Hari Namamta Vyakaraam Volume 2

Hari-nämämåta-vyäkaraëam
Volume Two
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The six Gosvāmīs of Vrindavan
Art by Puñkara däsa
In the painting, the order from left to right is: Gopäla

Bhaööa Gosvämé, Raghunätha Bhaööa Gosvämé, Sanätana
Gosvämé, Rüpa Gosvämé, Jéva Gosvämé, and Raghunätha
däsa Gosvämé.
Layout by Gaurapada Däsa

Hari-nämämåta-vyäkaraëam
of
Jéva Gosvämé
The Grammar with

the Nectar of Hari’s Names
Volume Two
Translator:
Matsya Avatära Däsa
Editor:
Gaurapada Däsa
Contents
Chapter Four 9
Käraka-prakaraëam
(The meanings of the case endings)
Kartå-karmaëé 35
Adhikaraëam 88
Apädänam 95
Sampradänam 101
Karaëam 107
Upapada-viñëubhaktayaù 111
Acyutädy-arthäù 151
Ätmapada-parapada-prakriyä-viçeñau 172
Chapter Five 179

Kådanta-prakaraëam
(Participles,
and nouns made with a kåt suffix)
Chapter Six 401

Samäsa-prakaraëam
(Compounds)
Çyämarämaù 411
Tri-rämé 427
Naï-kåñëapuruñaù 432
Kåñëapuruñaù 434
Pétämbaraù 458
Räma-kåñëaù 469
Avyayé-bhävaù 482
(Miscellaneous) 489
Chapter Seven 549

Taddhita-prakaraëam
(Nouns made with a taddhita suffix)
Afterword 745
Granthopasaàhäraù
Appendixes
1. Tests 751
2. Answers for the tests 757
3. Comparative table between the
Båhat sütras in Hari-nämämåta-vyäkaraëam,
the sütras in Añöädhyäyé, and
the numbers in Siddhänta-kaumudé 773
Dedicated to:
•
His Divine Grace
A.C. Bhaktivedanta Svami Prabhupäda
founder-äcärya
International Society for Krishna
Consciousness
Chapter Four
Käraka-prakaraëam
The meanings of the case endings
ya: k(taAR k(maR k(rNAM s$am‘adAnamazAeSata: /

@paAdAnaAiDak(rNAe tats$ambanDaAe Bavaeidh //
yaù kartä karma karaëaà sampradänam açeñataù

apädänädhikaraëe tat-sambandho bhaved iha
yaù—which, who; kartä—doer of the action (or the maker, creator);

karma—object; karaëam—instrument by which the action is accomplished;
sampradänam—recipient (or beneficiary); açeñataù—fully; apädäna—
beginning point (or source); adhikaraëe1—location (or substratum); tat-
sambandhaù—the relationship had by that (or the relationship with Him);
bhavet—is; iha—in this prakaraëa (or in this person, me).
In this prakaraëa, the relationships of the kartä, of the karma, of the karaëa,
of the sampradäna, of the apädäna and of the adhikaraëa [with the kriyä]
are fully described.
Alternatively: May I be connected with Kåñëa, who in His various forms is

the creator, object, instrumental cause, beneficiary, source, and substratum
of this universe.
atha viñëubhakty-arthäù. tatra kärakäëi ca nirüpyante.
Now the meanings of the viñëubhaktis will be described, and in doing so the
kärakas will also be explained.
AmåtA—In the second prakaraëa, the sv-ädi viñëubhaktis were described.
1 The word apädänädhikaraëe in the verse is an itaretara-dvandva-samäsa (969). It is

declined in the neuter first case dual because the word adhikaraëa is neuter and because
there are two elements in the samäsa (977).
9
10 Hari-nämämåta-vyäkaraëam
And in the third prakaraëa the tib-ädi viñëubhaktis were described: The
meanings of the tib-ädi viñëubhaktis were shown in a general way in rules
like parapadäni kartari (283). Therefore, on account of the readers’ desire
to know more about them, the meanings of both sets of viñëubhaktis will be
shown in detail in this fourth prakaraëa. Even though in this fourth prakaraëa
Jéva Gosvämé will describe the meanings of the viñëubhaktis in terms of
kärakas, upapada-viñëubhaktis, the meanings of acyuta and so on, and the
different circumstances where parapada and ätmapada endings are used, he
names the prakaraëa the Käraka-prakaraëa because the kärakas are most
important. Thus, indicating that the description of the kärakas and so on is
actually connected to Kåñëa because it is well known that Kåñëa assumes
the roles of the six kärakas, beginning from the kartä, Jéva Gosvämé invokes
auspiciousness with the above verse.2
In the devotional sense, the word viçvasya (of the universe) has to be
added, and the term açeñataù means açeña-prakäreëa, in other words nänä-
svarüpeëaiva (in His various forms). The word iha means asmin mal-lakñaëe
jane (in this person, namely me) and the vidhi pratyaya in bhavet is used in the
sense of prärthana (prayer). Thus the translation is: “May I be connected with
Kåñëa, who in His various forms is the creator, object, instrumental cause,
beneficiary, source, and substratum of this universe.”
Or else the word iha means jagati (in [the living entities of] this world3),
and the vidhi pratyaya in bhavet is used in the sense of arha (propriety) by
arha-çaktyor vidhi-viñëukåtya-tålaù (716) so that bhavet means bhavitum
arhati (should be). Thus the translation is: “The living entities of this world
should connect with Kåñëa who in His various forms is the creator, object,
instrumental cause, beneficiary, source, and support of this universe.”
The meaning is that the living entities should be connected with Kåñëa, not
with the dull material energy. The living entities of this world should be
connected only with Kåñëa through the relationship of sva-svämi (owned
and owner), not with Mäyä, because Kåñëa awards the highest benefit for the
living entities whereas Mäyä gives only miseries by covering over one’s real
identity (the soul).
2 The six kärakas were mentioned in the first translation of the verse. The genitive case
in the sense of sambandha (relation) (627) is not a käraka because it has no direct relation
with a verb (628), but the genitive case which is used in the sense of either the kartä or the
karma (642) is expressive of that käraka because there is a direct relation with a participle
which has the force of a verb.
3 Later in this commentary, Amåta makes it clear that jagat here means the jagat-jévas:
çré-kåñëenaiva saha sva-svämy-ädi-sambandho bhavitavyaà jagaj-jévänäà parama-çreyas-
karatvät teñäm. na tu mäyayä saha, tasyäù khalu svarüpävaraëena kleça-dätåtväd iti bhävaù.
Käraka 11
Thus Çré Kåñëa is the six kärakas. This is substantied in Bhägavatam:
yasmin yato yarhi yena ca yasya yasmäd

yasmai yathä yad uta yas tv aparaù paro vä
bhävaù karoti vikaroti påthak-svabhävaù
saïcoditas tad akhilaà bhavataù svarüpam
“Whatever being, high or low, whose nature is distinct from Yours and who
produces or transforms whichever thing in whichever place, for whatever
reason, at whichever time, by whichever means, by the incitement of whichever
agency, in whatever connection, from whichever source, for whomever, and
in whatever way—each of those is a form of Yours.” (Bhägavatam 7.9.20)4
yatra yena yato yasya yasmai yad yad yathä yadä

syäd idaà bhagavän säkñät pradhäna-puruñeçvaraù
“That in whom, by means of whom, from whom, in connection with whom,

for whom, in whatever way and at whichever time anything exists is You,
the Lord in person. You are both Material Nature and God.” (Bhägavatam
10.85.4)
BälA—Even though the kärakas are special meanings of the viñëubhaktis,

they are separately called kärakas in accordance with the sämänya-viçeña-
nyäya (the logic of general and specific), just like in the sentence gäm änaya
balévardaà ca (bring a cow and a bull) the bull is a go (cattle), but is a specific
kind of go.
In the devotional sense, the word iha means saàsäre (in this material world),
the idea being that this material world is inseparably connected with Kåñëa
who in His form as Mahä-viñëu is the creator, who in His form as the universe
(viräö) is the object, who in His form as the guëävatäras Brahmä, Viñëu, and
Rudra is the instrumental cause, who in His form as the Yajïa-puruña is the
beneficiary, who in His form as Garbhodaka-çäyé Viñëu is the source, and
who in His form as Çeña is the support (and who in His form as Brahman is
the substratum).
4 Çrédhara Svämé comments that Kåñëa is the meanings of the seven vibhaktis (specifically
the seven meanings of the nominal suffixes) (sambodhana is a form of the nominative, by
sütra 626), and that in this verse the word yathä (in which way) denotes the sense of the
indeclinable words: ity evaà sapta vibhakty-arthäù. yathä yena prakäreëeti kriyä-viçeñaëa-
bhütänäm avyayänäm arthaù. (Bhävärtha-dépikä 7.9.20). Thus, in reference to the meanings
of the seven vibhaktis, Kåñëa is also the genitive case used in the sense of sambandha. The
word yathä also represents adverbs, given that the formula for expressing an adverb is yathä
syät tathä.
619 / Wk(iãbaòtvaeSvaek(iãbaòvacanaAina /
619. eka-dvi-bahutveñv eka-dvi-bahu-vacanäni
eka-dvi-bahutveñu—when singularity, duality, and plurality are being ex-

pressed; eka-dvi-bahu-vacanäni—the singular, dual, and plural endings.
When singularity, duality, and plurality are being expressed, the eka-vacana,
dvi-vacana, and bahu-vacana viñëubhaktis are applied respectively.
kåñëaù, kåñëau, kåñëäù. bhavati, bhavataù, bhavanti.
Våtti—For example kåñëaù bhavati 5 (Kåñëa is), kåñëau bhavataù (the two
Kåñëas are), and kåñëäù bhavanti (the Kåñëas (three or more) are).
620 / yauSmadAe gAAErvae tvaek(tvae iãtvae baòvacanama, /

620. yuñmado gaurave tv ekatve dvitve bahu-vacanam
yuñmadaù—after the word yuñmad (you); gaurave—in the sense of gaurava

(respect); tu—but; ekatve—when singularity is being expressed; dvitve—when
duality is being expressed; bahu-vacanam—a plural ending.
But to indicate respect, a bahu-vacana viñëubhakti can be applied after

yuñmad even though singularity or duality is being expressed.
he pitar yüyaà vadata. he pitarau yüyaà paçyata.
Våtti—For example: he pitar yüyaà vadata (O father, you should speak)

and he pitarau yüyaà paçyata (O father and mother, both of you should
look).
AmåtA—It is not that the eka-vacana and dvi-vacana viñëubhaktis ordained

by the previous sütra are blocked by the bahu-vacana viñëubhakti ordained
here in the sense of respect, because for there to be a niyama (restriction) the
word eva is required, and since this sütra does not contain the word eva there
is no possibility that the eka-vacana and dvi-vacana viñëubhaktis ordained
by the previous sütra be blocked by the current sütra. Therefore Käçikä,
Supadma-vyäkaraëa, and Kaläpa give examples like tvaà me guruù (you are
my guru) to illustrate the case where the bahu-vacana viñëubhaktis are not
used. There are also many other examples of this. For instance, in Arjuna’s
5 Sometimes, for clarity we will forgo the sandhi rules in certain examples.
Käraka 13
prayer to the universal form in Bhagavad-gétä 11.38, we see how the eka-
vacana viñëubhaktis are used even though respect is intended:
tvam ädi-devaù puruñaù puräëas

tvam asya viçvasya paraà nidhänam
vettäsi vedyaà ca paraà ca dhäma
tvayä tataà viçvam ananta-rüpa
“You are the original Personality of Godhead, the oldest, the ultimate
sanctuary of this manifested cosmic world. You are the knower of everything,
and You are all that is knowable. You are the supreme refuge, above the
material modes. O limitless form, this whole cosmic manifestation is pervaded
by You.”
We see the same in Vasudeva’s prayer in Bhägavatam 10.3.21: tvam asya

lokasya vibho rirakñiñur (O Lord, desiring to protect this world, You...). Thus
it is understood that, even when respect is intended, the eka-vacana and dvi-
vacana viñëubhaktis which are achieved by the general rule (sütra 619) are
not prohibited.
621 / iãvajaRtadAidmaA‡aA»a /
621. dvi-varja-tad-ädi-mäträc ca
dvi-varja—except dvi; tad-ädi-mäträt—after any tad-ädi (sütra 238); ca—also.
Similarly, to indicate respect a bahu-vacana viñëubhakti can be applied after

any tad-ädi except dvi even though singularity or duality is being expressed.
sa kutra tava gurur ity äha, tatra te viräjante.
Våtti—For example, in answer to the question kutra tava guruù (where is

your guru?), the disciple says tatra te viräjante (he is resplendent over there).
AmåtA—The word mätra is used so that a bahu-vacana viñëubhakti will

be applied after the seven tad-ädis except dvi both when their own meaning
is predominant and when their own meaning is secondary. Otherwise, if the
word mätra were not used, this sütra would not apply when the meaning of the
tad-ädis is secondary, due to the prohibition sarvädiù kåñëanämäkhyo gauëa-
saàjïe vinä bhavet (230). In the other instance, an eka-vacana viñëubhakti is
applied as usual, even though respect is intended, and we get tatra sa viräjate
(he is resplendent over there).
BälA—Someone might argue, “Since by nature the word dvi is limited

to taking a dvi-vacana viñëubhakti, it cannot possibly take a bahu-vacana
viñëubhakti, so what is the point of excluding the word dvi here?” The answer
is that a bahu-vacana viñëubhakti might otherwise be applied to indicate
respect in ati-dviù <1.1> which means dväv atikräntaù (one who surpasses
two).
AmåtA—Therefore the exclusion of the word dvi here is appropriate.

Another example is vaiñëava-dvayam uddiçya, imän bhojaya (select two
vaiñëavas and feed them).
SAàçodhiné—Due to the use of the word mätra, the word dvi is also
prohibited from taking a bahu-vacana viñëubhakti in the sense of respect when
the meaning of dvi is secondary and when taddhita pratyayas are applied to dvi
to form derivative words. Examples of this are ati-dviù <1.1> and vaiñëava-
dvayam <2.1> respectively. In the example vaiñëava-dvayam uddiçya, imän
bhojaya (select two vaiñëavas and feed them) a bahu-vacana viñëubhakti is
applied after the word idam out of respect for the two vaiñëavas, but only
an eka-vacana viñëubhaktis is applied after the word vaiñëava-dvaya due to
the prohibition dvi-varja. Dvaya is a derivative word made by applying the
taddhita pratyaya aya after the word dvi by dvi-tribhyäm ayaç ca (1215).
622 / paUjyavaAicaByastvaAdrAiDafyae /
622. püjya-väcibhyas tv ädarädhikye
püjya-väcibhyaù—after words which refer to respectable persons; tu—but;

ädara-ädhikye—in the sense of ädarädhikya (extra respect).
To indicate even more respect, a bahu-vacana viñëubhakti can be applied

after words which refer to respectable persons even though singularity or
duality is being expressed.
yathä—guravaù samädiçanti ity-ädi.
Våtti—For example: guravaù samädiçanti (the guru orders) and so on.
AmåtA—Since the word guru denotes a teacher, it signifies a respectable

person. In this regard, a bahu-vacana viñëubhakti is not applied when there is
just normal respect. Therefore Jéva Gosvämé says ädarädhikye (in the sense
of extra respect). Other examples are tatra bhavanto vidäìkurvantu (Your
Honor should know) and jévatsu täta-pädeñu (while my respectable father is
Käraka 15
living). In the other instance, an eka-vacana viñëubhakti is applied as usual,

even though extra respect is intended, and we get gurur ädiçati (the guru
orders).
623 / @smadstvagAAErvae'ipa /
623. asmadas tv agaurave ’pi
asmadaù—after the word asmad (I); tu—but; agaurave—not in the sense of

gaurava (respect); api—also.
A bahu-vacana viñëubhakti can also be applied after asmad when respect is

not particularly intended even though singularity or duality is being expressed.
ahaà bravémi, äväà brüvaù ity ubhayaträpi vayaà brümaù. sa-viçeñaëatve

tu na—vaiñëavo ’haà bravémi. vyabhicarati ca—“sä bälä vayam apragalbha-
manasaù sä stré vayaà kätaräù” ity-ädi.
Våtti—For example, vayaà brümaù can be used instead of ahaà bravémi

(I speak) and äväà brüvaù (We two speak). But this rule does not apply
when asmad is accompanied by a viçeñaëa. Thus we get vaiñëavo ’haà
bravémi (I, a vaiñëava, am speaking). However, deviation from this principle
is also seen. For example sä bälä vayam apragalbha-manasaù sä stré vayaà
kätaräù (She is a girl, and I am weak-minded. She is a woman, and I am
agitated) and so on.
AmåtA—The word api here is used in the sense of samuccaya (conjunction).

Thus agaurave ’pi means gaurave ’gaurave ca, and so a bahu-vacana
viñëubhakti can also be applied after asmad to indicate respect even when
singularity or duality is being expressed. An example of this is gauòa-bhümià
dåñöavän ahaà dhanyä vayam adya bhåçam (Today I am very fortunate, for I
have seen the land of Gauòa). The example beginning sä bälä is from Amaru-
çataka and is the statement of an impassioned man thinking about his ladylove.
A similar example from Bhäravi’s Kirätärjunéya is: vayaà varëäçrama-
rakñaëoditäù (I have appeared to protect the system of varëäçrama-dharma).
The application of a bahu-vacana viñëubhakti in these examples is analyzed
as follows: When asmad is connected with a samänädhikaraëa-viçeñaëa (as in
the example vaiñëavo ’haà bravémi), the use of a bahu-vacana viñëubhakti is
prohibited. But when asmad is connected with a vidheya-viçeñaëa, the use of
a bahu-vacana viñëubhakti is not prohibited. This is the reasoning behind the
deviation.
624 / jaAtyaAKyaAyaAmaek(vacanae baòvacanaM vaA /

624. jäty-äkhyäyäm eka-vacane bahu-vacanaà vä
jäti-äkhyäyäm—when referring to a jäti (category, group, species); eka-

vacane—instead of a singular ending; bahu-vacanam—a plural ending; vä—
optionally.
When referring to a jäti, a bahu-vacana viñëubhakti can optionally be

applied instead of an eka-vacana viñëubhakti.
sampüjyä tulasé, sampüjyäs tulasyaù. gaur ayaà, gäva ime.
Våtti—For example, sampüjyä tulasé (tulasé is worshipable) or sampüjyäs

tulasyaù (tulasé is worshipable), and gaur ayam (this is a bull) or gäva ime
(this is a bull).
AmåtA—A jäti is always singular since it refers to a single common quality

that inheres in many, but this rule says that a bahu-vacana viñëubhakti can
optionally be applied nonetheless. With the example gaur ayam, Jéva Gosvämé
shows how a jäti inheres in individuals. But something cannot be called a jäti
if it only inheres in a single individual.6 Thus we get viñëumitra eñaù (this
is Viñëumitra). Why do we say eka-vacane? Consider dhätré-tulasyau <1.2>
(dhätré and tulasé).
SAàçodhiné—The main lesson to be learnt from this sütra is that eka-

vacanam is used when referring to a jäti. The option for bahu-vacanam is only
a side point. Often in Sanskrit we see eka-vacanam where we would expect
bahu-vacanam. At such times, it’s understood that the eka-vacanam is being
used to express a jäti. Often the äcäryas will point this out with phrases like jätäv
ekatvam and jätäv eka-vacanam or jätyaikatvam. Examples from Viçvanätha
Cakravarté’s Särärtha-darçiné commentary are ätmani (Bhägavatam 1.10.21),
ätmanaù (Bhägavatam 2.7.6), vipra-bhäryäyäù (Bhägavatam 10.23.2), su-datä
+ su-bhruvä + cakñuñä (Bhägavatam 3.23.33), and saugandhikaà tan-näma
paìkajaà (Bhägavatam 4.6.23). And examples from Jéva Gosvämé’s Krama-
sandarbha commentary are eñä me matiù (Bhägavatam 11.9.24) and diçam
(Bhägavatam 1.7.21).
6 The idea here is that one person says gaur ayam (this is a bull) to educate another
person as to what a bull is. Here one individual is shown as a representative of the whole
species.
Käraka 17
Moreover, this principle of using eka-vacanam for a jäti is also seen in reference
to body parts. For example, in clauses like nato ’smy ahaà tac-caraëam “I
bow to His feet” (Bhägavatam 2.6.36), the idea is not that he is bowing down
to only one foot and not to the other foot, but that he is referring to the
feet as a group: one group of two feet. This is why eka-vacanam is used —
because the count of the group is one. This broad use of the jäti principle in
relation to parts of the body is also acknowledged by previous äcäryas. For
example, Viçvanätha Cakravarté explains that the words su-datä, su-bhruvä,
and cakñuñä in Bhägavatam 3.23.33 are all singular in reference to a jäti. Other
examples are dåçam <2.1> and caraëam <2.1> in the two verses below, as well
as saàvidam <2.1>, vékñaëam <2.1> and manaù <1.1> in the third verse:
tvad-deçägata-märutena mådunä saïjäta-romäïcayä

tvad-rüpäìkita-cäru-citra-phalake santarpayantyä dåçam
tvan-nämämåta-sikta-karëa-puöayä tvan-märga-vätäyane
tanvyä païcama-géta-garbhita-girä rätran-divaà sthéyate
“The gentle breeze blowing from the place where You stay makes the hairs
of Her body stand up. She satisfies Her eyes (dåçam) by showing them the
beautiful picture of Your transcendental form. Her ears are sprinkled with
the nectar of Your name. Her words filled with songs in the fifth note,7 day
and night this slender girl stays by the window overlooking the path by which
You might return.” (Padyävalé 353)
viracitäbhayaà våñëi-dhürya te
caraëam éyuñäà saàsåter bhayät
kara-saroruhaà känta käma-daà
çirasi dhehi naù çré-kara-graham
“O best of the Våñëis, Your lotuslike hand, which holds the hand of the
goddess of fortune, grants fearlessness to those who approach Your feet out
of fear of material existence. O lover, please place that wish-fulfilling lotus
hand on our heads.” (Bhägavatam 10.31.5)
rahasi saàvidaà håc-chayodayaà

prahasitänanaà prema-vékñaëam
båhad-uraù çriyo vékñya dhäma te
muhur atispåhä muhyate manaù
7 The fifth note is the note for çåìgära-rasa: häsya-çåìgärayoù käryau svarau madhyama-
païcamau. (Näöya-çästra 17.103)
“Perceiving the intimate conversations we had with You in secret, Your

smiling face and Your loving glance, all of which kindle lust in our hearts, and
perceiving Your broad chest, the abode of Lakñmé, our minds are continuously
bewildered due to intense longing for You.” (Bhägavatam 10.31.17)
625 / ‘aTamaA naAmamaA‡aATaeR /

625. prathamä näma-mäträrthe
prathamä—a prathamä viñëubhakti; näma-mätra-arthe—when only the

meaning of the näma is being expressed.
When only the meaning of the näma is being expressed, a prathamä

viñëubhakti is used.
yan näma yad-väci tan-mätre nämnaù prathamä viñëubhaktir bhavati.

vakñyamäëa-sambandha-nirapekñatvaà tan-mätratvam. tataù sva-bhäva-
siddhatväl liìgaà ca näma-viçeñärtha eva. väcya-liìgänäà ca tädåça eva sva-
bhävaù. tatra liìgaà vinä, yathä—uccaiù nécaiù. liìgam stré-puà-napuàsaka-
çabda-väcyam, tac ca “saàstyäna-prasarau liìgam” iti bhäñye lakñitam.8 tac
ca saàstyänaà saàhatiù, eké-bhäväd apacayo lakñyate. prasaro vistäraù,
tasmäd upacayaù. ayaà arthaù—stanädi-cihnaiù prasiddheñu stré-puà-
napuàsakeñu apacayopacaya-dvi-sämya-rüpo yo dharma-kramo dåçyate
taà kramam avalambya bahulam éçvara-paribhäñito vastuno dharma-viçeño
liìgam iti. tac copacärän nämni pravartate. tad-ätmakaà, yathä—stré, pumän,
napuàsakaà, väpé, taòägaù, kuëòam. kvacin nämni ca paribhäñitaà liìgaà
vastuny upacaryate—sundaräù däräù, sundaré devatä, sundaraà daivatam.
atha tatra parimäëätmakaà, yathä—khäré, droëaù, äòhakam. tat-parimitaç
ca khäré, droëaù, äòhakam; upacäreëäbhedät, yathä—maïce sthitä janäù
maïcäù. saìkhyätmakaà, yathä—ekaù, dvau, bahavaù. atra prakåty-arthaù
sadåça-pratyayenänüdyate mätraà, kevaläprayogitvät. kåñëau, kåñëäù ity-ädau
dvitvädy-arthädhikye ’pi prathamäntaù-pätät. näré, yädavaù, dåñöa-kåñëaù ity-
ädau stré-pratyayädinärthädhikye ’pi punar nämatva-präpteù.
Våtti—When only that which the näma itself expresses is being expressed,
a prathamä viñëubhakti is used. The sense of “being only what the näma
itself expresses” is that there is no consideration of the relationships which
are going to be described in the upcoming sütras.9
8 Kätyäyana wrote saàstyäna-prasavau liìgam (Värttika 1.2.64), and Pataïjali

commented: saàstyäna-prasavau liìgam ästheyau (Mahäbhäñya 1.2.64) (Caukhamba
edition, 1987). In Bengali, the letters v and b are almost the same.
9 For example, at the outset of this chapter Jéva Gosvämé wrote: atha käraka-prakaraëam,
Käraka 19
Since gender is innate in a näma, it is also just a particular meaning of the

näma. Gender is also innate in nämas which are väcya-liìga (218). In that
regard, there are also nämas which have no gender.10 For example, uccaiù
(above) and nécaiù (below). The liìga (gender) is termed by the words stré
(feminine), puàs (masculine), and napuàsaka (neuter) and is defined in the
Mahä-bhäñya as saàstyäna-prasarau liìgam, “The gender is saàstyäna
and prasava.” Saàstyäna means contraction (the female organ), which is
defined as a drawing inwards on account of parts coming together due to
combination, and prasara means projection (the male organ), which is defined
as an increase due to expansion.11 The meaning is this: Liìga is the specific
quality variously assigned to a thing by the Lord in terms of the contraction,
projection, and state of balance of the two12 seen in females, males, and
neuters who are respectively recognized by the symptoms of breasts and
so on. By figurative application, liìga also applies to a näma. Examples of
nämas which have liìgas are the feminine word väpé (pond), the masculine
word taòägaù (pond), and the neuter word kuëòam (pond).
Furthermore, sometimes the gender assigned to a näma is figuratively applied

to the thing which is expressed by the näma. For example, sundaräù däräù
rendered as the chapter heading. The mere meaning of prakaraëam is meant to be

expressed, not the fact that it is connected to the implied verb bhavati (is). A case ending
was applied after the word prakaraëa with regard to the well-known statement: näpadaà
çästre prayuïjéta, “That which is not a pada (viñëupada) cannot be used in an authoritative
work.” The source of this statement is unknown. It is not in Mahäbhäñya. In this matter,
a learned scholar has stated: “apadaà na prayuïjéta” iti niñedhät (Pandit Raghunätha
Çarmä’s Ambä-kartré commentary on Väkya-padéya 2.194) (Väkya-padéya of Bhartåhari,
Sampurnanand Sanskrit Vishva-vidyalaya, Varanasi, 1980, p. 278). But for the most part,
here Jéva Gosvämé is stating that a prathamä viñëubhakti is used when the additional
meaning in the form of the relationship such as kartä and so on is already expressed by the
pratyaya (629), and so all that remains to be expressed is the meaning of the näma. This is
explained in Saàçodhiné below.
10 An aliìga (a näma which has no gender) is called an avyaya (våtti 91).
11 What is being described here is the development of the embryo. At a certain stage of
the development, the neutral layer of skin around the genital area either retracts inside the
body to form the female organ or projects itself outward to form the male organ.
12 In English, the neuter gender refers to things classed as neither masculine nor
feminine. But in Sanskrit, that definition would make an overlap with an avyaya, which
has no liìga. The Encyclopedia Britannica states: “Hermaphroditism, the condition of
having both male and female reproductive organs. Hermaphroditic plants—most flowering
plants, or angiosperms—are called monoecious, or bisexual. Hermaphroditic animals—
mostly invertebrates such as worms, bryozoans (moss animals), trematodes (flukes),
snails, slugs, and barnacles—are usually parasitic, slow-moving, or permanently attached
to another animal or plant.” (www.britannica.com/science/hermaphroditism). The proof
that in Sanskrit the term neuter denotes both male and female is this: naiva stré na pumän
eña caiväyaà napuàsakaù, “The soul is neither female, male, nor neuter” (Çvetäçvatara
Upaniñad 5.10).
(the beautiful wife), sundaré devatä (the beautiful demigod), and sundaraà
daivatam (the beautiful demigod).13
Among the nämas which have liìgas are those which are essentially just
measurements. For example, the feminine word khäré, the masculine word
droëaù, and the neuter word äòhakam. What is measured by a measurement
is also called a khäré, a droëaù, and an äòhakam, because by figurative
extension there is no difference. For example, the persons situated on the
maïca (bed) are called maïcas.14
Examples of nämas which are essentially just numbers are ekaù, dvau, and
bahavaù. Here the meaning of each prakåti (näma) (‘one’, ‘two’, ‘many’) is
just reiterated by the corresponding pratyaya, because the prakåti cannot be
used without a pratyaya.
In kåñëau, kåñëäù, and so on, a prathamä viñëubhakti is applied, even though

there are the extra meanings of duality and plurality, because the meanings of
duality and plurality are included in a prathamä viñëubhakti.
In näré (a woman), yädavaù (descendant of Yadu), dåñöa-kåñëaù (one who

has seen Kåñëa), and so on, a prathamä viñëubhakti is applied, even though
there is an extra meaning due to the feminine pratyaya and so on, because
when a pratyaya such as a feminine pratyaya is applied we get a new näma.
AmåtA—Being only the meaning of the näma means “being without regard
for any other meaning,” that is, being unmixed with the meanings of the
viñëubhaktis beginning from kartä (doer of the action) and karma (direct
object of the action), which are going to be described in the upcoming sütras.
Someone might argue, “In kåñëaù and so on there is deviation from the
principle of being only the meaning of the näma due to the comprehension of
extra meaning in the form of masculinity and so on.” In answer to this, Jéva
Gosvämé states the sentence beginning “Since gender is innate in a näma.” The
etymology of the word liìga (sign) is liìgyate jïäyate ’neneti liìgam, “A liìga
13 Amåta: “Even though the word dära is designated as a masculine word which always
takes a bahu-vacana viñëubhakti (886), it is used figuratively to refer to a wife. Similarly,
even though the word devatä is designated as a feminine word, it refers to a male demigod,
and even though the word daivata is designated as a neuter word it refers to the demigods
collectively.”
14 This refers to the classic example maïcäù kroçanti, “The beds scream” (Dhvany-äloka
3.33) (Kävya-prakäça 2.12) (Alaìkära-kaustubha 2.17), which means “The babies on the
beds scream.”
Käraka 21
is that by which something is indicated (liìgyate), or in other words, known

(jïäyate).” Liìga means the sign that informs us of masculinity, femininity,
or neutrality. Liìga is considered innate because it is a quality assigned by
the Lord. Therefore it is correct to say that the liìgas are expressed by a
prakåti (näma). However because of Päëini’s sütra prätipadikärtha-liìga-
parimäëa-vacana-mätre prathamä (Añöädhyäyé 2.3.46) some consider that the
meanings of masculinity and so on belong solely to the prathamä viñëubhakti.
But even in their opinion, liìga, parimäëa, and vacana are only suggested by
the prathamä viñëubhakti, they are not directly expressed by it. Moreover, if it
were true that nämas are completely distinct from gender, then the prathamä
viñëubhakti could also express femininity and masculinity when applied after
a word like gokula. Therefore it is correct to say that liìga is just a particular
meaning of the näma.
With the sentence “Gender is also innate in nämas which are väcya-liìga,”
Jéva Gosvämé further strengthens his argument that liìga is just a particular
meaning of the näma. The vigraha (separation of the constituent words) of
the compound word väcya-liìga is: väcyasya abhidheyasya liìgaà yeñäà te
väcya-liìgäù, “Väcya-liìgas are those words whose liìga is the same as that
of the väcya (substantive).” In other words, väcya-liìgas are words which
are used in all three genders. The intention behind the sentence “Gender is
also innate in nämas which are väcya-liìga” is this: If the particular meaning
of liìga were not innate in väcya-liìga words like sundara and so on, then
how could a single word manifest each of the three liìgas according to the
occasion? Therefore liìga is certainly just a particular meaning of the näma.
In this regard, earlier grammarians have said:
svärtho dravyaà ca liìgaà ca saìkhyä karmädir eva ca

amé païcaiva liìgärthäs trayaù keñäïcid agrimäù
“Svärtha, dravya, liìga, saìkhyä, and karmädi. These five are the meanings
of a liìga (näma).15 In the opinion of some, the first three are the principal
meanings.”
In this verse, svärtha means a viçeñaëa in the form of a jäti, guëa, or kriyä,
dravya means a viçeñya, liìga refers to masculinity and so on, saìkhyä refers
to singularity and so on, and karmädi refers to the ukta-käraka (629) which is
directly expressed by the tib-ädi pratyaya but only indicated by the prathamä
viñëubhakti. Here the word liìgärthäù means nämärthäù.
15 In this regard, one should remember that liìga is mentioned as an alternate name for a
näma in våtti 87. Similarly, Kavi Karëapüra writes: svärtha-dravya-liìga-saìkhyä-karmädy-
ätmakaù païcakaù prätipadikärthaù. (Alaìkära-kaustubha 2.11)
Measurement is also included among the five meanings of a näma given above
because it is just a svärtha since it is a viçeñaëa. In that regard, the definition
of a khäré and so on is añöa-muñöir bhavet kuïciù kuïcayo ’ñöau ca puñkalam.
puñkaläni ca catväri äòhakaù parikértitaù. catur äòhakä bhaved droëaù khäré
droëa-catuñöayam, “Eight handfuls makes a kuïci. Eight kuïcis make a
puñkala. Four puñkalas make an äòhaka. Four äòhakas make a droëa. And
four droëas make a khäré.” The grains and the like measured by the khäré
and so on are also called khäré and so on because there is no desire to state
the difference between the parimäëa (measurement) and parimeya (what is
measured). However, the thing measured is a viçeñya since it is a dravya. This
non-differentiation takes place by figurative usage.
The feminine word näré is irregularly formed by applying the taddhita pratyaya
é[p] after the words nå or nara by nå-narayor näré (1095). The masculine
word yädavaù is formed by applying the taddhita pratyaya called keçava-ëa
in the sense of the descendant of Yadu and then applying ädi-sarveçvarasya
våñëéndraù (1042) and u-dvayasya govindaù (1055). The masculine word
dåñöa-kåñëaù, whose vigraha is dåñöaù kåñëo yena saù (he by whom Kåñëa has
been seen), is a pétämbara-samäsa (bahuvréhi compound) which expresses
another word outside the samäsa [since a bahuvréhi is an adjective]. Even
though in these cases extra meanings are expressed by the feminine pratyaya,
the taddhita pratyaya, and the pétämbara-samäsa, these words are designated
as separate new words inclusive of these meanings, they are not the same
old words with extra meanings added. Thus, because we get new nämas, a
prathamä viñëubhakti is applied after those nämas to express their meanings.
SAàçodhiné—In any situation, there are basically two meanings: 1) The

meaning of the näma, and 2) The relationship meaning. The meaning of the
näma is the thing which the näma expresses. A näma is a noun, a word used to
denote a thing in the world. For example, the näma “go” refers to the particular
animal which gives milk and makes the sound “moo”. This particular animal
is the meaning of the näma “go” or, in other words, it is the thing expressed by
the näma “go”. The relationship meaning is the role that the thing assumes in
relationship to another thing or to a particular action (kriyä). The relationship
of the object with another thing is called a general relationship whereas the
relationship of the thing with a particular action (kriyä) is called a specific
relationship or a käraka. There are six kinds of kärakas, but chief among them
are the kartä (agent of the action) and karma (direct object of the action). The
essential meaning of this sütra (prathamä näma-mäträrthe) is that a prathamä
viñëubhakti is used when the relationship meaning is already expressed by
the ñañöhé viñëubhakti, as regards the sense of general relationship (627) or by
Käraka 23
the pratyaya, as regards the specific relationship (629), and so all that remains
to be expressed is the meaning of the näma. For example, in kåñëaù keçinam
avadhét (Kåñëa killed Keçé), the bhüteça pratyaya d[ip] is ordained in kartari
prayoga, and thus the relationship meaning of kartä is already expressed by the
pratyaya d[ip] and all that remains to be expressed is the meaning of the näma
which in this case is the person named Kåñëa. Thus the näma “kåñëa” takes
a prathamä viñëubhakti. But the näma “keçin” takes a dvitéyä viñëubhakti by
karmaëi dvitéyä (637) because, since the bhüteça pratyaya d[ip] is ordained in
kartari prayoga, it only expresses the relationship meaning of kartä and not
the relationship meaning of karma. Thus a prathamä viñëubhakti cannot be
used here since there is more than just the meaning of the näma to express,
since the relationship meaning of karma has to be expressed too. Another
example is çrédämä jéyate kåñëena (Çrédämä is defeated by Kåñëa). Here the
acyuta pratyaya te is ordained in karmaëi prayoga, and thus the relationship
meaning of karma is already expressed by the pratyaya te and all that remains
to be expressed is the meaning of the näma which in this case is the person
named Çrédämä. Thus the näma “Çrédäman” takes a prathamä viñëubhakti.
But the näma “kåñëa” takes a tåtéyä viñëubhakti by anukte kartari karaëe
ca tåtéyä (635) because, since the acyuta pratyaya te is ordained in karmaëi
prayoga, it only expresses the relationship meaning of karma and not the
relationship meaning of kartä. Thus a prathamä viñëubhakti cannot be used
here since there is more than just the meaning of the näma to express, since
the relationship meaning of kartä has to be expressed too. The secret in this
matter is to first figure out which usage (prayoga) the pratyaya is ordained
in. Then it is obvious which relationship meaning is already expressed by the
pratyaya. Only when the relationship meaning has already been expressed by
the pratyaya can the prathamä viñëubhakti be applied by the current sütra.
626 / s$ambaAeDanae ca /
626. sambodhane ca
sambodhane—in the sense of sambodhana (addressing) (the vocative); ca—

also.
A prathamä viñëubhakti is also used when there is sambodhana.
sambodhanam ämantraëaà, tac ca nämnä nämina äbhimukhya-bhävanam.

tac ca he-çabdädi-dyotyaà, kvacit tad-vinä-bhäve ’pi gamyaà ca, tad-
rüpasyärthädhikye nämnaù prathamä syät. kåñëa-nämnas taväbhimukhyaà
bhavatv ity arthe he kåñëa. gamyatve ’pi—kåñëa.
Våtti—Sambodhana means ämantraëa, and ämantraëa means attracting

the attention of the possessor of the name by calling his name. Sambodhana
is indicated by a word like he, and sometimes it is understood even without
such a word. A prathamä viñëubhakti is also applied after a näma when
there is the extra meaning of sambodhana. Thus, when the meaning is “You
whose name is Kåñëa ought to turn Your face towards me,” we get he kåñëa,
or simply kåñëa.
627 / s$ambanDae tadA™ayaAtSaïI /

627. sambandhe tad-äçrayät ñañöhé
sambandhe—in the sense of sambandha (relationship, connection); tat-

äçrayät—after the äçraya (shelter, basis) of that (the sambandha); ñañöhé—the
sixth case endings.
When relationship is being expressed, a ñañöhé viñëubhakti is applied after

the äçraya of the relationship.
sambandho bhedena vivakñitayor dvayor yogaù. sa ca dvi-niñöha eva. tasmin

sambandhe gamye yasmäd itaratra sambandhaù pravartate, tasmät ñañöhé syät.
tat-pravåttiç ca vivakñä-vaçät. itaratas tu yathä-svaà prathamädayaù. prathamä
tv ekayaiva ñañöhyä dvayor api sambandhasyoktatvena näma-mäträrthävaçeñät,
yathä—kåñëasya bhaktaù, kåñëät pravartamänena sambandhena bhakta-
sambandha ity arthaù. evaà bhaktasya kåñëaù, tathä kåñëasya saundaryam
ity-ädi. bhedena vivakñitayor iti kim? çyämo rämaù. anye cähuù— “bhedya-
bhedakayoù çliñöiù / sambandho ’nyonyam iñyate // dvi-ñöho yady api
sambandhaù / ñañöhy-utpattis tu bhedakät. iti bhedyasya viñëubhakty-antara-
viñayatväd iti bhävaù. sa ca sambandhaç catur-vidhaù, yataù—sva-svämé
janya-janako- ’vayavävayavé tathä / sthäny-ädeça iti proktäù sambandhäç
copacärataù viñëor bhakto hareù putraù çré-kåñëasya padämbujam /
trivikramo ’py uddhavasya caturdheyam udähåtiù athopapada-viñëubhaktià
vyäpya sambandha-bhedäù kathyante—
Våtti—Sambandha is a connection between two things which someone

desires to express as different. Sambandha necessarily involves two things.
When sambandha is understood, a ñañöhé viñëubhakti is applied after that
thing (the äçraya) from which the connection proceeds to the other thing (the
viñaya). Moreover, the direction in which the connection proceeds is based
on the desire of the speaker. But another viñëubhakti such as a prathamä
and so on is applied after the other thing (the viñaya) according to what is
appropriate. A prathamä viñëubhakti is applied because, since the connection
Käraka 25
of the two things is already expressed by just one ñañöhé viñëubhakti, all that
remains to be expressed is the meaning of the näma. For example, kåñëasya
bhaktaù (Kåñëa’s devotee) means the devotee’s connection occurs through
the connection proceeding from Kåñëa. Similarly, we get bhaktasya kåñëaù
(the devotee’s Kåñëa) and kåñëasya saundaryam (Kåñëa’s beauty). Why do
we say “which someone desires to express as different”? Consider çyämo
rämaù (green16 Räma). In the same way, others say:
bhedya-bhedakayoù çliñöiù sambandho ’nyonyam iñyate

dvi-ñöho yady api sambandhaù ñañöhy-utpattis tu bhedakät
“The connection of the bhedya (viçeñya) and bhedaka (viçeñaëa) with each
other is called sambandha. Even though sambandha involves two things, a
ñañöhé viñëubhakti is applied only after the bhedaka.”
The gist is that a ñañöhé viñëubhakti is applied only after the bhedaka because
the bhedya already has another viñëubhakti assigned to it. Actually, there are
four varieties of sambandha:
sva-svämé janya-janako ’vayavävayavé tathä

sthäny-ädeça iti proktäù sambandhäç copacärataù
“By figurative usage (upacära), all relationships are said to fit in the categories
of (1) sva-svämé—property and proprietor, (2) janya-janaka—generated
and generator, (3) avayavävayavé—part and whole, and (4) sthäny-ädeça—
original and substitute.”
viñëor bhakto hareù putraù çré-kåñëasya padämbujam

trivikramo ’py uddhavasya caturdheyam udähåtiù
“Examples of each of these four kinds of relationships are: (1) viñëor

bhaktaù (Viñëu’s devotee), (2) hareù putraù (Hari’s son), (3) çré-kåñëasya
padämbujam (Lord Kåñëa’s lotus foot), and (4) uddhavasya trivikramaù
(the uddhava becomes trivikrama).”
16 In this regard, Amara-koña states: triñu syämau harit-kåñëau, “The word syäma is used
in all three genders and means harit (green) or kåñëa (black or dark blue).” Here Räma
denotes Räma the son of Daçaratha, according to Amåta 922. Räma is said to be green like
fresh durvä grass (Laghu-bhägavatämåta 1.3.77). However, sometimes Räma is said to be
dark blue (another meaning of çyäma): dhanyäù khalu vane vätäù kahlära-sparça-çétaläù,
rämam indévara-çyämaà ye spåçanty aniväritäù (Sähitya-darpaëa 10.58). Similarly, the
Padma Puräëa describes Räma as indévara-dala-çyämam (6.242.66).
From the next sütra to the end of the section on upapada-viñëubhaktis (671),
the different kinds of relationships [with the kriyä] will be described.
AmåtA—It is understood that, in this sütra, relationship (sambandha)

refers only to a general relationship (sämänya-sambandha) because it will
be explained in the next sütra that a specific relationship (sambandha-viçeña)
like kartä and so on is called a käraka.
Someone might argue, “How can a prathamä viñëubhakti be applied when we

are dealing with sambandha, because by expressing the meaning of sambandha
we are no longer expressing only the meaning of the näma?” In answer to
this, Jéva Gosvämé says the relationship of the two things is already expressed
by just one ñañöhé viñëubhakti, therefore all that remains to be expressed is
the meaning of that näma which expresses the viñaya of the relationship.
Thus since only the meaning of the näma is being expressed, it is proper to
use a prathamä viñëubhakti. But it will become clear in the upcoming sütras
that, within the realm of relationship, if there is a desire to express a specific
relationship with the kriyä, as in the case of rämasya pustakaà dehi (give
Räma’s book) and so on, then others viñëubhaktis such as dvitéyä and so on
are used instead to express certain kärakas.
With the example bhaktasya kåñëaù, Jéva Gosvämé clarifies his previous
statement that the direction in which the connection proceeds is based on the
desire of the speaker. Here the connection with Kåñëa takes place because
the connection proceeds from the devotee. In çyämo rämaù (green Räma)
the two things are not desired to be expressed as different because when the
desire is to express the nondifference that “the same person who is Räma is
the same person who is green” only the relationship of viçeñya and viçeñaëa
that have the same case ending (samänädhikaraëa) is valid. But if the two
things were desired to be expressed as different, then we would say something
like rämasya çyämo varëaù (the green color of Räma).
To support his opinion which he stated earlier, Jéva Gosvämé quotes the verse
of the earlier grammarians beginning bhedya. Bhedya means viçeñya, bhedaka
means viçeñaëa, and çliñöi means yoga. Even though sambandha involves two
things, a ñañöhé viñëubhakti is applied only after the bhedaka, that is, only
after the viçeñaëa. In the våtti, Jéva Gosvämé personally explains that the
bhedya (viçeñya) takes another viñëubhakti. The reason for this was explained
before with the statement “A prathamä viñëubhakti is applied because, since
the relationship of the two things is already expressed by just one ñañöhé
viñëubhakti, all that remains to be expressed is the meaning of the näma.”
Käraka 27
This situation occurs when there is no desire to express a specific relationship,

that is, when there is a desire to express a general relationship. However,
when there is a desire to express specific relationships like kartä and so on, all
the viñëubhaktis except such a ñañöhé viñëubhakti may be used. For example,
kåñëasya bhaktaà paçya (see the devotee of Kåñëa) and bhaktena sampädito
näma-yajïaù (the näma-yajïa was organized by the devotee), and so on. It
is with this in mind that Jéva Gosvämé included the words “and so on” in the
statement “But another viñëubhakti such as a prathamä and so on is applied
after the other thing according to what is appropriate.”
Moreover, in the Näma-prakaraëa (våttis 219 and 220), viçeñaëas were

explained to be of two kinds: samänädhikaraëa (existing in the same
thing) and vyadhikaraëa (existing in a different thing). Examples of the
samänädhikaraëa-viçeñaëa were already shown there, but the viçeñya and
viçeñaëa are vyadhikaraëa here because they exist in different locations.
Therefore the viñëubhakti used for each of them is different. For example, in
kåñëasya bhaktaù the general relationship is expressed by the ñañöhé viñëubhakti
applied after the word kåñëa (the vyadhikaraëa-viçeñaëa), whereas the bhakta
(the viçeñya) is distinguished by that relationship. In other words: Not just any
bhakta, but Kåñëa’s bhakta. Thus this bhakta is distinguished from bhaktas of
Çiva, Durgä, and so on.
When something that doesn’t have a particular function (vyäpära) is made

to have that function, that is called upacära (figurative usage). This is the
intention: In actuality many kinds of relationships are seen in the world. For
example, (A) pratiyogy-anuyogé—dependant and master e.g. räjïaù puruñaù
(the king’s man), (B) ädhärädheya—receptacle and contents: annasya pätram
(a plate of food), (C) samaväyi-samaveta—what is inhered in and what inheres:
vastrasya sütram (the cloth inheres in the threads (see also Amåta 656)), (D)
viñaya-viñayé—revealed and revealer : çästrasya jïänam (knowledge from
the çästra), (E) nirüpya-nirüpaka—determined and determinent: jagataù
käraëam (the cause of the universe), and so on. All these relationships are
included in the four types of relationships beginning from sva-svämé according
to what is compatible. But when a relationship doesn’t seem to fit into any of
these four categories, it is included in one of them by upacära. For example,
even though the relationship of sva-svämé is lacking in viçvasya käraëam
(the cause of the universe) and so on, it is figuratively imposed nonetheless.
Similarly, even though in rahoù çiraù (Rahu’s head) there is no desire to
express a difference (since Rahu is just a head anyway), the relationship of
avayavävayavé is figuratively imposed nonetheless. Thus it is understood that
the word upacärataù is used here to ensure that sambandha is of four kinds.
628 / i‚(yaAs$ambanDaivazAeiSa k(Ark(ma, /

628. kriyä-sambandha-viçeñi kärakam
kriyä-sambandha-viçeñi—that which has a specific relationship (sambandha-

viçeña) with a kriyä (the action expressed by a verb or by a participle);
kärakam—käraka.
Something which has a specific relationship with a kriyä is called a käraka.
kriyä sattädi-lakñaëo dhätv-arthaù. tasyäù janya-janakäntar-bhüta-kriyäyäù

kartåtvädi-sambandha-viçeño yatra vivakñyate tat kärakam ucyate, yathä—
vaiñëavo bhavati. atra sattä-kriyä-sambandha-viçeñé vaiñëavaù kärakam.
sambandha-sämänye tu sambandhy evety arthaù, yathä kåñëa-sambandhena
päkaù kåñëasya päkaù. evaà kåñëasya pacatéti. kärakam ity avyutpannaà
näma. kriyä-nimittaà lokataù siddham ity anye. tasya ca kärakasya viçeñatä-
vyaïjakä äkhyätädyä dvitéyädyäç ca pratyayä bhavanti. yatra kriyä-sambandho
mukhyas taträkhyätädayaù, yatra tu tat-sambandho gauëaù kriyaiva vä
mukhyä tatra dvitéyädyä iti, yathä—vaiñëavo bhavati iti kartary äkhyätaà, na
tu tåtéyä. mäläà karotéti karmaëi dvitéyä. vaiñëavena bhüyate iti kartari tåtéyä
na tv äkhyätam. kärakaà ca kartr-ädi-ñaò-vidham. tac ca punaù pratyekaà
dvi-vidham—uktam anuktaà ca.
Våtti—Kriyä is the meaning of a dhätu such as sattä (being, existing) and

so on.17 When someone desires to express a specific relationship such as being
the kartä of a kriyä, which is counted as a janya-janaka relationship, that is
called a käraka. For example, in vaiñëavo bhavati (the Vaiñëava exists), the
Vaiñëava is a käraka because he has a specific relationship with the activity
of existing. But something that only has a general relationship with a kriyä is
called a sambandhé, not a käraka. For example, kåñëasya päkaù (the cooking
related to Kåñëa) which means kåñëa-sambandhena päkaù (the cooking that
takes place in relation to Kåñëa). Similarly, kåñëasya pacati (He cooks for
Kåñëa).18
17 The first dhätu in the Dhätu-päöha is bhü sattäyäm. Thus sattä is given here as an
example of the meaning of a dhätu. One can always determine the meaning of the dhätu
by removing the saptamé viñëubhakti. Thus the meaning of the dhätu gam[ÿ] gatau is gati
(going, moving), the meaning of the dhätu [òu]kå[ï] karaëe is karaëa (doing, making) and
so on.
18 This refers to the Päëinian concept of loose ñañöhé. Commenting on ñañöhé çeñe
(Añöädhyäyé 2.3.50), Siddhänta-kaumudé says karmädénäm api sambandha-mäträ-
vivakñäyäà ñañöhy eva (When there is a desire to express the mere relationship of the karma
and so on with the kriyä, only the ñañöhé viñëubhaktis are used) and gives examples like satäà
gatam (the going by the righteous) where the idea is sat-puruña-sambandhi gamanam (the
Käraka 29
The word käraka is a näma for which there is no derivation. The followers
of Kaläpa say it is a word made up by the people to signify the cause of the
action. Furthermore, the pratyayas such as the äkhyätas and so on and the
viñëubhaktis such as dvitéyä and so on indicate the particularity of the käraka.
When the relationship with the kriyä is the main thing being expressed, the
pratyayas such as the äkhyätas and so on indicate the particularity of the
käraka. But when the relationship with the kriyä is not the main thing being
expressed or when the kriyä itself is the main thing being expressed,19 the
viñëubhaktis such as dvitéyä and so on indicate the particularity of the käraka.
For example, in vaiñëavo bhavati (the Vaiñëava exists) an äkhyäta pratyaya,
not a tåtéyä viñëubhakti, is used to indicate the kartä (agent of the action); in
mäläà karoti (he makes a garland) a dvitéyä viñëubhakti is used to indicate
the karma (object); and in vaiñëavena bhüyate ([The act of] being is [being
done] by the Vaiñëava) a tåtéyä viñëubhakti, not an äkhyäta pratyaya, is
used to indicate the kartä. Kärakas are of six kinds, beginning from kartä.
Moreover, each of the six kärakas is of two kinds: ukta and anukta.
AmåtA—The relationship of janya-janaka (generated and generator) exists

in every kriyä. For example, in taëòulaà pacati (he boils the rice) the softening
of the rice is the phala (result) that is generated, while the vyäpära (process,
operation) consisting of the series of activities beginning with lighting the fire
is the generator. The generator and generated, moreover, are inherent in the
activity of cooking. Thus the sum of activities for the purpose of softening the
rice, beginning from the lighting of the fire, is called the activity of cooking.
Similarly, in vaiñëavo bhavati the acceptance of the five saàskäras headed
by täpa and tilaka is the phala (result) that is generated, while the vyäpära
(process, operation) consisting of the manifestation of favorable activities
based on sat-saìga and so on is the generator. Therefore the total presence
of the favorable activites occasioned by sat-saìga and so on followed by the
activities of accepting the five saàskäras and so on is called being a Vaiñëava.
going connected with the righteous), sarpiño jänéte (he knows about ghee) where the idea is
sarpiù-sambandhi jïänam (knowledge related to ghee), mätuù smarati (he remembers his
mother), and bhaje çambhoç caraëayoù (I worship the feet of Çambhu). In the first of these
examples, the ñañöhé viñëubhakti expresses the mere relationship of the kartä with the kriyä,
whereas in the three other examples it expresses the mere relationship of the karma with
the kriyä. Other examples when there is a desire to express the mere relationship of the
kartä with the kriyä is ko värtha äpto 'bhajatäm (What possible gain is obtained by those
who don’t worship?) in Bhägavatam 1.5.17 and na labhyate yad bhramatäm (which is not
obtained by those who are wandering) in Bhägavatam 1.5.18.
19 In this regard, Amåta comments that “when the kriyä itself is the main thing, being
expressed” means “when the pratyaya is ordained in bhäve prayoga.”
It is said in the Vaiyäkaraëa-bhüñaëa, phala-vyäpärayor dhätur äçraye tu tiìaù

småtäù / phale pradhänaà vyäpäras tiì-arthas tu viçeñaëam (The dhätu refers
both to the phala (result of an action) and to the vyäpära (the process that
leads to the result). The tiìs (tib-ädis), however, refer to the äçraya (shelter).
The vyäpära is primary in obtaining the result, whereas the sense of the tiì is
only a viçeñaëa”). In this statement the connection of the word småtäù with
the word dhätuù should be done by mentally adjusting the vacana of the word
småtäù. The phala is the softening of the rice and so on, while the vyäpära
is the activity of lighting the fire and so on. The purport of this statement is
that the dhätu refers both to the phala and to the vyäpära, whereas the tiìs
(tib-ädis) that are applied after a dhätu refer to the äçraya. The kartä is the
äçraya of the vyäpära, and the karma is the äçraya of the phala. Thus the
karma which is the äçraya of the phala is expressed by a pratyaya ordained in
karmaëi prayoga such as te accompanied by ya[k], and the kartä which is the
äçraya of the vyäpära is expressed by a pratyaya ordained in kartari prayoga
such as ti[p] accompanied by [ç]a[p]. Therefore the karma and the kartä are
going to be described as ukta (expressed) kärakas in the next sütra.
Someone might argue, “If we presume that the relationship of janya-janaka

exists in all dhätus, then we will have to conclude that all dhätus are sa-
karmaka. Wouldn’t that contradict the stated principle (våtti 292) that dhätus
which have the meaning of sattä (existence) and so on are akarmaka?” In
this regard, one should understand that when the phala and vyäpära reside in
different locations the dhätu is sa-karmaka, but when they reside in the same
location the dhätu is akarmaka. For example, in vaiñëavo bhavati the phala
consisting of the acceptance of the five purificatory acts, and the vyäpära
consisting of the manifestation of activities conducive to the acceptance of
the five purificatory acts is present in a single location, namely the Vaiñëava.
Furthermore, the sense or designative potency of the viñëubhakti is the
käraka, and since a pratyaya can’t be used alone without a prakåti, even
though the pratyaya is the main thing, it is the meaning of the whole word
(pada), possessing designative potency, which is termed käraka. Therefore
Jéva Gosvämé said that the Vaiñëava is a käraka. The proper way to understand
this statement is that the Vaiñëava does the vyäpära (activities) conducive to
existence in the present.
Someone might argue, “What’s the problem if the word käraka which is made
by applying the kåt pratyaya [ë]aka in the sense of karotéti kärakaù (A käraka
is one who does) is used to express the six kärakas?” Anticipating this, Jéva
Gosvämé says “The word käraka is a näma for which there is no derivation.”
If the word käraka which ends in the kåt pratyaya [ë]aka were used then
Käraka 31
only the svatantra-kartä would be expressed by the word käraka since the
kåt pratyaya [ë]aka is ordained in kartari prayoga, and the karma and so
on couldn’t be expressed by the word käraka. Thus because there would be
avyäpti (Amåta 49) in the definition the word käraka used in this sütra is not
the word käraka which ends in the kåt pratyaya [ë]aka.
The kåt pratyayas and taddhita pratyayas are included by the words “and so on”
in “the pratyayas such as the äkhyätas and so on,” and the tåtéyä viñëubhaktis
and so on are included by the words “and so on” in “the viñëubhaktis such
as dvitéyä and so on.” Examples when kåt pratyayas indicate the particularity
of the ukta-käraka are mäläà kåtavän vaiñëavaù (the Vaiñëava made a
garland), päkasya kartä vaiñëavaù (the Vaiñëava does the cooking), and so
on. Examples when taddhita pratyayas indicate the particularity of the ukta-
käraka are vyäkaraëam adhéte veda veti vaiyäkaraëaù (one who studies
vyäkaraëa or knows vyäkaraëa is called a vaiyäkaraëa), väcä niñpannaà
väcikam (that which is brought about by words is called väcika), and so on.
629 / @AKyaAtaAdyaAe ya‡a i‚(yantae taäu·(ma, /

629. äkhyätädayo yatra kriyante tad uktam
äkhyäta-ädayaù—the äkhyäta pratyayas and so on; yatra—in which; kriyante—

are ordained; tat—that; uktam—ukta (expressed).
What the äkhyäta pratyayas and so on are ordained in is ukta.20
tathä hi, prakåti-pratyayau pratyayärthaà saha brütaù iti nyäyena

pratyayärthasyaiva prädhänyät kartå-karmädiñu vihitänäm äkhyätädénäà
yo yatra vihitas tena tad uktaà syät. ata uktät näma-mäträrthe dyotye
prathamaiva, yadi bädhakäntaraà na syät.
20 Thus, if the äkhyäta pratyaya, for instance, is ordained in kartari prayoga, the kartä
is ukta. If the äkhyäta pratyaya is ordained in karmaëi prayoga, the karma is ukta. If the
äkhyäta pratyaya is ordained in bhäve prayoga, the bhäva (the kriyä itself) is ukta and so
none of the kärakas are ukta. But since it is impossible to apply sv-ädis after a dhätu, the
rule uktät näma-mäträrthe dyotye prathamaiva, yadi bädhakäntaraà na syät (When only
the meaning of the näma is being expressed, a prathamä viñëubhakti is applied after that
which is ukta, provided no other thing blocks the prathamä viñëubhakti) (in the våtti) does
not apply when the bhäva is ukta. An example when the kartä is ukta is vaiñëavaù mäläà
karoti (the Vaiñëava makes a garland). An example when the karma is ukta is vaiñëavena
mälä kriyate (the garland is made by the Vaiñëava). And an example when the bhäva is
ukta is vaiñëavena mäläà kriyate ([The act of] making the garland is [being done] by the
Vaiñëava).
Våtti—For example, since the meaning of the pratyaya is the main thing in
accordance with the maxim prakåti-pratyayau pratyayärthaà saha brütaù
(The prakåti and the pratyaya simultaneously state the meaning of the
pratyaya), that which a pratyaya among the äkhyäta pratyayas and so on
ordained in kartari prayoga, or in karmaëi prayoga and so on is ordained
in is that which is expressed by that pratyaya. Therefore, uktät näma-
mäträrthe dyotye prathamaiva, yadi bädhakäntaraà na syät “When
only the meaning of the näma is being expressed, a prathamä viñëubhakti is
applied after that which is ukta, provided no other thing blocks the prathamä
viñëubhakti.21”
AmåtA—This sütra means: yatra kärake äkhyätä ädinä kåt-taddhitäç ca

kriyante tair äkhyätädibhiù pratyayais tat tat kärakam uktaà syät, “That
käraka which the äkhyäta, kåt, or taddhita pratyaya is ordained in is ukta
(expressed) by that äkhyäta, kåt, or taddhita pratyaya.” In the maxim
prakåti-pratyayau pratyayärthaà saha brütaù, prakåti means a dhätu; the
word pratyaya means a sv-ädi, äkhyäta, kåt, or taddhita pratyaya ; the word
pratyayärtham means prakåty-artha-samanvitaà pratyayärtham (the meaning
of the pratyaya along with the meaning of the prakåti); the word saha means
yugapat (simultaneously); and brütaù means kathayataù (they speak). In the
same way, earlier grammarians say prakåty-arthänvita-svärtha-bodhakatvaà
pratyayänäm, “Pratyayas convey both their own meaning and the meaning
of the prakåti.” Therefore, since the prakåti and the pratyaya simultaneously
speak the meaning of the pratyaya, the meaning of the pratyaya is the main
thing.
The simple meaning of this sütra is this: If the äkhyäta, kåt, or taddhita pratyaya
is ordained in kartari prayoga, the kartä is ukta by the äkhyäta, kåt, or taddhita
pratyaya. And if the äkhyäta, kåt, or taddhita pratyaya is ordained in karmaëi
prayoga, the karma is ukta by the äkhyäta, kåt, or taddhita pratyaya. In that
regard, the pratyaya expresses the mere nature of the käraka such as kartä,
karma, and so on, but it does not express the meaning of the näma. The
sense of the näma is expressed solely by a prathamä viñëubhakti, provided
nothing blocks this (yadi bädhakäntaraà na syät = yadi bädhako na syät). An
example when the kartä is ukta by the äkhyäta pratyaya is vaiñëavo bhavati
(the Vaiñëava exists), and an example when the karma is ukta by the äkhyäta
pratyaya is vaiñëavena mälä kriyate (the garland is made by the Vaiñëava).
21 An example is shown in the next våtti.

Käraka 33
Only the kartä and the karma can be expressed by an äkhyäta pratyaya. Other
kärakas, such as karaëa, cannot be so expressed. But all the kärakas can be
expressed by the kåt pratyayas. Examples of each käraka sequentially are:
kåñëaù pätä (Kåñëa is the protector), kåñëo ’rcyaù (Kåñëa is to be worshiped),
kåñëo jévanaà (Kåñëa is the means of living), kåñëo dänéyaù (Kåñëa is he unto
whom there is giving), kåñëaù prabhavaù (Kåñëa is he from whom there is
appearance), and kåñëo gocaraù (Kåñëa is within range, lit. “he in whom the
senses wander”).
Examples when the kärakas are expressed by the taddhita pratyayas are:
vaiyäkaraëaù (one who studies vyäkaraëa or knows vyäkaraëa), cäkñuñam
(form, lit. “that which is perceived with the eye (cakñuñ)”), ägrabhojanikaù
(a Brähmaëa, lit. “one to whom food (bhojana) is offered first (agra)”),
prästhikam (a field sown with a prastha of grain), and so on.
When the samäsa-vigraha (the analysis of each word in a compound) undergoes

deletion (601), the çakti of those things which are deleted remains in the samäsa
in accordance with the maxim sarvaträvaçeñe luptasya çakty-äropaù, “The
çakti of what is deleted is invested in the total remaining portion.” Thus the
kärakas are expressed even by those deleted things. Examples of each käraka
are: ati-çrér gopé (The gopé who surpasses the goddess of fortune) for which
the vigraha is atikräntä çriyam (she who surpasses the goddess of fortune),
äruòha-kåñëo giri-räjaù (Giri-räja who Kåñëa raised) for which the vigraha is
ärüòhaù kåñëo yaà saù (he whom Kåñëa raised), chinna-caidyaà cakram (the
cakra by which Çiçupäla was slain) for which the vigraha is chinnaç caidyo yena
tat (that by which Siçupäla was slain), datta-sarvasvaù kåñëaù (Kåñëa unto
whom everything is given) for which the vigraha is dattaà sarvasvaà yasmai
saù (he unto whom everything is given), nirgata-garvo bhaktaù (the devotee
from whom pride is gone) for which the vigraha is nirgato garvo yasmät saù
(he from whom pride is gone), and nyasta-manä govindaù (Govinda on whom
the mind is fixed) for which the vigraha is nyastaà mano yasmin saù (he on
whom the mind is fixed).
630 / o·(Adnyadnau·(ma, /
630. uktäd anyad anuktam
uktät—than ukta; anyat—something other; anuktam—anukta (not expressed).
What is not ukta is anukta.

yo yatra na vihitas tena tad anuktaà syät. tatra dvitéyädyä vidhéyante. yathä—
vaiñëavo mäläà karotéty atra kartary äkhyätena kartä vaiñëava uktaù, mälä-
rüpaà karma punar anuktam eva. bädhakäntare tu yathä—vaiñëavaà mäläà
kurvantaà paçya ity atra kartå-vihitena çatå-pratyayenokto vaiñëavaù kartä
paçyety asya kartari vihitasya karma tenänuktaç ceti. tad evaà dvitéyädyä
bhägaço vidhätuà käraka-bhedän äha.
Våtti—A käraka is not expressed by a pratyaya, such as an äkhyäta

pratyaya, if that pratyaya is not ordained in that käraka. Rather, the
viñëubhaktis beginning from dvitéyä are ordained in such a käraka. For
example, in vaiñëavo mäläà karoti, “The Vaiñëava makes a garland,” the
kartä in the form of the Vaiñëava is ukta by the äkhyäta pratyaya ordained
in kartari prayoga, but the karma in the form of the mälä is anukta. An
example when there is a bädhakäntara (another thing blocks the prathamä
viñëubhakti) is vaiñëavaà mäläà kurvantaà paçya, “See the Vaiñëava
making the garland.” Here the Vaiñëava is the kartä which is ukta by the
kåt pratyaya [ç]at[å] (in kurvat[å]) ordained in kartari prayoga, but the
Vaiñëava is the karma of paçya which is ordained in kartari prayoga, and so
the Vaiñëava is anukta by paçya. Now the different kärakas will be described
so that the viñëubhaktis from dvitéyä onwards can be ordained accordingly
after each anukta käraka.
AmåtA—Regarding the example vaiñëavo mäläà karoti, the pratyaya ti[p]

(in karoti) merely expresses the Vaiñëava’s quality of being the kartä, whereas
the prathamä viñëubhakti (in vaiñëavaù) expresses the meaning of the näma
itself. In vaiñëavo mäläà karoti the specific relationship with the kriyä (in this
case the kartä) is predominant because the pratyaya ti[p] is unable to express
the karma (since it is ordained in kartari prayoga). Therefore, since the
karma, which has a specific relationship with the kriyä of doing, is secondary,
it is anukta, and thus a dvitéyä viñëubhakti is applied in accordance with the
future sütra anukte karmaëi dvitéyä (637).
With the sentence beginning “An example when there is a bädhakäntara,”

Jéva Gosvämé describes how the prathamä viñëubhakti is blocked when it is
understood that, in the ukta-käraka, there is a meaning other than just the
meaning of the näma. In vaiñëavaà mäläà kurvantaà paçya, tvam (you) is
the kartä which is ukta by the pratyaya hi in paçya22 which is ordained in kartari
prayoga. The main verb here is paçya (and not kurvantam) in accordance with
22 In this regard, one should remember the sütra ato her haraù (300) and the maxim
sarvaträvaçeñe luptasya çakty-äropaù (Amåta 629).
Käraka 35
the future maxim gauëa-mukhyayor mukhye kärya-sampratyayaù (våtti 645)

because the kåt pratyayas [ç]at[å] and [ç]äna are not mukhya (main) since they
require another verb (sütra 729). Thus, since the Vaiñëava is the karma of the
main verb paçya, the Vaiñëava is anukta by the äkhyäta pratyaya hi in paçya.
Therefore the prathamä viñëubhakti is blocked since there is something other
than the meaning of the näma, because of the specific relationship of karma.
Kartå-karmaëé
The kartä and the karma
631 / svatan‡aM tat‘ayaAejakM( ca k(ta{R /

631. svatantraà tat-prayojakaà ca kartå
svatantram—one who is independent (one who does the action by himself);

tat-prayojakam—one who causes the svatantra to do the action; ca—and;
kartå—kartä (agent of the action).
Both one who does the action himself and one who causes him to do the
action are called the kartä.
yasyaiva vyäpäratayä kriyä vivakñyate tat svatantraà, yac ca tasyäpi prerakatayä

tat prayojakam. tat tac ca kärakaà kartå-saàjïaà syät. artha-viçeñaëatve
tu karteti puà-liìgatvam. “yaù karoti sa kartä, kärayati yaù sa hetuç ca” iti
käläpäù (catuñöaya-våtti 220-221), kåï-arthasya dhätuñv anugatatvät. kintu
tad-dvayam idam udäharaëam eva, na tu lakñaëam. atha svatantrasya kevala-
svätantryeëa prayojaka-mäträdhénatvena ca dvidhätvam. tataç ca—
kartä svatantra ity ukto / hetu-kartä prayojakaù
prayojakädhéna-kartä / prayojya iti sa tridhä
atha kartari parapadädi-vidhänät tenokte tatra prayogaà darçayati. tatra
cokta-käraka-sambandhena kriyä-padasya nänä-rüpatvam äha—
Våtti—The svatantra is he whose vyäpära (operation) the speaker wants

to express as the kriyä, and the prayojaka is he whom the speaker wants to
express as the engager of the svatantra. Both of these kärakas are called
kartä. However, the masculine form kartä is used when the word kartå is a
viçeñaëa of an actual thing.23
23 In this sütra, the word kartå is used in the neuter first case singular because it is a
viçeñaëa of the word kärakam which is understood here, but with this sentence Jéva
Gosvämé lets us know that usually the masculine form kartä is used instead, as in vaiñëavaù
kartä (The Vaiñëava is a kartä) and so on. Moreover, the term prayojaka relates to the
causatives (574).
The Kaläpa grammarians say yaù karoti sa kartä, kärayati yaù sa hetuç ca
(The kartä is he who does, and the hetu is he who causes to do) because
the meaning of [òu]kå[ï] karaëe (8U, to do) is included in all dhätus. But
these two statements (yaù karoti sa kartä and kärayati yaù sa hetuç ca)
are only supportive examples; they are not definitions in themselves. [The
proper definitions were given in the first two sentences of this våtti.] Further,
the svatantra is of two kinds since the svatantra may be fully independent or
under the control of the prayojaka. And therefore it is said:
kartä svatantra ity ukto hetu-kartä prayojakaù

prayojakädhéna-kartä prayojya iti sa tridhä
“The kartä (simple doer) is called the svatantra (one who does the action by
himself), the hetu-kartä (causative doer) is called the prayojaka (one who
causes another to do the action), and the prayojakädhéna-kartä (doer under
the control of the prayojaka) is called the prayojya (one who is caused to do
the action). Thus there are three kinds of kartäs.”
Now, since the parapada pratyayas and so on are ordained in kartari

prayoga, we will show examples of a kartä which is ukta by the parapada
pratyaya, and we will also describe how the verb assumes different forms due
to its relationship with the ukta-käraka.
BälA—When the speaker wants to express the kriyä in terms of being

achievable by a thing, that thing is the svatantra. In other words, the kriyä
is the janya and the svatantra is the janaka. Someone might say, “If this is
true, why is the horse not a kartä in vaiñëaväcäryo ’çvena grämaà gacchati
(the Vaiñëava äcärya goes to the village by means of a horse) since the horse
is accomplishing the kriyä?” The answer is that here the speaker wants to
express that the horse is subordinate to the kartä and merely assists the kriyä,
thus it is not independent.24 If the speaker wanted to express the horse as
independent, he would have said açvo grämaà gacchati.
AmåtA—It is said: niñpatti-mätre kartåtvaà sarvatraivästi kärake / vyäpära-

bhedäpekñäyäà karaëatvädi-sambhavaù, “Actually every käraka is a kartä,
but when the focus is on a different vyäpära (activity), a käraka becomes a
karaëa and so on.” For example, in viñëumitraù käñöhaiù sthälyäm odanaà
paktvä mathuräyä ägatäya vaiñëaväya arpayati (Viñëumitra cooks rice in the
24 Thus the horse is the karaëa here in accordance with the sütra kartur adhénaà
prakåñöaà sahäyaà karaëam (668).
Käraka 37
pot using wood and offers it to the Vaiñëava who has come from Mathurä),
the speaker wants to express Viñëumitra’s vyäpära, which is conducive to the
kriyä of cooking, as the main thing. Thus only Viñëumitra is the kartä here
whereas the pot, the wood, etc., are the adhikaraëa, the karaëa, etc., because
they have specific relationships, in terms of being secondary, in the kriyä. For
example, the pot which is doing the activity of containing, the wood which is
doing the activity of burning, the rice which is doing the activity of becoming
softened, Mathurä which is doing the activity of making itself the point of
departure, and the Vaiñëava who is doing the activity of accepting the rice
— all are kärakas. Therefore, when the speaker wants to express the vyäpära
of the wood and so on as the kriyä, we get käñöhaà pacati (the wood cooks),
odanaù pacati (the rice cooks), sthälé pacati (the pot cooks), and so on. In
these instances, the kartä is the wood, the rice and the pot respectively.
Someone might argue: “There is avyäpti in the Kaläpa grammarians’ definition

yaù karoti sa kartä, kärayati yaù sa hetuç ca, because in examples like vaiñëava
odanaà bhuìkte (The Vaiñëava eats the rice), vaiñëavo mathuräà gacchati
(The Vaiñëava goes to Mathurä), and so on, karoti is not seen in the kriyäs of
bhojana (eating), gamana (going), and so on.” In answer to this, Jéva Gosvämé
says “because the meaning of [òu]kå[ï] karaëe (8U, to do) is included in all
dhätus.” Thus, because bhuìkte means bhojanaà karoti (he does the eating),
gacchati means gamanaà karoti (he does the going), and so on, there is no
avyäpti in the definition of the Kaläpa grammarians.
The two statements (yaù karoti sa kartä and kärayati yaù sa hetuç ca) cannot
be taken as actual definitions since yaù karoti is mentioned in the present
tense, otherwise there would be avyäpti in the past tense and in the future
tense, as in: agacchat vaiñëavo mathuräm (The Vaiñëava went to Mathurä)
and gamiñyati vaiñëavo mathuräm (The Vaiñëava will go to Mathurä).
Therefore, in his commentary on Kaläpa, Kaviräja says the actual definition
is prädhänyena dhätu-väcya-vyäpäravattvaà kartåtvam, “Being the kartä
means being the one whose activity (vyäpära) is expressed by the dhätu as
the main thing.”
SAàçodhiné—Regarding the meaning of [òu]kå[ï] karaëe (8U, to do) being

included in all dhätus, the following discussion on the words satram äsata in
Bhägavatam 1.1.4 gives a further understanding of the topic: Çrédhara Svämé
says that satram äsata means satra-saàjïaà karma uddiçya äsata upaviviçuù,
“They sat down (äsata = upaviviçuù) for the sacrificial performance called
Satra.”25
25 The proper spelling of satra is actually sattra because it is formed by applying the uëädi
suffix tra after the dhätu ñad[ÿ] by gu-dhå-vé-paci-vaci-yami-sadi-kñadibhyas traù (Uëädi-
In that sentence, the kriyä ‘uddiçya’ (aiming at, for the sake of) is added to
complete the sense. But Çrédhara Svämé offers an alternative explanation:
yad vä äsatäkurvatety arthaù. älabheta nirvapati upayantéty-ädi-vat
pratyayoccäraëa-mäträrthatvenäster dhätv-arthasyävivakñitatvät, “Or else,
just like älabheta, nirvapati, upayanti, and so on, äsata <bhüteçvara ät. 1.3 of
the dhätu äs[a]> means akurvata (they performed) since there is no desire
to express the meaning of the dhätu äs[a] because the situation is such that
the purpose is only to voice the pratyaya [because, as explained below, it is
actually the pratyaya that conveys the meaning of [òu]kå[ï] that is contained
in all dhätus].”
Vaàçédhara, a scholarly elucidator of Çrédhara Svämé’s commentary on

Bhägavatam, explains the latter’s above statements as follows: uddiçyety
adhyähäre tu gauravam eva pratibhäti, taà vinäpy artha-siddheù, “kartå-
karma-kriyädénäà yadi sthänaà na labhyate / adhyähäraà tadä kuryän
mukhyärtha-pratipattaye.” ity abhiyuktokter ata äha, yad veti. ity artha iti
“sarveñäm eva dhätünäm antar-bhüta-kåï-arthatä / sä väcyä pratyayärthena
hy evaà bhäööädayo jaguù” ity ukter iti bhävaù. tat-tad-dhätv-arthas tatra tatra
na sambhavatéti dhätuà vinä kevala-pratyayoccäraëaà na yujyate, “na kevalä
prakåtiù prayoktavyä na kevalah pratyayaç ca” ity ukteù. pratyayasya tib-äder
uccäraëam evärthaù prayojanam yatra täòrçatayä dhätv-arthasyävivakñitatvät,
“kåï-arthänugata-kartå-väci-pratyayena kåï-arthas tu samarpyate” iti. tathä
hi “agniñöoméya-paçor älabhanam älabhate”, “amäväsyäyäà pitåbhyaù
çräddhaà nirvapati”, “añöa-varñäyäù pariëayanam upayanti” iti. ihälabhate
kurute, nirvapati karoti, upayanti kurvantéty artho vidheyaù. kåï-arthänugata-
pratyayärthasyaiva kartå-rüpasya vivakñä, na tu dhätv-arthasyeti.
“Someone might argue, “The çloka says kartå-karma-kriyädénäà yadi

sthänaà na labhyate / adhyähäraà tadä kuryän mukhyärtha-pratipattaye (If
the karta, karma, kriyä, or any other element is missing in the sentence, then
one should supply it for the ascertainment of the proper meaning), but it
seems pointless to supply the kriyä uddiçya here, since the meaning can be
achieved without it. Therefore Çrédhara Svämé writes the sentence beginning
yad vä (or else). Regarding the words “äsata means akurvata,” the implied
meaning is “because of the statement sarveñäm eva dhätünäm antar-bhüta-
kåï-arthatä / sä väcyä pratyayärthena hy evaà bhäööädayo jaguù (Kumärila
sütra 4. 166). Similarly, the proper spelling of kñatra is kñattra. Because of the extreme
similarity in sound between the sat-saìgas ttr and tr, these words are more often spelt
with only one ta-räma, and such discrepancies are met without protest by the äcäryas. An
alternate etymology of the word sattra is given by Vamçédhara: sataù su-janän träyata iti
sattram, “A Sattra is so named because it delivers (träyate) good people (sat = su-jana).”
Käraka 39
Bhaööa and other Mémäàsakas say that all dhätus have the meaning of
[òu]kå[ï] contained within them, yet it is expressed only by the meaning
of the pratyaya). But one cannot use the pratyaya by itself just because the
meaning of the particular dhätu may not be applicable in a particular situation,
because the rule is that neither the prakåti nor the pratyaya can be used by
themselves [they must be used together]. The meaning of Çrédhara Svämé’s
statement pratyayoccäraëa-mäträrthatvenäster dhätv-arthasyävivakñitatvät is
pratyayasya tib-äder uccäraëam evärthaù prayojanam yatra täòrçatayä dhätv-
arthasyävivakñitatvät, “kåï-arthänugata-kartå-väci-pratyayena kåï-arthas tu
samarpyate” iti (since there is no desire to express the meaning of the dhätu
because the situation is such that the purpose (artha = prayojana) is only to
voice the tib-ädi pratyaya. The understanding is that the meaning of [òu]kå[ï]
is conveyed by the tib-ädi-pratyaya which expresses the kartä which embodies
the meaning of [òu]kå[ï].). For example, in agniñöoméya-paçor älabhanam
älabhate (He slaughters the sacrificial animal), in amäväsyäyäà pitåbhyaù
çräddhaà nirvapati (He performs the çräddha ceremony for the forefathers
on the day of amäväsyä), and in añöa-varñäyäù pariëayanam upayanti (They
marry an eight-year old girl), älabhate means kurute, nirvapati means karoti,
and upayanti means kurvanti. Here the desire is not to express the meaning of
the dhätu but to express the meaning of the pratyaya that corresponds to the
meaning of [òu]kå[ï], namely the kartä.”26 (Bhävärtha-dépikä-prakäça 1.1.4)
It should be noted that Jéva Gosvämé also accepts this explanation, because
he also quotes a major portion of it in his Krama-sandarbha commentary
on Bhägavatam 1.1.4. A further implication of everything presented above
is that when we have a bhäva-kådanta kriyä and an äkhyäta kriyä that are
made from the same dhätu, as in the case of agniñöoméya-paçor älabhanam
älabhate above, the äkhyäta kriyä will likely just convey the meaning of [òu]
kå[ï], just as älabhanam älabhate means älabhanaà kurute (He slaughters or,
more literally, he does the slaughtering). Another example of this is tapas tepe
in Bhägavatam 3.21.6 which means tapaç cakre (He practiced penance). The
word tapas is formed by applying the uëädi pratyaya as[un] in bhäve prayoga
after the dhätu tap[a] santäpe (1P, to heat, burn, perform austerities).
632 / o·(Anauè&pamaeva pauç&SavacanaAidkM( i‚(yaApade /

632. uktänurüpam eva puruña-vacanädikaà kriyä-pade
26 The kartä corresponds to the meaning of [òu]kå[ï] because, as explained above by the
Kaläpa grammarians, kartä means karoti (one who does).
ukta-anurüpam—corresponding to the ukta-käraka; eva—only; puruña-

vacana-ädikam—puruña, vacana, and so on; kriyä-pade—in a word which
expresses a kriyä.
The puruña, vacana, and so on used in a verb should correspond to those of

the ukta-käraka.
yathä—uktatvena vivakñite nämni prathamaù puruñaù, yuñmadi madhyamaù,

asmady uttamaù, vacanäni ca tadvad iti. vartamäne käle tib-ädayaù, kartari
parapädikam. vaiñëavo bhavati, vaiñëavo vartamäna-sattä-kriyäyäù kartety
arthaù, tad-anuküla-vyäpäratvena tatra svätantryät. atra kriyäyäù kartå-
sambandho mukhyaù, kartur eva väcyatvät. evaà vaiñëavau bhavataù, vaiñëavä
bhavanti. evaà bhavän bhavatéti. he vaiñëava tvaà bhavasi, yuväà bhavathaù,
yüyaà bhavatha. ahaà bhavämi, äväà bhavävaù, vayaà bhavämaù. yuñmad-
ädy-aprayoge ’pi labhyate, bhavaséty-ädi. asmi ity avyayam aham ity asya
nipäto ’sti, tena tad-yoge ’py uttamaù, yathä—tväm asmi vacmi viduñäà
samaväyo ’tra tiñöhatéti. ghaöo bhavatéty-ädäv acetane ’pi svätantryam upacärät.
naï-prayoge ’pi kartåtvädi vaiñëavo na bhavatéty-ädau.
Våtti—For example, when the speaker wants to express a particular näma

as the ukta-käraka, prathama-puruña is used in the verb. When the speaker
wants to express yuñmad as the ukta-käraka, madhyama-puruña is used in
the verb. And when the speaker wants to express asmad as the ukta-käraka,
uttama-puruña is used in the verb. The same goes for the vacanas. The
pratyayas ti[p] and so on are used in the present tense, and the parapada
endings and so on are used when the kartä is being expressed. Thus we get
vaiñëavo bhavati (the Vaiñëava exists) which means the Vaiñëava is the
kartä of the activity of existing in the present because he is independent in the
activity of existing since his vyäpära (subset of activities) is favorable to the
activity of existing in the present. In vaiñëavo bhavati, the kartä’s relationship
with the kriyä is the main thing because it is the kartä that is being expressed.
Similarly, we get vaiñëavau bhavataù (the two Vaiñëavas are) and vaiñëavä
bhavanti (the Vaiñëavas are). In the same way we get bhavän bhavati (you
are)27, he vaiñëava tvaà bhavasi (O Vaiñëava, you are), yuväà bhavathaù
(you both are), yüyaà bhavatha (you all are), ahaà bhavämi (I am), äväà
bhavävaù (we both are), and vayaà bhavämaù (we all are).
A pronoun of yuñmad, for instance, is understood even if it is not actually

used. For instance: bhavasi (you are) [which means tvaà bhavasi].
27 Even though the word bhavat[u] (you) (honorific) expresses the madhyama-puruña, a
verb connected with it takes a prathama-puruña ending.
Käraka 41
The avyaya asmi (I) is a replacement (nipäta) of the word aham, thus uttama-
puruña is used also when there is a connection with asmi. For example: tväm
asmi vacmi viduñäà samaväyo ’tra tiñöhatéti, “I tell you that a group of
learned persons is present here.” In examples like ghaöo bhavati (the pot is)
even an inanimate thing is accepted as independent by upacära (figurative
extension). In vaiñëavo na bhavati (The Vaiñëava does not exist) and so on,
the relationships of kartä and so on still exist even though na[ï] (the negative
particle na) is used.
AmåtA—Liìga is included by the word ädi here, but only a kriyä connected
with a kåt pratyaya has a liìga. Despite the statements kriyä-pradhänam
äkhyätaà sädhana-pradhänaà kåt (An äkhyäta pratyaya is focused mainly on
the kriyä, whereas a kåt pratyaya is focused mainly on the sädhana (käraka))
(våtti 641) and kåd-abhihito bhävo dravya-vat prakäçate (A bhäva which is
expressed by a kåt pratyaya acts like a dravya) (våtti 829), kådantas28 made
from the kåt pratyayas viñëuniñöhä and so on function as the main kriyä, on the
strength of the atideça: viñëuniñöhäù viñëukåtyädayaç cäkhyäta-van mukhyäù
(våtti 645). Therefore they share the liìga, the viñëubhakti, and the vacana of
the ukta-käraka because they are viçeñaëas of the ukta-käraka. For example,
rohiëé päkaà kåtavaté (Rohiëé did the cooking), våndävanaà dåñöaà cittena
(Våndävana is seen with the heart), kåñëaù sevyaù (Kåñëa is to be served),
satäà maryädä rakñaëéyä (the authority of the saintly persons is to be
safeguarded), and so on.
Asmad is included by the words “and so on” in the sentence beginning

“yuñmad and so on.” The meaning of the paribhäñä beginning uktänurüpam
(the current sütra) can be construed in reverse. For example, the puruña and
the vacana used in the ukta-käraka correspond to those used in the verb. Thus
in bhavasi the ukta-kartä tvam is obtained in accordance with the madhyama-
puruña and eka-vacana seen in bhavasi. Similarly, in bhavämaù the ukta-kartä
vayam is obtained in accordance with the uttama-puruña and bahu-vacana
seen in bhavämaù.
BälA—
pradhänatvaà vidher yatra pratiñedhe ’pradhänatä
paryudäsaù sa vijïeyo yatrottara-padena naï
aprädhänyaà vidher yatra pratiñedhe pradhänatä

prasajya-pratiñedho ’sau kriyayä saha yatra naï
28 A kådanta is a word ending in a kåt pratyaya. For further details see våttis 641 and 645.
“Na[ï] is called paryudäsa when it is used in a sentence where the vidhi

(injunction) is the main thing and the pratiñedha (prohibition) is secondary
and na[ï] is connected with an uttara-pada. But na[ï] is called prasajya-
pratiñedha when it is used in a sentence where the vidhi is secondary and the
pratiñedha is the main thing and na[ï] is connected with a verb.” 29
In the example vaiñëavo na bhavati, na[ï] is prasajya-pratiñedha because it is

connected with the verb bhavati.
AmåtA—Bhartåhari (the author of Väkya-padéya) says:
pravåttau ca nivåttau ca kärakäëäà ya éçvaraù

aprayuktaù prayukto vä sa kartä näma kärakam
“That which is the chief among the kärakas and which is independent or
engaged by another in doing the action or not doing the action is the käraka
called kartä.” (not sourced in Väkya-padéya)
In this verse, pravåttau means kriyä-niñpattau (in doing the action). An example
when the kartä is engaged by another is vaiñëaväcäryo vaiñëavaà bhävayati
(The Vaiñëava äcärya causes the Vaiñëava to exist), and an example when the
kartä is independent is vaiñëavo bhavati (the Vaiñëava exists). In the våtti, the
example vaiñëavo na bhavati (the Vaiñëava is not) is an example when the
kartä is independent (svatantra) in not doing the action.
633 / o·(AnaAM pa{Tax.~inadeRzAe ‘atyaekM( s$amaudAyasya vaA s$aÊÿYaAmapaeºya vacanaAina syau: /

633. uktänäà påthaì-nirdeçe praty-ekaà samudäyasya vä saìkhyäm
apekñya vacanäni syuù
uktänäm—of the ukta-kärakas; påthak-nirdeçe—when there is a separate

mention; praty-ekam—of each individual one; samudäyasya—of the aggregate;
vä—or; saìkhyäm—the number; apekñya—according to; vacanäni—the
vacanas; syuù—should be.
29 Paryudäsa na[ï] and prasajya-pratiñedha na[ï] will be described in more detail in

Amåta 937. An example of paryudäsa na[ï] is apakvaà khädyaà khädatu (Eat uncooked
food). Here an order (injunction) is the main thing and na[ï] is connected with the uttara-
pada pakvam. See sütra 778 for the reason why na[ï] becomes a. An example of prasajya-
pratiñedha na[ï] is pakvaà khädyaà na khädatu (Do not eat cooked food). Here the
prohibition is the main thing and na[ï] is connected with the verb khädatu.
Käraka 43
When the ukta-kärakas are mentioned separately (outside of a samäsa), the

vacana used in the verb should correspond to the number of each individual
one or to the number of the aggregate.
yathä—brahma-rätaç ca viñëu-rätaç ca bhavati bhavato vä.
Våtti—For example, brahma-rätaç ca viñëu-rätaç ca bhavati (Brahma-

räta and Viñëu-räta are) or brahma-rätaç ca viñëu-rätaç ca bhavataù
(Brahma-räta and Viñëu-räta are).
AmåtA—The word påthak-nirdeçe here means asamäse (when there is

no samäsa), and the word praty-ekam means ekaikasya (of each individual
one). The usage of bahu-vacana in the word uktänäm here also covers the
dvi-vacana which is included inside the bahu-vacana. Indeed Jéva Gosvämé
himself shows this by giving an example when there is separate mention of
two ukta-kärakas. Brahma-räta is a name of Çukadeva Gosvämé, and Viñëu-
räta is a name of Maharäja Parékñit. It was already explained in the Näma-
prakaraëa how the word ca is used in two senses: samuccaya (conjunction,
the joining together of two or more independent things associated in idea
with some common action) and itaretara-yoga (mutual relationship with each
other).30
In that regard, it will be described in the Samäsa-prakaraëa that there is no

possibility of samäsa when the sense is that of samuccaya (våtti 969). But
samäsa necessarily takes place when the sense is that of itaretara-yoga. When
the sense is samuccaya, the vacana of the verb corresponds to the number of
each individual ukta-käraka, but when the sense is itaretara-yoga, the vacana
of the verb corresponds to the number of the aggregate of ukta-kärakas. When
the meaning is itaretara-yoga and samäsa is thus made, the total number of
the individual components of the samäsa is visible,31 and the vacana of the
verb is established in accordance with that number. Thus we get brahma-
räta-viñëu-rätau bhavataù (Brahma-räta and Viñëu-räta are). In the våtti, the
example brahma-rätaç ca viñëu-rätaç ca bhavataù (Brahma-räta and Viñëu-
räta are) is merely the väkya (vigraha) of this samäsa. This rule is only applied
when all the ukta-kärakas are in the prathama-puruña, but the next rule deals
with the usage of a mix of the three puruñas.
30 cärthasya samuccayetaretara-yoga-bhedena dvai-vidhyät. (Båhat 308 våtti)

31 For example, in the samäsa brahma-räta-viñëu-rätau, one can see from the dual ending
au that the total number of the individual components in the samäsa is two, and so dvi-
vacana is used in the verb bhavataù.
634 / yaugApaãcanae pauç&SaANAAM par: , ( vacanaM tau s$amaudAyas$aÊÿYaApaeºyama, ) /

634. yugapad-vacane puruñäëäà paraù, (vacanaà tu samudäya-
saìkhyäpekñyam)
yugapad-vacane—when there is simultaneous expressing; puruñäëäm—of the

puruñas; paraù—the later one; vacanam—the vacana; tu—but; samudäya-
saìkhyäpekñyam—according to the number of the aggregate.
When the ukta-kärakas are in different puruñas, the puruña which is later (in
the order of prathama, madhyama, and uttama) is used in the verb, but the
vacana used in the verb should correspond to the number of the aggregate.
puruñäëäà prathama-madhyamottama-saàjïänäà yugapad-vacane präpte

teñäà madhye yo dvayor bahünäà vä paraù sa eva syät, vacanaà tu samudäya-
saìkhyäpekñyam. yathä—kåñëaç ca tvaà ca bhavathaù, tau ca ahaà ca
bhavämaù. vaiparétya-nirdeçe ’pi—ahaà ca tvaà ca sa ca bhavämaù. atha
bhäve ätmapada-prathama-puruñaika-vacanam. tena anukte kartari yathä—
Våtti—When the puruñas called prathama, madhyama, and uttama are

expressed simultaneously, the puruña which is the later one out of two or
more in the order of prathama, madhyama, and uttama is the one which is
used in the verb. But the vacana used in the verb should correspond to the
number of the aggregate. For example, kåñëaç ca tvaà ca bhavathaù (Kåñëa
and you are) and tau ca ahaà ca bhavämaù (The two of them and I are).
This rule applies even if the puruñas are mentioned in reverse order in the
sentence. For example, ahaà ca tvaà ca sa ca bhavämaù (I, you, and he
are).
In bhäve prayoga, only the ätmapada prathama-puruña eka-vacana pratyaya

is used (287). When the kartä is anukta by that pratyaya, the following rule
applies:
AmåtA—In the example kåñëaç ca tvaà ca bhavathaù, both the prathama

puruña and the madhyama puruña are expressed simultaneously. Therefore
the puruña used in the verb is the latter among them, the madhyama puruña,
and because the aggregate is two, dvi-vacana is used. Similarly, in the example
tau ca ahaà ca bhavämaù, the uttama-puruña and the bahu-vacana are used in
the verb. The puruñas can be expressed simultaneously if they belong to the
same verb and to the same time. Thus this rule does not apply to kåñëo nåtyati
tvaà paçyasi (Kåñëa dances, you see), nor to kåñëo gacchati tvaà gamiñyasi
(Kåñëa goes, you will go), and so on.
Käraka 45
635 / @nau·e( k(taRir k(rNAe ca ta{taIyaA /

635. anukte kartari karaëe ca tåtéyä
anukte—is anukta; kartari—when the kartä; karaëe—when the karaëa; ca—

and; tåtéyä—a tåtéyä viñëubhakti.
A tåtéyä viñëubhakti is used when the kartä or the karaëa is anukta.
anukta iti kärakäntara-viñëubhakti-vidhäne ’pi yojyaà, spañöatärthaà ca

etat, ukte tad-abhävasya nyäya-siddhatvät. vaiñëavena bhüyate, vaiñëavasya
vartamäna-sattä-kriyety arthaù. atra kriyaiva mukhyä, tasyä eva väcyatvät.
evaà vaiñëaväbhyäà bhüyate ity-ädi. kathaà dvau vaiñëavau bhavataù
ity atra dvi-çabdena dvi-vacanam noktärthakaà syät? ucyate—dvi-çabdo
’trävadhäraëärtham eva prayujyate, na tu dvitva-väcitvam. iti svatantraù
kartä. prayojakas tu yathä—kåñëo bhävayati, bhavantaà prerayatéty arthaù.
tathä vidhy-ädi-prayogä api jïeyäù. vaiñëavo bhavet, vaiñëavau bhavetäm ity-
ädayaù. ajita-prayogas tv evam. bhüte—yadi kåñëävatäro na abhaviñyat tadä
daityä muktä na abhaviñyan. bhaviñyati ca—yadi kåñëa-bhaktir abhaviñyat
tadähaà kåtärtho ’bhaviñyam.
Våtti—The word anukte should also be added in the rules ordaining the
viñëubhaktis for the other kärakas. The word anukte is added simply for
clarity because the absence of a tåtéyä viñëubhakti and so on in the ukta-
käraka is already achieved by the maxim uktät näma-mäträrthe dyotye
prathamaiva (våtti 629). An example of this sütra is vaiñëavena bhüyate
([The act of] being is [being done] by the Vaiñëava) which means vaiñëavasya
vartamäna-sattä-kriyä (Existing in the present is done by the Vaiñëava).32
Here the kriyä itself is the main thing, because it is the kriyä that is being
expressed [by the äkhyäta pratyaya te]. Similarly, we get vaiñëaväbhyäà
bhüyate (existing is done by the two vaiñëavas) and so on. Someone might
wonder, “In dvau vaiñëavau bhavataù (Two Vaiñëavas are), why is the idea
of dvi-vacana not expressed by the word dvi (dvau)?” The answer is that the
word dvi is used here only for the sake of emphasis. (The idea of dvi-vacana
is already expressed by the word vaiñëavau.) Thus ends the section dealing
with the svatantra kartä.
An example of the prayojaka kartä is kåñëo bhävayati (Kåñëa causes

to exist), which means kåñëo bhavantaà prerayati (Kåñëa impels the one
32 Here the kartä of the kådanta word kriyä (doing) is vaiñëavasya. A ñañöhé viñëubhakti
was applied after the word vaiñëava by the rule: kartå-karmaëoù ñañöhé kåd-yoge (642).
doing the existing). One should know that the same rules also apply when
vidhi, and so on, is used. For example vaiñëavo bhavet (the Vaiñëava should
be), vaiñëavau bhavetäm (the two Vaiñëavas should be), and so on. Ajita
is used in the same way. An example when ajita is used in the past is yadi
kåñëävatäro na abhaviñyat tadä daityä muktä na abhaviñyan (If Kåñëa had
not descended, the asuras would not have been liberated). And an example
when ajita is used in the future is yadi kåñëa-bhaktir abhaviñyat tadähaà
kåtärtho ’bhaviñyam (If devotion to Kåñëa could occur, I would become
successful).
636 / i‚(yaA yats$aAiDak(A tatk(maR /

636. kriyä yat-sädhikä tat karma
kriyä—the activity; yat-sädhikä—achieving which; tat—that; karma—karma

(object).
What the kriyä achieves is called the karma.
kriyä yasya sädhanärthaà pravartate tat kärakaà karmocyate. sädhiketi

kriyäyäù svätantryäbhäve ’pi svätantryäropät kartåtva-prayogaù. “yat kriyate
tat karma” iti käläpäù (catuñöaya-våtti 219). tatra sädhanaà tayaiva kriyayä
prakära-viçeñeëa sampädanam—utpädyatayä vikäryatayä saàskäryatayä
präpyatayä tyäjyatayä ceti.
Våtti—That käraka for the achievement (sädhana) of which the kriyä

proceeds is called the karma. Regarding the word sädhikä, the kriyä is
treated as the kartä here by figuratively imposing independence even though
the kriyä is not actually independent. The Kaläpa grammarians say yat
kriyate tat karma (The karma is that which is done). In regard to an earlier
statement, sädhana is the achievement that takes place by the kriyä in any
one of five particular ways:
1. Achievement through the karma’s being utpädya (produced);

2. Achievement through the karma’s being vikärya (transformed);
3. Achievement through the karma’s being saàskärya (enhanced);
4. Achievement through the karma’s being präpya (attained);
5. Achievement through the karma’s being tyäjya (abandoned).
AmåtA—The word sädhaka, which means sädhnoti (it achieves), is formed

by applying the kåt pratyaya [ë]aka after the dhätu sädh[a] saàsiddhau (4P or
5P, to succeed, accomplish). Ä[p] is then applied after the word sädhaka in the
Käraka 47
feminine gender (since the word kriyä is feminine and sädhaka is its viçeñaëa)
and the previous a-räma changes to i-räma by pratyaya-sthät kät pürvasyä-
rämasye-räma äpi (1061). The word sädhikä signifies sädhana (achievement).
Therefore Jéva Gosvämé explains this sütra with the sentence beginning “That
käraka for the achievement (sädhana) of which.” In this regard, the word
sädhikä refers to the commencement of the sädhana, not to the completion
of the sädhana, otherwise in the example käçéà gacchan durgä-däsaù pathi
visücikayä måtaù (While going to Käçé, Durgä-däsa died on the way from
cholera) Käçé would not be a karma since the kartä never actually reached
Käçé through the activity of going. Therefore in the våtti, Jéva Gosvämé settles
this point by saying “the kriyä proceeds for the sädhana.”
In the definition of the Kaläpa grammarians, namely yat kriyate tat karma,
the reason which has to be inferred is again “because the meaning of [òu]
kå[ï] karaëe (8U, to do) is included in all dhätus” (våtti 631). Supadma-
vyäkaraëa, Kramadéçvara, and others say kriyä-vyäpyaà karma (The karma
is that which is pervaded by the kriyä). In the våtti, by the word yat in yat-
sädhikä, the word sädhya is understood. The meaning of the word sädhya is
sädhyate yat tat sädhyaà karma (that which is achieved is called the sädhya,
or in other words the karma). By inference, sädhana (achievement) is also
included in yat-sädhikä. Therefore Jéva Gosvämé says “That käraka for the
achievement (sädhana) of which.” Then with the final sentence of the våtti he
further explains sädhana. The karma is of five kinds: (i) utpädya (produced),
(ii) vikärya (transformed), (iii) saàskärya (enhanced), (iv) präpya (attained),
and (v) tyäjya (abandoned).33 Similarly, the kriyä (activity) is of five kinds: (i)
utpädikä (it produces something), (ii) vikärikä (it transforms something), (iii)
saàskärikä (it enhances something), (iv) präpikä (it attains somethings), and
(v) tyäjikä (it abandons something).
637 / k(maRiNA iãtaIyaA /

637. karmaëi dvitéyä
karmaëi—when the karma; dvitéyä—a dvitéyä viñëubhakti.
A dvitéyä viñëubhakti is used when the karma is anukta.
anukta ity eva. vaiñëavo mäläà karoti, vaiñëavo mäläyä vartamäna-kåti-

kriyäyäù kartety arthaù. atra kriyäyäù karma-sambandho gauëaù, kartur eva
väcyatvät. evam annaà pacati, jalaà väsayati, kåñëa-mandiraà gacchati, sva-
33 Examples of each of these are given in the next våtti.

gåhaà tyajatéti. kåñëaà spåçati, paçyati, çåëoti ity-ädiñv api präpyatä. evaà
tvaà mäläà karoñéty-ädi. ahaà mäläà karométy-ädi. bhäve ’pi pratyaye sa-
karmakasya dhätoù karmäpekñä cet karma-sambandho bhavaty eva, yathä—
gamyate mayä grämam iti bhäñä-våttir bhäga-våttiç ca. karma-pratyayena
tasminn ukte tu, vaiñëavena mälä kriyate, vaiñëavasya mälä vartamäna-
kåti-kriyäyäù karmety arthaù. atra kriyäyäù karma-sambandho mukhyaù,
karmaëa eva väcyatvät. vaiñëavena mäle kriyete ity-ädi. yuñmad-asmador
uktayoù—vaiñëavena tvaà kriyase ity-ädi. vaiñëavenähaà kriye ity-ädi.
yatra tv ekasyäà kriyäyäà kartåtvam anyasyäà karmatvaà tatrobhäbhyäà
pratyayäbhyäm uktatve, yathä—çré-kåñëo bhaktän paçyati bhaktair dåçyate
ca. karma-tulyädhikaraëasyäpi karmatvaà, tad api kriyä sädhayatéti. yathä—
uttamäà mäläà karoti, täà cottamäà karotéti sambandhaù. evam anyaträpi.
atha kriyä-viçeñaëaà ca dvi-vidham, vyadhikaraëaà tulyädhikaraëaà ca.
taträdye lakñaëät tåtéyä vakñyate, antime tv ähuù—
Våtti—Only when the karma is anukta. For example, vaiñëavo mäläà

karoti (the Vaiñëava makes a garland). which means the Vaiñëava is the
kartä of the activity of making the garland in the present. Here the karma’s
relationship with the kriyä is secondary because only the kartä is being
expressed (by the äkhyäta pratyaya ti[p]). Further examples are annaà
pacati (he cooks the rice), jalaà väsayati (he makes the water fragrant),
kåñëa-mandiraà gacchati (he goes to the temple of Kåñëa), and sva-gåhaà
tyajati (he leaves his home). In the examples kåñëaà spåçati (he touches
Kåñëa), kåñëaà paçyati (he sees Kåñëa), kåñëaà çånoti (he hears Kåñëa)
and so on, the karma is also präpya. Examples when the kartä is in the
madhyama-puruña are tvaà mäläà karoñi (You make a garland) and so
on, and examples when the kartä is in the uttama-puruña are ahaà mäläà
karomi (I make a garland) and so on.
If there is expectancy of the karma of a sa-karmaka dhätu, the relationship of

karma is still allowed even though the pratyaya is applied in bhäve prayoga.
For instance, Bhäñä-våtti and Bhäga-våtti both give the example gamyate
mayä grämam (going to the village is done by me).34 But when the karma
is ukta by a pratyaya applied in karmaëi prayoga, we get vaiñëavena mälä
kriyate (The garland is made by the Vaiñëava) which means the garland is the
karma of the Vaiñëava’s activity of making in the present. Here the karma’s
34 Both Amåta and Bäla comment that Bhäña-våtti’s and Bhäga-våtti’s accepting that a
karma can still be used in bhäve prayoga indicates that many other authorities also accept
the same. Indeed both Amåta and Bäla say ata eva käà diçaà gantavyam iti prayogo
dåçyate, “Therefore we see usage such as käà diçaà gantavyam (Going should be done to
which direction?).”
Käraka 49
relationship with the kriyä is the main thing because only the karma is being
expressed [by the äkhyäta pratyaya te]. Similarly, we get vaiñëavena mäle
kriyete (two garlands are made by the Vaiñëava) and so on. When yuñmad
and asmad are ukta, we get vaiñëavena tvaà kriyase (You are made by the
Vaiñëava) and so on, and vaiñëavenähaà kriye (I am made by the Vaiñëava)
and so on. But when something is the kartä of one kriyä and the karma of
another, that thing is ukta by both pratyayas. An example of this is çré-kåñëo
bhaktän paçyati bhaktair dåçyate ca (Lord Kåñëa sees the devotees and He
is seen by the devotees).
The tulyädhikaraëa-viçeñaëa of a karma is also considered a karma because

the kriyä also achieves it. For example, uttamäà mäläà karoti (he makes
the best garland). The relationship here is täà cottamäà karoti (he makes
the garland and he makes the bestness). Such is the case elsewhere also. The
viçeñaëa of a kriyä is also of two kinds: vyadhikaraëa and tulyädhikaraëa.
The rule viçeña-lakñaëät tåtéyä (678) will be stated in regard to the first kind,
whereas the following rule is stated in regard to the second kind.
AmåtA—The example vaiñëavo mäläà karoti illustrates the karma being

utpädya, and the four beginning from annaà pacati are sequential examples
when the karma is vikärya and so on. In all of these examples, the karmas
are achieved by karmendriyas (working senses) like the hands and so on.
But, in order to show that the seeing and so on achieved by the jïänendriyas
(knowledge-acquiring senses) like the eyes and so on is included within the
category of präpti (attaining), Jéva Gosvämé says “in the examples kåñëaà
spåçati and so on the karma is also präpya.” For example, it is understood
that kåñëaà spåçati means sparça-dvärä kåñëaà präpnoti (he attains Kåñëa
by means of touch) and so on. Similarly tulaséà jighrati means ghräëa-dvärä
tulaséà präpnoti (he attains tulasé by means of smell) and kåñëaà gäyati
means gäna-dvärä kåñëaà präpnoti (he attains Kåñëa by means of sound).
The meditation and so on achieved by the mind is also included within the
category of präpti. For example kåñëaà dhyäyati means dhyänena kåñëa-
saàyogaà präpnoti (he attains a link with Kåñëa through meditation).
The intent of the sentence täà mäläm uttamäà ca karoti is: uttamatvaà ca
kriyäyäù sädhyatvam (the bestness is also achieved by the kriyä).
638 / i‚(yaAivazAeSaNAM k(maR , ta»a “aöEk(vacanaM s$adAnau·M( ca /

638. kriyä-viçeñaëaà karma, tac ca brahmaika-vacanaà sadänuktaà ca
kriyä-viçeñaëam—the viçeñaëa of a kriyä (or in other words the adverb);

karma—karma; tat—it; ca—and; brahma—neuter; eka-vacanam—singular;
sadä—always; anuktam—anukta; ca—and.
The viçeñaëa of a kriyä is called karma, and is neuter, singular, and always
anukta.
çéghraà mäläà karoti, çéghraà mälä kriyate, çéghraà yathä syät tädåçam ity-
arthaù. kartr-ädi-väcitvät pratyayasya sattädi-kriyä-väci-bhü-prabhåti-dhätu-
rüpam antar-bhütaà karma. tasya viçeñaëaà çéghrädi-çabdaù kvacit kriyate, sa
ca tasyäliìgasya viçeñaëam iti brahma. sämänyam ity eka-vacanam. mukhya-
käraka eva pratyaya-vidhänäd anuktaà ceti bhävaù. kià ca—“kriyamäëas tu
yat karma svayaà siddhaà pratéyate / atyanta-sukaratvena karma-karteti tad
viduù.
Våtti—For example, çéghraà mäläà karoti (He quickly makes the

garland) and çéghraà mälä kriyate (The garland is made quickly) which
means çéghraà yathä syät tädåçam (the making of the garland35 is done in
such a way that it is quick). Because a pratyaya expresses the kartä and so
on, its karma is antar-bhüta (existing inside) in the form of the meaning of
the dhätu bhü and so on which expresses the activity of sattä (existence) and
so on. Sometimes the words çéghra and so on are employed as viçeñaëas of
that internal karma in the form of the meaning of the dhätu, and since they
are viçeñaëas of that genderless internal karma, they are used in the neuter
gender. Moreover, since the internal karma is a sämänya (generic activity)36,
they are singular, and since the pratyaya is ordained only in the main käraka,
they are anukta. This is the purport of what is stated here in this sütra.
AmåtA—The viçeñaëa of a kriyä is called karma, and it is neuter, singular,

and always anukta. In the våtti, Jéva Gosvämé justifies this statement of
the earlier grammarians by giving his own logical arguments. First of all,
he justifies how the viçeñaëa of a kriyä is called karma with the sentence
beginning “Because a pratyaya expresses the kartä and so on.” These words
mean “Because an äkhyäta, kåt, or taddhita pratyaya expresses an ukta-käraka
such as kartä, karma, and so on.” The sv-ädis do not express the käraka, but
merely suggest the käraka. The meaning of the dhätu such as sattä and so on
is the internal karma. Thus, since gacchati means gamanaà karoti (he does
the act of going), çete means çayanaà karoti (he does the act of sleeping), and
35 Bäla says tädåçaà mälä-karaëam ity arthaù, “The word tädåça here means the making
of the garland.”
36 Bäla explains this by saying tat karma sämänyaà sämänya-vat, sämänyaà jätir iti hetos
tasya viçeñaëam eka-vacanaà bhavati. sämänya-vat kriyä punar eka-rüpeti vaiyäkaraëäù,
sämanya-vad jäti-vad ity arthaù (That karma is a sämänya, that is, it is like a sämänya.
Because sämänya means jäti, the viçeñaëa of that internal karma in the form of the meaning
of the dhätu is singular. The grammarians say that the kriyä is like a sämänya (jäti) and it
is singular in form).
Käraka 51
so on, it is understood that the meaning of the dhätu is the karma in all dhätus
regardless of whether they are sa-karmaka or akarmaka. Therefore Jinendra-
buddhi, the author of Nyäsa, says kriyäyäù sädhyatvät karmatvam (the kriyä
is the karma because it is what is to be achieved). Thus when words like çéghra
and so on are connected as tulyädhikaraëa-viçeñaëas of the karma in the form
of the meaning of the dhätu such as gamana and so on, they are also karmas
on the authority of the statement karma-tulyädhikaraëasyäpi karmatvaà, tad
api kriyä sädhayati (The tulyädhikaraëa-viçeñaëa of a karma is also a karma
because the kriyä also achieves it).
Next Jéva Gosvämé justifies how the viçeñaëa of a kriyä is neuter with the
sentence beginning “Sometimes the words çéghra and so on.” A kriyä never
expresses a dravya (substance), and gender is nothing but the particular
meaning of a näma which is essentially a dravya. Therefore, since a kriyä isn’t
a näma, it doesn’t have any gender. So what gender should the viçeñaëa of a
kriyä take? Since the meaning of the dhätu (in other words the kriyä) doesn’t
have a gender, it is by extension an avyaya. Thus the viçeñaëa of a kriyä takes
the neuter gender by avyaya-viçeñaëaà brahma (227).
Jéva Gosvämé justifies how the viçeñaëa of a kriyä is singular with the
sentence beginning “Moreover, since the internal karma is a sämänya.” The
word sämänya means jäti. And because a jäti inheres in many, its singularity
is not only self-evident, but also necessary. Indeed, even when plurality is
optionally ordained by sütra 624, no extra meaning is obtained. Therefore, by
understanding that even when the words çéghra and so on are made to be dual
or plural the meaning is the same as that of the singular, it is ascertained that
only singularity is appropriate for the viçeñaëa of a kriyä.
Next Jéva Gosvämé justifies how the viçeñaëa of a kriyä is always anukta by
saying “since the pratyaya is ordained only in the main käraka, they (the words
çéghra and so on) are anukta.” The ukta-käraka is the main thing because it is
what is being expressed by the pratyaya. Thus, logically, a käraka other than
the ukta-käraka is anukta and secondary. Therefore, a dvitéyä viñëubhakti is
applied by the rule anukte karmaëi dvitéyä (637) in order to show how the
viçeñaëa of a kriyä is a karma, and thus it is concluded that only the dvitéyä
eka-vacana viñëubhakti is used for the viçeñaëa of a kriyä. Each of the kärakas
like kartä and so on are arranged according to the desire of the speaker and
thus they are sometimes ukta and sometimes anukta, but none of them are
always anukta. The viçeñaëa of a kriyä, however, is always anukta. Indeed the
fact that it is never ukta or the main thing suggests that it is different than a
käraka. Moreover, the meaning of a viñëubhakti is used to connect the kartä,
karma, and so on with the kriyä in such a way that there is difference. In
that regard, an ukta-käraka is connected with the kriyä through the meaning
of a tib-ädi viñëubhakti, whereas an anukta-käraka is connected with the
kriyä through the meaning of a sv-ädi viñëubhakti. The viçeñaëa of a kriyä
however is connected with the kriyä in such a way that there is no difference
because the viçeñaëa of a kriyä is tulyädhikaraëa. Thus the viçeñaëa of a kriyä
is different than a käraka in this regard also.
Therefore calling the viçeñaëa of a kriyä a käraka by extension is only done

because of a certain similarity namely that the tulyädhikaraëa-viçeñaëa of the
karma in the form of the meaning of the dhätu is also a karma since it is also
achieved by the kriyä (våtti 637). Thus, since it is impossible to clearly show
that the tulyädhikaraëa-viçeñaëa of a kriyä is also a karma without using a
dvitéyä viñëubhakti, a dvitéyä viñëubhakti is applied in accordance with the
rule that the viçeñaëa of a kriyä is always anukta. Only in this sense is the
viçeñaëa of a kriyä similar to a käraka.
Våtti—Moreover,
kriyamäëas tu yat karma svayaà siddhaà pratéyate

atyanta-sukaratvena karma-karteti tad viduù
“The learned know that karma which although being done (by a kartä) seems
to be achieved by itself because it is very easy to do as the karma-kartä.”
AmåtA—It was described in Amåta 631 how, through the desire to express
a different vyäpära, even the karma, karaëa, and so on can be the kartä.
Examples of this were käñöhaà pacati (the wood cooks) and so on. Moreover
it is ascertained that the cause of the desire to express a different vyäpära is
that the sädhana (achievement) is very easy to do. In this regard, Jéva Gosvämé
specifically describes how the karma can be the kartä with the verse beginning
kriyamäëah. The word karma-kartä is a çyäma-räma samäsa which means the
karma itself is the kartä. The verse essentially means “If one desires to express
what was previously just the karma as the kartä, then that karma is called the
karma-kartä.” If the activity of cooking which requires dry wood, a fireplace,
and so on is achieved with ease and the kartä thinks “I am not cooking this,
rather this rice is cooking by itself” then the karma of the activity of cooking
is desired to be expressed as the kartä. At that time the karma is called the
karma-kartä and the following rule applies:
Käraka 53
639 / k(maRk(taRir k(maRvadAtmapadAid /

639. karma-kartari karma-vad ätmapadädi
karma-kartari—when the karma-kartä is being expressed; karma-vat—like

when the karma is being expressed; ätmapada-ädi—ätmapada endings and
so on.
In karma-kartari prayoga, the verb takes ätmapada endings and so on just

like in karmaëi prayoga.
tasminn ätmapade yak-ië syät. hanyate saàsäraù svayam eva vaiñëavänäm.

evam aghäni ghäniñyate. kartari prayogo ’yaà darçitaù. bhäve tu—hanyate
saàsäreëa ity eva. tac ca pürvoktaà karma punas tri-vidham—kartur
épsitatamam anépsitam épsitaà ca. yathäha bhagavän päëiniù—“kartur
épsitatamaà karma”, “tathäyuktaà cänépsitam”, “akathitaà ca” iti (1.4.49-
51). prathamaà darçitaà—vaiñëavo mäläà karotéty-ädinä. madhyamaà tu
dveñyam anapekñyaà ca—pramädena päpaà karoti viñëu-bhaktaù, mathuräà
gacchan deçän paçyati. tathepsitaà yad épsitatamopayogi. tatraikasyäm eva
kriyäyäm épsitatamam épsitaà ceti karma-dvayaà syät. tathä hi dhätavas tävat
tri-vidhäù—akarmakäù sa-karmakäù dvi-karmakäç ca. tatra vastv-antaraà
sädhayitum asamarthä akarmakäù, yathä—sattä-mäträdy-arthäù bhavaty-
ädayaù. tat sädhayituà samarthäù sa-karmakäù. yathä—utpädanädy-arthaù
karoty-ädayaù. tatraiva dvi-våttayo dvi-karmakäù. yathä—duhädayo né-
vahädayaç ca. ete ubhayam eva karma sva-våtti-viçeñäbhyäà sädhayanti,
äkarñaëa-viçeña-pürvaka-niñkäsanädi-rüpärthatvät. tatra dugdhädikam
épsitatamaà mukhyaà, tad-upayogi-gavädikam épsitaà gauëam. tena
duhädayo né-vahädayaç ca dhätavo dvi-karmakäù. tad-våndaà yathä—
duhi-yäci-rudhi-prachi-bhikñi-ciïo / bruvi-çäsi-ji-daëòi-vå-manthi-vadaù.
iti tübhaya-karma duhädi bhaved / atha né-vahi-håï-kåñi-mukhyam api
eñäà våtté yathä—duher äkarñaëa-viçeño niñkäsanam. yäceù svasmai däne
preraëaà väïchä ca. rudher veñöanam antaù-sthäpanam. påccheù svopadeçe
preraëaà jijïäsä. bhikñer yäci-vat. ciïo ’vaçeñaëam ädänam. brüïaù
çrävaëaà pratipädanam. çäseç ca. jer atikramo vaçi-karaëam. daëòer nigraho
grahaëam. våïo yäci-vat. mantheù saïcälanam utthäpanam. vadaù brüïa-
vat. néïaù saàyojanaà preraëam. vahaù saàyojanaà dhäraëam. håïaù
saàyojanam äkarñaëam. kåñaç ceti. etat krameëodäharaëäni, yathä—kåñëo
gäà dugdhaà dogdhi. mätaraà navanétaà yäcate. goñöhaà gä avaruëaddhi.
pitaram indra-makhaà påcchati. yajïa-patnér annaà bhikñate. våndävanaà
puñpäëy avacinoti. pitaraà govardhana-makhaà brüte. lokäàs tad-bhaktià
çästi. daityän yuddhaà jayati. daityän präëän daëòayati. govardhanaà
varaà våëute. dadhi navanétaà mathnäti. sakhér narma vadati. gä vrajaà
nayati. çré-dämänaà bhäëòéraà vahati. vastraà kadambägraà harati. gopér

vanaà karñati. atra gäà dogdhi, dugdhaà dogdhi ity-ädir anvayaù. dugdhaà
niñkäsayann aìguli-dvayena staneñu gäm äkarñati. ity-ädir artho jïeyaù. bhikñir
artha-paras tena prärthayata ity api. yäcis tv avinayärthe ’pi. tena, duñöaà
çataà yäcate räjä. atra bruvi-çäsi-vadénäà ca pratipädyamänaà makhädikam
evepsitatamaà, tat-pratipädanena sampädyamänaà piträdikaà tv épsitam
iti jïeyam. tad-arthänäm api dåçyate—“jagäda märécam uccair vacanaà
mahärtham” iti bhaööiù (2.32), “giram aty-udäräà dvaipäyanenäbhidadhe
narendraù” iti bhäraviù (3.10). atha né-vahéty-ädau mukhya-grahaëät karoty-
ädayo ’pi kvacit. kåñëaù puñpäëi mäläà karoti, mäläm utpädayan puñpäëi
grathnäti. gopér mano muïcäti, mano haran gopér vaïcayatéty arthaù. gopér
härän gåhëäti, härän äcchindan gopér dharñayatéty arthaù. gopyas taëòulän
odanaà pacanti, tän odanaà sädhayantyo vikledayantéty arthaù. kià ca karma-
pratyaye tu duhäder gauëaà karmoktaà syän né-vahädes tu mukham. yad
uktam—“yaträkhyätädir uktaà tat sa ëes tat kartå-karmaëoù / sa cet karmaëi
duhy-äder gauëe ëy-ädes tu mukhyake.” asyärthaù—yatra kärake äkhyätädiù
pratyayaù kriyate, tat kärakam uktaà syät. sa cäkhyätädir yadi ëeù syät, tadä
tasya ëer eva kartå-karmaëoù syät, na tu pürva-kartå-karmaëoù. sa cäkhyätädir
yadi duhy-ädeù syät, tadä gauëa eva karmaëi syät, na tu mukhye. né-vahäder
yadi syät, tadä mukhya eva syät, na tu gauëa iti. yathä—kåñëena gaur dugdhaà
duhyate iti, mätä navanétaà yäcate ity-ädi. atha né-vahädiù—kåñëo gä vrajaà
nayati. çré-dämänaà bhäëòéraà vahati.yadä tv ekam eva karma prayujyate,
tadä gauëaà mukhyaà vä tad evoktaà syät, yathä—dugdhäni duhyante
ity-ädi. atha preraëädy-artha-ëy-anta-prayoge kartå-karma-vivekaù. tatra
ëy-antät kartå-pratyaye ëy-anta-kartaivoktaù syät, pürva-kartä tv anuktaù,
yathä—viñëumitro vaiñëavenännaà päcayati. punar-ëau tu tat-kartaivoktaù,
pürva-kartä tv anuktaù, yathä—vaiñëaväcäryo viñëumitreëa vaiñëavenännaà
päcayati. ëy-anta-karmäbhäve sati pürva-karmaëy eva pratyaye tad evoktaà
syät, kartå-mätraà tv anuktam eva, yathä—viñëumitreëa vaiñëavenännaà
päcyate ity-ädi. akarmakädi-dhätuñu pürva-kartuù karmatvam äha—
Våtti—When ätmapada endings are applied, ya[k] and i[ë] are also
applied. For example, hanyate saàsäraù svayam eva vaiñëavänäm (The
saàsära of the Vaiñëavas kills itself) and aghäni saàsäraù svayam eva
vaiñëavänäm (The saàsära of the Vaiñëavas killed itself). These examples
are in kartari pratyoga, but in bhäve prayoga we get only hanyate saàsäreëa
svayam eva vaiñëavänäm ([The act of] killing itself is [being done] by the
saàsära of the Vaiñëavas).
AmåtA—The taddhita pratyaya vat[i] in karma-vat is applied in the sense

of saptamé by tatreva tasyeva vä (1198). Thus karma-vat means karmaëi iva.
Käraka 55
With the sentence “ya[k] and i[ë] are also applied,” Jéva Gosvämé shows
what is included by the word ädi in ätmapadädi. The tib-ädi pratyayas which
are ordained in kartari prayoga are only applied in pure kartari prayoga. But
since the state of being a kartä is being figuratively imposed on the karma here,
the pratyayas ordained in pure kartari prayoga cannot be applied in karma-
kartari prayoga. If what was previously the karma becomes the kartä then the
dhätu again becomes akarmaka. Thus since there is no possibility of karmaëi
prayoga, it is understood that the karma-kartä can only be used in kartari
prayoga and bhäve prayoga. The examples given by Jéva Gosvämé in the våtti
are confirmation of this. Since, even though the kartä is being expressed, the
pratyayas ordained in kartari prayoga aren’t used because the karma-kartä
is not a pure kartä, the pratyayas used should be the same as those used in
karmaëi prayoga. This is the essence of the atideça spoken in this sütra. Since
the dhätu becomes akarmaka when there is a desire to express the karma as
the kartä, the ätmapada endings and so on are also applied in bhäve prayoga
just like in karmaëi prayoga. But, since in bhäve prayoga there is no atideça of
the kärakas and käryas, the anukta-kartä doesn’t take dvitéyä like the anukta-
karma but rather takes only the tåtéyä.
Moreover, the kriyä (activity) is sometimes kartå-stha (contained in the kartä)

and sometimes karma-stha (contained in the karma). For example, it is said
that:
karma-sthaù pacater bhävaù karma-sthä ca bhideù kriyä

asy-äsyor bhävaù kartå-sthaù kartå-sthä ca gameù kriyä
“The activity of cooking is karma-stha, and the activity of splitting is also

karma-stha. The activities of being and sitting are kartå-stha, and the activity
of going is also kartå-stha.”
The intention here is that activities like cooking and so on inhere in karmas like
boiled rice and so on since the activities of cooking and so on are understood
by seeing the boiled rice and so on. Thus the activities of cooking and so on
are said to be karma-stha (situated in the karma). Activities like going and so
on inhere in the kartä since they are not understood by seeing the karmas like
the village and so on. For example, by seeing that Våndävana which is gone to
by the Vaiñëava, the Vaiñëava’s act of going is not understood, but by seeing
the Vaiñëava in the process of going the act of going is understood. Thus the
activities of going and so on are said to be kartå-stha (situated in the kartä).
Such being the case, the current rule only applies when the activity is karma-
stha, and not when it is kartå-stha. Therefore Padmanäbha Datta, author of
the Supadma-vyäkaraëa, made his sütra in the following way: karma-stha-

dhätv-arthe karma-vat karma-kartä (When the activity37 is karma-stha the
karma-kartä is treated like a karma).
Similarly, it is understood that kådantas sometimes also express the karma-

kartä. For example, pacelimäs taëòuläù (the rice which cooks by itself) in
Båhat 1390, bhaìguraà käñöham (the wood which splits by itself) in Båhat
1549, chidurä rajjuù (the rope which breaks by itself) in Båhat 1551, and sino
gräsaù svayam eva (the bite-sized morsel which is formed by itself) in Båhat
1231, and so on. The karma-kartä is unique in that the verb takes ätmapada
endings and so on in karma-kartari prayoga just like in karmaëi prayoga.
But nothing special is done when there is a desire to express the karaëa
or adhikaraëa as the kartä. Examples of this are käñöhaà pacati (the wood
cooks), sthälé pacati (the pot cooks), and so on.
BälA—It should be understood that the käryas of the karma-kartä are

only like those of the karma when the activity is karma-stha. For example, in
gacchati mathuräm vaiñëavaù (the Vaiñëava goes to Mathurä), the activity of
going is kartå-stha. Thus, when there is a desire to express the karma, namely
Mathurä, as the kartä since it is achieved with extreme ease, we get gacchati
mathurä svayam eva (Mathurä goes to itself) and not gamyate mathurä svayam
eva. Kramadéçvara and others say that the käryas of the karma-kartä are also
like those of the karma when the activity is karma-stha and the kåt pratyayas
tavya and so on are applied. For example, paktavyam odanena svayam eva
([The act of] cooking itself is [being done] by the rice). Here the rice (odana)
is treated like the kartä. Thus, since it is anukta by the kåt pratyaya tavya
ordained in bhäve prayoga, it takes tåtéyä.
Våtti—Furthermore, the karma which was previously described (sütra

636) is of three kinds, namely that which is most desired (épsitatama) by the
kartä, that which is not desired (anépsita) by the kartä, and that which is
desired (épsita) by the kartä. For example, the venerable sage Päëini says
kartur épsitatamaà karma (Añöädhyäyé 1.4.49), tathäyuktaà cänépsitam
(Añöädhyäyé 1.4.50), and akathitaà ca (Añöädhyäyé 1.4.51). The first kind of
karma was already shown by the examples vaiñëavo mäläà karoti and so on.
The second kind refers either to something that is despised or to something
that is of no interest. For example, pramädena päpaà karoti viñëu-bhaktaù
(By mistake the devotee of Viñëu commits a sin) and mathuräà gacchan
37 The word dhätv-artha here is a synonym of the word kriyä. For example, in våtti 87 Jéva
Gosvämé defined kriyä as kriyä dhätv-arthaù, sattähära-jïäna-vihära-prabhåtiù (Kriyä is the
meaning of a dhätu such as being, eating, knowing, strolling, and so on).
Käraka 57
deçän paçyati (While going to Mathurä he sees various regions). The épsita
karma is that which is useful in attaining the épsitatama karma. Moreover,
the épsitatama karma and the épsita karma as a pair can only function in
reference to a single kriyä.
In that regard, dhätus are actually of three kinds: akarmaka, sa-karmaka, and
dvi-karmaka. The akarmaka dhätus are those which are unable to achieve
another thing. For example, bhavati and so on which have the meanings
of mere existence and so on.38 The sa-karmaka dhätus are those which are
able to achieve another thing. For example, karoti and so on which have the
meanings of utpädana (producing) and so on.39 And among the sa-karmaka
dhätus, the dvi-karmaka dhätus are those which involve two operations.
For example, the duhädis and né-vahädis are dvi-karmaka dhätus since
they achieve both karmas (épsitatama and épsita) through their respective
sets of two specific operations such as niñkäsana (forcing out) preceded by
äkarñaëa-viçeña (special kind of pulling) and so on. In this regard, the milk
and so on which is épsitatama is the main karma, and the cow and so on
which is épsita since it is useful in attaining milk and so on is the secondary
karma. Thus the duhädis and né-vahädis are dvi-karmaka dhätus. The list of
dhätus that make up the duhädis and né-vahädis is as follows:
duhi-yäci-rudhi-prachi-bhikñi-ciïo
bruvi-çäsi-ji-daëòi-vå-manthi-vadaù
iti tübhaya-karma duhädi bhaved
atha né-vahi-håï-kåñi-mukhyam api
“The duh-ädis (listed below) take both karmas (épsitatama and épsita), and
the dhätus ëé[ï] präpaëe (1U, to lead), vah[a] präpaëe (1U, to bear, lead,
carry), hå[ï] haraëe (1U, to take, remove, steal), kåñ[a] vilekhane äkarñaëe
ca (1P, to plough; to pull, attract), and so on40 also take both karmas.”
38 All the other akarmaka meanings mentioned in the verse beginning sattä-våddhi-
viçuddhi-siddhi-çayane (våtti 292) are included by the words “and so on” here.
39 Amåta says the meanings of saàskära (enhancing), vikära (transforming), präpti
(attaining), and tyäga (abandoning) are included by the words “and so on” here.
40 The word mukhya (and so on) in né-vahi-håï-kåñi-mukhyam suggests that the né-
vahädis are an äkåti-gaëa, and so there are other dhätus not mentioned here that are also
dvi-karmakas. In this regard, Bäla says mukhya-çabdopädänäd anyeñäm apy etad-vånda-
pätitä bhavatéti sücitam, “The use of the word mukhya here suggests that other dhätus are
also included in this group.”
duh[a] prapüraëe 1U to milk, extract

[öu]yäc[å] yäcïäyäm 1U to beg, ask for
rudh[ir] ävaraëe 7U to block, cover
pracch[a] jïépsäyäm 6P to ask question
bhikñ[a] yäcïäyäm 1A to beg
ci[ï] cayane 5U to collect
brü[ï] vyaktäyäà väci 2U to speak, say, tell
çäs[u] anuçiñöau 2P to instruct, punish, rule
ji jaye 1P to conquer
daëòa daëòa-nipäte 10P to punish, beat with a stick
vå[ï] varaëe 5U to choose, ask for
manth[a] viloòane 1P to churn, agitate, destroy
vad[a] vyaktäyäà väci 1P to speak, say, tell
AmåtA—Why do we say “that which is most desired (épsitatama) by the

kartä”? Consider tåëeñu gäà badhnäti (He ties up the cow among the grasses).
Here the grass is most desired by the karma in the form of the cow, but it is
not most desired by the kartä. Thus it cannot be considered a karma by kartur
épsitatamaà karma (Añöädhyäyé 1.4.49). Why do we use the pratyaya tama
(most)? Consider dadhnä çäly-odanaà bhuìkte (He eats boiled rice with
yogurt). Here only the boiled rice is most desired by the kartä since it is what is
being enhanced, whereas the yogurt isn’t most desired since it is used merely
to enhance the boiled rice. Thus the yogurt cannot be considered a karma
by kartur épsitatamaà karma (Añöädhyäyé 1.4.49). Due to the word “only” in
the statement “the épsitatama karma and the épsita karma as a pair can only
function in reference to a single kriyä,” one should understand that when the
épsitatama karma and the épsita karma are connected to two different kriyäs,
both are épsitatama. For example, in gä duhan dugdhaà saïcinoti gopaù (The
cowherd acquires milk by milking the cow) the cow is épsitatama, not épsita,
because it belongs to a different kriyä. Although every dhätu has a phala
and a vyäpära, the sa-karmaka dhätus are those that express both the phala
and the vyäpära, while the akarmaka dhätus are those that express only the
vyäpära. The verse beginning duhi-yäci is in the meter called toöaka, and the
word prachi therein is used without reduplication of ch by dviù sarveçvara-
mäträc chaù (116) in order to fit the meter.
Våtti—The two operations of each of these dhätus are as follows 41 :
41 In this regard, the karmas of the kriyäs mentioned in the middle column will always be
the épsita karmas and the karmas of the kriyäs mentioned in the last column will always be
the épsitatama karmas. For example, the cow is the object which is pulled in a special way
[on the udder]. Thus since it is connected with the kriyä mentioned in the middle column,
Käraka 59
duh[a] prapüraëe äkarñaëa-viçeña (special niñkäsana (forcing out)

kind of pulling)
[öu]yäc[å] svasmai däne preraëa väïchä (desire)
yäcïäyäm (impelling to give to
oneself)
rudh[ir] ävaraëe veñöana (enclosing) antaù-sthäpana (putting
inside)
pracch[a] svopadeçe preraëa jijïäsä (desire to know)
jïépsäyäm (impelling to instruct
oneself)
bhikñ[a] yäcïäyäm svasmai däne preraëa väïchä (desire)
(impelling to give to
oneself)
ci[ï] cayane avaçeñaëa (leaving behind ädäna (taking)
/ causing to remain)
brü[ï] vyaktäyäà çrävaëa (causing to hear) pratipädana (explaining)
väci
çäs[u] anuçiñöau çrävaëa (causing to hear) pratipädana (explaining)
ji jaye atikrama (defeating) vaçékaraëa (winning)
daëòa daëòa-nipäte nigraha (punishing) grahaëa (taking)
vå[ï] varaëe svasmai däne preraëa väïchä (desire)
(impelling to give to
oneself)
manth[a] viloòane saïcälana (churning) utthäpana (causing to
come forth)
vad[a] vyaktäyäà çrävaëa (causing to hear) pratipädana (explaining)
väci
ëé[ï] präpaëe saàyojana (fixing as the preraëa (causing to go)
destination)
vah[a] präpaëe saàyojana (fixing as the dhäraëa (carrying)
destination)
hå[ï] haraëe saàyojana (fixing as the äkarñaëa (taking)
destination)
kåñ[a] vilekhane saàyojana (fixing as the äkarñaëa (attracting)
äkarñaëe ca destination)
Examples are given in the same order:

1) kåñëo gäà dugdhaà dogdhi (Kåñëa extracts milk from the cow).
2) kåñëo mätaraà navanétaà yäcate (Kåñëa asks butter from His mother).
3) kåñëo goñöhaà gä avaruëaddhi (Kåñëa puts the cows in the cow pen).
4) kåñëaù pitaram indra-makhaà påcchati (Kåñëa asks His father about the
sacrifice to Indra).
5) kåñëo yajïa-patnér annaà bhikñate (Kåñëa begs food from the wives of
the sacrificial brähmaëas).
it is the épsita karma. Similarly, the milk is the object that is forced out [of the udder]. Thus
since it is connected with the kriyä mentioned in the last column, it is the épsitatama karma.
6) kåñëo våndävanaà puñpäëy avacinoti (Kåñëa collects flowers from

Våndävana).
7) kåñëaù pitaraà govardhana-makhaà brüte (Kåñëa tells His father about
the sacrifice to Govardhana).
8) kåñëo lokäàs tad-bhaktià çästi (Kåñëa instructs the cowherd men about
the worship of Govardhana).
9) kåñëo daityän yuddhaà jayati (Kåñëa vanquishes the demons in battle).
10) kåñëo daityän präëän daëòayati (Kåñëa punishes the demons by taking
away their life).
11) kåñëo govardhanaà varaà våëute (Kåñëa asks a benediction from
Govardhana).
12) kåñëo dadhi navanétaà mathnäti (Kåñëa churns butter out of the yogurt).
13) kåñëo sakhér narma vadati (Kåñëa tells the sakhés a joke).
14) kåñëo gä vrajaà nayati (Kåñëa leads the cows to Vraja).
15) kåñëaù çrédämänaà bhäëòéraà vahati (Kåñëa carries Çrédämä to the
bhäëòéra tree).
16) kåñëo vastraà kadambägraà harati (Kåñëa takes the clothes to the top
of the kadamba tree).
17) kåñëo gopér vanaà karñati (Kåñëa attracts the gopés to the forest).
Here the anvaya (syntactical connection) is gäà dogdhi and dugdhaà

dogdhi, and so on, and the meaning is dugdhaà niñkäsayann aìguli-dvayena
staneñu gäm äkarñati (He pulls the cow on the udder with His two fingers,
in order to force out milk) and so on.42 The dhätu bhikñ[a] yäcïäyäm is
synonymous with the dhätu artha upayäcïäyäm (10A, to request, beg). Thus
prärthayate <acyuta ät. 1.1 of pra + artha upayäcïäyäm> also takes two
karmas. But [öu]yäc[å] yäcïäyäm also means “rudely asking.” Thus we get
duñöaà çataà yäcate räjä (The king demands a hundred from the offender).
In the above examples the sacrifice and so on that is being explained is the
épsitatama karma of brü[ï], çäs[u], and vad[a], and the father and so on
who is being provided with that explanation is the épsita karma. It is seen
that dhätus which have the same meaning as brü[ï], çäs[u], and vad[a] can
also take two karmas. For example, in Bhaööi-kävya (2.32) we find jagäda
märécam uccair vacanaà mahärtham (He loudly spoke weighty words to
Märéca) and in Bhäravi’s Kirätärjunéya (3.10) we find giram aty-udäräà
dvaipäyanenäbhidadhe narendraù (Wise words were spoken to the king by
Dvaipäyana Vyäsa).
42 The kåt pratyaya [ç]at[å] here in niñkäsayan and so on is used in the sense of hetu
(cause, reason) by kriyäyäç cihne hetau ca çatå-çänau (731)
Käraka 61
Furthermore, due to the inclusion of the word mukhya (and so on) in atha
né-vahi-håï-kåñi-mukhyam api, the dhätus [òu]kå[ï] karaëe and so on
sometimes also take two karmas. For example, kåñëaù puñpäëi mäläà karoti
(Kåñëa makes the flowers into a garland) which means mäläm utpädayan
puñpäëi grathnäti (He strings together the flowers to make a garland), kåñëo
gopér mano muñëäti (He steal the minds of the gopés) which means mano
haran gopér vaïcayati (He deceives the gopés by stealing their minds), kåñëo
gopér härän gåhëäti (He grabs the necklaces from the gopés) which means
härän äcchindan gopér dharñayati (He breaks the necklaces and forcibly
enjoys the gopés), and gopyas taëòulän odanaà pacanti (The gopés cook
the rice grains into boiled rice) which means taëòulän odanaà sädhayantyo
vikledayanti (They soften the rice grains to make them into rice).
AmåtA—The meanings of the above examples are as follows:

1) dugdhaà niñkäsayann aìguli-dvayena staneñu gäm äkarñati (He pulls the
cow on the udder with His two fingers, in order to force out milk). Here the
milk is the main karma since it is most desired by the kartä, and because the
cow is useful in attaining milk and the speaker doesn’t want to express it as
the apädäna, the cow is the secondary karma. Thus the çäbda-bodha (proper
understanding of the sentence) is that Kåñëa does the vyäpära (activities)
conducive to milking in the present, milking whose épsita karma, the cow, is
achieved by the operation of äkarñaëa and whose épsitatama karma, the milk,
is achieved by the operation of niñkäsana.
2) navanétaà väïchan svasmai tad-däne mätaraà prerayati (He desires butter
and impels His mother to give it to Him). Here the mother is the secondary
karma because the speaker doesn’t want to express her as the apädäna. Thus
the çäbda-bodha is that Kåñëa does the vyäpära (activities) conducive to
asking in the present, asking whose épsita karma, the mother, is achieved by
the operation of sva-däna-preraëa and whose épsitatama karma, the butter, is
achieved by the operation of väïchä. The çäbda-bodha should be inferred in
all the other examples in the same way.
3) gäù antaù-sthäpayan goñöhaà veñöayati (He puts the cows inside and closes
the cow-pen). Here the cow-pen is the secondary karma because the speaker
doesn’t want to express it as the adhikaraëa.
4) indra-makhaà jijïäsamänaù svopadeçäya pitaraà prerayati (He wants to
know about the sacrifice to Indra and impels His father to explain it to Him).
Here the father is the secondary karma because the speaker doesn’t want to
express him as the apädäna.
5) annaà väïchan svasmai tad-däne yajïa-patnéù prerayati (He desires food
and impels the wives of the sacrificial brähmaëas to give it to Him). Here
the wives of the sacrificial brähmaëas are the secondary karma because the
speaker doesn’t want to express them as the apädäna.
6) puñpäëi ädadäno våndävanam avaçeñayati (He takes the flowers and leaves
behind Våndävana). Here Våndävana is the secondary karma because the
speaker doesn’t want to express it as the apädäna.
7) govardhana-makhaà pratipädayan pitaraà çrävayati (He describes the
sacrifice to Govardhana and causes His father to hear). Here the father is
the secondary karma because the speaker doesn’t want to express him as the
tädarthya (sütra 680).
8) tad-bhaktià govardhana-bhaktià pratipädayan lokän çrävayati (He
explains the worship of Govardhana and causes the cowhered men to hear).
Here the cowherd men are the secondary karma because the speaker doesn’t
want to express them as the tädarthya (sütra 680).
9) yuddhaà vaçékurvan daityän atikrämati (He wins the war and vanquishes
the demons). Here the war is the secondary karma because the speaker
doesn’t want to express it as the karaëa.43
10) präëän gåhëan daityän nigåhëäti (He takes away life and punishes the
demons). Here the demons are the secondary karma because the speaker
doesn’t want to express them as the äçraya of the relationship (sütra 627).
11) varaà väïchan svasmai tad-däne govardhanaà prerayati (He desires a
benediction and impels Govardhana to give it to Him). Here Govardhana is
the secondary karma because the speaker doesn’t want to express it as the
apädäna.
12) navanétam utthäpayan dadhi saïcälayati (He churns the yogurt to make
the butter come forth). Here the yogurt is the secondary karma because the
speaker doesn’t want to express it as the apädäna.
13) narma pratipädayan sakhéù çrävayati (He tells a joke and causes the gopés
to hear). Here the gopés are the secondary karma because the speaker doesn’t
want to express them as the tädarthya (sütra 680).
14) gäù prerayan vrajaà saàyojayati (He causes the cows to go and fixes
Vraja as the destination). Here Vraja is the secondary karma because the
speaker doesn’t want to express it as the adhikaraëa.
15) çrédämänaà skandhe dhärayan bhäëòéraà saàyojayati (He carries
Çrédämä on His shoulder and fixes the bhäëòéra tree as the destination). Here
the bhäëòéra tree is the secondary karma because the speaker doesn’t want to
express it as the adhikaraëa.
16) vastram äkarñan kadambägraà saàyojayati (He takes the clothes and
fixes the top of the kadamba tree as the destination). Here the top of the
43 Technically, Amåta is wrong in saying that yuddham is the secondary karma, because
yuddham is the épsitatama karma achieved by the operation of vaçékaraëa. In this regard,
Bäla says atikrama-våtti-sädhyepsita-daitya-karmaka-vaçékaraëa-våtti-sädhyepsitatama-
yuddha-karmaka... (The demons are the épsita karma achieved by the operation of atikrama
and the war is the épsitatama karma achieved by the operation of vaçékaraëa...).
Käraka 63
kadamba tree is the secondary karma because the speaker doesn’t want to
express it as the adhikaraëa.
17) gopér äkarñan vanaà saàyojayati (He attracts the gopés and fixes the
forest as the destination). Here the forest is the secondary karma because the
speaker doesn’t want to express it as the adhikaraëa.
When Jéva Gosvämé says “The dhätu bhikñ[a] is synonymous with the dhätu
artha” it means the dhätu bhikñ[a] refers to any dhätu used in the sense of
begging. Thus we also get examples like çaìkaraà varaà mågayate (He asks
a benediction from Çaìkara). Someone might argue, “If the intention is that
all dhätus used in the sense of begging are dvi-karmakas, then, since they are
already covered by the mention of the dhätu bhikñ[a], why is the dhätu [öu]
yäc[å] separately mentioned here?” In answer to this, Jéva Gosvämé says the
dhätu [öu]yäc[å] yäcïäyäm also means “rudely asking.” The dhätus bhikñ[a]
and so on all mean “politely asking,” but the dhätu [öu]yäc[å] can mean both
“politely asking” and “rudely asking.” In the example beginning duñöam
there is certainly asking, but the difference is that it is rudely done. Here the
offender is the épsita karma because the speaker doesn’t want to express him
as the apädäna.
In the above examples the sacrifice, the worship of Govardhana, and the joke
that are being explained are the main karmas of brü[ï], çäs[u], and vad[a]
respectively, and the father, the cowherd men, and the gopés who are being
provided with that explanation are the secondary karmas. In the example
beginning jagäda the dhätu gad[a] vyaktäyäà väci (1P, to speak, say, tell)
takes two karmas because it has the same meaning as brü[ï], and in the
example beginning giram the dhätu abhi + [òu]dhä[ï] dhäraëa-poñaëayoù
takes two karmas because it has the meaning of speaking as is confirmed by
the well-known statement vi-pürva-dhä karoty-arthe abhi-pürvas tu bhäñaëe
(vi + [òu]dhä[ï] means “to do,” but abhi + [òu]dhä[ï] means “to speak”).
Because the adhokñaja form abhidadhe is in karmaëi prayoga here, the
king, who is the secondary karma, is ukta. Similarly, in the example çiñyaà
dharmam upadiçati (He instructs the disciple about dharma) the dhätu upa +
diç[a] atisarjane takes two karmas because it has the same meaning as çäs[u].
In kåñëaù puñpäëi mäläà karoti the flowers are the secondary karma because
the speaker doesn’t want to express them as the karaëa, in kåñëo gopér mano
muñëäti and kåñëo gopér härän gåhëäti the gopés are the secondary karma
because the speaker doesn’t want to express them as the apädäna, and in
gopyas taëòulän odanaà pacanti the rice grains are the secondary karma
because the speaker doesn’t want to express them as the karaëa.
Våtti—Moreover, when the pratyaya is applied in karmaëi prayoga, it is

the secondary karma (épsita karma) of the duhädis that is ukta, but it is the
main karma (épsitatama karma) of the né-vahädis that is ukta. This is in
accordance with the following statement:
yaträkhyätädir uktaà tat sa ëes tat-kartå-karmaëoù

sa cet karmaëi duhy-äder gauëe ny-ädes tu mukhyake
The meaning of this statement is that the käraka which an äkhyäta, kåt, or
taddhita pratyaya is ordained in is ukta. But if that äkhyäta, kåt, or taddhita
pratyaya is applied after a ëy-anta-dhätu then it is the kartä or karma of
[ë]i (the kartä or karma of the preraëa) that is ukta, and not the previous
kartä or karma. Furthermore, if that äkhyäta, kåt, or taddhita pratyaya is
applied after a duhädi in karmaëi prayoga, then only the secondary karma
is ukta, and the main karma is anukta. But if that äkhyäta, kåt, or taddhita
pratyaya is applied after a né-vahädi in karmaëi prayoga, then only the main
karma is ukta, and the secondary karma is anukta. Examples of the duhädis
in karmaëi prayoga are kåñëena gaur dugdhaà duhyate (milk is extracted
from the cow by Kåñëa), kåñëena mätä navanétaà yäcyate (butter is asked
for by Kåñëa from His mother), and so on, and examples of the né-vahädis
in karmaëi prayoga are kåñëena gävo vrajaà néyante (The cows are led to
Vraja by Kåñëa), kåñëena çrédämä bhäëòéram uhyate (Çrédämä is carried to
the bhäëòéra tree by Kåñëa), and so on. But when only one karma is used,
that karma is ukta regardless of whether it is main or secondary. For example,
dugdhäni duhyante (milk is extracted) and so on.44
Now we will discuss what happens to the kartä and karma when a ëy-anta-
dhätu in which [ë]i has the sense of preraëa and so on45 is used. In that regard,
when a pratyaya ordained in kartari prayoga is applied after a ëy-anta-dhätu,
only the ëy-anta-kartä (prayojaka) is ukta, and the pürva-kartä (prayojya)
is anukta. For example, viñëumitro vaiñëavenännaà päcayati (Viñëumitra
causes the Vaiñëava to cook rice). When [ë]i is applied a second time, only
the kartä of the second [ë]i is ukta, and the kartä of the first [ë]i is anukta.
For example, vaiñëaväcäryo viñëumitreëa vaiñëavenännaà päcayati (The
Vaiñëava äcärya causes Viñëumitra to cause the Vaiñëava to cook rice).
When the ëy-anta-dhätu does not have a karma, the pratyaya ordained in
44 Here the milk is the main karma (épsitatama karma). Usually, when a pratyaya
ordained in karmaëi prayoga is applied after a duhädi, the secondary karma is ukta, and
the main karma is anukta. But because the speaker only wants to express one karma here,
the main karma is ukta.
45 See Amåta 572 for an explanation of what is included by the word ädi in preraëädi.
Käraka 65
karmaëi prayoga can thus only express the previous karma, and so it is the
previous karma that is ukta, and the kartäs (both prayojya and prayojaka)
are anukta. For example, viñëumitreëa vaiñëavenännaà päcyate (The rice is
cooked by the Vaiñëava who is caused to do so by Viñëumitra).
Now we will describe how the kartä of original dhätus which are akarmaka
and so on is considered a karma.
AmåtA—In the verse beginning yatra the words tenaiva äkhyätädinä have
to be supplied in the first part. Thus the meaning is “the käraka which an
äkhyäta, kåt, or taddhita pratyaya is ordained in is ukta by that äkhyäta, kåt,
or taddhita pratyaya.” The word ëeù means ëy-antät (after a ëy-anta-dhätu)
and the analysis of tat-kartå-karmaëoù is tasya ëer eva kartå-karmaëoù (of the
kartä and karma of [ë]i). The word uktatvam (the state of being ukta) has to
be supplied in the second part. Thus the meaning is “If that äkhyäta, kåt, or
taddhita pratyaya is applied after a ëy-anta-dhätu then it is the kartä or karma
of [ë]i that is ukta.” In this regard, it should be understood that the kartä of [ë]
i is ukta when the pratyaya is ordained in kartari prayoga, whereas the karma
of [ë]i is ukta when the pratyaya is ordained in karmaëi prayoga. Similarly,
the word uktatä (the state of being ukta) has to be supplied in the third and
fourth part. Thus the meaning is gauëe karmaëi uktatä (the secondary karma
is ukta) and mukhyake karmaëi uktatä (the main karma is ukta).
The meaning of kåñëena gaur dugdhaà duhyate is dugdhaà niñkäsayatä

kåñëenäìguli-dvayena staneñu gaur äkåñyate (The cow is pulled on the udder
with two fingers by Kåñëa in order to force out milk) and the meaning of
mätä navanétaà yäcyate is navanétaà väïchatä kåñëena svasmai tad-däne mätä
preryate (The mother is impelled by Kåñëa who desires butter to give it to
Him). Due to the words “and so on” in “kåñëena gaur dugdhaà duhyate, mätä
navanétaà yäcyate, and so on,” we get kåñëena goñöhaà gä avarudhyate (The
cows are put in the cow pen by Kåñëa), kåñëena pitä indra-makhaà påcchyate
(The sacrifice to Indra is inquired about by Kåñëa from His father), kåñëena
yajïa-patnyaù annaà bhikñyante (Food is begged from the wives of the
sacrificial brähmaëas by Kåñëa), kåñëena våndävanaà puñpäëy avacéyate (The
flowers are collected from Våndävana by Kåñëa), kåñëena pitä govardhana-
makham ucyate (The sacrifice to Govardhana is explained by Kåñëa to His
father), kåñëena lokäs tad-bhaktià çiñyante (Devotion to Govardhana is
instructed by Kåñëa to the cowherd men), kåñëena daityä yuddhaà jéyante
(The demons are vanquished in battle by Kåñëa), kåñëena daityäù präëän
daëòyante (The demons are punished by Kåñëa by taking away their lives),
kåñëena govardhano varaà vriyate (A benediction is asked by Kåñëa from
Govardhana), kåñëena dadhi navanétaà mathyate (Butter is churned out

of yogurt by Kåñëa), and kåñëena sakhyo narma udyante (A joke is told to
the gopés by Kåñëa). Similarly, due to the words “and so on” in “kåñëena
gävo vrajaà néyante, çrédämä bhäëòéram uhyate, and so on,” we get kåñëena
vastraà kadambägraà hriyate (The clothes are taken to the top of the tree
by Kåñëa) and kåñëena gopyo vanaà kåñyante (The gopés are attracted to the
forest by Kåñëa).
But when a pratyaya ordained in karmaëi prayoga is applied after the dhätus
[òu]kå[ï] and so on, it is the secondary karma, namely the flowers and so on,
that is ukta just like in the case of the duhädis. This we ascertain from the
usage of the learned. For example, Jinendra-buddhi, the author of Nyäsa,
says eko våkño païca naukäù kriyate (One tree is made into five boats).46
The ëy-anta-kartä is the prayojaka, and the pürva-kartä is the prayojya.

