama, 232) su-dyu + n[uk] + su-dyun +
su-dyun
<3.1>.
su-dyo + s[u] (237, 239) su-dyu + s[u] (two options by 236):
1) (govinda is done) su-dyo + s[u] (172) su-dyo <8.1>.
2) (govinda isnt done, 172) su-dyu <8.1>.
When the word kart (doer) is used in the neuter gender, its forms are as
follows:
kart + s[u] (231) kart <1.1>.
Because the brahma-krya (stra 232) is stronger since it is ordained separately,
the change to vndra by stra 203 doesnt take place:
kart + au (209) kart + (232) kart + n[uk] + kartn +
kartn (173) kart <1.2>.
kart + [j]as (223) kart + []i (232) kart + n[uk] + i kartn + i
(228)
kartni (173) karti <1.3>.
kart + [] (two options by 238):
1) (declined like a puruottama, 61) kartr <3.1>.
2) (not declined like a puruottama, 232) kart + n[uk] + kartn +
kartn (173) kart <3.1>.
kart + s[u] (two options by 236):
1) (govinda is done) kartar + s[u] (202) kartar (155) karta <8.1>.
2) (govinda isnt done, 172) kart <8.1>.
case
eka-vacana
dvi-vacana
pratham
dvity
kart
kart
kart /
kartr
kart
kart
bahuvacana
karti
karti
kartbhym
kartbhi
tty
caturth
pacam
ah
saptam
sambodh
ana
karte /
kartre
karta /
kartu
karta /
kartu
karti /
kartari
kart / karta
kartbhym
kartbhya
kartbhym
kartbhya
karto /
kartro
karto /
kartro
kart
kartm
kartu
karti
Kik, due to Pinis stra vipratiedhe para kryam (Adhyy 1.4.2) only
n[um] and n[u] which are later operations are applied, and the change to t is
not not applied. In the opinion of Pada-candrik because n[um] is a later rule it is
applied in accordance with the maxim prva-parayo para-vidhir balavn (vtti
59). In the opinion of Ktantra-vistara, the application of n[uk] is stronger in
accordance with the maxim viricito viur balavn (vtti 220). Thus all of these
opinions prove our opinion and dismiss the opinion of Prakriy-kaumud.
In our opinion, because a grammatical operation caused by a pratyaya is not
applied when there is mahhara of that pratyaya, the form is just priya-tri <1.1> /
<2.1>. In other words, only when a viubhakti follows is it desirable that the
words tri and catur become tis and catas if they are in the feminine gender.
Even if as a part of a samsa they are in the feminine gender, the change is
desirable (for instance priys tisro yasmin gokule tat priya-tri), but not when they
are in any other gender. The missing words in the phrase asi-aso priya-tisra
are puruottama-vattva-pake (in the case that the declension is like that of a
puruottama). In the other case the form is priya-tisa. Someone may wonder,
In priya-tisra why wasnt u[c] applied by -rmato asi-asor asya uc (201)?
Jva Gosvm answers this with the phrase ra-vidhnasya nityatvt. The change
to r (by stra 217) is applied regardless of whether u[c] is applied or not.
Therefore stra 217 is nitya and thus it is stronger and is applied first (after which
there is no scope for stra 201). Someone may argue, In vtti 217 it was said
that the rule is an apavda of govinda, trivikrama, and u[c] (but not n[uk])
therefore u[c] is anyway not applied. Why then does Jva Gosvm bother
speaking the phrase ra-vidhnasya nityatvt here? The answer is that this phrase
forms the totality of the siddhnta. The word madhu is neuter while the words
headed by snu are both neuter and masculine. Therefore the statement of
Prakriy-kaumud is false.
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 narma are applied. For further details consult vtti 550.
In this regard, one should remember that, in the Nma-prakaraa, a dhtu refers to a word whose
kt pratyaya has been deleted, that is to say a word which is formed by applying the kt
pratyayas [k]vi[p] or []vi. See vtti 195 and Amta 195.
pratyacau
pratyacau
Why doesnt the change to ka-varga by stra 243 take place in tac aure (vtti
103) and bhavagc ra (vtti 112)? Due to the very fact that that rule was not
made back then.
245 / @caAe'r"Amah"r"Ae BagAvaita , paUvaRsya iaiva(ma /
245. aco -rma-haro bhagavati, prvasya trivikrama ca
acaof the word ac (going); a-rma-haradeletion of a-rma; bhagavati
when a bhagavat follows; prvasyathe preceding vara; trivikrama
trivikrama; caand.
The a of ac is deleted when a bhagavat follows, and the preceding vara
becomes trivikrama.
ekavacana
pratya
pratyaca
m
tty
pratc
caturth
pratce
pacam
pratca
ah
pratca
dvivacana
pratyacau
bahuvacana
pratyaca
pratyacau
pratca
pratyagbhy
m
pratyagbhy
m
pratyagbhy
m
pratco
pratyagbhi
pratyagbhy
a
pratyagbhy
a
pratcm
saptam
sambodh
ana
pratci
pratco
pratyaku
pratya
pratyacau
pratyaca
In the stra beginning ca-vargasya (stra 243) the mention of a vaiava is solely
for the sake of dhtus and it suggests that other stras also apply to dhtus. The
word prc (eastern, previous) is declined in the same way as pratyac. When
[]as follows, the word pitrac (bending towards the father) becomes pitca
<2.3> by stra 245:
pitrac + []as (245) pitc + as pitcas (155) pitca <2.3>.
The following statement of Prakriy-kaumud is a brahma because the adhikra
(carrying forward) of the word ananta has already ceased: anantasyaiva
trivikrama (only an ananta becomes trivikrama)1. Now we begin the declension
of the word tiryac (horizontal, an animal):
tiryac + s[u] (240, 225) tirya + n[um] + c + s[u] (202) tiryanc
(241)
tiryac (242) tirya (243) tirya <1.1>.
tiryac + au (240, 225) tirya + n[um] + c + au (241) tiryacau
<1.2>.
tiryac + [j]as (240, 225) tirya + n[um] + c + as (241) tiryacas
(155) tiryaca
<1.3>.
tiryac + am (240, 225) tirya + n[um] + c + am (241) tiryacam
<2.1>.
tiryac + au (240, 225) tirya + n[um] + c + au (241) tiryacau
<2.2>.
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 speaks the sentence beginning ca-vargasya. The
meaning of this is as follows: The para-nimitta vaiave mentioned in stra 243
is only in relation to dhtus, and this mention of a vaiava suggests that other
stras in the Nma-prakaraa also apply to dhtus. The word pitrac, which means
pitaram acati (one who bends towards the father), is formed by applying the
kt pratyaya [k]vi[p] after pit + the dhtu ac[u] gati-pjanayo.
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
1
If this were true then we could not make the form pitca <2.3>, rather we would only get
pitca <2.3> because -rma is not an ananta. Therefore, in showing the correct form, Jva
Gosvm is compelled to point out this fault.
ekavacana
tirya
tiryacam
tty
tirac
caturth
tirace
dvivacana
tiryacau
tiryacau
tiryagbhy
m
tiryagbhy
m
bahuvacana
tiryaca
tiraca
tiryagbhi
tiryagbhya
tiraca
tiraci
tiryagbhy
m
tiraco
tiraco
tiryagbhya
tiracm
tiryaku
tirya
tiryacau
tiryaca
pacam
tiraca
ah
saptam
sambodh
ana
tty
udc
caturth
udce
pacam
udca
ah
saptam
sambodh
ana
udca
udci
dvivacana
udacau
udacau
udagbhy
m
udagbhy
m
udagbhy
m
udco
udco
uda
udacau
case
pratham
dvity
ekavacana
uda
udacam
bahuvacana
udaca
udca
udagbhi
udagbhya
udagbhya
udcm
udaku
udaca
tty
kruc
caturth
kruce
pacam
kruca
ah
saptam
sambodh
ana
kruca
kruci
dvivacana
krucau
krucau
krubhy
m
krubhy
m
krubhy
m
kruco
kruco
kru
krucau
case
pratham
dvity
ekavacana
kru
krucam
bahuvacana
kruca
kruca
krubhi
krubhya
krubhya
krucm
kruu
kruca
Similarly, when the dhtu ac[u] gati-pjanayo (1P, to go; to worship) is used in
the sense of pj (worship), we get pratyaca <2.3> and prca <2.3>:
pratyac + []as pratyacas (155) pratyaca <2.3>.
prc + []as prcas (155) prca <2.3>.
The dhtu [o]vrasc[] chedane (6P, to cut) has a dental vara in its midsection
(sa-rma in this case). The o and are indicatory letters.
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 454. Regarding pratyaca <2.3>, the deletion of na-rma is prohibited by
ace pjy na-lopbhva (489). In this case neither n[um] nor the deletion of
the a of ac is applied since in stras 240 and 245 only the word ac, which is the
form of the dhtu ac[u] which has undergone deletion of na-rma, was used.
248 / s$asya zAvagARyaAegAe /
In this regard, one should remember that, in the Nma-prakaraa, a dhtu refers to a word whose
kt pratyaya has been deleted, that is to say a word which is formed by applying the kt
pratyayas [k]vi[p] or []vi. See vtti 195 and Amta 195.
2
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 105).
VttiThen, when the naimittika disappears, it again has a dental vara in its
midsection.
AmtaIn this regard, even though cha-rma becomes a-rma by chasya o
vasya h hariveau kvau kasri-vaiave ca (779), the further mention of charma in the current stra is for obtaining the forms pra (<1.1> form of
pracch[a] jpsym + t[l] or t[n]), praum (pracch[a] jpsym + tum[u]),
and so on. On the other hand the mention of the nimitta kasri-vaiave in
stra 779 is for obtaining the forms pa (<1.1> form of pracch[a] jpsym +
[k]ta), pavn (<1.1> form of pracch[a] jpsym + [k]tavat[u]), and so on.
Therefore the change to a-rma prescribed here only takes place when a
vaiava that is not a kasri follows.
Only 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 a-rma, and the nimitta is ca-rma.
The mention of a vaiava here is also for the sake of dhtus (see vtti 246). Why
do we say when the viaya is viupadnta? Consider daitya-vcau <1.2>.
Why do way when a vaiava follows? Consider vcati <acyuta 1.1 of
[o]vrac[] chedane>.
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 195. 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 (). 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 kvib-anta 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.
1
2
One will also notice that in vtti 247 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
(241) or sasya a ca-varga-yoge (248). Indeed, with the exception of the dhtus
anj[a] sage, vanj[a] parivage, ranj[a] rg, and bhanj[o] mardane all the
dhtus are listed in the Dhtu-pha 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 anusvrapacamau jhali dhtuu / sa-rma-ja a-rma ce ra-bhy us ta-varga-ja
(vtti 550). Another example of the same scenario is that in vtti 488 the dhtu is
listed as anc[u] gati-pjanayo, but later in strait is listed as ac and in the
Dhtu-pha it is listed as ac[u]. 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.
250 / s$k(Ae: s$ats$aAAehR"r"Ae ivaSNAupad"Antae vaESNAvae ca /
250. s-ko sat-sagdyor haro viupadnte vaiave ca
s-koof sa-rma and ka-rma; sat-saga-dyosituated at the beginning of a
sat-saga; haradeletion; viupada-antewhen the viaya is viupadnta;
vaiavewhen 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 246). 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 243 and 98, but then abhrkt is given again as a
counterexample of the phrase sat-sagdyo because, even though a vaiava
follows, k is not deleted as it is not at the beginning of the sat-saga rk.
In this regard, one should remember the maxim nimittpye naimittikasypy apya (vtti 245).
Here the nimitta is ca-rma and the naimittika is a-rma.
eka-vacana
dvi-vacana
pratham
daitya-v /
daitya-v
daitya-vcau
dvity
daitya-vcam
daitya-vcau
tty
daitya-vc
caturth
daitya-vce
pacam
daitya-vca
ah
daitya-vca
daitya-vco
daitya-vci
daitya-v /
daitya-v
daitya-vco
saptam
sambodh
ana
daityavbhym
daityavbhym
daityavbhym
daitya-vcau
bahuvacana
daityavca
daityavca
daityavbhi
daityavbhya
daityavbhya
daityavcm
daitya-vsu
daityavca
Now be begin the declension of the word jala-muc (shedding water, a cloud).
Although the deletion of s[u] could be accomplished by stra 242 alone, on the
strength of the mention of a viujana in stra 202 the deletion of s[u] takes
place by stra 202, and thus stra 250 is not applicable here.
jala-muc + s[u] (202) jala-muc (243) jala-muk (96) jala-mug
(252) jala-muk <1.1> or jala-mug <1.1>.
jala-muc + au jala-mucau <1.2>.
jala-muc + [j]as (155) jala-muca <1.3>.
jala-muc + bhym (246, 243) jala-muk + bhym (246, 96) jalamugbhym <3.2>.
The followers of Pini say that the words ac and so on which indicate pratyhra1
dont undergo the change to ka-varga and so on. Nor do the avyayas u[] and
na[], and nor do imitative words (anukaraas).
ac + s[u] (202) ac <1.1>.
ac + au acau <1.2>.
1
eka-vacana
dvity
yadu-r /
yadu-r
yadu-rjam
tty
yadu-rj
caturth
yadu-rje
pacam
yadu-rja
ah
saptam
sambodh
ana
yadu-rja
yadu-rji
yadu-r /
yadu-r
pratham
dvi-vacana
bahuvacana
yadu-rjau
yadu-rja
yadu-rjau
yadurbhym
yadurbhym
yadurbhym
yadu-rjo
yadu-rjo
yadu-rja
yadurbhi
yadurbhya
yadurbhya
yadu-rjm
yadu-rsu
yadu-rjau
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).
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. yuja pusi.
VttiThe word tvij (tu + ij) means tau yajati (one who sacrifices at the
proper time, a priest).
tvij + s[u] (202) tvij (253) tvik (96) tvig (252) tvik <1.1>
or tvig <1.1>.
tvij + au tvijau <1.2>.
dvity
ekavacana
tvik /
tvig
tvijam
tty
tvij
caturth
tvije
pacam
tvija
ah
saptam
sambodh
ana
tvija
tviji
tvik /
tvig
case
pratham
dvivacana
bahuvacana
tvijau
tvija
tvijau
tvigbhy
m
tvigbhy
m
tvigbhy
m
tvijo
tvijo
tvija
tvijau
tvigbhi
tvigbhya
tvigbhya
tvijm
tviku
tvija
Now we begin the declension of the word yuj (one who joins, a companion, a
pair) in the masculine gender:
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 249, this
stra blocks that and instead ordains a change to k.
SaodhinSraj is irregularly formed2 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 vacisvapi-yaj-dn sakaraa kapile (621) whereby the ya of yaj become i. Thus,
where sraj and tvij would usually undergo the change to by stra 249 since
1
2
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
See kruc-dadh-sraj-uiha ca kvib-ant ()
they are made from sj and yaj, this stra blocks that and instead ordains a
change to k.
254 / yaujaAe's$amastasya nauM k{(SNAsTaAnae , na tau s$amaADaAE /
254. yujo samastasya nu kasthne, na tu samdhau
yujaof the word yuj (kvib-anta form of the dhtu yuj); a-samastasyanot in
samsa; numthe gama n[um]; kasthnewhen a kasthna follows; na
not; tubut; samdhauin the sense of samdhi (meditation).
The word yuj takes the gama n[um] when a kasthna follows,
except when it is in samsa or used in the sense of samdhi.
atra sui iti tasy bhrama. yu yujau yuja. yugbhym. samastasya
samdhy-arthasya ca na numka-yuk ka-yug ka-yujau ka-yuja.
ka-yugbhym. yuk yug yujau. rja pusi
VttiIn this regard, Prakriy-kaumud is wrong in saying sui (when a su
follows).
yuj + s[u] (254, 225) yu + n[um] + j + s[u] (241) yuj + s[u] (202)
yuj
(242) yu (243) yu <1.1>.
yuj + au (254, 225) yu + n[um] + j + au (241) yujau <1.2>.
yuj + [j]as (254, 225) yu + n[um] + j + as (241) yujas (155)
yuja <1.3>.
yuj + bhym (246, 243) yugbhym <3.2>.
But the word yuj doesnt take n[um] when it is in samsa or used in the sense of
samdhi:
ka-yuj + s[u] (202) ka-yuj (243) ka-yug (252) kayuk <1.1> or
ka-yug <1.1>.
ka-yuj + au ka-yujau <1.2>.
ka-yuj + [j]as (155) ka-yuja <1.3>.
ka-yuj + bhym (246, 243) ka-yugbhym <3.2>.
yuj + s[u] (202) yuj (243) yug (252) yuk <1.1> or yug <1.1>.
Now we begin the declension of the word viva-sj (creator of the world):
viva-sj + s[u] (202) viva-sj (249) viva-s (251) viva-s
(252) viva-s <1.1> or viva-s <1.1>.
viva-sj + au viva-sjau <1.2>.
viva-sj + [j]as (155) 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] (246, 249) viva-s + su (246, 251) viva-s +
su (98) viva- ssu <7.3>.
Now we begin the declension of the word kasa-jit (the conqueror of Kasa):
kasa-jit + s[u] (202) kasa-jit (96) kasa-jid (252) kasa-jit
<1.1> or kasa-jid <1.1>.
kasa-jit + au kasa-jitau <1.2>.
kasa-jit + [j]as (155) kasa-jita <1.3>.
kasa-jit + bhym (246, 96) 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 228, then n[um] is applied by
stra 240, then s[u] is deleted by stra 202, and then the final vara of the satsaga is deleted by stra 242. The deletion of n by stra 260 certainly doesnt take
place here because of the following three reasons: (i) due to the very fact that
that rule is not made here, (ii) because of the future maxim kvacid antarage
krye kriyame tad-animitta bahiragam asiddha syt (vtti 260), and (iii)
because the word sarvevare in stra 232 suggests that the n of an gama is not
deleted when it is in a nma.
mahat[u] + s[u] (228) maht + s[u] (240, 225) mah + n[um] + t +
s[u]
(202) mahnt (242) mahn <1.1>.
mahat[u] + au (228) maht + au (240, 225) mah + n[um] + t +
au mahntau <1.2>.
ekavacana
mahn
mahnta
m
dvivacana
mahntau
bahuvacana
mahnta
mahntau
mahata
tty
mahat
caturth
mahate
pacam
mahata
ah
saptam
sambodh
ana
mahata
mahati
mahadbhy
m
mahadbhy
m
mahadbhy
m
mahato
mahato
mahan
mahntau
mahadbhi
mahadbhy
a
mahadbhy
a
mahatm
mahatsu
mahnta
Now we begin the declension of the word bhagavat[u] (the Supreme Personality
of Godhead):
AmtaThis is a niyama because, where all viujanas coming after r would
usually be deleted by stra 242, the deletion is limited only to s. Thus the j in rj
is not deleted by stra 242. In regards to the statement atva na, the followers
of Ktantra-vykaraa say there should only be a change to k, while others say
this is optional. The words marut (wind), bh-bht (maintainer of the earth),
vipacit (wise, expert), bhat (big), harit (green, direction), and so on are
declined like the word kasa-jit.
The order of applying the stras to form mahn <1.1> should be properly
understood. If n[um] were applied first by stra 240, then it would prevent the
uddhava from becoming trivikrama by stra 228. 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 (260)? Jva Gosvm
reconciles that doubt with the three reasons beginning with atrkart. If the n
should have been deleted here, then the rule of nmntasya nasya haro
viupadnte buddha vin (260) should have been ordained right here since the
rules proceed like the flow of the Gag. Thus, because it was not ordained here, it
doesnt apply in this case.
In regards to the second reason, here the deletion of n is antaraga because it is
sv-alprita while the deletion of the final vara of the sat-saga is bahiraga
because it is bahv-rita1. It will be described in vtti 863 that na-rmdi-haro
nsiddhas tug-di-vidher anyatra (the deletion of n and so on isnt asiddha in
regards to rules other than the rules of t[uk] and so on). It will become clear in
Amta 863 that the rules related to the sv-dis2 are included by the word di in
tug-di, and that the deletion of t and so on is included by the di in na-rmdi.
Thus n is not deleted because the deletion of t which is at the end of a sat-saga is
asiddha when it is time to apply the deletion of n.
In regards to the third reason, even if, in stra 232, 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 260, since, by stra 246, 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 232 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 228, 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 242 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 228, 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 (228).
256 / @tvas$antaAe"vasya iaiva(maAe bau"vaijaRtas$aAE , DaAtauM ivanaA /
256. atv-as-antoddhavasya trivikramo buddha-varjita-sau, dhtu vin
1
2
In this regard, one should remember that, in the Nma-prakaraa, a dhtu refers to a word whose
kt pratyaya has been deleted, that is to say a word which is formed by applying the kt
pratyayas [k]vi[p] or []vi. See vtti 195 and Amta 195.
eka-vacana
dvi-vacana
pratham
dvity
bhagavn
bhagavantam
bhagavantau
bhagavantau
bhagavadbhy
m
bhagavadbhy
m
bhagavadbhy
m
bhagavato
bhagavato
bahuvacana
bhagavanta
bhagavata
bhagavadbhi
bhagavadbh
ya
bhagavadbh
ya
bhagavatm
bhagavatsu
bhagavantau
bhagavanta
tty
bhagavat
caturth
bhagavate
pacam
bhagavata
ah
saptam
sambodh
ana
bhagavata
bhagavati
bhagavan /
bhago
ekavacana
bhavan
bhavanta
m
dvivacana
bhavantau
bahuvacana
bhavanta
bhavantau
bhavata
bhavadbhi
bhavadbhy
a
bhavadbhy
a
bhavatm
bhavatsu
bhavanta
tty
bhavat
caturth
bhavate
pacam
bhavata
ah
saptam
sambodh
ana
bhavata
bhavati
bhavadbhy
m
bhavadbhy
m
bhavadbhy
m
bhavato
bhavato
bhavan
bhavantau
Now we begin the declension of the word mura-math which means mura
mathnti (he who destroys the Mura demon):
mura-math + s[u] (202) mura-math (96) mura-mad (252) muramat <1.1> or
mura-mad <1.1>.
mura-math + au mura-mathau <1.2>.
The word ka-vid means ka vetti (one who knows Ka). In the
masculine gender it is declined as follows:
ka-vid + s[u] (202) ka-vid (252) ka-vit <1.1> or kavid <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] (202) su-pd (252) su-pt <1.1> or su-pd <1.1>.
AmtaEven though the word bhavat[u] (your good self) actually expresses
the madhyama-purua, a verb connected with it will take the prathama-purua
But in the case that the optional substitution of pad for pda is not done, we get pdnm <6.3>
as usual.
In this regard, one should remember that, in the Nma-prakaraa, a dhtu refers to a word whose
kt pratyaya has been deleted, that is to say a word which is formed by applying the kt
pratyayas [k]vi[p] or []vi. See vtti 195 and Amta 195.
change to harighoa; viupada-antewhen the viaya is viupadnta; sadhvowhen 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. eva tattva-budh-daya.
ja-varjeti kim? jabhjap jabhau jabha ity-di. eka-sarvevarasyeti kim? kyankvib-antasya dhtor dma-rudha, dma-rut. dhtu-padena dhtv-avayavo pi
ghyate. tena govindena bhtti ka-pratyaynto govinda-bha. tasya i-kvibantasya govinda-bhgovindha-p govinda-bhau govinda-bha. eva pura-bh
puhra-p. atra prakriy-kalpa-kik-vttayo vicry. kintu prakriyym
adhok govindha-p ca prana-pada bhavet. kalpe dma-rut jap ca. kikdau na
saaya. rjan, nnteti trivikrama, sor hara.
Vtti ka-budh + s[u] (202) ka-budh (259) ka-bhudh (96)
ka-bhud
(252) ka-bhut <1.1> or ka-bhud <1.1>.
ka-budh + au ka-budhau <1.2>.
ka-budh + [j]as (155) ka-budha <1.3>.
case
dvity
eka-vacana
ka-bhut / kabhud
ka-budham
tty
ka-budh
caturth
ka-budhe
pacam
ka-budha
ah
saptam
sambodh
ana
ka-budha
ka-budhi
ka-bhut / kabhud
pratham
dvi-vacana
bahu-vacana
ka-budhau
ka-budha
ka-budhau
kabhudbhym
kabhudbhym
kabhudbhym
ka-budho
ka-budho
ka-budha
kabhudbhi
kabhudbhya
kabhudbhya
ka-budhm
ka-bhutsu
ka-budhau
ka-budha
Words like tattva-budh (one who understands the truth) are declined in the
same way. Why do we say except ja-rma? Consider the declension of the word
jabh (one who yawns):
jabh + s[u] (202) jabh (96) jab (252) jap <1.1> or jab <1.1>.
jabh + au jabhau <1.2>.
The stras of Prakriy-kaumud are the same as those composed by Pini. The only difference
is that they are arranged in a different order, according to prakaraas. In that sense Prakriykaumud served as a prototype for the Siddhnta-kaumud, a later work which achieved
popularity due to its impeccability. Being the first attempt of its kind, Prakriy-kaumud is fraught
with mistakes, and is particularly poor at clarifying the anuvtti (carrying forward of words)
between the stras of the Adhyy.
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 263) would be pointless.
rjan + s[u] (228) rjn + s[u] (202) rjn (260) rj <1.1>.
rjan + au (228) rjnau <1.2>.
rjan + [j]as (228) rjnas (155) rjna <1.3>.
rjan + am (228) rjnam <2.1>.
rjan + au (228) rjnau <2.2>.
A-rma is deleted by va-ma-sat-saga-hnasya (stra 235), ta-varga becomes cavarga by stra 241. And when there is sat-saga of ja-rma and a-rma we get
ja1. Thus we get raja <2.3> and raj <3.1>:
rjan + []as (235) rjn + as (241) rjas (155) rja <2.3>.
rjan + [] (235) rjn + (241) rj <3.1>.
Since, by the following maxim, the deletion of n is asiddha (regarded as not
having been applied yet), stras like kasya trivikramo gople (160) are not
applicable: kvacid antarage krye kriyame tad-animitta bahiragam
asiddhasyt (Sometimes, when it comes time for an antaraga-krya to be
applied, a bahiraga-krya which isnt considered a cause of the antaraga-krya is
asiddha). Moreover, words which have undergone deletion of their final n or v are
not called ka.
rjan + bhym (246, 260) rjabhym <3.2>.
1
In the Devangar script, the special character a (ja) is used to represent the sat-saga of jarma and a-rma, just as the special character a (ka) is used to represent the sat-saga of karma and a-rma. Thus a special effort is taken to point that out here, just as was done in vtti 17
with the phrase ka-a-samyoge tu ka.
ekavacana
rj
rjnam
tty
rj
caturth
rje
pacam
rja
ah
rja
rji /
rjani
saptam
dvivacana
rjnau
rjnau
rjabhy
m
rjabhy
m
rjabhy
m
rjo
rjo
bahuvacana
rjna
rja
rjabhi
rjabhya
rjabhya
rjm
rjasu
sambodh
ana
rjan
rjnau
rjna
AmtaThe intended meaning of the sentence beginning prathamato nalopbhva is as follows: The desired form could be achieved without applying
pathin-mathin-bhukinn ity e nasya hara sau (263). For example, by
applying pathy-dnm i-rmasy-rma, tht prva nuk ca (264), then deleting
the n by nmntasya nasya haro viupadne buddha vin (260), and making
the s viusarga by sa-ra-rmayor viusargo viupadnte (155) 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 pathin-mathin-bhukinn ity e nasya hara sau (263) 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 flour 1 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 202
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.
Someone may wonder, In regards to rjabhym <3.2> and so on, when n is
deleted, why isnt kasya trivikramo gople (160) applied? In answer to that,
Jva Gosvm speaks the nyya beginning kvacit. In this case, even though both
kryas (the change to trivikrama and the deletion of n) are prakty-rita, the
change to trivikrama is antaraga because it applies earlier in the prakti, while
the deletion of n is bahiraga because it applies later in the prakti. Thus when it
comes time to apply the rule of trivikrama (stra 160) the deletion of n which isnt
considered a cause of the trivikrama is asiddha. The understanding of this is that
there is no occasion for the trivikrama since na-rma is sthni-vat as it is asiddha.
One can come to the same conclusion by understanding what is ka-saja.
Thus, in case someone doesnt accept the first reason, Jva Gosvm speaks the
sentence beginning ki ca. Although either reason is sufficient by itself, both are
given here to encourage the students to think in various ways. The words preman
(love), gariman (heaviness), and so are declined in the way as the word rjan.
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 (235). 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 311 and
320). A table of tman is given below:
case
1
eka-
dvi-
bahu-
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.
tty
tman
caturth
tmane
pacam
tmana
ah
saptam
sambodh
ana
tmana
tmani
vacana
tmnau
tmnau
tmabhy
m
tmabhy
m
tmabhy
m
tmano
tmano
tman
tmnau
pratham
dvity
vacana
tm
tmnam
vacana
tmna
tmana
tmabhi
tmabhya
tmabhya
tmanm
tmasu
tmna
261.
van yuvan maghavan ity e
vasya ur bhagavati
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-nidna sa evam uktv
maghavantam ity-di-prayoga-darant. maghavn maghavantau maghavanta.
maghavadbhym. atha divasa-vc pratidivan-abdapratidiv pratidivnau
pratidivna. pratidivna pratidivnau.
VttiThe word vasya indicates va-rma along with a-rma.
van + []as (261) unas (155) una <2.3>.
van + [] (261) un <3.1>.
van + bhym (246, 260) vabhym <3.2>.
van + bhis (246, 260) vabhis (155) vabhi <3.3>.
case
pratham
dvity
ekavacana
v
vnam
tty
un
caturth
une
pacam
una
ah
saptam
una
uni
dvivacana
vnau
vnau
vabhy
m
vabhy
m
vabhy
m
uno
uno
bahuvacana
vna
una
vabhi
vabhya
vabhya
unm
vasu
sambodh
ana
van
vnau
vna
tty
yn
caturth
yne
pacam
yna
ah
saptam
sambodh
ana
yna
yni
dvivacana
yuvnau
yuvnau
yuvabhy
m
yuvabhy
m
yuvabhy
m
yno
yno
yuvan
yuvnau
case
pratham
dvity
ekavacana
yuv
yuvnam
bahuvacana
yuvna
yna
yuvabhi
yuvabhya
yuvabhya
ynm
yuvasu
yuvna
ekavacana
dvi-vacana
bahuvacana
maghavna
pratham
maghav
maghavnau
dvity
maghavn
am
maghavnau
maghona
tty
maghon
caturth
maghone
maghavabhy
m
maghavabhy
m
maghavabhi
maghavabh
ya
pacam
maghona
ah
saptam
sambodh
ana
maghona
maghoni
maghavabhy
m
maghono
maghono
maghavan
maghavnau
maghavabh
ya
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] (256) maghavt + s[u] (240, 225) maghav +
n[um] + t + s[u] (202) maghavnt (242) maghavn <1.1>.
maghavat[u] + au (240, 225) maghava + n[um] + t + au
maghavantau
<1.2>.
maghavat[u] + [j]as (240, 225) maghava + n[um] + t + as (155)
maghavanta
<1.3>.
maghavat[u] + bhym (246, 96) maghavadbhym <3.2>.
Now we begin the declension of the word pratidivan which means a day:
pratidivan + s[u] (228) pratidivn + s[u] (202) pratidivn (260)
pratidiv
<1.1>.
pratidivan + au (228) pratidivnau <1.2>.
pratidivan + [j]as (228) pratidivnas (155) pratidivna <1.3>.
pratidivan + am (228) pratidivnam <2.1>.
pratidivan + au (228) pratidivnau <2.2>.
eka-vacana
dvi-vacana
pratham
dvity
pratidiv
pratidivnam
pratidivnau
pratidivnau
pratidivabhy
m
pratidivabhy
m
pratidivabhy
m
pratidvno
bahuvacana
pratidivna
pratidvna
pratidivabhi
pratidivabhy
a
pratidivabhy
a
pratidvnm
pratidvno
pratidivasu
pratidivnau
pratidivna
tty
pratidvn
caturth
pratidvne
pacam
pratidvna
ah
pratidvna
pratidvni /
pratidivani
saptam
sambodh
ana
pratidivan
The sentence beginning atra means because the word viujana is listed here, in
a rule related to dhtus, any vara which is a viujana is accepted. By the
phrase nmno nyatrpi jeyam, trivikrama is applied in dvyati <acyuta 1.1 form
of div[u]> and so on. This rule of trivikrama is applied only by considering the
deletion of a by stra 235 a cause (nimitta). Therefore the deletion of a is not
asiddha by the maxim beginning kvacid antarage (vtti 260). The form pratidiv
<1.1> is made by first applying trivikrama by stra 228, then deleting s[u] by
stra 202, and finally changing the n into a viusarga.
AmtaThe deletion of a by stra 235 is considered a cause (nimitta) of the
trivikrama. Here, although both kryas are prakty-rita, the change to
trivikrama is stronger as it is antaraga since it is applied earlier in the prakti. If
the deletion of a were asiddha, the change to trivikrama wouldnt take place
because the deleted a would be intervening since it is sthni-vat (considered like
the original a that was there before the deletion). And one cannot say that, since
the deletion of a is not asiddha and thus the deleted a is not sthni-vat, chasya o
vasya h hariveau kvau kasri-vaiave ca (779) should be applied, because
the change to trivikrama is stronger as it is antaraga since it applies earlier in the
prakti than the change of v to [h].
SaodhinThe kur referred to in the phrase na kura-chura-nma-dhtnm is
formed as follows: By dhtor antasya govinda pratyaye (394), 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 (565), and finally the a of
kar becomes u by karoty-a-rmasya ur nirgue (758). 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-takirji-dhanvi-dyu-pratidiva (Udi-stra 1.157). The nmas referred to in the
sentence kurdi-niedhn nmno nyatrpi jeyam are kdantas as 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. Although the deletion of a
is bahiraga, it is not asiddha because it doesnt fit the category of tad-animittam
(not considered a cause of the antaraga-krya) as required in the maxim kvacid
antarage krye kriyame tad-animitta bahiragam asiddha syt (vtti 260).
263 / paiTanmaiTana{BauiaiatyaeSaAM nasya h"r": s$aAE /
263. pathin mathin bhukinn ity e nasya hara sau
ekavacana
pratham
panth
dvity
panthna
m
tty
path
caturth
pathe
pacam
patha
ah
saptam
sambodh
ana
patha
pathi
panth
dvivacana
panthna
u
panthna
u
pathibhy
m
pathibhy
m
pathibhy
m
patho
patho
panthna
u
bahuvacana
panthna
patha
pathibhi
pathibhya
pathibhya
pathm
pathiu
panthna
tty
rgi
caturth
rgie
pacam
rgia
ah
saptam
sambodh
ana
rgia
rgii
dvivacana
rgiau
rgiau
rgibhy
m
rgibhy
m
rgibhy
m
rgio
rgio
rgin
rgiau
case
pratham
dvity
ekavacana
rg
rgiam
bahuvacana
rgia
rgia
rgibhi
rgibhya
rgibhya
rgim
rgiu
rgia
The words vana-mlin (one who has a garland of forest flowers, name of Ka),
halin (one who carries a plough, name of Bla rma), and dain (one who
carries a staff, a sannys) are declined in the same way. 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] (266) kasa-hn + s[u] (202) kasa-hn (260)
kasa-h <1.1>.
kasa-han + au kasa-hanau <1.2>.
kasa-han + [j]as (155) kasa-hana <1.3>.
kasa-han + am kasa-hanam <2.1>.
kasa-han + au kasa-hanau <2.2>.
Then (when []as follows) a is deleted by va-ma-sat-saga-hnasyno -rma-haro
bhagavati, na tu ye, -yos tu v (235).
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-varjitasnta-sat-saga-mahad-apm uddhavasya trivikrama kasthne, buddha vin
(228). The word eva is used here to point out that this stra is a niyama. Words
like guin (one who has good qualities) and sragvin (one who has a garland),
which end in the taddhita pratyayas in[i] and vin[i], are declined in the same way.
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 (228), 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
(260).
267 / h"naAe h"sya GaAe iNAayaAe: /
267. hano hasya gho in-nayo
hanaof the dhtu han[a] his-gatyo (2P, to strike, kill; to go); hasyaof
ha-rma; 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.
kasa-ghna. kasa-ghn kasa-habhym. aukasa-hani kasa-ghni. he kasahan. eva p paau paa. paam paau pa. pi pai, pi
cety eke. aryam aryamaau. sakhy-abd pacan-prabhtayo nitya-bahuvacannt triu sa-rp. a-nnta-sakhyta kate ceti paca paca pacabhi
pacabhya.
Vtti
kasa-han + []as (235) kasa-hn + as (267) kasa-ghn + as
(155) kasaghna <2.3>.
kasa-han + [] (235) kasa-hn + (267) kasa-ghn <3.1>.
kasa-han + bhym (246, 260) kasa-habhym <3.2>.
When []i follows, we get kasa-ghni <7.1> or kasa-hani <7.1>:
kasa-han + []i (two options by 235):
1) (the a of an is deleted) kasa-hni (267) kasa-ghni <7.1>.
eka-vacana
dvi-vacana
pratham
dvity
kasa-h
kasa-hanam
kasa-hanau
kasa-hanau
kasahabhym
kasahabhym
kasahabhym
bahuvacana
kasa-hana
kasa-ghna
tty
kasa-ghn
kasa-habhi
caturth
kasa-ghne
pacam
kasa-ghna
ah
kasa-ghna
kasa-ghno
saptam
kasa-ghni / kasahani
kasa-ghno
kasa-hasu
sambodh
ana
kasa-han
kasa-hanau
kasa-hana
kasahabhya
kasahabhya
kasaghnm
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 jas-asor mahhara svrthe (187), we get the following forms:
pacan + [j]as (187) pacan (260) paca <1.3>.
pacan + []as (187) pacan (260) paca <2.3>.
pacan + bhis (246, 260) pacabhis (155) pacabhi <3.3>.
pacan + bhyas (246, 260) pacabhyas (155) pacabhya <4.3>.
AmtaBecause Jva Gosvm mentions in vtti 266 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>. In the word hasya here, the
a is for the sake of pronunciation. Thus na-rma follows when the a of han is
deleted by stra 235. 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 (569). Therefore when a-rma
intervenes, as in hananam and so on, the change to gh doesnt take place. In the
opinion of those who say the form should be pi <7.1>, an itself is deleted, and
not just the a of an.
268 / r"SanaAntas$aYaAByaAe naux"Aima svaATaeR /
268. ra-a-nnta-sakhybhyo nu mi svrthe
ra-a-na-anta-sakhybhyaafter numerals ending in ra-rma, a-rma, or narma; 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. Why do we say after numerals?
Consider girm <6.3> and guinm <6.3>.
269 / naAntaAe"vasya iaiva(maAe naAima /
269. nntoddhavasya trivikramo nmi
pacam
ah
saptam
bahuvacana
paca
paca
pacabhi
pacabhya
pacabhya
pacnm
pacasu
The words saptan (seven), aan (eight), navan (nine), and daan (ten)
are declined in the same way.
AmtaThe word sakhy (a numeral) is carried forward from the previous
stra. It is not possible that the deletion of n could take place first by nmntasya
nasya haro viupadnte buddha vin (260) and that the change to trivikrama
could then be done by vmanasya trivikramo nmi (169), for the deletion of n by
stra 260 would be asiddha (by the maxim beginning kvacid antarage). Therefore
Jva Gosvm created this rule.
270 / @"na @A ivaSNAuBai(Sau vaA /
270. aana viubhaktiu v
aanaof the word aan (eight); the replacement -rma; viubhaktiu
when any viubhakti follows; voptionally.
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
All the editions of Hari-nmmta list this as priy, but this cannot be correct as there is no
stra that causes the deletion of s[u], especially since this word is not a rdh. Ktyyanas
Vrttika on Aadhyy 7.1.21, however, says priyno rja-vat sarva hh-vac cpara hali
(the word priyan resembles the word rjan in all cases, except the cases beginning with a
consonant where it resembles the word hh). Since the form of hh when s[u] follows is hh
<1.1>, we must conclude that the proper form here is priy <1.1>. The correct reading
priy can be found in manuscript 554D (Serial No: 3024, Accession No: 554D) in the
Vrindavan Research Institute.
2
2) (the change to isnt done, 246, 260) aabhis (155) aabhi <3.3>.
aan + bhyas (two options by 270):
1) (the change to is done) aa + + bhyas (46) a + bhyas (155)
abhya <4.3>.
2) (the change to isnt done, 246, 260) aabhyas (155) aabhya
<4.3>.
aan + bhyas (two options by 270):
1) (the change to is done) aa + + bhyas (46) a + bhyas (155)
abhya <5.3>.