Due to the mention of preraëädy-artha-ëi here, the [ë]i applied in the sense
of tat karoti or tad äcañöe and so on which was described in the section on
näma-dhätus is excluded. Regarding the example vaiñëaväcäryo viñëumitreëa
vaiñëavenännaà päcayati, there was the simple sentence vaiñëavo ’nnaà pacati
(The Vaiñëava cooks rice), then [ë]i was applied in the sense of viñëumitras
taà vaiñëavaà paktuà prerayati (Viñëumitra causes that Vaiñëava to cook).
Here the vyäpära of cooking belongs to the prayojya-kartä, namely the
Vaiñëava, and the vyäpära of causing to cook belongs to the prayojaka-kartä,
namely Viñëumitra. Jéva Gosvämé says that when the ëy-anta-dhätu doesn’t
have a karma, and the pratyaya ordained in karmaëi prayoga can thus only
express the previous karma, it is the previous karma that is ukta, and all the
kartäs are anukta. But this rule only applies when the dhätu is not akarmaka
or when the dhätu doesn’t express gati, jïäna, çabda, or bhojana, because it
will be described in the next sütra how the aëi-kartä (prayojya-kartä) becomes
the karma of the ëy-anta-dhätu in such instances.
640 / @k(maRk(gAitaÁaAnazAbdBaAejanavaAicanaAma, /
@iNAk(taAR k(maR NAAE syaAtk{(Hô$HaAdeivaRBaASayaA //
640.
akarmaka-gati-jïäna-
çabda-bhojana-väcinäm
aëi-kartä karma ëau syät
kåï-håï-äder vibhäñayä
46 Here the secondary karma (épsita karma), namely the våkña, is ukta, whereas the
main karma (épsitatama karma), namely the naukä, is anukta and thus it takes a dvitéyä
viñëubhakti.
Käraka 67
akarmaka-gati-jïäna-çabda-bhojana-väcinäm—of akarmaka dhätus and

dhätus which express gati (motion), jïäna (knowledge), çabda (sound), and
bhojana (eating); a-ëi-kartä—what is not the ëi-kartä; karma—a karma;
ëau—when [ë]i is applied; syät—becomes; kåï-håï-ädeù—of the dhätus [òu]
kå[ï] karaëe (8U, to do, make), hå[ï] haraëe (1U, to take, remove, steal), and
so on; vibhäñayä—optionally.
When [ë]i is applied, the aëi-kartä (prayojya-kartä) of the following dhätus

becomes a karma: (1) akarmaka dhätus, (2) dhätus which express gati,
jïäna, çabda, and bhojana, and optionally (3) the dhätus [òu]kå[ï], hå[ï],
and so on.
641 / naIKaAâidùAzAbdAya‚(ndAe BaiºarihMs$anae /

@yanta{k(vaihêESaAM NAAE k(maRtvaM inaiSaDyatae //
641.
né-khädy-adi-hvä-çabdäya-
krando bhakñir ahiàsane
ayantåka-vahiç caiñäà
ëau karmatvaà niñidhyate
né-khädi-adi-hvä-çabdäya-krandaù—the dhätus ëé[ï] präpaëe (1U, to lead),

khäd[å] bhakñaëe (1P, to eat), ad[a] bhakñaëe (2P, to eat), hve[ï] spardhäyäm
çabde ca (1U, to vie with, challenge; to call), çabdäya (a näma-dhätu formed
by applying [k]ya[ì] after the word çabda by çabdädikaà karoti (613)), and
krad[i] ähväne rodane ca (1P, to call, cry); bhakñiù—the dhätu bhakñ[a]
bhakñaëe (10P, to eat); ahiàsane—when there is no violence involved;
ayantåka-vahiù—the dhätu vah[a] präpaëe (1U, to bear, lead, carry) when
there is no driver involved; ca—and; eñäm—of these dhätus; ëau—when [ë]i
is applied; karmatvam—being a karma; niñidhyate—is prohibited.
But when [ë]i is applied, the aëi-kartä (prayojya-kartä) of the following

dhätus doesn’t become a karma: (A) the dhätus ëé[ï], khäd[å], ad[a],
hve[ï], çabdäya, and krad[i], (B) the dhätu bhakñ[a] when there is no
violence involved, and (C) the dhätu vah[a] when there is no driver involved.
atra kartå-pratyaye aëy-ante—vaiñëavo bhavati. ëy-ante—vaiñëaväcäryo

vaiñëavaà bhävayati. aëy-ante—gävo vanaà gacchanti. ëy-ante tu—kåñëo
gä vanaà gamayati. evaà gopän gäà jïäpayati, darçayati, upalambhayati vä.
gopän gétaà gäpayati. atra jalpa-viläpäv apy udähäryau. evaà çravaëasyäpi
çabdätmakatvät tad-antar-bhävaù. çrävayati gopän gétaà, gäs tåëaà bhojayati,
gä jalaà päyayatéty-ädi. katham “ayäcitäraà na hi deva-devam adriù
sutäà grähayituà çaçäka” (kumära-sambhavam 1.52) iti? “ajigrahat taà

janako dhanus tat” (bhaööiù 2.42) iti ca? atropädänärthasya graheù präpty-
ätmakatvena gaty-arthatvät. evaà tyägo ’pi gaty-ätmaka iti—“tyäjitaiù phalam
utkhätair bhagnaiç ca bahudhä drumaiù” iti sidhyati. punar-ëau ëi-kartur na
karmatvam—pitä kåñëena gä vanaà gamayati ity-ädi. kåï-ädes tu—kärayati
sva-bhaktià bhaktaà kåñëaù, bhaktena vä. vikärayati vaiñëavaà kåñëa-
premä, vaiñëavena vety api kecit. härayati muraléà gopé sakhéà, sakhyä vä.
abhivädayate gargaà kåñëaà çré-nandaù, kåñëena vä. evaà darçayate sva-
käryaà pitä kåñëaà, kåñëena vä. pacaty-ädénäm api vikalpaà kecid ähuù. çru-
dåçor na karmatvam iti kaçcit. karma-pratyaye kartå-vat ëeù karmaivoktaà
syät—vaiñëaväcäryeëa vaiñëavo bhävyate. kåñëena gävo vanaà gamyante.
punar-ëau—piträ kåñëena gävo vanaà gamyante ity-ädi. né-khädy-ädénäà tu
kartå-pratyaye—kåñëo gopair gä vrajaà näyayati. evaà khädy-adé. tathä—
ähväyayati gopair gäù kåñëaù. çabdaà karoti—çabdäyate, ayam akarmakaù
çabdärthaç ca tasmät ëau—çabdäyayati vaàçyä kåñëaù. ayateç ca niñedha
ity eke. hvä-çabdäya-krandänäà na niñedha iti kaçcit. bhakñeù—bhakñayati
navanétaà kåñëena mätä. hiàsäyäà tu—bhakñayati garuòaà daityän viñëuù.
vaheù—vähayati çakaöaà våñabhän gopaù. karma-pratyaye—kåñëena gopair
gävo vrajaà näyyante ity-ädi. atra mukhyatväd gavän evoktatvam. uktä ëy-
antäù. kià ca—“kälädhva-bhäva-deçänäm antarbhüta-kriyäntaraiù / sarvair
akarmakair yoge karmatvam upajäyate” (väkyapadéyam). adhva-çabdenätra
tat-parimäëam ucyate. mäsam äste, ekädaçém upavasanti, vyäpti-pürvakam
iti jïeyam. evaà kroça-trayaà govardhano ’sti, go-dohaà tiñöhati hariù,
mäthuräë viräjate kåñëaù. karma-pratyaye—mäsa äsyate, ekädaçy upoñyate
ity-ädi. atra ëau kåte pürva-kartuù karmatvam eva manyante. mäsam äsayati
vaiñëavaà vaiñëavaù. karma-pratyaye tu yatheñöam uktatvaà karmaëa
ekasya-mäsam äsyate vaiñëavaù, mäsa äsyate vä vaiñëavaà vaiñëavena. gati-
jïänädénäm api vikalpam iti kecit, tataù kåñëena gä vanaà gamyate ity api.
kià ca, preraëädy-asambhave ’pi kvacit tad upacarya ëiù kriyate, yathä—
bhikñä mathuräyäà väsayati, dépo gétäm adhyäpayati. atha kåt-prayogäù. te ca
tatra syur yatra kriyäntaräkäìkñäù kriyäù. äkhyäta-prayogäs tu niräkäìkñäù,
ataù kartåtvädi-sädhanatve tulye ’py uktam—“kriyä-pradhänam äkhyätaà,
sädhana-pradhänaà kåt” iti.
Våtti—In this regard, when a pratyaya ordained in kartari prayoga is applied

and the dhätu doesn’t end in [ë]i, we get vaiñëavo bhavati (the Vaiñëava is).
But when the dhätu ends in [ë]i, we get vaiñëaväcäryo vaiñëavaà bhävayati
(The Vaiñëava äcärya causes the Vaiñëava to be). Likewise, when the dhätu
doesn’t end in [ë]i, we get gävo vanaà gacchanti (The cows go to the forest).
But when the dhätu ends in [ë]i, we get kåñëo gä vanaà gamayati (Kåñëa
causes the cows to go to the forest). Similarly, when the dhätu ends in [ë]i, we
Käraka 69
get kåñëo gopän gä jïäpayati, darçayati, upalambhayati vä (Kåñëa causes

the cowherd boys to know / see / recognize the cows) and kåñëo gopän gétaà
gäpayati (Kåñëa makes the cowherd boys sing a song). In regard to çabda,
jalpayati (he causes to chatter) and viläpayati (he causes to lament) are also
given as examples. Çravaëa (hearing) is also included in the category of çabda
since it involves sound. Thus we get kåñëaù çrävayati gopän gétam (Kåñëa
makes the cowherd boys hear a song). Similarly, we get kåñëo gäs tåëaà
bhojayati (Kåñëa makes the cows eat grass) and kåñëo gä jalaà päyayati
(Kåñëa makes the cows drink water).
Why do we see examples like ayäcitäraà na hi deva-devam adriù sutäà

grähayituà çaçäka (The mountain was unable to make the Lord of Lords,
who was not a suitor, accept his daughter) in Kumära-sambhava 1.52 and
ajigrahat taà janako dhanus tat (Janaka made Him take up that bow) in
Bhaööi-kävya 2.42? Because the dhätu grah[a] which has the meaning of
upädäna (taking) is included in the category of gati since it involves präpti
(attainment). Similarly, because tyäga (abandonment) is also included in
the category of gati, examples like tyäjitaiù phalam utkhätair bhagnaiç
ca bahudhä drumaiù (by trees that were made to abandon their fruits, by
trees that were uprooted, and by trees that were broken in various ways)
are also valid.47 When a second [ë]i is applied, the kartä of the first [ë]i
does not become a karma. For example, pitä kåñëena gä vanaà gamayati
(Kåñëa’s father causes Kåñëa to cause the cows to go the forest) and so on.
An example of kåï-håï-äder vibhäñayä is kärayati sva-bhaktià bhaktaà
kåñëaù or kärayati sva-bhaktià bhaktena kåñëaù (Kåñëa causes the devotee
to do devotional service to Him). Some even give the example vikärayati
vaiñëavaà kåñëa-premä or vikärayati vaiñëavena kåñëa-premä (Kåñëa-
prema causes the Vaiñëava to be transformed). Similarly, härayati muraléà
gopé sakhém or härayati muraléà gopé sakhyä (The gopé causes her friend
to steal the flute).
AmåtA—Only those dhätus which are unable to take a karma such as a

place, time, and so on are accepted by the mention of akarmaka here, and not
those dhätus which are circumstantially without a karma because the speaker
doesn’t want to express the karma. Thus in examples like räjä pratinidhinä
çäsayati (The king causes his representative to rule) the aëi-kartä doesn’t
become a karma. In the sütra beginning né-khädi Jéva Gosvämé speaks a
prohibition in regard to certain dhätus. Ëé[ï] and vah[a] express gati, khäd[å],
47 Bäla comments that the words vanaà rajyate (The forest is colored) have to be inserted
in this example.
ad[a], and bhakñ[a] express bhojana, and hve[ï], çabdäya, and krad[i]
express çabda. Thus their aëi-kartä would usually become a karma by sütra
640, but this sütra prohibits that. The word ayantåka-vahiù means “the dhätu
vah[a] in which there is no yantä,” yantä here meaning cälaka (driver). In the
example kåñëo gopän gä jïäpayati, darçayati, upalambhayati vä Jéva Gosvämé
shows how darçana (seeing) and upalambha (perceiving, recognizing) are
also included in the category of jïäna. In the same way, nirékñayati (he causes
to perceive), anubhävayati (he causes to experience), ghräpayati (he causes
to smell), and so on are also considered to be within the category of jïäna.
Regarding the dhätu grah[a] which has the meaning of upädäna, upädäna is
essentially just präpti, and präpti is essentially just gati. Thus it is concluded
that the dhätu grah[a] expresses gati. Indeed the fact that ëé[ï] was prohibited
in the current sütra suggests that dhätus which have the meaning of präpti are
almost always included in the category of gati.48 Otherwise, if ëé[ï] wasn’t
covered by the previous sütra, there would have been no need to prohibit it
in the current sütra. In the example from Kumära-sambhava the mountain
referred to is Himälaya, the Lord of Lords is Çiva, and the daughter is Pärvaté.
Similarly, in the example from Bhaööi-kävya, “Him” refers to Räma and “that
bow” refers to the bow of Çiva. Some say that dhätus which have the meaning
of praveçana (entering), ärohaëa (climbing), taraëa (crossing), and präpaëa
(attaining) are also accepted as dhätus that express gati. Thus the following
examples of learned poets are also valid: präveçayan mandira-madhyam
enam (causing Him to enter the inside of the temple), täm aìkam äropya
sutäà pratasthe (causing his daughter to climb his lap, he set out) priyäm
udanvantam atétarad dhariù (Hari caused his beloved to cross the ocean) and
nanu mäà präpaya bhartur antikam (Cause me to attain the presence of my
husband).
Regarding tyäga, gati is essentially just the act of attaining another place by
giving up the previous place. Thus, since tyäga involves the same principle,
it is also included in the category of gati. Moreover, in examples like mäsam
adhiçayayati roginaà bhiñak (The doctor causes the sick person to rest for a
month), go-dohaà sthäpayati kåñëaà nandaù (Nanda causes Kåñëa to stay
for the milking of the cows), and so on the aëi-kartä becomes a karma by
accepting that the dhätus are originally akarmaka even though they artificially
take a karma by the verse beginning kälädhva (see the våtti below). Similarly,
in Bhaööi’s example tri-varga-päréëam asau bhavantam adhyäsayann äsanam
48 The meaning of the dhätu ëé[ï] is präpaëa which is a synonym of präpti formed from
the same upendra pra with the same dhätu äp[ÿ].
Käraka 71
ekam indraù (Indra, causing you who have gone beyond the three vargas
(dharma, artha, and käma) to sit down on a single seat,) the aëi-kartä of
the dhätu adhi + äs[a] becomes a karma by accepting that adhi + äs[a] is
originally akarmaka even though it artificially takes a karma by adhi-çéì-
sthäsäm ädhäraù karma (650).
Våtti—The aëi-kartä of abhi + vad[a] and dåç[ir] optionally becomes a

karma when an ätmapada ending is applied. For example, abhivädayate
gargaà kåñëaà çré-nandaù or abhivädayate gargaà kåñëena çré-nandaù
(Nanda Mahäräja makes Kåñëa offer respects to Garga Muni) and darçayate
sva-käryaà pitä kåñëam or darçayate sva-käryaà pitä kåñëena (Kåñëa’s
father, Nanda Mahäräja, shows Kåñëa His duty). Some say that the aëi-kartä
of [òu]pac[añ] and so on also optionally becomes a karma, and some say that
the aëi-kartä of çru and dåç[ir] does not become a karma. When the pratyaya
is applied in karmaëi prayoga, only the karma of [ë]i is ukta, just as when
the pratyaya is applied in kartari prayoga, only the kartä of [ë]i is ukta
(ref. sa ëes tat-kartå-karmaëoù, in våtti 639). For example, vaiñëaväcäryeëa
vaiñëavo bhävyate (The Vaiñëava is caused to be by the Vaiñëava äcärya),
kåñëena gävo vanaà gamyante (The cows are made to go to the forest by
Kåñëa), and so on. When a second [ë]i is applied, we get piträ kåñëena gävo
vanaà gamyante (The cows are made to go to the forest by Kåñëa who is
caused to do so by His father) and so on.
But, when the pratyaya is applied in kartari prayoga, the aëi-kartä of ëé[ï],
khäd[å], and so on does not become a karma. For example, kåñëo gopair gä
vrajaà näyayati (Kåñëa makes the cowherd boys take the cows to Vraja).
Likewise with khäd[å] and ad[a]. Similarly, ähväyayati gopair gäù kåñëaù
(Kåñëa makes the cowherd boys call the cows). Çabdäyate means çabdaà
karoti (He makes a sound). It is akarmaka and expresses çabda. When [ë]
i is applied after çabdäya, we get çabdäyayati vaàçyä kåñëaù (Kåñëa causes
His flute to sound). Some say that the aëi-kartä of ay[a] gatau also does not
become a karma, and some say that the aëi-kartä of hve[ï], çabdäya, and
krad[i] isn’t prohibited from becoming a karma. In the case of bhakñ[a], we
get bhakñayati navanétaà kåñëena mätä (Kåñëa’s mother makes Kåñëa eat
butter). But when there is violence involved, we get bhakñayati garuòaà
daityän viñëuù (Viñëu causes Garuòa to devour the demons). In the case of
vah[a], we get vähayati vanya-bhojanaà gopaiù kåñëaù (Kåñëa makes the
cowherd boys carry the food for the forest picnic).49 But when it has a kartä
49 Bäla comments that the word vanya-bhojanam in this example means vanya-bhojyam
because the kåt pratyaya [ö]ana has been applied in karmaëi prayoga here by öanaù
karmädau ca (927).
who is a driver, we get vähayati çakaöaà våñabhän gopaù (The cowherd man
causes the bulls to pull the cart). When the pratyaya is applied in karmaëi
prayoga, we get kåñëena gopair gävo vrajaà näyyante (The cows are led to
Vraja by the cowherd boys who are caused to do so by Kåñëa) and so on. Here
only the cows are ukta since they are the main karma. Thus ends the section
dealing with the ëy-anta-dhätus.
AmåtA—Where the aëi-kartä of abhi + vad[a] would normally never become

a karma and the aëi-kartä of dåç[ir] would normally always become a karma
since dåç[ir] expresses jïäna, this rule says their aëi-kartäs optionally become
karmas. The ätmapada endings are applied here by ïidbhya ubhayapadibhyo
ëeù (721). When the pratyaya is applied in karmaëi prayoga, only the karma
of [ë]i is ukta, and the previous karma is anukta, just as when the pratyaya is
applied in kartari prayoga, only the kartä of [ë]i is ukta, and the previous kartä
is anukta. In the case of akarmaka dhätus, the karma of [ë]i is automatically
ukta since akarmaka dhätus have no previous karma. But in the case of
dhätus which express gati and so on, the previous karma is anukta. Thus in
the example kåñëena gävo vanaà gamyante here only the cows are ukta,
and the forest is anukta. Regarding the example piträ kåñëena gävo vanaà
gamyante, the aëi-kartä, namely the cows, already became a karma. Thus
when the pratyaya is applied in karmaëi prayoga only they are ukta. This is in
accordance with the rule that when a second [ë]i is applied, the kartä of the
first [ë]i doesn’t become a karma (våtti 641). The dhätu bhakñ[a] mentioned
in sütra 641 is the cur-ädi-dhätu bhakñ[a] adane (10P, to eat). In the example
kåñëena gopair gävo vrajaà näyyante, only the cows are ukta since they are
the main karma (ëé[ï] is one of the né-vahädis). This is in accordance with the
rule sa cet karmaëi duhy-äder gauëe ny-ädes tu mukhyake (våtti 639).
Våtti—Moreover, Väkya-padéyam 3.7.67 states:
kälädhva-bhäva-deçänäm antar-bhüta-kriyäntaraiù
sarvair akarmakair yoge karmatvam upajäyate
“When the käla (time), adhva (distance), bhäva (activity expressed by a

kåt pratyaya ordained in bhäve prayoga), or deça (place) is syntactically
connected with an akarmaka dhätu which has another kriyä contained inside
it, the käla, adhva, bhäva, or deça becomes a karma.”
The word adhva (literally “path”) here means “the measurement of the
path.” Examples are mäsam äste vaiñëavaù (The Vaiñëava remains for a
month) and ekädaçém upavasati vaiñëavaù (The Vaiñëava fasts on ekädaçé).
Käraka 73
One should understand that in these cases the kriyä of the akarmaka dhätu
is preceded by the kriyä of vyäpti (pervasion). Similarly, kroça-trayaà
govardhano ’sti (Govardhana is three kroças50 long), go-dohaà tiñöhati hariù
(Hari stays for the milking of the cows), mäthurän viräjate kåñëaù (Kåñëa is
gloriously present in various places of Mathurä city). But when the pratyaya
is applied in karmaëi prayoga, we get mäsa äsyate vaiñëavena, ekädaçy
upoñyate vaiñëavena and so on. In this regard, when [ë]i is applied, the pürva-
kartä (aëi-kartä) certainly becomes a karma. For example, mäsam äsayati
vaiñëavaà vaiñëavaù (The Vaiñëava causes the other Vaiñëava to remain
for a month). But when the pratyaya is applied in karmaëi prayoga, either
one of the karmas is ukta as desired. For example, mäsam äsyate vaiñëavaù
vaiñëavena or mäsa äsyate vaiñëavaà vaiñëavena. Some say that the same
thing also optionally applies to dhätus which express gati, jïäna, and so on.
For example, kåñëena gävo vanaà gamyante or kåñëena gä vanaà gamyate
(The cows are made to go to the forest by Kåñëa). Furthermore, even though
preraëa and so on may be impossible, sometimes it is nonetheless imposed
and [ë]i is applied. For example, bhikñä vaiñëavaà mathuräyäà väsayati
(Begging makes the Vaiñëava stay in Mathurä) and dépo vaiñëavaà gétäm
adhyäpayati (The light makes the Vaiñëava read the Gétä).
AmåtA—The words antar-bhüta-kriyäntaraiù akarmakaiù mean “with

an akarmaka dhätu which has another kriyä, namely the kriyä of vyäpti
(pervasion), contained inside it.” Jéva Gosvämé says that one should
understand that the kriyä of the akarmaka dhätu is preceded by the kriyä of
vyäpti. Thus mäsam äste vaiñëavaù means mäsaà vyäpya äste vaiñëavaù, and
ekädaçém upavasati vaiñëavaù means ekädaçéà vyäpya upavasati vaiñëavaù.
By figuratively extending käla to include the numeration of käla, we also
get mäsa-trayam uttänaà çete (He lies on his back for three months) and
varña-çataà jévati (He lives for a hundred years). Kroça-trayaà govardhano
’sti means tri-koça-parimitaà sthalaà vyäpya govardhano ’sti and go-dohaà
tiñöhati hariù means go-dohana-kälaà vyäpya tiñöhati hariù. The word go-
doha (milking of the cows) is a bhäva which is expressed by the kåt pratyaya
[gh]a[ë]. Mäthurän viräjate kåñëaù means mathurä-räja-dhäny-antar-gata-
deçän vyäpya viräjate kåñëaù.
Regarding the statement “when [ë]i is applied, the pürva-kartä (aëi-kartä)

certainly becomes a karma,” the käla and so on becomes a karma due to
the existence of another kriyä which is contained inside the akarmaka dhätu.
Therefore, since the käla and so on becomes a karma of the kriyä of vyäpti
50 One kroça is approximately two miles.

and not of the kriyäs of äsana (remaining) and so on, the kriyäs of äsana
and so on retain their natural state of being akarmaka. Therefore there is
no obstruction to the aëi-kartä’s becoming a karma by akarmaka-gati-jïäna
(640). When the pratyaya is applied in karmaëi prayoga, either one of the
karmas is ukta as desired. But when the pratyaya is applied in bhäve prayoga,
the pratyaya has no regard for either of the karmas. Thus we get vaiñëavaà
mäsam äsyate vaiñëavena, vaiñëavaà mäsau äsyate vaiñëavena, or vaiñëavaà
mäsän äsyate vaiñëavena. Preraëa and so on is the vyäpära of a living being.
It is impossible for something which is not living. Thus Jéva Gosvämé says “it
is figuratively imposed.”
Våtti—Now we begin the usage of kåt pratyayas. The usage of kåt pratyayas
takes place when the kriyä requires another kriyä to complete the sense.
The usage of äkhyäta pratyayas, however, does not require another kriyä.
Therefore, although both kåt pratyayas and äkhyäta pratyayas are equal in
terms of having a connection with the sädhana (käraka) such as the kartä
and so on, it is said that an äkhyäta pratyaya is focused mainly on the kriyä,
while a kåt pratyaya is focused mainly on the sädhana (käraka).
AmåtA—Without a kriyä connected with an äkhyäta pratyaya, the kriyä

connected with a kåt pratyaya is generally unable to complete the sense of the
sentence by itself. The usage of äkhyäta pratyayas, however, does not require
another kriyä to complete the sense of the sentence. One should know that
this is only generally the case since the following exception will be stated
in våtti 645: Viñëuniñöhä viñëukåtyädayaç cäkhyäta-van mukhyäù, kådanteñv
äkäìkñä-pürakatvät (Kådantas51 made from the kåt pratyayas viñëuniñöhä,
viñëukåtya, and so on function as the main kriyä, just like an äkhyäta-kriyä,
because among all the kådantas only they are able to complete the sense). An
äkhyäta pratyaya is focused mainly on the kriyä, meaning it is focused mainly
on that which is being achieved (e.g. the kriyä is the sädhya). A kåt pratyaya,
however, is focused mainly on the sädhana:, Since it is a näma (våtti 729), it is
focused mainly on the käraka, or in other words, it is focused mainly on that
which achieves. Furthermore, an äkhyäta pratyaya cannot express kärakas
other than the karma and the kartä, whereas a kåt pratyaya can express all six
kärakas and later becomes endowed with liìga and saìkhyä.
51 A kådanta is a word ending in a kåt pratyaya. Often the terms kåt and kådanta are used
interchangeably, though technically kåt is supposed to refer to the pratyaya and kådanta
to the word made from that pratyaya. In this version of Hari-nämämåta, we have tried to
preserve the distinction between the two terms, and thus we have sometimes translated
kådanta as “kåt pratyaya” and kåt as “kådanta” according to what best fits the context.
Students should not be alarmed at this, as the same looseness of terms is found in Päëini’s
grammar and even in more ancient works like the Nirukta.
Käraka 75
642 / k(ta{Rk(maRNAAe: SaïI k{(âAegAe /

642. kartå-karmaëoù ñañöhé kåd-yoge
kartå-karmaëoù—when the kartä or karma is anukta; ñañöhé—a ñañöhé

viñëubhakti; kåd-yoge—when there is connection with a kåt pratyaya.
When the kartä or karma is anukta and connected with a kåt pratyaya, it
takes a ñañöhé viñëubhakti.
atra kåt-süträëi känicid uddeçyäni. bhäve ktiù—kåñëasya kåtiù, aträstétyädi-

kriyäntaraà gamyam. kartari tål—léläyäù kartä kåñëaù. kriyä-viçeñaëasya na
ñañöhé. kartari ëakaù. sädhu päcakaù. dvi-karmakatve—dogdhä dugdhasya
gaväm. pradhäna eveti kecit. duhädes tu gauëa iti yuktam. kåd-yoge iti
kim? taddhita-yoge tu—kåta-pürvé såñöià kåñëaù, kåtaà pürvam anenety
arthe taddhita-iniù. atra kåtam iti bhäve ktaù, såñöeù karmatvaà, kåtri-kriyä-
sädhyatvät. kartur épsitatamatväd ity anye. karmaëo ’nuktatvaà ca, kartari
taddhitasya vihitatvät, kåtaç ca bhäve vihitatvät. tad evaà sati kåt-pratyayaù
ktaù guëé-bhävyaù, kartari vihitas taddhite ini-pratyaya eva mukhyas tasmäd
asya karmaëo na yoga iti vivecanéyam.
Våtti—Some kåt-sütras have to be mentioned here. For example, the kåt

pratyaya [k]ti is applied in bhäve prayoga (sütra 900) and we get kåñëasya
kåtiù (Activity by Kåñëa). In these examples the presence of another kriyä
such as asti (is) and so on is understood. Similarly, the kåt pratyaya tå[l]
is applied in kartari prayoga (sütra 819) and we get léläyäù kartä kåñëaù
(Kåñëa, the performer of pastimes). But the viçeñaëa of a kriyä does not
take a ñañöhé viñëubhakti.52 For example, the kåt pratyaya [ë]aka is applied
in kartari prayoga (sütra 819) and we get sädhu päcakaù (One who cooks
well). An example of a dhätu that takes two karmas is dogdhä dugdhasya
gaväm (The milker of milk from the cows). Some say that only the main
karma can take a ñañöhé viñëubhakti, but (if we accept that only one karma
can take a ñañöhé viñëubhakti) it is proper that the secondary karma of the
duhädi should take the ñañöhé viñëubhakti.
Why do we say kåd-yoge? Because, when there is connection with a taddhita

pratyaya, we get kåta-pürvé såñöià kåñëaù (Kåñëa who previously did
creation). The word kåta-pürvé is formed by applying the taddhita pratyaya
in[i] in the sense of kåtaà pürvam anena (previously there was doing by Him).
52 The viçeñaëa of a kriyä was previously called a karma by extension (sütra 638). Thus
this statement prohibits the ñañöhé viñëubhakti that would otherwise be obtained by the
current sütra.
Kåtam itself is formed by applying the kåt pratyaya [k]ta in bhäve prayoga
and såñöi is the karma since it is achieved by the kriyä of doing, or according
to others, since it is most desired by the kartä. Moreover, the karma is anukta
here since the taddhita pratyaya in[i] is ordained in kartari prayoga and the
kåt pratyaya [k]ta is ordained in bhäve prayoga. [There is no kåd-yoga here]
because, in all the cases when the meaning of the pratyaya is secondary, the
kriyä’s connection [with another word] is only ärthika (understood from the
context). Thus, since the kåt pratyaya [k]ta is secondary and the taddhita
pratyaya in[i] which is ordained in kartari prayoga is predominant, it should
be understood that this karma (såñöi) isn’t directly connected with the kåt
pratyaya.
AmåtA—This sütra is an apaväda of anukte kartari karaëe ca tåtéyä (635) and

karmaëi dvitéyä (637). The kåt-sütras mentioned here will be fully explained
in the Kådanta-prakaraëa, but they are given here because they are necessary
for helping the students to understand the kärakas. In the example kåñëasya
kåtiù the kartä takes a ñañöhé viñëubhakti, and in the example léläyäù kartä
kåñëaù the karma takes a ñañöhé viñëubhakti but the kartä kåñëa is ukta by the
kåt pratyaya tå[l] and thus it doesn’t take a ñañöhé viñëubhakti.
Regarding the word kåta-pürvé, when we have the sentence kåtaà pürvam
anena, the word kåta-pürva is first made by samäsa and then the taddhita
pratyaya in[i] is applied by sa-pürva-padäc ca (Båhat 2981). Someone might
argue, “Since it was said that såñöi is the karma since it is achieved by the kriyä
of doing, it is understood that the kriyä of doing is connected with the word
såñöi, and thus there is a connection between the karma and the kåt pratyaya.
How then is this counterexample valid?” In response to this, Jéva Gosvämé
says that there is no direct connection here between the karma and the kåt
pratyaya. A kriyä’s connection is of two kinds: çäbdika and ärthika. In that
regard, when the meaning of the pratyaya which is applied after the kriyä is
predominant, the kriyä’s connection with another word is çäbdika, meaning it
is säkñäd-yoga (a direct connection). But when the meaning of the pratyaya is
secondary, then the kriyä’s connection with another word is ärthika, meaning
it is tätparya-gamya (understood from the context). Here the kåt pratyaya
[k]ta ordained after the dhätu [òu]kå[ï] is made secondary by the samäsa and
the taddhita-pratyaya. Therefore the connection between the kriyä of doing
and the karma, såñöi, is understood from the context (artha), not from the
word itself (çabda).
643 / k(ta{Rk(maRNAAe: ‘aAæaAE k(taRir SaïI vaA /

643. kartå-karmaëoù präptau kartari ñañöhé vä
Käraka 77
kartå-karmaëoù—both in the kartä and in the karma; präptau—when a ñañöhé

viñëubhakti would normally be obtained by sütra 642; kartari—in the kartä;
ñañöhé—a ñañöhé viñëubhakti; vä—optionally.
When the kartä and karma are simultaneously anukta [and thus liable to
take a ñañöhé viñëubhakti by sütra 642], the kartä only optionally takes a
ñañöhé viñëubhakti.
bhäve ghaë. govindena gaväà dohaù, govindasya vä.
Våtti—For example, the kåt pratyaya [gh]a[ë] is applied in bhäve prayoga

(sütra 890) and we get govindena gaväà dohaù or govindasya gaväà dohaù
(The milking of the cows by Govinda).
AmåtA—The meaning of this sütra is kartari karmaëi ca yugapat ñañöhyäà

präptau kartari ñañöhé vä syät, karmaëi tu nityam eva ñañöhé jïeyä (When a ñañöhé
viñëubhakti is simultaneously applicable both in the kartä and the karma by
sütra 642, the ñañöhé viñëubhakti is optional in the kartä, but compulsory in the
karma). However, this option only applies when both the kartä and karma
are connected to the same kåt pratyaya. If they aren’t connected to the same
kåt pratyaya, then only sütra 642 can be applied. For example aho mahotsave
’smin yävad odanasya päkas tävatäm eva vaiñëavänäà samägamaù (What a
wonder! In this festival as much rice was cooked only that many Vaiñëavas
came).
644 / @cyautaABaivaSNAuinaïADaAeºajaABaKalaTaARvyayaAerAmaAntata|NAAM yaAegAe na SaïI /

644. acyutäbha-viñëuniñöhädhokñajäbha-khal-arthävyayo-rämänta-tèëäà
yoge na ñañöhé
acyutäbha-viñëuniñöhä-adhokñajäbha-khal-artha-avyaya-u-räma-anta-
tèëäm—with an acyutäbha, viñëuniñöhä, adhokñajäbha, kåt pratyaya which has
the meaning of the kåt pratyaya [kh]a[l], kåt pratyaya which is an avyaya, kåt
pratyaya which ends in u-räma, and the kåt pratyaya tå[n]; yoge—when there
is connection; na—not; ñañöhé—a ñañöhé viñëubhakti.
The kartä or the karma does not take a ñañöhé viñëubhakti if it is connected
with any of the following kåt pratyayas: (1) acyutäbha, (2) viñëuniñöhä, (3)
adhokñajäbha, (4) a kåt pratyaya which has the meaning of the kåt pratyaya
[kh]a[l], (5) a kåt pratyaya which is an avyaya, (6) a kåt pratyaya which ends
in u-räma, and (7) the kåt pratyaya tå[n].
vartamänädau çatå-çänäv acyutäbha-saàjïau. tatra çatå parapadaà, çäna

ätmapadam. yathä—kåñëaù kréòäà kurvan hasati, evaà kurväëaù.
Våtti—The kåt pratyayas [ç]at[å] and [ç]äna are applied in the present
tense and so on and are called acyutäbhas (sütra 729). In that regard,
[ç]at[å] is a parapada pratyaya and [ç]äna is an ätmapada pratyaya.53 For
example, kåñëaù kréòäà kurvan hasati and kåñëaù kréòäà kurväëo hasati
(Performing pastimes, Kåñëa smiles).
AmåtA—Due to the words “and so on,” [ç]at[å] and [ç]äna are sometimes
applied in the past tense and the future tense. Kurvan is formed by applying
[ç]at[å] after the dhätu [òu]kå[ï], and then applying tan-ädeù çapo ’paväda uù
(553), dhätor antasya govindaù pratyaye (289), karoty-a-rämasya ur nirguëe
(557) and u-dvayaà vaù (51). Thus we get the word kurvat[å]. Then we apply
s[u], insert n[um] by sütra 174, delete s[u] by sütra 138, and delete the final
varëa of the sat-saìga by sütra 176. Thus we get kurvan. Kurväëaù is formed
in the same way as kurvat. Words ending in an acyutäbha kåt pratyaya like
kurvan, kürväëaù, and so on are employed as viçeñaëas of the kartä and they
are called asamäpikä-kriyäs (kriyäs which don’t complete the sense) since
they require another kriyä such as hasati and so on.
645 / iãSa: zAtauvaAR /

645. dviñaù çatur vä
dviñaù—which comes after the dhätu dviñ[a] aprétau (2U, to hate); çatuù—
with the kåt pratyaya [ç]at[å]; vä—optionally.
But the karma optionally takes a ñañöhé viñëubhakti if it is connected with the
kåt pratyaya [ç]at[å] which comes after dviñ[a].
kaàsasya dviñan kaàsaà vä. äkhyätasya mukhyatvät tenänukte kartari

tåtéyaiva. gauëa-mukhyayor mukhye kärya-sampratyayaù iti nyäyena etad
evoktaà, yadi bädhakäntaraà na syäd iti. kåñëena kréòäà kurvatä hasyate.
evaà kåtänukte ’py äkhyätenokte karmaëi prathamä, yathä—tämbülaà
bhojayatä kåñëena gopé väcyate. tathä khädi-karmatva-niñedhe ’pi karmatvam
eva—tämbülaà khädayatety-ädi. kathaà paçya dåçyate kåñëaù? paçyety
asya väkyärthenaivänvaya iti. ato mug äne. kåñëena kréòä kriyamäëä
53 Thus [ç]at[å] is applied after parapadé dhätus by parapadäni kartari (283), while [ç]äna
is applied after ätmapadé dhätus by ätmapadibhya ätmapadäni ìitaç ca (284). Ubhayapadé
dhätus, however, can take [ç]at[å] or [ç]äna by ubhayapadibhya ubhayapadäni ïitaç ca
(285).
Käraka 79
viräjate. kåñëena kriyamäëäà kréòäà paçyeti pürva-vad dvitéyaiva. atétädau

kta-ktavatü viñëuniñöhä-saàjïau. ktaù präyo bhäva-karmaëoù, ktavatuù
kartary eva. karmaëi—kåñëena kréòä kåtä. kartari—kåñëaù kréòäà kåtavän.
viñëuniñöhä viñëukåtyädayaç cäkhyäta-van mukhyäù, kådanteñv äkäìkñä-
pürakatvät. dåçyamänena kåñëena govardhano dhåtaù, paçyantaà kåñëaà
dåñöavän. parokñätéte kvasu-ki-känä adhokñajäbha-saàjïäù. atra kvasu-
ké parapade, käna ätmapadam. yathä—kåñëaù kréòäà cakåvän, cakriù,
cakräëaù. kåñëena kréòä cakräëä. akåcchra-kåcchrärthe khal, tad-arthäç
cänye khal-arthäù, te ca bhäva-karmaëoù. kåñëena sä kréòä sukarä,
akåcchreëa kriyate ity arthaù. anyena duñkarä, kåcchreëa kriyate ity arthaù.
kåñëeneñad-dänam amåtam, akåcchreëa déyate ity arthaù. ktvä mäntäç ca
kåd avyayam. eka-kartåkayoù kriyayoù pürva-käla-stha-dhätoù ktvä.
kriyärthatve tumuù. kåñëaù kréòäà kåtvä vrajam äjagäma, kåñëaù kréòäà
kartuà vanaà jagäma. anayoù karmaëaù pratyayäntareëoktatvaà ca—
kåñëena kréòä kåtvä samäpyate, kåñëena kréòä kartum ärabhyate. kvacit kåt-
tulyärthenävyayena ca. yathä—“viña-våkño ’pi saàvardhya svayaà chettum
asämpratam” (kumära-sambhavam 2.55), ayogya ity arthaù. u-rämäntäù
kartari çélärthe präyaù. kåñëaù kréòäà käruù, kåñëam alaìkariñëur ity-ädi.
çélärthe tån kartari. kåñëaù kréòäà kartä. acyutäbhädi-yoge käraka-ñañöhyä
eva niñedhaù. sambandha-vivakñäyäà tu ñañöhy eva—kréòäyäù kurvann ity-
ädi. kim eñäm asti duñkaram iti ca.
Våtti—For example, kaàsasya dviñan or kaàsaà dviñan (the enemy of

Kaàsa).54 Since the äkhyäta pratyaya is the main thing, when the kartä is
anukta by the äkhyäta pratyaya, only a tåtéyä viñëubhakti is used. Indeed the
clause yadi bädhakäntaraà na syät (våtti 629) was stated previously because
of the maxim gauëa-mukhyayor mukhye kärya-sampratyayaù (Out of
the secondary thing and the main thing, the grammatical operation should be
performed on the main thing). Thus we get kåñëena kréòäà kurvatä hasyate
([The act of] smiling is [being done] by Kåñëa who is performing pastimes).
Similarly, when the karma is ukta by the äkhyäta pratyaya, even though it
is anukta by the kåt pratyaya, a prathamä viñëubhakti is used. Thus we get
tämbülaà bhojayatä kåñëena gopé väcyate (The gopé is caused by Kåñëa
to eat tämbula and speak). Similarly, the aëi-kartä becomes a karma even
though the aëi-kartä of khäd[å] is prohibited from becoming a karma (sütra
641). Thus we get tämbülaà khädayatä kåñëena gopé väcyate (The gopé is
caused by Kåñëa to eat tämbula and speak). How do we get paçya dåçyate
kåñëaù (See how Kåñëa is seen)? Here paçya is syntactically connected with
54 It will be explained in dviñaù çatå çatrau (740) that the kåt pratyaya [ç]at[å] is only
applied after the dhätu dviñ[a] when an enemy is being expressed, and not otherwise.
the meaning of the sentence (väkya). The ägama m[uk] is applied after
a-räma when äna follows (sütra 730). Thus we get kåñëena kréòä kriyamäëä
viräjate (The pastime being performed by Kåñëa shines gloriously). As
before, only a dvitéyä viñëubhakti is used in kåñëena kriyamäëäà kréòäà
paçya (See the pastime being performed by Kåñëa).
AmåtA—It is the karma that optionally takes a ñañöhé viñëubhakti, as there

is no chance of the kartä taking a ñañöhé viñëubhakti since the kartä is ukta by
the kåt pratyaya. In the examples kaàsasya dviñan and kaàsaà dviñan, the
presence of another kriyä such as räjate (rules / shines) and so on is understood.
The äkhyäta pratyaya is the main thing because it is focused mainly on the
kriyä (våtti 730), since its kriyä is a samäpikä-kriyä (a kriyä which completes
the sense of the sentence).
Regarding the example kåñëena kréòäà kurvatä hasyate, even though the
kartä, Kåñëa, is ukta by the kåt pratyaya [ç]at[å] ordained in kartari prayoga,
it is anukta by the äkhyäta pratyaya te ordained in bhäve prayoga since only
the bhäva is ukta. Therefore, since the kartä is anukta by the äkhyäta pratyaya
which is the main thing, the kartä only takes a tåtéyä viñëubhakti in accordance
with the maxim gauëa-mukhyayor mukhye kärya-sampratyayaù. It should
be understood that the kartä’s being anukta by the äkhyäta pratyaya is the
bädhakäntara55 here. But when, by reversing the situation, the kartä is ukta
by the äkhyäta pratyaya, even though it is anukta by the kåt pratyaya, only a
prathamä viñëubhakti is used because the äkhyäta pratyaya is the main thing.
Similarly, when the karma is ukta by the äkhyäta pratyaya, even though it is
anukta by the kåt pratyaya, only a prathamä viñëubhakti is used.
Someone might wonder, “How does the anvaya (syntactical connection)

take place in paçya dåçyate kåñëaù since the karma of the main verb paçya
is missing?” In answer to this, Jéva Gosvämé says that the word paçya is
syntactically connected with the meaning of the sentence kåñëo dåçyate and
that the meaning of the sentence is itself the karma of paçya. Regarding
the example kåñëena kréòä kriyamäëä viräjate, kriyämäëä is a case where
[ç]äna is applied in karmaëi prayoga. The feminine gender is used because
kriyämäëä is a viçeñaëa of kréòä. The words “like before” mean when there
is a bädhakäntara as in the previous example vaiñëavaà mäläà kurvantaà
paçya (våtti 630). But in the current example, kåñëena kriyamäëäà kréòäà
paçya, the bädhakäntara is that the karma is anukta by the äkhyäta pratyaya
55 Something else which blocks the prathamä viñëubhakti that would normally be
obtained by uktät näma-mäträrthe dyotye prathamaiva (våtti 629).
Käraka 81
even though it is ukta by the kåt pratyaya. Thus the karma only takes a dvitéyä
viñëubhakti because it is anukta by the main pratyaya, the äkhyäta pratyaya.
SAàçodhiné—In the våtti to Båhat 74, Jéva Gosvämé defines a väkya

(sentence) as follows: kriyänvayävacchinna-pada-samüho väkyam (A
väkya is a group of words characterized by their connection to a common
verb (kriyä)). Commenting on this verse, Amåta says the definition of a väkya
according to Sähitya-darpaëa is väkyaà syäd yogyatäkäìkñäsatti-yuktaù
padoccayaù (A väkya is a group of words endowed with yogyatä, äkäìkñä, and
äsatti). The followers of the Nyäya system give the same definition. Yogyatä
(congruity) is the absence of absurdity in the mutual relation of the things
denoted by the words. Thus words such as vahninä siïcati (he moistens with
fire) are excluded from being väkyas.56 Äkäìkñä (expectancy) is the absence
of the completion of the understanding, an absence which assumes the form
of the hearer’s curiosity [to know something which the other words in the
sentence will inform him of]. Thus a mere string of words like gaur açvaù
puruñaù (cow, horse, man) is not a väkya.57 Äsatti (proximity) is the continuity
of comprehension. Thus there is no connection of the word kåñëa, uttered
today, with the word kåpayä, uttered on another day.
Våtti—The kåt pratyayas [k]ta and [k]tavat[u] are applied in the past
tense and so on and are called viñëuniñöhäs (sütra 748). [K]ta is generally
applied in bhäve prayoga and karmaëi prayoga whereas [k]tavat[u] is
applied only in kartari prayoga. An example of [k]ta applied in karmaëi
prayoga is kåñëena kréòä kåtä (The pastime was performed by Kåñëa) and an
example of [k]tavat[u] applied in kartari prayoga is kåñëaù kréòäà kåtavän
(Kåñëa performed the pastime). Viñëuniñöhä viñëukåtyädayaç cäkhyäta-
van mukhyäù, kådanteñv äkäìkñä-pürakatvät (Kådantas 58 made from
the kåt pratyayas viñëuniñöhä, viñëukåtya, and so on function as the main
kriyä, just like an äkhyäta-kriyä, because among all the kådantas only they
are able to complete the sense). Examples of this are dåçyamänena kåñëena
govardhano dhåtaù (Govardhana was lifted by Kåñëa who was being watched)
56 A statement like payasä siïcati (he moistens with water) has yogyatä because water
has the fitness, owing to its liquidity which is necessary for moistening. But a statement like
vahninä siïcati (he moistens with fire) has no compatibility, since fire lacks liquidity which
only can make a thing an instrument in the act of moistening.
57 The words gauù sundaré (the cow is beautiful) or gaur dhävati (the cow runs) have
expectancy as regards one another. However, the words gaur açvaù puruñaù (cow, horse,
man) have no expectancy as regards one another i.e. when the word gauù is uttered, desire
is produced in the mind to know something about the cow. But this desire is not satisfied
by the word açvaù.
58 A kådanta is a word ending in a kåt pratyaya. For further details see the introduction to
Kådanta-prakaraëa and Amåta 729.
and paçyantaà kåñëaà dåñöavän (He saw Kåñëa looking). The kåt pratyayas
[k]vas[u], [k]i, and [k]äna are applied in the past tense not witnessed by the
speaker and are called adhokñajäbhas (sütra 743). In that regard, [k]vas[u]
and [k]i are parapada pratyayas and [k]äna is an ätmapada pratyaya.59 For
example, kåñëaù kréòäà cakåvän, kåñëaù kréòäà cakriù, or kåñëaù kréòäà
cakräëaù (Kåñëa performed the pastime). Similarly, in karmaëi prayoga we
get kåñëena kréòä cakräëä (The pastime was performed by Kåñëa).
The kåt pratyaya [kh]a[l] which is applied in the sense of “ease” or “difficulty”
(sütras 795 and 796) and other kåt pratyayas which have the meaning of
[kh]a[l] are called khal-arthas. All of these pratyayas are applied in bhäve
prayoga or karmaëi prayoga. For example, kåñëena sä kréòä sukarä (that
pastime is performed with ease by Kåñëa) where sukarä means akåcchreëa
kriyate (performed with ease), anyena sä kréòä duñkarä (that pastime is
performed with difficulty by anyone else) where duñkarä means kåcchreëa
kriyate (performed with difficulty), and kåñëeneñad-dänam amåtam
(liberation is easily given by Kåñëa) where éñad-dänam means akåcchreëa
déyate (easily given). A word which ends in the kåt pratyaya [k]tvä or a kåt
pratyaya which ends in m is called an avyaya (sütra 259). When there are two
kriyäs which have the same kartä, the kåt pratyaya [k]tvä is applied after the
dhätu which expresses the kriyä that is earlier in time (sütra 770), and when
the kriyä is the artha (purpose), the kåt pratyaya tum[u] is applied (sütra
790). For example, kåñëaù kréòäà kåtvä vrajam äjagäma (Kåñëa performed
the pastime and came to Vraja) and kåñëaù kréòäà kartuà vanaà jagäma
(Kåñëa went to the forest to perform the pastime). The karma of the kåt
pratyayas [k]tvä and tum[u] is ukta by the other pratyaya. For example,
kåñëena kréòä kåtvä samäpyate (The pastime is performed and completed
by Kåñëa) and kåñëena kréòä kartum ärabhyate (The pastime is endeavored
to be done by Kåñëa). Moreover, the karma of the kåt pratyayas [k]tvä and
tum[u] is sometimes ukta by an avyaya which has the same meaning as a
kådanta. For example, in Kumära-sambhava 2.55 we find viña-våkño ’pi
saàvardhya svayaà chettum asämpratam (even a poisonous tree grown by
oneself is unfit to be cut) where asämpratam has the same meaning as the
kådanta ayogyaù (unfit).
Kåt pratyayas which end in u-räma are applied in kartari prayoga, generally
in the sense of habit (sütras 866, 867, 872, 874, 877, 878, and 881). For example,
59 Thus [k]vas[u] and [k]i are applied after parapadé dhätus by parapadäni kartari
(283), while [k]äna is applied after ätmapadé dhätus by ätmapadibhya ätmapadäni ìitaç ca
(284). Ubhayapadé dhätus, however, can take [k]vas[u], [k]i or [k]äna by ubhayapadibhya
ubhayapadäni ïitaç ca (285).
Käraka 83
kåñëaù kréòäà käruù (Kåñëa, performing the pastime), kåñëam alaìkariñëuù

(decorating Kåñëa), and so on. The kåt pratyaya tå[n] is applied in kartari
prayoga in the sense of habit (sütra 865). For example, kåñëaù kréòäà kartä
(Kåñëa, performing the pastime). Only the ñañöhé viñëubhakti of a käraka
is forbidden when there is connection with the acyutäbhas and so on (sütra
644), but when there is a desire to express a general relationship a ñañöhé
viñëubhakti is certainly applied. For example, kréòäyäù kurvan (performing
in relation to the pastime) and so on. Kim eñäm asti duñkaram (In relation to
these, what is difficult to do?) is also a case of the same.
AmåtA—Due to the words “and so on,” the kåt pratyaya [k]ta will also be
ordained in the present tense. The word “generally” indicates that [k]ta is
sometimes also applied in kartari prayoga. In kåñëena kréòä kåtä the kartä
doesn’t take a ñañöhé viñëubhakti and in kåñëaù kréòäà kåtavän the karma
doesn’t take a ñañöhé viñëubhakti. All this is in accordance with sütra 644.
In the atideça beginning viñëuniñöhä viñëukåtyädayaç ca, the word mukhyäù
mean samäpikä-kriyä-rüpeëa vyavahriyante (are employed as samäpikä-
kriyäs60) and the words kådanteñv äkäìkñä-pürakatvät mean kådanteñu
samagreñu madhye eñäm eväkäìkñä-pürakatvät, anyeñäà tu kriyäntara-
säpekñatvät (because among all the kådantas only they are able to complete
the sense, whereas others require another kriyä to complete the sense). Due
to the words “and so on,” kådantas made from the kåt pratyayas acyutäbha,
adhokñajäbha, and [kh]a[l] sometimes also function as the main kriyä, just
like an äkhyäta-kriyä.
The word gopädibhiù (by the cowherd men and others) has to be added in
the example dåçyamänena kåñëena govardhano dhåtaù. The word dhåtaù is
formed by applying the kåt pratyaya [k]ta after the dhätu dhå[ï] dhäraëe (1U,
to hold, support) in karmaëi prayoga. The karma, Govardhana, is ukta by
the kåt pratyaya [k]ta. Here the kådanta dhåtaù, which has the same meaning
as the äkhyäta-kriyä dadhre, doesn’t require another kriyä because it is able
to complete the sense by itself. In the example paçyantaà kåñëaà dåñöavän
it should be inferred that the karma of paçyantam is våndävana-saundaryam
(the beauty of Våndävana). The word dåñöavän, which has the same meaning
as the äkhyäta-kriyä dadarça, is formed by applying the kåt pratyaya [k]
tavat[u] after the dhätu dåç[ir] prekñaëe (1P, to see). Cha-ço räj-yaj-bhräj-
parivräj-såj-måj-bhrasj-vraçcäà ca ño viñëupadänte vaiñëave ca (182) and ñät
parasya öa-varga-yuktasya ca ta-vargasya öa-vargaù (205) are then applied and
60 A samäpikä-kriyä is a kriyä which completes the sense of the sentence. It is the main
kriyä in contrast to the asamäpikä-kriyä which is secondary and which cannot complete the
sense of the sentence by itself. For further details, see våtti 641 and Amåta 729.
we get the word dåñöavat[u] of which dåñöavän is the first case singular form.
The two examples just mentioned are given to show how kådantas made from
[k]ta and [k]tavat[u] function as the main kriyä, just like an äkhyäta-kriyä.
In the first example the word kåñëa doesn’t take a prathamä viñëubhakti,
even though it is ukta by the kåt pratyaya [ç]äna, because it is anukta by kåt
pratyaya [k]ta which is the main thing. In the second example the word kåñëa
doesn’t take a prathamä viñëubhakti, even though it is ukta by the kåt pratyaya
[ç]at[å], because it is anukta by kåt pratyaya [k]tavat[u] which is the main
thing. In both these examples Kåñëa is the karma of one kriyä and the kartä
of another.
The word cakåvän is formed by applying the kåt pratyaya [k]vas[u] after
the dhätu [òu]kå[ï] karaëe (8U, to do, make). There is reduplication by
dhätor dvir-vacanam adhokñaja-sann-aì-yaìñu (322) because [k]vas[u] is an
adhokñajäbha (like an adhokñaja) and thus we get the word cakåvas[u] of
which cakåvän is the first case singular form. In the examples kåñëaù kréòäà
cakåvän, kåñëaù kréòäà cakriù, and kåñëaù kréòäà cakräëaù, which are all in
kartari prayoga, the karma, kréòäm, doesn’t take a ñañöhé viñëubhakti because
of sütra 644 and cakåvän, cakriù, and cakräëaù have the same meaning as
the äkhyäta-kriyä cakära. In the example kåñëena kréòä cakräëä, which is in
karmaëi prayoga, the kartä, kåñëena, doesn’t take a ñañöhé viñëubhakti because
of sütra 644 and cakräëä has the same meaning as the äkhyäta-kriyä cakre.
Regarding the kåt pratyaya [kh]a[l], it will be explained later how [kh]a[l]
is applied when the dhätu is preceded by the word dur which has the sense
of “difficulty” or when the dhätu is preceded by the words su or éñat which
have the sense of “ease.” In the example kåñëena sä kréòä sukarä the kartä,
kåñëena, doesn’t take a ñañöhé viñëubhakti because of sütra 644 and, because
[kh]a[l] is ordained in karmaëi prayoga here, there is no chance of the ukta-
karma, kréòä, taking a ñañöhé viñëubhakti either. The words sä kréòä (that
pastime) mean helayä asura-märaëädy-ätmikä lélä (the pastime consisting of
playfully killing the demons and so on) and the word anyena means kåñëäd
aparävatäreëa kenäpi (by any avatära other than Kåñëa). The word amåtam
in the example kåñëeneñad-dänam amåtam means mokñaù (liberation) and
the whole example suggests that bhaktis tu duryäëä (bhakti, on the contrary,
is given with difficulty) where duryäëä means kåcchreëa déyate (given with
difficulty). This is in accordance with the statement muktià dadäti karhicit
sma na bhakti-yogam (Bhägavatam 5.6.18). The reason for this is that bhakti
is famous in the scriptures because it has the power to subjugate the Lord.
Both [k]tvä and tum[u] are applied in bhäve prayoga in accordance with the
Käraka 85
statement avyaya-kåto bhäve61 (Kåt pratyayas which are avyayas are applied in
bhäve prayoga), and in both the examples the karma, kréòäm, does not take a
ñañöhé viñëubhakti because of sütra 644. Someone might argue, “If we say they
are applied in bhäve prayoga, then how can they take a karma such as kréòä?”
The answer is that there is a desire to express a karma here in accordance
with the statement bhäve ’pi pratyaye sa-karmakasya dhätoù karmäpekñä cet
tat-sambandho bhaved eva62 (If there is want of a karma even when a pratyaya
is applied after a sa-karmaka dhätu in bhäve prayoga, then the relationship
of karma certainly takes place). Further examples of this are odanasya päkaù
(cooking the rice) and so on. The implied meaning of the sentence “the karma
of the kåt pratyayas [k]tvä and tum[u] is ukta by the other pratyaya” is that
none of the kärakas are ever ukta by the kåt pratyayas [k]tvä and tum[u]
since they are ordained in bhäve prayoga. Regarding saàvardhya, it will be
described later how [k]tvä is replaced by ya[p] when the dhätu is preceded
by an upendra. In the example viña-våkño ’pi saàvardhya svayaà chettum
asämpratam the poisonous tree is the karma of both saàvardhya and chettum
and it is ukta by the avyaya asämpratam.
In the example kåñëaù kréòäà käruù the karma, kréòäm, doesn’t take a
ñañöhé viñëubhakti because of sütra 644. The word käru is formed by applying
the kåt pratyaya u[ë] by uë-ädayo bahulam (877). Although the word käru
is conventionally limited to refer to a çilpé (craftsman) in accordance with
Amara-koña’s definition käruù çilpé (a käru is a çilpé) and in accordance
with another book’s definition takñä ca tantra-väyaç ca näpito rajakas tathä.
païcamaç carma-käraç ca käravaù çilpino matäù (takñas, tantra-väyas, näpitas,
rajakas, païcamas, carma-käras, and kärus are all considered çilpés), still,
from the viewpoint of Mediné-koña’s definition käruù kärakaù (a käru is a
käraka), its referring to a kartä (performer) here is not a problem. The word
alaìkariñëu is formed by applying the kåt pratyaya iñëu in the sense of habit
after alam + [òu]kå[ï] by alaìkåïa-niräkåïa-prajana-utpata-utpaca-unmada-
ruca-apatrapa-våtu-vådhu-saha-cara ity ebhya iñëuù (867). Due to the words
“and so on” we also get daityaà jiñëuù (defeating the demon), navanétaà
61 Commenting on his own sütra: alaà-khalvoù pratiñedhärthayor yoge ktvä vä bhäve,

Jéva Gosvämé writes: ktvä mäntaç ca kåd avyayam. atra yathäha puruñottamaù (bhäñä-våtti
3.4.18)—“tum-artha ity anuvartate yävad avyaya-kåtäà vidhänam, tum-arthaç ca bhävaù”
ity uktam, “A word ending in the kåt pratyaya [k]tvä or a kåt pratyaya which ends in m is
called an avyaya (våtti 645). In this regard, [the word bhäve has been included in this sütra]
in accordance with what Puruñottama [the author of Bhäñä-våtti] says while commenting on
Añöädhyäyé 3.4.18: tum-artha ity anuvartate yävad avyaya-kåtäà vidhänam, tum-arthaç ca
bhävaù (“The word tum-arthe [in Añöädhyäyé 3.4.9] is carried forward in all the rules about
kåt pratyayas which form avyayas, and the word tum-artha means bhäva. [Thus tum-arthe
means bhäve]”).” (Båhat 1261 våtti).
62 For further details, see våtti 637.
gådhnuù (coveting butter), bhaktim icchuù (desiring bhakti), bhaktià vinduù

(attaining bhakti), bhaktià cikérñuù (desiring to do bhakti), and so on. In all
these examples the karma doesn’t take a ñañöhé viñëubhakti because of sütra
644. Similarly, in the example kåñëaù kréòäà kartä the karma, kréòäm, doesn’t
take a ñañöhé viñëubhakti because of sütra 644.
646 / vataRmaAnae BaAvae ca ·(sya yaAegAe k(taRir SaïI vaA /

646. vartamäne bhäve ca ktasya yoge kartari ñañöhé vä
vartamäne—in the present tense; bhäve—in bhäve prayoga; ca—and; ktasya—

with the kåt pratyaya [k]ta; yoge—when there is connection; kartari—in the
kartä; ñañöhé—a ñañöhé viñëubhakti; vä—optionally.
The kartä optionally takes a ñañöhé viñëubhakti when it is connected with the
kåt pratyaya [k]ta which has been ordained in the present tense or in bhäve
prayoga.
vaiñëavänäà jïäto ’yaà vaiñëavair vä. tåtéyä tu na sädhur iti bhäga-

våttiù. çélitädau ñañöhé neñyate—kåñëena çélitaù, rakñitaù, kñäntaù. bhäve—
vaiñëavänäà jïätaà, vaiñëavair vä.
Våtti—An example of the present tense is vaiñëavänäà jïäto ’yam or

vaiñëavair jïäto ’yam (This is known by the Vaiñëavas). Bhäga-våtti,
however, says that a tåtéyä viñëubhakti cannot be used here. In the case of
çélita and so on the ñañöhé viñëubhakti is not allowed. For example, kåñëena
çélitaù (practiced by Kåñëa), kåñëena rakñitaù (protected by Kåñëa), and
kåñëena kñäntaù (tolerated by Kåñëa). An example of bhäve prayoga is
vaiñëavänäà jïätam or vaiñëavair jïätam (the knowing [done] by the
Vaiñëavas).
AmåtA—The kåt pratyaya [k]ta is applied after the dhätu jïä avabodhane (9P,
to know) in the present tense by ïi-rämeto buddhécchä-püjärthebhyaç ca kto
vartamäne ca (769). Padmanäbha Datta, author of the Supadma-vyäkaraëa,
also says that that a tåtéyä viñëubhakti cannot be used here. In his opinion, the
kartä always takes a ñañöhé viñëubhakti. Regarding the statement “In the case
of çélita and so on the ñañöhé viñëubhakti is not allowed,” it will be explained
in våtti 769 that, due to the word ca in ïi-rämeto buddhécchä-püjärthebhyaç
ca kto vartamäne ca (769), the kåt pratyaya [k]ta is also applied in the present
tense after dhätus which aren’t mentioned in that sütra. But the kartä does not
take a ñañöhé viñëubhakti when it is connected with the [k]ta which has been
Käraka 87
applied after such dhätus. The kåt pratyaya [k]ta is applied in bhäve prayoga
by kto bhüte bhäva-karmaëoù (747). Everyone agrees that the kartä can take
either a ñañöhé viñëubhakti or tåtéyä viñëubhakti when [k]ta is applied in bhäve
prayoga.
SAàçodhiné—This sütra is an apaväda of acyutäbha-viñëuniñöhädhokñajäbha-

khal-arthävyayo-rämänta-tèëäà yoge na ñañöhé (644). In the Päëinian system,
the sixth case ending applied after the kartä when the kåt pratyaya [k]ta is
used in bhäve prayoga is a form of loose ñañöhé and is covered by the rule
ñañöhé çeñe (Añöädhyäyé 2.3.50) (Siddhänta-kaumudé 606) (ref. footnote 18
given earlier, on page 28).
647 / ivaSNAuk{(tyaAnaAM k(taRir SaïI vaA /

647. viñëukåtyänäà kartari ñañöhé vä
viñëukåtyänäm—with any of the viñëukåtyas; kartari—in the kartä; ñañöhé—a

ñañöhé viñëubhakti; vä—optionally.
The kartä only optionally takes a ñañöhé viñëubhakti when it is connected

with a viñëukåtya.
vidhy-ädy-arthe tavyänéya-yat-kyap-ëyat-kelimä viñëukåtya-saàjïäù, te ca

präyo bhäva-karmaëoù. mayä sevitavyo hariù, mama vä. evaà sevanéyo
hariù.
Våtti—The kåt pratyayas tavya, anéya, ya[t], [k]ya[p], [ë]ya[t], and

[k]elima which are ordained in the senses of vidhi and so on are called
viñëukåtyas. They are generally applied in bhäve prayoga and karmaëi
prayoga (sütra 799). For example, mayä sevitavyo hariù or mama sevitavyo
hariù (Hari should be served by me). Similarly, mayä sevanéyo hariù or
mama sevanéyo hariù (Hari should be served by me).
AmåtA—Due to the word präyaù (generally), the sütra bähulyät karaëädau

ca te (817) will be spoken later and some of the viñëukåtyas will also be
ordained in kartari prayoga (sütra 816). But when a viñëukåtya is ordained in
kartari prayoga, it is the karma that takes a ñañöhé viñëubhakti. For example
harir geyo bhakta-mahimnaù (Hari sings the glories of the devotee).
SAàçodhiné—This sütra is an apaväda of kartå-karmaëoù ñañöhé kåd-yoge

(642).
Adhikaraëam
The location
648 / k(ta{Rk(maRNAAerADaArAe'iDak(rNAma, /
648. kartå-karmaëor ädhäro ’dhikaraëam
kartå-karmaëoù—of the kartä and karma; ädhäraù—the location;

adhikaraëam—adhikaraëam.
The ädhära of the kartä and karma is called the adhikaraëa.
kriyayä saha vä kriyä-dvärä vä kartå-karmaëé yad äçritya viñayé-kåtya vä vartete

sa ädhäras tad-rüpaà kärakam adhikaraëa-saàjïaà syät. tatra yad älambya
vartete sa äçrayaù, tatra sthitvä yatra pravartete sa viñayaù. yathendriyäëäà
puruña äçrayaù, rüpädikaà viñayaù. yathä räjïo ’ntaù-puram äçrayaù, deço
viñayaù. chätrasyäsanam äçrayaù, pustakaà viñaya iti.
Våtti—The ädhära is that with the help of which the kartä and the karma
exist by taking shelter of it or by making it their viñaya—either along with the
kriyä or by means of the kriyä. The käraka in the form of the ädhära is called
the adhikaraëa. In that regard, the äçraya (support) is that taking shelter of
which the kartä and the karma exist, and the viñaya (focus) is that which the
kartä and the karma, being situated in the äçraya, go out to. For example,
the person in his body is the äçraya of the senses, and form and other sensory
objects are their viñaya. Other examples are: (1) The palace is the äçraya of
the king, and the kingdom is his viñaya, and (2) The seat is the äçraya of the
student, and the book is his viñaya.
AmåtA—The etymology of the word ädhära, which is formed by applying

the kåt pratyaya [gh]a[ë] in adhikaraëe prayoga, is ädhriyate äçréyate kartå-
karmabhyäm asminn iti ädhäraù, “An ädhära is so named because the
kartä and karma are contained (ädhriyate) in it.” Suspecting that someone
might argue, “The general definition of a käraka is kriyä-sambandha-viçeñi
kärakam (sütra 628), but since no relationship with the kriyä is perceived
in the definition of the adhikaraëa given here, how do the two definitions
concur?”, Jéva Gosvämé personally elaborates on the adhikaraëa in the first
sentence of the våtti. When the kartä and karma are established as kärakas
due to their having a specific relationship with the kriyä, then a desire to
express their ädhära also appears. Therefore, since the adhikaraëa is helpful
in accomplishing the kriyä, it is understood that the adhikaraëa has a specific
Käraka 89
relationship with the kriyä through paramparä (indirect connection).63

Bhartåhari confirms this in Väkya-padéyam 3.7.148:
kartå-karma-vyavahitäm asäkñäd dhärayat kriyäm

upakurvat kriyä-siddhau çästre ’dhikaraëaà småtam
“It is said in çästra that although the adhikaraëa is indirectly connected

with the kriyä since the kartä and karma come between the kriyä and the
adhikaraëa, it is still helpful in attaining the kriyä.”
And because the adhikaraëa is helpful in accomplishing the kriyä, it is

considered a käraka. For example, in äsane äste (He sits on the seat) the seat
is helpful in accomplishing the activity of sitting.
Moreover there are two kinds of kriyäs: kriyäs which are kartå-stha (contained
in the kartä) and kriyäs which are karma-stha (contained in the karma). For
example, learned authorities say that:
karma-sthaù pacater bhävaù karma-sthä ca bhideù kriyä

asy-äsyor bhävaù kartå-sthaù kartå-sthä ca gameù kriyä
“The activity of cooking is karma-stha, and the activity of splitting is also

karma-stha. The activities of being and sitting are kartå-stha, and the activity
of going is also kartå-stha.”
Thus only the kartä and karma are the ädhära of the kriyä, and since the
adhikaraëa is the ädhära of the kartä and karma, only the adhikaraëa is
indirectly the ädhära of the kriyä. No other kärakas are indirectly the ädhära
of the kriyä. Furthermore, it is explained in the våtti that the adhikaraëa of
two kinds, äçraya and viñaya. The examples of them mentioned in the våtti
are illustrated as follows: viñëumitrasya netra-yugaà tad-dehe viräjamänam
api çré-kåñëa-rüpe nimagnam (Viñëumitra’s two eyes, though present in his
body, are fixed on the form of Lord Kåñëa), räjä antaù-pure tiñöhann api cära-
caraëaù sva-räjye viharati (the king, though residing in the palace, strolls
on foot in his kingdom), and chätra äsane upaviçya pustake ’bhiniviçate (the
student, though sitting on the seat, is immersed in the book).
63 In other words the adhikaraëa is indirectly connected to the kriyä because it is

connected to the kartä and karma which are directly connected to the kriyä.
649 / @iDak(rNAe s$aæamaI /

649. adhikaraëe saptamé
adhikaraëe—when the adhikaraëa; saptamé—a saptamé viñëubhakti.
A saptamé viñëubhakti is used when the adhikaraëa is anukta.64
tatra kriyayä saha äçraye—äsane äste, laläöe tilakaà karoti kåñëaù. kriyä-dvärä
äçraye—kåñëe modate, kåñëe sukhaà labhate lokaù. atra lokasya yä moda-
kriyä, yä ca sukha-läbha-kriyä, te dve kåñëam äçritya jäyete ity arthaù. viñaye—
kåñëe préëäti, kåñëe prétià karoti, taà prati prétià pravartayatéty arthaù.
punas tri-vidhaù—aupaçleñikaù, sämépiko, vyäpta iti. upaçleña eka-deças tatra
bhave—äsane äste. sämépike—yamunäyäà ghoñaù. mukhyayä våttyä yena
nadé-viçeña ucyate, lakñaëayä våttyä tena yamunä-çabdenaiva tat-sambandhi-
taöam ucyate. yathä gauëyä våttyä puruñaù siàha ity anye. vyäpte—viñëuù
sarvaträsti.
Våtti—Examples when there is taking shelter along with the kriyä65 are
äsane äste kåñëaù (Kåñëa sits on the seat) and laläöe tilakaà karoti kåñëaù
(Kåñëa puts tilaka on His forehead). Examples when there is taking shelter
by means of the kriyä are kåñëe modate lokaù (the whole world delights in
Kåñëa) and kåñëe sukhaà labhate lokaù (the whole world finds happiness in
Kåñëa). Here the whole world’s activity of delighting and the whole world’s
activity of finding happiness take place by taking shelter of Kåñëa. Examples
when the adhikaraëa is a viñaya are kåñëe préëäti lokaù (the whole world
loves Kåñëa) and kåñëe prétià karoti lokaù (the whole world does the act
of loving Kåñëa) which means kåñëaà prati prétià pravartayati lokaù (the
whole world makes their love go out to Kåñëa).
SAàçodhiné—Although dhätus that express a feeling or emotion are

typically akarmaka and thus don’t take a karma, they nonetheless can take a
viñaya. The idea is that the feeling is situated in the heart of the person (the
äçraya) and that it is focused on something or someone (the viñaya) outside of
the person. For example, it is explained in Caitanya-caritämåta that the gopés
are the äçraya of the love and that Kåñëa is the viñaya of the love. So the love
flows from the gopés to Kåñëa. Examples of viñaya-saptamé in the Bhägavatam
64 In våtti 635 Jéva Gosvämé told us that anukta iti kärakäntara-viñëubhakti-vidhäne ’pi
yojyam (The word anukte should also be added in the rules ordaining the viñëubhaktis
for the other kärakas). Thus the sütra should be understood to mean anukte ’dhikaraëe
saptamé.
65 See the previous våtti.
Käraka 91
are ekänta-bhaktir govinde “one-pointed devotion to Govinda” (Bhägavatam

7.7.55), bhagavati ratir astu me “may I attain love for the Lord” (Bhägavatam
1.9.39), and çravaëäd darçanäd dhyänän mayi bhävo ‘nukértanät / na tathä
sannikarñeëa pratiyäta tato gåhän “Transcendental love for Me arises by the
devotional processes of hearing about Me, seeing My Deity form, meditating
on Me and faithfully chanting My glories. The same result is not achieved by
mere physical proximity. So please go back to your homes.” (Bhägavatam
10.29.27).
BälA—In äsane äste kåñëaù the kartä Kåñëa along with the activity of sitting
exist by taking shelter of the seat. Thus the seat is the äçraya of Kåñëa and the
activity of sitting. Similarly, in laläöe tilakaà karoti kåñëaù the karma, tilaka,
along with the activity of putting both exist by taking shelter of the forehead.
Thus the forehead is the äçraya of the tilaka and the activity of putting. In
kåñëe modate lokaù the kartä, the whole world, exists by taking shelter of
Kåñëa by means of the activity of delighting. Thus Kåñëa is the äçraya of
the whole world by means of the activity of delighting. Similarly, in kåñëe
sukhaà labhate lokaù the karma, happiness, exists by taking shelter of Kåñëa
by means of the activity of finding. Thus Kåñëa is the äçraya of happiness by
means of the activity of finding. In kåñëe préëäti lokaù the kartä, the whole
world, along with the activity of loving exist by making Kåñëa the viñaya. Thus
Kåñëa is the viñaya of the whole world and the activity of loving. In kåñëe
prétià karoti lokaù the karma, love, along with the activity of doing both exist
by making Kåñëa the viñaya. Thus Kåñëa is the viñaya of the activity of doing
and the love.
Våtti—The äçraya is of a further three kinds: aupaçleñika (directly

contacted), sämépika (proximate), and vyäpta (pervaded). The word
upaçleña means “same place” and aupaçleñika means “being in the same
place.” An example when the äçraya is aupaçleñika is äsane äste (he sits on
the seat) and an example when the äçraya is sämépika is yamunäyäà ghoñaù
(The village of cowherds is situated on the Yamunä). The same word yamunä
which by mukhyä våtti (the word’s literal meaning) refers to a particular river
by lakñaëä våtti (the word’s figurative meaning) refers to the bank of the
Yamunä. Others say “For example, by gauëé våtti (qualitative figurative
usage) we get puruñaù siàhaù (the man is a lion).” An example of an äçraya
which is vyäpta is viñëuù sarvaträsti (Viñëu is everywhere).
AmåtA—Upaçleña is the direct contact of the ädhära (location) and ädheya

(thing contained in the location) which were previously in different places.
The word aupaçleñika is formed by applying the taddhita pratyaya called
mädhava-öha after the word upaçleña in the sense of tatra bhavaù (being there).
The word sämépika is formed by applying the same pratyaya after the word
samépa. The sämépika äçraya is that which the lakñaëä (figurative meaning)
related to proximity refers to. In the Kådanta-prakaraëa Jéva Gosvämé will
personally describe the different kinds of words with the verse beginning
mukhyo läkñaëiko gauëaù (våtti 740) and they will be explained at length
there too (Amåta 740). Nonetheless, a few things are mentioned here. Words
are väcakas (expressors) whereas väcyas (expressed things) are things in the
real world which have a meaning. Abhidhä (literal sense), lakñaëä (figurative
sense), and vyaïjanä (suggestive sense) are the three different senses that
a word may have. In that regard, abhidhä is the Lord’s desire potency that
“from this word this meaning should be understood.” The meaning which is
conveyed through abhidhä is called the mukhya (main) meaning. Lakñaëä
is that by which another meaning connected with the main meaning is
conveyed either by rüòhi (convention) or by prayojana (intention) when the
main meaning doesn’t make sense. The meaning which is conveyed through
lakñaëä is called the läkñaëika (figurative) meaning.66
In the example yamunäyäà ghoñaù the verb prativasati (is situated) has to be
supplied. According to dictionary definition, the word ghoña means äbhéra-
pallé (a village of cowherds) or çabda (sound). Thus, since it is impossible
for the village of cowherds to be situated on the water of the Yamunä, it is
established by lakñaëä våtti that Yamunä here means the bank proximate to
the Yamunä. The prayojana (intention) in figuratively making the Yamunä
the açraya is to convey the idea of coolness and great purity. In this way the
Yamunä is the sämépika äçraya of the village of cowherds. Regarding the
sentence beginning “Others say,” some people accept that gauëé våtti (the
word’s qualitative meaning) is a separate category due to connection through
the quality of similarity, though in actuality gauëé våtti is included within
the category of lakñaëä våtti. In that regard, the word puruña (man) when
connected with the word siàha (lion) indicates the meaning of the word siàha
related to similarity of prowess and so on. In other words, the intention here is
to express the extreme prowess of the man.67 Examples like agnir mäëavakaù
(the boy is fire, meaning he is hot-tempered) should be understood in the
same way.
When the äçraya is vyäpta, the ädhära and ädheya have a relationship of
inseparable union (samaväya-lakñaëa). The example viñëuù sarvaträsti means
66 See Amåta 740 for details about vyaïjanä.

67 Thus puruñaù siàhaù, though literally meaning “lion-man”, by gauëé våtti means “a
powerful man.” Bäla says puruñaù siàhaù means praçasta-puruñaù (an eminent man).
Käraka 93
viñëuù sarvaà viçvaà vyäpyästi (Viñëu exists by pervading everything). Here

the kartä Viñëu exists by taking shelter of everything. Therefore everything is
the äçraya of Viñëu, and since everything is pervaded by Viñëu, everything is
a vyäpta (pervaded) äçraya. In this way, it has been shown that there are four
kinds of adhikaraëas: the three kinds of äçrayas and the viñaya. Padmanäbha
Datta confirms this as follows:
sämépiko vaiñayika äbhivyäpaka eva ca

aupaçleñika ity evaà syäd ädhäraç catur-vidhaù
“The ädhära is of four kinds: sämépika, vaiñayika (viñaya), äbhivyäpaka

(vyäpta), and aupaçleñika.”
650 / @iDazAIx.~sTaAs$aAmaADaAr: k(maR , @iBainaivazAAe vaA /

650. adhi-çéì-sthäsäm ädhäraù karma, abhiniviço vä
adhi-çéì-sthä-äsäm—of the dhätus adhi + çé[ì] svapne (2A, to sleep, lie down),
adhi + ñöhä gati-nivåttau (1P, to stand, remain), and adhi + äs[a] upaveçane
vidyamänatäyäà ca (2A, to sit; to be, exist); ädhäraù—the ädhära; karma—a
karma; abhiniviçaù—of the dhätu abhi + ni +viç[a] praveçane (6P, to enter);
vä—optionally.
The ädhära of adhi + çé[ì], adhi + ñöhä, and adhi + äs[a] becomes a karma,
and the ädhära of abhi + ni + viç[a] optionally becomes a karma.
govardhanam adhiçete adhitiñöhati adhyäste hariù. abhiniviçate kåñëa-bhaktià

kåñëa-bhaktau vä. atra viçer ätmapadaà vakñyate.
Våtti—For example, govardhanam adhiçete hariù (Hari lies down on

Govardhana), govardhanam adhitiñöhati hariù (Hari stands on Govardhana)
and govardhanam adhyäste hariù (Hari sits down on Govardhana). But
abhiniviçate kåñëa-bhaktim or abhiniviçate kåñëa-bhaktau (He resorts to
kåñëa-bhakti). Later on it will be described that the ätmapada endings are
applied after viç[a] in this instance.
AmåtA—The dhätus mentioned here follow this rule only when they are
akarmaka. When they are sa-karmaka this rule doesn’t apply. Thus we get
gopälä vanaà gantuà kåñëam adhitiñöhanti (The cowherd boys wait for
Kåñëa to go to the forest) where adhitiñöhanti means apekñante (they wait).68
68 The rule would not apply here anyway because there is no ädhära, but it gives an
Moreover, only the ädhära of the kartä of these dhätus becomes a karma, no
other ädhära becomes a karma. Thus, in våndävane goñöham adhyäste kåñëaù
(Kåñëa sits down in the cow-pen in Våndävana) only the ädhära of the kartä,
the cow-pen, is a karma. Våndävana is not a karma because it is the ädhära
of the cow-pen. The ätmapada endings are applied after viç[a] by ner viçaù
(722). The dhätu viç[a] is itself sa-karmaka, but when it is with upendras it is
akarmaka.
651 / opaAnvaDyaAx.~ByaAe vas$a @ADaAr: k(maR /

651. upänv-adhy-äìbhyo vasa ädhäraù karma
upa-anu-adhi-äìbhyaù—which comes after the upendras upa, anu, adhi, or

ä[ì]; vasaù—of the dhätu vas[a] niväse (1P, to dwell, live, stay); ädhäraù—the
ädhära; karma—a karma.
When vas[a] comes after upa, anu, adhi, or ä[ì], its ädhära becomes a
karma.
våndävanam upavasati hariù. evam anu adhi äì.
Våtti—For example, våndävanam upavasati hariù, våndävanam anuvasati

hariù, våndävanam adhivasati hariù, and våndävanam ävasati hariù (Hari
resides in Våndävana).
652 / @BaAejanaATaRsyaAepavas$aenaR /
652. abhojanärthasyopavaser na
abhojana-arthasya—which has the meaning of fasting; upavaseù—of upa +

vas[a]; na—not.
But the ädhära of upa + vas[a] which has the me aning of fasting does not
become a karma.
käliya-hrade upavasanti. lug-vikaraëälug-vikaraëayor alug-vikaraëasyaiva

grahaëam iti nyäyena vaster na grahaëam.
example when adhi + ñöhä is sa-karmaka. Bäla, however gives a better counterexample:
mänasa-gaìgäyäà nävam adhitiñöhati (He boards the boat on Mänasa-gaìgä) where
adhitiñöhati means ärohati (he boards). Here Mänasa-gaìgä doesn’t become a karma
because adhi + ñöhä is sa-karmaka.
Käraka 95
Våtti—For example, käliya-hrade upavasanti (They fast in the holy place

called Käliya-hrada). In accordance with the maxim lug-vikaraëälug-
vikaraëayor alug-vikaraëasyaiva grahaëam (Out of a dhätu whose
vikaraëa undergoes luk (mahähara) and a dhätu whose vikaraëa doesn’t
undergo luk, only the dhätu whose vikaraëa doesn’t undergo luk is accepted),
the dhätu vas[a] äcchädane (2A, to cover, dress) is not accepted in sütra 651.
BälA—The word tairthikäù (pilgrims) has to be supplied in the example

käliya-hrade upavasanti. Pilgrims fast because çästra ordains that maëòanaà
copaväsaç ca sarva-tértheñv ayaà vidhiù (It is a rule that in all holy places
one should shave his head and fast). Someone may wonder, “In sütra 651 it
says vasaù, so why isn’t the ad-ädi-dhätu vas[a] äcchädane also accepted?”
In answer to this, Jéva Gosvämé speaks the maxim beginning lug-vikaraëa.
The ad-ädi-dhätu vas[a] äcchädane is a dhätu whose vikaraëa undergoes luk
by ad-ädeù çapo mahäharaù (477), therefore only the bhv-ädi-dhätu vas[a]
niväse (1P, to dwell, live, stay) is accepted here.
Apädänam
The ablative
653 / @paAyaAidSvavaiDarpaAdAnama, /
653. apäyädiñv avadhir apädänam
apäya-ädiñu—when there is apäya (separation) and so on; avadhiù—the

beginning point; apädänam—apädäna.
The avadhi of the activities of separation and so on is called the apädäna.
prabhur ayam.
Våtti—This is a prabhu adhikära (ref. våtti 261).
AmåtA—As explained in the next våtti, the word apäya means viçleña
(separation). It is formed by applying the kåt pratyaya [gh]a[ë] after apa +
i[ë] gatau (2P, to go, move) or apa + ay[a] gatau (1A, to go, move).
SAàçodhiné—The activities of emanation and so on mentioned in sütras

655 to 661 are included by the word ädi (and so on) in this sütra.
654 / @paAdAnae paÂamaI /

654. apädäne païcamé
apädäne—when the apädäna; païcamé—a païcamé viñëubhakti.
A païcamé viñëubhakti is used when the apädäna is anukta.69
apäyo viçleñaù, taträdi-maryädävadhiù. mathuräyä ägataù, rathäd avatérëaù,

dravato rathät patitaù, parasparasmät kåñëa-cänüräv apasarpataù.
Våtti—Apäya means viçleña (separation) and avadhi means ädi-maryädä

(beginning point). Examples are mathuräyä ägata uddhavaù (Uddhava
came from Mathurä), rathäd avatérëaù kåñëaù (Kåñëa descended from the
chariot), dravato rathät patito rukmé (Rukmé fell from the moving chariot),
and parasparasmät kåñëa-cänüräv apasarpataù (Kåñëa and Cänüra go
behind one another).70
AmåtA—Separation necessarily involves two things because for there to

be separation there must first be union. Thus separation is destruction of the
union with the previous place. In mathuräyä ägata uddhavaù (Uddhava came
from Mathurä) it is understood that the kartä Uddhava directly has a specific
relationship with the activity of separation in the form of coming because the
activity of moving and so on which causes the separation is achieved by the
kartä. Futhermore, Mathurä, which was formerly the ädhära of the kartä due
to its being the viñaya of the kartä’s previous activity of staying, is now the
avadhi since it is helpful in the activity of separation. Therefore Mathurä is
the apädäna. In this regard, mathuräyä ägata uddhavaù means mathuräyäà
tiñöhan tata ägata uddhavaù (Uddhava, being situated in Mathurä, came from
Mathurä) and so on. Things should be understood in the same way in the
other examples also.
There are three kinds of apädäna, according to previous authorities:
nirdiñöa-viñayaà kiïcid-upätta-viñayaà tathä

apekñita-kriyaà ceti tridhäpädänam iñyate
69 In våtti 635 Jéva Gosvämé told us that anukta iti kärakäntara-viñëubhakti-vidhäne ’pi
yojyam (The word anukte should also be added in the rules ordaining the viñëubhaktis for
the other kärakas). Thus the sütra should be understood to mean anukte ’pädäne païcamé.
70 Commenting on the word apasarpanaiù in Bhägavatam 10.44.4, Jéva Gosvämé says
apasarpanaà paçcäd-gamanam (apasarpana means going behind). Viçvanätha Cakravarté
Öhäkura further clarifies this by saying apasarpanaà påñöhato gamanam.
Käraka 97
“Apädäna is said to be of three kinds: nirdiñöa-viñaya (where the viñaya71

doesn’t move), kiïcid-upätta-viñaya (where the viñaya is somewhat useful),
and apekñita-kriya (where there is dependence on another activity).”
Examples of the first kind are mathuräyä ägata uddhavaù (Uddhava came
from Mathurä), våkñät patati phalam (the fruit falls from the tree), and so on.
Examples of the second kind are dravato rathät patito rukmé (Rukmé fell from
the moving chariot), dhävato ’çvät patitaù çatadhanvä (Çatadhanvä fell from
the moving horse), and so on. Here only the viñaya’s condition of moving
is useful in the activity of falling, its condition of not moving is not useful.
Examples of the third kind are kåñëa-cänürau parasparasmäd apasarpataù
(Kåñëa and Cänüra go behind one another), apasarpato rämäd apasarpati
muñöikaù (Balaräma and Muñöika go behind each other) and so on. Here the
avadhis Kåñëa and Balaräma are relative to Cänüra’s and Muñöika’s activity
of going behind and the avadhis Cänüra and Muñöika are relative to Kåñëa’s
and Balaräma’s activity of going behind. Thus because the two activities
depend on one another, the word paraspara and the word räma are apädänas
in these examples.
655 / ‘aBavae tatsTaAnama, /

655. prabhave tat-sthänam
prabhave—when there is prabhava (emanation); tat-sthänam—the place of

the emanation.
When there is emanation, the place of the emanation is the avadhi.
himavato gaìgä prabhavati.
Våtti—For example, himavato gaìgä prabhavati, “The Ganges springs

from the Himalayas.”
SAàçodhiné—Since the place of the emanation is the avadhi, it is naturally

called the apädäna in accordance with apäyädiñv avadhir apädänam (653).
Things should be understood in the same way in the next sütras also. Another
example of this rule is näräyaëäd udbhüto ’yaà varëa-kramaù.
71 The viñaya referred to here is the viñaya of the previous activity or thought of the kartä
or the karma. Indeed, in the previous våtti Jéva Gosvämé said that the avadhi is the viñaya of
the previous activity or thought of the kartä or the karma. For example, in mathuräyä ägata
uddhavaù, Mathurä is the viñaya of the kartä’s previous activity of staying,
656 / jananae ‘ak{(ita: /

656. janane prakåtiù
janane—when there is janana (generation); prakåtiù—the cause of the

generation.
When there is generation, the cause of the generation is the avadhi.
viñëor jagaj jäyate. prabhavaù prathama-darçanaà, jananam utpattir iti

bhedaù.
Våtti—For example, viñëor jagaj jäyate (The universe is generated from

Viñëu). Prabhava means prathama-darçana (first sight) whereas janana
means utpatti (generation). This is the difference.
AmåtA—Prakåti here means janana-hetu (the cause of the generation).

Indeed, in general, prakåti means käraëa (cause). There are three kinds of
käraëas — samaväyi-käraëa, asamaväyi-käraëa, and nimitta-käraëa. The
samaväyi-käraëa is that inhering72 in which the result is produced. The
samaväyi-käraëa is always a dravya (substance, thing). For example, clay is the
samaväyi-käraëa of a pot, threads are the samaväyi-käraëa of a cloth, and so
on. The asamaväyi-käraëa is that which is intimately related to the samaväyi-
käraëa and which is capable of generating the result. The asamaväyi-käraëa
is either a guëa (quality) or a karma (action). For example, the contact of two
bowl-like halves is the asamaväyi-käraëa of a pot, the color of the threads is
the asamaväyi-käraëa of the color of a cloth, and so on.73 Any käraëa other
than these is called a nimitta-käraëa (instrumental cause / efficient cause).
For example, the potting wheel, the stick for turning the potting wheel, and
so on are the nimitta-käraëas of a pot, the weaver’s brush, the loom, and so
on are the nimitta-käraëas of a cloth, and so on. Furthermore, the samaväyi-
käraëa is sometimes called the upädäna-käraëa (ingredient cause / material
cause), and the other two käraëas are sometimes called saha-käri-käraëas
(auxiliary causes). In the creation of the universe Viñëu alone is all three
kinds of käraëas. Those who want to know more about this should consult
Çri-bhagavat-sandarbha, Govinda-bhäñya, and other works.
72 The idea of samaväya (inherence) comes from the Vaiçeñika school. When one thing is
made up of another thing and cannot exist without it, that is called samaväya (inherence).
The samaveta is that which inheres and the samaväyi is that which is inhered in. To give an
example, the pot is samaveta and the clay is samaväyi, because the pot is made up of clay
and cannot exist without it.
73 Contact is an action (karma), and color is a quality (guëa),
Käraka 99
Someone might argue, “Janana and prabhava express the same idea, so what
is the point of making a separate rule here.” In answer to this, Jéva Gosvämé
speakes the sentence beginning “Prabhava means prathama-darçana.” The
expanded explanation of the difference between prabhava and janana is
anyatra siddhasya prathamam anubhavaù prabhavaù, abhüta-pürva-prädur-
bhävo jananam (Prabhava is the first sight of something that already exists,
whereas janana is the appearance of something that did not exist previously).
657 / ivarAmae tyaAjya: /

657. viräme tyäjyaù
viräme—when there is viräma (abandonment); tyäjyaù—that which is to be

given up.
When there is abandonment,74 that which is to be given up is the avadhi.
avaiñëava-märgäd viramati.
Våtti—For example, avaiñëava-märgäd viramati (He gives up the path of

the non-Vaiñëava).
AmåtA—The parapada endings are applied in viramati by vy-äì-paribhyo

ramaù (Båhat 1178). The example avaiñëava-märgäd viramati means
avaiñëava-märgaà tyajati (He gives up the path of the non-Vaiñëava).
658 / Bayae hetau: /

658. bhaye hetuù
bhaye—when there is bhaya (fear); hetuù—the cause.
When there is fear, the cause of the fear is the avadhi.
kåñëäd bibheti kaàsaù.
Våtti—For example, kåñëäd bibheti kaàsaù, “Kaàsa fears Kåñëa.”
74 Viräma also conveys the sense of “to desist or refrain.” Thus we see svasur vadhän
nivavåte kaàsaù (Kaàsa refrained from killing his sister) in Bhägavatam 10.1.55.
659 / ‘aitaƒahe dAtaA /

659. pratigrahe dätä
pratigrahe—when there is pratigraha (accepting); dätä—the giver.
When there is accepting, the giver is the avadhi.
vaiñëaväd annaà gåhëäti.
Våtti—For example, vaiñëaväd annaà gåhëäti (He accepts food from the
Vaiñëava).
660 / ‡aANAe Bayahetau: /

660. träëe bhaya-hetuù
träëe—when there is träëa (protection); bhaya-hetuù—the cause of fear.
When there is protection, the cause of fear is the avadhi.
saàsäräd vaiñëavaà träyate, träëärthatve värayati ca. ete karmaëaù kriyäyäù.
Våtti—For example, kåñëaù saàsäräd vaiñëavaà träyate (Kåñëa saves the

Vaiñëava from material existence). When the dhätu vå[ï] has the meaning of
protection, we also get kåñëaù saàsäräd vaiñëavaà värayati (Kåñëa saves
the Vaiñëava from material existence).
AmåtA—Material existence is a cause of fear because mäyä makes the living

entities undergo the threefold sufferings by covering their svarüpa. Träyate is
formed from the bhv-ädi dhätu trai[ì] pälane.
SAàçodhiné—The dhätu rakñ[a] pälane (1P, to protect, hide) also follows

this rule. For example rakñatv açeña-kåcchrebhyaù in Bhägavatam 6.8.29 and
äsäräd rakñite vraje in Bhägavatam 10.27.1.
661 / izAºaAyaAM gAuç&: /

661. çikñäyäà guruù
çikñäyäm—when there is formal instruction; guruù—the instructor.
When there is formal instruction, the guru is the avadhi.

Käraka 101
vaiñëaväd gétäm adhéte. açikñäyäà tv anabhidhänam—naöasya gétaà çåëoti.
Våtti—For example, vaiñëaväd gétäm adhéte, “He learns Bhagavad-gétä

from the Vaiñëava.” But when there is no formal instruction, the title of guru
does not apply. Thus we get naöasya gétaà çåëoti (He hears the song of the
actor).
BälA—The verb adhéte in the example vaiñëaväd gétäm adhéte is a mere

indication of the general principle. Thus paöhati, çåëoti, jänäti, and so on can
also be used.
Sampradänam
The dative
662 / ‘adeyaAiBas$ambaDyamaAnaM s$am‘adAnama, /

662. pradeyäbhisambadhyamänaà sampradänam
pradeya—with the pradeya (the object which is given away for good);
abhisambadhyamänam—the person who is connected; sampradänam—
sampradäna (recipient).
The person who is connected to the object which is given away for good is
called the sampradäna.
pradeyam ätyantikaà deyaà, tena yad abhisambadhyate yad deyatayä

sampädyate, tat kärakaà sampradäna-saàjïaà syät.
Våtti—The pradeya is that which is given away for good. The käraka which
is connected with the pradeya, or in other words made to be the deya (worthy
recipient), is called the sampradäna.
663 / s$am‘adAnae catauTaI= /

663. sampradäne caturthé
sampradäne—when the sampradäna; caturthé—a caturthé viñëubhakti.
A caturthé viñëubhakti is used when the sampradäna is anukta.75
75 In våtti 635 Jéva Gosvämé told us: anukta iti kärakäntara-viñëubhakti-vidhäne ’pi yojyam
(The word anukte should also be added in the rules ordaining the viñëubhaktis for the other
kärakas). Thus the sütra should be understood to mean anukte sampradäne caturthé.
vaiñëavaù kåñëäya sarvasvaà dadäti. çré-kåñëaç cänüräya prahäram adät.

kaàsäya bhayam adät. pradeyatvaà vinä tu na—rajakasya vastraà dadäti,
hantuù påñöhaà dadäti.
Våtti—Examples are vaiñëavaù kåñëäya sarvasvaà dadäti (The Vaiñëava

gives everything to Kåñëa), çré-kåñëaç cänüräya prahäram adät (Kåñëa gave
a blow to Cänüra), and çré-kåñëaù kaàsäya bhayam adät (Kåñëa gave fear
to Kaàsa).
But when the object is not given away for good, we get rajakasya vastraà
dadäti (He gives the clothes to the washerman) and hantuù påñöhaà dadäti
(He gives his back to the killer).
AmåtA— Sampradäna is of three kinds as mentioned by the previous

authorities:
anumantr-aniräkartå-prerakaà tyäga-käraëam
vyäpyenäptaà dadätes tu sampradänaà prakértitam
“An anumantä (permitter), aniräkartä (non-rejector), or preraka (impeller)

who is connected with the vyäpya (karma) of the dhätu [òu]dä[ï] is
called the sampradäna, provided he is the cause of the relinquishment [of
proprietorship].”
sampradänaà tadaiva syät püjänugraha-kämyayä

déyamänena saàyogät svämitvaà labhate yadi
“The anumantä, aniräkartä, or preraka is called the sampradäna only if he

obtains proprietorship from being connected with the object that is given
away out of a desire for püjä (worship) or anugraha (showing mercy).”
In this regard, püjä is the activity of pleasing a worshipable personality and

anugraha is the endeavor of relieving another of his suffering. Therefore in
atither äsanaà dadäti (he offers the guest a seat), the guest is not a sampradäna,
even though püjä is understood, because there is no transfer of proprietorship.
An example of the sampradäna being an anumantä is gurave gäà dadäti

(he gives a cow to the guru). Here the guru, having been petitioned with the
words “O guru, I wish to give unto you this cow, please allow me to do so”,
gives his permission by saying dehi (you may give).
Käraka 103
An example of the sampradäna being an aniräkartä is süryäyärghyaà dadäti

(he offers arghya to the sun). Here the sun neither gives its permission by
saying (you may give), nor does it impel the person to give, nor does it reject
the thing being offered.
An example of the sampradäna being a preraka is vipräya vastraà dadäti (he

gives cloth to the vipra). Here the vipra impels the person to give by saying
mahyaà vastraà dehi (please give me some cloth). In the first two examples
püjä is understood and in the last example anugraha is understood.
Now we will follow the våtti. In the example vaiñëavaù kåñëäya sarvasvaà
dadäti, the sampradäna Kåñëa is simultaneously an anumantä and an
aniräkartä. That Kåñëa is an anumantä is easily proven by His own statement:
patraà puñpaà phalaà toyaà yo me bhaktyä prayacchati / tad ahaà bhakty-
upahåtam açnämi prayatätmanaù (Bhagavad-gétä 9.26). That he is also an
aniräkartä is clear from the fact that he does not reject the Vaiñëava’s offering
of everything. Due to the usage of another dhätu in the clause yo me bhaktyä
prayacchati (who offers me with devotion), it should be understood that
dadäti (in the above verse) refers to all the dhätus that have the meaning of
däna.
Someone might argue, “Since you cannot call someone a sampradäna unless
the giving is done out of a desire for püjä or anugraha, how can Cänüra and
Kaàsa be sampradänas in the examples çré-kåñëaç cänüräya prahäram adät
and çré-kåñëaù kaàsäya bhayam adät?” The answer is that, in the first example,
the prahära (blow) actually indicates anugraha because after destroying the
body of the demon Cänüra with a single blow, Kåñëa gives him the highest
destination. Indeed Kåñëa is famous for giving the supreme destination to the
enemies he kills. Similarly, in the second example, giving fear to Kaàsa is a
sign of anugraha because it is understood from the statement bhayät kaàsaù
(Bhägavatam 7.1.31) that Kaàsa attained Kåñëa by fear alone.
In the first example it is understood that Cänüra is a preraka, due to the

statement mayi vikrama värñëeya (Bhägavatam 10.43.40). In the second
example it is understood that Kaàsa is an aniräkartä because upon seeing
that the elephant Kuvalayäpéòa and the famous champion wrestlers Cänüra
and Muñöika had been slain, Kaàsa lost all hope and became indifferent to
the idea of dispelling his fear by killing Kåñëa.
664 / ç&cyaTaE=ircC$na, /
664. rucy-arthair icchan
ruci-arthaiù—with dhätus that have the meaning of the dhätu ruc[a] déptau76;
icchan—the person who desires.
When there is connection with dhätus that have the meaning of the dhätu
ruc[a], the person who desires is the sampradäna.
rucir atra ruca-dhätuù, sa cänekärthatvät sva-viñayecchä-dänam äha. sa ca

tad-arthäç ca rucy-arthä dhätavas tair yoge ity arthaù. kåñëäya rocate svadate
vä dugdhaà, svädyatvena sampadyata ity arthaù. rucy-arthair iti kim? kåñëo
dugdham abhilañati. spañöatärtho ’yaà yogaù.
Våtti—The word ruci here refers to the dhätu ruc[a], and because the
dhätu ruc[a] has many meanings, it also means sva-viñayecchä-dänam (giving
a desire for itself). The dhätu ruc[a] and dhätus which have the meaning
of ruc[a] are called the rucy-artha dhätus. Thus rucy-arthair means “when
there is connection with the rucy-artha dhätus.”
Examples are kåñëäya rocate dugdham (Milk pleases Kåñëa) and kåñëäya
svadate dugdham (Milk pleases Kåñëa).77 The meaning here is that the milk
becomes desirable to Kåñëa. Why do we say rucy-arthair ? Consider kåñëo
dugdham abhilañati (Kåñëa desires milk). This rule is for the sake of clarity.
AmåtA—The word sva in sva-viñayecchä-dänam refers to the kartä. Thus

sva-viñayecchä-dänam means kartå-bhüta-dugdhädi-viñayecchä-dänaà
(giving a desire for the very same milk and so on that is the kartä of the
giving). The example kåñëäya rocate dugdham which is explained as dugdhaà
kåñëasya svädyatvena sampadyate (the milk becomes desirable to Kåñëa)
means dugdhaà sva-viñaye kåñëasya rucim utpädayati (The milk causes Kåñëa
to desire milk). The understanding is that the milk becomes the viñaya of
Kåñëa’s desire. In the counterexample kåñëo dugdham abhilañati Kåñëa is not
the sampradäna because there is no giving a desire to Kåñëa since the milk is
not the kartä. Someone might argue, “since a dhätu which has the meaning of
ruc[a] ends up having the meaning of däna (giving) and is thus covered by the
previous rule (sütra 662), what need is there of this separate rule?” In answer
76 In the Päëinian Dhätu-päöha this dhätu is listed as ruc[a] déptäv abhiprétau ca (1A, to
shine; to please).
77 Although, technically, the idea is that the milk gives Kåñëa a desire for milk, these
examples can also be translated as “Milk appeals to Kåñëa” or even as “Kåñëa likes milk.”
Käraka 105
to this, Jéva Gosvämé says “this rule is for the sake of clarity.” The implied
meaning here is that it is not easy to perceive that the dhätu ruc[a] has the
meaning of däna, therefore this separate rule is made for the sake of clarity.
665 / ‚u(DaAâTaARnaAM yaM ‘aita k(Aepa: /

665. krudhädy-arthänäà yaà prati kopaù
krudha-ädi-arthänäm—of dhätus that have the meaning of the dhätus krudh[a]

kope (4P, to be angry) and so on; yam—whom; prati—towards; kopaù—the
anger and so on (see explanation below).
When there is usage of dhätus that have the meaning of the dhätus krudh[a]
and so on, the person towards whom the anger and so on is directed is the
sampradäna.
kåñëäya krudhyati druhyati asüyati érñyati kaàsaù. krodho ’parädhäsahanam.

droho ’pakäraù. asüyä guëe ’pi doñäropaëé dåñöiù. érñyä parotkarñäsahané
dåñöiù. candra-gomé tu karmatvam äha. yaà prati kopa iti kim? praëayena
priyäm érñyati kåñëaù, érñyatévety arthaù.
Våtti—Examples are kåñëäya krudhyati kaàsaù (Kaàsa is angry at

Kåñëa), kåñëäya druhyati kaàsaù (Kaàsa seeks to harm Kåñëa), kåñëäya
asüyati kaàsaù (Kaàsa finds fault with Kåñëa), and kåñëäya érñyati kaàsaù
(Kaàsa is jealous of Kåñëa). Krodha means non-tolerance of an offense,
droha means hurt, asüyä means that vision which imposes fault even upon a
good quality, and érñyä means that vision which cannot tolerate the eminence
of another. Candra-gomé says that the person towards whom the anger and
so on is directed is the karma. Why do we say “the person towards whom
the anger and so on is directed”? Consider praëayena priyäm érñyati kåñëaù
(Out of love, Kåñëa is jealous of his beloved) where érñyati means érñyatéva
(he is as if jealous).
AmåtA—With the four examples beginning with krudhyati, Jéva Gosvämé

informs us that only three other dhätus are included by word ädi here.
Krudhyati and druhyati are formed from the div-ädi-dhätus krudh[a] kope
(4P, to be angry) and druh[a] jighäàsäyäm (4P, to hate, seek to harm)
respectively. Érñyati is formed from the bhv-ädi-dhätu érñy[a] érñyäyäm (1P, to
envy) and asüyati is formed from asüya, a dhätu which ends in kaëòv-ädi-yak
(sütra 622). Krodha is non-different than kopa, and it is accepted that droha
and so on also arise from kopa. Therefore the general mention of yaà prati
kopaù covers everything.
Regarding the counterexample beginning praëayena, the implied meaning

of érñyatéva (he is as if jealous) is na tu vastuta érñyati (but he is not actually
jealous).
666 / ‚u(DaåuhAe: s$aAepaen‰yaAe: k(maE=va /

666. krudha-druhoù sopendrayoù karmaiva
krudha-druhoù—of the dhätus krudh[a] kope (4P, to be angry) and druh[a]

jighäàsäyäm (4P, to hate, seek to harm); sa-upendrayoù—that are with an
upendra; karma—karma; eva—only.
But when the dhätus krudh[a] and druh[a] are used with an upendra, the
person towards whom the anger and so on is directed is the karma.
kaàsam abhikrudhyati, pratidruhyati.
Våtti—Examples are kåñëaù kaàsam abhikrudhyati (Kåñëa is angry at

Kaàsa) and kåñëaù kaàsaà pratidruhyati (Kåñëa seeks to harm Kaàsa in
return).
667 / ‘atyaAx.~™auva: ‘aATaRiyataA /

667. praty-äì-çruvaù prärthayitä
prati-äì-çruvaù—of the dhätu çru çravaëe (1P, to hear) which is preceded by

prati or ä[ì]; prärthayitä—the asker.
When there is usage of the dhätus prati + çru and ä[ì] + çru, the asker is the
sampradäna.
bhaktäyäbhéñöaà pratiçåëoti kåñëaù, äçåëoti vä; prärthayantaà taà prati

pratijïäà karoty ity arthaù. prärthayitätra pratijïä-yäcakaù. kathaà paçuà
rudräya dadätéty arthe paçunä rudraà yajate? paçunä deyena rudraà
préëayatéti sopänaà kartavyam.
Våtti—For example, bhaktäyäbhéñöaà pratiçåëoti kåñëaù and

bhaktäyäbhéñöaà äçåëoti kåñëaù (Kåñëa promises the desired thing to the
devotee) which both mean prärthayantaà taà prati pratijïäà karoti (He
makes a promise to the devotee who asks for it). Here the word prärthayitä
here means pratijïä-yäcakaù (one who asks for a promise).
Käraka 107
Why, when the meaning is paçuà rudräya dadäti (He offers an animal
to Rudra), do we get paçunä rudraà yajate? The way to understand this
is paçunä deyena rudraà préëayati (He pleases Rudra with the gift of an
animal).
BälA—The word prärthayantam here should be prärthayamänam because

the dhätu artha is listed among the cur-ädi ätmapadé dhätus. Or else
prärthayantam can be construed as a valid form because in the opinion of the
Dhätu-päräyaëa the dhätu artha is ubhayapadé.
AmåtA—Someone might wonder, “Since the dhätu yaj[a] has the meaning
of däna (giving), the construction should be paçuà rudräya yajate (He offers
an animal to Rudra). Why then do we get paçunä rudraà yajate?” In answer
to this, Jéva Gosvämé speaks the sentence beginning “The way to understand
this.” In this regard, Kätyäyana’s Värttika on Añöädhyäyé 2.3.13 says yajeù
karmaëaù karaëa-saàjïä vaktavyä sampradänasya ca karma-saàjïä
(It should be stated that the karma of yaj[a] is called the karaëa and the
sampradäna of yaj[a] is called the karma). But one should understand that
Jéva Gosvämé’s way of resolving this issue is without regard for Kätyäyana’s
Värttika.
Karaëam
The instrumental
668 / k(tauRrDaInaM ‘ak{(íM s$ahAyaM k(rNAma, /

668. kartur adhénaà prakåñöaà sahäyaà karaëam
kartuù—of the kartä; adhénam—under the control; prakåñöam—most

prominent; sahäyam—helper; karaëam—karaëa (instrument).
That which is under the control of the kartä and which is most helpful [in
accomplishing the kriyä] is called the karaëa.
anukte kartari karaëe ca tåtéyä. kåñëo gä vanäd yamunä-tére vaàçé-vädyena

ähvayate. hastenottaréyaà bhramayati. kartur adhénam iti kim? kåñëa-prasädät
sukhaà labhate. païcamé vakñyate.
Våtti—A tåtéyä viñëubhakti is used when the kartä or karaëa is anukta

(635). Examples are kåñëo gä vanäd yamunä-tére vaàçé-vädyena ähvayate
(Kåñëa calls the cows from the forest to the Yamunä’s shore with his flute)
and hastenottaréyaà bhramayati (He moves his upper cloth with his hand).
Why do we say kartur adhénam? Consider kåñëa-prasädät sukhaà labhate

(He obtains happiness due to Kåñëa’s mercy). The païcamé viñëubhakti
applied here will be described later.
AmåtA—It was already shown how the adhikaraëa and so on are helpful in
accomplishing the kriyä. Therefore, to prevent ativyäpti (the overpervasion
of a definition), the word prakåñöam is used here. In that regard, it was also
previously described that the kartä is independent. If that which is most
helpful were also independent, there would be contradiction in that the
karaëa itself would be a kartä. Therefore the words kartur adhénam are used.
Even though many things such as the rice, wood, fireplace, pot, ghee, and so
on are helpful in accomplishing the activity of cooking and so on, only the one
among them which the speaker desires to express as being the most helpful is
called the karaëa. In kåñëa-prasädät the païcamé viñëubhakti is applied in the
sense of hetu (cause) by guëäd dhetoù païcamé tåtéyä ca (689). Even though
Kåñëa’s mercy is most helpful in the activity of attaining happiness, it is never
under the control of the kartä. Rather the truth of the matter is that people
are always dependent on Kåñëa’s mercy. Therefore Kåñëa’s mercy is not a
karaëa.
669 / ta{ptyaTaRk(rNAe SaïI vaA /

669. tåpty-artha-karaëe ñañöhé vä
tåpti-artha-karaëe—in the karaëa of dhätus that have the meaning of tåpti

(satisfaction); ñañöhé—a ñañöhé viñëubhakti; vä—optionally.
The karaëa of dhätus that have the meaning of tåpti optionally takes a ñañöhé
viñëubhakti.
navanétänäà tåpto bäla-gopälaù, navanétair vä.
Våtti—For example, navanétänäà tåpto bäla-gopälaù (Bäla-gopäla

is satisfied with butter) or navanétair tåpto bäla-gopälaù (Bäla-gopäla is
satisfied with butter).
670 / @paAdAnas$am‘adAnak(rNAADaArk(maRNAAma, /
k(tauRêAnyaAenyas$andehe parmaekM( ‘avataRtae //
670.
apädäna-sampradäna-
karaëädhära-karmaëäm
Käraka 109
kartuç cänyonya-sandehe
param ekaà pravartate
apädäna-sampradäna-karaëa-ädhära-karmaëäm—among the apädäna,

sampradäna, karaëa, ädhära, and karma; kartuù—among the kartä; ca—
and; anyonya-sandehe—when there is uncertainty due to the simultaneous
attainment of two; param—the later; ekam—one; pravartate—prevails.
When there is uncertainty due to the simultaneous attainment of two kärakas

among the apädäna, sampradäna, karaëa, ädhära, karma, and kartä, the
käraka which comes later [in this order] prevails.
kåñëäya nivedya gåhëäti. çärìgeëa çarän vikñipati. upaviçyottiñöhati kåñëa-

samépe. yamunäà praviçya niùsarati. asty eña kåñëaù paçya. nivedya kåñëäd
gåhëäti ity-ädike tu kåñëäya nivedya ity arthäd gamyate. kva gacchasi, kva
gataù ity-ädau gamana-pürvikä sthitir bodhyate. iti kärakäëi.
Våtti—Examples are kåñëäya nivedya gåhëäti (After offering to Kåñëa, he

takes from Kåñëa), çärìgeëa çarän vikñipati (With the bow he fires arrows
from the bow), upaviçyottiñöhati kåñëa-samépe (After sitting down in the
presence of Kåñëa, he rises from the presence of Kåñëa), yamunäà praviçya
niùsarati (After entering the Yamunä, he departs from the Yamunä), asty
eña kåñëaù paçya (See, this is Kåñëa). In cases like nivedya kåñëäd gåhëäti
(After offering, he takes from Kåñëa) and so on it is understood from the
context that nivedya (after offering) means kåñëäya nivedya (after offering
to Kåñëa). In cases like kva gacchasi (Where are you going?) and kva gataù
(Where did you go?) it is the activity of staying which is preceded by the
activity of going that is being expressed. Thus ends the section on kärakas.
AmåtA—Having described the six kärakas, Jéva Gosvämé now describes

what happens when there is uncertainty due to the simultaneous attainment
of two among them. Anyonya-sandehe means dvayor yugapat-präpti-sandehe
sati (when there is uncertainty due to the simultaneous attainment of two).
When there is such uncertainty the later käraka prevails, and what comes later
is calculated according to the order in which the käraka are mentioned in this
verse. In kåñëäya nivedya gåhëäti there is uncertainty due to the simultaneous
attainment of the apädäna and sampradäna in the following way: kåñëäya
nivedya kåñëäd gåhëäti. Therefore the sampradäna, which is a later käraka,
prevails. In çärìgeëa çarän vikñipati there is uncertainty due to the simultaneous
attainment of the apädäna and karaëa, and thus the karaëa, which is a later
käraka, prevails. In upaviçyottiñöhati kåñëa-samépe there is uncertainty due
to the simultaneous attainment of the apädäna and adhikaraëa, and so the

adhikaraëa, which is a later käraka, prevails. In yamunäà praviçya niùsarati
there is uncertainty due to the simultaneous attainment of the apädäna and
karma, and thus the karma, which is a later käraka, prevails. In asty eña kåñëaù
paçya there is uncertainty due to the simultaneous attainment of the karma
and kartä, and thus the kartä, which is a later käraka, prevails. Here the whole
sentence asty eña kåñëaù is the karma of paçya, as described previously in våtti
645 with the words “Here paçya is syntactically connected with the meaning
of the sentence (väkya).”
Examples when the karaëa and adhikaraëa prevail after blocking the
sampradäna are sva-hastenärghyaà dätuà kåñëam ähvayate (He calls Kåñëa
to offer arghya to His78 own hand with His own hand) and kåñëe mälyaà
pradätum utsukaù (He is eager to give a garland to Kåñëa on Kåñëa)
respectively. Examples when the adhikaraëa and karma prevail after
blocking the karaëa are rathe sthito gacchati (Situated on the chariot, he goes
by the chariot) and asträëi gåhétva yudhyate (Grabbing the weapons he fights
with the weapons) respectively. An example of a karma that prevails after
blocking the adhikaraëa is yamunäà gatvä snäti (After going to the Yamunä,
he bathes in the Yamunä).
Someone might argue, “Well, in cases like nivedya kåñëäd gåhëäti and
so on it is seen that the apädäna, which is a previous käraka, prevails.” In
answer to this, Jéva Gosvämé says it is understood from the context that
nivedya (after offering) means kåñëäya nivedya (after offering to Kåñëa).
Here the sampradäna is understood from the context because nivedayati
has the meaning of däna (giving). Thus there is no fault. Still such usage is
only occasional, it is not standard. Regarding Jéva Gosvämé’s statement that
in cases like kva gacchasi and kva gataù it is the activity of staying which is
preceded by the activity of going that is being expressed, word like kva and
kutra are made in the sense of saptamé, and thus when the speaker say kva
gacchasi he means gatvä kasmin sthäne sthäsyasi (After going, which place
will you stay in?). Therefore one shouldn’t suspect transgression of the rule.
Similarly in cases like kåñëäyähüya navanétaà dadäti (After calling Kåñëa, He
gives Kåñëa butter) and so on the sampradäna, which is a previous käraka,
prevails because only the giving is the main thing since it is what is to be
achieved. Thus there is no fault.
78 Here the word sva (His own) refers to Kåñëa. Thus the devotee asks Kåñëa to come
and do a self-serve by offering arghya to His own hand with His own hand.
Käraka 111
Atha Upapada-viñëubhaktayaù
Now the viñëubhaktis which pertain to upapadas will be described.
SAàçodhiné—An adjacent (upa) word which is connected in sense to

another word and which is not a käraka is called an upapada. The difference
between a käraka and an upapada is that an upapada does not have a specific
relationship with the kriyä whereas a käraka does.
671 / k{(SNA‘avacanaIyaEyaAeRgAe iãtaIyaA /

671. kåñëa-pravacanéyair yoge dvitéyä
kåñëa-pravacanéyaiù—with kåñëa-pravacanéyas; yoge—when there is a con-

nection; dvitéyä—a dvitéyä viñëubhakti.
Words connected with kåñëa-pravacanéyas take a dvitéyä viñëubhakti.
te caite—
Våtti—The kåñëa-pravacanéyas are as follows:
AmåtA—Having explained the viñëubhaktis which pertain to the six kärakas

and require a relationship with the kriyä and having described, according to
the occasion, the ñañöhé viñëubhakti applied in the sense of general relationship,
Jéva Gosvämé now begins to describe the viñëubhaktis which don’t require
a relationship with the kriyä. In that regard, he begins by describing the
dvitéyä viñëubhakti with the sütra beginning kåñëa-pravacanéyair. The name
kåñëa-pravacanéya means “that which explains Kåñëa” or in other words
“that which explains Kåñëa’s qualities and activities.” Here the kåt pratyaya
anéya is applied in kartari prayoga by bhavya-geya-pravacanéyopasthänéya-
janyäplävyäpätyäù kartari ca (816).
672 / laºaNAvaIps$aetTamBaUtaeSvaiBaBaARgAe pair‘ataI /

@naureSau s$ahATaeR ca hInae taUpaê k(Tyatae //
672.
lakñaëa-vépsettham-bhüteñv
abhir bhäge pari-praté
anur eñu sahärthe ca
héne tüpaç ca kathyate
lakñaëa-vépsä-ittham-bhüteñu—when the sense is lakñaëa (target), vépsä

(simultaneous pervasion of many things of the same kind), or ittham-bhüta
(assuming a special role); abhiù—abhi; bhäge—when the sense is bhäga
(share); pari-praté—pari and prati; anuù—anu; eñu—when the sense is any
of these (the four senses mentioned so far); sahärthe—when the sense is
sahärtha (the meaning of the word saha); ca—and (it will be explained below
that this ca also drags in the sense of hetu (cause)); héne—when the sense is
héna (inferior); tu—only; upaù—upa; ca—and; kathyate—is called.
Abhi is called a kåñëa-pravacanéya when it is used in the sense of lakñaëa,

vépsä, or ittham-bhüta.
Pari and prati are called kåñëa-pravacanéyas when they are used in any of
these three senses or in the sense of bhäga. Anu is called a kåñëa-pravacanéya
when it is used in any of these four senses or in the sense of sahärtha, hetu, or
héna. But upa is called a kåñëa-pravacanéya only when it is used in the sense
of héna.
karma-pravacanéyä iti präïcaù. lakñaëaà cihnam, vépsä yugapat sajätéyänäà

vyäptiù, ittham-bhütaà prakära-viçeña-präptiù. eteñv abhiù kåñëa-
pravacanéyaù. tatra lakñaëe—kåñëam abhi patati puñpa-våñöiù. vépsäyäm—
gopéà gopém abhi kréòati kåñëaù. ittham-bhüte—kåñëam abhi bhakto ’sau,
bhaktatva-prakära-viçeñaà präpta ity arthaù. lakñaëädiñu bhäge ca pari-praté,
tatra triñu “kåñëaà pari” ity-ädi pürva-vat, evaà prati. bhäge—yat kåñëaà pari
syät, yat kåñëaà prati syät, tad dehi. atra dhätu-yogäbhävenopendratväbhävät
ñatväbhävaù. anur lakñaëädiñu caturñu sahärthe ca. atra caturñu “kåñëam anu”
ity-ädi pürva-vat. sahärthe—kåñëam anu gacchanti gopäù. ca-käräd dhetau
ca—hari-bhaktim anu sukham. anuç copaç ca héne—anv arjunaà yoddhäraù,
upärjunam.
Våtti—Earlier grammarians called these karma-pravacanéyas. Lakñaëa

means cihna (aim, target) whereas vépsä means yugapat sajätéyänäà
vyäptiù (the simultaneous pervasion of many things of the same kind) and
ittham-bhüta means prakära-viçeña-präptiù (assuming a special role). Abhi
is a kåñëa-pravacanéya when used in these senses. An example of abhi used
in the sense of lakñaëa is kåñëam abhi patati puñpa-våñöiù (The shower of
flowers falls towards Kåñëa). An example of abhi used in the sense of vépsä is
gopéà gopém abhi kréòati kåñëaù (Kåñëa plays with each gopé). An example
of abhi used in the sense of ittham-bhüta is kåñëam abhi bhakto ’sau
(Towards Kåñëa he is a devotee) which means “he has assumed the special
role of being a devotee.”
Käraka 113
Pari and prati are kåñëa-pravacanéyas when used in the senses of lakñaëa
and so on and in the sense of bhäga. Examples when they are used in the
three senses of lakñaëa and so on are the same as before. Thus kåñëaà
pari patati puñpa-våñöiù and kåñëaà prati patati puñpa-våñöiù and so on.
Examples when they are used in the sense of bhäga are yat kåñëaà pari syät
tad dehi and yat kåñëaà prati syät tad dehi (Give that which is allotted to
Kåñëa). Anu is a kåñëa-pravacanéya when used in the four senses of lakñaëa
and so on and in the sense of sahärtha. Examples when it used in the four
senses of lakñaëa and so on are the same as before. Thus kåñëaà anu patati
puñpa-våñöiù and so on. An example when it is used in the sense of sahärtha
is kåñëam anu gacchanti gopäù (The cowherd boys go along with Kåñëa).
Due to the word ca, it is also used in the sense of hetu. For example, hari-
bhaktim anu sukham (Happiness is caused by devotional service to Hari).
Anu and upa are kåñëa-pravacanéyas when used in the sense of héna. For
example, anv arjunaà yoddhäraù and upärjunaà yoddhäraù (The fighters
are inferior to Arjuna).
AmåtA—The example kåñëam abhi patati puñpa-våñöiù means kåñëaà lakñé-

kåtya patati puñpa-våñöiù (The shower of flowers falls, making Kåñëa the target)
and the example yat kåñëaà pari syät tad dehi means yat kåñëasyäàçaà bhajate
tad dehi (Give the portion which is alloted to Kåñëa). When anu is used in the
sense of the word saha (with), the current rule blocks the tåtéyä viñëubhakti
that would have otherwise been applied by sahärthair apradhäne tåtéyä (676).
With the sentence beginning “due to the word ca,” Jéva Gosvämé indicates
that ca has the meaning of samuccaya here and thus he drags in a meaning
which isn’t mentioned in the verse. Päëini, however, made the separate sütra
anur lakñaëe (Añöädhyäyé 1.4.84) to cover this meaning. The example hari-
bhaktim anu sukham means hari-bhaktyä sukham which ultimately means
hari-bhakti-hetukaà sukham (Happiness is caused by devotional service
to Hari). In this regard, the current rule blocks the tåtéyä viñëubhakti that
would have otherwise been applied by hetos tåtéyä (688). The example anv
arjunaà yoddhäraù means yoddhäro ’rjunät hénäù (The fighters are inferior
to Arjuna). Here héna means üna (inferior).
SAàçodhiné—Amåta 1037 offers a more detailed definition of vépsä:

vépsä sajätéya-dravyäëäà guëena kriyayä vä yugapad vyäptiù (Vépsä is the
simultaneous pervasion of many things of the same kind by means of a quality
or action). Actually vépsä is the agent’s desire to pervade many things of the
same kind by means of a quality or action. In this regard Käçikä, commenting
on Añöädhyäyé 8.1.4 says vyäpti-viçeña-viñayä prayoktur icchä vépsä (Vépsä is
the agent’s desire for a particular kind of pervasion). The word vépsä is formed
in the following way: Sa[n] is applied after vi + äp[ÿ] vyäptau in the sense of
“desire to pervade” at which time äp[ÿ] along with sa[n] is replaced by épsa
in accordance with äpa épsaù (584). Thus we get vi + épsa which becomes
vépsa by daçävatära ekätmake militvä trivikramaù (42). Then the kåt pratyaya
[ì]ä[p] is applied after vépsa by viñëuniñöhä-seöka-gurumad-viñëujanäntät
pratyayäntäc ca bhäve lakñmyäà ìäp, na tu ktiù (904) and we get vépsä.
673 / @itarita‚(maNAe /
673. atir atikramaëe
atiù—ati; atikramaëe—when the sense is atikramaëa (surpassing).
Ati is called a kåñëa-pravacanéya when it is used in the sense of atikramaëa.
sarvän ati räjate kåñëaù. rädhikäm adhi vacana-jätam ity api dåçyate.
Våtti—For example, sarvän ati räjate kåñëaù (Kåñëa shines above the rest).
Rädhikäm adhi vacana-jätam “[All glories to Kåñëa’s] words to Rädhikä”
(Géta-govinda 10.9) is also seen.
AmåtA—The words rädhikäm adhi ([words] to Rädhikä) mean rädhikäm

lakñé-kåtya ([words which were spoken] having made Rädhikä the target).
Therefore adhi should also be considered a kåñëa-pravacanéya, since it is seen
to be used as such in the works of great poets like Jayadeva and so on.
SAàçodhiné—To summarize the last two sütras: The same avyayas abhi,
pari, prati, anu, upa, ati, and adhi which are called upendras (prefixes) when
they are combined with dhätus are called kåñëa-pravacanéyas (postpositions)
when they are connected with an upapada in any of the meanings marked
below.
abhi pari prati anu upa ati adhi

lakñaëa * * * * *
vépsä * * * *
ittham-bhüta * * * *
bhäga * * *
sahärtha *
hetu *
héna * *
atikramaëa *
Käraka 115
Amara-koña says paçcät-sädåçyayor anuù (Anu is used in the sense of paçcät

(after) or sädåçya (likeness). But anu is not a kåñëa-pravacanéya when it is
used in these senses, rather anu has these senses only when it is used as a
separate adverb or as an upendra. See, for example, anujätaù in våtti 767.
674 / k(AlaADvanaAertyantavyaAæaAE iãtaIyaA , @pavagAeR tau ta{taIyaA /

674. kälädhvanor atyanta-vyäptau dvitéyä, apavarge tu tåtéyä
käla-adhvanoù—of a time or distance79; atyanta-vyäptau—when there

is atyanta-vyäpti (continuous pervasion); dvitéyä—a dvitéyä viñëubhakti;
apavarge—when apavarga (completion of the activity by attainment of the
result) is understood; tu—but; tåtéyä—a tåtéyä viñëubhakti.
When there is continuous pervasion of a time or distance, the word

expressing the time or distance takes a dvitéyä viñëubhakti. But when
apavarga is understood, the word expressing the time or distance takes a
tåtéyä viñëubhakti.
tatra guëena vyäptau—sarväyur viñëu-bhaktaù. kriyayä—yämaà hari-

püjakaù. dravyeëa—sarva-dinaà hari-naivedyam. evaà kroçaà yamunä
kuöilety-ädi. janma janma yad abhyastam iti tat-sambandha-maraëa-
paryantam ity arthaù. atra tu karmatväbhävät kälädhva-bhäva-deçänäm ity-
ädi-van na tat-pratyayäù. bhäve tu—mäsam äsyate, kroçaà supyate. phala-
präptyä kriyä-samäptir apavargas tasmiàs tu tåtéyä—aho-rätraiç catuù-ñañöyä
sarvam adhyaiñöa mädhavaù.
Våtti—In that regard, an example when the pervasion is through a quality is

sarväyur viñëu-bhaktaù (Viñëu’s devotee for his whole life), an example when
the pervasion is through an activity is yämaà hari-püjakaù (He worships Hari
for the duration of a yäma), and an example when the pervasion is through a
thing is sarva-dinaà hari-naivedyam (Food offerings for Hari the whole day
long). Similarly, we get kroçaà yamunä kuöilä (The Yamunä is sinuous for
two miles) and so on. And another example is janma janma yad abhyastam
(what was practised birth after birth) where janma janma indicates “right
up to the death that’s connected with that birth.” A pratyaya ordained in
karmaëi prayoga cannot be applied because the time and distance are not
karmas here like they are in the case of kälädhva-bhäva-deçänäm (våtti 641),
but a pratyaya ordained in bhäve prayoga can be applied.
79 In våtti 641 Jéva Gosvämé said adhva-çabdenätra tat-parimäëam ucyate, “The word
adhvan (literally ‘path’) here means the measurement of the path.”
For example, mäsam äsyate (staying for a month) and kroçaà supyate (sleeping
for a kroça). Apavarga means “completion of the activity by attainment of
the result.” When apavarga is understood, a tåtéyä viñëubhakti is applied.
For example, aho-rätraiç catuù-ñañöyä sarvam adhyaiñöa mädhavaù (Kåñëa
learnt all the arts within sixty-four days and nights).
AmåtA—Padmanäbha Datta says this rule is for when the akarmaka

dhätu doesn’t have another kriyä contained inside it (våtti 641). Regarding
the example sarväyur viñëu-bhaktaù (Viñëu’s devotee for his whole life),
bhaktatva (being a devotee) is accepted as a quality since the quality and
the possessor of the quality are figuratively non-different. The example
kroçaà yamunä kuöilä is an example when the pervasion is through a quality.
Examples when the pervasion is through an activity and a thing are kroçam
adhéte (he studies for a kroça) and kroça-trayaà govardhanaù (Govardhana
is three kroças long) respectively. Regarding the sentence beginning atra tu
karmatväbhävät, a pratyaya ordained in karmaëi prayoga cannot be applied
because the time and distance are not karmas since it is not understood that
the akarmaka dhätu has another kriyä contained inside it (våtti 641). The
example beginning aho-rätraiç means Kåñëa achieved the result of studying,
namely the attainment of knowledge, within sixty-four days and nights, and
after that He stopped studying. The word catuù-ñañöyä is in the singular here
in accordance with viàçaty-ädyäù sadaikatve anävåttau (223).
675 / @iBata@AidiBayaAeRgAe iãtaIyaA /

675. abhita-ädibhir yoge dvitéyä
abhitaù-ädibhiù—with the abhita-ädis (the words abhitas and so on); yoge—

when there is connection; dvitéyä—a dvitéyä viñëubhakti.
Words connected with the abhita-ädis take a dvitéyä viñëubhakti.
abhitaù kåñëaà, paritaù krñëam, ubhayataù kåñëaà, sarvataù kåñëaà, samayä

kåñëaà, nikañä kåñëaà gopäù—etad-dvayaà nikaöärthe. hä kåñëa-vimukhaà,
dhik kaàsaà, tasmai tasmai ca kutsästu ity arthaù. atraivärthe hä-çabda-yoge
kñéra-sväminä dvitéyä darçitatvät. kathaà “hä ramaëéëäà gataù kälaù,” “hä
devi dhérä bhava”? pürvatra väkyärthenaiva sambandhät, uttaratra sa-çoka-
sambodhane hä-çabdät. kathaà “dhig ästäà mama véryasya”? tatra tädarthye
eveñöiù, atra tu sambandha-vivakñä. “dhig jälma” ity-ädau dhik-çabdena na
yogaù, kintu prathamaà kutsayitvä paçcät sambodhyate. upary upari sarvaà
hariù. evam adhy adhi. katham “upary upari buddhénäà carantéçvara-
buddhayaù”? upary-upary-ädiñu sämépyärtha eveñöiù, atra tu vépsä-mätram
Käraka 117
iti. adho ’dho govardhanaà våkñäù. hari-bhaktià yävat sukham. bubhukñitaà

na prati bhäti kiïcit, tasmai na kiïcid rocate ity arthaù. antareëa harià na
sukhaà, taà vinä na sukham ity arthaù. antarä tväà mäà hariù, tava mama
madhye harir ity arthaù
Våtti—Examples are abhitaù kåñëaà gopäù (The cowherd boys are on

both sides of Kåñëa), paritaù krñëaà gopäù (The cowherd boys are around
Kåñëa), ubhayataù kåñëaà gopäù (The cowherd boys are on both sides of
Kåñëa), sarvataù kåñëaà gopäù (The cowherd boys are around Kåñëa),
samayä kåñëaà gopäù (The cowherd boys are near Kåñëa), and nikañä
kåñëaà gopäù (The cowherd boys are near Kåñëa). These two words (samayä
and nikañä) mean “near.” Further examples are hä kåñëa-vimukham (Damn
the person averse to Kåñëa) and dhik kaàsam (Damn Kaàsa) which
mean kåñëa-vimukhäya kutsästu (For the person averse to Kåñëa there
should be condemnation) and kaàsäya kutsästu (For Kaàsa there should
be condemnation) respectively. Only in this meaning do words connected
with hä take a dvitéyä viñëubhakti, because this is what is shown by Kñéra
Svämé. Well, why is there hä ramaëéëäà gataù kälaù (Damn that the time
of beautiful women has gone) and hä devi dhérä bhava (Alas, O goddess, be
steady)? This rule doesn’t apply in the first example because hä is connected
with the meaning of the whole sentence, and it doesn’t apply in the second
example because hä is used there in the sense of sorrowful sambodhana.
Well, why is there dhig ästäà mama véryasya (Damn my prowess)? This rule
only applies when there is tädarthya80, but here the speaker wishes to express
the idea of sambandha. In cases like dhig jälma (Damn you, O vile man) and
so on there is no connection with the word dhik, rather the sambodhana is
done later after first reproaching.
Further examples are upary upari sarvaà hariù (Hari is near everything) and
adhy adhi sarvaà hariù (Hari is near everything). Well, why is there upary
upari buddhénäà carantéçvara-buddhayaù (The intelligence of the éçvaras
moves beyond normal intelligence)? This rule only applies to upary upari
and so on when they are used in the sense of nearness, but here there is only
vépsä. Further examples are adho ’dho govardhanaà våkñäù (The trees are
near Govardhana), hari-bhaktià yävat sukham (Happiness reaches its limit
in devotional service to Hari), and bubhukñitaà na prati bhäti kiïcit which
means bubhukñitäya na kiïcid rocate (Nothing appeals to a starving man).
80 Tädarthya (literally “being for the sake of that) is a meaning for which a caturthé
viñëubhakti is usually applied by yad-artham anyat tasmäc caturthé (680). But Jéva Gosvämé
is referring here to his explanation of the meaning of the example dhik kaàsam which
means kaàsäya kutsästu (For Kaàsa there should be reproach).
Still more examples are antareëa harià na sukham which means harià vinä
na sukham (Without Hari, there is no happiness) and antarä tväà mäà
hariù which means tava mama madhye hariù (Hari is between you and me).
SAàçodhiné—The abhita-ädis are all the words mentioned here in the

våtti, but limited to particular meanings as expressed above. In other words,
the abhita-ädis are the words abhitas (on both sides of), paritas (around),
ubhayatas (on both sides of), sarvatas (around), samayä (near), nikañä (near),
hä (damn), dhik (damn), upary upari (near), adhy adhi (near), adho ’dhas
(near), yävat (as long as), prati (to), antareëa (without), and antarä (between).
AmåtA—The words abhitas and so on are formed by applying the taddhita

pratyaya tas[i] after the words abhi, pari, ubhaya, and sarva. It will be
described in the Taddhita-prakaraëa how words ending in tas are also avyayas.
The examples abhitaù kåñëaà gopäù and ubhayataù kåñëaà gopäù both
mean kåñëasya pärçva-dvaye gopäù (The cowherd boys are on both sides of
Kåñëa), and the examples paritaù kåñëaà gopäù and sarvataù kåñëaà gopäù
both mean kåñëasya catur-dikñu gopäù (The cowherd boys are on all four
sides of Kåñëa). Samayä and nikañä are avyayas which express the meaning
of nearness. When any of these words are used, this rule says a dvitéyä
viñëubhakti is applied instead of a ñañöhé viñëubhakti. The example upary upari
sarvaà hariù means sarveñäà nikaöe harir vartate (Hari is near everything).
This rule only applies to upary upari and so on when they are used in the
sense of nearness. Therefore it will be described later how repetition takes
place by upary-adhy-adhasäà sämépye (Båhat 2032). In the example upary
upari buddhénäà carantéçvara-buddhayaù the sense of nearness is lacking and
thus a dvitéyä viñëubhakti isn’t applied. Therefore repetition takes place by
äbhékñëa-vépsayoù (1037) instead. The words “and so on” in “upary upari and
so on” refer to the words adhy adhi and adho ’dhas. Therefore the example
adho ’dho govardhanaà våkñäù means govardhanasya samépe våkñäù (The
trees are near Govardhana). Thus this rule says a dvitéyä viñëubhakti is
applied here instead of a ñañöhé viñëubhakti.
Yävat is an avyaya which expresses the meaning of limit. Thus the

example hari-bhaktià yävat sukham means hari-bhakti-paryantaà sukham
(Happiness has its limit in devotional service to Hari).81 Regarding the
example bubhukñitaà na prati bhäti kiïcit, the words bubhukñitäya na kiïcid
rocate are a mere explanation of the sense. The real analysis is bubhukñitasya
81 Other examples are süryodayaà yävat (until sunrise) and mäsam ekaà yävat sthäsyämi
(I will stay for one month).
Käraka 119
na kiïcit sphurati (Nothing appeals to a starving man). Thus this rule says
a dvitéyä viñëubhakti is applied here instead of a ñañöhé viñëubhakti. In this
regard one cannot say “the dvitéyä viñëubhakti could have been achieved by
calling prati a kåñëa-pravacanéya, so what more is gained by using this rule?”
because extra meaning is understood here. Kåñëa-pravacanéyas are limited to
the meanings of lakñaëa and so on, but since those meanings are lacking here,
prati is included among the abhita-ädis, otherwise one wouldn’t be able to
apply a dvitéyä viñëubhakti. It should also be understood that prati here is not
an upendra and thus it doesn’t express the meaning of the dhätu.
676 / s$ahATaE=r‘aDaAnae ta{taIyaA /

676. sahärthair apradhäne tåtéyä
saha-arthaiù—with words which have the meaning of saha (with); apradhäne—

in the apradhäna (the person or thing that is not principal); tåtéyä—a tåtéyä
viñëubhakti.
When there is connection with words meaning saha, the apradhäna takes a
sahärtho dvi-vidhaù. kriyä-guëa-dravyais tulya-yogitä vidyamänatä-mätraà

ca. ädyo yathä—rämeëa saha kréòati kåñëaù, rämeëa saha sundaraù, rämeëa
saha gomän iti ca. kåñëasyätra kriyädi-sambandhaù säkñäd eva, rämasya tu
pratéyamäna iti rämasyäprädhänyam. kintu prathama-dvaye kartå-saha-
bhävaù, tåtéye tu sambandhi-saha-bhävo jïeyaù. evaà karma-saha-bhäve
’pi, yathä—gänena saha nåtyaà karotéty-ädi. evaà samaà, särdhaà, säkaà,
sajüù. sahärthe gamye ’pi—rämeëa kréòati. antyo yathä—bäla-kåñëena saha
dadhi mathnäti yaçodä ity-ädi.
Våtti—The meaning of the word saha is two kinds: (1) when the apradhäna
is equally connected with the kriyä, guëa, or dravya, and (2) when the
apradhäna is just existing along with the pradhäna (the person or thing that
is principal). Examples of each of the first kind are rämeëa saha kréòati
kåñëaù (Kåñëa, along with Balaräma, plays)82, rämeëa saha sundaraù kåñëaù
(Kåñëa is beautiful, and so is Balaräma), rämeëa saha gomän kåñëaù (Kåñëa
has cows, and so does Balaräma).
82 This could also be translated as “Kåñëa plays, and so does Balaräma” since the idea
here is that the main kartä, Kåñëa, is playing and the secondary kartä, Balaräma, is also
playing. However, the main focus here is Kåñëa, and thus only the word kåñëa takes a
prathamä viñëubhakti, and not the word räma, even though both are technically kartäs. This
is in accordance with the maxim gauëa-mukhyayor mukhye kärya-sampratyayaù (våtti 645
and Krama-sandarbha 5.6.8).
In these examples, Kåñëa’s connection with the kriyä and so on is direct

whereas Balaräma’s connection is only understood. Thus Balaräma is the
apradhäna here. But one should understand that in the first two examples the
accompaniment is by a kartä whereas in the third example the accompaniment
is by a sambandhi (a person who has a possessive relationship). An example
when the accompaniment is by the karma is gänena saha nåtyaà karoti
kåñëaù (Kåñëa does dancing, along with singing). Examples can similarly be
made with the words samam, särdham, säkam, and sajüù.83 This rule applies
even when the word meaning saha is only understood. For example, rämeëa
kréòati kåñëaù (Kåñëa, along with Balaräma, plays). Examples of the second
kind (see the beginning of våtti) are bäla-kåñëena saha dadhi mathnäti
yaçodä (Mother Yaçodä churns yogurt with young Kåñëa [by her side]) and
so on.
BälA—Although Jéva Gosvämé says that in the first two examples the
accompaniment is by the kartä, one should understand that in the example
rämeëa saha sundaraù kåñëaù, Kåñëa is accompanied not by the kartä but by
the guëé (possessor of the quality), namely Balaräma. In the example rämeëa
saha gomän kåñëaù, Kåñëa is accompanied by the sambandhin (the person
who has a possessive relationship with the cows), namely Balaräma. The word
gomän, which means gävo ’sya santi (He has cows), is formed by applying the
taddhita pratyaya mat[u] in the sense of sambandha by tad asyästy asmin vä
matuù (1225).
AmåtA—In the example gänena saha nåtyaà karoti kåñëaù, the dancing’s
connection with the activity of doing is direct whereas the singing’s connection
is only understood. Thus, since the singing is apradhäna, it takes a tåtéyä
viñëubhakti. In the example bäla-kåñëena saha dadhi mathnäti yaçodä, Bäla-
kåñëa is just standing there, he is not equally connected with the activity of
churning.
677 / taulyaATaE=: SaïI ca , taulaAepamaAByaAM tau SaïYaeva /

677. tulyärthaiù ñañöhé ca, tulopamäbhyäà tu ñañöhy eva
tulya-arthaiù—with words which have the meaning of tulya (equal, similar);

ñañöhé—a ñañöhé viñëubhakti; ca—also; tulä-upamäbhyäm—with the words tulä
and upamä; tu—but; ñañöhé—a ñañöhé viñëubhakti; eva—only.
Words connected with tulya and its synonyms take a tåtéyä viñëubhakti or a
83 These words all have the same meaning as saha.

Käraka 121
ñañöhé viñëubhakti, but words connected with the words tulä and upamä only
take a ñañöhé viñëubhakti.
rämeëa tulyaù kåñëaù, rämasya tulyo vä. evaà sadåça ity-ädi. neha—rämasya
tulä lakñmaëaù. “tulopamä-çabdäv iha tulyärthau” iti bhäñä-våttiù (2.3.71).
artha-grahaëäd dyotakatve tu na—kåñëa iva pradyumnaù.
Våtti—For example, rämeëa tulyaù kåñëaù (Kåñëa is equal to Räma) or

rämasya tulyaù kåñëaù (Kåñëa is equal to Räma). Examples can similarly
be made with the words sadåça (like that, similar) and so on. But a tåtéyä
viñëubhakti cannot be applied in rämasya tulä lakñmaëaù (Lakñmaëa is
equal to Räma). Bhäñä-våtti 2.3.71 says tulopamä-çabdäv iha tulyärthau
(The words tulä and upamä have the meaning of tulya here). Due to the use
of the word artha, this rule doesn’t apply to words which are dyotakas. Thus
we get kåñëa iva pradyumnaù (Pradyumna is like Kåñëa).
AmåtA—The words tulya, sama, samäna, sadåça, and so on are words

which have the meaning of tulya. Someone may wonder, “The words tulya
(equal) and so on express the possesor of the quality, whereas the words tulä
(equality) and upamä (equality) express the quality itself. Why then are tulä
and upamä excluded from taking a tåtéyä viñëubhakti by counting them as
words which have the meaning of tulya?” Jéva Gosvämé removes this apparent
fault by quoting the opinion of Bhäñä-våtti. The word iva is an avyaya which
is a dyotaka (suggestive word). Dyotaka avyayas are unable to convey even
their own meaning without being connected to another word. Therefore they
are dependant words. The use of the word artha, however, indicates that only
words meaning tulya which don’t depend on another word are accepted here.
678 / ivazAeSalaºaNAAÔa{taIyaA /
678. viçeña-lakñaëät tåtéyä
viçeña-lakñaëät—after that by which one recognizes the special nature;

tåtéyä—a tåtéyä viñëubhakti.
A tåtéyä viñëubhakti is applied after that by which one recognizes the special
nature [of a vastu or a kriyä].
viçeña-präpti-cihnäd ity arthaù. kaustubhena bhagavantam adräkñét. kriyä-

vaiçiñöya-jïäpakatve ’pi—nyakñeëa vékñate kåñëam, kärtsnyena bhajati priyäm.
“nyakñaà kärtsnya-nikåñöayoù” (amara-koñaù 3.3.225). sukhena bhajati.
sukhaà bhajatéty-ädikaà tu guëa-guëitva-vikalpät.
Våtti—For example, kaustubhena bhagavantam adräkñét (He saw

[recognized] the Lord by the Kaustubha jewel). This rule applies even when
something informs one of the special nature of the kriyä. For example,
nyakñeëa vékñate kåñëam (She looks entirely at Kåñëa) and kärtsnyena
bhajati priyäm (He completely serves His beloved). Amara-koña 3.3.225
says the word nyakña means kärtsnya (entirety) or nikåñöa (low, inferior).
Another example is sukhena bhajati (He serves happily). However, we also
get sukhaà bhajati (He serves happily) and so on because the words sukha
and so on can either express the quality or the possessor of the quality.
AmåtA—The etymology of the word lakñaëa (definition) is lakñyate jïäyate

’neneti lakñaëam (A lakñaëa is that by which something is characterized
(lakñyate), or in other words, known (jïäyate)). In other words a lakñaëa is a
cihna (sign). The viçeña-lakñaëa is of two kinds: svarüpa (always present) and
taöa-stha (not always present). An example of the first kind is kaustubhena
bhagavantam adräkñét (He saw [recognized] the Lord by the Kaustubha
jewel). The associates of the Lord in Vaikuëöha have the same form as Him
and hold the conch, disc, and so on, but the Kaustubha jewel is the special
sign which reveals who among the inhabitants of Vaikuëöha is the Lord. The
Kaustubha jewel, which is not seen among the associates of the Lord, is always
situated on the Lord’s person [thus it is a svarüpa-lakñaëa]. Other examples
are jaöäbhis täpasaù (An ascetic by his matted locks) and so on. An example
of the second kind is pustakena chätram apaçyat (He saw [recognized] the
student by the book). Here the book is the special sign which distinguishes
the student, but the connection between the book and the student is not
perpetual as they may separate at another time [thus the book is a taöa-stha-
lakñaëa]. Some formulate this sütra as upalakñaëe tåtéyä. Päëini says ittham-
bhüta-lakñaëe tåtéyä (Añöädhyäyé 2.3.21)
Having thus established that a tåtéyä viñëubhakti is applied after that which
informs one of the special nature of a vastu (thing), Jéva Gosvämé then
establishes that a tåtéyä viñëubhakti is also applied after that which informs
one of the special nature of a kriyä (activity). This kind of viçeña-lakñaëa
was previously called the vyadhikaraëa-viçeñaëa in the discussion on kriyä-
viçeñaëas (adverbs) in våtti 637. Regarding the example nyakñeëa vékñate
kåñëam, the entirety (nyakña) is that which informs one of the special nature of
the seeing. Thus is it a viçeña-lakñaëa. But the difference between this viçeña-
lakñaëa and the type previously mentioned is that the entirety is not different
from the seeing because it is merely the special way of the seeing whereas the
Kaustubha jewel is different from the Lord although it is always situated on
His person. Similarly, in the example sukhena bhajati the happiness (sukha) is
Käraka 123
that which informs one of the special nature of the service, but the happiness
is not different from the service because it is merely the special way of the
service. Someone may wonder “Why is a dvitéyä viñëubhakti seen in the
example sukhaà bhajati?” In answer to that, Jéva Gosvämé says “because
the words sukha and so can either express the quality or the possessor of
the quality.” When the words sukha and so on express the quality, they are
vyadhikaraëa kriyä-viçeñaëas and thus they take a tåtéyä viñëubhakti by the
current sütra. But when they express the possessor of the quality, they are
tulyädhikaraëa kriyä-viçeñaëas and thus they take a dvitéyä viñëubhakti by
sütras 637 and 638. For example, in sukhaà bhajati the word sukha expresses
the state of possessing happiness, a state which is assigned to the kartä. Thus
sukhaà bhajati means sukhé yathä kartä bhavati tathä bhajati (he serves in
such a way that he, the kartä, is happy).
SAàçodhiné—It was explained in Amåta 638 that the kriyä is the meaning
of the dhätu such as sattä and so on, and that the kriyä is itself considered
a karma because bhajati means bhajanaà karoti (he does the act of
serving) and so on. Thus when words like sukha and so on are connected as
tulyädhikaraëa-viçeñaëas of the karma in the form of the kriyä they share the
viñëubhakti of that karma, namely a dvitéyä viñëubhakti (sütra 219). But when
they are connected as vyadhikaraëa-viçeñaëas of the karma in the form of the
kriyä, they don’t share the viñëubhakti of that karma but rather take a tåtéyä
viñëubhakti by the current sütra.
679 / ‘ak{(tyaAidByasta{taIyaA /
679. prakåty-ädibhyas tåtéyä
prakåti-ädibhyaù—after the prakåty-ädis (the words prakåti and so on);

tåtéyä—a tåtéyä viñëubhakti.
A tåtéyä viñëubhakti is applied after the prakåty-ädis.
prakåtyä kåñëaù, jätyä gopälaù, januñä karuëaù, rämeëänujaù, nämnä arjunaù,

ätmanä dvitéyaù, sva-bhävenodäraù, prakåty-ädi-sambandhenety arthaù.
tåtéyeyaà gamyamäna-bhavaty-ädi-kriyäyä hetutvaà gamayatéti kaçcit. evaà
samena calati, viñameëa dhävati, samädau deça ity arthaù. same calatéty-ädi
ca dåçyate. karmaëé ime iti kecit, kriyä-viçeñaëe iti kaçcit. präyeëa vaiñëavaù,
vaiñëavatäbhivyaïjaka-dharma-präcurya-sambandhenety arthaù. gotreëa
gärgyaù, anvaya-sambandhenety arthaù. evaà bhaktyä pürva ity-ädi. satäm
artho hari-bhaktyä, saivärtha ity arthaù.
Våtti—Examples are prakåtyä kåñëaù (black or all-attractive by nature),

jätyä gopälaù (a cowherd by birth), januñä karuëaù (merciful by birth),
rämeëänujaù (a younger brother in relation to Räma), nämnä arjunaù
(Arjuna by name), ätmanä dvitéyaù (second in relation to the self), and
sva-bhävenodäraù (generous by nature). In these examples prakåtyä and
so on means prakåti-sambandhena (in relation to nature) and so on. Some
say that this usage of a tåtéyä viñëubhakti indicates that the prakåty-ädis
are hetus (causes) of the implied verbs bhavati and so on. Other examples
are samena calati and viñameëa dhävati which mean same deçe calati (He
moves on the even path) and viñame deçe dhävati (He runs on the uneven
path) respectively. Same calati and so on are also seen. Some say that
these two (samena and viñameëa) are karmas. Others say they are kriyä-
viçeñaëas. Other examples are präyeëa vaiñëavaù (A Vaiñëava for the most
part) where präyeëa means “in relation to the prominence of dharma which
suggests that he is a Vaiñëava” and gotreëa gärgyaù (A descendant of Garga
in terms of lineage) where gotreëa means “in relation to lineage.” Similarly,
we get bhaktyä pürvaù (Earlier in relation to bhakti) and so on, and satäm
artho hari-bhaktyä which means hari-bhaktir eva satäm arthaù (Devotional
service to Hari itself is the wealth / goal of saintly persons).
AmåtA—Due to the absence of a verb, this rule is, for the most part, an
apaväda of the ñañöhé viñëubhakti that would have normally been applied by
sambandhe tad-äçrayät ñañöhé (627). Indeed, Jéva Gosvämé specifically shows
this by saying prakåti-sambandhena and so on. Some say that the prakåty-ädis
are hetus (causes) of the implied verbs bhavati and so on, and they thus apply
a tåtéyä viñëubhakti by hetos tåtéyä (688). The Kaläpa grammarians, however,
consider that the prakåty-ädis are karaëas of the implied verbs bhavati and
so on. Samena means same deçe which means same pathi (on the even path).
Thus, since samena and viñameëa are adhikaraëas, this rule blocks the saptamé
viñëubhakti that would have been applied by adhikaraëe saptamé (641). In the
opinion of those who say that samena and viñameëa are karmas, this rule
blocks the dvitéyä viñëubhakti that would have been applied by karmaëi
dvitéyä (637). In the opinion of those who say that that samena and viñameëa
are kriyä-viçeñaëas, this rule blocks the dvitéyä viñëubhakti that would have
been applied by karmaëi dvitéyä (637) in accordance with kriyä-viçeñaëaà
karma (638). Regarding the example satäm artho hari-bhaktyä, some say that
the tåtéyä viñëubhakti is applied in the sense of non-difference and they give
the example dhänyena dhanam (Grains are wealth).
SAàçodhiné—Traditionally, the prakåty-ädis are the words prakåti, präya,

gotra, sama, viñama, dvi-droëa, païcaka, and sähasra. Whatever other words
are mentioned here are prakåty-ädis by extension.
Käraka 125
680 / yadTaRmanyaÔasmaA»atauTaI= /
680. yad-artham anyat tasmäc caturthé
yat-artham—for which; anyat—something else; tasmät—after that; caturthé—a

caturthé viñëubhakti.
A caturthé viñëubhakti is applied after that for which something else is done.
“tädarthye caturthé” iti präïcaù. ubhayaträpi kärya-rüpät prayojanäc caturthéty

arthaù. mäläyai tulasé, randhanäya yamunodakam, hari-prétaye harià bhajati.
evaà hari-bhaktiù sukhäya kalpate, harer abhaktir duùkhäya sampadyate, tat-
tad-rüpeëa pariëamata ity arthaù. seväyai govindaà yäti, sevitum ity arthaù.
evaà päkäya vrajatéty-ädy api. sambandha-vivakñäyäm—mäläyäs tulaséty-ädy
api. abheda-vivakñäyäm—hari-bhaktiù sukhaà kalpate. atra sampadyamänät
kÿpty-artha-yoge iti påthag-lakñaëaà kecid vidadhati, tad akiïcit-karam,
tädarthyenaiveñöa-siddheù. avadhi-vivakñäyäà païcaméti kaçcit—hari-
bhakteù sukhaà kalpate.
Våtti—Earlier grammarians said tädarthye caturthé (A caturthé viñëubhakti

is applied when the sense is “being for that). In either case the meaning is
that a caturthé viñëubhakti is applied after the prayojana (purpose) which is
the kärya (effect, result). Examples are mäläyai tulasé (Tulasé for a mälä),
randhanäya yamunodakam (Yamunä water for cooking), and hari-prétaye
harià bhajati (He worships Hari for Hari’s pleasure). Similarly, we get hari-
bhaktiù sukhäya kalpate (Devotional service to Hari produces happiness)
and harer abhaktir duùkhäya sampadyate (Absence of devotional service to
Hari produces misery) which mean hari-bhaktiù sukha-rüpeëa pariëamate
(Devotional service to Hari transforms into happiness) and harer abhaktir
duùkha-rüpeëa pariëamate (Absence of devotional service to Hari
transforms into misery) respectively. Another example is seväyai govindaà
yäti (He approaches Govinda for service) where seväyai means sevitum (to
serve). Similarly, we get päkäya vrajati (He goes to cook) and so on.
When there is a desire to express sambandha, we get mäläyäs tulasé (Tulasé

belonging to a mälä) and so on. When there is a desire to express non-
difference, we get hari-bhaktiù sukhaà kalpate (Devotional service to Hari
is happiness). In this regard, some make the separate rule sampadyamänät
kÿpty-artha-yoge (When there is connection with the dhätu kåp[ü] or dhätus
which have the same meaning as kåp[ü], a caturthé viñëubhakti is applied
after that which is produced), but this is unnecessary because the desired
result is already achieved by tädarthye caturthé.
Some say a païcamé viñëubhakti is applied when there is a desire to express

an avadhi, and thus they get hari-bhakteù sukhaà kalpate (Happiness is
produced from devotional service to Hari).
AmåtA—Artha means prayojana (purpose). Thus this sütra means yat-

prayojanakam anyat pravartate tasmät caturthé syät (A caturthé viñëubhakti is
applied after that which is the prayojana of the other thing). The word anyat
here refers to the käraëa (cause) or, in other words, the prakåti (cause) of
the prayojana which is the kärya (effect, result). The word tädarthya (being
for that) is formed by applying the taddhita pratyaya called nåsiàha-ya after
the word tad-artha (for that) in the sense of tasya bhävaù (sütra 1199). Some
even formulate the rule as nimittärthe caturthé (A caturthé viñëubhakti is
applied in the sense of nimitta (purpose)). The prayojana or nimitta [these
words are synonyms here] is sometimes a transformation of the prakåti and
sometimes not. When it is a transformation, this sütra applies. But when it
isn’t a transformation, a saptamé viñëubhakti is applied by the future sütra
nimittät karma-saàyoge saptamé (698).84 Thus, since the relationship of käraëa
(cause) and kärya (effect) is understood here, it is understood that this caturthé
viñëubhakti blocks the ñañöhé viñëubhakti that would have been applied by
sambandhe tad-äçrayät ñañöhé (627). Moreover, just as the ñañöhé viñëubhakti is
applied only after the bhedaka (våtti 627), this caturthé viñëubhakti is applied
only after the kärya and not after the käraëa, for the kärya is the main thing.
In the example mäläyai tulasé the mälä is the prayojana which is the kärya and
tulasé is its käraëa. In the example hari-bhaktiù sukhäya kalpate the happiness
is both the transformation and the prayojana of devotional service to Hari,
and therefore it ends up being the kärya. Regarding seväyai, Päëini formulates
the separate sütra tum-arthäc ca bhäva-vacanät (A caturthé viñëubhakti is
also applied after a word which has the meaning of the kåt pratyaya tum[u]
and which ends in a pratyaya applied in bhäve prayoga), but this is also
unnecessary since the desired result is already achieved by tädarthye caturthé.
For example, the service is both the transformation and the prayojana of
the going, and therefore it ends up being the kärya. Regarding the sentence
beginning “When there is a desire to express sambandha,” the definition of
sambandha given in våtti 627 was “Sambandha is a connection between two
things which someone desires to express as being different.” Therefore, when
there is a desire to express non-difference, the idea of sambandha doesn’t
apply, and thus the current sütra doesn’t apply either since bhakti and sukha
take the same viñëubhakti since they are tulyädhikaraëa.
84 For further discussion on this point, see Amåta 698.