2) (the change to is done, 246, 260) aabhyas (155) aabhya
<5.3>.
In both cases we get anm <6.3>:
aan + m (268) aan + n[u] + m aan + nm (two
options by 270):
1) (the change to is done) asa + + nm (46) anm <6.3>
2) (the change to isnt done, 269) an + nm (246, 260) anm
<6.3>.
aan + su[p] (two options by 270):
1) (the change to is done) aa + + su[p] (46) asu <7.3>.
2) (the change to is done, 246, 260) aasu <7.3>.
case
pratha
m
dvity
tty
caturth
pacam
ah
saptam
bahu-vacana
aa / aau
aa / aau
aabhi /
abhi
aabhya /
abhya
aabhya /
abhya
anm
aasu / asu
Similarly, we get parama-paca <1.3>, paramau <1.3> and so on. But when
the meaning of the numeral is not predominant the forms are as follows:
priya-pacan + s[u] (228) priya-pacn + s[u] (202) priya-pacn
(260)
priya-pac <1.1>.
The word viubhaktiu is carried forward from stra 270. This is confirmed by Bla as follows:
su vin viubhaktiu parsu ana-prvasya arvan-abdasya sthne arvat bhavati (when any
viubhakti except s[u] follows, the word arvan is replaced by arvat[], provided it is not in
samsa with the negative particle na[]). Amta, however, offers the alternate explanation that
the word pratyayeu should be understood here.
tty
arvat
caturth
arvate
pacam
arvata
ah
saptam
sambodh
ana
arvata
arvati
dvivacana
arvantau
arvantau
arvadbhy
m
arvadbhy
m
arvadbhy
m
arvato
arvato
arvan
arvantau
case
pratham
dvity
ekavacana
arv
arvantam
bahuvacana
arvanta
arvata
arvadbhi
arvadbhya
arvadbhya
arvatm
arvatsu
arvanta
But when the word arvan is in samsa with the negative particle na[], the forms
are anarv <1.1>, anarvau <1.2> and so on. Now we begin the declension of
the word ka-gup (one who protects Ka). In the masculine gender it is
declined as follows:
ka-gup + s[u] (202) ka-gup (96) ka-gub (252) kagup <1.1> or
ka-gub <1.1>.
ka-gup + au ka-gupau <1.2>.
Now we begin the declension of the word pram (one who is peaceful), a word
ending in m. In the masculine gender it is declined as follows:
AmtaBut na-rma in sat-saga with another na-rma certainly changes to arma. An example of this is kuam (see vtti). The word ka-gup refers to
r Nanda and so on. The word pram is formed by apply the kt pratyaya
[k]vi[p] after the dhtu am[u] upaame (4P, to be calm, peaceful) and then
applying trivikrama by harivev-antoddhavasya trivikrama kvau kasrivaiave ca (846) and deleting [k]vi[p] by kevalasya pratyaya-ver hara (.
274 / DaAtaAemaAeR naAe ivaSNAupad"Antae mavayaAe /
274. dhtor mo no viupadnte ma-vayo ca
dhtoof a dhtu; maof ma-rma; nathe replacement na-rma;
viupada-antewhen the viaya is viupadnta; ma-vayowhen ma-rma or
va-rma follow; caand.
The m of a dhtu1 changes to n when the viaya is viupadnta or when
m or v follow.
atra jhali ca iti tasy bhrama, sagasyata ity-dau vidhna-baln narmasyaiva sthiti syt. pranprano nasya cdv iti jpakn nasya haro na
syt. pramau prama. pranbhym. catur nitya bahu-vacanntas tasya
pusi
VttiIn this regard, the following statement of Prakriy-kaumud is a bhrama:
jhali ca (and when a jhal (vaiava) follows), otherwise, on the strength of this
rule, there would only be na-rma in examples like sagasyate and so on.
pram + s[u] (202) pram (274) pran <1.1>
Because of the jpaka2 prano nasya cdau hariveu (108), the deletion of n
by stra 260 doesnt take place.
pram + au pramau <1.2>
pram + [j]as (155) prama <1.3>
pram + bhym (246, 274) pranbhym <3.2>
case
pratham
dvity
tty
1
ekavacana
pran
prama
m
pram
dvivacana
pramau
bahuvacana
prama
pramau
prama
pranbhy
m
pranbhi
In this regard, one should remember that, in the Nma-prakaraa, a dhtu refers to a word whose
kt pratyaya has been deleted, that is to say a word which is formed by applying the kt
pratyayas [k]vi[p] or []vi. See vtti 195 and Amta 195.
2
Indicator; An expression or rule that implies something more than what is directly said by the rule
itself.
caturth
pacam
ah
saptam
sambodh
ana
prame
prama
prama
prami
pran
pranbhy
m
pranbhy
m
pranbhy
a
pranbhy
a
pramo
pramm
pramo
pransu
pramau
prama
The word catur (four) is always used in bahu-vacana. In the masculine gender it
is declined as follows:
AmtaWhy do we say when the viaya is viupadnta? Consider pramau
<1.2>. Examples of when m or v follow are jaganmi <acyuta intens. cakrapi
3.1 of gam[] gatau>, jaganva <acyuta intens. cakrapi 3.2 of gam[] gatau>
and, when the kt pratyaya [k]vas[u] follows, jaganvn <1.1>. Why do we say
when m or v follow? Consider pramyati. Why do we say of a dhtu?
Consider idam kim.
BlaJva Gosvm shows the fault in Prakriy-kaumuds statement with the
phrase beginning sagasyate. Sagasyate is the kalki t. 1.1 form of sam +
gam[] gatau, where the m of gam[] becomes a viucakra by
aviupadntasya nasya masya ca viucakra vaiave (230). If the change of
m to n were to apply here (since the jhal s follows), then there should be n
(instead of ), otherwise ordaining the change of m to n when a jhal follows would
be fruitless. Someone may argue, Why isnt nmntasya nasya haro
viupadnte buddha vin (260) to pran <1.1>? In answer to that Jva
Gosvm speaks the sentence beginning prano nasya. If the deletion of n by
stra 260 were applicable here, then the stra prano nasya cdau hariveu
(108) would be pointless. Thus the deletion of n is not done here.
275 / cataur"nax"]h"Aer"Amk{(SNAsTaAnae , baue" tvama, /
275. 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; tubut; amthe gama a[m].
The words catur and anauh take the gama [m] when a kasthna
follows, but when buddha follows, they take the gama a[m].
ma it. catvra catura. viusarge kte pun ra-rmacaturbhi caturbhya.
ra-a-nteti nucaturm.
VttiThe m is an indicatory letter.
priya-catur + [j]as (275, 225) priya-catu + [m] + r + as (60) priyacatvras (155) priya-catvra <1.3>.
Because the meaning of the numeral is not predominant, n[u] is not applied by
stra 268 when
m follows:
priya-catur + m priya-caturm <6.3>.
priya-catur + s[u] (275, 225) priya-catu + a[m] + r + s[u] (60)
priya-catvar + s[u]
(202) priya-catvar (155) priya-catva <8.1>.
When su[p] follows, the form of the word hal (the Pinian pratyhra hal) is
halu <7.3>. When s[u] is applied after the word abhr, a word which is formed by
applying [k]vi[p] and which means abhrati (one who acts like a cloud), there is
deletion of the end of the sat-saga by stra 242 and we get ap <1.1> or ab
<1.1>:
abhr + s[u] (202) abhr (242) abh (96) ab (252) ap <1.1> or ab
<1.1>.
Prakriy-kaumuds opinion yaa pratiedho vcya (a prohibition should be
stated in regards to the yas (harimitras)) is a concocted idea. Now we begin the
declension of the word daitya-v, a word formed by applying the kt pratyaya
[k]vi[p] after the y-anta-dhtu (daitya-vi) meaning daitya-vcam cae (one
who calls Daitya-vc):
daitya-v + s[u] (202) daitya-v <1.1>.
daitya-v + au (202) daitya-vau <1.2>.
AmtaPrakriy-kaumuds opinion that the deletion of a ya (harimitra) at the
end of a sat-saga is prohibited is self-manufactured because such a prohibition is
not seen in any other grammatical treatise. The word abhr is formed in the
following way: First the pratyaya [k]vi[p] (the one which is equivalent to [k]ya[]) is
applied after the word abhra (cloud) in the sense of ya ivcarati. Then a-rma
haro rma-dhtuke (511) is applied and [k]vi[p] is deleted by kevalasya pratyayaver hara (). Thus we get the nma-dhtu abhr. We then apply the kt pratyaya
[k]vi[p] after this, and subsequently delete it by kevalasya pratyaya-ver hara ().
Thus we get the word abhr. The word daitya-v is formed as follows: First []i is
applied after the word daitya-vc, then there is deletion of the sasra of daityavc by aneka-sarvevarasya sasra-hara . Thus we get the nma-dhtu
daitya-vi. We then apply the kt pratyaya [k]vi[p] to this, at which point []i is
deleted by er haro ni-dau rmadhtuke (585). Then [k]vi[p] is deleted by
kevalasya pratyaya-ver hara (), and we get the word daitya-.
Vtti daitya-v <1.1> + yti (278) daitya <1.1> + yti or daitya-v <1.1>
+ yti.
Now we begin the declension of the word ka-pr (one who inquires about
Ka), a kvib-anta form of the dhtu pracch[a] jpsym (6P, to ask,
question) ending in a-rma.
ka-pr + s[u] (202) ka-pr (249) ka-pr (251)
ka-pr (252)
ka-pr <1.1> or ka-pr <1.1>.
ka-pr + au ka-prau <1.2>.
Some say the form should be ka-prcchau <1.2>. The word vn, formed by
applying the kt pratyaya [k]vi[p] after the vch[i] icchym (1P, to desire), is
declined in a similar way. Because the rule of deletion (stra 242) is nitya we get
vn <1.1>:
vn + s[u] (202) vn (242) vn <1.1>.
vn + au (230) vau <1.2>.
vn + [j]as (230) vas (155) va <1.3>.
Some say the form should be vchau <1.2>. Now we begin the declension of the
word ka-sp (one who touches Ka):
ka-sp + s[u] (202) ka-sp (253) ka-spk (96)
ka-spg (252)
ka-spk <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>:
udaka-sp + s[u] (202) udaka-sp (249) udaka-sp (251)
udaka-sp
(252) udaka-sp <1.1> or udaka-sp <1.1>.
Now we begin the declension of the word dadh (bold), a word ending in arma:
dadh + s[u] (202) dadh (253) dadhk (96) dadhg (252)
dadhk <1.1> or dadhg <1.1>.
dadh + au dadhau <1.2>.
dadh + [j]as (155) dadha <1.3>.
Now we begin the declension of the word kasa-dvi (enemy of Kasa, name of
Ka):
kasa-dvi + s[u] (202) kasa-dvi (251) kasa-dvi (252) kasadvi <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 (187) a (251) a (252) a <1.3> or a <1.3>.
a + []as (187) a (251) a (252) a <2.3> or a <2.3>.
a + bhis (246, 251) abhis (155) abhi <3.3>.
a + bhyas (246, 251) abhyas (155) abhya <4.3>.
(When m follows), the gama n[u] is applied by ra-a-nnta-sakhybhyo nu
mi svrthe (268) and changes to by asya o viupadnte harighoe ca
(251).
AmtaA y or v at the end of viupada is optionally deleted when a sarvevara
follows. And, in the case that deletion takes place, it is prohibited to do sandhi.
The word ka-pr is formed by applying the kt pratyaya [k]vi[p] after the
dhtu pracch[a] jpsym, and then applying pracchdnm trivikramo, na ca
sakaraa (), chasya o vasya h hariveau kvau kasri-vaiave ca (779),
and kevalasya pratyaya-ver hara (). The word vn is formed by applying the kt
pratyaya [k]vi[p] after the dhtu vch[i] icchym, and then applying i-rmeddhtor num (456), chasya o vasya h hariveau kvau kasri-vaiave ca
(779), and kevalasya pratyaya-ver hara (). The rule of deletion (stra 242) is
nitya because the deletion of the final vara of the sat-saga takes place
regardless of whether the change to by stra 249 is done or not.
279 / inatyaM h"ir"vaeNAuivaiDa: atyayah"ir"vaeNAAE /
279. nitya hariveu-vidhi pratyaya-hariveau
nityamalways; hariveu-vidhithe rule of hariveu; pratyaya-hariveauwhen
a hariveu that is part of pratyaya follows.
The rule of hariveu is always applied when a hariveu that is part of a
pratyaya follows.
mayay eva iti tasy bhrama.
bahuvacana
a / a
a / a
tty
caturth
pacam
ah
saptam
abhi
abhya
abhya
am
asu
The words navati and nagar also undergo the change to a-varga:
a-navati (251) a-navati (two options by 97):
1) (the change to hariveu is done) a-navati (280) a-avati <1.1>.
2) (the change to hariveu isnt done, 280) a-avati <1.1>.
a-nagarya (251) a-nagarya (two options by 97):
1) (the change to hariveu is done) a-nagarya (280) a-agarya
<1.3>.
2) (the change to hariveu is done, 280) a-agarya <1.3>.
But the change to a-varga doesnt take place here:
a-nara (251) a-nara (97) a-nara <1.3> or a-nara
<1.3>.
Stras like da-tau para-varau la-ca-a-vargeu nityam (102) were separately
formulated so that students may easily understand the subject matter of sandhi
alone. The result of including the word viupadnta in the phrase na tu
viupadntt (280) will be shown later in examples like ghai <1.1> and so
on. Because the meaning of the numeral is not predominant, we get the forms
priya-aa <1.3> / <2.3> and priya-am <6.3>. Now we begin the
declension of the word saju (an associate).
AmtaExamples of when ta-varga coming after changes to a-varga are
pe ka and so on. Examples of when ta-varga conjoined with a-varga
changes to a-varga are aati, kasaji kate, agni-ci na, cakri haukase
and so on. Because the words navati and nagar are not pratyayas, stra 279
doesnt apply. Rather the change to hariveu is only optionally done by stra 97.
a-nara <1.3> and a-nara <1.3> are yma-rma-samsas whose vigraha
is a ca te nara ca (they are six and they are also men). Nara <1.3> is the
word n (man) with the viubhakti [j]as. Sometimes a-nava a-nava is
listed instead of a-nara a-nara. In this case the vigraha is a-guit nava
(nine multiplied by six).
Someone may wonder, Why, in the Sandhi-prakaraa, was the same information
repeated in da-tau para-varau (102) to achieve kasaji ikate cakri haukase,
when they can be achieved by the current stra alone?. In answer to this, Jva
Gosvm speaks the sentence beginning da-tau. By the word di, a-ha-eu
a-rma (110) and prano nasya cdau hariveu (108) are included. These
three rules were first of all separately prescribed in the Sandhi-prakaraa so that
students with undeveloped intelligence may easily understand the subject matter
of sandhi alone, but actually all of them are covered by the current stra alone.
Ghai <1.1> is formed by applying the kt pratyaya [k]ti after the dhtu
gha[a] ceym (1A, to strive for, occur), and then the t of [k]ti which comes
after the of gha which is not at the end of a viupada changes to a-varga
since only ta-varga coming after a-varga which is at the end of a viupada is
forbidden to change to a-varga. The vigraha of priya-aa <1.3> / <2.3> is
priy a ye te (they for whom six are dear). Because the numeral a
only plays a secondary role here, there is no mahhara of [j]as or []as by stra
187, nor, when m follows, is n[u] applied by stra 268. The word saju is
formed by first applying the kt pratyaya [k]vi[p] after the dhtu ju[] prtisevanayo (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 () and we get saju.
SaodhinIn the example of a-avati a-avati here, the word navati is
used in the singular in accordance with viaty-dy sadaikatve anvttau (310).
The vigraha of a-avati <1.1> and a-avati <1.1> is a-guit navati
(ninety multiplied by six). Regarding prano nasya cdau hariveu (108), it
would have been sufficient to add the word apran or the phrase na tu pran in
the stra no nta ca-chayo a-rmo, viucakra-prvo viucpa-prvo v (104)
as was done in the Pinian stra na chavi apran (Adhyy 8.3.7). The
examples pra kate and pra hakkura in vtti 108 could then have been
accomplished by the current stra, while the examples pra catur-bhuja and
pra chdayati could have been accomplished by stra 241.
281 s$ajauSaAizAiSatyanayaAeir"s$aus$antaDaAtaAe r"Ae ivaSNAupad"Antae ,
tasya ivaSNAus$agAR s$auipa
281. 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; supi
when the viubhakti su[p] follows.
The final vara of the words saju and i and the final vara of dhtus1
ending in is or us2 change to r when the viaya is viupadnta, and that
1
In this regard, one should remember that, in the Nma-prakaraa, a dhtu refers to a word whose
kt pratyaya has been deleted, that is to say a word which is formed by applying the kt
pratyayas [k]vi[p] or []vi. See vtti 195 and Amta 195.
2
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
The rule referred to here is viusargasya sa, vart tu a ka-kha-pa-pheu, tau sthni-vac ca
() in conjunction with kmye tu na-ra-rma-ja-viusarga vin ().
tty
saju
caturth
sajue
pacam
sajua
ah
saptam
sambodh
ana
sajua
sajui
dvivacana
sajuau
sajuau
sajrbhy
m
sajrbhy
m
sajrbhy
m
sajuo
sajuo
saj
sajuau
case
pratham
dvity
ekavacana
saj
sajuam
bahuvacana
sajua
sajua
sajrbhi
sajrbhya
sajrbhya
sajum
saju
sajua
The forms of the words didik (one who desires to point out), didk (one who
desires to see) and pispk (one who desires to touch), which are the san-kvibanta forms of the dhtus di[a] atisarjane (6U, to give; to order; to tell), d[ir]
prekane (1P, to see), and sp[a] saspare (6P, to touch) that is not in
samsa with the word udaka, are didik <1.1> or didig <1.1>, didk <1.1> or
didg <1.1>, and pispk <1.1> or pispg <1.1> respectively. The followers of
Pini also agree with this. But the Kalpa grammarians say that any k, other than
a k which is the replacement of gh or ca-varga, is deleted if it is the replacement
of , h, and so on. Thus they get viv <1.1>. 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 (1P, to go)
and tus[a] abde (1P, to sound) respectively:
su-pis + s[u] (202) su-pis (281) su-pir (282) su-pr (155) sup <1.1>.
su-pis + au su-pisau <1.2>.
su-pis + [j]as (155) su-pisa <1.3>.
su-tus + s[u] (202) su-tus (281) su-tur (282) su-tr (155) sut <1.1>.
su-tus + au su-tusau <1.2>.
su-tus + [j]as (155) su-tusa <1.3>.
The change to is applied by stra 170 and thus we get su-pu <7.3> and sutu <7.3>:
su-pis + su[p] (246, 281) su-pir + su (246, 282) su-pr + su (281)
su-psu
(170) su-pu <7.3>.
su-tus + su[p] (246, 281) su-tur + su (246, 282) su-tr + su (281)
su-tsu (170) su-tu <7.3>.
Now we begin the declension of the word uru-ravas (one whose fame is
widespread). Atv-as-antoddhavasya trivikramo buddha-varjita-sau, dhtu vin
(256) is applied and we get uru-rav <1.1>:
uru-ravas + s[u] (256) uru-ravs + s[u] (202) uru-ravs (155)
uru-rav <1.1>.
uru-ravas + au uru-ravasau <1.2>.
uru-ravas + [j]as (155) uru-ravasa <1.3>.
ekavacana
uru-rav
ururavasam
ururavas
ururavase
ururavasa
ururavasa
uru-ravasi
uru-rava
uru-ravasau
bahuvacana
uru-ravasa
uru-ravasau
uru-ravasa
ururavobhym
ururavobhym
ururavobhym
uru-ravaso
ururavobhi
ururavobhya
ururavobhya
ururavasm
uru-ravasu
uru-ravasau
uru-ravasa
dvi-vacana
uru-ravaso
Words like viara-ravas (one whose fame is widespread) and vedhas (the
creator, name of Lord Brahm or Lord Viu) are declined in the same way as
uru-ravas. Now we begin the declension of the word dos (arm), a word ending
in an udi pratyaya:
dos + s[u] (155) do <1.1>.
dos + au (170) doau <1.2>.
dos + [j]as (170) doas (155) doa <1.3>.
dos + am (170) doam <2.1>.
dos + au (170) doau <2.2>.
AmtaSome say that when there is deletion of the beginning of the sat-saga of
rak, the remaining a-rma optionally becomes ka-rma and that, in the other
case, the remaining a-rma becomes a-rma. The explanation of this is as
follows. When the kt pratyaya [k]vi[p] is applied after the y-anta-dhtus raki
and taki, []i is deleted by er haro ni-dau rma-dhtuke (585), [k]vi[p] is
deleted by kevalasya pratyaya-ver hara (), and thus we get rak and tak. At
this point some consider that s-ko sat-sagdyor haro viupadnte vaiave ca
(250)
cannot be applied as the deleted []i is considered like the original (sthni-vat).
Thus they apply stra 242 instead (and what remains is k). Others, however,
consider that, since the ka-rma in rak and tak is natural, s-ko sat-sagdyor
haro viupadnte vaiave ca (250) should certainly be applied (and thus the
remainder is which becomes by stra 251). Still others, witnessing this
difference of opinions, set forth an option, and that is what is shown in this stra.
The word vivik is formed by applying the pratyaya sa[n] after the dhtu vi[a]
praveane, doing reduplication, changing to by stra 249, then changing that
to k by a-ho ka se (531), and changing the s of s[an] to by stra 170.
Thus we get the san-anta-dhtu vivika. The kt pratyaya [k]vi[p] is applied after
this and there is a-rma-haro rma-dhtuke (511), then [k]vi[p] is deleted by
kevalasya pratyaya-ver hara (). Thus we get the word vivik. Vivik can also be
formed by applying sa[n] after the dhtu vi[] vyptau. In this case the steps are
the same as above minus changing to by stra 249.
The word vivak is formed by applying the pratyaya sa[n] after the dhtu vah[a]
prpae, and then doing reduplication, at which point the a of the nara becomes i
by nar-rmasye-rma sani (589), changing the h of vah to h by stra 260,
then changing that h to k by a-ho ka se (531), and changing the s of s[an]
to by stra 170. Thus we get the san-anta-dhtu vivaka. The kt pratyaya
[k]vi[p] is applied after this and there is a-rma-haro rma-dhtuke (511), then
[k]vi[p] is deleted by kevalasya pratyaya-ver hara (). Thus we get the word
vivak. Alternatively, vivak can be formed by applying sa[n] after the dhtu
vac[a] paribhae. In this case the steps are the same as above except that the
c of vac becomes k by stra 243.
The word didhak is formed by applying the pratyaya sa[n] after the dhtu dah[a]
bhasm-karae doing reduplication, at which point the a of the nara becomes i by
nar-rmasye-rma sani (589), changing the h of dah to gh by stra 290,
changing the d to dagh to dh by stra 259, then changing the gh to k by ydavamtre harikamalam (98), and changing the s of s[an] to by stra 170. Thus we
get the san-anta-dhtu didhaka. The kt pratyaya [k]vi[p] is applied after this
and there is a-rma-haro rma-dhtuke (511), then [k]vi[p] is deleted by
kevalasya pratyaya-ver hara (). Thus we get the word didhak.
Due to the word api in the phrase a-hdi-sthnikasypi kasya, the Kalpa
grammarians also say that the k of a natural ka-rma is deleted. But, in their
opinion, when k is deleted, the remaining doesnt change to . Thus they form
viv <1.1> as follows: S[u] is applied after the san-kvib-anta form of the dhtu
vi[] vyptau, vivik, and is subsequently deleted by stra 202. Then, when the
k which is the replacement of the of vi is deleted by stra 250, the change to
by stra 170 is undone due to the disappearance of the nimitta k. Thus they get
vivis. Stras 281, 282, and 155 are then applied sequentially and they get viv
<1.1>. In do <1.1> (as well as in dorbhym <3.2> and so on), the change to
by stra 170 is undone because of the disappearance of the nimitta due to being
at the end of a viupada, thus we again get s which then changes to viusarga
by stra 155.
SaodhinThe word dos is formed by applying the udi pratyaya []os after
the dhtu dam[u] upaame (4P, to tame, subdue) by damer osi (Udi-stra
2.69). The sasra of the dhtu dam[u] is then deleted by sasrasya hara citi
(185) because the udi pratyaya []os has the indicatory letter which is the
Pinian equivalent to the indicatory letter c in our system. Thus we get the word
dos. All the printed editions of Hari-nmmta-vykaraa list the phrase atha dos
udi-pratyaynta in the vtti as atha do udi-pratyaynta, but this is
certainly false because all Sanskrit grammars and dictionaries list the word as
dos, as does the Udi stra by which it is formed. Furthermore, Jva Gosvm
has already finished the declension of masculine words ending in and is now
showing the declension of masculine words ending in s. Thus it would be out of
place to describe a word ending in here. The correct reading atha dos udipratyaynta can be found in manuscript 554D (Serial No: 3024, Accession No:
554D) in the Vrindavan Research Institute. In the next stra one should know that
the original word is dos and its optional replacement is doan. The word doa in
the stra itself is merely the sixth case singular form of the word dos, in which
sandhi has been done, as usual, by stra 170.
285 / d"AeSaAe d"AeSana, yau"Sau vaA /
285. doo doan yaduu v
doaof the word dos (arm); doanthe replacement doan; yaduuwhen
the yadus follow; voptionally.
The word dos is optionally replaced by doan when the yadus follow.
va-ma-sat-sageti a-rma-haradoa doa, do do dorbhym
doabhym ity-di. pta vaste paridadhtipta-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
VttiA-rma is deleted by va-ma-sat-saga-hnasyno -rma-haro bhagavati,
na tu ye, -yos tu v (235):
dos + [j]as (two options by 285):
1) (dos is replaced by doan) doan + as (235) donas (173) doas
(155) doa
<2.3>.
2) (dos isnt replaced by doan, 170) doas (155) doa <2.3>.
dos + [] (two options by 285):
eka-vacana
do
doam
tty
do / do
caturth
doe / doe
pacam
doa / doa
ah
doa / doa
doi / doi /
doai
saptam
sambodh
ana
do
dvi-vacana
doau
doau
dorbhym /
doabhym
dorbhym /
doabhym
dorbhym /
doabhym
doo / doo
bahu-vacana
doa
doa / doa
dorbhi / doabhi
dorbhya /
doabhya
dorbhya /
doabhya
dom / dom
doo / doo
dosu / doasu
doau
doa
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 256.
pta-vas + s[u] (202) pta-vas (155) 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 sat-saga, 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 228, there is no trivikrama here:
kasa-his + s[u] (202) kasa-his (242) kasa-hin <1.1>.
kasa-his + au kasa-hisau <1.2>.
kasa-his + bhym (246, 242) kasa-hinbhym <3.2>.
In the rule causing the change to (stra 170), the word num only indicates the
viucakra, thus the change to doesnt take place in kasa-hinsu <7.3>:
kasa-his + su[p] (246, 242) kasa-hinsu <7.3>.
Now we begin the declension of the word vaikuha-dhvas (one who falls down
from Vaikuha.
AmtaVaste is the acyuta 1.1 form of the dhtu vas[a] cchdane, a dhtu in
the ad-di group. The s in kasa-his is at the end of a sat-saga because the
viucakra is considered a viujana here.
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 (456), and n[um] then becomes
viucakra by aviupadntasya nasya masya ca viucakra vaiave (230).
But when the s of his is deleted by stra 242, 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 242, the viucakra
changes back to n by nimittpye naimittikasypy apya (vtti 245) as it is no
longer aviupadntasya (see stra 230) since by stra 246 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 170 only indicates the n[um] that has become a
viucakra by stra 230, the change to doesnt take place in kasa-hinsu <7.3>
286 / DvaMs$auaMs$auvasvanax"]h"AM d"Ae ivaSNAupad"Antae /
286. 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.
atra jhali ca iti tasy bhrama, dhvasta ity-dau doa ca. dhvasu srasu
dht. caturbhujnubandhatva nmvasthym eva ghtam, aca updnt.
tentra na numvaikuha-dhvad vaikuha-dhvat vaikuha-dhvasau.
vaikuha-dhvadbhym. eva vaikuha-srat. atra vasu-pratyayavidvasu.
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
(230).
2
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
ekavacana
vidvn
vidvsa
m
dvivacana
vidvsau
bahuvacana
vidvsa
vidvsau
vidua
tty
vidu
caturth
vidue
pacam
vidua
ah
saptam
sambodh
ana
vidua
vidui
vidvadbhy
m
vidvadbhy
m
vidvadbhy
m
viduo
viduo
vidvan
vidvsau
vidvadbhi
vidvadbhy
a
vidvadbhy
a
vidum
vidvatsu
vidvsa
The words divas (one who ate) and so on will be made later in the Kdantaprakaraa, in vttis to. Their forms are as follows:
divas + s[u] (240, 225) diva + n[um] + s + s[u] divans + s[u]
(228)
divns + s[u] (202) divns (242) divn <1.1>.
divas + au (240, 225) diva + n[um] + s + au divans + au
(228)
divns + au
In both cases, when a bhagavat follows, the forms are jagmua <2.3> and so
on:
jagmivas + []as (287) jagmus + as (170) jagmuas (155)
jagmua <2.3>.
jaganvas + []as (287) jagmus + as (170) jagmuas (155)
jagmua <2.3>.
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]. Thus it is shown here how the va
of the words divas and so on is also replaced by u. Regarding dua <2.3>, i[]
disappears when its nimitta in the form of the v of [k]vas[u] disappears. Regarding
jagmua <2.3> as a form of jagmivas, i[] disappears when its nimitta in the
form of the v of [k]vas[u] disappears. And regarding jagmua <2.3> as a form of
jaganvas, the change of the m of gam[] gatau to n by stra 274 is undone when
its nimitta in the form of the v of [k]vas[u] disappears. Then the uddhava of gam
disappears by gama-hana-jana-khana-ghasm uddhavdarana kasrisarvevare a vin (569).
288 / pauMs$a: paumas$au: k{(SNAsTaAnae /
288. pusa pumasu kasthne
pusaof the word pus (a man); pumasuthe replacement pumas[u];
kasthnewhen a kasthna follows.
The word pus is replaced by pumas[u] when a kasthna follows.
atra ca sui iti tasy bhrama, gauatve brahmai doa ca. u-rma it. pumn
pumsau pumsa. pumsam pumsau pusa. pus pubhym
pumbhym. num sarvo py anusvro lakyate iti bhga-vtti-krdaya. ata
audika-sasysya pusa ity-dau atva-niedho vcya. atra tu atvampuu.
nety anyepusu. uanasuan uanasau uanasa.
VttiAnd, in this regard, the following statement of Prakriy-kaumud is a
bhrama: sui (when a su (pava) follows), for there would be fault when the
word pus is used in a secondary role in the neuter gender. The u-rma is an
indicatory letter.
pus + s[u] (288) pumas[u] + s[u] (240, 225) puma + n[um] + s +
s[u]
pumans + s[u] (228) pumns + s[u] (202) pumns (242)
pumn <1.1>.
ekavacana
pumn
pumsa
m
dvi-vacana
bahu-vacana
pumsau
pumsa
pumsau
pusa
tty
pus
caturth
puse
pacam
pusa
ah
saptam
sambodh
ana
pusa
pusi
pubhym /
pumbhym
pubhym
/pumbhym
pubhym /
pumbhym
puso
puso
puman
pumsau
pubhi / pumbhi
pubhya /
pumbhya
pubhya /
pumbhya
pusm
puu /pusu
pumsa
Others, however, say that it doesnt and thus they get pusu <7.3>. Now we
begin the declension of the word uanas (name of ukrcrya, the spiritual
master of the demons):
uanas + s[u] (188) uanas + [c] (185) uan <1.1>.
uanas + au uanasau <1.2>.
uanas + [j]as (155) uanasa <1.3>.
AmtaThe fault in Prakriy-kaumuds statement is that there would be avypti
(inadequate pervasion of the rule) when, in forming the neuter second case
plural, []i is applied after the word ati-pus (that which surpasses a man), and
we would get the unwanted form ati-pusi <2.3> instead of the proper form atipumsi <2.3>. According to the author of Bhga-vtti and other authorities, the
word num which appears in the phrase num-viusarga-vyavadhne pi (170)
refers to every kind of anusvra (viucakra). That is to say it refers both to the
viucakra that replaces n and to the viucakra that replaces m by
aviupadntasya nasya masya ca viucakra vaiave (230). Thus, since the
change to would usually take place in pusa <2.3>, pus <3.1>, and so on,
even though the viucakra that replaces m intervenes, the author of Bhga-vtti
and other authorities prohibit the change to with the sentence beginning
audika-sasya. However, the sa-rmas of other udi pratyayas do change to
by stra 270, otherwise there would be fault in regards to havi <1.3> and so
on. The change to does take place in puu <7.3> because it is the s of su[p]
that is changing to , not the s of the udi pratyaya. The word anye refers to
Pini , Kramadvara, and others. When the final s of the sat-sanga s is deleted
by stra 242, 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 (113).
SaodhinThe word pus is formed by applying the udi pratyaya
[]ums[un] after the dhtu p rakae (2P, to protect) by pter umsun (Udistra 4.177). The sasra of p is then deleted by sasrasya hara citi (185)
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 230 and we get the word
pus (a man).
289 / ozAnas$aAe naAntatvaM s$alaAeipatvaM ivaSNAus$agAARntatvaM ca
baue" /
289. uanaso nntatva sa-lopitva viusargntatva ca buddhe
uanasaof the word uanas (name of ukrcrya, the spiritual master of the
demons); na-antatvambeing one that ends in na-rma; sa-lopitvambeing
1)
2)
3)
case
eka-vacana
pratham
dvity
uan
uanasam
tty
uanas
caturth
uanase
pacam
uanasa
ah
saptam
sambodh
ana
uanasa
uanasi
uanan / uana /
uana
dvivacana
uanasau
uanasau
uanobhy
m
uanobhy
m
uanobhy
m
uanaso
uanaso
bahuvacana
uanasa
uanasa
uanobhya
uanobhya
uanasm
uanasu
uanasau
uanasa
uanobhi
to the Vedas. Now we begin the declension of the word ka-vh (one who
carries Ka).
BlaRegarding uana <8.1>, when the s of uanas becomes viusarga, stra
202 is applied because the viusarga is accepted as a viujana here since, in
the vara-krama, it is listed in between the sarvevaras and viujanas (see vtti
285).
290 / h"sya X#: , nah"Ae Da: , d"Ade"stau DaAtaAeGaR: ,
u"h"mauh"nazAauh"iah"AM vaA ivaSNAupad"Antae vaESNAvae ca /
290. hasya ha, naho dha, ddes tu dhtor gha, druha-muha-naa-snuhasnih 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-de
beginning with da-rma; tubut; dhtoof a dhtu; ghathe replacement
gha-rma; druha-muha-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-ante
when the viaya is viupadnta; vaiavewhen a vaiava follows; caand.
When the viaya is viupadnta or when a vaiava follows, the final h
of a dhtu2 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.
ete sarve pi dhtava. ka-v ka-v ka-vhau ka-vha.
VttiAll of these are dhtus.
ka-vh + s[u] (202) ka-vh (290) ka-vh (96) kav (252)
ka-v <1.1> or ka-v <1.1>.
ka-vh + au ka-vhau <1.2>.
ka-vh + [j]as (155) ka-vha <1.3>.
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
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 (477) and dhtv-de a sa (457)
respectively.
2
In this regard, one should remember that, in the Nma-prakaraa, a dhtu refers to a word whose
kt pratyaya has been deleted, that is to say a word which is formed by applying the kt
pratyayas [k]vi[p] or []vi. See vtti 195 and Amta 195.
eka-vacana
dvity
ka-v /
ka-v
ka-vham
tty
kauh
caturth
kauhe
pacam
kauha
ah
saptam
sambodh
ana
kauha
kauhi
ka-v /
ka-v
pratham
dvi-vacana
bahuvacana
ka-vhau
ka-vha
ka-vhau
kavbhym
kavbhym
kavbhym
kauho
kauho
kauha
kavbhi
kavbhya
kavbhya
kauhm
ka-vsu
ka-vhau
ka-vha
The rule a-ho ka se (531) is not applicable in ka-vsu <7.3> and kasadvisu <7.3> since it cannot be applied here as it is only in relation to kevaladhtus (pure dhtus). And thus it cannot be applied even when a taddhita
pratyaya is applied after a dhtu which is a kdanta as in the case of ka-vsd bhavati and so on. Because forms like ka-v-st and so on are accepted
by everyone, the followers of Pini also have to make adjustments to explain
them. Even though Kramadvara and Padmanbha Datta have said asupi
(which is not a sup (sv-di)), there is still need of reconciliation when a taddhita
follows. Ka-paita, a commentator on Prakriy-kaumud, however, reconciles
everthing by saying apadnte (when the viaya is not padnta (viupadnta)).
Now we begin the declension of the word anauh (an ox). First we apply caturanauhor m kasthne, buddhe tv am (275).
AmtaEven though kvib-anta forms are dhtus, because they are
simultaneously nmas they are not kevala-dhtus because they are not pure.
Ka-v-st is formed by applying the taddhita pratyaya st[i] after ka-vh
by deye dhne ca stis tr ca (), and then applying stras 246, 290 and 98.
Because in a-ho ka si (Adhyy 8.2.41) the nimitta is a mere s, there is
ativypti (over-pervasiveness of a rule) in relation to the taddhita pratyaya
st[i], the followers of Pini have to make adjustments to their rule. By saying
asupi (by which Adhyy 8.2.41 comes to mean and h become k when a
s that is not part of a sup (sv-di) follows) Kramadvara and Padmanbha Datta
have reconciled ka-vsu <7.3> and so on, but there is still ativypti in
relation to taddhitas. But, by explaining Adhyy 8.2.41 to mean a-ho ka
se padnte ( and h become k when s follows, provided the viaya is not
padnta (viupadnta)), Ka-paita has reconciled everything because
there is no chance of this change to k taking place in ka-vsu <7.3> or
ka-v-st because the viaya is viupadnta.
ekavacana
anavn
anavha
m
dvivacana
anavhau
bahuvacana
anavha
anavhau
anauha
anaudbhi
anaudbhy
a
anaudbhy
a
anauhm
anautsu
anavha
tty
anauh
caturth
anauhe
pacam
anauha
ah
saptam
sambodh
ana
anauha
anauhi
anaudbhy
m
anaudbhy
m
anaudbhy
m
anauho
anauho
anavan
anavhau
Now we begin the declension of the word go-duh (one who milks cows). The
stra beginning ja-varja-harigadde (stra 259) is applied and the forms are as
follows:
go-duh + s[u] (202) go-duh (290) go-dugh (259) go-dhugh (96)
go-dhug (252) go-dhuk <1.1> or go-dhug <1.1>.
go-duh + au go-duhau <1.2>.
go-duh + bhym (246, 290) go-dugh + bhym (246, 259) go-dhugh
+ bhym
(96) go-dhugbhym <3.2>.
go-duh + su[p] (246, 290) go-dugh + su (246, 259) go-dhugh + su
(98)
go-dhuksu (170) go-dhuku <7.3>.
In the rule that prescribes the change to gh (stra 290), the word dhto refers
only to dhtus that are originally enunciated in the Dhtu-pha. Therefore, when
the kt pratyaya [k]vi[p] is applied after the kvib-anta word dma-lih which means
dma-li ivcarati (one who acts like a dma-lih) and the word dma-lih is thus
achieved, we get dma-li <1.1> (or dma-li <1.1>). Now we begin the
declension of the word kasa-druh (enemy of Kasa, name of Ka).
kasa-druh + s[u] (202) kasa-druh (two options by 290):
(252)
kasa-dhru <1.1> or kasa-dhru <1.1>.
kasa-druh + au kasa-druhau <1.2>.
kasa-druh + bhym (246, two options by 290):
1) (h changes to gh) kasa-drugh + bhym (246, 259) kasa-dhrugh +
bhym (246, 96) kasa-dhrugbhym <3.2>.
2) (h changes to h) kasa-druh + bhym (246, 259) kasa-dhruh +
bhym (246, 96) 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. Now we begin the declension
of the word kghri-lih (one who licks Kas feet). Hasya ha (290) is
applied and the forms are as follows:
kghri-lih + s[u] (202) kghri-lih (290) kghri-lih
(96) kghri-li (252) kghri-li <1.1> or kghri-li <1.1>.
kghri-lih + au kghri-lihau <1.2>.
Now we begin the declension of the word tur-sh (one who conquers quickly,
name of Indra).