Käraka 127
Since sampadyamänät (after that which is produced) ends up meaning

pariëämät (after the transformation), the same idea is already covered by
tädarthye caturthé, and thus there is no need for a separate rule. In the opinion
of those who say a païcamé viñëubhakti is applied when there is a desire to
express an avadhi, hari-bhakteù sukhaà kalpate means hari-bhakteù sukhaà
jäyate (Happiness is produced from devotional service to Hari), and thus
devotional service to Hari is the prakåti (cause). Someone might argue, “How
is maçakäya dhümaù (smoke for mosquitoes) valid since the mosquitoes are
not a transformation in terms of being the kärya of the smoke?” The answer
is that, because the prayojana (purpose) is to become free from disturbance,
by lakñaëä våtti the word maçaka (mosquitoes) means maçakäbhäva
(the absence of mosquitoes) here. Thus, since the smoke transforms into
mosquito-repellent, the desired result is achieved by tädarthye caturthé.
Similarly, in açväya ghäsaù (grass for the horse) the word açva means açva-
tåpti (satisfaction of the horse) by lakñaëä våtti.
681 / taumvantai‚(yaAntare gAmyae tatk(maRNAêtauTaI /

681. tumv-anta-kriyäntare gamye tat-karmaëaç caturthé
tumu-anta—which ends in the kåt pratyaya tum[u]; kriyä-antare—when

another kriyä; gamye—is understood; tat-karmaëaù—after the karma of that
(the other kriyä which ends in tum[u]); caturthé—a caturthé viñëubhakti.
When another kriyä which ends in tum[u] is understood, a caturthé viñëu-

bhakti is applied after the karma of that kriyä.
kåñëäya gokulaà yäti, kåñëaà drañöuà sevituà vety arthaù. kåñëa-çabdenätra

darçanädikaà lakñyata ity eke. evaà yuddhäya sannahyate kåñëaù, yuddhaà
kartuà sannähaà badhnätéty arthaù. patye çete lakñméù, patià ramayitum ity
arthaù. hary-abhaktaye nindati, täà tyäjayitum ity arthaù.
Våtti—For example, kåñëäya gokulaà yäti which means kåñëaà drañöuà

sevituà vä gokulaà yäti (He goes to Gokula to see or serve Kåñëa). Some say
that here the seeing and so on is indicated by the word kåñëa. Other examples
are yuddhäya sannahyate kåñëaù which means yuddhaà kartuà sannähaà
badhnäti kåñëaù (Kåñëa fastens his armor to do war), patye çete lakñméù
which means patià ramayituà çete lakñméù (Lakñmé lies down to please
her husband) and hary-abhaktaye nindati which means hary-abhaktià
tyäjayituà nindati (He criticizes in order to make him give up that which is
not devotional service to Hari).
AmåtA—Kriyäntara means a kriyä different than the one which is actually

used. This rule blocks the dvitéyä viñëubhakti that would have been applied
by karmaëi dvitéyä (637). In the example kåñëäya gokulaà yäti, drañöum is
the kriyä ending in tum[u] which is understood, and kåñëa is the karma of the
kriyä ending in tum[u]. Thus a caturthé viñëubhakti is applied after kåñëa. In
the opinion of those who say the seeing and so on is indicated by the word
kåñëa, kåñëäya yäti means kåñëa-darçanäya yäti (He goes to see Kåñëa) and
thus the caturthé viñëubhakti is applied by tädarthye caturthé.
682 / nama@AidiBayaAeRgAe catauTaI /

682. nama-ädibhir yoge caturthé
namaù-ädibhiù—with the nama-ädis (the words namas and so on); yoge—

when there is connection; caturthé—a caturthé viñëubhakti.
Words connected with the nama-ädis take a caturthé viñëubhakti.
kåñëäya namaù, taà prati namas-kära ity arthaù. kåñëäya svasti, tasya maìgalaà
bhüyäd ity arthaù. govindäya svähä, taà prati samarpayäméty arthaù. evaà
pitåbhyaù svadhä, indräya vañaö. kåñëaù kaàsäyälaà, taà prati samarthaù.
evaà samarthaù, prabhuù, paryäpto vä kåñëaù kaàsäya. prädénäm ury-ädénäm
api kriyayaikärthyaà manyante. päëinéyänäà tu (2.1.4) “sup supety anuvåttes
tiìäpi samäsaù” iti. ataù kåïi namanärthaà samarpya guëé-bhütena namaù-
çabdena kåñëaà namas-karotéti kåï-yogät karmatvam, kåñëaà namatéty
arthaù. våndävanaà pratiñöhate, kåñëam uré-karotéti-vat. upapada-vibhakteù
käraka-vibhaktir baléyasé iti nyäyäd ity eke. näräyaëäya namaù kuryäd iti
namaù-çabdasyaiva karmatvenäguëé-bhütatvät. svayambhuve namas-kåtyeti
tu tädarthyät. väraëärthe tv alaà-yoge tåtéyaiva—kåñëa-vaimukhyenälaà,
tena na kiïcit präpyam iti hetutva-karaëatvayor ekatarävagamät.
Våtti—For example, kåñëäya namaù which means kåñëaà prati namas-

käraù (Obeisances to Kåñëa), kåñëäya svasti which means kåñëasya
maìgalaà bhüyät (May there be auspiciousness for Kåñëa), and govindäya
svähä which means kåñëaà prati samarpayämi (I offer to Kåñëa). Similarly,
we get pitåbhyaù svadhä (I offer to the pitås) and indräya vañaö (I offer to
Indra). Another example is kåñëaù kaàsäyälam which means kaàsaà prati
samarthaù kåñëaù (Kåñëa is a match for Kaàsa). Similarly, we get kåñëaù
kaàsäya samarthaù (Kåñëa is a match for Kaàsa), kåñëaù kaàsäya prabhuù
(Kåñëa is a match for Kaàsa), and kåñëaù kaàsäya paryäptaù (Kåñëa is a
match for Kaàsa).
Käraka 129
Grammarians consider that the prädis and ury-ädis85 share a single meaning
with the kriyä. However, the Päëinians, commenting of Añöädhyäyé 2.1.4,
say sup supety anuvåttes tiìäpi samäsaù (Due to the anuvåtti of the words
sup supä, samäsa (compounding) also takes place with a tiì86). Therefore,
in kåñëaà namas-karoti (He offers obeisances to Kåñëa), kåñëa is a karma
because when the word namas is connected with the dhätu [òu]kå[ï], it
places its own meaning of namana (obeisances) in the dhätu [òu]kå[ï] and
thus becomes secondary. Kåñëaà namas-karoti thus means kåñëaà namati
(He offers obeisances to Kåñëa). Similarly, we get våndävanaà pratiñöhate
(He goes to Våndävana) and kåñëam uré-karoti (He accepts Kåñëa). Some
say this is because of the maxim upapada-vibhakteù käraka-vibhaktir
baléyasé (A käraka-vibhakti is stronger than an upapada-vibhakti).
But we get näräyaëäya namaù kuryät (One should offer obeisances to
Näräyaëa) because the word namas is not secondary here since it is the
karma. Svayambhuve namas-kåtya (After offering obeisances for the sake
of the self-born one), however, is made by tädarthye caturthé (sütra 680).
Väraëärthe tv alaà-yoge tåtéyaiva (But words connected with alam take

a tåtéyä viñëubhakti when alam is used in the sense of väraëa (rejection)).
For example, kåñëa-vaimukhyenälam (Enough of being averse to Kåñëa)
which means kåñëa-vaimukhyena na kiïcit präpyam (Nothing is gained by
aversion to Kåñëa). Thus it is understood that kåñëa-vaimukhya is either a
hetu or a karaëa.
AmåtA—The word namas is also seen to have the meaning of samarpaëa

(offering). An example of this is etäni puñpäëi kåñëäya namaù (I offer these
flowers to Kåñëa). Amara-koña says alaà bhüñaëa-paryäpti-çakta-väraëa-
väcakam (The word alam is used in the senses of bhüñaëa (decoration),
paryäpti (enough), çakta (being equal to, being a match for), and väraëa
(rejection)). In that regard, a caturthé viñëubhakti is applied when alam is
used in the sense of çakta or paryäpti. An example when alam is used in the
sense of bhüñaëa is kåñëam alaìkaroti (He decorates Kåñëa), an example of
alam used in the sense of çakta is kåñëaù kaàsäyälam (Kåñëa is a match for
Kaàsa), an example of alam used in the sense of paryäpti is ekaù kåñëa eva
kaàsäyälaà kià rämeëa (Kåñëa alone is enough for Kaàsa. What need is
there of Balaräma?), and an example of alam used in the sense of väraëa is
kåñëa-vaimukhyenälam (Enough of being averse to Kåñëa).
85 The prädis are mentioned in sütra 301 and the ury-ädis are mentioned in sütra 777.
86 Sup here means a word ending in a sup (sv-ädi), and tiì here means a word ending in
a tiì (äkhyäta pratyaya). Thus sup may be translated as “a declined noun” and tiì may be
translated as “a conjugated verb.”
The word çakta is also included among the nama-ädis since it has the meaning
of samartha (being a match for). For example, çakto rämo hi çrédämne (Only
Balaräma is a match for Çrédämä). When the word prabhu means éçvara
(master), however, only a ñañöhé viñëubhakti is used. For example, kåñëa eva
mama prabhuù (Kåñëa alone is my master) and prabhur bubhüñur bhuvana-
trayasya (He desires to become master of the three worlds).
Grammarians consider that the prädis and ury-ädis share a single meaning
with the kriyä. However, the Päëinians say that, due to the anuvåtti of the
words sup supä, a sup is also compounded with a tiì. Jéva Gosvämé unites both
these understandings with the sentence beginning “Therefore, in kåñëaà
namas-karoti.” In kåñëaà namas-karoti (He offers obeisances to Kåñëa),
the word namas makes the dhätu [òu]kå[ï] predominant by placing its own
meaning of namana in the dhätu [òu]kå[ï], and thus it merely indicates the
meaning of namana which now belongs to the dhätu [òu]kå[ï]. Now the
word namas, which has thus become secondary, is connected with the dhätu
[òu]kå[ï], not with the word kåñëa. Therefore the word kåñëa cannot take a
caturthé viñëubhakti since it isn’t directly connected with namas. Rather kåñëa
becomes a karma since the dhätu [òu]kå[ï], which now has the meaning of
namana, requires a karma. Jéva Gosvämé then clarifies this subject matter
by giving two more examples: våndävanaà pratiñöhate and kåñëam uré-karoti.
Regarding pratiñöhate, even though dhätus have many meanings [other than
those mentioned in the Dhätu-päöha], these meanings are expressed only by
the prädis. Therefore, in pratiñöhate, the word pra is secondary since it doesn’t
have its own meaning but rather expresses the dhätu’s meaning of gamana
(going). Moreover the dhätu ñöhä is sa-karmaka here since it has the meaning
of gamana. Regarding kåñëam uré-karoti, the word uré places its own meaning
of své-kära (accepting) in the dhätu [òu]kå[ï] and thus becomes secondary.
Thus, since the dhätu [òu]kå[ï] is predominant, kåñëa becomes a karma of
[òu]kå[ï] since [òu]kå[ï] requires a karma. Similarly, in näräyaëaà namas-
kåtya naraà caiva narottamam (Bhägavatam 1.2.4) also, the word namas isn’t
connected with the words näräyaëa and so on because it is secondary, rather
it is a karma of [òu]kå[ï] since it is connected with [òu]kå[ï].
Grammarians explain this phenomena with the maxim beginning upapada.

The idea behind this maxim is that for the most part general relationship is
understood by the use of an upapada-vibhakti (a viñëubhakti which is applied
after an upapada). However, understanding the details behind the usage of an
upapada-vibhakti requires consideration of meanings, explanations, and so
on. On the other hand, specific relationships such as being the karma and so
on due to being connected with the kriyä are immediately understood by the
Käraka 131
use of a käraka-vibhakti (a viñëubhakti which is applied after a käraka such as

the karma and so on). Therefore the käraka-vibhakti is stronger. Moreover,
the meaning of the näma or dhätu appears first in the intelligence whereas
the details regarding puruña, vacana, time, and so on appear only later by
means of a vibhakti. And thus, since out of the meaning and the vibhakti
the meaning is antaraìga since it appears first, it is also concluded that the
kriyä, which is the meaning of the dhätu (våtti 87), is antaraìga. Therefore
the käraka-vibhakti which is applied due to the connection with the kriyä is
stronger since it is antaraìga. The main reason to be considered in this regard
is that, even though the meaning of the näma is present both in the käraka-
vibhakti and the upapada-vibhakti, in the käraka-vibhakti there is something
more due to the connection with the meaning of the dhätu.
In the example näräyaëäya namaù kuryät the word namas is connected both
with näräyaëa and with the dhätu [òu]kå[ï]. It is the karma of [òu]kå[ï]
because it isn’t secondary since there is no compounding here, but at the same
time it is connected with the word näräyaëa, and thus näräyaëa takes a caturthé
viñëubhakti. Someone might argue, “In kåñëaà namas-karoti, näräyaëaà
namas-kåtya, and so on there is no direct connection with the word namas
because it is secondary since it is compounded, thus the maxim upapada-
vibhakteù käraka-vibhaktir baléyasé is applied. But why doesn’t this same
maxim apply in svayambhuve namas-kåtya?” In answer to this, Jéva Gosvämé
says that here the speaker wants only to express the idea of tädarthya. In this
regard, Jéva Gosvämé will personally establish, in Båhat våtti 1040, that the
desire of the speaker is stronger than everything else by saying vivakñätaç
ca kärakädéni (And the kärakas and so on are dependent upon the desire of
the speaker). Therefore, in this example, svayambhü is the prayojana of the
obeisances, and thus a caturthé viñëubhakti is applied by sütra 680.
Next, with the sentence beginning väraëärthe, Jéva Gosvämé, having

established that a caturthé viñëubhakti is applied when alam is used in the two
senses of çakta and paryäpti, describes what happens when alam is used in
the sense of väraëa. This sentence additionally implies that words connected
with kim also take a tåtéyä viñëubhakti when kim is used in the sense of
väraëa (rejection).87 Somone may then wonder, “By which rule is this tåtéyä
viñëubhakti applied?” In answer to this, Jéva Gosvämé says “It is understood
87 Amåta already gave an example of this when giving an example of alam: kåñëa
eva kaàsäyälaà kià rämeëa (Kåñëa alone is enough for Kaàsa. What need is there of
Balaräma?). Moreover, words connected with kåtam also take a tåtéyä viñëubhakti when
kåtam is used in the sense of väraëa. An example of this is kåtaà parihäsena (Enough of
joking).
either as a hetu or as a karaëa.” The implied meaning is that there is no need

for a separate rule since a tåtéyä viñëubhakti can be applied by hetos tåtéyä
(688) or anukte kartari karaëe ca tåtéyä (635). Thus it is understood that the
not gaining is caused by aversion to Kåñëa or that aversion to Kåñëa is that
which is most helpful in the not gaining.
SAàçodhiné—To summarize all that is presented above, the nama-ädis are

the words namas, svasti, svähä, svadhä, vañaö, and alam when it is used in
the senses of çakta and paryäpti. All the synonyms of alam such as samartha,
prabhu, paryäpta, çakta, and so on are also included by the mention of alam
here.
683 / @AizAiSa catauTaI= ku(zAlaAâE: /

683. äçiñi caturthé kuçalädyaiù
äçiñi—when äçiñ (wish, blessing) is understood; caturthé—a caturthé viñëu-

bhakti; kuçala-ädyaiù—with the words kuçala and so on.
Words connected with kuçala and so on take a caturthé viñëubhakti when

äçiñ is understood.
vaiñëaväya kuçalaà bhüyät, äyuñyaà bhüyäd ity-ädi.
Våtti—Examples are vaiñëaväya kuçalaà bhüyät (May there be

auspiciousness for the Vaiñëava), vaiñëaväya äyuñyaà bhüyät (May be there
be long life for the Vaiñëava) and so on.
AmåtA—The words nirämaya (good health), bhadra (auspiciousness),

maìgala (auspiciousness), çam (auspiciousness), prayojana (prosperity), and
artha (prosperity) are included by the word ädya (and so on) in kuçalädyaiù.
Why do we say “when äçiñ is understood?” Consider bhavataù kuçalaà nu
(Are you well?) and äyuñyaà hi nåëäà ghåtam (Ghee ensures the long life
of men).
SAàçodhiné—It is clear from the equivalent Päëinian sütra, caturthé ca

äçiñi äyuñya-madra-bhadra-kuçala-sukha-artha-hitaiù (Añöädhyäyé 2.3.73),
that as well as the words mentioned above by Amåta, the words madra (joy),
sukha (happiness), and hita (auspiciousness) are also included. Furthermore,
Siddhänta-kaumudé, commenting on this sütra, says that the synonyms of these
words are also included. Thus ciraà-jévita (long life) which is a synonym of
äyuñya is included, çarma (joy) which is a synonym of madra (joy) is included,
Käraka 133
and so on. Sometimes äçiñ is understood even without the use of a verb like
bhüyät. For example, bhadraà te (May there be auspiciousness for you) in
süta jänäsi bhadraà te (Bhägavatam 1.1.12).
684 / gAmyasya yabantasya k(maRNAAe'iDak(rNAA»a paÂamaI /

684. gamyasya yab-antasya karmaëo ’dhikaraëäc ca païcamé
gamyasya—which is understood; yap-antasya—of a kriyä which ends in

the kåt pratyaya ya[p]; karmaëaù—after the karma; adhikaraëät—after the
adhikaraëa; ca—and; païcamé—a païcamé viñëubhakti.
When another kriyä which ends in ya[p] is understood, a païcamé viñëubhakti

is applied after the karma or adhikaraëa of that kriyä.
yap ktvädeçaù. “lyab-lope païcamé” iti päëinéyäù. govardhanät prekñate

kåñëaù, tam äruhya tatropaviçyeti vä. çré-kåñëa-mukhäbjäd viräjate häsaù,
tatra niùsåtyety arthaù.
Våtti—Ya[p] is the replacement of [k]tvä (775). The Päëinians say lyab-

lope païcamé (A païcamé viñëubhakti is applied when [l]ya[p] (ya[p])
is deleted). Examples are govardhanät prekñate kåñëaù which means
govardhanam äruhya govardhane upaviçya vä prekñate kåñëaù (After
climbing Govardhana or after sitting on Govardhana, Kåñëa looks around)
and çré-kåñëa-mukhäbjäd viräjate häsaù which means çré-kåñëa-mukhäbje
niùsåtya viräjate häsaù (After appearing on Kåñëa’s lotus mouth, the smile
shines forth).
AmåtA—This rule blocks the dvitéyä viñëubhakti that would have been
applied by karmaëi dvitéyä (637) and the saptamé viñëubhakti that would have
been applied by adhikaraëe saptamé (649).
SAàçodhiné—When we see adverbs that end in a païcamé viñëubhakti, we

should know that they are made by this rule. For example, balät (forcibly)
means balam äçritya (having resorted to strength) and so on.
685 / @nyaATaARidiBayaAeRgAe paÂamaI /

685. anyärthädibhir yoge païcamé
anya-artha-ädibhiù—with the anyärthädis (words which have the meaning

of anya (other, different) and so on); yoge—when there is connection;
païcamé—a païcamé viñëubhakti.
Words connected with the anyärthädis take a païcamé viñëubhakti.
anyaù kåñëät, bhinno rämät. evam itaraù, pratiyogé. itaro ’rjunät. åte ity
avyayaà varjanärthe. åte kåñëät, åte kåñëam ity api candra-gomé. äräd
düra-samépayoù. tatra düräntikärtheti vakñyamäëa-ñañöhy-apavädaù. äräd
våndävanät. ärabhyärtha-yoge ’pi kecit. bhaväd ärabhya viñëu-bhaktaù, mäsät
prabhåti dékñitaù. dik-çabdä aïcüttara-padäç cänyädayaù. pürvo vrajät.
çabda-grahaëät—rämaù kåñëät pürvaù, präg dina-katipayät. atasy-artha-yoge
ñañöhé ceti vakñyamäëäpavädo ’yam.
Våtti—For example, anyaù kåñëät (other than Kåñëa) and bhinno rämät
(different than Räma). Likewise with the words itara and pratiyogin. For
example, itaro ’rjunät (other than Arjuna). Åte is an avyaya which has the
meaning of varjana (exclusion). For example, åte kåñëät (except Kåñëa).
Candra-gomé also makes åte kåñëam (except Kåñëa).88 Ärät is an avyaya which
has the meaning of düra (far) or samépa (near). In regard to ärät, this rule is an
apaväda of the ñañöhé viñëubhakti ordained by the future rule düräntikärtha-
bahir-yoge ñañöhé païcamé ca (693). For example, äräd våndävanät (far from
Våndävana / near Våndävana). Some say that words connected with words
meaning ärabhya also take a païcamé viñëubhakti. For example, bhaväd
ärabhya viñëu-bhaktaù (the devotees of Viñëu beginning with Bhava (Çiva))
and mäsät prabhåti dékñitaù (initiated since a month)89.
Dik-çabdä aïcüttara-padäç cänyädayaù (Words expressing direction

and words ending in aïc[u] are also counted as anyärthädis). An example of
a word expressing direction is pürvo vrajät (east of Vraja). Due to use of the
word çabda in dik-çabdäù (words expressing direction), we also get rämaù
kåñëät pürvaù (Räma is elder (previous in time) than Kåñëa). An example of
a word ending in aïc[u] is präg dina-katipayät (a few days prior). Thus, in
regard to words ending in aïc[u], this rule is an apaväda of the future rule
atasy-artha-yoge ñañöhé (694).
AmåtA—Words expressing direction and so on are also included by the

word ädi (and so on) in anyärthädibhiù. Durga Siàha and Padmanäbha Datta
says this sütra is merely an elaboration on the apädäna. The words itara and
88 Often Bhägavatam also uses a dvitéyä viñëubhakti with åte rather than a païcamé
viñëibhakti.
89 A clearer example would be bhavät prabhåti viñëu-bhaktaù (the devotees of Viñëu
beginning with Bhava (Çiva)). In this regard Siddhänta-kaumudé gives the examples bhaväd
ärabhya sevyo hariù and bhavät prabhåti sevyo hariù (Hari is to be served by everyone
beginning with Bhava).
Käraka 135
pratiyogin also have the meaning of anya. For example, ghaöät pratiyogé paöaù
(Cloth is different than a pot) and brähmaëäd itaraù kñatriyaù (A kñatriya is
different than a brähmaëa). This rule also applies to the words antara and
vilakñaëa. For example, vilakñaëo rämo lakñmaëät (Räma is different than
Lakñmaëa) and pürvoktäd antaram idam (This is different than what was
spoken previously).
Only conventional words expressing direction are accepted by the mention

of dik-çabdäù here. Thus words connected with aindré (Indra’s quarter, the
east), yamé (Yama’s quarter, the south), and so on don’t take a païcamé
viñëubhakti. Jéva Gosvämé shows the purpose of the word çabda with the
example rämaù kåñëät pürvaù. Word expressing direction are generally in
reference to space. For example, vrajät pürvaà våndävanam (The Våndävana
forest is east of Vraja90). But the intention behind the use of the word çabda
in dik-çabdäù is that words expressing direction should function according to
what is needed to fit the context. Thus they may also express direction in time
as is shown in the example rämaù kåñëät pürvaù which means rämaù kåñëät
pürva-käla-bhavaù (Räma is previous in time to Kåñëa). However, when the
same words express a part, words connected with them don’t take a païcamé
viñëubhakti. For example, pürvaà käyasya (the fore part of the body (in the
case of animals) or the upper part of the body (in the case of men)) and so on
(Båhat 1716 våtti).
Regarding the example präg dina-katipayät, the word präc is formed by

applying the kåt pratyaya [k]vi[p] after pra + the dhätu aïc[u]. This was
described elaborately in the Näma-prakaraëa (introductory våtti before sütra
174). Then the taddhita pratyaya astät[i] is applied after präc by the sütra
beginning dik-çabdebhyaù (sütra 1246) and subsequently made to undergo
mahähara by aïcater mahäharaù (1248). Thus we are left with präk.91
Someone may wonder, “Words connected with präc would have already
taken a païcamé viñëubhakti since präc is counted as a dik-çabda since the
meaning of previous in time is understood, so why are words ending in
aïc[u] included as a separate category among the anyärthädis?” In answer
to this, Jéva Gosvämé says “In regard to words ending in aïc[u], this rule is
an apaväda of the future rule atasy-artha-yoge ñañöhé (694).” The taddhita
pratyaya astät[i] which is applied in forming präc is listed among the group of
taddhita pratyayas which have the meaning of the taddhita pratyaya atas[i].
90 Here Vraja refers to the village of the cowherds, namely Nandagräma.

91 Words ending in the taddhita pratyaya astät are considered avyayas. Thus präk is an
avyaya. The c of präc becomes k by ca-vargasya ka-vargo viñëupadänte, vaiñëave tv asa-
varge (177).
Thus a ñañöhé viñëubhakti would have been obtained by the future rule atasy-
artha-yoge ñañöhé (694). But to prevent this, words ending in aïc[u] are listed
among the anyärthädis. Therefore one should understand that the future rule
atasy-artha-yoge ñañöhé (694) only applies when there is connection with other
words ending in a taddhita pratyaya having the meaning of atas[i], apart from
words ending in aïc[u].
SAàçodhiné—To summarize all that is presented above, the anyärthädis

are the words which have the meaning of anya, such as anya, bhinna, itara,
pratiyogin, antara, vilakñaëa and so on, the words åte and ärät, words which
have the meaning of ärabhya, such as ärabhya, prabhåti, and so on, words
expressing direction, and words ending in aïc[u].
686 / @Ax~Yau·(AtpaÂamaI mayaARdAiBaivaDyaAe: /

686. äì-yuktät païcamé maryädäbhividhyoù
äì-yuktät—after a word which is connected with the word ä[ì]; païcamé—a

païcamé viñëubhakti; maryädä-abhividhyoù—when the sense is maryädä
(limit) or abhividhi (inclusion).
Words connected with ä[ì] take a païcamé viñëubhakti when ä[ì] is used in
the sense of maryädä or abhividhi.
abhividhir abhivyäptiù. ä sägaräd gaìgä, ä samastäd viñëuù.
Våtti—Abhividhi means abhivyäpti (inclusion). Examples are ä sägaräd

gaìgä (The Ganges extends up to the ocean) and ä samastäd viñëuù (Viñëu
pervades everything).
AmåtA—The words ä sägarät mean sägara-paryantam (up to the ocean) and

the words ä samastäd mean samastam abhivyäpya (extending to everything).
Why do we say “when ä[ì] is used in the sense of maryädä or abhividhi”?
Consider ä rakto räma-gaëòaù (Räma’s cheeks are slightly red) where ä
raktaù means éñad raktaù (slightly red).
SAàçodhiné—The word ä[ì] here is a separate preposition, it is not part

of a samäsa. Thus one should write ä brahma-bhuvanäl lokäù not ä-brahma-
bhuvanäl lokäù (Bhagavad-gétä 8.16). If ä[ì] were part of a samäsa, the samäsa
would be ä-brahma-bhuvanaà lokäù by apa-pari-bahir-aïc-antäù païcamyä,
äì ca maryädäbhividhyoù (986). For a further discussion about maryädä and
abhividhi, see Saàçodhiné 59.
Käraka 137
687 / pa{Tax.~naAnaAyaAegAe paÂamaI ta{taIyaA ca , ivanaAyaAegAe iãtaIyaA ca /

687. påthaì-nänä-yoge païcamé tåtéyä ca, vinä-yoge dvitéyä ca
påthak-nänä-yoge—when there is connection with the words påthak or nänä;

païcamé—a païcamé viñëubhakti; tåtéyä—a tåtéyä viñëubhakti; ca—and;
vinä-yoge—when there is connection with the word vinä; dvitéyä—a dvitéyä
viñëubhakti; ca—also.
Words connected with påthak and nänä take a païcamé or tåtéyä viñëubhakti,
and words connected with vinä take a païcamé, tåtéyä, or dvitéyä viñëubhakti.
ädyau rahitärthau, vinä tv anyärthaù. påthak kåñëät, påthak kåñëenety-ädi. vinä

kåñëät, kåñëena, kåñëaà vä. triñv api dvitéyeti kecit.
Våtti—The first two words (påthak and nänä) mean rahita (without), and
vinä means anya (other)92. Examples are påthak kåñëät or påthak kåñëena
(without Kåñëa), nänä kåñëät or nänä kåñëena (without Kåñëa), and vinä
kåñëät, vinä kåñëena, or vinä kåñëam (other than Kåñëa). Some say that for
all three words a dvitéyä viñëubhakti can be applied.
AmåtA—Even though, in accordance with Amara-koña’s definition påthag

vinäntareëarte hiruì nänä ca varjane (The words påthak, vinä, antareëa, åte,
hiruk, and nänä are used in the sense of varjana (exclusion)), these words
are synonyms, their difference is indicated in the following examples: påthak
kåñëät mumuhur vrajaukasaù (Without Kåñëa, the residents of Vraja became
bewildered), nänä rämeëa brahma-mohana-lélä (The pastime of bewildering
Lord Brahmä took place without Balaräma), kåñëaà vinä ko vä latäsv
api prema-daù (Who other than Lord Çré Kåñëa gives prema even to the
creepers?).
The Päëinians say that words connected with påthak, nänä, and vinä can also
take a dvitéyä viñëubhakti. Specifically, their sütra is påthag-vinä-nänäbhis
tåtéyä antarasyäm (Añöädhyäyé 2.3.32). The words païcamé and dvitéyä are
carried forward there. They also give the example påthag rämam (without
Räma). Furthermore, usage such as nänä näréà niñphalä loka-yäträ (Worldly
affairs are useless without a woman) is also seen. Therefore, one should
understand that Jéva Gosvämé also accepts their opinion.
92 Often vinä also just means “without.” Thus in the quote from Amara-koña below vinä
is listed as a synonym of påthak and nänä.
688 / hetaAesta{taIyaA /
688. hetos tåtéyä
hetoù—after the hetu (cause); tåtéyä—a tåtéyä viñëubhakti.
A tåtéyä viñëubhakti is applied after the hetu.
vivakñäntara-rahitaù phala-siddhau yogyo hetuù. kåñëena sukhaà, sukha-

siddhau kåñëo yogya ity arthaù. evaà çraddhayä hari-bhaktiù.
Våtti—Vivakñäntara-rahitaù phala-siddhau yogyo hetuù (That

which is capable of producing the result and which the speaker doesn’t want
to express as another thing is called a hetu). For example, kåñëena sukham
(There is happiness because of Kåñëa) means sukha-siddhau kåñëo yogyaù
(Kåñëa is capable of producing happiness). Similarly, we get çraddhayä hari-
bhaktiù (Devotional service to Hari is caused by faith).
AmåtA—Vivakñäntara means anyasya (karaëädeù) vivakñä (The desire

to express another thing such as the karaëa and so on). The pürva-nipäta
(irregular placement of the main word as the first member of the compound)
here is by räjädénäà dantädibhyaù (990). So vivakñäntara-rahitaù phala-
siddhau yogyo hetuù means vivakñäntareëa rahito yaù phala-sädhane
samarthaù sa hetur ucyate (That which is capable of producing the result and
which is free from vivakñäntara is called a hetu). The word yogyaù (capable)
indicates that, even if something doesn’t actually produce the result, as long as
it is capable of doing so it is still called a hetu. Thus in bahu-puëyair vaiñëava-
darçanaà labhyate (The audience of a Vaiñëava is obtained due to many
pious activities), even if the audience of a Vaiñëava is not actually obtained
by the pious activities, the pious activities are still capable of producing the
audience of a Vaiñëava.
Someone might argue, “A tåtéyä viñëubhakti is applied in these cases

because the so-called hetu is really just a karaëa connected with the implied
verbs bhavati and so on, so what need is there of this rule?” In this regard,
Padmanäbha Datta says hetv-adhénaù kartä, kartr-adhénaà tu karaëam (The
kartä is subordinate to the hetu whereas the karaëa is subordinate to the
kartä). The great difference between the hetu and the karaëa is that the hetu
doesn’t refer to the action and its viñaya is a dravya, guëa, or kriyä in general
whereas the karaëa is dependent on the action and its viñaya is limited only
to the kriyä.
Käraka 139
SAàçodhiné—The result which is produced is either a dravya, guëa, or

kriyä. An example when the thing produced is a dravya is daëòena ghaöaù
(the pot caused by the stick), an example when the thing produced is a guëa
is punyeëa gaura-varëaù (fair-complexioned due to piety), and an example
when the thing produced is a kriyä is puëyena dåñöo hariù (Hari is seen on
account of piety). To summarize, the hetu is that which produces a dravya,
guëa, or kriyä and which is not immediately connected with any verb whereas
the karaëa is always connected with a verb and only produces a kriyä and not
a dravya or guëa.
689 / gAuNAAÜetaAe: paÂamaI ta{taIyaA vaA /

689. guëäd dhetoù païcamé tåtéyä vä
guëät—which is a guëa (quality); hetoù—after a hetu; païcamé—a païcamé

viñëubhakti; tåtéyä—a tåtéyä viñëubhakti; vä—or.
When the hetu is a guëa, a païcamé or tåtéyä viñëubhakti can be used.
avaiñëavatvät saàsäré, avaiñëavatvena vä. avyabhicäreëa jïäpakaç ca

hetuù. govardhano ’yaà kåñëavän sarväkarñi-veëu-çabdät, tac-chabdena vä.
atra kåñëo nästi anupalabdheù, anupalabdhyä vä. dravyäd api dåçyate—
“parvato ’yaà vahnimän dhümät” iti.
Våtti—For example, avaiñëavatvät saàsäré or avaiñëavatvena saàsäré

(In the cycle of birth and death because of being a non-Vaiñëava).
Avyabhicäreëa jïäpakaç ca hetuù (That which makes something93
known without fail is also called a hetu).94 Examples of this are govardhano
’yaà kåñëavän sarväkarñi-veëu-çabdät or govardhano ’yaà kåñëavän
sarväkarñi-veëu-çabdena (This Govardhana has Kåñëa present in it95 because
of the all-attractive sound of the flute) and atra kåñëo nästi anupalabdheù or
atra kåñëo nästi anupalabdhyä (Kåñëa isn’t here because He isn’t perceived).
Dravyäd api dåçyate (The païcamé viñëubhakti is also seen after a hetu
which is a dravya). For example, parvato ’yaà vahnimän dhümät (This
mountain has fire on it because of the smoke).
93 “Something” here means an anumeya (something which is to be inferred). In this

regard, Bäla says jïäpaka iti anumeyasyeti çeñaù (The word anumeyasya should be added
to the word jïäpaka (indicator)).
94 This is another kind of hetu, different than the one described in våtti 688. The logicians
call the first kind käraëa, and the second hetu or jïäpaka. The second kind of hetu is not
the cause of the thing itself, but it causes us to know about the presence of the thing. For
example, smoke is not the cause of fire, but it causes us to know about the presence of fire.
95 The word kåñëavän is formed by applying the taddhita pratyaya mat[u] after the word
kåñëa in the sense of tad asmin asti (having that in it) by tad asyästy asmin vä matuù (1225).
AmåtA—The example avaiñëavatvät saàsäré means “the quality of being a

non-Vaiñëava is itself capable of producing the result of being in the cycle of
birth and death.” The condition of being “without fail” is established by both
positive and negative logic (anvaya and vyatireka). Therefore Jéva Gosvämé
gives two examples. The first one, beginning govardhano ’yam, uses positive
logic, and the second one, beginning atra kåñëo nästi, uses negative logic.
In the example beginning govardhano ’yam, the viçeñaëa sarväkarñi (all-
attractive) is to establish the condition of being “without fail.” “Govardhana’s
having Kåñëa present in it” is the anumeya (what is to be inferred), or in
other words, the sädhya (what is to be proven). The all-attractive sound of the
flute is the jïäpaka of this anumeya. It is unfailingly a jïäpaka because such a
sound is never heard from anyone other than Kåñëa. The idea of the example
beginning atra kåñëo nästi (Kåñëa isn’t here), which uses negative logic, is
“This Govardhana doesn’t have Kåñëa present in it because the fragrance of
His body is absent.” In this example the absence of Kåñëa is the sädhya, and
the non-perception makes this sädhya known without fail.
Regarding the sentence “The païcamé viñëubhakti is also seen after a hetu
which is a dravya,” even though the word hetoù is carried forward from
sütra 688, it is mentioned again here to indicate that a païcamé viñëubhakti
is also applied after a hetu which is a dravya. In the example parvato ’yaà
vahnimän dhümät the smoke is the hetu since it is unfailingly a jïäpaka of
the mountain’s having fire on it, which is the anumeya. This the logicians call
vyäpti-graha (recognition of a vyäpti (general proposition)). While we’re on
the topic we’ll explain something about this. The kind of experience called
jïäna (valid knowledge) is of four kinds—sensory perception, inference,
analogy, and verbal testimony. The means of attaining these four kinds of
knowledge are called the four pramäëas—pratyakña, anumäna, upamäna,
and çabda. Among them, sensory perception arises from contact of the senses
with their objects. Inference arises from knowledge of a general proposition.
A general proposition, moreover, is based on a pakña (location), sädhya
(what is to be proven), and hetu (reason). In the statement “This mountain
has fire on it because of the smoke,” the location is the mountain, the thing
to be proven is the mountain’s having fire on it, and the reason is the smoke.
The form of the general proposition is as follows: “Wherever there is smoke
there is fire, as in the kitchen.” Or, negatively, “Wherever there is no fire
there is no smoke, as in the water of the lake.” Knowledge created by an
upamäna (comparison) is called analogy. For example, “A gavaya is like a
cow.” The statement of a reliable authority which is based on one’s being able
to understand the meaning of the words is called verbal testimony.
Käraka 141
690 / rADaAgAAepaIs$aMÁaAByaAM tau na paÂamaI /

690. rädhä-gopé-saàjïäbhyäà tu na païcamé
rädhä-gopé-saàjïäbhyäm—after that which is called a rädhä (sütra 143) and

after that which is called a gopé (sütra 153); tu—but; na—not; païcamé—a
païcamé viñëubhakti.
But if the hetu is a rädhä or a gopé, a païcamé viñëubhakti cannot be used.
çré-kåñëa-kåpayä sukhaà, tan-mädhuryä vä.
Våtti—Examples are çré-kåñëa-kåpayä sukham (Happiness due to

Kåñëa’s mercy) and çré-kåñëa-mädhuryä sukham (Happiness due to Kåñëa’s
sweetness).
AmåtA—Where a rädhä or gopé which expresses a guëa might have taken

a païcamé viñëubhakti by the previous rule, this rule prohibits the païcamé
viñëubhakti, and thus only a tåtéyä viñëubhakti can be applied. Kåpä (mercy)
and mädhuré (sweetness) are particular guëas.
691 / hetauzAbd‘ayaAegAe hetaAE SaïI /

691. hetu-çabda-prayoge hetau ñañöhé
hetu-çabda-prayoge—when there is usage of the word hetu; hetau—in the

hetu; ñañöhé—a ñañöhé viñëubhakti.
The hetu takes a ñañöhé viñëubhakti when there is direct usage of the word
hetu.
kåñëasya hetor vasati. veti kecit. yatra hetu-çabdena samäsas tatra samastäd eva
ñañöhé—prema-hetoù kåñëaà bhajati.
Våtti—For instance: kåñëasya hetor vasati (He stays because of Kåñëa).

Some say this rule is optional. In the case that there is composition with the
word hetu, a ñañöhé viñëubhakti is applied after the whole compound. For
example, prema-hetoù kåñëaà bhajati (He worships Kåñëa out of love).
AmåtA—The hetu takes a ñañöhé viñëubhakti when there is direct usage of

the word hetu, and the word hetu also takes a ñañöhé viñëubhakti since it is a
viçeñaëa of the hetu. This sütra is an apaväda of hetos tåtéyä (688). In kåñëasya
hetor vasati the cause (hetu) of the staying is Kåñëa. The vigraha (separation
of the constituent words) of the compound prema-hetu is premä cäsau hetuç

ca (It is love and it is a cause), and the meaning of prema-hetoù kåñëaà bhajati
is prema-hetukaà kåñëa-bhajanam (The worship of Kåñëa is caused by love).
692 / k{(SNAnaAmayaAegAe inaimaÔak(ArNAhetvaTaARä, iãtaIyaAvaja< s$avaAR ivaSNAuBa·(ya: /

692. kåñëanäma-yoge nimitta-käraëa-hetv-arthäd dvitéyä-varjaà sarvä
viñëubhaktayaù
kåñëanäma-yoge—when there is connection with a kåñëanäma (sütra 224);

nimitta-käraëa-hetv-arthät—after nimitta, käraëa, and other words meaning
hetu; dvitéyä-varjam—except dvitéyä; sarväù—all; viñëubhaktayaù—
viñëubhaktis.
All the viñëubhaktis except dvitéyä can be applied after nimitta, käraëa, and
others words meaning hetu, provided they are connected with a kåñëanäma.
kåñëo mathuräà gataù kià nimittaà, kena nimittenety-ädi. evam ubhe nimitte,
ubhäbhyäà nimittäbhyäm ity-ädi. kåñëanämäyoge ’pi tåtéyädaya ity eke.
kaàsa-ghätena nimittenety-ädi.
Våtti—For example, kåñëo mathuräà gataù kià nimittam (Why did

Kåñëa go to Mathurä?), kåñëo mathuräà gataù kena nimittena (Why did
Kåñëa go to Mathurä?), and so on.96 Similarly, we get ubhe nimitte (because
of both), ubhäbhyäà nimittäbhyäm (because of both), and so on. Some says
that all the viñëubhaktis from tåtéyä onwards can be applied even when there
is no connection with a kåñëanäma. For example, kaàsa-ghätena nimittena
(to kill Kaàsa) and so on.
AmåtA—And the same viñëubhaktis are applied after the kåñëanäma since
the kåñëanäma is just a viçeñaëa of the word meaning hetu. Regarding there
being no connection with a kåñëanäma, there is actually an implicit connection
with the previous kim word since the structure here is that of question and
answer. For example, kåñëo mathuräà gataù kena nimittena? kaàsa-ghätena
nimittena (Why did Kåñëa go to Mathurä? To kill Kaàsa). However, the
difference is that a prathamä viñëubhakti cannot be applied here. Due to the
mention of the word artha in this sütra, all the viñëubhaktis except dvitéyä
can also be applied after synonyms of the word hetu. Thus we also get kià
96 Due to the word ity-ädi (and so on), we also get kasmai nimittäya, kasmän nimittät,
kasya nimittasya, and kasmin nimitte in addition to kià nimittam and kena nimittena. All
of these words literally mean “for what reason?”, but they can often just be translated as
“why?”.
Käraka 143
käraëam, kena hetunä, and so on. But one cannot say that “the sütra hetu-
çabda prayoge hetau ñañöhé (691) is pointless since we get kena hetunä and so
on by the current sütra,” because the current sütra is more specific since that
sütra only applies when there is no connection with a kåñëanäma.
SAàçodhiné—This sütra is an apaväda of hetos tåtéyä (688). Siddhänta-

kaumudé also gives the examples ko hetuù, kià prayojanam, kena prayojanena,
kasmai prayojanäya, and so on. It is a peculiarity of the Sanskrit language that
words like hetu, käraëa, nimitta, and prayojana can each be used to cover the
different ideas of cause, reason, motive, and purpose without any apparent
contradiction. Thus such words are taken as synonyms of each other.
693 / äUrAintak(ATaRbaihyaAeRgAe SaïI paÂamaI ca , äUrAintak(ATaeRByaAe iãtaIyaAta{taIyaA-

paÂamaIs$aæamyaAe naAmamaA‡aATaeR /
693. düräntikärtha-bahir-yoge ñañöhé païcamé ca, düräntikärthebhyo dvitéyä-
tåtéyä-païcamé-saptamyo näma-mäträrthe
düra-antika-artha-bahir-yoge—when there is connection with the word bahis

(outside) or a word which has the meaning of düra (far) or antika (near);
ñañöhé—a ñañöhé viñëubhakti; païcamé—a païcamé viñëubhakti; ca—and;
düra-antika-arthebhyaù—after a word which has the meaning of düra (far) or
antika (near); dvitéyä-tåtéyä-païcamé-saptamyaù—a dvitéyä, tåtéyä, païcamé,
or saptamé viñëubhakti; näma-mätra-arthe—when only the meaning of the
näma is being expressed (sütra 625).
Words connected with bahir or with a word meaning düra or antika take
either a païcamé or a ñañöhé viñëubhakti, and the word meaning düra or
antika itself takes a dvitéyä, tåtéyä, païcamé, or saptamé viñëubhakti when
only the meaning of the näma is being expressed.
düraà düreëa düräd düre vä vrajasya vrajäd vä tiñöhanti pulindäù. evam

antikam antikäd antikenäntike vä vasanti brähmaëä ity-ädi. asattva-vacana
eva syät. anyatra samänädhikaraëatve tu düro vrajo mathuräyäù, vrajäd dürä
mathurä.
Våtti—For example, düraà (or düreëa, dürät, or düre) vrajasya (or vrajät)
tiñöhanti pulindäù (The Pulindas stay far from Vraja). Similarly, antikaà (or
antikena, antikät, or antike) vrajasya (or vrajät) vasanti brähmaëäù (The
brähmaëas stay near Vraja).
This rule only applies when these words don’t express a sattva (thing). But in
other cases, when these words are samänädhikaraëa-viçeñaëas, we get düro
vrajo mathuräyäù (Vraja is far from Mathurä) and vrajäd dürä mathurä
(Mathurä is far from Vraja).
AmåtA—Due to the mention of the word artha here, we also get nikaöam,
nikaöena, and so on. In the våtti Jéva Gosvämé explains that näma-mäträrthe
in effect means “when these words don’t express a sattva (thing).” It is well-
known that, since the words düra and so on are viçeñaëas, they can express
either the quality or the possessor of the quality. In that regard, only when
they express the quality does this sütra apply, since only then is the meaning
of the näma in the form of farness and so on expressed. But when they express
the possessor of the quality, namely the thing which has the farness and so on,
the words düra and so on share the viñëubhakti of the viçeñya since they are
acting as samänädhikaraëa-viçeñaëas.
SAàçodhiné—This sütra allows different viñëubhaktis to be applied when

only the meaning of the näma is being expressed. In this sense this rule is
an apaväda of prathamä näma-mäträrthe (625). Thus the dvitéyä, tåtéyä,
païcamé, and saptamé viñëubhaktis do not indicate karma, karaëa, apädäna,
or adhikaraëa in this case. Due to the mention of the word artha here, the
synonyms of düra and antika, such as viprakåñöa (far), abhyäça (near), nikaöa
(near), samépa (near), and so on also follow this rule.
694 / @tasyaTaRyaAegAe SaïI /

694. atasy-artha-yoge ñañöhé
atasi-artha-yoge—when there is connection with words ending in a taddhita

pratyaya which has the meaning of the taddhita pratyaya atas[i]; ñañöhé—a
ñañöhé viñëubhakti.
Words connected with words ending in a taddhita pratyaya which has the
meaning of atas[i] take a ñañöhé viñëubhakti.
dakñiëato vrajasya, purastäd govardhanasya. avadhitva-vivakñäyäà païcaméti

candra-gomé.
Våtti—Examples are dakñiëato vrajasya (to the south of Vraja) and

purastäd govardhanasya (before Govardhana). Candra-gomé says that a
païcamé viñëubhakti can be applied if there is a desire to describe the quality
of being an avadhi.
Käraka 145
AmåtA—This rule only applies when there is connection with words ending
in a taddhita pratyaya which has the meaning of atas[i] other than words
ending in aïc[u] because it was described previously that such words take a
païcamé viñëubhakti (våtti 685). The word dakñiëatas is formed by applying
the taddhita pratyaya atas[i] after the word dakñiëa by dakñiëottaräbhyäm
atasiù (1247) whereupon the final a of dakñiëa is deleted by a-i-dvayasya
haro bhagavati (1053). The word purastät is formed by applying the taddhita
pratyaya astät[i] after the word pürva by the sütra beginning dik-çabdebhyaù
(1246) whereupon pürva is replaced by pura and the final a of pura is deleted
by a-i-dvayasya haro bhagavati (1053).
695 / s$aAmaAnyataAe ivazAeSasya inaDaARrNAe SaïIs$aæamyaAE , ivazAeSataêetpaÂamyaeva /

695. sämänyato viçeñasya nirdhäraëe ñañöhé-saptamyau, viçeñataç cet
païcamy eva
sämänyataù—from a sämänya (general category); viçeñasya—of a viçeña

(a specific individual or group); nirdhäraëe—when there is nirdhäraëa
(selection, differentiation); ñañöhé-saptamyau—a ñañöhé or saptamé viñëubhakti;
viçeñataù—from a viçeña; cet—if; païcamé—a païcamé viñëubhakti; eva—only.
If a viçeña is selected from a sämänya, the sämänya takes a ñañöhé or saptamé

viñëubhakti. But if a viçeña is distinguished from another viçeña, the other
viçeña takes a païcamé viñëubhakti.
nirdhäraëaà dharma-viçeñeëa påthak-karaëam. yadünäà våñëayaù çreñöhäù

yaduñu vä. mäthuräù çraughnebhya äòhyataräù.
Våtti—Nirdhäraëa is separation on account of a special quality. For

example, yadünäà våñëayaù çreñöhäù or yaduñu våñëayaù çreñöhäù (Among
the Yadus, the Våñëis are best) but mäthuräù çraughnebhya äòhyataräù
(The people of Mathurä are more opulent than the people of Çrughna).
AmåtA—This sütra is an apaväda of the apädäna. In the example yadünäà

våñëayaù çreñöhäù or yaduñu våñëayaù çreñöhäù, the Yadus are the sämänya and
the våñëis who constitute a particular section of the Yadus are distinguished
from them on account of the special quality of being the best. Regarding the
example mäthuräù çraughnebhya äòhyataräù, it is first understood that among
people in general, the people of Çrughna are opulent, then it is understood
that the people of Mathurä are more opulent than the people of Çrughna.
Therefore a païcamé viñëubhakti is applied since the people of Çrughna are a
viçeña not a sämänya. Here the people of Mathurä are distinguished from the
people of Çrughna on account of the special quality of being more opulent.
Some say: jäti-guëa-kriyäbhiù påthak-karaëaà nirdhäraëam (Nirdhäraëa is

separation on account of a jäti, guëa, or kriyä). In that regard, being the best
and being more opulent are guëas. An example when the separation is on
account of a jäti is naräëäà brähmaëaù çäntaù or nareñu brähmaëaù çäntaù
(Among men, brähmaëas are peaceful). An example when the separation is
on account of a kriyä is gacchatäà dhävan hi tvaritam upaiti brahma-hradam
or gacchatsu dhävan hi tvaritam upaiti brahma-hradam (Among those going,
the one running quickly reaches the Brahma-hrada lake).
SAàçodhiné—The difference between the two parts of this rule is that a

viçeña is included in a sämänya just as the Våñëis included among the Yadus
but a viçeña is not included in another viçeña just as the people of Mathurä are
not included among the people of Çrughna. Further examples of each part
of this rule are sahasreñu (out of many thousands) and siddhänäm (out of
those who have achieved perfection) in Bhagavad-gétä 7.3 and mattaù (than
Me) in Bhagavad-gétä 7.7. In addition: mattaù parataraà nänyat kiïcid asti
dhanaïjaya, “O conqueror of wealth, there is nothing else more superior than
Me” (Bhagavad-gétä 7.7).
manuñyäëäà sahasreñukaçcid yatati siddhaye

yatatäm api siddhänäàkaçcin mäà vetti tattvataù
“Out of many thousands of men, one may endeavor for perfection, and
of those who have achieved perfection, hardly one knows Me in truth.”
(Bhagavad-gétä 7.3)
696 / o·(sya yasya i‚(yaAk(AlaAe'nyasya i‚(yaAvak(AzAstasmaAts$aæamaI /

696. uktasya yasya kriyä-kälo ’nyasya kriyävakäças tasmät saptamé
uktasya—the ukta käraka; yasya—whose; kriyä-kälaù—time of action;

anyasya—of another käraka (ukta or anukta); kriyä-avakäçaù—occasion of
action; tasmät—after that (the ukta-käraka); saptamé—a saptamé viñëubhakti.
A saptamé viñëubhakti is applied after an ukta-käraka whose time of action

is the occasion of action for another käraka.
uktasyeti sämänya-nirdeçät käraka-mätraà gåhyate. goñu tiñöhantéñu

duhyamänäsu vä gäyati kåñëaù. vaiñëaveñu bhuïjäneñu vaiñëavä ähüyante.
vaiñëaveñu bhuïjäneñu avaiñëavä ähüyante. uktasyeti kim? gaväà dohe gäyati.
anyasyeti kim? duhan gétavän kåñëaù. ätmanä duhyamänäsu goñu gäyatéty atra
tu syäd eva, gor ukta-karma-rüpäyä dohaù, gänaà tu kartur iti.
Käraka 147
Våtti—Due to the general mention of the word uktasya here, any käraka
is accepted.97 Thus we get goñu tiñöhantéñu gäyati kåñëaù (While the cows are
standing, Kåñëa sings) and goñu duhyamänäsu gäyati kåñëaù (While the cows
are being milked, Kåñëa sings). This rule applies both when there is propriety
and impropriety. Thus we get vaiñëaveñu bhuïjäneñu vaiñëavä ähüyante
(Vaiñëavas are invited while the Vaiñëavas are eating) and vaiñëaveñu
bhuïjäneñu avaiñëavä ähüyante (Non-Vaiñëavas are invited while the
Vaiñëavas are eating). Why do we say uktasya? Consider gaväà dohe gäyati
(He sings during the milking of the cows). Why do we say anyasya? Consider
duhan gétavän kåñëaù (Kåñëa sang while He milked). But the rule does apply
in ätmanä duhyamänäsu goñu gäyati (He sings while the cows are being
milked by Himself) because the activity of milking is in relation to the cows
which are the ukta karma whereas the activity of singing is in relation to the
kartä.
AmåtA—In the example goñu tiñöhantéñu gäyati kåñëaù the cows are the ukta
kartä and the time of their activity of standing is the time of the activity of
singing of the other käraka, Kåñëa. Thus the example ends up meaning yadä
hi gävas tiñöhanti tadaiva kåñëo gäyati (When the cows stand, Kåñëa sings).
The word tiñöhanté is formed by applying the kåt pratyaya [ç]at[å] after the
dhätu ñöhä gati-nivåttau (1P, to stand, remain) in kartari prayoga and adding
n[um] by çap-çyäbhyäà çatur num é-pratyaye, çeñä-dvayät tu vä (742). The
word duhyamäna is formed by applying the kåt sufix [ç]äna after the dhätu
duh[a] prapüraëe (2U, to milk, extract) in karmaëi prayoga. Thus the example
ends up meaning yadä gävo duhyante tadä hi kåñëo gäyati (When the cows
are being milked, Kåñëa sings). Some call this use of the saptamé viñëubhakti
bhäve saptamé or sati saptamé.98
Regarding the two examples beginning vaiñëaveñu, it is proper to invite

Vaiñëavas at the same time that Vaiñëavas are eating, but it is improper to
invite non-Vaiñëavas at the same time that Vaiñëavas are eating since non-
Vaiñëavas should only be invited or fed after the Vaiñëavas have finished
eating. Regarding the counterexample gaväà dohe gäyati, the word doha is
formed by applying the kåt pratyaya [gh]a[ë] after the dhätu duh[a] prapüraëe
(2U, to milk, extract) in bhäve prayoga. Gaväm is the anukta-karma connected
with doha and thus it takes a ñañöhé viñëubhakti by kartå-karmaëoù ñañöhé kåd-
yoge (642).
97 The ukta-käraka that takes a saptamé viñëubhakti is always ukta by a kåt pratyaya,
and because the kåt pratyayas can express all six kärakas, Jéva Gosvämé say any käraka is
accepted. However, usually it is a kartä or karma that is ukta.
98 Western scholars call this use of the saptamé viñëubhakti the locative absolute, and
they call the use of the ñañöhé viñëubhakti mentioned in sütra 697 the genitive absolute.
Thus because the word go is anukta here it cannot take a saptamé viñëubhakti.
In the counterexample duhan gétavän kåñëaù, the kartä doing the singing is
the same kartä who is doing the milking. Thus, since both kriyäs have the
same kartä, the rule doesn’t apply.
697 / @‡aAnaAdre SaïI ca /

697. atränädare ñañöhé ca
atra—in this regard; an-ädare—when anädara (disregard) is understood;

ñañöhé—a ñañöhé viñëubhakti; ca—also.
In this regard, a ñañöhé viñëubhakti may also be used when disregard is

understood.
rudati kuöumbe, rudataù kuöumbasya vä mathuräà gataù. tad anädåtyety

arthaù.
Våtti—For example, rudati kuöumbe mathuräà gataù or rudataù

kuöumbasya mathuräà gataù (He went to Mathurä while His relatives were
crying)99 both of which mean tad anädåtya mathuräà gataù (Disregarding
that crying, he went to Mathurä).
AmåtA—The word rudat is formed by applying the kåt pratyaya [ç]at[å]

after the dhätu rud[ir] açru-vimocane (2P, to cry). The words tad anädåtya in
the våtti mean rodanam anapekñya (disregarding the crying).
SAàçodhiné—Sometimes a ñañöhé viñëubhakti is used even when disregard

isn’t understood. For example, devarñi-daitya-siddhänäà pärñadänäà ca
çåëvatäm in Bhägavatam 6.17.26:
tatas tu bhagavän rudro rudräëém idam abravét

devarñi-daitya-siddhänäà pärñadänäà ca çåëvatäm
“Thereafter, in the presence of the great sage Närada, the demons, the
inhabitants of Siddhaloka, and his personal associates, Lord Çiva, who is most
powerful, spoke to his wife, Pärvaté, while they all listened.”
99 A good way to translate this in English is “He went to Mathurä despite the fact His
relatives were crying.”
Käraka 149
Other examples are lokasya paçyataù in Bhägavatam 8.4.5 and paçyatäm

sarva-dehinäm in Bhägavatam 12.6.13. In these examples the witnesses are
left awe-struck, but no disregard is shown.
so ’nukampita éçena parikramya praëamya tam

lokasya paçyato lokaà svam agän mukta-kilbiñaù
“Having been favored by the causeless mercy of the Supreme Personality of

Godhead and having regained his original form, King Hühü circumambulated
the Lord and offered his obeisances. Then, as all the demigods, headed by
Brahmä, looked on, he returned to Gandharvaloka, for he had been freed of
all sinful reactions.” (Bhägavatam 8.4.5)
brahma-bhütasya räjarñer deho ’hi-garalägninä

babhüva bhasmasät sadyaù paçyatäà sarva-dehinäm
“While living beings all over the universe looked on, the body of the great
self-realized saint among kings was immediately burned to ashes by the fire
of the snake’s poison.” (Bhägavatam 12.6.13)
698 / inaimaÔaAtk(maRs$aMyaAegAe s$aæamaI /

698. nimittät karma-saàyoge saptamé
nimittät—after the nimitta (reason, purpose); karma-saàyoge—when there is

connection with a karma; saptamé—a saptamé viñëubhakti.
A saptamé viñëubhakti is applied after the nimitta when the nimitta is related
to the karma.
saurabhye tulaséà jighrati. ity upapada-viñëubhaktayaù
Våtti—For example, saurabhye tulaséà jighrati (He smells the tulasé for
its fragrance). Thus ends the section dealing with the viñëubhaktis which
pertain to upapadas.
AmåtA—The word nimittät here means kriyäyä nimittät (after the nimitta of
the activity). This sütra is for the sake of blocking the caturthé viñëubhakti that
would have been applied in the sense of tädarthya (sütra 680).
In the example saurabhye tulaséà jighrati, which means saurabha-

grahaëärthaà tulaséà jighrati (He smells the tulasé to sample its fragrance),
the fragrance is the nimitta of the activity of smelling, and the fragrance which
is the nimitta is connected with the karma tulasé through the relationship of
samaväya (inherence). Thus a saptamé viñëubhakti is applied after the nimitta.
Similarly, Mahä-bhäñya gives the example:
carmaëi dvépinaà hanti dantayor hanti kuïjaram

keçeñu camaréà hanti sémni puñkalako hataù
“He kills the tiger for its skin, the elephant for its tusks, the camaré cow for its
hair, and the musk-deer for its scrotum.”
Vopadeva gives the example vastreñu rajakam avadhét (Kåñëa killed the
washerman for his clothes). Someone might argue, “Here also the desired
result could be attained simply by tädarthya as in the case of hari-prétaye
harià bhajati and so on (våtti 680), so what is the point in making this sütra?”
The answer is that in tädarthya there must necessarily be transformation of
the prakåti. Therefore, in våtti 680, Jéva Gosvämé said “after the prayojana
(purpose) which is the kärya (effect, result).” For example, in mäläyai tulasé
(Tulasé for a mälä) and so on it was shown that the tulasé is tranformed into
a mälä. But here the fragrance is not a kärya or transformation of the tulasé,
rather it was existing before and it is part of the tulasé.
SAàçodhiné—Famous examples of this sütra are tvayi dhåtäsavaù “whose

life airs are maintained for You” (Bhägavatam 10.31.1) and mleccha-nivaha-
nidhane kalayasi karavälam “You hold a sword for bringing about the
annihilation of the mlecchas” (Daçävatära-stotra 10). Jéva Gosvämé clearly
says tvayi nimitte in his Vaiñëava-toñaëé commentary to this verse, indicating
beyond a doubt that the saptamé viñëubhakti in tvayi expresses the nimitta.
Other examples of this sütra, according to Jéva Gosvämé’s Krama-sandarbha
commentary, are sthiti-sarga-nirodheñu (Bhägavatam 2.5.18), jagat-sthäna-
layodayeñu (Bhägavatam 4.30.23), bhakteñu (Bhägavatam 5.17.18), and däsye
Käraka 151
Atha acyutädy-arthä vivriyante
Now the meanings of the acyutädis (the pratyayas from acyuta to ajita) will
be explained.
AmåtA—It was described in the Äkhyäta-prakaraëa that the acyutädis,

which are comprised of the pratyayas headed by ti[p], are applied in relation
to certain times. In that regard, käla (time) is defined as follows: kälas tu bhüta-
bhaviñyad-vartamänaç cira-kñiprädi-vyavahära-hetuù kñaëädi-parärdhäntaç
cakra-vat parivartamänaù, pralaya-sarga-nimitta-bhüto jaòa-dravya-viçeñaù
(Käla is a particular inert thing, divided into past, future, and present, which is
the cause of slow, fast, and other kinds of behavior. It has the kñaëa (moment)
on one end of its scale and the parärdha (the largest duration equivalent to 50
years of Brahmä’s life) on the other. It proceeds like a rotating wheel, and it
is the instrumental cause of destruction and creation). Furthermore, it should
be understood that time, like the ethereal sky, is undivided and infinite in size;
the relative designations of past, future, and so on, however, are based solely
on the existence of a particular object in time.
699 / vataRmaAnae'cyauta: /
699. vartamäne ’cyutaù
vartamäne—in the present tense; acyutaù—an acyuta pratyaya.
An acyuta pratyaya is applied after a dhätu in the present tense.
vartamäno bahu-vidhaù. tatra vacana-sama-kälatve—vaiñëavo bhavati. tri-

käla-bhäveñu sadätanatve—bhagavän viräjate. bahu-kälatve—gaìgä sravati.
tac-caritatve—bhagavantaà püjayaty ayam. paunaù-punye ca—“tväm
eva påcchati hariù sakhi mad-viloke.” tasmäd vyaktyä jätyä caika-kriyä-
vyäptatvena bhüta-bhaviñyad-atiriktatayä vivakñitaù kälo vartamänaù.
Våtti—There are many varieties of the present tense. In that regard, when
it is the same time as the speaker’s statement, we get vaiñëavo bhavati (The
Vaiñëava is). When it refers to something which always exists in all three
phases of time, we get bhagavän viräjate (The Lord is gloriously present).
When it refers to something which has already been going on for a long time,
we get gaìgä sravati (The Ganges flows). When it refers to the kartä’s habit,
we get bhagavantaà püjayaty ayam (He worships the Lord). And when it
refers to paunaù-punya (frequent repetition), we get tväm eva påcchati hariù
sakhi mad-viloke (O sakhé, when He sees me, Hari asks only about you).
Therefore the time which the speaker wants to express as being different than
the past and the future and as [lasting until] the activity is completed by a
vyakti (individual) or a jäti (group) is called vartamäna (the present time).
AmåtA—In the example vaiñëavo bhavati (The Vaiñëava is) the words ity
äcäryo vadati (The äcärya says) have to be supplied to easily communicate
the meaning. Thus it is understood that the Vaiñëava’s activity of existing is
taking place at the same time that the speaker, namely the äcärya, is speaking.
Regarding the example gaìgä sravati, the flowing of the Ganges has already
been going on for a long time, and because the flowing hasn’t stopped, it is not
perceived as a past event. The example beginning tväm eva is the statement
of a certain sakhé speaking to Rädhikä. Here the sense of paunaù-punya is
conveyed by the use of the present tense because the meaning is mäà vilokya
tväm eva väraà väraà påcchati (Seeing me, He again and again asks only
about you).
Others, however, describe the four types of vartamäna in another way:
pravåttoparataç caiva våttävirata eva ca

nitya-pravåttiù sämépyo vartamänaç catur-vidhaù
“There are four kinds of vartamäna: (1) pravåttoparata (where that which
was begun was stopped), (2) våttävirata (where that which was begun has not
stopped), (3) nitya-pravåtti (going on eternally), and (4) sämépya (closeness to
the present time).”
An example of the first kind is matsyaà na khädati (He doesn’t eat fish any
more), an example of the second kind is gopäläù kréòanti (The cowherd boys
play), and an example of the third kind is parvatäù santi (The mountains are
present). Here nitya-pravåtti must be taken to mean bahu-käla-pravåtti (going
on for a long time), otherwise the mountains would deviate from the principle
of going on eternally since they also have a beginning and end. There are
also two kinds of sämipya: closeness of the past time to the present time and
closeness of the future time to the present time. For example, kadä ägato ’si?
ayam ägacchämi (When did you come? Just now I came) and kadä gamiñyasi?
eña gacchämi (When will you go? Just now I will go). The sämépya vartamäna
will be shown in sütra 709.
700 / BaUtae BaUtaezA: /

700. bhüte bhüteçaù
bhüte—in the past tense; bhüteçaù—a bhüteça pratyaya.

Käraka 153
A bhüteça pratyaya is applied after a dhätu in the past tense.
çré-kåñëävatäro ’bhüt.
Våtti—For example, çré-kåñëävatäro ’bhüt (Lord Kåñëa’s descent took

place).
AmåtA—Here the general past is meant because in the next sütra a more
specific past will be mentioned. Thus, on the day of Kåñëa’s appearance which
is adyatana (the same day), the demigods said çré-kåñëävatäro ’bhüt (Lord
Kåñëa has descended) and today which is anadyatana (not the same day) we
can also say çré-kåñëävatäro ’bhüt (Lord Kåñëa descended).
701 / @naâtanaBaUtae BaUtaeìr: /

701. anadyatana-bhüte bhüteçvaraù
anadyatana-bhüte—in the past tense which is not of the same day;

bhüteçvaraù—a bhüteçvara pratyaya.
A bhüteçvara pratyaya is applied after a dhätu in the past tense which is not
of the same day.
pürväpara-niçayor dväbhyäà yämäbhyäà saha divasam adyatana-kälas tad-

bhinno ’nadyatanaù. tasmin ity adhikriyate. kåñëävatäro ’bhavat.
Våtti—Adyatana (today) means the four yämas 100 of the day along with
two yämas of the previous night and two yämas of the following night.101
Anadyatana (not today) is anything other than that. For example, çré-
kåñëävatäro ’bhavat (Lord Kåñëa descended).
AmåtA—With the sentence beginning pürväpara-niçayoù, Jéva Gosvämé

speakes the definition of anadyatana. Anadyatana can refer to the past or the
future. When it refers to the past, a bhüteçvara pratyaya is used, and when
it refers to the future a bälakalki pratyaya is used. Thus, after sixty daëòas
(eight yämas) had passed since the time of Kåñëa’s appearance, someone said
çré-kåñëävatäro ’bhavat (Lord Kåñëa has descended) and today we can also
say çré-kåñëävatäro ’bhavat (Lord Kåñëa descended).
100 A yäma is a particular division of time equivalent to three hours. It is the same thing
as a prahara.
101 A particular division of time equivalent to three hours.
702 / parAeºaAnaâtanaBaUtae'DaAeºaja: /
702. parokñänadyatana-bhüte ’dhokñajaù
parokña-anadyatana-bhüte—in the past tense which is not of the same day and
which was not witnessed by the speaker; adhokñajaù—an adhokñaja pratyaya.
An adhokñaja pratyaya is applied after a dhätu in the past tense which is not
of the same day and which was not witnessed by the speaker.
kåñëaç cikréòa. hari-prema-matto ’haà kià vilaläpa iti parokña-vad bhäëät.

näham avaiñëava-mantraà jajäpa ity aparokñatve ’py apahnavät. ahan
kaàsam ity-ädayaù ädhunika-jalpäs tv anadyatana-bhüta-mätra-vivakñayä.
Våtti—For example, kåñëaç cikréòa (Kåñëa played). Hari-prema-matto

’haà kià vilaläpa (Being maddened by love of Godhead, what did I say?)
is also valid because it is spoken by the speaker as if he were not a witness.
Näham avaiñëava-mantraà jajäpa (I didn’t chant a non-Vaiñëava mantra)
is valid, even though the speaker is a witness, because there is apahnava
(denial of the truth). However modern grammarians say that ahan kaàsaà
kåñëaù (Kåñëa killed Kaàsa) and so on are valid because the desire is to
express merely that the past is not of the same day.
AmåtA—The word parokña means akñëaù param (beyond the eyes) or,
in other words, indriyäëäm aviñayaù (beyond the scope of the senses). One
should understand that the past’s being parokña (beyond the eyes) and not
of the same day is relative to the perspective of the speaker. The adhokñaja
pratyaya is also used to express the madhyama-puruña. For example, tvaà
våndävanaà dadarçitha iti çrutavän asmi (I heard that you saw Våndävana).
But generally an adhokñaja pratyaya cannot be used to express the uttama-
puruña because it is impossible for the uttama-puruña not to witness something
which he did. Therefore, with the example hari-prema-matto ’haà kià vilaläpa
(Being maddened by love of Godhead, what did I say?), Jéva Gosvämé shows
how the adhokñaja pratyaya is applied to the uttama-puruña in a special sense.
The implied meaning of this example is “I don’t know what I said.” Then,
with the example näham avaiñëava-mantraà jajäpa (I didn’t chant a non-
Vaiñëava mantra), Jéva Gosvämé shows how the adhokñaja pratyaya is also
applied to the uttama-puruña in the sense of apahnava (denial of the truth).
The implied meaning here is that someone chanted a Durgä mantra for the
purpose of gaining wealth, and someone else came to know about that and
asked him “Did you chant a non-Vaiñëava mantra?” But he lies, saying näham
avaiñëava-mantraà jajäpa (I didn’t chant a non-Vaiñëava mantra).
Käraka 155
In this regard, it is stated:
kåtasyäsmaraëe kartur atyantäpahnave ’pi ca

darçanäder abhäve ca tridhä vidyät parokñatä
“There are three kinds of parokña: (A) when the kartä doesn’t remember
what he did, (B) when the kartä completely denies the truth, (C) when the
kartä didn’t see and so on.”
Someone might think, “Since an adhokñaja pratyaya is ordained in the past

tense which is not of the same day and which was not witnessed by the speaker,
it must be that a bhüteçvara pratyaya is applied in the past tense which is
not of the same day but which was winessed by the speaker. Why then do
modern grammarians apply a bhüteçvara pratyaya in cases like ahan kaàsaà
kåñëaù when the past tense obviously wasn’t witnessed by the speaker?” In
answer to this Jéva Gosvämé says “because the desire is to express merely
that the past is not of the same day.” Here the speaker doesn’t want to
analyze whether something is parokña or not, he just wants to express that
the past is not of the same day. But such usage is valid only when the action
is performed by a famous person, not when it is performed by a common
man. Thus a bhüteçvara pratyaya cannot be applied in cakära kåñëa-püjäà me
prapitämahas tat-sarvaih (My great-grandfather performed worship of Kåñëa
with everything he had).
703 / paurAyaAegAe BaUtaeìrAid‡ayamacyautaê /

703. purä-yoge bhüteçvarädi-trayam acyutaç ca
purä-yoge—when there is connection with the word purä (formerly);

bhüteçvara-ädi-trayam—the three beginning with bhüteçvara; acyutaù—an
acyuta pratyaya; ca—and.
When there is connection with the word purä, a bhüteçvara, bhüteça,

adhokñaja, or acyuta pratyaya can be applied after a dhätu in the past tense
which is not of the same day and which was not witnessed by the speaker.
purä iha kåñëo ’kréòat, akréòét, cikréòa, kréòati vä.
Våtti—For example, purä iha kåñëo ’kréòat, purä iha kåñëo ’kréòét, purä
iha kåñëaç cikréòa, or purä iha kåñëaù kréòati (Kåñëa played here formerly).
704 / smaena yaAegAe tvaparAeºae caAcyauta: /

704. smena yoge tv aparokñe cäcyutaù
smena—with the word sma (an avyaya which indicates the past tense); yoge—
when there is connection; tu—but; aparokñe—which is not beyond the eyes
(which was witnessed by the speaker); ca—also; acyutaù—an acyuta pratyaya.
But when there is connection with the word sma, an acyuta pratyaya is
applied after a dhätu in the past tense which is not of the same day, regardless
of whether or not it was witnessed by the speaker.
bhajati sma kåñëam. paratvät, paçyati sma purä rämam.
Våtti—For example, bhajati sma kåñëam (He worshiped Kåñëa). And

because this is a later rule, we get paçyati sma purä rämam (Formerly, He
saw Räma).
AmåtA—The meaning of this sütra is sma-çabdena yoge tu parokñe ’parokñe

cänadyatana-bhüte dhätor acyuta eva syät. This sütra is an apaväda of the
bhüteçvarädi-trayam mentioned in the previous sütra. Sma is an avyaya
which indicates the past tense. For example, Amara-koña says smätéte ’stam
adarçane (Sma is used in the sense of the past and astam is used in the sense
of disappearance). The sentence beginning “And because this is a later rule”
means that, since a later rule is stronger in accordance with the maxim pürva-
parayoù para-vidhir balavän (våtti 59), when there is connection with the
word sma, the bhüteçvarädi-trayam cannot be applied, even though there is
connection with the word purä, but only an acyuta pratyaya can be applied.
SAàçodhiné—Modern Sanskrit scholars mix this up by saying “the pa

rticle sma when used with the present converts it into a past tense.” Instead
of recognizing that the past tense was already achieved and that an acyuta
pratyaya is applied, without a change of meaning, merely because of the
presence of sma, they say that first the idea was the present tense whereby
an acyuta pratyaya was applied, and that sma later converts the idea of
present into past. Another thing that students should be aware of is that the
word sma is also used in the sense of päda-püraëa (completing a quarter of
a verse) in accordance with the following statement of Amara-koña: tu hi ca
sma ha vai päda-püraëe (The words tu, hi, ca, sma, ha, and vai are used in
the sense of päda-püraëa). An example of this is muktià dadäti karhicit sma
na bhakti-yogam (Bhägavatam 5.6.18). Here sma is just used in the sense of
Käraka 157
päda-püraëa,102 and the acyuta pratyaya conveys the present tense as normal.
For the acyuta pratyaya to convey the past tense by this rule, the word sma
must come directly after the verb as in bhajati sma kåñëam, otherwise it only
conveys the sense of päda-püraëa and not the sense of the past.
705 / BaivaSyaita /
705. bhaviñyati
bhaviñyati—in the future tense.
The word bhaviñyati is to be supplied in the subsequent sütras.
prabhur ayam.
Våtti—This is a prabhu adhikära (våtti 261).
706 / k(ilk(: /
706. kalkiù
kalkiù—a kalki pratyaya.
A kalki pratyaya is applied after a dhätu in the future tense.
balir indro bhaviñyati.
Våtti—For example, balir indro bhaviñyati (Bali Mahäraja will be Indra).
AmåtA—A kalki pratyaya is applied after a dhätu in the general future.

Thus a kalki pratyaya is applied in balir indro bhaviñyati even though the
future is not of the same day, and a kalki pratyaya is also applied when the
future is of the same day, as in säyaà kåñëaà drakñyämi (I will see Kåñëa in
the evening) for example.
102 Päda-püraëa (completing a quarter of a verse) means using an expletive to complete

the required amount of syllables in a quarter of a verse. For example. in Bhägavatam 5.6.18
the vasanta-tilakä meter in which the verse is composed requires that every quarter of the
verse must contain 14 syllables. But the idea was already complete in the thirteen syllables
muktià dadäti karhicit na bhakti-yogam. Thus, just to complete the required amount of
fourteen syllables, the meaningless, one syllable word sma was added.
707 / @naâtanae baAlak(ilk(rAzAÆÿAyaAmaâtanae ca /

707. anadyatane bälakalkir, äçaìkäyäm adyatane ca
anadyatane—which is not of the same day; bälakalkiù—a bälakalki pratyaya;

äçaìkäyäm—when äçaìkä (doubt) is understood; adyatane—which is of the
same day; ca—also.
A bälakalki pratyaya is applied after a dhätu in the future tense which is not
of the same day, but when doubt is understood, it can also be applied after a
dhätu in the future tense which is of the same day.
çvaù kåñëaà drañöä paraçvo vä. tathä iyaà nanu kadä gantä yä kåñëaà vékñya
roditi.
Våtti—An example of the first part of this sütra is çvaù kåñëaà drañöä
paraçvo vä (He will see Kåñëa tomorrow or the day after tomorrow), and an
example of the second part is iyaà nanu kadä gantä yä kåñëaà vékñya roditi
(When indeed will she who cries when she sees Kåñëa go?).
AmåtA—The word çvas (tomorrow) is an avyaya which indicates the future

tense. In this regard, Amara-koña says hyo gate ’nägate ’hni çvaù paraçvas
tat-pare ’hani (hyas refers to the day just passed (yesterday), çvas refers to
the day which has not yet come (tomorrow), and paraçvas refers to the day
after that). Regarding the example beginning iyaà nanu kadä gantä, doubts
like “will she go home today, or will she become bewildered?” arise since
she who longs to see Kåñëa is not returning. This sütra is a general rule, it is
not an apaväda of the kalki pratyaya ordained in the previous sütra. Thus the
kalki pratyaya is also used in the future tense which is not of the same day.
For example, in Bhägavatam 10.1.23 we find vasudeva-gåhe säkñäd bhagavän
puruñaù paraù janiñyate (The Supreme Personality of Godhead, Çré Kåñëa,
who has full potency, will personally appear as the son of Vasudeva).
708 / yaAvatpaurAByaAmacyauta: , k(dAk(ihRByaAM baAlak(ilk(k(lk(L ca /

708. yävat-puräbhyäm acyutaù, kadä-karhibhyäà bälakalki-kalké ca
yävat-puräbhyäm—with the words yävat and purä; acyutaù—an acyuta

pratyaya; kadä-karhibhyäm—with the words kadä (when) and karhi (when);
bälakalki-kalké—a bälakalki pratyaya or a kalki pratyaya; ca—also.
When there is connection with the words yävat and purä, an acyuta pratyaya
is applied after a dhätu in the future tense, and when there is connection with
Käraka 159
the words kadä and karhi, a bälakalki, kalki, or acyuta pratyaya is applied
after a dhätu in the future tense.
yävat paçyämi, purä paçyämi kåñëam. tathä, kadä paçyämi, drañöäsmi,

drakñyämi vä. evaà karhi. atra yävad ity avyayam eva gåhyate. neha—yävad
äsiñyate tävad drakñyämi. bhaviñyatéti nivåttam
Våtti—Examples of the first part of this sütra are yävat paçyämi kåñëam
(I will surely see Kåñëa) and purä paçyämi kåñëam (I will surely see Kåñëa),
and an example of the second part is kadä paçyämi, kadä drañöäsmi kåñëam
or kadä drakñyämi kåñëam (When will I see Kåñëa). Likewise with karhi.
Only the avyaya yävat is accepted here. Thus the rule doesn’t apply in yävad
äsiñyate tävad drakñyämi (As long as it will remain, that long I will watch).
The adhikära bhaviñyati (705) ends here.
AmåtA—Yävat and purä here are avyayas. In this regard, Amara-koña

says yävat tävac ca säkalye ’vadhau mäne ’vadhäraëe (Yävat and tävat are
used in the senses of totality, limit, measurement, and affirmation) and syät
prabandhe cirätéte nikaöägämike purä (Purä is used in the senses of continuity,
distant past, and immediate future). In the examples here, yävat expresses
the idea of avadhäraëa (affirmation) or, in other words, niçcaya (certainty)
and purä express the idea of immediate future. In the counterexample yävad
äsiñyate tävad drakñyämi, yävat and tävat are not avyayas but are words which
end in the taddhita pratyaya ävat[uc] applied in the sense of tat-parimäëa
(sütra 1212).
SAàçodhiné—Commenting on the equivalent Päëinian sütra yävat-purä-

nipätayor laö (Añöädhyäyé 3.3.4), Siddhänta-kaumudé says nipätäv etau
niçcayaà dyotayataù (These two nipätas (avyayas) express certainty).
709 / vataRmaAnas$aAmaIpyae vataRmaAnavaãA BaUtae BaivaSyaita ca /

709. vartamäna-sämépye vartamäna-vad vä bhüte bhaviñyati ca
vartamäna-sämépye—is close to the present time; vartamäna-vat—same as

that used for the present tense; vä—optionally; bhüte—when the past time;
bhaviñyati—when the future time; ca—and.
When the past time or future time is close to the present time, the pratyaya
which is applied after a dhätu is optionally the same as that used for the
present tense.
kadä tvaà kåñëam adräkñéù, drakñyasi vä? taträha—eña paçyämi. pakñe yathä-
präptam.
Våtti—For example, in reply to the question kadä tvaà kåñëam adräkñéù?

(When did you see Kåñëa?) or kadä tvaà kåñëam drakñyasi? (When will you
see Kåñëa?) he says eña paçyämi (Just now I saw / just now I will see). In the
other case, the pratyaya applied after a dhätu is as before.103
AmåtA—Sämépya is the same as samépa because it is formed by applying

the taddhita pratyaya ya[ì] in the sense of the word’s own meaning. Thus
the sütra means vartamänasya samépe bhüte vartamänasya samépe bhaviñyati
ca dhätor uttare vartamäna-vad vä pratyayä bhavanti (When the past time
or future time is close to the present time, the pratyayas which are applied
after a dhätu are optionally the same as those used for the present tense).
The taddhita pratyaya vat[i] here is used in the sense of complete likeness.
In examples like eña paçyämi and so on the words eñaù, ayam, and so on are
used to indicate the present time. Thus the meaning is idäném eväpaçyam
(Just now I saw) or idäném eva drakñyämi (Just now I will see) and so on.
Similarly, the kåt pratyaya [k]ta can also be applied in the present tense by
this rule. For example, in reply to the question kadä ägacchaù? (When did
you come) he says ayam ägato ’ham (Just now I came). Similarly, in reply to
the question kadä gamiñyasi? (When will you go?) he says gacchantam eva
mäà viddhi (Know that I am just now going). Why do we say “close to the
present time”? Consider kadä ägato bhavän? (When did you come?) to which
he replies vartamäna-mäsät pürvasmin mäse ägaccham (I came in the month
previous to the current one).
710 / ivaiDa: , taiãSayae i‚(yaAitapaÔaAE tvaijataAe BaUtaBaivaSyataAe: /

710. vidhiù, tad-viñaye kriyätipattau tv ajito bhüta-bhaviñyatoù
vidhiù—a vidhi pratyaya; tat-viñaye—within the realm of that (in the

same meaning as the vidhi-pratyaya); kriyä-atipattau—when there is non-
accomplishment of the kriyä (action); tu—but; ajitaù—an ajita pratyaya;
bhüta-bhaviñyatoù—in the past tense and the future tense.
A vidhi pratyaya is applied after a dhätu. But when there is a non-accom-

plishment of the action, an ajita pratyaya is applied in the same meaning as
that of the vidhi-pratyaya.
103 Thus, when the option is not taken, we get eña adräkñam (Just now, I saw) in answer
to the first question and eña drakñyämi (Just now I will see) in answer to the second.
Käraka 161
vibhü imau. kriyäyä aniñpattiù kriyätipattiù.
Våtti—These two are vibhu adhikäras (våtti 261). Kriyätipatti means non-
accomplishment of the action.104
AmåtA—One adhikära is “a vidhi pratyaya is applied after a dhätu” and the

other adhikära is “but when there is non-accomplishment of the action, an
ajita pratyaya is applied in the same meaning as the vidhi-pratyaya.” Having
thus generally described vidhi he ordains it in a particular meaning.
711 / hetautatP(layaAeivaRiDas$a, , taiãSayae k(ilk(ê /

711. hetu-tat-phalayor vidhis, tad-viñaye kalkiç ca
hetu-tat-phalayoù—when a cause (hetu) and its effect (phala) are understood;

vidhiù—a vidhi pratyaya; tat-viñaye—within the realm of that (in the same
meaning as the vidhi-pratyaya); kalkiù—a kalki pratyaya; ca—also.
A vidhi pratyaya is applied after a dhätu when a cause and its effect are
understood, and a kalki pratyaya can also be applied in the same meaning as
the vidhi-pratyaya.
prabhü cemau. tat-tan-mätre vidhi-kalké. vidhi-viñaye kriyätipattau tv ajita

ity arthaù. kalkiç cätra vidhi-viñaya eva. evam uttaraträpi. våndävanaà ced
gacchet, kåñëaà paçyet. evaà kalkiù. neha—kåñëaà paçyatéti namas-kurute,
iti-çabdenaiva hetu-tat-phala-dyotanät. evaà kåñëaà paçyati, tasmän namas-
karotéty-ädi. kriyätipattau—çré-våndävanaà ced agamiñyat, kåñëam adrakñyat.
hetu-tat-phalayor ity adhikära-mätraà vidhäna-sütram apekñate, tena
sambhävanäyäà yo vidhir vakñyate, tam apekñyedam udähåtam.
Våtti—These two are also prabhu adhikäras.105 The meaning [of all these
adhikäras] is that a vidhi pratyaya or kalki pratyaya is applied when the
sense is just cause and effect, but an ajita pratyaya is applied in the same
meaning as the vidhi-pratyaya when there is non-accomplishment of the
action. The kalki pratyaya is also applied in the same meaning as the vidhi-
pratyaya. Such is the case in the later sütras also.
104 Non-accomplishment of the action means the action is never actually performed; it
is just theoretical. For example, in çré-våndävanaà ced agamiñyat, kåñëam adrakñyat (If he
would go to Våndävana, he would see Kåñëa) it is understood that the person will never
actually go to Våndävana; we are just talking about what would happen if he did.
105 The word “also” is used here because the two statements made in the previous sütra
are adhikäras, and the two statements made in this sütra are also adhikäras.
For example, våndävanaà ced gacchet, kåñëaà paçyet (If he goes to

Våndävana, he will see Kåñëa). Likewise with kalki.106 But this rule does
not apply in kåñëaà paçyatéti namas-kurute (He sees Kåñëa and therefore
offers obeisances) because the cause and its effect are indicated simply by
the word iti.107 Similarly, the rule doesn’t apply in kåñëaà paçyati, tasmän
namas-karoti (He sees Kåñëa and therefore offers obeisances) either. An
example when there is non-accomplishment of the action is çré-våndävanaà
ced agamiñyat, kåñëam adrakñyat (If he would go to Våndävana, he would
see Kåñëa). Hetu-tat-phalayoù is a mere adhikära which requires a vidhäna-
sütra.108 Thus, what has been shown here (in terms of examples) is actually
in regard to the vidhi pratyaya which will be ordained in the sense of
sambhävanä (assumption).
AmåtA—Hetu means käraëa (cause) and tat-phala means kärya (effect).

The first prabhu adhikära is “A vidhi pratyaya is applied after a dhätu when
a cause and its effect are understood,” and the second prabhu adhikära is “a
kalki pratyaya can also be applied in the same meaning as the vidhi-pratyaya.”
Thus it is indicated that the vidhi pratyaya ordained here is confined to the
future tense. In the example beginning våndävanam, the cause is found in the
first väkya (våndävanaà ced gacchet), but the effect, namely seeing Kåñëa,
is found in the second väkya (kåñëaà paçyet). Therefore the cause and the
effect and the particular time (the future) are indicated simply by the väkyas.
But in kåñëaà paçyatéti namas-kurute, the relationship of cause and effect
is indicated simply by the word iti, and thus neither a vidhi pratyaya nor a
kalki pratyaya is applied, rather only an acyuta pratyaya is applied. Similarly,
neither a vidhi pratyaya nor a kalki pratyaya is applied in kåñëaà paçyati,
tasmän namas-karoti because the relationship of cause and effect is indicated
simply by the word tasmät (therefore).
With the example beginning çré-våndävanam, Jéva Gosvämé shows how an

ajita pratyaya is used when the relationship of cause and effect is understood
and there is non-accomplishment of the action. Here going to Våndävana is
the cause and seeing Kåñëa is the effect. But neither the cause nor the effect
are ever accomplished. Here also the non-accomplishment of the action is
indicated simply by the väkyas.
106 Thus we also get våndävanaà ced gamiñyati, kåñëaà drakñyati (If he goes to
Våndävana, he will see Kåñëa).
107 The word iti is used here in the sense of hetu. According to Amara-koña, iti has the
following meanings: iti hetu-prakaraëa-prakäçädi-samäptiñu (the word iti is used to express
reason (hetu), grouping under one head (prakaraëa), fame (prakäça), beginning (ädi), and
completion (samäpti)).
108 A vidhäna-sütra is the same thing as the vidhi-sütra described in våtti 40.
Käraka 163
In the våtti, Jéva Gosvämé indicates that the current sütra is an adhikära-sütra,
it is not a vidhäna-sütra. The vidhi pratyaya will be ordained in the sense
of sambhävanä by çakti-sambhävane (713). Thus the implied meaning is that
what is shown here is actually within the domain of sambhävanä (assumption).
SAàçodhiné—Although Jéva Gosvämé did not specify where these adhikäras

end, we can infer their limit by consulting Añöädhyäyé and Siddhänta-kaumudé
(ref. Añöädhyäyé 3.3.141). The two adhikäras mentioned in the previous sütra
and the second adhikära mentioned in the current sütra extends only up to the
sütra bäòhärthotäpyor yoge vidhiù, çakti-sambhävane cälaà-çabdäprayoge
tathä (713) and the first adhikära mentioned in the current sütra extends only
up to the next sütra. It is obvious that the adhikära tad-viñaye kriyätipattau
tv ajito bhüta-bhaviñyatoù (710) only extends up to sütra 713 because Jéva
Gosvämé will later make another adhikära for ajita, namely vidhi-viñaye
kriyätipattau bhüte ’jito vä (Båhat 1061). Thus ajita is only used in the senses
of the vidhi pratyaya mentioned in sütras 711 to 713 and Båhat sütras 1062 to
1069.
The structure of having the condition (hetu) in one clause (väkya) and the
effect (phala) in the other clause (väkya) is called a conditional sentence
in English grammar. That is basically what is being ordained here because
we see from the counterexamples that this rule does not apply when the
relationship of cause and effect is established in any other way. In English
grammar the first clause, which expresses the condition, is called the protasis
and the second clause, which expresses the conclusion or result is called the
apodosis.
In a conditional sentence, the first clause depends on the second clause

to complete its meaning. For example, in çré-våndävanaà ced agamiñyat,
kåñëam adrakñyat, if we just said çré-våndävanaà ced agamiñyat (If he would
go to Våndävana), the hearer would be left in suspense, wondering what
would happen if he would go to Våndävana. Thus the second clause kåñëam
adrakñyat (he would see Kåñëa) is required to sate the hearer’s curiosity. It
is with this is mind that Jéva Gosvämé included the word säkäìkñäm (in such
a way that a complement is required) in sütra 270. An example of ajita used
in the past tense was given in våtti 635: yadi kåñëävatäro na abhaviñyat tadä
daityä muktä na abhaviñyan (If Kåñëa had not descended, the demons would
not have been liberated).
712 / s$amBaAvanaATaRDaAtaUpapade , yaidtyasya ‘ayaAegAe tau taiãiDareva /

712. sambhävanärtha-dhätüpapade, yad ity asya prayoge tu tad-vidhir eva
sambhävana-artha-dhätu-upapade—when there is an upapada (another word)

which is a dhätu having the meaning of sambhävana (assumption); yat—the
word yat109 (that); iti—thus; asya—of this; prayoge—when there is usage; tu—
but; tat-vidhiù—that vidhi pratyaya (the one mentioned in the previous sütra);
eva—only.
A vidhi pratyaya is applied after a dhätu when a cause and its effect are
understood and there is another word which is a verb expressing sambhävana.
A kalki pratyaya can also be applied in the same meaning as the vidhi-
pratyaya. But, if there is usage of the word yat, then only the vidhi pratyaya
can be applied. When, however, there is non-accomplishment of the action,
an ajita pratyaya is applied in the same meaning as the vidhi-pratyaya.
sambhävayämi avakalpayämi bhavän våndävanaà ced gacchet, kåñëaà

paçyet, drakñyati vä. yat-prayoge tu—sambhävayämi yat mathuräà gacchet,
kåñëaà paçyed ity eva. kriyätipattäv adrakñyat. evam uttareñv api ajita-prayogo
mantavyaù.
Våtti—For example, sambhävayämi (or avakalpayämi) bhavän

våndävanaà ced gacchet, kåñëaà paçyet (I am sure (that) if you go to
Våndävana you will see Kåñëa) or sambhävayämi (or avakalpayämi) bhavän
våndävanaà ced gamiñyati, kåñëaà drakñyati (I am sure (that) if you go to
Våndävana you will see Kåñëa). But when there is usage of the word yat, we
only get sambhävayämi (or avakalpayämi) yat bhavän mathuräà gacchet,
kåñëaà paçyet (I am sure that if you go to Våndävana you will see Kåñëa).
When there is non-accomplishment of the action, we get sambhävayämi
(or avakalpayämi) bhavän mathuräm agamiñyat, kåñëaà adrakñyat (I am
sure (that) if you would go to Våndävana you would see Kåñëa). One should
understand that the ajita pratyaya is similarly used in the upcoming examples
also.110
109 The yat mentioned in this sütra is the avyaya yat used in the sense of yathä-vidha (ref.
Avyaya-çabda-saìgraha in the Appendixes).
110 In the next våtti, Jéva Gosvämé chooses not to give examples of a non-accomplishment
of the action. Thus he just says here that one should understand that an ajita pratyaya
is similarly applied in those cases too. Siddhänta-kaumudé, however, gives the example
utähaniñyad dasyuà räjä (Definitely the king will kill the thief). It seems here that although
the person is quite sure about the king’s ability to kill the thief, still the king in this case
doesn’t actually kill the thief, because ajita is only used when there is non-accomplishment
of the action.
Käraka 165
AmåtA—Sambhävana means kriyäsu yogyatä-niçcayaù (certainty about a

person’s ability to perform certain actions).111 By using avakalpayämi in the
example Jéva Gosvämé shows how the synonyms of sambhävayämi are also
accepted due to the use of the word artha here. Sambhävana is obvious when
a dhätu meaning sambhävana is used, but even if there is no other word which
is a dhätu meaning sambhävana, a vidhi pratyaya can still be applied as long
as the meaning of sambhävana is understood.112
713 / baAX#ATaAeRtaApyaAeyaAeRgAe ivaiDa: , zAi·(s$amBaAvanae caAlaMzAbdA‘ayaAegAe taTaA /

713. bäòhärthotäpyor yoge vidhiù, çakti-sambhävane cälaà-çabdäprayoge
tathä
bäòha-artha-uta-apyoù—with the words uta or api which have the meaning

of the avyaya bäòham (certainly, definitely); yoge—when there is connection;
vidhiù—a vidhi pratyaya; çakti-sambhävane—when there is assumption about
someone’s ability; ca—also; alam-çabda-aprayoge—when there is no usage of
the word alam (able); tathä—and.
A vidhi pratyaya is applied after a dhätu when there is connection with uta
or api which have the meaning of bäòham. A vidhi-pratyaya is also applied
after a dhätu when there is assumption about someone’s ability, provided the
word alam isn’t used.
uta kåpayet, api kåpayet kåñëaù. tathä api kåñëaà vaçaà kuryät. neha vidhiù,
kintv adhikärät kalkir eva—alaà kåñëaà vaçékariñyati.
Våtti—Examples of the first part of this sütra are uta kåpayet kåñëaù
(Definitely Kåñëa will be merciful) and api kåpayet kåñëaù (Definitely Kåñëa
will be merciful), and an example of the second part is api kåñëaà vaçaà
kuryät (I’m sure he will subjugate Kåñëa). But a vidhi pratyaya cannot be
applied in alaà kåñëaà vaçékariñyati (I’m sure he will subjugate Kåñëa),
rather only a kalki pratyaya is applied in accordance with the adhikära.
AmåtA—In both cases the vidhi pratyaya is applied in the future tense and
is an apaväda of the kalki pratyaya. The meaning of the example api kåñëaà
vaçaà kuryät is kåñëaà vaçékartuà samarthaù (he is able to subjugate Kåñëa).
This meaning is conveyed by the word api.
111 It is in this sense that MW says sambhävanä means “assumption.”

112 This was seen in the examples of the previous våtti. Even though there was no other
word like sambhävayämi to make the meaning of sambhävana obvious, sambhävana was
understood nonetheless and thus a vidhi pratyaya was applied.
But when this meaning is conveyed by the word alam, a vidhi pratyaya cannot
be used, rather a kalki pratyaya is used instead as ordained previously. A vidhi
pratyaya can be used even there is kevala-sambhävana (simple assumption).
For example, megho garjati, çéghraà varñet (The cloud is thundering. I’m sure
it will rain soon) and so on.113 Why do we say bäòhärtha? Consider kià kåñëa
idänéà goñöhe viräjate uta våndävane? (Is Kåñëa in the cow-shed now or is He
in the Våndävana forest?) and api bhavän kåñëaà drakñyati? (Will you see
Kåñëa?). In the first example vikalpa (an alternative) is understood and in the
second example praçna (A yes/no question) is understood.
SAàçodhiné—The meaning of bäòham which uta and api are used in here is
that of pratijïä (assertion). For example, Amara-koña says bhåça-pratijïayor
bäòham (Bäòham is used in the senses of bhåça (strongly, extremely)
and pratijïä (assertion)). To assert means to state positively with great
confidence. In this sense, pratijïä is practically synonymous with sambhävanä
(assumption) which is an actual listed meaning of api. For example, Amara-
koña says garhä-samuccaya-praçna-çaìkä-sambhävanäsv api (Api is used in
the senses of garhä (criticism), samuccaya (conjunction), praçna (question),
çaìkä (doubt), and sambhävanä (assumption)). Uta is also used in the meaning
of sambhävanä because it has all the same meanings of api and one more. For
example, Amara-koña says utäpy-artha-vikalpayoù (Uta is used in the senses
of api and in the sense of vikalpa (alternative)). In the example api kåñëaà
vaçaà kuryät (I’m sure he will subjugate Kåñëa), the çakti-sambhävana is
expressed by the word api used in the sense of sambhävanä. One thing about
the word api is that it is always used at the beginning of the sentence, except
when it used in its most famous sense of samuccaya in which case it comes
after the word it modifies and is translated as “and, also, even” and so on.
Examples are: (1) garhä—api bhavän avaiñëavaà çräddhe bhojayati (Shame

on you for feeding a non-Vaiñëava in the çräddha ceremony), (2) praçna—api
bhavän kåñëaà drakñyati? (Will you see Kåñëa?), (3) çaìkä—api coro bhavet
(perhaps there is a thief), and (4) sambhävanä—api kåñëaà vaçaà kuryät
(I’m sure he will subjugate Kåñëa). Persons interested to see examples of how
uta is used in all these meanings should consult The practical Sanskrit-English
dictionary of Vaman Shivram Apte. In general, this dictionary is far better
than MW for explaining the meanings of words listed in the Amara-koña.
113 The same idea can be translated in various ways. For example, “I expect it will rain
soon,” “I believe it will rain soon,” “It must be about to rain,” and so on.
Käraka 167
714 / wcC$ATaRDaAtaus$aÔvae ivaiDainaman‡aNAAman‡aNAADaIiís$am‘aá‘aATaRnaeSau ca

ivaiDaivaDaAtaArAE /
714. icchärtha-dhätu-sattve vidhi-nimantraëämantraëädhéñöi-sampraçna-
prärthaneñu ca vidhi-vidhätärau
iccha-artha-dhätu-sattve—when there is the existence of a dhätu which

has the meaning of icchä (desire); vidhi-nimantraëa-ämantraëa-adhéñöi-
sampraçna-prärthaneñu—in the senses of vidhi, nimantraëa, ämantraëa,
adhéñöi, sampraçna, or prärthana (see explanations below); ca—and; vidhi-
vidhätärau—a vidhi pratyaya or vidhäta pratyaya.
A vidhi pratyaya or a vidhätä pratyaya is applied after a dhätu when there is

another word which is a verb expressing icchä. A vidhi pratyaya or a vidhätä
pratyaya is also applied after a dhätu in the senses of vidhi, nimantraëa,
ämantraëa, adhéñöi, sampraçna, or prärthana.
icchämi kåñëaà paçyeyaà paçyäni vä. vidhir ajïäta-jïäpanaà preñaëaà

ca. sa ca punar dvi-vidhaù—dåñöärthädåñöärthayä. yathä—sva-våttià kuryät,
kåñëaà bhajet. nimantraëam—niyoga-karaëam, iha bhuïjéthäù vaiñëava.
ämantraëam—käma-cära-karaëam, ihäséthäù. adhéñöiù—sat-kära-pürvikä
vyäpäraëä, guro mäà kåñëam upadiçeù. sampraçno ’nujïä-prärthanam, kià
gétäm adhéyéya çré-bhägavataà vä? prärthane—labheya hari-bhaktim. evaà
sva-våttià karotu ity-ädi.
Våtti—For example, icchämi kåñëaà paçyeyam (I wish that I may see

Kåñëa) or icchämi kåñëaà paçyäni (I wish that I may see Kåñëa). Vidhi
means ajïäta-jïäpana (making known that which was unknown, instructing)
and preñaëa (command). Furthermore, there are two more kinds of vidhi:
dåñöärtha (where the goal is within sight) and adåñöärtha (where the goal is
not within sight). Examples are sva-våttià kuryät (One should perform his
own duty) and kåñëaà bhajet (He must worship Kåñëa). Nimantraëa means
niyoga-karaëa (doing out of obligation). For example, iha bhuïjéthäù
vaiñëava (I invite you to dine here, O Vaiñëava). Ämantraëa means käma-
cära-karaëa (doing according to one’s own will). For example, ihäséthäù
(You may sit here, if you like). Adhéñöi means sat-kära-pürvikä vyäpäraëä
(inspiring someone to act by showing respect, entreaty). For example, guro
mäà kåñëam upadiçeù (O Guru, please teach me about Kåñëa). Sampraçna
means anujïä-prärthana (asking for an order).114 For example, kià gétäm
adhéyéya çré-bhägavataà vä? (Should I study the Gétä or the Bhägavatam?).
114 Bäla says that anujïä here means äjïä (order) and prärthana means yäcïä (asking).
An example of prärthana (prayer) is labheya hari-bhaktim (May I attain

devotion for Hari). Similarly, we get sva-våttià karotu (One should perform
his own duty) and so on.
AmåtA—The word icchärtha-dhätu-sattve in effect means icchärtha-

dhätüpapade (when there is another word which is a dhätu having the meaning
of icchä). Jéva Gosvämé illustrates the four meanings of vidhi with only two
examples. In sva-våttià kuryät, the instruction to perform one’s own duty is
ajïäta-jïäpana and it is also dåñöärtha because it is useful for worldy purposes.
In kåñëaà bhajet, the command to worship Kåñëa is preraëa115 and it is also
adåñöärtha because it is useful for transcendental purposes. Regarding niyoga-
karaëa, the idea is that nimantraëa means doing out of obligation because
of fear of the faults of adharma (irreligion), loka-nindä (defamation), and
so on. But generally, by convention, nimantraëa is limited to when there is
feeding. Regarding käma-cära-karaëam, the idea is that ämantraëa means
doing out of one’s free will, and not against one’s will, because there would
be no fault in not doing the activity. This is how ämantraëa is different than
nimantraëa.116 One should understand that these two kinds of doing belong to
the person who is invited because it is he who partakes of the result of eating,
sitting, and so on. It should be distinguished that these two kinds of doing do
not belong to the person who is inviting.
715 / ‘aESaAitas$agAR‘aAæak(AlatvaeSau ivaDaAta{ivaSNAuk{(tyaAE /

715. praiñätisarga-präpta-kälatveñu vidhätå-viñëukåtyau
praiña-atisarga-präpta-kälatveñu—in the senses of praiña, atisarga, or präpta-

kälatva (see explanation below); vidhätå-viñëukåtyau—a vidhätå pratyaya or
viñëukåtya (sütra 799).
A vidhätä pratyaya or a viñëukåtya is applied after a dhätu in the senses of

praiña, atisarga, or präpta-kälatva.
praiño ’tra preraëa-mätram. atisargaù käma-cäräbhyanujïä. kåñëaà bhaja

tvaà, kämaà bhaja tvaà kåñëam. kåñëa-bhaktau kälas te präptaù, krñëaà
bhaja. triñv api kåñëo bhajanéya ity-ädi. påthag-vidhätå-grahaëaà präpta-
kälatve präpty-artham.
115 The fact that Amåta says preraëa here indicates that preñaëa just means preraëa
(command). Similarly, Jéva Gosvämé says in the next våtti that praiña (which is derived from
the same dhätu as preñaëa) also just means preraëa (command).
116 Both nimantraëa and ämantraëa mean “invitation,” but one is a binding invitation
and the other is a non-binding invitation.
Käraka 169
Våtti—Praiña here just means preraëa (command). Atisarga means käma-

cäräbhyanujïä (permission to do as one likes). Examples are kåñëaà bhaja
tvam (Worship Kåñëa) and kämaà bhaja tvaà kåñëam (You may worship
Kåñëa as you desire). An example of präpta-kälatva (being one whose time
has arrived) is kåñëaà bhaja which means kåñëa-bhaktau kälas te präptaù
(It’s time for you to worship Kåñëa). Similarly, in all three senses, we get kåñëo
bhajanéyaù and so on when a viñëukåtya is applied. The vidhätä pratyaya
is mentioned again here so that it may be applied in the sense of präpta-
kälatva.
AmåtA—Abhyanujïä means anumati (permission) and kåñëa-bhaktau

kälas te präptaù means kåñëa-bhajane tava kälaù präptaù (Your time for
worshipping Kåñëa has arrived). The vidhätä pratyaya was already ordained
in the senses of praiña and atisarga by the previous rule,117 but it is mentioned
here again so that it may be applied in the sense of präpta-kälatva. There was
need to ordain a vidhätä pratyaya in this sense and to ordain the viñëukåtyas
in all three senses. Thus Jéva Gosvämé ordained them together in a single
sütra for the sake of brevity.
716 / @hRzAftyaAeivaRiDaivaSNAuk{(tyata{la: /
716. arha-çaktyor vidhi-viñëukåtya-tålaù
arha-çaktyoù—when arha (being fit) or çakti (being capable) is understood;

vidhi-viñëukåtya-tålaù—a vidhi pratyaya, or the kåt pratyayas called viñëukåtya
(sütra 799), or the kåt pratyaya tå[l] (sütra 819).
Either vidhi, viñëukåtya, or tå[l] is applied after a dhätu when the kartä’s
being fit or being capable is understood.
kåñëo rukmiëém udvahet, hared ity-ädi.
Våtti—Examples are kåñëo rukmiëém udvahet (Kåñëa is fit to marry

Rukmiëé) and so on and kåñëo rukmiëém haret (Kåñëa is able to take away
Rukmiëé) and so on.
AmåtA—Due to the words “and so on” we also get kåñëenodvoòhavyä

rukmiëé, kåñëenodvahanéyä rukminé, or kåñëo rukmiëém udvoòhä and kåñëena
hartavyä rukmiëé, kåñëena haraëéyä rukmiëé, or kåñëo rukmiëém hartä.
117 Praiña was covered by the meaning of preñaëa and atisarga was covered by the
meaning of ämantraëa.
SAàçodhiné—All the printed editions of Hari-nämämåta-vyäkaraëa have

tåëaù instead of tålaù, but the Haridäsa and Purédäsa editions have a footnote
which says that it is tålaù in one manuscript. In Bengalé, the varëas ë and
l are extremely similar and can easily be mistaken for each other, but the
proof that the correct reading is tålaù is that the Päëinian name for tå[l] is
tå[c] (våtti 819), and it is tå[c] that is mentioned in the equivalent Päëinian
sütra arhe kåtya-tåcaç ca (Añöädhyäyé 3.3.169), not tå[n]. Käçikä gives bhavän
khalu kanyäyä voòhä (Your good self is certainly fit to marry the girl) as
an example of tå[c] (tå[l]) used in the sense of arha. Here the anukta-karma
kanyäyäù takes a ñañöhé viñëubhakti by kartå-karmaëoù ñañöhé kåd-yoge (642).
Thus Amåta’s examples kåñëo rukmiëém udvoòhä and kåñëo rukmiëém hartä
are faulty, due to mistaking tå[l] for tå[n] whose anukta-karma does not take
a ñañöhé viñëubhakti (sütra 644). In this regard, Bäla gives the correct examples
kåñëo rukmiëyä udvoòhä and kåñëo rukmiëyä hartä.
717 / @AizAiSa k(AmapaAlaivaDaAtaArAE /

717. äçiñi kämapäla-vidhätärau
äçiñi—when äçiñ (wish, blessing) is understood; kämapäla-vidhätärau—a

kämapäla pratyaya or vidhätä pratyaya.
A kämapäla pratyaya or a vidhätä pratyaya is applied after a dhätu when

äçiñ is understood.
kåñëaù kalyäëaà kriyät, karotu, kurutäd vä.
Våtti—For example, kåñëaù kalyäëaà kriyät, kåñëaù kalyäëaà karotu,

or kåñëaù kalyäëaà kurutät (May Kåñëa create auspiciousness).
AmåtA—Äçiñ means äçaàsana (wishing). It is the wish to obtain a desired

object that is of yet unobtained. The form kurutät here is achieved by tu-hyos
tätaì äçiñi vä sarvatra (299).
718 / maAx~YaAegAe s$avaARpavaAdI BaUtaezA: /

718. mäì-yoge sarväpavädé bhüteçaù
mäì-yoge—when there is connection with the word mä[ì] (an avyaya used in
the sense of niñedha (prohibition)); sarva-apavädé—as an apaväda of all the
other pratyayas; bhüteçaù—a bhüteça pratyaya.
Käraka 171
When there is connection with mä[ì], a bhüteça pratyaya is applied after the
dhätu as an apaväda of all the other pratyayas.
mä kåñëaà parityäkñéù. kathaà mä bhavatu tasya päpam, mä kariñyati.

niranubandho ’yaà mä-çabda iti.
Våtti—For example, mä kåñëaà parityäkñéù (Don’t abandon Kåñëa).

118
How is there mä bhavatu tasya päpam (Let there be no sin on his part) and
mä kariñyati (lest he do)? Because this is the word mä, which does not have
an indicatory letter.
719 / maAsmayaAegAe BaUtaeìrê /

719. mäsma-yoge bhüteçvaraç ca
mäsma-yoge—when there is connection with the word mä sma (a combination

of mä[ì] + sma) bhüteçvaraù—a bhüteçvara pratyaya; ca—also.
But when there is connection with mä sma, a bhüteça pratyaya or a bhüteçvara

pratyaya is applied after the dhätu.
mä sma kåñëaà tyajaù, mä sma tyäkñéù. vyaste ’pécchanti kecit—sma karon

mä, sma kärñén mä. påthag-yogät kevala-mä-yoge tu na syät—mä kåñëaà
tyäkñér ity eva. iti acyutädy-arthäù
Våtti—For example, mä sma kåñëaà tyajaù or mä sma kåñëaà tyäkñéù

(Do not abandon Kåñëa). Some say that this rule applies even when mä and
sma are separated. For example, sma karon mä or sma kärñén mä (He must
not do). But this rule doesn’t apply when there is connection with just mä
because there is a separate rule for that (see the previous sütra). Thus we only
get mä kåñëaà tyäkñéù (Do not abandon Kåñëa).
Thus ends the section dealing with the meanings of the acyutädis.
118 A[t] isn’t applied here in accordance with at-pratiñedho mä-mäsma-yoge (312).
Atha ätmapada-parapada-prakriyä-viçeñau jïeyau
Now the particular rules for ätmapada and parapada are to be learnt.
AmåtA—In the Äkhyäta-prakaraëa, Jéva Gosvämé selected some dhätus

that were useful [for illustrating particular rules] and explained something
about ätmapada and parapada in order to show the forms of those dhätus.
But now, in this prakaraëa, Jéva Gosvämé begins to explain the particular
cases where ätmapada and parapada are applied. Specifically, he begins by
explaining the particular case where an ätmapada pratyaya is applied:
720 / BaAvae k(maRiNA s$avaRsmaAä, DaAtaAe: syaAdAtmanaepadma, /

ix~àYa @AtmapaidByaê k(taRyaRipa ivaDaIyatae //
720.
bhäve karmaëi sarvasmäd
dhätoù syäd ätmanepadam
ìidbhya ätmapadibhyaç ca
kartary api vidhéyate
bhäve—when the bhäva is to be expressed; karmaëi—when the karma is

to be expressed; sarvasmät dhätoù—after every dhätu; syät—should be;
ätmanepadam—an ätmapada pratyaya; ìidbhyaù—after dhätus which have
the indicatory letter ì; ätmapadibhyaù—after ätmapadé dhätus; ca—and;
kartari—when the kartä is to be expressed; api—also; vidhéyate—is ordained.
The ätmapada pratyayas are applied after every dhätu in bhäve prayoga
and karmaëi prayoga, and they are also applied in kartari prayoga after
ätmapadé dhätus and dhätus which have the indicatory letter ì.
aträtmanepadam ity anuvartate. bhüyate, kriyate, kämayate, edhate.
Våtti—The word ätmanepadam is carried forward into the following

sütras. Examples are bhüyate ([the act of] being is [being done]) <acyuta
bhäve 1.1>, kriyate (is done) <acyuta karmaëi 1.1>, kämayate (he desires)
<acyuta ät 1.1 of kam[u] käntau>, and edhate (he increases) <acyuta ät.
1.1>.
AmåtA—Ätmanepadam is the Päëinian name for ätmapadam. It is used here

to fit the meter. In kämayate an ätmapada pratyaya is applied because, when
[ë]i[ì] is applied by kamer ëiì (448), the dhätu has the indicatory letter ì.
Käraka 173
In edhate, an ätmapada pratyaya is applied because edh[a] våddhau (1A, to

increase) is an ätmapadé dhätu.
721 / iHaàYa oBayapaidByaAe NAe: k(ta{RgAAimai‚(yaAP(lae /

721. ïidbhya ubhayapadibhyo ëeù kartå-gämi-kriyä-phale
ïidbhyaù—after dhätus which have the indicatory letter ï; ubhayapadibhyaù—

after ubhayapadé dhätus; ëeù—after ëy-anta-dhätus; kartå-gämi-kriyä-phale—
when the result (phala) of the action goes to the kartä.
The ätmapada pratyayas are applied after ubhayapadé dhätus, ëy-anta-

dhätus, and dhätus which have the indicatory letter ï when the result of the
action goes to the kartä.
kurute, yajate, kärayate. atra svärtham iti gamyam. neha—karoti, yajati,

kärayati. atra parärtham iti gamyam.
Våtti—Examples are kurute (he does) <acyuta ät. 1.1>, yajate (he
worships) <acyuta ät. 1.1>, and kärayate (he causes to do) <acyuta caus. ät.
1.1>. In these examples it is understood that the result is for oneself. But the
ätmapada pratyayas are not applied in karoti (he does) <acyuta pa. 1.1>,
yajati (he worships) <acyuta pa. 1.1>, and kärayati (he causes to do) <acyuta
caus. pa. 1.1> because it is understood here that the result is for someone else.
AmåtA—The word kartari (in kartari prayoga) has to be supplied in this

sütra and in all the other sütras of this section. Regarding kurute, yajate, and
kärayate, [òu]kå[ï] (8U, to do, make) has the indicatory letter [ï], yaj[a]
deva-püja-saìgati-karaëa-däneñu (1U, to worship, sacrifice; to meet; to give)
is an ubhayapadé dhätu, and käri ([òu]kå[ï] + [ë]i) is a ëy-anta-dhätu. For
example, in atithiù päkaà kurute (The guest cooks) the result of the act of
cooking, namely the boiled rice, is for the guest himself. Similarly, in yajante
karmiëo yajïair maghavantaà sureçvaram (The performers of fruitive
activities worship Indra, the chief of the demigods, with sacrifices) the result
of the worship in the form of enjoyment in heaven is for the performer’s own
pleasure. In this regard, it should be understood that the phrase kartå-gämi
(going to the kartä) is relative to the kartä that is ukta by the äkhyäta pratyaya.
Thus, in viñëumitro vaiñëavena bhikñäà kärayate (Viñëumitra causes the

Vaiñëava to beg) there is no fault when the Vaiñëava, who is the aëi-kartä,
does not partake of the result.
Regarding the counterexamples, in päkaà karoti päcaka-bhåtyaù (The paid

cook cooks) the boiled rice is only for the master whereas the cook partakes of
the wages. Similarly, in yajanti yäjakä devam (The sacrificial priests worship
the demigod) the result of the sacrifice, namely attaining heaven and so on,
belongs to the sponsor of the sacrifice, not to the sacrificial priests. Similarly,
in viñëumitra äcäryasya päkaà kärayati vaiñëavena (Viñëumitra causes the
Vaiñëava to cook for the äcärya) it is understood that the result is for someone
else (namely the äcärya).
722 / naeivaRzA: /
722. ner viçaù
neù—which comes after the upendra ni; viçaù—after the dhätu viç[a]
praveçane (6P, to enter).
An ätmapada pratyaya is applied after ni + viç[a].
niviçate.
Våtti—For example, niviçate (he enters).
SAàçodhiné—This sütra also applies when ni is preceded by other

upendras. For example, abhiniviçate, sanniviçate, and so on. Things should be
understood in the same way in the other sütras too.
723 / ivaparAByaAM jae: /

723. vi-paräbhyäà jeù
vi-paräbhyäm—after the upendras vi and parä; jeù—after the dhätu ji jaye

(1P, to conquer, be glorious).
An ätmapada pratyaya is applied after vi + ji and parä + ji.
vijayate, paräjayate.
Våtti—For example, vijayate (he conquers / is glorious) and paräjayate

(he conquers / is glorious).
Käraka 175
724 / @ArmBae ‘aAäupaAta. ‚(mae: /

724. ärambhe präd upät krameù119
ärambhe—when the meaning is ärambha (beginning); prät—after the upendra

pra; upät—after the upendra upa; krameù—after the dhätu kram[u] päda-
vikñepe (1P, to step, walk).
An ätmapada ending is applied after pra + kram[u] and upa + kram[u] when
the meaning is ärambha.
prakramate, upakramate.
Våtti—For example, prakramate (he begins) and upakramate (he begins).
AmåtA—Why do we say “when the meaning is ärambha”? Consider

pürvedyuù prakrämati (He goes in the first part of the day) where prakrämati
means gacchati (he goes) and aparedyur upakrämati (He comes back in the
second part of the day) where upakrämati means samägacchati (he comes
back).
725 / zAke(: s$anantaAtpa{cC$AyaAma, /

725. çakeù san-antät påcchäyäm
çakeù—after the dhätu çak[ÿ] çaktau (5P, to be able); san-antät—which ends in

sa[n]; påcchäyäm—when the meaning is påcchä (inquiry).
An ätmapada ending is applied after çikña[ì] (çak[ÿ] + sa[n]) when the

meaning is påcchä.
hari-bhaktià çikñate.
Våtti—For example, hari-bhaktià çikñate (He inquires about devotional

service to Hari).
119 In the Båhat version, this sütra is listed as ärambhe präd upät tathä, and the word
krameù is carried forward from våtty-utsäha-sphétatäsu krameù (Båhat 1142). But because
we have not included Båhat 1142 in this version, we have replaced tathä with krameù here.
AmåtA—The nipäta çakaù çikñaì ... aniö-sanä saha in sütra 584 was made
solely in reference to this sütra. Why do we say “when the meaning is påcchä”?
Consider çikñati vairägye which means vairägya-viñaye çakto bhavitum icchati
(He desires to be competent in the matter of renunciation).
SAàçodhiné—This sütra and the next two sütras are apavädas of pürva-
dhätu-vat sanaù parapadädi (446).
726 / @Ta sma{ÁaApazyataInaAM s$ana: /

726. atha små-jïä-paçyaténäà sanaù
atha—now; små-jïä-paçyaténäm—of the dhätus små cintäyäm (1P, to

remember), jïä avavodhane (9P, to know), and dåç[ir] prekñaëe (1P, to see);
sanaù—after the san-anta form.
An ätmapada pratyaya is applied after små + sa[n], jïä + sa[n], and dåç[ir]
+ sa[n].
susmürñate, jijïäsate, didåkñate.
Våtti—For example, susmürñate (he desires to remember), jijïäsate (he

desires to know), and didåkñate (he desires to see)
727 / taTaA ‘atyaAx.~paUva< vajaRiyatvaA ™auva @AtmapadM s$ana: /

727. tathä praty-äì-pürvaà varjayitvä çruva ätmapadaà sanaù
tathä—similarly; prati-äì-pürvam—preceded by the upendras prati or

ä[ì]; varjayitvä—exluding; çruvaù—of the dhätu çru çravaëe (1P, to hear);
ätmapadam—an ätmapada pratyaya; sanaù—after the san-anta form.
Similarly, an ätmapada pratyaya is applied after çru + sa[n], provided it is

not preceded by prati or ä[ì].
çuçrüñate, praçuçrüñate. neha—pratiçuçrüñati, äçuçrüñati. iti harinämämåtäkhye

vaiñëava-vyäkaraëe viñëubhakty-artha-prakaraëaà caturthaà kärakaà
samäptam.
Våtti—For example, çuçrüñate (he desires to hear / he serves) and

praçuçrüñate (he desires to hear / he serves) (580). But an ätmapada pratyaya
is not applied in pratiçuçrüñati or äçuçrüñati.
Käraka 177
Thus ends the Käraka-prakaraëa, the fourth prakaraëa in the Vaiñëava

grammatical treatise entitled Çré-hari-nämämåta.
Chapter Five
Participles, and
nouns made with a kåt suffix
DaAtauM s$avaRmaupaAdAya s$ava< è&paM k(rAeita ya: /

k{(ts$a Wvaeita ivaismatya taÜmaAR k{(t‘azAsyatae //
dhätuà sarvam upädäya sarvaà rüpaà karoti yaù

kåt sa eveti vismitya tad-dharmä kåt praçasyate
dhätum—the elements (or, the dhätus); sarvam—all; upädäya—taking;

sarvam—all; rüpam—the forms (or, the nämas); karoti—creates (or, makes)
yaù—who (or, which pratyaya); kåt—the creator (or, a kåt pratyaya); saù—He
(or, that); eva—only; iti—thus; vismitya—being amazed; tat-dharmä—who
has that nature (or, which has the same nature as Viñëu); kåt—the creator (or,
a kåt pratyaya); praçasyate—is glorified.
He who takes all the elements and creates all the forms is the creator. Because
people120 are amazed by this, they glorify the creator for having such a nature.
Alternatively: That pratyaya which takes all kinds of dhätus and makes all
kinds of nämas is called a kåt pratyaya. Because people are amazed by this,
they glorify the kåt pratyaya for having the same nature as Viñëu.
120 Actually the kartä of the kriyäs vismitya and praçasyate is not in the verse. It has to
be inferred. Nothing is ukta by vismitya since both [k]tvä and its replacement ya[p] are
applied in bhäve prayoga (Amåta 645 and 770), but kåt is the ukta-karma of praçasyate,
which is a karmaëi prayoga form of pra + çans[u] hiàsäyäà stutau ca (1P, to hurt, praise).
Since the rule is that [k]tvä and its replacement ya[p] are only applied when both kriyäs
have the same kartä (sütra 770), it is to be understood that the person who is glorifying is
the same person who is experiencing amazement. Usually, when the kartä is not stated, one
can understand that the kartä is jana (a person). Thus we can infer that the anukta-kartä
here is janaiù.
179
BälA—Taddhita pratyayas are applied after nämas, but nämas are formed by
the application of kåt pratyayas. Therefore Jéva Gosvämé first begins the Kåt-
prakaraëa. By first establishing how a kåt pratyaya is similar in nature to Viñëu,
he indirectly establishes that the kåt pratyaya is the topic of the prakaraëa. In
the grammatical sense yaù means yaù pratyayaù (which pratyaya), sarvaà
dhätum refers to all the dhätus, both primary and secondary, which are the
source of words, sarvaà rüpam refers to all the forms which are nämas, kåt
means kåt-pratyayaù (a kåt pratyaya), vismitya means vismayaà labdhvä
(experiencing amazement), and tad-dharmä means tasya viñëor dharma iva
dharmaù yasya saù (whose nature is like the nature of Viñëu).
AmåtA—Out of the four kinds of pratyayas, namely the sv-ädis, äkhyätas,

kåts, and taddhitas, the first two have been explained in detail in two separate
prakaraëas. Then the kärakas, which have a special relationship with the
kriyä, were explained in detail, and in connection with them the sütra kartå-
karmaëoù ñañöhé kåd-yoge (642) was given. Now, Jéva Gosvämé begins the
Kåt-prakaraëa, whose occasion was obtained by the mention of that sütra,
by first establishing, through a double meaning, how a kåt pratyaya is similar
in nature to Viñëu. By doing this he simultaneously describes the function
of a kåt pratyaya. In the devotional sense yaù means yo mahä-viñëuù
(which Mahä-Viñëu), and sarvaà dhätum upädäya sarvaà rüpaà karoti
means påthvy-ap-tejo-marud-vyoma-rüpaà sükñma-rüpeëätmani sthitaà
mahä-bhüta-païcakaà upädäya vyakté-kåtya tena hi sarvaà rüpaà präkåta-
caräcarätmakaà karoti såjati (manifests the five great elements, namely
earth, water, fire, air, and ether, which were situated in Himself in a subtle
form, and with them creates all material moving and non-moving forms).
The words sva-mäyä-çakti-dvärä (by means of His external potency) have to
be supplied here. Kåt means kartä (the creator), vismitya means vismayaà
labdhvä (experiencing amazement), and tad-dharmä means tad eva sarva-
dhätu-grahaëa-pürvaka-sarva-rüpa-karaëam eva dharmaù yasya saù (whose
nature is that, namely taking all the elements and then creating all the forms).
In the grammatical sense the idea is that, since a kåt pratyaya has the same
nature as Viñëu who is characterized by His pastime of creation, studying
the kåt pratyayas is beneficial for the Vaiñëavas because it necessarily entails
remembrance of Viñëu.
According to Amara-koña, the word dhätu has the following meanings:
çleñmädi rasa-raktädi mahä-bhütäni tad-guëäù

indriyäëy açma-vikåtiù çabda-yoniç ca dhätavaù
Kådanta 181
“All of these are dhätus: phlegm and so on (the three humours of the body:
phlegm, bile, and wind, otherwise known as kapha, pitta, and väta), chyle and
blood and so on (the seven secretions: chyle, blood, flesh, fat, bone, marrow,
and semen), the great elements (earth, water, fire, air, and ether) and their
qualities (fragrance, taste, form, touch, and, sound), the senses, metals and
minerals, and verbal roots, which are the source of words.”
SAàçodhiné—It was explained in våtti 89 that there are four kinds of

pratyayas: sv-ädis, äkhyätas, kåts, and taddhitas. The sv-ädis and tib-ädis are
called viñëubhaktis (våtti 87) and they produce viñëupadas when applied after
nämas and dhätus respectively (sütra 92). The kåts are applied after dhätus,
and they produce nämas which are called kådantas (participles). The taddhitas
are applied after nämas, and they produce derivative nämas which generally
have a modified meaning. But since the rule is näpadaà çästre prayuïjét, “That
which is not a pada (viñëupada) cannot be used in an authoritative work,” sv-
ädis must then be applied after the nämas formed by kåts and taddhitas to
produce viñëupadas which can be used in a sentence.
Often the word kåt, though most literally referring to a kåt pratyaya, is used
to refer to the word ending in the kåt pratyaya, namely the kådanta. This
is because Päëini himself uses the word kåt like this in gati-kärakopapadät
kåt (Añöädhyäyé 6.2.139) and in other places. Kådanta literally means kåd
ante yasya saù (that at whose end there is a kåt pratyaya). Sometimes the
word kådanta is also used to refer just to a kåt pratyaya and not to a word
ending in a kåt pratyaya. Thus both kåt and kådanta can refer either to a kåt
pratyaya or to a word ending in a kåt pratyaya. One has to judge what best
fits from the context. The word kådanta is often translated as “a participle”
in English. Participles are so named because they participate in the nature
of both verb and adjective. Similarly kådantas function both as kriyäs and
nämas simultaneously. Because they are kriyäs they express an action, belong
to a certain tense such as vartamäna and so on, and have their own set of
kärakas connected with them, and because they are nämas they take sv-ädis
and generally act as viçeñaëas.
Regarding the usage of kåt pratyayas, in våtti 641 it was said: kåt-prayogäs tatra
syur yatra kriyäntaräkäìkñäù kriyäù, äkhyäta-prayogäs tu niräkäìkñäù (The
usage of kåt pratyayas takes place when the kriyä requires another kriyä to
complete the sense. The usage of äkhyäta pratyayas, however, doesn’t require
another kriyä). But then some exceptions were listed in våtti 645: Viñëuniñöhä
viñëukåtyädayaç cäkhyäta-van mukhyäù, kådanteñv äkäìkñä-pürakatvät
(Kådantas made from the kåt pratyayas viñëuniñöhä, viñëukåtya, and so on
function as the main kriyä, just like an äkhyäta-kriyä, because among all the
kådantas only they are able to complete the sense).
Due to the adhikära ‘dhätoù’ (261), the rules mentioned in the Äkhyäta-
prakaraëa also apply when a kåt pratyaya is applied after a dhätu. Similarly,
when the kådanta later becomes a näma by adhätu-viñëubhaktikam arthavan
näma (87), it takes a sv-ädi viñëubhakti, and so the rules mentioned in the
Näma-prakaraëa also apply.
728 / DaAtaAe: k{(ß òlaM k(taRir /

728. dhätoù kåd bahulaà kartari
dhätoù—after the dhätu; kåt—the kåt pratyaya; bahulam—variously applied

(see explanation of bahula in våtti 134); kartari—in kartari prayoga.
The kåt pratyaya is applied variously after the dhätu, and the kåt pratyaya is
applied in kartari prayoga.
dhätor uttare kåt-pratyayo bahulaà syät, sa ca kartaréty adhikriyate. väsudevo

’yam.
Våtti—The adhikära made here is dhätor uttare kåt-pratyayo bahulaà

syät, sa ca kartari (The kåt pratyaya is applied variously after the dhätu, and
the kåt pratyaya is applied in kartari prayoga). This is a väsudeva adhikära
(våtti 261).
AmåtA—This adhikära extends up to the end of the prakaraëa. But if the

kåt pratyaya is specifically ordained in bhäve prayoga or karmaëi prayoga
then that is an apaväda of the word kartari here.
729 / vataRmaAnaAdAE zAta{zAAnaAvacyautaABaAE P(laAntar‘ayaAegAe parpadAtmapadyaAe: /

729. vartamänädau çatå-çänäv acyutäbhau phaläntara-prayoge
parapadätmapadayoù
vartamäna-ädau—in the present tense and so on; çatå-çänau—the kåt pratyayas

[ç]at[å] and [ç]äna; acyuta-äbhau—acyutäbhas (“like acyuta pratyayas”) (våtti
644); phala-antara-prayoge—when there is usage of another phala (kriyä)121;
parapada-ätmapadayoù—in place of a parapada pratyaya and an ätmapada
pratyaya respectively.
121 Amåta 740 says that the word phaläntara (another phala) really refers to another
kriyä which achieves that phala.
Kådanta 183
When another kriyä which completes the sense of the sentence is used, [ç]at[å]
and [ç]äna are applied after a dhätu in kartari prayoga in the present tense
and so on and are called acyutäbhas. In that regard, [ç]at[å] is a parapada
pratyaya and [ç]äna is an ätmapada pratyaya.
çab-ädiù. tataç ca “bhavat” iti sthite näma-saàjïäyäà pratyayeñu viñëubhakti-

mätra-varjanät kåt-taddhitayor api nämatvaà siddham. tataç ca “prakåti-
pratyayau pratyayärthaà saha brütaù” iti nyäyena dhätv-aàçasyäpi tad-
antarbhütatvät tena militvä nämatvaà siddham. tato vaiñëavo bhavan viräjate,
vaiñëavau bhavantau viräjete, vaiñëavä bhavanto viräjante. evaà mäläà
kurvan viräjate, kurväëaù. çré-kåñëaà bhajatä jitam, çré-kåñëaà bhajataù
çivam. pä päne—piban. bhauvädikasyaiva pibädeço ghrädénäà sähacaryät. pä
rakñaëe—pän, päntau. “phaläntara” ity-ädi kim? vaiñëavaù karoti. akarmakät
tad-aprayoge ’pi kvacit—san, vidyamäno, ghaöamäno ’sau.
Våtti—[Ç]a[p] and so on are applied, and then, when we have bhavat,

it is understood that kåt pratyayas and taddhita pratyayas are also nämas
because among the pratyayas only the viñëubhaktis were excluded from
being called nämas (sütra 87). Thus, it is understood that, because the dhätu
portion is included in the kåt pratyaya in accordance with the maxim prakåti-
pratyayau pratyayärthaà saha brütaù (våtti 629), the combination of the kåt
pratyaya and the dhätu portion (namely the kådanta) is also a näma. Thus
we get vaiñëavo bhavan viräjate (The Vaiñëava who is being is shining),
vaiñëavau bhavantau viräjete (The two Vaiñëavas who are being are
shining), and vaiñëavä bhavanto viräjante (The Vaiñëavas who are being are
shining). Similarly, we get vaiñëavo mäläà kurvan viräjate (The Vaiñëava
who is making a garland is shining), vaiñëavo mäläà kurväëo viräjate (The
Vaiñëava who is making a garland is shining), çré-kåñëaà bhajatä jitam
(Conquered by a person who worships Lord Kåñëa), çré-kåñëaà bhajataù
çivam (A person who worships Lord Kåñëa has happiness).
 bhü → (729) bhü + [ç]at[å] → (288) bhü + [ç]a[p] + [ç]at[å] → (289) bho
+ [ç]a[p] + [ç]at[å] → (55) bhava + [ç]at[å] → (291) bhavat[å] → (bhavat[å]
is a näma by sütra 87 and thus sv-ädis are applied after it by sütra 90):
 bhavat[å] + s[u] → (174, 160) bhava + n[um] + t + s[u] → (138)
bhavant → (176) bhavan <1.1, kartari>.
 bhavat[å] + au → (174, 160) bhava + n[um] + t + au → bhavantau
<1.2, kartari>.
 bhavat[å] + [j]as → (174, 160) bhava + n[um] + t + as → (93)
bhavantaù <1.3, kartari>.
 kå → (729) kå + [ç]at[å] → (553) kå + u + [ç]at[å] → (289) kar + u

+ [ç]at[å] → (290, 294, 557) kuru + [ç]at[å] → (51) kurvat[å] → (87) kurvat[å]
+ s[u] → (174, 160) kurva + n[um] + t + s[u] → (138) kurvant → (176)
kurvan <1.1, kartari>.
 kå → (729) kå + [ç]äna → (553) kå + u + [ç]äna → (289) kar + u +
[ç]äna → (290, 294, 557) kuru + [ç]äna → (51) kurväna → (111) kurväëa →
(87) kurväëa + s[u] → (93) kurväëaù <1.1, kartari>.
 bhaj → (729) bhaj + [ç]at[å] → (288) bhaj + [ç]a[p] + [ç]at[å] → (291)

bhajat[å] → (bhajat[å] is a näma by sütra 87 and thus sv-ädis are applied
after it by sütra 90):
 bhajat[å] + [ö]ä → bhajatä <3.1, kartari>.
 bhajat[å] + [ì]as → bhajatas → (93) bhajataù <6.1, kartari>.
From the dhätu pä päne (1P, to drink) we get piban <1.1>. Since, in sütra
419, pä is listed alongside ghrä and so on, only the bhv-ädi pä is replaced
by piba. Thus from the dhätu pä rakñaëe (2P, to protect) we get pän <1.1>
and päntau <1.2>. Why do we say “when there is usage of another kriyä”?
Consider vaiñëavaù karoti (The Vaiñëava does). Sometimes [ç]at[å] and
[ç]äna are applied after an akarmaka dhätu even when there is no usage of
another kriyä. For example, asau san (he is), asau vidyamänaù (he exists),
and asau ghaöamänaù (he endeavors).
 pä → (729) pä + [ç]at[å] → (288) pä + [ç]a[p] + [ç]at[å] →

(419) piba + [ç]a[p] + [ç]at[å] → (291) pib + [ç]a[p] + [ç]at[å] → (420, 291)
pibat[å] → (87) pibat[å] + s[u] → (174, 160) piba + n[um] + t + s[u] → (138)
pibant → (176) piban <1.1, kartari>.
 pä → (729) pä + [ç]at[å] → (288) pä + [ç]a[p] + [ç]at[å] → (477) pä +

[ç]at[å] → (42) pät[å] → (pät[å] is a näma by sütra 87 and thus sv-ädis are
applied after it by sütra 90):
 pät[å] + s[u] → (174, 160) pä + n[um] + t + s[u] → (138) pänt →
(176) pän <1.1, kartari>.
 pät[å] + au → (174, 160) pä + n[um] + t + au → päntau <1.2,
kartari>.
 as → (729) as + [ç]at[å] → (288) as + [ç]a[p] + [ç]at[å] → (477) as

+ [ç]at[å] → (290, 497) sat[å] → (87) sat[å] + s[u] → (174, 160) sa + n[um] + t
+ s[u] → (138) sant → (176) san <1.1, kartari>.
 vid → (729) vid + [ç]äna → (288) vid + [ç]a[p] + [ç]äna → (537)
vid + [ç]ya + [ç]äna → (730) vid + [ç]ya + m[uk] + [ç]äna → vidyamäna →
(87) vidyamäna + s[u] → (93) vidyamänaù <1.1, kartari>.
Kådanta 185
 ghaö → (729) ghaö + [ç]äna → (288) ghaö + [ç]a[p] + [ç]äna →

(730) ghaö + [ç]a[p] + m[uk] + [ç]äna → ghaöamäna → (87) ghaöamäna +
s[u] → (93) ghaöamänaù <1.1, kartari>.
SAàçodhiné—Because kådantas are viçeñaëas, bhavan means “who is

being”, kurvan means “who is making,” and so on. However, they can also
be translated as “while being,” “while making,” and so on because the kriyä
expressed by [ç]at[å] and [ç]äna is simultaneous to the other kriyä which
completes the sense. Thus vaiñëavo mäläà kurvan vadati could be translated
as “The Vaiñëava who is making the garland speaks” or “While making a
garland, the Vaiñëava speaks.” If we just said kurvan (who is making / while
making) the sense would not be complete and the hearer would be left in
suspense. Thus the rule is that another kriyä such as vadati (he speaks) must be
used to complete the sense. The dhätu vi + räj[å] déptau, which literally means
“to shine,” is usually used in reference to the Lord and other worshipable
persons. It is a respectful way of saying that they are present or situated in a
place. Thus one could translate viräjate as “he is gloriously present” or “he is
beautifully situated.”
One should be careful to distinguish bhavat[å] from the kåñëanäma bhavat[u]

which indicates the madhyama-puruña. Their meanings are quite different.
There is also a difference in forms—the first case singular of bhavat[å] is
bhavan, but the first case singular of bhavat[u] is bhavän because trivikrama
is done by atv-as-antoddhavasya trivikramo buddha-varjita-sau, dhätuà vinä
(187). Regarding kurvan and kurväëaù, [òu]kå[ï] karaëe (8U, to do, make)
is an ubhayapadé dhätu, and thus it can take either [ç]at[å] or [ç]äna in kartari
prayoga.
The word sat[å] which assumes the masculine forms san <1.1> and so on, the
feminine forms saté <1.1> and so on, and the neuter forms sat <1.1> and so
on, is defined in the Amara-koña as follows: satye sädhau vidyamäne praçaste
’bhyarhite ca sat (Sat[å] means satya (true, the truth), sädhu (good, a good
person, a saint), vidyamäna (that which is, that which exists), praçasta (best),
and abhyarhita (venerable)) and vidvän vipaçcid doña-jïaù san su-dhéù kovido
budhaù (Sat[å], in the masculine, also refers to a learned man, and thus it is a
synonym of the words vidvän, vipaçcit, doña-jïa, su-dhé, kovida, and budha).
AmåtA—The word parapadätmapadayoù ends in a ñañöhé viñëubhakti.

Thus the meaning is parapadasya sthäne çatå, ätmapadasya sthäne çänaù syät
([ç]at[å] is applied in place of a parapada pratyaya, and [ç]äna is applied in
place of an ätmapada pratyaya). The word phaläntara-prayoge means väkya-
säkäìkñäpürakatayä kriyäntarasya prayoge sati (when there is usage of

another kriyä which completes the sense of the sentence) because only that
which is to be achieved by the kriyä is called a phala (Amåta 927). Even though
it was already mentioned before that all the kåt pratyayas, except for a few
like the viñëuniñöhäs and so on, generally require another kriyä to complete
the sense, kåt pratyayas other than [ç]at[å] and [ç]äna can be applied even
when the other kriyä is only understood. But it is ordained here that [ç]at[å]
and [ç]äna can only be applied when there is direct usage of another kriyä,
and not when the other kriyä is only understood. Because it is accepted that
kådantas are simultaneously kriyäs and nämas, as kriyäs [ç]at[å] and [ç]äna
are used in place of ätmapada and so on and partake of the present tense
and so on, and as nämas they partake of the kärakas. Both as kriyäs and
nämas, they are used as viçeñaëas. Therefore, as asamäpikä-kriyäs (kriyäs
which don’t complete the sense) they always require a samäpikä-kriyä (kriyä
which completes the sense) as their viçeñya, and as nämas they always require
a käraka as their viçeñya.
The indicatory letter å in [ç]at[å] is so that n[um] will be applied by sütra 174,
and the indicatory letter ç is to that [ç]at[å] will be a kåñëa-dhätuka because it
is çiva. In the example vaiñëavo bhavan viräjate, bhavan is a samänädhikaraëa-
viçeñaëa of vaiñëavaù <1.1> and it is also an asamäpikä-kriyä. Therefore the
samäpikä-kriyä viräjate which expresses another phala is used to complete
the sense of the sentence. In the example vaiñëavo mäläà kurvan viräjate, the
karma mäläm is anukta because [ç]at[å] is ordained in kartari prayoga. The
meaning of the example çré-kåñëaà bhajataù çivam is çré-kåñëaà bhajataù
janasya västava-kalyäëaà bhavati (Real happiness belongs to a person who
worships Lord Kåñëa).
With the counterexample vaiñëavaù karoti, Jéva Gosvämé shows how [ç]at[å]
and [ç]äna are not applied without another phala. Here only one phala is
to be achieved by only one kriyä, and thus this sütra isn’t applicable. The
conclusion is that this sütra only applies when there are two kriyäs which are
simultaneous and have the same kartä. Somone may wonder, “Well, why do
we also see vaiñëavaù karoti gacchati ca?” The answer is that this is allowed
because there is nothing which prohibits it. Therefore the words dhätoù kåd-
bahulam were spoken in the adhikära-sütra. When the speaker chooses not to
apply this sütra then the form remains as a dhätu [and an äkhyäta pratyaya is
applied instead]. Thus there is no fault. Because the kåt pratyayas are applied
variously, [ç]at[å] and [ç]äna are sometimes applied after an akarmaka dhätu
even when there is no usage of another kriyä. Thus, in the examples asau san
and so on, san means asti, vidyamänaù means vidyate, and ghaöamänaù means
ghaöate.
Kådanta 187
730 / @taAe maugAAnae /

730. ato mug äne
ataù—after a-räma; muk—the ägama m[uk]; äne—when [ç]äna follows.122
M[uk] is inserted after a-räma when [ç]äna follows.
pacamänaà vaiñëavaà paçya.
Våtti—For example, pacamänaà vaiñëavaà paçya (Behold the Vaiñëava

who is cooking).
 pac → (729) pac + [ç]äna → (288) pac + [ç]a[p] + [ç]äna → (730)

pac + [ç]a[p] + m[uk] + [ç]äna → pacamäna → (87) pacamäna + am → (94)
pacamänam <2.1, kartari>.
AmåtA—M[uk] is connected to the prakåti since it has the indicatory

letter k (våtti 105), otherwise a ä va-moù (292) would apply since [ç]äna is an
acyutäbha.
731 / i‚(yaAyaAiê¶e hetaAE ca zAta{zAAnaAE /

731. kriyäyäç cihne hetau ca çatå-çänau
kriyäyäù—of a kriyä (activity); cihne—which is used in the sense of cihna

(characteristic); hetau—which is used in the sense of hetu (cause, reason,
purpose); ca—and; çatå-çänau—the kåt pratyayas [ç]at[å] and [ç]äna.
[Ç]at[å] and [ç]äna are applied after a dhätu which is used to express the hetu
of another kriyä or the characteristic way in which another kriyä is done.
tiñöhan harià stauti. harià bhajan modate.
Våtti—Examples are tiñöhan harià stauti (He praises Hari while standing)
and harià bhajan modate (He is happy because of worshiping Hari).
 ñöhä → (346) sthä → (731) sthä + [ç]at[å] → (288) sthä + [ç]a[p] +

[ç]at[å] → (419) tiñöha + [ç]a[p] + [ç]at[å] → (291) tiñöh + [ç]a[p] + [ç]at[å] →
122 Literally this says “when äna follows,” but this rule only applies to [ç]äna and not to
[k]äna (sütra 743) because äna only comes after a-räma when [ç]a[p] is inserted and [ç]a[p]
is not inserted when [k]äna follows because [k]äna is not a kåñëa-dhätuka.
(291) tiñöhat[å] → (87) tiñöhat[å] + s[u] → (174, 160) tiñöha + n[um] + t + s[u]
→ (138) tiñöhant → (176) tiñöhan <1.1, kartari>.
 bhaj → (731) bhaj + [ç]at[å] → (288) bhaj + [ç]a[p] + [ç]at[å] →
(291) bhajat[å] → (87) bhajat[å] + s[u] → (174, 160) bhaja + n[um] + t + s[u]
→ (138) bhajant → (176) bhajan <1.1, kartari>.
AmåtA—This sütra means anya-kriyäyäù cihne hetau cärthe vartamänäd

dhätoù çatå-çänau bhavataù ([Ç]at[å] and [ç]äna are applied after a dhätu
which is used in the sense of a characteristic of another kriyä or hetu of another
kriyä). In the example tiñöhan harià stauti, the kartä’s activity of standing is
the cihna or, in other words, the avasthä-viçeña (particular condition) of his
activity of praising. Similarly, we get çayäno bhuìkte çiçuù (the child takes his
meal lying down) and so on. In the example harià bhajan modate, the worship
is the cause of the activity of being happy. In other words, the meaning is
bhajana-hetuko modaù (The happiness is caused by the worship). Similarly,
we get adhéyänaù käçém adhivasati (He lives in Käçé for the sake of study)
and so on. Why do we say “of another kriyä” Because [ç]at[å] and [ç]äna
aren’t applied when the sense is a characteristic or hetu of a dravya or guëa.
For example, [ç]at[å] and [ç]äna cannot be applied in yaù sarvän namasyati
sa vaiñëavaù (He who offers obeisances to everyone is a Vaiñëava) where the
sense is a characteristic of a dravya or in yad utplavate tal laghu (That which
floats is light) where the sense is a characteristic of a guëa. Similarly, it should
be understood that [ç]at[å] and [ç]äna are also prohibited when the sense is
hetu of a dravya or of a guëa.
SAàçodhiné—As mentioned previously in Saàçodhiné 692, the words hetu

and prayojana are often synonymous in the Sanskrit language, and thus the
word hetu is used to cover the different ideas of cause, reason, motive, and
purpose without any apparent contradiction. In this regard, when it is said that
[ç]at[å] and [ç]äna are applied in the sense of hetu of another kriyä, it usually
means that they are applied in the sense of purpose of another kriyä. For
example, in öékäs we often see the formula … darçayan äha … iti (In order to
show … he speaks the verse beginning …). Here the purpose of the speaking
is to show something. Similarly, we find térthé-kurvan (to make into a place of
pilgrimage) in Bhägavatam 1.4.8 and duhantém (for milking) in Bhägavatam
1.6.9 where [ç]at[å] is used in the sense of purpose of another kriyä.
sa go-dohana-mätraà hi gåheñu gåha-medhinäm

avekñate mahä-bhägas térthé-kurvaàs tad äçramam
Kådanta 189
“Çukadeva Gosvämé was accustomed to stay at the door of a householder

only long enough for a cow to be milked. And he did this just to sanctify the
residence.” (Bhägavatam 1.4.8)
ekadä nirgatäà gehäd duhantéà niçi gäà pathi

sarpo ’daçat padä spåñöaù kåpaëäà käla-coditaù
“Once upon a time, my poor mother, when going out one night to milk a cow,
was bitten on the leg by a serpent, influenced by supreme time.” (Bhägavatam
1.6.9)
732 / @AtmapadsTaAnaIyatvaAßAòlyaA»a zAAnak(AnaAE BaAvak(maRNAAeê /

732. ätmapada-sthänéyatväd bähulyäc ca çäna-känau bhäva-karmaëoç ca
ätmapada-sthänéyatvät—because of being applied in place of an ätmapada

pratyaya (sütras 729 and 743); bähulyät—because of being applied variously
(sütra 728); ca—and; çäna-känau—the kåt pratyayas [ç]äna and [k]äna (sütra
743); bhäva-karmaëoù—in bhäve prayoga and karmaëi prayoga; ca—also.
[Ç]äna and [k]äna are also applied after a dhätu in bhäve prayoga and
karmaëi prayoga since they are applied in place of an ätmapada pratyaya
and since they are applied variously.
AmåtA—[Ç]äna and [k]äna are also applied after a dhätu in bhäve prayoga
and karmaëi prayoga. The reason for this is that is that they are applied in
place of an ätmapada pratyaya, and bhäve prayoga and karmaëi prayoga are
ordained only in relation to an ätmapada pratyaya, in accordance with bhäve
karmaëi sarvasmäd dhätoù syäd ätmanepadam (720).
Still, being unsatisfied with this reason because of considering that the
restriction prathama-puruñaika-vacanam eva bhäve (287) fails here since a kåt
pratyaya ordained in bhäve prayoga can be used in any vacana, Jéva Gosvämé
gives another reason with the words bähulyäc ca. The implied meaning of
these words is “due to the use of the word bahula in the adhikära-sütra given
right at the beginning of this prakaraëa, if kartari prayoga is not used, bhäve
prayoga or karmaëi prayoga is used instead.”
733 / BaAvak{(ä, “aöiNA /

733. bhäva-kåd brahmaëi
bhäva-kåt—a kåt pratyaya ordained in bhäve prayoga; brahmaëi—in the

neuter gender.
A kåt pratyaya ordained in bhäve prayoga is used in the neuter gender.
AmåtA—On the strength of the more specific maxim kåd-abhihito bhävo

dravya-vat prakäçate (A bhäva which is expressed by a kåt pratyaya acts like
a dravya), which will be mentioned in våtti 829, the restriction prathama-
puruñaika-vacanam eva bhäve (287) doesn’t apply to a kåt-pratyaya but only
applies to an äkhyäta pratyaya.
734 / opaen‰Atk{(ªasya s$avaeRìrAtparsya NAtvaM , BaABaUpaunaAk(imagAimapyaAiyavaepavajaRma, /

734. upendrät kån-nasya sarveçvarät parasya ëatvaà, bhä-bhü-punä-kami-
gami-pyäyi-vepa-varjam
upendrät—after an upendra; kåt-nasya—of the na-räma of a kåt pratyaya;

sarveçvarät—a sarveçvara; parasya—which comes after; ëatvam—the change
to ë; bhä-bhü-punä-kami-gami-pyäyi-vepa-varjam—except for the dhätus bhä
déptau (1P, to shine, appear, seem), bhü sattäyäm (1P, to be, become, exist),
pü[ï] pavane (9U, to purify), kam[u] käntau (1A, to desire), gam[ÿ] gatau
(1P, to go, move), [o]pyäy[é] våddhau (1A, to swell, increase), and [öu]vep[å]
calane (1A, to tremble, shake).
After an upendra, the n of a kåt pratyaya which comes after a sarveçvara

changes to ë. But this rule does not apply when the n of the kåt pratyaya
comes after bhä, bhü, pü[ï], kam[u], gam[ÿ], [o]pyäy[é], or [öu]vep[å].
vaiñëavena pragéyamäëaà vartate. vaiñëavena pragéyamäëo hariù préëäti.

bhädi-niñedhaù kim? prabhäyamänam. “punä” iti çnä-nirdeçaù, tataù püïaù
prapüyamänam. püìas tu ëatvam eva—prapavamäëam.
AmåtA—For this rule to apply the upendra must contain within it one of the
nimittas described in sütra 111.123 But this rule does not take place if varëas
other than those mentioned in sütra 111 are intervening. This rule ordains the
change to ë where it usually wouldn’t take place since the n of the kåt pratyaya
isn’t situated in the same viñëupada as the r, ñ, or å-dvaya (sütra 111).
123 Amåta’s comment here is confirmed by pürvokta-nimittatve saty eva ñatva-ëatve (302).
Kådanta 191
Våtti—Examples are vaiñëavena pragéyamäëaà vartate (Glorification by

the Vaiñëava takes place) and vaiñëavena pragéyamäëo hariù préëäti (Being
glorified by the Vaiñëava,124 Hari becomes pleased).
 pra + gai → (412) pra + gä → (732) pra + gä + [ç]äna → (293) pra

+ gä + ya[k] + [ç]äna → (730) pra + gä + ya[k] + m[uk] + [ç]äna → (417)
pra + géyamäna → (734) pragéyamäëa → (87, 733) pragéyamäëa + s[u] →
(157) pragéyamäëa + am → (94) pragéyamäëam (the act of glorifying) <1.1,
bhäve>.
 pra + gai → (412) pra + gä → (732) pra + gä + [ç]äna → (293) pra
+ gä + ya[k] + [ç]äna → (730) pra + gä + ya[k] + m[uk] + [ç]äna → (417)
pra + géyamäna → (734) pragéyamäëa → (87) pragéyamäëa + s[u] → (93)
pragéyamäëaù (who is glorified) <1.1, karmaëi>.
Why do we say “But this rule does not apply when the n of the kåt pratyaya
comes after bhä and so on”? Consider prabhäyamänam <1.1>.
 pra + bhä → (732) pra + bhä + [ç]äna → (293) pra + bhä + ya[k]
+ [ç]äna → (730) pra + bhä + ya[k] + m[uk] + [ç]äna → prabhäyamäna
→ (87, 733) prabhäyamäna + s[u] → (157) prabhäyamäna + am → (94)
prabhäyamänam (the act of shining) <1.1, bhäve>.
Punä is made with the vikaraëa [ç]nä. Thus, from pü[ï] pavane (9U, to
purify), we get prapüyamänam <1.1>. But the change to ë certainly takes
place in the case of pü[ì] pavane (1A, to purify), and we get prapavamäëam
<1.1>.
 pra + pü → (732) pra + pü + [ç]äna → (293) pra + pü +

ya[k] + [ç]äna → (730) pra + pü + ya[k] + m[uk] + [ç]äna → (330, 294)
prapüyamäna → (87, 733) prapüyamäna + s[u] → (157) prapüyamäna + am
→ (94) prapüyamänam (the act of purifying) <1.1, bhäve>.
 pra + pü → (729) pra + pü + [ç]äna → (288) pra + pü + [ç]a[p]

+ [ç]äna → (730) pra + pü + [ç]a[p] + m[uk] + [ç]äna → (289) pra + po +
[ç]a[p] + m[uk] + [ç]äna → (55) pra + pavamäna → (734) prapavamäëa
→ (87) prapavamäëa + s[u] → (157) prapavamäëa + am → (94)
prapavamäëam (that which purifies) <1.1, kartari>.
124 Here the sense is that it is the hetu of another kriyä. For example, here the Vaiñëava’s
glorification is the cause of Hari’s pleasure.
735 / @As$a: zAAnasya wRna: /

735. äsaù çänasya énaù
äsaù—after the dhätu äs[a] upaveçane vidyamänatäyäà ca (2A, to sit; to be,

exist); çänasya—of [ç]äna; énaù—the replacement éna.
After äs[a], [ç]äna is replaced by éna.
äsénaù
Våtti— äs → (729) äs + [ç]äna → (735) äséna → (87) äséna + s[u] → (93)

äsénaù (one who is sitting) <1.1, kartari>.
736 / vaeÔae: zAtauvaRs$auvaAR /

736. vetteù çatur vasur vä
vetteù—after the dhätu vid[a] jïäne (2P, to know); çatuù—of [ç]at[å]; vasuù—
the replacement vas[u]; vä—optionally.
After vid[a], [ç]at[å] is optionally replaced by vas[u].
vidan, vidvän kåñëam. akarmakatve ’pi—vidvän paëòitaù.
Våtti—Thus we get vidan kåñëam (one who knows Kåñëa) or vidvän

kåñëam (one who knows Kåñëa). This rule applies even when vid[a] does not
take a karma. Thus we get vidvän which means paëòitaù (learned person).
 vid → (729) vid + [ç]at[å] → (two options by 736):

1) ([ç]at[å] is replaced by vas[u]) vidvas[u] → (87) vidvas[u] + s[u]
→ (174, 160) vidva + n[um] + s + s[u] → vidvans + s[u] → (163)
vidväns + s[u] → (138) vidväns → (176) vidvän <1.1, kartari>.
2) ([ç]at[å] is not replaced by vas[u], 288) vid + [ç]a[p] + [ç]at[å] →
(477, 290, 294) vidat[å] → (87) vidat[å] + s[u] → (174, 160) vida +
n[um] + t + s[u] → (138) vidant → (176) vidan <1.1, kartari>.
AmåtA—Jéva Gosvämé now shows the result of including the word ädi in
the word vartamänädau in sütra 729.
Kådanta 193
737 / zAta{zAAnaAE BaivaSyaita ca , tatpaUva< syaê /

737. çatå-çänau bhaviñyati ca, tat-pürvaà syaç ca
çatå-çänau—the kåt pratyayas [ç]at[å] and [ç]äna; bhaviñyati—in the future

tense; ca—also; tat-pürvam—before them; syaù—the pratyaya sya; ca—and.
[Ç]at[å] and [ç]äna are also applied after a dhätu in the future tense, and at
that time sya is inserted before them.
kariñyan, kariñyamäëaù.
Våtti— kå → (737) kå + sya + [ç]at[å] → (425) kå + i[ö] + sya + [ç]at[å]

→ (289) kar + i[ö] + sya + [ç]at[å] → (291) karisyat[å] → (108) kariñyat[å]
→ (87) kariñyat[å] + s[u] → (174, 160) kariñya + n[um] + t + s[u] → (138)
kariñyant → (176) kariñyan (one who will do) <1.1, kartari>.
 kå → (737) kå + sya + [ç]äna → (730) kå + sya + m[uk] + [ç]
äna → (425) kå + i[ö] + sya + m[uk] + [ç]äna → (289) karisyamäna → (108)
kariñyamäna → (111) kariñyamäëa → (87) kariñyamäëa + s[u] → (93)
kariñyamäëaù (one who will do) <1.1, kartari>.
738 / @hR: zAta{ paUjyae /

738. arhaù çatå püjye
arhaù—after the dhätu arh[a] püjäyäm125 (1P, to worship, honor); çatå—[ç]

at[å]; püjye—in the meaning of püjya (worshipable).
[Ç]at[å] is applied after arh[a] in the meaning of püjya.
arhan
Våtti— arh → (738) arh + [ç]at[å] → (288) arh + [ç]a[p] + [ç]at[å] →

(291) arhat[å] → (87) arhat[å] + s[u] → (174, 160) arha + n[um] + t + s[u] →
(138) arhant → (176) arhan (one who is worshipable) <1.1, karmaëi>.
BälA—Arhan <1.1> means püjyaù (one who is worshipable). Why do we

say in the meaning of püjya? Consider avaiñëavo duùkham arhati (The non-
Vaiñëava deserves suffering).
125 Sometimes this dhätu is listed as arh[a] püjäyäà yogyatve ca (1P, to worship, honor;
to be fit, to be able).
739 / wx.~DaAirByaAM zA‡ak{(cC)$k(taRir /

739. iì-dhäribhyäà çatr akåcchra-kartari
iì-dhäribhyäm—after the dhätus i[ì] adhyayane (2A, to study) and dhäri

(dhå[ì] + [ë]i); çatå—[ç]at[å]; akåcchra-kartari—when a kartä who does the
action without difficulty is being expressed.
[Ç]at[å] is applied after i[ì] and dhäri in denoting a kartä who does the
action without difficulty.
adhéyan çré-bhägavatam. dhärayan vedän. kåcchratve tu—kañöenädhéyänaù.
Våtti—Examples are adhéyan çré-bhägavatam (one who studies

Bhägavatam without difficulty) and dhärayan vedän (one who masters
the Vedas without difficulty). But when a kartä who does the action with
difficulty is being expressed, we get kañöenädhéyänaù (one who studies with
difficulty).
 adhi + i → (739) adhi + i + [ç]at[å] → (288) adhi + i + [ç]a[p]

+ [ç]at[å] → (477) adhi + i + [ç]at[å] → (381) adhi + iy + [ç]at[å] → (42)
adhéyat[å] → (87) adhéyat[å] + s[u] → (174, 160) adhéya + n[um] + t + s[u]
→ (138) adhéyant → (176) adhéyan (one who studies without difficulty) <1.1,
kartari>.
 dhå → (569) dhå + [ë]i → (314) dhäri → (739) dhäri + [ç]at[å]
→ (288) dhäri + [ç]a[p] + [ç]at[å] → (289) dhäre + [ç]a[p] + [ç]at[å] → (54)
dhäraya + [ç]at[å] → (291) dhärayat[å] → (87) dhärayat[å] + s[u] → (174,
160) dhäraya + n[um] + t + s[u] → (138) dhärayant → (176) dhärayan (one
who masters without difficulty) <1.1, kartari>.
AmåtA—The understanding of the word akåcchra-kartå is akåcchraù sukha-

sädhyo dhätv-artho yasya kartuù so ’kåcchra-kartä (An akåcchra-kartä is a
kartä who does the action (dhätv-artha) without difficulty (akåcchra) or, in
other words, easily (sukha)). Dhäri here is the ëy-anta-dhätu made from
dhå[ì] avasthäne (6A, to be, exist, remain). This rule ordains only [ç]at[å]
where i[ì] would have taken only [ç]äna since it is in an ätmapadé dhätu and
where dhäri would have taken either [ç]at[å] or [ç]äna by ëer ubhayapadam
(566).
740 / iãSa: zAta{ zA‡aAE /

740. dviñaù çatå çatrau
Kådanta 195
dviñaù—after the dhätu dviñ[a] aprétau (2U, to hate); çatå—[ç]at[å]; çatrau—

in the meaning of çatru (an enemy).
[Ç]at[å] is applied after dviñ[a] in the meaning of çatru.
dviñan. arhad-ädayaç ca phaläntaraà näpekñante rüòhatvät. “mukhyo

läkñaëiko gauëaù çabdaù syäd aupacärikaù. rüòho vä yoga-rüòho vä yaugikaù
çabda eva ca.”
Våtti— dviñ → (740) dviñ + [ç]at[å] → (288) dviñ + [ç]a[p] + [ç]at[å] →

(477) dviñat[å] → (87) dviñat[å] + s[u] → (174, 160) dviña + n[um] + t + s[u]
→ (138) dviñant → (176) dviñan (an enemy) <1.1, kartari>.
The words arhat[å] and so on also do not require another phala (kriyä),
because they are rüòha words.
mukhyo läkñaëiko gauëaùçabdaù syäd aupacärikaù

rüòho vä yoga-rüòho väyaugikaù çabda eva ca
“A word is either mukhya, läkñaëika, gauëa, or aupacärika, and at the same

time a word is either rüòha, yoga-rüòha, or yaugika.”
BälA—Dviñan <1.1> means çatruù (an enemy).
AmåtA—The karma kaàsam or kaàsasya has to be added to dviñan (sütra

645). Why do we say “when an enemy is to be expressed”? Consider praëayena
priyäà dveñöi (Out of love he acts in a hostile way towards His beloved). The
words “another phala” really refer to another kriyä which achieves that phala
(Amåta 729). The words “and so on” in “arhat[å] and so on” include the words
adhéyat[å], dhärayat[å], and dviñat[å] mentioned in the next two sütras after
arhat[å], and the word ca drags in the previously mentioned akarmakas such
as sat[å] and vidyamäna (våtti 729). The reason why such words do not require
another kriyä is that they are rüòha words. The implied meaning is that rüòha
words don’t even have regard for the meaning attained by the combination of
the prakåti and pratyaya from which such words are formed, what to speak of
having regard for another kriyä.
With the verse beginning mukhyaù, Jéva Gosvämé describes the different
kinds of words to students whose curiosity was aroused by the mention of
rüòha words here. A word can have three different powers (çaktis): abhidhä
(denotation), lakñaëä (figurative usage), and vyaïjanä (suggestiveness).
It was described previously (in Amåta 649) that words which are understood
through these three våttis are called mukhya, läkñaëika, and vyaïjaka
respectively. In that regard, a word which is understood through the abhidhä
çakti, that is, a word which is assigned in terms of the Lord’s desire: “from
this word this meaning should be understood,” and which is understood
immediately at the moment of pronunciation is called mukhya. Now lakñaëä
will be described. Sähitya-darpaëa offers the following explanation:
mukhyärtha-bädhe tad-yukto yayänyärthaù pratéyate

rüòheù prayojanäd väsau lakñaëä çaktir arpitä
“The lakñaëä çakti is that by which another meaning connected with the main
meaning is conveyed either by rüòhi (convention) or by prayojana (intention)
when the main meaning does not make sense.”
A meaning or word which is conveyed or understood through lakñaëä våtti is

called läkñaëika. For example, in gaìgäyäà ghoñaù (The village of cowherds
is situated on the Gaìgä), the word Gaìgä refers to the bank of the Gaìgä
(våtti 649). Now vyaïjanä will be described. The vyaïjanä çakti is that by
which a meaning other than the mukhya (main) or läkñaëika (figurative)
meaning is understood once the abhidhä çakti and the lakñaëä çakti have
ceased after conveying their respective meanings. But the vyaïjanä çakti
conveys a meaning other than the mukhya or läkñaëika meaning only after
due consideration of the connection, surroundings, and suitability as well as
the time and place and so on understood by the speaker. A meaning or word
which is conveyed or understood through vyaïjanä våtti is called vyaïjaka
(suggestive). (Rather, an implied meaning is called vyaìgya artha.)
For example, in sa-kaustubho bhäti vidhuù (Vidhu shines along with the
Kaustubha jewel), the word vidhu refers to Kåñëa, not to the moon, because
of the connection with the word kaustubha. To give another example—
When, during a meal, someone says saindhavam änaya (Bring saindhava), it
is understood that salt, which is suitable for the time of eating, is required, and
not a horse from the sindhu region. [Both examples only illustrate the usage
of abhidhä-våtti.]
What has been explained so far is the opinion of those who propound the
knowledge of alaìkäras. But the followers of the Nyäya system say that
vyaïjanä is included within abhidhä and lakñaëä and is not a separate våtti.
Because they do not accept any våtti other than abhidhä and lakñaëä, they
conclude that all words are included in the category of mukhya or läkñaëika.
Kådanta 197
Some accept that gauëé våtti (qualitative usage of a word) is a separate

category due to a connection through the quality of similarity. A word which
is understood through gauëé våtti is called gauëa. It is considered that gauëa
is included in the category of läkñaëika. Examples are puruñaù siàhaù (the
man is a lion), agnir mänavakaù (the boy is fire), and so on (Amåta 649).
Similarly, a word which involves upacära (the imposing of a particular function
(vyäpära) on something that normally would not have that function) is called
aupacärika. Aupacärika is also just a special kind of läkñaëika. Examples are
maïcäù kroçanti (The beds cry out, i.e. the babies on the beds cry out), bhikñä
mathuräà väsayati (Begging makes one live in Mathurä), and so on.126
Rüòha and so on are subdivisions of mukhya. In this regard, Siddhänta-

muktävalé gives the following definitions and examples: A word in which
only the meaning of the parts is understood when there is combination of the
prakåti and pratyaya is called a yaugika word. Examples are päcaka, kåñëa,
and so on. A word in which a special meaning is understood based on the çakti
(designative power) of the whole independent of the çakti of the parts is called
a rüòha word. Examples are go, maëòapa, and so on. On the other hand, a
word which, despite the existence of the çakti of the parts, depends on the
çakti of the whole, is called a yoga-rüòha word. An example is paìkaja. Here,
despite the existence of the quality of being the kartä of the activity of being
born (ja) in the mud (paìka), all other things such as çaiväla (a green moss-
like plant) and çambuka (a bivalve shell) and so on in which the quality of
being such a kartä inheres are excluded and the word paìkaja conventionally
refers only to the thing called padma (a lotus flower).
Knowledge of the meaning of words can be had from grammar and so on. In
this regard, earlier grammarians have said:
çakti-graho vyäkaraëopamäna-
koñäpta-väkyäd vyavahärataç ca
väkyasya çeñäd vivåter vadanti
sännidhyataù siddha-padasya våddhäù
“Scholars say that the comprehension of the çakti of a word comes from
grammar, comparison, dictionaries, the statements of learned people, common
usage, the missing words in an elliptical sentence, and commentaries.”
126 See våttis 625 and 641 for further details.