AmtaThe deletion of n is asiddha in accordance with the maxim kvacid
antarage krye kriyame tad-animitta bahiragam asiddha syt (vtti 260).
Here the deletion of n by stra 260 is antaraga because it is sv-alprita, while
the deletion of the final vara of a sat-saga by stra 242 is bahiraga because it is
bahv-rita. The word ghatve means in the stra prescribing the change to gh.
First the kt pratyaya [k]vi[p] is applied after dma + lih and we get the word
dma-lih (one who licks a rope). Then the pratyaya [k]vi[p] which is a substitute
for [k]ya[] by kvacit kyaa kvip () is applied after the word dma-lih in the sense
of dma-li ivcarati (one who imitates a rope-licker) and thus we get the nmadhtu dma-lih. The kt pratyaya [k]vi[p] is then applied after this and we get the
word dma-lih (one who imitates a rope-licker)1
SaodhinThe nma-dhtu dma-lih is not an originally enunciated dhtu
(upadea) because it is formed by applying a pratyaya after a nma. Therefore,
since the word dhto in stra 290 refers only to dhtus that are originally
enunciated in the Dhtu-pha, the h of dma-lih doesnt become gh even though
dma-lih begins with d. The derivation of the words anauh and tur-sh will be
given under stras and respectively.
1
Everytime [k]vi[p] is applied here it is subsequently deleted by kevalasya pratyaya-ver hara ().
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
bahuvacana
pa
apa
adbhi
adbhya
adbhya
apm
apsu
pa
Because the word sv-ap (having good water) ends in the word ap we get svadbhi <3.3> and so on. Now we begin the declension of the word kakubh (a
direction / region):
kakubh + s[u] (202) kakubh (96) kakub (252) kakup <1.1> or
kakub <1.1>.
kakubh + au kakubhau <1.2>.
kakubh + bhym (246, 96) kakubbhym <3.2>.
kakubh + su[p] (98) kakupsu <7.3>.
Now we begin the declension of the word gir (speech, a word / statement). Ir-uranta-dhtor uddhavasya trivikramo viupadnte (282) is applied and the forms
are as follows:
gir + s[u] (202) gir (282) gr (155) g <1.1>.
gir + au girau <1.2>.
gir + [j]as (155) gira <1.3>.
gir + bhym (246, 282) gr + bhym (246, 155) gbhym (144)
grbhym <3.2>.
gir + su[p] (246, 282) grsu (276) grsu (170) gru <7.3>.
case
pratham
dvity
ekavacana
g
giram
dvivacana
girau
girau
bahuvacana
gira
gira
tty
gir
caturth
gire
pacam
gira
ah
saptam
sambodh
ana
gira
giri
grbhy
m
grbhy
m
grbhy
m
giro
giro
girau
grbhi
grbhya
grbhya
girm
gru
gira
tty
pur
caturth
pure
pacam
pura
ah
saptam
sambodh
ana
pura
puri
dvivacana
purau
purau
prbhy
m
prbhy
m
prbhy
m
puro
puro
purau
case
pratham
dvity
ekavacana
p
puram
bahuvacana
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 (216) catas + as (217) catasras (155) catasra
<1.3>
catur + []as (216) catas + as (217) catasras (155) catasra
<2.3>
catur + bhis (216) catas + bhis (155) catasbhi <3.3>
catur + bhyas (216) catas + bhyas (155) catasbhya <4.3>
pacam
ah
saptam
bahuvacana
catasra
catasra
catasbhi
catasbhy
a
catasbhy
a
catasm
catasu
Due to the modifier lakm-sthayo in stra 216, the substitution of tis and
catas takes place even when the feminine words tri and catur are in samsa in a
different gender. For example, (in the masculine gender) we get priya-tis <1.1>
whose vigraha is priys tisro yasya sa (he for whom three (feminine) are dear):
priya-tri + s[u] (216) priya-tis + s[u] (188) priya-tis + [c]
(185) priya-tis <1.1>.
priya-tri + au (216) priya-tis + au (217) priya-tisrau <1.2>.
priya-tri + [j]as (216) priya-tis + as (217) priya-tisras (155)
priya-tisra <1.3>.
priya-catur + s[u] (216) priya-catas + s[u] (188) priya-catas +
[c] (185)
priya-catas <1.1>.
priya-catur + au (216) priya-catas + au (217) priya-catasrau
<1.2>.
priya-catur + [j]as (216) priya-catas + as (217) priya-catasras
(155) priya- catasra <1.3>.
When []as[i] or []as follow, the forms are priya-tisra <5.1> / <6.1> and priyacatasra <5.1> / <6.1>.
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
tty
div
caturth
dive
pacam
diva
ah
saptam
sambodh
ana
diva
divi
dvivacana
divau
divau
dyubhy
m
dyubhy
m
dyubhy
m
divo
divo
dyau
divau
case
pratham
dvity
ekavacana
dyau
divam
bahuvacana
diva
diva
dyubhi
dyubhya
dyubhya
divm
dyuu
diva
The word d (seeing, the eye) is declined in the same way. The word dvi
(enemy (feminine)) is declined like kasa-dvi as is the word vipru (a drop).
Now we begin the declension of the word i (wish, blessing). The change to r
takes place by saju i ity anayor is-us-anta-dhto ca ro viupadnte, tasya
viusarga ca supi (281) and the forms are as follows:
i + s[u] (202) i (281) ir (282) r (155) <1.1>.
i + au iau <1.2>.
i + [j]as (155) ia <1.3>.
i + bhym (246, 281) ir + bhym (246, 282) r + bhym
(246, 155) + bhym (144) rbhym <3.2>.
i + su[p] (246, 281) ir + su (246, 282) r + su (281)
su (170) u <7.3>.
case
pratham
dvity
ekavacana
iam
tty
caturth
ie
pacam
ia
ah
saptam
sambodh
ia
ii
dvivacana
iau
iau
rbhy
m
rbhy
m
rbhy
m
io
io
iau
bahuvacana
ia
ia
rbhi
rbhya
rbhya
im
u
ia
ana
Now we begin the declension of the word uih (name of a Vedic meter):
uih + s[u] (202) uih (253) uik (96) uig (252) uik
<1.1> or uig <1.1>.
uih + au uihau <1.2>.
Now we begin the declension of the word upnah (a shoe / sandal). Naho dha
(290) is applied and the forms are as follows:
upnah + s[u] (202) upnah (290) upnadh (96) upnad (252)
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.
The na-rma referred to here is the n in anc[u], the crude form of the dhtu ac[u] (see
Saodhin 249 for further details). Regarding kasa-his the na-rma occupying the place of mit
is the n[um] applied to the dhtu his[i] hisym by i-rmed-dhtor num (456) which later
becomes viucakra by stra 230.
viucakra and no n[um], and because the s is part of a dhtu it doesnt change
to by stra 170.
298 / ba"jaAeR naumaitaSaeDa: /
298. bahrjo num-pratiedha
bahrjaof the word bahrj (possessing much strength); num-pratiedha
prohibition of n[um].
The word bahrj (bahu + rj) doesnt take n[um].
bahrji. antyt prva num icchanty ekebahrjti. jagat, jagat jagat jaganti.
atha at-pratyaynto bhavatbhavat. -pratyaye num kt-prakarae vakyate
bhavant bhavanti. tudat-bht-kariyat-prabhtn vikalpatudat tudat
tudant tudanti. eva bht bht bhnt. kariyat kariyat kariyant. mahacchabdamahat mahat mahnti. brahmanbrahma. va-ma-sat-saga-hnasyeti
viead a-rma-harbhvabrahma brahmi. brahma brahmabhym.
Vtti bahrj + [j]as (223) bahrj + []i bahrji <1.3>.
Some say that n[um] is applied before the final vara and thus they get bahrji
<1.3>:
bahrj + [j]as (223) bahrj + []i (224, 225) bahr + n[um] + j + i
bahrnji
(241) bahrji <1.3>.
Now we begin the declension of the word jagat (the world, universe):
jagat + s[u] (231) jagat (96) jagad (252) jagat <1.1> or jagad
<1.1>.
jagat + au (209) jagat + jagat <1.2>.
jagat + [j]as (223) jagat + []i (224, 225) jaga + n[um] + t + i
jaganti <1.3>.
case
pratham
dvity
ekavacana
jagat /
jagad
jagat /
jagad
tty
jagat
caturth
jagate
dvivacana
bahuvacana
jagat
jaganti
jagat
jaganti
jagadbhy
m
jagadbhy
jagadbhi
jagadbhya
pacam
jagata
ah
saptam
sambodh
ana
jagata
jagati
jagat /
jagad
m
jagadbhy
m
jagato
jagato
jagadbhya
jagatm
jagatsu
jagat
jaganti
Now we begin the declension of the word bhavat[] (being, present), a word
ending in the kt pratyaya []at[]:
bhavat[] + s[u] (231) bhavat (96) bhavad (252) bhavat <1.1>
or bhavad <1.1>.
It will be described later in stra of the Kdanta-prakaraa how n[um] is applied
when the pratyaya follows:
bhavat[] + au (209) bhavat + (,225) bhava + n[um] + t +
bhavant <1.2>.
bhavat[] + [j]as (223) bhavat + []i (224, 225) bhava + n[um] + t
+ i bhavanti
<1.3>.
case
pratham
dvity
eka-vacana
bhavat /
bhavad
bhavat /
bhavad
tty
bhavat
caturth
bhavate
pacam
bhavata
ah
saptam
sambodh
ana
bhavata
bhavati
bhavat /
bhavad
dvivacana
bahuvacana
bhavant
bhavanti
bhavant
bhavanti
bhavadbhy
m
bhavadbhy
m
bhavadbhy
m
bhavato
bhavato
bhavadbhi
bhavadbhy
a
bhavadbhy
a
bhavatm
bhavatsu
bhavant
bhavanti
But the words tudat[] (striking, hurting), bht[] (shining, manifesting, looking
like), kariyat[] (about to do) and so on optionally take n[um] when the
pratyaya follows:
tudat[] + s[u] (231) tudat (96) tudad (252) tudat <1.1> or
tudad <1.1>.
tty
brahma
caturth
brahmae
pacam
brahmaa
ah
brahmaa
brahmao
brahmai
brahma /
brahman
brahmao
bahuvacana
brahmi
brahmi
brahmabhi
brahmabhy
a
brahmabhy
a
brahma
m
brahmasu
brahma
brahmi
case
eka-vacana
dvi-vacana
pratham
dvity
brahma
brahma
brahma
brahma
brahmabhy
m
brahmabhy
m
brahmabhy
m
saptam
sambodh
ana
The words carman (skin), varman (armour), and arman (shelter, bliss,
surname of a brhmaa) are declined in the same way. 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 260, this rule makes the deletion of n optional. The
word nman (name) is declined as follows:
pratham
nma
dvity
nma
tty
nma
nmn /
nman
nmn /
nman
nmabhym
caturth
nmae
nmabhym
pacam
nmaa
nmabhym
ah
nmaa
nmni /
nmani
nma /
nman
nmao
nmabhi
nmabhya
nmabhya
nmam
nmao
nmasu
nma
nmni
saptam
sambodh
ana
dvi-vacana
bahuvacana
case
nmni
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
235 because they have a sat-saga containing m).
300 / @"Ae ivaSNAus$agAAeR ivaSNAupad"Antae , na s$amaAs$ae pauMs$aIita
vaAcyama, /
300. ahno viusargo viupadnte, na samse pusti vcyam
ahnaof the word ahan (a day); viusargaviusarga; viupada-ante
when 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.
1
In this regard, one should remember the maxim eka-vara-vidhir ante pravartate (vtti 160).
eka-
dvi-
bahu-
vacana
pratham
aha
dvity
aha
tty
ahn
caturth
ahne
pacam
ahna
ah
ahna
ahni /
ahani
saptam
sambodh
ana
aha
vacana
ahn /
ahan
ahn /
ahan
ahobhy
m
ahobhy
m
ahobhy
m
ahno
vacana
ahni
ahni
ahobhi
ahobhya
ahobhya
ahnm
ahno
ahasu
ahn /
ahan
ahni
pratham
dvity
ekavacana
paya
paya
tty
payas
caturth
payase
pacam
payasa
ah
saptam
sambodh
ana
payasa
payasi
dvivacana
payas
payas
payobhy
m
payobhy
m
payobhy
m
payaso
payaso
paya
payas
case
bahuvacana
paysi
paysi
payobhi
payobhya
payobhya
payasm
payasu
paysi
tty
havi
caturth
havie
pacam
havia
ah
saptam
sambodh
ana
havia
havii
dvivacana
havi
havi
havirbhy
m
havirbhy
m
havirbhy
m
havio
havio
havi
havi
case
pratham
dvity
ekavacana
havi
havi
bahuvacana
havi
havi
havirbhi
havirbhya
havirbhya
havim
haviu
havi
The word dhanus is declined in the same way. Now we begin the declension of the
word ati-pus (that which surpasses a man):
ati-pus + s[u] (231) ati-pus (242) ati-pum <1.1>.
ati-pus + au (209) ati-pus + ati-pus <1.2>.
takes govinda by dhtor antasya govinda pratyaye (394), and we thus get ho +
is[i]. The o then becomes av by o av (65), 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 (Udistra 2.117).
Atha vieya-vieadi-viveka
Now we begin the discussion about vieya, vieaa, and so on.
302 / taa k{(SNAAid"zAbd"A: s$aMaAivazAeSaAd"AE
inayatapau&SaAeamaAd"ya: /
302. tatra kdi-abd saj-viedau niyata-puruottamdaya
tatrawithin those (the three genders); ka-di-abdthe words ka and
so on; saj-viea-dauused as saj-vieas (proper names) and so on;
niyataalways; puruottama-dayapuruottama (masculine) and so on.
Within the three genders, the words ka and so on are proper names
and so on and are always masculine and so on.
AmtaThe word tatra here means liga-traye (within the three genders). The
word di in kdi refers to the words rma and so on, rdh and so on, and
gokula and so on. The word di in puruottamdaya refers to lakm
(feminine) and brahma (neuter). The word saj-viedau in effect means
rhi-viee yoga-rhi-viee yaugika-viee ca (used as particular rhi
words, particular yoga-rhi words, or particular yaugika words).For instance,
yadcch-abdas (saj-abdas or proper name given randomly without any
attention to derivation or authority) like ittha (a wooden toy elephant) and
avittha (a wooden toy deer) are rhi words (words having a conventional
meaning), words like pakaja (lotus) are yoga-rhi words (words that have
both an etymological and a conventional meaning), and words like pcaka (a
cook) are yaugika words (words having an etymological meaning). This subject
will be described in greater detail in vtti.
303 / s$aYaAid"zAbd"Astau vaAcyailaA: /
303. sakhydi-abds tu vcya-lig
sakhy-di-abdwords like numerals and so on; tubut; vcya-ligvcyaliga words (words whose gender is the same as that of the vcya
(substantive)).
1
This dhtu is not listed in Jva Gosvms Dhtu-pha, but it is listed in the Pinian Dhtupha.
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 148).
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 305 show how jtis, guas, and kriys are vcya-liga.
304 / s$amaAnaAiDak(r"NAivazAeSaNA&paA
ivazAeSyailaivaSNAuBai(vacanaAina Bajantae /
304. 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 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 1688 and Saodhin 1686).
For example, while explaining ymo rma (green1 Rma) in vtti 1688, 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 926 further explains
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.
that in ymo rma (green1 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 further described in the Kraka-prakaraa in vttis 926 and
1019.
305 / jaAitagAuNAi(yaA"Ar"A yasya ivazAeSa: k(Tyatae tai"zAeSya: , yaena
tasya ivazAeSa: k(Tyatae tai"zAeSaNAma, /
305. 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 148); yasya
whose; vieadistinguishing feature; kathyatedescribed; tatthat; vieya
vieya (substantive); yenaby which; tasyaof the vieya; viea
distinguishing 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 kriypadas (verbs). Recent authorities say that sub-antas are of four kinds: the
vieyas, vieaas, sarvanmas (kanmas), and avyayas. And in that regard,
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 1688. The proof that ka can mean black or dark
blue is Amara-koas 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
are both blue-necked.
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 307 are examples where the vieaa is a word in apposition1,
and the example updhyya pit-tulyo bhavet is an example where the vieaa
is a predicate.
306 / @vyayaivazAeSaNAM a /
306. avyaya-vieaa brahma
avyaya-vieaamthe vieaa of an avyaya; brahmaneuter.
The vieaa of an avyaya is declined in the neuter gender.
yathmahat sva.
VttiFor example, mahat sva (great heaven).
SaodhinFurther examples of this rule will be given in vtti.
307 / ke(icacC$bd"A ivazAeSaNAtvae'ipa svailaM na tyajainta /
307. kecic chabd vieaatve pi sva-liga na tyajanti
kecitsome; abdwords; vieaatve apieven though they are vieaas;
sva-ligamtheir 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 1688 that smndhikaray
(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 Supreme) and nanda-nandanatva (the
quality of being the son of Nanda)1, 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 (). 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 (). 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 (). 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 ().
308 / Wk(sya ivazAeSaNAsya ivazAeSyamanaekM( caetatyaekM( vaA
s$amaud"Ayasya vaA s$aYaAnau&paM vacanama, /
308. ekasya vieaasya vieyam aneka cet praty-eka v samudyasya v
sakhynurpa vacanam
ekasyaone; vieaasyaof a vieaa; vieyamthe vieya; anekam
more than one; cetif; praty-ekamof each individual one; vor; samudyasya
of the aggregate; vor; sakhy-anurpamaccording to the number;
vacanamthe vacana (number).
If there is more than one vieya for any given vieaa, then the
vacana of that vieaa is established either in accordance with the
number of each individual vieya or in accordance with the number of
the aggregate of the vieyas.
crthasya samuccayetaretara-yoga-bhedena dvai-vidhyt. yathrma ka
ca sundara. rma ka ca praty-ekam ity artha sundarau v. rma ka
iti dvv ity artha. tad ida rma-ka-samse vivarayam.
VttiThis is because the word ca is used in two senses, samuccaya (conjuction,
the joining together of two or more independent things associated in idea with
some common action) and itaretara-yoga (mutual connection). For example,
rma ka ca sundara (Rma and Ka are beautiful). The meaning here
1
Actually the quality expressed by the word ka is ka-sajatva (the quality of being one
whose name is Ka). See vtti 1688.
is that Rma and Ka are each one. Or rma ka ca sundarau (Rma and
Ka are beautiful). The meaning here is that Rma and Ka are two. This
topic will be further described in the Samsa-prakaraa, in the section dealing
with rma-ka-samsas (see vtti 1792).
AmtaThe word praty-ekam here means ekaikasya (of each individual one).
In the example rma ka ca sundara, the word ca is used in the sense of
samuccaya and thus there is no possibility of samsa. But it will become clear in
the Samsa-prakaraa that samsa necessarily takes place when the word ca is
used in the sense of samhra or itaretara-yoga. In the example rma ka ca
sundarau, the word ca is used in the sense of itaretara-yoga. Thus in the case of
vigraha we get rma ka ca sundarau, while in the case of samsa we get
rma-kau. Due to the present circumstances, the word ca is only described
here as having two meanings, but in actuality it has four meanings. These four
meanings will be described in the Samsa-prakaraa.
SaodhinActually the words rma ka ca in the example rma ka
ca sundarau in the vtti are merely the vigraha of the compound rma-kau
because it will be explained in the Samsa-prakaraa that samsa necessarily
takes place when the word ca is used in the sense of itaretara-yoga. Thus in
reality we only get rma-kau sundarau (Rma and Ka are beautiful),
309 / (ica""naAM ivazAeSaNAtvae'pyaek(tvama, /
309. 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.
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).
Atha kanma-prakaraam
Now we begin the section on kanmas.
311 / s$avaARd"Iina k{(SNAnaAmaAina /
311. sarvdni ka-nmni
sarva-dnithe words beginning with sarva; ka-nmnicalled kanmas
(pronouns).
The words sarva and so on are called kanmas.
sarva-nmnty anye. sarva viva ubha ubhaya anya anyatara tatara tatama
yatara yatama katara katama ekatara ekatama itara tvat tva nema sama sima
prva para avara dakia uttara apara adhara sva antara (tyad chndasa) tad
yad etad idam adas eka dvi yumad asmad bhavatu kim. tatra pusi, sarva
sarvau.
VttiOthers call them sarvanmas. The full list of sarvdis is as follows:
1
sarvaall
vivaall
ubhaboth
ubhayaboth
anyaother
2
2
2
3
2
4
2
5
2
6
2
7
1
0
1
1
1
2
1
3
1
4
1
5
1
6
1
7
1
8
1
9
2
0
2
1
2
8
2
9
3
0
3
1
3
2
3
3
3
4
3
5
3
6
3
7
3
8
3
9
4
0
4
1
In that regard, the word sarva (all) is declined as follows in the masculine
gender:
sarva + s[u] (155) sarva <1.1>.
sarva + au (57) sarvau <1.2>.
312 / k{(SNAnaAmak{(SNAtaAe jas$a: zAI: /
1
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 328 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.
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.
pratham
dvity
ekavacana
sarva
sarvam
tty
sarvea
case
caturth
pacam
ah
saptam
sambodh
ana
sarvasma
i
sarvasm
t
sarvasya
sarvasmi
n
sarva
dvivacana
sarvau
sarvau
sarvbhy
m
sarvbhy
m
sarvbhy
m
sarvayo
bahuvacana
sarve
sarvn
sarvebhya
sarvebhya
sarvem
sarvayo
sarveu
sarvau
sarve
sarvai
The word di in stra 311 includes a particular well-known class of words, and
therefore:
AmtaThe word di in sarvdni kanmni (311) includes a particular wellknown class of words. Therefore Jva Gosvm will now describe them in detail.
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 () and then
applying antaraga-sv-der mahhara eka-padatvrambhe (). Thus sarvatra can
represent the masculine, neuter, or feminine saptam eka-vacana, dvi-vacana, or
bahu-vacana form of the word sarva.
317 / s$avaARid": k{(SNAnaAmaAKyaAe gAAENAs$aMae ivanaA Bavaeta, /
317. sarvdi kanmkhyo gaua-saje vin bhavet
sarvdithe words beginning with sarva; kanma-khyacalled
kanmas; gaua-sajegaua (secondary usage in samsa) and saj (a
name); vinexcept; 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.
Indicator; An expression or rule that implies something more than what is directly said by the rule
itself.
2
Best meaning first in the order of superiority.
3
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.
The phrase gaua-saje vin (317) certainly applies here too. Thus we get atyuttarya <4.1> (unto one who surpasses the upper part) and uttar kurava
(the northern Kurus).
AmtaIn padrtha-vieya (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 (317)
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.
319 / s$amaAe'taulyae k{(SNAnaAma /
319. samo tulye kanma
samathe word sama; a-tulyewhen it does not mean tulya (equal, similar);
kanmakanma.
The word sama is a kanma when it does not mean equal.
samasmai sarvasmai ity artha. nehasamya, tulyya ity artha.
VttiFor example, samasmai <4.1> means unto all. The counterexample is
samya <4.1>, which means unto that which is equal.
sama (when it is a kanma) + []e (313) sama + smai samasmai
<4.1>.
sama (when it is not a kanma) + []e (162) sama + ya (160)
samya <4.1>.
AmtaThe meaning of this rule is that the word sama is only a kanma
when it means sarva (all).
320 / svamaaAitaDanaA"yae /
320. svam ajti-dhanhvaye
svamthe word sva; a-jti-dhana-hvayewhen the meaning is not jti
(relative) or dhana (riches);
The word sva is a kanma when it does not mean relative or
riches.
svo jtv tmani sva triv tmye svo striy dhane ity amara. svasmai
tmane tmyya vety artha. nehasvya, jtaye dhanya vety artha.
VttiAmara-koa explains the word sva as follows: svo jtv tmani sva triv
tmye svo striy dhane (the word sva is used in the masculine gender when it
refers to a relative (jti), in the neuter gender when it refers to the self (tman),
in all three genders when it refers to something belonging to the self(tmya),
and in any gender except the feminine gender when it refers to riches (dhana)).
For example, svasmai <4.1> means unto myself / yourself / himself / herself /
itself or unto my own / your own / his own / her own / its own. The
counterexample is svya <4.1> which means unto the relative or unto the
riches.
sva (when it is a kanma) + []e (313) sva + smai svasmai
<4.1>.
sva (when it is not a kanma) + []e (162) sva + ya (160) svya
<4.1>.
BlaThe meaning of this rule is that the word sva is only a kanma when it
means tman (the self) or tmya (something belonging to the self).
321 / @ntar"Ae baApair"DaAnaIyayaAenaR tvas$aAE pauir" /
321. antaro bhya-paridhnyayor, na tv asau puri
antarathe word antara; bhya-paridhnyayowhen the meaning is bhya
(outer, exterior) or paridhnya (an under garment); nanot; tubut; asau
it (the word antara); puriin reference to pur (a city).
The word antara is a kanma only when it means outer or an
under garment. 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 under garment). 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 (313) antara + smai
antarasmai <4.1>.
1
Just like the word pur, the word pura also means a city.
ubha + os
<7.2>.
case
pratham
dvity
tty
caturth
pacam
ah
saptam
sambodh
ana
dvivacana
ubhau
ubhau
ubhbhy
m
ubhbhy
m
ubhbhy
m
ubhayo
ubhayo
ubhau
The word ubha is listed among the sarvdis so that all the viubhaktis may be
applied to words meaning hetu (cause) when there is yoga (syntactical
connection) with a kanma (see stra) and so that the word ubha may have
its feminine forms replaced by masculine forms in samsa1 (see stra). 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), but there are
different opinions that sima means akta (able), avabaddha (put on), or
maryd (boundary) respectively. The rest of the words are well-known.
AmtaSomeone may argue, The kanma-kryas2 for kanmas ending
in a-rma all take place only in eka-vacana and bahu-vacana. Thus, since the
word ubha is always used in dvi-vacana, what is the point of listing it among the
sarvdis? In answer to this, Jva Gosvm speaks the sentence beginning
ubhasya. Ubhasya is eka-vacana because it is an anukaraa (imitative word) of
1
Amta glosses vtti-mtre as eka-padatve (when there is conversion into a single word) and
further glosses eka-padatve as samse.
2
The grammatical operations specific to the kanmas such as stras 312 316.
ubha. The word ubha is listed among the sarvdis so that all the viubhaktis may
be applied by the rule kanma-yoge nimitta-kraa-hetv-arthd dvityvarja sarv viubhaktaya (), and we may thus get ubhau het, ubhbhy
hetubhym, and so on, and so that the word ubha may have its feminine forms
replaced by masculine forms in samsa by the rule kanma vtti-mtre ().
Furthermore, the word ubha is listed among the sarvdis so that the taddhita
pratyaya ak may be applied to it by avyaya-kanmnos tu sasrt prg ak ().
323 / paUvaARid"ByaAe navaBya: smaAitsmanaAE vaA /
323. 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 323):
1) ([]as[i] is replaced by smt) prva + smt prvasmt <5.1>.
2) ([]as[i] isnt replaced by smt, 164) prva + t (46) prvt <5.1>.
prva + []i (two options by 323):
1) ([]i is replaced by smin) prva + smin prvasmin <7.1>.
2) ([]i isnt replaced by smin, 48) prve <7.1>.
case
eka-vacana
dvivacana
pratham
prva
prvau
dvity
prvam
tty
prvea
prvau
prvbhy
m
prvbhy
m
prvbhy
m
prvayo
prvebhya
prvayo
prveu
caturth
pacam
ah
saptam
prvasmai
prvasmt /
prvt
prvasya
prvasmin /
prve
bahuvacana
prve /
prv
prvn
prvai
prvebhya
prvem
sambodh
ana
prva
prvau
prve /
prv
Usually the word vkya refers to any phrase or sentence, but here the word vkya is being used
in its technical sense to refer to the analysis of the meaning of a samsa that takes place by
splitting the samsa into its constituent parts. This analysis is called vigraha. The fact that the
words vkya and vigraha are interchangeable terms can be verified by examing the stra samsavkya vigraha ().
The words sarva and so on are not kanmas when they appear in a
dvandva-samsa, but this is optional when [j]as follows.
prvparm, vaiavetare vaiavetar.
VttiFor example, prvparm (of the prior and subsequent), but
vaiavetare or vaiavetar (vaiavas and others).
AmtaLike the previous stra, this is a prohibition where the words sarva and
so on would usually be kanmas when they appear in any samsa in
accordance with the rule of tad-anta (vtti 213). The vigraha of prvparm is
prve ca apare ca prvpars tem. In this example the application of s[u] by
stra 315 is checked. In the next example [j]as optionally becomes [] by stra
312.
326 / aTamacar"matayaAyaAlpaADaRk(itapayanaemaA: k{(SNAnaAmaAina jais$a
vaA /
326. 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); kanmni
kanmas; jasiwhen 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. tayyau pratyayaudvitaye dvitay, dvaye dvay.
ea ka-vat. ubhayasya dvi-vacanbhvaubhaye ubhay. ihpi jasa
krya prati vibh iti kik. ubhaya iti nitya bhym iti tu klp. neme
nem, ea sarva-vat.
Vtti prathama + [j]as (two options by 326):
1) (prathama is a kanma, 312) prathama + [] (48) prathame
<1.3>.
2) (prathama isnt a kanma, 46) prathams (155) pratham <1.3>.
Taya and aya are pratyayas.
dvitaya + [j]as (two options by 326):
1) (dvitaya is a kanma, 312) dvitaya + [] (48) dvitaye <1.3>.
2) (dvitaya isnt a kanma, 46) dvitays (155) dvitay <1.3>.
ekavacana
pratham
ubhaya
dvity
tty
caturth
pacam
ah
saptam
sambodh
ana
ubhayam
ubhayena
ubhayas
mai
ubhayas
mt
ubhayasy
a
ubhayas
min
ubhaya
bahu-vacana
ubhaye /
ubhay
ubhayn
ubhayai
ubhayebhya
ubhayebhya
ubhayem
ubhayeu
ubhaye /
ubhay
Kik says ihpi jasa krya prati vibh (the grammatical operation related
to [j]as is optional here also), but the Kalpa grammarians say ubhaya iti nitya
bhym (ubhaye <1.3> is always used in common Sanskrit).
nema + [j]as (two options by 326):
1) (nema is a kanma, 312) nema + [] (48) neme <1.3>.
2) (nema isnt a kanma, 46) nems (155) nem <1.3>.
The rest of the forms of nema are like those of the word sarva.
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 (), the word dvaya is formed
by applying aya after the word dvi by dvi-tribhym aya ca (), and the word
ubhaya is formed by applying aya after the word ubha (both) by ubhd aya ().
The opinion of Kik is also our opinion. In the opinion of the Kalpa
grammarians the form ubhay <1.3> is found only in the Vedas.
327 / taIyasya k{(SNAnaAmataA va{iSNASau vaA /
327. tyasya kanmat viu v
tyasyathe taddhita pratyaya tya; kanmatkanma; viuwhen
the vis follow; voptionally.
Words ending in the taddhita pratyaya tya are optionally kanmas
when the vis follow.
dvityasmai dvityya, dvityasmt dvityt, dvityasmin dvitye. ea kavat. eva ttya. arthavad-grahat tu, gopajtyya. atha tad-daya
Vtti
dvitya + []e (two options by 327):
1) (dvitya is a kanma, 313) dvitya + smai (48) dvityasmai <4.1>.
2) (dvitya isnt a kanma, 162) dvitya + ya (160) dvityya <4.1>.
dvitya + []as[i] (two options by 327):
1) ([]as[i] is replaced by smt) dvitya + smt dvityasmt <5.1>.
2) ([]as[i] isnt replaced by smt, 164) dvitya + t (46) dvityt <5.1>.
dvitya + []i (two options by 327):
1) ([]i is replaced by smin) dvitya + smin dvityasmin <7.1>.
2) ([]i isnt replaced by smin, 48) dvitye <7.1>.
The rest of the forms are like those of the word ka. The word ttya is declined
in the same way. But, due to the maxim arthavad-grahae narthakasya na
grahaam (vtti 58), we get gopajtyya <4.1>. Now we begin the declension of
the tad-dis (the seven words beginning with tad).
AmtaWhere words ending in the taddhita pratyaya tya usually wouldnt be
kanmas since they arent listed among the sarvdis, this rule is given so that
they may optionally be kanmas when the vis follow. The taddhita
pratyaya tya is applied by dvitya-ttyau prae sdh (). In gopajtyya
<4.1>, it is the taddhita pratyaya jtya that has been applied by prakravati
jtya (), not the taddhita pratyaya tya.
328 / tad"Aid"s$aaAnaAM s$aMs$aAr"syaAr"Ama: svaAd"AE , d"sya ca ma: ,
tad"Ade"sta: s$a: s$aAE /
pacam
ah
saptam
ekavacana
dvivacana
bahuvacana
sa
tau
te
tam
tena
tau
tbhym
tn
tai
tasmai
tbhym
tebhya
tasmt
tbhym
tebhya
tasya
tayo
tem
tasmin
tayo
teu
This is also shown in Kik and other commentaries on the stra ta-do sa sv
anantyayo (Adhyy 7.2.106). Prakriy-kaumud is questionable because the
Mah-bhya gives the example he sa he asau. The grammatical operations
pertaining to the tad-dis are not applicable when the meaning of the tad-dis is
secondary or when they are used as names, for at such a time they are not
considered kanmas (see stra 317). Thus we get ati-tad <1.1>, ati-tadau
<1.2>, ati-tada <1.3>, and so on. 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.
AmtaIn essence, this rule means that when a sv-di follows, the sasra of the
tad-dis 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. Kik
quotes he sa <8.1> as a counterexample of the word anantyayo in Adhyy
7.2.106.1 The exact words of Kik in this regard are anantyayor iti kim? he sa.
Similarly, the Mah-bhya says yady antayo satva syd iha he sa iti e-hrasvt
sabuddhe iti sambuddhi-lopo na syt (if the final d or t of a tyad-di were to
change to s here, then the deletion of sambuddhi (buddha) by e-hrasvt
sabuddhe (Adhyy 6.1.69), which is necessary in the formation of he sa
<8.1>, wouldnt take place).
pacam
ah
saptam
ekavacana
dvivacana
bahuvacana
ya
yau
ye
yam
yena
yau
ybhym
yn
yai
yasmai
ybhym
yebhya
yasmt
ybhym
yebhya
yasya
yayo
yem
yasmin
yayo
yeu
Thus, in the modern textbooks on Sanskrit grammar in the English language, no vocative forms
are given for the tad-dis.
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)
yad (because)
yad (when)
yadi (if)
yvat (as much)
tatas (therefore)
tatra (there)
tath (in that way, so, similarly)
tad (therefore)
tad (then) or tarhi (then)
tad (then) or tarhi (then)
tvat (that much)
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).
etad + s[u] (328) eta + s[u] esa + s[u] (170) eas (155) ea
<1.1>.
etad + au (328) eta + au (57) etau <1.2>.
etad + [j]as (328) eta + [j]as (312) eta + [] (48) ete <1.3>.
etad + am (328) eta + am (156) etam <2.1>.
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 361.
In the fifth case, when the taddhita pratyaya tas[i] is applied, we get the alternate
form ata. And in the seventh case, when the taddhita pratyaya tra is applied, we
get the alternate form atra1.
case
ekavacana
dvivacana
bahuvacana
pratha
m
dvity
ea
etau
ete
etam
etn
tty
etena
etebhya
etasya
etau
etbhy
m
etbhy
m
etbhy
m
etayo
etasmin
etayo
eteu
caturth
pacam
ah
saptam
etasmai
etasmt
etai
etebhya
etem
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 (). 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.
of kathitnukathana here, the word idam is first used in its <3.2> form with the
taddhita pratyaya ak inserted, in the phrase imakbhym aha ko rcita, and
then it is used again in the phrase bhy rtrim api. But when it is used again
like this, the word idam together with the taddhita pratyaya ak becomes a[] by
the current stra and we get the form bhym <3.2> which looks the same as the
<3.2> form of the word idam without the taddhita pratyaya ak. The words ahan
and rtri are declined in the second case singular here in accordance with the
stra kldhvanor atyanta-vyptau dvity (). 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.
333 / wd"mad"AeByaAmak(r"AmaAByaAM naEs$a, /
333. idam-adobhym aka-rmbhy nais
idam-adobhymafter the words idam and adas; aka-rmbhymin which there
is no ka-rma; nanot; aisthe replacement ais.
After the words idam and adas which are without a ka-rma, bhis is not
replaced by ais.
ebhi. asmai bhym ebhya. asmt bhym ebhya. taddhite pacamymita.
asya anayo em. asmin anayo eu. taddhite saptamymiha. sasrt
prvam ak-pratyaye idakam-abdo bhavatiayakam imakau imake sarva-vat.
Vtti idam + bhis (331) a[] + bhis (333, 163) ebhis (155) ebhi
<3.3>.
idam + []e (328) ida + []e ima + []e (313) ima + smai (331)
a[] + smai
asmai <4.1>.
idam + bhym (331) a[] + bhym (160) + bhym bhym
<4.2>.
idam + bhyas (331) a[] + bhyas (163) ebhyas (155) ebhya
<4.3>.
idam + []as[i] (328) ida + []as[i] ima + []as[i] (314) ima + smt
(331)
a[] + smt asmt <5.1>.
idam + bhym (331) a[] + bhym (160) + bhym bhym
<5.2>.
pacam
ah
saptam
ekavacana
dvivacana
bahuvacana
ayam
imau
ime
imam
anena
imau
bhym
imn
ebhi
asmai
bhym
ebhya
asmt
bhym
ebhya
asya
anayo
em
asmin
anayo
eu
When the taddhita pratyaya ak is applied before the sasra of the word idam by
stra, we get the word idakam:
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 (). 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.
etad or idam + []as (334) ena + []as (156) ena + s (157) ens
enn <2.3>.
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.
pacam
ah
saptam
ekavacana
dvivacana
bahuvacana
enam
enena
enau
enn
enayo
enayo
When we have adas + s[u], the sasra of adas changes to a-rma by stra 328,
and then:
SaodhinIn 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.
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).
335 / @d"s$aAe d"sya s$a: s$aAE , s$aAer"AEca, /
335. adaso dasya sa sau, sor auc
adasaof the word adas; dasyaof the da-rma; sathe replacement sarma; sauwhen the viubhakti s[u] follows; soof the viubhakti s[u]; auc
the replacement au[c].
The d of adas changes to s when s[u] follows, then s[u] becomes au[c].
asau. amau iti sthite
Vtti
adas + s[u] (328) ada + s[u] (335) asa + s[u] asa + au[c]
(185) asau <1.1>.
When we have amau the following rule applies:
AmtaThis stra is an apavda of the phrase dasya ca ma in stra 328.
336 / @d"AemaAtpar"sya s$avaeRr"sya o O yaTae"is$ai" /
336. ado-mt parasya sarvevarasya u yathea-siddhi
ada-mtthe ma-rma of the word adas; parasyacoming after; sarvevarasya
of a sarvevara; u the replacement u-rma or -rma; yath-ia-siddhi
according to the result that best fits.
A sarvevara that comes after the m of adas either becomes u or ,
depending on whether that sarvevara is a vmana or a trivikrama.
vmanasya vmana, trivikramasya trivikrama. am. jasi ame iti sthite
VttiA vmana becomes vmana and a trivikrama becomes trivikrama.
adas + au (328) ada + au ama + au (57) amau (336) am
<1.2>.
When [j]as follows and we get ame, the following rule applies:
AmtaThe word yathea-siddhi is an avyay-bhva-samsa formed by stra,
thus it is declined in the neuter gender. Its vigraha is ia-siddhim anatikramya
(according to the ia-siddhi). A sarvevara that comes after the m of adas,
which is brought about by the application of dasya ca ma (238), either becomes
u or , according to the ia-siddhi. That is to say a sarvevara that is a vmana
becomes u, while a sarvevara that is a trivikrama becomes .
337 / @d"s$a Wta wR ba"tvae , na tau k(Ata, /
The change to u by stra 336 occurs only after the substitution of smai and so on
has been done:
adas + []e (328) ada + []e ama + []e (313) ama + smai
(336) amusmai (170) amumai <4.1>.
adas + bhym (328) ada + bhym ama + bhym (160)
ambhym (336)
ambhym <4.2>.
adas + bhyas (328) ada + bhyas ama + bhyas (163) amebhyas
(337)
ambhyas (155) ambhya <4.3>.
adas + []as[i] (328) ada + []as[i] ama + []as[i] (314) ama +
smt (336)
amusmt (170) amumt <5.1>.
adas + bhym (328) ada + bhym ama + bhym (160)
ambhym (336)
ambhym <5.2>.
adas + bhyas (328) ada + bhyas ama + bhyas (163) amebhyas
(337)
ambhyas (155) ambhya <5.3>.