SAàçodhiné—Although kåñëa is mentioned here as a yaugika word, it

is also a rüòha word in accordance with the following statement of Näma-
kaumudé, a book written by Lakñmédhara Paëòita: kåñëa-çabdasya tamäla-
çyämala-tviñi yaçodäyäù stanan-dhaye para-brahmaëi rüòhiù (The word kåñëa
is conventionally the name of the Supreme Brahman, whose complexion is
dark blue like a tamäla tree and who sucks the breast of Mother Yaçodä).127
The rüòhi, or conventional meaning, is always the primary meaning. In cases
where the rüòhi differs from the yoga (derived meaning), the rüòhi takes
precedence. This is in accordance with the maxim yogäd rüòhir baléyasé (The
conventional meaning is stronger than the derived meaning). Still Amåta is
not wrong in labelling kåñëa a yaugika word since Mahäbhärata (Udyoga-
parva 71.4) offers the following derivation:
kåñir bhü-väcakaù çabdo ëaç ca nirvåti-väcakaù

tayor aikyaà paraà brahma kåñëa ity abhidhéyate
“‘The word “kåñ” is the attractive feature of the Lord’s existence, and “ëa”
means spiritual pleasure. When the verb “kåñ” is added to the suffix “ëa,” it
becomes “Kåñëa,” which indicates the Absolute Truth.’”
741 / na naArAyaNAAcC$taunauRmk{(SNAsTaAnae , “aöNAstau vaA /

741. na näräyaëäc chatur num kåñëasthäne, brahmaëas tu vä
na—not; näräyaëät—after a näräyaëa (sütras 327 and 505); çatuù—of [ç]at[å];

num—the ägama n[um]; kåñëasthäne—when a kåñëasthäna follows (sütra
162); brahmaëaù—of the neuter gender; tu—but; vä—optionally.
If [ç]at[å] comes after a näräyaëa, it does not take n[um] when a kåñëasthäna
follows. But this is optional in the neuter gender.
dadat, dadatau. jakñat, jakñatau. dadanti, dadati.
Våtti— dä → (729) dä + [ç]at[å] → (288) dä + [ç]a[p] + [ç]at[å] → (477)

dä + [ç]at[å] → (519, 323) dä + dä + [ç]at[å] → (375) da + dä + [ç]at[å] →
(290, 524) dadat[å] → (dadat[å] is a näma by sütra 87 and thus sv-ädis are
 dadat[å] + s[u] → (741, 138) dadat (one who gives) <1.1, kartari>.
 dadat[å] + au → (741) dadatau (those two who give) <1.2, kartari>.
127 See Tattva-sandarbha (47.2) for further details.

Kådanta 199
 jakñ → (729) jakñ + [ç]at[å] → (288) jakñ + [ç]a[p] + [ç]at[å] → (477)

jakñat[å] (jakñat[å] is a näma by sütra 87 and thus sv-ädis are applied after it
by sütra 90):
 jakñat[å] + s[u] → (741, 138) jakñat (one who eats / laughs) <1.1,
kartari>.
 jakñat[å] + au → (741) jakñatau (those two who eat / laugh) <1.2,
kartari>.
 dä → (729) dä + [ç]at[å] → (288) dä + [ç]a[p] + [ç]at[å] → (477) dä + [ç]at[å]

→ (519, 323) dä + dä + [ç]at[å] → (375) da + dä + [ç]at[å] → (290, 524) dadat[å]
→ (87) dadat[å] + [j]as → (158) dadat[å] + [ç]i → (two options by 741):
1) (n[um] is inserted) dada + n[um] + t + [ç]i → (165, 73) dadanti
(those which give) <1.3, kartari>.
2) (n[um] isn’t inserted) dadati (those which give) <1.3, kartari>.
AmåtA—This rule prohibits the n[um] that would have been obtained by
acaç caturbhujänubandhänäà ca nuà kåñëasthäne (174).
742 / zApzyaAByaAM zAtaunauRmaI‘atyayae , zAeSaAãyaAÔau vaA /

742. çap-çyäbhyäà çatur num é-pratyaye, çeñä-dvayät tu vä
çap-çyäbhyäm—after the vikaraëas [ç]a[p] and [ç]ya; çatuù—of [ç]at[å];

num—the ägama n[um]; é-pratyaye—when the pratyaya é follows; çeña-a-
dvayät—after the a-dvaya of anything else; tu—but; vä—optionally.
[Ç]at[å] takes n[um] when it comes after [ç]a[p] or [ç]ya and the pratyaya é
follows. But when it comes after the a-dvaya of anything else, it optionally
takes n[um].
caturbhujänubandhäl lakñmyäm ép vakñyate. brahmaëa au é coktaù—kréòanté

dévyanté gopa-çreëé gopa-kule vä. a-räma-harasya nimittam a-rämaù pürva-
vac ca. tudaté tudanté, bhäté bhänté, kariñyaté kariñyanté sä, te vä. anyatra tu—
adaté, kurvaté.
Våtti—It will be described later how the taddhita pratyaya é[p] is applied
in the feminine gender after words that have a caturbhuja as their indicatory
letter (sütra 1084). And it was already described that after a brahma, au
is replaced by é (sütra 144). Examples are kréòanté gopa-çreëé (The group
of cowherd boys who are playing) and dévyanté gopa-çreëé (The group of
cowherd boys who are playing) and kréòanté gopa-kule (The two groups of
cowherd boys who are playing) and dévyanté gopa-kule (The two groups of
cowherd boys who are playing).
 kréò → (729) kréò + [ç]at[å] → (288) kréò + [ç]a[p] + [ç]at[å] →

(291) kréò + [ç]at[å] → (1084) kréò + [ç]at[å] + é[p] → (339, 742, 160) kréòanté
→ (87) kréòanté + s[u] → (138) kréòanté <1.1, kartari>.
 div → (729) div + [ç]at[å] → (288) div + [ç]a[p] + [ç]at[å] →
(537) div + [ç]ya + [ç]at[å] → (192) dévya + [ç]at[å] → (291) dévy + [ç]at[å] →
(1084) dévy + [ç]at[å] + é[p] → (339, 742, 160) dévyanté → (87) dévyanté + s[u]
→ (138) dévyanté <1.1, kartari>.
 kréò → (729) kréò + [ç]at[å] → (288) kréò + [ç]a[p] + [ç]at[å] →
(291) kréò + [ç]at[å] → (87) kréò + [ç]at[å] + au → (144) kréò + [ç]at[å] + é →
(339, 742, 160) kréòanté <1.2, kartari>.
 div → (729) div + [ç]at[å] → (288) div + [ç]a[p] + [ç]at[å] →
(537) div + [ç]ya + [ç]at[å] → (192) dévya + [ç]at[å] → (291) dévy + [ç]at[å] →
(87) dévy + [ç]at[å] + au → (144) dévy + [ç]at[å] + é → (339, 742, 160) dévyanté
<1.2, kartari>.
[Now examples of çeñä-dvayät tu vä are given]: A-räma-harasya nimittam

a-rämaù pürva-vac ca (339) is applied and we get tudaté sä or tudanté sä (she
who is striking), bhäté sä or bhänté sä (she who is shining), and kariñyaté sä
or kariñyanté sä (she who will do). Likewise tudaté te or tudanté te (those two
which are striking), bhäté te or bhänté te (those two which are shining), and
kariñyaté te or kariñyanté te (those two who will do). On the other hand, we
get adaté (one who is eating) and kurvaté (one who is doing).
 tud → (729) tud + [ç]at[å] → (288) tud + [ç]a[p] + [ç]at[å] → (545) tud +
[ç]a + [ç]at[å] → (290, 294, 291) tud + [ç]at[å] → (1084) tud + [ç]at[å] + é[p]
→ (339, two options by 742):
1) (n[um] is inserted) tudanté → (87) tudanté + s[u] → (138) tudanté
<1.1, kartari>.
2) (n[um] isn’t inserted) tudaté → (87) tudaté + s[u] → (138) tudaté
<1.1, kartari>.
 bhä → (729) bhä + [ç]at[å] → (288, 477, 1084) bhä + [ç]at[å] + é[p] →
(two options by 742):
1) (n[um] is inserted) bhä + anté → (42) bhänté → (87) bhänté + s[u]
→ (138) bhänté <1.1, kartari>.
2) (n[um] isn’t inserted, 42) bhäté → (87) bhäté + s[u] → (138) bhäté
<1.1, kartari>.
 kå → (737) kå + sya + [ç]at[å] → (425) kå + i[ö] + sya + [ç]at[å] → (289) kar

+ i[ö] + sya + [ç]at[å] → (291) kar + i[ö] + sy + [ç]at[å] → (108) kar + i[ö] + ñy +
[ç]at[å] → (1084) kar + i[ö] + ñy + [ç]at[å] + é[p] → (339, two options by 742):
Kådanta 201
1) (n[um] is inserted) kariñyanté → (87) kariñyanté + s[u] → (138)

kariñyanté <1.1, kartari>.
2) (n[um] isn’t inserted) kariñyaté → (87) kariñyaté + s[u] → (138)
kariñyaté <1.1, kartari>.
 tud → (729) tud + [ç]at[å] → (288) tud + [ç]a[p] + [ç]at[å] → (545) tud +
[ç]a + [ç]at[å] → (290, 294, 291) tud + [ç]at[å] → (87) tud + [ç]at[å] + au →
(144) tud + [ç]at[å] + é → (339, two options by 742):
1) (n[um] is inserted) tudanté <1.2, kartari>.
2) (n[um] isn’t inserted) tudaté <1.2, kartari>.
 bhä → (729) bhä + [ç]at[å] → (288, 477, 87) bhä + [ç]at[å] + au → (144)
bhä + [ç]at[å] + é (339, two options by 742):
1) (n[um] is inserted) bhä + anté → (42) bhänté <1.2, kartari>.
2) (n[um] isn’t inserted, 42) bhäté <1.2, kartari>.
 kå → (737) kå + sya + [ç]at[å] → (425) kå + i[ö] + sya + [ç]at[å] → (289)

kar + i[ö] + sya + [ç]at[å] → (291) kar + i[ö] + sy + [ç]at[å] → (108) kar + i[ö]
+ ñy + [ç]at[å] → (87) kar + i[ö] + ñy + [ç]at[å] + au (144) kar + i[ö] + ñy + [ç]
at[å] + é → (339, two options by 742):
1) (n[um] is inserted) kariñyanté <1.2, kartari>.
2) (n[um] isn’t inserted) kariñyaté <1.2, kartari>.
AmåtA—With the first two sentences of the våtti, Jéva Gosvämé explains
the para-nimitta é-pratyaye in this sütra. He explains that it refers both to the
taddhita pratyaya é[p] and to é, the neuter replacement of au. Thus this rule
ordains n[um] where it was unobtained by the previous sütra since é[p] and
é aren’t kåñëasthänas. The word çeñä-dvayät means çap-çyäbhyäm itaro yo
’dvayas tasmät (after a-dvaya other than [ç]a[p] or [ç]ya).
Someone may wonder, “Was the word a-dvaya used here to refer to the
a-räma of the vikaraëa [ç]a and to the ä-räma of the vikaraëa [ç]nä, or was it
used here to refer to something else?” Well, the a-räma of the vikaraëa [ç]a
fits here, but the ä-räma of the vikaraëa [ç]nä doesn’t fit here because, when
it is deleted by the antaraìga rule çnä-näräyaëayor ä-räma-haro nirguëa-
kåñëa-dhätuke (524), there is no possibility of using it is as the präì-nimitta.
Someone may then argue, “Well, why do we have a-dvayät, if it should really
just be a-rämät?” The answer is that there is no rule that the a-dvaya has to
be part of a vikaraëa, rather [ç]at[å] takes n[um] even when it comes after
ä-räma that is part of a dhätu. Therefore the example bhänté is given in the
våtti.
The word gopa-çreëé is a viçeñya used to indicate the feminine gender, and
the word gopa-kule is a viçeñya used to indicate neuter first case or second
case dual. Tudaté and so on are examples of çeñä-dvayät tu vä. The mood
behind the option here is this: When a-räma is deleted by a-räma-hara e-ayor
aviñëupadänte (291) and the a-räma which is the para-nimitta of the deletion
is considered like the previous a-räma, then n[um] is applied. But when it
is not considered like the previous a-räma, then [ç]at[å] doesn’t come after
a-dvaya, and thus n[um] isn’t applied. In adaté and so on, [ç]at[å] doesn’t
come after a-dvaya, and thus n[um] is not applied.
743 / parAeºaAtaItae ¸(s$auik(k(AnaA @DaAeºajaABas$aMÁaA: parpadAtmapadyaAe: /

743. parokñätéte kvasu-ki-känä adhokñajäbha-saàjïäù
parapadätmapadayoù
parokña-atéte—in the past tense not witnessed by the speaker; kvasu-

ki-känäù—the kåt pratyayas [k]vas[u], [k]i, and [k]äna; adhokñajäbha-
saàjïäù—called adhokñajäbhas (like adhokñaja pratyayas) (våtti 645);
parapada-ätmapadayoù—in place of a parapada pratyaya and ätmapada
pratyaya respectively.
[K]vas[u], [k]i, and [k]äna are applied after a dhätu in kartari prayoga in
the past tense not witnessed by the speaker and are called adhokñajäbhas.
In that regard, [k]vas[u] and [k]i are parapada pratyayas and [k]äna is an
ätmapada pratyaya.
präyaç chändasä ete. adhokñajäbhatväd dvir-vacanädi.
Våtti—These pratyayas are found mainly in the Vedas. Because these

pratyayas are like adhokñaja pratyayas, reduplication and so on is done.
AmåtA—Because these pratyayas have the indicatory letter k, they are

kapila, and thus saìkarñaëa as well as the deletion of the uddhava-na-
räma and so on is done. The u in [k]vas[u] is for the sake of n[um]. The
adhokñajäbhas are found mainly in the Vedas, but sometimes in common
Sanskrit too. Therefore, to cover the usage of the adhokñajäbhas in common
Sanskrit, the adhokñajäbhas were also mentioned in the sütra acyutäbha-
viñëuniñöhädhokñajäbha-khal-arthävyayo-rämänta-tèëäà yoge na ñañöhé (644).
Kådantas made from the adhokñajäbhas function as the main kriyä, just like
an äkhyäta-kriyä, since they are able to complete the sense by themselves.
Kådanta 203
744 / nare k{(tae'pyaek(s$avaeRìrAdArAmaAntaAÙs$aeêEvaeÒs$aAE , naAnyaeBya: /

744. nare kåte ’py eka-sarveçvaräd ä-rämäntäd ghaseç caiveò vasau,
nänyebhyaù
nare kåte api—even when the nara has been made; eka-sarveçvarät—after
a dhätu which has only one sarveçvara; ä-räma-antät—after a dhätu which
ends in ä-räma; ghaseù—after the dhätu ghas[ÿ] adane (1P, to eat); ca—and;
eva—only; iö—the ägama i[ö]; vasau—when [k]vas[u] follows; na—not;
anyebhyaù—after any other dhätu.
When [k]vas[u] follows, i[ö] is only applied after dhätus which still have only
one sarveçvara even after the nara has been made, after dhätus which end in
ä-räma, and after the dhätu ghas[ÿ]. I[ö] is not applied after any other dhätu.
eña bhejivän kåñëaà, bhäjayäïcakåvän. ädivän tan-naivedyam, ädayäïcakåvän.

vasor vasya utve niñedha-präpter iöo ’päyo nimittatväbhävät, bhejuñaù, äduñaù.
dadivän, jakñivän. nänyebhya iö—babhüvän. vasor vasya ur bhagavati, bhuvo
bhüv—babhüvuñaù.
Våtti—Examples of the first kind are eña bhejivän kåñëam (This person
worshiped Kåñëa) but eña bhäjayäïcakåvän kåñëam (This person caused
[someone] to worship Kåñëa) and eña ädivän tan-naivedyam (This person
ate Kåñëa’s remnants) but eña ädayäïcakåvän tan-naivedyam (This person
caused [someone] to eat Kåñëa’s remnants).
 bhaj → (743) bhaj + [k]vas[u] → (322, 323) bha + bhaj + [k]

vas[u] → (364) bhej + [k]vas[u] → (744) bhejivas[u] → (87) bhejivas[u]
+ s[u] → (174, 160) bhejivans + s[u] → (163) bhejiväns + s[u] → (138)
bhejiväns → (176) bhejivän <1.1, kartari>.
 bhaj → (569) bhaj + [ë]i → (358) bhäji → (260, 743) bhäji

+ [k]vas[u] → (395) bhäji + äm + [k]vas[u] → (369) bhäji + äm + kå +
[k]vas[u] → (455, 289) bhäje + äm + kå + [k]vas[u] → (54) bhäjayäm
+ kå + [k]vas[u] → (322, 323) bhäjayäm + kå + kå + [k]vas[u] → (345)
bhäjayäm + cå + kå + [k]vas[u] → (371, 294) bhäjayäm + cakåvas[u] →
(165, 73) bhäjayäïcakåvas[u] → (87) bhäjayäïcakåvas[u] + s[u] → (174,
160) bhäjayäïcakåvans + s[u] → (163) bhäjayäïcakåväns + s[u] → (138)
bhäjayäïcakåväns → (176) bhäjayäïcakåvän <1.1, kartari>.
 ad → (743) ad + [k]vas[u] → (322, 323) a + ad + [k]vas[u] →

(361) ä + ad + [k]vas[u] → (42) äd + [k]vas[u] → (744) ädivas[u] → (87)
ädivas[u] + s[u] → (174, 160) ädivans + s[u] → (163) ädiväns + s[u] → (138)
ädiväns → (176) ädivän <1.1, kartari>.
 ad → (569) ad + [ë]i → (358) ädi → (260, 743) ädi + [k]vas[u]

→ (395) ädi + äm + [k]vas[u] → (369) ädi + äm + kå + [k]vas[u] → (455,
289) äde + äm + kå + [k]vas[u] → (54) ädayäm + kå + [k]vas[u] → (322,
323) ädayäm + kå + kå + [k]vas[u] → (345) ädayäm + cå + kå + [k]vas[u]
→ (371, 294) ädayäm + cakåvas[u] → (165, 73) ädayäïcakåvas[u] → (87)
ädayäïcakåvas[u] + s[u] → (174, 160) ädayäïcakåvans + s[u] → (163)
ädayäïcakåväns + s[u] → (138) ädayäïcakåväns → (176) ädayäïcakåvän
<1.1, kartari>.
But, when the va of [k]vas[u] changes to u by sütra 209, i[ö] disappears since
u-räma cannot be a nimitta due to the prohibition neö ya-sarveçvarayoù
(330). Thus we get bhejuñaù <2.3> and äduñaù <2.3>.
 bhaj → (743) bhaj + [k]vas[u] → (322, 323) bha + bhaj + [k]

vas[u] → (364) bhej + [k]vas[u] → (744) bhejivas[u] → (87) bhejivas[u] + [ç]
as → (209) bheji + us + [ç]as → (nimittäpäye naimittakasyäpy apäyaù) bhejus
+ [ç]as → (108) bhejuñas → (93) bhejuñaù <2.3, kartari>.
 ad → (743) ad + [k]vas[u] → (322, 323) a + ad + [k]vas[u] →

(361) ä + ad + [k]vas[u] → (42) äd + [k]vas[u] → (744) ädivas[u] → (87)
ädivas[u] + [ç]as → (209) ädi + us + [ç]as → (nimittäpäye naimittakasyäpy
apäyaù) ädus + [ç]as → (108) äduñas → (93) äduñaù <2.3, kartari>.
An example of the second kind is dadivän <1.1>.
 dä → (743) dä + [k]vas[u] → (744) dä + i[ö] + [k]vas[u] → (322,

323) dä + dä + i[ö] + [k]vas[u] → (375) da + dä + i[ö] + [k]vas[u] → (415)
dadivas[u] → (87) dadivas[u] + s[u] → (174, 160) dadivans + s[u] → (163)
dadiväns + s[u] → (138) dadiväns → (176) dadivän <1.1, kartari>.
The example of ghas[ÿ] is jakñivän <1.1>.
 ghas → (743) ghas + [k]vas[u] → (744) ghas + i[ö] + [k]vas[u] →

(322, 323) gha + ghas + i[ö] + [k]vas[u] → (329) ga + ghas + i[ö] + [k]vas[u]
→ (345) ja + ghas + i[ö] + [k]vas[u] → (437) ja + ghs + i[ö] + [k]vas[u] →
(63) jaksivas[u] → (475) jakñivas[u] → (87) jakñivas[u] + s[u] → (174, 160)
jakñivans + s[u] → (163) jakñiväns + s[u] → (138) jakñiväns → (176) jakñivän
<1.1, kartari>.
Kådanta 205
I[ö] is not applied after any other dhätu. Thus we get babhüvän <1.1>.
 bhü → (743) bhü + [k]vas[u] → (322, 323) bhü + bhü + [k]vas[u]

→ (328) bha + bhü + [k]vas[u] → (329) babhüvas[u] → (87) babhüvas[u]
+ s[u] → (174, 160) babhüvans + s[u] → (163) babhüväns + s[u] → (138)
babhüväns → (176) babhüvän <1.1, kartari>.
Vasor vasya ur bhagavati (209) is applied, then bhuvo bhüv bhüteçädhokñaja-

sarveçvare (311) is applied, and we get babhüvuñaù <2.3>.
 bhü → (743) bhü + [k]vas[u] → (322, 323) bhü + bhü + [k]vas[u]

→ (328) bha + bhü + [k]vas[u] → (329) babhüvas[u] → (87) babhüvas[u] +
[ç]as → (209) babhü + us + [ç]as → (311) babhüvusas → (108) babhüvuñas
→ (93) babhüvuñaù <2.3, kartari>.
AmåtA—This is a special restriction made for [k]vas[u] which overrules

the previous restriction that only the dhätus [òu]kå[ï], så, [òu]bhå[ï], and
so on don’t take i[ö] when an adhokñaja pratyaya follows and that all other
dhätus take i[ö], even if they are aniö (sütra 356). In the examples, the anukta-
karma kåñëam takes a dvitéyä viñëubhakti in accordance with the prohibition
acyutäbha-viñëuniñöhädhokñajäbha-khal-arthävyayo-rämänta-tèëäà yoge
na ñañöhé (644). Regarding dadivän <1.1>, one should not suspect that the
naimittika i[ö] disappears when its nimitta in the form of ä-räma is deleted
by ä-räma-haraù kaàsäri-sarveçvara-räma-dhätuke iöi usi ca (415), because
the rule of sannipäta applies here (våtti 529). For example, since the deletion
of ä-räma takes place based on the existence of i[ö], the deletion of ä-räma
cannot cause the disappearance of i[ö].
745 / gAmahnaivandä{zAivaizABya wÒA vas$aAE /

745. gama-hana-vinda-dåça-viçibhya iò vä vasau
gama-hana-vinda-dåça-viçibhyaù—after the dhätus gam[ÿ] gatau (1P, to go,

move), han[a] hiàsä-gatyoù (2P, to strike, kill; to go, move), vid[ÿ] läbhe
(6U, to find, obtain), dåç[ir] prekñaëe (1P, to see), and viç[a] praveçane (6P,
to enter); iö—the ägama i[ö]; vä—optionally; vasau—when [k]vas[u] follows.
jaganvän, jagmuñaù. jaghnivän, jaghanvän, jaghnuñaù ity-ädi. “vinda” iti

numä nirdeçaù—vividvän, vividivän.
When [k]vas[u] follows, i[ö] is optionally applied after gam[ÿ], han[a], vid[ÿ],
dåç[ir], and viç[a].
Våtti—
 han → (743) han + [k]vas[u] → (two options by 745):
1) (i[ö] is inserted) han + i[ö] + [k]vas[u] → (322, 323) ha + han +
i[ö] + [k]vas[u] → (470) ja + han + i[ö] + [k]vas[u] → (487) ja + ghan + i[ö]
+ [k]vas[u] → (437) jaghnivas[u] → (87) jaghnivas[u] + s[u] → (174, 160)
jaghnivans + s[u] → (163) jaghniväns + s[u] → (138) jaghniväns → (176)
jaghnivän <1.1, kartari>.
2) (i[ö] isn’t inserted) han + [k]vas[u] → (322, 323) ha + han +
[k]vas[u] → (470) ja + han + [k]vas[u] → (487) jaghanvas[u] → (87)
jaghanvas[u] + s[u] → (174, 160) jaghanvans + s[u] → (163) jaghanväns +
s[u] → (138) jaghanväns → (176) jaghanvän <1.1, kartari>.
 han → (743) han + [k]vas[u] → (two options by 745):

1) (i[ö] is inserted) han + i[ö] + [k]vas[u] → (322, 323) ha + han +
i[ö] + [k]vas[u] → (470) ja + han + i[ö] + [k]vas[u] → (487) ja + ghan + i[ö] +
[k]vas[u] → (437) jaghnivas[u] → (87) jaghnivas[u] + [ç]as → (209) jaghni
+ us + [ç]as → (nimittäpäye naimittikasyäpy apäyaù) jaghnusas → (108)
jaghnuñas → (93) jaghnuñaù <2.3, kartari>.
2) (i[ö] isn’t inserted) han + [k]vas[u] → (322, 323) ha + han +
[k]vas[u] → (470) ja + han + [k]vas[u] → (487) jaghanvas[u] → (87)
jaghanvas[u] + [ç]as → (209) jaghan + us + [ç]as → (437) jaghnusas → (108)
jaghnuñas → (93) jaghnuñaù <2.3, kartari>.
In vinda, the ägama n[um] is used to indicate the dhätu vid[ÿ] (sütra 546).
 vid → (743) vid + [k]vas[u] → (two options by 745):

1) (i[ö] is inserted) vid + i[ö] + [k]vas[u] → (322, 323) vividivas[u] →
(87) vividivas[u] + s[u] → (174, 160) vividivans + s[u] → (163) vividiväns +
s[u] → (138) vividiväns → (176) vividivän <1.1, kartari>.
2) (i[ö] isn’t inserted) vid + [k]vas[u] → (322, 323) vividvas[u] →
(87) vividvas[u] + s[u] → (174, 160) vividvans + s[u] → (163) vividväns +
s[u] → (138) vividväns → (176) vividvän <1.1, kartari>.
AmåtA—This rule creates an option where i[ö] would have otherwise

been unobtained due to the restriction made in sütra 744. Due to the use of
n[um] in vinda, only vid[ÿ] läbhe (6U, to find, obtain) is accepted. Thus from
vid[a] jïäne (2P, to know) we only get vividvän <1.1>. The forms of viç[a] are
viviçivän <1.1> or viviçvän <1.1>, and the forms of dåç[ir] are dadåçivän <1.1>
or dadåçvän <1.1>.
BåhAt 1212—éyivas-prabhåtayaù, “Éyivas[u] and so on are nipätas.”

Kådanta 207
iöä trivikramädinä caite kvasv-antä nipätyante. ië—éyivän. éyuñaù. däså-saha-

mihäà däsvän, sähvän, méòhvän nipätyate. radha—redhivän. atha känaù.
cakräëo räsaà kåñëaù. karmaëi—kåñëena cakräëo räsaù. bhäve—kåñëena
cakräëam.
Våtti for BåhAt 1212 —The following words ending in [k]vas[u] are
nipätas made either with i[ö] or with trivikrama and so on. From the dhätu
i[ë] gatau (2P, to go) we get éyivän <1.1>. When a bhagavat follows, we get
éyuñaù <2.3>. From the dhätus däs[å] däne (1U, to give), ñah[a] marñaëe
(1A, to tolerate, conquer), and mih[a] secane (1P, to pass urine or semen) we
get däsvän <1.1>, sähvän <1.1>, and méòhvän <1.1> respectively. From the
dhätu radh[a] saàräddhau hiàsäyäà ca (4P, to accomplish, be completed;
to hurt, kill) we get redhivän <1.1>.
BälA on BåhAt 1212—The result of the nipäta éyivas[u] is that i[ö] is

applied. Then, after reduplication is done, the change to iy is done by dhätoç
catuùsanasyey-uvau sarveçvare (381) and daçavatära ekätmake militvä
trivikramaù (42) is applied. With the sentence beginning däså-saha-mihäm,
Jéva Gosvämé elaborates on the word prabhåti in the sütra. The result of the
nipäta däsvas[u] is that there is no reduplication. The result of the nipäta
sähvas[u] is that there is no reduplication, that there is trivikrama, and that [k]
vas[u] is applied after an ätmapadé dhätu. The result of the nipäta méòhvas[u]
is that there is no reduplication and that there is trivikrama. And the result
of the nipäta redhivas[u] is that n[um] isn’t applied where it normally would
have been applied by radhi-jabhor nuà sarveçvare (Båhat 583).
Våtti—Now examples of [k]äna are given. In kartari prayoga we get

cakräëo räsaà kåñëaù (Kåñëa performed a räsa dance), in karmaëi prayoga
we get kåñëena cakräëo räsaù (A räsa dance was performed by Kåñëa), and
in bhäve prayoga we get kåñëeëa cakräëam ([The act of] performing was
[done] by Kåñëa).
 kå → (743) kå + [k]äna → (322, 323) kå + kå + [k]äna → (345) cå

+ kå + [k]äna → (380) ca + kå + [k]äna → (294, 52) cakräna → (111) cakräëa
→ (87) cakräëa + s[u] → (93) cakräëaù <1.1, kartari>.
→ (87) cakräëa + s[u] → (93) cakräëaù <1.1, karmaëi>.
→ (87, 733) cakräëa + s[u] → (157) cakräëa + am → (94) cakräëam <1.1,
bhäve>.
746 / ·(vatauBaURtae /
746. ktavatur bhüte
ktavatuù—the kåt pratyaya [k]tavat[u]; bhüte—in the past tense.
[K]tavat[u] is applied after a dhätu in the past tense in kartari prayoga.
kréòitavän kåñëaù. kåtavän kréòäm. kréòitavantau räma-kåñëau.
Våtti—Examples are kréòitavän kåñëaù (Kåñëa played), kåtavän kréòäm

(Kåñëa did the act of playing), and kréòitavantau räma-kåñëau (Räma and
Kåñëa played).
 kréò → (746) kréò + [k]tavat[u] → (316) kréò + i[ö] + [k]tavat[u] →

kréòitavat[u] → (kréòitavat[u] is a näma by sütra 87 and thus sv-ädis are
 kréòitavat[u] + s[u] → (187) kréòitavät + s[u] → (174, 160)
kréòitavänt + s[u] → (138) kréòitavänt → (176) kréòitavän <1.1, kartari>.
 kréòitavat[u] + au → (174, 160) kréòitavantau <1.2, kartari>.
 kå → (746) kå + [k]tavat[u] → (kå is aniö by verse 1, 294) kåtavat[u] →

(87) kåtavat[u] + s[u] → (187) kåtavät + s[u] → (174, 160) kåtavänt + s[u] →
(138) kåtavänt → (176) kåtavän <1.1, kartari>.
AmåtA—The u in [k]tavat[u] is for the sake of n[um], and the k is to make it

a kapila pratyaya. With kåtavän, Jéva Gosvämé shows how kådantas made from
the viñëuniñöhäs function as the main kriyä, just like an äkhyäta-kriyä. Kréòäm
here is an anukta-karma since [k]tavat[u] is ordained in kartari prayoga.
The anukta-karma doesn’t take a ñañöhé viñëubhakti due to the prohibition
acyutäbha-viñëuniñöhädhokñajäbha-khal-arthävyayo-rämänta-tèëäà yoge na
ñañöhé (644). With kréòitavantau, which is a dvi-vacana form, Jéva Gosvämé
indicates that kådantas made from [k]tavat[u] are viçeñaëas. Likewise with
kådantas made from [k]ta.
SAàçodhiné—In this regard, one should remember what was stated in våtti
645: viñëuniñöhä viñëukåtyädayaç cäkhyäta-van mukhyäù, kådanteñv äkäìkñä-
pürakatvät (Kådantas made from the kåt pratyayas viñëuniñöhä, viñëukåtya,
and so on function as the main kriyä, just like an äkhyäta-kriyä, because
among all the kådantas only they are able to complete the sense). Thus, in
the examples given in the våtti, the kådanta kåtavän, which is equivalent to
the äkhyäta-kriyä akarot, doesn’t require another kriyä because it is able
Kådanta 209
to complete the sense of the sentence by itself. Likewise, in the examples

given in the next våtti, the kådanta stutaù, which is an equivalent to astüyata,
doesn’t require another kriyä because it is able to complete the sense of the
sentence by itself. Sometimes, in commentaries, a viñëuniñöhä is used to gloss
äkhyäta kriyäs which are not easily recognizable, and at that time asi or asmi
is added to indicate the puruña. For example, in Çrédhara Svämé’s Bhägavatam
commentary entitled Bhävärtha-dépikä, açåëavam is glossed as çrutavän asmi
in 1.5.26, udasräkñéù is glossed as utsåñöavän asi in 1.6.3, abhavam is glossed
as jäto ’smi in 1.5.23, and uttasthe is glossed as vyutthito ’smi in 1.6.19. One
may mistake asi and asmi here to be forms of the dhätu as[a] bhuvi (2P, to be,
become, exist) and thus think that another kriyä is being used to complete
the sense, but actually this is not the case. Asi and asmi here are the avyayas
asi tvam-arthe and asmi aham-arthe (ref. Avyaya-çabda-saìgraha in the
Appendixes and våtti 632). They mean “you” and “I” respectively. They do
not mean “you are” and “I am” as the äkhyäta-kriyäs asi and asmi do, for
that would be introducing another kriyä which is not needed to complete the
sense. Asi and asmi are used just to indicate the puruña as çrutavän, utsåñöavän,
and so on are unable to indicate it independently.
747 / ·(Ae BaUtae BaAvak(maRNAAe: /

747. kto bhüte bhäva-karmaëoù
ktaù—the kåt pratyaya [k]ta; bhüte—in the past tense; bhäva-karmaëoù—in

bhäve prayoga and karmaëi prayoga.
[K]ta is applied after a dhätu in the past tense in bhäve prayoga and karmaëi
prayoga.
snätaà kåñëena. stuto viñëur vaiñëavaiù.
Våtti—Examples are snätaà kåñëena ([The act of] bathing was [done] by
Kåñëa) and stuto viñëur vaiñëavaiù (Viñëu was praised by the Vaiñëavas).
 ñëä → (346) snä → (747) snä + [k]ta → (snä is aniö by verse 1) snäta →
(87, 733) snäta + s[u] → (157) snäta + am → (94) snätam <1.1, bhäve>.
 ñöu → (346) stu → (747) stu + [k]ta → (stu is aniö by verse 1, 294) stuta →
(87) stuta + s[u] → (93) stutaù <1.1, karmaëi>.
AmåtA—The k in [k]ta is to make it a kapila pratyaya. [K]ta is applied after

akarmaka dhätus in bhäve prayoga, but it is applied after sa-karmaka dhätus
in karmaëi prayoga. Sometimes it is also applied after sa-karmaka dhätus in
bhäve prayoga when there is no desire to express a karma.
The statement bhäva-karmaëoù only describes what is true for the most
part since it will be described in sütra 767 how [k]ta is also applied in kartari
prayoga.
748 / @taItaAdAE ·(·(vataU ivaSNAuinaïAs$aMÁaAE /

748. atétädau kta-ktavatü viñëuniñöhä-saàjïau
atéta-ädau—in the past tense and so on; kta-ktavatü—the kåt pratyayas

[k]ta and [k]tavat[u]; viñëuniñöhä-saàjïau—called viñëuniñöhäs (firm faith in
Viñëu).
[K]ta and [k]tavat[u] are applied in the past tense and so on and are called
viñëuniñöhäs.
“niñöhä” ity anye.
Våtti—Others call them niñöhäs.
AmåtA—Due to the use of the word ädi, it is concluded that [k]ta is also a
viñëuniñöhä when it is applied in the present tense by sütra 769.
749 / iºayaiñiva‚(maAe ivaSNAuinaïAyaAM k(taRir , @A‚(AezAdEnyayaAestau vaA ,

tasmaAÔarAmasya na: /
749. kñiyas trivikramo viñëuniñöhäyäà kartari, äkroça-dainyayos tu vä,
tasmät ta-rämasya naù
kñiyaù—of the dhätu kñi kñaye (1P, to perish, be diminished); trivikramaù—the

change to trivikrama; viñëuniñöhäyäm—when a viñëuniñöhä follows; kartari—
in kartari prayoga; äkroça-dainyayoù—when the sense is äkroça (cursing) or
dainya (lowliness, misery); tu—but; vä—optionally; tasmät—after that (after
doing trivikrama); ta-rämasya—of the ta-räma; naù—the replacement na-
räma.
The i of kñi becomes trivikrama when a viñëuniñöhä follows in kartari

prayoga, and then the t of the viñëuniñöhä becomes n. But this is optional if
the sense is äkroça or dainya.
kñi-dhätur dvi-vidhaù—antarbhüta-ëy-arthaù, kevalaç ca. kñéëavän kämaà

vaiñëavaù. ktaù kartari ca väcyaù. kñéëäyur bhava, kñitäyur vä. kñéëo ’yaà
vaiñëavaù, kñito vä. bhäva-karmaëos tu—kñitaà kämena vaiñëavasya, kñitaù
kämo vaiñëavena.
Kådanta 211
Våtti—The dhätu kñi is of two kinds: antarbhüta-ëy-artha (which has the

meaning of [ë]i contained within it or, in other words, which has an innate
causative sense) and kevala (plain). An example of the first kind is kñéëavän
kämaà vaiñëavaù (The Vaiñëava destroyed lust).
 kñi → (746) kñi + [k]tavat[u] → (kñi is aniö by verse 1, 294, 749)

kñé + [k]tavat[u] → kñénavat[u] → (111) kñéëavat[u] → (87) kñéëavat[u] +
s[u] → (187) kñéëavät + s[u] → (174, 160) kñéëavänt + s[u] → (138) kñéëavänt
→ (176) kñéëavän <1.1, kartari>.
It will be described later how [k]ta is also applied in kartari prayoga (sütra
767). An example of the second kind when the sense is äkroça is kñéëäyur
bhava or kñitäyur bhava (Be short-lived!) and an example of the second kind
when the sense is dainya is kñéëo ’yaà vaiñëavaù or kñito ’yaà vaiñëavaù
(This Vaiñëava is miserable).
 kñi → (767) kñi + [k]ta → (kñi is aniö by verse 1, 294, two options by 749):
1) (trivikrama and so on are done) kñé + [k]ta → kñéna → (111)
kñéëa → (87) kñéëa + s[u] → (93) kñéëaù <1.1, kartari>.
2) (trivikrama and so on aren’t done) kñita → (87) kñita + s[u] →
(93) kñitaù <1.1, kartari>.
But in bhäve prayoga and karmaëi prayoga we get kñitaà kämena

vaiñëavasya ([The perishing [was done] by the lust of the Vaiñëava) and
kñitaù kämo vaiñëavena (Lust was destroyed by the Vaiñëava).
AmåtA—The word tasmät here means trivikramät. The dhätu kñi kñaye (1P,
to perish, be diminished) is well-known as an akarmaka dhätu. Therefore,
Jéva Gosvämé describes the special nature of kñi by saying “the dhätu kñi is
of two kinds.” Regarding kñéëavän <1.1>, [k]tavat[u] is applied in kartari
prayoga when kñi is sa-karmaka due to having the meaning of [ë]i contained
within it. The vigraha (separation of the constituent words) of the compound
kñéëäyuù is kñéëa äyur yasya (one whose life span has diminished). Kñéëaù
<1.1> is formed by applying [k]ta in kartari prayoga by the sütra beginning
gaty-arthäkarmaka-çliña (sütra 767) since kñi is an akarmaka dhätu.
750 / i™aHaAe jaAgA{vaja< catauBauRjaAntaA»a naeq%. k(ipalae /

750. çriïo jägå-varjaà caturbhujäntäc ca neö kapile
çriïaù—after the dhätu çri[ï] seväyäm (1U, to serve, worship, dwell, depend
on); jägå-varjam—except jägå nidrä-kñaye (2P, to be awake); caturbhuja-
antät—after a dhätu which ends in a caturbhuja; ca—and; na—not; iö—the

ägama i[ö]; kapile—when a kapila pratyaya follows.
When a kapila pratyaya follows, i[ö] is not applied after çri[ï] or any dhätu
which ends in a caturbhuja, except jägå.
çritaù, bhütaù, ürëutaù, kñutaù. jägartes tu—jägaritaù.
Våtti— çri → (747) çri + [k]ta → (750, 294) çrita → (87) çrita + s[u] →
(93) çritaù <1.1, karmaëi>.
 bhü → (767) bhü + [k]ta → (750, 294) bhüta → (87) bhüta +
s[u] → (93) bhütaù <1.1, kartari>.
 ürëu → (747) ürëu + [k]ta → (750, 294) ürëuta → (87) ürëuta +
s[u] → (93) ürëutaù <1.1, karmaëi>.
 kñu → (767) kñu + [k]ta → (750, 294) kñuta → (87) kñuta + s[u]
→ (93) kñutaù <1.1, kartari>.
But from jägå we get jägaritaù <1.1>.

 jägå → (767) jägå + [k]ta → (316) jägå + i[ö] + [k]ta → (507) jägarita →
(87) jägarita + s[u] → (93) jägaritaù <1.1, kartari>.
AmåtA—This is a more specific rule about i[ö]. It prohibits the i[ö] that
would have been applied after these dhätus since they aren’t aniö by the verses
mentioned in the Äkhyäta-prakaraëa. Regarding ürëutaù <1.1>, ürëu[ï]
would have taken i[ö] since it doesn’t have only one ac (sarveçvara), but this
rule prohibits it.
751 / rdAByaAM ivaSNAuinaïAtasya paUvaRdsya ca naAe dAM ivanaA ,

naudivanaiÔa‡aA„aAœIondIByaAe vaA /
751. ra-däbhyäà viñëuniñöhä-tasya pürva-dasya ca no däà vinä, nuda-
vinatti-trä-ghrä-hré-undébhyo vä
ra-däbhyäm—after ra-räma and da-räma; viñëuniñöhä-tasya—of the ta-räma

of a viñëuniñöhä; pürva-dasya—of the previous da-räma; ca—and; naù—the
replacement na-räma; däm—the dhätu [òu]dä[ï] däne (3U, to give); vinä—
except; nuda-vinatti-trä-ghrä-hré-undébhyaù—after the dhätus ëud[a] preraëe
(6U, to push, impel), vid[a] vicäraëe (7A, to consider as), trai[ì] pälane (1A,
to protect, save), ghrä gandhopädäne (1P, to smell), hré lajjäyäm (3P, to be shy,
ashamed), and und[é] kledane (7P, to be wet); vä—optionally.
Kådanta 213
After r or d, the t of a viñëuniñöhä becomes n and the previous d also becomes

n. But this does not happen after the d of [òu]dä[ï].128 After the dhätus
ëud[a], vid[a], trai[ì], ghrä, hré, and und[é], the t of a viñëuniñöhä optionally
becomes n and the previous d also becomes n.
çè—çérëaù. bhinnaù. nunnaù, nuttaù. vinnaù, vittaù. träëaù, trätaù. ghräëaù,

ghrätaù. hréëaù, hrétaù.
Våtti—Thus, from çè hiàsäyäm (9P, to hurt, kill) we get çérëaù <1.1>.

 çè → (747) çè + [k]ta → (750, 294, 439) çir + [k]ta → (751) çirna → (192)
çérna → (111) çérëa → (87) çérëa + s[u] → (93) çérëaù <1.1, karmaëi>.
 bhid → (747) bhid + [k]ta → (bhid is aniö by verse 4, 294, 751) bhid + na
→ bhinna → (87) bhinna + s[u] → (93) bhinnaù <1.1, karmaëi>.
 ëud → (366) nud → (747) nud + [k]ta → (nud is aniö by verse 4, 294, two
options by 751):
1) (the change to n is done) nud + na → nunna → (87) nunna + s[u]
→ (93) nunnaù <1.1, karmaëi>.
2) (the change to n isn’t done, 63) nutta → (87) nutta + s[u] → (93)
nuttaù <1.1, karmaëi>.
 vid → (747) vid + [k]ta → (vid is aniö by verse 4, 294, two options by 751):
1) (the change to n is done) vid + na → vinna → (87) vinna + s[u] →
(93) vinnaù <1.1, karmaëi>.
2) (the change to n isn’t done, 63) vitta → (87) vitta + s[u] → (93)
vittaù <1.1, karmaëi>.
 trai → (412) trä → (747) trä + [k]ta → (trä is aniö by verse 1, two options
by 751):
1) (the change to n is done) träna → (111) träëa → (87) träëa + s[u]
→ (93) träëaù <1.1, karmaëi>.
2) (the change to n isn’t done) träta → (87) träta + s[u] → (93) trätaù
<1.1, karmaëi>.
 ghrä → (747) ghrä + [k]ta → (ghrä is aniö by verse 1, two options by 751):
1) (the change to n is done) ghräna → (111) ghräëa → (87) ghräëa +
s[u] → (93) ghräëaù <1.1, karmaëi>.
2) (the change to n isn’t done) ghräta → (87) ghräta + s[u] → (93)
ghrätaù <1.1, karmaëi>.
128 This rule would have applied to [òu]dä[ï] since it gets replaced by dad in accordance
with dämodarasya do dad (764).
 hré → (747) hré + [k]ta → (hré is aniö by verse 1, 294, two options by 751):
1) (the change to n is done) hréna → (111) hréëa → (87) hréëa + s[u]
→ (93) hréëaù <1.1, karmaëi>.
2) (the change to n isn’t done) hréta → (87) hréta + s[u] → (93)
hrétaù <1.1, karmaëi>.
AmåtA—Of the six dhätus beginning with ëud[a], the replacement of n for
the t of the viñëuniñöhä and the previous d would have always taken place in
the case of ëud[a], vid[a], and und[é] by the phrase ra-däbhyäm, but this rule
makes it optional. Similarly, the replacement of n for the t of the viñëuniñöhä
would have always taken place in the case of trai[ì] and ghrä by the phrase
harimitra-yuk-sat-saìgädy-ä-rämänta (753) and would have never taken place
in the case of hré, but this rule makes it optional in both cases.
Due to the mention of vinatti, the form of the dhätu vid[a] with the vikaraëa
[ç]na[m], the changes are only optional for vid[a] vicäraëe (7A, to consider
as) whereas the changes always take place in the case of vid[a] sattäyäm (4A,
to be, exist) and vid[ÿ] läbhe (6U, to find, obtain), and so we get vinnam <1.1>
or sometimes, by nipäta, vittam <1.1>. But from vid[a] jïäne (2P, to know)
we get viditaù <1.1>. The t of the viñëuniñöhä doesn’t change to n here since it
doesn’t come after d because i[ö] is intervening.
752 / @AwRrAmaAnaubanDaAiãk(ilpataeq%: ìyataerAìs$aevaRmaeê naeiÒSNAuinaïAyaAma, /

752. ä-é-rämänubandhäd vikalpiteöaù çvayater äçvaser vameç ca neò
viñëuniñöhäyäm
ä-é-räma-anubandhät—after a dhätu which has ä-räma or é-räma as its

indicatory letter; vikalpita-iöaù—after a dhätu which optionally takes i[ö]
(sütras 351, 409, 539, and 773); çvayateù—after the dhätu [öuo]çvi gati-
våddhyoù (1P, to go, move; to grow); äçvaseù—after ä[ì] + the dhätu çvas[a]
(2P, to breathe); vameù—after the dhätu [öu]vam[a] udgiraëe (1P, to vomit);
ca—and; na—not; iö—the ägama i[ö]; viñëuniñöhäyäm—when a viñëuniñöhä
follows.
When a viñëuniñöhä follows, i[ö] is not applied after [öuo]çvi, ä[ì] + çvas[a],
or [öu]vam[a], nor after dhätus that optionally take i[ö] or have ä or é as their
indicatory letter.
unnaù, uttaù, svinnaù, äçvastaù. atra viçvastaù ity api kecit. “viçväsa-yukte
viçvastas triñu, stré vidhavä-striyäm” iti rudra-koñät. vama—väntaù.
Kådanta 215
Våtti— und[é] → (747) und[é] + [k]ta → (752, 343) ud + [k]ta → (two

options by 751):
1) (the change to n is done) ud + na → unna → (87) unna + s[u] →
(93) unnaù <1.1, karmaëi>.
2) (the change to n isn’t done, 63) utta → (87) utta + s[u] → (93)
uttaù <1.1, karmaëi>.
 [ïi]ñvid[ä] → (346) svid[ä] → (767) svid[ä] + [k]ta → (752, 294,

751) svid + na → svinna → (87) svinna + s[u] → (93) svinnaù <1.1, kartari>.
 ä[ì] + çvas → (767) ä[ì] + çvas + [k]ta → (752) äçvasta → (87)
äçvasta + s[u] → (93) äçvastaù <1.1, kartari>.
In this regard, some also make viçvastaù <1.1>. This is in accordance with
the following statement of Rudra-koña: viçväsa-yukte viçvastas triñu, stré
vidhavä-striyäm (The word viçvasta is used in all three genders in the sense
of viçväsa-yukta (faithful), but the feminine word viçvastä is also used to
refer to a widow). From [öu]vam[a] udgiraëe (1P, to vomit) we get väntaù
<1.1>.
 vam → (747) vam + [k]ta → (752, 597) vämta → (165) väàta →

(73) vänta → (87) vänta + s[u] → (93) väntaù <1.1, karmaëi>.
AmåtA—Examples of the option (vikalpiteöaù) are prasütaù <1.1> from pra

+ ñü[ì] präëi-garbha-vimocane (2A or 4A, to give birth, produce), vidhütaù
<1.1> from vi + dhü[ï] kampane (5U, 9U, or 10U, to shake, agitate), güòhaù
<1.1> from guh[ü] saàvaraëe (1U, to cover, hide), and so on.
753 / hirima‡ayaufs$ats$aËÿAâArAmaAntalvaAidBya @AerAmaetaê ivaSNAuinaïAtasya na: ,

äunaAeitagvaAeiñiva‚(maê /
753. harimitra-yuk-sat-saìgädy-ä-rämänta-lv-ädibhya o-rämetaç ca
viñëuniñöhä-tasya naù, dunoti-gvos trivikramaç ca
harimitra-yuk-sat-saìga-ädi-ä-räma-anta—after dhätus that begin in a sat-

saìga which has a harimitra in it and end in ä-räma; lv-ädibhyaù—and after
the lv-ädis (a sub-group of 19 kry-ädi-dhätus beginning with lü[ï] chedane
(9U, to cut, destroy)); o-räma-itaù—after a dhätu which has o-räma as its
indicatory letter; ca—and; viñëuniñöhä-tasya—of the ta-räma of a viñëuniñöhä;
naù—the replacement na-räma; dunoti-gvoù—of the dhätus [öu]du upatäpe
(5P, to burn) and gu puréñotsarge (6P, to evacuate, pass stool); trivikramaù—
the change to trivikrama; ca—also.
After dhätus that begin in a sat-saìga which has a harimitra in it and end
in ä-räma, after the lv-ädis, and after dhätus that have the indicatory letter
o, the t of a viñëuniñöhä becomes n. Similarly, after [öu]du and gu, the t of a
viñëuniñöhä becomes n, and their u becomes trivikrama.
glänaù, lünaù. viñëuniñöhädeçasya ñatväd anyatra sthäni-vad-bhäva iñöaù,

tena ca-vargasya ka-varge vignaù. ovraçc, saìkarñaëaù, viñëuniñöhä-tasya naù,
s-koù sat-saìgädyor haraù, cha-ço räj ity-ädinä präptaà ñatvam atra tu na syät.
tataç ca-vargasya ka-vargaù, ëatvam—våkëaù. ohäk—prahéëaù. div-ädau ñüì-
ädayo vréì-antä o-rämetaù—sünaù, dünaù.
Våtti— glai → (412) glä → (747) glä + [k]ta → (glä is aniö by verse 1,
753) gläna → (87) gläna + s[u] → (93) glänaù <1.1, karmaëi>.
 lü → (747) lü + [k]ta → (750, 294, 753) lüna → (87) lüna + s[u]
→ (93) lünaù <1.1, karmaëi>.
Viñëuniñöhädeçasya ñatväd anyatra sthäni-vad-bhäva iñöaù (The

replacement of the t of a viñëuniñöhä is always considered like the original,
except when it comes to doing the change to ñ by sütra 182). Therefore ca-
vargasya ka-vargo viñëupadänte, vaiñëave tv asa-varge (177) is applied, and
we get vignaù <1.1> from the dhätu [o]vij[é] bhaya-calanayoù (6A, to fear;
to tremble).
 [o]vij[é] → (767) [o]vij[é] + [k]ta → (752, 294, 753) vij + na →

(n is treated like the original t of the viñëuniñöhä, 177) vigna → (87) vigna +
s[u] → (93) vignaù <1.1, kartari>.
When we have [o]vraçc[ü] chedane (6P, to cut), saìkarñaëa is done, the t of

the viñëuniñöhä changes to n, and s-koù sat-saìgädyor haro viñëupadänte
vaiñëave ca (183) is applied. However the change to ñ that would have been
done by cha-ço räj (182) is not applied here. Then ca-vargasya ka-vargo
viñëupadänte, vaiñëave tv asa-varge (177) is applied and the change to ë is
done. Thus we get våkëaù <1.1>.
 [o]vraçc[ü] → (747) [o]vraçc[ü] + [k]ta → (752, 473) [o]våçc +

[k]ta → (753) våçc + na → (n is treated like the original t of the viñëuniñöhä,
183129) våc + na → (177) våkna → (111) våkëa → (87) våkëa + s[u] → (93)
våkëaù <1.1, karmaëi>.
129 In this regard, one should remember sa-räma-jaù ça-rämaç ce (våtti 420) and
Saàçodhiné 182.
Kådanta 217
From the dhätu [o]hä[k] tyäge (3P, to abandon), we get prahéëaù <1.1>.
 pra + [o]hä → (747) pra + [o]hä + [k]ta → (hä is aniö by verse 1,

753) pra + hä + na → (417) prahéna → (734) prahéëa → (87) prahéëa
+ s[u] → (93) prahéëaù <1.1, karmaëi>.
Among the div-ädis, the dhätu from ñü[ì] präëi-garbha-vimocane (4A, to

give birth, produce) to vré[ì] varaëe (4A, to choose, ask for) are understood
as having an indicatory o-räma. Thus we get sünaù <1.1> and dünaù <1.1>.
From the dhätu [öu]du upatäpe (5P, to burn) we get dünaù <1.1>.
 du → (747) du + [k]ta → (du is aniö by verse 1, 294, 753) du + na

→ düna → (87) düna + s[u] → (93) dünaù <1.1, karmaëi>.
 gu → (767) gu + [k]ta → (gu is aniö by verse 1, 294, 753) gu + na
→ güna → (87) güna + s[u] → (93) günaù <1.1, kartari>.
AmåtA—Among the lv-ädis, the change of t to n would have taken place

after the dhätus ending in è such as stè[ï], kè[ï], vè[ï], çè, and so on simply by
ra-däbhyäm (751). Thus the lv-ädis were mentioned here so that the change
of t to n will take place after the other dhätus among them.
Regarding bhugnaù <1.1>, since the n which replaces the t of the viñëuniñöhä
is considered like the original, in accordance with the maxim beginning
viñëuniñöhädeçasya, it is still considered that a vaiñëava is following and thus
the change to ka-varga by sütra 177 is not blocked.
The dhätu [o]vraçc[ü] in its crude form as [o]vrasc[ü] has a dental varëa in
its midsection (våtti 180). Therefore, after saìkarñaëa is done and the t of the
viñëuniñöhä changes to n, s-koù sat-saìgädyor haro viñëupadänte vaiñëave ca
(183) is applied since, by the maxim beginning viñëuniñöhädeçasya, it is still
considered that a vaiñëava is following. But due to the phrase ñatväd anyatra
in that maxim, the change to ñ by cha-ço räj (182) does not take place because
there is no vaiñëava following since the n that replaces the t of the viñëuniñöhä
is not considered like the original in this case.
Because the div-ädi-dhätus ñü[ï] and so on are considered to have an

indicatory o-räma, the t of the viñëuniñöhä changes to n after them too.
754 / inavaAeR inavaARNAAe , na tau vaAtae /

754. nirvo nirväëo, na tu väte
nirvaù—of nir + the dhätu vä gati-gandhanayoù (2P, to blow; to strike, kill,

point out the faults of others); nirväëaù—the nipäta nirväëa; na—not; tu—
but; väte—when väta (wind) is being expressed.
Nirväëa is the nipäta of nir + vä + [k]ta. But not when wind is being
expressed.
vä gati-gandhanayoù. nirväëo vahnir munir vä. väte tu—nirväto vätaù.
Våtti—The dhätu referred to here is vä gati-gandhanayoù (2P, to blow; to

strike, kill, point out the faults of others). Examples are nirväëo vahniù (The
fire is extinguished) and nirväëo muniù (The sage is liberated). But when
wind is being expressed, we get nirväto vätaù (The wind is blocked).
AmåtA—Because the change to n isn’t obtained by any rule, a nipäta is

made. But this nipäta is for when the dhätu is used in its sense of gati and
not in its sense of gandhana. In nirväëo vahniù and nirväëo muniù the idea
is cessation of movement (gati). In nirväëo muniù, however, the implied
meaning of nirväëaù is muktaù (liberated). In nirväto vätaù the idea is väyor
gatir niruddhä (The movement of the wind is blocked).
755 / inaivaRNNAAe inaivaRâtae: /

755. nirviëëo nirvidyateù
nirviëëaù—the nipäta nirviëëa; nirvidyateù—of nir + the dhätu vid[a]

sattäyäm (4A, to be, exist).
The nipäta of nir + vid[a] + [k]ta is nirviëëa.
kåta-mürdhanyo nipätyate.
Våtti—The nipäta is done in such a way that there is a change of dantya

to mürdhanya.
AmåtA—The replacement of n for the t of the viñëuniñöhä and for the

previous d was already achieved by sütra 751, but because the change to the
mürdhanya varëa ë wouldn’t have been applied since the n of the kåt pratyaya
doesn’t come after a sarveçvara, a nipäta was made to effect that change.
Kådanta 219
756 / zAuSaAe ivaSNAuinaïAtasya k(: , pacaAe va: , ºaAyaAe ma: /

756. çuño viñëuniñöhä-tasya kaù, paco vaù, kñäyo maù.
çuñaù—after the dhätu çuñ[a] çoñaëe (4P, to become dry, withered);

viñëuniñöhä-tasya—of the ta-räma of a viñëuniñöhä; kaù—the replacement ka-
räma; pacaù—after the dhätu [òu]pac[añ] päke (1U, to cook, ripen); vaù—the
replacement va-räma; kñäyaù—after the dhätu kñai kñaye (1P, to diminish,
decay); maù—the replacement ma-räma.
After çuñ[a], the t of a viñëuniñöhä becomes k. After pac[a], the t of a

viñëuniñöhä become v. And after kñai, the t of a viñëuniñöhä become m.
çuñkaù, pakvaù, kñämaù.
Våtti— çuñ → (747) çuñ + [k]ta → (çuñ is aniö by verse 7, 294, 756) çuñka
→ (87) çuñka + s[u] → (93) çuñkaù <1.1, kartari>.
 pac → (747) pac + [k]ta → (pac is aniö by verse 2, 756) pac +
va → (v is treated like the original t of the viñëuniñöhä, 177) pakva → (87)
pakva + s[u] → (93) pakvaù <1.1, karmaëi>.
 kñai → (412) kñä → (747) kñä + [k]ta → (kñä is aniö by verse 1,
756) kñäma → (87) kñäma + s[u] → (93) kñämaù <1.1, kartari>.
757 / na DyaAKyaApa|maidmaUiCR$ByaAe na: /

757. na dhyä-khyä-pè-madi-mürchibhyo naù
na—not; dhyä-khyä-pè-madi-mürchibhyaù—after the dhätus dhyai cintäyäm

(1P, to think, meditate), khyä prakathane (2P, to declare, tell), pè pälana-
püraëayoù (3P, to nourish; to fill, fulfill), mad[é] harñe (4P, to be joyful,
intoxicated, maddened), and mürch[ä] moha-samucchräyayoù (1P, to faint,
grow); naù—the change to n.
The t of a viñëuniñöhä does not change to n after dhyai, khyä, pè, mad[é], and
mürch[ä].
dhyätaù, khyätaù, pürtaù, mattaù. räc cha-vayor haraù kvau kaàsäri-

vaiñëave ca—mürtaù.
Våtti— dhyai → (412) dhyä → (747) dhyä + [k]ta → (dhyä is aniö by

verse 1, 757) dhyäta → (87) dhyäta + s[u] → (93) dhyätaù <1.1, karmaëi>.
 khyä → (747) khyä + [k]ta → (khyä is aniö by verse 1, 757)
khyäta → (87) khyäta + s[u] → (93) khyätaù <1.1, karmaëi>.
 pè → (747) pè + [k]ta → (750, 294, 522) pur + ta → (757, 192)

pürta → (87) pürta + s[u] → (93) pürtaù <1.1, karmaëi>.
 mad[é] → (767) mad[é] + [k]ta → (752, 757, 63) matta → (87)
matta + s[u] → (93) mattaù <1.1, kartari>.
Räc cha-vayor haraù kvau kaàsäri-vaiñëave ca (Båhat 848) is applied and

thus we get mürtaù <1.1>.
 mürch[ä] → (767) mürch[ä] + [k]ta → (752, 757, Båhat 848)

mürta → (87) mürta + s[u] → (93) mürtaù <1.1, kartari>.
AmåtA—Where the t of the viñëuniñöhä would have become n by harimitra-

yuk-sat-saìgädy-ä-rämänta (753) in the case of dhyai and khyä and by ra-
däbhyäm (751) in the case of pè, mad[é], and mürch[ä], this rule prohibits it.
758 / ivaÔaM BaAegyae ‘ataItae ca /

758. vittaà bhogye pratéte ca
vittam—the nipäta vitta; bhogye—in the meaning of bhogya (wealth); pratéte—

in the meaning of pratéta (famous); ca—and.
Vitta is the nipäta of vid[ÿ] + [k]ta in the meaning of bhogya or pratéta.
vittaà dhanam, vittaù kåñëaù.
Våtti—Vitta is a neuter word which has the same meaning as dhana

(wealth). An example when vitta means pratéta is vittaù kåñëaù (Kåñëa is
famous).
AmåtA—The result of the nipäta is that i[ö] isn’t applied and that the
replacement of n for the t of the viñëuniñöhä and for the previous d doesn’t
take place even though it would have been applied by ra-däbhyäm (751).
Why do we say in the meaning of bhogya or pratéta? Consider vinnam iñöam
(The desired object was obtained) where vinnam means labdham (obtained).
BälA—Regarding vitta having the same meaning as dhana, Amara-koña says

vittaà dravyam (Vitta has the same meaning as dravya (wealth)). Regarding
vitta being used in the meaning of pratéta, Amara-koña says pratéte prathita-
khyäta-vitta-vijïäta-viçrutäù, “The words prathita, khyäta, vitta, vijïäta, and
viçruta are all used in the meaning of pratéta (famous).”
Kådanta 221
759 / BaImaBaISmaAE BayaAnake( s$aADaU /

759. bhéma-bhéñmau bhayänake sädhü
bhéma-bhéñmau—bhéma and bhéñma; bhayänake—in the meaning of

bhayänaka (giving fear) sädhü—are the proper forms.
Bhéma and bhéñma are the nipätas of [ïi]bhé + [k]ta in the meaning of
bhayänaka.
AmåtA—The word bhayänake here means bhéti-prade arthe (in the meaning
of causing fear). The result of the nipätas is that m and ñm respectively replace
the t of the viñëuniñöhä. An example from actual usage is dänavo bhéma-
darçanaù (The demons was fearsome in appearance). Why do we say in the
meaning of bhayänaka? Consider kåñëäd bhétaù kaàsaù (Kaàsa is afraid of
Kåñëa).
760 / vas$aitaºauiDaByaAimaq%. ftvaAivaSNAuinaïyaAe: , lauBaAe vyaAku(laIk(rNAe , @Âae:

paUjaAyaAM , iflazApaUx.~ByaAM vaA /
760. vasati-kñudhibhyäm iö ktvä-viñëuniñöhayoù, lubho vyäkulé-karaëe,
aïceù püjäyäà, kliça-püìbhyäà vä
vasati-kñudhibhyäm—after the dhätus vas[a] niväse (1P, to dwell, live, stay)

and kñudh[a] bubhukñäyäm (4P, to be hungry); iö—the ägama i[ö]; ktvä-
viñëuniñöhayoù—when the kåt pratyaya [k]tvä or a viñëuniñöhä follows; lubhaù
vyäkulé-karaëe—after the dhätu lubh[a] when the meaning is vyäkulé-karaëa
(making bewildered) or, in other words, only after lubh[a] vimohane130 (6P, to
bewilder) and not after lubh[a] gärddhye (4P, to covet, be greedy for); aïceù
püjäyäm—after the dhätu aïc[u] when the meaning is püjä (worship) or, in
other words, after aïc[u] gati-püjanayoù (1P, to go, move; to worship) only in
its meaning of püjana and not in its meaning of gati; kliça-püìbhyäm—after
the dhätus kliç[a] upatäpe (4A, to suffer), kliç[ü] vibädhane (9P, to torment,
distress), and pü[ì] pavaëe (1P, to purify); vä—optionally.
When [k]tvä or a viñëuniñöhä follows, i[ö] is applied after vas[a], kñudh[a],

lubh[a] in the meaning of vyäkulé-karaëa, and aïc[u] in the meaning of
püjä, but i[ö] is optionally applied after kliç[a], kliç[ü], and pü[ì].
uñitaù, kñudhitaù. kåñëena vilubhitänäà gopénäà keçä vilubhitäù. gärddhye

tu—lubdhaù. aïcitaù. gatau—aktaù. kliçitaù, kliñöaù.
130 In this regard, the equivalent Päëinian sütra is lubho vimohane (Añöädhyäyé 7.2.54).
Våtti— vas → (767) vas + [k]ta → (760) vas + i[ö] + [k]ta → (471) us +
i[ö] + [k]ta → (475) uñita → (87) uñita + s[u] → (93) uñitaù <1.1, kartari>.
 kñudh → (767) kñudh + [k]ta → (760) kñudh + i[ö] + [k]ta →
(294) kñudhita → (87) kñudhita + s[u] → (93) kñudhitaù <1.1, kartari>.
An example of lubho vyäkulé-karaëe is kåñëena vilubhitänäà gopénäà keçä

vilubhitäù (The hair of the bewildered gopés was untied by Kåñëa). But when
the meaning is gärddhya (being greedy), we get lubdhaù <1.1>.
 lubh → (767) lubh + [k]ta → (752, 294, 354) lubh + dha → (61)
lubdha → (87) lubdha + s[u] → (93) lubdhaù <1.1, kartari>.
Similarly we get aïcitaù <1.1>. But when the meaning is gati (movement),
we get aktaù <1.1>.
 kliç → (747) kliç + [k]ta → (two options by 760):

1) (i[ö] is inserted) kliç + i[ö] + [k]ta → (294) kliçita → (87) kliçita +
s[u] → (93) kliçitaù <1.1, karmaëi>.
2) (i[ö] is not inserted, 294, 182) kliñ + ta → (205) kliñöa → (87) kliñöa
+ s[u] → (93) kliñöaù <1.1, karmaëi>.
AmåtA—This rule ordain i[ö] where vas[a] and kñudh[a] would have never
taken i[ö] since they are sahajäniö, where lubh[a] would never have taken
i[ö] when a viñëuniñöhä follows since it is vikalpiteö (sütra 752) by iñu-saha-
lubha-ruña-riña iò vä te (409), and where aïc[u] would never have taken i[ö]
when a viñëuniñöhä follows since it is vikalpiteö by u-rämeto veö ktvi (773).
Furthermore, this rule makes i[ö] optional for kliç[ü], kliç[a], and pü[ì] where
kliç[ü] would never have taken i[ö] when a viñëuniñöhä follows since it is
vikalpiteö because of having the indicatory letter ü, where kliç[a] would have
always taken i[ö], and where pü[ì] would never have taken i[ö] when [k]tvä or
a viñëuniñöhä follows since it ends in a caturbhuja (sütra 750).
By applying this rule we get uñitaù <1.1> from vas[a] niväse (1P, to dwell,
live, stay). But for vas[a] äcchädane (2A, to cover, dress), i[ö] was already
achieved. Thus we get vasitaù <1.1>. The form vilubhitänäm <6.3> is made
from the tud-ädi-dhätu lubh[a] vimohane (6P, to bewilder). Vimohana here
means äkulé-karaëam (making bewildered). The word vilubhitäù in keçä
vilubhitäù means viçåìkhalé-kåtäù (was made to be untied). In aktaù <1.1>,
the uddhava-na-räma of aïc[u] is deleted by the sütra beginning ani-rämetäm
(sütra 343).
Kådanta 223
SAàçodhiné—Usually when we see akta it is made from aïj[ü] vyakti-

mrakñaëa-känti-gatiñu (7P, to manifest, make clear; to anoint; to be beautiful;
to go, move) and it means “anointed, smeared.” Also, although aïcita is
supposed to mean püjita (worshipped, honored), it often has the sense of
yukta (supplied with, endowed with).131 Examples of both these usages can be
seen in the first two lines of Kåñëadäsa Kaviräja’s Rädhikäñöaka:
kuìkumäkta-käïcanäbja-garva-häri-gaura-bhä
pétanäïcitäbja-gandha-kérti-nindi-saurabhä
“Her golden complexion steals the pride of a golden lotus smeared with
kuìkuma, and Her fragrance chastises the fragrance of a lotus flower endowed
with saffron powder.”
761 / ºamaATaARnma{SaAe ivaSNAuinaïA na k(ipala: /

761. kñamärthän måño viñëuniñöhä na kapilaù
kñama-arthät—which has the meaning of kñamä (tolerance); måñaù—after the

dhätu måñ[a] kñamäyäm (4U, to tolerate); viñëuniñöhä—a viñëuniñöhä; na—
not; kapilaù—kapila.
A viñëuniñöhä is not kapila after måñ[a] which has the meaning of kñamä.
marñitaù. akñamärthät—apamåñitaà väkyam äha. apamåñöam açuddham iti

yävat, dhätünäm anekärthatvät.
Våtti—Thus we get marñitaù (tolerated) <1.1>.
 måñ → (747) måñ + [k]ta → (316) måñ + i[ö] + [k]ta → (761, 333)
marñita → (87) marñita + s[u] → (93) marñitaù <1.1, karmaëi>.
But when måñ[a] doesn’t have the meaning of kñamä we get apamåñitaà
väkyam äha (He speaks unintelligible words) where apamåñitam means
apamåñöam or, in other words, açuddham (unknown). This is because dhätus
have more than one meaning (Amåta 301).
AmåtA—Regarding marñitaù <1.1>, since the viñëuniñöhä is not kapila,

govinda takes place as usual. But in apamåñitam <2.1>, the viñëuniñöhä is
kapila and thus govinda does not take place.
131 Püjita itself often has this meaning. See “supplied with” in Monier Williams Sanskrit-
English Dictionary.
Someone might argue, “The meaning of kñamä is natural for the dhätu måñ[a]
kñamäyäm (4U, to tolerate), so what is the point of this rule?” In answer
to that, Jéva Gosvämé says “because dhätus have more than one meaning.”
Thus it is seen that måñ[a] also has the meaning of açuddha (unintelligible).
Therefore this sütra was made to reject that meaning. Apamåñtam here is a
form of måj[üñ] çuddhau (2P, to clean, purify). I[ö] is not applied here because
måj[üñ] has the indicatory letter ü (ref. vikalpiteöaù in sütra 752).
762 / NAehRrAe ivaSNAuinaïAyaAma, /

762. ëer haro viñëuniñöhäyäm
ëeù—of the pratyaya [ë]i (sütras 448, 565, 569, and 617); haraù—deletion;
viñëuniñöhäyäm—when a viñëuniñöhä follows.
[Ë]i is deleted when a viñëuniñöhä follows.
bhävitaù. guhü—güòhaù. tanu “ud-ito veö ktvi” iti vakñyate, tato neö, hariveëv-
anta-sahajäniöäm ity-ädi, tataù. vikalpiteö ity asyänityatvam, tena dhävu gati-
çuddhyoù—dhävitaù, dhävitavän. çuddhau tu—dhautaù, dhautavän
Våtti—Thus we get bhävitaù (caused to be) <1.1>.
 bhü → (569) bhü + [ë]i → (314) bhau + [ë]i → (55) bhäv + [ë]
i → (747) bhäv + [ë]i + [k]ta → (316) bhäv + [ë]i + i[ö] + [k]ta → (762)
bhävita → (87) bhävita + s[u] → (93) bhävitaù <1.1, karmaëi>.
From guh[ü] saàvaraëe (1U, to cover, hide) we get güòhaù <1.1>.
 guh[ü] → (747) guh[ü] + [k]ta → (752, 211) guòh + ta → (354)

guòh + dha → (205) guòh + òha → (411) gu + òha → güòha → (87) güòha +
s[u] → (93) güòhaù <1.1, karmaëi>.
Regarding tan[u] vistäre (8U, to spread), it will be described later that, when
[k]tvä follows, i[ö] is optionally applied after dhätus which have the indicatory
letter u (sütra 773). Thus i[ö] isn’t applied here, but the sütra beginning
hariveëv-anta-sahajäniöäm (sütra 436) is applied and we get tataù <1.1>.
 tan[u] → (747) tan[u] + [k]ta → (752, 436) tata → (87) tata + s[u]
→ (93) tataù <1.1, karmaëi>.
The phrase vikalpiteöaù in sütra 752 is not always applicable. Thus from
dhäv[u] gati-çuddhyoù (1U, to go, move, run; to purify, cleanse) we get
Kådanta 225
dhävitaù <1.1> and dhävitavän <1.1>. But when this dhätu has the meaning
of çuddhi (purification), we get dhautaù <1.1> and dhautavän <1.1>.
 dhäv[u] → (747) dhäv[u] + [k]ta → (316) dhävita → (87) dhävita

+ s[u] → (93) dhävitaù <1.1, karmaëi>.
 dhäv[u] → (747) dhäv[u] + [k]ta → (752, Båhat 779) dhä + ü[öh]
+ ta → (Båhat 292) dhä + au + ta → (49) dhauta → (87) dhauta + s[u] → (93)
dhautaù <1.1, karmaëi>.
AmåtA—In this regard, the ägama i[ö] is applied because dhätus have more
than one sarveçvara when they end in [ë]i. Therefore the aniö rules (verses
of the aniò-gaëa) mentioned in the Äkhyäta-prakaraëa do not apply here.
Regarding the application of i[ö] in dhävitaù <1.1> and so on, the great secret
is: prayoga eva pramäëa-çiromaëiù, ataç ca tad-anusäri vyäkaraëam (Actual
usage is the crest jewel of authorities, and therefore the rules of grammar are
formed according to what is found in actual usage).
763 / dAntazAAntapaUNARcC$ªaÁaæadstas$paíA NAAE vaA inapaAtyantae /

763. dänta-çänta-pürëa-cchanna-jïapta-dasta-spañöä ëau vä nipätyante
dänta-çänta-pürëa-cchanna-jïapta-dasta-spañöäù—dänta, çänta, pürëa,

channa, jïapta, dasta, and spañöa; ëau—when [ë]i follows; vä—optionally;
nipätyante—are made as nipätas.
When [ë]i follows, these nipätas are optionally made: dänta from dam[u] +
[ë]i + [k]ta, çänta from çam[u] + [ë]i + [k]ta, pürëa from pür[é] + [ë]i +
[k]ta, channa from chad[a] + [ë]i + [k]ta, jïapta from jïap[a] + [ë]i + [k]
ta, dasta from das[u] + [ë]i + [k]ta, and spañöa from spaç[u] + [ë]i + [k]ta.
pakñe—damitaù ity-ädi. tathä dasu—däsitaù. spaça—späçitaù.
Våtti—If this option is not taken, we get damitaù <1.1> and so on as well as
däsitaù <1.1> from das[u] upakñaye (4P, to perish) and späçitaù <1.1> from
spaç[a] bädhana-sparçanayoù (1U, to obstruct; to touch, perceive).
SAàçodhiné—In every instance, the main result of the nipäta is the absence
of i[ö]. Due to the words “and so on” in “damitaù <1.1> and so on,” we also
get çamitaù <1.1> from çam[u] upaçame (4P, to be calm, peaceful), püritaù
<1.1> from pür[é] äpyäyäne (10P, to fill, fulfill), chäditaù <1.1> from chad[a]
saàvaraëe (10P, to cover), and jïapitaù <1.1> from jïap[a] (jïäna-jïäpana-)
märaëädau (10P, to know; to inform; to kill; to satisfy; to sharpen).
There is no trivikrama in the forms damitaù <1.1>, çamitaù <1.1>, and

jïapitaù <1.1>, because the dhätus dam[u] upaçame (4P, to tame, subdue),
çam[u] upaçame (4P, to be calm, peaceful), and jïap[a] (jïäna-jïäpana-)
märaëädau (10P, to know; to inform; to kill; to satisfy; to sharpen) are ghaö-
ädis. The nipätas pürëa, channa, jïapta, and their alternatives pürita, chädita,
and jïapita do not have a causative sense here since cur-ädi-ëi is applied in
these cases. All the other nipätas and their alternatives, however, do have a
causative sense. One should also keep in mind that the simple, non-causative
ktänta forms of dam[u], çam[u], das[u], and spaç[u] are also dänta, çänta,
dasta, and spañöa. In this way the simple forms and the causative nipätas look
the same.
764 / âitasyaitamaAsTaAima: , zAAC$AevaAR , dDaAtaeihR: , dAmaAedrsya dAe dä, ,

opaen‰s$avaeRìrAÔvaArAmahr: , catau:s$anaAepaen‰sya ca i‡aiva‚(ma: k(ipalatarAmae /
764. dyati-syati-mä-sthäm iù, çä-chor vä, dadhäter hiù, dämodarasya do dad,
upendra-sarveçvarät tv ä-räma-haraù, catuùsanopendrasya ca trivikramaù
kapila-ta-räme
dyati-syati-mä-sthäm—of the dhätus do avakhaëòane (4P, to break into

pieces, destroy), ño anta-karmaëi (4P, to destroy, finish), mä mäne (2P, to
measure), mä[ì] mäne (3A or 4A, to measure), me[ì] pratidäne (1A, to
exchange, barter), and ñöhä gati-nivåttau (1P, to stand, remain); iù—the change
to i-räma; çä-choù—of the dhätus ço tanü-karaëe (4P, to make thin, sharpen)
and cho chedane (4P, to cut); vä—optionally; dadhäteù—of the dhätu [òu]
dhä[ï] dhäraëa-poñaëayoù (3U, to hold, make; to support, bestow); hiù—the
replacement hi; dämodarasya—and which is a dämodara (sütra 309); daù—
of a dhätu which has the form of dä; dad—the replacement dad; upendra-
sarveçvarät—after the sarveçvara of an upendra; tu—but; ä-räma-haraù—
deletion of ä-räma; catuùsana-upendrasya—of an upendra which ends in a
catuùsana; ca—also; trivikramaù—trivikrama; kapila-ta-räme—when a kapila
pratyaya beginning with ta-räma follows.
When a kapila pratyaya beginning with t follows, the final varëa of do,
ño, mä, mä[ì], me[ì], and ñöhä changes to i, the final varëa of ço and cho
optionally changes to i, [òu]dhä[ï] changes to hi, and the dä of a dämodara
changes to dad. But if the dä of the dämodara comes after the sarveçvara
of an upendra, its ä-räma is deleted instead, and if the upendra ends in a
catuùsana, that catuùsana becomes trivikrama.
Kådanta 227
ditaù, sitaù, mitaù, sthitaù, çitaù çätaù, hitaù, dattaù, prattaù, néttaù, süttaù.
“su-vi-ny-avänubhya ä-räma-haraù kte vä” iti kecit—süttaà, sudattam. aper
ädéti—pinaddham, apinaddham. dheö—dämodara-mä-sthetétvaà, dhétaà,
gétaà, pétam. jana-khana-sanäm ity-ädi—jätaà.
Våtti— do → (412) dä → (747) dä + [k]ta → (dä is aniö by verse 1, 764)

dita (87) dita + s[u] → (93) ditaù <1.1, karmaëi>.
 ño → (346) so → (412) sä → (747) sä + [k]ta → (sä is aniö by
verse 1, 764) sita → (87) sita + s[u] → (93) sitaù <1.1, karmaëi>.
 mä → (747) mä + [k]ta → (mä is aniö by verse 1, 764) mita →
(87) mita + s[u] → (93) mitaù <1.1, karmaëi>.
 ñöhä → (346) sthä → (767) sthä + [k]ta → (sthä is aniö by verse 1,
764) sthita → (87) sthita + s[u] → (93) sthitaù <1.1, kartari>.
 ço → (412) çä → (747) çä + [k]ta → (çä is aniö by verse 1, two options by 764):

1) (the change to i is done) çita → (87) çita + s[u] → (93) çitaù <1.1,
karmaëi>.
2) (the change to i is not done) çäta → (87) çäta + s[u] → (93) çätaù
<1.1, karmaëi>.
But when a vow is being referred to, the proper form of sam + ço is saàçita.132
 dhä → (747) dhä + [k]ta → (dhä is aniö by verse 1, 764) hita →

(87) hita + s[u] → (93) hitaù <1.1, karmaëi>.
 dä → (747) dä + [k]ta → (dä is aniö by verse 1, 764) dad + ta →
(63) datta → (87) datta + s[u] → (93) dattaù <1.1, karmaëi>.
 pra + dä → (747) pra + dä + [k]ta → (dä is aniö by verse 1, 764) pra
+ d + ta → (63) pratta → (87) pratta + s[u] → (93) prattaù <1.1, karmaëi>.
 su + dä → (747) su + dä + [k]ta → (dä is aniö by verse 1, 764) su
+ d + ta → sü + d + ta → (63) sütta → (87) sütta + s[u] → (93) süttaù <1.1,
karmaëi>.
Some say that, when [k]ta follows, the deletion of ä-räma is optional after su,
vi, ni, ava, and anu. Thus they get süttam <1.1> or sudattam <1.1>. By aper
ädi-haro dhäï-naddhayor vä (531) we get pinaddham <1.1> or apinaddham
<1.1>.
132 An example of this is saàçita-vratäù (following strict (saàçita) vows) in Bhagavad-

gétä 4.28. In this regard, Çrédhara Svämé explains the word saàçita-vratäù by saying samyak
çitaà tékñëé-kåtaà vrataà yeñäà te (Saàçitam means samyak çitam or, in other words,
tékñëé-kåtam (made sharp). Thus saàçita-vratäù means “those whose vows are sharpened
(strict)”).
 api + ëah → (366) api + nah → (747) api + nah + [k]ta → (nah is aniö by
verse 8, 211) api + nadh + ta → (354) api + nadh + dha → (61) api + naddha
→ (two options by 531):
1) (the a of api is deleted) pinaddha → (87, 733) pinaddha + s[u] →
(157) pinaddha + am → (94) pinaddham <1.1, bhäve>.
2) (the a of api isn’t deleted, 87, 733) apinaddha + s[u] → (157)
apinaddha + am → (94) apinaddham <1.1, bhäve>.
When we have the dhätu dhe[ö] päne (1P, to suck, drink), the change to é
takes place by dämodara-mä-sthä-gä (417) and we get dhétam <1.1>.
 dhe → (412) dhä → (747) dhä + [k]ta → (dhä is aniö by verse 1,

417) dhéta → (87, 733) dhéta + s[u] → (157) dhéta + am → (94) dhétam <1.1,
bhäve>.
 gai → (412) gä → (747) gä + [k]ta → (gä is aniö by verse 1, 417)
géta → (87, 733) géta + s[u] → (157) géta + am → (94) gétam <1.1, bhäve>.
 pä → (747) pä + [k]ta → (pä is aniö by verse 1, 417) péta → (87,
733) péta + s[u] → (157) péta + am → (94) pétam <1.1, bhäve>.
By applying jana-khana-sanäm (sütras 466 and 467), we get jätam <1.1>.
 jan[é] → (747) jan[é] + [k]ta → (752, 467) ja + ä + ta → (42) jäta

→ (87, 733) jäta + s[u] → (157) jäta + am → (94) jätam <1.1, bhäve>.
AmåtA—The word catuùsanopendrasya here means catuùsanäntopendrasya

(of an upendra which ends in a catuùsana). Due to the word ca in trivikramaç
ca, the deletion of ä-räma is also done. Regarding ditaù <1.1>, which is a form
of do avakhaëòane, the phrase dyati-syati-mä-sthäm iù here is an apaväda of
dämodara-mä-sthä-gä-pibati-jahäti-syaténäm é-rämo viñëujana-räma-dhätuka-
kaàsärau (417) and dämodarasya do dad (764). The mention of mä in this
sütra includes mä mäne, mä[ì] mäne, and me[ì] praëidäne. The forms hitaù
and dattaù are apavädas of the change to é by dämodara-mä-sthä-gä (417). By
aper ädi-haro dhäï-naddhayor vä (531), we also get apihitam <1.1> or pihitam
<1.1> from the dhätu [òu]dhä[ï] dhäraëa-poñaëayoù.
765 / @dAe jaigDa: k(ipalatarAmae yaipa ca /

765. ado jagdhiù kapila-ta-räme yapi ca
adaù—of the dhätu ad[a] bhakñaëe (2P, to eat); jagdhiù—the replacement

jagdh[i]; kapila-ta-räme—when a kapila pratyaya beginning with ta-räma
follows; yapi—when ya[p] follows (sütra 775); ca—and.
Kådanta 229
Ad[a] is replaced by jagdh[i] when ya[p] or a kapila pratyaya beginning

with t follows.
jagdham.
Våtti— ad → (747) ad + [k]ta → (ad is aniö by verse 4, 765) jagdh + ta

→ (354) jagdh + dha → (78) jagdha → (87) jagdha + s[u] → (157) jagdha +
am → (94) jagdham <1.1, karmaëi>.
766 / @ªamaAednae s$aADau /

766. annam odane sädhu
annam—anna; odane—in the meaning of odana (boiled rice); sädhu—is the

proper form.
The neuter word anna is the nipäta of ad[a] + [k]ta in the meaning of odana.
AmåtA—Annam <1.1> is the proper form of ad[a] + [k]ta when odana is to

be expressed, not the replacement jagdh[i]. The word sädhu is used here to
remove the idea that the word anna refers to food in general in accordance
with the derivation adyate yat tad annam (Anna is that which is eaten
(adyate)). The phrase pacämy annaà catur-vidham (I digest the four kinds
of foodstuff) in Bhagavad-gétä 15.14 is ärña-prayoga (the poetic license of the
sages to break the rules).
767 / gAtyaTaARk(maRk(iëSazAIx.~sTaAs$avas$ajanaç&hjaIyaRitaBya: ·(: k(taRir ca /

767. gaty-arthäkarmaka-çliña-çéì-sthäsa-vasa-jana-ruha-jéryatibhyaù ktaù
kartari ca
gati-artha—after dhätus which have the meaning of gati (motion); akarmaka—

after akarmaka dhätus; çliña-çéì-sthä-äsa-vasa-jana-ruha-jéryatibhyaù—and
after the dhätus çliñ[a] äliìgane (4P, to adhere, embrace), çé[ì] svapne (2A,
to sleep, lie down), ñöhä gati-nivåttau (1P, to stand, remain), äs[a] upaveçane
vidyamänatäyäà ca (2A, to sit; to be, exist), vas[a] niväse (1P, to dwell, live,
stay), jan[é] prädur-bhäve (4A, to be born, produced, to occur, happen),
ruh[a] janmani prädur-bhäve ca (1P, to grow, rise; to appear), and jè[ñ] vayo-
hänau (4P, to grow old); ktaù—[k]ta; kartari—in kartari prayoga; ca—also.
[K]ta is also applied in kartari prayoga after dhätus which have the meaning
of gati, after akarmaka dhätus, and after the dhätus çliñ[a], çé[ì], ñöhä, äs[a],
vas[a], jan[é], ruh[a], and jè[ñ].
mathuräà gataù, mathuräà präptaù, yamunäyäà snäto ’sau. gopém äçliñöaù

kåñëaù. govardhanam adhiçayitaù, våndävanam adhiñöhitaù, gä upäsitaù, tad-
abhojanam upoñitaù, rämam anujätaù, kadambam ärüòhaù, käliya-viñam
anujérëaù.
Våtti—Examples are mathuräà gataù kåñëaù (Kåñëa went to Mathurä),

mathuräà präptaù kåñëaù (Kåñëa reached Mathurä), yamunäyäà snätaù
kåñëaù (Kåñëa bathed in the Yamunä), gopém äçliñöaù kåñëaù (Kåñëa
embraced the gopé), govardhanam adhiçayitaù kåñëaù (Kåñëa lied down on
Govardhana), våndävanam adhiñöhitaù kåñëaù (Kåñëa resided in Våndävana),
gä upäsitaù kåñëaù (Kåñëa worshiped the cows), tad-abhojanam upoñitaù
kåñëaù (Kåñëa fasted for as long as the cows didn’t eat), rämam anujätaù
kåñëaù (Kåñëa was born after Balaräma), kadambam ärüòhaù kåñëaù (Kåñëa
climbed the Kadamba tree), and käliya-viñam anujérëaù kåñëaù (Kåñëa
destroyed Käliya’s poison).133
 gam → (767) gam + [k]ta → (gam is aniö by verse 6, 436) gata →

(87) gata + s[u] → (93) gataù <1.1, kartari>.
 pra + äp → (767) pra + äp + [k]ta → (äp is aniö by verse 6, 42)
präpta → (87) präpta + s[u] → (93) präptaù <1.1, kartari>.
 ñëä → (346) snä → (767) snä + [k]ta → (snä is aniö by verse 1)
snäta → (87) snäta + s[u] → (93) snätaù <1.1, kartari>.
 ä + çliñ → (767) ä + çliñ + [k]ta → (çliñ is aniö by verse 7, 294, 205)
äçliñöa → (87) äçliñöa + s[u] → (93) äçliñöaù <1.1, kartari>.
 adhi + çé → (767) adhi + çé + [k]ta → (316) adhi + çé + i[ö] + [k]ta
→ (Båhat 1240, 289) adhi + çe + i + ta → (54) adhiçayita → (87) adhiçayita +
s[u] → (93) adhiçayitaù <1.1, kartari>.
 adhi + ñöhä → (346) adhi + sthä → (767) adhi + sthä + [k]ta →
(sthä is aniö by verse 1, 764) adhi + sthita → (350, 205) adhiñöhita → (87)
adhiñöhita + s[u] → (93) adhiñöhitaù <1.1, kartari>.
 upa + äs → (767) upa + äs + [k]ta → (316) upa + äs + i[ö] + [k]ta
→ (42) upäsita → (87) upäsita + s[u] → (93) upäsitaù <1.1, kartari>.
 upa + vas → (767) upa + vas + [k]ta → (760) upa + vas + i[ö] +
[k]ta → (471) upa + us + i + ta → (475) upa + uñita → (44) upoñita → (87)
upoñita + s[u] → (93) upoñitaù <1.1, kartari>.
 anu + jan → (767) anu + jan + [k]ta → (752, 467) anu + ja + ä + ta
→ (42) anujäta → (87) anujäta + s[u] → (93) anujätaù <1.1, kartari>.
133 In this regard, Siddhänta-kaumudé gives the example viçvam anujérëaù (He destroyed
the universe).
Kådanta 231
 ä[ì] + ruh → (767) ä[ì] + ruh + [k]ta → (ruh is aniö by verse 8,

294, 211) ä[ì] + ruòh + ta → (354) ä[ì] + ruòh + dha → (205) ä[ì] + ruòh +
òha → (411) ärüòha → (87) ärüòha + s[u] → (93) ärüòhaù <1.1, kartari>.
 anu + jè → (767) anu + jè + [k]ta → (750, 294, 439) anu + jir + [k]
ta → (751) anu + jirna → (111) anu + jirëa → (192) anujérëa → (87) anujérëa
+ s[u] → (93) anujérëaù <1.1, kartari>.
AmåtA—Due to the word ca, [k]ta is also applied after these dhätus in bhäve
prayoga and karmaëi prayoga as before. Even though the dhätus çliñ[a] and so
on were already covered since they are akarmaka dhätus, they are mentioned
separately here so that [k]ta can also be applied in kartari prayoga when these
dhätus become sa-karmaka by the addition of an upendra. In all the examples
in the våtti, the kartä kåñëa is ukta and the karma is anukta. In the examples
govardhanam adhiçayitaù kåñëaù and våndävanam adhiñöhitaù kåñëaù, the
adhikaraëas govardhana and våndävana become karmas by adhi-çéì-sthäsäm
ädhäraù karma (650). Regarding upäsitaù <1.1>, upa + äs[a] upaveçane is
used in the sense of sevä (service, worship). Thus the example means kåñëo gä
aseviñöa (Kåñëa worshiped the cows). In the example tad-abhojanam upoñitaù
kåñëaù, the word tat refers to the cows and the whole example means gaväm
abhojanaà yävat kälam upaväsaà kåtavän kåñëaù (Kåñëa fasted for as long
as the cows didn’t eat).134 Regarding anujätaù <1.1>, the dhätu jan[é] prädur-
bhäve becomes sa-karmaka when combined with the upendra anu. One
should not mistakenly think that the dvitéyä viñëubhakti in rämam <2.1> is
by kåñëa-pravacanéyair yoge dvitéyä (671), because the meaning of lakñaëa
and so on don’t fit here. Rather anu means paçcät (after) here in accordance
with the following statement of Amara-koña: paçcät-sädåçyayor anuù (Anu is
used in the sense of paçcät (after) or sädåçya (likeness). Thus anujätaù means
paçcäj jätaù (born after).
768 / ¸(icadnya‡aAipa /
768. kvacid anyaträpi
kvacit—sometimes; anyatra—in other cases; api—also.
Sometimes [k]ta is applied in kartari prayoga after other dhätus too.
yathä—bhuktäù, pétäù, vibhaktäù vaiñëaväù. vyavasitäù, pratipannäù, äçritäù

ity-ädayaù. pakñe mathurä gatä ity-ädi.
134 In this example the bhäva tad-abhojana becomes a karma by kälädhva-bhäva-

deçänäm (våtti 641).
Våtti—Examples are vaiñëavä bhuktäù (The Vaiñëavas ate), vaiñëaväù

pétäù (The Vaiñëavas drank), vaiñëavä vibhaktäù (The Vaiñëavas
distributed), vaiñëavä vyavasitäù (The Vaiñëavas decided), vaiñëaväù
pratipannäù (The Vaiñëavas understood), vaiñëavä äçritäù (The Vaiñëavas
took shelter of), and so on. In the other case, we get mathurä gatä (Mathurä
was gone to) and so on.
 bhuj → (768) bhuj + [k]ta → (bhuj is aniö by verse 3, 294, 177)

bhug + [k]ta → (63) bhukta → (87) bhukta + s[u] → (93) bhuktaù <1.1,
kartari>.
 pä → (768) pä + [k]ta → (pä is aniö by verse 1, 417) péta → (87)
péta + s[u] → (93) pétaù <1.1, kartari>.
 vi + bhaj → (768) vi + bhaj + [k]ta → (bhaj is aniö by verse 3, 177)
vi + bhag + [k]ta → (63) vibhakta → (87) vibhakta + s[u] → (93) vibhaktaù
<1.1, kartari>.
 vi + ava + ño → (346) vi + ava + so → (412) vi + ava + sä → (768)
vi + ava + sä + [k]ta → (sä is aniö by verse 1, 764) vi + ava + sita → (50)
vyavasita → (87) vyavasita + s[u] → (93) vyavasitaù <1.1, kartari>.
 prati + pad → (768) prati + pad + [k]ta → (pad is aniö by verse
4, 751) prati + pad + na → pratipanna → (87) pratipanna + s[u] → (93)
pratipannaù <1.1, kartari>.
 ä + çri → (768) ä + çri + [k]ta → (750, 294) äçrita → (87) äçrita +
s[u] → (93) äçritaù <1.1, kartari>.
AmåtA—Sometimes [k]ta is also applied in kartari prayoga after dhätus

other than those mentioned in the previous sütra. This is because the kåt
pratyayas are applied variously (sütra 728). With the sentence beginning “In
the other case”, Jéva Gosvämé shows how [k]ta is applied in karmaëi prayoga
or bhäve prayoga as usual in the case that it is not applied in kartari prayoga.
Due to the words “and so on” in “mathurä gatä and so on,” we also get mathurä
präptä kåñëena (Mathurä was reached by Kåñëa), yamunäyäà snätam kåñëena
([The act of] bathing in the Yamunä was [done] by Kåñëa), gopé äçliñöä
kåñëena (The Gopé was embraced by Kåñëa), govardhano ’dhiçayitaù kåñëena
(Govardhana was lied down on by Kåñëa), våndävanam adhiñöhitam kåñëena
(Våndävana was resided in by Kåñëa), gäva upäsitäù kåñëena (The cows were
worshiped by Kåñëa), tad-abhojanam upoñitam kåñëena (The duration of time
during which the cows didn’t eat was fasted for by Kåñëa), kadamba ärüòhaù
kåñëena (The Kadamba tree was climbed by Kåñëa), käliya-viñam anujérëaà
kåñëena (Käliya’s poison was destroyed by Kåñëa).
Kådanta 233
769 / iHarAmaetaAe bauÜIcC$ApaUjaATaeRByaê ·(Ae vataRmaAnae ca /

769. ïi-rämeto buddhécchä-püjärthebhyaç ca kto vartamäne ca
ïi-rämetaù—after dhätus which have the indicatory letter ïi; buddhi-icchä-

püjärthebhyaù—after dhätus which have the meaning of buddhi (knowing),
icchä (desiring), or püjä (worshiping); ca—and; ktaù—[k]ta; vartamäne—in
the present tense; ca—also.
[K]ta is also applied in the present tense after dhätus which have the indicatory
letter ïi and after dhätus which have the meaning of buddhi, icchä, or püjä.
ïikñvidä—kñviëëaù. ïiindhé—iddhaù. vaiñëavänäà buddhaù, mataù, jïätaù,

iñöaù, väïchitaù, püjitaù, arcitaù. cäd anuktäd api — “çélito rakñitaù kñänta
äkruñöo juñöa ity api, ruñöaç ca ruñitaç cobhäv abhivyähåta ity api, prakräntaù
çayito guptas tåpta ity-ädayaù småtäù.”
Våtti—For example, from [ïi]kñvid[ä] snehane mocane ca (4P, to be affec-

tionate, greasy; to release) we get kñviëëaù <1.1>, and from [ïi]indh[é] déptau
(7A, to kindle, to blaze) we get iddhaù <1.1>. Examples of the other categories
are vaiñëavänäà buddhaù, vaiñëavänäà mataù, and vaiñëavänäà jïätaù
([This] is known by the Vaiñëavas), vaiñëavänäm iñöaù and vaiñëavänäà
väïchitaù ([This] is desired by the Vaiñëavas), and vaiñëavänäà püjitaù and
vaiñëavänäm arcitaù ([This] is worshiped by the Vaiñëavas).135
 [ïi]kñvid[ä] → (769) kñvid[ä] + [k]ta → (752, 294, 751) kñvid + na →

kñvin + na → (111) kñvië + na → (205) kñviëëa → (87) kñviëëa + s[u] → (93)
kñviëëaù <1.1, karmaëi>.
 [ïi]indh[é] → (769) indh[é] + [k]ta → (752, 294, 343) idh + ta → (354) idh
+ dha → (61) iddha → (87) iddha + s[u] → (93) iddhaù <1.1, karmaëi>.
 budh → (769) budh + [k]ta → (budh is aniö by verse 5, 294, 354) budh +
dha → (61) buddha → (87) buddha + s[u] → (93) buddhaù <1.1, karmaëi>.
 man → (769) man + [k]ta → (man is aniö by verse 5, 436) mata → (87)
mata + s[u] → (93) mataù <1.1, karmaëi>.
 jïä → (769) jïä + [k]ta → (jïä is aniö by verse 1) jïäta → (87) jïäta + s[u]
→ (93) jïätaù <1.1, karmaëi>.
 iñ[u] → (769) iñ[u] + [k]ta → (752, 294, 205) iñöa → (87) iñöa + s[u] → (93)
iñöaù <1.1, karmaëi>.
135 Bäla says that vaiñëavänäà buddhaù, mataù, jïätaù means vaiñëavair budhyate,
manyate, jïäyate ’yam.
 väch[i] → (344, 160) vänch → (165, 73) väïch → (769) väïch + [k]ta →
(316) väïchita → (87) väïchita + s[u] → (93) väïchitaù <1.1, karmaëi>.
 püj → (769) püj + [k]ta → (316) püjita → (87) püjita + s[u] → (93) püjitaù
<1.1, karmaëi>.
 arc → (769) arc + [k]ta → (316) arcita → (87) arcita + s[u] → (93) arcitaù
<1.1, karmaëi>.
Due to the word ca, [k]ta is also applied in the present tense after dhätus
other than those mentioned in this sütra. For example,
çélito rakñitaù kñänta äkruñöo juñöa ity api

ruñöaç ca ruñitaç cobhäv abhivyähåta ity api
prakräntaù çayito guptas tåpta ity-ädayaù småtäù
“Çélitaù <1.1>, rakñitaù <1.1>, kñäntaù <1.1>, äkruñöaù <1.1>, juñöaù <1.1>,
ruñöaù <1.1>, ruñitaù <1.1>, abhivyähåtaù <1.1>, prakräntaù <1.1>, çayitaù
<1.1>, guptaù <1.1>, tåptaù <1.1>, and so on are mentioned by previous
authorities.”
AmåtA—Due to the [second] ca, [k]ta is also applied after these dhätus
in the past tense. For example, the poet Bhäravi has janair avidita-vibhavo
bhaväné-patiù (The husband of Bhaväné (Durgä) whose power was unknown
to the people), the poet Suçruta has sa puëya-karmä bhuvi püjito nåpaiù
(He, whose activities were pious, was worshiped on earth by kings), the poet
Mägha has samähitair apy anirüpitaù (Not ascertained even by those fixed in
meditation), and so on. Someone might argue that, in these examples, [k]ta
has been applied in the present tense, but this is not the case because, since
none of these poets applied a ñañöhé viñëubhakti after the kartä even though
such was optionally ordained by sütra 646, the tåtéyä viñëubhakti indicates that
[k]ta has been applied in the past tense.
Further examples of this sütra are viditaù <1.1>, avagataù <1.1>, pratétaù
<1.1>, upalabdhaù <1.1>, épsitaù <1.1>, käìkñitaù <1.1>, lañitaù <1.1>,
spåhitaù <1.1>, äçaàsitaù <1.1>, käntaù <1.1>, kämayitaù <1.1>, mänitaù
<1.1>, samäjitaù <1.1>, mahitaù <1.1>, ärädhitaù <1.1>, and so on. With the
phrase cäd anuktäd api, Jéva Gosvämé makes it clear that the [first] ca is used
here in the sense of anukta-samuccaya (conjuction with something that is
not stated). Thus [k]ta is also applied in the present tense after dhätus other
than those mentioned in this sütra. But this is done based on the usage of
the learned, not whimsically. Thus Jéva Gosvämé specifies the group of other
dhätus with the one and a half verses beginning çélito.
Kådanta 235
SAàçodhiné—Siddhänta-kaumudé, commenting on Añöädhyäyé 3.2.127,

also lists tuñöaù <1.1>, saàyataù <1.1>, udyataù <1.1>, amåtaù <1.1>, suptaù
<1.1>, äçitaù <1.1>, liptaù <1.1>, and so on. In this way many other dhätus are
also included by the words ity-ädayaù in the one and a half verses beginning
çélito. Moreover, sometimes sütras 767 and 769 are used simultaneously
and [k]ta is thus applied after the dhätu in kartari prayoga in the present
tense. For example, in bhavad-vidhä bhägavatäs tértha-bhütäù svayaà vibho:
“My Lord, devotees like your good self are verily holy places personified.”
(Bhägavatam 1.13.10), [k]ta is applied after the dhätu bhü in kartari prayoga
and thus the word bhüta (translatable here as “are) is declined like the kartä
bhägavatäù. The idea is certainly a present tense idea because it wouldn’t fit
the context to say “My Lord, devotees like your good self were verily holy
places personified.”
770 / Wk(k(ta{Rk(yaAe: i‚(yayaAe: paUvaRk(AlasTaDaAtaAe: ftvaA /

770. eka-kartåkayoù kriyayoù pürva-käla-stha-dhätoù ktvä
eka-kartåkayoù—which have the same kartä; kriyayoù—when there are two

kriyäs; pürva-käla-stha-dhätoù—after the dhätu which expresses the kriyä
that is earlier in time; ktvä—the kåt pratyaya [k]tvä.
When there are two kriyäs which have the same kartä, [k]tvä is applied after
the dhätu which expresses the kriyä that is earlier in time.
hariveëv-antety-ädi, kåñëaà natvä stauti vaiñëavaù. dvitvam ekatvaà vä na

tantram—natvä stutvä bhajati. kathaà “yad ayaà tulaséà gåhëäti tasmät
kåñëaà püjayiñyati” iti na ktvä? hetu-prayogenaiva pürva-kälatva-pratéteù.
Våtti—The sütra beginning hariveëv-anta (sütra 436) is applied and we

get kåñëaà natvä stauti vaiñëavaù (After offering obeisances to Kåñëa, the
Vaiñëava praises Him).136
There is no rule that there should be only one pürva-käla-stha-dhätu. Thus

we get kåñëaà natvä stutvä bhajati vaiñëavaù (After offering obeisances to
Kåñëa and praising Him, the Vaiñëava worships Him).
136 This can also be translated as “Having offered obeisances to Kåñëa, the Vaiñëava
praises Him” or “The Vaiñëava offers obeisances to Kåñëa and praises Him.” The first
style of translation is good for when there is a medium interval between the two kriyäs, the
second style is good for when there is a longer interval, and the third style is good for when
the interval is very brief. For a karmaëi prayoga example of [k]tvä see våtti 645.
 ëam → (366) nam → (770) nam + [k]tvä → (nam is aniö by verse

6, 436) natvä → (87) natvä + s[u] → (259, 258) natvä.
 ñöu → (346) stu → (770) stu + [k]tvä → (stu is aniö by verse 1, 294)
stutvä → (87) stutvä + s[u] → (259, 258) stutvä.
Why is [k]tvä not applied in yad ayaà tulaséà gåhëäti tasmät kåñëaà
püjayiñyati (Because he is picking tulasé, therefore he will worship Kåñëa)?
Because the quality of being earlier in time is understood simply by the use
of a hetu.
AmåtA—Since only the kriyä that is later in time completes the sense of
the sentence, the kriyä that is earlier in time and ends in the kåt pratyaya
[k]tvä is an asamäpikä-kriyä (kriyä which doesn’t complete the sense). An
example when there are many pürva-käla-stha-dhätus is snätvä püjayitvä
parikramya natvä ca harià bhuìkte (After bathing Hari, worshiping Him,
circumabulating Him, and offering obeisances to Him, he eats). The yat in
yad ayaà tulaséà gåhëäti is the avyaya yat used in the sense of hetu (cause,
reason). In this regard, Amara-koña says yat tad yatas tato hetau (yat, tat, yatas,
and tatas are all used in the sense of hetu). So yat means yasmäd dhetoù and
tasmät means avyabhicäri-jïäpakena hetunä137. Therefore the meaning is
“Because he is picking tulasé, it is inferred that his purpose must be to worship
Kåñëa.” Because a hetu is understood here and because the hetu comes first,
it is natural that the kriyä that goes with that hetu is also earlier in time. Why
do we say eka-kartåkayoù? Consider vaiñëave bhuktavati yatir ägataù (When
the Vaiñëava was eating, the ascetic arrived). Why do we say pürva-käla-stha?
Consider naman stauti (He offers obeisances while he praises). In examples
like rathe ca vämanaà dåñövä punar janma na vidyate (And after seeing
Vämana on the cart, one will never take birth again) the word janasya (of a
person) has to be supplied so that both kriyäs (dåñövä and janma) will have
the same kartä.138
137 See avyabhicäreëa jïäpakaç ca hetuù in våtti 689.

138 The word janman (birth) is a bhäva-kådanta formed from the dhätu jan[é] prädur-
bhäve (4A, to be born, produced, to occur, happen). Thus its kartä, namely jana (a
person), takes a ñañöhé viñëubhakti by kartå-karmaëoù ñañöhé kåd-yoge (642). Here both
kriyäs, namely dåñövä and janma, have the same kartä, namely jana, but then janma itself
becomes the kartä of vidyate. Similarly, in the maìgaläcaraëa verse of this prakaraëa, no
kartä is stated, so the word janaiù has to be supplied so both kriyäs, namely vismitya and
praçasyate, have the same kartä. Here the later kriyä praçasyate is in karmaëi prayoga.
Another example of this, from kathä 8 of Hitopadeça, is sarvaiù paçubhir militvä sa siàho
vijïaptaù (All the animals met together and petitioned that lion, or more literally: that lion
was petitioned by the animals after the animals had met together). Here the later kriyä
vijïaptaù is in karmaëi prayoga and both kriyäs, namely militvä and vijïaptaù, have the
same kartä, i.e. sarvaiù paçubhiù.
Kådanta 237
771 / tatk(Alae'ipa ftvaA ¸(icata, /

771. tat-käle ’pi ktvä kvacit
tat-käle—at the same time [as that of the main kriyä]; api—even; ktvä—[k]tvä;
kvacit—sometimes.
Sometimes ktvä is applied after a dhätu which expresses a kriyä that is

simultaneous to the main kriyä.
mukhaà prakäçya hasati hariù.
Våtti—For example, mukhaà prakäçya hasati hariù (Hari opens His

mouth as He smiles).
 pra + käç → (771) pra + käç + [k]tvä → (775) pra + käç + ya[p]
→ (330) prakäçya → (87) prakäçya + s[u] → (259, 258) prakäçya
AmåtA—This sütra ordains [k]tvä where it was unobtained by the previous

sütra. The example mukhaà prakäçya hasati hariù means yadaiva häsas
tadaiva mukha-prakäço na tu tat-pürva-käle (The opening of the mouth is at
the same time as the smiling, it is not at an earlier time than the smiling).
Other examples are pätraà jhanat-kåtya patati (The pot makes a clanging
noise as it falls) and so on.
772 / s$aeq%.ftvaA na k(ipalaAe ma{xma{dku(SaiflazAvadvas$aAe ivanaA /

772. seö-ktvä na kapilo måòa-måda-kuña-kliça-vada-vaso vinä
seö-ktvä—[k]tvä that is with i[ö]; na—not; kapilaù—kapila; måòa-måda-kuña-

kliça-vada-vasaù—the dhätus måò[a] sukhane (6P or 9P, to be happy), måd[a]
kñode (9P, to squeeze, press, rub), kuñ[a] niñkarñe (9P, to extract), kliç[a]
upatäpe (4A, to suffer), kliç[ü] vibädhane (9P, to torment, distress), vad[a]
vyaktäyäà väci (1P, to speak, say, tell), and vas[a] niväse (1P, to dwell, live,
stay); vinä—except.
[K]tvä that is with i[ö] is not kapila, except when it comes after the dhätus
måò[a], måd[a], kuñ[a], kliç[a], kliç[ü], vad[a], and vas[a].
çayitvä, måòitvä. ruda-vettéti kapilaù—ruditvä.
Våtti— çé → (770) çé + [k]tvä → (316) çé + i[ö] + [k]tvä → (772, 289) çe +

itvä → (54) çayitvä → (87) çayitvä + s[u] → (259, 258) çayitvä.
 måò → (770) måò + [k]tvä → (316) måò + i[ö] + [k]tvä → (294)

måòitvä → (87) måòitvä + s[u] → (259, 258) måòitvä.
When we apply ruda-vetti-muña-grahi-svapi-pracchaù ktvä-sanau kapilau

(583), however, [K]tvä that is with i[ö] is kapila. Thus we get ruditvä.
 rud → (770) rud + [k]tvä → (316) rud + i[ö] + [k]tvä → (583, 294)
ruditvä → (87) ruditvä + s[u] → (259, 258) ruditvä.
AmåtA—Other examples when govinda is done because [k]tvä that is with

i[ö] is not kapila are devitvä, vartitvä, joñitvä, and so on. Other examples when
govinda is not done because [k]tvä that is with i[ö] is kapila are uditvä and
uñitvä. Here saìkarñaëa is done and, in the case of uñitvä, i[ö] is applied by
vasati-kñudhibhyäm (760) and vasi-ghasyoù ñaù (475) is also done.
773 / orAmaetaAe vaeq%. iftva /

773. u-rämeto veö ktvi
u-räma-itaù—after a dhätu that has the indicatory letter u; vä—optionally;

iö—the ägama i[ö]; ktvi—when [k]tvä follows.
When [k]tvä follows, i[ö] is only optionally applied after a dhätu that has the
indicatory letter u.
çamitvä. hariveëv-antoddhavasya trivikramaù kvau kaàsäri-vaiñëave ca,

ktvi tu kramo vä—çäntvä. kliça-püìbhyäà vä iti veö—kliñövä, kliçitvä. pütvä,
pavitvä.
Våtti—Thus we get çamitvä or, by applying hariveëv-antoddhavasya

trivikramaù kvau kaàsäri-vaiñëave ca (597), çäntvä.
 çam[u] → (770) çam[u] + [k]tvä → (two options by 773):

1) (i[ö] is applied) çam + i[ö] + [k]tvä → (87) çamitvä + s[u] → (259,
258) çamitvä.
2) (i[ö] is not applied, 597) çäm + tvä → (165, 73) çäntvä → (87)
çäntvä + s[u] → (259, 258) çäntvä.
Kådanta 239
I[ö] is only optionally applied by kliça-püìbhyäà vä (760). Thus we get

kliñövä or kliçitvä and pütvä or pavitvä:
 kliç → (770) kliç[u] + [k]tvä → (two options by 760):

1) (i[ö] is applied) kliç + i[ö] + [k]tvä → (294) kliçitvä → (87) kliçitvä
+ s[u] → (259, 258) kliçitvä.
2) (i[ö] is not applied, 294, 182) kliñ + tvä → (205) kliñövä → (87)
kliñövä + s[u] → (259, 258) kliñövä.
 pü → (770) pü + [k]tvä → (two options by 760):

1) (i[ö] is applied) pü + i[ö] + [k]tvä → (772, 289) po + itvä → (55)
pavitvä → (87) pavitvä + s[u] → (259, 258) pavitvä.
2) (i[ö] is not applied, 294) pütvä → (87) pütvä + s[u] → (259, 258)
pütvä.
774 / jahAtaeihR: iftva /

774. jahäter hiù ktvi
jahäteh—of the dhätu [o]hä[k] tyäge (3P, to abandon); hiù—the replacement

hi; ktvi—when [k]tvä follows.
[O]hä[k] is replaced by hi when [k]tvä follows.
hitvä. ado jagdhiù—jagdhvä.
Våtti— hä → (770) hä + [k]tvä → (hä is aniö by verse 1, 774) hi + [k]tvä

→ (294) hitvä → (87) hitvä + s[u] → (354, 258) hitvä.
Ado jagdhiù kapila-ta-räme yapi ca (765) is applied and we get jagdhvä.
 ad → (770) ad + [k]tvä → (ad is aniö by verse 4, 765) jagdh +

[k]tvä → (259) jagdh + dhvä → (78) jagdhvä → (87) jagdhvä + s[u] → (354,
258) jagdhvä.
AmåtA—By the mention of jahäti, the [ç]ti[p] form of [o]hä[k] tyäge (3P, to
abandon), [o]hä[ì] gatau (3A, to go, move) is excluded.
775 / ftvaAe yabanaHpaUvaRs$amaAs$ae /

775. ktvo yab anaï-pürva-samäse
ktvaù—of [k]tvä; yap—the replacement ya[p]; a-naï-pürva-samäse—when

there is samäsa (composition) in which the first word is not na[ï] 139 but is of
the same category of na[ï], namely an avyaya.
[K]tvä is replaced by ya[p] when there is samäsa of [k]tvä with an avyaya

other than na[ï].
“lyap” iti päëiniù. antar-bhinna-padatve ’py eka-nämatvena yojanaà samäsaù.
Våtti—Päëini called it [l]ya[p]. Antar-bhinna-padatve ’py eka-nämatvena

yojanaà samäsaù (The combination [of two or more words]140 into one
näma that contains separate words inside it is called samäsa) (ref. sütras 925
and 926).
AmåtA—In the present context, samäsa here means samäsa with the kåt
pratyaya [k]tvä. The a in a-naï-pürva is paryudäsa na[ï] 141 used in the sense
of sädåçya (similarity). Thus the resultant meaning is that [k]tvä is replaced
by ya[p] only when there is samäsa in which the first word is an avyaya,
something similar to na[ï] but at the same time different than it. Regarding
samäsa, only an upendra, an ury-ädi, a word ending in the taddhita pratyaya
vi, or a word ending in the taddhita prayaya ä[c] can be compounded with the
kåt pratyaya [k]tvä, because it is never seen that a pürva-pada is compounded
with the kåt pratyaya [k]tvä. There are six kinds of samäsa, as mentioned in
Vaiyäkaraëa-bhüñaëa:
supäà supä tiìä nämnä dhätunätha tiìäà tiìä

sub-anteneti vijïeyaù samäsaù ñaò-vidho budhaiù
“Samäsa is known by wise men to be of six kinds: (1) samäsa of a sup142 with
139 Na[ï] is an avyaya which is used in the sense of niñedha (prohibition) when outside
of a compound, but used in the six senses beginning with sädåçya (similarity) when inside
a compound. For further details, see Amåta 937 and the definitions of na[ï] and a in the
Avyaya-çabda-saìgraha.
140 Amåta confirms that the words dvayor bahünäà vä padänäm (of two or more words)
have to be added here.
141 The paryudäsa na[ï] in a-naï-pürva becomes a by sütra 778. For further details
regarding paryudäsa na[ï], see Amåta.
142 Sup is the Päëinian name for a sv-ädi viñëubhakti. In this çloka, the word sup means
sub-anta (a word ending in a sup (sv-ädi)) just as the word kåt is often used to mean a kåd-
Kådanta 241
a sup, (2) samäsa of a sup with a tiì,143 (3) samäsa of a sup with a näma, (4)
samäsa of a sup with a dhätu, (5) samäsa of a tiì with a tiì, and (6) samäsa of
a tiì with a sup.”
In the first kind of samäsa, both the pürva-pada (first word in the compound)
and uttara-pada (last word in the compound) are sub-antas. Examples are räja-
puruñaù (The king’s man) and so on. In the second kind of samäsa, the pürva-
pada is a sub-anta and the uttara-pada is a tiì-anta.144 Examples are prabhavati
<acyuta pa. 1.1 of pra + bhü sattäyäm>, paryabhüt <bhüteça pa. 1.1 of pari +
bhü sattäyäm>, and so on. In the third kind of samäsa, samäsa with the pürva-
pada is done right in the näma stage, prior to the application of sup (sv-ädi).
This is in accordance with the following maxim of the earlier grammarians:
gati-kärakopapadänäà kådbhiù saha samäsa-vacanaà präk sub-utpatteù
(Gatis, kärakas, and upapadas are compounded with kådantas before a sup
is added [to the kådantas]). Examples are viçva-käraù (one who creates the
universe) and so on. The earlier grammarians called this an upapada-samäsa.
In the fourth kind of samäsa, the uttara-päda is a mere dhätu, not a sub-anta
or tiì-anta, because a word ending in [k]vi[p] is accepted as a dhätu even
though it is a näma (våtti 134). Examples are pradhéù (one who thinks well),
sambhräö (one who shines brightly), and so on. The earlier grammarians
called this a gati-samäsa. Examples of the fifth kind of samäsa are pibata-
khädatä (A command wherein the words pibata (drink) and khädata (eat)
are uttered), yajata-namatä (A command wherein the words yajata (worship)
and namata (offer obeisances) are uttered), and so on.145 Examples of the
sixth kind of samäsa are stuhi-kåñëaù (one who repeatedly says stuhi kåñëam
(praise Kåñëa)), jahi-johaù (one who repeatedly says jahi joham (kill the
infidel)), and so on.146
anta (a word ending in a kåt pratyaya). Amåta confirms this, and the use of the word sub-
antena is further proof of this.
143 Tiì is the Päëinian name for a tib-ädi viñëubhakti or, in other words, an äkhyäta
pratyaya. In this çloka the word tiì means tiì-anta (a word ending in a tiì (tib-ädi)). This is
confirmed by Amåta.
144 The pürva-pada in this case cannot be any sub-anta, it must be na[ï] (sütra 778) or
one of the 20 prädi avyayas called upendras (våtti 301). Being dyotakas (våtti 259), na[ï]
and the prädi avyayas only take s[u], and that too is deleted by avyayät sväder mahäharaù
(258). Thus na[ï] and the upendras pra and so on become viñëupadas and are thus eligible
to act as the pürva-pada in a samäsa. It will be explained in våtti 777 that the ury-ädis and
words ending in the taddhita pratyayas vi or äc can also act as the pürva-pädas in this kind of
samäsa, and, since they are all avyayas, their sv-ädi is deleted by avyayät sväder mahäharaù
(362). Thus we also get uré-karoti (he accepts), vaiñëavé-karoti (he makes into a Vaiñëava),
satyä-karoti (he makes true), and so on.
145 tathäkhyätam äkhyätena niyojane (Båhat 1776).
146 hi-pratyayäntaà karmaëäbhékñëya-tad-vaktari (Båhat 1777).
Among these different kinds of samäsa, the first, fifth, and sixth kinds will
be described in the Samäsa-prakaraëa. The second kind, however, is not
directly described in this book, but it is indicated by the word dhätu-yoge
(sütra 301) which really just means “when there is samäsa with a dhätu.” The
third and fourth kinds are called kåt-samäsas.147 Now Jéva Gosvämé will state a
paribhäñä-sütra to inform us which words can be compounded with a kådanta
to form a kåt-samäsa.
SAàçodhiné—Regarding the maxim, gati-kärakopapadänäà kådbhiù

saha samäsa-vacanaà präk sub-utpatteù, “Gatis, kärakas, and upapadas
are compounded with kådantas before a sup is added [to the kådantas],”
Siddhänta-kaumudé further explains that the samäsa is done even before a
feminine pratyaya such as ä[p] or é[p] is added. Now we will analyze how this
Päëinian paribhäñä corresponds to the next sütra. In the Päëinian system the
term gati refers to the avyayas pra and so on (Añöädhyäyé 1.4.60) and also to the
ury-ädis and words ending in the taddhita pratyayas vi and ä[c] (Añöädhyäyé
1.4.61). Moreover, the extra words like kärikä, puras, agra, and so on that Jéva
Gosvämé includes in the ury-ädi-gaëa in våtti 777 are not actually found in
the ury-ädi-gaëa in the Päëinian gaëa-päöha, but are rather separately called
gatis in Añöädhyäyé 1.4.62 to 1.4.79. So all these gatis are covered by the words
upendrory-ädi-vy-antäj-anta in the next sütra.
Similarly, for the sake of simplicity, Jéva Gosvämé covered both the kärakas
and upapadas by the mention of pürva-padäni in the next sütra. In this
regard, Jéva Gosvämé covers the Päëinian sütra tatropapadaà saptamé-sthitam
(Añöädhyäyé 3.1.92) by stating kåt-süträdyaà saptamy-antaà pürva-padam
(783). The mention of pürva-padäni simultaneously covers both the kärakas
and the upapadas because Amåta 776 explains that kärakas are included within
the category of upapadas, since we never see an upapada that is not a käraka,
and because the term upapada (subordinate word in a compound) is just a
fancy name for a pürva-pada since pürva-padas are generally subordinate
in meaning to the uttara-pada. In this regard, an example of a gati-samäsa
is pradhéù, an example of a käraka-samäsa is våka-bhéù, and an example of
a upapada-samäsa is kåñëa-sevaù. These samäsas are analyzed as prakåñöaà
dhyäyati (one who thinks well), våkäd bibheti (one who is afraid of a wolf), and
kåñëaà sevate (one who serves Kåñëa) respectively. Jéva Gosvämé, however,
keeps things simple and calls all three kinds kåt samäsas.
147 As explained previously, the earlier grammarians called the third kind upapada-
samäsa and the fourth kind gati-samäsa. We call both kinds kåt-samäsas.
Kådanta 243
776 / opaen‰AeyaARidvyantaAjantapaUvaRpadAina k{(dntaena s$amasyantae , paUvaRpadM

tvamantaenaEvaAvyayak{(dntaena /
776. upendrory-ädi-vy-antäj-anta-pürva-padäni kådantena samasyante,
pürva-padaà tv am-antenaivävyaya-kådantena
upendra—upendras; uré-ädi—ury-ädis (våtti 777); vi-anta—words ending in

the taddhita pratyaya vi; äc-anta—words ending in the taddhita pratyaya ä[c];
pürva-padäni—and pürva-padas; kådantena—with a kådanta; samasyante—
are compounded; pürva-padam—a pürva-pada; tu—but; am-antena—which
ends in am; eva—only; avyaya-kådantena—with a kådanta that is an avyaya
(sütra 259).
Upendras, ury-ädis, words ending in the taddhita pratyayas vi or ä[c], and

pürva-padas are compounded with kådantas. But a pürva-pada can only be
compounded with an avyaya-kådanta if the avyaya-kådanta ends in am.148
kåt-sämänya-grahaëät pürvaträpédam ärohati. udäharaëäni tu jïeyäni.

antaraìga-sväder mahähara eka-padatvärambhe.
Våtti—Due to the general mention of a kådanta here, this rule also applies
to kådantas formed by the previously described kåt pratyayas. But examples
of this have to be understood [from elsewhere]. [When this rule is applied,]
antaraìga-sväder mahähara eka-padatvärambhe (601) is applied.
AmåtA—The samäsa of any of these with a kådanta is called a kåt-sämasa.

Later on it will be stated that kåt-süträdyaà saptamy-antaà pürva-padam (A
word which ends in a saptamé viñëubhakti and is situated at the beginning of
a kåt-sütra is called a pürva-pada). Earlier grammarians called it an upapada,
and they called the samäsa of a pürva-pada with a kådanta an upapada-samäsa.
The käraka-samäsa is just a sub-category of the upapada-samäsa, because we
never see an upapada that is not a käraka. This sütra is a general sütra made
for the sake of easily understanding kåt-samäsas. The rest of the details will
be mentioned in the Samäsa-prakaraëa. For example, it is understood that
almost all kåt-samäsas are included in the category of kåñëapuruña-samäsas.
The meaning of the restriction pürva-padaà tv am-antenaivävyaya-kådantena
is: avyaya-kådantena tu yadä pürva-padaà samasyate tadä am-antenaiva (But
when a pürva-pada is to be compounded with an avyaya-kådanta, it can only
be compounded with an avyaya-kådanta that ends in am).
148 The only avyaya-kådantas that end in am are kådantas formed by the application of
the kåt pratyayas [ë]am[u] and [kh]am[uë].
Here the word eva (only) expresses a two-fold restriction:
1. The samäsa of a pürva-pada only takes place with an avyaya-kådanta that

ends in am, not with any other avyaya-kådanta. Thus, in anyathaivaì-
katham-itthaàsu òukåïas tat-tan-mäträrthe (785) and so on, we find vidhim
anyathä kåtvä and so on. Here the pürva-padas anyathä and so on aren’t
compounded with the avyaya-kådantas kåtvä and so on which are formed
by the kåt pratyaya [k]tvä.
2. Only a pürva-pada which is mentioned in the same sütra as an avyaya-
kådanta ending in am can be compounded with the avyaya-kådanta ending
in am. A pürva-pada which is mentioned in the same sütra as an avyaya-
kådanta ending in am which is ordained alongside another avyaya-kådanta,
cannot be compounded with the avyaya-kådanta ending in am. Thus, in
agre-prathamaà-pürvaàsu ktvä-ëamü (Båhat 1288), we find pürvaà
nämam, agre nämam, and so on where there is no samäsa of the pürva-
padas agre and so on with the avyaya-kådanta ending in am because the
avyaya-kådanta ending in am ([ë]am[u]) is ordained alongside another
avyaya-kådanta ([k]tvä).
Examples when there is samäsa with kådantas formed by the previously

described kåt pratyayas are prabhavan <1.1>, upakurväëaù <1.1>, sambhejivän
<1.1>, pracakräëaù <1.1>, anujätaù, <1.1> adhétavän <1.1> and so on as well
as uré-kurvan <1.1> and so on. All of these are gati-samäsas.
The rule antaraìga-sväder mahähara eka-padatvärambhe (601) is repeated

here only in regard to the sv-ädi situated in the pürva-pada, because, since
the other four things, namely upendras and so on, are avyayas, their sv-ädi
undergoes mahähara simply by avyayät sväder mahäharaù (258).
777 / vaAmanaAÔaufpa{TaAE /
777. vämanät tuk påthau
vämanät—after a vämana; tuk—the ägama t[uk]; påthau—when a påthu

pratyaya follows.
T[uk] is inserted after a vämana when a påthu pratyaya follows.
upendre—prakåtya, paräbhüya. uré-kröya uraré-kåtya. ury-ädi-gaëaù—uré

uraré cäìgé-kära-vistärayoù, çrad ity-ädayo ’nukaraëa-çabdä na ced iti-
çabda-paräù, kärikä çästrärtha-samädhäna-padye, puro ’grädau, sad-asac-
Kådanta 245
chabdäv ädaränädarayoù, alaà bhüñaëe, haste päëau copayamane, prädhvaà

bandhana-hetäv änukülye, jévikopaniñadau tat-sädåçye, adas tat-pürvakaà
yadi paraà prati na jïäpyate nocyate vä, astam adarçanärtham. etat sarvaà
kåïi, kåïi pare sati ury-ädiù. antar hantau, na tu parigrahe. kaëe-manasé
hantau tåptyäm. acchety äbhimukhya-vacanam abhi-çabdärthaà vä gaty-arthe
vade ca. tiro ’ntardhi-vacanaà, kåïi tu vä. itaù kåïi vikalpaù, kåïi pare eteñäà
vakñyamäëänäm ury-äditvaà vä syät. upäje anväje ca sämarthyädhäne,
säkñät, mithyä, lavaëaà, vaçe, prädur, ävis, namaç ca prasiddhärthäù, urasi-
manasé antaù-karaëe, madhye pade na tu sparçe. nivacane vacanäbhäve iti. ete
upendra-vad äkhyäte kåti ca dhätoù präk prayojyä gati-saàjïäù.
tatra durgamodäharaëäni—“çrad iti”—çrat-kåtya, srit-kåtya. neha—çrad

iti kåtvä. urasi-kåtya kåtvä vä, niçcitya ity arthaù. atha vy-äcau taddhitau—
avaiñëavaà vaiñëavaà kåtvety arthe viù, kåï-aprayogaù, ver haraù, pürvä-
rämasya é-rämaù—vaiñëavé-kåtya. äc—satyä-kåtya. pürva-padaà vakñyate.
naï-pürvät tu—
Våtti—Examples when there is an upendra are prakåtya and paräbhüya.
 pra + kå → (770) pra + kå + [k]tvä → (776, 775) pra + kå + ya[p]

→ (330, 294149, 777) pra + kå + t[uk] + ya[p] → prakåtya → (87) prakåtya +
s[u] → (259, 258) prakåtya (having made).
 parä + bhü → (770) parä + bhü + [k]tvä → (776, 775) parä +

bhü + ya[p] → (330, 294) paräbhüya → (87) paräbhüya + s[u] → (259, 258)
paräbhüya (having conquered).
Examples when there is an ury-ädi are uré-kröya and uraré-kåtya.
 uré + kå → (770) uré + kå + [k]tvä → (776, 775) uré + kå + ya[p] →

(330, 294, 777) uré + kå + t[uk] + ya[p] → uré-kåtya → (87) uré-kåtya + s[u] →
(259, 258) uré-kåtya (having accepted).
 uraré + kå → (770) uraré + kå + [k]tvä → (776, 775) uraré + kå

+ ya[p] → (330, 294, 777) uraré + kå + t[uk] + ya[p] → uraré-kåtya → (87)
uraré-kåtya + s[u] → (259, 258) uraré-kåtya (having accepted).
149 Amåta will explain that because ya[p] is a replacement of [k]tvä it is also kapila.
Similarly, because ya[p] is a replacement of [k]tvä, it is also an avyaya kåt-pratyaya (sütra
259). This is all in accordance with the maxim ädeçaù sthäni-vat kvacit (Sometimes a
replacement is treated like the original).
The ury-ädi-gaëa (list of ury-ädis) is as follows 150 :

1 uré uraré cäìgé-kära- The avyayas uré and uraré which are used in the
vistärayoù senses of aìgé-kära (accepting) and vistära
(spreading).
2 çrad ity-ädayo ’nukaraëa- Imitative words such as çrat and so on, provided
çabdä na ced iti-çabda-paräù they are not followed by the word iti.
3 puro ’grädau The avyaya puras which is used in the senses of
agra (in front) and so on.
4 sad-asac-chabdäv The words sat and asat when used in the senses
ädaränädarayoù of ädara (respect) and anädara (disrespect)
respectively.
5 alaà bhüñaëe The avyaya alam when used in the sense of
bhüñaëa (decoration). 1
6 haste päëau copayamane The nipätas haste and päëau when the sense is
upayamana (marriage).
7 astam adarçanärtham The avyaya astam which has the meaning of
adarçana (disappearance). 2
etat sarvaà kåïi,3 All of the above are called ury-ädis when the
kåïi pare sati ury-ädiù dhätu [òu]kå[ï] follows.
8 tiro ’ntardhi-vacanaà, The avyaya tiras which expresses the idea of
kåïi tu vä antardhi (covering, disappearance) is an ury-
ädi, but it is only optionally an ury-ädi when the
dhätu [òu]kå[ï] follows.
itaù kåïi vikalpaù, kåïi The words just about to be mentioned are
pare eteñäà vakñyamäëänäm optionally ury-ädis when the dhätu [òu]kå[ï]
ury-äditvaà vä syät. follows.
9 säkñät, mithyä, lavaëaà, The avyayas säkñät, mithyä, lavaëam, vaçe,
vaçe, prädur, ävis, namaç ca prädur, ävis, and namas whose meanings are
prasiddhärthäù well-known.
10 urasi-manasé antaù-karaëe The nipätas urasi and manasi when they refer
to the antaù-karaëa (the internal organ, i.e. the
heart or the mind)
ete upendra-vad äkhyäte The ury-ädis are called gatis. Just like the
kåti ca dhätoù präk prayojyä upendras, they are applied before a dhätu when
gati-saàjïäù an äkhyäta pratyaya or kåt pratyaya follows.
1 In this regard, Bäla gives the example alaìkåtya (having decorated). For further details
about alam, see Amåta 682.
2 Siddhänta Kaumudé, commenting on the equivalent Päëinian sütra astaà ca (Añöädhyäyé
1.4.68), gives the examples astaì-gatya savitä punar udeti (The sun, having set, rises again)
and astaì-gatäni dhanäni (riches that have disappeared). Astam is also used in combination
with other gaty-artha-dhätus like i[ë] gatau (2P, to go, move), yä präpaëe (2P, to go, move,
to attain), and ëé[ï] präpaëe (1U, to lead).
3 Whatever is enclosed in arrows here is a gaëa-sütra, and the rest is just an expanded
explanation of the same. Jéva Gosvämé uses gaëa-sütras in the same way in the Dhätu-päöha.
For example, hanty-arthäç ca, ye ca teñu gaëeñu hiàsärthä dhätava uktäs te cur-ädäv api
jïeyäù ity arthaù. In the Dhätu-päöha, however, we have put the gaëa-sütras in bold to make
them stick out. Thus we have not used arrows there.
150 Only the most common ury-ädis are mentioned. The full list is available in the Båhat.
Kådanta 247
Examples of the more difficult ones among them will now be given:
(2) çrat-kåtya (having made the sound çrat) and srit-kåtya (having made the
sound srit). But çrat is not an ury-ädi in çrad iti kåtvä (having made the
sound çrat), because it is followed by the word iti.
(10) urasi-kåtya or urasi kåtvä, which both mean niçcitya (having decided
[in one’s heart]).151 Likewise, there is the form manasi-kåtya, also written
manasi kåtvä: Both mean niçcitya (having decided [in his mind]).
Now examples with words ending in the taddhita pratyayas vi and ä[c] will
be given. The taddhita pratyaya vi is applied in the sense of avaiñëavaà
vaiñëavaà kåtvä (having made the non-Vaiñëava into a Vaiñëava), the form
of kå[ï] is no longer employed, the taddhita-pratyaya vi is deleted, and the
previous a-räma becomes é-räma. Thus we get vaiñëavé-kåtya. When the
taddhita-pratyaya ä[c] is applied, we get satyä-kåtya. Examples with pürva-
padas will be given later.
 vaiñëava + kå → (770) vaiñëava + kå + [k]tvä → (1276) vaiñëava

+ vi + kå + [k]tvä → (612) vaiñëava + kå + [k]tvä → (1277) vaiñëavé + kå +
[k]tvä → (776, 775) vaiñëavé + kå + ya[p] → (330, 294, 777) vaiñëavé + kå +
t[uk] + ya[p] → vaiñëavé-kåtya → (87) vaiñëavé-kåtya + s[u] → (259, 258)
vaiñëavé-kåtya (having made into a Vaiñëava).
 satya + kå → (770) satya + kå + [k]tvä → (Båhat 3164) satya +

ä[c] + kå + [k]tvä → (124) satyä + kå + [k]tvä → (776, 775) satyä + kå + ya[p]
→ (330, 294, 777) satyä + kå + t[uk] + ya[p] → satyä-kåtya → (87) satyä-kåtya
+ s[u] → (259, 258) satyä-kåtya → (having settled [the agreement]).
But, after the pürva-pada na[ï], [k]tvä is not replaced by ya[p] (sütra 775),
rather the following rule applies to na[ï]:
AmåtA—Because ya[p] is a replacement of [k]tvä it is automatically kapila.

Similarly, because ya[p] is a replacement of [k]tvä, it is also an avyaya kåt-
pratyaya (sütra 259). This is all in accordance with the maxim ädeçaù sthäni-
vat kvacit (våtti 190). In the våtti, Jéva Gosvämé gives examples of the samäsas
described in the previous sütra. For example, prakåtya is the samäsa of an
upendra with a kådanta and uré-kåtya is the samäsa of an ury-ädi with a kådanta.
Next Jéva Gosvämé mentions the list of the ury-ädis along with their meaning.
151 In this regard, Bäla gives the following counterexample: antaù-karaëa iti kim? urasi
kåtvä hastaà çete, hastau vakñasi kåtvety arthaù, “Why do we say ‘when they refer to the
antaù-karaëa’? Consider urasi kåtvä hastaà çete, which means hastau vakñasi kåtvä çete
(Having placed his two hands on his chest, he goes to sleep).”
The ury-ädis are avyayas. By the word ädi in agrädau, the avyaya puras is
also used in the senses of “eastward,” “first in time,” and “past,” according
to Bharata. But when puras is not an avyaya, like when it is is made from the
word pur + [ç]as, we get puraù kåtvälabhata kértià räjä (Having constructed
many cities, the king attained fame). Haste, päëau, vaçe, urasi, and manasi are
nipätas which resemble words ending in a saptamé viñëubhakti. Their saptamé
viñëubhakti is not deleted even in samäsa.
Regarding the gaëa-sütra etat sarvaà kåïi, the taddhita pratyayas vi and
ä[c] are applied when there is combination (samäsa) with the dhätus kå,
bhü, or as, and because the ury-ädis are listed alongside the words ending
in the taddhita pratyayas vi and ä[c] (ref. ury-ädi-vy-antäj-anta in previous
sütra), the ury-ädis are also used in combination with the dhätus kå, bhü,
and as. Still, in accordance with the maxim ädhikyena vyapadeçä bhavanti
(statements are made according to what is prominent), Jéva Gosvämé said etat
sarvaà kåïi, considering that the ury-ädis are mainly used in combination
with the dhätu kå. Thus we get puras-kåtya (having placed in front), puro-
bhüya (being in front), and so on. Puro-dhäya (having placed in front) and so
on are also seen. Examples of tiro ’ntardhi-vacanaà, kåïi tu vä are tiro-bhüya
(having disappeared), tiro-dhäya (having disappeared), tiraù kåtvä or tiras
kåtvä (having covered), and tiraù-kåtya or tiras-kåtya (having covered). The
optional change to sa-räma here will be ordained later in tirasas tv agatau ca
vä (1027). Regarding the gaëa-sütra itaù kåïi vikalpaù (The words just about
to be mentioned are optionally ury-ädis when the dhätu [òu]kå[ï] follows),
The implied meaning is “Therefore samäsa is also optional.” The gaëa-sütra
ete upendra-vad äkhyäte kåti ca dhätoù präk prayojyä gati-saàjïäù means ete
ury-ädayaù çabdä upendrä iva dhätoù präk prayojyäù äkhyäte kåti ca gati-
saàjïäà labhante (The words uré and so on are called gatis when they are
applied like upendras before a dhätu when an äkhyäta pratyaya or kåt pratyaya
follows). Therefore the samäsa of the gatis with an äkhyäta or kådanta is called
a gati-sämasa. Examples when there is samäsa with an äkhyäta are uré-karoti
and so on.
Jéva Gosvämé gave examples of the more difficult ury-ädis, but left aside the
easier ones. Examples of some of the easier ones are as follows:
4) sat-kåtya (having treated with respect) and asat-kåtya (having treated with
disrespect).
6) maithiléà haste-kåtya gauravam äpa rämaù and maithiléà päëau-kåtya
gauravam äpa rämaù (Having accepted the hand of Maithilé (Sétä), Räma
became venerable).
Kådanta 249
9) lavaëaà-kåtya (or lavaëaà kåtvä) takraà pibati (Having made the

buttermilk salty, he drinks it) and amätyaà vaçe-kåtya (or vaçe kåtvä) räjänam
abhibhavati çatruù (Having brought the minister under his control, the enemy
conquers the king).
The taddhita pratyaya vi is ordained by abhüta-tad-bhäve kå-bhv-asti-yoge viù

(1276) and the taddhita pratyaya ä[c] is ordained by äc kåï-yoge (Båhat 3164).
The taddhita pratyaya vi is applied after the word vaiñëava, and according
to the maxim uktärthänäm aprayogaù (våtti 600), the word avaiñëavam and
kåtvä are no longer employed. The taddhita pratyaya is deleted by kevalasya
pratyaya-ver haraù (612), and the previous a-räma becomes é-räma by
a-dvayasya väv é-rämaù (1277). Satyä-kåtya means niçcitya (having settled
[the agreement]). Here the taddhita pratyaya ä[c] is applied in the previously
mentioned meaning by satyäd açapathe (Båhat 3172).
778 / naHaAe'rAmazAeSa: , s$avaeRìre tau nauq%. ca s$amaAs$ae , @AKyaAtae tvaAºaepae /

778. naïo ’-räma-çeñaù, sarveçvare tu nuö ca samäse, äkhyäte tv äkñepe
naïaù—of na[ï]; a-räma-çeñaù—the remainder a-räma; sarveçvare—when

a sarveçvara follows; tu—but; nuö—the ägama n[uö]; ca—also; samäse—
when there is samäsa; äkhyäte—when a word ending in an äkhyäta pratyaya
follows152; tu—but; äkñepe—when the sense is reproach.
When there is samäsa with na[ï], only the a of na[ï] remains, but if a
sarveçvara follows n[uö] is also added. However, if a tiì-anta is the uttara-
pada in the samäsa, then this rule only applies when the sense is reproach
[because there is no samäsa of naï with a tiì-anta in any other sense].153
akåtvä, anékñitvä. äkhyäte—harim abhajasi mürkha, anedhi tvam.
Våtti— na[ï] + kå → (770) na[ï] + kå + [k]tvä → (kå is aniö by verse

1, 294) na[ï] + kåtvä → (776, 778) akåtvä → (87) akåtvä + s[u] → (259, 258)
akåtvä (having not done).
152 In this regard, Kätyäyana’s Värttika says naïo na-lopas tiìi kñepe (The n of na[ï] is
deleted when a tiì follows and the sense is reproach). Here again tiì means tiì-anta (Amåta
776).
153 The phrase äkhyäte tv akñepe simultaneously ordains the samäsa of na[ï] with a word
ending in an äkhyäta pratyaya, provided that the sense is reproach. This kind of samäsa is
not covered by naï (937) because that sütra only ordains the samäsa of na[ï] with a word
ending in a sv-ädi pratyaya. See Amåta 937 for further details.
 na[ï] + ékñ → (770) na[ï] + ékñ + [k]tvä → (316) na[ï] + ékñitvä

→ (776, 778) a + n[uö] + ékñitvä → anékñitvä → (87) anékñitvä + s[u] → (259,
258) anékñitvä (having not seen).
An example when a word ending in an äkhyäta pratyaya follows is harim

abhajasi mürkha, anedhi tvam (O fool, you don’t worship Hari, [therefore]
don’t live).
 na[ï] + bhaj + si[p] → (288) na[ï] + bhajasi → (778) abhajasi

(you don’t worship).
 na[ï] + as + hi → (288, 477, 500) na[ï] + edhi → (778) a + n[uö] +
edhi → anedhi (don’t live).
AmåtA—In akåtvä and so on, [k]tvä is not replaced by ya[p], because the
samäsa has na[ï] as its pürva-pada (775). In the example harim abhajasi
mürkha, anedhi tvam, the sense is “You don’t worship Hari. This is not
good. Therefore don’t remain on earth, die!” Why do we say “when there is
samäsa”? Consider asuro na préëäti harim (The demon doesn’t please Hari).
779 / hirvaeNAuhrivaiDavaAR yaipa naAntavajaRma, /

779. hariveëu-hara-vidhir vä yapi nänta-varjam
hariveëu-hara-vidhiù—the rule of hariveëu-hara (sütra 436); vä—optionally;

yapi—when ya[p] follows; na-anta-varjam—with the exception of dhätus
ending in na-räma.
With the exception of dhätus ending in na-räma, the rule of hariveëu-hara

only optionally applies when ya[p] follows.
ägatya ägamya, praëatya praëamya. näntänäà tu nityam eva—prahatya,

vitatya, sammatya. ado jagdhiù—prajagdhya. jana-khana-sanäm iti prajäya,
prajanya. antaraìgatvät präg jagdhau präpte ’pi nimittäpäyäd yab-grahaëam
tena “jahäter hiù” ity-ädayo na syuù—vihäya.
Våtti—
 ä[ì] + gam → (770) ä[ì] + gam + [k]tvä → (776, 775) ä + gam + ya[p] →
(gam is aniö by verse 6, two options by 779):
1) (sütra 436 is applied) ä + ga + ya[p] → (777) ä + ga + t[uk] +
ya[p] → ägatya → (87) ägatya + s[u] → (259, 258) ägatya.
2) (sütra 436 is not applied) ägamya → (87) ägamya + s[u] → (259,
258) ägamya.
Kådanta 251
 pra + ëam → (366) pra + nam → (770) pra + nam + [k]tvä → (776, 775)
pra + nam + ya[p] → (nam is aniö by verse 6, two options by 779):
1) (sütra 436 is applied) pra + na + ya[p] → (777) pra + na + t[uk] +
ya[p] → pra + natya → (303) praëatya → (87) praëatya + s[u] →
(259, 258) praëatya.
2) (sütra 436 is not applied) pra + namya → (303) praëamya → (87)
praëamya + s[u] → (259, 258) praëamya.
But the rule of hariveëu-hara always applies to dhätus ending in na-räma:
 pra + han → (770) pra + han + [k]tvä → (776, 775) pra + han +
ya[p] → (han is aniö by verse 6, 436) pra + ha + ya[p] → (777) pra + ha +
t[uk] + ya[p] → prahatya → (87) prahatya + s[u] → (259, 258) prahatya.
 vi + tan → (770) vi + tan + [k]tvä → (776, 775) vi + tan + ya[p]
→ (330, 436) vi + ta + ya[p] → (777) vi + ta + t[uk] + ya[p] → vitatya → (87)
vitatya + s[u] → (259, 258) vitatya.
 sam + man → (770) sam + man + [k]tvä → (776, 775) sam + man
+ ya[p] → (330, 436) sam + ma + ya[p] → (777) sam + ma + t[uk] + ya[p] →
(72, 73) sammatya → (87) sammatya + s[u] → (259, 258) sammatya.
Ado jagdhiù kapila-ta-räme yapi ca (765) is applied and we get prajagdhya.
 pra + ad → (770) pra + ad + [k]tvä → (776, 775) pra + ad + ya[p]

→ (765) pra + jagdh + ya[p] → (330) prajagdhya → (87) prajagdhya + s[u]
→ (259, 258) prajagdhya.
Jana-khana-sanäm ä-rämo vä kaàsäri-ye (466) is applied and we get

prajäya or prajanya.
 pra + jan → (770) pra + jan + [k]tvä → (776, 775) pra + jan + ya[p] →
(330, two options by 466):
1) (the change to ä is done) pra + ja + ä + ya[p] → (42) prajäya →
(87) prajäya + s[u] → (259, 258) prajäya
2) (the change to ä isn’t done) prajanya → (87) prajanya + s[u] →
(259, 258) prajanya
Even though the change to jagdh[i] would have been applied before [the
change to ya[p]] since it is antaraìga, ya[p] was nonetheless included in
sütra 765 taking into consideration the disappearance of the nimitta.154
154 The nimitta being referred to here is a kapila pratyaya beginning with t, in this case
[k]tvä.
Therefore the rules jahäter hiù ktvi (774) and so on cannot be applied. Thus
we get vihäya and so on.
 vi + hä → (770) vi + hä + [k]tvä → (776, 775) vi + hä + ya[p] →

(hä is aniö by verse 1, 780) vihäya → (87) vihäya + s[u] → (259, 258) vihäya
AmåtA—Someone might argue, “Since ya[p] is a replacement of [k]tvä,

why doesn’t jahäter hi ktvi (774) apply in the case of vihäya?” In answer to
this, Jéva Gosvämé speaks the sentence beginning “even though.” Regarding
ado jagdhiù kapila-ta-räme yapi ca (765), the change to jagdh[i] is applied
first because the rule ordaining the change to jagdh[i] is antaraìga since it
applies to the prakåti (våtti 208). Still, the fact that the phrase yapi ca was
separately mentioned in that sütra indicates that, in this prakaraëa, a rule
cannot be applied when there is disappearance of the direct nimitta, because
at that time the naimittika also disappears (våtti 178). The resultant meaning
is that the replacement ya[p] is only considered like the original [k]tvä in
regard to being kaàsäri, but not in regard to being the direct nimitta [k]tvä.
Thus, since ya[p] is not the direct nimitta [k]tvä, jahäter hi ktvi (774) cannot
be applied.
By the words “and so on” in “the rules jahäter hi ktvi and so on,” none of
the changes mentioned in the sütra beginning dyati-syati-mä-sthäm (sütra
764) apply when ya[p] follows, because the nimitta in the form of the kapila
pratyaya has disappeared. For example, from the dhätu do we get avadäya,
from the dhätu ñöhä we get ästhäya, from the dhätu mä we get anumäya,
from the dhätu [òu]dhä[ï] we get nidhäya, from the dhätu [òu]dä[ï] we get
pradäya, sudäya, and so on.
780 / dAmaAedrAderIrAmaAe na yaipa i¸(ipa ca /

780. dämodaräder é-rämo na yapi kvipi ca
dämodara-ädeù—of the dämodaras and so on mentioned in sütra 417;

é-rämaù—the change to é-räma; na—not; yapi—when ya[p] follows; kvipi—
when [k]vi[p] follows; ca—and.
The dämodarädis don’t undergo the change to é-räma when ya[p] or [k]vi[p]
follows.
vidhäya, nipäya. “nipéya” iti péìo rüpam. ëer haraù—vicärya.