In the fifth case, when the taddhita pratyaya tas[i] is applied, we get the alternate
form amuta.
adas + []as (328) ada + []as ama + []as (165) ama + sya
(336)
amusya (170) amuya <6.1>.
The change to u by stra 336 occurs only after the change to e by stra 166 and
the substitution of ay by stra 63 have been done:
adas + os (328) ada + os ama + os (166) ame + os (63)
amayos (336) amuyos (155) amuyo <6.2>.
adas + m (328) ada + m ama + m (315) ama + s[u] + m
ama + sm
(163) amesm (337) amsm (170) amm <6.3>.
adas + []i (328) ada + []i ama + []i (316) ama + smin (336)
amusmin
(170) amumin <7.1>.
adas + os (328) ada + os ama + os (166) ame + os (63)
amayos (336) amuyos (155) amuyo <7.2>.
adas + su[p] (328) ada + su ama + su (163) amesu (337)
amsu (170) amu <7.3>.
In the seventh case, when the taddhita pratyaya tra is applied, we get the
alternate form amutra1.
case
ekavacana
dvivacana
bahuvacana
pratha
m
dvity
asau
am
am
amum
amn
tty
amun
ambhya
amuya
am
ambhy
m
ambhy
m
ambhy
m
amuyo
amumin
amuyo
amu
caturth
pacam
ah
saptam
amumai
amumt
ambhi
ambhya
amm
Buddha doesnt disappear in he asau <8.1> because the cit operation (stra 185)
takes place instead. In adasa au su-lopa ca (Adhyy 7.2.107), Kik and
others also concur on this point, and Prasda, the major commentary on Prakriykaumud, is also in agreement. When the taddhita pratyaya ak is applied,
previous authorities consider that the form can either be asakau <1.1> or asuka
<1.1>:
adas + s[u] () ad + ak + as + s[u] adakas + s[u] (328) adaka +
s[u] (335)
asaka + s[u] (two options by Ktyyanas Vrttika on
Adhyy 7.2.107) 2:
1) asaka + s[u] asaka + au[c] (185) asakau <1.1>.
2) asaka + s[u] asuka + s[u] (155) asuka <1.1>.
When au and so on follow, the form have ma-rma inside them:
adas + au (328) ada + au ama + au (57) amau () am + ak +
au (336) amukau <1.2>.
adas + [j]as (328) ada + [j]as ama + [j]as (312) ama + []
(48) ame () am + ak + e (336) amuke <1.3>.
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 (). 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.
2
The previous authorities referred to here are Ktyyana and others. Ktyyanas Vrttika on
Adhyy 7.2.107 says autva-pratiedha skac-kasya v vaktavya sd utva ca (when the
augment ak[ac] is added, the au substitution is optionally prohibited, and in that alternative u is
added after s, as asuka or asakau).
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.
AmtaIn the plural the e of adas, which is obtained by the application of stra
163, is replaced by . But if the e comes after a k, it is not replaced by . Because
this rule is stronger it blocks the change to that would normally take place by
stra 336. Someone may argue, Just as am was deleted in he gokula <8.1>
because it occupies the place of buddha, why shouldnt au[c] also be deleted in
he asau <8.1> since it also occupies the place of buddha? In anwer to that Jva
Gosvm speaks the sentence beginning cit-karaena. When there is deletion of
the sasra because of the cit operation (stra 185), buddha cannot disappear by
stra 172 because it no longer comes after a vmana. In amuke <1.3>, the e of
adas doesnt change to because of the prohibition na tu kt.
338 / na e"maR: /
338. na dver ma
nanot; dveof the word dvi; mathe replacement 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 (328, 338) dva + au (57) dvau <1.2>.
dvi + au (328, 338) dva + au (57) dvau <2.2>.
dvi + bhym (328, 338) dva + bhym (160) dvbhym <3.2>.
dvi + bhym (328, 338) dva + bhym (160) dvbhym <4.2>.
dvi + bhym (328, 338) dva + bhym (160) dvbhym <5.2>.
dvi + os (328, 338) dva + os (166) dve + os (63) dvayos (155)
dvayo <6.2>.
dvi + os (328, 338) dva + os (166) dve + os (63) dvayos (155)
dvayo <7.2>.
case
pratha
dvivacana
dvau
m
dvity
tty
caturth
pacam
ah
saptam
dvau
dvbhy
m
dvbhy
m
dvbhy
m
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 310) 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. 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.
339 / yauSmad"smad"Aestvamah"maAd"ya: svaAid"naA s$ah" /
339. 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 svdi.
The niptas1 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-chabdasya
aham vm vayam. mm vm asmn. may vbhym asmbhi. mahyam
1
In this regard, one should remember the definition of a nipta given in vtti 257. One should also
remember the maxim yath-sakhyam anudea samnm (vtti 175) and thus understand that
the niptas tvam and so on replace 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.
pacam
ah
saptam
ekavacana
dvivacana
tvam
yuvm
yyam
tvm
yumn
tava
yuvm
yuvbhy
m
yuvbhy
m
yuvbhy
m
yuvayo
tvayi
yuvayo
tvay
tubhyam
tvat
bahuvacana
yumbhi
yumabhy
am
yumat
yumkam
yumsu
pacam
ah
saptam
ekavacana
dvivacana
aham
vm
vayam
mm
asmn
asmabhya
m
mama
vm
vbhy
m
vbhy
m
vbhy
m
vayo
mayi
vayo
asmsu
may
mahyam
mat
bahuvacana
asmbhi
asmat
asmkam
case
pratha
m
dvity
ekavacana
dvivacana
bahuvacana
tvakam
yuvakm
yyakam
tvakm
yumakn
yumakbhi
yumakabhy
am
tavaka
yuvakm
yuvakbhy
m
yuvakbhy
m
yuvakbhy
m
yuvakayo
tvayaki
yuvakayo
yumaksu
tty
tvayak
caturth
pacam
ah
saptam
tubhyaka
m
tvakat
yumakat
yumkam
The forms of asmad with the taddhita pratyaya ak are made in the same way:
asmad + s[u] (339) aham <1.1> (340) ah + ak + am ahakam
<1.1>.
asmad + au (339) vm <1.2> (340) v + ak + m vakm
<1.2>.
asmad + [j]as (339) vayam <1.3> (340) vay + ak + am vayakam
<1.3>.
asmad + am (339) mm <2.1> (340) m + ak + m makm
<2.1>.
asmad + []as (339) asmn <2.3> (340) asm + ak + n
asmakn <2.3>.
asmad + [] (339) may <3.1> (340) may + ak + mayak
<3.1>.
asmad + bhym (339) vbhym <3.2> (vtti 340) v + ak +
bhym vakbhym <3.2>.
ekavacana
dvivacana
bahuvacana
ahakam
vakm
vayakam
makm
asmakn
mamaka
vakm
vakbhy
m
vakbhy
m
vakbhy
m
vakayo
mayaki
vakayo
tty
mayak
caturth
pacam
ah
saptam
mahyaka
m
makat
asmakbhi
asmakabhy
am
asmakat
asmakkam
asmaksu
But when the meaning of yumad is secondary we get the words ati-tvad, atiyuvad and ati-yumad which mean tvm atikrnta (one who surpasses you),
yuvm atikrnta (one who surpasses the two of you), and yumn atikrnta
(one who surpasses all of you) respectively. Similarly, when the meaning of
asmad is secondary we get the words ati-mad, aty-vad, and aty-asmad which
mean mm atikrnta (one who surpasses me), vm atikrnta (one who
surpasses the two of us), and asmn atikrnta (one who surpasses all of us)
respectively. In the same way, we get words like pra-tvad (in which you are
superior) and so on.
BlaThe word pra-tvad means praka tva yatra (in which you are
superior).
AmtaThe words ati-tvad and so on, which come about when there is gaua
(secondary usage), all end in da-rma. This will be shown later.
SaodhinWhen their meaning is secondary, like it is here in the words atitvad, pra-tvad, and so on, yumad and asmad change their forms to tvad and
mad, yuvad and vad, and yumad and asmad in eka-vacana, dvi-vacana, and
bahu-vacana respectively, in accordance with yumado gauasya tvad-yuvadyumada ekatvdiu, asmado mad-vad-asmada (). The current stra and the
phrase kintu tri-sarvevaratve madhya-sarvevart prvam ak found in its vtti
are given now as simplifications of the universal phrase tatra svdy-antasya
sasrt prg ak o-rma-sa-rma-bha-rmdi-varjam in stra. Usually, by this
phrase, the taddhita pratyaya ak is only applied before the sasra of the nma
itself when o, s or bh follow, and the rest of the time it is applied before the
sasra of the viupada as a whole. But, since Jva Gosvm has given the
forms of yumad and asmad as niptas, it is not possible to determine the nma
to which ak should be applied1. Therefore, with the phrase kintu tri-sarvevaratve
madhya-sarvevart prvam ak, Jva Gosvm achieves the same result achieved
by applying ak before the sasra of the nma itself when o, s or bh follow, and,
with the current stra, he replicates the phrase svdy-antasya sasrt prg ak,
making it relevant to the words yumad and asmad.
341 / taeSaAM s$avaeRSaAM tvamah"maAd"ya Wva s$aujas$xe~x~ss$au /
341. te sarve tvam-aham-daya eva su-jas-e-assu
temof these words (ati-tvad and so on, and pra-tvad and so on); sarvem
all; tvam-aham-dayathe replacements beginning with tvam and aham; eva
only; su-jas-e-assuwhen the viubhaktis s[u], [j]as, []e, and []as follow.
When s[u], [j]as, []e, or []as follow, the niptas beginning with tvam
and aham simultaneously replace the tvad, mad, and so on of all these
words and the sv-di that comes after them.
yathati-tvam ati-yyam ati-tubhyam ati-tava. evam aty-aham ity-di.
VttiFor example:
ati-tvad or ati-yuvad or ati-yumad + s[u] (341) ati-tvam <1.1>.
1
For instance, In the Pinian system the steps for forming yuvakayo <6.2> are as follows:
yumad + os yuva + os. At this point, the taddhita pratyaya ak is inserted before the sasra of
the nma yuva because o follows. Thus we get yuv + ak + a + os yuvaka + os yuvake + os
yuvakay + os yuvakayos yuvakayo <6.2>. But since we are not given stras by which
yumad becomes yuva and so on, we cannot determine the nma to which ak should be applied.
In this regard, one should remember that, in vtti 1, the word akara was given as a synonym of
the word vara.
When other viubhaktis are applied after the word ati-yuvad, the forms are as
follows:
ati-yuvad + au (342) ati-yuv + the m of yuvm ati-yuvm <1.2>.
ati-yuvad + am (342) ati-yuv + the m of tvm ati-yuvm <1.2>.
ati-yuvad + au (342) ati-yuv + the m of yuvm ati-yuvm <2.2>.
ati-yuvad + []as (342) ati-yuv + the n of yumn ati-yuvn
<2.3>.
ati-yuvad + [] (342) ati-yuv + the ay of tvay ati-yuvay <3.1>.
When other viubhaktis are applied after the word ati-yumad, the forms are as
follows:
ati-yumad + au (342) ati-yum + the m of yuvm ati-yumm
<1.2>.
ati-yumad + am (342) ati-yum + the m of tvm ati-yumm
<1.2>.
ati-yumad + au (342) ati-yum + the m of yuvm ati-yumm
<2.2>.
ati-yumad + []as (342) ati-yum + the n of yumn ati-yumn
<2.3>.
ati-yumad + [] (342) ati-yum + the ay of tvay ati-yumay
<3.1>.
When m follows, the forms are ati-tvkam <6.3> and so on. But, in the opinion
of some, the forms are ati-tvaykam <6.3> and so on. The secondary usages of
asmad (ati-mad, aty-vad, aty-asmad, and so on) are declined in the same way.
BlaThe word anyatra here means su-jas-e-asbhyo nyatra ("when a
viubhakti other than s[u], [j]as, []e, or []as follows") and the word praktapada-vat means prvokta-pada-vat ("like those of the word previously
described"). The word di in the phrase ati-tvkam ity-di includes ati-yuvkam
<6.3> and ati-yumkam <6.3>, and the word di in the phrase ati-tvaykam
ity-di includes ati-yuvayakm <6.3> and ati-yumaykam <6.3>.
343 / ivaSNAupad"A"A , @nvaAde"zAe tau inatyama, /
343. viupadd v, anvdee tu nityam
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).
The word ity-di should be added to all these examples.
345 / tauByaMtavayaAestae , maMmamayaAemaeR /
345. 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. eva haris tava, haris te. haris tubhya rocatm,
atho haris te prema dadtu. harir mahya, harir me. harir mama, harir me.
Vtti
haris tubhya rocatm or haris te rocatm (May Hari please you).
haris tava or haris te (Hari is yours).
In this regard, one should remember the maxim yath-sakhyam anudea samnm (vtti 175).
The forms of the words yumad and asmad are now listed below along with their
respective viricis:
ekavacana
dvivacana
pratha
m
tvam
yuvm
dvity
tvm
tty
tvay
case
caturth
pacam
tubhyam
tava
saptam
tvayi
yuvm
te
yuvbhy
m
yuvbhy
m
yuvbhy
m
v
m
yuvayo
v
m
te
dvivacana
pratha
m
aham
vm
dvity
mm
tty
may
caturth
pacam
mahyam
mama
saptam
mayi
yumabhy
am
va
yumkam
va
yumsu
bahuvacana
vayam
m
e
vbhy
m
vbhy
m
vbhy
m
na
u
vayo
na
u
vayo
va
yumat
vm
m
e
yumn
yumbhi
mat
ah
v
m
yuvayo
ekavacana
case
yyam
tv
tvat
ah
bahuvacana
na
u
asmn
na
asmbhi
asmabhya
m
na
asmat
asmkam
na
asmsu
In this example, Rma is another name of Ka, and arman is a synonym of saukhya. The
translation here is in accordance with Amtas explanation. The Pinian example in this regard is
haris tv m ca rakatu (may Hari protect you and me).
These viricis are not applicable even when yumad and asmad are in
parampar-yoga with verbs having the sense of seeing, provided the
perception is not by means of the eyes.
ka cetas tava rpam kate. bhaktas tava rpa dhyyati iti tu tasy
vicrya, daranrtha-dhtu-yogbhvt. ckuatve tukas tv payati.
VttiFor example, ka cetas tava rpam kate (Ka perceives your
form by means of the spirit). But the example bhaktas tava rpa dhyyati (the
devotee meditates upon your form) in Prakriy-kaumud is questionable because
there is no yoga with a verb having the sense of seeing. When, however, the
perception is by means of the eyes, the viricis do take place and we get kas
tv payati (Ka sees you) and so on.
AmtaThese viricis are not applicable even when yumad and asmad are in
parampar-yoga with verbs having the sense of seeing, provided the perception is
not by means of the eyes. In the example ka cetas tava rpam kate, the
word rpa is directly connected to the verb kate which has the sense of seeing,
while the word yumad is indirectly connected to the word rpa throught the
relationship of avayavvayav (limb and owner of the limb.
SaodhinPrakriy-kaumuds example is questionable because the meaning
of the dhtu dhyai as listed in the Dhtu-pha is cintym (thought /
meditation), whereas the meaning of the dhtus k[a] and so on is darane
(seeing).
354 / @AmainataM paUvaRmas$a"ta, /
354. mantrita prvam asad-vat
mantritama vocative word; prvamprevious; asat-vatas if not existing.
A preceding vocative is considered as if not existing.
tato nde iti kikdau ca matam. he ka tavham. he rma-kau yuvayor
aham. katham ucita racaymi devi te iti? mantritasya asattve pi tat-prvapadasya sattvt.
VttiAnd therefore the replacements dont take place according to Kik and
other authorities commenting on Adhyy 8.1.72 (the Pinian equivalent to
the current stra). For example, he ka tavham (O Ka, I am yours) and
he rma-kau yuvayor aham (O Rma and Ka, I am yours). Well, what
about the example ucita racaymi devi te (O Goddess, I will make something
nice for you)? This example is valid because, even though the vocative word devi
is not existing, the word previous to it is existing.
Smnya-vacana literally means that which expresses a general idea, and tulydhikaraa is a
synonym of the word samndhikaraa found in stra 304.
VttiTherefore the replacements take place. For, example, he vaiava sapremas te ka (O Vaiava with prema, Ka is yours). In this regard, a
Vaiava may or may not have prema. Thus vaiava is a generic term, while
these two (having prema and not having prema) are vieas (distinguishing
features) of the Vaiava. In this regard, the replacements always take place
when there is anvdea, but optionally take place when there is no anvdea.
Why do we say smnya-vacana? Consider brahma-rta ka-ja tava ka
(O Brahma-rta, of knower of Ka, Ka is yours). Brahma-rta is the name
of an individual, therefore it is not smnya-vacana, and thus both vocative words
are considered as if not existing. Similarly, consider hare kplo smn phi (O
Hari, O merciful one, protect us). In bahu-vacana we get vaiav rbhgavata-j va ka or vaiav r-bhgavata-j yumka ka
(O Vaiavas, O knowers of the Bhgavatam, Ka is yours). In bahu-vacana
the replacements are optional, even when there is anvdea.
All this is the opinion of the followers of Pini and is supported by Prakriykaumud. There is no different opinion on this matter. For example, the three
equivalent stras of Pini are mantrita prvam avidyamna-vat (Adhyy
8.1.72), nmantrite samndhikarae smnya-vacanam (Adhyy 8.1.73),
and vibhita viea-vacane bahu-vacanam (Adhyy 8.1.74). In mantrite
and so on, it is only para-saptam. In the middle stra, due to the dismissal of
considering the smnya-vacana vocative as not existing, the replacements,
which are based upon the existence of the smnya-vacana vocative, take place.
But in the last stra, the replacements are optional because the smnya-vacana
vocative is optionally considered as not existing.
The word bhavat[u] expresses the second person and is declined like the word
bhagavat[u]. Now we begin the declension of the word kim.
AmtaThe word sa-preman is a samndhikaraa-vieaa of the word
vaiava. The words tau dvau here mean sa-preman apremann iti dvau. Among
the two vocative words in the example, the vocative word sa-preman, which is
situated immediately before the replacement te, is considered as not existing in
accordance with mantrita prvam asad-vat (354), while the vocative word
vaiava, which precedes the word sa-preman, is considered as existing in
accordance with smnya-vacana-tulydhikarae mantrite krama-sthe cet
prva sat (355). Thus the replacement te optionally takes place by viupadd
v (343) by considering the vocative word vaiava as a preceding viupada. In
the example hare kplo smn phi, the word hari also refers to an individual and
thus, since it is not smnya-vacana, it is not considered as existing, and
therefore the replacements do not take place.
BlaThe stra of Pini beginning nmantrite means samndhikarae
mantrite pare smnya-vacanam mantritam na avidyamna-vad bhavati
(when a samndhikaraa-vieaa vocative comes after it, a smnya-vacana
vocative is not considered as if not existing). And the stra of Pini beginning
vibhitam means viea-vacane mantrite pare bahu-vacanam mantritam
vibhitam avidyamna-vad bhavati (when a viea-vacana (samndhikaraa-
vieaa) vocative word comes after it, a plural vocative word is optionally
considered as not existing). The phrase mantrita ity-diu in the vtti means
pini-strayor mantrita ity-di-padeu. Thus the sentence reads in the words
mantrite and so on in the two stras of Pini (Adhyy 8.1.73 and 8.1.74) it
is only para-saptam.
357 / ik(ma: k(Ae ivaSNAuBa(AE s$aAk(syaAipa /
357. kima ko viubhaktau skasypi
kimaof the word kim; kathe replacement ka; viubhaktauwhen a
viubhakti follows; sa-akasyawith the taddhita pratyaya ak; apieven.
Kim is replaced by ka when a viubhakti follows, even if it contains the
taddhita pratyaya ak.
ka kau ke, kam kau kn, sarva-vat. taddhite pacamymkuta, saptamym
kva kutra. atha kanmn lakm-ligodharaam. kd p lakmym iti
vakyama-strt sarva-abdd psarv sarve ity-di rdh-vat. viv mi
ca viea. sarv e
VttiThe forms of the word kim are like those of the word sarva:
kim + s[u] (357) ka + s[u] kas (155) ka <1.1>.
kim + au (357) ka + au (57) kau <1.2>.
kim + [j]as (357) ka + [j]as (312) ka + [] (48) ke <1.3>.
kim + am (357) ka + am (156) kam <2.1>.
kim + au (357) ka + au (57) kau <2.2>.
kim + []as (357) ka + []as (156) ka + s (157) ks kn <2.3>.