Kådanta 253
Våtti— vi + dhä → (770) vi + dhä + [k]tvä → (776, 775) vi + dhä + ya[p]

→ (dhä is aniö by verse 1, 780) vidhäya → (87) vidhäya + s[u] → (259, 258)
vidhäya.
 ni + pä → (770) ni + pä + [k]tvä → (776, 775) ni + pä + ya[p] →
(pä is aniö by verse 1, 780) nipäya → (87) nipäya + s[u] → (259, 258) nipäya.
Nipéya is a form of the dhätu pé[ì] päne (4A, to drink). [Ë]i is deleted and
we get vicärya.
 vi + car → (569) vi + car + [ë]i → (358) vi + cäri → (260, 770)

vi + cäri + [k]tvä → (776, 775) vi + cäri + ya[p] → (330, 449) vicärya → (87)
vicärya + s[u] → (259, 258) vicärya (having considered)
AmåtA—Where the change to é-räma would have applied since ya[p] and
[k]vi[p] are kaàsäri räma-dhätukas beginning with a viñëujana, this rule
prohibits it.
SAàçodhiné—The form of ä[ì] + hve[ï] spardhäyäà çabde ca (1U, to vie

with, challenge; to call) is ähüya (having called). Saìkarñaëa is done because
ya[p] is also kapila, since it is a replacement of [k]tvä. But the saìkarñaëa u
doesn’t take trivikrama by vämanasya trivikrama kåt-kåñëa-dhätuketara-ya-
pratyaye (399) since it says there that the pratyaya beginning with y cannot
be a kåt pratyaya, rather the saìkarñaëa u takes trivikrama by çyä-çvi-vyä-jyä-
hväà saìkarñaëasya trivikramaù (Bå hat 851). The steps in this regard are as
follows:
 ä + hve → (412) ä + hvä → (770) ä + hvä + [k]tvä → (776, 775)

ä + hvä + ya[p] → (hvä is aniö by verse 1, 471) ä + hu + ya → (Båhat 851)
ähüya → (87) ähüya + s[u] → (259, 258) ähüya
Similarly, the viñëuniñöhä form is ähütaù <1.1>.
781 / laGaupaUvaARtparsya NAeryyaipa , @A«aAetaevaAR /

781. laghu-pürvät parasya ëer ay yapi, äpnoter vä
laghu-pürvät—a dhätu which contains a laghu in its first syllable; parasya—

which comes after; ëeù—of [ë]i; ay—the replacement ay; yapi—when ya[p]
follows; äpnoteù—after the dhätu äp[ÿ] vyäptau (5P, to pervade, obtain); vä—
optionally.
If [ë]i comes after a dhätu which still has a laghu in its first syllable [even
after [ë]i has been applied], then it becomes ay when ya[p] follows. The same
thing optionally happens when [ë]i comes after äp[ÿ].
vigaëayya, praëamayya, präpayya präpya. laghu-pürvät kim? sampradhäpya,

nigühya.
Våtti— vi + gaëa → (565) vi + gaëa + [ë]i → (393) vi + gaë + [ë]i →

(420, 260) vi + gaëi → (770) vi + gaëi + [k]tvä → (776, 775) vi + gaëi + ya[p]
→ (330, 781) vigaëayya → (87) vigaëayya + s[u] → (259, 258) vigaëayya
(having counted).
 pra + ëam → (366) pra + nam → (569) pra + nam + [ë]i →

(358) pra + näm + [ë]i → (570) pra + nami → (260, 770) pra + nami + [k]
tvä → (776, 775) pra + nami + ya[p] → (330, 781) pra + namayya → (303)
praëamayya → (87) praëamayya + s[u] → (259, 258) praëamayya (having
caused to offer obeisances)
 pra + äp → (569) pra + äp + [ë]i → pra + äpi → (260, 770) pra + äpi + [k]
tvä → (776, 775) pra + äpi + ya[p] → (330, two options by 781):
1) ([ë]i changes to ay) pra + äpayya → (42) präpayya → (87)
präpayya + s[u] → (259, 258) präpayya (having caused to attain)
2) ([ë]i doesn’t change to ay, 449) pra + äpya → (42) präpya → (87)
präpya + s[u] → (259, 258) präpya (having caused to attain)
Why do we say “after a dhätu which still has a laghu in its first syllable”?
Consider sampradhäpya and nigühya.
 sam + pra + dhä → (569) sam + pra + dhä + [ë]i → (571) sam+
pra + dhäpi → (260, 770) sam+ pra + dhäpi + [k]tvä → (776, 775) sam+ pra +
dhäpi + ya[p] → (330, 449) sam + pra + dhäpya → (72, 73) sampradhäpya →
(87) sampradhäpya + s[u] → (259, 258) sampradhäpya.
 ni + guh → (569) ni + guh + [ë]i → (333) ni + goh + [ë]i →
(468) ni + gühi → (260, 770) ni + gühi + [k]tvä → (776, 775) ni + gühi + ya[p]
→ (330, 449) nigühya → (87) nigühya + s[u] → (259, 258) nigühya.
AmåtA—The vigraha of the word laghu-pürvät is laghuù pürve yasya

tädåçäd dhätoù ([after] a dhätu in whose first syllable there is a laghu).
SAàçodhiné—This sütra is an apaväda of ëer haro ’niò-ädau räma-dhätuke

(449). In effect this sütra only applies to the kathädis and ghaö-ädis.
Kådanta 255
782 / ftvaATaeR NAmauêABaIºNyae /

782. ktvärthe ëamuç cäbhékñëye
ktvä-arthe—in the sense of [k]tvä (sütras 770 and 771); ëamuù—the kåt
pratyaya [ë]am[u]; ca—also; äbhékñëye—when äbhékñëya (frequent repe-
tition) is to be expressed.
When repetition is to be expressed, [ë]am[u] is also applied after a dhätu in

the same sense as [k]tvä.
“ëamul” iti päëiniù. äbhékñëyaà paunaù-punyam. äbhékñëye vépsädiñu ca

dvitvaà väcyam. smäraà smäraà kåñëaà namati. ghaö-ädénäm ity-ädau
ëi-pürvayor ëamv-iëos tu trivikramo vä—gamaà gamaà, gämaà gämaà
vä. labher num ity-ädi—lambhaà lambhaà, läbhaà läbhaà, pralambhaà
pralambhaà. bhojaà bhojaà, päyaà päyam. pakñe småtvä småtvety-ädi.
Våtti—Päëini called it [ë]am[ul] (Añöädhyäyé 3.4.22). Äbhékñëya means

paunaù-punya (frequent repetition). It will be described later how a word is
repeated when äbhékñëya or vépsä and so on is understood (sütra 1037). For
example, smäraà smäraà kåñëaà namati (Remembering Kåñëa again and
again, he offers obeisances to Kåñëa).
 små → (782) små + [ë]am[u] → (små is aniö by verse 1, 314)

smäram → (87) smäram + s[u] → (259, 258) smäram → (1037) smäram +
smäram → (72) smäraà smäram (after remembering again and again).
In the sütra beginning ghaö-ädénäm (570) there is the phrase ëi-pürvayor

ëamv-iëos tu trivikramo vä. Thus we gamaà gamam or gämaà gämam.
 gam → (569) gam + [ë]i → (358) gäm + [ë]i → (570) gami → (782) gami
+ [ë]am[u] → (330, two options by 570):
1) (the change to trivikrama is done) gämi + [ë]am[u] → (449)
gämam → (87) gämam + s[u] → (259, 258) gämam → (1037) gämam +
gämam → (72) gämaà gämam (having caused to go again and again)
2) (the change to trivikrama isn’t done, 449) gamam → (87) gamam
+ s[u] → (259, 258) gamam → (1037) gamam + gamam → (72) gamaà
gamam (having caused to go again and again)
Labher nuà ëamv-iëor vä, sopendrasya tu nityam (458) is applied and we

get lambhaà lambham, or läbhaà läbham, and pralambhaà pralambham:
 labh → (782) labh + [ë]am[u] → (labh is aniö by verse 6, two options by 458):
1) (n[um] is inserted, 160) la + n[um] + bh + [ë]am[u] → (165, 73)

lambham → (87) lambham + s[u] → (259, 258) lambham → (1037) lambham
+ lambham → (72) lambhaà lambham (after obtaining again and again)
2) (n[um] isn’t inserted, 358) läbham → (87) läbham + s[u] →
(259, 258) läbham → (1037) läbham + läbham → (72) läbhaà läbham (after
obtaining again and again)
 pra + labh → (782) pra + labh + [ë]am[u] → (labh is aniö by

verse 6, 458, 160) pra + la + n[um] + bh + [ë]am[u] → (165, 73) pralambham
→ (87) pralambham + s[u] → (259, 258) pralambham → (1037) pralambham
+ pralambham → (72) pralambhaà pralambham (after deceiving again and
again)
 bhuj → (782) bhuj + [ë]am[u] → (bhuj is aniö by verse 3, 333)
bhojam → (87) bhojam + s[u] → (259, 258) bhojam → (1037) bhojam +
bhojam → (72) bhojaà bhojam (having eaten again and again)
 pä → (782) pä + [ë]am[u] → (pä is aniö by verse 1, 413) pä +
y[uk] + [ë]am[u] → päyam → (87) päyam + s[u] → (259, 258) päyam →
(1037) päyam + päyam → (72) päyaà päyam (after drinking again and
again)
In the other option, we get småtvä småtvä and so on.
 små → (782) små + [k]tvä → (små is aniö by verse 1, 294) småtvä

→ (87) småtvä + s[u] → (259, 258) småtvä → (1037) småtvä småtvä (after
remembering again and again)
AmåtA—Because of the word ca, [k]tvä is also applied when repetition is to

be expressed. The word ktvärthe indicates that the phrases eka-kartåkayoù and
pürva-käla-stha-dhätoù are to be understood here. The ë and u in [ë]am[u]
are indicatory letters. The ë is for the sake of våñëéndra, and the u is used so
the m of the pratyaya will remain.155
SAàçodhiné—The Amåta to Båhat 1261 says that all the kåt pratyayas which
form avyayas are ordained in bhäve prayoga. Thus the kartä or karma is
anukta by them, but is ukta only by the pratyaya that is applied after the main
kriyä (våtti 645). Therefore, in the example smäraà smäraà kåñëaà namati,
the kartä is ukta only by the äkhyäta pratyaya ti[p] in namati and not by the
kåt pratyaya [ë]am[u] in smäram.
155 Otherwise the m would have been considered an indicatory letter by antya-viñëujanaç
ca (våtti 152).
Kådanta 257
783 / k{(ts$aU‡aAâM s$aæamyantaM paUvaRpadma, /

783. kåt-süträdyaà saptamy-antaà pürva-padam
kåt-sütra-ädyam—and which is situated at the beginning of a sütra in the

kådanta-prakaraëa (from now on); saptamé-antam—a word which ends in a
saptamé viñëubhakti; pürva-padam—a pürva-pada.
A word which ends in a saptamé viñëubhakti and is at the beginning of a kåt-

sütra is called a pürva-pada.
“upapadaà” präïcaù. paribhäñeyam.
Våtti—Earlier grammarians called it an upapada. This is a paribhäñä sütra.
784 / NAmau: /
784. ëamuù
ëamuù—the kåt pratyaya [ë]am[u].
The word ëamuù is to be added in the next sütras.
vibhur ayam.
Våtti—This is a vibhu adhikära (våtti 261).
SAàçodhiné—This sütra blocks the application of [k]tvä in the following

sütras. Otherwise, [k]tvä would have also been applied due to the word ca in
ktvärthe ëamuç cäbhékñëye (782)
785 / @nyaTaEvaÆÿTaimatTaMs$au x]k{(HastaÔanmaA‡aATaeR /

785. anyathaivaì-katham-itthaàsu òukåïas tat-tan-mäträrthe
anyathä-evam-katham-itthaàsu—when anyathä (in another way), evam (in

this way), katham (in which way?), or ittham (in this way) is the pürva-pada;
òukåïaù—after the dhätu [òu]kå[ï] (8U, to do, make); tat-tat-mätra-arthe—
when it is used only in the sense of those words.
When anyathä, evam, katham, or ittham is the pürva-pada, [ë]am[u] is

applied after [òu]kå[ï], provided [òu]kå[ï] is used only in the sense of those
words.
harim anyathä-käram arcayati, anyathärcayatéty arthaù. evaì-käram ity-ädi.

kåïo ’rthe tu—vidhim anyathä kåtvä harim arcayati.
Våtti—For example, harim anyathä-käram arcayati (He worships Hari

in another way) where anyathä-käram arcayati just means anyathärcayati
(He worships in another way). Other examples are evaì-käram and so on.
 anyathä + kå → (785) anyathä + kå + [ë]am[u] → (kå is aniö by

verse 1, 314) anyathä + käram → (776) anyathä-käram → (87) anyathä-
käram + s[u] → (259, 258) anyathä-käram (in another way)
 evam + kå → (785) evam + kå + [ë]am[u] → (kå is aniö by verse 1,
314) evam + käram → (776, 72, 73) evaì-käram → (87) evaì-käram + s[u] →
(259, 258) evaì-käram (in this way)
But when [òu]kå[ï] is used in its own meaning, we get vidhim anyathä kåtvä
harim arcayati (Concocting a different kind of system, he worships Hari).
AmåtA—This sütra means anyathädi-caturñu pürva-padeñu tat-tan-

mäträrthe vartamänäd òukåïa uttare ëamuù syät (When one of the four words
beginning with anyathä is the pürva-pada, [ë]am[u] is applied after [òu]kå[ï],
provided [òu]kå[ï] is used only in the sense of those words). The four words
beginning with anyathä are avyayas. Tat-tan-mäträrthe means anyathädénäm
evärthe (only in the sense of anyathä and so on). In this regard, using [òu]
kå[ï] in its own meaning is excluded by the word mätra. Indeed, Jéva Gosvämé
gives the counterexample vidhim anyathä kåtvä harim arcayati to show how
[ë]am[u] is not applied when [òu]kå[ï] is used in its own meaning. Here there
is no samäsa of anyathä with kåtvä because, even though kåtvä is an avyaya-
kådanta, it is not an avyaya-kådanta ending in am (sütra 776).
786 / yaAvaita ivaä}jaIvaAByaAma, /

786. yävati (karmaëi156) vidÿ-jéväbhyäm
yävati—when the word yävat (as much as, as long as) is the pürva-pada;
vidÿ-jéväbhyäm—after the dhätus vid[ÿ] läbhe (6U, to find, obtain) and jév[a]
präëa-dhäraëe (1P, to live).
[Ë]am[u] is applied after vid[ÿ] and jév[a] when the word yävat used as a
karma is the pürva-pada.
156 The word karmaëi is carried forward here from Båhat 1278.
Kådanta 259
yävad-vedaà bhuìkte, tatra nägrahaà karotéty arthaù. yävaj-jévaà harià

bhajati.
Våtti—For example, yävad-vedaà bhuìkte (he eats as much as he gets).

The meaning is that he is not attached to eating. Similarly, yävaj-jévaà harià
bhajati (he worships Hari as long as he lives).
 yävat + vid → (786) yävat + vid + [ë]am[u] → (330, 333) yävat +

vedam → (776, 61) yävad-vedam → (87) yävad-vedam + s[u] → (259, 258)
yävad-vedam (as much as he gets)
 yävat + jév → (786) yävat + jév + [ë]am[u] → (330) yävat + jévam
→ (776, 66) yävaj-jévam → (87) yävaj-jévam + s[u] → (259, 258) yävaj-jévam
(as longs as he lives)
AmåtA—The meaning of yävad-vedaà bhuìkte is yat parimitaà labhate

tävad eva bhuìkte (He eats only that amount which he obtains). The
implied meaning is that it is a devotee’s nature to accept sensory objects
with detachment. This is understood from the statement yadåcchä-läbha-
santuñöaù, “Satisfied with whatever comes of its own accord” (Bhagavad-gétä
4.22). Regarding the example yävaj-jévaà harià bhajati, jév[a] präëa-dhäraëe
(1P, to live) is an akarmaka dhätu, but yävat becomes its karma by käladhva-
bhäva-deçänäm (våtti 641).
787 / wtaAe ivak(lpaena s$amaAs$a: /

787. ito vikalpena samäsaù
itaù—from now on; vikalpena—optionally; samäsaù—samäsa.
From now on, samäsa is optional.
vibhur ayam.
Våtti—This is a vibhu adhikära (våtti 261).
AmåtA—This adhikära extends to the end of the section on [ë]am[u].
788 / s$aæamaIta{taIyayaAeDaARtaumaA‡aAÔau s$aiªaDaAnagAtaAE /

788. saptamé-tåtéyayor dhätu-mäträt sannidhäna-gatau
saptamé-tåtéyayoù—when a word ending in a saptamé viñëubhakti or tåtéyä

viñëubhakti is the pürva-pada; dhätu-mäträt—after any dhätu; sannidhäna-
gatau—when motion involving closeness is understood.
When a word ending in a saptamé viñëubhakti or tåtéyä viñëubhakti is the

pürva-pada, [ë]am[u] is applied after any dhätu if motion involving closeness
is understood.
hasta-grähaà nåtyati räse.
Våtti—For example, hasta-grähaà nåtyati räse, “Taking [two gopés] by

their hands, he dances in the Räsa dance.”
 hastayoù or hastäbhyäm + grah → (788) hastayoù or hastäbhyäm

+ grah + [ë]am[u] → (330, 358) hastayoù or hastäbhyäm + gräham → (776,
601) hasta-gräham → (87) hasta-gräham + s[u] → (259, 258) hasta-gräham
AmåtA—Sannidhäna means nikaöa (closeness). In the example hasta-

grähaà nåtyati räse the word gopyau (two gopés) has to be inserted and hasta-
gräham means hastäbhyäm gåhétvä or hastayor gåhétvä. In the case that samäsa
is not done, we get hastäbhyäm gräham and so on. Here motion involving
closeness is understood.
789 / naAmazAbde k(maRNyaAidizAƒaihByaAma, /

789. näma-çabde karmaëy ädiçi-grahibhyäm
näma-çabde—when the word näman (name) is the pürva-pada; karmaëi—

used as a karma; ädiçi-grahibhyäm—after the dhätus ä[ì] + diç[a] atisarjane
(6U, to give; to order; to tell) and grah[a] upädäne (9U, to accept, take).
[Ë]am[u] is applied after ä[ì] + diç[a] and grah[a] when the word näman
used as a karma is the pürva-pada.
nämädeçam äcañöe. näma-grähaà stauti harim.
Våtti—Examples are nämädeçam äcañöe harim (He addresses Hari by

speaking His names) and näma-grähaà stauti harim (He praises Hari by
calling His names).
 nämäni + ä[ì] + diç → (789) nämäni + ä[ì] + diç + [ë]am[u]

→ (330, 333) nämäni + ädeçam → (776, 601, 190) näma + ädeçam → (42)
nämädeçam → (87) nämädeçam + s[u] → (259, 258) nämädeçam.
 nämäni + grah → (789) nämäni + grah + [ë]am[u] → (330, 358)
nämäni + gräham → (776, 601) näma-gräham → (87) näma-gräham + s[u] →
(259, 258) näma-gräham.
Kådanta 261
AmåtA—Nämädeçam äcañöe means nämäni gåhétväcañöe. If samäsa is not

done, we get nämäny ädeçam and nämäni gräham respectively.
790 / taumauNAk(AE tait‚(yaATaRtvae /

790. tumu-ëakau tat-kriyärthatve
tumu-ëakau—the kåt pratyayas tum[u] and [ë]aka; tat-kriyä-arthatve—if the

kriyä expressed by that dhätu is the purpose.
Tum[u] and [ë]aka are applied after a dhätu if the kriyä expressed by that
dhätu is the purpose [of the main kriyä].
kriyä dhätv-arthaù. u-ëäv itau. yasmäd dhätos tumu-ëakau kriyete, tasyaiva

dhätor artho yadi prayojanaà tadä tumu-ëakau bhavataù. “tumun-ëvulau”
iti päëinéyäù (3.3.10). te hi vor akaà, yor anaà, jhasyäntam ädiçanti. drañöuà
sevituà harià vrajati, darçakaù sevako vrajati. darçanärthaà sevanärtham ity
arthaù.
Våtti—Kriyä is the meaning of a dhätu (våtti 628). If the meaning of that

dhätu which tum[u] and [ë]aka are applied after is the prayojana of the main
kriyä, then tum[u] and [ë]aka are applied. The Päëinians say tumun-ëvulau
(Añöädhyäyé 3.3.10), and they replace vu with aka, yu with ana, and jha with
anta (Añöädhyäyé 7.1.1 and 7.1.3). Examples are drañöuà harià vrajati (He
goes to see Hari) and sevituà harià vrajati (He goes to serve Hari), and
darçako harià vrajati (He goes to see Hari) and sevako harià vrajati (He
goes to serve Hari) where drañöum and darçakaù mean darçanärtham (to
see) and sevitum and sevakaù mean sevanärtham (to serve).
 dåç → (790) dåç + tum[u] → (dåç is aniö by verse 7, 441, 160) då +

a[m] + ç + tum[u] → (52) draç + tum → (182) drañ+ tum → (205) drañöum →
(87) drañöum + s[u] → (259, 258) drañöum
 ñev → (346) sev → (790) sev + tum[u] → (316) sevitum → (87)
sevitum + s[u] → (259, 258) sevitum
 dåç → (790) dåç + [ë]aka → (dåç is aniö by verse 7, 333) darçaka
→ (87) darçaka + s[u] → (93) darçakaù <1.1>
 ñev → (346) sev → (790) sev + [ë]aka → (330) sevaka → (87)
sevaka + s[u] → (93) sevakaù <1.1>
AmåtA—Both tum[u] and [ë]aka are applied in the future tense.157
157 This is because their kriyäs are the goal of the main kriyä. When the main kriyä is
being done, the goal is not yet achieved. It is achieved only after the completion of the
Because it ends in m, tum[u] makes an avyaya (sütra 259). Therefore tum[u]

is ordained only in bhäve prayoga (Amåta 645). [Ë]aka, however, is ordained
in kartari prayoga. In drañöuà harià vrajati (He goes to see Hari), seeing
Kåñëa is the prayojana of the activity of going, and in sevituà harià vrajati
(He goes to serve Hari), serving Kåñëa is the prayojana of the activity of
going. Likewise in the examples with darçakaù and sevakaù.
BåhAt 963—Ädhamarëya-tumu-bhaviñyad-artha-ëaka-ëinyor yoge na

ñañöhé.
The karma does not take a ñañöhé viñëubhakti if it is connected with the kåt
pratyaya [ë]aka which is ordained in the sense of tum[u]. [...]
SAàçodhiné—As explained above, [ë]aka is ordained in kartari prayoga.

Thus the word ending in [ë]aka will take the same liìga, viñëubhakti, and
vacana as the kartä (sütra 219). Thus in the third verse of Tattva-sandarbha
we see how the dual form jïäpakau is used to correspond to the kartä yau:
jayatäà mathurä-bhümau çréla-rüpa-sanätanau

yau vilekhayatas tattvaà jïäpakau pustikäm imäm
“Glory to Çréla Rüpa and Çréla Sanätana in the land of Mathurä. They are
inspiring me to write this book to make the Truth known.”
Here tattvam is the karma of jïäpakau, but it does not take a ñañöhé viñëubhakti
by kartå-karmaëoù ñañöhé kåd-yoge (642) because the ñañöhé viñëubhakti is
prohibited by ädhamarëya-tumu-bhaviñyad-artha-ëaka-ëinyor yoge na ñañöhé
(Båhat 963). Thus a dvitéyä viñëubhakti is applied instead by karmaëi dvitéyä
(937).
791 / wcC$ATaeR zAfyaAdAE k(AlaAdAE ca yaAejyae taumaureva /

791. icchärthe çaky-ädau kälädau ca yojye tumur eva
icchä-arthe—when a dhätu that has the meaning of icchä (desire); çaki-158

ädau—when a çaky-ädi (see the explanation below); käla-ädau—when a
main kriyä, and thus it is future in regards to the main kriyä. For example, in drañöuà harià
vrajati (He goes to see Hari), seeing Hari is the goal of the activity of going, but the goal is
not achieved until the person completes the activity of going by arriving at the destination
where Hari is situated.
158 This is the i[k] form of the dhätu çak[ÿ] çaktau (5P, to be able). See ik-çtipau dhätu-
nirdeçe (909).
Kådanta 263
kälädi (see the explanation below); ca—and; yojye—is connected; tumuù—

tum[u]; eva—only.
Only tum[u] is applied after a dhätu when there is connection with a çaky-
ädi, kälädi, or a dhätu that has the meaning of icchä.
yojya-grahaëaà pürva-padatva-niräsärtham. drañöum icchati, vañöi, väïchati

vä. tathä drañöuà çaknoti, dhåñëotéty-ädi. çaka-dhåña-jïä-glä-ghaöa-rabha-
labha-krama-saha-arha-sattärthaù çaky-ädiù. kälädau tu yojye darçanädi-
dhätv-artho yadi kälädeù prayojanaà syät, tadä tad-dhätos tumur mantavyaù.
kälo ’yaà drañöuà, samayo velä vä. ädi-çabdän mantuà manaù, drañöuà
cakñuù, çrotuà çravaëam ity-ädi. “vaktuà jaòaù” iti ca “maçakärtho ’yaà
dhümaù” iti-vad dåçyate.
Våtti—The word yojya is used here to exclude these words from being
pürva-padas by sütra 783. Examples are drañöum icchati, drañöuà vañöi, and
drañöum väïchati (He wants to see). Similarly, we get drañöuà çaknoti (He is
able to see), drañöuà dhåñëoti (He is bold to see), and so on.
The saky-ädis are as follows:
çak[ÿ] çaktau 5P
to be able
[ïi]dhåñ[ä] prägalbhye 5P
to be bold, arrogant
jïä avabodhane 9P
to know
glai harña-kñaye 1P
to be dejected, tired
ghaö[a] ceñöäyäm 1A
to endeavor, strive for
rabh[a] räbhasye 1A
to long for, enjoy, embrace,
act rashly
[òu]labh[añ] präptau 1A to obtain, possess
kram[u] päda-vikñepe 1P to step, walk
ñah[a] marñaëe 1A to tolerate, conquer
arh[a] püjäyäm 1 1P to worship, honor
Dhätus [like bhü and as[a]] which have the meaning of sattä
(being, existing)
1 Sometimes this dhätu is listed as arh[a] püjäyäà yogyatve ca (1P, to worship, honor;
to be fit, to be able). It is in this sense of yogyatva (propriety, fitness, ability) that arh[a]
is used with tum[u]. There are several shades of meaning to yogyatva and thus bhoktum
arhati could be translated as “he should eat,” “he is fit to eat,” or “he can eat.” Moreover,
when the madhyama-puruña is used, arh[a] often functions as a mild form of command. For
example, naù çaàsitum arhasi (Please explain to us) in Bhägavatam 1.1.9.
However, when there is connection with the words käla (time) and so on,
tum[u] is applied after a dhätu only if the meaning of the dhätu such as
darçana (seeing) and so on is the prayojana of the time and so on. Thus we
get kälo ’yaà drañöum, samayo ’yaà drañöum, or veläyaà drañöum (This is
the time to see). Due to the word ädi in kälädi we also get mantuà manaù (a
mind for thinking), drañöuà cakñuù (eyes for seeing), çrotuà çravaëam (ears
for hearing), and so on. Vaktuà jaòaù (dullness for speaking) is also seen. It
is like maçakärtho ’yaà dhümaù (This smoke is for mosquitoes).
AmåtA—The word eva in this sütra excludes [ë]aka. Jéva Gosvämé himself
explains the purpose of using the word yojya here by saying “The word
yojya is used here so exclude these from being pürva-padas by sütra 783.”
Thus tum[u] is applied after a dhätu regardless of whether the icchärtha and
çaky-ädi dhätus come before or after that dhätu. But one should know that
this rule only applies when both kriyäs have the same kartä. In this regard,
tum[u] ends up having the meaning of a dvitéyä viñëubhakti when there is
connection with an icchärtha dhätu, but it ends up having the meaning of a
caturthé viñëubhakti when there is connection with a çaky-ädi dhätu. With
the sentence beginning kälädau, Jéva Gosvämé personally explains that, when
there is connection with the kälädis, tum[u] is only applied if there is tat-
kriyä-arthatva (sütra 790). In the examples kälo ’yam drañöum and so on,
seeing is the prayojana of the time. The implied meaning is “Seeing should
be done at this time, because it is inappropriate at any other time.” Similarly,
thinking is the prayojana of the mind, seeing is the prayojana of the eyes,
and hearing is the prayojana of the ears. Someone might argue, “Regarding
vaktuà jaòaù, speaking cannot be the prayojana of the dullness, so how
come tum[u] is applied here?” In answer to this, Jéva Gosvämé says vaktuà
jaòaù is like maçakärtho ’yaà dhümaù. Here the word maçaka (mosquitoes)
figuratively refers to maçakäbhäva (the absence of mosquitoes). Thus the
meaning is maçaka-nivåttaye dhümaù (smoke for the absence of mosquitoes).
Similarly, the meaning of vaktuà jaòaù is vacanäbhäväya jaòaù (dullness for
the absence of speaking).
SAàçodhiné—Regarding the çaky-ädis, rabh[a] is always preceded by the

upendra ä[ì] when used with tum[u]. Similarly, kram[u] is always preceded
by the upendra pra when used with tum[u]. Thus we get bhoktum ärabhate
(he begins to eat) and bhoktuà prakramate (he begins to eat). Likewise
ñah[a] is generally preceded by the upendra ud when used with tum[u]. Thus
we get kathaà täàs tyaktum utsahe (How can I give up such devotees?) in
Bhägavatam 9.4.65. Other dhätus which are synonyms of çak[ÿ] çaktau (5P,
to be able) are also used with tum[u]. In this regard, Prayuktäkhyäta-maïjaré
Kådanta 265
says that kñam[üñ] sahane (1A, to tolerate, forgive) and pära karma-samäptau
(10P, to finish) are also used in the sense of sämarthya (to be able). Examples
are moktuà na kñamate kadäpi yad ayaà våndäöavé-kandaram “Because he is
unable to leave Våndävana at any time” (Lalita-mädhava) and na päraye ’haà
calitum “I am unable to walk any further” (Bhägavatam 10.30.37). Similarly,
the dhätu éç[a] aiçvarye (2A, to be master of, to be able) is also a synonym and
thus we see the example bhagavän bhakta-janaà na moktum éñöe “The Lord
cannot abandon His devotee” (Lalita-mädhava).
792 / taTaA s$amaTaRpayaARyae /

792. tathä samartha-paryäye
tathä—likewise; samartha-paryäye—when a synonym of the word samartha

(able).
Likewise, only tum[u] is applied when there is connection with a synonym of

the word samartha.
samartho bhoktuà, paryäpto bhoktum, alaà bhoktum ity-ädi ca.
Våtti—For example, samartho bhoktum (able to eat), paryäpto bhoktum

(able to eat), alaà bhoktum (able to eat), and so on.
SAàçodhiné—Although Bäla says this sütra means samartha-paryäye yojye

’pi tumur bhavati (Tum[u] is also applied when there is connection with a
synonym of the word samartha), it nonetheless says that the synonyms of
the word samartha are covered by the word ädi in kälädi. Amåta, on the
other hand, says that the synonyms of the word samartha are covered by
the dhätu çak[ÿ] in the çaky-ädis since they have a similar meaning. Neither
of these explanations, however, is satisfactory because the special use of a
saptamé viñëubhakti in samartha-paryäye clearly indicates that this is another
sütra. Indeed, Päëini himself expresses this information in the form of the
separate sütra: paryäpti-vacaneñv alam-artheñu (3.4.66), and does not include
the synonyms of samartha among the kälädis (Añöädhyäyé 3.3.167) or the
çaky-ädis (Añöädhyäyé 3.4.65). Thus there is no doubt. Further examples are
likhitam api laläöe projjhitum kaù samarthaù “Who is able to erase that which
is written on his forehead159” (Hitopadeça 21) and lokän alaà dagdhum hi
tat-tapaù “His austerity is able to burn the worlds” (Kumära-sambhava 2.56).
159 The verb bhavati is understood here, the connection being kaù samarthaù bhavati.
One’s destiny is said to be written on one’s forehead. Thus a person learned in the art can
tell another’s fate by examining the lines on his forehead just as a palmist can tell another’s
fate by examining the lines on his palms.
793 / k(maRNyaNtaumvaTaeR /
793. karmaëy aë tumv-arthe
karmaëi—when a karma is the pürva-pada; aë—the kåt pratyaya a[ë]; tumu-

arthe—in the sense of tum[u] (sütra 790).
When a karma is the pürva-pada, a[ë] is applied after a dhätu in the same
sense as tum[u].
kåñëa-sevo yäti, kåñëa-gäyo yäti.
Våtti—Examples are kåñëa-sevo yäti (He goes to serve Kåñëa) and kåñëa-
gäyo yäti (He goes to praise Kåñëa).
 kåñëam + ñev → (346) kåñëam + sev → (793) kåñëam + sev + a[ë]

→ (330) kåñëam + seva → (776, 601) kåñëa-seva → (87) kåñëa-seva + s[u] →
(93) kåñëa-sevaù <1.1>
 kåñëam + gai → (412) kåñëam + gä → (793) kåñëam + gä + a[ë]
→ (330, 413) kåñëam + gäya → (776, 601) kåñëa-gäya → (87) kåñëa-gäya +
s[u] → (93) kåñëa-gäyaù <1.1>
794 / ‘aAidvyavaihtae'ipa k{(cC)$ATaRäuir KalBaAvak(maRNAAe: /

794. prädi-vyavahite ’pi kåcchrärtha-duri khal bhäva-karmaëoù
pra-ädi-vyavahite—if it is separated by the upendras pra and so on; api—even;

kåcchra-ärtha-duri—when dur which has the meaning of kåcchra (difficult) is
the pürva-pada; khal—the kåt pratyaya [kh]a[l]; bhäva-karmaëoù—in bhäve
prayoga and karmaëi prayoga.
[Kh]a[l] is applied after a dhätu in bhäve prayoga and karmaëi prayoga

when dur which has the meaning of “difficult” is the pürva-pada, even if pra
and so on intervene.
795 / @k{(cC)$ATaeR wRSaita s$aAE ca /

795. akåcchrärthe éñati sau ca
akåcchra-arthe—which has the meaning of akåcchra (easy); éñati—when éñat is

the pürva-pada; sau—when su is the pürva-pada; ca—and.
[Kh]a[l] is applied after a dhätu in bhäve prayoga and karmaëi prayoga

when éñat or su which have the meaning of “easy” are the pürva-pada, even
if pra and so on intervene.
Kådanta 267
796 / opaen‰AéaBaenauRmKalGaNAAer, , na s$auäuByaARmanyaAepaen‰rihtaAByaAma, /

796. upendräl labher num khal-ghaëor, na su-durbhyäm anyopendra-
rahitäbhyäm
upendrät—after an upendra; labheù—of the dhätu [òu]labh[añ] präptau (1A,

to obtain, possess); num—the ägama n[um]; khal-ghaëoù—when the [kh]a[l]
or [gh]a[ë] follows; na—not; su-durbhyäm—after su and dur; anya-upendra-
rahitäbhyäm—that are without another upendra.
[Òu]labh[añ] takes n[um] when it comes after an upendra and [kh]a[l] or

[gh]a[ë] follows, but not if the upendra is su or dur which are devoid of
another upendra.
kåcchre—duñpralambhaà, durlabhaà bhavatä. duñpralambhaù, durlabhaù

kåñëo bhavatä. akåcchre—éñat-pralambham, éñal-labham, su-pralambhaà,
su-labhaà bhavatä. éñat-pralambhaù, éñal-labhaù, su-pralambhaù, su-
labhaù kåñëo bhaktimatä. anyopendra-rahitäbhyäm iti kim? atisulambhaù,
atidurlambhaù. katham ati-sulabhaù ati-durlabhaù? paçcäd atinä samäsaù.
anyeti kim? sudurlabhaù.
Våtti—Examples when the meaning is kåcchra are duñpralambhaà

bhavatä (the obtaining is done with difficulty by you) and durlabhaà
bhavatä (the obtaining is done with difficulty by you), and duñpralambhaù
kåñëo bhavatä (Kåñëa is difficult to be obtained by you) and durlabhaù kåñëo
bhavatä (Kåñëa is difficult to be obtained by you).
 dur + pra + labh → (794) dur + pra + labh + [kh]a[l] → (330,

796, 160, 165, 73) dur + pralambha → (776, 93) duù + pralambha (1024)
duñpralambha → (87, 733) duñpralambha + s[u] → (157) duñpralambha +
am → (94) duñpralambham <1.1, bhäve>.
 dur + labh → (794) dur + labh + [kh]a[l] → (330) dur + labha →
(776, 93, 83) durlabha → (87, 733) durlabha + s[u] → (157) durlabha + am
→ (94) durlabham <1.1, bhäve>.
 dur + pra + labh → (794) dur + pra + labh + [kh]a[l] → (330,

796, 160, 165, 73) dur + pralambha → (776, 93) duù + pralambha (1024)
duñpralambha → (87) duñpralambha + s[u] → (93) duñpralambhaù <1.1,
karmaëi>.
 dur + labh → (794) dur + labh + [kh]a[l] → (330) dur + labha
→ (776, 93, 83) durlabha → (87) durlabha + s[u] → (93) durlabhaù <1.1,
karmaëi>.
Examples when the meaning is akåcchra are éñat-pralambhaà bhavatä (the

obtaining is done with ease by you) or su-pralambhaà bhavatä (the obtaining
is done with ease by you), éñat-labhaà bhavatä (the obtaining is done with
ease by you) or su-labhaà bhavatä (the obtaining is done with ease by you),
and éñat-pralambhaù kåñëo bhaktimatä (Kåñëa is easily obtained by one who
has bhakti) or éñal-labhaù kåñëo bhaktimatä (Kåñëa is easily obtained by
one who has bhakti) and su-pralambhaù kåñëo bhaktimatä (Kåñëa is easily
obtained by one who has bhakti) or su-labhaù kåñëo bhaktimatä (Kåñëa is
easily obtained by one who has bhakti).
 éñat + pra + labh → (795) éñat + pra + labh + [kh]a[l] → (330,

796, 160, 165, 73) éñat + pralambha → (776, 63) éñat-pralambha → (87, 733)
éñat-pralambha + s[u] → (157) éñat-pralambha + am → (94) éñat-pralambham
<1.1, bhäve>.
 su + pra + labh → (795) su + pra + labh + [kh]a[l] → (330,
796, 160, 165, 73) su + pralambha → (776) su-pralambha → (87, 733) su-
pralambha + s[u] → (157) su-pralambha + am → (94) su-pralambham <1.1,
bhäve>.
 éñat + labh → (795) éñat + labh + [kh]a[l] → (330) éñat + labha →
(776, 66) éñal-labha → (87, 733) éñal-labha + s[u] → (157) éñal-labha + am →
(94) éñal-labham <1.1, bhäve>.
 su + labh → (795) su + labh + [kh]a[l] → (330) su + labha →
(776) su-labha → (87, 733) su-labha + s[u] → (157) su-labha + am → (94) su-
labham <1.1, bhäve>.
 éñat + pra + labh → (795) éñat + pra + labh + [kh]a[l] → (330,
796, 160, 165, 73) éñat + pralambha → (776, 63) éñat-pralambha → (87) éñat-
pralambha + s[u] → (93) éñat-pralambhaù <1.1, karmaëi>.
 su + pra + labh → (795) su + pra + labh + [kh]a[l] → (330, 796,
160, 165, 73) su + pralambha → (776) su-pralambha → (87) su-pralambha +
s[u] → (93) su-pralambhaù <1.1, karmaëi>.
 éñat + labh → (795) éñat + labh + [kh]a[l] → (330) éñat + labha
→ (776, 66) éñal-labha → (87) éñal-labha + s[u] → (93) éñal-labhaù <1.1,
karmaëi>.
 su + labh → (795) su + labh + [kh]a[l] → (330) su + labha →
(776) su-labha → (87) su-labha + s[u] → (93) su-labhaù <1.1, karmaëi>.
Why do we say “which are devoid of another upendra”? Consider

atisulambhaù <1.1, karmaëi> and atidurlambhaù <1.1, karmaëi>. Well how
is there ati-sulabhaù <1.1, karmaëi> and ati-durlabhaù <1.1, karmaëi>?
Here the samäsa with ati was done later. Why do we say “another”? Consider
sudurlabhaù <1.1, karmaëi>.
Kådanta 269
AmåtA—In duñpralambham, [kh]a[l] is applied even though pra intervenes.

In durlabham, [du]labh[añ] doesn’t take n[um] because it comes after dur
which is by itself, and in atisulambhaù, [du]labh[añ] does take n[um] because
it comes after su which is accompanied by another upendra. In this regard,
being devoid of another upendra means being devoid of an upendra other
than su or dur. Thus, with the counterexample sudurlabhaù, Jéva Gosvämé
shows how n[um] isn’t applied when su and dur are combined with one
another.
SAàçodhiné—This sütra limits rabhi-labhor nuà çab-adhokñaja-varjita-

sarveçvare (457) such that, when [kh]a[l] or [gh]a[ë] follows, it applies only
when [òu]labh[añ] comes after an upendra.
797 / @ArAmaAdna: KalaTaeR , na tau Kala, /

797. ä-rämäd anaù khal-arthe, na tu khal
ä-rämät—after a dhätu ending in ä-räma; anaù—the kåt pratyaya ana; khal-

arthe—in the sense of [kh]a[l]; na—not; tu—but; khal—[kh]a[l].
Ana is applied in the same sense as [kh]a[l] after dhätus which end in ä-räma,
but [kh]a[l] itself cannot be applied after such dhätus.
duryäëaà hari-padaà bhavatä.
Våtti—For example, duryäëaà hari-padaà bhavatä (The abode of Hari

is difficult to be gone to by you).
 dur + yä → (797) dur + yä + ana → (330, 42) dur + yäna → (776,

93, 83, 734) duryäëa → (87) duryäëa + s[u] → (157) duryäëa + am → (94)
duryäëam <1.1, karmaëi>.
AmåtA—Khal-arthe means kåcchräkåcchärthe (in the senses of “difficult”

and “easy”). The example duryäëaà hari-padaà bhavatä means golokädi
harer dhäma kåcchreëa yäyate bhavatä (The abode of Hari such as Goloka is
gone to with difficulty by you).
SAàçodhiné—Further examples are éñad-däno gaur bhavatä or su-däno

gaur bhavatä (The cow is easily given by you) and dur-däno gaur bhavatä
(The cow is given with difficulty by you).
798 / zAAis$ayauiDaä{izADa{iSama{iSaByaêAnaAe vaA KalaTaeR /

798. çäsi-yudhi-dåçi-dhåñi-måñibhyaç cäno vä khal-arthe
çäsi-yudhi-dåçi-dhåñi-måñibhyaù—after the dhätus çäs[u] anuçiñöau (2P, to

instruct, punish, rule), yudh[a] samprahäre (4A, to fight), dåç[ir] prekñaëe
(1P, to see), [ïi]dhåñ[ä] prägalbhye (5P, to be bold, arrogant), and måñ[a]
kñamäyäm (4U, to tolerate); ca—also; anaù—the kåt pratyaya ana; vä—
optionally; khal-arthe—in the sense of [kh]a[l].
Instead of [kh]a[l], ana is optionally applied in the same sense as [kh]a[l]

after çäs[u], yudh[a], dåç[ir], [ïi]dhåñ[ä], and måñ[a] also.
duùçäsanaù, duryodhanaù ity-ädi.
Våtti—Examples are duùçäsanaù (one who is difficult to be controlled),

duryodhanaù (one who is difficult to fight), and so on.
 dur + çäs → (798) dur + çäs + ana → (330) dur + çäsana → (776,
93) duùçäsana → (87) duùçäsana + s[u] → (93) duùçäsanaù <1.1, karmaëi>.
 dur + yudh → (798) dur + yudh + ana → (330, 333) dur +
yodhana → (776, 93, 83) duryodhana → (87) duryodhana + s[u] → (93)
duryodhanaù <1.1, karmaëi>.
AmåtA—Due to the words “and so on,” we also get durdarçanaù,

durdharñaëaù, and durmarñaëaù. But in the case that [kh]a[l] is applied, we
get duùçäsaù, duryodhaù, durdarçaù, durdharñaù, and durmarñaù. Similarly,
we get su-çäsanaù, su-yodhanaù, and so on and éñac-chäsanaù and so on. The
bhäve prayoga examples should be inferred in the same way.
799 / ivaDyaAâTaeR tavyaAnaIyayatfyapNyatke(ilamaA ivaSNAuk{(tyas$aMÁaA BaAvak(maRNAAe: /

799. vidhy-ädy-arthe tavyänéya-yat-kyap-ëyat-kelimä viñëukåtya-saàjïä
bhäva-karmaëoù
vidhi-ädi-arthe—in the senses of vidhi (command) and so on; tavya-anéya-yat-

kyap-ëyat-kelimäù—the kåt pratyayas tavya, anéya, ya[t], [k]ya[p], [ë]ya[t],
and [k]elima; viñëukåtya-saàjïäù—called viñëukåtyas (the activities of
Viñëu); bhäva-karmaëoù—in bhäve prayoga and karmaëi prayoga.
Tavya, anéya, ya[t], [k]ya[p], [ë]ya[t], and [k]elima are applied in bhäve
prayoga and karmaëi prayoga in the senses of vidhi and so on and are called
viñëukåtyas.
Kådanta 271
kåtya-saàjïä iti präïcaù. praiñätisargety-ädi, arha-çaktyor ity-ädi.
Våtti—Earlier grammarians called them kåtyas. [Vidhy-ädy-arthe here

refers to the meanings already specified in] the sütras beginning praiñätisarga
and arha-çaktyor (sütras 715 and 716).
BälA—Having said vidhy-ädy-arthe, he clarifies that by quoting two

sütras that were mentioned in the section dealing with the meanings of the
viñëubhaktis. Praiñätisargety-ädi and arha-çaktyor ity-ädi refer to the two
sütras praiñätisarga-präpta-kälatveñu vidhätå-viñëukåtyau (715) and arha-
çaktyor vidhi-viñëukåtya-tålaù (716).
SAàçodhiné—Amåta proposes that the word ädi in vidhy-ädi first of all

includes all the meanings mentioned in vidhi-nimantraëämantraëädhéñöi-
sampraçna-prärthaneñu ca vidhi-vidhätärau (714) and then it includes all
the other meanings mentioned by Jéva Gosvämé in the våtti. This proposal,
however, is not based on any authoritative work. One should not jump
to conclusions just by seeing the word vidhi here, because as explained
previously in the discussion of sütras 714 and 715 the words vidhi and praiña
are synonyms. If the viñëukåtyas were actually used in the extra senses of
nimantraëa and so on, then they should have been ordained right there in
sütra 714 just as they were clearly ordained in sütras 715 and 716. But the
fact that they are ordained neither there nor in the equivalent Päëinian sütra,
Añöädhyäyé 3.3.61, and the fact that Jéva Gosvämé, Siddhänta-kaumudé, and
Bäla don’t say that the viñëukåtyas are used in the senses of nimantraëa and
so on makes this proposal unacceptable. In the våtti, Jéva Gosvämé himself has
clearly stated the senses that the viñëukåtyas are used in. These senses were
already ordained in the Käraka-prakaraëa. This rule does not ordain any new
senses.
800 / tavyaAnaIyaAE /
800. tavyänéyau
tavya-anéyau—the kåt pratyayas tavya and anéya.
Tavya and anéya are applied after any dhätu.160
etau sämänyau. edhitavyam, edhanéyaà vaiñëavena. bhaktavyo, bhajanéyas

tvayä kåñëaù.
160 The word dhätoù is carried forward here from the adhikära sütra: dhätoù kåd bahulaà
kartari (728)
Våtti—These two are generic. Examples are edhitavyam vaiñëavena or

edhanéyaà vaiñëavena (Flourishing should be [done] by the Vaiñëava) and
bhaktavyas tvayä kåñëaù or bhajanéyas tvayä kåñëaù (Kåñëa should be
worshiped by You).
 edh → (800) edh + tavya → (316) edhitavya → (87, 733) edhitavya

+ s[u] → (157) edhitavya + am → (94) edhitavyam <1.1, bhäve>.
 edh → (800) edh + anéya → (330) edhanéya → (87, 733) edhanéya
+ s[u] → (157) edhanéya + am → (94) edhanéyam <1.1, bhäve>.
 bhaj → (800) bhaj + tavya → (bhaj is aniö by verse 3, 177) bhag
+ tavya → (63) bhaktavya → (87) bhaktavya + s[u] → (93) bhaktavyaù <1.1,
karmaëi>.
 bhaj → (800) bhaj + anéya → (bhaj is aniö by verse 3) bhajanéya
→ (87) bhajanéya + s[u] → (93) bhajanéyaù <1.1, karmaëi>.
AmåtA—The words etau sämänyau, in effect, mean that these two are
applied after a dhätu in general. In other words, they can be applied after all
dhätus. The other viñëukåtyas, however, are limited to more specific cases
which will be described in the upcoming sütras.
SAàçodhiné—In the printed editions of Hari-nämämåta this sütra appears

in the våtti. But it is actually meant to be a separate sütra because it is Jéva
Gosvämé’s equivalent for the Päëinian sütra tavyat-tavyänéyaraù (Añöädhyäyé
3.1.96) which like this sütra has no extra words in it other than the pratyayas
themselves. Without this sütra, tavya and anéya wouldn’t be ordained after a
dhätu as the previous sütra just called them viñëukåtyas and said that that they
are applied in bhäve prayoga and karmaëi prayoga. In the Haridäsa, Purédäsa,
and GM editions, tavyänéyau and etau sämänyau are listed together as the one
sentence tavyänéyau etau sämänyau. This of course makes no sense, as there is
no need to use the pronoun etau in the same sentence if the noun tavyänéyau
is already there. The Kåñëadäsa edition, however, though listing everything in
the våtti, at least lists tavyänéyau and etau sämänyau as two separate sentences,
which is the correct reading supported by both commentaries.
Often the viñëukåtya is just used in the sense of simple vartamäna (present
tense). Although this is not officially ordained, it is indicated by Jéva Gosvämé
when he explains kåñëa-vadyä to mean kåñëenodyante (våtti 812), bhavyaù to
mean bhavati (våtti 816), and so on. Thus bhajanéyas tvayä kåñëaù could also
be translated as “Kåñëa is worshiped by You.” One simply has to judge from
the context which sense best fits.
Kådanta 273
This shows how to translate the different senses of the viñëukåtyas, using the
example bhajanéyas tvayä kåñëaù:
praiña (vidhi) bhajanéyas tvayä kåñëaù
(Kåñëa should be worshiped by You)
atisarga bhajanéyas tvayä kåñëaù
(Kåñëa may be worshiped by You as you desire)
präpta-kälatva bhajanéyas tvayä kåñëaù
(It is time that Kåñëa be worshiped by You)
arha bhajanéyas tvayä kåñëaù
(You are fit to worship Kåñëa)
çakti bhajanéyas tvayä kåñëaù
(You are able to worship Kåñëa)
801 / s$avaeRìrAntaDaAtaAeyaRta, /
801. sarveçvaränta-dhätor yat
sarveçvara-anta-dhätoù—after a dhätu which ends in a sarveçvara; yat—the

kåt pratyaya ya[t].
Ya[t] is applied after dhätus which end in a sarveçvara.
ceyä bhaktis tvayä hareù.
Våtti—For example, ceyä bhaktis tvayä hareù (Devotional service to Hari

should be accumulated by you).161
 ci → (801) ci + ya[t] → (ci is aniö by verse 1, 289) ceya → (87,

1081) ceya + ä[p] → (1053) ceyä → (87) ceyä + s[u] → (138) ceyä <1.1,
karmaëi>.
802 / vaAs$aè&paAe'iñyaAma, /
802. väsarüpo ’striyäm
vä—optionally; asarüpaù—a kåt pratyaya which does not have the same form;
astriyäm—and which is not ordained in the feminine gender.
161 This example and the next two examples in Båhat våtti 1347 are Jéva Gosvämé’s
transcendental alternatives to Vopadeva’s examples ceyam puëyam, cetavyam puëyam, and
cayanéyam puëyam (Pious merit should be accumulated). By giving these examples, Jéva
Gosvämé simultaneously alludes to the proper meaning of kåta-puëya-puïjäù (Bhägavatam
10.12.11).
A kåt pratyaya which doesn’t have the same form and which is not ordained
in the feminine gender can optionally be applied.
astriyäà vihito ’sarüpo bhinnäkärävaçeña utsargäpaväda-nyäyena bädhyo ’pi

kåd vä syät.
Våtti—A kåt pratyaya which isn’t ordained in the feminine gender and
which has a different remainder form can optionally be applied, even though
it is blocked by the utsargäpaväda-nyäya (våtti 42).
AmåtA—The vigraha of the word sarüpa is samänaà rüpaà yasya saù (that
which has the same form). Asarüpa is that which is not sarüpa. Jéva Gosvämé
personally explains the meaning of this sütra in the våtti. The meaning of
asarüpaù is bhinnäkärävaçeñaù. If, after dropping all the indicatory letters,
the portion of the kåt pratyaya that remains has a different form (bhinnäkära)
than the kåt pratyaya which is an apaväda, then that kåt pratyaya can optionally
be applied, even though it is a general pratyaya and thus blocked by the kåt
pratyaya which is an apaväda. Out of an utsarga and an apaväda, the apaväda is
always stronger (våtti 42), Thus the utsarga cannot be applied within the realm
of the apaväda. This is the nature of an utsarga. However, some kåt pratyayas
which are utsargas are applied even within the realm of the apaväda. But such
application cannot take place without a special injunction, and thus this rule
is made for the sake of such application. But this rule has its exceptions as
indicated by Jéva Gosvämé in the following Båhat sütra.
BåhAt 1347—kta-ana-tumu-khal-artheñu tu väsarüpa-vidhir neti väcyam.
But the rule of väsarüpa does not apply in the scope of [k]ta, ana, tum[u],
and kåt pratyayas which have the meaning of [kh]a[l].
atas tavyädayo ’pi. cetavyä.
Våtti for BåhAt 1347—Therefore tavya and so on can also be applied.

Thus we also get cetavyä bhaktis tvayä hareù and cayanéyä bhaktis tvayä
hareù (Devotional service to Hari should be accumulated by you).
 ci → (800) ci + tavya → (ci is aniö by verse 1, 289) cetavya → (87,

1081) cetavya + ä[p] → (1053) cetavyä → (87) cetavyä + s[u] → (138) cetavyä
<1.1, karmaëi>.
 ci → (800) ci + anéya → (ci is aniö by verse 1, 289) ce + anéya
→ (54) cayanéya → (87, 1081) cayanéya + ä[p] → (1053) cayanéyä → (87)
cayanéyä + s[u] → (138) cayanéyä <1.1, karmaëi>.
Kådanta 275
AmåtA on BåhAt 1347—[K]ta, tum[u], and the kåt pratyayas which have
the meaning of [kh]a[l] were described previously, and it will be described
later that ana is applied in bhäve prayoga (sütra 910). But the rule of väsarüpa
doesn’t apply in the realm of such pratyayas, rather only the actual pratyaya
([k]ta, tum[u], [kh]a[l], or ana) can be applied in these cases.
Jéva Gosvämé describes the result of the paribhäñä väsarüpo ’striyäm (802)
with the sentence “Therefore tavya and so on can also be applied.” It was
described previously that tavya and anéya are generic since they are ordained
after a dhätu in general. Ya[t] on the other hand is specific because it it is
applied only after dhätus ending in a sarveçvara. But the result of the paribhäñä
väsarüpo ’striyäm (802) is that tavya and anéya can optionally be applied even
within the realm of ya[t], because they have a different remainder form.
Similarly, it will be described that ana is applied in kartari prayoga after the
nandy-ädis (sütra 820). But, even though ana is specific, the generic pratyayas
[ë]aka and tå[l] can still optionally be applied in the realm of ana, due to the
paribhäñä väsarüpo ’striyäm (802).162 Thus we get nandanaù <1.1>, nandakaù
<1.1>, or nandayitä <1.1>.
Why do we say “a kåt pratyaya which doesn’t have the same form”? Consider,
for example, the kåt pratyaya [ë]ya[t] which will be ordained after a dhätu
ending in å-dvaya or a viñëujana (sütra 808). Ya[t] is more of a general pratyaya
than [ë]ya[t] and since both ya[t] and [ë]ya[t] have the same remainder form
ya, ya[t] cannot be applied in the realm of [ë]ya[t], rather only [ë]ya[t] can
be applied since it is stronger on account of being more specific (våtti 42).
Thus we only get käryam <1.1>. Similarly, when [k]a is applied by karmaëy
anupendräd ä-rämät kaù (828) and we get mukti-daù <1.1>, the general
pratyaya a[ë] cannot be applied by karmaëy aë (827), because both [k]a and
a[ë] have the same remainder form a. Why do we say “which is not ordained
in the feminine gender”? Consider, for example, the kåt pratyaya [ì]ä[p]
which is ordained in the feminine gender in bhäve prayoga by viñëuniñöhä-
seöka-gurumad-viñëujanäntät pratyayäntäc ca bhäve lakñmyäà ìäp (904). By
applying [ì]ä[p] we get éhä <1.1>, cikérñä <1.1>, and so on. But the general
pratyaya [k]ti which is ordained by ktir lakñmyäà bhäve (900) cannot be
applied in these cases.
162 When all the indicatory letters are dropped, the remainder forms of tavya, anéya, and
ya[t] are tavya, anéya, and ya respectively. Thus, since the remainder froms tavya and anéya
are different than the remainder form ya, tavya and anéya can optionally be applied in the
realm of ya[t]. Similarly, the remainder forms of [ë]aka, tå[l], and ana are aka, tå, and ana
respectively. Thus, since the remainder forms aka and tå are different than the remainder
form ana, [ë]aka and tå[l] can optionally be applied in the realm of ana.
Now, the rule of väsarüpa does not apply in the realm of [k]ta, ana, tum[u],
and kåt pratyayas which have the meaning of [kh]a[l]. In these cases only the
general or specific pratyaya itself is applied according to how it is ordained [in
a sütra]. For example, [k]ta is applied in bhäve prayoga and karmaëi prayoga.
However, in bhäve prayoga, it is applied only in the neuter gender. But the
kåt pratyaya [gh]a[ë] which is applied in bhäve prayoga (sütra 887) cannot
be applied in the realm of [k]ta, because it is applied only in the masculine
gender. Therefore, just to make this paribhäñä (Båhat 1347) successful, the
special rule ghaëë-al-athu-kayaù puàsi (884) will be ordained. Similarly, the
kåt pratyaya [ë]aka which is ordained by tat-kriyärthatve tumu-ëakau (790)
cannot be applied in the realm of tum[u] when there is connection with a
çaky-ädi, kälädi, or a dhätu that has the meaning of icchä. Therefore the word
eva was used in sütra 791 just to exclude [ë]aka. In the same way, only ana is
applied in the sense of [kh]a[l] after dhätus ending in ä-räma, and not [kh]a[l]
itself. Therefore, just to strengthen this paribhäñä (the current sütra), the
phrase na tu khal was included in sütra 797.
In this sütra, only the kåt pratyayas [k]ta and ana which are ordained in
bhäve prayoga and karmaëi prayoga are accepted, since [k]ta and ana are
listed alongside tum[u] and [kh]a[l]. Thus it should be understood that this
prohibition does not apply to [k]ta and ana which are ordained in kartari
prayoga and so on.163 Moreover, Paribhäñendu-çekhara says the rule of
väsarüpa also does not apply in the realm of the specific kåt pratyayas that
will be ordained in kartari prayoga in the senses of täcchélya and so on (sütras
865 to 873). Thus the generic pratyaya [k]vi[p] which is ordained after a dhätu
in general (sütra 850) is never blocked by any other specific pratyaya ordained
in kartari prayoga, just as the generic pratyaya ana which is applied in bhäve
prayoga by ano bhäve (910) is never blocked by any other specific pratyaya
ordained in bhäve prayoga.
803 / @A W yaita /
803. ä e yati
ä—of ä-räma; e—the replacement e-räma; yati—when ya[t] follows.
Ä becomes e when ya[t] follows.
deyam, geyam.
163 Thus, earlier in the commentary, Amåta showed how we get nandanaù <1.1>,
nandakaù <1.1>, or nandayitä <1.1>, because the generic pratyayas [ë]aka and tå[l] can
still optionally be applied in the realm of ana, due to the paribhäñä väsarüpo ’striyäm (802).
Kådanta 277
Våtti— dä → (801) dä + ya[t] → (dä is aniö by verse 1, 803) deya → (87,

733) deya + s[u] → (157) deya + am → (94) deyam (giving should be [done])
<1.1, bhäve>.
 gai → (412) gä → (801) gä + ya[t] → (gä is aniö by verse 1, 803)
geya → (87, 733) geya + s[u] → (157) geya + am → (94) geyam (singing
should be [done]) <1.1, bhäve>.
AmåtA—The word ä in this sütra is a word whose ñañöhé viñëubhakti has

been deleted and the word e is a word whose prathamä viñëubhakti has been
deleted (våtti 97).
804 / zAk(AidByaê yata, /

804. çak-ädibhyaç ca yat
çak-ädibhyaù—after the çak-ädis (the dhätus mentioned below in the våtti);

ca—also; yat—ya[t].
Ya[t] is also applied after the çak-ädis.
vakñyamäëa-ëyad-apavädo ’yam. çakyaà, janyaà, çasyaà, yatyaà, sahyam.
Våtti—This is an apaväda of the kåt pratyaya [ë]ya[t] which will be

mentioned in sütra 808.
 çak → (804) çak + ya[t] → (çak is aniö by verse 2) çakya → (87, 733) çakya
+ s[u] → (157) çakya + am → (94) çakyam (see below) <1.1, bhäve>.
 jan → (804) jan + ya[t] → (330) janya → (87, 733) janya + s[u] → (157)
janya + am → (94) janyam (taking birth should be [done]) <1.1, bhäve>.
 ças → (804) ças + ya[t] → (330) çasya → (87, 733) çasya + s[u] → (157)
çasya + am → (94) çasyam (killing should be [done]) <1.1, bhäve>.
 yat → (804) yat + ya[t] → (330) yatya → (87, 733) yatya + s[u] → (157)
yatya + am → (94) yatyam (endeavoring should be [done]) <1.1, bhäve>.
 ñah → (346) sah → (804) sah + ya[t] → (330) sahya → (87, 733) sahya +
s[u] → (157) sahya + am → (94) sahyam (tolerating should be [done]) <1.1,
bhäve>.
SAàçodhiné—One might think that, since çak[ÿ] is an akarmaka dhätu, ya[t]

cannot be applied after it in karmaëi prayoga. But actually the rules are bent
and the word çakya (çak[ÿ] + ya[t]) is commonly used in karmaëi prayoga
in connection with a word ending in the kåt pratyaya tum[u]. For example,
in çakyo värayituà jalena huta-bhuk “Fire can be checked by water” (Néti-
çataka 11), the karma huta-bhuk, which really belongs to the kriyä värayitum,
is ukta by the kåt pratyaya ya[t] in çakyaù and the kartä jala is anukta. This
was explained previously—“The karma of the kåt pratyayas ktvä and tum[u]
is ukta by the other pratyaya” (våtti 645). Here çakyaù is translated as “can.”
One could also translate this as “Fire is able to be checked by water.” Other
examples are na sä çakyä netum balät (She cannot be led by force) and tan
mayä çakyam pratipattum (That is able to be acquired by me). Moreover,
sometimes the form çakyam <1.1 bhäve> is used with a word which ends in
a prathamä viñëubhakti which is in a different gender or number. Examples
are çakyaà çva-mäàsädibhir api kñut pratihantum “Hunger can be appeased
even by dog’s flesh and so on” (ref. Vämana’s Kävyälaìkära-våtti 5.2.25)
and na hi deha-bhåtä çakyaà tyaktuà karmäëy açeñataù “Activities cannot
completely be given up by an embodied being” (Bhagavad-gétä 18.11). In the
first example there is a mismatch of gender since çakyam is neuter and kñut
is feminine, and in the second example there is a mismatch of number since
çakyam is singular and karmäëi is plural. This is all covered by the sütras
kecic chabdä viçeñaëatve ’pi sva-liìgaà na tyajanti (221) and kvacid bahünäà
viçeñaëatve ’py ekatvam (222).
The dhätus jan[é] and yat[é] are also akarmaka dhätus, but, unlike çak[ÿ],
they are not used with ya[t] in karmaëi prayoga. The dhätu jan[é] however
is sometimes used with ya[t] in kartari prayoga, but this is by the special rule
bhavya-geya-pravacanéyopasthänéya-janyäplävyäpätyäù kartari ca (816).
805 / hnaAe yaãA tasya vaDaê /

805. hano yad vä tasya vadhaç ca
hanaù—after the dhätu han[a] hiàsä-gatyoù (2P, to strike, kill; to go, move);
yat—ya[t]; vä—optionally; tasya—of that (the dhätu han[a]); vadhaù—the
replacement vadha; ca—and.
Ya[t] is optionally applied after han[a] and, in the case that it is, han[a] is
replaced by vadha.
vadhyam. pakñe ëyad vakñyate.
Våtti— han → (805) han + ya[t] → (han is aniö by verse 5, 805) vadha
+ ya[t] → (393) vadhya → (87, 733) vadhya + s[u] → (157) vadhya + am →
(94) vadhyam <1.1, bhäve>.
It will be described that [ë]ya[t] is applied in the other option (sütra 808).
Kådanta 279
806 / pavagAARntaAâta, /
806. pa-vargäntäd yat
pa-varga-antät—after a dhätu ending in pa-varga; yat—ya[t].
Ya[t] is applied after dhätus ending in pa-varga.
japyaà, kopyam.
Våtti— jap → (806) jap + ya[t] → (330) japya → (87, 733) japya + s[u]
→ (157) japya + am → (94) japyam <1.1, bhäve>.
 kup → (806) kup + ya[t] → (330, 333) kopya → (87, 733) kopya
+ s[u] → (157) kopya + am → (94) kopyam <1.1, bhäve>.
AmåtA—This is also an apaväda of the kåt pratyaya [ë]ya[t] which will be

mentioned in sütra 808.
807 / naHpaUvaRsya vadervaâM gA÷eR , va{x.~va{HaAevaRyaAR ‘aitabanDaM ivanaA svaIk(AyaARyaAma, /

807. naï-pürvasya vader avadyaà garhye, våì-våïor varyä pratibandhaà
vinä své-käryäyäm
naï-pürvasya—which is preceded by na[ï]; vadeù—of the dhätu vad[a]

vyaktäyäà väci (1P, to speak, say, tell); avadyam—avadyam; garhye—in the
sense of garhya (to be condemned, condemnable); våì-våïoh—of the dhätus
vå[ï] varaëe (5U, to choose, ask for) and vå[ì] sambhaktau (9A, to serve,
worship); varyä—varyä; pratibandham—interference; vinä—without; své-
käryäyäm—in the sense of své-käryä (a women who can be married).
Avadya is the nipäta of na[ï] + vad[a] + ya[t] in the special meaning of

garhya, and varyä is the nipäta of vå[ì] or vå[ï] + ya[t] in the special meaning
of pratibandhaà vinä své-käryä.164
“patià-varäyäm” ity eke. äb-anto ’yaà yat-pratyayaù. pratibandhe tu våï

varaëe kyap vakñyate—våtyä kanyä. lakñmé-nirdeçaù kim? våì sambhaktau
ëyad vakñyate—väryä åtvijaù. vyabhicarati ca—“sugrévo näma varyo ’sau
bhavatä cäru-vikramaù” ity atra (bhaööiù 6.50). mukhye ’pi dåçyate—“våñëi-
varyaù” ity-ädau ca.
164 In other words, avadya means garhya (reproachable) and varyä means pratibandhaà
vinä své-käryä (a women who can be married without interference).
Våtti—Some say patià-varäyäm (in the sense of patià-varä (A woman

who chooses her husband by herself)). The kåt pratyaya ya[t] in varyä is
followed by ä[p]. When there is interference, however, the upcoming
pratyaya [k]ya[p] is applied after vå[ï] varaëe (5U, to choose, ask for) and
we get våtyä kanyä (a woman who can be asked in marriage). Why is the
feminine form varyä mentioned here? Because in another sense the upcoming
pratyaya [ë]ya[t] is applied after vå[ì] sambhaktau (9A, to serve, worship)
and we get väryä åtvijaù (the priests are to be honored). But deviation from
this rule is also seen in sugrévo näma varyo ’sau bhavatä cäru-vikramaù
(Bhaööi-kävya 6.50). In våñëi-varyaù (the best of the Våñëis) and so on, it is
seen that ya[t] is applied even when the sense is mukhya (the best).
AmåtA—Regarding patià-varäyäm, a woman who chooses her husband by

herself is called a svayaà-varä or a patià-varä. According to Amara-koña, the
words svayaà-varä, patià-varä, and varyä are synonyms. Regarding våtyä,
[k]ya[p] is applied by eti-stu-çäsu-våï-då-juñaù kyap (813) and then vämanät
tuk påthau (777) is applied, Regarding väryäù, [ë]ya[t] is applied by å-dvaya-
viñëujanäbhyäm ëyat (808) and then våñëéndra is done. What Jéva Gosvämé
intends to say when he says “but deviation from this rule is also seen” is
that varya is also used in a gender other than the feminine, in the general
sense of varaëa (choosing, asking). The complete verse that Jéva Gosvämé
quoted from Bhaööi-kävya is: åñyamüke ’navadyo ’sti paëya-bhrätå-vadhaù
kapiù / sugrévo näma varyo ’sau bhavatä cäru-vikramaù. This is Kabandha
speaking to Räma. The meaning is “In the Åñyamüka mountain there is one
irreproachable (anavadya) monkey of great strength named Sugréva. He
should be asked (varya) by you [for help].” Here varya is used in the general
sense of varaëa (choosing, asking). Why do we say “in the special meaning
of garhya”? Because otherwise [k]ya[p] is applied by sütra 812 and we get
anudyam which means akathyam (not to be spoken). The word mukhya here
means çreñöha (the best).
808 / [%ãyaivaSNAujanaAByaAM Nyata, /

808. å-dvaya-viñëujanäbhyäà ëyat
å-dvaya-viñëujanäbhyäm—after a dhätus that end in å-dvaya or a viñëujana;

ëyat—the kåt pratyaya [ë]ya[t].
[Ë]ya[t] is applied after dhätus that end in å-dvaya or a viñëujana.
käryam, vähyam. hano hasya ghaù, hantes taù—ghätyam.

Kådanta 281
Våtti— kå → (808) kå + [ë]ya[t] → (kå is aniö by verse 1, 314) kärya →

(87, 733) kärya + s[u] → (157) kärya + am → (94) käryam <1.1, bhäve>.
 vah → (808) vah + [ë]ya[t] → (vah is aniö by verse 8, 358) vähya
→ (87, 733) vähya + s[u] → (157) vähya + am → (94) vähyam <1.1, bhäve>.
Hano hasya gho ëin-nayoù (197) and hantes to nåsiàhe ’n-ië-adhokñaje

(577) are applied and we get ghätyam <1.1 bhäve>.
 han → (808) han + [ë]ya[t] → (han is aniö by verse 5, 197) ghan

+ [ë]ya[t] → (358) ghän + [ë]ya[t] → (577) ghätya → (87, 733) ghätya + s[u]
→ (157) ghätya + am → (94) ghätyam <1.1, bhäve>.
809 / cajaAe: k(gAAE iGaNNyataAerjavajaãjak(vagAARidvajaRma, /

809. ca-joù ka-gau ghië-ëyator aja-vaja-vraja-ka-vargädi-varjam
ca-joù—of ca-räma and ja-räma; ka-gau—the replacements ka-räma and

ga-räma; ghit-ëyatoù—when [ë]ya[t] or a pratyaya which has the indicatory
letter gh follows; aja-vaja-vraja-ka-varga-ädi-varjam—with the exception of
aj[a] gatau kñepaëe ca (1P, to go, move; to drive), vaj[a] gatau (1P, to go,
move), vraj[a] gatau (1P, to go, move), and dhätus beginning in ka-varga.
C and j change to k and g respectively when [ë]ya[t] or a pratyaya which has

the indicatory letter gh follows. But not in the case of aj[a], vaj[a], vraj[a],
and dhätus beginning in ka-varga.
päkyaà, rogyam. neha—väjyaà, vräjyaà, garjyam. ajer vé-bhävät ëyati

nodäharaëam.
Våtti— pac → (808) pac + [ë]ya[t] → (pac is aniö by verse 2, 358) päc
+ [ë]ya[t] → (809) päkya → (87, 733) päkya + s[u] → (157) päkya + am →
(94) päkyam <1.1, bhäve>.
 ruj → (808) ruj + [ë]ya[t] → (ruj is aniö by verse 2, 333) roj +
[ë]ya[t] → (809) rogya → (87, 733) rogya + s[u] → (157) rogya + am → (94)
rogyam <1.1, bhäve>.
But the rule does not apply as regards väjyam <1.1 bhäve>, vräjyam <1.1
bhäve>, and garjyam <1.1 bhäve>. There is no counterexample as regards
aj[a], because aj[a] becomes vé when [ë]ya[t] follows (sütra 379).
AmåtA—In garjyam, the j of the dhätu garj[a] çabde (1P, to sound, roar)
does not change to g, because garj[a] is a dhätu beginning in ka-varga.
Examples when [gh]a[ë], a pratyaya which has the indicatory letter gh,
follows are: çokaù <1.1, bhäve>, tyägaù <1.1, bhäve>, and so on. But aj[a]
does not become vé when [gh]a[ë] follows, and so the prohibition aja-vaja-
vraja-ka-vargädi-varjam blocks the change to g in that case and we get äjaù
<1.1, bhäve>.
810 / maAecyarAecyazAAecyayaAcyatyaAjyayaAjyavajyaARcyaRpaUjyaA: s$aADava: /

810. mocya-rocya-çocya-yäcya-tyäjya-yäjya-varjyärcya-püjyäù sädhavaù
mocya-rocya-çocya-yäcya-tyäjya-yäjya-varjya-arcya-püjyäù—mocya, rocya,
çocya, yäcya, tyäjya, yäjya, varjya, arcya, and püjya; sädhavaù—are the proper
forms.
Mocya is the nipäta of muc[ÿ] + [ë]ya[t], rocya is the nipäta of ruc[a] +

[ë]ya[t], çocya is the nipäta of çuc[a] + [ë]ya[t], yäcya is the nipäta of
[öu]yäc[å] + [ë]ya[t], tyäjya is the nipäta of tyaj[a] + [ë]ya[t], yäjya is the
nipäta of yaj[a] + [ë]ya[t], varjya is the nipäta of våj[é] + [ë]ya[t], arcya is
the nipäta of arc[a] + [ë]ya[t], and püjya is the nipäta of püj[a] + [ë]ya[t].
AmåtA—In mocya, rocya, çocya, yäcya, and arcya, the result of the nipäta
is that the change to k by sütra 809 doesn’t take place, and in tyäjya, yäjya,
varjya, and püjya, the result of the nipäta is that the change to g by sütra 809
doesn’t take place.
811 / ‘ayaAejyainayaAejyaAE zAfyaATaeR , vaHcyaAHcyaAE gAtaAE , vaAcyamapads$aÎÿAtae , BaAejyaM

Baºyae inapaAtyantae /
811. prayojya-niyojyau çakyärthe, vaïcyäïcyau gatau, väcyam apada-
saìghäte, bhojyaà bhakñye nipätyante
prayojya-niyojyau—prayojya and niyojya; çakya-arthe—in the sense of çakya

(able); vaïcya-aïcyau—vaïcya and aïcya; gatau—when the meaning is
gati (going); väcyam—väcya; apada-saìghäte—when something other than
a combination (saìghäta) of words (padas) is to be expressed; bhojyam—
bhojya; bhakñye—when an eatable is to be expressed; nipätyante—are made
as nipätas.
Prayojya and niyojya are the nipätas of pra + yuj[ir] + [ë]ya[t] and ni +
yuj[ir] + [ë]ya[t] in the sense of çakya.165 Vaïcya and aïcya are the nipätas
165 This limits prayojya and niyojya to the sense of çakti ordained in arha-çaktyor vidhi-
viñëukåtya-tålaù (716). In senses other than çakti the forms are prayogya and niyogya.
Kådanta 283
of vaïc[u] + [ë]ya[t] and aïc[u] + [ë]ya[t] when the meaning is gati.166 Väcya
is the nipäta of vac[a] + [ë]ya[t] when something other than a combination
of words is to be expressed. And bhojya is the nipäta of bhuj[a] when an
eatable is to be expressed.
anyatra prayogya ity-ädiñu yathä-svaà ka-gau.
Våtti—In other meanings, the change to k or g is done according to what

fits, as in prayogya and so on.
AmåtA—Prayojya and niyojya are made as nipätas in the sense of çakya.

Thus prayojyaù means prayoktuà çakyaù (able to be engaged) and niyojyaù
means niyoktuà çakyaù (able to be ordered). In this way, both prayojya and
niyojya refer to a bhåtya (servant). In vaïcya, aïcya, and väcya, the result
of the nipäta is that the change to k by sütra 809 doesn’t take place, and in
prayojya, niyojya, and bhojya, the result of the nipäta is that the change to g
by sütra 809 doesn’t take place. Due to the words “and so on,” we also get
vaìkya, aìkya, väkya, and bhogya. Prayogya and niyogya are used just in the
sense of preraëéya (to be impelled), vaìkya means vaïcanéya (to be cheated),
aìkya means püjya (to be worshiped), väkya means a combination of words
(a sentence), and bhogya means wealth and so on.
812 / @naupaen‰e vadAe yatfyapaAE , Bauva: fyapBaAvae , hnastaê /

812. anupendre vado yat-kyapau, bhuvaù kyap bhäve, hanas taç ca
an-upendre—when something which is not an upendra is the pürva-pada;

vadaù—after the dhätu vad[a] vyaktäyäà väci (1P, to speak, say, tell); yat-
kyapau—the kåt pratyayas ya[t] and [k]ya[p]; bhuvaù—after the dhätu bhü
sattäyäm (1P, to be, become, exist); kyap—the kåt pratyaya [k]ya[p]; bhäve—
in bhäve prayoga; hanaù—after the dhätu han[a] hiàsä-gatyoù (2P, to strike,
kill; to go, move); taù—the change to ta-räma; ca—also.
Ya[t] or [k]ya[p] is applied after vad[a] when something which is not an

upendra is the pürva-pada. Similarly, when something which is not an
upendra is the pürva-pada, [k]ya[p] is applied after bhü and han[a] in bhäve
prayoga and the n of han[a] changes to t.
166 Thus, from vaïc[u] gatau (1P, to go, move), be get vaïcya, but from vaïc[u]
pralambhane (10A, to cheat), we get vaìkya. Similarly, from aïc[u] gati-püjanayoù (1P,
to go, move; to worship), when the meaning is gati, we get aïcya, but when the meaning is
püjana, we get aìkya.
kåñëenodyante—kåñëa-vadyä gétäù, kåñëodyäù. bähulyät kartari ca—satya-

vadyo raghüttamaù. brahmaëo bhävaù brahma-bhüyam. brahmaëo hananaà
brahma-hatyä, strétvam abhidhänät.
Våtti—For example, kåñëa-vadyä gétäù or kåñëodyäù gétäù (The Gétäs,

which are spoken by Kåñëa) where kåñëa-vadyäù and kåñëodyäù mean
kåñëenodyante (spoken by Kåñëa).
 kåñëena <3.1> + vad → (812) kåñëena <3.1> + vad + ya[t] →

(330) kåñëena <3.1> + vadya → (776, 601) kåñëa-vadya → (87) kåñëa-vadya
+ [j]as → (42) kåñëa-vadyäs → (93) kåñëa-vadyäù <1.3, karmaëi>.
 kåñëena <3.1> + vad → (812) kåñëena <3.1> + vad + [k]ya[p]
→ (330, 471) kåñëena <3.1> + udya → (776, 601) kåñëa + udya → (44)
kåñëodya → (87) kåñëodya + [j]as → (42) kåñëodyäs → (93) kåñëodyäù <1.3,
karmaëi>.
Because the kåt pratyayas are applied variously (sütra 728), we also get
satya-vadyo raghüttamaù (The best of the Raghus, who speaks the truth)
where ya[t] is applied in kartari prayoga. The other examples are brahma-
bhüyam, which means brahmaëo bhävaù167 (the state of being Brahman), and
brahma-hatyä, which means brahmaëo hananam168 (killing a brähmaëa).
Hatyä is feminine on account of common usage.
 brahmaëaù <6.1> + bhü → (812) brahmaëaù <6.1> + bhü + [k]

ya[p] → (330, 294) brahmaëaù <6.1> + bhüya → (776, 601) brahman +
bhüya → (190) brahma-bhüya → (87, 733) brahma-bhüya + s[u] → (157)
brahma-bhüya + am → (94) brahma-bhüyam <1.1, bhäve>.
 brahmaëaù <6.1> + han → (812) brahmaëaù <6.1> + han + [k]
ya[p] → (han is aniö by verse 5, 812) brahmaëaù <6.1> + hatya → (776, 601)
brahman + hatya → (190) brahma-hatya → (87, 1081) brahma-hatya + ä[p]
→ (1053) brahma-hatyä → (87) brahma-hatyä + s[u] → (138) brahma-hatyä
<1.1, bhäve>.
AmåtA—Ya[t] and [k]ya[p] are applied after vad[a] in bhäve prayoga

and karmaëi prayoga, but [k]ya[p] is only applied after bhü and han[a] in
bhäve prayoga. This rule ordains ya[t] where it would have otherwise been
unobtained when there is a pürva-pada.
167 The word brahmaëaù here is made by applying a ñañöhé viñëubhakti after brahman by
kartå-karmaëoù ñañöhé kåd-yoge (642), because brahman is the anukta-kartä of bhävaù here.
168 Likewise brahman takes a ñañöhé viñëubhakti because it is the anukta-karma of
hananam here.
Kådanta 285
Satya-vadyaù is the usage of Bhaööi. It means satyaà vadati (He speaks the
truth). Brahma-bhüyam means brahmatvam (the state of being Brahman).
Why do we say anupendre? Because when an upendra is the pürva-pada,
[ë]ya[t] is applied and we get pravädyaù.
813 / WitastauzAAs$auva{Hä{jauSa: fyapa, /

813. eti-stu-çäsu-våï-då-juñaù kyap
eti-stu-çäsu-våï-då-juñaù—after the dhätus i[ë] gatau (2P, to go, move), ñöu[ï]

stutau (2U, to praise), çäs[u] anuçiñöau (2P, to instruct, punish, rule), vå[ï]
varaëe (5U, to choose, ask for), då[ì] ädare (6A, to respect), and juñ[é] préti-
sevanayoù (6A, to be pleased, to like; to serve, visit, dwell); kyap—the kåt
pratyaya [k]ya[p].
[K]ya[p] is applied after i[ë], ñöu[ï], çäs[u], vå[ï], då[ì], and juñ[é].
vämanät tuk—ityaù, stutyaù. çäñaù çiñ, çiñyaù. våtyaù, ädåtyaù, juñyaù. äìaù
çäsv ity-äder äkhyäta-darçitatvän na çiñ-ädeçaù—äçäsyam.
Våtti—Vämanät tuk påthau (777) is applied, and we get ityaù <1.1

karmaëi> and stutyaù <1.1 karmaëi>.
 i → (813) i + [k]ya[p] → (i is aniö by verse 1, 294, 777) itya → (87)

itya + s[u] → (93) ityaù (to be gone to) <1.1, karmaëi>.
 ñöu → (346) stu → (813) stu + [k]ya[p] → (stu is aniö by verse
1, 294, 777) stutya → (87) stutya + s[u] → (93) stutyaù (to be praised,
praiseworthy) <1.1, karmaëi>.
 çäs → (813) çäs + [k]ya[p] → (330, 294, 509) çiñya → (87) çiñya +
s[u] → (93) çiñyaù (to be instructed, a disciple) <1.1, karmaëi>.
 vå → (813) vå + [k]ya[p] → (330, 294, 777) våtya → (87) våtya +
s[u] → (93) våtyaù (to be chosen) <1.1, karmaëi>.
 ä[ì] + då → (813) ä[ì] + då + [k]ya[p] → (då is aniö by verse
1, 294, 777) ädåtya → (87) ädåtya + s[u] → (93) ädåtyaù (to be respected,
respectable) <1.1, karmaëi>.
 juñ → (813) juñ + [k]ya[p] → (330, 294) juñya → (87) juñya + s[u]
→ (93) juñyaù (to be served) <1.1, karmaëi>.
As explained in the Äkhyäta-prakaraëa, the dhätu ä[ì] + çäs[u] icchäyäm

(2A, to desire) does not undergo the change to çiñ (509). Thus we get äçäsyam
<1.1 bhäve>.
AmåtA—In the case of itya and stutya, [k]ya[p] is an apaväda of ya[t]. But
in the case of çiñya, våtya, ädåtya, and juñya, it is an apaväda of [ë]ya[t]. Since
vå[ï] is mentioned here along with the indicatory letter ï, vå[ì] sambhaktau
(9A, to serve, worship) is excluded.
814 / zAMis$aäuihgAuihByaAe vaA fyapa, /

814. çaàsi-duhi-guhibhyo vä kyap
çaàsi-duhi-guhibhyaù—after the dhätus çans[u] hiàsäyäà stutau ca (1P,

to hurt; to praise), duh[a] prapüraëe (2U, to milk, extract), and guh[ü]
samvaraëe (1U, to cover, hide); vä—optionally; kyap—[k]ya[p].
[K]ya[p] is optionally applied after çans[u], duh[a], and guh[ü].
çasyaà, çaàsyam. duhyaà, dohyam.
Våtti— çans → (two options by 814):

1) ([k]ya[p] is applied) çans + [k]ya[p] → (330, 343) çasya → (87, 733) çasya
+ s[u] → (157) çasya + am → (94) çasyam <1.1, bhäve>.
2) ([k]ya[p] isn’t applied, 808) çans + [ë]ya[t] → (330, 165) çaàsya → (87,
733) çaàsya + s[u] → (157) çaàsya + am → (94) çaàsyam <1.1, bhäve>.
 duh → (two options by 814):

1) ([k]ya[p] is applied) duh + [k]ya[p] → (duh is aniö by verse 8, 294) duhya
→ (87, 733) duhya + s[u] → (157) duhya + am → (94) duhyam <1.1, bhäve>.
2) ([k]ya[p] isn’t applied, 808) duh + [ë]ya[t] → (duh is aniö by verse 8, 333)
dohya → (87, 733) dohya + s[u] → (157) dohya + am → (94) dohyam <1.1,
bhäve>.
AmåtA—In the case that [k]ya[p] isn’t applied, [ë]ya[t] is applied by

å-dvaya-viñëujanäbhyäà ëyat (808). Likewise we get guhyam <1.1, bhäve> or
gohyam <1.1, bhäve>.
815 / Ba{Ha: fya«a tau patnyaAM , s$amBa{HaAe vaA , k{(va{iSaByaAM ca /

815. bhåïaù kyap na tu patnyäà, sambhåïo vä, kå-våñibhyäà ca
bhåïaù—after the dhätu [òu]bhå[ï] dhäraëa-poñaëayoù (3U, to hold, bear;

to support, nourish); kyap—[k]ya[p]; na—not; tu—but; patnyäm—when a
patné (wife) is to be expressed; sambhåïaù—after sam + [òu]bhå[ï]; vä—
optionally; kå-våñibhyäm—after the dhätus [òu]kå[ï] karaëe (8U, to do,
make) and våñ[u] secane (1P, to rain); ca—also.
Kådanta 287
[K]ya[p] is applied after [òu]bhå[ï], provided a wife isn’t being expressed,

but it is only optionally applied after sam + [òu]bhå[ï]. Similarly, [k]ya[p] is
optionally applied after [òu]kå[ï] and våñ[u].
bhåtyaù. sambhåtyaù sambhäryaù. kåtyaà käryam. våñyaà varñyam. patnyäà

tu—bhäryä.
Våtti— bhå → (815) bhå + [k]ya[p] → ([òu]bhå[ï] is aniö by verse 1,

294, 777) bhåtya → (87) bhåtya + s[u] → (93) bhåtyaù (to be maintained, a
servant) <1.1, karmaëi>.
 sam + bhå → (two options by 815):

1) ([k]ya[p] is applied) sam + bhå + [k]ya[p] → ([òu]bhå[ï] is aniö
by verse 1, 294, 777) sam + bhåtya → (72, 73) sambhåtya → (87) sambhåtya +
s[u] → (93) sambhåtyaù <1.1, karmaëi>.
2) ([k]ya[p] isn’t applied, 808) sam + bhå + [ë]ya[t] → ([òu]
bhå[ï] is aniö by verse 1, 314) sam + bhärya → (72, 73) sambhärya → (87)
sambhärya + s[u] → (93) sambhäryaù <1.1, karmaëi>.
 kå → (two options by 815):

1) ([k]ya[p] is applied) kå + [k]ya[p] → ([òu]kå[ï] is aniö by verse
1, 294, 777) kåtya → (87, 733) kåtya + s[u] → (157) kåtya + am → (94) kåtyam
(action, what ought to be done, duty, purpose) <1.1, bhäve>.
2) ([k]ya[p] isn’t applied, 808) kå + [ë]ya[t] → ([òu]kå[ï] is aniö by
verse 1, 314) kärya → (87) kärya + s[u] → (157) kärya + am → (94) käryam
(action, what ought to be done, duty, result, purpose) <1.1, bhäve>.
 våñ → (two options by 815):

1) ([k]ya[p] is applied) våñ + [k]ya[p] → (330, 294) våñya → (87,
733) våñya + s[u] → (157) våñya + am → (94) våñyam (raining should be
[done]) <1.1, bhäve>.
2) ([k]ya[p] isn’t applied, 808) våñ + [ë]ya[t] → (330, 333) varñya →
(87) varñya + s[u] → (157) varñya + am → (94) varñyam (raining should be
[done]) <1.1, bhäve>.
But when a wife is to be expressed, we get bhäryä (a wife).
 bhå → (808) bhå + [ë]ya[t] → ([òu]bhå[ï] is aniö by verse 1,

314) bhärya → (87, 1081) bhärya + ä[p] → (1053) bhäryä → (87) bhäryä +
s[u] → (138) bhäryä (a wife) <1.1, karmaëi>.
AmåtA—Amara-koña says patné päëi-gåhété ca dvitéyä saha-dharmiëé bhäryä

jäyä (The words patné päëi-gåhété, dvitéyä, saha-dharminé, bhäryä, and jäyä are
all synonyms [of “wife”])
816 / BavyagAeya‘avacanaIyaAepasTaAnaIyajanyaAplaAvyaApaAtyaA: k(taRir ca /

816. bhavya-geya-pravacanéyopasthänéya-janyäplävyäpätyäù kartari ca
bhavya-geya-pravacanéya-upasthänéya-janya-äplävya-äpätyäù—bhavya,
geya, pravacanéya, upasthänéya, janya, äplävya, and äpätya; kartari—in kartari
prayoga; ca—also.
Bhavya, geya, pravacanéya, upasthänéya, janya, äplävya, and äpätya are

also used in kartari prayoga.
vaiñëavo mathuräyäà bhavyaù, bhavatéty artha ity-ädi. harer geyaù, harià

gäyatéty arthaù. pakñe mathuräyäà bhavyam ity-ädi.
Våtti—Examples are vaiñëavo mathuräyäà bhavyaù (The Vaiñëava is in

Mathurä) where bhavyaù means bhavati and harer geyaù which means harià
gäyati (He praises Hari). In the other case, we get mathuräyäà bhavyam
(being in Mathurä) and so on.
AmåtA—Due to the word ca, they are also used in bhäve prayoga and
karmaëi prayoga. In harer geyaù, hari is the anukta-karma and thus it takes a
ñañöhé viñëubhakti by sütra 642. The kartä bhaktaù should be understood here.
Other examples are pravacanéyo guruù çré-bhägavatasya (The guru explains
the Bhägavatam), upasthänéyaù çiñyo guroù (The disciple serves the guru),
asau janyaù (He takes birth), asau äplävyaù (He bathes), asau äpätyaù (He
rushes towards). The word pakñe here means “in bhäve prayoga and karmaëi
prayoga.” Due to the words “and so on,” we get harir geyo bhaktena (Hari is
praised by the devotee), pravacanéyaà bhägavataà guruëä (The Bhägavatam
is explained by the guru), upasthänéyo guruù çiñyeëa (The guru is served by
the disciple), anena janyam (taking birth should be [done] by him), anena
äplävyam (bathing should be [done] by him), and anena äpätyam (rushing
towards should be [done] by him).
SAàçodhiné—Bhavya and geya are formed by applying ya[t] by

sarveçvaränta-dhätor yat (801), pravacanéya and upasthänéya are formed by
applying anéya by tavyänéyau (800), janya is formed by applying ya[t] by çak-
ädibhyaç ca yat (804), and äplävya and äpätya are formed by applying [ë]ya[t]
by u-dvayäë ëyad ävaçyake (Båhat 1366) and å-dvaya-viñëujanäbhyäà ëyat
(808).
Kådanta 289
817 / baAòlyaAtk(rNAAdAE ca tae /

817. bähulyät karaëädau ca te
bähulyät—because the kåt pratyayas are applied variously; karaëa-ädau—

when the karaëa and so is to be expressed; ca—also; te—they (the viñëukåtyas).
Because the kåt pratyayas are applied variously, the viñëukåtyas are also
applied in karaëe prayoga and so on.169
snäyate yena tat—snänéyam ämalaky-ädi. déyate yasmai saù—dänéyo vipraù.

äpatati yasmät saù—äpätyo bhåguù. ramyate yasmin tat—ramaëéyaà
våndävanam.
Våtti—Examples are snänéyam ämalaky-ädi (ämalaké and so on with

which to bathe) where snänéyam means snäyate yena tat (that with which
bathing is [done]), dänéyo vipraù (A vipra unto whom [a donation] is given)
where dänéyaù means déyate yasmai saù (he unto whom giving is [done]),
äpatyo bhåguù (the cliff from which people fall) where äpätyaù means
äpatati yasmät saù (that from which one falls), and ramaëéyaà våndävanam
(Våndävana in which [the mind] delights, charming Våndävana) where
ramaëéyam means ramyate yasmin tat (the place where enjoying is [done]).
AmåtA—The word te here refers to the viñëukåtyas. Snänéyam is formed

by applying anéya in karaëe prayoga, dänéyaù is formed by applying anéya
in sampradäne prayoga, äpätyaù is formed by applying [ë]ya[t] in apädäne
prayoga, and ramaëéyam is formed by applying anéya in adhikaraëe prayoga.
In these kåt pratyayas (the viñëukåtyas) all the kärakas are seen to be ukta. For
example, first the viñëukåtyas were ordained in bhäve prayoga and karmaëi
prayoga (sütra 799), then they were ordained in kartari prayoga (sütra 816),
and now they are ordained in karaëe prayoga and so on. In this regard,
because the viñëukåtya pratyayas are ordained in kartari prayoga and so on,
the kartä and so on is ukta by those pratyayas.
818 / k(taRir /
818. kartari
kartari—in kartari prayoga.
169 In karaëe prayoga, the karaëa is ukta by the pratyaya. Similarly, in sampradäne
prayoga, the sampradäna is ukta, and so on (sütra 629).
The word kartari is to be added in the next sütras.
prabhur ayam.
Våtti—This is a prabhu adhikära.
AmåtA—The adhikära kartari is mentioned again170 to remove the anuvåtti

of bhäva-karmaëoù.
819 / NAk(ta{laAE /
819. ëaka-tålau
ëaka-tålau—the kåt pratyayas [ë]aka and tå[l].
[Ë]aka and tå[l] are applied after a dhätu in kartari prayoga.
“ëvul-tåcau” päëiniù. karotéti kärakaù, kartä jagataù. vaha—voòhä. hana—

ghätakaù. òudäï—däyakaù.
Våtti—Päëini called them [ë]vu[l] and tå[c] (3.1.133). Examples are

jagataù kärakaù and jagataù kartä (one who creates the universe, the creator
of the universe) where kärakaù and kartä mean karoti (one who creates).
 kå → (819) kå + [ë]aka → (kå is aniö by verse 1, 314) käraka →

(87) käraka + s[u] → (93) kärakaù (one who does, a doer) <1.1>.
 kå → (819) kå + tå[l] → (kå is aniö by verse 1, 289) kartå → (87)
kartå + s[u] → (127) kartå + ä[c] → (124) kartä (one who does, a doer) <1.1>.
From vah[a] präpaëe (1U, to bear, lead, carry) we get voòhä <1.1>.
 vah → (819) vah + tå[l] → (vah is aniö by verse 8, 211) vaòh + tå

→ (354) vaòh + dhå → (205) vaòh + òhr → (411) va + òhå → (465) voòhå →
(87) voòhå + s[u] → (127) voòhå + ä[c] → (124) voòhä (one who carries, a
carrier) <1.1>.
From han[a] hiàsä-gatyoù (2P, to strike, kill; to go, move), we get ghätakaù
<1.1>.
 han → (819) han + [ë]aka → (han is aniö by verse 5, 197) ghan
170 The word kartari was aleady established as a väsudeva adhikära by dhätoù kåd
bahulaà kartari (728).
Kådanta 291
+ [ë]aka → (358) ghän + [ë]aka → (577) ghätaka → (87) ghätaka + s[u] →

(93) ghätakaù (one who kills, a killer) <1.1>.
From [òu]dä[ï] däne (3U, to give), we get däyakaù <1.1>.
 dä → (819) dä + [ë]aka → (dä is aniö by verse 1, 413) däyaka →

(87) däyaka + s[u] → (93) däyakaù (one who gives, a giver) <1.1>.
AmåtA—It was explained in våtti 790 that the Päëinians replace vu with aka.
Thus [ë]vu[l] and [ë]aka are in effect the same. Jagataù is the anukta-karma
here and thus it takes a ñañöhé viñëubhakti by sütra 642.
SAàçodhiné—As shown above, kartari prayoga kådantas can either be

translated using the formula “one who ...” or using the English suffix “er” (or
the suffix “or”). Thus pälakaù can be translated as “one who protects” or as
“protector”. Because kådantas are by nature viçeñaëas they require a viçeñya.
If the viçeñya is mentioned in the sentence, then the viçeñya is mentioned in
place of the word “one” in “one who...” For example, in the sentence tadä
harir bhaktänäà pälakaù avatérëaù (Then Hari who protects His devotees
descended) Hari is mentioned in place of the word “one”. But if no viçeñya is
seen in the sentence, then the word janaù (a person, i.e. one) has to be implied.
Thus, because Jéva Gosvämé does not mention any viçeñya in his examples, we
have implied the viçeñya janaù and have thus translated kärakaù and so on as
“a person who does, i.e. one who does” and so on. Otherwise a viçeñya would
be expected, since by themselves words such as kärakaù just mean “a doer”
and so on.
820 / nanâAderna: /
820. nandy-äder anaù
nandi-ädeù—after the nandy-ädis (the dhätus [öu]nad[i] samåddhau (1P, to be

pleased, glad) + [ë]i and so on); anaù—the kåt pratyaya ana.
Ana is applied after the nandy-ädis in kartari prayoga.
“lyuù” päëiniù. nandanaù, janärdanaù, madhusüdanaù, madanaù, tapanaù,

patanaù, virocanaù, darpaëaù, saìkrandanaù, saìkarñaëaù, pavanaù,
vibhéñaëaù, ramaëaù. “lyur ayaà saàjïäyäm” iti käçikä. tatra ca “lyuù kartari”
iti puàstva-vidhäv amaraù. tatra ca “nandy-äder lyuù” iti sarväpi taö-öékä,
kintu “nandanaà vanam” ity atra nandayatéti lyur iti kñérasvämé. nandanäni
munéndräëäà ramaëäni vanaukasäm—iti nandy-ädi-prakaraëe bhaööiù.
Våtti—Päëini called it [l]yu (Añöädhyäyé 3.1.134).

 nad[i] → (344, 160) nand → (569) nand + [ë]i → nandi → (820)
nandi + ana → (330, 449) nandana → (87) nandana + s[u] → (93) nandanaù
(one who gladdens, a son) <1.1>
 janam <2.1> + ard → (820) janam <2.1> + ard + ana → (330)
janam <2.1> + ardana → (776, 601) jana-ardana → (42) janärdana → (87)
janärdana + s[u] → (93) janärdanaù (name of Kåñëa) <1.1>
 madhum <2.1> + ñüd → (346) madhum <2.1> + süd → (820)
madhum <2.1> + süd + ana → (330) madhum <2.1> + südana → (776, 601)
madhusüdana → (87) madhusüdana + s[u] → (93) madhusüdanaù (a bee,
name of Kåñëa) <1.1>
 mad → (569) mad + [ë]i → (358) mäd + [ë]i → (570) madi
→ (820) madi + ana → (330, 449) madana → (87) madana + s[u] → (93)
madanaù ( that which causes one to be delighted / mad, name of cupid)
<1.1>
 tap → (820) tap + ana → (330) tapana → (87) tapana + s[u] →
(93) tapanaù (that which burns, name of the sun) <1.1>
 pat → (820) pat + ana → (330) patana → (87) patana + s[u] →
(93) patanaù (that which flies / falls) <1.1>
 vi + ruc → (820) vi + ruc + ana → (330, 333) virocana → (87)
virocana + s[u] → (93) virocanaù (that which shines brightly, name of the
sun) <1.1>
 dåp → (569) dåp + [ë]i → (333) darpi → (820) darpi + ana →
(330, 449) darpana → (734) darpaëa → (87) darpaëa + s[u] → (93) darpaëaù
(that which causes one to be proud, a mirror) <1.1>
 sam + krad[i] → (344) sam + krand → (569) sam + krand +
[ë]i → sam + krandi → (820) sam + krandi + ana → (330, 449, 72, 73)
saìkrandana → (87) saìkrandana + s[u] → (93) saìkrandanaù (a name of
Indra) <1.1>
 sam + kåñ → (820) sam + kåñ + ana → (330, 333) sam + karñana
→ (72, 73) saìkarñana (734) saìkarñaëa → (87) saìkarñaëa + s[u] → (93)
saìkarñaëaù (name of Balaräma) <1.1>
 pü → (820) pü + ana → (330, 289) po + ana → (55) pavana →
(87) pavana + s[u] → (93) pavanaù (that which purifies, name of the wind)
<1.1>
 vi + bhé → (569) vi + bhé + [ë]i → (574) vi + bhéñ + [ë]i → vi +
bhéñi → (820) vi + bhéñi + ana → (330, 449) vibhéñana → (734) vibhéñaëa
→ (87) vibhéñaëa + s[u] → (93) vibhéñaëaù (one who causes fear, name of
Rävaëa’s younger brother) <1.1>
 ram → (569) ram + [ë]i → (358) räm + [ë]i → (570) rami →
(820) rami + ana → (330, 449) ramana → (111) ramaëa → (87) ramaëa +
s[u] → (93) ramaëaù (one who caresses / enjoys carnally, a husband) <1.1>.
Kådanta 293
Käçikä (3.1.134) states: lyur ayaà saàjïäyäm (This [l]yu (ana) is applied
when the sense is a name). And, in this regard, in the section dealing with the
rules of masculinity, Amara-koña (3.5.15) says lyuù kartari ([l]yu is applied
in kartari prayoga). And, in this regard, all the commentaries on Amara-
koña say nandy-äder lyuù ([l]yu here refers to the [l]yu that is applied
after the nandy-ädis). Nonetheless, Amara-koña (1.1.45) says nandanaà
vanam (Nandana is the name of the gardens in the heavenly planets) and
Kñéra-svämé, commenting on this, says nandayatéti lyuù (Nandanam <1.1>
is formed by applying [l]yu in the sense of nandayati (that which causes
one to be pleased)). Likewise Bhaööi, in his section on the nandy-ädis, says
nandanäni munéndräëäà ramaëäni vanaukasäm (Bhaööi-kävya 6.13).
AmåtA—The nandy-ädis are a gaëa that is not mentioned in the Dhätu-

päöha,171 rather the prakåtis (dhätus) have to be acertained by extracting
them from the prätipadikas (nämas) such as nandana, väçana, and so on. The
intention is that ana is applied after the nandy-ädis when the sense is that of a
name, but [ë]aka and tå[l] are applied after the nandy-ädis when the sense is
not that of a name. According to Mahäbhärata, which says änando nandano
nandaù, nandana refers to Viñëu. Mediné-koña, however, says nandanaù
sutaù (Nandana means suta (a son)). Janärdana refers to Kåñëa and means
jana-nämänam asuram ardayate sma (he who killed the demon named Jana)
or, if it is made from the dhätu ard[a] gatau yäcane ca (1P, to go, move; to
beg), it means janän çaraëägatän ardate yäcate sevaka-rüpeëa sväntike icchati
(one who desires (ardate = yäcate = icchati) the surrendered souls (jana =
çaraëägata-jana) in His presence as servitors), Madhusüdana can refer to
Kåñëa or to a bee. When it refers to Kåñëa it means madhu-nämänaà daityaà
südate hinasti (one who kills (südate = hinasti) the demon named Madhu)
and when it refers to a bee it means madhu makarandaà südate (one who
destroys the nectar of flowers (madhu = makaranda)). Saìkrandana refers
to Indra and means saìkrandayati ripu-stréù (one who causes the wifes of his
enemies to cry). Saìkarñaëa refers to Baladeva and means samyak karñati (he
who perfectly attracts). Väçanaù, düñaëaù, sädhanaù, vardhanaù, çobhanaù,
sahanaù, damanaù, jalpanaù, and lavaëaù are also listed among the nandy-
ädis.
By saying lyur ayaà saàjïäyäm, Käçikä establishes that [l]yu is applied in

kartari prayoga, but only when the sense is that of a name. But the gender
of [l]yu is not mentioned by Käçikä. However, in the section on masculinity
in the analysis of genders, Amara-koña reads: lyuù saàjïäyäà kartarémanic,
171 The nandy-ädis are listed in their finished forms in the Gaëa-päöha.
and all the commentaries say that this is the [l]yu that is applied after the
nandy-ädis in kartari prayoga. Thus they all agree that [l]yu is applied in
the masculine gender. Nonetheless, deviation from this rule is also seen,
becuase in the svarga section of Amara-koña we find the statement süto
mätalir nandanaà vanam where the word nandana is mentioned in a neuter
form in reference to the heavenly gardens of Lord Indra, and Kñéra-svämé,
in his commentary to this, says nandy-äder lyuù. Thus it is his opinion that
the [l]yu that is applied after the nandy-ädis can also be be applied in the
neuter gender. To prove that this is valid, Jéva Gosvämé quotes the example
nandanäni munéndräëäà ramaëäni vanaukasäm from Bhaööi-kävya. This
shows that there is also deviation from the opinion that [l]yu is only applied
when the sense is that of a name. For example, in his commentary to this verse
of Bhaööi, Mallinätha says nandanäni nandakäni, ramaëäni mano-haräëi
(Nandanäni means nandakäni and ramaëäëi means mano-haräëi). Thus it
should be understood that it is also Jéva Gosvämé’s opinion that ana is applied
after the nandy-ädis even when the sense is not a name.
821 / pacaAderta, /
821. pacäder at
pacädeù—after the pacädis (the dhätus [òu]pac[añ] päke (1U, to cook, ripen)
and so on)172; at—the kåt pratyaya a[t].
A[t] is applied after the pacädis in kartari prayoga.
“ac” päëiniù. pacaù, devaù, meñaù, sevaù, caraù, vadaù, calaù, pataù, hanaù.
Våtti—Päëini called it a[c] (Añöädhyäyé 3.1.134).
 pac → (821) pac + a[t] → (330) paca → (87) paca + s[u] → (93)
pacaù (one who cooks) <1.1>
 div → (821) div + a[t] → (330, 333) deva → (87) deva + s[u] →
(93) devaù (one who shines / plays, a god) <1.1>
Similarly, we get meñaù 173 (one who challenges [by headbutting], a ram /
sheep), sevaù (one who serves, a servant), caraù (one who wanders), vadaù
(one who speaks), calaù (one who moves), pataù (one who flies / falls), and
hanaù (one who kills, a killer).
172 The pacädis are listed in their finished forms in the Gaëa-päöha.
173 The dhätu here is miñ[a] spardhäyäm (to vie with, challenge). This dhätu is in the
Päëinian Dhätu-päöha, but it is not in our Dhätu-päöha.
Kådanta 295
AmåtA—Vapaù, tapaù, nadaù, vasaù, bhañaù, plavaù, garaù, taraù, jaraù,

maraù, kñamaù, kopaù, vraëaù, nartaù, darçaù, sarpaù, darpaù, dambhaù,
järaù, bharaù, and çva-pacaù are also listed among the pacädis. Many people
say the pacädis are an äkåti-gaëa.174
822 / gAvaAdAE ivandtae: zA: s$aMÁaAyaAma, /

822. gav-ädau vindateù çaù saàjïäyäm
govindaù, aravindam.
go-ädau—when go (cow) and so on is the pürva-pada; vindateù—after the

dhätu vid[ÿ] läbhe (6U, to find, obtain); çaù— [ç]a; saàjïäyäm—in the sense
of a saàjïä (proper name).
[Ç]a is applied after vid[ÿ] in kartari prayoga when go and so on is the pürva-
pada and a name is to be expressed.
Våtti— gäm <2.1> or gäù <2.3> + vid → (822) gäm <2.1> or gäù <2.3> +
vid + [ç]a → (330, 546, 160, 165, 73) gäm <2.1> or gäù <2.3> + vinda → (776,
601) go-vinda → (87) govinda + s[u] → (93) govindaù (Govinda) <1.1>.
 aram <2.1> or arän <2.3> + vid → (822) aram <2.1> or arän
<2.3> + vid + [ç]a → (330, 546, 160, 165, 73) aram <2.1> or arän <2.3> +
vinda → (776, 601) ara-vinda → (87) aravinda + s[u] → (157) aravinda + am
→ (94) aravindam (a lotus) <1.1>.
AmåtA—The name Govinda refers to Kåñëa. The etymology of the name

Govinda is gäà påthivéà vindati uddharatéti govindaù (Govinda is so named
because He extricates (vindati = uddharati) the earth (gäm = påthivém))175
or govardhana-giri-dhäraëena gäù vindate pariträyata iti govindaù (Govinda
is so named because He protects (vindate = pariträyate) the cows (gäù) by
lifting Govardhana hill). An alternate etymology will be given in the Samäsa-
prakaraëa (våtti 1032): gaväm indro govindaù (Govinda is so named because
He is the Lord (indra) of the cows (gaväm)). The name Aravinda denotes
a lotus. The etymology of the name Aravinda is: araà çéghraà vindati
174 An äkåti-gaëa is a list of specimens, an inexhaustive collection of words that follow

a particular grammatical rule. Whereas a simple gaëa includes all the words which follow
a particular rule, an äkåti-gaëa only gives a few samples and leaves the group open for
other words that follow the same pattern. Thus the number of words in an äkåti-gaëa is
potentially unlimited, one simply has to recognize the common pattern to see which words
qualify for the gaëa.
175 This alludes to the Lord’s appearance as Varäha.
prasphuöatéti aravindam (An aravinda is so named because it blooms (vindati

= prasphuöitä) quickly (aram = çéghram)) or arän käla-cakräàçän vindatéti
aravindam (An aravinda is so named because it finds (vindati) the spokes
(arän) of the wheel of time, i.e. it finds the rays of the sun).
823 / na{itaKanyaAeík(: izAilpaina , rnjaeê /

823. nåti-khanyoñ öakaù çilpini, ranjeç ca
nåti-khanyoù—of the dhätus nåt[é] gätra-vikñepe (4P, to dance) and khan[u]

avadäraëe (1U, to dig); öakaù—the kåt pratyaya [ö]aka; çilpini—when a çilpin
(an artisan) is to be expressed; ranjeù—of the dhätu ranj[a] räge (1U or 4U,
to be colored, delighted, to love, be attached); ca—and.
[Ö]aka is applied after nåt[é], khan[u], and ranj[a] in kartari prayoga when
an artisan is to expressed.
“ñvun” päëini. nartakaù, khanakaù.
Våtti—Päëini called it [ñ]vu[n] (Añöädhyäyé 3.1.145).
 nåt → (823) nåt + [ö]aka → (330, 333) nartaka → (87) nartaka +

s[u] → (93) nartakaù (a dancer) <1.1>.
 khan → (823) khan + [ö]aka → (330) khanaka → (87) khanaka +
s[u] → (93) khanakaù (a miner) <1.1>.
AmåtA—A nartaka is one who earns his livelihood by dancing. Similarly

a khanaka is one who earns his livelihood by mining. Due to the indicatory
letter ö, é[p] is applied in the feminine and we get the feminine forms nartaké
and khanaké.
SAàçodhiné—Siddhänta-kaumudé explains the equivalent Päëinian sütra

çilpini ñvun (Añöädhyäyé 3.1.145) by saying kriyä-kauçalaà çilpaà tadvat-
kartari ñvun syät (Skilfulness in a particular action is called çilpa. [Ñ]vu[n] is
applied when a kartä that has çilpa is being expressed).
824 / rnjaenaRsya hr: @is$a @ke( @nae iGanauiNA ca /

824. ranjer nasya haraù asi ake ane ghinuëi ca
ranjeù—of the dhätu ranj[a] räge (1U or 4U, to be colored, delighted, to love,
be attached); nasya—of the na-räma; haraù—deletion; asi—when the kåt
Kådanta 297
pratyaya as[i] follows (sütra 852); ake—when the kåt pratyaya [ö]aka follows;
ane—when the kåt pratyaya [ö]ana follows (sütra 924); ghinuëi—when the kåt
pratyaya [gh]in[uë] follows; ca—and.
The n of ranj[a] is deleted when as[i], [ö]aka, [ö]ana, or [gh]in[uë] follows.
rajakaù. açilpini tu—nartitä, gätä ity-ädi.
Våtti— ranj → (823) ranj + [ö]aka → (ranj is aniö by verse 3, 824) rajaka
→ (87) rajaka + s[u] → (93) rajakaù (a washerman) <1.1>.
But when something other than an artisan is being expressed, we get nartitä
<1.1> and so on.
 nåt → (819) nåt + tå[l] → (316) nåt + i[ö] + tå[l] → (333) nartitå
→ (87) nartitå + s[u] → (127) nartitå + ä[c] → (124) nartitä (one who dances)
<1.1>.
AmåtA—A rajaka is one who earns his livelihood by washing clothes. Due
to the indicatory letter ö, é[p] is applied and we get the feminine form rajaké.
When as[i] is applied, we get rajaù (dirt, the mode of passion) <1.1>. When
[ö]ana is applied, we get rajanaù (that with which something is colored) <1.1>.
When [gh]in[uë] follows, we get rägé (one who is colored / loving / attached)
<1.1>.
825 / wRzAAeÜvaik(rita‘aINAAitagA|ÁaABya: k(: /

825. éçoddhava-kirati-préëäti-gè-jïäbhyaù kaù
éça-uddhava—after dhätus whose uddhava is an éça; kirati-préëäti-gè-

jïäbhyaù—and after the dhätus kè vikñepe (6P, to scatter, throw), pré[ï]
tarpaëe icchäyäà ca (9U, to please; to desire), gè nigaraëe (6P, to swallow),
and jïä avabodhane (9P, to know); kaù—the kåt pratyaya [k]a.
[K]a is applied in kartari prayoga after kè, pré[ï], gè, jïä, and dhätus which
have an éça as their uddhava.
kñipaù, budhaù, bhü-ruhaù, kiraù, priyaù, giraù, jïaù. bähulyät kñepakaù,

kñeptä.
Våtti— kñip → (825) kñip + [k]a → (330, 294) kñipa → (87) kñipa + s[u]
→ (93) kñipaù (one who throws, a thrower) <1.1>.
 budh → (825) budh + [k]a → (budh is aniö by verse 5, 294) budha

→ (87) budha + s[u] → (93) budhaù (one who knows, a wise man) <1.1>.
 ruh → (825) ruh + [k]a → (ruh is aniö by verse 8, 294) ruha →
(87) ruha + s[u] → (93) ruhaù → bhuvi <7.1> + ruhaù → (601) bhü-ruhaù →
(that which grows in the earth, a tree) <1.1>.
 kè → (825) kè + [k]a → (330, 294, 439) kira → (87) kira + s[u] →
(93) kiraù (one who scatters) <1.1>.
 pré → (825) pré + [k]a → (pré is aniö by verse 1, 294, 381) priya →
(87) priya + s[u] → (93) priyaù (one who pleases, a dear one, a lover) <1.1>.
 jïä → (825) jïä + [k]a → (jïä is aniö by verse 1, 415) jïa → (87)
jïa + s[u] → (93) jïaù (one who knows, a knower) <1.1>.
Because the kåt pratyayas are applied variously, we also get kñepakaù <1.1>
and kñeptä <1.1>.
AmåtA—The word budha refers to a learned man (paëòita) or to the

particular planet called budha (mercury). The word bhü-ruha refers to a tree,
the meaning being bhuvi rohati (it grows in the earth). The implied meaning
of the clause “because the kåt pratyayas are applied variously” is that the
general pratyayas [ë]aka and tå[l] are also applied by väsarüpo ’striyäm (802).
826 / opaen‰e @ArAmaAntaAtk(: /

826. upendre ä-rämäntät kaù
upendre—when an upendra is the pürva-pada; ä-räma-antät—after a dhätu

which ends in ä-räma; kaù—[k]a.
When an upendra is the pürva-pada, [k]a is applied in kartari prayoga after

a dhätu which ends in ä-räma.
suglaù, prajïaù. bähulyät gaur hanyate yasmai saù—go-ghno ’tithiù.
Våtti— su + glai → (412) su + glä → (826) su + glä + [k]a → (glä is aniö

by verse 1, 415) sugla → (87) sugla + s[u] → (93) suglaù (one who is very
tired) <1.1>.
 pra + jïä → (826) pra + jïä + [k]a → (jïä is aniö by verse 1, 415)
prajïa → (87) prajïa + s[u] → (93) prajïaù (one who is very learned) <1.1>.
Because the kåt pratyayas are applied variously, we get go-ghno ’tithiù (A
guest for whom a cow is driven) where go-ghnaù means gaur hanyate yasmai
saù (one for whom a cow is driven).
Kådanta 299
 gauù <1.1> + han → (728, 826) gauù <1.1> + han + [k]a → (han
is aniö by verse 5, 437) gauù <1.1> + hn + a → (197) gauù <1.1> + ghna →
(776, 601) go-ghna → (87) go-ghna + s[u] → (93) go-ghnaù (one for whom a
cow is driven) <1.1>.
AmåtA—Suglaù means suñöhu gläyati (one who is very tired) and prajïaù
means prakåñöaà jänäti (one who is very learned).
SAàçodhiné—Go-ghnaù is irregularly formed by applying [k]a after han[a]

in sampradäne prayoga. This formation is covered by the Päëinian sütra däça-
goghnau sampradäne (Añöädhyäyé 3.4.73). Here the dhätu han[a] is used in
the sense of gati (moving), not in the sense of hiàsä (killing).
827 / k(maRNyaNA, , ùeHvaeHmaAByaê /

827. karmaëy aë, hveï-veï-mäbhyaç ca
karmaëi—when a karma is the pürva-pada; aë—the kåt pratyaya a[ë]; hveï-

veï-mäbhyaù—after the dhätus hve[ï] spardhäyäà çabde ca (1U, to vie with,
challenge; to call), ve[ï] tantu-santäne (1U, to weave, sew, compose), and
mä mäne (2P, to measure), mä[ì] mäne (3A or 4A, to measure), or me[ì]
pratidäne (1A, to exchange, barter); ca—also.
When a karma is the pürva-pada, a[ë] is applied after a dhätu in kartari

prayoga. Similarly, when a karma is the pürva-pada, a[ë] is applied after
hve[ï], ve[ï], mä, mä[ì], and me[ì] in kartari prayoga.
upendrety-ädinä samäsaù. viçva-käraù. kåñëaà çåëoti, gacchati, paçyatéty-ädau

bähulyän na, säpekñatve ’pi na—mahäntaà ghaöaà karoti. kåñëa-hväyaù,
tantra-väyaù, viçva-mäyaù.
Våtti—Samäsa is done by the sütra beginning upendra (776) and we get

viçva-käraù.
 viçvam <2.1> + kå → (827) viçvam <2.1> + kå + a[ë] → (kå is

aniö by verse 1, 314) viçvam <2.1> + kära → (776, 601) viçva-kära → (87)
viçva-kära + s[u] → (93) viçva-käraù (one who creates all, the creator of the
universe) <1.1>.
But, because the kåt pratyayas are applied variously, a[ë] cannot be applied
when we have kåñëaà çåëoti (one who hears Kåñëa), kåñëaà gacchati
(one who goes to Kåñëa), kåñëaà paçyati (one who sees Kåñëa), and so on.
Furthermore, a[ë] cannot be applied when there is dependence on another

word, as in the case of mahäntaà ghaöam karoti (one who makes a large
pot).
Other examples are kåñëa-hväyaù, tantra-väyaù, and viçva-mäyaù.
 kåñëam <2.1> + hve → (412) kåñëam <2.1> + hvä → (827)

kåñëam <2.1> + hvä + a[ë] → (hvä is aniö by verse 1, 413) kåñëam <2.1> +
hväya → (776, 601) kåñëa-hväya → (87) kåñëa-hväya + s[u] → (93) kåñëa-
hväyaù (one who calls Kåñëa) <1.1>.
 tantram <2.1> + ve → (412) tantram <2.1> + vä → (827) tantram
<2.1> + vä + a[ë] → (vä is aniö by verse 1, 413) tantram <2.1> + väya → (776,
601) tantra-väya → (87) tantra-väya + s[u] → (93) tantra-väyaù (a weaver, a
spider) <1.1>.
 viçvam <2.1> + mä or me → (412 in the case of me) viçvam
<2.1> + mä → (827) viçvam <2.1> + mä + a[ë] → (mä is aniö by verse 1, 413)
viçvam <2.1> + mäya → (776, 601) viçva-mäya → (87) viçva-mäya + s[u] →
(93) viçva-mäyaù (one who measures all or one who exchanges176 all) <1.1>.
AmåtA—The separate mention of hve[ï], ve[ï], mä, mä[ì], and me[ì] is

so that a[ë] will be applied after these dhätus instead of the kåt pratyaya [k]a
that would have otherwise been applied by sütra 828. Thus hveï-veï-mäbhyaç
ca (750) is an apaväda of karmaëy anupendräd ä-rämät kaù (828).
Viçva-käraù <1.1> means viçvaà karoti (one who creates all). The implied
meaning of the sentence “But, because the kåt pratyayas are applied
variously, a[ë] cannot be applied when we have kåñëaà çåëoti (one who
hears Kåñëa), kåñëaà gacchati (one who goes to Kåñëa), kåñëaà paçyati (one
who sees Kåñëa), and so on” is that a[ë] is not applied when a präpya-karma
or a tyäjya-karma is the pürva-pada (våtti 636). In viçva-käraù, however, an
utpädya-karma is the pürva-pada. In candana-lävaù (one who chops down
a candana tree), a vikärya-karma is the pürva-pada. In vaiñëava-käraù (one
who makes a Vaiñëava) a saàskärya-karma is the pürva-pada.
176 As an example of me[ì], MW lists dhänya-mäyaù (a corn-dealer).

Kådanta 301
828 / k(maRNyanaupaen‰AdArAmaAtk(: /
828. karmaëy anupendräd ä-rämät kaù
karmaëi—when a karma is the pürva-pada; an-upendrät—which is without an

upendra; ä-rämät—after a dhätu which ends in ä-räma; kaù—the kåt pratyaya
[k]a.
When a karma is the pürva-pada, [k]a is applied in kartari prayoga after a

dhätu which ends in ä-räma, provided it is without an upendra.
mukti-daù. traiì pälane—bhakta-traù. neha—bhakti-sampradäyaù.
Våtti— muktim <2.1> + dä → (828) muktim <2.1> + dä + [k]a → (dä

is aniö by verse 1, 415) muktim <2.1> + da → (776, 601) mukti-da → (87)
mukti-da + s[u] → (93) mukti-daù (one who gives liberation) <1.1>.
From the dhätu trai[ì] pälane (1A, to protect, save), we get bhakta-traù.
 bhaktän <2.3> + trai → (412) bhaktän <2.3> + trä → (828)

bhaktän <2.3> + trä + [k]a → (trä is aniö by verse 1, 415) bhaktän <2.3> + tra
→ (776, 601) bhakta-tra → (87) bhakta-tra + s[u] → (93) bhakta-traù (one
who saves His devotees) <1.1>.
But [k]a is not applied in bhakti-sampradäyaù.
 bhaktim <2.1> + sam + pra + dä → (827) bhaktim <2.1> + sam

+ pra + dä + a[ë] → (dä is aniö by verse 1, 413, 72, 73) bhaktim <2.1> +
sampradäya → (776, 601) bhakti-sampradäya → (87) bhakti-sampradäya
+ s[u] → (93) bhakti-sampradäyaù (one who bestows devotional service)
<1.1>.
AmåtA—Since a[ë] and [k]a have the same form, they have the relationship
of utsarga and apaväda.177 Mukti-daù means muktià dadäti (one who gives
liberation), bhakta-traù means bhaktän träyate (one who saves His devotees)
and bhakti-sampradäyaù means bhaktià sampradadäti (one who bestows
devotional service). Here [k]a is not applied, because the dhätu is preceded
by upendras, rather a[ë] is applied instead.
177 In this regard, Siddhänta-kaumudé says [k]a is the apaväda and a[ë] is the utsarga.
However, a[ë] is an apaväda of [k]a in the case of hve[ï], ve[ï], mä, mä[ì], and me[ì]
(sütra 827).
829 / @k(maRNyaArAmaAtk(: , sTaAe BaAvae tau pauMis$a /

829. akarmaëy ä-rämät kaù, stho bhäve tu puàsi
akarmaëi—when something other than a karma is the pürva-pada; ä-rämät—

after a dhätu ending in ä-räma; kaù—[k]a; sthaù—after the dhätu ñöhä gati-
nivåttau (1P, to stand, remain); bhäve—in bhäve prayoga; tu—but; puàsi—in
the masculine gender.
When something other than a karma is the pürva-pada, [k]a is applied in

kartari prayoga after a dhätu which ends in ä-räma, and it is also applied in
bhäve prayoga after ñöhä, but then the masculine gender is used instead.
päda-paù våndävana-sthaù daré-mukhotthena. tathä vaiñëavänäm utthänaà—

vaiñëavottho vartate. päda-paù våndävana-sthaù. “daré-mukhotthena
saméraëena” (kumära-sambhava 1.8). tathä vaiñëavänäm utthänaà—
vaiñëavottho vartate. go-ñöhaù iti bhäve, gaväà sthänam ity arthaù. kåd-
abhihito bhävo dravya-vat prakäçate iti gävas tiñöhanty atreti nirgalitärthaù.
“go-ñöhaà go-sthänakaà tat tu” ity amara-çäsanät (2.1.13). “lyuù kartarémanij
bhäve kaù” (3.5.15) ity atra “bhäve ka-pratyayäntaù puàsi” iti hi kñérasvämé.
“äkhüttha-çalabhotthädi tad-utthäne ’sti, na dvayoù” iti tu çabdärëavaù.
Våtti—Examples of the first part are päda-paù (that which drinks through
its foot, a tree), våndävana-sthaù (one who stays in Våndävana), and, in
Kumära-sambhava 1.8, daré-mukhotthena saméraëena (by a breeze arising
from the mouth of a cave).
 pädena <3.1> + pä → (829) pädena <3.1> + pä + [k]a → (pä is

aniö by verse 1, 415) pädena <3.1> + pa → (776, 601) päda-pa → (87) päda-
pa + s[u] → (93) päda-paù (that which drinks through its foot, a tree) <1.1>.
 våndävane <7.1> + ñöhä → (346) våndävane <7.1> + sthä → (829)

våndävane <7.1> + sthä + [k]a → (sthä is aniö by verse 1, 415) våndävane
<7.1> + stha → (776, 601) våndävana-stha → (87) våndävana-stha + s[u] →
(93) våndävana-sthaù (one who stays in Våndävana) <1.1>.
 daré-mukhät <5.1> + ud + ñöhä → (346) daré-mukhät <5.1> + ud +

sthä → (829) daré-mukhät <5.1> + ud + sthä + [k]a → (sthä is aniö by verse 1,
415) daré-mukhät <5.1> + ud + stha → (421) daré-mukhät <5.1> + ud + tha →
(63) daré-mukhät <5.1> + uttha → (776, 601) daré-mukha-uttha → (44) daré-
mukhottha → (87) daré-mukhottha + [ö]ä → (97) daré-mukhottha + ina →
(43) daré-mukhotthena <3.1>.
Kådanta 303
An example of the second part is vaiñëavottho vartate (The appearance of

Vaiñëavas takes place) where vaiñëavotthaù means vaiñëavänäm utthänam
(the appearance of Vaiñëavas).
 vaiñëavänäm <6.1> + ud + ñöhä → (346) vaiñëavänäm <6.1> + ud

+ sthä → (829) vaiñëavänäm <6.1> + ud + sthä + [k]a → (sthä is aniö by verse
1, 415) vaiñëavänäm <6.1> + ud + stha → (421) vaiñëavänäm <6.1> + ud +
tha → (63) vaiñëavänäm <6.1> + uttha → (776, 601) vaiñëava-uttha → (44)
vaiñëavottha → (87) vaiñëavottha + s[u] → (93) vaiñëavotthaù <1.1, bhäve>.
Go-ñöhaù is likewise formed by applying [k]a in bhäve prayoga, and it literally

means gaväà sthänam (the staying of the cows).178 But, since a bhäva which
is expressed by a kåt pratyaya acts like a dravya (kåd-abhihito bhävo dravya-
vat prakäçate), the resultant meaning is gävas tiñöhanty atra (the place where
the cows stay) as confirmed by the following statement of Amara-koña:
goñöhaà go-sthänakaà tat tu “Goñöha means go-sthänaka (a cow shed).”
(Amara-koña 2.1.13). Commenting on lyuù kartarémanij bhäve kaù “[l]yu
is applied in kartari prayoga, and iman[ic] and [k]a are applied in bhäve
prayoga.” (Amara-koña 3.5.15), Kñérasvämé says bhäve ka-pratyayäntaù
puàsi (A word ending in the pratyaya [k]a is used in bhäve prayoga in the
masculine gender). Çabdärëava, however, says äkhüttha-çalabhotthädi
tad-utthäne ’sti, na dvayoù (The words äkhüttha, çalabhottha, and so on
mean äkhütthäna (the appearance of rats), çalabotthäna (the appearance of
locusts), and so on. These words are not used in the masculine and feminine
genders).
AmåtA—The meaning of this sütra is karma-bhinne pürva-pade sati

ä-rämäntäd dhätoù kaù syät, karma-bhinne pürva-pade sthä-dhätoù kartari
kaù syät, tathä bhäve tasmät puàsy eva ka-pratyayo bhavati (When something
other than a karma is the pürva-pada, [k]a is applied in kartari prayoga after
a dhätu which ends in ä-räma. When something other than a karma is the
pürva-pada, [k]a is applied in kartari prayoga after the dhätu ñöhä, and it is
also applied in bhäve prayoga after the dhätu ñöhä, but then only the masculine
gender is used). Normally a kåt pratyaya ordained in bhäve prayoga is used
in the neuter gender (sütra 733), but this rule ordains the masculine gender
instead.
In päda-paù, which means pädena pibati (that which drinks through its foot)
and which thus refers to a tree, a karaëa is the pürva-pada.
178 The irregular change to ñ in go-ñöhaù is achieved by goñöhaà vraje (Båhat 1670).
In våndävana-sthaù <1.1>, which means våndävane tiñöhati (one who stays in

Våndävana), an adhikaraëa is the pürva-pada. In daré-mukhotthena, which
means daré-mukhät uttiñöhati (that which arises from the mouth of a cave), an
apädäna is the pürva-pada.
In these examples, [k]a has been applied in kartari prayoga. But in vaiñëavotthaù
and go-ñöhaù, [k]a has been applied in bhäve prayoga. Someone might argue,
“If go-ñöhaù is formed by applying [k]a in bhäve prayoga, then go-ñöhaù can
only be understood to mean gaväà sthitiù (the staying of the cows), how then
can it express a cow shed?” In answer to this, Jéva Gosvämé speaks the maxim
beginning kåd-abhihita. He then confirms the meaning gävas tiñöhanty atra by
quoting Amara’s statement goñöhaà go-sthänakam. Someone might argue,
“Since the word goñöha is seen to be neuter in Amara’s statement, why is
it shown here in the masculine gender?” Thus Jéva Gosvämé establishes the
propriety of using the masculine gender with the sentence beginning lyuù
kartari. Kñérasvämé, commenting on Amara’s statement lyuù kartarémanij
bhäve kaù, says bhäve ka-pratyayäntaù puàsi (A word ending in the pratyaya
[k]a is used in bhäve prayoga in the masculine gender). Therefore, in bhäve
prayoga, [k]a is applied even in the masculine gender.
Someone might wonder, “How then can the neuter gender used by Amara in
the statement goñöhaà go-sthänakam be considered valid?” In answer to this,
Jéva Gosvämé establishes the propriety of using the neuter gender by quoting
the statement of the Çabdärëava-koña beginning äkhüttha. The meaning of
this statement is that the words äkhüttha and so on mean äkhütthäna (the
appearance of rats) and so on and they are not used in the two genders,
namely the feminine and masculine genders, rather they are only using in
the neuter gender. Thus, the neuter gender used for expressing a bhäva is
also established for the word goñöha since it is included by the word ädi in
äkhüttha-çalabhotthädi.
The conclusion is that since the word goñöha is found to be used both in the
masculine gender and neuter gender, both genders are fine, and no one should
consider either of them to be a mistake.
Kådanta 305
830 / k(maRiNA ‘apaUvaARByaAM dAÁaAByaAM k(: /

830. karmaëi pra-pürväbhyäà dä-jïäbhyäà kaù
karmaëi—when a karma is the pürva-pada; pra-pürväbhyäm—which are

preceded by the upendra pra; dä-jïäbhyäm—after the dhätus [òu]dä[ï] däne
(3U, to give) and jïä avabodhane (9P, to know); kaù—[k]a.
When a karma is the pürva-pada, [k]a is applied in kartari prayoga after pra
+ [òu]dä[ï] and pra + jïä.
kåñëa-pradaù, bhakti-prajïaù.
Våtti— kåñëam <2.1> + pra + dä → (830) kåñëam <2.1> + pra + dä

+ [k]a → (dä is aniö by verse 1, 415) kåñëam <2.1> + prada → (776, 601)
kåñëa-prada → (87) kåñëa-prada + s[u] → (93) kåñëa-pradaù (one who gives
Kåñëa) <1.1>.
 bhaktim <2.1> + pra + jïä → (830) bhaktim <2.1> + pra + jïä
+ [k]a → (jïä is aniö by verse 1, 415) bhaktim <2.1> + prajïa → (776, 601)
bhakti-prajïa → (87) bhakti-prajïa + s[u] → (93) bhakti-prajïaù (one who
knows about devotional service) <1.1>.
AmåtA—[K]a was already applicable after dhätus ending in ä-räma that

don’t come after an upendra, provided there is a karma-pürva-pada (sütra
828), but the current rule is made so that there can be an upendra in addition
to the karma-pürva-pada. Why do we say pra-pürväbhyäm? Consider bhakti-
sandäyaù (one who bestows devotional service) which is formed by applying
a[ë]. When a pétämbara-samäsa is made, the ä of saàjïä becomes vämana by
sütra 939 and we get våñëi-saàjïaù (he whose name is Våñëi) <1.1>.
In this regard it should be stated that duhaù ko hasya ghaç ca ([K]a is
applied after the duh[a], and the h of duh[a] changes to gh). Thus we get
käma-dugha (that which yields whatever one desires) which refers to a kalpa-
druma (desire tree), käma-dughä (that which yields whatever one desires)
which refers to a dhenu (cow), and artha-dughä (that which yields meanings)
which refers to vidyä (knowledge). Päëini formulates this as the sütra duhaù
kab ghaç ca (Añöädhyäyé 3.2.70).179
179 Commenting on this sütra, Käçikä says the words supy upapade (when there is an
upapada (pürva-pada) which ends in a sup (sv-ädi)) are understood here.
831 / k(maRiNA hrtaerdnautºaepae vayais$a ca , @Ax~stau taAcC$Ilyae /

831. karmaëi harater ad anutkñepe vayasi ca, äìas tu täcchélye
karmaëi—when a karma is the pürva-pada; harateù—after the dhätu hå[ï]

haraëe (1U, to take, remove, steal); at—the kåt pratyaya a[t]; anutkñepe—
which isn’t used in the sense of utkñepa (lifting up, carrying, wearing);
vayasi—when vayas (age) is understood; ca—and; äìaù—after the upendra
ä[ì]; tu—but; täcchélye—when täcchélya (habit) is understood.
When a karma is the pürva-pada, a[t] is applied after hå[ï] in kartari

prayoga, provided hå[ï] doesn’t mean “to carry or wear.” Similarly, when a
karma is the pürva-pada, a[t] is applied after hå[ï] in kartari prayoga when
age is understood and after ä[ì] + hå[ï] when habit is understood.
saàsära-haraù. tathä—kavaca-haraù samäjagäma rämaù, kavaca-dhäraëa-

yogya-vayä ity arthaù. tathä kåñëocchiñöäharaù, tat-svabhäva ity arthaù.
utkñepe tu—bhära-häraù.
Våtti—An example of the first part is saàsära-haraù (one who removes

material existence). An example of the second part is kavaca-haraù
samäjagäma rämaù (Wearing armor, Räma approached) which means
Räma is of a suitable age for wearing armor. An example of the third kind
is kåñëocchiñöäharaù (one who eats Kåñëa’s remnants) which means it is his
habit to eat Kåñëa’s remnants.
 saàsäram <2.1> + hå → (831) saàsäram <2.1> + hå + a[t] → (hå

is aniö by verse 1, 289) saàsäram <2.1> + hara → (776, 601) saàsära-hara →
(87) saàsära-hara + s[u] → (93) saàsära-haraù (one who removes material
existence) <1.1>.
 kavacam <2.1> + hå → (831) kavacam <2.1> + hå + a[t] → (hå is
aniö by verse 1, 289) kavacam <2.1> + hara → (776, 601) kavaca-hara → (87)
kavaca-hara + s[u] → (93) kavaca-haraù (one who wears armor) <1.1>.
 kåñëocchiñöam <2.1> + ä[ì] + hå → (831) kåñëocchiñöam <2.1> +
ä[ì] + hå + a[t] → (hå is aniö by verse 1, 289) kåñëocchiñöam <2.1> + ähara →
(776, 601) kåñëocchiñöa + ähara → (42) kåñëocchiñöähara (87) kåñëocchiñöähara
+ s[u] → (93) kåñëocchiñöäharaù (one who eats Kåñëa’s remnants) <1.1>.
But when hå[ï] means “to carry,” we get bhära-häraù (one who carries a
load).
 bhäram <2.1> + hå → (827) bhäram <2.1> + hå + a[ë] → (hå is
aniö by verse 1, 314) bhära-hära → (776, 601) bhära-hära → (87) bhära-hära
+ s[u] → (93) bhära-häraù (one who carries a load) <1.1>.
Kådanta 307
SAàçodhiné—A[t] is an apaväda of a[ë]. Thus when a[t] is not

applied, the general pratyaya a[ë] is applied instead, as in the case of
bhära-häraù. Commenting on the sütra vayasi ca (Añöädhyäyé 3.2.10),
which comes after the sütra harater anudyamane ’c (Añöädhyäyé 3.2.9),
Siddhänta-kaumudé says udyamanärtham sütram (This sütra is so that a[c]
(a[t]) can be applied even when hå[ï] is used in the sense of udyamana
(utkñepa)). Thus, in kavaca-haraù, a[t] is applied even though hå[ï] means
“to wear.”
832 / zAftyaAidSau k(maRs$au ƒaherta, /

832. çakty-ädiñu karmasu graher at
çakty-ädiñu—when the words çakti (spear) and so on; karmasu—are the

karma-pürva-padas; graheù—after the dhätu grah[a] upädäne (9U, to accept,
take); at—a[t].
When the words çakti and so on are the karma-pürva-padas, a[t] is applied
after grah[a] in kartari prayoga.
çakti-grahaù, läìgala-grahaù. evam aìkuça-yañöi-tomara-ghaöa-ghaöé-

dhanuùñu.
Våtti—Thus we get çakti-grahaù (one who holds a spear, a spearman) and

läìgala-grahaù (one who holds a plough, a ploughman). Likewise with the
words aìkuça (a goad), yañöi (a staff), tomara (a club), ghaöa (a jar), ghaöé (a
small jar), and dhanus (a bow).
 çaktim <2.1> + grah → (832) çaktim <2.1> + grah + a[t] → (330)

çaktim <2.1> + graha → (776, 601) çakti-graha → (87) çakti-graha + s[u] →
(93) çakti-grahaù (one who holds a spear) <1.1>.
 läìgalam <2.1> + grah → (832) läìgalam <2.1> + grah + a[t] →
(330) läìgalam <2.1> + graha → (776, 601) läìgala-graha → (87) läìgala-
graha + s[u] → (93) läìgala-grahaù (one who holds a plough) <1.1>.
AmåtA—A[t] is an apaväda of a[ë]. Çakti-grahaù means çaktià gåhëäti

(one who holds a spear). The word läìgala-grahaù (one who holds a plough)
refers to Balaräma. Jéva Gosvämé specifies what the word ädi stands for with
the sentence beginning “likewise with the words aìkuça.” Why do we say
çakty-ädiñu? Consider kara-grähaù which means viväha-bandhaù (one who
takes the hand [of the bride], a bridegroom).
833 / k(maRNyahRtaerta, /
833. karmaëy arhater at
karmaëi—when a karma is the pürva-pada; arhateù—after the dhätu arh[a]

püjäyäm (1P, to worship, honor); at—a[t].
When a karma is the pürva-pada, a[t] is applied after arh[a] in kartari

prayoga.
kåñëärhaù. kåñëärhä.
Våtti—For example, kåñëärhaù (one who worships Kåñëa) and kåñëärhä

(one (feminine) who worships Kåñëa).
 kåñëam <2.1> + arh → (833) kåñëam <2.1> + arh + a[t] → (330)

kåñëam <2.1> + arha → (776, 601) kåñëa-arha → (42) kåñëärha → (87)
kåñëärha + s[u] → (93) kåñëärhaù (one who worships Kåñëa) <1.1>.
AmåtA—The word kåñëärhä here refers to Rukmiëé. Because a[t] doesn’t

have the indicatory letter ö, ä[p] is applied in the feminine. Many examples are
also seen where arh[a] is used in the sense of yogya (fit for).180 For example
kåñëärhaà mälyam (A garland which is fit for Kåñëa), kåñëärhä tulasé (Tulasé
which is fit for Kåñëa), and so on.
834 / zAñe k(maRiNA Da{HaAe'ta, , na tau s$aU‡adNxyaAe: /

834. çastre karmaëi dhåïo ’t, na tu sütra-daëòayoù
çastre—when a çastra (weapon); karmaëi—is the karma-pürva-pada;

dhåïaù—after the dhätu dhå[ï] dhäraëe (1U, to hold, support); at—a[t]; na—
not; tu—but; sütra-daëòayoù—when sütra (a thread) or daëòa (a rod) is the
karma-pürva-pada.
When a weapon is the karma-pürva-pada, a[t] is applied after dhå[ï] in

kartari prayoga, but not if sütra or daëòa is the karma-pürva-pada.
cakra-dharaù. neha—sütra-dhäraù, daëòa-dhäraù. sütra-niñedhäd açastre

’pi—bhü-dharaù.
180 In this regard, one should remember that arh[a] püjäyäm is sometimes listed as arh[a]
püjäyäà yogyatve ca (1P, to worship, honor; to be fit, to be able). When arh[a] is used in the
sense of yogyatva, it is akarmaka, and thus there is no question of having a karma-pürva-
pada. But Amåta points out that many times a[t] is applied anyway.
Kådanta 309
Våtti—Thus we get cakra-dharaù (He who holds the cakra : Viñëu).
 cakram <2.1> + dhå → (834) cakram <2.1> + dhå + a[t] → (dhå

is aniö by verse 1, 289) cakram <2.1> + dhara → (776, 601) cakra-dhara →
(87) cakra-dhara + s[u] → (93) cakra-dharaù (one who bears a cakra, Lord
Viñëu) <1.1>.
But a[t] is not applied in sütra-dhäraù (one who holds a thread, an architect,
or the master of ceremonies in the case of a play) and daëòa-dhäraù (one
who bears the rod, Yamaräja). Due to the prohibition of the word sütra here,
a[t] is applied even when something other than a weapon is the karma-pürva-
pada. Thus we get bhü-dharaù (one who supports the earth, a mountain).
AmåtA—A[t] is an apaväda of a[ë]. But a[t] is not applied if sütra or daëòa

is the karma-pürva-pada, rather a[ë] is applied instead. Cakra-dharaù refers
to Väsudeva and means cakraà sudarçanäkhyaà dharati (one who holds the
cakra called sudarçana). Likewise çüla-dharaù refers to Lord Çiva, and so on.
Regarding the phrase “due to the prohibition of the word sütra,” the fact
that the word sütra was prohibited here, even though a sütra is not a weapon,
suggests that a[t] is also applied after dhå[ï] when something other than a
weapon is the karma-pürva-pada, otherwise if it was already impossible to
use the word sütra, there would have been no need to prohibit it. Thus bhü-
dharaù, payo-dharaù, and so on are also achieved. One should understand,
however, that the word daëòa-dharaù found in Amara’s statement kälo
daëòa-dharaù “[Yamaräja is called] käla and daëòa-dhara.” (Amara-koña
1.1.138), is formed by paçcät-samäsa with the word dhara which is formed by
applying a[t] by sütra 821.
835 / @iDak(rNAe zAetaerta, , k(rNAe paAìARdAE ca /

835. adhikaraëe çeter at, karaëe pärçvädau ca
adhikaraëe—when an adhikaraëa is the pürva-pada; çeteù—after the dhätu

çé[ì] svapne (2A, to sleep, lie down); at—a[t]; karaëe—are the karaëa-pürva-
padas; pärçva-ädau—when the words pärçva (side) and so on; ca—and.
A[t] is applied in kartari prayoga after çé[ì] when an adhikaraëa is the pürva-
pada or when the words pärçva and so on are the karaëa-pürva-padas.
kñéroda-çayaù. tathä pärçväbhyäà çete—pärçva-çayaù. udara-çayaù, påñöha-

çayaù.
Våtti—An example of the first part is kñéroda-çayaù (one who lies on the
milk ocean). An example of the second part is pärçva-çayaù which means
pärçväbhyäà çete (one who lies on181 his sides).
 kñérode <7.1> + çé → (835) kñérode <7.1> + çé + a[t] → (330, 289)

kñérode <7.1> + çe + a[t] → (54) kñérode <7.1> + çaya → (776, 601) kñéroda-
çaya → (87) kñéroda-çaya + s[u] → (93) kñéroda-çayaù (one who lies on the
milk ocean) <1.1>.
 pärçväbhyäm <3.2> + çé → (835) pärçväbhyäm <3.2> + çé + a[t]
→ (330, 289) pärçväbhyäm <3.2> + çe + a[t] → (54) pärçväbhyäm <3.2> +
çaya → (776, 601) pärçva-çaya → (87) pärçva-çaya + s[u] → (93) pärçva-
çayaù (one who lies on his sides) <1.1>.
Other examples of the second part are udara-çayaù (one who lies on his
stomach) and påñöha-çayaù (one who lies on his back).
AmåtA—Kñéroda-çayaù means kñéra-samudre çete (one who lies on the milk

ocean) which refers to the Viñëu who is the supersoul of the living entities.
Likewise we get jala-çayaù (one who lies on the water, Viñëu) and bila-çayaù
(that which lies in a hole, a snake). Udara-çayaù means udareëa çete (one who
lies on his stomach).
836 / igArAE tau igAirzA: s$aADau: /

836. girau tu giri-çaù sädhuù
girau—when the word giri (mountain) is the pürva-pada; tu—but; giri-çaù—

giri-ça; sädhuù—is the proper form.
But when giri is the pürva-pada, giri-ça is the proper form.
AmåtA—When giri is the pürva-pada, giri-ça is the proper form achieved

by applying a[t] after çé[ì]. The result of the nipäta here is the deletion of
é-räma. Giri-çaù <1.1> refers to Çiva and means girau çete (one who lies on
the mountain).
181 Although in these examples the sides, the belly, and the back are karaëas, it is
idiomatic in English to say “on his sides” rather than “with his sides” and so on. With the
examples udara-çayaù and påñöha-çayaù, Jéva Gosvämé shows what is included by the word
ädi in pärçvädau.
Kådanta 311
837 / @iDak(rNAe iBaºaAs$aenaAdAyaeSau ca careí: /

837. adhikaraëe bhikñä-senädäyeñu ca careñ öaù
adhikaraëe—when an adhikaraëa is the pürva-pada; bhikñä-senä-ädäyeñu—

when bhikñä (begging), senä (army), and ädäya (having taken) are the pürva-
padas; ca—and; careù—after the dhätu car[a] gatau (1P, to go, move); öaù—
the kåt pratyaya [ö]a.
When an adhikaraëa is the pürva-pada or when bhikñä, senä, or ädäya is the

pürva-pada, [ö]a is applied after car[a] in kartari prayoga.
våndävane carati—våndävana-caraù. bhikñäà carati—bhikñä-caraù. senäà

carati—senä-cara ity-ädi. “kathaà saha-caréti? cintyam” iti puruñottamaù.
kälika-viçeña-paratvät saha ekasmin käle caratéti cintanéyam.
Våtti—Thus we get våndävana-caraù which means (one who wanders in

the Våndävana forest), bhikñä-caraù (one who goes about begging), senä-
caraù which means senäà carati (one who follows the army: a soldier), and
so on.
 våndävane <7.1> + car → (837) våndävane <7.1> + car + [ö]

a → (330) våndävane <7.1> + cara → (776, 601) våndävana-cara → (87)
våndävana-cara + s[u] → (93) våndävana-caraù (one who wanders in the
Våndävana forest) <1.1>.
 bhikñäm <2.1> + car → (837) bhikñäm <2.1> + car + [ö]a → (330)
bhikñäm <2.1> + cara → (776, 601) bhikñä-cara → (87) bhikñä-cara + s[u] →
(93) bhikñä-caraù (one who goes about begging) <1.1>.
 senäm <2.1> + car → (837) senäm <2.1> + car + [ö]a → (330)
senäm <2.1> + cara → (776, 601) senä-cara → (87) senä-cara + s[u] → (93)
senä-caraù (one who follows the army, a soldier) <1.1>.
In Bhäñä-våtti (3.2.16), Puruñottama says kathaà saha-caréti? cintyam

(Why do we get saha-caré? It is questionable). It should be considered that
the word saha refers to a particular time and thus saha-caré means ekasmin
käle carati (one (feminine) who moves at the same time, a wife).
AmåtA—The separate mention of the words bhikñä and so on is so that

[ö]a will be applied, even thought these words are not adhikaraëa-pürva-
padas. Due to the indicatory letter ö, é[p] is applied in the feminine and we get
våndävana-caré gopé (The gopé who wanders in the Våndävana forest).
Likewise we get kuru-caraù <1.1> and kuru-caré <1.1> which mean kuruñu
carati (one who moves among the Kurus). Since the understanding is that
bhikñä and so on are not adhikaraëa-pürva-padas, they are shown in the
våtti as karma-pürva-padas. But there is no rule that they can only be karma-
pürva-padas. Thus [ö]a is applied even when these words are karaëas as in the
case of bhikñayä carati, senayä carati, and so on.
By the words “and so on” we get ädäya-caraù (one who goes after having
taken) which means svayaì-grähé (one who takes for himself (without
permission)). Bhaööi’s example is dviñan vane-carägryäëäà tvam ädäya-caro
vane (Bhaööi-kävya 5.97). Ädäya is formed by applying [k]tvä after ä[ì] +
[òu]dä[ï] and then replacing [k]tvä with ya[p] by sütra 775. Even though
ädäya is sa-karmaka, there is no problem in making a samäsa, because there
is no dependence on another word since there is no desire to express a karma
here. Prasäda, the major commentary on Prakriyä-kaumudé, says that, even
when there is dependence on another word, the pratyaya [ö]a is applied on
the strength of this rule. What Puruñottama means to say when he says “it
is questionable” is that the application of é[p] is questionable, because the
pratyaya [ö]a isn’t applicable since saha is not mentioned among the word
bhikñä and so on. Jéva Gosvämé personally reconciles this by establishing that
the word saha is an adhikaraëa, since it refers to a particular time. Thus there
is no contradiction.
SAàçodhiné—Commenting on the equivalent Päëinian sütra 3.2.17,

Siddhänta-kaumudé gives an alternate explanation of saha-caré. It says that
among the pacädis is cara[ö], a word which takes é[p] in the feminine due to
having the indicatory letter ö. Thus we get the feminine form caré. Saha-caré is
the paçcät-samäsa of caré with saha.
838 / zAbdëAek(k(lahgAATaAvaErcaAq%]s$aU‡aman‡apadvaja< k(maRiNA x]k{(HaíAe

hetautaAcC$IlyaAnaulaAemyaeSau /
838. çabda-çloka-kalaha-gäthä-vaira-cäöu-sütra-mantra-pada-varjaà
karmaëi òukåïañ öo hetu-täcchélyänulomyeñu
çabda-çloka-kalaha-gäthä-vaira-cäöu-sütra-mantra-pada-varjam—excepts
the words çabda (sound), çloka (verse), kalaha (quarrel), gäthä (song), vaira
(enmity), cäöu (flattery), sütra (sütra or thread), mantra (hymn), and pada
(word); karmaëi—when a karma is the pürva-pada; òukåïah—after the dhätu
[òu]kå[ï] karaëe (8U, to do, make); öaù—[ö]a; hetu-täcchélya-änulomyeñu—in
the senses of hetu (cause), täcchélya (habit), änulomya (favorableness).
Kådanta 313
When any karma except çabda, çloka, kalaha, gäthä, vaira, cäöu, sütra,
mantra, or pada is the pürva-pada, [ö]a is applied after [òu]kå[ï] in kartari
prayoga in the senses of hetu, täcchélya, and änulomya.
sarvärtha-karé hari-bhaktiù. täcchélye—vyasana-karaù. änulomye—préti-

karaù. “pitur väkya-karaà rämam” iti bhaööiù (5.98). neha—çabda-käraù,
çloka-kära ity-ädi.
Våtti—When the sense is hetu, we get sarvärtha-karé hari-bhaktiù

(Devotional service to Hari which produces all benefits). When the sense is
täcchélya, we get vyasana-karaù (one whose habit is to do evil things). When
the sense is änulomya, we get préti-karaù (one who shows affection). In this
regard, Bhaööi gives the example pitur väkya-karaà rämam “Räma, who
executes the order of His father” (Bhaööi-kävya 5.98).
 sarvärtham <2.1> + kå → (837) sarvärtham <2.1> + kå + [ö]a → (kå

is aniö by verse 1, 289) sarvärtham <2.1> + kara → (776, 601) sarvärtha-kara →
(1087) sarvärtha-kara + é[p] → (1053) sarvärtha-karé → (87) sarvärtha-karé +
s[u] → (138) sarvärtha-karé (that which produces all benefits) <1.1>.
 vyasanam <2.1> + kå → (837) vyasanam <2.1> + kå + [ö]a → (kå
is aniö by verse 1, 289) vyasanam <2.1> + kara → (776, 601) vyasana-kara
→ (87) vyasana-kara + s[u] → (93) vyasana-karaù (one whose habit is to do
evil things) <1.1>.
 prétim <2.1> + kå → (837) prétim <2.1> + kå + [ö]a → (kå is aniö by
verse 1, 289) prétim <2.1> + kara → (776, 601) préti-kara → (87) préti-kara +
s[u] → (93) préti-karaù (one who shows affection) <1.1>.
But [ö]a is not applied in çabda-käraù (one who makes a sound), çloka-käraù
(one who composes a verse), and so on.
 çabdam <2.1> + kå → (827) çabdam <2.1> + kå + a[ë] → (kå is

aniö by verse 1, 314) çabdam <2.1> + kära → (776, 601) çabda-kära → (87)
çabda-kära + s[u] → (93) çabda-käraù (one who makes a sound) <1.1>.
 çlokam <2.1> + kå → (827) çlokam <2.1> + kå + a[ë] → (kå is aniö
by verse 1, 314) çlokam <2.1> + kära → (776, 601) çloka-kära → (87) çloka-
kära + s[u] → (93) çloka-käraù (one who composes a verse) <1.1>.
AmåtA—Devotional service to Hari is an unfailing cause of all benefits,

because without it none of the goals of the four puruñärthas dharma, artha,
käma, and, mokña or the three paths karma, jïäna, and yoga can be achieved
independently. Other examples are yaças-karé vidyä (knowledge which
produces fame), çreyas-karaù sat-saìgaù (the association of devotees which

produces the ultimate good), and so on. Vyasana-karaù means vyasanaà
kartuà çélam asya (his nature is to do evil things).
Other examples are mälä-karaù (one whose habit is to make garlands),

pradakñiëa-karaù (one whose habit is to do circumabulation), and so on.
The meaning of väkya-karam is anukülatayä pitur väkyaà pälayati (one who
favorably keeps his father’s words). Other examples are vacana-karaù çiñyaù
(a disciple who does what he is told), ädeça-karaù çiñyaù (a disciple who obeys
orders), and so on. The counterexamples çabda-käraù and so on are formed
by applying a[ë]. Thus [ö]a is an apaväda of a[ë]. Similarly, when the senses
of hetu and so on are lacking, [ö]a is not applied, rather only a[ë] is applied.
For example, bhäñya-käraù (one who writes a commentary).
839 / va{‡ak{(tagAAe“aözA‡aucaAEreSau k(maRs$au hntaeík,( /

839. våtra-kåta-go-brahma-çatru-caureñu karmasu hanteñ öak
våtra-kåta-go-brahma-çatru-caureñu—when the words våtra (the demon named

Våtra), kåta (what was done, past services), go (cow), brahman (brähmaëa);
çatru (enemy), caura (thief); karmasu—are the karma-pürva-padas; hanteù—
after the dhätu han[a] hiàsä-gatyoù (2P, to strike, kill; to go, move); öak—the
kåt pratyaya [ö]a[k].
When the words våtra, kåta, go, brahma, çatru, and caura are the karma-
pürva-padas, [ö]a[k] is applied after han[a] in kartari prayoga.
våtra-ghna ity-ädi. bähulyät—caura-ghätaù, nagara-ghätaç ca. etat-pada-

dvayena hasty ucyate.
Våtti—Thus we get våtra-ghnaù and so on (one who kills Våtra) and so on.
 våtram <2.1> + han → (839) våtram <2.1> + han + [ö]a[k] → (han

is aniö by verse 5, 437) våtram <2.1> + hn + a → (197) våtram <2.1> + ghna →
(776, 601) våtra-ghna → (87) våtra-ghna + s[u] → (93) våtra-ghnaù (one who
kills Våtra) <1.1>.
Because the kåt pratyayas are applied variously, we get caura-ghätaù (that
which kills a thief) and nagara-ghätaù (that which destroys a town). Both of
these words refer to an elephant:
Kådanta 315
 cauram <2.1> + han → (827) cauram <2.1> + han + a[ë] → (kå

is aniö by verse 1, 197) cauram <2.1> + ghan + a[ë] → (358) cauram <2.1> +
ghän + a[ë] → (577) cauram <2.1> + ghäta → (776, 601) caura-ghäta → (87)
caura-ghäta + s[u] → (93) caura-ghätaù (that which kills a thief) <1.1>.
 nagaram <2.1> + han → (827) nagaram <2.1> + han + a[ë] → (kå
is aniö by verse 1, 197) nagaram <2.1> + ghan + a[ë] → (358) nagaram <2.1>
+ ghän + a[ë] → (577) nagaram <2.1> + ghäta → (776, 601) nagara-ghäta →
(87) nagara-ghäta + s[u] → (93) nagara-ghätaù (that which destroys a town)
<1.1>.
AmåtA—Våtra-ghnaù refers to Indra and means våtra-nämänam asuraà

hanti (one who kills the demon named Våtra). Similarly we get kåta-ghnaù
<1.1>, which refers to a person who is unmindful of services that were
previously done for him, go-ghnaù (one who kills cows) <1.1> which refers
to a yavanaù, brahma-ghnaù <1.1> which refers to the killer of a brähmaëa,
çatru-ghnaù (one who kills his enemies) <1.1> which refers to Räma’s brother
or to a heroic person like a king, and caura-ghnaù (one who kills thieves)
<1.1> which refers to a king. Similarly, we also get kaàsa-ghnaù <1.1> which
refers to Kåñëa, pralamba-ghnaù <1.1> which refers to Baladeva, and so on.
SAàçodhiné—In Päëinian grammar there is no equivalent sütra to this

sütra, rather all these forms and the extra forms kaàsa-ghna, pralamba-
ghna, and so on are considered müla-vibhujädis formed by applying the kåt
pratyaya [k]a (Båhat 1421). In this regard, while commenting on amanuñya-
kartåke ca (Añöädhyäyé 3.2.53), Siddhänta-kaumudé says kathaà balabhadraù
pralamba-ghnaù, çatru-ghnaù, kåta-ghna ity-ädi? müla-vibhujäditvät siddham
(How do we get pralamba-ghna which refers to Balabhadra, and how do we
get çatru-ghna, kåta-ghna, and so on? These words are valid because of being
müla-vibhujädis). Moreover, since the müla-vibhujädis are an äkåti-gaëa,182
numerous other forms like agha-ghna (one who destroys sins, Viñëu), paçu-
ghna (one who kills animals, a butcher), and so on can also be made. The
main difference between making these words with [k]a and making them with
[ö]a[k], is that, when they are made with [k]a, they take ä[p] in the feminine
and, when they are made with [ö]a[k], they take é[p] in the feminine.

840 / k(maRiNA hntaeík(manauSyak(ta{Rtvae /

840. karmaëi hanteñ öak amanuñya-kartåtve
karmaëi—when a karma is the pürva-pada; hanteù—after the dhätu han[a]

hiàsä-gatyoù (2P, to strike, kill; to go, move); öak—[ö]a[k]; amanuñya-
kartåtve183—when something other than a human is the kartä.
When a karma is the pürva-pada, [ö]a[k] is applied after han[a] in kartari

prayoga, provided something other than a human is the kartä.
saàsära-ghné hari-bhaktiù. caura-ghäto gajaù, çasya-ghäto våña iti ca.

anabhidhänäd veëv-ädau ca väcye öak na syät. våña-ghäto veëuù.
Våtti—Thus we get saàsära-ghné hari-bhaktiù (devotional service to

Hari, which destroys the cycle of repeated birth and death).
 saàsäram <2.1> + han → (841) saàsäram <2.1> + han + [ö]a[k]

→ (han is aniö by verse 5, 437) saàsäram <2.1> + hn + a → (197) saàsäram
<2.1> + ghna → (776, 601) saàsära-ghna → (1087) saàsära-ghna + é[p] →
(1053) saàsära-ghné → (87) saàsära-ghné + s[u] → (138) saàsära-ghné (one
(feminine) who destroys the cycle of repeated birth and death) <1.1>.
But we get caura-ghäto gajaù (an elephant, which kills thieves) and çasya-
ghäto våñaù (a bull, which destroys grains). Similarly, [ö]a[k] is also not
applied when bamboo and so on is to be expressed, because none of the
previous authorities used it like that. Thus we get våña-ghäto veëuù (bamboo,
which destroys the bull).
AmåtA—The intention behind mentioning caura-ghätaù again here is that

in the previous sütra [ö]a[k] was ordained in a general way instead of a[ë]
and in the current sütra it is ordained in a specific way due to the condition
amanuñya-kartåtve. Thus, even though there is no scope for the rule of
väsarüpa (sütra 802) in either case, a[ë] is nonetheless applied in both cases,
because the kåt pratyayas are variously applied. Why do we say amanuñya-
kartåtve? Consider ripu-ghäto räjä (the king, who destroys his enemies).
183 Possibly this is a spelling mistake for amanuñya-kartåke which is the word used in the
equivalent Päëinian sütra amanuñya-kartåke ca (Añöädhyäyé 3.2.53) which Käçikä explains
to mean amanuñya-kartåke vartamänäd hanteù dhätoù karmaëi upapade öak-pratyayo
bhavati.
Kådanta 317
841 / @ntaAtyantaADvaäUrpaArs$avaARnantas$avaR‡aºae‡aeSau k(maRs$au gAmaerca, /

841. antätyantädhva-düra-pära-sarvänanta-sarvatra-kñetreñu karmasu
gamer ac
anta-atyanta-adhva-düra-pära-sarva-ananta-sarvatra-kñetreñu—when the
words anta (end), atyanta (excessive), adhvan (road), düra (far), pära (the
opposite side), sarva (all), ananta (without end), sarvatra (everywhere), and
kñetra (field); karmasu—are the karma-pürva-padas; gameù—after the dhätu
gam[ÿ] gatau (1P, to go, move); ac—the kåt pratyaya a[c].
When the words anta, atyanta, adhvan, düra, pära, sarva, ananta, sarvatra,
and kñetra are the karma-pürva-padas, a[c] is applied after gam[ÿ] in kartari
prayoga.
“òaù” päëiniù. saàsärasya haraç citi—anta-ga ity-ädi.
Våtti—Päëini called it [ò]a (Añöädhyäyé 3.2.48). Saàsärasya haraç citi

(124) is applied and we get anta-gaù and so on.
 antam <2.1> + gam → (841) antam <2.1> + gam + a[c] → (gam is aniö by
verse 6, 124) antam <2.1> + ga → (776, 601) anta-ga → (87) anta-ga + s[u] →
(93) anta-gaù (one who goes to the end, one who knows thoroughly) <1.1>.
AmåtA—Since the rule of väsarüpa cannot apply here since a[c] and a[ë]
have the same remainder form, a[c] is taken an apaväda of a[ë]. Anta-gaù
means antaà gacchati (one who goes to the end). Similarly, we get atyanta-
gaù (one who goes very fast), adhva-gaù (one who walks the path, a traveller),
düra-gaù (one who goes to a distant place), pära-gaù (one who goes to the
far side, one who knows thoroughly), sarva-gaù (all-pervading, the soul,
brahman), ananta-gaù (one who goes forever), sarvatra-gaù (all pervading,
the wind) and kñetra-gaù (one who goes to the field).
In this section, the words pan-na-ga, ura-ga, jihma-ga, and so on should also be
known as names formed by applying a[c]. All of these words refer to a snake.
For example, pan-na-ga means padbhyäà na gacchati (that which does not
go by feet). This word is valid on account of being a påñodarädi (sütra 1035).
Ura-ga means urasä gacchati (that which goes by its chest (belly)). Here the
result of the nipäta is the deletion of s. Jihma-ga means jihmena gacchati (that
which moves crookedly). We also get the word viha-ga which refers to a bird
and means vihäyasä gacchati (that which moves through the sky). Here the
result of the nipäta is that the pürva-pada vihäyas becomes viha.
842 / s$auäurAegARmaerjaiDak(rNAe /
842. su-duror gamer aj adhikaraëe
su-duroù—when the avyayas su and dur are the pürva-padas; gameù—after

the dhätu gam[ÿ] gatau (1P, to go, move); ac—a[c]; adhikaraëe—when the
adhikaraëa is to be expressed.
When su or dur is the pürva-pada, a[c] is applied after gam[ÿ] in adhikaraëe

prayoga.
su-gaà våndävanam. durgo badarikäçramaù.
Våtti—For example, su-gaà våndävanam (Våndävana, which is easy to

access) and durgo badarikäçramaù (Badarikäçrama, which is difficult to
access).
AmåtA—The analysis of the word su-gam here is sukhena gamyate yatra tat
(that to which the going is easily done), and the analysis of the word durgaù is
duùkhena gamyate yatra saù (that to which the going is done with difficulty)
843 / s$amaAnae k(maRNyanyatadAidSau k(maAeRpamaAnaeSau ä{zA: k(i¸(ps$ak(: k(maRiNA ,

s$amaAnasya ca s$a: /
843. samäne karmaëy anya-tad-ädiñu karmopamäneñu dåçaù ka-kvip-sakaù
karmaëi, samänasya ca saù
samäne—when the word samäna (same, similar); karmaëi—is the karma-

pürva-pada; anya-tad-ädiñu—and when anya and the tad-ädis (all the
kåñëanämas from tad to kim); karma-upamäneñu—are the karma-pürva-padas
to which something is compared; dåçaù—after the dhätu dåç[ir] prekñaëe (1P,
to see); ka-kvip-sakaù—the kåt pratyayas [k]a, [k]vi[p], and sa[k]; karmaëi—
in karmaëi prayoga; samänasya—of the word samäna; ca—and; saù—the
replacement sa.
When samäna is the karma-pürva-pada or when anya and the tad-ädis are
the karma-pürva-padas to which something is compared, [k]a, [k]vi[p], and
sa[k] are applied after dåç[ir] in karmaëi prayoga, and samäna is replaced
by sa.
samäno dåçyate—sadåçaù. sraj-diç-dåç ity-ädinä kaù—sadåk. sadåkñaç

chändasa ity eke.
Kådanta 319
Våtti—Thus we get sadåçaù which means samäno dåçyate (seen to be the

same / seen to be similar).
 samänaù <1.1> + dåç → (843) samänaù <1.1> + dåç + [k]a → (dåç

is aniö by verse 7, 294) samänaù <1.1> + dåça → (776, 601) samäna-dåça →
(843) sadåça → (87) sadåça + s[u] → (93) sadåçaù (like, similar) <1.1>.
The change to k is done by the sütra beginning sraj-diç-dåç (sütra 186) and
we sadåk.
 samänaù <1.1> + dåç → (843) samänaù <1.1> + dåç + [k]vi[p] →

(294, 612) samänaù <1.1> + dåç → (776, 601) samäna-dåç → (843) sadåç →
(87) sadåç + s[u] → (138) sadåç → (186) sadåk (like, similar) <1.1>.
Some say that sadåkña is only found in the Vedas.
 samänaù <1.1> + dåç → (843) samänaù <1.1> + dåç + sa[k] →

(dåç is aniö by verse 7, 294, 182) samänaù <1.1> + dåñ + sa → (405) samänaù
<1.1> + dåk + sa → (108) samänaù <1.1> + dåkña → (776, 601) samäna-dåkña
→ (843) sadåkña → (87) sadåkña + s[u] → (93) sadåkñaù (like, similar) <1.1>.
844 / @nyaAdeirvaena s$ah s$aMs$aArsyaArAma: k(AântaeSau äzAAidSau , wdma wRzA, , ik(ma:

k(LzA, , @ds$aAe'maUzA, /
844. anyäder ivena saha saàsärasyä-rämaù kädy-anteñu dåçädiñu, idama éç,
kimaù kéç, adaso ’müç
anya-ädeù—of anya and so on (ref. anya-tad-ädiñu in the previous sütra);

ivena saha—along with the word iva (like) saàsärasya—of the saàsära;
ä-rämaù—the replacement ä-räma; ka-ädi-anteñu—which end in the [k]a and
so on (ref. ka-kvip-sakaù in the previous sütra); dåça-ädiñu—when dåça and so
on follow; idamaù—of idam; éç—the replacement é[ç]; kimaù—of kim; kéç—
the replacement ké[ç]; adasaù—of adas; amüç—the replacement amü[ç].
When dåça, dåç, or dåkña follows, the saàsära of anya and the tad-ädis, along
with iva, is replaced by ä-räma. But idam along with iva is instead replaced
by é[ç], kim along with iva is instead replaced by ké[ç], and adas along with
iva is instead replaced by amü[ç].
anya iva dåçyate—anyädåçaù. evam—tädåçaù, édåçaù, kédåçaù, amüdåçaù ity-

ädi.
Våtti—Thus we get anyädåçaù which means anya iva dåçyate (seen to be

like another).
 anyaù <1.1> + iva + dåç → (843) anyaù <1.1> + iva + dåç + [k]a
→ (dåç is aniö by verse 7, 294) anyaù <1.1> + iva + dåça → (776, 601) anya +
iva + dåça → (844) anyädåça → (87) anyädåça + s[u] → (93) anyädåçaù (like
another) <1.1>.
Likewise we get tädåçaù (like him / her / it), édåçaù (like this), kédåçaù (like
what?), amüdåçaù (like that), and so on.
AmåtA—One should remember that, in accordance with çit sarvasya (våtti

158), a replacement that has the indicatory letter ç replaces the whole word.
All of the examples given in the våtti are made with [k]a. Examples with
[k]vi[p] and sa[k] are anyädåk and anyädåkñaù, tädåk and tädåkñaù, édåk
and édåkñaù, kédåk and kédåkñaù, and amüdåk and amüdåkñaù. Examples of
the other tad-ädis are yädåçaù, yädåk, and yädåkñaù, etädåçaù, etädåk, and
etädåkñaù, and bhavädåçaù, bhavädåk, and bhavädåkñaù. It will be described
later how the words sadåça and so on take é[p] in the feminine. Thus we get
sadåçé and so on.
845 / ‚u(HcdDa{S›ajauiSNAhê i¸(bantaA: /

845. kruïc-dadhåñ-sraj-uñëihaç ca kvib-antäù
kruïc-dadhåñ-sraj-uñëihaù—the words kruïc, dadhåñ, sraj, and uñëih; ca—

also; kvip-antäù—end in [k]vi[p].
The words kruïc, dadhåñ, sraj, and uñëih also end in [k]vi[p].
kruïca-dhåña-såja-ut-pürva-snihäm ete pakñi-viçeña-dhåñöa-mälä-cchando-

viçeñeñu kvib-antä nipätyante. kruì, dadhåk.
Våtti—These words are the nipätas of kruïc[a], [ïi]dhåñ[ä], såj[a], and ud

+ ñëih[a] with [k]vi[p] in the meanings of pakñi-viçeña (a certain bird, a kind
of snipe), dhåñöa (bold), mälä (a garland), and chando-viçeña (a particular
Vedic meter) respectively.
 kruïc (87) → kruïc + s[u] → (138) kruïc → (176) kruï → (177)

kruì <1.1>.
 dadhåñ → (87) dadhåñ + s[u] → (138) dadhåñ → (186) dadhåk →
(61) dadhåg → (185) dadhåk <1.1>
Kådanta 321
AmåtA—Jéva Gosvämé mentions kruïc and so on in their näma form in

the sütra, then in the våtti he shows there form when s[u] follows by making
kruì and so on. Kruïc is the nipäta of kruïc[a] kauöilyälpé-bhävayoù (1P, to
be crooked, to make crooked; to become small, to make small) + [k]vi[p].
The result of the nipäta is the meaning of pakñi-viçeña and the absence of the
deletion of n by sütra 343. Dadhåñ is the nipäta of [ïi]dhåñ[ä] prägalbhye (5P,
to be bold, arrogant) + [k]vi[p]. The result of the nipäta is the reduplication,
after which the sütras harikhaògasya harikamalaà, harighoñasya harigadä
narasya (329) and nara-å-rämasyä-rämaù (380) are applied. Sraj is the nipäta
of såj[a] visarge (6P, to create, release) + [k]vi[p]. Here [k]vi[p] is applied in
karmaëi prayoga and the sense is “a garland is that which is created.” The
result of the nipäta is the special meaning of mälä and that å is replaced by
ra. Uñëih is the nipäta of ud + ñëih[a] prétau (4P, to love, have affection for)
+ [k]vi[p]. The result of the nipäta is the meaning of chando-viçeña and the
deletion of the final varëa of the upendra.
846 / naAi°a s$aä}s$aUiãSaåuhäuhyaujaAlaABaATaRivadiBadiC$dijanaIrAijaBya: i¸(pa, /

846. nämni sadÿ-sü-dviña-druha-duha-yujäläbhärtha-vida-bhida-chida-ji-né-
räjibhyaù kvip
nämni—when a näma is the pürva-pada; sadÿ-sü-dviña-druha-duha-yuja-

aläbha-artha-vida-bhida-chida-ji-né-räjibhyaù—after the dhätus listed below;
kvip—[k]vi[p].
When a näma is the pürva-pada, [k]vi[p] is applied after the following

dhätus in kartari prayoga:
ñad[ÿ] viçaraëa-gaty-avasädaneñu 1P to burst, open; to go, move;

to be dejected, perish
ñü[ì] präëi-garbha-vimocane 2A to give birth, produce
dviñ[a] aprétau 2U to hate
druh[a] jighäàsäyäm 4P to hate, seek to harm
duh[a] prapüraëe 2U to milk, extract
yuj[ir] yoge 7U to join, use
yuj[a] samädhau 4A to fix the mind in meditation
vid which does not have the meaning
of läbha (finding, obtaining), i.e.
vid[a] jïäne 2P to know
vid[a] sattäyäm 4A to be, exist
vid[a] vicäraëe 7A to consider as
but not
vid[ÿ] läbhe 6U to obtain
bhid[ir] vidäraëe 7U to break, separate, discriminate

chid[ir] dvidhä-karaëe 7U to cut, divide
ji jaye 1P to conquer, be glorious
ëé[ï] präpaëe 1U to lead
räj[å] déptau 1U to shine, rule over
upaniñat, çuci-ñat, ñatvaà väcyam, prasüù, kåñëa-prasüù.
Våtti—Examples are upaniñat (one who sits down near [the feet of an
äcärya to hear from him]) and çuci-ñat (one who dwells in the pure heart).184
Regarding, çuci-ñat, the change to ñ is described in su-ñämädäyaç ca (1020).
 upa+ ni + ñad → (346) upa + ni +sad → (846) upa + ni +sad + [k]

vi[p] → (294, 612) upanisad → (350) upaniñad → (87) upaniñad + s[u] →
(138) upaniñad → (185) upaniñat <1.1>.
 çucini <7.1> + ñad → (346) çucini <7.1> + sad → (846) çucini
<7.1> + sad + [k]vi[p] → (612) çucini <7.1> + sad → (776, 601) çucin-sad →
(190) çuci-sad → (1020) çuci-ñad → (87) çuci-ñad + s[u] → (138) çuci-ñad →
(185) çuci-ñat <1.1>.
Similarly, we get prasüù (one who gives birth, a mother), kåñëa-prasüù (the
mother of Kåñëa), kaàsa-dviö (the enemy of Kaàsa), and so on.
184 Commenting on the word çuci-ñade <4.1> in Bhägavatam 4.24.37, Viçvanätha

Cakravarté Öhäkura says çucini antaùkaraëe sédatéti çuci-ñat “haàsaù çuci-ñat” iti çruteù
(According to the çruti statement haàsaù çuci-ñat (the supreme soul who dwells in the
heart), çuci-ñat means one who dwells (sédati) in the heart (çucin = antaù-karaëa)). Similarly,
Véraräghaväcärya says çuciñu yogi-citteñu sédati ramata iti çuci-ñat (çuci-ñat means one who
dwells (sédati = ramate) in the hearts of the yogés (çucin = yogi-citta)). Although the dhätu
ñad[ÿ] is listed in the Dhätu-päöha as meaning viçaraëa-gaty-avasädaneñu (to burst, open;
to go, move; to be dejected, perish), it is frequently used in the senses of sthiti (to dwell, be
situated) and upaveçana (to sit down). For example, Çrédhara Svämé explains the word çuci-
ñadaù <1.3> in Bhägavatam 11.6.19 to mean sväçrama-dharma-sthitäù (situated in the duties
of their own äçrama) and Viçvanätha Cakravarté Öhäkura, commenting on Bhägavatam
7.1.22, explains the word sad in tat-sadaù <6.1> by saying sédanti niñédanty upaviçanty
asyäm iti sat sabhä (The word sad means a sabhä (assembly house) and it is so named
because people sit in it (sédanti = niñédanti = upaviçanti)). This word sad is formed not by the
current sütra but by the sütra sampad-ädeù kvip-kté bhäve lakñmyäm (902). Therefore sad is
feminine and thus the viçeñaëa of tat-sadaù <6.1>, namely çåëvatyäù <6.1>, is also feminine.
Although sad is supposed to be in bhäve prayoga and would thus mean “sitting” it ends up
meaning “the place where the sitting is done” in accordance with the maxim kåd-abhihito
bhävo dravya-vat prakäçate (våtti 829). The clause çåëvatyäs tat-sadaù (while that assembly
house was listening) is figurative (aupacärika), because the assembly house itself cannot
listen. Thus çåëvatyäs tat-sadaù should be understood to mean “while the people situated
in that assembly house were listening,” just as maïcäù (the beds) means maïce sthitä janäù
(the persons situated on the bed). For further details, see våtti 625 and Amåta 740.
Kådanta 323
 pra + ñü → (346) pra + sü → (846) pra + sü + [k]vi[p] → (294,

612) prasü → (87) prasü + s[u] → (93) prasüù <1.1>.
 kåñëam <2.1> + pra + ñü → (346) kåñëam <2.1> + pra + sü → (846)
kåñëam <2.1> + pra + sü + [k]vi[p] → (294, 612) kåñëam <2.1> + prasü → (776,
601) kåñëa-prasü → (87) kåñëa-prasü + s[u] → (93) kåñëa-prasüù <1.1>.
AmåtA—Both yuj[ir] yoge (7U, to join, use) and yuj[a] samädhau (4A, to
fix the mind in meditation) are included by the mention of yuja here. Due to
the use of the word nämni, [k]vi[p] is also applied when the avyayas pra and
so on are the pürva-padas.185 Regarding prasüù, since sü is listed next to dviña
in this sütra, only ñü[ì] präëi-garbha-vimocane (2A, to give birth, produce)
is accepted and not ñü[ì] präëi-garbha-vimocane (4A, to give birth, produce)
or ñü preraëe (6P, to impel). Kåñëa-prasüù refers either to Devaké or Yaçodä
and means kåñëaà prasüte (one who gives birth to Kåñëa). Kaàsa-dviö refers
to Kåñëa and means kaàsaà dveñöi (one who hates Kaàsa).
Due to the words “and so on,” we also get caidya-dhruk (the enemy of
Çiçupäla) which refers to Kåñëa, go-dhuk (one who milks the cows) which
refers to Gopäla, kåñëa-yuk (one who is attached to Kåñëa) which refers to an
anurägé186, kåñëa-vit (one who knows Kåñëa) which refers to a devotee, saàvit
which refers to jïäna (knowledge) and means samyak vidyate vetti anayä (that
by which one perfectly exists or perfectly knows)187, veda-vit which refers to
a brähmaëa and means vedän vinte (one who knows the Vedas)188, mura-bhit
(the killer of the Mura demon) which refers to Kåñëa, bhava-bandha-chit
(one who cuts to pieces the bondage of material existence) which refers to
Kåñëa, kaàsa-jit (the conqueror of Kaàsa) which refers to Kåñëa and which
is formed by applying vämanät tuk påthau (777), yadu-räö (king of the Yädus)
which means yaduñu räjate (one who shines among the Yadus), samräö (a
supreme ruler) which means samyag räjate (one who rules completely), and
sva-räö (independent) which means svaà räjate (one who rules himself), and
so on. But vid which has the meaning of läbha only takes [ç]a, as in govindaù
and aravindam (sütra 822).
185 That is, [k]vi[p] is also applied when an upendra is the pürva-pada.
186 This example is from våtti 254. An example of yuj[a] samädhau is nitya-yujäm (for
those whose minds are always fixed in meditation) <6.3> in Bhägavatam 10.82.39.
187 Like the word sad, the word saàvid is actually not formed by the current sütra but by
the sütra sampad-ädeù kvip-kté bhäve lakñmyäm (902). Thus it is feminine and it is in bhäve
prayoga just as the word jïäna is in bhäve prayoga. Had it been made by the current sütra,
it would have been in kartari prayoga.
188 Usually veda-vit is analyzed as vedän vetti, but Amåta is just trying to give examples of
the three different kinds of vid[a] here.
847 / @naAevahernax]h. s$aADau: /

847. ano-vaher anaòuh sädhuù
anaù-vaheù—of anas + vah[a] präpaëe (1U, to bear, lead, carry); anaòuh—

anaò-uh; sädhuù—is the proper form.
Anaò-uh is the nipäta of anas + vah[a] + [k]vi[p].
AmåtA—The word anaò-uh refers to an ox and mean anaù çakaöaà vahati

(that which pulls the cart). Saìkarñaëa is done by vaci-svapi-yaj-ädénäà
saìkarñaëaù kapile (471). The result of the nipäta is that the s of the word
anas (cart) becomes ò.
848 / opaen‰e k(maRiNA ca BajaeiNvaR: /

848. upendre karmaëi ca bhajer ëviù
upendre—when an upendra is the pürva-pada; karmaëi—when a karma is the

pürva-pada; ca—and; bhajeù—after the dhätu bhaj[a] seväyäm (1U, to serve,
worship, divide, experience); ëviù—the kåt pratyaya [ë]vi.
When an upendra or karma is the pürva-pada, [ë]vi is applied after bhaj[a]

in kartari prayoga.
prabhäk, kåñëa-bhäk.
Våtti— pra + bhaj → (848) pra + bhaj + [ë]vi → (358) pra + bhäj + [ë]
vi → (612) prabhäj → (87) prabhäj + s[u] → (138) prabhäj → (177) prabhäg
→ (185) prabhäk (one who worships / divides) <1.1>.
 kåñëam <2.1> + bhaj → (848) kåñëam <2.1> + bhaj + [ë]vi →
(bhaj is aniö by verse 3, 358) kåñëam <2.1> + bhäj + [ë]vi → (612) kåñëam
<2.1> + bhäj → (776, 601) kåñëa-bhäj → (87) kåñëa-bhäj + s[u] → (138)
kåñëa-bhäj → (177) kåñëa-bhäg → (185) kåñëa-bhäk (one who worships
Kåñëa) <1.1>.
849 / naAmnyaArAmaAtmainap¸(inapvainaipvaê /
849. nämny ä-rämät manip kvanip vanip viç ca
nämni—when a näma is the pürva-pada; ä-rämät—after a dhätu ending in

ä-räma; manip—the kåt pratyaya man[ip]; kvanip—the kåt pratyaya [k]
van[ip]; vanip—the kåt pratyaya van[ip]; viù—the kåt pratyaya vi; ca—and.
Kådanta 325
When a näma is the pürva-pada, man[ip], [k]van[ip], van[ip], and vi are

applied after a dhätu ending in ä-räma.
suñöhu dadäti—sudämä, çrédämä. dämodara-mä-sthetétvam—supévä, hari-

bhakti-dävä, viçva-päù. präyaç chändasy eva vidhir ayam iti yathä-dåñöam
evodähäryam.
Våtti—For example we get sudämä <1.1> which means suñöhu dadäti (one
who gives liberally).
 su + dä → (849) su + dä + man[ip] → (dä is aniö by verse 1)

sudäman → (87) sudäman + s[u] → (163) sudämän + s[u] → (138) sudämän
→ (190) sudämä (one who gives liberally) <1.1>.
 çriyam <2.1> + dä → (849) çriyam <2.1> + dä + man[ip] → (dä
is aniö by verse 1) çriyam <2.1> + däman → (776, 601) çré-däman → (87) çré-
däman + s[u] → (163) çré-dämän + s[u] → (138) çré-dämän → (190) çré-dämä
(one who gives wealth, name of Kåñëa’s friend Çrédämä) <1.1>.
The change to é is done by dämodara-mä-sthä-gä-pibati-jahäti-syaténäm

é-rämo viñëujana-räma-dhätuka-kaàsärau (417) and we get supévä <1.1>.
 su + pä → (849) su + pä + [k]van[ip] → (pä is aniö by verse 1,

294, 417) supévan → (87) supévan + s[u] → (163) supévän + s[u] → (138)
supévän → (190) supévä (one who drinks well) <1.1>.
 hari-bhaktim <2.1> + dä → (849) hari-bhaktim <2.1> + dä +
van[ip] → (dä is aniö by verse 1) hari-bhaktim <2.1> + dävan → (776, 601)
hari-bhakti-dävan → (87) hari-bhakti-dävan + s[u] → (163) hari-bhakti-
dävän + s[u] → (138) hari-bhakti-dävän → (190) hari-bhakti-dävä (one who
gives devotional service to Hari) <1.1>.
 viçvam <2.1> + pä → (849) viçvam <2.1> + pä + vi → (pä is aniö
by verse 1, 612) viçvam <2.1> + pä → (776, 601) viçva-pä → (87) viçva-pä +
s[u] → (93) viçva-päù (protector of all) <1.1>.
Generally this rule is applied only in the Vedas. Thus examples can only be
made according to what is actually seen.
AmåtA—Çré-dämä means çriyaà dadäti (one who gives wealth). Similarly,

we get açvatthämä which means açva iva tiñöhati (one who stands like a
horse, name of the son of Droëäcärya). Su-pévä means suñöhu pibati (one
who drinks well) and hari-bhakti-dävä means hari-bhaktià dadäti (one who
gives devotional service to Hari) and viçva-päù means viçvaà päti (one who
protects all). Due to the statement “generally this rule is applied only in the
Vedas,” a few examples are also seen in common Sanskrit, but only rarely.
And in common Sanskrit, the examples can only be made according to what is
actually seen. The implied meaning of this is that, in common Sanskrit, these
pratyayas cannot be applied after any old dhätu ending in ä-räma.
850 / i¸(pa, /
850. kvip
kvip—the kåt pratyaya [k]vi[p].
[K]vi[p] is applied after a dhätu in kartari prayoga.
dhätu-mäträd ayaà vidhiù. karoti kåt, bhakti-kåt. åtau yajati åtvik. kvipi ceti
é-räma-niñedhät saàsthäù. in-han iti nirdeçän na dérghaù—kaàsa-hanau.
Våtti—Dhätu-mäträd ayaà vidhiù (This rule ordains [k]vi[p] after

every189 dhätu). Examples are kåt (one who does) and bhakti-kåt (one does
devotional service) where kåt means karoti (one who does).
 kå → (850) kå + [k]vi[p] → (294, 777) kåt + [k]vi[p] → (612) kåt

→ (87) kåt + s[u] → (138) kåt (one who does) <1.1>.
 bhaktim <2.1> + kå → (850) bhaktim <2.1> + kå + [k]vi[p] →
(294, 777) bhaktim <2.1> + kåt + [k]vi[p] → (612) bhaktim <2.1> + kåt →
(776, 601) bhakti-kåt → (87) bhakti-kåt + s[u] → (138) bhakti-kåt (one who
does devotional service) <1.1>.
Similarly we get åtvik (a priest) which means åtau yajati (one who sacrifices
at the proper time).
 åtau <7.1> + yaj → (850) åtau <7.1> + yaj + [k]vi[p] → (294, 471)
åtau <7.1> + ij + [k]vi[p] → (612) åtau <7.1> + ij → (776, 601) åtu-ij → (51)
åtv-ij → (87) åtvij + s[u] → (138) åtvij → (186) åtvik (one who sacrifices at the
proper time, a priest) <1.1>.
Because the change to é-räma is forbidden by the phrase kvipi ca (780), we

get saàsthäù (staying, an order, termination).
189 Bäla says that the word mätra in dhätu-mäträt is used in the sense of säkalya (totality).
In this regard, Amara-koña says mätraà kärtsnye'vadhäraëe (The word mätra is used in the
senses of kärtsnya (totality) and avadhäraëa (restriction)).
Kådanta 327
 sam + ñöhä → (346) sam + sthä → (850) sam + sthä + [k]vi[p]

→ (780, 612) sam + sthä → (72) saàsthä → (87) saàsthä + s[u] → (93)
saàsthäù (staying, an order, termination) <1.1>.
The change to dérgha (trivikrama) is not done in kaàsa-hanau <1.2> due

to the mention of han in in han püñan aryaman ity eñäm uddhavasya
trivikramaù su-çyor eva (196).
 kaàsam <2.1> + han → (850) kaàsam <2.1> + han + [k]vi[p] →

(612) kaàsam <2.1> + han → (776, 601) kaàsa-han → (87) kaàsa-han + au
→ kaàsa-hanau (the two killers of Kaàsa) <1.2>.
AmåtA—One should not think therefore that it was pointless to ordain

[k]vi[p] in nämni sadÿ-sü-dviña-druha-duha-yujäläbhärtha-vida-bhida-chida-
ji-né-räjibhyaù kvip (846) since it is already covered just by this sütra. Rather
it should be carefully discerned that [k]vi[p] is only applied after the dhätus
ñad[ÿ] and so on when there is a näma-pürva-pada, whereas, in this rule,
[k]vi[p] is applied both when there is no näma-pürva-pada and when there
is a näma-pürva-pada. Thus this rule is general and the dhätus ñad[ÿ] and so
on are exceptions to it in that they only take [k]vi[p] when there is a näma-
pürva-pada.
Someone might wonder, “How can samäsa with the kådanta take place in
åtvik, mitra-hüù, and so on since åtu and so on are not established as pürva-
padas since there is no word ending in a saptamé viñëubhakti in this sütra.”
The answer is that the word nämni, which ends in a saptamé viñëubhakti, is
carried forward from nämny ä-rämät manip kvanip vanip viç ca (849). And
one cannot say that [k]vi[p] should not be applied in kåt and so on since there
is no näma-pürva-pada, because the word mätra in dhätu-mäträt indicates that
[k]vi[p] is also applied after a kevala dhätu (a dhätu without a pürva-pada).
851 / opaen‰sya paUvaRpadsya ca i‡aiva‚(maAe naihva{itava{iSavyaiDaç&icaSau i¸(bantaeSau /

851. upendrasya pürva-padasya ca trivikramo nahi-våti-våñi-vyadhi-ruciñu
kvib-anteñu
upendrasya—of an upendra; pürva-padasya—of a pürva-pada; ca—and;

trivikramaù—the change to trivikrama; nahi-våti-våñi-vyadhi-ruciñu—when
the dhätus ëah[a] bandhane (4U, to bind, tie), våt[u] vartane (1A, to be, exist,
remain, happen), våñ[u] secane (1P, to rain), vyadh[a] täòane (6P, to pierce,
wound), and ruc[a] déptau (1A, to shine); kvip-anteñu—which end in [k]vi[p].
The final varëa190 of an upendra or pürva-pada becomes trivikrama when

the kvib-anta forms of ëah[a], våt[u], våñ[u], vyadh[a], and ruc[a] follow.
upänat, névåt, prävåö, mågä-vit, marmä-vit, néruk. upendrädeù kim? tigmä rug
yasya saù—tigma-ruk.
Våtti— upa + ëah → (366) upa + nah → (850) upa + nah + [k]vi[p] →
(612) upa + nah → (851) upänah → (87) upänah + s[u] → (138) upänah →
(211) upänadh → (61) upänad → (124) upänat (a shoe / sandal) <1.1>.
 ni + våt → (850) ni + våt + [k]vi[p] → (294, 612) ni + våt → (851)
névåt → (87) névåt + s[u] → (138) névåt (a region, area) <1.1>.
 pra + våñ → (850) pra + våñ + [k]vi[p] → (294, 612) pra + våñ →
(851) prävåñ → (87) prävåñ + s[u] → (138) prävåñ → (184) prävåò → (185)
prävåö (the rainy season) <1.1>.
 mågam <2.1> + vyadh → (850) mågam <2.1> + vyadh + [k]
vi[p] → (294, 473) mågam <2.1> + vidh + [k]vi[p] → (612) mågam <2.1> +
vidh → (776, 601) måga-vidh → (851) mågä-vidh → (87) mågä-vidh + s[u] →
(138) mågä-vidh → (61) mågä-vid → (185) mågä-vit (one who pierces deer, a
hunter) <1.1>.
 marma <2.1> + vyadh → (850) marma <2.1> + vyadh + [k]vi[p]
→ (294, 473) marma <2.1> + vidh + [k]vi[p] → (612) marma <2.1> + vidh →
(776) marman-vidh → (190) marma-vidh (851) marmä-vidh → (87) marmä-
vidh + s[u] → (138) marmä-vidh → (61) marmä-vid → (185) marmä-vit (that
which wounds the vital points, an arrow of speech) <1.1>.
 ni + ruc → (850) ni + ruc + [k]vi[p] → (294, 612) ni + ruc →
(851) néruc → (87) néruc + s[u] → (138) néruc → (177) néruk (light, splendor)
<1.1>.
Why do we say “of an upendra or pürva-pada”? Consider tigma-ruk <1.1>

which means tigmä rug yasya saù (one whose light is intense, the sun).
AmåtA—Upänat refers to a pädukä (shoe / sandal), névåt means a deça

(region, area), prävåö means vaåñä-käla (the rainy season), mågä-vit refers to
a vyädha (hunter) and means mågaà vidhyati (one who pierces deer), and
marmä-vit means väkya-väëaù (an arrow of speech).
190 In this regard, one should remember the maxim eka-varëa-vidhir ante pravartate (våtti
98).
Kådanta 329
Regarding tigma-ruk, in the analysis tigmä rug yasya saù, tigmä means
tékñëä (intense) and ruk means déptiù (light). Thus tigma-ruk refer to sürya
(the sun). It will be described later how the feminine word tigmä becomes like
the masculine word tigma in a samäsa. This takes place by väcya-liìga-lakñmés
tulyädhikaraëa-lakñmyäm (1003). Due to the paçcät-samäsa191 here, the word
tigma is not counted as a pürva-pada, and thus the change to trivikrama
by the current sütra doesn’t take place. Even though it will be said in the
samäsa-prakaraëa that samäse sarvädi-padaà pürva-padam (In samäsa, the
first word is called a pürva-pa da), still in this prakaraëa only a word which
is depended upon at the time of ordaining the kåt pratyaya is accepted as
a pürva-pada, since kåt-samäsa is done prior to the application of a sv-ädi
viñëubhakti (Amåta 749).
852 / @is$a: /
852. asiù
asiù—the kåt pratyaya as[i].
As[i] is applied after a dhätu in kartari prayoga.
853 / @is$a ois$a @nae ca caiºax~: KyaAHnaeita vaAcyama, /

853. asi usi ane ca cakñiìaù khyäï neti väcyam
asi—when as[i] follows; usi—when us[i] follows (sütra 884); ane—when ana
follows; ca—and; cakñiìaù—of the dhätu cakñ[iì] vyaktäyäm väci (2A, to
speak, say, tell); khyäï—the replacement khyä[ï] (sütra 511); na—not; iti—
thus; väcyam—it should be stated.
Cakñ[iì] is not replaced by khyä[ï] when as[i], us[i], or ana follows.
sarva-dhätubhyo ’siù syät. uru-vyacäù, nå-cakñäù.
Våtti—As[i] can be applied after all dhätus. Examples are uru-vyacäù

(that which encompasses much, i.e. occupies a lot of space) and nå-cakñäù
(one who watches men, a demigod / one who kills men, a räkñaña):
191 Paçcät-samäsa is samäsa that is done after a sv-ädi viñëubhakti has been applied to
the kådanta, in contrast to kåt-samäsa where samäsa is done before a a sv-ädi viñëubhakti is
applied to the kådanta (Amåta 749).
 uru <2.1> + vyac → (852, 330) uru <2.1> + vyac + as[i] → uru
<2.1> + vyacas → (776) uru-vyacas → (87) uru-vyacas + s[u] → (187) uru-
vyacäs + s[u] → (138) uru-vyacäs → (93) uru-vyacäù <1.1>.
 nèn <2.3> + cakñ → (852, 330) nèn <2.3> + cakñ + as[i] → (853)
nèn <2.3> + cakñas → (776, 601) nå-cakñas → (87) nå-cakñas + s[u] → (187)
nå-cakñäs + s[u] → (138) nå-cakñäs → (93) nå-cakñäù <1.1>.
SAàçodhiné—There is no equivalent sütra to this one in Päëini’s

Añöädhyäyé, rather the equivalent sütras are sarva-dhätubhyo ’sun (Uëädi-
sütra 4.127), mithune ’siù pürva-vac ca sarvam (Uëädi-sütra 4.222), and gati-
kärakopapadayoù pürva-pada-prakåti-svaratvaà ca (Uëädi-sütra 4.226). In
the first of these sütras, as[un] is ordained after all dhätus, and in the second
and third sütras, as[i] is ordained after all dhätus as an apaväda of as[un]
when the pürva-pada is an upasarga, gati, or käraka. Actually there are 50
uëädi-sütras dealing just with as[un] and as[i] (Uëädi-sütra 4.127 to 4.233).
Many of them deal just with what happens to individual dhätus when as[un]
and as[i] follows. For instance, the example nå-cakñäù in the våtti is formed by
applying as[i] after cakñ[iì] and as[i] is made to have the indicatory letter ç by
cakñer bahulaà çic ca (Uëädi-sütra 232) whereby it becomes a kåñëa-dhätuka
and the change to khyä[ï] is not done.
Many neuter words are also formed by applying as[un], and they may not
necessarily be in kartari prayoga, because, as explained in Amåta 877, the
word bahula was included in uëädayo bahulaà (877) so that the uëädi
pratyayas may also sometimes be applied in karmaëi prayoga and so on. For
example, the neuter words çravas (that with which one hears, the ear), cetas
(consciousness), manas (that with which one thinks, the mind), rajas (dust,
impurity, the mode of passion), tamas (darkness, ignorance, the mode of
ignorance), tapas (heat, penance, austerities), saras (that which flows, a lake,
a pond, water), payas (that which is drunk, water, milk), varcas (light), and
vayas (age) are formed by applying as[un] after the dhätus çru çravaëe (1P,
to hear), cit[é] saàjïäne (1P, to be aware / conscious; to understand), man[a]
jïäne (4A, to think, consider as), ranj[a] räge (1U or 4U, to be colored,
delighted, to love, be attached), tam[u] glänau (4P, to be exhausted), and
tap[a] santäpe (1P, to heat, burn, perform austerities), så gatau (1P or 3P, to
go, move, run, flow), pä päne (1P, to drink), varc[a] déptau (1A, to shine),
and vé gatau prajana-känty-asana-khädaneñu ca (2P, to go, move; to become
pregnant; to shine, be beautiful, desire; to throw; to eat).
Kådanta 331
854 / @jaAtaAvanaupaen‰Aepapade iNAinastaAcC$Ilyae /

854. ajätäv anupendropapade ëinis täcchélye
ajätau—and which is not a jäti (group, species, common quality); anupendra-

upapade—when a word which is not an upendra is the pürva-pada; ëiniù—the
kåt pratyaya [ë]in[i]; täcchélye—when täcchélya (habit) is understood.
[Ë]in[i] is applied after a dhätu in kartari prayoga when a word which is not
an upendra and not a jäti is the pürva-pada, provided habit is understood.
kåñëa-sevé. jätau tu—vipra-sevaù.
Våtti—For example, kåñëa-sevé (one who serves Kåñëa). But when the
pürva-pada is a jäti, we get vipra-sevaù (one who serves the brähmaëas).
 kåñëam <2.1> + sev → (854) kåñëam <2.1> + sev + [ë]in[i] →

(330) kåñëam <2.1> + sevin → (776, 601) kåñëa-sevin → (87) kåñëa-sevin +
s[u] → (196) kåñëa-sevén + s[u] → (138) kåñëa-sevén → (190) kåñëa-sevé (one
who serves Kåñëa) <1.1>.
 vipram <2.1> + sev → (827) vipram <2.1> + sev + a[ë] → (330)
vipram <2.1> + seva → (776, 601) vipra-seva → (87) vipra-seva + s[u] → (93)
vipra-sevaù (one who serves the brähmaëas) <1.1>.
855 / jaAtaAvaipa ãtaABaIºNyayaAeê /

855. jätäv api vratäbhékñëyayoç ca
jätau—which is a jäti; api—also; vrata-äbhékñëyayoù—when a vrata (vow) is

understood or when äbhékñëya (frequent repetition) is understood; ca—also.
[Ë]in[i] is also applied after a dhätu in kartari prayoga when a word which
is not an upendra is the pürva-pada, both when that word is not a jäti and
when that word is a jäti, provided a vow or frequent repetition is understood.
ajätau vrate—hari-nirmälya-bhojé. aträbhékñëye—hari-näma-grähé. jätau—

tulasé-sevé.
Våtti—An example when the pürva-pada is not a jäti and a vow is

understood is hari-nirmälya-bhojé (one who only eats Hari’s remnants)
and an example when the pürva-pada is not a jäti and frequent repetition
is understood is hari-näma-grähé (one who takes (chants) the name of Hari
again and again).
An example when the pürva-pada is a jäti is tulasé-sevé (one who just serves
tulasé).
 hari-nirmälyam <2.1> + bhuj → (855) hari-nirmälyam <2.1> +

bhuj + [ë]in[i] → (330, 333) hari-nirmälyam <2.1> + bhojin → (776, 601)
hari-nirmälya-bhojin → (87) hari-nirmälya-bhojin + s[u] → (196) hari-
nirmälya-bhojén + s[u] → (138) hari-nirmälya-bhojén → (190) hari-nirmälya-
bhojé (one who only eats Hari’s remnants) <1.1>.
 hari-näma <2.1> + grah → (855) hari-näma <2.1> + grah + [ë]
in[i] → (330, 358) hari-näma <2.1> + grähin → (776) hari-näma-grähin →
(87) hari-näma-grähin + s[u] → (196) hari-näma-grähén + s[u] → (138) hari-
näma-grähén → (190) hari-näma-grähé (one who takes (chants) the name of
Hari again and again) <1.1>.
 tulasém <2.1> + sev → (855) tulasém <2.1> + sev + [ë]in[i] →
(330) tulasém <2.1> + sevin → (776, 601) tulasé-sevin → (87) tulasé-sevin +
s[u] → (196) tulasé-sevén + s[u] → (138) tulasé-sevén → (190) tulasé-sevé (one
who just serves tulasé) <1.1>.
AmåtA—This sütra means vrate äbhékñëye ca gamyamäne ajätau jätau vä

anupendre pürva-pade dhätor ëiniù syät. Similarly, the words ajätau jätau vä
are understood in the next sütra also. Vrata means çästränuyäyi-niyama (a
regulation that is observed in accordance with çästra) and äbhékñëya means
paunaù-punya (frequent repetition). Regarding hari-nirmälya-bhojé, at first
glance it may seem like an example of habit, but the difference is this: habit is
acquired by doing what one naturally wants to do whereas a vow is dependent
on çästric injuctions. In the case of a habit, there would be no fault if one
whose habit is to eat Hari’s remnants somehow or other ate something else.
But, in the case of a vow, the vow would be broken if the Vaiñëava were to
eat something other than Hari’s remnants. Because they are subservient to
the rules of çästra, even if other eatables are available, Vaiñëavas only eat
the remnants of Hari. They don’t eat anything else. Hari-näma-grähé means
punaù punar hari-nämäni gåhëäti (one who takes (chants) the name of Hari
again and again). Tulasé-sevé is both an example when a vow is understood
and an example when frequent repetition is understood. For example, a
Vaiñëava who wants devotion to Hari serves tulasé, who is very dear to Hari,
in accordance with the rules of çästra. He does not serve any other plant.
856 / manyatae: KaizNAnaI @Atmamananae /

856. manyateù khaç-ëiné ätma-manane
manyateù—after the dhätu man[a] jïäne (4A, to think, consider as); khaç-
Kådanta 333
ëiné—the kåt pratyayas [kh]a[ç] and [ë]in[i]; ätma-manane—in the sense of

ätma-manana (thinking oneself to be that which is indicated by the pürva-
pada).
[Kh]a[ç] and [ë]in[i] are applied after man[a] in kartari prayoga in the
sense of ätma-manana, both when a word that is not a jäti is the pürva-pada
and when a word that is a jäti is the pürva-pada.
AmåtA—Due to the mention of manyati, which is the [ç]ti[p] form of man[a]

jïäne (4A, to think, consider as), man[u] bodhane (8A, to understand) is
excluded.
857 / s$avaeRìrAntapaUvaRpadsyaAnavyayasya mauM vaAmanaê iKaita /

857. sarveçvaränta-pürva-padasyänavyayasya muà vämanaç ca khiti
sarveçvara-anta-pürva-padasya—of a pürva-pada which ends in a sarveçvara;

an-avyayasya—and which is not an avyaya; mum—the ägama m[um];
vämanaù—the change to vämana; ca—and; khiti—when a pratyaya that has
the indicatory letter kh follows.
When a pratyaya that has the indicatory letter kh follows, a pürva-pada

which ends in a sarveçvara and which is not an avyaya takes m[um] and its
final varëa becomes vämana [if it’s a trivikrama].
çivatvät çyaù vaiñëavam ätmänaà manyate—vaiñëavam-manyaù, vaiñëava-

mäné. väcya-liìga-lakñméù puruñottama-vat kyaì-mäninor ëau ceti—vaiñëava-
mäniné.
Våtti—Because [kh]a[ç] is a çiva pratyaya, [ç]ya is applied and we get

vaiñëavam-manyaù which means vaiñëavam ätmänaà manyate (one who
thinks himself a Vaiñëava). Likewise we get vaiñëava-mäné (one who thinks
himself a Vaiñëava). Väcya-liìga-lakñméù puruñottama-vat kyaì-mäninor
ëau ca (619) is applied and we get vaiñëava-mäniné (one who thinks herself
a Vaiñëavé).
 vaiñëavam <2.1> + man → (856) vaiñëavam <2.1> + man +

[kh]a[ç] → (288) vaiñëavam <2.1> + man + [ç]a[p] + [kh]a[ç] → (537)
vaiñëavam <2.1> + man + [ç]ya + [kh]a[ç] → (291) vaiñëavam <2.1> +
manya → (776, 601) vaiñëava-manya → (857, 160, 72, 73) vaiñëavam-manya
→ (87) vaiñëavam-manya + s[u] → (93) vaiñëavam-manyaù (one who thinks
himself a Vaiñëava) <1.1>.
 vaiñëavam <2.1> + man → (856) vaiñëavam <2.1> + man + [ë]

in[i] → (330, 470) vaiñëavam <2.1> + mänin → (776, 601) vaiñëava-mänin →
(87) vaiñëava-mänin + s[u] → (196) vaiñëava-mänén + s[u] → (138) vaiñëava-
mänén → (190) vaiñëava-mäné (one who thinks himself a Vaiñëava) <1.1>.
 vaiñëavém <2.1> + man → (856) vaiñëavém <2.1> + man + [ë]
in[i] → (330, 470) vaiñëavém <2.1> + mänin → (776, 601) vaiñëavé-mänin
→ (619) vaiñëava-mänin → (1084) vaiñëava-mänin + é[p] → (87) vaiñëava-
mäniné + s[u] → (138) vaiñëava-mäniné (one who thinks herself a Vaiñëavé)
<1.1>.
858 / @s$aUyaRmpazyalalaAq%ntapai‘ayaMvadparntapavaAcaMyamas$ava<s$ahAdyaê /
858. asüryampaçya-laläöantapa-priyaàvada-parantapa-väcaàyama-
sarvaàsahädayaç ca
asüryampaçya-laläöantapa-priyaàvada-parantapa-väcaàyama-sarvaàsaha-
ädayaù—asüryam-paçya, laläöan-tapa, priyaà-vada, paran-tapa, väcaà-yama,
sarvaà-sahä, and so on; ca—also.
Asüryam-paçya, laläöan-tapa, priyaà-vada, paran-tapa, väcaà-yama,

sarvaà-sahä, and so on.
karma-pürva-padatve dåçy-ädénäm ete sädhavaù. süryam api na paçyati—

asüryam-paçya ity-ädi. bhinna-kramo ’yaà naï. anyaträpi dåçyate—apunar-
geyäù çlokäù, açräddha-bhojéty-ädi. ädi-grahaëät arin-damaù. ugraà yathä
syät tathä paçyati—ugram-paçyaù. janam ejayati—janam-ejayaù.
Våtti—These are the proper forms of dåç[ir] and so on + [kh]a[ç] when

sürya and so on are the karma-pürva-padas. Asüryam-paçyaù means süryam
api na paçyati (one who doesn’t even see the sun).
 na[ï] + süryam <2.1> + dåç → (858) na[ï] + süryam <2.1> +

dåç + [kh]a[ç] → (419) na[ï] + süryam <2.1> + paçya + a → (291) na[ï] +
süryam <2.1> + paçya → (776, 778, 601) a-sürya-paçya → (857, 160, 72, 73)
asüryam-paçya → (87) asüryam-paçya + s[u] → (93) asüryam-paçyaù (one
who doesn’t even see the sun) <1.1>.
The na[ï] here is out of order.192 This is seen elsewhere also, as in apunar-
geyäù çlokäù (verses which are not sung again), açräddha-bhojé (one who
192 The normal order would be süryam-apaçya, since na[ï] is logically connected with
paçya.
Kådanta 335
has taken a vow not to eat during the çräddha ceremony),193 and so on. Due to
the inclusion of the word ädi, we also get arin-damaù (one who subdues his
enemies), ugram-paçyaù which means ugraà yathä syät tathä paçyati (one
who looks fiercely),194 and janam-ejayaù which means janam ejayati (one
who causes men to tremble).195
 janam <2.1> + eji → (858) janam <2.1> + eji + [kh]a[ç] → (289)

janam <2.1> + eje + a → (54) janam <2.1> + ejaya → (776, 601) jana-ejaya →
(857, 160) janam-ejaya → (87) janam-ejaya + s[u] → (93) janam-ejayaù (one
who causes men to tremble) <1.1>.
AmåtA—With the sentence “The na[ï] here is out of order,” Jéva Gosvämé
explains that na[ï] is connected with the activity of seeing not with sürya. If
na[ï] were connected with sürya, then the na[ï] here would be a paryudäsa
na[ï], and the meaning would be süryetaraà candrädikaà paçyati (one who
sees something other than the sun, i.e. the moon and so on). But this is not
the intended meaning. Rather, because na[ï] is logically connected with the
activity of seeing, it violates the normal order [of being connected with paçya]
and is instead connected [with sürya]. Thus some say that the na[ï] here is
a prasajya-pratiñedha na[ï]. Thus, even though samäsa is usually impossible
in this case, it is done anyway because the meaning is intelligible. Actually
asüryam-paçya indicates protection. For example, what the speaker means
to say when he says asüryam-paçyä räja-mahiñyaù (The King’s queens who
don’t even see the sun) is that the wives of the king are so well protected that
they don’t even see the sun whose vision is unavoidable, what to speak of
seeing any other man. Laläöan-tapa (that which burns the forehead) refers to
the sun, priyaà-vadaù (one sho speaks sweetly) means priya-bhäñé (one sho
speaks sweetly), paran-tapaù means parän çatrün täpayati (one who torments
his enemies (para = çatru))196 and refers to a heroic person like a king, väcaà-
yamaù (one who controls his speech) refers to a sage who observes silence.
and sarvaà-sahä (one (feminine) who tolerates everything) refers to the
earth. By the word ädi, Jéva Gosvämé includes other words also. Arin-damaù
means arén çatrün damayati (one who subdues the enemies (ari = çatru))197
193 Açräddha-bhojé is formed by applying [ë]in[i] in the sense of vrata by jätäv api
vratäbhékñëyayoç ca (855).
194 By using the formula yathä syät tathä, Jéva Gosvämé shows that ugram is a kriyä-
viçeñaëa here. For further details, see sütra 638 and Amåta 678.
195 The dhätu used here is the ëy-anta-dhätu eji which is formed by applying [ë]i after
ej[å] kampane (1P, to tremble, shake).
196 The dhätu here is tap[a] dähe (10A, to burn). According to Båhad-dhätu-kusumäkara
it is ubhayapadé.
197 Commenting on arin-damaù, Bäla says that the dhätu dam[u] upaçame has an innate
and refers to a heroic person, ugram-paçyaù denotes the planet saturn, and
janam-ejayaù is the son of Mahäräja Parékñit.
SAàçodhiné—According to Päëini, the words priyaà-vada, paran-tapa,

väcaà-yama, and sarvaà-saha here, and the words vaçaà-vada and dviñan-
tapa in the next two våttis are made with [kh]a[c] ([kh]a in our system) and
not with [kh]a[ç]. In the case of priyaà-vada, vaçaà-vada, and sarvaà-saha
it doesn’t matter whether [kh]a[c] ([kh]a) is used or [kh]a[ç] is used. The
result will be the same. But in the case of paran-tapa, väcaà-yama, and
dviñan-tapa, [kh]a[c] ([kh]a) must necessarily be used instead of [kh]a[ç] to
achieve the desired form. For example, if [kh]a[ç] were applied after yam[u],
then iñu-gami-yamäà chaù çive (408) would apply and we would get väcaà-
yaccha instead of väcaà-yama. Similarly, if [kh]a[ç] were applied after the
ëy-anta-dhätu täpi, then [ë]i wouldn’t be deleted by sütra 449, since [kh]a[ç]
is a kåñëa-dhätuka, and we would get paran-täpaya and dviñan-täpaya instead
of paran-tapa and dviñan-tapa. In the Päëinian system, the change to vämana
in the ëy-anta-dhätus täpi and däri198 regularly takes place when [kh]a[c]
([kh]a) follows, in accordance with the sütra khaci hrasvaù (Añöädhyäyé
6.4.94). However, one should not consider these apparent differences to be
a fault on Jéva Gosvämé’s part, because he is simply giving these words as
nipätas, without trying for their derivation.
859 / BayaitaRmaeGaeSau k(maRs$au x]k{(Ha: Ka: /

859. bhayarti-megheñu karmasu òukåïaù khaù
bhaya-åti-megheñu—when the words bhaya (fear), åti (pain), and megha

(cloud); karmasu—are the karma-pürva-padas; òukåïaù—after the dhätu
[òu]kå[ï] karaëe (8U, to do, make); khaù—the kåt pratyaya [kh]a.
When the words bhaya, åti, and megha are the karma-pürva-padas, [kh]a is
applied after [òu]kå[ï] in kartari prayoga.
bhayaì-karaù, åtiì-karaù, meghaì-karo vätaù.
Våtti—Thus we get bhayaì-karaù (one who causes fear), åtiì-karaù (one

who causes pain), meghaì-karo vätaù (the wind which produces clouds).
causative sense. Thus it is sakarmaka, and the sense is arén çatrün damayati. But this is just
the sense. The real form is arén çatrün dämyati. Indeed when we follow Siddhänta-kaumudé’s
opinion that upaçama itself is causative then there is no need of Bäla’s explanation.
198 See puran-dara and bhagan-dara in sütra 861.
Kådanta 337
 bhayam <2.1> + kå → (859) bhayam <2.1> + kå + [kh]a → (kå is

aniö by verse 1, 289) bhayam <2.1> + kara → (776, 601) bhaya-kara → (857,
160, 72, 73) bhayaì-kara → (87) bhayaì-kara + s[u] → (93) bhayaì-karaù
(one who causes fear) <1.1>.
 åtim <2.1> + kå → (859) åtim <2.1> + kå + [kh]a → (kå is aniö by
verse 1, 289) åtim <2.1> + kara → (776, 601) åti-kara → (857, 160, 72, 73)
åtiì-kara → (87) åtiì-kara + s[u] → (93) åtiì-karaù (one who causes pain)
<1.1>.
 megham <2.1> + kå → (859) megham <2.1> + kå + [kh]a → (kå is
aniö by verse 1, 289) megham <2.1> + kara → (776, 601) megha-kara → (857,
160, 72, 73) meghaì-kara → (87) meghaì-kara + s[u] → (93) meghaì-karaù
(that which produces clouds) <1.1>.
AmåtA—The rule of tad-anta199 also applies here. Thus we get abhayaì-

karaù (one who causes fearlessness).
860 / ivaìmBarAdya: s$aMÁaAzAbdA: /

860. viçvambharädayaù saàjïä-çabdäù
viçvambhara-ädayaù—viçvam-bhara and so on; saàjïä-çabdäù—words

which are names.
Viçvam-bhara and so on are names formed by applying [kh]a.
AmåtA—In the sense of viçvaà bibharti (one who maintains all), we get
viçvam-bharaù <1.1>, which denotes Viñëu, and viçvam-bharä <1.1>, which
denotes the earth. Due to the word ädi, we also get rathan-taram <1.1>, which
is the name of a particular säma (Vedic song of praise); kañöaà-sahaù (one
who tolerates difficulties), which refers to a sage; patià-varä, which refers to
a woman who chooses her own husband; måtyuï-jayaù (one who conquers
death), which denotes Çiva; dhanaï-jayaù (one who conquers wealth), which
denotes Arjuna; yugan-dharaù (that which supports the yoke), which denotes
[the pole of a carriage or] a mountain (“that which supports the yoke”),
vasun-dharä (one who bears wealth), which denotes the earth, and so on.
199 The rule of tad-anta as given in våtti 148 is varëena vidhau tad-antasya käryaà syän
nämnä tu kvacit (in a vidhi-sütra, a grammatical operation prescribed in reference to a
particular varëa also applies to something ending in that varëa, but a grammatical operation
prescribed in reference to a particular näma only sometimes applies to something ending
in that näma).
861 / paurndrBaujaËÿmaAdyaAe BaujagABaujaËÿAdyaê s$aMÁaAzAbdA: /

861. purandara-bhujaìgamädayo bhujaga-bhujaìgädayaç ca saàjïä-çabdäù
purandara-bhujaìgama-ädayaù—puran-dara, bhujaì-gama, and so on;

bhujaga-bhujaìga-ädayaù—bhuja-ga, bhujaì-ga, and so on; ca—and; saàjïä-
çabdäù—words which are names.
Puran-dara, bhujaì-gama, and so on and bhuja-ga, bhujaì-ga, and so on

are names formed by applying [kh]a.
BälA—The names puran-dara and so on and bhuja-ga and so on are nipätas

that end in [kh]a. The word puran-dara, which means puraà därayati (one
who tears apart cities), is a name of Indra. It is formed by applying [kh]a after
the ëy-anta-dhätu däri (made from dè vidäraëe (9P, to tear, split) + [ë]i). The
result of the nipäta is that m[um] is applied after the pürva-pada pur [even
though it ends in a viñëujana] and that the change to vämana is done.200 The
word bhujaì-gama means bhujena kauöilyena gacchati (that which moves in
crooked motions (bhuja = kauöilya)). The words bhuja-ga and bhujaì-ga have
the same meaning, but in bhuja-ga the result of the nipäta is that m[um] is not
applied and that the saàsära of the dhätu gam[ÿ] is deleted, and in bhujaì-
ga the result of the nipäta is that the saàsära of the dhätu gam[ÿ] is deleted.
Amara-koña states: sarpaù pådäkur bhuja-go bhujaì-go ’hir bhujaì-gamaù
(The words sarpa, pådäku, bhuja-ga, bhujaì-ga, ahi, and bhujaì-gama are all
names that refer to a snake).
By the word ädi in purandara-bhujaìgamädayaù, the words bhagan-dara,

turaì-gama, plavaà-gama, and so on should be known. The word bhagaà-
dara (that which lacerates the vulva) is the name of a particular disease, the
word turaì-gama, which means tureëa tvarayä gacchati (that which goes
speedily (tura = tvarä)), is the name of a horse, and the word plavaì-gama,
which means plavena lamphena gacchati (that which goes by leaps (plava =
lampha)), is the name of a monkey or frog. In this regard, Nänärtha-varga
says kapi-bhekau plavaì-gamau (plavaì-gama means a monkey or a frog).
By the word ädi in bhujaga-bhujaìgädayaù, the words tura-ga, turaì-gama,

plava-ga, plavaì-ga and so on should be known. In this regard, Amara-koña
states: ghoöake péti-turaga-turaìga-turaìgamäù (The words péti, tura-ga,
turaì-ga, and turaì-gama refer to a horse).
200 See Saàçodhiné 858 for the reason why däri becomes vämana in puran-dara.
Kådanta 339
862 / s$aæamyantae janaerca, /

862. saptamy-ante janer ac
saptamé-ante—when a word which ends in a saptamé viñëubhakti is the pürva-

pada; janeù—after the dhätu jan[é] prädur-bhäve (4A, to be born, produced,
to occur, happen); ac—the kåt pratyaya a[c].
When a word which ends in a saptamé viñëubhakti is the pürva-pada, a[c] is

applied after jan[é] in the past tense201 in kartari prayoga.
våndävana-jaù. bähulyäd dväbhyäà jätaù—dvijaù.
Våtti— våndävane <7.1> + jan → (862) våndävane <7.1> + jan + a[c] →

(124) våndävane <7.1> + ja → (776, 601) våndävana-ja → (87) våndävana-ja
+ s[u] → (93) våndävana-jaù (one who was born in Våndävana) <1.1>.
Because the kåt pratyayas are applied variously (sütra 728), we get dvijaù
which means dväbhyäà jätaù (one who was born from two things).
 dväbhyäm <5.2> + jan → (862) dväbhyäm <5.2> + jan + a[c] →

(124) dväbhyäm <5.2> + ja → (776, 601) dvi-ja → (87) dvija + s[u] → (93)
dvijaù (one who was born from two things) <1.1>.
AmåtA—Våndävana-jaù means våndävane jätaù (one who was born in

Våndävana). The dväbhyäm in dväbhyäà jätaù here is the païcamé dvi-
vacana, the sense being çukrät saàskäräc ca jätaù (one who was born from
semen and from purificatory rituals, a brähmaëa). Thus a[c] is also applied
after jan[é] when a word which ends in a païcamé viñëubhakti is the pürva-
pada. This is because the kåt pratyayas are applied variously (sütra 728). We
explain things this way because we don’t have a rule that ordains a[c] when a
word which ends in a païcamé viñëubhakti is the pürva-pada. The Päëinians,
however, make the sütra païcamyäm ajätau “A[c] is applied after jan[é] in
the past tense when a word which ends in a païcamé viñëubhakti and which
doesn’t denote a jäti is the pürva-pada” (Añöädhyäyé 3.2.98) and they give the
examples buddhi-jaù (born from the intelligence), saàskära-jaù (born from
purificatory rituals), and so on. The counterexample of a jäti being the pürva-
pada is hastino jätaù (born from an elephant). A[c] cannot be applied here.
Because the kåt pratyayas are applied variously, we also get brähmaëa-jaù
(born from a brähmaëa), anujaù (born after), ajaù (unborn), and so on.
201 In the Båhat, this sütra comes under the adhikära-sütra “atéte” (Båhat 1501). Thus a[c]
is applied in the past tense (atéta-käla).
SAàçodhiné—Päëini also stipulated other conditions when a[c] ([ò]a in the

Päëinian system) is applied after jan[é] in the past tense in kartari prayoga.
These conditions are described in the following sütras:
1. païcamyäm ajätau (Añöädhyäyé 3.2.98)—when a word which ends in a

païcamé viñëubhakti and which doesn’t denote a jäti is the pürva-pada, for
example: buddhi-jaù (born from the intelligence), saàskära-jaù (born from
purificatory rituals), and duùkha-jaù (born from misery).
2. upasarge ca saàjïäyäm (Añöädhyäyé 3.2.99)—when an upasarga is the
pürva-pada and the sense is that of a proper name, e.g. prajäù (offspring,
people, citizens) <feminine 1.3>.
3. anau karmaëi (Añöädhyäyé 3.2.100)—when jan[é] comes after anu and there
is a karma-pürva-pada e.g. pum-anujä which means pumäàsam anujätä (a
girl born after the male child) and stry-anujaù which means striyam anujätaù
(a boy born after the female child).202
4. anyeñv api dåçyate (Añöädhyäyé 3.2.101)—also when other words are the
pürva-padas, e.g. ajaù and dvijaù, which according to Käçikä mean na jäyate
(not born, unborn) and dvir jätaù (twice-born). In ajaù, the pürva-pada is
na[ï], and in dvi-jaù the pürva-pada is the avyaya dvis which means dvi-
väram (two times, twice). In this regard, Amara-koña states: danta-vipräëòa-
jä dvijäù, “The word dvija (twice-born) can refer to a tooth (danta), a
brähmaëa (vipra), or a bird (aëòa-ja).” Teeth are twice-born because they
appear in two stages: first come the baby teeth and then come the adult teeth.
A brähmaëa is twice-born because he takes his first birth from semen and his
second birth from purificatory rituals. A bird is twice born because it is born
first as an egg, and then it is born from the egg. Further commenting on this
sütra, Käçikä says that because of this sütra the conditions of the other sütras
may be broken. For example, brähmaëa-jo dharmaù (religion is born from
brähmaëas), kñatriya-jam yuddham (war is born from kñatriyas), and so on
where the pürva-pada is a jäti, abhijäù keçäù (hair is produced everywhere)
and so on where the sense is not that of a proper name, and anujaù (a younger
brother) where there is no karma-pürva-pada. Käçikä also comments that the
word api in this sütra further indicates that a[c] can be applied after other
dhätus also as in the case of parikhä (a moat) <feminine 1.1 from the dhätu
khan[u] avadäraëe (1U, to dig)> which means paritaù khätä (that which has
been dug all around). Likewise in the case of äkhä (a pond).
863 / s$amaAs$ae xe~naR mahAhr: k{(ita baòlama, /

863. samäse ìer na mahäharaù kåti bahulam
202 See Amåta 767 for further details about anujätaù.

Kådanta 341
samäse—in samäsa; ìeù—of the viñëubhakti [ì]i; na—not; mahäharaù—

mahähara; kåti—when a kådanta follows; bahulam—often.
The mahähara of [ì]i often does not take place in samäsa when a kådanta
follows.
divi-ñöhaù divi-ñad ity-ädi—ñatvaà väcyam. hådi-spåk. manasi-jaù.
Våtti—Thus we get divi-ñöhaù (one who dwells in heaven), divi-ñat (one

who dwells in heaven), and so on. The change to ñ will be described later. In
the same way we get hådi-spåk (that which touches the heart) and manasi-jaù
(born in the mind, cupid).
AmåtA—Due to the word bahula this rule doesn’t apply in all cases. Thus,
in våndävana-jaù and so on, the mahähara of [ì]i does take place. Divi-ñöhaù
is formed by applying [k]a in the sense of divi tiñöhati (one who dwells in
heaven) by akarmaëy ä-rämät kaù (829), and divi-ñat is formed by applying
[k]vi[p] in the sense of divi sédati (one who dwells in heaven) by the sütra
beginning nämni sadÿ (sütra 846). The words ñatvaà väcyam in the våtti mean
the change to ñ will be described in ambañöhädayaù ñatvena sädhavaù (913).
Here väcyam means vakñyate. Hådi-spåk is formed by applying [k]vi[p] in
the sense of hådi spåçati (that which touches the heart) by kvip (850). Due to
the words “and so on” in the våtti, we also get stambe-ramaù (one who sports
among clumps of high grass, an elephant) and karëe-japaù (one who whispers
in the ear, an informer) and so on.
SAàçodhiné—The change to ñ in divi-ñöhaù takes place by ambañöhädayaù

ñatvena sädhavaù (913), but the change to ñ in divi-ñat takes place by su-
ñämädäyaç ca (1020).
864 / tacC$IlataÜmaRtats$aADauk(AirSau /
864. tac-chéla-tad-dharma-tat-sädhu-käriñu
tat-çéla-tat-dharma-tat-sädhu-käriñu—in the senses of tac-chéla (doing that as

a habit), tad-dharma (doing that as a duty) and tat-sädhu-kärin (doing that
well)
From now on the pratyayas are applied in the senses of doing that as a habit,
doing that as a duty, and doing that well.
SAàçodhiné—Commenting on the equivalent Päëinian sütra äkves tac-

chéla-tad-dharma-tat-sädhu-käriñu (Añöädhyäyé 3.2.134), Käçikä says tac-
chélädiñu kartåñu (tac-chéla and so on refer to the kartä) and tad iti dhätv-
arthaù (tat refers to the meaning of the dhätu (the kriyä)). Thus tac-chéla
(literally: “one whose habit is that”) and tad-dharma (literally: “one whose
duty is that”) are bahuvréhi-samäsas that denote the kartä.
865 / ta{na, /
865. tån
tån—the kåt pratyaya tå[n].
Tå[n] is applied after a dhätu in kartari prayoga in the senses of doing that as
a habit, doing that as a duty, and doing that well.
såñöià kartä.
Våtti—For example, såñöià kartä (one who does the activity of creation).
 kå → (865) kå + tå[n] → (kå is aniö by verse 1, 289) kartå → (87)

kartå + s[u] → (127) kartå + ä[c] → (124) kartä (one who does, a doer) <1.1>.
AmåtA—Såñöià kartä refers to Viñëu and means såñöià kartuà çélam asya
(one whose habit is to do the activity of creation), såñöi-karaëe dharmo ’sya
(one whose duty is to do the activity of creation), or såñöi-karaëe sädhur
ayam (he is good at doing the activity of creation). The word såñöim <2.1>
was used here to remind us that the karma connected with tå[n] is prohibited
from taking a ñañöhé viñëubhakti by acyutäbha-viñëuniñöhädhokñajäbha-khal-
arthävyayo-rämänta-tèëäà yoge na ñañöhé (644). Since såñöim <2.1> is not a
pürva-pada, there is no possibility of making a kåt-samäsa here.
SAàçodhiné—The main difference between tå[l] and tå[n] is that the karma
of tå[l] takes a ñañöhé viñëubhakti by kartå-karmaëoù ñañöhé kåd-yoge (642)
whereas the karma of tå[n] is prohibited from taking a ñañöhé viñëubhakti and
thus takes a dvitéyä viñëubhakti instead by karmaëi dvitéyä (637). The other
difference is that tå[l] is used in the senses of fitness and capability (sütra
716) whereas tå[n] is used in the senses of doing that as a habit, doing that as
a duty, and doing that well. Although one cannot make a kåt-samäsa, since
no words are ordained as pürva-padas in the sütras ëaka-tålau (819) and tån
(865), paçcät-samäsa can still be done: This is customary for kådantas made
from a[t] (pacäder at) or other such kåt pratyayas that have no pürva-padas
Kådanta 343
mentioned in the corresponding sütras. Examples of this are ätma-vairüpya-

kartäram in Bhägavatam 1.17.13, jagat-srañöä in Bhägavatam 3.24.20, and so
on. Usually the senses of doing that as a habit, doing that as a duty, and doing
that well are not translated into English but are left as subtleties to be relished
by the Sanskrit reader. Thus we have translated the examples in these våttis as
simple kartari prayoga to avoid having to give three translations all the time.
The students can use their intelligence to infer the appropriate sense/s.
866 / @lax.~k{(Ha inarAk{(Ha ‘ajana otpata otpaca onmad ç&ca @pa‡apa va{tau va{Dau
s$ah car wtyaeBya wSNAu: /
866. alaìkåïa niräkåïa prajana utpata utpaca unmada ruca apatrapa våtu
vådhu saha cara ity ebhya iñëuù
alam-kåïa niräkåïa prajana utpata utpaca unmada ruca apatrapa våtu vådhu
saha cara iti—the dhätus listed below; ebhyaù—after these; iñëuù —the kåt
pratyaya iñëu.
Iñëu is applied after the following dhätus in kartari prayoga in the senses of
doing that as a habit, doing that as a duty, and doing that well.
alam + [òu]kå[ï] karaëe 8U to decorate

nir + ä[ì] + [òu]kå[ï] karaëe 8U to reject
pra + jan[é] prädur-bhäve 4A to give birth
ud + pat[ÿ] gatau 1P to fly up, rise
ud + [òu]pac[añ] päke 1U to thoroughly cook / ripen
ud + mad[é] harñe 4P to be mad, intoxicated
ruc[a] déptau 1A to shine
apa + trap[üñ] lajjäyäm 1A to be ashamed, shy
våt[u] vartane 1A to be, exist, remain, happen
vådh[u] våddhau 1A to grow, increase
ñah[a] marñaëe 1A to tolerate, conquer
car[a] gatau 1P to go, move
kåñëam alaìkariñëuù, niräkariñëuù, prajaniñëur ity-ädi.
Våtti—Examples are kåñëam alaìkariñëuù (one who decorates Kåñëa),

kåñëaà niräkariñëuù (one who rejects Kåñëa), kåñëaà prajaniñëuù (one
who gives birth to Kåñëa), and so on.
 alam + kå → (866) alam + kå + iñëu → (kå is aniö by verse 1, 289)

alam + kariñëu → (776, 72, 73) alaìkariñëu → (87) alaìkariñëu + s[u] → (93)
alaìkariñëuù (one who decorates) <1.1>.
 nir + ä[ì] + kå → (866) nir + ä[ì] + kå + iñëu → (kå is aniö by

verse 1, 289) niräkariñëu → (87) niräkariñëu + s[u] → (93) niräkariñëuù (one
who rejects) <1.1>.
 pra + jan → (866) pra + jan + iñëu → (330) prajaniñëu → (87)
prajaniñëu + s[u] → (93) prajaniñëuù (one who gives birth) <1.1>.
AmåtA—Here the karma, kåñëam <2.1>, takes a dvitéyä viñëubhakti because

the ñañöhé viñëubhakti was prohibited by sütra 644 since iñëu is a kåt pratyaya
which ends in u-räma. Due to the words “and so on,” we also get utpatiñëuù,
utpaciñëuù, unmadiñëuù, rociñëuù, apatrapiñëuù, vartiñëuù, vardhiñëuù,
sahiñëuù, and cariñëuù.
BåhAt 1522—Bhaviñëu-bhräjiñëü sädhü.
Bhaviñëu and bhräjiñëu are also valid.
SAàçodhiné on BåhAt 1522—Commenting on the Päëinian sütra bhuvaç

ca (Añöädhyäyé 3.2.138), which covers the form bhaviñëu here, Siddhänta-
kaumudé says kathaà tarhi “jagat-prabhor aprabhaviñëu vaiñëavam” iti?
niraìkuçäù kavayaù. ca-käro ’nukta-samuccayärthaù, bhräjiñëur iti våttiù.
evaà kñayiñëuù (Why then do we see jagat-prabhor aprabhaviñëu vaiñëavam?
Because the poets are above all rules. Käçikä says that the word ca in this
sütra is for the sake of including other dhätus that were not mentioned here,
and it gives bhräjiñëu as an example. Likewise we get kñayiñëu). Thus, since
the word ca in the Päëinian sütra bhuvaç ca (Añöädhyäyé 3.2.138) includes
other dhätus, we also get the forms prabhaviñëu (one who is powerful / one
who creates), grasiñëu (one who devours), kñayiñëu (one who destroys), and
käçiñëu (that which shines, shining) as seen in the following passages: viñëunä
prabhaviñëunä “by Viñëu who is most powerful” (Bhägavatam 8.21.27), bhüta-
bhartå ca taj jïeyaà grasiñëu prabhaviñëu ca “Although He is the maintainer
of every living entity, it is to be understood that He devours and develops
all.” (Bhagavad-gétä 13.17), niçamya te ghargharitaà sva-kheda-kñayiñëu
mäyämaya-sükarasya “hearing the tumultuous sound of the all merciful
Lord boar which destroyed their lamentation...” (Bhägavatam 3.13.25), and
käçiñëunä kanaka-varëa-vibhüñaëena “with shining, gold-colored ornaments”
867 / ijaBaUByaAM µauk,( /

867. ji-bhübhyäà snuk
ji-bhübhyäm—after the dhätus ji jaye (1P, to conquer, be glorious) and bhü

sattäyäm (1P, to be, become, exist); snuk—the kåt pratyaya snu[k].
Kådanta 345
Snu[k] is applied after ji and bhü in kartari prayoga in the senses of doing
that as a habit, doing that as a duty, and doing that well.
jiñëuù, bhüñëuù.
Våtti— ji → (867) ji + snu[k] → (ji is aniö by verse 1, 294, 108) jiñnu →

(205) jiñëu → (87) jiñëu + s[u] → (93) jiñëuù (one who is victorious, a name
of Arjuna) <1.1>.
 bhü → (867) bhü + snu[k] → (876, 294, 108) bhüñnu → (205)
bhüñëu → (87) bhüñëu + s[u] → (93) bhüñëuù (one who exists) <1.1>.
AmåtA—Regarding bhüñëuù, snu[k] is included by the word ädi in neò van-

ti-trädau (876), and thus i[ö] is not applied.
868 / s$ampa{caivaivacarnjas$aMs$a{jayaujatyajaBajaBanjaAe iGanauNA, , BanjaenaRlaAepaê /

868. sampåca-vivica-ranja-saàsåja-yuja-tyaja-bhaja-bhanjo ghinuë, bhanjer
na-lopaç ca
sampåca-vivica-ranja-saàsåja-yuja-tyaja-bhaja-bhanjaù—after the dhätus

listed below; ghinuë—the kåt pratyaya [gh]in[uë]; bhanjeù—of the dhätu
bhanj[o] ämardane (7P, to break, interrupt, disappoint); na-lopaù—deletion
of the na-räma; ca—also.
[Gh]in[uë] is applied after the following dhätus in kartari prayoga in the

senses of doing that as a habit, doing that as a duty, and doing that well.
Bhanj[o] also undergoes deletion of its na-räma.
sam + påc[é] samparke 2A to come into contact

vi + vic[ir] påthag-bhäve 7U to separate, discriminate
ranj[a] räge 1U to be colored, delighted, to
love, be attached
ranj[a] räge 4U to be colored, delighted, to
love, be attached
sam + såj[a] visarge 6P to unite
yuj[a] samädhau 4A to fix the mind in meditation
yuj[ir] yoge 7U to join, use
tyaj[a] hänau 1P to abandon
bhaj[a] seväyäm 1U to serve, worship, divide,
experience
bhanj[o] ämardane 7P to break, interrupt,
disappoint
samparké, viveké. ranjer nasya haraù—rägé. bhägé.
Våtti— sam + påc → (868) sam + påc + [gh]in[uë] → (330, 333) sam
+ parc + [gh]in[uë] → (809) sam + parkin → (72, 73) samparkin → (87)
samparkin + s[u] → (196) samparkén + s[u] → (138) samparkén → (190)
samparké (one who is connected / mixed) <1.1>.
 vi + vic → (868) vi + vic + [gh]in[uë] → (330, 333) vi + vec +
[gh]in[uë] → (809) vivekin → (87) vivekin + s[u] → (196) vivekén + s[u] →
(138) vivekén → (190) viveké (one who discriminates) <1.1>.
Ranjer nasya haraù asi ake ane ghinuëi ca (824) is applied and we get rägé.
 ranj → (868) ranj + [gh]in[uë] → (ranj is aniö by verse 3, 1415)

raj + [gh]in[uë] → (358) räj + [gh]in[uë] → (809) rägin → (87) rägin + s[u]
→ (196) rägén + s[u] → (138) rägén → (190) rägé (one who is colored / loving
/ attached) <1.1>.
 bhanj → (868) bhanj + [gh]in[uë] → (bhanj is aniö by verse 3,
868) bhaj + [gh]in[uë] → (358) bhäj + [gh]in[uë] → (809) bhägin → (87)
bhägin + s[u] → (196) bhägén + s[u] → (138) bhägén → (190) bhägé (one
who breaks) <1.1>.
SAàçodhiné—Similarly, we get saàsargé (one who unites), yogé (one whose

fixes his mind in meditation / one who is connected), tyägé (one who abandons,
a renunciate), and bhägé (one who serves / shares). Regarding bhanj[o], this
rule ordains the deletion of na-räma where it would have otherwise been
unobtained since [gh]in[uë] isn’t a kaàsäri-pratyaya (sütra 343). In the
printed editions of Hari-nämämåta, the word ghinuë in this sütra in listed as
ghiëun. But this is a mistake, because by looking at çam ity añöäbhyo ghinuë
(Añöädhyäyé 3.2.141) we see that ghinuë is the correct spelling. Indeed, if
the spelling were ghiëun, the final n would be an indicatory letter by antya-
viñëujanaç ca (våtti 91) and we wouldn’t be able to apply in han püñan aryaman
ity eñäm uddhavasya trivikramaù su-çyor eva (196) since the words would end
in ië. The correct reading ghinuë can be found in manuscript 6766 (Serial No:
6139, Accession No: 6766) in the Vrindavan Research Institute.
869 / calanazAbdATaARdk(maRk(Adna: /
869. calana-çabdärthäd akarmakäd anaù
calana-çabda-arthät—which has the meaning of calana (motion) or çabda

(sound); akarmakät—after an akarmaka dhätu; anaù—the kåt pratyaya ana.
Kådanta 347
Ana is applied after akarmaka dhätus which have the meaning of calana or
çabda in kartari prayoga in the senses of doing that as a habit, doing that as
a duty, and doing that well.
calanaù, kampanaù, çabdanaù, ravaëaù. vicakñaëo vidvän ity arthaù,

karmänapekñaëät. akarmakät kim? paöhitä gétäm. viñëujanädy-ätmapadinaç
cänaù—vartanaù. akarmakäd ity eva. vasitä pétämbaram. krodha-
bhüñärthebhyaç cänaù—krodhanaù, kopanaù, bhüñaëaù, maëòanaù.
Våtti— cal → (869) cal + ana → (330) calana → (87) calana + s[u] →
(93) calanaù (one who moves) <1.1>.
 kap[i] → (344, 165, 73) kamp → (869) kamp + ana → (330)
kampana → (87) kampana + s[u] → (93) kampanaù (one who shakes) <1.1>.
 çabd → (869) çabd + ana → (330) çabdana → (87) çabdana +
s[u] → (93) çabdanaù (one who makes a sound) <1.1>.
 ru → (869) ru + ana → (330, 289) ro + ana → (55) ravana →
(111) ravaëa → (87) ravaëa + s[u] → (93) ravaëaù (one who cries) <1.1>.
When there is no desire to express a karma, we get vicakñaëaù which means

vidvän (one who knows, a clever / wise person).
 vi + cakñ → (869) vi + cakñ + ana → (330, 853) vicakñana →

(111) vicakñaëa → (87) vicakñaëa + s[u] → (93) vicakñaëaù (one who knows,
a clever / wise person) <1.1>.
Why do we say akarmakät? Consider paöhitä gétäm (One who recites

Bhagavad-gétä).
 paöh → (865) paöh + tå[n] → (316) paöhitå → (87) paöhitå + s[u]

→ (127) paöhitå + ä[c] → (124) paöhitä (one who does, a doer) <1.1>.
BälA—Ana is applied in vicakñaëaù because the dhätu cakñ[iì] has the

meaning of çabda.
AmåtA—Someone might think, “Since the dhätu cakñ[iì] has the meaning
of kathana (narrating), how can it be used as an example of an akarmaka
dhätu?” In answer to this, Jéva Gosvämé says karmänapekñaëät which means
karmaëaù avivakñaëät (since there is no desire to express a karma). Things
should be understood in the same way for other dhätus that have the meaning
of çabda.
BåhAt 1541—Viñëujanädy-ätmapadinaç cänaù.
Ana is also applied after ätmapadé dhätus which begin in a viñëujana in

kartari prayoga in the senses of doing that as a habit, doing that as a duty,
and doing that well.
vartanaù. akarmakäd ity eva. vasitä pétämbaram.
 våt → (Båhat 1541) våt + ana → (330, 333) vartana → (87) vartana
+ s[u] → (93) vartanaù (one who exists) <1.1>.
But only if the ätmapadé dhätu that begins in a viñëujana is akarmaka. Thus
we get vasitä pétämbaram (one who wears yellow cloth).
 vas → (865) vas + tå[n] → (316) vasitå → (87) vasitå + s[u] →

(127) vasitå + ä[c] → (124) vasitä (one who wears) <1.1>.
AmåtA on BåhAt 1541—Vasitä is made from the dhätu vas[a] äcchädane

(2A, to cover, dress). Because this dhätu is sa-karmaka, it cannot take ana.
The word ca is used in the sense of anukta-samuccaya (conjunction with
something that was not stated). Thus we also get jugupsanaù (one who hates)
mémäàsanaù (one who investigates), bhéñaëaù (one who terrifies), and so on.
BåhAt 1543—Krodha-bhüñärthebhyaç cänaù.

krodhanaù, kopanaù, bhüñaëaù, maëòanaù.
“Ana is also applied after dhätus which have the meaning of anger or
decoration in kartari prayoga in the senses of doing that as a habit, doing
that as a duty, and doing that well.”
 krudh → (Båhat 1543) krudh + ana → (330, 333) krodhana →

(87) krodhana + s[u] → (93) krodhanaù (one who is angry) <1.1>.
 kup → (Båhat 1543) kup + ana → (330, 333) kopana → (87)
kopana + s[u] → (93) kopanaù (one who is angry) <1.1>.
 bhüñ → (Båhat 1543) bhüñ + ana → (330, 111) bhüñaëa → (87)
bhüñaëa + s[u] → (93) bhüñaëaù (one who decorates) <1.1>.
 maò[i] → (344, 165, 73) maëò → (Båhat 1543) maëò + ana
→ (330) maëòaëa → (87) maëòaëa + s[u] → (93) maëòaëaù (one who
decorates) <1.1>.
Kådanta 349
870 / s$pa{ihgA{ihpaitak{(ipadiyaina‰Atan‰A™aÜAzAIBya @Alau: /

870. spåhi-gåhi-pati-kåpi-dayi-nidrä-tandrä-çraddhä-çébhya äluù
spåhi-gåhi-pati-kåpi-dayi-nidrä-tandrä-çraddhä-çébhyaù—after the dhätus

listed below; äluù—the kåt pratyaya älu.
Älu is applied after the following dhätus in kartari prayoga in the senses of
doing that as a habit, doing that as a duty, and doing that well.
spåha épsäyäm 10P to desire

gåha grahaëe 10A to take, accept
pata gatau 10P to fall, fly
krap[a] kåpäyäà gatau ca 1 1A to be merciful; to go, move
day[a] rakñaëe däna-gati- 1A to protect; to give; to go,
hiàsädäneñu ca move; to destroy; to accept
ni + drä kutsäyäà gatau 2P to sleep
tat + drä kutsäyäà gatau 2P to be lazy
çrad + [òu]dhä[ï] dhäraëa- 3U to be faithful
poñaëayoù
çé[ì] svapne 2A to sleep, lie down
spåhayäluù. gåha grahaëe—gåhayäluù. patayäluù. ete trayaç cur-ädäv

a-rämäntäù. kåpäluù, dayäluù. ni-pürvo drä—nidräluù. tat-pürvo drä, na-käro
nipätät—tandräluù. çrat-pürvo dhä—çraddhäluù.
Våtti— spåha → (565) spåha + [ë]i → (393) spåh + [ë]i → (420) spåhi
→ (870) spåhi + älu → (330, 455, 289) spåhe + älu → (54) spåhayälu → (87)
spåhayälu + s[u] → (93) spåhayäluù (one who desires) <1.1>.
1 This dhätu is not listed in Jéva Gosvämé’s Dhätu-päöha, but it is listed in the Päëinian
Dhätu-päöha. Although kåpi is mentioned in this sütra, it is not mentioned in the equivalent
Päëinian sütra spåhi-gåhi-pati-dayi-nidrä-tandrä-çraddhäbhya äluc (Añöädhyäyé 3.2.158) and
Jéva Gosvämé and Amåta don’t explain the derivation of kåpäluù <1.1>. Bäla, however,
says that kåpäluù <1.1> is made from kåp[ü] sämarthye (1A, to be able, fit for) and that the
change to ÿ by kåper å ÿ (462) is blocked by kåpädau ÿtvaà neñyate (våtti 906) and that govinda
is blocked since kåp[ü] is a kuö-ädi (sütra 739). The problem with this is that kåp[ü] is not
actually a kuö-ädi and if kåpädau ÿtvaà neñyate (våtti 906) were needed here it should have
been given right now and not later. A better explanation is that kåpäluù <1.1> is derived
from the dhätu krap[a] kåpäyäà gatau ca (1A, to be merciful; to go, move), a dhätu which
actually means “to be merciful” rather than “to be able.” Kåpäluù <1.1> can be derived from
this dhätu by doing saìkarñaëa as is done in the formation of the word kåpä (mercy). For
example, while commenting on ñid-bhidäbhyo ’ì (Añöädhyäyé 3.3.104), Siddhänta-kaumudé
says krapeù saàprasäraëaà ca, kåpä (Krap[a] undergoes saàprasäraëa (saìkarñaëa) and
we get the word kåpä).
From gåha grahaëe (10A, to take, accept) we get gåhayäluù.
 gåha → (565) gåha + [ë]i → (393) gåh + [ë]i → (420) gåhi → (870)
gåhi + älu → (330, 455, 289) gåhe + älu → (54) gåhayälu → (87) gåhayälu +
s[u] → (93) gåhayäluù (one who takes) <1.1>.
 pata → (565) pata + [ë]i → (393) pat + [ë]i → (420) pati → (870)
pati + älu → (330, 455, 289) pate + älu → (54) patayälu → (87) patayälu +
s[u] → (93) patayäluù (one who falls) <1.1>.
These three dhätus (spåha, gåha, and pata) are cur-ädi-dhätus that end in
a-räma.
 krap → (870) krap + älu → (330, krapeù saàprasäraëaà ca)

kåpälu → (87) kåpälu + s[u] → (93) kåpäluù (one who is merciful) <1.1>.
 day → (870) day + älu → (330) dayälu → (87) dayälu + s[u] →
(93) dayäluù (one who is merciful) <1.1>.
From ni + drä kutsäyäà gatau we get nidräluù.
 ni + drä → (870) ni + drä + älu → (drä is aniö by verse 1, 42)

nidrälu → (87) nidrälu + s[u] → (93) nidräluù (one who sleeps) <1.1>.
From tat + drä kutsäyäà gatau we get tandräluù <1.1> by doing an irregular
change to n.
 tat + drä → (870) tat + drä + älu → (drä is aniö by verse 1,

irregular change to n, 42) tandrälu → (87) tandrälu + s[u] → (93) tandräluù
(one who is lazy) <1.1>.
From çrad + [òu]dhä[ï] dhäraëa-poñaëayoù we get çraddhäluù.
 çrad + dhä → (870) çrad + dhä + älu → (dhä is aniö by verse 1, 42)
çraddhälu → (87) çraddhälu + s[u] → (93) çraddhäluù (one who is faithful)
<1.1>.
AmåtA—From çé[ì] svapne (2A, to sleep, lie down) we get çayäluù (one
who sleeps).
871 / naimak(impaismak(imaihMis$adIpaAidByaAe r: /
871. nami-kampi-smi-kami-hiàsi-dépädibhyo raù
Kådanta 351
nami-kampi-smi-kami-hiàsi-dépädibhyaù—after the dhätus ëam[a]

prahvatve çabde ca (1P, to bend, bow down; to sound), kap[i] calane (1A, to
tremble, shake), smi[ì] éñad-dhasane (1A, to smile, laugh), kam[u] käntau
(1A, to desire), his[i] hiàsäyäm (7P, to hurt, kill), dép[é] déptau (4A, to shine,
blaze), and so on; raù—the kåt pratyaya ra.
Ra is applied after ëam[a], kap[i], smi[ì], kam[u], his[i], and dép[é] in

kartari prayoga in the senses of doing that as a habit, doing that as a duty,
and doing that well.
namraù.
Våtti— ëam → (366) nam → (871) nam + ra → (nam is aniö by verse 6)

namra → (87) namra + s[u] → (93) namraù (one who is bent / humble) <1.1>.
AmåtA—I[ö] is not applied due to the prohibition neò van-ti-trädau (876).

Other examples are kamprä çäkhä (the branch which is shaking), smeraà
vadanam (the face which is smiling), kamrä gopé (the gopé who is desirous),
hiàsraà rakñaù (the räkñaña who kills), dépraù kaustubhaù (the Kaustubha
jewel which shines). Indraù (Indra), candraù (the moon), mandraù (a low
tone), vajraù (a thunderbolt), gådhraù (a vulture), suraù (a demigod), süraù
(the sun), néram (water), and so on203 are not covered by the word ädi since
they are proper names.
SAàçodhiné—Neither the equivalent Päëinian sütra nami-kampi-smy-

ajasa-kama-hiàsa-dépo raù (Añöädhyäyé 3.2.167) nor the equivalent Mugdha-
bodha sütra hiàsa-dépa-kampäjasa-smiì-kama-namo raù (Mugdha-bodha-
vyäkaraëa 1106) has the word ädi, and the Kåñëadäsa edition of Hari-
nämämåta-vyäkaraëa lists the current sütra as nami-kampi-smi-kami-hiàsi-
dépebhyo raù. But Amåta does recognize the existence of the word ädi in the
current sütra and explains what it doesn’t refer to. The question then is what
does it refer to? It would seem that the word ädi refers to the dhätu jas[u]
mokñaëe (6P, to liberate) which is preceded by the negative particle na[ï]
because this is the only extra item mentioned in the equivalent Päëinian sütra
nami-kampi-smy-ajasa-kama-hiàsa-dépo raù (Añöädhyäyé 3.2.167). According
to Siddhänta-kaumudé, the dhätu jas[a], when preceded by na[ï], is used in
203 The dhätus here are id[i] paramaiçvarye (1P, to be most powerful), cad[i] ählädane
déptau ca (1P, to be glad; to shine), mad[i] stuti-moda-mada-svapna-känti-gatiñu (1P, to
praise; to be delighted / cause to be delighted; to be mad; to sleep; to shine; to go, move),
vaj[a] gatau (1P, to go, move), gådh[u] abhikäìkñäyäm (4P, to covet, be greedy for), ñu[ï]
abhiñave (5U, to extract, distil; to do ablutions), and ñü preraëe (6P, to impel) respectively.
the sense of kriyä-sätatya (continuity of the action), and ajasram (na[ï] +

jas[a] + ra) is a kriyä-viçeñaëa which means satatam (constantly, perpetually).
For example:
tän ahaà dviñataù krürän saàsäreñu narädhamän

kñipämy ajasram açubhän äsuréñv eva yoniñu
“Those who are envious and mischievous, who are the lowest among men, I
perpetually cast into the ocean of material existence, into various demoniac
species of life.” (Bhagavad-gétä 16.19)
872 / s$anantaAzAMs$aiBaiºaBya o: /
872. san-antäçaàsa-bhikñibhya uù
san-anta—after a san-anta-dhätu; äçaàsa-bhikñibhyaù—and after the dhätus

ä[ì] + ças[i] icchäyäm (1A, to hope, desire)204 and bhikñ[a] yäcïäyäm (1A, to
beg); uù—the kåt pratyaya u.
U is applied after ä + ças[i], bhikñ[a], and san-anta-dhätus in kartari prayoga

in the senses of doing that as a habit, doing that as a duty, and doing that well.
hari-bhaktià cikérñuù.
Våtti—For example, hari-bhaktià cikérñuù (One who desires to perform

devotional service).
 kå → (578) kå + sa[n] → (581) kè + sa[n] → (445, 294, 439) kir + sa[n]

→ (192) kér + sa[n] → (322, 323) ké + kér + sa[n] → (345) cé + kér + sa[n] →
(375) ci + kér + sa[n] → (108) cikérña → (260, 872) cikérña + u → (330, 393)
cikérñu → (87) cikérñu + s[u] → (93) cikérñuù (one who desires to do) <1.1>.
AmåtA—Regarding hari-bhaktim <2.1>, since the karma was forbidden

to take a ñañöhé viñëubhakti by acyutäbha-viñëuniñöhädhokñajäbha-khal-
arthävyayo-rämänta-tèëäà yoge na ñañöhé (644), it takes a dvitéyä viñëubhakti
instead by karmaëi dvitéyä (637). Similarly, we get hari-bhaktim äçaàsuù
(one who desires devotional service) and hari-prema bhikñuù (one who begs
for love of Hari).
204 In this regard Käçikä, commenting on the equivalent Päëinian sütra san-äçaàsa-
bhikña uù (Añöädhyäyé 3.2.168), says äìaù çasi icchäyäm ity asya grahaëaà, na çaàseù stuty-
arthasya (Only ä[ì] + ças[i] icchäyäm is accepted here, and not the dhätu çans[u] which has
the meaning of stuti).
Kådanta 353
873 / sTaAwRzABaAs$aipas$ak(is$aByaAe var: /

873. sthä-éça-bhäsa-pisa-kasibhyo varaù
sthä-éça-bhäsa-pisa-kasibhyaù—after the dhätus ñöhä gati-nivåttau (1P, to

stand, remain), éç[a] aiçvarye (2A, to be master of, to be able), bhäs[å] déptau
(1A, to shine), pis[å] gatau (1P, to go, move), and kas[a] gatau (1P, to go,
move); varaù—the kåt pratyaya vara.
Vara is applied after ñöhä, éç[a], bhäs[å], pis[å], and kas[a] in kartari prayoga
in the senses of doing that as a habit, doing that as a duty, and doing that well.
sthävaraù, éçvaraù.
Våtti— ñöhä → (346) sthä → (873) sthä + vara → (sthä is aniö by verse 1)
sthävara → (87) sthävara + s[u] → (93) sthävaraù (one who stands still) <1.1>.
 éç → (873) éç + vara → (876) éçvara → (87) éçvara + s[u] → (93)
éçvaraù (a master, Lord) <1.1>.
SAàçodhiné—The word naçvara (that which perishes) is frequently used

in the Bhägavatam, but it is rather formed by applying [k]vara[p] after the
dhätu ëaç[a] adarçane (4P, to perish, disappear) by iëa-naça-ji-sartibhyaù
kvarap (Båhat 933).
874 / iva‘as$amByaAe Bauva ocas$aMÁaAyaAma, /

874. vi-pra-sambhyo bhuva uc asaàjïäyäm
vi-pra-sambhyaù—which comes after the upendras vi, pra, and sam; bhuvaù—
after the dhätu bhü sattäyäm (1P, to be, become, exist); uc—the kåt pratyaya
u[c]; asaàjïäyäm—when the sense is not that of a name.
U[c] is applied after vi + bhü, pra + bhü, and sam + bhü in kartari prayoga,
provided the sense is not that of a name.
vibhur ity-ädi. samäptas tac-chélädy-adhikäraù.
Våtti—Thus we vibhuù and so on. The adhikära sütra beginning tac-chéla

(sütra 864) has already expired [and so does not apply here].
 vi + bhü → (874) vi + bhü + u[c] → (330, 124) vibhu → (87)

vibhu + s[u] → (93) vibhuù (one who pervades) <1.1>.
AmåtA—Vibhuù means vyäpakaù (one who pervades), prabhuù means

svämé (a master), and sambhuù means janitä (a parent / creator). Why do we
say “when the sense is not that of a name”? Consider vibhüù (a person named
Vibhü). It should be stated that mita-druù, çata-druù, çambhuù, and so on end
in u[c] even though the sense is that of a name. Mita-druù <1.1> refers to the
ocean and means mitaà dravati (that which moves in a regulated fashion),
çata-druù (that which flows in a hundred branches) is the name of a particular
river, and çambhuù refers to Çiva and means çam maìgalaà bhävayati (one
who creates auspiciousness (çam = maìgalam)). Here the dhätu bhü has an
innate causative sense. Or else the meaning is maìgala-svarüpo bhavati (One
who is auspicious by nature).
875 / dA«aIzAsyauyauijastauRtaudis$aiHs$acaiìimahpatañ: k(rNAe , C$dAidByaê , gAAeê

naAi°a , @itaRlaUDaUs$aUKanas$ahcar w‡a: /
875. däp-né-ças-yu-yujir-stu-tuda-siï-sica-çvi-miha-patas traù karaëe, chad-
ädibhyaç ca, goç ca nämni, arti-lü-dhü-sü-khana-saha-cara itraù
däp-né-ças-yu-yujir-stu-tuda-siï-sica-çvi-miha-pataù—after the dhätus dä[p]

lavane (2P, to cut), ëé[ï] präpaëe (1U, to lead), ças[u] hiàsäyäm (1P, to kill),
yu miçraëämiçraëayoù (2P, to mix; to separate), yuj[ir] yoge (7U, to join,
use), ñöu[ï] stutau (1U, to praise), tud[a] vyathane (6U, to strike, wound),
ñi[ï] bandhane (5U, to bind), ñic[a] kñaraëe (6U, to sprinkle, discharge),
[öuo]çvi gati-våddhyoù (1P, to go, move; to grow), mih[a] secane (1P, to pass
urine or semen), and pat[ÿ] gatau (1P, to fall, fly); traù—the kåt pratyaya tra;
karaëe—when the karaëa is to be expressed; chad-ädibhyaù—after the chad-
ädis (våtti and Amåta of 876); ca—also; goù—after the dhätu gu puréñotsarge
(6P, to evacuate, pass stool); ca—also; nämni—when a näma (name, family
name) is to be expressed; arti-lü-dhü-sü-khana-saha-caraù—after the dhätus
å gatau präpaëe ca (1P, to go, move; to obtain), å gatau (3P, to go, move),
lü[ï] chedane (9U, to cut, destroy), dhü vidhünane (6P, to shake, agitate),
ñü preraëe (6P, to impel), khan[u] avadäraëe (1U, to dig), ñah[a] marñaëe
(1A, to tolerate, conquer), and car[a] gatau (1P, to go, move). itraù—the kåt
pratyaya itra.
Tra is applied in karaëe prayoga after dä[p], ëé[ï], ças[u], yu, yuj[ir], ñöu[ï],
tud[a], ñi[ï], ñic[a], [öuo]çvi, mih[a] and pat[ÿ], and also after the chad-ädis.
Tra is also applied after gu when a name is to be expressed. Itra is applied in
karaëe prayoga after å, lü[ï], dhü, ñü, khan[u], ñah[a] and car[a].
dätraà, netram ity-ädi.

Kådanta 355
Våtti—Examples are dätram (that with which one cuts, a sickle), netram
(that by which one is led, the eye), and so on.
 dä → (875) dä + tra → (dä is aniö by verse 1) dätra → (87) dätra +

s[u] → (157) dätra + am → (94) dätram (that with which one cuts, a sickle)
<1.1>.
 ëé → (366) né → (875) né + tra → (né is aniö by verse 1, 289) netra
→ (87) netra + s[u] → (157) netra + am → (94) netram (that by which one is
led, the eye) <1.1>.
BälA—The analysis of dätram <1.1> is däti yena tad dätram (A dätra is that
with which one cuts (däti)). Things should be understood in the same way in
the other examples too.205 By the words “and so on” in the våtti we get çastram
(that with which one kills, a weapon), yotram and yoktram (both mean: “that
with which one joins, the cord that fastens the yoke of a plough to the neck of
an ox), stotram (that with which one praises, a hymn of praise), tottram (that
with which one strikes, a goad), setram (that by which the binding is done, a
ligament), sektram (that with which one sprinkles, a watercan), çvitram (white
leprosy) with the irregularity that govinda is not done, meòhraù (that with
which one passes urine / semen, the penis), and pattram (that with which one
flies, a wing, a vehicle, a leaf).
876 / naeÒinta‡aAdAE /
876. neò van-ti-trädau
na—not; iö—the ägama i[ö]; van-ti-tra-ädau—when the pratyayas van, ti, tra,
and so on follow.
I[ö] is not applied after a dhätu when van, ti, or tra, and so on, follows.
dätraà, netram ity-ädi. tathä—chattraà, daàñöraà, naddhraà, çästraà,

vastram. gotram. aritraà, lavitraà, dhü vidhünane kuö-ädiù—dhuvitraà, sü
preraëe—savitram ity-ädi. daàñörä naddhré ca sädhü.
205 Usually the analysis is actually given in the following fashion—däty aneneti dätram (A
dätra is so named because one cuts (däti) with it). For example, Çrédhara Svämé explains the
word jaya in tato jayam udérayet (Bhägavatam 1.2.4) to mean jayaty anena saàsäram iti jayo
granthaù (The word jaya refers to this book (Çrémad-Bhägavatam). This book is called jaya
because by means of this book one conquers (jayati) the cycle of repeated birth and death).
The word jaya is formed by apply the kåt pratyaya a[l] after the dhätu ji jaye (to conquer,
be glorious) in karaëe prayoga.
Våtti—Examples of the chad-ädis are chattram (that with which one

covers, an umbrella), daàñöram (that with which one bites, a tooth, fang,
tusk), naddhram (that with which one ties, a shoelace), çästram (that by
which one is instructed, a book), and vastram (that with which one covers
oneself, cloth).
 chad → (875) chad + tra → (876, 63) chattra → (87) chattra +

s[u] → (157) chattra + am → (94) chattram (that with which one covers, an
umbrella) <1.1>.
 danç → (165) daàç → (875) daàç + tra → (daàç is aniö by verse
7, 182) daàñ + tra → (205) daàñöra → (87) daàñöra + s[u] → (157) daàñöra
+ am → (94) daàñöram (that with which one bites, a tooth, fang, tusk) <1.1>.
 ëah → (429) nah → (875) nah + tra → (nah is aniö by verse 8,
211) nadh + tra → (354) nadh + dhra → (61) naddhra → (87) naddhra +
s[u] → (157) naddhra + am → (94) naddhram (that with which one ties, a
shoelace) <1.1>.
 çäs → (875) çäs + tra → (876) çästra → (87) çästra + s[u] → (157)
çästra + am → (94) çästram (that by which one is instructed, a book) <1.1>.
 vas → (875) vas + tra → (876) vastra → (87) vastra + s[u] →
(157) vastra + am → (94) vastram (that with which one covers oneself, cloth)
<1.1>.
Examples of the rest are gotram (a name, family name), aritram (that by
which one propels, an oar), lavitram (that with which one cuts, a sickle),
dhuvitram (that with which one fans, a fan) from the dhätu dhü vidhünane
(6P, to shake, agitate) which is a kuö-ädi, savitram (that by which one is
impelled [to rise and perform one’s activities], the sun) from the dhätu ñü
preraëe (6P, to impel), and so on.
 gu → (875) gu + tra → (gu is aniö by verse 1, 289) gotra → (87)

gotra + s[u] → (157) gotra + am → (94) gotram (a name, family name) <1.1>.
 å → (875) å + itra → (å is aniö by verse 1, 289) aritra → (157) aritra
+ am → (94) aritram (that by which one propels, an oar) <1.1>.
 lü → (875) lü + itra → (330, 289) lo + itra → (55) lavitra → (87)
lavitra + s[u] → (157) lavitra + am → (94) lavitram (that with which one cuts,
a sickle) <1.1>.
 dhü → (875) dhü + itra → (330, 548, 381) dhuvitra → (87)
dhuvitra + s[u] → (157) dhuvitra + am → (94) dhuvitram (that with which
one fans, a fan) <1.1>.
 ñü → (346) sü → (875) sü + itra → (330, 289) so + itra → (55)
savitra → (87) savitra + s[u] → (157) savitra + am → (94) savitram (that by
which one is impelled [to rise and perform one’s activities], the sun) <1.1>.
Kådanta 357
Daàñörä (that with which one bites: a tooth, fang, tusk) and naddhré (that
with which one ties: a shoelace) are also valid forms.206
BälA—In the våtti only five of the chad-ädis were mentioned. However,
the words vaktra (that with which one speaks, the mouth), çrotra (that with
which one hears, the ear), mätra (that by which one measures, a unit of
measurement), pätra (that with which one drinks, a cup), gätra (that by which
one moves, a limb of the body, the body itself), and so on should also be known
as words ending in tra that are among the chad-ädis. By the words “and so on”
in the våtti we also get khanitram (that with which one digs, a spade), sahitram
(that by which one tolerates, patience), and caritram (that with which one
goes, a foot, leg ... but more commonly it means deeds, activities). It should
be understood that the words pavitra (that by which there is purification, a
mantra, sacred thread, kuça grass, ghee, a strainer etc.), vahitra (that by which
there is conveying, a boat), and so on also end in itra.
AmåtA—Since i[ö] would not have been prohibited by neö ya-sarveçvarayoù

(330) when these pratyayas follow, this rule makes a further prohibition. The
ti here is an abbreviation for the kåt pratyaya [k]ti. I[ö] is not applied when
[k]ti follows. Examples of this are bhütiù (existence), déptiù (light), and so
on. I[ö] is not applied when tra follows either. Examples of this are çästram
(the instrument of teaching, a book), pattram (the instrument of flying, a
wing), and so on. By the word ädi in van-ti-trädau, the kåt pratyayas man[ip],
[k]vara[p], vara, snu[k], [k]nu, and ra and the uëädi pratyayas tu[n], ta[n],
[k]tha[n], [k]si, [k]su, sara207, ka[n], and sa should be known.
Examples are bhasmä (ashes) from bhas[a] bhartsana-déptyoù (3P, to

criticize; to shine), naçvaraù (perishable) from ëaç[a] adarçane (4P, to perish,
disappear), éçvaraù (controller) from éç[a] aiçvarye (2A, to be master of, to be
able), bhüñëuù (one who is becoming) from bhü sattäyäm (1P, to be, become,
exist), gådhnuù (covetous) from gådh[u] abhikäìkñäyäm (4P, to covet, be
greedy for), namraù (one who bown down, one who is humble) from ëam[a]
prahvatve çabde ca (1P, to bend, bow down; to sound), saktuù (barley-meal)
from ñac[a] secane sevane ca (1P, to sprinkle; to serve), hastaù (hand) from
has[e] hasane (1P, to laugh), käñöham (wood) from käç[å] déptau (1P, to shine),
206 Amåta says that the result of the nipäta in these instances is the femininity and also
é[p] in the case of naddhré.
207 We have included sara here because it is mentioned in the equivalent Päëinian sütra
ti-tu-tra-ta-tha-si-su-sara-ka-señu ca (Añöädhyäyé 7.2.9) and we have included the example
akñaram <1.1> from Käçikä. We also adjusted the pratyayas and so on to correspond to how
they are actually mentioned in the uëädi-sütras.
kukñiù (belly) from kuñ[a] niñkarñe (9P, to extract), ikñuù (sugar-cane) from
iñ[u] icchäyäm (6P, to desire), akñaram (all-pervading, Brahman, a varëa, a
syllable) from aç[üì] vyäptau (5A, to pervade, obtain), çalkaù (a piece, the
scale of a fish, bark) from çal[a] gatau (1P, to go, move), and vatsaù (a calf)
from vad[a] vyaktäyäà väci (1P, to speak, say, tell) respectively.208
SAàçodhiné—Someone may wonder whether or not i[ö] is applied when

[k]vi[p] follows. The answer is that, according to neò vaçi kåti (Añöädhyäyé
7.2.8), i[ö] cannot be applied when [k]vi[p] follows. The sütra neò vaçi kåti
(Añöädhyäyé 7.2.8) means “i[ö] is not applied when a kåt pratyaya beginning
with a vaç 209 follows.” Due to the existence of this sütra the pratyayas van[ip],
[k]van[ip], man[ip], [k]vara[p], vara, [k]nu, ra, and so on were not mentioned
in the sütra ti-tu-tra-ta-tha-si-su-sara-ka-señu ca (Añöädhyäyé 7.2.9). But
because we have no sütra like neò vaçi kåti (Añöädhyäyé 7.2.8) in our system,
Jéva Gosvämé separately mentioned van in our sütra neò van-ti-trädau (876).
Even though i[ö] is never applied when [k]vi[p] follows, there was no need to
mention that here because [k]vi[p] always gets deleted anyway.
877 / oNAAdyaAe baòlama, /

877. uëädayo bahulam
uë-ädayaù—the uëädis (the pratyayas u[ë] and so on); bahulam—variously

applied.
U[ë] and so on are variously applied after dhätus.
karotéti käruù. sädhnotéti sädhuù.
Våtti—For example, käruù which means karoti (one who does, an artisan)
and sädhuù which means sädhnoti (one who succeeds, a saintly person).
 kå → (877) kå + u[ë] → (kå is aniö by verse 1, 314) käru → (87) käru +

s[u] → (93) käruù (one who does, an artisan) <1.1>.
 sädh → (877) sädh + u[ë] → (sädh is aniö by verse 5) sädhu → (87) sädhu
+ s[u] → (93) sädhuù (one who succeeds, a saintly person, a creditor) <1.1>.
208 The words from saktuù <1.1> onwards are made by the uëädi-sütras si-tani-gami-
masi-sacy-avi-dhäï-kruçibhyas tun (1.69), hasi-må-gr-iëa-vämi-dami-lü-pü-dhurvibhyas tan
(3.86), hani-kuñi-né-rami-käçibhyaù kthan (2.2), pluñi-kuñi-çuñibhyaù ksiù (3.93), iñeù ksuù
(3.157), açeù saraù (3.70), ië-bhé-khä-pä-çaly-ati-marcibhyaù kan (3.43), and vè-tå-vadi-
hani-kami-kañibhyaù saù (3.62) respectively.
209 The pratyähära vaç includes the following varëas: va, ra, la, ïa, ma, ìa, ëa, na, jha,
bha, gha, òha, dha, ja, ba, ga, òa, and da.
Kådanta 359
AmåtA—Since the word kartari is being carried forward from sütra 818,
the uëädis are generally only applied in kartari prayoga, however the word
bahula is included here so that they may also sometimes be applied in karmaëi
prayoga and so on. Furthermore, it should be understood that the word bahula
is included to indicate that the proper names that are made by means of the
uëädis are derived in a loose fashion and that the uëädi pratyayas themselves
are many in number. Käruù means a çilpin (an artisan) or a kartä (doer) and
sädhuù means dharma-çélaù (one whose behavior is virtuous) or uttamarëa
(a creditor). Similarly, from vä gati-gandhanayoù (2P, to blow; to strike, kill,
point out the faults of others) we get väyuù (wind), from pä rakñaëe (2P, to
protect) we get päyuù (a guard, the anus), from rah[a] tyäge (1P, to abandon)
we get rähuù (the planet Rähu which eclipses the sun and moon), from svad[a]
äsvädane (1A, to taste, please) we get sväduù (sweet, tasty), from car[a] gatau
(1P, to go, move) we get cäru (beautiful, pleasing), and from aç[üì] vyäptau
(5A, to pervade, obtain) we get äçuù (quick). In this way others should also
be inferred.210
SAàçodhiné—The uëädi pratyayas are a set of pratyayas that are applied

after dhätus to form proper names (saàjïä-çabdas). They are treated in detail
in the five chaptered211 grammatical treatise called the Uëädi-sütras. Basically
the uëädi pratyayas are the missing kåt pratyayas that are supplied to support
the theory that all nämas are derived from dhätus. For example, Kramadéçvara,
the author of Saìkñipta-sära-vyäkaraëa, entitles his chapter on uëädis the kåc-
cheñoëädi-pädaù (the chapter on the uëädi pratyayas, which are the missing
kåt pratyayas). Most Sanskrit grammars dedicate at least a few sütras to the
topic of the uëädi pratyayas, and some even incorporate the whole set of
Uëädi-sütras into their sütra-päöha. Päëini, however, though diffuse in other
respects, stops short when treating of the uë-ädis and simply says uëädayo
bahulam (they are too many). Jéva Gosvämé himself only dedicates ten sütras
to the topic. This is because the derivation of uëädi words is often fanciful or
even ridiculous and more often than not the meaning of the dhätu is utterly
lost in the derivative word formed from it.
For example, according to the Uëädi-sütra sapy-açübhyäm tuö ca (1.158),

the words saptan (seven) and añöan (eight) are formed by applying the uëädi
pratyaya [k]an[in] after the dhätus ñap[a] samaväye (1P, to connect; to
210 All the words mentioned here are formed by applying the uëädi pratyaya u[ë] by kå-
vä-pä-ji-mi-svadi-sädhy-açübhya uë (Uëädi-sütra 1.1).
211 There are also some recensions of the Uëädi-sütras that arrange the sütras in ten
chapters.
understand completely)212 and aç[üì] vyäptau (5A, to pervade, obtain) and

then adding the ägama t[uö].
The Uëädi-sütras are a blend of vyäkaraëa (grammar) and nirukti (etymology,

tracing a word back to the verbal root from which it was formed). The earliest
attempts at etymology are found in the Brähmaëa portions of the Vedas and
the most prominent etymological treatise, Yäska’s Nirukta, draws heavily on
them. From a comparison of the Uëädi-sütras with Yäska’s Nirukta it seems
that the Uëädi-sütras are, for the most part, just a systematic grammatical
adaptation of Yäska’s etymological explanations. There is a long standing
controversy that Yäska alludes to in his Nirukta (1.12): tatra nämäni äkhyäta-
jäni iti çäkaöäyano nairukta-samayaç ca, na sarväëi iti gärgyo vaiyäkaraëänäà
caike (Grammarian Çäkaöäyana and the etymologists say that all nämas are
derived from dhätus, while etymologist Gärgya and some grammarians says
that not all nämas are derived from dhätus). Yäska himself concludes that
all nämas are derived from dhätus. Pataïjali, however, in several places says
uëädayo hy avyutpannäni prätipadikäni (The uëädi words are words for
which there is no derivation) and Nägeça Bhaööa, in his Båhac-chabdendu-
çekhara, says präyaù uëädi-pratyayäntä rüòhi-çabdäù, avayavärtha-çünyäù,
asantam api avayavärtham äçritya vyutpädyante (Generally, words which
end in an uëädi pratyaya are rüòhi words (words that have a conventional
meaning). They are not made up of the meaning of their constituent parts.
Still they are forcibly derived by referring to a meaning of the parts that has
no basis in reality). In this way the uëädi words are denied status as yaugika
words but are rather accepted as rüòhi words, and there can be no derivation
for rüòhi words.
The authorship of the Uëädi-sütras is also shrouded in mystery. Some attribute

them to Çäkaöäyana since he is the strongest proponent of the theory that all
nämas are derived form dhätus. For example, Nägeça Bhaööa, commenting on
Kaiyata’s remarks on Mahä-bhäñya 3.3.1, says evaà ca kåväpeti uëädi-süträëi
çäkaöäyanasyeti sücitam. Others, however, suggest Vararuci (Kätyäyana) as
the author since Durga Siàha, in the beginning of his commentary to the kåt
section of Kätantra-vyäkaraëa, says uëädi-sphuöé-karaëäya vararucinä påthag
eva süträëi praëétäni. Still others suggest that Päëini himself is the author
since the Uëädi-sütras use the same technical terms, grammatical devices,
and indicatory letters that Päëini himself used in the Añöädhyäyé. For further
discussion on this point, see Uëädi-sütras in the Sanskrit grammatical tradition,
Kanshi Ram, Shivalik Prakashan, 2001.
212 This dhätu is not listed in our Dhätu-päöha, but it is listed in the Päëinian Dhätu-
päöha. Siddhänta-kaumudé says that samaväya here means sambandha (connection) or
samyag-avabodha (compele understanding).
Kådanta 361
878 / is$aHaAdestau: /
878. siï-ädes tuù
siï-ädeù—after the dhätus ñi[ï] bandhane (5U, to bind) and so on; tuù—the
uëädi pratyaya tu.
Tu is applied after ñi[ï] and so on.
setuù.
Våtti—
 ñi → (346) si → (878) si + tu → (si is aniö by verse 1, 289) setu → (87) setu
+ s[u] → (93) setuù (a bridge, a ridge of earth that divides fields) <1.1>.
AmåtA—Similarly, from å gatau präpaëe ca (1P, to go, move; to obtain) we

get åtuù (a season), from hi gatau våddhau ca (5P, to go, move, send, shoot; to
promote) we get hetuù (a cause), from [òu]dhä[ï] dhäraëa-poñaëayoù (3U,
to hold, make; to support, bestow) we get dhätuù (see the definition at the
beginning of the Kådanta-prakaraëa), from tan[u] vistäre (8U, to spread) we
get tantuù (a thread), from jan[é] prädur-bhäve (4A, to be born, produced, to
occur, happen) we get jantuù (a living entity), and so on.
SAàçodhiné—Whatever is presented above is taken from Uëädi-sütras 1.69

to 1.72. Regarding tantuù <1.1> and so on, the uëädi pratyaya tu (sometimes
listed as tu[n] in the Uëädi-sütras) is included by the word ädi in neò van-ti-
trädau (876), and thus i[ö] is not applied.
879 / @ivata|sta{tain‡aBya wRlaRºmyaAma, , laºaemauRq%. ca /

879. avi-tè-stå-tantribhya ér lakñmyäm, lakñer muö ca
avi-tè-stå-tantribhyaù—after the dhätus av[a] pälane (1P, to protect), tè plavana-

taraëayoù (1P, to float, swim; to cross over), stå[ï] äcchädane (5U, to cover),
and tatr[i] vistäraëe (10A, to spread); éù—the uëädi pratyaya é; lakñmyäm—in
the feminine gender; lakñeù—after the dhätu lakñ[a] darçanäìkayoù (10P, to
see, perceive; to mark, denote); muö—the ägama m[uö]; ca—and.
É is applied after av[a], tè, stå[ï], and tatr[i] in the feminine gender. É is also
applied after lakñ[a] in the feminine gender and m[uö] is inserted.
avér ity-ädi. lakñméù.

Våtti—Thus we get avéù and so on.
 av → (879) av + é → (330) avé → (87) avé + s[u] → (154, 93) avéù

(a woman in her courses) <1.1>.
 lakñ → (565) lakñi → (879) lakñi + m[uö] + é → (449) lakñmé →
(87) lakñmé + s[u] → (154, 93) lakñméù (prosperity, beauty, the goddess of
fortune) <1.1>.
SAàçodhiné—By the words “and so on” we also get taréù (a boat), staréù
(smoke), and tantréù (the string of a véëä). This sütra is based on the Uëädi-
sütras avi-tè-stå-tantribhya éù (3.158) and lakñer muö ca (3.160).
880 / styaAyataerIbantaA ñI /
880. styäyater éb-antä stré
styäyateù—of the dhätu ñöyai çabda-saìghätayoù (1P, to sound; to accumulate);

ép-antä—the form which ends in é[p]; stré—stré (a woman).
Stré is the nipäta of ñöyai + é[p].
AmåtA—The result of the nipäta is that ñöyai becomes stra.213 Because

stré ends in é[p], s[u] is deleted after it by rädhä-viñëujanäbhyäm épaç ca
trivikramät sor haraù (138).
SAàçodhiné—This sütra is based on the Uëädi-sütra styäyater òraö (4.165).
881 / caºaAdeç&is$a: /
881. cakñ-äder usiù
cakñ-ädeù—after the dhätus cakñ[iì] vyaktäyäm väci (2A, to speak, say, tell)
and so on; usiù—the uëädi pratyaya us[i].
Us[i] is applied after cakñ[iì] and so on.
cakñuù.
Våtti— cakñ → (881) cakñ + us[i] → (330, 853) cakñus → (87) cakñus +
s[u] → (138) cakñus → (93) cakñuù (the eye) <1.1>.
213 The a of stra is then deleted when é[p] follows, in accordance with the sütra a-i-
dvayasya haro bhagavati (1053).
Kådanta 363
AmåtA—By the word ädi we get vapuù (the body) from [òu]vap[a] béja-
tantu-santäne (1U, to sow), dhanuù (a bow, a particular astrological house)
from dhan[a] dhänye (3P, to bear fruit)214, januù (birth) from jan[é] prädur-
bhäve (4A, to be born, produced, to occur, happen), yajuù (the Yajur-veda)
from yaj[a] deva-püja-saìgati-karaëa-däneñu (1U, to worship, sacrifice; to
meet; to give), and so on.
SAàçodhiné—Whatever is presented above is taken from Uëädi-sütras

2.115 to 2.119.
882 / gAma @Aeca, /

882. gama oc
gamaù—after the dhätu gam[ÿ] gatau (1P, to go, move); oc—the uëädi
pratyaya o[c].
O[c] is applied after gam[ÿ].
saàsära-haraù—gauù. ity-ädikä uëädayaù.
Våtti—Saàsärasya haraç citi (124) is applied and we get gauù <1.1>.
 gam → (882) gam + o[c] → (330, 124) go → (87) go + s[u] →

(141) gaus → (93) gauù <1.1>.
There are many other uëädi pratyayas besides those mentioned here.
AmåtA—Haläyudha lists the meanings of the word go as follows:
dig-dåñöi-dédhiti-svarga-vajra-väg-bäëa-väriñu
bhümau paçau ca go-çabdo vidvadbhir daçasu småtaù
“The learned say that the word go has ten meanings: diç (direction), dåñöi (the
eye), dédhiti (a ray of light), svarga (heaven), vajra (thunderbolt), väc (speech
or the goddess of speech, Sarasvaté), bäëa (an arrow), väri (water), bhümi
(the earth), and paçu (a cow).”
Dhätu-päöha.
The intention behind the statement “There are many other uëädi pratyayas
besides those mentioned here” is that the proper names (saàjïä-çabdas)
which are formed from the uëädi pratyayas have to be learnt from dictionaries
and so on, otherwise the book would become too large. Thus a mere sample
is given here.
SAàçodhiné—This sütra is based on the Uëädi-sütra gamer òoù (2.67).

Amara-koña states the meanings of the word go in the following way:
svargeñu-paçu-väg-vajra-diì-netra-dhåñëi-bhü-jale
lakñya-dåñöyä striyäà puàsi gaur liìgaà cihna-çephasoù
“The word go has the following meanings: svarga (heaven), iñu (arrow), paçu
(a cow), väc (speech or the goddess of speech, Sarasvaté), vajra (thunderbolt),
diç (direction), netra (eye), dhåñëi (a ray of light), bhü (the earth), and jala
(water). The word go is used either in the masculine gender or in the feminine
gender or in both, depending on the object it refers to. The word liìga means
cihna (a sign) or çephas (the penis).”
Moreover, as an extrapolation on the meanings of väc and netra, sometimes it

is said that the word go also means indriya (an organ of sense perception). For
example, Çrédhara Svämé explains the word adänta-gobhiù in Bhägavatam
7.5.30 to mean adäntair indriyaiù (because of uncontrolled senses).
While specifying the genders in which the word go is used, Keçava also gives
other meanings of the word go:
gaur nr äditye balévarde kiraëa-kratu-bhedayoù

stré tu syäd diçi bhäratyäà bhümau ca surabhäv api
nå-striyoù svarga-vajrämbu-raçmi-dåg-bäëa-lomasu
The word go is masculine when it means äditya (the sun), balévarda (a bull),
kiraëa (a ray of light), and kratu-bheda (a particular kind of sacrifice called go
or go-ñöoma), but it is feminine when it means diç (direction), bhäraté (speech
or the goddess of speech, Sarasvaté), bhümi (the earth), and surabhi (a cow).
The word go is both masculine and feminine when it means svarga (heaven),
vajra (thunderbolt), ambu (water), raçmi (a ray), dåç (eye), bäëa (an arrow),
and loman (the hair of the body).
Kådanta 365
883 / GaNA, /
883. ghaë
ghaë—the kåt pratyaya [gh]a[ë].
The word ghaë is to be added in the next sütras.
vibhur ayam. “ghaï” päëiniù.
Våtti—This is a vibhu adhikära. Päëini called it [gh]a[ï].
SAàçodhiné—This adhikära ceases in våtti 891.
884 / GaNNAlaTauk(ya: pauMis$a /

884. ghaëë-al-athu-kayaù puàsi
ghaë-al-athu-kayaù—the kåt pratyayas [gh]a[ë], a[l], athu, and [k]i; puàsi—

in the masculine gender.
[Gh]a[ë], a[l], athu, and [k]i are only applied in the masculine gender.
ghaë al athu ki—ete puàsy eva syuù.
Våtti—[Gh]a[ë], a[l], athu, and [k]i are only applied in the masculine
gender.
SAàçodhiné—This rule is an apaväda of bhäva-kåd brahmaëi (733).
885 / padç&jaivazA: /
885. pada-ruja-viçaù
pada-ruja-viçaù—after the dhätus pad[a] gatau (4A, to go, move), ruj[o]

bhaìge (6P, to break, afflict), and viç[a] praveçane (6P, to enter).
[Gh]a[ë] is applied after pad[a], ruj[o], and viç[a] in kartari prayoga.
padyate pädaù, rujati rogaù, viçati veçaù.

Våtti—Thus in the sense of padyate (that which goes) we get pädaù (a

foot), in the sense of rujati (that which afflicts) we get rogaù (a disease), and
in the sense of viçati (one who settles) we get veçaù (a settler).
 pad → (885) pad + [gh]a[ë] → (pad is aniö by verse 4, 358) päda

→ (87) päda + s[u] → (884, 93) pädaù (a foot) <1.1>.
 ruj → (885) ruj + [gh]a[ë] → (330, 333) roj + [gh]a[ë] → (809)
roga → (87) roga + s[u] → (884, 93) rogaù (a disease) <1.1>.
 viç → (885) viç + [gh]a[ë] → (viç is aniö by verse 7, 333) veça →
(87) veça + s[u] → (884, 93) veçaù (a settler) <1.1>.
AmåtA—The word kartari is still being carried forward from sütra 818. In
regard to rogaù and veçaù, [gh]a[ë] is an apaväda of the kåt pratyaya [k]a that
would have been obtained by éçoddhava-kirati-préëäti-gè-jïäbhyaù kaù (825).
SAàçodhiné—It is seen that [gh]a[ë] is sometimes also applied after other

dhätus in kartari prayoga. For example, by applying [gh]a[ë] after vi + as[u]
kñepaëe (4P, to throw) in the sense of vyasyati (one who divides) we get
vyäsaù (Vyäsadeva, the incarnation of the Lord who divides the one original
Veda into four), by applying [gh]a[ë] after ava + tè plavana-taraëayoù (1P, to
float, swim; to cross over) in the sense of avatarati we get avatäraù (one who
descends, an incarnation), and so on.
886 / s$pazAR opataæair , s$aAr: isTare balae ca , @itas$aArAe vyaADaAE , ivas$aArAe matsyae ,
‘aAs$aArAe balae , dAredARrA BaAyaARyaAM , jaArejaARr opapataAE s$aADava: /
886. sparça upataptari, säraù sthire bale ca, atisäro vyädhau, visäro matsye,
präsäro bale, därer därä bhäryäyäà, järer jära upapatau sädhavaù
sparçaù—sparça; upataptari—in the meaning of upataptå (a disease); sära—

säraù; sthire—in the meaning of sthira215 (the solid part, the cream, essence);
bale—in the meaning of bala (strength); ca—and; atisäraù—atisära; vyädhau—
in the meaning of vyädhi (disease, particularly dysentery); visäraù—visära;
matsye—in the meaning of matsya (a fish); präsäraù—präsära; bale—in the
meaning of bala (strength); däreù—of the ëy-anta-dhätu däri (made from dè
vidäraëe (9P, to tear, split) + [ë]i); däräù—dära; bhäryäyäm—in the meaning
215 Amara-koña states säro bale sthiräàçe ca nyäyye klébaà vare triñu (The word sära
means bala (strength) and sthiräàça (the solid part, the fixed part) when used in the
masculine and nyäyya (fit, proper) when used in the neuter gender. But it can also mean
vara (best) when used in any of the three genders). Commenting on the equivalent Päëinian
sütra så sthire (Añöädhyäyé 3.3.17), Siddhänta-kaumudé says sarati käläntaram iti säraù (sära
is that which remains steady throughout a period of time).
Kådanta 367
of bhäryä (a wife); järeù—of the ëy-anta-dhätu järi (made from jè[ñ] vayo-
hänau (1P, to grow old) + [ë]i); järaù—jära; upapatau—in the meaning of
upapati (a paramour); sädhavaù—are the proper forms.
Sparça is the nipäta of spåç[a] + [gh]a[ë] in the meaning of upataptå, sära is

the nipäta of så + [gh]a[ë] in the meanings of sthira and bala, atisära is the
nipäta of ati + så + [gh]a[ë] in the meaning of vyädhi, visära is the nipäta of
vi + så + [gh]a[ë] in the meaning of matsya, präsära is the nipäta of pra + så
+ [gh]a[ë] in the meaning of bala, dära is the nipäta of däri + [gh]a[ë] in the
meaning of bharyä, and jära is the nipäta of järi + [gh]a[ë] in the meaning
of upapati.
AmåtA—In all cases the result of the nipäta is that [gh]a[ë] is applied in a
particular meaning. When the meaning is something other than upataptå, a[t]
is applied by pacäder at (1401) and we get sparça which means praëidhi or,
in other words, cara (a spy).216 In the case of atisära, the dhätu has an innate
causative sense. Thus atisära (dysentery) means atiçayena rudhirädikaà
särayati (that which makes blood and so on flow profusely). In the case of
präsära, the a of the upendra pra takes trivikrama by the future rule upendrasya
trivikramo ghaëi bahulam (Båhat 1621). The word dära (a wife) is declined in
the masculine gender and always takes a bahu-vacana viñëubhakti.217
887 / BaAvae , k(ta{RvaijaRtae ca k(Arke( s$aMÁaAyaAma, /

887. bhäve, kartå-varjite ca kärake saàjïäyäm
bhäve—in bhäve prayoga; kartå-varjite—apart from a kartä; ca—and; kärake—

when a käraka is to be expressed; saàjïäyäm—when a name is understood.
[Gh]a[ë] is applied after a dhätu in bhäve prayoga. [Gh]a[ë] is also applied

after a dhätu in the prayoga of any käraka except a kartä, provided a name
is understood.218
216 Commenting of pada-ruja-viça-spåçaù (3.3.16), Käçikä says spåça upatäpa iti

vaktavyam. spåçati iti sparça upatäpaù. tato ’nyatra pacädy-ac bhavati. sparço devadattaù.
svare viçeñaù. (It should be stated that [gh]a[ï] ([gh]a[ë]) is only applied after spåç[a] when
the meaning is upatäpa (a disease). Thus in the sense of spåçati we get sparça which means
upatäpa (a disease). When the meaning is something other than upatäpa, pacädi a[c] (a[t])
is applied, and we get sparço devadattaù (Devadatta who touches). There is a difference in
accent between these two).
217 Siddhänta-kaumudé explains the word dära as follows: därayanti bhrätèn iti däräù (a
wife is so named because she divides brothers).
218 The second part of this sütra means [gh]a[ë] is also applied after a dhätu in karmaëi
prayoga, in karaëe prayoga, in sampradäne prayoga, in apädäne prayoga, or in adhikaraëe
prabhü cemau yathä-svam. päkaù, tyägaù, bhogaù. tathä präsyate präsa ity-
ädi. präsaù çastra-viçeñaù.
Våtti—Both of these are also219 prabhu adhikäras that are applied

according to what best fits. Examples of the first part are päkaù ([the act of]
cooking), tyägaù ([the act of] giving up), and bhogaù ([the act of] enjoying),
and examples of the second part are präsaù (a spear) and so on. Präsaù refers
to a particular weapon (a spear) and means präsyate (that which is thrown).
 pac → (887) pac + [gh]a[ë] → (pac is aniö by verse 2, 358) päc +

[gh]a[ë] → (809) päka → (87) päka + s[u] → (884, 93) päkaù ([the act of]
cooking) <1.1 bhäve>.
 tyaj → (887) tyaj + [gh]a[ë] → (tyaj is aniö by verse 3, 358) tyäj +
[gh]a[ë] → (809) tyäga → (87) tyäga + s[u] → (884, 93) tyägaù ([the act of]
giving up) <1.1 bhäve>.
 bhuj → (887) bhuj + [gh]a[ë] → (bhuj is aniö by verse 3, 333)
bhoj + [gh]a[ë] → (809) bhoga → (87) bhoga + s[u] → (884, 93) bhogaù
([the act of] enjoying) <1.1 bhäve>.
 pra + as → (887) pra + as + [gh]a[ë] → (330, 358) pra + äsa →
(42) präsa → (87) präsa + s[u] → (884, 93) präsaù (that which is thrown, a
spear) <1.1 karmaëi>.
Sometimes [gh]a[ë] is still applied after a dhätu in the prayoga of any käraka
except a kartä, even though a name is not understood.
Thus from the dhätu däç[å] däne (1U, to give) we get däçaù which means
däçyate yasmai saù (one unto whom things are given, a worthy recipient),
because we see usage such as guëa-jïo brähmaëo däçaù (The brähmaëa
who appreciates good qualities is a worthy recipient).
 däç → (887) däç + [gh]a[ë] → (330) däça → (87) däça + s[u] →

(884, 93) däçaù (one unto whom things are given, a worthy recipient) <1.1
adhikaraëe>.
Now the rules which block the upcoming kåt pratyaya a[l] will be stated.
prayoga, but not in kartari prayoga.

219 In this regard, Amåta says ca-käräd anayor vidhi-sütratvaà ca (Due to the word ca
(also), both of these are also vidhi-sütras).
Kådanta 369
AmåtA—Däçaù is formed by applying [gh]a[ë] in sampradäne prayoga

and means yogya-pätram (a worthy recipient). Jéva Gosvämé backs this up
by quoting the usage of the learned. Similarly, the examples ko bhavatä däyo
dattaù (what gift was given by you), ko bhavatä läbho labdhaù (what gain
was gained by you), and so on are also quoted often to show how [gh]a[ë] is
applied even when a name isn’t understood. The implied meaning of the last
sentence in the våtti is “Now the apaväda-sütras of the upcoming kåt pratyaya
a[l] will be stated.” Since both [gh]a[ë] and a[l] have the same remainder
form the rule of väsarüpa (sütra 802) doesn’t apply here. Therefore [gh]a[ë]
and a[l] are apavädas of each other.
SAàçodhiné—The two prabhu adhikäras are “bhäve” and “kartå-varjite ca

kärake.” Käçikä, commenting on the equivalent Päëinian sütra akartari ca
kärake saàjïäyäm (Añöädhyäyé 3.3.19), confirms this by saying ita uttaraà
bhäve, akartari ca kärake ity dvayam anuvartate (From now on both bhäve
and akartari ca kärake are carried forward). Thus the word saàjïäyäm is not
considered part of the second prabhu adhikära. These two adhikäras cease
in våtti 891 and then the adhikära for a[l] which is applied in the meaning of
[gh]a[ë] starts. The meaning of [gh]a[ë] is bhäve, kartå-varjite ca kärake.
Präsaù is an example of [gh]a[ë] applied in karmaëi prayoga, and thus Jéva

Gosvämé says präsyate (that which is thrown). Similarly, rägaù which means
rajaty anena (that with which something is colored, dye) is an example of
[gh]a[ë] applied in karaëe prayoga (våtti 891), däçaù which means däçyate
yasmai saù (one unto whom things are given, a worthy recipient) is an example
of [gh]a[ë] applied in sampradäne prayoga, ähäraù which means ähriyate
rasaù asmät (that from which taste is gotten, food) is an example of [gh]a[ë]
applied in apädäne prayoga (Käçikä 3.3.19), and raìgaù which means rajaty
asmin (the place where one delights, a theater, stage, arena, battlefield) is an
example of [gh]a[ë] applied in adhikaraëe prayoga (våtti 891).
888 / wx~êAk(taRir /
888. iìaç cäkartari
iìaù—after the dhätu i[ì] adhyayane (2A, to study); ca—also; a-kartari—

when a käraka other than the kartä is to be expressed.
[Gh]a[ë] is also applied after i[ì] in the prayoga of any käraka except a
kartä.
adhéyate adhyäyaù. upa samépe adhéyate yasmäd upädhyäyaù.

Våtti—Thus we get adhyäyaù, which means adhéyate (that which is

learnt/ studied: a lesson, chapter) and upädhyäyaù which means upa samépe
adhéyate yasmät saù (he from whom one learns [by studying] in his presence
(upa = samépe): a teacher).
 adhi + i → (888) adhi + i + [gh]a[ë] → (i is aniö by verse 1, 314)

adhi + ai + a → (54) adhi + äya → (50) adhyäya → (87) adhyäya + s[u] →
(884, 93) adhyäyaù (that which is learnt / studied, a lesson, chapter) <1.1
karmaëi>.
 upa + adhi + i → (888) upa + adhi + i + [gh]a[ë] → (i is aniö
by verse 1, 314) upa + adhi + ai + a → (54) upa + adhi + äya → (50)
upa + adhyäya → (42) upädhyäya → (87) upädhyäya + s[u] → (884, 93)
upädhyäyaù (he from whom one learns, a teacher) <1.1 apädäne>.
AmåtA—Here also [gh]a[ë] is an apaväda of the kåt pratyaya a[l] that

would have been obtained by the rule éçät (893). Even though it is already
being carried forward from the prabhu adhikära kartå-varjite ca kärake (887),
the word akartari is mentioned again here just to remove the prabhu adhikära
bhäve (887). Adhyäyaù is formed by applying [gh]a[ë] in karmaëi prayoga
and upädhyäyaù is formed by applying [gh]a[ë] in apädäna prayoga.
889 / payaARyaAe'naupaAtyayae /
889. paryäyo ’nupätyaye
paryäyaù—paryäya; anupätyaye—in the meaning of anupätyaya (a regular

order, turn)
Paryäya is the nipäta of pari + i[ë] + [gh]a[ë] in the meaning of anupätyaya.
paréëaù sädhur ayam. neha—viparyayaù.
Våtti—This is the proper form of pari + i[ë] gatau. But [gh]a[ë] is not
applied in viparyayaù (opposite).
AmåtA—Upätyaya means vyatikrama (transgressing) and anupätyaya

means krama or, in other words paripäöé (a regular order, turn). The result of
the nipäta is the conventional meaning. In viparyayaù, [gh]a[ë] is not applied
since the meaning is vyatikrama, rather a[l] is applied instead by éçät (893).
SAàçodhiné—Siddhänta-kaumudé gives the examples tava paryäyaù (your

turn) and mama paryäyaù (my turn) and the counterexample anupätyaye
Kådanta 371
kim? kälasya paryayaù. atipäta ity arthaù, “Why do we say “in the meaning
of anupätyaya”? Consider kälasya paryayaù (a lapse of time) where paryaya
means atipäta (a lapse).”
890 / @naupaen‰i™anaIBaUBya: /
890. anupendra-çri-né-bhübhyaù
an-upendra—which are without an upendra; çri-né-bhübhyaù—after the

dhätus çri[ï] seväyäm (1U, to serve, worship, dwell, depend on), ëé[ï] präpaëe
(1U, to lead), and bhü sattäyäm (1P, to be, become, exist).
If çri[ï], ëé[ï], and bhü are without an upendra, then [gh]a[ë] is applied after
them in bhäve prayoga or in the prayoga of any käraka except a kartä.
çräyaù, nayanaà näyaù. prabhävas tu paçcät-samäsena.
Våtti—For example, çräyaù (shelter) and näyaù which means nayanam

(leading, guiding).
 çri → (890) çri + [gh]a[ë] → (330, 314) çrai + a → (54) çräya →

(87) çräya + s[u] → (884, 93) çräyaù (shelter) <1.1 karmaëi>.
 ëé → (366) né → (890) né + [gh]a[ë] → (330, 314) nai + a → (54)
näya → (87) näya + s[u] → (884, 93) näyaù (leading, guiding) <1.1 bhäve>.
Prabhävaù (power), however, is valid by paçcät-samäsa.220
BälA—Nayanam is mentioned here to indicate that näyaù is formed by

applying [gh]a[ë] in bhäve prayoga.
AmåtA—Why do we say anupendra? Consider praçrayaù (love), praëayaù

(love), and prabhavaù (source) which are formed by applying the a[l].
Regarding prabhävaù being valid by paçcät-samäsa, prabhävaù was originally
pragataù bhävaù,221 but then samäsa and deletion of the middle word (gataù /
kåñöaù) was done by the future rule ku-prädayo madhya-pada-lopaç ca (931).
Likewise, anubhävaù is also valid by paçcät-samäsa.
220 Paçcät-samäsa is samäsa that is done after a sv-ädi viñëubhakti has been applied to
the kådanta in contrast to kåt-samäsa where samäsa is done before a sv-ädi viñëubhakti is
applied to the kådanta (Amåta 776).
221 However, Käçikä, commenting on the equivalent Päëinian sütra çri-ëé-bhuvo
’nupasarge (Añöädhyäyé 3.3.24), says that prabhävaù was originally prakåñöaù bhävaù.
SAàçodhiné—As confirmed by Käçikä 3.3.24, the example of bhü is bhävaù

which is formed by applying [gh]a[ë] in bhäve prayoga.
 bhü → (890) bhü + [gh]a[ë] → (330, 314) bhau + a → (55) bhäva

→ (87) bhäva + s[u] → (884, 93) bhävaù <1.1 bhäve>.
Amara-koña lists the meanings of the word bhäva in three separate statements:
bhävaù sattä-svabhäväbhipräya-ceñöätma-janmasu, bhävo vidvän, and vikäro
mänaso bhävaù. The collective understanding of this is that the word bhäva
has the following meanings: sattä (being, state of being), sva-bhäva (nature),
abhipräya (sense, meaning), ceñöä (activity, behavior), ätmä (the heart, soul,
mind), janma (birth), vidvän (a learned man), and mänasa-vikära (feeling,
emotion, love). In this regard, it should be understood that the word bhäva
which means bhüta (that which exists, a thing, a living being) is made by
applying [ë]a after the dhätu bhü in kartari prayoga by bhü-du-nébhyaç ca
(Båhat 1407).
Similarly, Amara-koña lists the meanings of the word anubhäva in two

separate statements: anubhävo bhäva-bodhakaù and anubhävaù prabhäve ca
satäà ca mati-niçcaye. The collective understanding of this is that the word
anubhäva has the following meanings: bhäva-bodhaka (indication of a feeling
[by look or gesture]), prabhäva (power), and satäà mati-niçcaya (the firm
opinion of the wise).
891 / rnjaenaRsya hrAe BaAvak(rNAGaiNA /

891. ranjer nasya haro bhäva-karaëa-ghaëi
ranjeù—of the dhätu ranj[a] räge (1U or 4U, to be colored, delighted, to love,
be attached); nasya—of the na-räma; haraù—deletion; bhäva-karaëa-ghaëi—
when [gh]a[ë] which is applied in bhäve prayoga or karaëe prayoga follows.
The n of ranj[a] is deleted when [gh]a[ë] which is applied in bhäve prayoga

or karaëe prayoga follows.
raïjanaà, tat-sädhanaà vä rägaù. neha—rajaty asmin “raìgaù.”
Våtti—Thus we get rägaù which means raïjanam (the act of being colored,
love, attachment) or tat-sädhanam (the means of becoming colored: dye).
But this rule does not apply in the case of raìgaù, where the sense is rajaty
asmin (the place where one delights: a theater, stage, arena, battlefield).
Kådanta 373
 ranj → (887) ranj + [gh]a[ë] → (ranj is aniö by verse 3, 891) raj +

[gh]a[ë] → (368) räj + [gh]a[ë] → (809) räga → (87) räga + s[u] → (884, 93)
rägaù (the act of being colored, love, attachment) <1.1 bhäve>.
 ranj → (887) ranj + [gh]a[ë] → (ranj is aniö by verse 3, 891) raj +
[gh]a[ë] → (368) räj + [gh]a[ë] → (809) räga → (87) räga + s[u] → (884, 93)
rägaù (that with which something is colored, dye) <1.1 karaëe>.
 ranj → (887) ranj + [gh]a[ë] → (ranj is aniö by verse 3, 809) ranga
(165, 73) raìga → (87) raìga + s[u] → (884, 93) raìgaù (the place where one
delights, a theater, stage, arena, battlefield) <1.1 adhikaraëe>.
Here ends the section dealing with words that end in [gh]a[ë].
AmåtA—Raïjanam is used here to indicate bhäve prayoga and tat-sädhanam

is used to indicate karaëe prayoga such that rägaù means rajaty anena (that
with which something is colored) and refers to haridrä (turmeric) and so on.
Raìgaù is formed by applying [gh]a[ë] in adhikaraëe prayoga and thus the n
of ranj[a] doesn’t get deleted. The word raìga means raìga-bhümi (the place
where one delights, a theater, stage, arena, battlefield).
892 / @Ta GaNAAe'pavaAdAe'lGaNNATaeR /

892. atha ghaëo ’pavädo ’l ghaëë-arthe
atha—now; ghaëaù—of the kåt pratyaya [gh]a[ë]; apavädaù—which is an

apaväda; al—the kåt pratyaya a[l]; ghaëë-arthe—in the meaning of the kåt
pratyaya [gh]a[ë] (the meaning of [gh]a[ë] is bhäve, kartå-varjite ca kärake).
Now the word al is to be supplied in the subseqent sütras. A[l] is an apaväda

of [gh]a[ë] applied in the meaning of [gh]a[ë].
vibhur ayam.
Våtti—This is a vibhu adhikära.
AmåtA—[Gh]a[ë] and a[l] are apavädas of each other, because the rule
of väsarüpa (sütra 802) isn’t applicable since both [gh]a[ë] and a[l] have the
same remainder form.
SAàçodhiné—In this regard, the kåt pratyaya a[l] that is ordained in the
following sütras is an apaväda of the kåt pratyaya [gh]a[ë] that is ordained in
sütra 887. But then the roles are reversed, because the kåt pratyaya [gh]a[ë]
that is ordained in sütras 888 to 890 is an apaväda of the kåt pratyaya a[l] that
is ordained in the following sütras.
893 / wRzAAta, /
893. éçät
éçät—after a dhätu which end in an éça.
A[l] is applied after a dhätu which ends in an éça.
cayanaà cayaù, niçcayaù, çiloccayaù, praçrayaù.
Våtti—For example, cayaù which means cayanam ([the act of] collecting).
Similarly, we get niçcayaù, çiloccayaù, and praçrayaù.
 ci → (893) ci + a[l] → (ci is aniö by verse 1, 289) ce + a →

(54) caya → (87) caya + s[u] → (884, 93) cayaù ([the act of] collecting, a
collection, heap, pile222) <1.1 bhäve>.
 nir + ci → (893) nir + ci + a[l] → (ci is aniö by verse 1, 289) nir
+ ce + a → (54) nir + caya → (884, 93) niù + caya → (79) niçcaya → (87)
niçcaya + s[u] → (884, 93) niçcayaù (ascertainment, certainty, decision) <1.1
bhäve>.
 ud + ci → (893) ud + ci + a[l] → (ci is aniö by verse 1, 289) ud +
ce + a → (54) ud + caya → (66) uccaya → (87) uccaya + s[u] → (884, 93)
uccayaù ([the act of] heaping up, a collection, heap, pile) <1.1 bhäve>.
 pra + çri → (893) pra + çri + a[l] → (330, 289) pra + çre + a → (54)
praçraya → (87) praçraya + s[u] → (884, 93) praçrayaù (love) <1.1 bhäve>.
SAàçodhiné—Commenting on the equivalent Päëinian sütra er ac (3.3.56),

Käçikä gives jayaù (victory, glory) and kñayaù (destruction, dimunition)
as further examples and also says aj-vidhau bhayädénäm upasaìkhyänaà
napuàsake ... bhayam, varñam (Even though the words bhaya and so on are
used in the neuter gender, they should also be counted as words formed by
applying a[c] (a[l]) by the current rule. Thus we get bhayam (fear) <1.1> and
varñam (rain) <1.1>).
AmåtA—Cayanam is given as the meaning here to indicate that cayaù

is formed by applying a[l] in bhäve prayoga. Niçcaya means nirëaya
(ascertainment, decision).223 Uccaya means räçi (a collection, heap, pile).224
222 In this regard, one should remember the maxim kåd-abhihito bhävo dravya-vat
prakäçate (våtti 829).
223 Amara-koña says samau nirëaya-niçcayau (nirëaya and niçcaya have the same
meaning).
224 Bäla says uccaya means uccayana ([the act of] heaping up).
Kådanta 375
Çiloccayaù denotes a mountain: It means çilänäà prastaräëäm uccayo yatra

saù (the place where rocks (çilä = prastara) are heaped up). Praçraya means
praëaya (love).225
894 / ƒahva{ägAmavazArNAeBya: /
894. graha-vå-då-gama-vaça-raëebhyaù
graha-vå-då-gama-vaça-raëebhyaù—after the dhätus grah[a] upädäne (9U,

to accept, take), vå[ï] varaëe (5U, to choose, ask for), då[ì] ädare (6A, to
respect), gam[ÿ] gatau (1P, to go, move), vaç[a] käntau (2P, to desire), and
raë[a] çabde (1P, to sound, ring).
A[l] is applied after grah[a], vå[ï], då[ì], gam[ÿ], vaç[a], and raë[a].
grahaù. bähulyät svayaì-grähaù. varaù, ädaraù. vå-dror eveti niyamät na

å-rämäntarät—häraù käraù. dérgha-è-rämät tu kéryate ’neneti karaù.
Våtti—Thus we get grahaù (taking, mentally grasping). But, because the

kåt pratyayas are applied variously, we get svayaì-grähaù (taking by oneself).
 grah → (894) grah + a[l] → (330) graha → (87) graha + s[u] →

(884, 93) grahaù (taking, mentally grasping) <1.1 bhäve>.
Futher examples are varaù (choosing or that which is chosen, a boon) and
ädaraù (respect).
 vå → (894) vå + a[l] → (330, 289) vara → (87) vara + s[u] → (884,

93) varaù (choosing) <1.1 bhäve>.
 vå → (894) vå + a[l] → (330, 289) vara → (87) vara + s[u] → (884,
93) varaù (that which is chosen, a boon) <1.1 karmaëi>.
 ä[ì] + då → (894) ä[ì] + då + a[l] → (då is aniö by verse 1, 289)
ädara → (87) ädara + s[u] → (884, 93) ädaraù (respect) <1.1 bhäve>.
Since only vå[ï] and då[ì] are included here, a[l] is not applied after any
other dhätu that ends in å-räma. Thus we get häraù (taking, stealing) and
käraù (doing, making).
 hå → (887) hå + [gh]a[ë] → (hå is aniö by verse 1, 314) hära →
(87) hära + s[u] → (884, 93) häraù (taking, stealing) <1.1 bhäve>.
225 Amara-koña says samau praçraya-praëayau (praçraya and praëaya have the same
meaning).
 kå → (887) kå + [gh]a[ë] → (kå is aniö by verse 1, 314) kära →

(87) kära + s[u] → (884, 93) käraù (doing, making) <1.1 bhäve>.
But a[l] is applied after dhätus that end in è-räma. Thus we get karaù where
the sense is kéryate ’nena (that with which one throws: the hand).
 kè → (894) kè + a[l] → (330, 289) kara → (87) kara + s[u] →

(884, 93) karaù (that with which one throws: the hand) <1.1 karaëe>.
AmåtA—Svayaì-grähaù <1.1> means svayaà grahaëam (taking by

oneself). [Gh]a[ë] is applied in bhäve prayoga here because the kåt pratyayas
are applied variously. Karaù is made from the dhätu kè vikñepe (6P, to scatter,
throw) and it means hastaù (the hand). It should be known that the words
a-kära (the sound a), ka-kära (the sound ka), oà-kära (the sound oà), phut-
kära (the sound phut), cét-kära (the sound cét), and so on are made by paçcät-
samäsa with the word kära. Therefore others say the värttika varëät käraù
(the pratyaya kära is applied after a varëa) is pointless.
895 / hnaAe vaDaê BaAvae /

895. hano vadhaç ca bhäve
hanaù—after the dhätu han[a] hiàsä-gatyoù (2P, to strike, kill; to go, move);
vadhaù—the change to vadha; ca—also; bhäve—in bhäve prayoga.
A[l] is applied after han[a] in bhäve prayoga and then han[a] is replaced by
vadha.
vadhaù. ca-käräd ghaëë apéñyate—ghätaù. sopendratve tu—praghätaù,

vighätaù.
Våtti— han → (895) han + a[l] → vadha + a[l] → (330, 393) vadha →
(87) vadha + s[u] → (884, 93) vadhaù (killing) <1.1 bhäve>.
Due to the word ca, [gh]a[ë] is also applied. Thus we also get ghätaù (killing).
 han → (887) han + [gh]a[ë] → (han is aniö by verse 5, 197) ghan

+ [gh]a[ë] → (358) ghän + [gh]a[ë] → (577) ghäta → (87) ghäta + s[u] →
(884, 93) ghätaù (killing) <1.1 bhäve>.
But when han[a] has an upendra, only [gh]a[ë] is applied, and we get
praghätaù and vighätaù.
Kådanta 377
896 / gAAecars$aÂarvahãjavyajaApaNAinagAmaAdyaAe GaAntaA: k(rNAAiDak(rNAyaAe:

s$aMÁaAyaAM s$aADava: /
896. gocara-saïcara-vaha-vraja-vyajäpaëa-nigamädayo ghäntäù
karaëädhikaraëayoù saàjïäyäà sädhavaù
gocara-saïcara-vaha-vraja-vyaja-äpaëa-nigama-ädayaù—gocara, saïcara,
vaha, vraja, vyaja, äpaëa, nigama, and so on; gha-antäù—which end in [gh]
a; karaëa-adhikaraëayoù—in karaëe prayoga and adhikaraëe prayoga;
saàjïäyäm—in the sense of a saàjïä (name); sädhavaù—are the proper
forms.
The words gocara, saïcara, vaha, vraja,226 vyaja, äpaëa, nigama, and so on,
which end in the pratyaya [gh]a, are valid as names in karaëe prayoga and
in adhikaraëe prayoga.
gävaç caranty atra—gocaro viñayaù. pratyäsattir atra lakñyate. saïcaranty

anena—saïcara ity-ädi. anye ca saàjïä-çabdä amara-koñädau jïeyäù.
Våtti—In the sense of gävaç caranty atra (where the senses wander) we
get gocara, which means viñaya (the range of the senses or an object of the
senses). Pratyäsatti (proximity / being within range) is what is intended in this
regard. Similarly, in the sense of saïcaranty anena (that by which people go)
we get saïcara (a path), and so on. There are other saàjïä-çabdas (names)
that end in [gh]a: They can be learnt from Amara-koña and other books.
AmåtA—Gocara is formed by applying [gh]a in adhikaraëe prayoga and

saïcara is formed by applying [gh]a in karaëe prayoga. In gävas caranty atra,
gävaù means indriyäëi (the senses). The viñayas (objects of the senses) are
rüpa (form), rasa (taste), and so on. Jéva Gosvämé explains the meaning of
caranti in this regard by saying pratyäsatti. Thus caranti here means samépé-
bhavanti (are near).
Due to the words “and so on,” in the sense of vahanty anena (that by which
people are conveyed) we get vaha (a vehicle, horse, ass, etc.), in the sense
of vrajanty asmin (where the [cows] move about) we get vraja which means
goñöha (a cow shed).227 In the sense of vyajanty anena (that with which they
226 Even though [gh]a has the indicatory letter gh, the change to g does not happen in
vraja and vyaja, because they were excluded in ca-joù ka-gau ghië-ëyator aja-vaja-vraja-ka-
vargädi-varjam (809).
227 Amara-koña says goñöhädhva-nivahä vrajäù, “The word vraja means goñöha (a cow
shed), adhvan (a path), and nivaha (a host, multitude).”
move the air) we get vyaja which means vyajana (a fan).228 In the sense of
äpaëyante ’smin (where people barter) we get äpaëa which means kraya-
vikraya-sthäna (a place for buying and selling, a market, shop). And in the
sense of nigacchanti jänanti bhagavantam anena (that through which people
know (nigacchanti = jänanti) the Lord) we get nigama which means veda
(the Vedas).229 By the word ädi in gocara-saïcara-vaha-vraja-vyajäpaëa-
nigamädayaù, words like nikaña and so on should be known. Nikaña is formed
by applying [gh]a in the sense of nikañanty asmin (people rub on this) and
means su-varëa-parékñaëa-prastara (a stone for testing gold, i.e. a touchstone).
897 / yaÁaya¥aivaá‘aásva«aA BaAvae pauMis$a , yaA¿aA laºmyaAM na‘atyayaena s$aADava: /

897. yajïa-yatna-viçna-praçna-svapnä bhäve puàsi, yäcïä lakñmyäà na-
pratyayena sädhavaù
yajïa-yatna-viçna-praçna-svapnäù—yajïa (sacrifice), yatna (effort), viçna

(lustre), praçna (question), and svapna (sleep); bhäve—in bhäve prayoga;
puàsi—in the masculine gender; yäcïä—yäcïä (begging); lakñmyäm—in the
feminine gender; na-pratyayena—with the kåt pratyaya na; sädhavaù—are the
proper forms.
By applying na in bhäve prayoga in the masculine gender we get yajïa from

yaj[a], yatna from yat[é], viçna from vicch[a],230 praçna from pracch[a],
and svapna from [ïi]ñvap[a], and by applying na in bhäve prayoga in the
feminine gender we get yäcïä from [öu]yäc[å].
AmåtA—In yatna, viçna, and yäcïä, the result of the nipäta is the absence of
i[ö], and in viçna and praçna, the result of the nipäta is that ch changes to ç.231
898 / s$aAepaen‰dAmaAedrAitk(BaARvaAdAE /
898. sopendra-dämodarät kir bhävädau
sa-upendra-dämodarät—after a dämodara which has an upendra; kiù—the kåt

pratyaya [k]i; bhäva-ädau—in bhäve prayoga and so on.
228 The result of the nipäta here is that the dhätu aj[a] is not replaced with vé by ajer vé
ghaëaà vinä räma-dhätuke (495).
229 Käçikä gives a different explanation of nigama: nigacchanti tasmin iti nigamaù (A
nigama (marketplace, town, city) is so named because people wander in it).
230 This is the dhätu vicch[a] bhäñäyäà déptau ca (10P, to speak, shine) which is listed in
the Päëinian Dhätu-päöha but not in our Dhätu-päöha
231 When ch disappears, the c of pracch[a] and vicch[a] also disappears since it is just a
product of dviù sarveçvara-mäträc chaù (116).
Kådanta 379
[K]i is applied in bhäve prayoga and so on after a dämodara which has an

upendra.
antardhiù, ädiù, ädhiù.
Våtti—For example, antardhiù (disappearance), ädiù (beginning), and

ädhiù (mental agony, anxiety).
 antar + dhä → (898) antar + dhä + [k]i → (dhä is aniö by verse

1, 415) antar + dhi → (93, 84) antardhi → (87) antardhi + s[u] → (884, 93)
antardhiù (disappearance) <1.1 bhäve>.
 ä[ì] + dä → (898) ä[ì] + dä + [k]i → (dä is aniö by verse 1, 415)
ädi → (87) ädi + s[u] → (884, 93) ädiù (beginning) <1.1 bhäve>.
 ä[ì] + dhä → (898) ä[ì] + dhä + [k]i → (dhä is aniö by verse 1,
415) ädhi → (87) ädhi + s[u] → (884, 93) ädhiù (mental agony, anxiety) <1.1
bhäve>.
AmåtA—Kartå-varjite ca kärake is included by the word ädi in bhavädau.