In the fifth case, when the taddhita pratyaya tas[i] is applied, we get the alternate
form kuta. And in the seventh case, when the taddhita pratyaya tra is applied,
we get the alternate forms kva and kutra1.
case
pratha
1
ekavacana
ka
dvivacana
kau
bahuvacana
ke
The alternate forms kuta and kutra are irregularly formed by etado to tra, idama ita iha, adaso
muto mutra, kima kuta kutreti tas-trbhy triv api ligeu sdhava (), while the alternate
form kva is itself an alternate form of kutra by kutrasya kveti ca, itaratrpi bhavad-di-yoge
dyate ().
m
dvity
tty
caturth
pacam
ah
saptam
kam
kena
kau
kbhym
kn
kai
kasmai
kbhym
kebhya
kasmt
kbhym
kebhya
kasya
kayo
kem
kasmin
kayo
keu
When the vis follow, the gama sy[p] is inserted after a kanma
that is a rdh, and the preceding vara becomes vmana.
pa it. sarvasyai. asisarvasy. assarvasy. mikanma-kardhbhym iti susarvsm. in-rdhbhy er m itisarvasym. taddhite
prva-vat. eva vivdaya.
VttiThe p is an indicatory letter.
sarv + []e (358) sarv + sy[p] + e sarvasy + e (55) sarvasyai
<4.1>.
sarv + []as[i] (358) sarv + sy[p] + as sarvasy + as (46)
sarvasys (155)
sarvasy <5.1>.
sarv + []as (358) sarv + sy[p] + as sarvasy + as (46)
sarvasys (155)
sarvasy <6.1>.
When m follows, s[u] is applied by kanma-ka-rdhbhy su mi
(315) and we get sarvsm <6.3>:
sarv + m (315) sarv + s[u] + m sarvsm <6.3>.
When []i follows, n-rdhbhy er m (197) is applied and we get sarvasym
<7.1>:
sarv + []i (358) sarv + sy[p] + []i sarvasy + []i (197)
sarvasy + m
(46) sarvasym <7.1>.
When the taddhita pratyayas tas[i] and tra are applied, the forms are the same as
those described previously in vtti 314.
pratham
dvity
ekavacana
sarv
sarvm
tty
sarvay
case
caturth
pacam
ah
saptam
sambodh
sarvasyai
sarvasy
sarvasy
sarvasy
m
sarve
dvivacana
sarve
sarve
sarvbhy
m
sarvbhy
m
sarvbhy
m
bahuvacana
sarv
sarv
sarvbhya
sarvbhya
sarvayo
sarvsm
sarvayo
sarvsu
sarve
sarv
sarvbhi
ana
The words viva and so on are declined in the same way.
359 / id"gba"aIh"AE k{(SNAnaAmataA vaA /
359. dig-bahuvrhau kanmat v
dik-bahuvrhauin a bahuvrhi-samsa signifying direction; kanmatthe
being a kanma; voptionally;
The prvdis are optionally kanmas when they are in a bahuvrhisamsa signifying direction.
uttara-prvasyai uttara-prvyai. tad-di-saptn sasrasy-rme kte pacd
p, tad-des ta sa saus te t. tm te t. eva yady ye y. etade
ete et. idamiya tu lakmymiyam ime im. imm ime im. idamo karmasya 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. eka sarvavat. 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. ubhe.
Vtti uttara-prv1 + []e (two options by 359):
1) (uttara-prv is a kanma, 358) uttara-prv + sy[p] + e uttaraprvasy + e (55) uttara-prvasyai <4.1>
2) (uttara-prv isnt a kanma, 210) uttara-prv + y[p] + []e (55)
uttaraprvyai <4.1>.
When tad-di-saptn sasrasy-rma (328) is applied, the taddhita pratyaya
[p] is applied, then tad-des ta sa sau (328) is applied, and we get s <1.1>:
tad + s[u] (328) ta + s[u] () ta + [p] + s[u] () t + s[u] (328)
s + s[u] (202) s <1.1>.
tad + au (328) ta + au () ta + [p] + au () t + au (209) t +
(48) te <1.2>.
tad + [j]as (328) ta + [j]as () ta + [p] + [j]as () t + as (46)
ts (155) t <1.3>.
1
pacam
ah
saptam
ekavacana
dvivacana
bahuvacana
te
tm
tay
te
tbhym
t
tbhi
tasyai
tbhym
tbhya
tasy
tbhym
tbhya
tasy
tayo
tsm
tasym
tayo
tsu
The words yad and etad are declined in the same way:
yad + s[u] (328) ya + s[u] () ya + [p] + s[u] () y + s[u] (202)
y <1.1>.
yad + au (328) ya + au () ya + [p] + au () y + au (209) y +
(48) ye
<1.2>.
yad + [j]as (328) ya + [j]as () ya + [p] + [j]as () y + as (46)
ys (155)
y <1.3>.
case
pratha
m
dvity
tty
caturth
pacam
ah
ekavacana
dvivacana
bahuvacana
ye
ym
yay
ye
ybhym
y
ybhi
yasyai
ybhym
ybhya
yasy
ybhym
ybhya
yasy
yayo
ysm
saptam
yasym
yayo
ysu
ekavacana
dvivacana
bahuvacana
pratha
m
dvity
ete
et
etm
et
tty
etay
etbhya
etasy
ete
etbhy
m
etbhy
m
etbhy
m
etayo
etasym
etayo
etsu
caturth
pacam
ah
saptam
etasyai
etasy
etbhi
etbhya
etsm
When we have idam + s[u], iya tu lakmym (329) is applied and we get iyam
<1.1>:
idam + s[u] (329) iyam + s[u] (202) iyam <1.1>.
idam + au (328) ida + au ima + au () ima + [p] + au () im +
au (209) im + (48) ime <1.2>.
idam + [j]as (328) ida + [j]as ima + [j]as () ima + [p] + [j]as
() im + as (46) ims (155) im <1.3>.
idam + am (328) ida + am ima + am () ima + [p] + am ()
im + am (156) imm <2.1>.
idam + au (328) ida + au ima + au () ima + [p] + au () im +
au (209) im + (48) ime <2.2>.
idam + []as (328) ida + []as ima + []as () ima + [p] + []as
() im + as (156) ims (155) im <2.3>.
By idamo ka-rmasya ana auso (330) we get anay <3.1>:
idam + [] (330) ana + [] () ana + [p] + [] () an +
(210) ane +
(63) anay <3.1>.
By vaiave tv a (331) we get bhym <3.2> and bhi <3.3>:
idam + bhym (331) a[] + bhym () a + [p] + bhym ()
bhym <3.2>.
idam + bhis (331) a[] + bhis () a + [p] + bhis () bhis (155)
bhi <3.3>.
idam + []e (328) ida + []e ima + []e () ima + [p] + []e ()
im + e (358) im + sy[p] + e ima + sy[p] + e (331) a[] + sy[p] +
e (55) asyai <4.1>.
idam + []as[i] (328) ida + []as[i] ima + []as[i] () ima + [p] +
[]as[i]
() im + as (358) im + sy[p] + as ima + sy[p] + as
(331) a[] + sy[p] + as
(46) asys (155) asy <5.1>.
When m follows, the gama s[u] is applied by stra 315, the substitution of a[]
is done by stra 331, and then the taddhita pratyaya [p] is applied. Thus we get
sm <6.3>:
idam + m (328) ida + m ima + m (315) ima + s[u] + m
ima + sm (331) a[] + sm () a + [p] + sm () sm <6.3>.
case
pratha
m
dvity
tty
caturth
pacam
ah
saptam
case
ekavacana
dvivacana
bahuvacana
iyam
ime
im
imm
anay
ime
bhym
im
bhi
asyai
bhym
bhya
asy
bhym
bhya
asy
anayo
sm
asym
anayo
su
eka-
dvi-
bahu-
pratha
m
dvity
tty
caturth
pacam
ah
saptam
vacana
vacana
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] (328) ada + s[u] () ada + [p] + s[u] () ad + s[u]
(335)
as + s[u] as + au[c] (185) asau <1.1>.
Dasya ca ma <328> is applied, then the taddhita pratyaya [p], and then adomt parasya sarvevarasya u yathea-siddhi (336):
adas + au (328) ada + au ama + au () ama + [p] + au () am
+ au (209)
am + (48) ame (336) am <1.2>.
adas + [j]as (328) ada + [j]as ama + [j]as () ama + [p] + [j]as
() am + as
(46) ams (336) ams (155) am <1.3>.
adas + am (328) ada + am ama + am () ama + [p] + am ()
am + am
(156) amm (336) amm <2.1>.
adas + au (328) ada + au ama + au () ama + [p] + au () am
+ au (209)
am + (48) ame (336) am <2.2>.
adas + []as (328) ada + []as ama + []as () ama + [p] + []as
() am + as
(156) ams (336) ams (155) am <2.3>.
adas + [] (328) ada + [] ama + [] () ama + [p] + []
() am + (210) ame + (63) amay (336) amuy <3.1>.
adas + bhym (328) ada + bhym ama + bhym () ama + [p]
+ bhym () ambhym (336) ambhym <3.2>.
()
adas + bhis (328) ada + bhis ama + bhis () ama + [p] + bhis
ambhis (336) ambhis (155) ambhi <3.3>.
By stra 358 the gama sy[p] is applied and the preceding vara becomes
vmana:
adas + []e (328) ada + []e ama + []e () ama + [p] + []e ()
am + e
(358) am + sy[p] + e amasy + e (55) amasyai (336)
amusyai (170) amuyai <4.1>.
adas + bhym (328) ada + bhym ama + bhym () ama + [p]
+ bhym ()
ambhym (336) ambhym <4.2>.
adas + bhyas (328) ada + bhyas ama + bhyas () ama + [p] +
bhyas () ambhyas (336) ambhyas (155) ambhya <4.3>.
adas + []as[i] (328) ada + []as[i] ama + []as[i] () ama + [p] +
[]as[i] () am + as (358) am + sy[p] + as amasy + as (46)
amasys (336)
amusys (170) amuys (155) amuy <5.1>.
adas + bhym (328) ada + bhym ama + bhym () ama + [p]
+ bhym ()
ambhym (336) ambhym <5.2>.
adas + bhyas (328) ada + bhyas ama + bhyas () ama + [p] +
bhyas () ambhyas (336) ambhyas (155) ambhya <5.3>.
adas + []as (328) ada + []as ama + []as () ama + [p] + []as
()
am + as (358) am + sy[p] + as amasy + as (46) amasys
(336)
amusys (170) amuys (155) amuy <6.1>.
adas + os (328) ada + os ama + os () ama + [p] + os () am
+ os (210)
ame + os (63) amayos (336) amuyos amuyo <6.2>.
adas + m (328) ada + m ama + m () ama + [p] + m ()
am + m
(315) am + s[u] + m amsm (336) amsm (170)
amm <6.3>.
adas + []i (328) ada + []i ama + []i () ama + [p] + []i ()
am + []i (358) am + sy[p] + []i amasy + []i (197) amasy + m
(46) amasym (336) amusym (170) amuym <7.1>.
adas + os (328) ada + os ama + os () ama + [p] + os () am
+ os (210) ame + os (63) amayos (336) amuyos amuyo <7.2>.
ekavacana
dvivacana
bahuvacana
pratha
m
dvity
asau
am
am
amm
am
tty
amuy
am
ambhy
m
ambhy
m
ambhy
m
amuyo
ambhya
amuyo
amu
caturth
pacam
ah
saptam
amuyai
amuy
amuy
amuy
m
ambhi
ambhya
amm
The word eka is declined like the word sarva. The forms of the word dvi are as
follows:
dvi + au (328, 338) dva + au () dva + [p] + au () dv + au
(209) dv + (48) dve <1.2>.
dvi + au (328, 338) dva + au () dva + [p] + au () dv + au
(209) dv + (48) dve <2.2>.
dvi + bhym (328, 338) dva + bhym () dva + [p] + bhym ()
dvbhym <3.2>.
dvi + bhym (328, 338) dva + bhym () dva + [p] + bhym ()
dvbhym <4.2>.
dvi + bhym (328, 338) dva + bhym () dva + [p] + bhym ()
dvbhym <5.2>.
dvi + os (328, 338) dva + os () dva + [p] + os () dv + os
(210) dve + os (63) dvayos (155) dvayo <6.2>.
dvi + os (328, 338) dva + os () dva + [p] + os () dv + os
(210) dve + os (63) dvayos (155) dvayo <7.2>.
case
dvivacana
pratha
m
dve
dvity
tty
caturth
pacam
ah
saptam
dve
dvbhy
m
dvbhy
m
dvbhy
m
dvayo
dvayo
The taddhita pratyaya [p] is applied after the word bhavat[u], and we get
bhavat <1.1>, bhavatyau <1.2>, and so on:
bhavat + s[u] (202) bhavat <1.1>.
bhavat + au (59) bhavatyau <1.2>.
case
pratham
dvity
ekavacana
bhavat
bhavat
m
tty
bhavaty
caturth
bhavatyai
pacam
ah
saptam
sambodh
ana
bhavaty
bhavaty
bhavaty
m
bhavati
dvivacana
bhavatyau
bahuvacana
bhavatya
bhavatyau
bhavat
bhavatbhy
m
bhavatbhy
m
bhavatbhy
m
bhavatbhi
bhavatbh
ya
bhavatbh
ya
bhavatn
m
bhavatyo
bhavatyo
bhavatu
bhavatyau
bhavatya
The forms of the word kim are like those of the word sarva:
kim + s[u] (357) ka + s[u] () ka + [p] + s[u] () k + s[u] (202)
k <1.1>.
kim + au (357) ka + au () ka + [p] + au () k + au (209) k +
(48) ke
<1.2>.
kim + [j]as (357) ka + [j]as () ka + [p] + [j]as () k + as (46)
ks (155)
k <1.3>.
ekavacana
k
km
kay
kasyai
kasy
kasy
kasym
dvivacana
ke
ke
kbhym
kbhym
kbhym
kayo
kayo
bahuvacana
k
k
kbhi
kbhya
kbhya
ksm
ksu
ke
ke
pratham
dvity
ekavacana
sarvam
sarvam
tty
sarvea
case
caturth
pacam
ah
saptam
sarvasma
i
sarvasm
t
sarvasya
sarvasmi
dvivacana
sarve
sarve
sarvbhy
m
sarvbhy
m
sarvbhy
m
sarvayo
sarvayo
bahuvacana
sarvi
sarvi
sarvai
sarvebhya
sarvebhya
sarvem
sarveu
n
sambodh
ana
sarva
sarve
sarvi
ekavacana
dvivacana
bahuvacana
pratham
dvity
caturth
anyasmai
pacam
anyasmt
ah
saptam
sambodh
ana
anyasya
anyasmin
anye
anye
anybhy
m
anybhy
m
anybhy
m
anyayo
anyayo
anyat
anye
tty
anyat
anyat
anyena
anyni
anyni
anyai
anyebhya
anyni
anyebhya
anyem
anyeu
The anydis are the eleven words beginning with anya, minus the word ekatara.
tad + s[u] (231) tad (252) tat <1.1> or tad <1.1>.
tad + au (328) ta + au (209) ta + (48) te <1.2>.
tad + [j]as (328) ta + [j]as (223) ta + []i (224) ta + n[um] + i
(225) tan + i
(228) tni <1.3>.
case
pratha
m
dvity
tty
caturth
pacam
ah
saptam
ekavacana
dvivacana
bahuvacana
tat / tad
te
tni
tat / tad
tena
te
tbhym
tni
tai
tasmai
tbhym
tebhya
tasmt
tbhym
tebhya
tasya
tayo
tem
tasmin
tayo
teu
ekavacana
dvivacana
bahuvacana
pratha
m
dvity
tty
caturth
pacam
ah
saptam
idam
ime
imni
idam
anena
ime
bhym
imni
ebhi
asmai
bhym
ebhya
asmt
bhym
ebhya
asya
anayo
em
asmin
anayo
eu
case
ekavacana
dvivacana
bahuvacana
ene
enni
pratha
m
dvity
tty
caturth
pacam
ah
saptam
enat /
enad
enena
enayo
enayo
pacam
ah
saptam
ekavacana
dvivacana
bahuvacana
ada
am
amni
ada
amni
ambhya
amuya
am
ambhy
m
ambhy
m
ambhy
m
amuyo
amumin
amuyo
amu
amun
amumai
amumt
ambhi
ambhya
amm
eka-vacana
bhavat /
bhavad
bhavat /
bhavad
tty
bhavat
caturth
bhavate
pacam
bhavata
ah
saptam
sambodh
ana
bhavata
bhavati
bhavat /
bhavad
dvivacana
bahuvacana
bhavat
bhavanti
bhavat
bhavanti
bhavadbhy
m
bhavadbhy
m
bhavadbhy
m
bhavato
bhavato
bhavadbhi
bhavadbhy
a
bhavadbhy
a
bhavatm
bhavatsu
bhavat
bhavanti
ekavacana
dvivacana
bahuvacana
kim
ke
kni
kim
kena
kasmai
ke
kbhym
kbhym
kni
kai
kebhya
pacam
ah
saptam
kasmt
kbhym
kebhya
kasya
kayo
kem
kasmin
kayo
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
etad-idamor ena kathitnukathane dvity-aussu (334).
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 svdi is deleted by brahmata sv-amor mahhara (231), in the second scenario the
sv-di is deleted by antaraga-sv-der mahhara eka-padatvrambhe (859), and
in the third scenario the sv-di is deleted by avyayt sv-der mahhara (362).
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
tad-bhaktn 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 suluk-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. 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.
362 / @vyayaAtsvaAde"maRh"Ah"r": /
We have translated vad-di-taddhita as words which end in the taddhita pratyayas vat[i] and
so on because, in vtti, 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). Siddhntakaumud, 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.
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
An avyaya is that which doesnt change (vyeti), but remains the same in the
three genders and in all the vibhaktis and vacanas.
By the word di in prtar ity-daya the following words are included: 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 word atra in Prakriy-kaumuds statement means vcakvyayeu (among
the vcaka avyayas). The implied meaning of the phrase dvitvdnm
anivryatvd is because it is natural for them to express the number of the
object they refer to since they have the nature of vcakas. The stra avyayd p
supa means there is luk (mahhara) of [p] and sup (the sv-dis) after an
avyaya. The very ordinance of the luk of the case endings (sup) here indicates
that they must all be able to applied, for if all the case endings were not able to
be applied after an avyaya the ordinance of the luk of the case endings (sup)
would be impossible, like a head-ache without a head. Thus the implied meaning
of the phrase avyayd p supa iti su-lope virodht is that there would be fault if
we accept that only s[u] is applied and deleted after an avyaya.
By the word di in the sentence dyotakca v ha aha vai tu api ity-daya the
following words are included: 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.
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.
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 ekavacana 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 svar-dis, 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-dravyaviea (Time is a particular inert thing).
definition of the word nipta, but he has enumerated them as forming a class with
ca at their head in the rule cdayo sattve (Adhyy 1.4.57) where the word
asattve conveys an impression that they possess no sense, the sense being of two
kinds sattva and bhva, and the niptas not possessing any one of the two. The
impression is made rather firm by the statement of the Vrttika-kra
niptasynarthakasya prtipadikatvam (Vrttika 12 on Adhyy 1.2.45). Thus,
the question whether the niptas possess any sense by themselves or not,
becomes a difficult one to be answered. Although the g-prtikhya in XII.8 lays
down that the niptas are expletive, still in the next verse it says that some of
them do possess sense; cf. niptnm artha-van niptand anarthaknm itare
ca srthak on which Uvvaa remarks kecana nipt srthaka, kecana
nirarthak. The remark of Uvvaa appears to be a sound one as based on actual
observation, and the conflicting views have to be reconciled. This is done by
Bharthari who lays down that niptas never directly convey the sense but they
indicate the sense. Regarding the sense indicated by the niptas, it is said that
the sense is never sattva or dravya or substance as remarked by Pini; it is a
certain kind of relation (sambandha) and that too is not directly expressed by
them but it is indicated ... For details see Bhartharis Vkya-padya II. 189-206.
VttiExamples of words ending in the taddhitas vat[i] and so on are hari-vat
(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 paeu (206). 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 (nonentirety) (Amara-koa 3.4.3). 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 word 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 pronoun 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:
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 Bhaktirasmta-sindhu 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).