There is no reduplication here, because this [k]i is not the adhokñajäbha
[k]i.232 Antar is considered an upendra by antaù-çabdo ëatva-vidhau dhäïo
ìäp-ki-vidhau tathä (Båhat 907). Futher examples are vidhiù (a rule / method,
means), nidhiù (placing, storing / treasure / a place for storing, a receptacle),
paridhiù (a fence, garment) and so on.
SAàçodhiné—Siddhänta-kaumudé also gives the examples pradiù (a gift),

pradhiù (the rim of a wheel), sandhiù (combination / peace negotiation),
avadhiù (a limit), and upädhiù (a false identification / a title / a limitation /
deception), and says that upädhiù is made in the sense of upädhéyate ’nena
which means that [k]i is applied in karaëe prayoga. Similarly, it should be
known that vidhiù is formed either by applying [k]i in bhäve prayoga or in
karaëe prayoga, nidhiù is formed either by applying [k]i in bhäve prayoga,
karmaëi prayoga, or adhikaraëe prayoga, paridhiù is formed by applying [k]i
in karaëe prayoga, and pradiù is formed by applying [k]i in karmaëi prayoga.
899 / odDyaAdyaê s$aADava: /

899. udadhy-ädayaç ca sädhavaù
uda-dhi-ädayaù—uda-dhi (the place where water is held, an ocean) and so

on; ca—also; sädhavaù—valid.
232 The adhokñajäbha [k]i is ordained in dhäï-kå-så-jani-gami-namibhyaù kiù (Båhat

941).
Uda-dhi and so on are also valid.
AmåtA—The words uda-dhi and so on are formed by applying [k]i after

the dhätu [òu]dhä[ï] when the words udaka and so on are the karma-pürva-
padas. The result of the nipäta here is that [k]i is applied in adhikaraëa
prayoga in the sense of a name when something other than an upendra is the
pürva-pada. The word uda-dhi refers to an ocean and means udakaà dhéyate
’smin (the place where water (udaka) is held). Here udaka is replaced by
uda, in accordance with the future sütra dhi-peña-väsa-vähaneñu (Båhat 1961).
Similarly, we get jala-dhi (the place where water (jala) is held, an ocean), väri-
dhi (the place where water (väri) is held, an ocean), vär-dhi (the place where
water (vär) is held, an ocean), ab-dhi (the place where water (ap) is held, an
ocean), iñu-dhi (the place where arrows (iñu) are kept, a quiver), çara-dhi (the
place where arrows (çara) are kept, a quiver), and so on.
900 / i·(laRºmyaAM BaAvae /

900. ktir lakñmyäà bhäve
ktiù—the kåt pratyaya [k]ti; lakñmyäm—in the feminine gender; bhäve—in

bhäve prayoga.
[K]ti is applied after a dhätu in bhäve prayoga in the feminine gender.
kåtiù. neò van-téti bhütiù. bhaktiù.
Våtti— kå → (900) kå + [k]ti → (kå is aniö by verse 1, 294) kåti → (87)

kåti + s[u] → (93) kåtiù (doing / making, activity) <1.1>.
Neò van-ti-trädau (876) and we get bhütiù (existence, opulence, power).
 bhü → (900) bhü + [k]ti → (876, 294) bhüti → (87) bhüti + s[u]
→ (93) bhütiù (existence, opulence, power) <1.1>.
 bhaj → (900) bhaj + [k]ti → (bhaj is aniö by verse 3, 177) bhag +
[k]ti → (63) bhakti → (87) bhakti + s[u] → (93) bhaktiù (devotional service)
<1.1>.
901 / \#rAmaAntalvaAidByaAM ·e(inaR: glaAhAjyaAmlaAtvairByaê , na tau pa{NAAtae: /

901. è-rämänta-lv-ädibhyäà kter niù glä-hä-jyä-mlä-tvaribhyaç ca, na tu
påëäteù
è-räma-anta-lv-ädibhyäm—after dhätus ending in è-räma and after the lv-

ädis (a sub-group of 19 kry-ädi-dhätus beginning with lü[ï] chedane (9U,
Kådanta 381
to cut, destroy)); kteù—of [k]ti; niù—the replacement ni; glä-hä-jyä-mlä-

tvaribhyaù—after the dhätus glai harña-kñaye (1P, to be dejected, tired), [o]
hä[k] tyäge (3P, to abandon), jyä vayo-hänau (9P, to grow old), mlai gätra-
vinäme (1P, to fade, wither), and [ïi]tvar[ä] sambhrame (1A, to hurry); ca—
also; na—not; tu—but; påëäteù—after the dhätu pè pälana-püraëayoù (9P, to
nourish; to fill, fulfill).
[K]ti is replaced by ni when it comes after dhätus ending in è-räma, after

the lv-ädis, and after the dhätus glai, [o]hä[k], jyä, mlai, and [ïi]tvar[ä].
However, [k]ti is not replaced by ni when it comes after pè.233
kè vikñepe—kérëiù, lüniù, gläniù. påëätes tu pürtiù.
Våtti—Thus from kè vikñepe (6P, to scatter, throw), we get kérëiù

(scattering).
 kè → (900) kè + [k]ti → (876, 294, 901) kè + ni → (439) kir + ni

→ (192) kérni → (111) kérëi → (87) kérëi + s[u] → (93) kérëiù (scattering)
<1.1>.
Examples of the others are lüniù (cutting) and gläniù (fatigue).
 lü → (900) lü + [k]ti → (876, 294, 901) lüni → (87) lüni + s[u] →

(93) lüniù (cutting) <1.1>.
 glai → (412) glä → (900) glä + [k]ti → (glä is aniö by verse 1, 901)
gläni → (87) gläni + s[u] → (93) gläniù (fatigue) <1.1>.
But the form of pè is pürtiù (satisfaction, filling).
 pè → (900) pè + [k]ti → (876, 294, 522) pur + ti → (197) pürti →

(111) pürti → (87) pürti + s[u] → (93) pürtiù (satisfaction, filling) <1.1>.
AmåtA—The examples of [o]hä[k] and so on are häniù (loss), jéniù (old age)
where saìkarñaëa is done by grahi-jyä (473), and mläniù (fading, withering).
The fact that the dhätu jyä was mentioned again in glä-hä-jyä-mlä-tvaribhyaù,
even though it was already covered by è-rämänta-lv-ädibhyäm since it is a lv-
ädi, indicates that the grammatical operations related to the lv-ädis are not
always done. Thus the absence of saìkarñaëa is also indicated, and thus we
also get jyäniù (old age).
233 Pè ends in è-räma and is also a lv-ädi. Thus the change of [k]ti to ni would have
applied after pè, but that is prohibited here.
902 / s$ampadAde: i¸(p·(L BaAvae laºmyaAma, /

902. sampad-ädeù kvip-kté bhäve lakñmyäm
sampad-ädeù—after sam + pad[a] gatau (4A, to go, move) and so on;

kvip-kté—the kåt pratyayas [k]vi[p] and [k]ti; bhäve—in bhäve prayoga;
lakñmyäm—in the feminine gender.
[K]vi[p] and [k]ti are applied after sam + pad[a] and so on in bhäve prayoga
in the feminine gender.
sampat, vipat, pratipat. pakñe sampattir ity-ädi. äkåti-gaëo ’yam. äçäsanam

äçéù.
Våtti—Thus we get sampat (prosperity), vipat (misfortune), and pratipat

(access) in the case that [k]vi[p] is applied and sampattiù (prosperity),
vipattiù (misfortune), and pratipattiù (access) in the case that [k]ti is applied.
The sampad-ädis are an äkåti-gaëa.234
 sam + pad → (902) sam + pad + [k]vi[p] → (612) sampad → (87)

sampad + s[u] → (138) sampad → (252) sampat (prosperity) <1.1>.
 sam + pad → (902) sam + pad + [k]ti → (876, 63) sampatti → (87)
sampatti + s[u] → (93) sampattiù (prosperity) <1.1>.
Similarly, we also get äçéù which means äçäsanam (wish, blessing).
 ä + çäs → (902) ä + çäs + [k]vi[p] → (509) ä + çiñ + [k]vi[p] →

(612) äçiñ → (87) äçiñ + s[u] → (138) äçiñ → (206) äçir → (207) äçér → (93)
äçéù (wish, blessing) <1.1>.
AmåtA—Since the sampad-ädis are an äkåti-gaëa, we also get saàvit

(knowledge) and saàvittiù (knowledge) and so on.235 The word äçiñ is formed

235 Other examples are äpat (misfortune) <1.1> from ä[ì] + pad[a], bhüù (existence)
<1.1> from bhü, pariñat (an assembly) <1.1> from pari + ñad[ÿ], kñut (hunger) <1.1> from
kñudh[a], tåö (thirst) <1.1> from [ïi]tåñ[ä], bhéù (fear) <1.1> from [ïi]bhé, saàyuk <1.1>
from sam + yuj[ir], and so on. An example of this last one is na päraye ’ham niravadya-
saàyujäm (Bhägavatam 10.32.22) where saàyuj is explained to mean saàyoga (union).
Kådanta 383
by applying [k]vi[p] in bhäve prayoga after the dhätu ä[ì] + çäs[u] icchäyäm
(2A, to dress). The çäs of ä[ì] + çäs[u] is replaced with çiñ by çäsaù çiñ
kaàsäri-viñëujana-ìayoù (509). Even though ä[ì] + çäs[u] was prohibited
from following this rule in våtti 677, the replacement is still done because the
kåt pratyayas are applied variously (sütra 728), because the word äçiñ in sajuñ
äçiñ ity anayor is-us-anta-dhätoç ca ro viñëupadänte (206) suggests this.
SAàçodhiné—Since the word äçiñ is feminine (våtti 214) and since it is made
in bhäve prayoga as Amåta points out and the gloss äçäsanam indicates, it is to
be understood that äçiñ is formed by the current sütra and not by the general
sütra kvip (612) which only ordains [k]vi[p] in kartari prayoga. Thus, in this
version of the book, we have included äçiñ here, given that the sampad-ädis
are an äkåti-gaëa. In the Båhat, however, äçiñ is found in the våtti to sahasya
sadhriù, samaù samis, tirasas tirir aci (Båhat 1492). In Päëinian grammar this
word is listed as äçis and the ä of the dhätu ä + çäs[u] becomes i by Kätyäyana’s
Värttika äçäsaù kvau upadhäyä itvaà väcyam (It should be stated that the
upadhä (uddhava) of ä + çäs[u] becomes i when [k]vi[p] follows).
903 / wjyaAdInaAM i·(naeRita vaAcyama, /

903. ijyädénäà ktir neti väcyam
ijyä-ädénäm—in the case of ijyä (sacrifice, worship) and so on; ktiù—[k]ti;

na—not; iti—thus; väcyam—it should be stated.
[K]ti cannot be applied in the case of ijyä and so on.
ijyä-vrajyä-kriyä-kåtyä-icchä-paricaryä-caryä-parisaryä-mågayä-aöäöyädayaù.
ete lakñmyäà kyab-antä jïeyäù. ädi-grahaëäd bähulyäc ca—samajanty asyäà
samajyä sabhä, niñadyä äpaëaù, nipatyä picchila-bhümiù, vidanty anayä—
vidyä, süyate ’syäà somaù—sutyä, çayyate ’syäm—çayyä, bharaëaà bhåtyä,
ayanam ety anayä vä ityä, jägaraëaà jägaryä, äsanam upaveçanam äsyä. iñöiù
ity-ädayo ’pi dåçyante.
Våtti—It should be known that the words ijyä (sacrifice, worship), vrajyä
(going, roaming), kriyä (work, activity), kåtyä (work, activity), icchä (desire),
paricaryä (wandering), caryä (wandering), parisaryä (moving about),
mågayä (searching, hunting), and aöäöyä (moving crookedly) end in [k]ya[p]
which is applied in the feminine gender.
 yaj → (903) yaj + [k]ya[p] → (330, 471) ijya → (1081) ijya + ä[p]
→ (1053) ijyä → (87) ijyä + s[u] → (138) ijyä (sacrifice, worship) <1.1>.
Due to the words “and so on” and because the kåt pratyayas are applied
variously, we also get samajyä, which refers to a sabhä (an assembly) and
means samajanty asyäm (the place where people meet), niñadyä which
refers to an äpaëa (a shop), nipatyä which refers to picchila-bhümi (slippery
ground), vidyä (knowledge) which means vidanty anayä (that by which
people know), sutyä (name of a particular oblation) which means süyate
’syäà somaù (that in which soma is crushed), çayyä (a bed) which means
çayyate ’syäm (that on which one sleeps), bhåtyä which means bharaëa
(maintenance, wages), ityä which means ayana (going) or ety anayä (that
by which one goes, a palanquin), jägaryä which means jägaraëa (staying
awake), and äsyä which means äsana or, in other words, upaveçana (sitting).
Iñöiù (sacrifice, worship) and so on are also seen.236
AmåtA—Ijyä and so on are given as nipätas of yaj[a] and so on + [k]ya[p]

in bhäve prayoga in the feminine gender. The result of the nipäta here is
that [k]ya[p] is ordained as an apaväda of [k]ti. This is an extension of the
viñëukåtyas. Thus ijyä and so on are valid only in bhäve prayoga. In kriyä the
result of the nipäta is that å-räma changes to ri and t[uk] isn’t applied. Icchä
doesn’t end in [k]ya[p] but rather only ends in [ì]ä[p]. In icchä the result of
the nipäta is the change to ch.237 In parisaryä, which is formed from the dhätu
så gatau (1P or 3P, to go, move, run, flow), the result of the nipäta is that
t[uk] isn’t applied and there is govinda. In mågayä, which is formed from the
dhätu måga anveñaëe (10A, to seek, search), the result of the nipäta is that,
even though the a of måga is deleted, it again returns.238 [Ë]i is then deleted
by sütra 449. Aöäöyä is formed by applying [k]ya[p] after the yaì-anta-dhätu
aöäöya (våtti 599). The ya of this dhätu is deleted by viñëujanät sä-räma-yasya
haro räma-dhätuke (597).
The implied meaning of the words “Due to the words “and so on” and because
the kåt pratyayas are applied variously” is “Due to the words “and so on”,
samajyä and so on are also valid in the feminine gender, and because the kåt
236 Iñöiù could also be the form of iñ[u] icchäyäm (6P, to desire, want) + [k]ti. In this
regard, Amara-koña says iñöir yägecchayoù (Iñöi means yäga (sacrifice) or icchä (desire)).
237 In Päëinian grammar, the changes to ri and ch in kriyä and icchä are regularly
achieved due to the ordainment of [ç]a in the sütras kåïaù ça ca (Añöädhyäyé 3.3.100) and
icchä (Añöädhyäyé 3.3.101). By yoga-vibhäga (the division of one rule into two separate
rules), kåïaù ça ca (Añöädhyäyé 3.3.100) is divided into the two seperate rules kåïaù and ça
ca. By the first rule [k]ya[p] is applied after [òu]kå[ï] and we get kåtyä, and by the second
rule [ç]a is applied and we get kriyä, and, due to the word ca in the second rule, [k]ti can
also be applied and we get kåtiù (work, activity).
238 Siddhänta-kaumudé keeps it more simple and says that the result of the nipäta is that
the a of måga isn’t deleted.
Kådanta 385
pratyayas are applied variously, they are made in karaëe prayoga and other
prayogas in the sense of a name (saàjïä).” In samajyä, which is formed from
the dhätu aj[a] gatau kñepaëe ca (1P, to go, move; to drive), the result of the
nipäta is that [k]ya[p] is applied in adhikaraëe prayoga and that the change to
vé by sütra 379 is not done. In niñadyä and nipatyä, which are made from the
dhätus ñad[ÿ] and pat[ÿ], the result of the nipäta is that [k]ya[p] is applied in
adhikaraëe prayoga. In ityä, which is formed from the dhätu i[ë] gatau (2P, to
go, move), [k]ya[p] is applied in bhäve prayoga or karaëe prayoga and t[uk]
is inserted. In bhåtyä, jägaryä, and äsyä, which are formed from the dhätus
[òu]bhå[ï], jägå, and äs[a], [k]ya[p] is applied in bhäve prayoga. The implied
meaning of the sentence “Iñöiù and so on are also seen” is that, because the
kåt pratyayas are applied variously, iñöiù and so on violate the apaväda. Due to
the words “and so on”, we also get kåtiù (work, activity), bhåtiù (maintenance,
wages), and so on.
SAàçodhiné—Regarding how [k]ya[p] is applied in adhikaraëe prayoga in

niñadyä and nipatyä, Siddhänta-kaumudé as well as giving the definitions äpaëa
(a shop) and picchilä-bhümi (slippery ground), gives the meanings niñédanty
asyäm (that on which one sits) and nipatanty asyäm (that on which one falls
down / slips). Sometimes niñadyä is said to refer to a small bed or couch. In
this case the meaning of niñédanty asyäm seems more relevant. In vidyä, which
is formed from the dhätu vid[a] jïäne (2P, to know), [k]ya[p] is applied in
karaëe prayoga. In sutyä, which is formed from the dhätu ñu[ï] abhiñave (5U,
to extract, distil; to do ablutions), [k]ya[p] is applied in adhikaraëe prayoga
and t[uk] is inserted. In çayyä, which is formed from the dhätu çé[ì] svapne
(2A, to sleep, lie down), [k]ya[p] is applied in adhikaraëe prayoga and çeteù
çay kaàsäri-ye (514) is applied.
904 / ivaSNAuinaïAs$aeq%.k(gAuç&maiãSNAujanaAntaAt‘atyayaAntaA»a BaAvae laºmyaAM x~Apa, , na

tau i·(: /
904. viñëuniñöhä-seöka-gurumad-viñëujanäntät pratyayäntäc ca bhäve
lakñmyäà ìäp, na tu ktiù
viñëuniñöhä-sa-iöka-gurumat-viñëujana-antät—after a dhätu that ends in a

viñëujana, has a heavy syllable (guru) and takes i[ö] when there is a viñëuniñöhä;
pratyaya-antät—after a dhätu that ends in a pratyaya; ca—and; bhäve—in
bhäve prayoga; lakñmyäm—in the feminine gender; ìäp—the kåt pratyaya [ì]
ä[p]; na—not; tu—but; ktiù—the kåt pratyaya [k]ti.
After dhätus that end in a viñëujana, have a heavy syllable, and take i[ö]
when there is a viñëuniñöhä, and after dhätus that end in a pratyaya, [ì]ä[p]
is applied instead of [k]ti in bhäve prayoga in the feminine gender.
“aì” päëiniù. éhä, ühä, indä, çikñä. cikérñä, aöäöä, kaëòüyä. viñëuniñöhä-seöka iti
kim? déptiù, äptiù, räddhiù. bähulyäd ühaù rädhaù, üòhir ity-ädayaù. äçaàsä,
praçaàsety api dåçyate.
Våtti—Päëini called it a[ì] (Añöädhyäyé 3.3.102).
 éh → (904) éh + [ì]ä[p] → (330) éhä → (87) éhä + s[u] → (138) éhä

(endeavor) <1.1>.
 üh → (904) üh + [ì]ä[p] → (330) ühä → (87) ühä + s[u] → (138)
ühä (conjecture) <1.1>.
 id[i] → (344, 165, 73) ind → ind → (904) ind + [ì]ä[p] → (330)
indä → (87) indä + s[u] → (138) indä (being most powerful) <1.1>.
 çikñ → (904) çikñ + [ì]ä[p] → (330) çikñä → (87) çikñä + s[u] →
(138) çikñä (learning / teaching) <1.1>.
 kå → (578) kå + sa[n] → (581) kè + sa[n] → (445, 294, 439) kir
+ sa[n] → (192) kér + sa[n] → (322, 323) ké + kér + sa[n] → (345) cé + kér
+ sa[n] → (375) ci + kér + sa[n] → (108) cikérña → (260, 904) cikérña + [ì]
ä[p] → (330, 393) cikérñä → (87) cikérñä + s[u] → (138) cikérñä (desire to do)
<1.1>.
 aö → (Båhat 828, 599) aö + ya[ì] → (330, 322, 325) a + öya + ö +
ya[ì] → (341) a + öa + ö + ya[ì] → (587) aöäöya → (260, 904) aöäöya + [ì]ä[p] →
(330, 588) aöäöä → (87) aöäöä + s[u] → (138) aöäöä (moving crookedly) <1.1>.
 kaëòü → (618) kaëòü + ya[k] → (294) kaëòüya → (260, 904)
kaëòüya + [ì]ä[p] → (330, 393) kaëòüyä → (87) kaëòüyä + s[u] → (138)
kaëòüyä (itching, scratching) <1.1>.
Why do we say “which takes iö when there is a viñëuniñöhä”? Consider déptiù

(light), äptiù (obtainment), and räddhiù (accomplishment).
 dép → (900) dép + [k]ti → (876) dépti → (87) dépti + s[u] → (93)
déptiù (light) <1.1>.
 äp → (900) äp + [k]ti → (äp is aniö by verse 6) äpti → (87) äpti +
s[u] → (93) äptiù (obtainment) <1.1>.
 rädh → (900) rädh + [k]ti → (rädh is aniö by verse 5, 354) rädh +
dhi → (61) räddhi → (87) räddhi + s[u] → (93) räddhiù (accomplishment)
<1.1>.
Kådanta 387
Because the kåt pratyayas are applied variously we also get ühaù (conjecture),
rädhaù (accomplishment), üòhiù (conjecture), and so on.
Äçaàçä (desire) and praçaàsä (praise) are also seen.
 ä[ì] + çans[u] → (165) ä[ì] + çaàs → (904) ä[ì] + çaàs + [ì]

ä[p] → (330) äçaàsä → (87) äçaàsä + s[u] → (138) äçaàsä (desire) <1.1>.
 pra + çans[u] → (165) pra + çaàs → (904) pra + çaàs + [ì]ä[p]
→ (330) praçaàsä → (87) praçaàsä + s[u] → (138) praçaàsä (praise) <1.1>.
AmåtA—The word viñëuniñöhä-seöka here means viñëuniñöhäyäm iöä saha

vartamaëaù (existing along with i[ö] when there is a viñëuniñöhä). The phrase
na tu ktiù means that [ì]ä[p] is an apaväda of [k]ti.
Regarding éhä, the dhätu éh[a] ceñöä-väïchayoù (1A, to endeavor; to desire)

ends in a viñëujana, has a heavy syllable (guru) and takes iö when there is a
viñëuniñöhä. Likewise with the dhätus üh[a] vitarke (1A, to speculate, reason)
and so on. Çikñä is formed from the dhätu çikñ[a] vidyopädäne (1A, to learn).
Cikérñä and so on are examples of the phrase pratyayäntät. Cikérñä is formed
by applying [ì]ä[p] after the dhätu cikérña which ends in the pratyaya sa[n],
aöäöä is formed by applying [ì]ä[p] after the dhätu aöäöya which ends in the
pratyaya ya[ì], and kaëdüyä is formed by applying [ì]ä[p] after the dhätu
kaëòüya which ends in the pratyaya ya[k].
Regarding the counterexamples déptiù and so on, even though the dhätu
dép[é] déptau (1A, to shine, blaze) ends in a viñëujana and has a heavy
syllable, it doesn’t take [ì]ä[p] because it is prohibited from taking i[ö] when
a viñëuniñöhä follows since it has the indicatory letter é (sütra 752). Similarly,
the dhätus äp[ÿ] vyäptau (5P, to pervade, obtain) and rädh[a] saàsiddhau (4P
or 5P, to succeed, accomplish) also don’t take [ì]ä[p], since they don’t take
i[ö] when a viñëuniñöhä follows since are sahajäniö (ref. aniò-gaëa). Because
the rule of [ì]ä[p] is more specific, dhätus covered by it cannot take other
pratyayas in bhäve prayoga. Nonetheless, [gh]a[ë] is seen in ühaù, rädhaù,
and so on. Similarly, [k]ti is seen in üòhiù and so on, despite the fact that [k]ti
was specifically prohibited by the phrase na tu ktiù. All of this takes place
because the kåt pratyayas are applied variously. This is the purport. In äçaàsä
and so on, [ì]ä[p] is applied even though the dhätu çans[u] is prohibited from
taking i[ö] when a viñëuniñöhä follows since it is vikalpiteö (sütra 752) since
it has the indicatory letter u (sütra 773). Again the reason for the irregular
application of [ì]ä[p] is that the kåt pratyayas are applied variously.
905 / iSaiàdAidByaê /
905. ñid-bhid-ädibhyaç ca
ñit—after dhätus which have the indicatory letter ñ; bhid-ädibhyaù—and after

the bhid-ädis (see next våtti); ca—also.
[Ì]ä[p] is also applied in bhäve prayoga in the feminine gender after dhätus
which have the indicatory letter ñ and after the bhid-ädis.
ñit—trapüñ lajjäyäà, trapä. kñamä.
Våtti—Examples of dhätus which have the indicatory letter ñ are trapä

(shame, embarassment, shyness) from trap[üñ] lajjäyäm (1A, to be ashamed,
shy) and kñamä (tolerance, forgiveness) from kñam[üñ] sahane (1A, to
tolerate, forgive).
 trap[üñ] → (905) trap + [ì]ä[p] → (330) trapä → (87) trapä + s[u]

→ (138) trapä (shame, embarassment, shyness) <1.1>
 kñam[üñ] → (905) kñam + [ì]ä[p] → (330) kñamä → (87) kñamä
+ s[u] → (138) kñamä (tolerance, forgiveness) <1.1>
906 / jaAgA{zAuBaja|SaAM gAAeivandê /

906. jägå-çubha-jèñäà govindaç ca
jägå-çubha-jèñäm—of the dhätus jägå nidrä-kñaye (2P, to be awake), çubh[a]

déptau (1A, to shine, look beautiful), and jè[ñ] vayo-hänau (4P, to grow old);
govindaù—govinda; ca—also.
[Ì]ä[p] is also applied in bhäve prayoga in the feminine gender after jägå,
çubh[a], and jè[ñ], and these dhätus take govinda.
jägarä, çobhä, jarä. bhid-ädiù—bhidä, chidä, tåñä, péòä, cintä, püjä, kathä, arcä,
carcä, kåpädau ÿtvaà neñyate—kåpä. “pacä” ity api puruñottamaù, “paktiù” ity
tv anye.
Våtti— jägå → (906) jägå + [ì]ä[p] → (330, 906) jägarä → (87) jägarä +
s[u] → (138) jägarä (staying awake) <1.1>
 çubh → (906) çubh + [ì]ä[p] → (330, 906) çobhä → (87) çobhä
+ s[u] → (138) çobhä (lustre, beauty) <1.1>
 jè → (906) jè + [ì]ä[p] → (330, 906) jarä → (87) jarä + s[u] →
(138) jarä (old age) <1.1>
Kådanta 389
Examples of the bhid-ädis are bhidä (breaking, destroying), chidä (cutting),

tåñä (thirst), péòä (pain), cintä (thought, consideration), püjä (worship),
kathä (narration), arcä (worship), and carcä (discussion). The change to ÿ
doesn’t take place in kåpä and so on,239 and thus we get kåpä (mercy).
 bhid → (905) bhid + [ì]ä[p] → (bhid is aniö by verse 5, 294)

bhidä → (87) bhidä + s[u] → (138) bhidä (breaking, destroying) <1.1>
 cit[i] → (344) cint → (565) cint + [ë]i → cinti → (905) cinti +
[ì]ä[p] → (330, 449) cintä → (87) cintä + s[u] → (138) cintä (thought,
consideration) <1.1>
 katha → (565) katha + [ë]i → (393) kath + [ë]i → (420) kathi →
(905) kathi + [ì]ä[p] → (330, 449) kathä → (87) kathä + s[u] → (138) kathä
(narration) <1.1>
Puruñottama says that we also get pacä (cooking). Others, however, disagree
with this and instead make paktiù (cooking).
AmåtA—In the case of jè[ñ], [ì]ä[p] was already obtained by the previous
sütra since jè[ñ] has the indicatory letter ñ, but jägå and çubh[a] don’t have the
indicatory letter ñ and they are not bhid-ädis. Thus the word ca ordains [ì]ä[p]
for them and it also ordains govinda where it would have been unobtained
since [ì]ä[p] is a nirguëa pratyaya. The group of dhätus called the bhid-ädis
cannot be found in one place in the Dhätu-päöha. All the examples from péòä
to carcä are made from cur-ädi-dhätus and there is deletion of [ë]i by ëer haro
’niò-ädau räma-dhätuke (449). These ëy-anta-dhätus are included among the
bhid-ädis to block the kåt pratyaya ana that would have been obtained by
the future rule ëy-antäd äsaù çranthädeç cäno bhäve lakñmyäà, na tu kèteù
(908). The statement “The change to ÿ doesn’t take place in kåpä and so on”
means the change to ÿ by kåper å ÿ (462) is prohibited when [ì]ä[p] is applied
after kåp[ü]. Kåpä is also included among the bhid-ädis.240 Regarding pacä
(cooking), Puruñottama says that [ì]ä[p] should be applied after [òu]pac[añ]
päke (1U, to cook, ripen), since it has the indicatory letter ñ, whereas others
say that [ì]ä[p] shouldn’t be applied, rather [k]ti should be applied instead
and thus they make paktiù (cooking).
Guhä and so on are counted among the bhid-ädis and are formed by applying
[ì]ä[p] in the feminine gender in adhikaraëe prayoga and so on. The word
239 Kåpälu, kåpaëa, and so on are included by the words “and so on.”
240 For example, the Päëinian Gaëa-päöha lists the bhid-ädis as follows: bhidä, chidä,
vidä, kñipä, guhä, çraddhä, medhä, godhä, ärä, härä, kärä, kñiyä, tärä, dhärä, lekhä, rekhä,
cüòä, péòä, vapä, vasä, måjä, and kåpä.
guhä, which is formed by applying [ì]ä[p] after guh[ü] saàvaraëe (1U, to

cover, hide), refers to a cave and means guhyate ’smin (a place where hiding is
done). The result of the nipäta is that [ì]ä[p] is applied in adhikaraëe prayoga
in the sense of a name. Similarly, from å gatau präpaëe ca (1P, to go, move; to
obtain) we get ärä (a knife), from [òu]kå[ï] karaëe (8U, to do, make) we get
kärä (a prison), and from dhå[ï] dhäraëe (1U, to hold, support) we get dhärä
(a stream, current, flood). The result of the nipäta here is the våñëéndra and
that [ì]ä[p] is applied in the sense of a name. It should be known that påcchä
(inquiry), spåhä (desire), lekhä (a scratch, line, handwriting), cüòä (a crest),
vasä (marrow, fat, brain) and others words ending in [ì]ä[p] are also counted
among the bhid-ädis.
SAàçodhiné—Another explanation of kåpä (mercy) is that it comes from

the dhätu krap[a] kåpäyäà gatau ca (1A, to be merciful; to go, move)241 +
[ì]a[p]. For example, while commenting on ñid-bhidäbhyo ’ì (Añöädhyäyé
3.3.104), Siddhänta-kaumudé says krapeù saàprasäraëaà ca, kåpä (Krap[a]
undergoes saàprasäraëa (saìkarñaëa) and we get the word kåpä). The
advantage of this explanation is that the dhätu from which kåpä is derived
actually means “to be merciful” rather than “to be able.”
907 / s$aAepaen‰ArAmaA»a /
907. sopendrä-rämäc ca
sa-upendra-ä-rämät—after a dhätu that ends in ä-räma and has an upendra;

ca—and.
[Ì]ä[p] is also applied in bhäve prayoga in the feminine gender after dhätus
that end in ä-räma and have an upendra.
upadhä, çraddhä, antardhä, avasthä, saàsthä, vyavasthä, ästhä. saàsthitiù,

prasthitiù, saìgétiù ity-ädau tu na, bähulyät.
Våtti—
 upa + dhä → (907) upa + dhä + [ì]ä[p] → (dhä is aniö by verse 1, 415)
upadhä → (87) upadhä + s[u] → (138) upadhä (imposition, fraud) <1.1>.
 çrad + dhä → (907) çrad + dhä + [ì]ä[p] → (dhä is aniö by verse 1, 415)
çraddhä → (87) çraddhä + s[u] → (138) çraddhä (faith) <1.1>.
Dhätu-päöha.
Kådanta 391
 antar + dhä → (907) antar + dhä + [ì]ä[p] → (dhä is aniö by verse 1, 415, 93,
84) antardhä → (87) antardhä + s[u] → (138) antardhä (disappearance) <1.1>.
Similarly, we get avasthä (situation, stage), saàsthä (completion, a shape, a

rule), vyavasthä (steadiness, state, a rule), and ästhä (care, an assembly). But
[ì]ä[p] isn’t applied in saàsthitiù (completion, a shape, a rule), prasthitiù
(departure), saìgétiù (concert), and so on, because the kåt pratyayas are
applied variously.
AmåtA—Çrad is an upendra by çrad ity avyayam upendra-vad dhäïi

(534) and antar is an upendra by antaù-çabdo ëatva-vidhau dhäïo ìäp-ki-
vidhau tathä (Båhat 897). Other examples are prabhä (effulgence), pratibhä
(intelligence), pramä (measure, correct knowledge), pratimä (an image,
statue), and so on. Regarding the sentence beginning saàsthitiù, the meaning
is that, even though [ì]ä[p] is an apaväda of [k]ti, [k]ti is still applied instead
of [ì]ä[p] because the kåt pratyayas are applied variously.
908 / NyantaAdAs$a: ™anTaAdeêAnaAe BaAvae laºmyaAM , na tau k|(tae: /

908. ëy-antäd äsaù çranthädeç cäno bhäve lakñmyäà, na tu kèteù
ëi-antät—after ëy-anta-dhätus; äsaù—after the dhätu äs[a] upaveçane

vidyamänatäyäà ca (2A, to sit; to be, exist); çrantha-ädeù—after the dhätus
çranth[a] mocane (9P, to loosen) and so on; ca—and; anaù—the kåt pratyaya
ana; bhäve—in bhäve prayoga; lakñmyäm—in the feminine gender; na—not;
tu—but; kèteù—after the dhätu kèt[a] saàçabdane (10P, to mention, name,
glorify).
Ana is applied in bhäve prayoga in the feminine gender after ëy-anta-dhätus,

after äs[a], and after the çranthädis, but not after kèt[a].
kåñëäd äp lakñmyäm—käraëä, bhävanä, märgaëä, äsanä, çranthanä,

granthanä, vandanä, vedanä, anveñaëä, paryeñaëä, eñaëä. paréñöiç ca dåçyate.
kètes tu kértiù.
Våtti—Kåñëäd äp lakñmyäm (1081) is applied and we get the following

forms:
 kå → (569) kå + [ë]i → (314) käri → (908) käri + ana → (330,

449) kärana → (111) käraëa → (1081) käraëa + ä[p] → (1053) käraëä →
(87) käraëä + s[u] → (138) käraëä (causing to do) <1.1>.
 bhü → (569) bhü + [ë]i → (314) bhau + i → (55) bhävi → (908)

bhävi + ana → (330, 449) bhävana → (1081) bhävana + ä[p] → (1053)
bhävanä → (87) bhävanä + s[u] → (138) bhävanä (causing to be, producing,
imagination, thought, meditation242) <1.1>.
 pari + div → (565) pari + div + [ë]i → (333) pari + devi + ana →
(330, 449) paridevana → (1081) paridevana + ä[p] → (1053) paridevanä →
(87) paridevanä + s[u] → (138) paridevanä (lamentation) <1.1>.
 märg → (565) märg + [ë]i → märgi → (908) märgi + ana → (330,
449) märgana → (111) märgaëa → (1081) märgaëa + ä[p] → (1053) märgaëä
→ (87) märgaëä + s[u] → (138) märgaëä (seeking, searching for) <1.1>.
 äs → (908) äs + ana → (330) äsana → (1081) äsana + ä[p] →
(1053) äsanä → (87) äsanä + s[u] → (138) äsanä (sitting) <1.1>.
 çranth → (908) çranth + ana → (330) çranthana → (1081)
çranthana + ä[p] → (1053) çranthanä → (87) çranthanä + s[u] → (138)
çranthanä (loosening) <1.1>.
 granth → (908) granth + ana → (330) granthana → (1081)
granthana + ä[p] → (1053) granthanä → (87) granthanä + s[u] → (138)
granthanä (arranging, composing) <1.1>.
 vad[i] → (344, 165, 73) vand → (908) vand + ana → (330)
vandana → (1081) vandana + ä[p] → (1053) vandanä → (87) vandanä + s[u]
→ (138) vandanä (salutation, glorification) <1.1>.
 vid → (908) vid + ana → (330, 333) vedana → (1081) vedana +
ä[p] → (1053) vedanä → (87) vedanä + s[u] → (138) vedanä (knowledge,
feeling, pain) <1.1>.
 anu + iñ → (908) anu + iñ + ana → (330, 333) anu + eñana → (111)
anu + eñaëa → (51) anveñaëa → (1081) anveñaëa + ä[p] → (1053) anveñaëä
→ (87) anveñaëä + s[u] → (138) anveñaëä (searching for) <1.1>.
 pari + iñ → (908) pari + iñ + ana → (330, 333) pari + eñana →
(111) pari + eñaëa → (50) paryeñaëa → (1081) paryeñaëa + ä[p] → (1053)
paryeñaëä → (87) paryeñaëä + s[u] → (138) paryeñaëä (investigation) <1.1>.
 iñ → (908) iñ + ana → (330, 333) eñana → (111) eñaëa → (1081)
eñaëa + ä[p] → (1053) eñaëä → (87) eñaëä + s[u] → (138) eñaëä (throwing)
<1.1>.
Paréñöiù (investigation) <1.1> is also seen.
 pari + iñ → (900) pari + iñ + [k]ti → (876, 294, 205) pari + iñöi →

(42) paréñöi → (87) paréñöi + s[u] → (93) paréñöiù (investigation) <1.1>.
242 When bhävanä means “imagination, thought, meditation” it comes from the dhätu
bhü avakalpane (10P, to consider, think of, meditate).
Kådanta 393
But from kèt[a] we get kértiù (fame, glorification) <1.1>.
 kèt → (565) kèt + [ë]i → (567) kirt + [ë]i → (192) kérti → (900)
kérti + [k]ti → (876, 294, 449) kért + ti → (78) kérti → (87) kérti + s[u] → (93)
kértiù (fame, glorification) <1.1>.
SAàçodhiné—The examples from käraëä to märgaëä are examples of ëy-

anta-dhätus and the examples from çranthanä to eñanä embody the full group
of çranthädis. Paridevanä and märgaëä are made from the dhätus div[u]
pariküjane (10A, to lament, cry) and märg[a] anveñaëe (10P, to seek, search
for), and çranthanä and granthanä are made from the dhätus çranth[a] mocane
(9P, to loosen) and granth[a] sandarbhe (9P, to string together, arrange).
Anveñaëä, paryeñaëä, and eñaëä are made from the dhätu iñ[a] gatau (4P, to
go, move) as confirmed by Bäla and by Kätyäyana’s Värttika (3.3.107) which
says iñer anicchärthasya yuj vaktavyaù (It should be stated that the dhätu iñ
which doesn’t have the meaning of icchä also takes yu[c] (ana)). The reason
why paréñöiù is also seen is because Kätyäyana’s Värttika (3.3.107) says parer
vä (yu[c] (ana) is only optionally applied after pari + iñ). Sometimes the form
kértanä (fame, glorification) is also seen, because not all grammarians are of
the opinion that ana is forbidden after kèt[a].
909 / wifztapaAE DaAtauinadeRzAe /

909. ik-çtipau dhätu-nirdeçe
ik-çtipau—the kåt pratyayas i[k] and [ç]ti[p]; dhätu-nirdeçe—when referring

to a particular dhätu.
I[k] and [ç]ti[p] are applied after a dhätu to specify the dhätu.
paciù paca-dhätuù. evaà bhavatiù. çap-pratyayaù kvacin na dåçyate ca—arter

åccha ity-ädau.
Våtti—For example, paciù refers to the dhätu [òu]pac[añ] päke (1U,

to cook, ripen) and bhavatiù refers to the dhätu bhü sattäyäm (1P, to be,
become, exist).
 pac → (909) pac + i[k] → (pac is aniö by verse 2) paci → (87) paci
+ s[u] → (93) paciù <1.1>.
 bhü → (909) bhü + [ç]ti[p] → (288) bhü + [ç]a[p] + [ç]ti[p] →
(289) bho + a + ti → (55) bhavati → (87) bhavati + s[u] → (93) bhavatiù
<1.1>.
Sometimes [ç]a[p] is not seen, as in arter åcchaù (541) and so on.
AmåtA—Dhätu-nirdeçe means dhätoù svarüpa-nirdeçe (when pointing out

the form of a dhätu) or, in other words, dhätoù anukaraëe (when imitating
a dhätu). The indicatory letter k in i[k] is so that govinda will be blocked
by éçasya na govinda-våñëéndrau kaàsäriñu (294). The indicatory letter ç in
[ç]ti[p] is so that the kåñëa-dhätuka rules such as çap kåñëa-dhätuke (288) will
be applied and the indicatory letter p in [ç]ti[p] is to prevent it from being
nirguëa by apåthu-kåñëa-dhätuka nirguëaù (290). The reason why [ç]a[p]
is sometimes not seen is that the kåt pratyayas are applied variously. For
example, even though [ç]ti[p] was applied in arteù, only govinda was done,
but [ç]a[p] wasn’t applied for, if it were, the change to åccha would have had
to have been done by sütra 419.
SAàçodhiné—As explained previously, i[k] is often used to show a dhätu’s

well-known form, rather than its elementary form as listed in the Dhätu-päöha
whereas [ç]ti[p] is used to distinguish a particular dhätu when there are two or
more dhätus that have the same form but belong to different gaëas (sütras 347
and 317). When [ç]ti[p] is applied after a dhätu, the resultant word looks like
the acyuta parapada prathama-puruña eka-vacana form of that dhätu, even if
that dhätu is an ätmapadé dhätu.
Examples of this are süti and süyati in sütra 351. I[k] is frequently used
throughout the sütras and in the aniò-gaëa, but it seems that, although
govinda is blocked by the indicatory letter k, ani-rämetäà viñëujanäntänäm
uddhava-na-räma-haraù kaàsärau (343) does not apply and saìkarñaëa is
done only arbitrarily. For example, in bhaji-bhaïji-yaji-tyaji-raïji-rujo, the n
of the dhätus bhanj[o] and ranj[a] isn’t deleted and yaj[a] doesn’t undergo
saìkarñaëa, but in yuji-bhåjji-nijir-vijiraç ca tathä, bhrasj[a] does undergo
saìkarñaëa.
Besides the use of i[k] and [ç]ti[p], the dhätus themselves are often mentioned
in the sütras in their original forms along with the indicatory letters, or
sometimes they are mentioned without their indicatory letters or with a final
a replacing their indicatory letter. Examples of this are iëo gä bhüteçe (646),
kå-så-bhå-vå-stu-dru-sru-çrubhya evädhokñaja-mätre neö (356), and gama-
hana-jana-khana-ghasäm uddhavädarçanaà kaàsäri-sarveçvare ìaà vinä
(437) respectively.
Kådanta 395
910 / @naAe BaAvae /

910. ano bhäve
anaù—the kåt pratyaya ana; bhäve—in bhäve prayoga.
Ana is applied after a dhätu in bhäve prayoga.
jïänaà, bhavanaà, kértanaà, ëatvam—båàhaëam. likha-miläv ity-ädi—

likhanaà, lekhanam. likhanéyaà, lekhanéyam, nityaà lekhané, milanaà,
melanam.
Våtti— jïä → (910) jïä + ana → (jïä is aniö by verse 1, 42) jïäna → (87,
733) jïäna + s[u] → (157) jïäna + am → (94) jïänam (knowledge) <1.1>.
 bhü → (910) bhü + ana → (330, 289) bho + ana → (55) bhavana
→ (87, 733) bhavana + s[u] → (157) bhavana + am → (94) bhavanam
(existence) <1.1>.
 kèt → (565) kèt + [ë]i → (567) kirt + [ë]i → (192) kérti → (910)
kérti + ana → (330, 449) kértana (87, 733) kértana + s[u] → (157) kértana + am
→ (94) kértanam (glorification) <1.1>.
The change to ë is done and we get båàhaëam <1.1>.
 båh[i] → (344, 160) bå + n[um] + h → (165) båàh → (910) båàh

+ ana → (330, 111) båàhaëa → (87, 733) båàhaëa + s[u] → (157) båàhaëa
+ am → (94) båàhaëam (increase) <1.1>.
Likha-milau kuöädé bahulam (549) is applied and we get likhanam or

lekhanam (writing), likhanéyam or lekhanéyam ([the act of] writing should
be [done]), but always lekhané (a pen). Similarly, we get milanam or melanam
(meeting), and so on.
AmåtA—The mention of just the word bhäve is to remove the anuvåtti of

the word lakñmyäm (in the feminine gender). Thus, since there is no special
rule, the general rule bhäva-kåd brahmaëi (733) is applied. Even though
the viñëucakra intervenes in båàhaëam, the change to ë still takes place by
considering the viñëucakra a sarveçvara (våtti 207). Lekhané is formed by
applying [ö]ana in the sense of likhyate ’nayä (that with which one writes). É[p]
is added in the feminine gender due to the indicatory letter ö. Here likh[a] is
not considered a kuö-ädi due to the word bahula in sütra 549.
911 / q%na: k(rNAAiDak(rNAyaAe: /

911. öanaù karaëädhikaraëayoù
öanaù—the kåt pratyaya [ö]ana; karaëa-adhikaraëayoù—in karaëe prayoga

and adhikaraëe prayoga.
[Ö]ana is applied after a dhätu in karaëe prayoga and adhikaraëe prayoga.
daitya-vraçcanaà cakram. vyäkriyante vyutpädyante artha-paryavasänäù

kriyante çabdä aneneti vyäkaraëaà çabdänuçäsanaà çästram. adhikaraëe—
go-dohané, çayané, ramaëé.
Våtti—For example, daitya-vraçcanaà cakram (The cakra with which

the demons are cut down), Similarly, we get vyäkaraëam which refers to
grammar and means vyäkriyante vyutpädyante artha-paryavasänäù kriyante
çabdä anena, “that by which words (çabdäù) are derived (vyäkriyante
= vyutpädyante) back to their roots. That is to say, that by which words
(çabdäù) are made (kriyante) to result in meaning (artha-paryavasänäù).”
 vraçc → (911) vraçc + [ö]ana → (330) vraçcana → (87) vraçcana +

s[u] → (157) vraçcana + am → (94) vraçcanam <1.1, karaëe>.
 vi + ä[ì] + kå → (911) vi + ä[ì] + kå + [ö]ana → (kå is aniö
by verse 1, 289) vi + ä[ì] + karana → (111) vi + ä[ì] + karaëa → (50)
vyäkaraëa → (87) vyäkaraëa + s[u] → (157) vyäkaraëa + am → (94)
vyäkaraëam <1.1, karaëe>.
Examples when [ö]ana is applied in adhikaraëe prayoga are go-dohané (that

into which the cow’s milk is milked: a milk pail), çayané (that on which one
sleeps: a bed), and ramaëé (she in whom one takes pleasure: a wife).
 duh → (911) duh + [ö]ana → (duh is aniö by verse 8, 333) dohana

→ (1087) dohana + é[p] → (1053) dohané → (87) dohané + s[u] → (138)
dohané <1.1, adhikaraëe>.
 çé → (911) çé + [ö]ana → (330, 289) çe + ana → (54) çayana →
(1087) çayana + é[p] → (1053) çayané → (87) çayané + s[u] → (138) çayané
<1.1, adhikaraëe>.
 ram → (911) ram + [ö]ana → (330, 111) ramaëa → (1087)
ramaëa + é[p] → (1053) ramaëé → (87) ramaëé + s[u] → (138) ramaëé <1.1,
adhikaraëe>.
Kådanta 397
AmåtA—The indicatory letter ö is so that é[p] will be applied in the feminine.
BälA—Jéva Gosvämé states the meaning of vyäkriyante by saying

vyutpädyante, and he states the meaning of vyutpädyante by saying artha-
paryavasänäù kriyante. Jéva Gosvämé then states the meaning of the word
vyäkaraëa by saying çabdänuçäsanaà çästram (a book by which words are
derived back to their roots). Indirectly, this serves as another example of this
sütra, in that çabdänuçäsanam means çabdä anuçiñyante anena (that by which
words (çabdäù) are derived (anuçiñyante) back to their roots).
912 / q%na: k(maARdAE ca /

912. öanaù karmädau ca
öanaù—[ö]ana; karma-ädau—in karmaëi prayoga and so on; ca—also.
[Ö]ana is also applied after a dhätu in karmaëi prayoga and so on.
kåñëena bhujyante—kåñëa-bhojanäù çälayaù. kåñëam äcchädayati—

kåñëäcchädanaà väsaù.
Våtti—Examples are kåñëa-bhojanäù çälayaù (The rice which is eaten by

Kåñëa) where kåñëa-bhojanäù means kåñëena bhujyante (which is eaten by
Kåñëa) and kåñëäcchädanaà väsaù (The cloth which covers Kåñëa) where
kåñëäcchädanam means kåñëam äcchädayati (which covers Kåñëa).
 bhuj → (912) bhuj + [ö]ana → (bhuj is aniö by verse 3, 333)

bhojana → (87) bhojana + s[u] → (93) bhojanaù <1.1, karmaëi>.
 ä[ì] + chad → (565) ä[ì] + chad + [ë]i → (358) ä[ì] + chädi

→ (912) ä[ì] + chädi + [ö]ana → (330, 449) ä[ì] + chädana → (74, 63)
äcchädana → (87) äcchädana + s[u] → (93) äcchädanaù <1.1, kartari>.
AmåtA—Kåñëa-bhojanäù is formed by applying [ö]ana in karmaëi prayoga

and kåñëäcchädanam is formed by applying [ö]ana in kartari prayoga. The
word väsas means vastra (cloth).
913 / @mbaïAdya: Satvaena s$aADava: /

913. ambañöhädayaù ñatvena sädhavaù
ambañöhädayaù—amba-ñöha and so on; ñatvena—with a change to ñ;

sädhavaù—are irregularly formed.
Amba-ñöha and so on are irregularly formed with a change to ñ.
amba-ñöhaù, ämba-ñöhaù, bhümi-ñöhaù, savye-ñöhaù, parame-ñöhé, barhi-ñöhaù,

divi-ñöhaù ity-ädi.
Våtti—Thus we get amba-ñöhaù (The offspring born from the union of a

brähmaëa man with a vaiçya woman), ämba-ñöhaù (same meaning), bhümi-
ñöhaù (one who is situated on the ground), savye-ñöhaù (one who stands to
the left), parame-ñöhé (one who is situated on the topmost planet, name of
Brahmä), barhi-ñöhaù (one who is situated on a layer of kuça grass), divi-
ñöhaù (one who is situated in heaven), and so on.
AmåtA—This nipäta is ordained where the change to ñ would have otherwise

been unapplicable since the s doesn’t belong to a pratyaya or viriïci. Amba-
ñöhaù is formed by applying [k]a in kartari prayoga or bhäve prayoga by
akarmaëy ä-rämät kaù stho bhäve tu puàsi (829) and means either ambäyäm
tiñöhati (one who is situated in a mother) or ambäyäm sthéyate (situation in a
mother). Here the pürva-pada ambä has undergone the change to vämana
by the future samäsa rule éb-äpoù saàjïäyäà bahulam (Båhat 1918). Amba-
ñöhaù refers to one who is born from the union of a brähmaëa man with a
vaiçya woman. Ämba-ñöhaù is just the word amba-ñöha with trivikrama done
because of being a påñodarädi (sütra 1035). There is no pürva-nimitta (präì-
nimitta) here. Bhümi-ñöhaù and savye-ñöhaù are formed by akarmaëy ä-rämät
kaù (829) and mean bhümau tiñöhati (one who is situated on the ground) and
savye väme tiñöhati (one who stands to the left (savya = väma)) respectively.
In savye-ñöhaù, the saptamé viñëubhakti is not deleted, in accordance with

samäse ìer na mahäharaù kåti bahulam (863). The same understanding
applies to parame-ñöhé, which is formed by the uëädi pratyaya [k]in and which
means parame tiñöhati (one who is situated at the top). The word parame-söùé
denotes Brahmä.
Kådanta 399
Barhi-ñöhaù and divi-ñöhaù are formed by akarmaëy ä-rämät kaù (829) and
mean barhiñi tiñöhati (one who is situated on a layer of kuça grass (barhis))
and divi tiñöhati (one who is situated in heaven (div)) respectively. In barhi-
ñöhaù the viñëusarga (that comes when barhis undergoes sütra 93) undergoes
deletion by sätvata-paratve lopyaç ca (Båhat 139) and in divi-ñöhaù the saptamé
viñëubhakti isn’t deleted in accordance with samäse ìer na mahäharaù kåti
bahulam (863). By the words “and so on” we get dvi-ñöhaù (situated in two
places), aìguñöhaù (the thumb), and so forth (Añöädhyäyé 8.3.97).
Chapter Six
Samäsa-prakaraëam
Compounds
k{(SNAsya ivaƒahe BaAita s$amaAs$aenaAiKalaM padma, /

wtaIva smaArkM( vaºyae s$amaAs$apadivaƒahma, //
kåñëasya vigrahe bhäti samäsenäkhilaà padam

itéva smärakaà vakñye samäsa-pada-vigraham
kåñëasya—of Kåñëa; vigrahe—in the body; bhäti—appear; samäsena—in

aggregate, in a combined form; akhilam—all; padam—things; iti—that; iva—
indeed; smärakam—which causes one to remember; vakñye—I will describe;
samäsa-pada-vigraham—samäsa (composition, combination) and pada-
vigraha (separation of the words).
Now I will describe both the combination (samäsa) and the separation
(vigraha) of words (padas). Both of these make one remember that all things
(padas) are present in Kåñëa’s body (vigraha) in a combined form (samäsa).
AmåtA—In the Kådanta-prakaraëa, Jéva Gosvämé called the samäsa of the

upendras, ury-ädis, and pürva-padas with a kådanta by the generic name kåt-
samäsa. Now, in order to give certain ones among them particular names,
he begins the Samäsa-prakaraëa, the sixth prakaraëa in this book, and,
with the verse beginning kåñëasya, he implies, by a double meaning, that
the combination and the separation of words is worth studying because it is
connected with the truth about the Lord.
Here the word vigrahe means dehe (in the body), bhäti means viräjate,
samäsena means saìkñepeëa (in aggregate) and akhilaà padam means
sarvaà vastu (all things), that is, all things from the most minute particle of
dust to the entire universe. The proof that all things are present in Kåñëa’s
body in a combined form is that mother Yaçodä saw the whole universe in
Kåñëa’s mouth.
401
The analysis of the word samäsa-pada-vigraham is samäsaç ca padänäà

vigrahaç ca, “samäsa (composition, combination) and padänäm vigraha
(separation of the words).” Samäsa-pada-vigraham is a samähära-dvandva-
samäsa, and so it is singular. The word iva here is used in the sense of
väkyälaìkära (ornamentation of the sentence).
Someone might say, “How is the combination (samäsa) and the separation
(vigraha) of words (padas) connected with Kåñëa?” In answer to this, Jéva
Gosvämé says smärakam. What he intends to say by this is that studying the
combination (samäsa) and the separation (vigraha) of words (padas) is not
useless, rather it is wanted because the word samäsa-pada-vigraham is itself a
smäraka or, in other words, a bhagavad-uddépaka (stimulus for remembering
the Lord), due to the extreme similarity that arises by analyzing the word
samäsa-pada-vigraham as [a bahuvréhi compound]: samäsena padäni vastüni
vigrahe yasya tam, “Him in whose body (vigraha) all things (pada = vastu)
exist in a combined form (samäsa).”243
s$abaòãIihiãgAutaAmaA‡ae laubDaAe'isma s$aãnã: /

tatpauç&Sak(maRDaArya Ba·e(yaeRnaAvyayaIBaAva: //
sa-bahuvréhi-dvigutä-
mätre lubdho ’smi sa-dvandvaù
tat puruña karma dhäraya
bhakter yenävyayé-bhävaù 244
sa-bahu-vréhi—with a lot (bahu) of rice (vréhi); dvigutä-mätre—just (mätra245)

to be a dvi-gu (one who has two cows); lubdhaù—am greedy; asmi—I; sa-
dvandvaù—who am full of duplicity (dvandva); tat—that; puruña—O
Supreme Person; karma—activity; dhäraya—please cause to do; bhakteù—of
devotional service; yena—by which; avyayé-bhävaù—the becoming avyaya
(unchanging / undiminishing).
243 Bäla says that vakñye in this case would mean saìkértayiñyämi (I will glorify). So vakñye
samäsa-pada-vigraham would mean “Now I will glorify Him in whose body (vigraha) all
things (padas) exist in a combined form (samäsa).”
244 Here the meter is upagéti, as in the first maìgaläcaraëa verse in the beginning of the
book.
245 Amara-koña says mätraà kärtsnye ’vadhäraëe, “The word mätra is used in the senses
of kärtsnya (totality) and avadhäraëa (restriction).” Here the word mätra is used in the
sense of avadhäraëa. Sa-bahuvréhi-dvigutä-mätre is a viñaya-saptamé which literally means
“in regard to just being one who has two cows and a lot of rice.”
Samäsa 403
Being duplicitous, I just want to become one who has two cows and a lot
of rice. O Puruñottama, make me do that activity by which my devotional
service to You will never dwindle.
AmåtA—Now, Jéva Gosvämé offers a prayer to the Lord to teach his

disciples the proper Vaiñëava mood of humility and, by a double meaning,
to mention the names of the different kinds of samäsas (bahuvréhi, dvigu,
dvandva, tatpuruña, karmadhäraya, and avyayébhäva). The detailed analysis
of sa-bahuvréhi-dvigutä-mätre is that bahu-vréhayaù (a lot of rice) is analyzed
as bahavaç ca te vréhayaù (they are a lot and they are rice),246 sa-bahu-vréhiù
(with a lot of rice) is analyzed as bahu-vréhibhiù saha vartamänaù (existing
with a lot of rice), dvi-guù is analyzed as dvau gävau yasya saù (one who has
two cows), sa-bahuvréhi-dviguù is analyzed as sa-bahuvréhiç cäsau dviguç ca
(he is sa-bahu-vréhi and he is dvi-gu), and sa-bahuvréhi-dvigutä is the state
of being a sa-bahuvréhi-dviguù. The words lubdho ’smi sa-dvandvaù mean
sa-dvandvaù ahaà lubdhaù.247 Specifically, sa-dvandvaù means sa-kalahaù
(full of deceit).248 The vocative puruña here stands for puruñottama (O
Puruñottama), and dhäraya means käraya (cause to do) (make).
914 / s$amaAs$aA baòlama, /

914. samäsä bahulam
samäsäù—compounds; bahulam—are variable (see the explanation of bahula

in våtti 134).
The samäsas are bahula.
väsudevo ’yam.
Våtti—This is a väsudeva adhikära (våtti 261).
AmåtA—The word samäsa means samasanam (throwing together,

combination). It is formed by applying the kåt pratyaya [gh]a[ë] after sam
+ as[u] kñepaëe (4P, to throw) in bhäve prayoga. The samäsas are bahula
because sometimes they are compulsory, sometimes they are optional, and
sometimes they are forbidden. This will become clear later on.
246 This is the formula for analyzing a karma-dhäraya compound.

247 By rearranging the words in this order and substituting aham for asmi, Amåta is
showing that asmi here is the avyaya asmi which has the same meaning as aham, and that
sa-dvandvaù is a viçeñaëa of asmi, whereas lubdhaù is the kriyä, which functions as the main
kriyä (ref. Saàçodhiné 746).
248 In this regard, Amara-koña says dvandvaà kalaha-yugmayoù, “Dvandva means
kalaha (quarrel / deceit) and yugma (a pair).”
SAàçodhiné—The sense is that the rules governing compounding are not

etched in stone. For instance, sütra 923 is an example of kvacit pravåttiù in våtti
195, sütra 924 is an example of kvacid apravåttiù, vigraha-samäsayor vikalpaù
in våtti 922 is an example of kvacid vibhäñä, and sütra 925 is an example of
kvacid anyad eva.
915 / ta‡a zyaAmarAmak(maRDaAryaAE , i‡arAmaIiãgAU , k{(SNApauç&Satatpauç&SaAE ,

paItaAmbarbaòãIhI , rAmak{(SNAãnãAE s$amaAnaATaAE= ÁaeyaAE , @vyayaIBaAvastau Saï: /
915. tatra çyämaräma-karmadhärayau, trirämé-dvigü, kåñëapuruña-
tatpuruñau, pétämbara-bahuvréhé, rämakåñëa-dvandvau samänärthau jïeyau,
avyayé-bhävas tu ñañöhaù
tatra—among the samäsas; çyämaräma-karmadhärayau—çyämaräma and

karmadhäraya; trirämé-dvigü—trirämé and dvigu; kåñëapuruña-tatpuruñau—
kåñëapuruña and tatpuruña; pétämbara-bahuvréhé—pétämbara and bahuvréhi;
rämakåñëa-dvandvau—rämakåñëa and dvandva; samäna-arthau—as
synonyms (e.g. they refer to the same (samäna) thing (artha)); jïeyau—
should be known avyayé-bhävaù—avyayé-bhäva; tu—but; ñañöhaù—the sixth.
The six kinds of samäsas are: 1) çyämaräma or karmadhäraya, 2) trirämé or

dvigu, 3) kåñëapuruña or tatpuruña, 4) pétämbara or bahuvréhi, 5) rämakåñëa
or dvandva, and 6) avyayébhäva.
AmåtA—The word tatra here means samäseñu (regarding compounds).

Çyämaräma and karmadhäraya are synonymous, trirämé and dvigu are
synonymous, and so on. Avyayé-bhäva is a name of the Lord because the
vigraha (separation of the constituent words) of avyayé-bhävaù is na vidyate
vyayé-bhävo yasya saù (one for whom the process of diminution or of decay
never happens). Thus there is no need of another name for this one, because
the Lord is called avyaya in: avyayasyäprameyasya nirguëasya guëätmanaù
(Bhägavatam 10.29.14). In this sütra, the six kinds of compounds have been
shown, but a different set of six was described previously, in Amåta 775, with
the verse supäà supä tiìä nämnä dhätunätha tiìäà tiìä / sub-anteneti vijïeyaù
samäsaù ñaò-vidho budhaiù.
SAàçodhiné—In each pair above, the first name is the one chosen by Jéva
Gosvämé in Hari-nämämåta-vyäkaraëa, and the second one is the traditional
name used in older systems of grammar like Päëini’s Añöädhyäyé. Avyayé-
bhäva, however, is kept as a common term because of its transcendental
significance as a name of the Lord.
Samäsa 405
The meanings of the other names are as follows:
çyäma-räma — green1 Räma karma-dhäraya —

(no satisfactory explanation) 2
tri-rämé — the group of three Rämas: dvi-gu — bought with two cows,
Balaräma, Paraçuräma, and Rämacandra i.e. worth two cows 3
kåñëa-puruña — Kåñëa’s man, the Vaiñëava tat-puruña — his man
pétämbara — one who has yellow cloth bahu-vréhi — one who has a lot of rice
räma-kåñëa — Balaräma and Kåñëa dvandva — a pair
To give a general understanding of the six kinds of compounds, these are the
basic definitions:
1) A çyämaräma-samäsa is a compound in which an adjective is compounded
with a noun.
2) A trirämé-samäsa is a compound in which a number is compounded with
a noun.
3) A kåñëapuruña-samäsa is a compound in which the relationship of its mem-
bers is determined by a particular viñëubhakti. For example, kåñëa-puruñaù
is a ñañöhé-tatpuruña which means kåñëasya puruñaù (Kåñëa’s man), alaìkära-
kaustubhaù is a caturthé-tatpuruña which means alaìkäräya kaustubhaù (a
Kaustubha jewel for poetics, in other words “a jewel to shed light on poetics”),
and so on.
4) A pétämbara-samäsa is a compound in which an adjective is compounded
with a noun; in addition, the pétämbara itself is an adjective of a noun outside
the compound. For example, pétämbaraù does not refer to the yellow cloth
itself but to the person who has the yellow cloth, namely Kåñëa.
5) A rämakåñëa-samäsa is a compound in which two or more nouns are rela-
ted to each other by the word ca (and).
6) An avyayébhäva-samäsa is a compound in which an avyaya is compounded
with a noun and the whole compound becomes an avyaya (indeclinable).
1 For the details, consult the footnote in våtti 627.

2 All the names, except karma-dhäraya and dvandva, serve as examples of the samäsas
they represent. In this regard, the Dictionary of Grammar says there is no satisfactory
explanation of why the term karma-dhäraya is used to represent the descriptive
compound, since karma-dhäraya itself is an upapada-samäsa. Çäkaöäyana indicates that
karma here means viçeñaëam. So one explanation is that karma-dhäraya means viçeñaëaà
dhärayati (that which has a viçeñaëa).
3 The vigraha of dvi-guù is dväbhyäà gobhyäà krétaù (bought with two cows, meaning
“worth two cows”). This is an example when the meaning of a taddhita pratyaya is the
viñaya (ref. Båhat 1724 and 1725). Here the taddhita pratyaya called mädhava-öha is applied
in the sense of tena krétam (Båhat 2800), but then it undergoes mahähara by adhyardha-
pürvät tri-rämyäc cärhéyasya mahäharo ’saàjïäyäm (Båhat 2791). Thus ädi-sarveçvarasya
våñëéndro nåsiàhe (1042) is not applied; nor is the taddhita pratyaya [ö]a applied after dvi-gu
by gor ataddhita-luki (Båhat 2162), because there is luk (mahähara) of the taddhita pratyaya
mädhava-öha.
916 / @ntaiBaRªapadtvae'pyaek(naAmatvaena yaAejanaM s$amaAs$a: /

916. antar-bhinna-padatve ’py eka-nämatvena yojanaà samäsaù
antar-bhinna-padatve—when there is the state of having separate padas

(viñëupadas) inside; api—even; eka-nämatvena—into one näma; yojanam—
combining; samäsaù—compounding.
The combination [of two or more words] into one näma that contains
separate words inside it is called samäsa.
AmåtA—Here Jéva Gosvämé repeats the aforesaid definition of samäsa

(våtti 775). The intended meaning is that the combination of two or more
words, whether sub-antas or tiì-antas, into one näma is called a samäsa.
In that regard, even though we end up with one word, it is accepted that that
one word contains separate words inside it. This is just so we can perform
various käryas (operations).249
917 / s$a ca pars$pars$ambanDaATaARnaAM svaAântaAnaAma, /

917. sa ca paraspara-sambandhärthänäà sv-ädy-antänäm
saù—it (samäsa); ca—and; paraspara-sambandha-arthänäm—which have the

sense of relationship with one another; sv-ädy-antänäm—of words which end
in a sv-ädi viñëubhakti.
And samäsa takes place for those words which end in a sv-ädi-viñëubhakti
and have the sense of relationship with one another.
paraspara-grahaëam anya-säpekñatä-niräsärtham.
Våtti—The word paraspara (with one another) is included to disallow a

dependence on another word.
AmåtA—In this sütra, Jéva Gosvämé states a niyama of the previous sütra.
Samäsa takes place for words which have the sense of relationship with one
another; it does not take place for words which do not have the sense of
relationship with each other. For example, in: gauù kåñëaù våndävanam (Cow,
249 For example, since each word inside a compound is considered a separate viñëupada,
the viñëupadänta-käryas like sa-ra-rämayor viñëusargo viñëupadänte (93), nämäntasya
nasya haro viñëupadänte (190), and so on are applied inside the compound.
Samäsa 407
Kåñëa, Våndävana), the individual meanings of the words are certainly there,
but there is no relationship between them. In other words, the individual
meanings of these words have not specifically united to remove the äkäìkñä
(expectancy) (ref. Saàçodhiné 645).
When there is such an absence of relationship, the lack of capability is the only
cause. Indeed, Jéva Gosvämé specifies this by saying paraspara-grahaëam.
Thus, in gauù kåñëasya, puruño rämasya (The cow of Kåñëa, the man of
Räma), because Kåñëa and the man cannot possibly have a relationship with
one another here since the word kåñëa is in a relationship with the word go
and the word puruña is in a relationship with the word räma, there can be no
samäsa of the words kåñëa and puruña. Moreover, it is also understood from
the word paraspara (with one another) that even when there is a relationship,
samäsa (compounding) does not take place if there is a dependence on
another word, as in: çyämo rämo mahän (green Räma is great).250
918 / s$amaAs$avaAfyaM ivaƒah: /

918. samäsa-väkyaà vigrahaù
samäsa-väkyam—the words (väkya) of the samäsa; vigrahaù—vigraha

(analytical separation).
The declined words251 of the samäsa are called the vigraha.
AmåtA—This sütra means samäsasyärtha-kathana-rüpaà yad väkyaà

prayujyate sa eva vigraha ucyate, “The sentence (väkya) (or clause) which is
used to explain the meaning of the samäsa is called the vigraha.” Some call it
the vyäsa-väkya, “the words of the separation (vyäsa).” The word vigraha is
formed by applying the kåt pratyaya a[l] in bhäve prayoga or karaëe prayoga
(sütra 894). Thus it means viçeñeëa grahaëam (specific understanding) or
viçeñeëa gåhyate jïäyate ’nena (that by which there is a specific understanding
(gåhyate = jïäyate)).
250 In this instance, there can be no samäsa of the words çyäma and räma, even though
they have a relationship with each other, because there is a dependence on another word,
namely the viçeñaëa mahän (great).
251 “Words” here means padas (viñëupadas) not nämas. In this regard, Amara-koña
defines the word väkya as follows: tiì-sub-anta-cayo väkyaà kriyä vä kärakänvitä, “The
word väkya can refer to a group of words which end in a tiì (tib-ädi-viñëubhakti) or sup
(sv-ädi-viñëubhakti), or it can refer to a kriyä along with its kärakas.” The first definition is
similar to Sähitya-darpaëa’s definition and the second definition is similar to Jéva Gosvämé’s
definition (see Saàçodhiné 645 for both).
SAàçodhiné—Siddhänta-kaumudé gives a similar definition of the word

vigraha: våtty-arthävabodhakaà väkyaà vigrahaù, “The words (väkya) which
explain the meaning of the våtti (samäsa) are called the vigraha.” Thus vigraha
is sometimes translated as “the analysis.” Vigraha also means “separation.”
Thus the Dictionary of Grammar defines vigraha as “the separation of the
constituent words of a compound word.”
In this regard, since the word samäsa is formed from the kåt pratyaya [gh]a[ë]
which can be applied both in bhäve prayoga and karmaëi prayoga, it is used
to refer both to the process of combining (samasana) and to the compound
word (samasta) that results from the process of combining. For example, in
this sütra, the word samäsa refers to the compound word, whereas in sütra 916
it refers to the process of combining. One simply has to judge the meaning
from the context.
919 / s$aU‡ae ta{taIyaAntaena ‘aTamaAntaM s$amasyatae , ta»a paUvaRma, /

919. sütre tåtéyäntena prathamäntaà samasyate, tac ca pürvam
sütre—in a sütra; tåtéyä-antena—with the word that ends in the tåtéyä

viñëubhakti; prathamä-antam—the word that ends in the prathamä
viñëubhakti; samasyate—is compounded; tat—that (the word that ends in the
prathamä viñëubhakti); ca—and; pürvam—first.
In a samäsa-sütra, the word that ends in the prathamä viñëubhakti is

compounded with the word that ends in the tåtéyä viñëubhakti, and the word
that ends in the prathamä viñëubhakti is placed first in the compound.
samäsa-vidhäna-sütre tåtéyäntena saha prathamäntaà padaà samasyate iti

sarvatraiva jïeyam. tac ca pürvaà nipätyam.
Våtti—This sütra means: samäsa-vidhäna-sütre tåtéyäntena saha

prathamäntaà padaà samasyate iti sarvatraiva jïeyam, tac ca pürvaà
nipätyam, “In a sütra which ordains samäsa, the word that ends in the
prathamä viñëubhakti is compounded with the word that ends in the tåtéyä
viñëubhakti. This should be understood in all instances. And the word that
ends in the prathamä viñëubhakti is placed first.”
AmåtA—This is a paribhäñä-sütra that applies throughout this prakaraëa.

Here the word tat means prathamäntam, and the word nipätyam means
nipätyate or, in other words, sthäpyate (is placed).
Samäsa 409
Tatra samäsa-viçeñä yathä
In this regard, the different kinds of compounds will now be described.
920 / ivazAeSaNAM taulyaAiDak(rNAena /

920. viçeñaëaà tulyädhikaraëena
viçeñaëam—a modifier; tulya-adhikaraëena—with a word which has the

same adhikaraëa (object or resting place, i.e. the same case ending) (ref.
Saàçodhiné 219).
A viçeñaëa is compounded with a word which has the same adhikaraëa, and
the compound so formed is called çyämaräma (922).
tulyädhikaraëena saha viçeñaëaà samasyate. evaà sarvatra våttiù kalpyä.
Våtti—This sütra means tulyädhikaraëena saha viçeñaëaà samasyate,

“A viçeñaëa is compounded with a word which has the same adhikaraëa.”
The explanations of all the other sütras should be made in the same way.
AmåtA—This sütra means tulyädhikaraëena viçeñyeëa saha viçeñaëaà

tulyädhikaraëaà samasyate, “A tulyädhikaraëa-viçeñaëa is compounded with
a tulyädhikaraëa-viçeñya.” The definitions of the viçeñya (main noun) and
viçeñaëa (adjective, modifier) were given previously in the sütra: jäti-guëa-
kriyä-dvärä yasya viçeñaù kathyate tad viçeñyam, yena tad-viçeñaù kathyate tad
viçeñaëam (220). Even though the word tulyädhikaraëa can refer to both the
viçeñya and the viçeñaëa, still, by the process of elimination, it only refers to
the viçeñya here, because the viçeñaëa will be specifically mentioned in the
future sütra: kvacid viçeñaëena ca viçeñaëaà samasyate (925).
SAàçodhiné—This sütra is Jéva Gosvämé’s equivalent to the Päëinian sütra

viçeñaëaà viçeñyeëa bahulam (Añöädhyäyé 2.1.57). Thus the understanding of
this sütra is that a viçeñaëa is compounded with a viçeñya if both of them have
the same adhikaraëa.252 For example, in the example çyämo rämaù (green
Räma), the quality of being green resides in the same object that the quality
of being one whose name is Räma resides in, and thus the viçeñaëa and the
viçeñya have the same adhikaraëa, since the qualities expressed by them
reside in the same object, namely the person called Räma. Thus the viçeñaëa
252 Another proof that the word tulyädhikaraëena here refers to the viçeñya is that Jéva
Gosvämé ends this section with the words tad evaà viçeñyeëa viçeñaëasya samäsa uktaù,
“The samäsa of a viçeñaëa with a viçeñya has been described thus.” (våtti 924)
takes the same viñëubhakti as the viçeñya by sütra 219. But as regards kåñëasya
bhaktaù (Kåñëa’s devotee), the quality of being one whose name is Kåñëa
and the quality of being a devotee reside in two different objects, namely the
person called Kåñëa and the devotee. Thus the viçeñaëa is vyadhikaraëa in
relation to the viçeñya, and therefore it takes a different viñëubhakti (926).
921 / paItaAmbarAt‘aAfs$amaAs$aA: k{(SNApauç&Sas$aMÁaA: /

921. pétämbarät präk samäsäù kåñëapuruña-saàjïäù
pétämbarät—pétämbara (sütra 963); präk—up to (but not including);

samäsäù—the samäsas; kåñëa-puruña-saàjïäù—called kåñëapuruñas.
The samäsas up to pétämbara are called kåñëapuruñas.
tat-puruñä iti präïcaù.
Våtti—The earlier grammarians called them tat-puruñas.
AmåtA—This sütra is both a saàjïä-sütra and an adhikära-sütra. In the

opinion of some earlier grammarians, there are four kinds of compounds:
1. The tatpuruña, which is uttara-pada-pradhäna (a compound in which the
last word is the main thing);
2. The avyayébhäva, which is pürva-pada-pradhäna (in which the first word
is the main thing;
3. The dvandva, which is ubhaya-pada-pradhäna (in which both words are
the main thing); and
4. The bahuvréhi, which is anya-pada-pradhäna (in regard to which another
word (the noun of which the bahuvréhi is an adjective) is the main thing).
The dvigu and the karmadhäraya are included in the category of tatpuruña
because they generally have the nature of being uttara-pada-pradhäna.
What is described here is simply the general nature of these compounds,

because it will be described how, even though the compounds formed by
präptäpanne dvitéyayä (938) and aty-ädayo dvitéyayä (959) are tat-puruñas,
they are pürva-pada-pradhäna. But it should be known that this is an exception
made on the basis of the type of meaning.
SAàçodhiné—Of the types of compounds, Kåñëa says He is the rämakåñëa-

samäsa (dvandvaù sämäsikasya ca, Bhagavad-gétä 10.33). Baladeva Vidyä-
bhüñaëa comments that this compound is superior because both words have
equal importance.
Samäsa 411
922 / taeSvayaM zyaAmarAmas$aMÁa: /

922. teñv ayaà çyämaräma-saàjïaù
teñu—among them (the kåñëapuruña-samäsas); ayam—this samäsa (the one

described in sütra 920); çyäma-räma-saàjïaù—is called çyämaräma.
Among the kåñëapuruña-samäsas, the samäsa described in sütra 920 is called

çyämaräma.
karmadhäraya iti präïcaù. çyamaç cäsau rämaç ceti, rämaç cäsau çyämaç ceti
vä vigrahe, prathamäntatayä sütra-nirdiñöasya viçeñaëasyaiva pürva-nipäte
präpte çyäma-padasyaiva pürva-sthitiù. ca-çabdärthaù samäsenaivocyate iti
tad-aprayogaù, “uktärthänäm aprayogaù” iti nyäyena. antaraìga-sv-äder
mahähara eka-padatvärambhe. nämäntaratva-präptyä samastät punaù sv-
ädayas tato ’väntaräneka-padatve ’py eka-padatvam, çyäma-rämaù. atra
varëäntara-rämau vyävartya viçeña-kathanät çyäma-padasya viçeñaëatvam.
yatraiva çyämatvaà tatraiva räma-saàjïatvam iti tulyädhikaraëatvam,
na tu kåñëasya puruña ity-ädau, kåñëädi-çabdänäm eva viçeñaëatve ’pi
vyadhikaraëatvam; yad uktam—“bhinna-pravåtti-nimittayor ekasminn arthe
våttiù samänädhikaraëyam” iti. evaà parama-puruñaù. san puruña ity atra çatr-
antät kåta-harasya soù punar mahähare numaù sat-saìgänta-harasya cäpäye
sat-puruña ity-ädi. eka-vaiñëavaù, puräëa-vaiñëavaù, kevala-vaiñëava ity-ädi.
anya-säpekñatve çyämo rämo mahän ity atra na samäsaù. evaà vigraha-
samäsayor vikalpaù.
Våtti—The earlier grammarians called it karma-dhäraya. When we have

the vigraha çyamaç cäsau rämaç ca (He is green, and He is Räma) or rämaç
cäsau çyämaç ca (He is Räma, and He is green), only the word çyämaù is
placed first in the compound, because in sütra 920 only the viçeñaëa is placed
first because it ends in the prathamä viñëubhakti (sütra 919). The meaning
of the word ca is expressed by the compound itself, and so the word ca is left
out of the compound, in accordance with the maxim uktärthänäm aprayogaù
(Words whose sense has already been expressed are not employed) (våtti
600). Antaraìga-sv-äder mahähara eka-padatvärambhe (601) is applied,
and then nämäntaratva-präptyä samastät punaù sv-ädayaù (the sv-ädis
are applied again after the resultant compound word since it is a separate
new näma). Thus we get çyäma-rämaù (green Räma), which is one pada
(viñëupada) that contains separate padas inside it.
 çyämaù <1.1> + rämaù <1.1> → (920, 601) çyäma-räma → (87) çyäma-

räma + s[u] → (93) çyäma-rämaù (green Räma) <1.1>.
In this regard, the word çyämaù (green) is a viçeñaëa because it describes a

distinguishing feature and thus excludes the other two Rämas whose colors are
different. The condition of being tulyädhikaraëa is fulfilled here because the
quality of being green resides in the same object that the quality of being one
whose name is Räma resides in, but the condition of being tulyädhikaraëa
is missing in cases like kåñëasya puruñaù (Kåñëa’s man) and so on. because,
even though the words kåñëa and so on are viçeñaëas, they are vyadhikaraëa.
In this regard, it is said that sämänädhikaraëya (the condition of being
samänädhikaraëa / tulyädhikaraëa) is the existence of the two different
pravåtti-nimittas 253 in one object.
In the same way we get parama-puruñaù (the Supreme Person).
 paramaù <1.1> + puruñaù <1.1> → (920, 601) parama-puruña → (87)

parama-puruña + s[u] → (93) parama-puruñaù (the Supreme Person) <1.1>.
When we have san puruñaù, the s[u] which has already undergone hara due
to coming after a word which ends in the kåt pratyaya [ç]at[å] (sütra 138),
further undergoes mahähara (sütra 601), and thus n[um] and the deletion
of the final varëa of the sat-saìga (sütra 176) are undone and we get sat-
puruñaù (a saintly person) and so on.
 san <1.1> + puruñaù <1.1> → (920, 601) sat-puruña → (87) sat-puruña +

s[u] → (93) sat-puruñaù (a saintly person) <1.1>.
Other examples are eka-vaiñëavaù (the best Vaiñëava), puräëa-vaiñëavaù

(an old Vaiñëava), kevala-vaiñëavaù (a pure Vaiñëava), and so on. But in
çyämo rämo mahän (green Räma is great), samäsa cannot be done because
there is dependence on another word (våtti 917). In this way there is an option
of vigraha or samäsa.
AmåtA—The word teñu here means kåñëapuruñeñu (among the kåñëapuruña-

samäsas). In the våtti, Jéva Gosvämé demonstrates the use of the paribhäñä:
sütre tåtéyäntena prathamäntaà samasyate, tac ca pürvam (919) with the
sentence beginning “When we have the vigraha.” In the sütra ordaining
samäsa, namely viçeñaëaà tulyädhikaraëena (920), the word viçeñaëa
253 As explained by Amåta below, a pravåtti-nimitta is that which is referred to by the

use of a word. In våtti 1199, Jéva Gosvämé makes it clear that a pravåtti-nimitta is either
a jäti, a guëa, or a kriyä. In this case, the two guëas çyämatvam (being green) and räma-
saàjïatvam (being one whose name is Räma) both reside in the same object, namely the
son of Daçaratha. Thus the words çyäma and räma have the same adhikaraëa.
Samäsa 413
ends in a prathamä viñëubhakti, thus the viçeñaëa is compounded with the

tulyädhikaraëa, and the viçeñaëa is placed first in the compound. Antaraìga-
sv-äder mahähara eka-padatvärambhe is a mere repetition of the sütra that
was spoken previously (sütra 601). Eka-padatvärambhe is analyzed as eka-
padatvasya ärambhe where ärambhe means prathame (at first, before). Thus
eka-padatvärambhe means eka-padé-bhävät pürvam eva (before becoming
a single word). Antaraìga-sv-ädeù mahäharaù means samäsäìgé-bhütayor
dvayoù padayor bahuñu padeñu vä sthitasyäù sv-ädi-viñëubhakter mahäharaù
(A sv-ädi viñëubhakti situated in the two or more words that have become the
components of the compound word undergoes mahähara).254
With the sentence beginning “In this regard”, Jéva Gosvämé establishes
how the word çyämaù is a viçeñaëa. The two other Rämas whose colors
are different are the white Räma, namely Baladeva, and the red Räma,
namely Paraçuräma. Because the word çyämaù exludes these two Rämas
and indicates a particular meaning in the form of çyämatvam (greenness),
it is a viçeñaëa. It is well-known that this greenness is found only in the
son of Daçaratha, and not in the other two Rämas mentioned here. After
proving how the word çyämaù is a viçeñaëa, Jéva Gosvämé then shows how
the word rämaù is tulyädhikaraëa. He does this with the sentence beginning
“The condition of being tulyädhikaraëa.” With the statement of the earlier
grammarians beginning “In this regard,” Jéva Gosvämé states the definition of
tulyädhikaraëa. Pravåtti-nimitta is analyzed as pravåtteù nimittam, “that which
is expressed or referred to (nimittam = abhidheyaù) by the use of the word
(pravåtteù = çabda-prayogasya).”
The vigraha of parama-puruñaù is paramaç cäsau puruñaç ca (He is supreme,

and He is a person). Regarding the compounding of san puruñaù, the s[u] which
has already undergone hara by rädhä-viñëujanäbhyäm épaç ca trivikramät sor
haraù (138) due to coming after the word sat[å], which ends in the kåt pratyaya
[ç]at[å], further undergoes mahähara by antaraìga-sv-äder mahähara eka-
padatvärambhe (601). Then n[um] disappears due to the disappearance of
its nimitta in the form of the kåñëa-sthäna (sütra 174), and the deletion of the
final varëa of the sat-saìga (sütra 176) is undone since there is no longer a sat-
saìga due to the disappearance of n[um]. This is the understanding. Due to
the words “and so on” in “sat-puruñaù (a saintly person) and so on”, we also
get bhräjat-kapolaù (a shining cheek), pacad-vaiñëavaù (a cooking Vaiñëava),
and so on.
254 The sv-ädi viñëubhaktis situated at the end of the component words of a compound
word are antaraìga in regard to the viñëubhakti that will be applied after the whole
compound word. In this regard, one should remember the maxim bhävini bhüta-vad
upacäraù (våtti 394).
Eka-vaiñëavaù means mukhya-vaiñëavaù (the best Vaiñëava), in accordance

with the following quote from Amara-koña: eke mukhyänya-kevaläù, “Eka
means mukhya (chief, best), anya (other), and kevala (only).”255 Kevala-
vaiñëavaù means viñëor ananyäçrayaù (one who has no shelter other than
Viñëu). Due to the words and so on, we get nava-vaiñëavaù (a new Vaiñëava),
präcéna-vaiñëavaù (an old Vaiñëava), pürväcäryaù (a previous äcärya),
para-dharmaù (the topmost duty), sama-guëaù (the same quality), carama-
padärthaù (the last thing), and so on.
SAàçodhiné—The purport of the statement vigraha-samäsayor vikalpaù

(there is an option of vigraha or samäsa) is that all the samäsas described in
the sütras of the Samäsa-prakaraëa are optional unless they are specifically
ordained as compulsory or unless they are specifically prohibited. Thus we
can say çyämo rämaù (green Räma) or we can say çyäma-rämaù (green
Räma). Likewise we can say kåñëasya puruñaù (Kåñëa’s man) or kåñëa-
puruñaù (Kåñëa’s man), pétam ambaraà yasya saù (one who has yellow cloth)
or pétämbaraù (one who has yellow cloth), and so on. Here the term vigraha
means using the words separately like in a normal sentence (väkya).
AmåtA—With the example çyämo rämo mahän, Jéva Gosvämé illustrates

the dependence on another word that was disallowed by the inclusion of the
word paraspara in paraspara-sambandhärthänäm (917). Here the meaning of
the word rämaù certainly has a relationship with the meaning of the word
çyämaù, but the word rämaù is dependent on the word mahän, and so there
is no samäsa. The statement vigraha-samäsayor vikalpaù (there is an option
of vigraha or samäsa) only applies when the samäsa is made optional due
to the word bahulam in sütra 914, because it cannot possibly occur when
samäsa is prohibited or when there is a nitya-samäsa (compulsory samäsa),
since nitya-samäsas do not have a väkya (vigraha). For example, in the case
of rämo jämadagnyaù (våtti 924), samäsa is prohibited, and so the väkya is
compulsory. And in the case of kåñëa-sarpaù (våtti 923), there is no vigraha
because the samäsa is compulsory. Generally, kåt-samäsas are compulsory
samäsas (nitya-samäsas) included within the kåñëapuruña category.
Someone might argue, “Although the Päëinians list the sütras upapadam atiì
(2.2.19) and amaivävyayena (2.2.20)256 under the adhikära sütra tat-puruñaù
255 In this regard, when we see the words “ity eke” (våtti 60, 1046, etc.), eke means
“others.” Sometimes this is translated as “some say that ...”.
256 These two sütras are the Päëinian equivalent to our sütra: upendrory-ädi-vy-antäj-
anta-pürva-padäni kådantena samasyante, pürva-padaà tv am-antenaivävyaya-kådantena
(776).
Samäsa 415
(2.1.22), this is not done in our treatise and moreover, in the Kådanta-
prakaraëa, it is not even mentioned that the kåt-samäsas are considered a
subcategory of the kåñëapuruñas. So how can they be considered a subcategory
of the kåñëapuruñas? In this matter, a few things have to be taken into
consideration. The kåt-samäsas are ordained at the exact same time that the
kåt pratyaya itself is ordained, and only after the kåt-samäsas are done are the
sv-ädis applied. Therefore the earlier grammarians made the paribhäñä: gati-
kärakopapadänäà kådbhiù saha samäsa-vacanaà präk sub-utpatteù, “Gatis,
kärakas, and upapadas are compounded with kådantas before a sup is added
[to the kådanta].” Otherwise, if samäsa were done with the kådanta after the
sv-ädis had been applied, practically all samäsas would be kåt-samäsas, since
most words end in a kåt pratyaya anyway. But in the current prakaraëa, the
samäsa of the sub-antas and tiì-antas takes place only after the sv-ädis have
been applied. Therefore one has to accept that the kåt-samäsa is of a different
nature, and so the rule dealing with the kåt-samäsa (sütra 776) was ordained
separately in the Kådanta-prakaraëa.
The real reason why the kåt-samäsas are included within the kåñëapuruña
category is that they are uttara-pada-pradhäna (Amåta 921). For example,
when an upendra or ury-ädi is compounded with a kådanta, as in the case of
prakåtya, uré-kåtya, and so on, the kådanta alone is pradhäna (the main thing)
because the upendras and ury-ädis are just dyotaka avyayas. The same applies
to vaiñëavé-kåtya, satyä-kåtya, and so on, because the taddhita pratyayas vi
and ä[c] too are simply dyotaka avyayas. When a pürva-pada is compounded
with a kådanta, as in viçva-käraù, såñöi-kåt, sadåçaù, and so on, the kådanta is
pradhäna because only the kådanta is ukta since the kåt-pratyaya is ordained
in kartari prayoga and so on [whereas viçvam <2.1> and the other first words
are anukta].
923 / baAòlyaAt¸(icaiªatyas$amaAs$a: /
923. bähulyät kvacin nitya-samäsaù
bähulyät—because the samäsas are bahula (sütra 914); kvacit—sometimes;

nitya-samäsaù—compulsory samäsa.
Because the samäsas are bahula, sometimes the samäsa described in sütra
920 is compulsory.
kåñëa-sarpaù sarpa-jäti-viçeñaù. lohita-çälir dhänya-jäti-bhedaù. stoka-kåñëas

tan-nämä çré-kåñëasya sakhä. samäsenaiva tat-tat-pratipatter nityatvam.
Våtti—Thus we get kåñëa-sarpaù, which denotes a particular species of

snake; lohita-çäliù, which denotes a special kind of rice; and stoka-kåñëaù,
which denotes Kåñëa’s friend named Stoka-kåñëa. The compulsoriness is
because the understanding of these various compound words comes only
through the compound words themselves.
AmåtA—It will be explained in våtti 950 that nitya-samäsas cannot be

explained by separating the words of the samäsa. Thus in the last sentence
of the våtti Jéva Gosvämé explains how the understanding takes place without
a samäsa-väkya (explanation of the constituent words of the samäsa). The
meaning is that there is a compulsoriness because there is no option, simply
because there is no samäsa-väkya since the understanding takes place only by
the çakti of the compound word.
SAàçodhiné—As explained in våtti 950, there is no vigraha for a nitya-

samäsa, because in the case of nitya-samäsas, the samäsa itself is the unit that
conveys the meaning, unlike other samäsas where the meaning is conveyed
by arranging as a sentence the declined words of the samäsa. For example,
although one can analyze çyäma-rämaù (green Räma) as çyamaç cäsau rämaç
ca (He is green, and He is Räma), one cannot analyze the nitya-samäsa stoka-
kåñëaù, which denotes Kåñëa’s friend Stoka-kåñëa, as stokaç cäsau kåñëaç ceti
(he is small, and he is Kåñëa) because that will give us the meaning of “baby
Kåñëa”, the son of mother Yaçoda, whereas here we are talking about Kåñëa’s
friend named Stoka-kåñëa. Similarly, the nitya-samäsa kåñëa-sarpaù denotes
a particular species of snake whereas kåñëaù sarpaù denotes any snake whose
color is black. Likewise the nitya-samäsa lohita-çäliù denotes a special kind of
rice, whereas lohitaù çäliù denotes any red rice.
In the Båhat is a description of a type of compound similar to nitya-samäsa.

It is called kevala-samäsa (abstract compound). A very common one is
bhüta-pürvaù (existing before), which Jéva Gosvämé explains as bhütaù
pürvam (Båhat 1857 våtti). Amåta points out that “bhütaù pürvam” is a mere
description of the meaning: it is not a vigraha. An example of the usage of this
word is abhüta-pürvaù in Bhägavatam 10.14.49, which Viçvanätha Cakravarté
explains as pürvaà na bhütaù.
924 / ¸(icaªa s$amaAs$a:

924. kvacin na samäsaù
kvacit—sometimes; na—not; samäsaù—samäsa.

Samäsa 417
Because the samäsas are bahula, sometimes the samäsa described in sütra
920 is forbidden.
rämo jämadagnyaù, vyäsaù päräçaryaù, arjunaù kärtavéryaù. tad evaà

viçeñyeëa viçeñaëasya samäsa uktaù.
Våtti—Examples are rämo jämadagnyaù (Räma, the son of Jamadagni),

vyäsaù päräçaryaù (Vyäsa, the son of Paräçara), and arjunaù kärtavéryaù
(Arjuna, the son of Kåtavérya). Thus, the samäsa of a viçeñaëa with a viçeñya
has been described.257
AmåtA—The word bähulyät has to be added to the sütra. Because the

words räma and so on can also denote other persons, the words jämadagnya
and so on are viçeñaëas, since they distinguish one Räma from another Räma
and so on. Still, compounding (such as jämadagnya-räma) is forbidden in this
instance, because the samäsas are bahula. [In usage, such compounds are
never seen.]
925 / ¸(icaiãzAeSaNAena ca ivazAeSaNAM s$amasyatae /

925. kvacid viçeñaëena ca viçeñaëaà samasyate
kvacit—sometimes; viçeñaëena—with a viçeñaëa; ca—also; viçeñaëam—a

viçeñaëa; samasyate—is compounded.
kåñëa-lohito dhümra-varëaù, çyäma-sundaraù.
Because the samäsas are bahula, sometimes a viçeñaëa is compounded with

another viçeñaëa, and the compound so formed is called çyämaräma.258
Våtti—Examples are kåñëa-lohitaù (blackish259-red), which denotes the

purple color, and çyäma-sundaraù (dark and beautiful, name of Kåñëa).
257 Everything in sütras 922 to 924 is only an elaboration of sütra 920, which is the actual
sütra that ordains the samäsa.
258 All the compounds described in sütras 925 to 931 are expansions of the prototype
çyämaräma that was ordained in sütra 920, and so they are also called çyämarämas. The
proof is that Jéva Gosvämé, in våtti 932, says iti kåñëapuruñeñu çyämarämaù (Thus ends the
section dealing with the çyämaräma samäsa which is included among the kåñëapuruñas).
The fact that Jéva Gosvämé chose to make this statement in våtti 931 indicates that all the
compounds described til then are called çyämarämas.
259 The word kåñëa also means “dark blue”. The combination of blue and red is purple.
The proof that kåñëa can mean “black” or “dark blue” is Amara-koña’s statement: kåñëe
néläsita-çyäma-käla-çyämala-mecakäù, “The words néla, asita, çyäma, käla, çyämala, and
mecaka all refer to the kåñëa color.” For example, both the peacock and Lord Çiva are
called néla-kaëöha, käla-kaëöha, and mecaka-gala, meaning they are both blue-necked.
AmåtA—When both words are viçeñaëas, the intention is to describe one of

them as the viçeñya due to its being pradhäna (the main thing). Both words can
never be apradhäna (secondary in importance) because that is not mentioned
in the characteristic definitions of the samäsas such as pürva-pada-pradhäna
and so on (Amåta 921). Because both words are understood as viçeñaëas since
both express qualities (guëas), the importance of another thing is understood
here by the çakti of the compound word. For example, kåñëa-lohitaù means
dhümra-varëaù (the purple color) and çyäma-sundaraù means kåñëaù.
926 / ik(iÂaÔvaena ivaBaAgAe gAmyae'ipa /

926. kiïcittvena vibhäge gamye ’pi
kiïcittvena—because of kiïcit-ness, i.e. partialness; vibhäge—when a division;

gamye—is understood api—even.
A viçeñaëa is compounded with another viçeñaëa even when a division is

understood because of partialness, and the compound so formed is called
çyämaräma.
kiïcid aìgaà naraù kiïcit siàhaù—nara-siàhaù. çukla-kåñëaù, kåtäkåtaà,

yätänuyätam.
Våtti—Thus, when we have the vigraha: kiïcid aìgaà naraù kiïcit siàhaù
(part man, part lion), we get nara-siàhaù (half man, half lion). Similarly, we
get çukla-kåñëaù (partially white, partially black), kåtäkåtam (partially done,
partially undone), and yätänuyätam (partially going, partially following).
AmåtA—This sütra means kiïcittvena äàçika-rüpeëa vibhäge gamyamäne

’pi viçeñaëena saha viçeñaëaà samasyate, “A viçeñaëa is compounded with
another viçeñaëa even when a division is understood because of kiïcit-ness
(partialness).” In kiïcid aìgaà naraù kiïcit siàhaù, naraù means nara-
sadåçam (human-like) and siàhaù means siàha-sadåçam (lion-like). The
vigraha of çukla-kåñëaù is kiïcit çuklaù kiïcit kåñëaù (partially white, partially
black). The other examples should be understood in the same way. Further
examples are bhuktäbhuktam (partially eaten, partially uneaten), pétäpétam
(partially drunk, partially undrunk), uditänuditam (partially risen, partially
unrisen) (or half said, half unsaid), gata-pratyägatam (partially gone, partially
returned), and so on.
SAàçodhiné—All the compounds described in sütras 925 to 931 are

expansions of the prototype çyämaräma that was ordained in sütra 920, thus
they are also called çyämarämas. The proof is that Jéva Gosvämé, in våtti 932,
Samäsa 419
says iti kåñëapuruñeñu çyämarämaù (Thus ends the section dealing with the
çyämaräma samäsa which is included among the kåñëapuruñas). The fact that
Jéva Gosvämé chose to make this statement in våtti 931 indicates that all the
compounds described till then are called çyämarämas.
Atha pürva-nipätädy-arthaà vaktavyäntaräëi
Now other sütras will be stated to explain pürva-nipäta (placing first as an

exception) and so on.
927 / paUvaR·(AntaM paêAt·(Antaena /

927. pürva-ktäntaà paçcät-ktäntena
pürva-kta-antam—a word ending in [k]ta that is earlier in time; paçcät-kta-

antena—with a word ending in [k]ta that is later in time.
A word ending in [k]ta which expresses an earlier action is compounded with

a word ending in [k]ta which expresses a later action, and the compound so
formed is called çyämaräma.
pürvaà snätaù paçcäd anuliptaù—snätänuliptaù.
Våtti—For example, when we have the vigraha: pürvaà snätaù paçcäd

anuliptaù (first bathed, then anointed), we get snätänuliptaù (bathed and
anointed).
AmåtA—All the sütras from 927 to 931, which are only expansions of the
prototype sütras viçeñaëaà tulyädhikaraëena (920) and kvacid viçeñaëena ca
viçeñaëam (925), are made just to create restrictions about which word can be
placed first. Therefore these rules set aside viçeñaëaà tulyädhikaraëena (920)
and kvacid viçeñaëena ca viçeñaëam (925).
SAàçodhiné—The words snätaù and anuliptaù are both viçeñaëas, and thus
they could have been compounded with each other by kvacid viçeñaëena ca
viçeñaëam (925). But the problem would have been that either one of them
could have been placed first in the compound since the word viçeñaëam in
sütra 925 ends in a prathamä viñëubhakti and both of them are viçeñaëas.
Thus we could have gotten snätänuliptaù or anulipta-snätaù. But in reality
only snätänuliptaù is acceptable since it expresses the correct order of events.
Thus this rule is made just to create the restriction that only the word ending
in [k]ta that expresses the earlier action can be placed first in the compound
and not the word ending in [k]ta that expresses the later action.
928 / opamaeyaM vyaA„aAidiBaç&pamaAnaE: /

928. upameyaà vyäghrädibhir upamänaiù
upameyam—an upameya (that which is compared, the subject of comparison);

vyäghra-ädibhiù—vyäghra (tiger) and so on; upamänaiù—with the upamänas
(that which the upameya is compared to, the object of comparison, often
called the standard of comparison).
An upameya is compounded with an upamäna such as vyäghra, and the

compound so formed is called çyämaräma.
puruño vyäghra iva—puruña-vyäghraù. puruño vyäghra iva çüra iti tu

säpekñatvät.
Våtti—Thus, when we have the vigraha: puruño vyäghra iva (a man like
a tiger), we get puruña-vyäghraù. But samäsa cannot be done in instances
like: puruño vyäghra iva çüraù (a man as strong as a tiger), because there is a
dependence on another word (våtti 917).
AmåtA—Yad upaméyate tad upameyam, yenopaméyate tad upamänam,

“The upameya is that which is compared, and the upamäna is that with which
a thing is compared.” The upameya is a viçeñya,260 and so it would have been
placed last in the compound by viçeñaëaà tulyädhikaraëena (920), but this
rule is made so that it will be placed first instead.
In puruña-vyäghraù, there is a comparison by means of the similar qualities

of being powerful and so on. Puruña-vyäghraù means puruña-çreñöhaù (the
best of men). This is in accordance with Amara-koña’s statement syur uttara-
pade vyäghra-puìgava-rñabha-kuïjaräù / siàha-çärdüla-nägädyäù puàsi
çreñöhärtha-gocaräù (When they are the final word in a masculine samäsa,
the words vyäghra, puìgava, åñabha, kuïjara, siàha, çärdüla, näga, and so on
convey the meaning of the word çreñöha). Thus we get muni-puìgavaù (the best
of sages), nara-çärdülaù (the best of men), kavi-kuïjaraù (the best of poets),
puruña-siàhaù (the best of men), and so on. Similarly, because the vyäghrädis
are an äkåti-gaëa, mukha-padmam (a lotus-like face), vadana-candramäù (a
moon-like face), kara-kamalam (a lotus-like hand), caraëäravindam (lotus-
like foot). There are many such examples.
260 The upameya is a viçeñya and the upamäna is a viçeñaëa. For example: What kind of
man? A tiger-like man.
Samäsa 421
SAàçodhiné—The vyäghrädis are an äkåti-gaëa, but the following words

are mentioned as examples: vyäghra (tiger), siàha (lion), åkña (bear), åñabha
(bull), candana (sandal), våka (wolf), våña (bull), varäha (boar), hastin
(elephant), taru (tree), kuïjara (elephant), ruru (a kind of deer), påñat (a
spotted deer), puëòaréka (lotus), paläça (a particular tree), and kitava (a
cheater).
Since the vyäghrädis are an äkåti-gaëa, the compound words that can be
made by this sütra are practically unlimited. This sütra and all the examples
quoted above deal with the poetical ornament named upamä (simile), which
is signified by the word iva (like) in the vigraha. When, however, it is seen that
the upameya is not placed first in the compound, it should be understood that
the compound is a bahuvréhi compound. For example, padma-locanaù means
“one whose eyes are like lotuses” not “a lotus-like eye,” candra-mukhaù
means “one whose face is like the moon” not “a moon-like face,” and so on.
There is another poetical ornament, named rüpaka (metaphor), that is also

commonly used in çyämaräma compounds. It is signified by the word eva or
rüpa in the vigraha. The difference in meaning between the two is this: In
upamä we say, for example, that the face is like the moon, whereas in rüpaka
we say the face is a moon. An example of a verse with several rüpakas is the
first verse of Rüpa Gosvämé’s Lalita-mädhava:
sura-ripu-sudåçäm uroja-kokän
mukha-kamaläni ca khedayann akhaëòaù
ciram akhila-suhåc-cakora-nandé
diçatu mukunda-yaçaù-çaçé mudaà vaù
sura—of the demigods; ripu—of the enemies; sudåçäm—of the beautiful eyed
wives; uroja—that are the breasts; kokän—to the cakraväka birds; mukha—
that are the faces; kamaläni—to the lotuses; ca—and; khedayan—which gives
distress; akhaëòaù—full; ciram—forever; akhila—all; suhåt—that are the
pure-hearted devotees; cakora—the cakora birds; nandé—which delights;
diçatu—may it give; mukunda—of Mukunda; yaçaù—that is the glories;
çaçé—the moon; mudam—pleasure; vaù—to all of you.
“May the full moon of Mukunda’s glories, which gives distress to the lotuses
and the cakraväkas that are the faces and the breasts of the asuras’ wives
but at the same time gives pleasure to the cakoras that are the pure-hearted
devotees, forever bestow bliss upon all of you.”
In this verse are four rüpakas: uroja-kokän, mukha-kamaläni, suhåc-cakora,

and mukunda-yaçaù-çaçé. The vigraha of mukha-kamaläni, for example,
is mukhäny eva kamaläni (the lotuses that are the faces) or mukha-rüpäni
kamaläni (the lotuses in the form of the faces). The idea is “What kinds of
lotuses? Lotuses that are faces.” Here the word mukha is the viçeñya, since it is
the upameya (viñaya), the word kamala is the viçeñaëa, since it is the upamäna
(viñayé), and there is pürva-nipäta by the sütra: mayürädayo vyaàsakädibhiù
(930). But we can also make the compound mukha-kamaläni by the current
sütra, in which case the vigraha is kamalänéva mukhäni (lotus-like faces).
Here the word kamala is the viçeñaëa, the word mukha is the viçeñya, and
there is pürva-nipäta by the current sütra. Thus the form ends up looking the
same, but technically there is a difference in meaning and in construction.
Sometimes, for the sake of easy readability in English, rüpakas are translated
as upamäs. For example, here is Çréla Prabhupäda’s translation of the same
verse, cited in Caitanya-caritämåta (Antya 1.175):
“The beautiful moonlike glories of Mukunda give distress to the lotuslike

faces of the wives of the demons and to their raised breasts, which are like
gleaming cakraväka birds. Those glories, however, are pleasing to all His
devotees, who are like cakora birds. May those glories forever give pleasure
to you all.”
929 / opamaAnamauBayasTaDamaRvacanaE: /
929. upamänam ubhaya-stha-dharma-vacanaiù
upamänam—an upamäna; ubhaya-stha-dharma-vacanaiù—with words that

express a quality (dharma) that is present in both the upamäna and the
upameya.
An upamäna is compounded with a word that expresses a quality that is

present in both the upamäna and in the upameya, and the compound so
megha iva çyämaù megha-çyämaù. lakñmyäù puruñottama-vattve ’pi—mågéva

capalä måga-capalä. anubhaya-sthatve tu—kåñëa iva pradyumnaù.
Våtti—Thus, when we have the vigraha megha iva261 çyämaù (black like
261 Commenting on the equivalent Päëinian sütra upamänäni sämänya-vacanaiù

(Añöädhyäyé 2.1.55), Siddhänta-kaumudé gives the example of ghana-çyämaù (black like a
cloud) and its vigraha: ghana iva çyämaù, and then adds the following comment: iha pürva-
padaà tat-sadåçe läkñaëikam iti sücayituà laukika-vigrahe iva-çabdaù prayujyate, “The
Samäsa 423
a cloud), we get megha-çyämaù (synonymous with ghana-çyämaù, another

name of Kåñëa). This rule applies even when a feminine word is treated like
a masculine word. Thus, when we have the vigraha mågéva capalä, “restless
(capala) like a doe (mågé),” we get måga-capalä. But compounding is not
done when the word does not express a quality that is present in both the
upamäna and the upameya. Thus we get kåñëa iva pradyumnaù (Pradyumna
is like Kåñëa).
AmåtA—Regarding megha-çyämaù, the word çyäma (‘black’ or ‘dark blue’)

is a word that expresses a quality that is present in both the upamäna and
upameya, because the quality of being black is present in the cloud which
is the upamäna and in Kåñëa who is the upameya. Regarding the sentence
beginning puruñottama-vattve ’pi, the word mågé (doe) is treated like a
masculine word, by the sütra: väcya-liìga-lakñmés tulyädhikaraëa-lakñmyäm
(1003). The meaning is måga-capalä gopé-dåñöiù (The eyes of the gopé are
restless like a doe’s).
SAàçodhiné—The word capala (restless) is a word that expresses a quality

that is present in both the upamäna and the upameya, because the quality of
being restless is present in the doe which is the upamäna and in the eyes of the
gopé which are the upameya.
930 / mayaUrAdyaAe vyaMs$ak(AidiBa: /

930. mayürädayo vyaàsakädibhiù
mayüra-ädayaù—the words mayüra (peacock) and so on; vyaàsaka-

ädibhiù—with the words vyaàsaka (cunning) and so on.
The words mayüra and so on are compounded with the words vyaàsaka and
so on, and the compound so formed is called çyämaräma.
vyaàsako dhürtaù. mayüra-vyaàsakaù, kamboja-muëòaù, yavana-muëòaù.
Våtti—The word vyaàsaka means dhürta (cunning). Examples are

mayüra-vyaàsakaù (a cunning peacock), kamboja-muëòaù (a bald
Kamboja), and yavana-muëòaù (a bald Yavana).
word iva is used in the laukika-vigraha to indicate that the pürva-pada here figuratively
means “like that”.” So the understanding is that, by lakñaëä våtti, the pürva-pada ghanaù
means ghana-sadåçaù (like a cloud), and thus the word iva is not required in the samäsa.
However, for the sake of clarity, it is put in the laukika-vigraha just to indicate the figurative
meaning of the pürva-pada. The use of the word iva in other vigrahas like puruño vyäghra
iva and so on should be understood in the same way.
AmåtA—The words vyaàsaka and so on would have been placed first

in the compound, since they are viçeñaëas, but this sütra is made so they
will be placed last instead. A vyaàsaka is that which cheats (vyaàsayati =
chalayati).262 The vigraha of mayüra-vyaàsakaù is mayüraç cäsau vyaàsakaç
ca (it is cunning and it is a peacock). A Kamboja is somebody who is born in
the country of Kamboja. The vigraha of kamboja-muëòaù is kambojaç cäsau
muëòaç ca (he is bald and he is a Kamboja). Similarly, we get deçäntaram
which means anyo deçaù (another country),263 cin-mätram which means cid
eva (only spirit),264 and so on.
SAàçodhiné—Commenting on the equivalent Päëinian sütra: mayüra-

vyaàsakädayaç ca (Añöädhyäyé 2.1.72), Käçikä says: avihita-lakñaëas tat-
puruño mayüra-vyaàsakädiñu drañöavyaù, “Any tat-puruña for which no rule
is specifically ordained is classed in the mayüra-vyaàsakädis.” Similarly,
Siddhänta-kaumudé says the mayüra-vyaàsakädis are an äkåti-gaëa, and it
gives the examples räjäntaram which means anyo räjä (another king) and
cin-mätram which means cid eva (only spirit). Thus other çyämarämas which
are not covered by any specific rule are to be included here. According to
Viçvanätha Kaviräja, rüpakas (metaphors) as well, when compounded,
fall under the category of the mayüra-vyaàsakädis: evaà cätra mayüra-
vyaàsakäditväd rüpaka-samäsa eva (Sähitya-darpaëa 10.98).
931 / ku(‘aAdyaAe maDyapadlaAepaê /

931. ku-prädayo madhya-pada-lopaç ca
ku-pra-ädayaù—ku and the prädis; madhya-pada-lopaù—deletion of the

intermediate word; ca—also.
Ku and the prädis are compounded with a word ending in a sv-ädi, and
the intermediate word is deleted. The compounds so formed are called
çyämarämas.
262 The word vyaàsaka is formed by applying the kåt pratyaya [ë]aka after the dhätu
aàsa samäghäte (10P, to divide) which is preceded by the upendra vi.
263 Antara is a synonym of anya and thus Amåta included it among the anyärthädis (Amåta
685). Amara-koña says antaram avakäçävadhi-paridhänäntardhi-bheda-tädarthye, “The
word antara is used in the senses of avakäça (space, opportunity, intermediate time), avadhi
(limit), paridhäna (an under garment), bheda (difference), and tädarthya (purpose).” Here
antara is used in the sense of bheda (difference).
264 Mätra is a synonym of kevala and eva. Amara-koña says mätraà kärtsnye ’vadhäraëe,
“The word mätra is used in the senses of kärtsnya (totality) and avadhäraëa (restriction).”
Samäsa 425
kutsitaç cäsau puruñaç ceti ku-puruñaù. madhya-pada-lopa yathä—pragato

vaiñëavaù pra-vaiñëavaù, pratikülo näyakaù prati-näyakaù, durgataù puruñaù
duñ-puruñaù. ñatvaà väcyam. sv-arcito räjä su-räjä, atiçayito räjä ati-räjä. yoga-
vibhägät madhya-pada-lopaç ca—govardhana-nämä giriù govardhana-giriù.
Våtti—For example, when we have the vigraha kutsitaç cäsau puruñaç ca

(He is contemptible, and he is a person), we get ku-puruñaù (a contemptible
person, a low person).265 Examples when there is a deletion of the intermediate
word are as follows:
♦ pra-vaiñëavaù, which means pragato vaiñëavaù (an eminent

Vaiñëava)266
♦ prati-näyakaù, which means pratikülo näyakaù (counter hero, the
adversary of the hero)
♦ duñ-puruñaù, which means durgataù puruñaù (an unfortunate
person).267 The change to ñ here will be described in sütra 1024.
♦ su-räjä, which means sv-arcito räjä (a well respected king)
♦ ati-räjä, which means atiçayito räjä (a superior king).
 pragataù <1.1> + vaiñëavaù <1.1> → (931) pra + vaiñëavaù <1.1>

→ (601) pra-vaiñëava → (87) pra-vaiñëava + s[u] → (93) pra-vaiñëavaù (an
eminent Vaiñëava) <1.1>.
265 In the vigraha, the word kutsitaù is used only to show the particular meaning of the
avyaya ku here. Kutsitaù is formed by applying [k]ta after the dhätu kuts[a] avakñepane
(10A, to criticize). Thus there is no deletion of an intermediate word here. Such deletion
only applies in the case of the prädis and not in the case of ku.
266 The words pragataù and so on consist of two separate viñëupadas—the prädi, and
another word which is usually a kådanta. Thus, when the word pragataù is compounded
with the word vaiñëavaù, for example, the pürva-pada is pra, the madhya-pada is gataù, and
the uttara-pada is vaiñëavaù. Therefore it is the intermediate word gataù that gets deleted
here. The example given by Käçikä and Mahä-bhäñya is pragata äcäryaù = präcäryaù.
In his book “Sanskrit Manual”, Antoine translates this as “eminent teacher”. Vaman
Shivram Apte, while explaining the word pra in his book “The Practical Sanskrit-English
Dictionary”, confirms this by quoting the Gaëa-ratna-mahodadhi of Vardhamäna Miçra
which gives “excellence” as a meaning of pra and präcäryaù as an example of that meaning.
Furthermore, it appears that pragataù and prakåñöaù are somewhat synonymous, as Amåta
explains prabhävaù in våtti 890 as pragataù bhävaù, and Käçikä explains it as prakåñöaù
bhävaù. The other interpretation is that pragataù means “preceding, former”, and so
präcäryaù means “the teacher of a teacher”, prapitämahaù means “one who precedes
the grandfather” (a great-grandfather), pramätämahaù means “one who precedes the
grandmother” (a great-grandmother), and so on.
267 Bäla says that durgataù means daridraù (poor, needy). This makes sense because the
meaning of the dhätu daridrä is durgati.
By yoga-vibhäga (the division of one rule into two separate rules), we also
get the separate rule madhya-pada-lopaç ca. An example of this separate
rule is govardhana-giriù which means govardhana-nämä giriù (the hill
named Govardhana).
 govardhana-nämä <1.1> + giriù <1.1> → (931) govardhana +

giriù <1.1> → (601) govardhana-giri → (87) govardhana-giri + s[u] → (93)
govardhana-giriù (the hill named Govardhana) <1.1>.
AmåtA—This sütra means ku-prädayaù sv-ädy-antena saha samasyante,

prädi-samäse madhya-pada lopaç ca bhavati (Ku and the prädis are
compounded with a word ending in a sv-ädi, and the middle word in the
prädi-samäsa268 is deleted). In pra-vaiñëavaù, the intermediate word gataù is
deleted, and in prati-näyakaù the intermediate word külaù is deleted. In su-
räjä the intermediate word arcitaù is deleted, and the taddhita pratyaya called
keçava a-räma is not applied by räjähaù-sakhibhyaù (1071) because this is
forbidden in the sütra: sv-atibhyäà na tau pratyayau (Båhat 2188). The same
understanding applies to ati-räjä.
By yoga-vibhäga, the separate rule madhya-pada-lopaç ca is understood. The

meaning gained from this rule is that words other than ku and the prädis
are also compounded with a word ending in a sv-ädi, and the intermediate
word is deleted. In the case of govardhana-giriù, the samäsa of a viçeñaëa
was already achieved by sütra 920, but this rule is for the sake of deleting
the intermediate word. Other examples are siàhäsanam which means siàha-
cihnitam äsanam (a seat marked with lions), vindhya-giriù (the hill named
Vindhya), sugréva-kapiù (the monkey named Sugréva), surasena-nåpatiù (the
king named Surasena), and so on.
932 / wvaena inatyaM s$amaAs$aAe ivaSNAuBaftyalaAepaê /

932. ivena nityaà samäso viñëubhakty-alopaç ca
ivena—with the avyaya iva (like); nityam—compulsory; samäsaù—samäsa;

viñëubhakti-alopaù—non-deletion of the viñëubhakti; ca—and.
It is compulsory to compound the word ending in a sv-ädi viñëubhakti with

the avyaya iva, but the sv-ädi viñëubhakti is not deleted. The compound so
268 The samäsas that are made when the prädis are compounded with a word ending in a
sv-ädi are called prädi-samäsas.
Samäsa 427
megha-iva.
Våtti—Thus we get megha-iva (like a cloud, cloud-like).269
AmåtA—Someone might argue, “If the mahähara of the viñëubhakti is not

done in the case of megha-iva and so on, then only the väkya (i.e. megha iva,
and so on) should be done. What is the point of doing the samäsa?” The
point of doing the samäsa is just to combine the words together, and when
this is done the taddhita pratyayas can be applied after the compound word.
Examples of this are agnir-iva-päçaù (Båhat 3069 våtti), sädhur-iva-rüpaù
(Båhat 3078 våtti), and so on.
SAàçodhiné—This sütra prohibits the usual deletion of the viñëubhakti that

would have taken place by antaraìga-sv-äder mahähara eka-padatvärambhe
(601). Thus this is simultaneously a çyämaräma-samäsa and an aluk-samäsa
(sütras 999). Even though this samäsa is compulsory, to follow modern
conventional usage and to avoid confusion, we did not use hyphens elsewhere
in the book. For example, in våtti 929 we wrote megha iva without a hyphen,
even though it is technically a samäsa and thus liable to hyphenation as is
done in this våtti.
Iti kåñëapuruñeñu çyämarämaù270
Thus ends the section dealing with the çyämaräma-samäsa, which is included
among the kåñëapuruñas (922).
933 / s$aÊÿYaA s$amaAhAre s$amasyatae , s$a ca i‡arAmaIs$aMÁa: /

933. saìkhyä samähäre samasyate, sa ca trirämé-saàjïaù
saìkhyä—a word expressing a number (saìkhyä); samähäre—when a

samähära (aggregation, group, collection) is being expressed. saù—the
compound so formed; ca—and; tri-rämé-saàjïaù—called trirämé.
When a samähära is being expressed, numerals are compounded with a word

ending in a sv-ädi. The compound so formed is called trirämé.
269 Here there is sandhi simply by: a-dvaya-bho-bhago-aghobhyo lopyaù sarveçvare tu

yaç ca, na ca lope sandhiù (81).
270 In the Samäsa-prakaraëa the sections are usually indicated by endings beginning with
the word iti rather than by headings beginning with the word atha.
sv-ädy-antena sahety arthäd gamyate. evam uttaraträpi. dvigur iti präïcaù.
Våtti—The words sv-ädy-antena saha (with a word ending in a sv-ädi) are

understood from the context. This applies in the upcoming sütras too.271 The
earlier grammarians called the trirämé compound by the name dvigu.
934 / s$amaAhAre i‡arAmyaAmaek(tvaM “aötvaM ca /

934. samähäre trirämyäm ekatvaà brahmatvaà ca
samähäre—in the sense of samähära (sütra 933); trirämyäm—when the

trirämé is ordained; ekatvam—singular in number; brahmatvam—neuter in
gender; ca—and.
When the trirämé is ordained in the sense of samähära, it is singular in

number and neuter in gender.
païca gopyaù samähåtä iti païcänäà gopénäà samähära iti vä vigrahe païca-
gopi.
Våtti—Thus, when we have the vigraha païca gopyaù samähåtäù (five

gopés taken together) or païcänäà gopénäà samähäraù (a group of five
gopés), we get païca-gopi (a group of five gopés).
 païca <1.3> + gopyaù <1.3> → (933, 601) païca-gopé → (87, 934)

païca-gopé + s[u] → (172) païca-gopi + s[u] → (166) païca-gopi (a group of
five gopés) <1.1>.
AmåtA—The implied meaning is that because mere aggregation is being

expressed here there is no regard for gender and number, but the neuter
singular is nonetheless used here for the sake of propriety.272 Regarding
païca-gopi, the change to vämana takes place by brahmänta-trivikramasya
vämanaù (172). Now Jéva Gosvämé will state an exception.
935 / @rAmaAntaA i‡arAmaI laºmaI: , @AbantaA vaA , i‡arAmyaA wRpa, /

935. a-rämäntä trirämé lakñméù, äb-antä vä, trirämyä ép
271 We already saw an instance where those words had to be added from the context:
ku-prädayo madhya-pada-lopaç ca (931) (ref. Amåta 931).
272 In this regard, one should remember: näpadaà çästre prayuïjéta, “What is not a pada
(viñëupada) cannot be used in an authoritative work.” So a neuter singular ending is used
only to make a viñëupada.
Samäsa 429
a-räma-antä—which ends in a-räma; trirämé—a trirämé; lakñméù—feminine;

äp-antä—which ends in ä[p] (sütra 208); vä—optionally; trirämyäù—after a
trirämé; ép—the taddhita pratyaya é[p].
But a trérämé which ends in a-räma is feminine, and a trirämé which ends
in ä[p] is optionally feminine. É[p] is applied after a trirämé in the feminine.
trirämé, païcädhyäyé. rämä-çabdasya trirämé, tri-rämam.
Våtti—Examples of the first part are tri-rämé (the group of three Rämas:
Balaräma, Paraçuräma, and Rämacandra) and païcädhyäyé (a collection of
five chapters).273
 trayaù <1.3> + rämäù <1.3> → (934, 601) tri-räma → (935, 1090)

tri-räma + é[p] → (1053) tri-rämé → (87) tri-rämé + s[u] → (138) tri-rämé (the
group of three Rämas) <1.1>.
An example of the second part, using the word rämä (beautiful woman), is
tri-rämé or tri-rämam (a group of three beautiful women).
 tisraù <1.3> + rämäù <1.3> → (934, 601) tri-rämä → (two options by 935)
1) (feminine, 1090) tri-rämä + é[p] → (1053) tri-rämé → (87) tri-rämé + s[u]
→ (138) tri-rämé (a group of three beautiful women) <1.1>.
2) (neuter, 87) tri-rämä + s[u] → (172) tri-räma + s[u] → (157) tri-räma + am
→ (94) tri-rämam (a group of three beautiful women) <1.1>.
AmåtA—In the case that the trirämé which ends in ä[p] is not feminine, it
is neuter. Also it should be known that é[p] is actually applied by the future
sütra trirämyäù (1090) in the Taddhita-prakaraëa. The vigraha of tri-rämé is
either trayo rämäù samähåtäù (the three Rämas taken together) or trayäëäà
rämäëäà samähäraù (the group of three Rämas). Other examples are tri-loké
(the group of three worlds), catuù-çloké (a collection of four verses), païca-
vaöé (the group of five fig-trees, namely açvattha, bilva, vaöa, dhätri, and açoka),
sapta-çaté (the aggregate of 7 one-hundreds, i.e. 700), and so on. To give an
example when the tri-rämé ends in ä[p], Jéva Gosvämé uses the word rämä
(beautiful woman). In the case that the tri-rämé ending in ä[p] is feminine,
ä-räma is deleted by a-i-dvayasya haro bhagavati (1053), and in the case that it
is neuter the change to vämana is done by brahmänta-trivikramasya vämanaù
(172).
273 Another example is Añöädhyäyé (a collection of eight chapters, the name of Päëini’s
celebrated book on grammar).
936 / paA‡aAântaA na /
936. päträdy-antä na
pätra-ädi-antä—which ends with the words pätra (vessel) and so on; na—not.
But a tri-rämé which ends with the words pätra and so on is not feminine.
dvi-pätraà, tri-bhuvanaà, catur-yugam. mukhäntä veti vaktavyam—catur-

mukhaà, catur-mukhé. tathä ca muräriù—“dhätuç catur-mukhé-kaëöha-
çåìgäöaka-vihäriëém. nityaà pragalbha-väcäläm upatiñöhe sarasvatém.”
anyatra—“dhätuç catur-mukha-taòäga-saräga-haàséà. väëéà bhajämi bhava-
bhéti-haräà tri-neträm. iti. sapta-rñayaù païcämräç catur-vidyä ity-ädayas tu
saàjïä-çabdäù. samähärävivakñayä çyämarämaù. catur-varëäù, dvéndriye ity-
ädayaù saàjïetarä api.
Våtti—For example, dvi-pätram (a collection of two vessels), tri-bhuvanam

(the group of three worlds), catur-yugam (the group of four yugas). It should
be stated that a tri-rämé that ends with the word mukha (face, head) is
optionally feminine. Thus we get catur-mukhé or catur-mukham (the group
of four heads). For example, the poet Muräri in the prologue of his drama
Anargha-räghava wrote:
dhätuç catur-mukhé-kaëöha-çåìgäöaka-vihäriëém
nityaà pragalbha-väcäläm upatiñöhe sarasvatém
“I worship Sarasvaté, who speaks confidently and who strolls on the crossroads
that are the neck of the four heads of Brahmä.”
And elsewhere he wrote:
dhätuç catur-mukha-taòäga-saräga-haàséà
väëéà bhajämi bhava-bhéti-haräà tri-neträm
“I worship the three-eyed goddess of speech, Sarasvaté, who takes away the
fear of material existence. She is the impassioned swan playing in the ponds
that are the four heads of Brahmä.”274
But sapta-rñayaù, païcämräù, catur-vidyäù, and so on are names.275
274 Each of Brahmä’s heads is a Mänasa Lake.

275 In Päëini’s Añöädhyäyé, these samäsas are covered by the special sütra: dik-saìkhye
Samäsa 431
We also get catur-varëäù (the four castes), dvéndriye (two senses), and so on,
which are not names. Çyämaräma-samäsa is done in these instances because
there is no desire to express a samähära.
AmåtA—Femininity would have been obtained by sütra 935, since these

words end in a-räma, but this sütra prohibits it. Thus only the neuter gender
is used, in accordance with the general rule (sütra 934). The vigraha of dvi-
pätram is either dve pätre samähåte (two vessels taken together) or dvayoù
pätrayoù samähäraù (a collection of two vessels). The vigraha should be
understood in the same way in all the other examples. Further examples
are dvi-candram (a collection of two moons), païca-gavam (a group of five
cows), païca-pätram (a collection of five vessels), and so on. Regarding sapta-
rñayaù, the seven sages are Maréci, Atri, Pulaha, Pulastya, Kratu, Aìgirä, and
Vasiñöha. These mind-born sons of Brahmä dwell on their own planets. In the
Väräha Puräëa, the païcämras are mentioned:
açvattham ekaà picumardam ekaà

nyagrodham ekaà daça puñpa-jätéù
dve dve tathä däòima-mätuluìge
païcämra-väpé narakaà na yäti
“One who plants the païcämras, namely one açvattha tree, one picumarda
tree, one nyagrodha tree, ten flower-bearing trees, two pomegranate trees,
and two citron trees, does not go to hell.”
Regarding catur-vidyäù, the peculiarity is that the word catasraù in the vigraha
catasraç cämü vidyäç ca (They are four, and they are knowledge) means catur-
veda-sambandhinyaù (related to the four Vedas).
SAàçodhiné—Regarding catur-varëäù, the vigraha is catväraç cämé varëäç

ca (They are four, and they are castes). Just as a çyämaräma-samäsa is done
when there is no desire to express a samähära, so bahuvréhi samäsa is done
when there is a desire to express another thing (sütra 963). For example, when
there is a desire to express a samähära, we get catur-mukham or catur-mukhé
(the group of four heads), but when there is a desire to express another thing
such as Brahmä, we get catur-mukhaù (he who has four heads). The vigraha
in this case is catväri mukhäni santy asya (he who has four heads).276
saàjïäyäm (Añöädhyäyé 2.1.50). But Amåta calls them nitya-samäsas because they have a
conventional meaning that cannot be ascertained by separating the words of the samäsa.
276 The verb in the vigraha is deleted by: kvacid äkhyäta-lopaù (966).
In the same way, we also get catur-bhujaù (one who has four hands, name of
Viñëu), païcänanaù (one who has five faces, name of Çiva), tri-netraù (one
who has three eyes, name of Çiva), and so on.
Iti trirämé-kåñëapuruñäù
Thus ends the section dealing with the trirämé-kåñëapuruñas.
937 / naHa, /
937. naï
naï—the avyaya na[ï].
Na[ï] is compounded with a word ending in a sv-ädi, and the compound so

formed is called kåñëapuruña.
samasyate, ïa-räma it. na vaiñëava iti vigrahe naïo ’-räma-çeña iti avaiñëavaù.
na avaiñëavaù anavaiñëavaù.
Våtti—The word samasyate is understood in the sütra. The ïa-räma is an

indicatory letter. Thus, when we have the vigraha na vaiñëavaù, naïo ’-räma-
çeñaù (778) is applied, and we get avaiñëavaù (a non-Vaiñëava). Similarly,
when we have the vigraha na avaiñëavaù, sarveçvare tu nuö ca samäse (778)
is applied, and we get anavaiñëavaù (one who is not a non-Vaiñëava).
AmåtA—In avaiñëavaù, na[ï] has the sense of tad-anyatvam (being different

than that) or virodha (oppositeness). Thus avaiñëavaù means vaiñëavetaraù
smärtädiù (someone other than a Vaiñëava, i.e. a smärta and so on) or
vaiñëava-virodhé (the opposite of a Vaiñëava). As it is stated:
tat-sädåçyam abhävaç ca tad-anyatvaà tad-alpatä

apräçastyaà virodhaç ca naï-arthäù ñaö prakértitäù
“The meanings of na[ï] are said to be six: tat-sädåçya (similarity to that),

abhäva (absence), tad-anyatva (being different than that), tad-alpatä
(smallness of that), apräçastya (inferiority), and virodha (oppositeness).”
In abrähmaëaù, the meaning is brähmaëa-sadåçaù (like a brähmaëa). In

apäpaù, açäntaù, and so on, the meaning is päpädy-abhävavän (one who
is without sin and so on, i.e. sinless and so on). In adhätu-viñëubhaktikam
Samäsa 433
and so on, the meaning is dhätu-viñëubhakti-bhinnam (other than a dhätu or

viñëubhakti). In anaiñöhiko bhaktaù, anudarä kanyä, and so on, the meaning
is alpa-niñöhävän (a devotee who has little niñöhä), alpodaravaté (a girl who
has a small belly, i.e. a thin girl). In adhanaà carma-dhanam, the meaning is
apraçasta-dhanam (leatherware is a lesser wealth). In asuraù, akathyam, and
so on, the meaning is sura-virodhé (the opposite of a demigod, i.e. a demon)
and so on.
Furthermore, na[ï] is of two kinds: paryudäsa and prasajya-pratiñedha. In

that regard, only when na[ï] is paryudäsa does it have the six meanings
beginning with sädåçya, and only then is there samäsa. For instance, it is said:
pradhänatvaà vidher yatra pratiñedhe ’pradhänatä

paryudäsaù sa vijïeyo yatrottara-padena naï
aprädhänyaà vidher yatra pratiñedhe pradhänatä

prasajya-pratiñedho ’sau kriyayä saha yatra naï
“Na[ï] is called paryudäsa when it is used in a sentence where the vidhi

(injunction) is the main thing, the pratiñedha (prohibition) is secondary and
na[ï] is connected with an uttara-pada. But na[ï] is called prasajya-pratiñedha
when it is used in a sentence where the vidhi is secondary, the pratiñedha is the
main thing and na[ï] is connected with a verb.”
In vaiñëavo na bhavati (våtti 632), na[ï] is prasajya-pratiñedha because it

is connected with the verb bhavati.277 In this regard, predominance and
non-predominance are discerned by the vidheyäàça (vidheya) and the diç
(uddeçya). In a sentence, the vidheya (predicate) is the main thing, whereas
the uddeçya (subject) is secondary. Therefore the meaning of the first verse
is “Na[ï] is called paryudäsa when it is used in a sentence where the vidhi
(prescription) is the main thing, on account of being the vidheya, and the
pratiñedha, or in other words the meaning of na[ï], is secondary, on account
of modifying the uddeçya, and na[ï] is connected with an uttara-pada.” For
example, in dvädaçyäà tulaséà na cinuyät, the word dvädaçyäm is fit for
becoming an uttara-pada because the picking of tulasé is prescribed on a
tithi other than dvädaçé (na dvädaçyäm here means dvädaçé-bhinna-tithau).
277 An example of paryudäsa na[ï] is amalaà jalaà pibatu (Drink uncontaminated

water). Here an order (injunction) is the main thing and na[ï] is connected with the uttara-
pada malam. An example of prasajya-pratiñedha na[ï] is sadoña-jalaà na pibatu (Do not
drink bad water). Here the prohibition is the main thing and na[ï] is connected with the
verb. For more details, consult Bäla 632.
Therefore, since na[ï] is paryudäsa here, samäsa must be done, and we get
advädaçyäà tulaséà cinuyät (One should pick tulasé on a tithi other than
dvädaçé).
The meaning of the second verse is “Na[ï] is called prasajya-pratiñedha

when it is used in a sentence where the vidhi (injunction) is secondary, on
account of being the uddeçya, and the pratiñedha (prohibition) is the main
thing, on account of being the vidheya, and na[ï] is connected with a kriyä.”
For example, in rädhe näyaà nava-jala-dharaù kintu çyämasundara eñaù (O
Rädhä, this is not a new cloud. It’s Çyämasundara!), näyaà nava-jala-dharaù
means nava-jala-dharatväbhävavän ayam (This is something in which there
is an absence of the quality of being a new cloud). Here the object referred
to by the word idam is the uddeçya, and the abhäva (absence), which is a
meaning of na[ï], is the vidheya.278 Therefore, since the meaning of na[ï] is
the main thing here, na[ï] is prasajya-pratiñedha, and thus there is no scope
for samäsa, since the meaning of na[ï] would then become secondary since in
a kåñëapuruña the last word is the main thing, and that would be contradictory.
Naï-kåñëapuruño ’yam.
This samäsa [described in sütra 937] is called a naï-kåñëapuruña.
938 / ‘aAæaApaªae iãtaIyayaA /

938. präptäpanne dvitéyayä
präpta-äpanne—the words präpta (obtained) and äpanna (obtained);

dvitéyayä—with a word ending in a dvitéyä viñëubhakti.
The word präpta and äpanna279 are compounded with a word ending in a
dvitéyä viñëubhakti, and the compound is called kåñëapuruña.
präptaù sakhäyaà präpta-sakhaù. atra sakhyuñ öas taddhitaù. präpta-jévikaù,

kathaà jévikä-präptaù, sukhäpannaù? dvitéyä çritädibhir iti vacanät.
278 Here na[ï] is connected with the implied kriyä asti or bhavati.
279 The word präpta and äpanna are formed by applying [k]ta in kartari prayoga after
the dhätus pra + äp[ÿ] and ä[ì] + pad[a] by sütra 757. In this regard one should remember
that dhätus which have the meaning of präpti (obtainment) are included in the category of
gati (Amåta 641).
Samäsa 435
Våtti—Thus, when we have the vigraha präptaù sakhäyam (one who has
obtained a friend), we get präpta-sakhaù. Here the taddhita pratyaya [ö]a
is applied after the word sakhi by sütra 1071. Another example is präpta-
jévikaù (one who has obtained a livelihood).
 präptaù <1.1> + sakhäyam <2.1> → (938, 601) präpta-sakhi →

(1071) präpta-sakhi + [ö]a → (1053) präpta-sakha → (87) präpta-sakha + s[u]
→ (93) präpta-sakhaù (one who has obtained a friend) <1.1>.
 präptaù <1.1> + jévikäm <2.1> → (938, 601) präpta-jévikä →
(939) präpta-jévika → (87, 978) präpta-jévika + s[u] → (93) präpta-jévikaù
(one who has obtained a livelihood) <1.1>.
Why do we get jévikä-präptaù (one who has obtained a livelihood) and

sukhäpannaù (one who has obtained happiness)? Because of the sütra
dvitéyä çritädibhiù (940).
AmåtA—The words präpta and äpanna are the main thing in this samäsa.
Thus this sütra is for the sake of placing them first in the compound.
Otherwise the word ending in the dvitéyä viñëubhakti would have been placed
first by dvitéyä çritädibhiù (940). Therefore the change to vämana prescribed
in the next sütra is done in präpta-jévikaù and so on, since the uttara-pada is
secondary. With the sentence beginning “Why,” Jéva Gosvämé first raises a
doubt and then explains how the dvitéyä-kåñëapuruña ordained in sütra 940
is not blocked by the current sütra. But the difference is that, in the dvitéyä-
kåñëapuruña ordained in sütra 940, the uttara-padas çrita and so on are the
main thing.
Normally a kåñëapuruña-samäsa has the same gender as that of the uttara-

pada, in accordance with uttara-pada-val-liìgaà rämakåñëa-kåñëapuruñayoù
(977). But when the pürva-pada is präpta or äpanna, the kåñëapuruña-samäsa
is väcya-liìga (adjectival, sharing the gender of the substantive), in accordance
with trirämé-präptäpannälaà-pürva-gati-samäseñu väcya-liìgataiva (978).
Thus, when we have the vigraha präptä kåñëa-vihäram, for example, we
get präpta-kåñëa-vihärä våndäöavé (The Våndävana forest which has gained
Kåñëa’s pastimes).280
280 Even though the uttara-päda vihära is masculine, the compound word präpta-vihära
is väcya-liìga and thus it takes the feminine gender here because the substantive våndäöavé
is feminine. Similarly, Siddhänta-kaumudé gives the examples präpta-jévikä and äpanna-
jévikä which mean jévikäà präptä stré (a woman who has obtained a livelihood) and jévikäà
äpannä stré (a woman who has obtained a livelihood) respectively. In all these examples the
feminine words präptä and äpannä become like the masculine by präptäpanne api (1005).
939 / gAAerIpa @Apa Ox~êAntasyaA‘aDaAnasya vaAmana: , naeyasyaA: paItaAmbare /

939. gor épa äpa üìaç cäntasyäpradhänasya vämanaù, neyasyäù pétämbare
goù—of the word go; épaù—of a word that ends in the taddhita pratyaya é[p];
äpaù—of a word that ends in the taddhita pratyaya ä[p]; üìaù—of a word that
ends in the taddhita pratyaya ü[ì]; ca—and; antasya—which is situated at the
end of a samäsa; apradhänasya—which is not the main thing; vämanaù—the
change to vämana; na—not; éyasyäù—of a words that ends in éyasé (éyas[u] +
é[p]); pétämbare—in a pétämbara-samäsa.
The final varëa of go and words that end in é[p], ä[p], or ü[ì] becomes
vämana if these words are at the end of the samäsa and are not the main
thing. But the final varëa of words that end in éyasé does not become vämana
in a pétämbara-samäsa.
goñ öas taddhitaù, u-dvayasya govindo vakñyate, präpta-gavaù, präpta-gopiù,

präpta-gopikaù, präpta-kñamaù, präpta-karabhoruù. antasyeti kim? gopé-
priyaù. apradhänasyeti kim? gopa-kumäré. çré-dhé-prabhåtayo neb-antäù, tena
präpta-çrér ity-ädi.
Våtti—The taddhita pratyaya [ö]a is applied after gu. It will be explained

later how u-dvaya takes govinda (sütra 1055). Thus we get präpta-gavaù
(one who has obtained a cow) (lit. one by whom a cow was obtained).
Examples of the rest are präpta-gopiù (one who has obtained a gopé), präpta-
gopikaù (one who has obtained a gopikä), präpta-kñamaù (one who obtained
forgiveness), and präpta-karabhoruù (one who has obtained a woman whose
thighs resemble the trunk of an elephant).
 präptaù <1.1> + gäm <2.1> → (938, 601) präpta-go → (939, 173)

präpta-gu → (Båhat 2162) präpta-gu + [ö]a → (1055) präpta-go + [ö]a → (55)
präpta-gava → (87) präpta-gava + s[u] → (93) präpta-gavaù (one who has
obtained a cow) <1.1>.
 präptaù <1.1> + gopém <2.1> → (938, 601) präpta-gopé → (939)

präpta-gopi → (87) präpta-gopi + s[u] → (93) präpta-gopiù (one who has
obtained a gopé) <1.1>.
 präptaù <1.1> + kñamäm <2.1> → (938, 601) präpta-kñamä →

(939) präpta-kñama → (87) präpta-kñama + s[u] → (93) präpta-kñamaù (one
who has obtained forgiveness) <1.1>.
Samäsa 437
 präptaù <1.1> + karabhorüm <2.1> → (938, 601) präpta-

karabhorü → (939) präpta-karabhoru → (87) präpta-karabhoru + s[u] →
(93) präpta-karabhoruù (one who has obtained a woman whose thighs
resemble the trunk of an elephant) <1.1>.
Why do we say antasya? Consider gopé-priyaù (the beloved of the gopé).

Why do we say apradhänasya? Consider gopa-kumäré (the daughter of a
cowherd). The word çré, dhé, and so on do not end in é[p] (sütra 154). Thus
we get präpta-çréù (one who has obtained prosperity) and so on.
AmåtA—Regarding präpta-gavaù, when we have the vigraha präpto gäm,

the change to vämana is done since the word go is not the main thing. Then
the taddhita pratyaya [ö]a is applied at the end of the samäsa by gor ataddhita-
luki (Båhat 2162) and govinda is done by u-dvayasya govindo na tu dhätor
na ca stré-pratyaye (1055). Why do we say antasya? Consider go-samühaù
(a group of cows). Why do we say apradhänasya? Consider su-gauù (a nice
cow).281
Präpta-gopiù is an example when é[p] becomes vämana; präpta-gopikaù

and präpta-kñamaù are examples of ä[p] becoming vämana; and präpta-
karabhoruù is an example of ü[ì] becoming vämana. The vigraha of
karabhorüù is karabhasya kari-çävakasya urur iva urur yasyäù sä (a woman
whose thigh is like the thigh of a young elephant (karabha = kari-çävaka)).
The vigraha of gopé-priyaù is gopyäù priyaù (the beloved of the gopé). The
vigraha of gopa-kumäré is gopasya kumäré (the daughter of a cowherd). Here,
even though the word ending in é[p] is at the end of the samäsa, it is the main
thing, because in a ñañöhé-kåñëapuruña the uttara-pada is the main thing.
By the words “and so on” in “präpta-çréù and so on”, we also get präpta-dhéù
(one who has obtained intelligence), äpanna-lakñméù (one who has obtained
prosperity), and so on.
Pürva-pada-pradhäno ’yaà dvitéyä-kåñëapuruñaù
This samäsa [described in sütra 938] is a dvitéyä-kåñëapuruña in which

the first word is the main thing. [The compounds covered by sütra 939 are
pétämbaras.]
281 In su-gauù, the word go is the main thing: In çyämaräma compounds, the uttara-pada
is the main thing.
Athottara-pada-pradhänäù
Now the kåñëapuruñas in which the uttara-pada (last word) is the main thing
will be described.
940 / iãtaIyaA i™ataAidiBa: /

940. dvitéyä çritädibhiù
dvitéyä—a word ending in a dvitéyä viñëubhakti; çritädibhiù—with the words

çrita (one who has taken shelter) and so on.
A word ending in a dvitéyä viñëubhakti is compounded with the words çrita

and so on, and the compound is called kåñëapuruña.
kåñëaà çritaù kåñëa-çritaù. saàsärätétaù, sat-saìga-patitaù, vaikuëöha-gataù

ity-ädi. tathä vraja-gamé, vraja-gämé, kåñëa-didåkñuù ity-ädi. ädi-grahaëät
khaövärüòho durmänini.
Våtti—When we have the vigraha kåñëaà çritaù (one who has taken
shelter of Kåñëa), we get kåñëa-çritaù. Other examples are saàsärätétaù (one
who has gone beyond material existence), sat-saìga-patitaù (one who has
joined the association of devotees), vaikuëöha-gataù (one who has gone to
Vaikuëöha), and so on. We also get vraja-gamé (he goes to Vraja) vraja-
gämé (he goes to Vraja), kåñëa-didåkñuù (one who desires to see Kåñëa) and
so on. Due to the word ädi in çritädibhiù, we also get khaövärüòhaù which
denotes a durmänin (foolish, deviant person).
AmåtA—The word çritädibhiù in this sütra signifies words which end in

the [k]ta that is applied in kartari prayoga after a sa-karmaka-dhätu. Thus it
should be understood that samäsas like sukha-präptaù (one who has obtained
happiness), çaraëägataù (one who has come to the shelter), vipad-äpannaù
(one who has obtained misfortune), bhakti-pathärüòhaù (one who has
ascended the path of devotional service), and so on are made by this sütra
alone. The vigraha of sat-saìga-patitaù is sat-saìgaà patitaù. Here patitaù
means saìgataù (one who has joined).
Regarding vraja-gamé, the word gamin ends in the kåt pratyaya [ë]in[i], as
described in gami-gämy-ädayaç ca bhaviñyati sädhavaù (Båhat 1399), and its
karma takes a dvitéyä viñëubhakti since the ñañöùé viñëubhakti was forbidden
by ädhamarëya-tumu-bhaviñyad-artha-ëaka-ëinyor yoge na ñañöhé (Båhat
963).
Samäsa 439
Regarding kåñëa-didåkñuù, the word didåkñu ends in the kåt pratyaya u that is
ordained in san-antäçaàsa-bhikñibhya uù (872), and its karma takes a dvitéyä
viñëubhakti since the ñañöhé viñëubhakti was forbidden by the sütra beginning
acyutäbha-viñëuniñöhä (sütra 644). Due to the words “and so on”, we also get
tattva-bubhutsuù (one who desires to understand the truth), odana-bubhukñuù
(one who desires to eat rice), dhana-lipsuù (one who desires to obtain wealth),
and so on. It should be known that khaövärüòhaù is a nitya-samäsa, because
its meaning cannot be understood by a separation of the constituent words.
Khaövärüòhaù means utpatha-gämé (one who walks the wrong path). Why do
we say “when referring to a durmänin?” Consider khaöväm ärüòhaù kåñëaù
(Kåñëa mounted the bed). Compounding cannot be done in this case.
SAàçodhiné—The equivalent Päëinian sütra is dvitéyä çritätéta-patita-

gatätyasta-präptäpannaiù (Añöädhyäyé 2.1.24). This sütra allows a word ending
a dvitéyä viñëubhakti to be compounded with the words çrita, atéta, patita, gata,
atyasta, präpta, and äpanna. The rule of tad-anta (våtti 148) applies here and
thus samäsa is also done with äçrita and ägata as indicated by the example
çaraëägataù above. Khaövärüòhaù is formed by the Päëinian sütra khaövä
kñepe (Añöädhyäyé 2.1.26). In his translation of Siddhänta-kaumudé, Çréça
Chandra Vasu explains how khaövärüòhaù came to be used in the sense of
kñepa (reproach): “All brahmacärés were bound to sleep on the ground and
not on khaövä or beds, so long as they were brahmacärés. A person who without
completing his studies, and without obtaining the permission of his teacher,
entered into matrimony, was originally called, in reproach, khaövärüòhaù
(one who ascended the bed in an improper way). Then the term was extended
to all persons guilty of vile action.”
941 / ta{taIyaATaARidiBa: /
941. tåtéyärthädibhiù
tåtéyä—a word ending in a tåtéyä viñëubhakti; artha-ädibhiù—with the words

artha (wealth) and so on.
A word ending in a tåtéyä viñëubhakti is compounded with the words artha

and so on, and the compound is called kåñëapuruña.
kåñëenärthaù kåñëärthaù, bhakti-pürvaù kåñëa-sadåça ity-ädi.
Våtti—For example, when we have the vigraha kåñëenärthaù, we get

kåñëärthaù (The wealth / goal that is Kåñëa Himself, i.e. Kåñëa Himself is
the wealth / goal).282 Similarly, we get bhakti-pürvaù (earlier in relation to

bhakti),283 kåñëa-sadåçaù (similar to Kåñëa), and so on.
AmåtA—With the examples bhakti-pürvaù and so on, Jéva Gosvämé

elaborates on the word ädi in arthädibhiù. In bhakti-pürvaù the tåtéyä
viñëubhakti is applied by prakåty-ädibhyas tåtéyä (679). In kåñëa-sadåçaù,
however, the tåtéyä viñëubhakti is applied by tulyärthaiù ñañöhé ca (677).
This use of the tåtéyä viñëubhakti additionally implies words that have the
meaning of sama (equal) and üna (less). Thus get nanda-samaù (equal to
Nanda), yaçodä-tulyä (equal to Yaçodä), ekonaù (less by one), and so on. By
the words “and so on” in the våtti we also get väk-kalahaù (a speech-fight,
i.e. a quarrel), kärya-nipuëaù (expert in sacred duties), tulasé-miçraù (mixed
with tulasé), äcära-çlakñëaù (polished in behaviour), mäsävaraù (later by a
month), bhakti-hénaù (devoid of devotion), prema-çünyaù (devoid of love),
vayo-jyeñöhaù (superior by age), bhaya-vihvalaù (agitated with fear), viraha-
kåçaù (emaciated by separation), svedärdraù (wet with sweat), guëädhikaù
(superior in qualities), and so on.
SAàçodhiné—This sütra is Jéva Gosvämé’s equivalent to the Päëinian sütra:

pürva-sadåça-samonärtha-kalaha-nipuëa-miçra-çlakñëaiù (Añöädhyäyé 2.1.31)
and its Värttika: avarasyopasaìkhyeyam. In our sütra the words pürva, sadåça,
sama and its synonyms, üna and its synonyms, kalaha, nipuëa, miçra, çlakñëa,
and avara are all included by the word ädi in arthädibhiù. The other words
quoted by Amåta and Bäla such as héna, çünya, jyeñöha, vihvala, kåça, ärdra,
and adhika are either directly kådantas or have kådanta elements in them and
thus they better fit into the category mentioned in the next sütra, since in
the Päëinian system these words are not included in Añöädhyäyé 2.1.31. For
example, héna is made from [o]hä[k] + [k]ta (417 and 753), çünya has the
kådanta element çüna from [öuo]çvi + [k]ta (471, Båhat 851, and 753), jyeñöha
has the kådanta element praçasya (pra + çans[u] + [k]ya[p]) (ref. praçasyasya
çra-jyau, 616), vihvala is made from vi + hval[a] + a[t], kåça is made from
kåç[a] + [k]a (ref. éçoddhava-kirati-préëäti-gè-jïäbhyaù kaù, 825), ärdra is
made from ard[a] + ra[k] (arder dérghaç ca, Uëädi-sütra 2.2.18), and adhika
is made from adhi + ä + ruh[a] + [k]ta (ref. adhyärüòhasyädhiko vä sädhuù,
Båhat 1233).
282 In this regard, one may take note of the example satäm artho hari-bhaktyä (Devotional
service to Hari itself is the wealth / goal of saintly persons) which is explained in the våtti
and Amåta of prakåty-ädibhyas tåtéyä (679).
283 In the våtti to prakåty-ädibhyas tåtéyä (679), Jéva Gosvämé says prakåty-ädi-
sambandhanenety arthaù (In these examples, prakåtyä and so on means prakåti-
sambandhena (in relation to nature) and so on). Siddhänta-kaumudé gives the example
mäsa-pürvaù (earlier by a month).
Samäsa 441
942 / k(ta{Rk(rNAe k{(taA /

942. kartå-karaëe kåtä
kartå-karaëe—which is a kartä or karaëa; kåtä—with a word ending in a kåt

pratyaya.
A word ending in a tåtéyä viñëubhakti which expresses a kartä or karaëa

is compounded with a word ending in a kåt pratyaya, and the compound is
called kåñëapuruña.
kåñëa-hataù, cakra-cchinnaù.
Våtti—Examples are kåñëa-hataù (one who is killed by Kåñëa) and cakra-

cchinnaù (cut down with the cakra).
AmåtA—Both examples in the våtti refer to Çiçupäla. Other examples are

narasiàha-märitaù hiraëyakaçipuù (Hiraëyakaçipu, who was killed by Lord
Narasiàha), nakha-vidäritaù hiraëyakaçipuù (Hiraëyakaçipu, who was killed
with the nails), and so on.
BälA—The vigraha of kåñëa-hataù is kåñëena hataù (killed by Kåñëa).

Here the word ending in a tåtéyä viñëubhakti is a kartä. The vigraha of cakra-
cchinnaù is cakreëa chinnaù (cut down with the cakra). Here the word ending
in a tåtéyä viñëubhakti is a karaëa. Why do we say “which expresses a kartä
or karaëa”? Consider bhikñayä uñitaù (One who dwelt because of begging).
Here the tåtéyä viñëubhakti is used in the sense of hetu (cause).
SAàçodhiné—While commenting on the equivalent Päëinian sütra: kartå-

karaëe kåtä bahulam (Añöädhyäyé 2.1.32), Siddhänta-kaumudé mentions the
maxim kåd-grahaëe gati-käraka-pürvasyäpi grahaëam, “When a word ending
in a kåt pratyaya is accepted, its form preceded by a gati 284 or käraka is also
accepted” and gives nakha-nirbhinnaù (one who is pierced with the nails) as
an example. Here the word ending in the kåt pratyaya, namely bhinnaù, is
preceded by the gati nir. Likewise in Amåta’s example the word ending in the
kåt pratyaya, namely däritaù, is preceded by the gati vi.
284 In the Päëinian system, the term gati denotes the avyayas pra and so on (Añöädhyäyé
1.4.60) and also the ury-ädis and words ending in the taddhita pratyayas vi and ä[c]
(Añöädhyäyé 1.4.61). The term käraka is equivalent to the term pürva-pada in our system.
943 / @Ta maDyapadlaAeipana: /

943. atha madhya-pada-lopinaù
atha—now; madhya-pada-lopinaù—compounds in which there is deletion of

the middle word.
From now on the samäsas are madhya-pada-lopé.
prabhur ayam.
944 / vyaÃanamaªaena /
944. vyaïjanam annena
vyaïjanam—a word expressing a condiment; annena—with a word expressing

boiled rice.
A word expressing a condiment when ending in a tåtéyä viñëubhakti is

compounded with a word expressing boiled rice, and the middle word is
deleted. The compound so formed is called kåñëapuruña.
dadhnopasikta odano dadhy-odanaù.
Våtti—When we have the vigraha dadhnopasikta odanaù, we get dadhy-

odanaù (boiled rice soaked with yogurt).
AmåtA—Upasikta means ärdré-kåtaù (made wet), or in other words

mrakñita (soaked). In dadhnä, the tåtéyä viñëubhakti expresses the kartä.
Other examples are kñérodanaù (boiled rice soaked with milk), süpodanaù
(boiled rice soaked with soup), and so on.
945 / s$aMs$k(Ar‰vyaM BaºyaeNA /

945. saàskära-dravyaà bhakñyeëa
saàskära-dravyam—a thing used for refining; bhakñyeëa—with a word

expressing food.
A word expressing a thing used for refining food when ending in a tåtéyä
viñëubhakti is compounded with a word expressing food, and the middle
Samäsa 443
word is deleted. The compound so formed is called kåñëapuruña.
bhakñyaà carvyam. guòena miçrä dhänä guòa-dhänäù.
Våtti—The word bhakñya means carvya (food to be chewed). Thus when

we have the vigraha guòena miçrä dhänäù, we get guòa-dhänäù (barley
mixed with jaggery).
AmåtA—Saàskära-dravyam means saàskärärthaà dravyam (a thing for

refining). By saying bhakñya means carvya, Jéva Gosvämé points out that
the word bhakñya (food) only expresses one kind of food here. Thus foods
that are to be sucked, licked, or drunk are excluded. In guòena, the tåtéyä
viñëubhakti expresses the karaëa.
946 / vaAhnaM yaAnaena /

946. vähanaà yänena
vähanam—a word expressing a draft-animal; yänena—with a word expressing

a vehicle.
A word expressing a draft-animal when ending in a tåtéyä viñëubhakti is

compounded with a word expressing a vehicle, and the middle word is deleted.
The compound so formed is called kåñëapuruña.
açvena yukto rathaù açva-rathaù.
Våtti—When we have the vigraha açvena yukto rathaù, we get açva-

rathaù (a chariot yoked to a horse).
AmåtA—Even though the words vähana and yäna are listed as synonyms
in Amara-koña’s statement sarvaà syäd vähanaà yänam, the following
distinction should be noted in this case: The word yäna denotes a chariot and
so on and means yanty anena (they go by means of this) whereas the word
vähana denotes an elephant, horse, or other such animal that pulls a vehicle
and means vähayanty anena.285 In açvena, the tåtéyä viñëubhakti expresses the
karaëa.
285 Yäna and vähana are formed by applying the kåt pratyaya [ö]ana in karaëe prayoga
after yä präpaëe (2P, to go, move, to attain) and vah[a] präpaëe (1U, to bear, lead, carry) +
[ë]i respectively by öanaù karaëädhikaraëayoù (911).
947 / paUrNA‰vyaM paA‡aeNA /

947. püraëa-dravyaà pätreëa
püraëa-dravyam—a word expressing a thing used for filling; pätreëa—with a

word expressing a container.
A word expressing a thing used for filling when ending in a tåtéyä viñëubhakti
is compounded with a word expressing a container, and the middle word is
deleted. The compound so formed is called kåñëapuruña.
gaìgä-jalena pürëo ghaöaù gaìgä-jala-ghaöaù. anyaträpi, çriyä yuktaù kåñëaù

çré-kåñëaù, tulasy-udakam ity-ädi.
Våtti—When we have the vigraha gaìgä-jalena pürëo ghaöaù, we get

gaìgä-jala-ghaöaù (a pot filled with Gaìgä water). There are other cases
also. For example, when we have the vigraha çriyä yuktaù kåñëaù, we get
çré-kåñëaù (Kåñëa who is endowed with opulence). Tulasy-udakam (water
endowed with tulasé), and so on are further examples.
AmåtA—Further examples of this sütra are udaka-gargaré (a water-pot

filled with water), dadhi-bhäëòam (a pot filled with yogurt), and so on. Here
the tåtéyä viñëubhakti expresses the karaëa. The words anyaträpi mean that a
word ending in a tåtéyä viñëubhakti is also compounded with a word ending in
a sv-ädi in cases other than those covered by the rules mentioned here, and
that the middle word is also deleted. The vigraha of tulasy-udakam is tulasyä
saàçliñöam udakam (water endowed with tulasé). By the words “and so on”
we get maëi-mukuöam (a crown studded with jewels) for which the vigraha
is maëibhiù khacitaà mukuöam, siàhäsanam (a seat marked with a lion) for
which the vigraha is siàhena cihnitam äsanam, and so on.
Iti tåtéyä-madhya-pada-lopinaù
Thus ends the section dealing with the tåtéyä-samäsas that are madhya-
pada-lopé.
948 / catauTaI= ‘ak{(tyaA /

948. caturthé prakåtyä
caturthé—a word ending in a caturthé viñëubhakti; prakåtyä—with a word

expressing a prakåti (original substance).
Samäsa 445
A word ending in a caturthé viñëubhakti is compounded with a word

expressing a prakåti, and the compound so formed is called kåñëapuruña.
hari-mandiräya iñöakäù hari-mandireñöakäù.
Våtti—When we have the vigraha hari-mandiräya iñöakäù, we get hari-

mandireñöakäù (bricks for Hari’s temple).
AmåtA—The word prakåti here indicates a vikåti (transformation). So the

idea is that a word ending in a caturthé viñëubhakti that expresses a vikåti is
compounded with a word that expresses a prakåti. This samäsa of a tädarthya-
caturthé (sütra 680) only takes place when there is the relationship of original
substance and transformation. In hari-mandireñöakäù Hari’s temple is the vikåti
and the bricks are the prakåti. Another example is kuëòala-suvarëam (gold
for an earring) for which the vigraha is kuëòaläya suvarëam. Compounding
only takes place when the thing is a prakåti. Thus there is no compounding in
randhanäya sthälé (a pot for cooking). Here the pot is not a prakåti because
cooking is not a transformation of the pot.
949 / ¸(icaÔadivavaºaAyaAM ca /
949. kvacit tad-avivakñäyäà ca
kvacit—sometimes; tad-avivakñäyäm—when there is no desire to express that

(a prakåti); ca—also.
Sometimes, when there is no desire to express a prakåti, a word ending in a

caturthé viñëubhakti is compounded with a word ending in a sv-ädi, and the
compound is called kåñëapuruña.
anantäya dadhi ananta-dadhi.
Våtti—When we have the vigraha anantäya dadhi, we get ananta-dadhi

(yogurt for Ananta).
AmåtA—Here samäsa is done even though Ananta isn’t a transformation

of the yogurt. Another example is açva-ghäsaù (grass for the horse) for which
the vigraha is açväya ghäsaù. Due to the use of the word kvacit, compounding
cannot be done in all cases. Thus compounding is not done in the cases like
randhanäya sthälé (a pot for cooking) and so on.
950 / wdMvaAcyaATaRzAbdena ca /
950. idaà-väcy-artha-çabdena ca
idam-väcy-artha-çabdena—with the word artha that expresses the meaning of

the word idam (this); ca—also.
A word ending in a caturthé viñëubhakti is also compounded with the word

artha that expresses the meaning of the word idam, and the compound is
nitya-samäso ’yaà väcya-liìgatä ca. nitya-samäsänäà sva-pada-vigraho nästi.

kåñëäyedaà kåñëärthaà sarpiù. kåñëärthaù süpaù, kåñëärthä rasälä.
Våtti—This is a nitya-samäsa, and it takes the same gender as that of the

väcya (viçeñya). Nitya-samäsänäà sva-pada-vigraho nästi (Nitya-
samäsas cannot be explained by separation of the samäsa’s own words
(Saàçodhiné 923)). Thus we get kåñëärthaà sarpiù (ghee for Kåñëa) where
kåñëärtham means kåñëäyedam (this is for Kåñëa). Examples of the other
genders are kåñëärthaù süpaù (soup for Kåñëa) and kåñëärthä rasälä (spiced
buttermilk for Kåñëa).
AmåtA—To exclude the word artha that expresses prayojana (purpose,

goal) or abhidheya (thing), Jéva Gosvämé says idaà-väci (that expresses the
meaning of the word idam). A nitya-samäsa doesn’t require a väkya (vigraha)
because the understanding is attained simply by means of the compound
word itself. Kåñëäyedam is a mere explanation of the meaning. The idea is
that it is useless to make a vigraha with the word artha because the meaning
of tädarthya is already expressed by the caturthé viñëubhakti (sütra 680). The
reason why this nitya-samäsa takes the same gender as that of the väcya is as
follows: Because the word idam shares the gender of the väcya, a compound
ending in the word artha that has the meaning idam will also be used in all
three genders since kåñëapuruña-samäsas adopt the gender of the final word
in the compound by uttara-pada-val-liìgaà rämakåñëa-kåñëapuruñayoù
(977). Kåñëärthaù means kåñëäya ayam (this is for Kåñëa) and kåñëärthä
means kåñëäya iyam (this is for Kåñëa).
951 / bailaihtaAidiBa: /
951. bali-hitädibhiù
bali-hitädibhiù—with the words bali (an offering), hita (beneficial) and so on.
Samäsa 447
A word ending in a caturthé viñëubhakti is compounded with the words bali,

hita, and so on, and the compound is called kåñëapuruña.
kåñëäya baliù kåñëa-baliù, kåñëäya hitaà kåñëa-hitam.
Våtti—When we have the vigraha kåñëäya baliù, we get kåñëa-baliù (an

offering for Kåñëa), and when we have the vigraha kåñëäya hitam, we get
kåñëa-hitam (what is beneficial for Kåñëa).
AmåtA—In these examples, the caturthé viñëubhakti is applied by caturthé

hitädy-arthaiù (Båhat 1030). Due to the word ädi, we also get kåñëa-sukham
(what is pleasant for Kåñëa) and go-rakñitam (what is kept for the cows).
952 / paÂamaI BayaBaItaBaIitaBaIiBarAnaItaAidiBaê /

952. païcamé bhaya-bhéta-bhéti-bhébhir änétädibhiç ca
païcamé—a word ending in a païcamé viñëubhakti; bhaya-bhéta-bhéti-

bhébhiù—with the words bhaya (fear), bhéta (afraid), bhéti (fear), and bhé
(fear); änéta-ädibhiù—with the words änéta (brought) and so on; ca—and.
A word ending in a païcamé viñëubhakti is compounded with the words

bhaya, bhéta, bhéti, and bhé and also with the words änéta and so on, and the
compound so formed is called kåñëapuruña.
kåñëa-bhayam, våndävanänétaà, yamunähåtam ity-ädi.
Våtti—Thus we get kåñëa-bhayam (fear of Kåñëa), våndävanänétam

(brought from Våndävana), yamunähåtam (brought from the Yamunä), and
so on.
BälA—The vigraha of kåñëa-bhayam is kåñëäd bhayam (fear of Kåñëa). The

same applies to kåñëa-bhétaù (one who is afraid of Kåñëa), kåñëa-bhétiù (fear
of Kåñëa), and kåñëa-bhéù (fear of Kåñëa). The vigraha of våndävanänétam
is våndävanäd änétam (brought from Våndävana) and the vigraha of
yamunähåtam is yamunäyä ähåtam (brought from the Yamunä).
By the words “and so on”, we get vraja-nirgataù (one who has left Vraja),
våkña-cyutaù (fallen from the tree), adharma-jugupsuù (one who hates
irreligion), tad-anyaù (other than that), çukletaraù (other than white), etc.
953 / @paetaAidiBa: ‘aAyazA: /

953. apetädibhiù präyaçaù
apeta-ädibhiù—with the words apeta (gone away) and so on; präyaçaù—

generally.
A word ending in a païcamé viñëubhakti is generally compounded with the

words apeta and so on, and the compound so formed is called kåñëapuruña.
kåñëäpetaù, bhakty-apoòhaù, svarga-patitaù. präyaçaù kim? präsädät patita

ity-ädi.
Våtti—Thus we get kåñëäpetaù (one who has gone away from Kåñëa),
bhakty-apoòhaù (one who has been removed from devotional service), and
svarga-patitaù (one who has fallen from heaven). Why do we say “generally”?
Consider präsädät patitaù (one who has fallen from the mansion) and so on.
SAàçodhiné—The vigrahas of the examples in the våtti are kåñëäd apetaù

(one who has gone away from Kåñëa), bhakter apoòhaù (one who has been
taken away from devotional service), and svargät patitaù (one who has fallen
from heaven). Apeta is formed from apa + i[ë] + [k]ta, and apoòha is formed
from apa + vah[a] + [k]ta. Apart from apoòha and patita, the other words
that are included by the word ädi in apetädibhiù are mukta and apatrasta
(Añöädhyäyé 2.1.38). Thus we also get cakra-muktaù (one who is freed from
the wheel) and taraìgäpatrastaù (one who is afraid of the waves). By the words
“and so on” at the end of the våtti we also get other cases where compounding
is not done, like bhojanäd apatrastaù (one who is afraid of eating) and so on.
954 / SaïI parpadena /

954. ñañöhé para-padena
ñañöhé—a word ending in a ñañöhé viñëubhakti; para-padena—with a word that

follows.
A word ending in a ñañöhé viñëubhakti is compounded with a word that

follows, and the compound so formed is called kåñëapuruña.
kåñëasya puruñaù kåñëa-puruñaù. tava prabhuù tvat-prabhuù. yuvayor

yuñmäkaà vä prabhuù yuñmat-prabhuù. yadünäà våñëayaù çreñöhä ity atra
säpekñatvän na.
Samäsa 449
Våtti—For example, when we have the vigraha kåñëasya puruñaù, we get

kåñëa-puruñaù (Kåñëa’s man). When we have the vigraha tava prabhuù, we
get tvat-prabhuù (your master). When we have the vigraha yuvayoù prabhuù
(the master of you two) or yuñmäkaà prabhuù (the master of you all), we get
yuñmat-prabhuù (your master).
Samäsa does not take place in yadünäà våñëayaù çreñöhäù (The Våñëis are
the best among the Yadus) because there is dependence on another word
(våtti 917).
AmåtA—Regarding tvat-prabhuù, yuñmad is replaced by tvad in accordance

with yuñmad-asmados tvan-madäv uttara-pada-pratyayayor ekatve (604). But
with the example yuñmat-prabhuù, Jéva Gosvämé shows how the replacement
does not take place when the number is not singular. In yadünäà våñëayaù
çreñöhäù, the ñañöhé viñëubhakti is used in the sense of nirdhäraëa (sütra 695).
The Päëinian grammarians make the prohibition na nirdhäraëe (Añöädhyäyé
2.2.10), but by saying säpekñatvät Jéva Gosvämé makes the point that this
prohibition is unnecessary because samäsa is already impossible since there is
dependence on another word. But when there is no dependence on another
word, samäsa certainly takes place as in the case of yadu-çreñöhaù (the best
among the Yadus) from yadünäà çreñöhaù, våñëi-varyaù (the best of the
Våñëis) from våñëénäà varyaù, and so on.
955 / s$aæamaI zAAENxAidiBa: /

955. saptamé çauëòädibhiù
saptamé—a word ending in a saptamé viñëubhakti; çauëòa-ädibhiù—with the

words çauëòa (skilled) and so on.
A word ending in a saptamé viñëubhakti is compounded with the words

çauëòa and so on, and the compound so formed is called kåñëapuruña.
bhakti-çauëòaù, bhakti-pravéëaù, samara-siàha ity-ädi.
Våtti—Thus we get bhakti-çauëòaù (skilled in devotional service), bhakti-

pravéëaù (skilled in devotional service), samara-siàhaù (a lion in battle).286
286 Amåta says atra siàha-çabdena siàha-sadåça-vikränta-puruño lakñyate (the word

siàha indicates a person who is powerful like a lion). For further details, see the discussion
on puruñaù siàhaù in Amåta 649.
BälA—The vigraha of bhakti-çauëòaù is bhaktau çauëòaù (skilled in

devotional service). In the Käraka-prakaraëa, in Båhat våtti 978, it was said
in regards to vraja-sukhe nipuëaù kåñëaù (Kåñëa is expert in the happiness
of Vraja) that vraja-sukhe is a käraka (i.e. an adhikaraëa) by means of
relationship with the implicit activity of being (i.e. bhavati). Likewise here.
By the words “and so on” we also get akña-dhürtaù (skilled in dice), raëa-
paëòitaù (skilled in battle), kärya-nipuëaù (skilled in work), bhakti-kuçalaù
(skilled in devotional service), karma-capalaù (unsteady in work), sädhana-
siddhaù (perfect in sädhana), chäyä-çuñkaù (dried in the shade), çäkhä-pakvaù
(ripened on the branch), sädhana-dakñaù (expert in sädhana), çästra-caturaù
(expert in çästra), and yuddha-sähasikaù (daring in war).
SAàçodhiné—In the Päëinian system, the çauëòädis are the words çauëòa,
dhürta, kitava, vyäòa, pravéëa, saàvéta, antara, adhi, paöu, paëòita, kuçala,
capala, and nipuëa. If we accept Bäla’s interpretation, then the çauëòädis
in our system, as well as including other synonyms of çauëòa such as dakña
and catura, also include the words siddha, çuñka, pakva, and bandha that are
found in the Päëinian sütra siddha-çuñka-pakva-bandhaiç ca (Añöädhyäyé
2.1.41). Regarding the word bandha, Siddhänta-kaumudé gives the example
cakra-bandhaù (bound to the wheel). Regarding the word adhi, Siddhänta-
kaumudé gives the example éçvarädhénaù (dependent on the Lord) and
explains how the taddhita pratyaya kha (éna) is applied after compounds in
which the last word is adhi in accordance with the sütra: añadakñäçitaìgv-
alaìkarmälaàpuruñädhy-uttara-padät khaù (Añöädhyäyé 5.4.7). The vigraha
of éçvarädhénaù is éçvare adhénaù (dependent on the Lord). The saptamé
viñëubhakti is applied here by aiçvaryärthenädhinä yuktät saptamé, svät
svämino vä viñëubhaktiù (Båhat 1059).
956 / @‡a iãtaIyaAidk{(SNApauç&SaeSvaDaAeºajaABa·(vatauByaAM s$amaAs$aAe naeSyatae /

956. atra dvitéyädi-kåñëapuruñeñv adhokñajäbha-ktavatubhyäà samäso
neñyate
atra—in these; dvitéyä-ädi-kåñëapuruñeñu—dvitéyä-kåñëapuruña and other

kåñëapuruña samäsas (sütras 940 to 955); adhokñajäbha-ktavatubhyäm—with
a word ending in an adhokñajäbha kåt pratyaya or the kåt pratyaya [k]tavat[u];
samäsaù—compounding; na—not; iñyate—allowed.
In all the kåñëapuruña samäsas mentioned so far, beginning with the

dvitéyä-kåñëapuruña, compounding cannot be done with a word ending in an
adhokñajäbha or in [k]tavat[u].
Samäsa 451
kåñëaà jaganvän, kåñëaà dåñöavän.
Våtti—Thus we get kåñëaà jaganvän (one who went to Kåñëa) and kåñëaà
dåñöavän (one who saw Kåñëa).
AmåtA—With the sütra beginning atra, Jéva Gosvämé states a prohibition.

Even though in cases like kåñëaà jaganvän and so on there is always
dependence on karmas like Kåñëa and so on, kåt-samäsa was not obtained
because there was no sütra in the Kådanta-prakaraëa ordaining such words
as pürva-padas (783). But in the Samäsa-prakaraëa, the compounding of
these karmas is theoretically obtained, as in vraja-gämé and so on in dvitéyä
çritädibhiù (940) and so on. Therefore this sütra is a prohibition.
957 / @cyautaABaAvyayak{(àYaAM ca na /
957. acyutäbhävyaya-kådbhyäà ca na
acyutäbha-avyaya-kådbhyäm—with a word ending in an acyutäbha kåt

pratyaya or an avyaya kåt pratyaya; ca—and; na—not.
Nor with a word ending in an acyutäbha or an avyaya kåt pratyaya.
kåñëaà paçyan, seväà kurväëaù, sukhaà labdhuà labdhvä vety-ädi. yatra

yatra samäsena viñëubhakty-artho guptaù syän nätivyaktaç ca syät tatra tatra
ca na samäsa iñöaù, yathä hetu-cihna-sahärtha-tåtéyäyäm—kåñëena sukhaà,
kaustubhena bhagavän, kåñëena gataù, vaiñëavänäà mato buddhaù püjito vä
Våtti—Thus we get kåñëaà paçyan (who is seeing Kåñëa), seväà kurväëaù

(who is doing service), sukhaà labdhum (to obtain happiness), sukhaà
labdhvä (having obtained happiness), and so on.
Samäsa cannot be done whenever the meaning of the viñëubhakti is hidden

or unclear. For example, samäsa cannot be done when the tåtéyä viñëubhakti
expresses hetu (sütra 688), cihna (sütra 678), or the meaning of saha
(sütra 676). Thus we get kåñëena sukham (happiness because of Kåñëa),
kaustubhena bhagavän (He is Bhagavän by the Kaustubha jewel), kåñëena
gataù (one who went along with Kåñëa), vaiñëavänäà mataù (desired by the
Vaiñëavas), vaiñëavänaà buddhaù (known by the Vaiñëavas), vaiñëavänäà
püjitaù (worshiped by the Vaiñëavas), and so on.
AmåtA—No other word can be compounded with a word ending in an

acyutäbha, but an acyutäbha can be compounded with other words as was
shown in the examples sat-puruñaù (a saintly person), bhräjat-kapolaù (a
shining cheek), and so on in våtti 922. The replacement of an avyaya is also
included by the word avyaya here. Thus there is also no compounding in cases
like vaiñëavaà vidhäya (having made a Vaiñëava) and so on.
With the sentence beginning “Samäsa cannot be done,” Jéva Gosvämé

justifies the prohibitions ordained in other grammars. The idea is that samäsa
cannot be done whenever the meaning of the viñëubhakti is hidden due to
the appearance of an understanding of a meaning contrary to the intended
meaning or whenever the meaning of the viñëubhakti is not very clear due to
the possibility of not understanding the original sense. In kåñëena sukham,
the tåtéyä viñëubhakti expresses a hetu. If by compounding we made kåñëa-
sukham, then it would be understood as a ñañöhé-samäsa. In kaustubhena
bhagavän, the tåtéyä viñëubhakti expresses a viçeña-lakñaëa.287 If compounding
were done here and we made kaustubha-bhagavän, it would be understood as
a çyämaräma compound. In kåñëena gataù, the tåtéyä viñëubhakti expresses the
meaning of saha. If compounding were done here and we made kåñëa-gataù,
then it would be understood that Kåñëa is the kartä (or rather the karma, by
dvitéyä çritädibhiù, 940).
In vaiñëavänäà mataù, vaiñëavänäà buddhaù, and vaiñëavänäà püjitaù,

[k]ta is applied in the present tense by ïi-rämeto buddhécchä-püjärthebhyaç ca
kto vartamäne ca (769) and the kartä takes a ñañöhé viñëubhakti by vartamäne
bhäve ca ktasya yoge kartari ñañöhé vä (646). The meaning is vaiñëavair mataù,
vaiñëavair buddhaù, and vaiñëavaiù püjitaù. If samäsa were done here, the
ñañöhé viñëubhakti would be understood as expressing a general relationship
rather than the specific relationship of kartä.
Ity uttara-pada-pradhänä dvitéyädi-kåñëapuruñäù
Thus ends the section dealing with the kåñëapuruñas, beginning with the
dvitéyä-kåñëapuruña, in which the last word is the main thing.
287 The sense of kaustubhena bhagavän is that the person who has the Kaustubha is the
Lord. This refers to the factor of Denotation (abhidhä-våtti) called saàyoga (concomitance)
(Alaìkära-kaustubha 2.40).
Samäsa 453
958 / @nyapadATaARta. ‘aAx.~ maDyapadA‘ayaAeigANA: /

958. anya-padärthät präì madhya-padäprayogiëaù
anya-padärthät—the anya-padärtha samäsa (sütra 963); präk—up to (but not

including); madhya-pada-aprayogiëaù—samäsas in which the middle word
isn’t used.
The samäsas up to the anya-padärtha samäsa are samäsas in which the

middle word is not used.288
prabhur ayam. aty-ädénäm evätikräntädy-arthatvät.
Våtti—This is a prabhu adhikära. The reason why the middle word is not
used is that atikränta and other such words are simply the meanings of ati
and so on.289
AmåtA—Someone might wonder “Why did he say madhya-padäprayogiëaù

instead of madhya-pada-lopinaù?” In answer to this, Jéva Gosvämé states the
sentence beginning aty-ädénäm. In this regard, the words atikränta and so on
that are not used in the samäsa are not actually independent words. They just
express the meanings of ati and so on. The term madhya-pada-lopinaù can
only be used when separate words are actually deleted in the samäsa.
959 / @tyaAdyaAe iãtaIyayaA /

959. aty-ädayo dvitéyayä
ati-ädayaù—the avyayas ati and so on; dvitéyayä—with a word ending in a

dvitéyä viñëubhakti.
The avyayas ati and so on are compounded with a word ending in a dvitéyä
viñëubhakti, and the middle word is not used. The compound so formed is
288 They are also samäsas in which the first word is the main thing, because we see that in
våtti 962 Jéva Gosvämé ends the section with the words: iti madhya-padäprayogiëaù pürva-
pada-pradhänäù kåñëapuruñäù (Thus ends the section dealing with the kåñëapuruñas in
which the middle word is not used and the first word is the main thing).
289 In other words atikräntaù is just the meaning of ati and so on. It is not that the original
word was atikräntaù and that the kräntaù portion gets deleted. Because atikräntaù is just
the meaning of ati, only the real word ati is used in the samäsa.
atikränto gaìgäm ati-gaìgaù. gor épa äpa ity-ädinä vämanatvaà, lakñmyäà

punar äp—ati-gaìgä. éb-antasya ati-gopiù ati-preyasiù. neha vämanaù, ati-
çréù. aty-äditväd abhiprapanno mukham abhi-mukhaù. äkramya vrajam
ä-vrajam, taà vyäpyety arthaù. evam anye ’pi.
Våtti—When we have the vigraha atikränto gaìgäm, we get ati-gaìgaù

(he who surpasses the Gaìgä). The change to vämana takes place by the sütra
beginning gor épa äpa (sütra 939). When the compound is used in the feminine
gender, ä[p] is applied again. Thus we get ati-gaìgä (she who surpasses the
Gaìgä). Examples of words that end in é[p] are ati-gopiù (he who surpasses
a gopé) and ati-preyasiù (he who surpasses the lover). However, the change
to vämana does not take place in ati-çréù (he who surpasses the goddess of
fortune).
Because they (abhi and so on) belong to the aty-ädis, we also get abhi-
mukhaù (he who has approached the face, i.e. he who is facing) for which
the vigraha is abhiprapanno mukham, and ä-vrajam (throughout Vraja) for
which the vigraha is äkramya vrajam, “having pervaded Vraja (äkramya =
vyäpya).” There are others also that are made in a similar fashion.
AmåtA—The words lakñmyäà punar äp means that when the change to

vämana is done and we get the new compound word, ä[p] is applied again
after the compound word if it to be used in the feminine gender. The vigraha
of ati-gopiù is atikränto gopém (he who surpasses a gopé).
Regarding ati-preyasiù, the change to vämana is not prohibited by the phrase

neyasyäù pétämbare (939) because this is not a pétämbara-samäsa. The reason
why the change to vämana does not take place in ati-çréù is that the word
çré doesn’t end in é[p] (154). With abhiprapannaù and so on, Jéva Gosvämé
elaborates on the word ädi in aty-ädayaù.
Regarding the sentence “there are others also”, examples are praty-akñaù
(gone towards the sense organ,290 i.e. directly perceived) for which the vigraha
is pratigato ’kñam; un-mukhaù (one who has raised the face, i.e. one who is
eagerly awaiting); and so on.
290 The word akña here is a separate neuter word which means indriya (a sense organ). It
is not a transformation of the word akñi (eye).
Samäsa 455
960 / @vaAdyasta{taIyayaA /
960. avädayas tåtéyayä
ava-ädayaù—the avyayas ava and so on; tåtéyayä—with a word ending in a

The avyayas ava and so on are compounded with a word ending in a tåtéyä
viñëubhakti, and the middle word isn’t used. The compound so formed is
avakruñöaà vaàçyä ava-vaàçi våndävanam. adhikaraëe ktaù kåto bähulyät.

pariëaddhaà vérudhä pari-vérud ity-ädi.
Våtti—When we have the vigraha avakruñöaà vaàçyä, we get ava-vaàçi

våndävanam (Våndävana where calling is done by means of the flute). [K]ta
is applied in adhikaraëe prayoga here because the kåt pratyayas are applied
variously (sütra 728). Other examples are pari-vérut (bound all around with
creepers) for which the vigraha is pariëaddhaà vérudhä, and so on.
AmåtA—By the words “and so on” we get saàvarmä (bound with armor)
for which the vigraha is sannadho varmaëä, adhyakñaù (perceived by the
eyes, i.e. visible) for which the vigraha is adhigato ’kñeëa, parivelaù samudraù
(the sea which is surrounded by shores) for which the vigraha is pariñöhito
velayä, and so on.
961 / payaARdyaêtauTyaAR /
961. pary-ädayaç caturthyä
pari-ädayaù—the avyayas pari and so on; caturthyä—with a word ending in a

caturthé viñëubhakti.
The avyayas pari and so on are compounded with a word ending in a caturthé
parigläno hari-kértanäya pari-hari-kértanaù. alaà jäto lakñmyai alaà-lakñmér

ity-ädi.
Våtti—Thus we get pari-hari-kértanaù (too tired for hari-kértana)

for which the vigraha is parigläno hari-kértanäya, alaà-lakñméù (fit
for [marrying] the goddess of fortune) for which the vigraha is alaà jäto
lakñmyai, and so on.
AmåtA—Pariglänaù291 means präpta-gläniù (one who has attained fatigue),

in other words khinnaù (one who is tired). In every instance, the caturthé
viñëubhakti is applied in the sense of tädarthya (sütra 680).
Other examples are pari-sevaù (too tired for service) for which the vigraha
is pariglänaù seväyai and ud-yuddhaù (risen for war) for which the vigraha is
udgato yuddhäya.
BälA—Regarding pari-hari-kértanaù, the gender is the same as that of

the väcya (viçeñya) in accordance with trirämé-präptäpannälaà-pürva-gati-
samäseñu väcya-liìgataiva (978). The change to vämana does not take place
in alaà-lakñméù because the word lakñmé does not end in é[p] (154).
962 / inarAdya: paÂamyaA /

962. nir-ädayaù païcamyä
nir-ädayaù—the avyayas nir and so on; païcamyä—with a word ending in a

païcamé viñëubhakti.
The avyayas nir and so on are compounded with a word ending in a païcamé
niñkränto madhu-puryäù nir-madhu-puriù, apagatam arthäd apärtham

avaiñëava-çästram ity-ädi.
Våtti—Thus we get nir-madhu-puriù (the thing that has departed from

Madhu-puré (Mathurä)) for which the vigraha is niñkränto madhu-puryäù,
and apärtham avaiñëava-çästram, “the non-Vaiñëava literature which has
gone away from (which is opposed to) the real meaning,” for which the
vigraha is apagatam arthät, and so on.292
AmåtA—In the vigraha apagatam arthät, the word arthät means västavärthät
(from the real meaning). The compound is neuter because it shares the gender
of the väcya (avaiñëava-çästram). Other examples are unnidra (one who has
risen from sleep) for which the vigraha is udgato nidräyäù, and so on.
291 Pariglänaù is made from pari + glai + [k]ta by caturvyühäntänäm ä-rämänta-päöho

’çive (412) and harimitra-yuk-sat-saìgädy-ä-rämänta-lv-ädibhya o-rämetaç ca viñëuniñöhä-
tasya naù (753).
292 Similarly, we get apasiddhänta (that which has gone away from (which is opposed to)
the siddhänta) for which the vigraha is apagataà siddhäntät.
Samäsa 457
Iti madhya-padäprayogiëaù pürva-pada-pradhänäù

kåñëapuruñäù
Thus ends the section dealing with the kåñëapuruñas in which the middle
word is not used and the first word is the main thing.
AmåtA—Regarding the qualifier pürva-pada-pradhänäù (in which the first

word is the main thing), in this section dealing with gati-samäsas (sütras 958
to 962) the avyayas pra and so on, which are the first words in the samäsa,
are the main thing because, even though they are dyotakas, they have specific
meanings like atikränta and so on. Therefore, in the section dealing with
description of the genders, the gati-samäsas will be ordained as väcya-liìga
by trirämé-präptäpannälaà-pürva-gati-samäseñu väcya-liìgataiva (978).
Otherwise they would have shared the gender of the last word by uttara-pada-
val-liìgaà rämakåñëa-kåñëapuruñayoù (977).
Iti kåñëapuruña-prakaraëam uddiñöam
Thus ends the section dealing with kåñëapuruña compounds.

963 / @naek(manyapadATaeR paItaAmbar: /

963. anekam anya-padärthe pétämbaraù
anekam—two or more words; anya-pada-arthe—when another thing

(padärtha) [is being expressed] (ref. abhidheye in the våtti); pétämbaraù—
called pétämbara.
Two or more words that are produced from nämas are compounded with
each other when another thing is being expressed, and the compound so
formed is called pétämbara.
prabhuç cäyam. anekaà näma-padaà tu anya-padärthe abhidheye

parasparaà samasyate, sa ca pétämbara-saàjïaù. bahuvréhir iti präïcaù.
anya-padärtha-vad eva liìgam asya, anya-padärthaç ca yac-chabdenedaà-
çabdena coddeçyaù. dvayos trayäëäà caturëäm eva vä abhidhänam. atra
ñañöhy-ädy-anya-padärtho yathä—tatra samäsärthenoktatvät prathamä.
pétam ambaraà yasya sa pétämbaraù, pétaà sükñmaà cämbaraà yasya sa
péta-sükñmämbaraù, evam ujjvala-péta-sükñmämbaraù. präptaù kåñëo yat
tat präpta-kåñëaà gokulam. kåñëaù präpto yena sa präpta-kåñëo vaiñëavaù.
präptaù kåñëo yayä sä präpta-kåñëä bhaktiù. dattaà sarvasvaà yasmai saù
datta-sarvasvaù kåñëaù. präpto varo yasmät sa präpta-varaù kåñëaù. nyastaà
mano yasmin sa nyasta-manäù kåñëa ity-ädayaù.
Våtti—This too is a prabhu adhikära.293 Two or more words that come

from nämas 294 are compounded with each other when another thing is being
expressed, and the compound is called pétämbara. Earlier grammarians
called it bahuvréhi. The gender of the pétämbara compound is necessarily
the same as that of the other thing, and the other thing is referred to by means
of the words yad or idam. The word anekam here refers only to two, three,
or four words. In this regard, [in the vigraha] the other thing takes the ñañöhé
and other viñëubhaktis as seen in the following examples, but the new näma
produced from the compounding takes a prathamä-viñëubhakti because the
other thing is already expressed by the meaning of the samäsa.
293 Thus the word pétämbaraù is to be added in the following sütras. The other words
in this sütra are not part of the adhikära because we see that they do not appear in the
Päëinian adhikära-sütra: çeño bahuvréhiù (Añöädhyäyé 2.2.23) but appear only in the next
sütra: anekam anya-padärthe (Añöädhyäyé 2.2.24).
294 In this regard, one should remember that the viñëupadas are of two types: those
produced from nämas and those produced from dhätus.
Samäsa 459
pétämbaraù—pétam ambaraà yasya, saù (He whose cloth is yellow).
„ Here we are not talking about the yellowness or the cloth, we are talking about another thing, namely
the person whose cloth is yellow. Thus pétämbara-samäsa is done because another thing is being
expressed. If this were not so, the compound pétämbaraù would just be a çyämaräma meaning “yellow
cloth.”
„ In a Sanskrit sentence, the word order will be pétam ambaraà yasya sa pétämbaraù, which literally
means “He whose cloth is yellow is pétämbara.” The same applies to the other examples. In a pétämbara
compound, the other thing is expressed by the compound itself, and so the word expressing the other
thing, namely the form of yad or idam, is left out of the compound, in accordance with the maxim
uktärthänäm aprayogaù (Words whose sense has already been expressed are not employed). For
example, the word yasya cannot be seen in pétämbaraù.
„ The other thing takes a ñañöhé viñëubhakti and two words are compounded. The gender of the other
thing is masculine, and so the gender of the compound is masculine.
péta-sükñmämbaraù—pétaà sükñmaà cämbaraà yasya, saù (He whose cloth is yellow
and fine).
„ This is the same as the above, but three words are compounded.
ujjvala-péta-sükñmämbaraù—ujjvalaà pétaà sükñmaà cämbaraà yasya, saù
(He whose cloth is brilliant, yellow, and fine).
„ Same as above, but four words are compounded.

präpta-kåñëaà gokulam—präptaù kåñëo yat, tat (Gokula, to which Kåñëa went). 1
„ Here the other thing takes a dvitéyä viñëubhakti and two words are compounded. The gender of the
other thing is neuter and thus the gender of the compound is neuter.
präpta-kåñëo vaiñëavaù—kåñëaù präpto yena, saù (the Vaiñëava by whom Kåñëa is
attained).
„ Here the other thing takes a tåtéyä viñëubhakti and two words are compounded. The gender of the
other thing is masculine and thus the gender of the compound is masculine.
präpta-kåñëä bhaktiù—präptaù kåñëo yayä, sä (devotional service by means of which
Kåñëa is attained).
„ Same as above, but the gender of the other thing is feminine and thus the gender of the compound is
feminine.
datta-sarvasvaù kåñëaù—dattaà sarvasvaà yasmai, saù (Kåñëa unto whom everything
is given).
„ Here the other thing takes a caturthé viñëubhakti and two words are compounded. The gender of the
other thing is masculine and thus the gender of the compound is masculine.
präpta-varaù kåñëaù—präpto varo yasmät, saù (Kåñëa from whom a boon is obtained).
„ Same as above, but the other thing takes a païcamé viñëubhakti.

nyasta-manäù kåñëaù—nyastaà mano yasmin, saù (Kåñëa on whom the mind is fixed).
„ Same as above, but the other thing takes a saptamé viñëubhakti.
1 The form of tad is only translated when no viçeñya is mentioned. When a viçeñya like gokulam is
mentioned, then the viçeñya is put in the place of the word tad in the translation. For example, sundara-
mukhaù translates as “He who has a beautiful face,” but sundara-mukhaù kåñëaù translates as “Kåñëa
who has a beautiful face.”
SAàçodhiné—In the pétämbara compound, the other thing most often takes
a ñañöhé viñëubhakti. Thus the examples started from the ñañöhé viñëubhakti
rather than the dvitéyä viñëubhakti. The other thing never takes a prathamä
viñëubhakti (våtti 964). The vigraha of a pétämbara compound actually ends
with the form of yad or idam.295 The correlative form of tad is a mere viçeñaëa
of the pétämbara compound. The form of tad will change to fit the compound
as seen below, but the form of yad or idam will never change:
♦ pétämbaraù — pétam ambaraà yasya saù

♦ pétämbaram — pétam ambaraà yasya tam
♦ pétämbarena — pétam ambaraà yasya tena
♦ pétämbaräya — pétam ambaraà yasya tasmai
♦ pétämbarät — pétam ambaraà yasya tasmät
♦ pétämbarasya — pétam ambaraà yasya tasya
♦ pétämbare — pétam ambaraà yasya tasmin
♦ he pétämbara — pétam ambaraà yasya saù, he tädåça
Again, in a Sanskrit sentence the word order is: pétam ambaraà yasya taà
pétämbaram, and so on. Sometimes, however, the explanations are given
in the format pétam ambaraà yasya sa pétämbaras tam and so on. Here the
compound pétämbara is first explained, and then the word tam is given to
indicate that pétämbara is being used in the second case singular.
295 For example, the vigraha of pétämbaraù is simply pétam ambaram yasya (whose cloth
is yellow). Thus pétämbaraù is just a viçeñaëa which requires a viçeñya. In the sentence
pétämbaro nartako nåtyati (the dancer whose garment is yellow dances) the viçeñya is
nartakaù (the dancer). But if no viçeñya is seen in such a sentence, then the word naraù (a
man), stré (a woman), or vastu (a thing) has to be implied as the viçeñya according to the
gender of the compound. Thus in the sentence pétämbaro nåtyati (the man whose garment
is yellow dances) the word naraù is implied as the viçeñya. When it is understood that a
pétämbara compound is conventionally used as the name of a particular person, that person
is naturally the implied viçeñya. Thus, if the context is right, pétämbaro nåtyati could be
translated as “Kåñëa, whose garment is yellow, dances.” A feminine example is candra-
mukhé, for which the vigraha is candra iva mukham yasyäù (whose face is like the moon). In
the sentence candra-mukhé rädhä hasati (Rädhä whose face is like the moon smiles) rädhä
is the viçeñya. But in candra-mukhé hasati (the woman whose face is like the moon smiles)
the word stré is implied as the viçeñya. A neuter example is madhura-ghräëam, for which
the vigraha is madhuram ghräëam yasya (whose smell is sweet). In the sentence madhura-
ghräëaà puñpaà patati (the flower whose smell is sweet falls) puñpam is the viçeñya. But in
the sentence madhura-ghräëaà patati (the thing whose smell is sweet falls) the word vastu
is implied as the viçeñya.
Samäsa 461
Another point to remember is that in pétämbara compounds, ä[p], é[p], and

ü[ì] become vämana by gor épa äpa üìaç cäntasyäpradhänasya vämanaù
(939). Thus, in sa-rädhaù kåñëaù nåtyati (Kåñëa dances with Rädhä) rädhä
becomes rädha, and in sa-gopiù kåñëaù nåtyati (Kåñëa dances with the gopés)
gopé becomes gopi.
Finally, one should bear it in mind that in pétämbara compounds the païcamé
viñëubhakti in yasmät (sometimes written yataù) often indicates the hetu
(689). For example, the vigraha of calad-guù “causing the earth to tremble”
(Bhägavatam 1.9.37) is: calanté gauù påthvé yasmät saù, “he because of whom
the earth (go = påthvé) is trembling.”296 Here the païcamé viñëubhakti in
yasmät signifies the hetu.
Similarly, the ñañöhé viñëubhakti in yasya often indicates the anukta kartä
or the anukta karma connected to a kådanta (642). An example when the
ñañöhé viñëubhakti in yasya indicates the anukta kartä is the compound
saukumärya-såñöa-pallaväli-kérti-nigrahä in verse 3 of Kåñëadäsa Kaviräja’s Çré
Rädhikäñöaka, for which the vigraha is: saukumäryena såñöa-pallaväleù kérteù
nigrahaù yasyäù sä, “She who does the [activity of] suppressing the fame of
a multitude of newly formed blossoms with Her tenderness,” meaning She
puts to shame the fame of a multitude of newly formed blossoms with Her
tenderness. Here nigrahaù is a bhäva-kådanta: ni + grah[a] + a[l], and yasyäù
is its anukta kartä and kérteù its anukta karma.
An example when the ñañöhé viñëubhakti in yasya indicates the anukta karma
is the compound ballavéñu vardhitätma-güòha-bhäva-bandhanaù in verse 2
of Kåñëadäsa Kaviräja’s Çré Kåñëäñöaka, for which the vigraha is: ballavéñu
vardhitena ätmani güòha-bhävena bandhanam yasya saù, “He who is bound
(lit. “He who is the direct object of the [activity of] binding) by the gopés’ ever-
increasing hidden love for Himself.” Here bandhanam is a bhäva-kådanta:
bandh[a] + ana, and yasya is its anukta karma. Another point here is that
ätmani takes a saptamé viñëubhakti because Kåñëa is the viñaya of the love,
and ballavéñu takes a saptamé viñëubhakti because the gopés are the äçraya of
the love.
296 In the compound calad-guù, the feminine adjective calanté becomes like the masculine
form calat by väcya-liìga-lakñmés tulyädhikaraëa-lakñmyäm (1003).
AmåtA—Anekam means na ekam (not just one). Thus there is inclusion

of duality and plurality. By this it is inferred that all the aforementioned
compounds involved compounding of two words only. Compounding of
many words is allowed only in the pétämbara compound and in the rämakåñëa
compound. It is not allowed in the avyayé-bhäva compound (unless there is
paçcät-samäsa, subsequent compounding).
It will become clear later in the book that the words compounded with each
other in a pétämbara compound generally end in prathamä viñëubhaktis. But
sometimes one of them ends in a saptamé viñëubhakti, as in kaëöhe-kälaù (one
on whose neck there is black) and so on (våtti 995).
Jéva Gosvämé said “words produced from nämas” in accordance with the
well-known maxim ädhikyena vyapadeçä bhavanti, “Statements are made
according to what is prominent (or according to the majority of instances).”
Words produced from äkhyätas (dhätus) can also be accepted in accordance
with the statement kvacid äkhyäta-lopaù (966).
In the vigraha: präptaù kåñëo yat, the kåt pratyaya [k]ta in präptaù is applied
in kartari prayoga and the word yat ends in a dvitéyä viñëubhakti. But in the
vigraha: kåñëaù präpto yena, the kåt pratyaya [k]ta in präptaù is applied in
karmaëi prayoga. In the vigraha: präptaù kåñëo yayä, the tåtéyä viñëubhakti in
yayä expresses the käraëa.
964 / taumaAe masya hr: k(Amamanas$aAe: /

964. tumo masya haraù käma-manasoù
tumaù—of the kåt pratyaya tum[u] (770); masya—of the ma-räma; haraù—
deletion; käma-manasoù—when the words käma or manas follow.
The m of tum[u] is deleted when either käma or manas follows.
sevitu-kämaù, sevitu-manäù, asti bhaktir asya asti-bhaktir vaiñëavaù,

nästi-bhaktir avaiñëavaù. “samastasyäsamastena nityäpekñeëa saìgatiù.
bähulyäd iha taträpi samäso vä vidhéyate.” bhaktäya dattärthaù, atra däna-
kriyayä nityaà sampradänam apekñyate, ato yady api guëi-bhütena datta-
padena säkñäd-anvayasyäbhävas tathäpi tätparyataù saìgamyate. kià
ca, präyaù samänädhikaraëänäm eva pétämbaraù präyo-grahaëät kvacid
vyadhikaraëänäà ca—yadu-kule janma yasya sa yadu-kula-janmä. kaëöhe-
kälaù, alug ayam. na ca prathamänya-padärthatvesu—cchäye våndävane yaù.
Samäsa 463
Våtti—Thus we get sevitu-kämaù (one who desires to serve) and sevitu-

manäù (one who has a mind to serve). When we have the vigraha asti bhaktir
asya (of this person there is devotion) we get asti-bhaktir vaiñëavaù (the
Vaiñëava who has devotion). Similarly, we get nästi-bhaktir avaiñëavaù (the
non-Vaiñëava, who has no devotion).
samastasyäsamastena nityäpekñeëa saìgatiù

bähulyäd iha taträpi samäso vä vidhéyate
“A word that is part of the compound is connected with a non-compounded

word that it always depends on, and because the samäsas are bahula, samäsa
is optionally done even when there is such a dependence.”
Thus we get bhaktäya dattärthaù (one who gave wealth to a devotee, or more
literally: one by whom wealth was given to a devotee).297 Here the activity of
giving always depends on the sampradäna (bhaktäya). Therefore, even if
there is no direct connection with the word datta, a word that is secondary,298
still the connection is understood from the context.
SAàçodhiné—There is another very common phenomena called eka-deça-

viçeñana (modifier connected to only one part of the compound) that is similar
to instances like bhaktäya dattärthaù, in the sense that another word outside
the compound word is connected to one of the words inside the compound.
The word thus connected almost always ends in a ñañöhé-viñëubhakti. For
example, in ärtänäm ärti-nigrahaù “subduing the suffering of the sufferers”
(Bhägavatam 1.17.11) the word ärtänäm is connected only with one part of the
compound, namely the word ärti, and in väta-varña-bhayenälaà tat-träëaà
vihitaà hi vaù “Don’t be afraid of the wind and rain, for your deliverance
from these afflictions has already been arranged” (Bhägavatam 10.25.21) the
word vaù is connected only with one part of the compound, namely the word
träëam.
AmåtA—The vigraha of sevitu-manäù is sevituà mano ’sya (this person

has a mind to serve) and the vigraha of nästi-bhaktiù is nästi bhaktir asya
(this person has no devotion). Asti and nästi are avyayas that resemble verbs.
Someone might say “It was stated in våtti 91: aliìgo ’vyaya-saàjïaù (that
which has no gender is called an avyaya). Therefore a word ending in an
297 Bäla explains that the vigraha of dattärthaù is datto ’rtho yena (one by whom wealth
was given).
298 Bahuvréhi compounds are anya-pada-pradhäna (Amåta 921), and so the pürva-pada
and the uttara-pada are secondary.
äkhyäta pratyaya is also an avyaya.” But if we accepted the existence of a

verb in nästi-bhaktiù, there would be a fault since the compound should then
be anasti-bhaktiù, because na[ï] is a separate word (sütra 778).
Someone might argue, “How can the non-compounded word bhaktäya be

connected with the word datta which is part of the compound dattärthaù,
since samäsa cannot be done when there is dependence on another word
(våtti 917)?” To remove this doubt, Jéva Gosvämé states the verse beginning
samastasya. In this verse, samastasya means samastaika-deçi-padasya (a word
that is part of the compound), asamastena means asamasta-padena (with a
non-compounded word), saìgatiù means anvayaù (connection), and taträpi
means tädåçäpekña-sthale ’pi (even when there is such a dependence).
Våtti—Moreover, generally the pétämbara-samäsa takes place only if the

words to be compounded have the same adhikaraëa (Saàçodhiné 219). But
a pétämbara compound sometimes also takes place when the words to be
compounded do not have the same adhikaraëa. For example, when we have
the vigraha: yadu-kule janma yasya, we get yadu-kula-janmä (one who
takes birth in the Yadu dynasty). Similarly, we get kaëöhe-kälaù (one on
whose neck there is black, name of Lord Çiva).299 This is an aluk-samäsa (a
samäsa in which there is no luk (mahähara) of the internal viñëubhakti by
sütra 601).
Pétämbara-samäsa is not done when a word ending in a prathamä viñëubhakti

is the other thing. For example, pétämbara-samäsa is not done when we have
su-cchäye våndävane yaù (one who is in Våndävana which has nice shade).
AmåtA—In the examples yadu-kula-janmä and kaëöhe-kälaù, the words are

vyadhikaraëa (having different adhikaraëas) since the quality of referring to
the same one object is missing, given that yadu-kulatva and janmatva and
kaëöhatva and kälatva are different things (våtti 922). In kaëöhe-kälaù the
word ending in the saptamé viñëubhakti is placed first in the compound by
saptamé-viñëuniñthä-viçeñaëa-kåñëanäma-saìkhyänäà daëòa-hastädi-varjam
(995). The mahähara of [ì]i is prohibited here by viñëujanä-rämäntät pürva-
padät sväìgäd amürdha-mastakät ìer mahähara-niñedho ’käme (999).
Pétämbara-samäsa is not done when a word ending in a prathamä viñëubhakti

is the other thing due to the inability to understand the other thing by means
299 The vigraha of kaëöhe-kälaù is kälaù kaëöhe yasya, “he on the neck of whom there is
black (or dark blue).”
Samäsa 465
of the compound. For example, the meaning which is understood from the
sentence su-cchäye våndävane yaù would not be understood if we made the
compound succhäya-våndävanaù.
BälA—Regarding su-cchäye, the vigraha is çobhanä chäyä yasya (which has

nice shade). Chäyä means “shade.”
965 / ¸(icanmaDyapadlaAepa: /
965. kvacin madhya-pada-lopaù
kvacit—sometimes; madhya-pada-lopaù—deletion of the middle word.
In a pétämbara-samäsa sometimes the middle word is deleted.
siàhasyeva mukham asya, siàha-mukham iva mukham asyeti vä siàha-

mukhaù.
Våtti—When we have the vigraha: siàhasyeva mukham asya (he has a

face like that of a lion) or siàha-mukham iva mukham asya (he has a face
like the face of a lion), we get siàha-mukhaù.
AmåtA—Similarly we get candra-mukhé (a girl whose face is like the moon)300

for which the vigraha is candra-sadåçaà mukhaà yasyäù, and bimboñöhaù (he
whose lips are like bimba fruits) for which the vigraha is bimba-tulya oñöho
yasya, and so on. In the same way, when we have the vigraha: prapatitäni
parëäni yasya, “[a tree] whose leaves have fallen,” we get pra-parëaù or
prapatita-parëaù, and when we have the vigraha: apagato dharmo yasmät
(one from whom religion is gone), we get apa-dharmaù and so on.
966 / ¸(icadAKyaAtalaAepa: /
966. kvacid äkhyäta-lopaù
kvacit—sometimes; äkhyäta-lopaù—deletion of the verb.
In a pétämbara compound, sometimes the verb is deleted.
pétam ambaram asty asya pétämbaraù.
300 The suffix é[p] is applied after the word mukha by: sväìgäd vä (Båhat 2246). In the
same meaning, candra-mukhé can be written candra-mukhä. More details in this matter are
given ahead (1007).
Våtti—When we have the vigraha: pétam ambaram asty asya (this person
has a yellow garment), we get pétämbaraù.
AmåtA—Similarly, we get mayüra-mukuöaù (one who has a peacock

crown) for which the vigraha is mayüra-mukuöo vidyate ’sya (this person has
a peacock crown), akuto-bhayaù (one who has no fear from anything) for
which the vigraha is nästi kuto ’pi bhayaà yasya, and akiïcanaù (one who has
nothing) for which the vigraha is na vidyate kiïcana yasya, and so on.
967 / s$aÊÿYaA s$aÊÿYayaA gAuiNAtatvae vaATaeR ca /

967. saìkhyä saìkhyayä guëitatve värthe ca
saìkhyä—a numeral; saìkhyayä—with a numeral; guëitatve—when

multiplication is understood; vä-arthe—when the meaning of the word vä (or)
is understood; ca—and.
A numeral is compounded with another numeral when multiplication or the

meaning of the word vä is understood, and the compound is called pétämbara.
tri-guëitä daça tri-daçäù. dvau vä trayo vä dvi-träù. aj vakñyate. na ceyasyäù

pétämbare vämanatvädi—bahu-preyasé kåñëaù.
Våtti—When we have the vigraha: tri-guëitä daça (ten things multiplied

by three), we get tri-daçäù (three times ten things, i.e. thirty things), and
when we have the vigraha: dvau vä trayo vä (two or three things), we get
dvi-träù (two or three things). It will be described later how the taddhita
pratyaya a[c] is applied here (saìkhyeyäd ac na tu bahoù, Båhat 2191).301 In
a pétämbara compound, words that end in éyasé do not undergo the change
to vämana and so on (939). Thus we get bahu-preyasé kåñëaù (Kåñëa who has
many ladyloves).
AmåtA—In the vigraha dvau vä trayo vä, the word vä is used in the sense of
saàçaya (uncertainty), in the sense of vikalpa (option). If the sense of vikalpa
were accepted here, then, when there is two, bahu-vacana could not be used.
But when the sense if uncertainty, bahu-vacana is used both when there is
duality and when there is pluratity. An example of this is kati bhavataù çiñyäù
(How many disciples do you have?). Moreover it is said in the Mahä-bhäñya:
301 When a[c] is applied after the numeral daçan, the saàsära of daçan is deleted by
saàsärasya haraç citi (124). Thus we get daça, the plural of which is daçäù, in a pétämbara
compound. The same happens when a[c] is applied after tri.
Samäsa 467
avijïäte ’rthe bahu-vacanaà prayoktavyam (Bahu-vacana is to be used when

the object is unknown). This is supported by Jinendra-buddhi, the author
of Nyäsa. In dvi-träù also the taddhita pratyaya a[c] is applied as before, by
saìkhyeyäd ac, na tu bahoù. Similarly, we get païca-ñäù (five or six things),302
lakña-koöäù (100,000 or 10,000,000 things), and so on. By the words “and
so on” in “the change to vämana and so on”, the taddhita pratyaya ka[p]
that would have been applied by å-räma-gopé-sarpir-ädibhyaù (1078) is also
prohibited, by neyasaù (Båhat 2226).
Regarding bahu-preyasé kåñëaù, it was said in the Näma-prakaraëa (våtti 156)

that according to authoritative scholars, words ending in é or ü that do not
undergo a change to iy or uv are called gopé even when they later appear in
the masculine gender. Thus, even in the masculine gender, the word bahu-
preyasé (he who has many ladyloves) is declined like the word gopé, except
when [ç]as follows (våtti 156).
968 / s$ahzAbdsta{taIyaAntaenaEk(i‚(yaAyaAegAe /
968. saha-çabdas tåtéyäntenaika-kriyä-yoge
saha-çabdaù—the word saha (with); tåtéyä-antena—with a word ending in

a tåtéyä viñëubhakti; eka-kriyä-yoge—when there is connection to the same
kriyä.
The word saha is compounded with a word ending in a tåtéyä viñëubhakti,

provided there is a connection to the same kriyä, and the compound so
formed is called pétämbara.
rämeëa saha saha-rämo vartate gacchati vä kåñëaù. atra sahasya sa-bhävo

vakñyate, sa-rämaù. eka-kriyä-yogäbhäve tu—saha çiçunä dadhi mathnäti
yaçodä, vidyamänärtho ’tra saha-çabdaù, çiçau vidyamäne sati ity arthaù.
Våtti—When we have the vigraha rämeëa saha (with Balaräma), we

get saha-rämo vartate kåñëaù (Kåñëa exists along with Balaräma) or saha-
rämo gacchati kåñëaù (Kåñëa goes with Balaräma). In this regard, it will be
described later how saha optionally changes to sa (1012). Thus we also get
sa-rämaù (with Balaräma):
302 A complex example is samasta-païcaña-pado bandhaù, “A literary construction in

which there are five or six words that are compounded” (Sähitya-darpaëa 9.5).
 saha + rämeëa <3.1> → (968, 601) saha-räma → (two options by 1012):

1) (saha changes to sa) sa-räma→ (87) sa-räma + s[u] → (93) sa-
rämaù <1.1>.
2) (saha doesn’t change to sa, 87) saha-räma + s[u] → (93) saha-
rämaù <1.1>.
But when there is no connection with the same kriyä, we get saha çiçunä
dadhi mathnäti yaçodä, “Mother Yaçodä churns yogurt with her child [by
her side].” Here the word saha has the meaning of existence (våtti 676). Thus
saha çiçunä means çiçau vidyamäne sati (while the child is existing).
AmåtA—The words vartate and gacchati are used here to show how there
is a connection with the same kriyä. Here both Kåñëa and Räma are equally
connected to the same activity of existing or going. In saha çiçunä dadhi
mathnäti yaçodä, however, only mother Yaçodä is connected to the activity of
churning yogurt. The child is not connected to the activity of churning yogurt,
rather it is only connected with the activity of existing.
Iti pétämbaraù
Thus ends the section dealing with the pétämbara compound.

Samäsa 469
969 / wtaretaryaAegAs$amaAhAryaAe rAmak{(SNA: /

969. itaretara-yoga-samähärayo rämakåñëaù
itaretara-yoga-samähärayoù—when itaretara-yoga or samähära are under-

stood (see explanation below); räma-kåñëaù—called rämakåñëa.
Two or more words303 are compounded with each other when the sense of
either itaretara-yoga or samähära is understood, and the compound so
formed is called rämakåñëa.
ca-çabdasya samuccayänväcayetaretara-yoga-samähära-rüpärthäç catväraù.

teñüdbhütävayava-saìkhya itaretara-yogaù, tirohitävayava-saìkhyaù saàhati-
pradhänaù samähäraù. tayor gamyamänayoù pada-dvayasya padänäà vä
samäso väcyaù, sa ca rämakåñëa-saàjïaù. dvandva iti präïcaù. tatretaretara-
yoge präyaù para-vad eva liìgam. tatra rämaç ca kåñëaç ceti vigrahe rämaù
kåñëa iti dväv iti ca-çabdärthaù, räma-kåñëau. evaà bahutve, räma-kåñëa-
çrédämänaù. samuccaye tu—rämo bhuìkte kåñëaç ca, rämaù kåñëaù praty-
ekam ity arthaù. anväcaye tadvad-arthatve ’py antimasyänägraha-viñayatvam
iti bhedaù. kåñëam anugaccha balaà ca paçya iti-vat. rämaà ca kåñëaà ca
paçyety-ädau säpekñatvän na samäsaù. kià ca, dvandvät paraù pürvo vä
çrüyamäëaù çabdaù praty-ekam abhisambadhyate. räma-kåñëa-saundaryam,
a-i-dvayam.
Våtti—The word ca has four meanings: (1) samuccaya (conjunction, the

joining together of two or more independent things associated in idea with
some common action), (2) anväcaya (connection of a secondary action with
the main action), (3) itaretara-yoga (mutual connection), and (4) samähära
(aggregation). Of these four meanings, itaretara-yoga is the meaning of ca in
which the number of the members is apparent, and samähära is the meaning
of ca in which the combination is the main thing and the number of the
members is not apparent.304 When itaretara-yoga or samähära is understood,
two or more words are compounded with each other, and the compound is
called rämakåñëa. The earlier grammarians called it dvandva.
303 The word anekam is carried forward here from sütra 963, as Jéva Gosvämé’s
explanation in the våtti indicates.
304 In itaretara-yoga, the members of the group are the main consideration whereas in
samähära the group itself is the main consideration. This makes a difference in vacana. For
example, in an itaretara-rämakåñëa compounds like guru-gauräìgau (Guru and Gauraìga)
dvi-vacana is used because Gura and Gauräìga are two. But in samähära-rämakåñëa
compounds like päëi-pädam (the hand and the foot) eka-vacana is used because a group is
naturally singular.
In this regard, in an itaretara-rämakåñëa compound the gender is generally

the same as that of the last word in the compound. Thus, when we have the
vigraha rämaç ca kåñëaç ca and the meaning of the word ca is that Räma and
Kåñëa are two, we get räma-kåñëau (Räma and Kåñëa). Similarly, when the
number of the members if plural, we get räma-kåñëa-çrédämänaù (Räma,
Kåñëa, and Çrédäman).
But when samuccaya is understood, we get rämo bhuìkte kåñëaç ca (Räma

eats and Kåñëa eats). Here the meaning is that Räma and Kåñëa are each
one. When anväcaya is understood, the meaning is the same, but the
difference is that the last thing is not a subject of insistence. An example of
this is kåñëam anugaccha balaà ca paçya (Follow Kåñëa and watch Räma).
Compounding is not done in instances like rämaà ca kåñëaà ca paçya
(See Räma and Kåñëa), because there is dependence on another word (våtti
917).305 Moreover, dvandvät paraù pürvo vä çrüyamäëaù çabdaù praty-
ekam abhisambadhyate (A word that is heard after or before a dvandva
compound is joined with each element of the dvandva compound). Thus we
get räma-kåñëa-saundaryam (the beauty of Räma and the beauty of Kåñëa)
and a-i-dvayam (a-dvaya and i-dvaya).
AmåtA—In both itaretara-yoga and samähära, the meaning of mutual

connection in terms of combination is there, but in itaretara-yoga the dravyas
are the main thing and the combination is secondary whereas in samähära
the combination is the main thing and the dravyas are secondary. This is the
difference. Jéva Gosvämé explains the same thing in the våtti when he says
“Samähära is the meaning of ca in which the combination is the main thing.”
The meaning of itaretara-yogaù is itarasmin itarasya yogaù (connection of one
thing with another thing). The itaretara-rämakåñëa compound takes the same
gender as the last word in the compound in accordance with the future rule
uttara-pada-val-liìgaà rämakåñëa-kåñëapuruñayoù (977). With the sentence
“the meaning of the word ca is that Räma and Kåñëa are two”, Jéva Gosvämé
shows how the number of the members is manifest in itaretara-yoga. The sense
is that because the members of the compoud are two in number, dvi-vacana
is used. The vigraha of räma-kåñëa-çrédämänaù is rämaç ca kåñëaç ca çrédämä
ca. Here, bahu-vacana is used because the members of the compound are
many in number. The samähära-rämakåñëa compound will be described in
the upcoming sütras.
305 Here ca is used in the sense of samuccaya. Compounding cannot be done when the
sense is samuccaya or anväcaya, because there is dependence on another word, namely the
verb such as paçya and so on.
Samäsa 471
While he is on the topic, here Jéva Gosvämé explains the meanings of samuccaya
and anväcaya. When the sense is samuccaya or anväcaya, compounding is not
done because there is no collective idea due to the mutual independence.
Rämo bhuìkte kåñëaç ca (Räma and Kåñëa eat) means rämo bhuìkte kåñëaç
ca bhuìkte (Räma eats and Kåñëa eats). In itaretara-yoga, there is a collective
connection with the kriyä, but in samuccaya there is an individual connection
with the kriyä (Räma and Kåñëa are individuals). That is the difference. When
anväcaya is understood, the meaning is the same, i.e. there is an individual
connection, but the last thing, i.e. the thing mentioned last, is not a subject
of insistence. Jéva Gosvämé gives kåñëam anugaccha balaà ca paçya (Follow
Kåñëa and watch Räma) as an example. This means, because there is always
danger, mainly follow Kåñëa because He is less strong and is restless due to
being younger, but Räma is able to take care of himself because he is strong,
so the necessity of protecting him is not as great. Thus the parents of Räma
and Kåñëa do not insist on watching Räma.
Similarly, we get the Päëinian example which is quoted in Caitanya-caritämåta

(Madhya 24.223): baöo bhikñäm aöa gäà cänaya (O brahmacäré, go out to
collect alms. And while you’re at it bring the cow). A baöu is an uninitiated
brähmaëa. His main duty is to go out and collect alms. The lack of insistence
in regard to bringing the cow is indicated by the fact that the statement “and
if the missing cow is seen, then bring it” is following as an afterthought.
Regarding räma-kåñëa-saundaryam, when we have the vigraha rämaç ca

kåñëaç ca, we get räma-kåñëau (Räma and Kåñëa). Then, when we have the
vigraha räma-kåñëayoù saundaryam, we get räma-kåñëa-saundaryam. In
this way räma-kåñëa-saundaryam is a ñañöhé-kåñëapuruña that contains an
itaretara-rämakåñëa inside it. Thus by the maxim beginning dvandvät, the
resultant meaning is rämasya saundaryaà kåñëasya ca saundaryam (Räma’s
beauty and Kåñëa’s beauty). Similarly, the resultant meaning of a-i-dvayam is:
a-dvayam i-dvayaà ca (a-dvaya and i-dvaya).
Examples when a word that is heard before a dvandva compound is joined

with each element of the dvandva compound are sundara-räma-kåñëau
(beautiful Räma and beautiful Kåñëa), mådula-päëi-pädam (a soft hand and
a soft foot), and so on.
970 / s$amaAhAre “aötvamaek(tvaM ca /

970. samähäre brahmatvam ekatvaà ca
samähäre—when there is samähära (aggregation); brahmatvam—neuterness;

ekatvam—singularity; ca—and.
When there is samähära, the rämakåñëa compound is neuter and singular.
AmåtA—This is an apaväda of the future rule: uttara-pada-val-liìgaà

rämakåñëa-kåñëapuruñayoù (977).
971 / s$amaAhAr: /
971. samähäraù
samähäraù—samähära (aggregation).
The word samähäraù is to be added in the next sütras.
prabhur ayam.
972 / @‘aAiNA‰vyajaAtaInaAma, /
972. apräëi-dravya-jäténäm
a-präëi-dravya-jäténäm—of the jätis of things (dravyas) which don’t have

breath.
There is samähära of the jätis of things which do not have breath.
ärä-çastri, tulasé-maruvakam. ajätitve—nandaka-päïcajanyau. jätitve ’pi

niyata-dravya-vivakñäyäà na—etau tulasé-maruvakau.
Våtti—Thus we get ärä-çastri (a shoemaker’s awl and a knife) and tulasé-

maruvakam (tulasé and maruvaka). When the words being compounded are
not jätis, we get nandaka-päïcajanyau (Nandaka and Päïcajanya).
Samäsa 473
Even when the words being compounded are jätis, samäsa does not take
place if there is a desire to express particular individual things. Thus we get
etau tulasé-maruvakau (this tulasé and this maruvaka).306
AmåtA—The air which issues from the mouth and the nose is called präëa.
That which has präëa is called präëi, and that which does not is called apräëi.
Regarding ärä-çastri, ärä is a tool that pierces leather and çastré is a knife.
Maruvaka is a kind of citron. Nandaka is Hari’s sword and Päïcajanya is
His conch. Therefore these two words express names, not jätis. Why do we
say dravya? Because there is no samähära of the jätis of guëas and kriyäs.
Thus we get rüpa-rasa-gandha-sparçäù (form, taste, smell, and touch) and
gamanäsana-bhojanäni (going, sitting, and eating). Why do we say apräëi?
Consider brähmaëa-kñatriya-viö-çüdräù (brähmaëas, kñatriya, vaiçyas, and
çüdras).
973 / inatyavaEirNAAma, /
973. nitya-vairiëäm
nitya-vairiëäm—of those creatures which have permanent enmity.
There is samähära of permanent enemies.
garuòa-nägam. kärya-vaire tu, deväsuräù.
Våtti—Thus we get garuòa-nägam (Garuòa and the snake). But when there
is enmity for a purpose, we get deväsuräù (the demigods and the demons).
AmåtA—The analysis of nitya-vairiëäm is nityaà vairaà vidyate eñäm (of

those creatures which have permanent enmity). For example, the permanent
enmity between Garuòa and snakes is well-known. Other examples are ahi-
nakulam (the snake and the mongoose), çva-çågälam (the dog and the jackal),
märjära-müñikam (the cat and the mouse), and so on. With the sentence
beginning kärya-vaire tu, Jéva Gosvämé gives a counterexample. The enmity
of the demons with the gods occasionally occurs, for the sake of fulfilling their
own purposes, but it is not eternal. (For example, the demons co-operated
with the demigods in churning the Milk Ocean.) Similarly, we get kuru-
päëòaväù (the Kurus and the Päëòavas).
306 The samähära-rämakåñëa-samäsa is only done when the objects are spoken of
collectively as a class. When, however, the individuals belonging to a class are indicated,
itaretara-rämakåñëa-samäsa is done instead.
974 / ‘aANyaËÿAnaAma, /
974. präëy-aìgänäm
präëi-aìgänäm—of the limbs of living entities who breathe.
There is samähära of the limbs of living entities that breathe.
päëi-pädam.
Våtti—Thus we get päëi-pädam (the hand and the foot).
AmåtA—Other examples are laläöa-näsikam (the forehead and the nose),

akñi-karëam (the eye and the ear), and so on. Mukha-näsike (the mouth and
the nose), however, is a deviation from the samähära principle, because the
samäsas are bahula (914).
975 / ivarAeiDanaAma‰vyaAnaAM vaA /

975. virodhinäm adravyänäà vä
virodhinäm—of opposites; adravyänäm—which are not dravyas; vä—

optionally.
There is optionally samähära of opposites which are not dravyas.
sukha-duùkhaà, sukha-duùkhe.
Våtti—Thus we get sukha-duùkham (happiness and distress) or sukha-

duùkhe (happiness and distress).
BälA—Happiness and distress are opposites which are guëas. They are
opposites to each other by means of their characteristic of not being present
together at the same time. Other examples are çétoñëam (cold and hot) or
çétoñëe (cold and hot) and so on.
Why do we say virodhinäm? Consider käma-krodhau (lust and anger). Lust

and anger are not opposites because a person can be lusty while being angry.
Why do we say adravyänäm? Consider çétoñëe udake (cold and hot waters).
Samäsa 475
976 / s$avae'
R ipa rAmak{(SNAA ivaBaASayaEk(vaàvainta /
976. sarve ’pi rämakåñëä vibhäñayaika-vad bhavanti
sarve—all; api—even; rämakåñëäù—rämakåñëa compounds; vibhäñayä—

optionally; eka-vat—like singular; bhavanti—are.
All rämakåñëa compounds can optionally be singular.
yathä “hrasva-dérgha-plutaù” iti päëinéya-sütram.
Våtti—An example is the Päëinian sütra: hrasva-dérgha-plutaù (1.2.27).
AmåtA—The word sarve here means all the compounds that were
mentioned in the sections dealing with the itaretara and samähära rämakåñëa
compounds. All these can optionally be singular. The implied meaning is that
in the other case they are dual and so on according to the number of the
members. This sütra is a paribhäñä. It is fully meaningful only in relation to
the itateratara-rämakåñëa compounds. In terms of the samähära-rämakåñëa
compounds, it is meaningful only in relation to those which are ordained as
compulsory, not in relation to those that are ordained as optional, because
that would be pointless.
SAàçodhiné—This sütra allows an itaretara-rämakåñëa compound to

optionally be neuter singular like a samähära-rämakåñëa compound. Jéva
Gosvämé uses as an example hrasva-dérgha-plutaù, which is part of a Päëinian
sütra. The full sütra is ü-kälo ’j jhrasva-dérgha-plutaù (Añöädhyäyé 1.2.27).
In his Käçikä commentary to this sütra Vämana says dvandvaika-vad-bhäve
puàliìga-nirdeçaù sautraù, “The use of the masculine gender when the
dvandva is singular is sautra (an irregularity found only in a sütra).” The
meaning here is that the use of the masculine gender is due to the fact that in
sütras there is irregular usage like that found in the Vedas. Regarding hrasva-
dérgha-plutaù, if the option of singularity is not taken, we get the itaretara-
rämakåñëa compound hrasva-dérgha-plutäù, which is plural.
Jéva Gosvämé’s other examples of this sütra are apiù stokatä-yogyatä-

svairänujïä-garhä-samuccaye (Båhat 907), and viñëujanä-rämäntät (999).
Similarly, in his Krama-sandarbha he comments on the compound tri-
bhuvana-vibhava-hetave (Bhägavatam 11.2.53): tri-bhuvana-vibhaväya kim
uta tad-dhetave ity arthaù. sarvo ’pi dvandvo vibhäñayaika-vad bhavatéti
nyäyäd eka-vacanam, “Tri-bhuvana-vibhava-hetave means ‘for the opulence
of the three worlds, much less the cause of such opulence.’ The singular is
used here in accordance with the maxim sarvo ’pi dvandvo vibhäñayaika-vad
bhavati (Käçikä 1.2.63).”
Because the neuter gender is declined like the masculine from the third case
onwards, those three examples do not clearly prove Amåta’s point that when
the rämakåñëa compound is singular it must also be neuter. However, the
compound tiså-cataså in sütra 151, which is neuter first case singular, clearly
proves the point. Another clear example is Jéva Gosvämé’s explanation of the
compound tri-çatam, in Çrédhara Svämé’s commentary, as: trayaç ca çatäni ca
(three and three hundreds).307
This sütra is only for the sake of justifying the usage of the learned; it cannot
be applied everywhere according to one’s desire, otherwise the definitions
such as “being that in which the number of the members is apparent” and so
on would be useless (våtti 969).
Prasaìgät samäsäntara-liìgäny api nirüpyante
While we are on the topic, the genders of the other compounds will also be
described.
AmåtA—Prasaìgät (due to the occasion) means samähäre brahmatva-

nirüpaëa-prasaìgät (due to the occasion of describing how a samähära-
rämakåñëa compound is neuter (sütra 970)).
977 / oÔarpadvaiéaËMÿ rAmak{(SNAk{(SNApauç&SayaAe: /

977. uttara-pada-val-liìgaà rämakåñëa-kåñëapuruñayoù
uttara-pada-vat—like that of the last word; liìgam—the gender; rämakåñëa-

kåñëapuruñayoù—in a rämakåñëa compound and in a kåñëapuruña compound.
In a rämakåñëa and in a kåñëapuruña, the gender of the compound is like that

of the last word in the compound.
tatra rämakåñëe—rädhä-kåñëäv imau, kåñëa-rädhe ime. kåñëapuruñe—kåñëa-

bhäryä, mukha-candraù.
307 ata eva “dvä-triàçat tri-çataà ca yasya vilasac-chäkhäù” (Bhävärtha-dépikä 1.1.1) iti
tadéya-padye khaëòitam adhyäya-trayaà yat tad idam eveti na tan-matam, na ca tat trayam
anyatra kuträpi khaëòayitavyam. sarvaträdhyäya-saìkhyä-çloka-sahita-öékä-sadbhävät tato
dvätriàçac ca trayaç ca çatäni ceti dvandvaikyam eva tad-vivakñitam. (Laghu-vaiñëava-
toñaëé 10.12.1).
Samäsa 477
Våtti—Examples in rämakåñëa compounds are rädhä-kåñëäv imau (these

two are Rädhä and Kåñëa) and kåñëa-rädhe ime (these two are Kåñëa and
Rädhä). Examples in kåñëapuruña compounds are kåñëa-bhäryä (the wife of
Kåñëa) and mukha-candraù (a moon-like face).
AmåtA—In rädhä-kåñëau, even though the meaning of each word has equal
importance, the gender of the compound is masculine because the gender of
the last word kåñëa is masculine. Likewise, in kåñëa-rädhe, the gender of the
compound is feminine because the gender of the last word rädhä is feminine.
Kåñëa-bhäryä is a ñañöhé-kåñëapuruña for which the vigraha is kåñëasya bhäryä
(the wife of Kåñëa). Because the last word is the main thing here, the gender
of the compound being like that of the last word is automatically achieved.
Regarding mukha-candraù, when we have the vigraha mukhaà candra iva, a
çyämaräma compound is done by upameyaà vyäghrädibhir upamänaiù (928).
Here, although the first word is the main thing, the gender of the compound
is like that of the last word. This is a general rule. The apaväda in regard to
the rämakåñëa compounds was already described in: samähäre brahmatvam
ekatvaà ca (970), and the apaväda in regard to the kåñëapuruña compounds
is described in the next sütra.
978 / i‡arAmaI‘aAæaApaªaAlaMpaUvaRgAitas$amaAs$aeSau vaAcyailaËÿtaEva /

978. trirämé-präptäpannälaà-pürva-gati-samäseñu väcya-liìgataiva
trirämé—in a trirämé compound (sütra 933); präpta-äpanna-alam-pürva—in

a compound308 in which the first word is präpta, äpanna, or alam (sütras 938
and 961); gati-samäseñu—and in a gati compound (sütra 931 and sütras 958 to
962); väcya-liìgatä—the quality of being väcya-liìga (having the same gender
as that of the väcya (viçeñya)); eva—only;
In trirämé compounds, in compounds where the first word is präpta, äpanna,

or alam, and in gati compounds, the gender of the compound is like the
gender of the viçeñya.
païca-kapälaù süpaù, präpta-jévikaù, äpanna-jévikaù, alaà-kumäriù, pratigato

’kñaà praty-akñaù kåñëaù, nir-madhupuriù.
308 The word samäsa in trirämé-präptäpannälaà-pürva-gati-samäseñu is connected to

each of the words trirämé, präptäpannälaà-pürva, and gati, in accordance with the maxim
dvandvät paraù pürvo vä çrüyamäëaù çabdaù praty-ekam abhisambadhyate (våtti 969).
Likewise, the word pürva is connected to each of the words präpta, äpanna, and alam.
Våtti—Thus we get païca-kapälaù süpaù (soup prepared in five clay

cups), präpta-jévikaù kåñëaù (Kåñëa who has obtained His livelihood),
äpanna-jévikaù kåñëaù (Kåñëa who has obtained His livelihood), alaà-
kumäriù kåñëaù (Kåñëa who is fit for [marrying] a girl), praty-akñaù kåñëaù
(Kåñëa who is directly perceived) where the vigraha of praty-akñaù is
pratigato ’kñam (gone toward the sense organ, i.e. directly perceived), and
nir-madhupuriù kåñëaù (Kåñëa who departed from Madhu-puré).
AmåtA—Païca-kapälaù is a trirämé compound formed when the meaning

of a taddhita pratyaya is the viñaya: The taddhita pratyaya called keçava [ë]a is
applied here in the sense of païcasu kapäleñu samskåtaù (prepared in five clay
cups) by tatra saàskåtaà bhakñaà cet (Båhat 2421) and then it is deleted by
trirämétaù sarveçvarädi-präg-dévyatéyasya mahäharo ’napatye (Båhat 2300).
The word kapäla, which means måt-pätra (a clay cup), is usually declined both
in the masculine and in the neuter, but here the tri-rämé compound païca-
kapäla is only masculine, since the gender of the viçeñya süpa is masculine.
Präpta-jévikaù is the dvitéyä-kåñëapuruña compound we get by applying
präptäpanne dvitéyayä (938) when we have the vigraha präpto jévikäm (one
who has attained a livelihood). Here, although the word jévikä is feminine, the
gender of the compound is masculine like the gender of the viçeñya. The same
applies to äpanna-jévikaù.
Alaà-kumäriù is the caturthé-kåñëapuruña compound that we get by applying

pary-ädayaç caturthyä (961) when we have the vigraha alaà jätaù kumäryai
(fit for [marrying] a virgin). É[p] becomes vämana here by sütra 939. Here
also, even though the word kumäré is feminine, the gender of the compound
is masculine like the gender of the viçeñya.
Regarding praty-akñaù, the word akña is neuter and denotes an indriya (sense
organ). Even though praty-akñaù is a kåñëapuruña compound formed by aty-
ädayo dvitéyayä (959), praty-akñaù is specifically an example of a gati-samäsa
since the avyayas pra and so on are called gati when they are used in connection
with kriyäs like gataù and so on (Añöädhyäyé 1.4.60 and Saàçodhiné 775).
Similarly, even though nir-madhu-puriù is a kåñëapuruña compound formed

by nir-ädayaù païcamyä (962), it is specifically a gati-samäsa. The vigraha
of nir-madhu-puriù is niñkränto madhu-puryäù (one who has departed from
Madhu-puré). Anther example of gati-samäsas is pra-vaiñëavaù (an eminent
Vaiñëava) for which the vigraha is pragato vaiñëavaù.
Samäsa 479
979 / rA‡aA¶AhA: pauMisa /

979. räträhnähäù puàsi
rätra-ahna-ahäù—the words rätra (night), ahna (day), and aha (day); puàsi—
in the masculine gender.
Compounds ending in rätra, ahna, or aha are declined in the masculine

gender.
aho-räträv imau puëyau. pürvähëaù, dvy-ahaù.
Våtti—Thus we get aho-räträv imau puëyau (these two days and nights
are auspicious). The other examples are pürvähëaù (the first part of the day,
morning) and dvy-ahaù (a group of two days).
SAàçodhiné—Commenting on the equivalent Päëinian sütra: räträhnähäù

puàsi (Añöädhyäyé 2.4.29), Siddhänta-kaumudé says etad-antau dvandva-
tatpuruñau puàsy eva (A dvandva compound or tatpuruña compound which
ends in these, i.e. rätra, ahna, and aha, can only be declined in the masculine
gender). The words rätra, ahna, and aha are derived from the words rätri
(night) and ahan (day) using the taddhita pratyaya called keçava a-räma which
is applied at the end of a compound.
BälA—Regarding aho-rätrau, when there is the samähära ahaç ca rätriç ca

(a day and a night) we get the dvandva compound ahan-rätri. The taddhita
pratyaya [ö]a (keçava a-räma) is then applied by dhenv-anaòuhau stré-
puàsädayaç ca (1072) and i-räma is deleted by a-i-dvayasya haraù (1053).
The n of ahan then changes to a viñëusarga by ahno viñëusargo viñëupadänte
(216) and sandhi is done whereby we get aho-rätra. The neuter singular would
usually be used by samähäre brahmatvam ekatvaà ca (970), but this rule
ordains the masculine gender. Therefore the neuter gender is not used, but
the singular is still used. Thus we get aho-rätraù. Then, we have aho-rätraç
cäho-rätraç ca (a day and a night and a day and a night), we get aho-rätrau.
The example aho-räträv imau puëyau is also seen in Bhäñä-våtti.
AmåtA—Pürvähëaù is a kåñëapuruña compound formed by applying

pürväparädharottarädény avayavinaika-dravyatve (Båhat 1716) when we have
the vigraha pürvam ahnaù (the first part of the day). The taddhita pratyaya
called keçava a-räma is applied by räjähaù-sakhibhyaù (1071) and ahan is
replaced by ahna in accordance with sarvävyayäbhyäm eka-varjaà saìkhyä-
saìkhyätaika-deçebhyaç cähaù-çabdasyähnaù samähära-varjaà öe (Båhat
2111). The n of ahna then changes to ë by a-rämäntäd ahnasya (Båhat 1989),

and we get pürvähëa. The neuter gender would have been applied since the
word ahan is neuter, but this rule ordains the masculine gender instead.
Dvy-ahaù is a trirämé compound formed by saìkhyä taddhitärthottara-pada-

samähäreñu samasyate, sa ca trirämé-saàjïaù (933) when we have the vigraha
dvayor ahnoù samähäraù (a group of two days). Keçava a-räma is applied
at the end of the compound by räjähaù-sakhibhyaù (1071) and the saàsära
of ahan is deleted by ahnañ öa-kha-rämayor eva (1050). The change to ahna
doesn’t take place here due to the prohibition samähära-varjaà öe (Båhat
2111). Thus we get dvy-aha. The feminine gender would have applied here
since a trirämé compound is feminine by a-rämäntä trirämé lakñméù (935), but
this rule ordains the masculine gender instead.
980 / @DaRcaARdyaAe “aöiNA ca /

980. ardharcädayo brahmaëi ca
ardha-rca-ädayaù—the words ardha-åca and so on; brahmaëi—in the neuter

gender; ca—also.
The words ardha-rca and so on are declined both in the masculine gender
and the neuter gender.
ardha-rcaù, ardha-rcam. yüthaù, yütham ity-ädi.
Våtti—Thus we get ardha-rcaù (half a verse) or ardha-rcam (half a verse),

yüthaù (a group) or yütham (a group), and so on.
AmåtA—The words ardha-rca and so on are also declined in the neuter

gender. Due to the word ca (also) they are also declined in the masculine
gender. Ardha-rcaù and ardha-rcam are kåñëapuruña compounds formed by
ardhaà sama-vibhäge vä (Båhat 1717) when we have the vigraha ardhaà åcaù
(half of a verse). The taddhita pratyaya a-räma is applied at the end of the
compound by åk-pathi-pur-apaù (1065).
Among the ardharcädis, the non-compounded words yütha and so on are also
used in the two genders, but sometimes they have different meanings in each
of the genders. For example, the word madhu is used in both genders when
it denotes makaranda (the nectar of flowers) or mäkñika (honey), but it is
only used in the masculine gender when it denotes the month Caitra and so
on. Similarly, the words padma and çaìkha are used in both genders when
Samäsa 481
they refer to something born in the water (a lotus in the case of padma and
a conchshell in the case of çaìkha), but they are only used in the masculine
gender when they refer to nidhi (treasure). Things should be understood in
the same way in the case of other ardharcädis that have multiple meanings.
SAàçodhiné—According to the Päëinian Gaëa-päöha, the ardharcädis are

the words ardharca, go-maya, kañäya, kärñäpaëa, kutapa, kuëapa, kapäöa,
çaìkha, gütha, yütha, dhvaja, kabandha, padma, gåha, saraka, kaàsa, divasa,
yüña, andha-kära, daëòa, kamaëòalu, maëòa, bhüta, dvépa, dyüta, cakra,
dharma, karman, modaka, çata-mäna, yäna, nakha, nakhara, caraëa, puccha,
däòima, hima, rajata, saktu, pidhäna, sära, pätra, ghåta, saindhava, auñadha,
äòhaka, cañaka, droëa, khaléna, pätréva, ñañöika, vära-bäëa, protha, kapittha,
çuñka, çéla, çulka, sédhu, kavaca, reëu, kapaöa, çékara, musala, suvarëa, yüpa,
camasa, varëa, kñéra, karña, äkäça, añöä-pada, maìgala, nidhana, niryäsa,
jåmbha, våtta, pusta, busta, kñveòita, çåìga, nigaòa, khala, çåìkhala, madhu,
müla, mülaka, sthüla, çaräva, näla, vapra, vimäna, mukha, pragréva, çüla, vajra,
kaöaka, kaëöaka, karpaöa, çikhara, kalka, näöa, mastaka, valaya, kusuma, tåëa,
paìka, kuëòala, kiréöa, kumuda, arbuda, aìkuça, timira, açräma, bhüñaëa, iñv-
äsa, mukula, vasanta, taöäka, taòäga, piöaka, viöaìka, viòaìga, piëyäka, mäña,
koça, phalaka, dina, daivata, pinäka, samara, sthäëu, anéka, upaväsa, çäka,
karpäsa, cañäla, khaëòa, dara, viöapa, raëa, bala, mala, måëäla, hasta, ärdra,
hala, sütra, täëòava, gäëòéva, maëòapa, paöaha, saudha, yodha, pärçva, çaréra,
phala, chala, pura, räñöra, bimba, ambara, kuööima, maëòala, kuòapa, kakuda,
khaëòala, tomara, toraëa, maïcaka, païcaka, puìkha madhya, bäla, välméka,
varña, vastra, vasu, deha, udyäna, udyoga, sneha, stana, svara, saìgama, niñka,
kñema, çüka, kñatra, pavitra, yauvana, kalaha, pänaka, müñika, valkala, kuïja,
vihära, lohita, viñäëa, bhavana, araëya, pulina, dåòha, äsana, airävata, çürpa,
tértha, lomaça, tamäla, loha, daëòaka, çapatha, pratisara, däru, dhanus, mäna,
varcaska, kürca, taëòula, maöha, sahasra, odana, praväla, çakaöa, aparähëa,
néòa, and çakala.
Iti rämakåñëa-nirëayas tad-ädi-liìga-nirëayaç ca
Thus ends the section dealing with the rämakåñëa compounds and the genders
of the rämakåñëa compounds and other compounds.
981 / @vyayaIBaAva: /
981. avyayé-bhävaù
avyayé-bhävaù—called avyayé-bhäva.
The word avyayé-bhävaù is to be added in the next sütras.
prabhur ayam.
BälA—The understanding of the word avyayé-bhäva (lit. “becoming an

avyaya”) is “that which is not an avyaya becomes an avyaya.”309
SAàçodhiné—As will be seen in the next two sütras, the general process
of forming an avyayé-bhäva compound is that an avyaya is compounded with
another word which is not an avyaya, and the whole compound then becomes
an avyaya.
982 / tasyaAvyayatvaM “aötvaM ca /

982. tasyävyayatvaà brahmatvaà ca
tasya—of that (of the avyayé-bhäva compound); avyayatvam—the quality of

being an avyaya; brahmatvam—the quality of being neuter; ca—and.
An avyayé-bhäva compound is an avyaya, and is neuter.
983 / @vyayaM s$aæamyaTaeR @BaAvae paêAâAegyayaAe: vaIps$aAyaAms$aAk(lyae @ntaATaeR

@naita‚(mae wyaÔaAyaAM ca inatyama, /
983. avyayaà saptamy-arthe abhäve paçcäd-yogyayoù vépsäyäm säkalye
antärthe anatikrame iyattäyäà ca nityam
avyayam—an avyaya; saptamé-arthe—when the sense of a saptamé viñëubhakti

is understood; abhäve—when abhäva (absence) is understood; paçcät-
yogyayoù—when the sense is paçcät (after, behind) or yogya (equal to);
vépsäyäm—when vépsä (simultaneous pervasion of many things of the same
309 The taddhita pratyaya vi is applied after the word avyaya by abhüta-tat-bhäve kå-
bhv-asti-yoge viù (1276). The final a of avyaya then changes to é by a-dvayasya väv é-rämaù
(1277), and the taddhita pratyaya vi is deleted by kevalasya pratyaya-ver haraù (612). Thus
we get avyayé.
Samäsa 483
kind) is understood; säkalye—when säkalya (entirety) is understood; anta-

arthe—in the sense of anta (end); anatikrame—when anatikrama (not going
beyond) is understood; iyattäyäm—when iyattä (fixed quantity) is understood;
ca—and; nityam—compulsory (nitya-samäsa).
An avyaya is compulsorily compounded with a word produced from a näma

when the sense of saptamé is understood, when absence is understood, when
the sense is paçcät or yogya, when vépsä is understood, when entirety is
understood, when the sense is anta, when anatikrama is understood, or when
fixed quantity is understood. The nitya-samäsas so formed are called avyayé-
bhävas.
näma-padena nityam avyayaà samasyata iti jïeyam. harim adhikåtya pravåtteti

vigrahe harim adhéti sthite adhi-hari kathä pravartate. saàsärasyäbhävaù
niù-saàsäram. kåñëasya paçcäd yogyo vä anu-kåñëaà pradyumnaù. gopéà
gopéà prati prati-gopi. sa-patram atti viñëu-naivedyam. sa-dvädaça-skandham
adhéte. çaktim anatikramya yathä-çakti. evam anye ’pi. yävat-pätraà vaiñëavän
ämantrayasva.
Våtti—It should be understood that the meaning here is näma-padena

nityam avyayaà samasyate (An avyaya is compulsorily compounded with
a word produced from a näma). Thus, when we have the words harim adhi
for which the vigraha is harim adhikåtya pravåttä (which has commenced310
having made Hari the topic), we get adhi-hari kathä pravartate (talk about
Hari is going on).
Regarding abhäve, when we have the vigraha saàsärasyäbhävaù, we get

niù-saàsäram (the absence of material existence).
Regarding paçcäd-yogyayoù, when we have the vigraha kåñëasya paçcäd

yogyo vä, we get anu-kåñëaà pradyumnaù (Pradyumna comes after Kåñëa
or Pradyumna is equal to Kåñëa).
Regarding vépsäyäm, when we have the vigraha gopéà gopéà prati we get
prati-gopi (each gopé).311
310 Pravåttä is feminine here because it is a viçeñaëa of the word kathä (talk). Thus Jéva
Gosvämé explains adhi-hari kathä (talk about Hari) to mean harim adhikåtya pravåttä kathä
(talk which has commenced having made Hari the topic).
311 The é of gopé becomes vämana here by gor épa äpa üìaç cäntasyäpradhänasya
vämanaù (939).
An example of säkalye is sa-patram atti viñëu-naivedyam (He eats Viñëu’s

food remnants along with the leaf plate).
An example of antärthe is sa-dvädaça-skandham adhéte (he studies up until

the end of the twelfth canto).
Regarding anatikrame, when we have the vigraha çaktim anatikramya, we

get yathä-çakti (not going beyond one’s ability e.g. according to one’s ability).
Other examples are made in the same way.
An example of iyattäyäm is yävat-pätraà vaiñëavän ämantrayasva (Invite

as many Vaiñëavas as there are pots, or more literally: as many pots there are,
that many Vaiñëavas you should invite).
AmåtA—Jéva Gosvämé personally explains the meaning of the sütra with

the sentence beginning näma-padena. Regarding the words nityam avyayaà
samasyate (an avyaya is compulsorily compounded), the implied meaning is
“because nitya-samäsas cannot be explained by separation of the samäsa’s
own words (våtti 527).” Therefore the vigraha is shown in other words which
express the same meaning, i.e. harim adhikåtya pravåttä. In this sentence the
meaning of saptamé is understood, i.e. the meaning is harau viñaye (on the
topic of Hari).312 Regarding adhi-hari, because an avyayé-bhäva compound
is an avyaya, the sv-ädi is deleted, and because an avyayé-bhäva compound
is neuter, the feminine pratyaya é[p] is not applied even though adhi-hari is a
viçeñaëa of kathä.
Abhäva means atyantäbhäva (complete absence). The word vaiñëavänäm

has to be added in the example. Thus niù-saàsäraà vaiñëavänäm (there is
no material existence for the Vaiñëavas). Similarly, we get nir-makñikam
(the absence of flies) and so on. Anu-kåñëam either means kåñëasya paçcät
pradyumnaù (Pradyumna comes after Kåñëa) or rüpa-guëädibhiù kåñëasya
yogyaù pradyumnaù (Pradyumna is equal to Kåñëa in beauty, qualities, and
312 Thus the sense of a viñaya saptamé is understood here (see våtti 420). An example of
an äçraya saptamé is adhi-dharaëi (on earth). Viçvanätha Cakravarté Öhäkura has used this
avyayé-bhäva compound in his commentary to the first verse of the Bhägavatam. Another
example of a viñaya saptamé is adhy-ätmam (on the topic of the self, i.e. about the self).
However, another meaning of adhy-ätmam is “about the Supreme Self” because one of the
meanings of the word ätman is brahman according to the following definition of Amara-
koña: ätmä yatno dhåtir buddhiù sva-bhävo brahma varñma ca (The word ätman can mean
yatna (effort), dhåti (firmness), buddhi (intelligence), sva-bhäva (nature), brahman (the
Supreme Spirit, the Absolute Truth) and varñman (body)). So a compound like adhyätma-
jïänam could mean either “knowledge about the self” or “knowledge about the Supreme
Self.”
Samäsa 485
so on). Other examples are anu-rathaà padätikäù (the foot soldiers follow
behind the chariot), anu-rüpaà çélam (the character corresponds to the
form), and so on.
Yugapat sajätéyänäà vastünäà vyäptir vépsä (The simultaneous pervasion of

many things of the same kind is called vépsä). The words anurajyate kåñëaù
have to be added in the example prati-gopi. Thus prati-gopi anurajyate kåñëaù
(Kåñëa loves each gopé). Other examples are prati-dinam (every day), prati-
gåham (each house), and so on.
Sa-patram means patreëa saha (along with the plate). The idea is patram apy
aparityajya ([he eats everything] not even sparing the plate). The change to
sa here is the same as was described before. Sa-dvädaça-skandham means
dvädaça-skandhena saha (along with the twelfth canto), or in other words
dvädaça-skandhasyänta-paryantam (up until the end of the twelfth canto).
The change to sa here is the same as was described before. Antärtha is
mentioned as a separate category than säkalya because the word anta here
denotes the end of that section of a book which one has mentally vowed to
study up until. So one can come to the end of that section without completing
the entire book. Thus we also get sa-daçama-sargaà mägham adhéte (He
studies Mägha’s poem up until the tenth sarga).
Other examples of anatikrame are yathä-jïänam (according to one’s

knowledge), yathä-mati (according to one’s opinion), yathä-tatham (according
to the truth, i.e. truly, properly), and so on. Why do we say anatikrame?
Consider yathä viñëus tathä lakñméù (In which way Viñëu is, in that way
Lakñmé is).
Iyattä is equivalent to iyad eva (only that much). Thus iyattä means parimäëa-
niçcayaù (fixed measure). Another example is yävad-äsanaà bhikñün
ämantrayasva (Invite as many beggars as there are seats).
Ity avyayé-bhäveñu nitya-samäsäù
Thus ends the section dealing with the nitya-samäsas among the avyayé-
bhäva compounds.
Atha vibhäñitäù
Now we begin the section dealing with the optional samäsas among the
avyayé-bhäva compounds.
984 / @nauyaRsya s$amaIpamaAh yasya ca dEGya< taena /

984. anur yasya samépam äha yasya ca dairghyaà tena
anuù—the avyaya anu; yasya—whose; samépam—nearness; äha—expresses;

yasya—whose; ca—and; dairghyam—length; tena—with that word.
The avyaya anu is optionally compounded with a word whose nearness it

expresses or whose length it expresses, and the compound so formed is called
avyayé-bhäva.
anu-våndävanaà yamunä, tat-samépety arthaù. anu-yamunaà våndävanaà

tadvad-dérgham ity arthaù. pakñe—våndävanam anu yamunety-ädi. lakñaëädy-
antar-bhäväd anayor dvitéyaiva.
Våtti—Thus we get anu-våndävanaà yamunä (the Yamunä is near

Våndävana) where anu-våndävanam means våndävana-samépä (near
Våndävana) and anu-yamunaà våndävanam (Våndävana extends alongside
the Yamunä) where anu-yamunam means yamunä-vad-dérgham (long
like the Yamunä). In the other case we get våndävanam anu yamunä (the
Yamunä is near Våndävana) and so on. Only a dvitéyä viñëubhakti is used
here, since these two meanings are included within lakñaëa and so on (672).
AmåtA—The change to vämana in anu-yamunam occurs by brahmänta-

trivikramasya vämanaù (172). Other examples are anu-grämaà pulindä vasanti
(The pulindas live near the village) where anu-grämam means grämasya nikaöam
(near the village), and anu-gaìgaà väräëasé (Väräëasé extends alongside the
Gaìgä) where anu-gaìgam means gaìgä-vad-dérghä (long like the Gaìgä).
Someone might argue, “The vigraha should be våndävanasya anu. Why is a
dvitéyä viñëubhakti used here instead?” In answer to this, Jéva Gosvämé states
the sentence beginning “Only a dvitéyä viñëubhakti is used here.” This sentence
means: Because the meaning sämépya and dairghya are included within lakñaëa
and because of the connection with the word anu which expresses those
meanings, only a dvitéyä viñëubhakti is used. This is in accordance with kåñëa-
pravacanéyair yoge dvitéyä (671). Therefore the explanation is: våndävana-
samépaà lakñé-kåtya yamunä pravahati, “The Yamunä flows, making
nearness to Våndävana the target (objective),” and yamunä-dairghya-sadåça-
Samäsa 487
dairghyopalakñitaà våndävanaà viräjate (Våndävana is gloriously present,

being characterized by a length similar to the length of the Yamunä).
985 / @iBa‘ataI laºaNAenaAiBamauKyae /

985. abhi-praté lakñaëenäbhimukhye
abhi-praté—the avyayas abhi and prati; lakñaëena—with the lakñaëa (target);

äbhimukhye—when äbhimukhya (direction towards) is implied.
The avyayas abhi and prati are optionally compounded with a word
expressing the target when direction towards that target is understood, and
the compound so formed is called avyayé-bhäva.
harim äbhimukhyena abhi-hari vaiñëavo yäti. lakñaëeneti kim? bhräntyä

harim abhiyäti cet tadä na syät.
Våtti—Thus we get abhi-hari vaiñëavo yäti (The Vaiñëava goes towards

Hari) where abhi-hari means harim äbhimukhyena (with direction towards
Hari). Why do we say lakñaëena? Because compounding doesn’t take place
when we have bhräntyä harim abhiyäti (He mistakenly approaches Hari).
AmåtA—In abhi-hari, Hari is the target and the going takes place by making
Him the target. Thus the word abhi implies the relationship of lakñya-lakñaëa
(the thing which is targeted and the thing which targets). Thus, just like in the
last våtti, äbhimukhya is included in lakñaëa and thus by kåñëa-pravacanéyair
yoge dvitéyä (671) the vigraha case is harim abhi vaiñëavo yäti. Other examples
are abhy-agni patanti çalabhäù or agnim abhi patanti çalabhäù (the locusts fall
towards the fire) and prati-vaàçé-dhvani sammilanti gävaù or vaàçé-dhvanià
prati sammilanti gävaù (the cows congregate toward the sound of the flute).
Bhräntyä means citta-bhräntyä (due to the bewilderment of the mind). Thus,
due to the bewilderment of the mind, Hari is not the target in bhräntyä harim
abhiyäti, and therefore the dvitéyä viñëubhakti in harim here just expresses
the karma of abhiyäti. Similarly we get diì-mohena mathuräm abhigacchati
(due to the bewilderment of the directions, he approaches Mathurä), etc.
986 / @papairbaihrÂantaA: paÂamyaA , @Ax.~ ca mayaARdAiBaivaDyaAe: /

986. apa-pari-bahir-aïc-antäù païcamyä, äì ca maryädäbhividhyoù
apa-pari-bahir-aïc-antäù—the avyayas apa, pari, and bahir, and avyayas

ending in aïc[u]; païcamyä—with a word ending in a païcamé viñëubhakti;
äì—the avyaya ä[ì]; ca—also; maryädä-abhividhyoù—when the sense is
maryädä (limit) or abhividhi (inclusion).
The avyayas apa, pari, and bahir, and avyayas ending in aïc[u] (ref. våtti 685
and Amåta 685) are optionally compounded with a word ending in a païcamé
viñëubhakti. The avyaya ä[ì] is also optionally compounded with a word
ending in a païcamé viñëubhakti when the sense is maryädä or abhividhi.
All the compounds so formed are called avyayé-bhävas.
apa-mäthuraà, pari-vrajaà. täàs taà varjayitvety arthaù. bahir-goñöhaà,

präg-våndävanam. tathä ä-vaikuëöhaà saàsäraù. ä-vaikuëöhaà vyäsa-kértiù.
pakñe—apa mäthurebhyaù.
Våtti—Thus we get apa-mäthuraà saàsäraù (The material world is outside

the district of Mathurä) where apa-mäthuram means mäthurän varjayitvä
(except the district of Mathurä) and pari-vrajaà saàsäraù (The material
world is outside Vraja) where pari-vrajam means vrajaà varjayitvä (except
Vraja). The other examples are bahir-goñöham (outside the cowherd village),
präg-våndävanam (east of Våndävana) (see Amåta 685 for the formation of
the avyaya präk), ä-vaikuëöhaà saàsäraù (material existence extends up to
(but not including) Vaikuëöha) (Saàçodhiné 59), and ä-vaikuëöhaà vyäsa-
kértiù (the fame of Vyäsa extends as far as Vaikuëöha). In the other case we
get apa mäthurebhyaù (outside the district of Mathurä) and so on.
AmåtA—The meaning of varjana (exclusion) is understood simply by

the mention of the word païcamyä, in accordance with apa-pari-yuktät
païcamé varjane (Båhat 1035). Similarly, the vigraha of bahir-goñöham is
goñöhäd bahiù (outside the cowherd village). Here the païcamé viñëubhakti
is applied by düräntikärtha-bahir-yoge ñañöhé païcamé ca (693). Due to the
mention of the word païcamyä in the current sütra, compounding is not done
when there is connection with a word ending in a ñañöhé viñëubhakti. Thus
Amara-koña says karasya karabho bahiù. The vigraha of präg-våndävanam
is våndävanät präk (east of Våndävana). The païcamé viñëubhakti is applied
here by anyärthädibhir yoge païcamé (685). The vigraha of ä-vaikuëöham is
ä vaikuëöhät. The païcamé viñëubhakti is applied here by äì-yuktät païcamé
maryädäbhividhyoù (686). The meanings of maryädä and abhividhi could
have been understood simply by the mention of païcamyä here, since in the
käraka-sütra (sütra 686) the païcamé viñëubhakti was only ordained in those
meanings, but they are repeated here for the sake of easy understanding.
Iti pürva-pada-pradhänävyayé-bhäväù
Thus ends the section dealing with the avyayé-bhäva compounds, in which
the first word is the main thing.
Samäsa 489
987 / s$amaAs$as$aAÆÿyaeR tau /

987. samäsa-säìkarye tu
samäsa-säìkarye—when there is mixture of the compounds; tu—but.
Now we give examples of a mix of compounds.
kamale iva locane yasya sa kamala-locanaù, kamala-locanaç cäsau kåñëaç

ca kamala-locana-kåñëa iti pétämbara-garbha-çyämarämaù. çäradaà ca tat
sarasi-jaà ceti çärada-sarasijaà, çärada-sarasije iva nayane yasya saù çärada-
sarasija-nayana iti çyämaräma-garbha-pétämbaraù.
Våtti—For example, when we have the vigraha: kamale iva locane yasya
(one whose two eyes are like two lotuses), we get the pétämbara compound
kamala-locanaù. Then, when we have the vigraha: kamala-locanaç cäsau
kåñëaç ca (He is one whose eyes are like lotuses and He is Kåñëa), we get
kamala-locana-kåñëaù (lotus-eyed Kåñëa) which is a pétämbara-garbha-
çyämaräma (a çyämaräma compound that contains within it a pétämbara
compound).313
As another example, when we have the vigraha çäradaà ca tat sarasi-jaà ca

(it is autumnal and it is a lotus), we get the çyäma-räma compound çärada-
sarasijam. Then, when we have the vigraha çärada-sarasije iva nayane
yasya (one whose two eyes are like two autumnal lotuses), we get çärada-
sarasija-nayanaù which is a çyämaräma-garbha-pétämbara (a pétämbara
compound that contains within it a çyämaräma compound).
AmåtA—The word udähriyate (examples are now given) has to be added in

this sütra to complete the sense.
Iti samäsa-viçeñäù
Thus end the section dealing with the different kinds of compounds. (This
section began at the end of våtti 919.)
313 The vigraha of çyämaräma-garbhaù is çyämarämaù garbhe yasya (one in whose womb
there is a çyämaräma compound). Then, when we have the vigraha çyämaräma-garbhaç
cäsau pétämbaraç ca (it is one in whose womb there is a çyämaräma compound and it is a
pétämbara compound), we get çyämaräma-garbha-pétämbaraù which itself is an example
of this sütra since çyämaräma-garbha-pétämbaraù is a çyämaräma compound that contains
within it a pétämbara compound.
988 / @Ta s$amaAs$ak(AyaRivazAeSaA: /

988. atha samäsa-kärya-viçeñäù
atha—now; samäsa-kärya-viçeñäù—the different kinds of grammatical

operations that take place in a compound.
Now the different kinds of grammatical operations that take place in a

compound will be described.
väsudevo ’yam.
Våtti—This is a väsudeva adhikära.
989 / paUvaRinapaAta: /
989. pürva-nipätaù
pürva-nipätaù—placing first [in the compound].
The word pürva-nipätaù is to be added in the subsequent sütras.
vibhur ayam.
990 / rAjaAdInaAM dntaAidBya: /

990. räjädénäà dantädibhyaù
räja-ädénäm—of the words räjan and so on; danta-ädibhyaù—that come after

the words danta and so on.
The words räjan and so on that come after the words danta and so on are
placed first in the compound.
pürva-nipätaù syät. dantänäà räjä räja-dantaù. räja-vidyä, räja-guhyam,

antar-vaëam, adho-bhuvanam, sapatné-mätä ity-ädi.
Våtti—The words pürva-nipätaù syät are understood in this sütra. Thus,

when we have the vigraha dantänäà räjä, we get räja-dantaù (the king of
teeth, i.e. an eyetooth).314
314 One has to keep an eye for pürva-nipäta. Otherwise one might falsely translate räja-
dantaù and so on as “the tooth of the king” and so on.
Samäsa 491
Other examples are räja-vidyä (the king of knowledge), räja-guhyam (the

king of secrets), antar-vaëam (inside the forest), agre-vaëam (on the edge of
the forest), adho-bhuvanam (below the earth), sapatné-mätä (the mother’s
co-wife), and so on.
AmåtA—When we have the vigraha dantänäà räjä and we want to make

a ñañöhé-kåñëapuruña by ñañöhé para-padena (954), the words danta and so on
which end in a ñañöhé viñëubhakti would usually be placed first in the compound
since in a sütra the word that ends in a prathamä viñëubhakti is usually placed
first (sütra 919),315 but this rule is an apaväda of that. The vigraha of räja-vidyä
is vidyänäà räjä (the king of the different kinds of knowledge). Even though
the word räjan is the main thing here, the gender of the compound is feminine
like that of the last word vidyä on the strength of the rule uttara-pada-val-
liìgaà rämakåñëa-kåñëapuruñayoù (977). Therefore the change to vämana by
gor épa äpa (939) doesn’t take place. The vigraha of räja-guhyam is guhyänäà
räjä (the king of secrets). Here also, even though the word räjan is the main
thing, the gender of the compound is neuter like that of the last word guhya
on the strength of the rule uttara-pada-val-liìgaà rämakåñëa-kåñëapuruñayoù
(977). Things should be understood in the same way in the other examples.
The vigraha of antar-vaëam is vanasya antaù (inside the forest). The n of
vana changes to ë here by pra-nir-antaù-çara-kärçyämra-khadirekñu-plakña-
péyükñäbhyo vanasya saàjïäyäà ca (Båhat 1988). Similarly, the vigraha
of agre-vaëam is vanasya agre (on the edge of the forest). The vigraha of
sapatné-mätä is mätuù sapatné (the mother’s co-wife). Due to the words “and
so on,” we also get gaëa-rätraù (a series of nights), para-çvaù (the day after
tomorrow), and so on. Çvaù means bhävi-dinam (the about to be day, i.e.
tomorrow) and para-çvaù means tasmät param (the day after that).
SAàçodhiné—Siddhänta-kaumudé says that the räja-dantädis are an äkåti-

gaëa. Thus Jéva Gosvämé has given the examples räja-vidyä and räja-guhyam
and so on, even though they aren’t in the traditional list of räja-dantädis.
The traditional list of räja-dantädis, according to the Päëinian Gaëa-päöha
is as follows: (1) räja-dantaù, (2) agre-vaëam, (3) lipta-väsitam, (4) nagna-
muñitam, (5) sikta-sammåñöam, (6) måñöa-luïcitam, (7) avaklinna-pakvam,
(8) arpitotam, (9) arpitoptam, (10) upta-gäòham, (11) ulükhala-musalam,
(12) taëòula-kiëvam, (13) dåñad-upalam, (14) äraò-väyani, (15) ärag-väyana-
bandhaké, (16) citraratha-bählékam, (17) avanty-açmakan, (18) çüdräryam,
(19) snätaka-räjänau, (20) viñvaksenärjunau, (21) akñi-bhruvam, (22) dära-
315 For innstance, in the sütra ñañöhé para-padena (954) the word ñañöhé ends in a prathamä
viñëubhakti.
gavam, (23) çabdärthau, (24) dharmärthau, (25) kämärthau, (26) artha-çabdau,

(27) artha-dharmau, (28) artha-kämau, (29) vaikäri-matam, (30) gäja-väjam,
(31) goja-väjam, (32) gopäli-dhäna-püläsam, (33) gopäla-dhäné-püläsam,
(34) püläsa-käëòam, (35) püläsaka-kuraëòam, (36) sthüläsam, (37) sthüla-
püläsam, (38) uçéra-béjam, (39) jijïästhi, (40) siïjästham, (41) çiïjäçvattham,
(42) citrä-sväté, (43) citra-sväti, (44) bhäryä-paté, (45) dam-paté, (46) jam-paté,
(47) jäyä-paté, (48) putra-paté, (49) putra-paçü, (50) keça-çmaçrü, (51) çiro-
biju, (52) çiro-béjam, (53) çiro-jänu, (54) sarpir-madhuné, (55) madhu-sarpiñé,
(56) ädy-antau, (57) antädé, (58) guëa-våddhé, and (59) våddhi-guëau.
Out of these Jéva Gosvämé covers (1) and (2) in the current våtti, (11) in våtti
992, (23) to (28) in våtti 993, (44) to (47) in våtti 992 (e.g. jam and dam are
just replacements of jäyä by sütra 1001), and (54) to (59) in våtti 993. The
other räja-dantädis are rare, and thus Jéva Gosvämé didn’t bother explicitly
mentioning them.
991 / rAmak{(SNAe /
991. rämakåñëe
rämakåñëe—in a rämakåñëa compound.
The word rämakåñëe is to be added in the next sütras.
prabhur ayam.
992 / hirs$aMÁasya , s$avaeRìrAârAmaAntasya , @lpas$avaeRìrsya , laGvaºarsya , paUijatasya

ca , svagANAe tau yaTaAeÔarma, /
992. hari-saàjïasya, sarveçvarädy-a-rämäntasya, alpa-sarveçvarasya, laghv-
akñarasya, püjitasya ca, sva-gaëe tu yathottaram
hari-saàjïasya—of a word which is called hari (sütra 115); sarveçvara-ädi-a-

räma-antasya—of a word which begins in a sarveçvara and ends in a-räma;
alpa-sarveçvarasya—of a word with less sarveçvaras; laghu-akñarasya—of
a word which has a light syllable; püjitasya—of a word expressing a more
worshipable personality; ca—and; sva-gaëe—among the groups mentioned
here; tu—but; yathä-uttaram—according to the later one.
Samäsa 493
In a rämakåñëa compound, (1) a word which is called hari is placed first, (2)
a word which begins in a sarveçvara and ends in a-räma is placed first, (3) a
word with less sarveçvaras is placed first, (4) a word which has a light syllable
is placed first, and (5) a word expressing a more worshipable personality is
placed first. But out of these five, each later one is stronger than the previous
one.
sindhu-çailam, aga-taru, dharäsanam, kuça-käçam, mätä-pitarau. atra sakhyur

haritvaà na matam, tena hita-sakhäyäv ity api. vyabhicarati ca—nara-
näräyaëau, ulükhala-muñale, bhäryä-paté, jäyä-paté.
Våtti—Examples are sindhu-çailam (an ocean and a mountain), aga-taru

(a mountain and a tree), dharäsanam (the earth and a seat), kuça-käçam
(kuça grass and käça grass), and mätä-pitarau (the mother and the father).
In this situation the word sakhi is not considered a hari. Thus we get hita-
sakhäyau (welfare and a friend). Deviation from the restrictions mentioned
in this sütra is also seen. For example, nara-näräyaëau (Nara and Näräyaëa),
ulükhala-muñale (mortar and pestle), bhäryä-paté (wife and husband), and
jäyä-paté (wife and husband).
AmåtA—Sindhu-çailam is a samähära-rämakåñëa formed by apräëi-dravya-

jäténäm (972). Here the word sindhu, which is called hari, is placed first. Other
examples are kavi-naöau (the poet and the actor), vidhu-süryau (the moon
and the sun), ahi-nakulam (the snake and the mongoose), and so on. Aga-
taru is neuter and singular by sarve ’pi rämakåñëä vibhäñayaika-vad bhavanti
(976).316 Here, even though the word taru is called hari, the word aga which
begins in a sarveçvara and ends in a-räma is placed first, in accordance with
the phrase sva-gaëe tu yathottaram. Other examples are indra-väyü (Indra and
Väyu), amara-dänavau (the demigod and the demon) and so on. Dharäsanam
is a samähära-rämakåñëa formed by apräëi-dravya-jäténäm (972) when we
have the vigraha dharä cäsanaà ca (the earth and a seat). Here, even though
the word äsana begins in a sarveçvara and ends in a-räma, the word which has
less sarveçvaras is placed first since it is mentioned later in the sütra.
Kuça-käçam is a samähära-rämakåñëa formed by våkña-måga-çakuni-tåëa-

dhänya-viçeñäëäà ca vä bahutve (Båhat 1807) when we have the vigraha
kuçäç ca käçäç ca (the kuça grass and the käça grass). Here the word kuça
which has a light syllable is place first.
316 This is unnecessary, because aga-taru could easily be made by apräëi-dravya-jäténäm

(972).
Other examples are sukha-duùkham (happiness and distress), putra-pautram

(the son and the grandson), and so on. In mätä-pitarau, even though the word
pitå has a light syllable, the word mätå is placed first because the mother is
more worshipable. In this regard, the småti-çästra says pitur mätä sahasreëa
gauraveëätiricyate / garbha-dhäraëa-poñäbhyäà tena mätä garéyasé (The
mother is a thousand times more worshipable than the father because she bears
and nourishes the child. Thus the mother is more worshipable). By this it is
also shown that a feminine word is placed first. Thus we get lakñmé-näräyaëau
(Lakñmé and Näräyaëa), sétä-rämau (Sétä and Räma), rädhä-kåñëau (Rädhä
and Kåñëa), and many others. But deviation is also seen, because the quality
of being more worshipable is based on the preference of the speaker. Thus we
get hara-gauryau (Hara and Gauré), kåñëa-rädhike (Kåñëa and Rädhikä), and
so on. In nara-näräyaëau the word näräyaëa should have been placed first
since Näräyaëa is more worshipable. In ulükhala-muñale the word muñala
should have been placed first since it has less sarveçvaras. In bhäryä-paté and
so on the word pati should have been placed first since it is called hari and has
a light syllable and the husband is more worshipable. Other examples when
deviation is seen are dhümägné (smoke and fire), snätaka-räjänau (a graduate
and a king), rüpa-sanätanau (Rüpa and Sanätana), and so on.
993 / DamaARTaARidSau yaTaeíma, /

993. dharmärthädiñu yatheñöam
dharmärtha-ädiñu—in the case of the words dharma and artha and so on;
yathä-iñöam—according to what is desired.
In a rämakåñëa compound either of the words dharma and artha and so on

can be placed first according to one’s desire.317
dharmärthau, kämärthau, çabdärthau, antädé, madhu-sarpiñé, guëa-våddhé,

indrägné ity-ädi. tathä artha-dharmäv ity-ädi.
Våtti—Thus we get dharmärthau (religion and economic development),

kämärthau (sense gratification and economic development), çabdärthau
(word and meaning), antädé (end and beginning), madhu-sarpiñé (honey
and ghee), guëa-våddhé (guëa and våddhi), indrägné (Indra and Agni), and
so on. In the other case we get artha-dhärmau (economic development and
religion) and so on.
317 The dharmärthädis are a fixed group that are included among the räja-dantädis (see
Saàçodhiné 990).
Samäsa 495
AmåtA—In the three examples beginning from dharmärthau pürva-nipäta

wouldn’t have been applicable otherwise, but in antädé and so on it was
already applicable.318 Due to the words “and so on,” we get candrärkau (the
moon and the sun), väyv-äkäçau (the air and the sky), våddhi-kñayau (growth
and decay), and so on. With the sentence beginning “In the other case,” Jéva
Gosvämé shows the other case where the order of the words is inverted. Due to
the words “and so on” here, we get artha-kämau (economic development and
sense gratification), artha-çabdau (meaning and word), ädy-antau (beginning
and end), sarpir-madhuné (ghee and honey), våddhi-guëau (våddhi and guëa),
and agnéndrau (Agni and Indra). Similarly, we also get arka-candrau (the sun
and the moon), äkäça-väyü (the sky and the air), kñaya-våddhé (decay and
growth), and so on.
994 / [%taunaºa‡as$aÊÿYaAvaNAARnaAM ‚(maeNA /

994. åtu-nakñatra-saìkhyä-varëänäà krameëa
åtu-nakñatra-saìkhyä-varëänäm—of seasons, constellations, numerals, and

castes; krameëa—according to the natural order.
In a rämakåñëa compound seasons, constellations, numerals, and castes are

arranged according to their natural order.
hemanta-çiçira-vasantäù, puñyäçleñä-maghäù, païca-ñaö, vipra-kñatra-viö-çüdräù.
Våtti—Thus we get hemanta-çiçira-vasantäù (the winter season, the dewy

season, and the spring season), puñyäçleñä-maghäù (the constellations puñyä,
äçleñä, and maghä), païca-ñaö (five and six), and vipra-kñatra-viö-çüdräù
(brähmaëa, kñatriya, vaiçya, and çüdra).
AmåtA—In this regard it is said:
hemanto märga-pauñäbhyäà çiçiro mägha-phälgunau

vasantaç caitra-vaiçäkho gréñmo jyaiñöha-çucé punaù
varñä çrävaëa-bhädräbhyäà çarad äçvina-kärttikau
318 For example, in dharmärthau, kämärthau, and çabdärthau the word artha would
have been placed first by sarveçvarädy-a-rämäntasya (992), but this rule allows that the
other word can optionally be placed first instead. In antädé the word anta is placed first
by sarveçvarädy-a-rämäntasya (992), in madhu-sarpiñé the word madhu is placed first by
hari-saàjïasya or alpa-sarveçvarasya (992), in guëa-våddhé the word guëa is placed first
by laghv-akñarasya (992), and in indrägné the word indra is placed first by sarveçvarädy-a-
rämäntasya (992).
“The six seasons are divided as follows:

hemanta (the winter season) is made up of the two months märga 319
(November-December) and pauña (December-January).
çiçira (the dewy season) is made up of the two months mägha (January-
February) and phälguna (February-March).
vasanta (the spring season) is made up of the two months caitra (March-
April) and vaiçäkha (April-May).
gréñma (the summer season) is made up of the two months jyaiñöha
(May-June) and çuci 320 (June-July).
varñä (the rainy season) is made up of the two months çrävaëa (July-
August) and bhädra (August-September).
çarat (the autumn season) is made up of the two months äçvina
(September-October) and kärttika (October-November).”
995 / paItaAmbare s$aæamaIivaSNAuinaïAivazAeSaNAk{(SNAnaAmas$aÊÿYaAnaAM dNxhstaAidvajaRma, /

995. pétämbare saptamé-viñëuniñöhä-viçeñaëa-kåñëanäma-saìkhyänäà
daëòa-hastädi-varjam
pétämbare—in a pétämbara compound; saptamé—of a word which ends in a

saptamé viñëubhakti; viñëuniñöhä—of a word which ends in a viñëuniñöhä (sütra
748); viçeñaëa—of a viçeñaëa; kåñëanäma—of a kåñëanäma; saìkhyänäm—and
of a numeral; daëòa-hasta-ädi-varjam—with the exception of the compounds
daëòa-hasta and so on.
In a pétämbara compound, (A) a word which ends in a saptamé viñëubhakti

is placed first, (B) a word which ends in a viñëuniñöhä is placed first, (C) a
viçeñaëa is placed first, (D) a kåñëanäma is placed first, and (E) a numeral
is placed first. The compounds daëòa-hasta and so on are exceptions to ‘A’.
pürva-nipätaù syät. kaëöhe-kälaù, urasi-lomä—dvayam apy aluk. kåta-hari-

bhaktiù, kåtti-väsäù, tathä sarva-kåñëaù, sapta-raktaù. neha, daëòa-hastaù,
cakra-päëiù. ädinä—gaòu-kaëöhaù, aruù-çiräù, duhitå-garbhä ity-ädi.
Våtti—Examples are as follows:

(A) kaëöhe-kälaù (one on whose neck there is black, name of Lord Çiva) and
urasi-lomä (one on whose chest there is hair). Both of these are aluk-samäsas
(samäsas in which there is no luk (mahähara) of the internal viñëubhakti by
sütra 601).
319 Märga is another name of the month märga-çérña.

320 Çuci is another name of the month äñäòha.
Samäsa 497
(B) kåta-hari-bhaktiù (one by whom devotional service to Hari is performed).

(C) kåtti-väsäù (one whose cloth is an animal skin).
(D) sarva-kåñëaù (one whose everything is black i.e. one who is entirely
black).
(E) sapta-raktaù (one whose seven parts are red).
But this rule does not apply to daëòa-hastaù (he in whose hand there is a
rod, name of Yamaräja) and cakra-päëiù (He in whose hand there is a cakra,
name of Viñëu). Due to the word ädi in daëòa-hastädi-varjam, this rule also
doesn’t apply in the case of gaòu-kaëöhaù (one on whose neck there is a
growth), aruù-çiräù (one on whose head there is a wound), duhitå-garbhä
(one in whose womb there is a daughter).
AmåtA—The vigraha of kaëöhe-kälaù is kaëöhe kälo yasya (one on whose

neck there is black). This denotes Lord Çiva. Here the word ending in the
saptamé viñëubhakti is placed first. Likewise with urasi-lomä. Regarding
the statement “both of these are aluk-samäsas,” the non-deletion of the
viñëubhakti will be ordained in viñëujanä-rämäntät pürva-padät sväìgäd
amürdha-mastakät ìer mahähara-niñedho ’käme (999). The vigraha of kåta-
hari-bhaktiù is kåtä hari-bhaktir yena (one by whom devotional service to
Hari is performed). Here the word ending in a viñëuniñöhä, namely kåtä,
is placed first, and it becomes like the masculine by väcya-liìga-lakñmés
tulyädhikaraëa-lakñmyäm (1003).
The vigraha of kåtti-väsäù is kåttir väso yasya (one whose cloth is an animal
skin). This denotes Lord Çiva. Kåtti means carman (an animal skin). The word
kåtti is a viçeñaëa here because it is not the main thing, just like the word kåñëa
is a viçeñaëa in kåñëa-mitro gopaù (The cowherd who is Kåñëa’s friend).321
Someone may wonder, “A word ending in the kåt pratyaya [k]ta is just a
viçeñaëa. So, since such a word could have been covered merely by the
mention of viçeñaëa, why is viñëuniñöhä mentioned separately?” The answer
is that it is mentioned separately so that only the word ending in [k]ta will
be placed first in compounds like dhåta-sükñma-vasanaù (one by whom a
fine cloth is worn i.e. one who wears a fine cloth) where the words dhåta and
sükñma are both viçeñaëas.
321 The words kåtti and kåñëa are viçeñaëas because they distinguish from other kinds of
cloth and the other people’s friends, i.e. the idea is “what cloth? animal skin cloth”; “whose
friend? Kåñëa’s friend.” Kåttiù is a samänädhikaraëa-viçeñaëa of väsaù here, and kåñëasya
is a vyadhikaraëa-viçeñaëa of mitraù.
Similarly, even though the kåñëanämas and numerals are viçeñaëas and
are thus covered by the mention of viçeñaëa, kåñëanäma and saìkhyä are
separately mentioned here so that only the kåñëanämas and numerals will
be placed first. This is shown in the two examples sarva-kåñëaù322 and sapta-
raktaù. The vigraha of sapta-raktaù is sapta raktäni yasya (one whose seven
parts are red). This denotes Lord Kåñëa. The seven parts are the corners of
the eyes, the palms of the hand, the palms of the feet, the palate, the lips, the
tongue, and the nails. The seven red parts are the signs of a mahä-puruña.
The vigraha of daëòa-hastaù is daëòo haste yasya (he in whose hand there is
a rod). The word hasta would have been placed first, since it ends in a saptamé
viñëubhakti, but that is prohibited here. Due to the words “and so on,” we get
çüla-päëiù (he in whose hand there is a trident, name of Lord Çiva), padma-
näbhaù (He on whose navel there is a lotus, name of Garbhodaka-çayé Viñëu
or Viñëu in general), çrévatsa-vakñäù (He on whose chest there is the mark of
çrévatsa, name of Viñëu), and so on.
Iti pürva-nipätäù
Thus ends the section dealing with pürva-nipäta (placing first [in the
compound]).
322 Bäla says that the vigraha of sarva-kåñëaù is sarvaù kåñëo yasya (one whose everything
is black) and that kåñëaù here means çyämaù (black).
Samäsa 499
996 / Wk(sya zAeSaAe rAmak{(SNAe /

996. ekasya çeño rämakåñëe
ekasya—of one; çeñaù—remaining; rämakåñëe—in a rämakåñëa compound.
The words ekasya çeño rämakåñëe are to be added in the subsequent sütras.
prabhur ayam.
AmåtA—Now the rules which are apavädas of the rämakåñëa-samäsa will

be described. In accordance with Mahä-bhäñya’s statement praty-arthaà
çabdäbhiniveçaù (there is usage of a word for every object), the rule is: As
many words are used as there are objects.323 Eka-çeña (the remaining of only
one word), however, is ordained as an apaväda of this rule.
997 / taulyazAbdAnaAM iBaªaATaARnaAmaipa /

997. tulya-çabdänäà bhinnärthänäm api
tulya-çabdänäm—of words which have the same form; bhinna-arthänäm—

which have different meanings; api—even.
In a rämakåñëa compound only one of the words which have the same form
remains, even if the words have different meanings.
ekasya çeñaù syät. gopé ca gopé ca gopyau. sarvaträvaçiñöa eva luptasya çakty-
äropo dåçyate, yathä vyatise ity-ädau. tadvad ihäpéti gopé-çabdena dvayam
ucyate. dvau ca dvau ca ity-ädau na anabhidhänät. bhinnärthänäm api—kåñëo
väsudevaù kåñëaç cärjunaù, tau kåñëau. evaà rämäù.
Våtti—When we have the vigraha gopé ca gopé ca (a gopé and a gopé), we

get gopyau (two gopés).324 In cases like vyatise (you surpass) <acyuta ät. 2.1
of vi + ati + as[a] bhuvi> and so on it, is seen that the çakti (the designative
power or, in other words, the meaning) of what is deleted is invested in
the total remaining portion (sarvaträvaçiñöa eva luptasya çakty-äropo
323 Thus, when there are two objects, the word has to be repeated twice (ref. gopé ca gopé
ca in the next våtti). Similarly, if there are three objects, the word has to be repeated three
times and so on; for example, våkñaç ca våkñaç ca våkñaç ca becomes våkñäù.
324 The result of this rule is that instead of getting the rämakåñëa compound gopé-gopyau,
we simply get gopyau.
dåçyate). The same principle applies here, and thus two gopés are expressed
by the one word gopé.325
Eka-çeña is not done in instances like dvau ca dvau ca (two and two) and so
on because such is not mentioned by the previous authorities. An example
of the phrase bhinnärthänäm api is that, when we have the vigraha kåñëaç
ca kåñëaç ca (Kåñëa and Kåñëa) where the first word kåñëa means Väsudeva
and the second word kåñëa means Arjuna, we get kåñëau (the two Kåñëas).
Likewise we get rämäù (the three Rämas).
AmåtA—The implied meaning is that the other words are deleted. Vyatise
is the acyuta ätmapada madhyama-puruña eka-vacana of the dhätu as[a]
preceded by vi and ati, the meaning being that of vyatihära (reciprocity).
In vyatise, the a-räma of the dhätu as[a] is deleted by çnam-astyor a-räma-
haro nirguëe (497), and the s is deleted by asteù sa-lopaù se (498). Thus, even
though the entire prakåti (e.g. the dhätu as[a]) is deleted, the prakåti’s çakti
in terms of its meaning of mutual existence is invested in the pratyaya se. In
the same way, in gopyau the çakti of the deleted word gopé is invested in the
one word gopé that remains. Likewise, when there is plurality and we have the
vigraha gopé ca gopé ca gopé ca (a gopé and a gopé and a gopé), we get gopyaù
(three gopés). The three Rämas are Räma, the son of Daçaratha, Balaräma,
and Paraçuräma. Another example is when we have the vigraha pädaç ca
pädaç ca pädaç ca where the first word päda means a foot, the second word
päda means a quarter of a verse, and the third word päda means the foot of a
mountain, we get pädäù (the three pädas).
998 / laºmyaA s$ahAe·(AE pauç&SaAeÔamasya tanmaA‡aM caeiãzAeSa: /

998. lakñmyä sahoktau puruñottamasya tan-mätraà ced viçeñaù
lakñmyä—a feminine word; saha—along with; uktau—when there is mention;

puruñottamasya—of a masculine word; tat-mätram—only those (the genders
lakñmé and puruñottama) cet—if; viçeñaù—difference.
When a masculine word is mentioned along with a feminine word in a räma-

kåñëa compound, only the masculine word remains, provided the difference
between the two words is only that of gender.
325 And because two gopés are being expressed, a dvi-vacana viñëubhakti is applied after
the one word gopé and we get gopyau (two gopés).
Samäsa 501
gopäç ca gopyaç ca gopäù. tathä bhrätå-svasärau bhrätarau, putra-duhitarau

putrau, mätä-pitarau pitarau, çvaçrü-çvaçurau çvaçurau ity-ädi jïeyam.
Våtti—When we the vigraha gopäç ca gopyaç ca (the cowherd men and

the cowherd women), we get gopäù.
AmåtA—Regarding gopäù, there is essentially no difference between

the words gopa and gopé, the only difference between them is that one of
them has the feminine pratyaya é[p]. Similarly, when we have the vigraha,
brähmaëaç ca brähmaëé ca (a brähmaëa man and a brähmaëa woman), we
get brähmaëau, when we have the vigraha vidvän ca viduñé ca (a learned man
and a learned woman), we get vidväàsau, when we have the vigraha çrémän
ca çrématé (an opulent man and an opulent woman), we get çrémantau, when
we have the vigraha kartä ca kartré ca (a masculine doer and a feminine doer),
we get kartärau, when we have the vigraha yuvä ca yuvatiç ca (a young man
and a young woman), we get yuvänau, when we have the vigraha bhavaç ca
bhaväné ca (Lord Çiva and the wife of Lord Çiva), we get bhavau, and so on.
Why do we say tan-mätraà ced viçeñaù? Consider how, when we have the
vigraha gopaç ca brähmaëaç ca (a cowherd man and a brähmaëa), we get
gopa-brähmaëau. Because the two words are essentially different here, eka-
çeña is not done rather only samäsa is done.
Våtti—Exceptional cases are bhrätarau which means bhrätå-svasärau

(brother and sister), putrau which means putra-duhitarau (son and daughter),
pitarau which means mätä-pitarau (mother and father), and çvaçurau which
means çvaçrü-çvaçurau (mother-in-law and father-in-law), and so on.
Ity eka-çeñaù
Thus ends the section dealing with eka-çeña (the remaining of only one word).
999 // ivaSNAujanaArAmaAntaAtpaUvaRpadAtsvaAËÿAdmaUDaRmastak(Ata, xe~maRhAhrinaSaeDaAe'k(Amae /

999. viñëujanä-rämäntät pürva-padät sväìgäd amürdha-mastakät ìer
mahähara-niñedho ’käme
viñëujana-a-räma-antät—which ends in a viñëujana or a-räma; pürva-padät—

after a pürva-pada; sva-aìgät— which denotes a limb in the strict (not
metaphorical) sense; amürdha-mastakät—other than the words mürdhan
(head) and mastaka (head); ìeù—of the viñëubhakti [ì]i; mahähara-
niñedhaù—prohibition of the mahähara ordained in sütra 601; akäme—when
a word other than käma (cupid) follows.
When a word other than käma follows, the mahähara of [ì]i is prohibited
after a pürva-pada, other than mürdhan or mastaka, that ends in a viñëujana
or a-räma and denotes a limb in the strict sense.
urasi lomäny asya urasi-lomä. evaà kaëöhe-kälaù. neha—aìguli-träëaù,

mürdha-çikhaù, mastaka-maëiù, mukha-kämaù.
Våtti—When we have the vigraha urasi lomäny asya, we get urasi-lomäù

(one on whose chest there is hair). Similarly, we get kaëöhe-kälaù (one on
whose neck there is black, name of Lord Çiva). But the prohibition does not
apply in the cases of aìguli-träëaù (one on whose thumb there is a thimble-
like armor), mürdha-çikhaù (one on whose head there is a çikhä), mastaka-
maëiù (one on whose head there is a jewel), and mukha-kämaù (one in
whose mouth there is Cupid).
AmåtA—Viñëujanä-rämäntät means viñëujanäntät a-rämäntäc ca.326 The

singularity of the rämakåñëa compound here is achieved by sarve ’pi rämakåñëä
vibhäñayaika-vad bhavanti (976). In the examples urasi-lomä and so on, the
word ending in the saptamé viñëubhakti is placed first in the compound in
accordance with the sütra beginning saptamé-viñëuniñöhä (995). In urasi-lomä
the pürva-pada ends in a viñëujana and in kaëöhe-kälaù it ends in a-räma.
These are vyadhikaraëa pétämbara compounds (våtti 964). Regarding the
counterexamples, aìguli does not end in a viñëujana or a-räma, and the words
mürdhan, mastaka, and käma are excluded in the sütra.
Ity aluk-samäsäù
Thus ends the section dealing with aluk-samäsas (samäsas in which there is
no luk (mahähara) of the internal viñëubhakti by sütra 601).
326 This refers to the maxim: dvandvät paraù pürvo vä çrüyamäëaù çabdaù praty-ekam
abhisambadhyate (969).
Samäsa 503
1000 / rAmak{(SNAe [%rAmasyaArAma [%rAmaAntapau‡ayaAeivaRâAyaAeinas$ambanDae /

1000. rämakåñëe å-rämasyä-räma å-rämänta-putrayor vidyä-yoni-sambandhe
rämakåñëe—in a rämakåñëa compound; å-rämasya—of å-räma; ä-rämaù—the

replacement ä-räma; å-räma-anta-putrayoù—when a word ending in å-räma
follows or the word putra (son) follows; vidyä-yoni-sambandhe—when a
relationship with knowledge or birth is understood.
In a rämakåñëa compound, when a relationship with knowledge or birth is

understood, å-räma changes to ä-räma when a word ending in å-räma follows
or the word putra follows.
hotä-potärau, mätä-pitarau, mätä-putrau.
Våtti—Thus we get hotä-potärau (the hotä priest and the potä priest),
mätä-pitarau (mother and father), and mätä-putrau (mother and son).
AmåtA—The vigraha of hotä-potärau is hotä ca potä ca (the hotä priest and

the potä priest). Here a relationship with knowledge is understood, and the
word potå which ends in å-räma follows. The hotå and so on are different kinds
of priests which are mentioned by earlier authorities as having a relationship
with knowledge. Hotå, udgätå, çrotå, potå, pratisnätå, agrestå, and unnetå are
the names of the priests that end in å-räma. In the case of mätä-pitarau and
so on the relationship with birth is well-known. Some people say that this
rule applies even when a word expressing a son follows. Thus in their opinion
duhitätmajau (daughter and son) is also valid.
1001 / jaAyaAyaA: patyaAE jamBaAvaAe dmBaAvaê vaA /

1001. jäyäyäù patyau jam-bhävo dam-bhävaç ca vä
jäyäyäù—of the word jäyä (wife); patyau—when the word pati (husband)
follows; jam-bhävaù—the change to jam; dam-bhävaù—the change to dam;
ca—and; vä—optionally.
In a rämakåñëa compound the word jäyä is optionally replaced by jam or

dam when the word pati follows.
jam-paté, dam-paté, jäyä-paté. rämakåñëa iti nivåttam.
Våtti—Thus we get jam-paté (wife and husband), dam-paté (wife and

husband), or jäyä-paté (wife and husband).
AmåtA—In every instance, the vigraha is jäyä ca patiç ca (wife and husband).
Våtti—The adhikära rämakåñëe (1000) ends here.
1002 / @Ta pauç&SaAeÔamavata, /

1002. atha puruñottama-vat
atha—now; puruñottama-vat—like the masculine.
The word puruñottama-vat is to be added in the next sütras.
prabhur ayam.
1003 / vaAcyailaËÿlaºmaIstaulyaAiDak(rNAlaºmyaAM , na taUx.~ na ca i‘ayaAidSau /

1003. väcya-liìga-lakñmés tulyädhikaraëa-lakñmyäà, na tüì na ca priyädiñu
väcya-liìga-lakñméù—a feminine word which is adjectival (see sütra 218 for

further details about väcya-liìga); tulya-adhikaraëa-lakñmyäm—when a
feminine word which has the same adhikaraëa (object)327 follows; na—not;
tu—but; üì—a feminine word which ends in ü[ì]; na—not; ca—and; priyä-
ädiñu—when the words priyä and so on follow.
A feminine adjective becomes like the masculine when a feminine word

which has the same adhikaraëa follows. But the feminine adjective does not
become like the masculine if it ends in ü[ì] or if a priyä-ädi word follows.
puruñottama-vat syät. tatra çyämaräme—uttara-gopé. pétämbare—vaiñëava-

bhäryaù. sannihitasyaiva syät—mådvé-paövyau bhärye yasya sa mådvé-paöu-
bhäryaù. väcya-liìgeti kim? vana-mälä-çobhaù. tulyädhikaraëeti kim? kalyäëé-
mätä. lakñmyäm iti kim? gopé-janaù. “na tüì” kim? gopa-varorü-ramaëékaù.
na ca priyädau—kåñëä çyäma-varëä priyä yasya kåñëä-priyaù. priyädayas tu—
“priyä käntä dåòhä bhaktir vämanä duhitä kñamä. subhagä durbhagä tadvad
viduñé capalädayaù.” vyabhicarati ca—çliñöa-priyaù, vimukta-käntaù, dåòha-
bhaktiù, priya-duhitä.
327 For further details, see Saàçodhiné 304. A further proof that adhikaraëa here means
“object” (thing) is that Amåta explains the words ekasminn arthe in våtti 922 as ekasmin
vastuni (in one thing).
Samäsa 505
Våtti—An example when this rule is applied in a çyämaräma compound

is uttara-gopé (the last gopé). An example when it is applied in a pétämbara
compound is vaiñëava-bhäryaù (one whose wife is a Vaiñëavé).328 Only the
feminine word which is near [to the tulyädhikaraëa feminine word that
follows] becomes like the masculine. Thus, when we have the vigraha mådvé-
paövyau bhärye yasya (one whose two wives are soft and harsh, that is, one is
soft and the other harsh), we get mådvé-paöu-bhäryaù.
Why do we say väcya-liìga? Consider vana-mälä-çobhaù (one whose garland

of forest flowers is beautiful). Why do we say tulyädhikaraëa? Consider
kalyäëé-mätä (the mother of a virtuous girl). Why do we say lakñmyäm?
Consider gopé-janaù (a person who is a gopé). Why do we say “not if the
feminine adjective ends in ü[ì]? Consider gopa-varorü-ramaëékaù (he
whose lover is a gopé with beautiful thighs). Why do we say “not if a priyä-ädi
word follows”? Consider kåñëä-priyaù for which the vigraha is kåñëä çyäma-
varëä priyä yasya (he whose girlfriend has a dark complexion).
priyä käntä dåòhä bhaktir vämanä duhitä kñamä

subhagä durbhagä tadvad viduñé capalädayaù
“The priyädis are the words priyä, käntä, dåòhä, bhakti, vämanä, duhitä,
kñamä, subhagä, durbhagä, viduñé, capalä, and so on.329”
However, deviation from the rule na ca priyädiñu (1003) is also seen. Thus we
get çliñöa-priyaù (one by whom the beloved woman is embraced), vimukta-
käntaù (one by whom the beloved woman is given up), dåòha-bhaktiù (one
whose devotion is firm), and priya-duhitä (a dear daughter).
AmåtA—The vigraha of uttara-gopé is uttarä cäsau gopé ca (she is last, and

she is a gopé). The vigraha of vaiñëava-bhäryaù is vaiñëavé bhäryä yasya (one
whose wife is a Vaiñëavé). The idea behind the phrase sannihitasyaiva syät
is that only the feminine word which is near to the tulyädhikaraëa feminine
word that follows becomes like the masculine. In mådvé-paöu-bhäryaù, only
the word paövé which is near to the word bhäryä becomes like the masculine,
and not the word mådvé which is further away. The change to the masculine
does not happen in vana-mälä-çobhaù because the word mälä (garland) is not
väcya-liìga.
328 Here the final varëa of the word bhäryä, which ends in ä[p], becomes vämana by gor
épa äpa (939). Likewise in the other examples.
329 Commenting on Añöädhyäyé 7.4.14, Siddhänta-kaumudé says the priyädis are the
words priyä, mano-jïä, kalyäëé, subhagä, durbhagä, bhaktiù, sacivä, svasä, käntä, kñäntä,
samä, capalä, duhitä, vämä, abalä, and tanäyä.
The vigraha of kalyäëé-mätä is kalyäëyä mätä (the mother of a virtuous girl).

Here, although the word mätå is feminine, it doesn’t have the same adhikaraëa
as the word kalyäëé. Thus the word kalyäëé doesn’t become like the masculine.
The vigraha of gopé-janaù is gopé cäsau janaç ca (she is a gopé, and she is a
person). Here the word jana has the same adhikaraëa as the word gopé, but
it isn’t feminine. Thus the word gopé doesn’t become like the masculine. The
vigraha of gopa-varorü-ramaëékaù is gopa-varorü ramaëé yasya (he whose
lover is a gopé with beautiful thighs). Since the word varorü ends in ü[ì], it
doesn’t become like the masculine. The taddhita pratyaya ka[p] is applied
here by å-räma-gopé-sarpir-ädibhyaù (1078).
The vigraha of çliñöa-priyaù is çliñöä priyä yena (one by whom the beloved
woman is embraced). The vigraha of vimukta-käntaù is vimuktä käntä yena
(one by whom the beloved woman is given up). The vigraha of dåòha-bhaktiù
is dåòhä bhaktir yasya (one whose devotion is firm). And the vigraha of priya-
duhitä is priyä cäsau duhitä ca (she is dear, and she is a daughter).
1004 / k{(SNAnaAma va{iÔamaA‡ae /

1004. kåñëanäma våtti-mätre
kåñëanäma—a kåñëanäma; våtti-mätre—when there is any kind of complex

formation.
When there is any kind of complex formation, a feminine kåñëanäma becomes

like the masculine.
våtti-mätram eka-padatvaà, tatra puà-vat. sarväsäà priyaù sarva-priyaù.

evam anya-tanayaù, tan-mukham, eka-kñéram. bhavaté-prasädäd ity atra
vyabhicäro ’péñyate.
Våtti—The word våtti-mätram means eka-padatvam (the process of

becoming a single word).330 When the process of becoming a single word is
in effect, a feminine kåñëanäma becomes like the masculine. Thus, when we
have the vigraha sarväsäà priyaù (dear to all women), we get sarva-priyaù.
Likewise we get anya-tanayaù (the son of another woman), tan-mukham
(her mouth), and eka-kñéram (the milk of one lady). Deviation from the
current rule is allowed in cases like bhavaté-prasädät (due to your mercy).
330 There are five kinds of våttis (complex formations): kåt, taddhita, samäsa, eka-çeña,
and san-ädy-anta. According to Siddhänta-kaumudé, only samäsa and taddhita are meant
here.
Samäsa 507
AmåtA—The vigraha of anya-tanayaù is anyasyäù tanayaù (the son of

another woman), the vigraha of tan-mukham is tasyä mukham (her face),
and the vigraha of eka-kñéram is ekasyäù kñéram (the milk of one lady). This
rule doesn’t apply in the case of çyämaräma compounds because there is
no example of a feminine kåñëanäma’s becoming like the masculine in such
cases. Some say that bhavaté-prasädät is ärña-prayoga (the poetic license of
the sages to break the rules). To support this usage, they quote the following
sentence of Veëé-saàhära as evidence: eko ’haà bhavaté-suta-kñaya-karo
mätaù kiyanto ’rayaù (I alone am the killer of your son, O mother. How many
enemies . . . ?).
1005 / ‘aAæaApaªae @ipa /

1005. präptäpanne api
präptä-äpanne—the words präptä and äpannä (sütra 938); api—also.
Präptä and äpannä also become like the masculine.
präptä gopikäà präpta-gopikä. evam äpanna-gopikä.
Våtti—When we have the vigraha präptä gopikäm (she who has obtained
a gopikä), we get präpta-gopikä. Similarly, we get äpanna-gopikä (she who
has obtained a gopikä).
AmåtA—Präpta-gopikä is a kåñëapuruña compound formed by präptäpanne

dvitéyayä (938).
1006 / na s$aMÁaApaUrNyaAE NAk(staiÜtak(rAmaAeÜvaê /

1006. na saàjïä-püraëyau ëakas taddhita-ka-rämoddhavaç ca
na—not; saàjïä-püraëyau—a name or a feminine ordinal number; ëakaù—a

word ending in the kåt pratyaya [ë]aka; taddhita-ka-räma-uddhavaù—a
taddhita word which has ka-räma as its uddhava; ca—and.
The following four things do not become like the masculine: (1) A name, (2)
A feminine ordinal number, (3) A word ending in the kåt pratyaya [ë]aka,
and (4) A taddhita word which has ka-räma as its uddhava.
äkhyäta-kåt-taddhiteñu ca niñedho ’yam. evam uttaratra. dattä bhäryä yasya sa

dattä-bhäryaù. yoga-rüòhir eñä datteti. evaà guptä-bhäryaù. dattäyate. evaà
dattäkalpä, dattäpäçä. evaà païcamé-bhärya ity-ädi. ëakaù—gopikä-bhäryaù.

taddhitaù—madrikä-bhäryaù.
Våtti—This prohibition also applies when an äkhyäta, kåt, or taddhita

pratyaya follows. To give an example of (1)—When we have the vigraha
dattä bhäryä yasya (one whose wife is [named] Dattä), we get dattä-
bhäryaù.331 This word dattä is a yoga-rüòhi word (a word that has both an
etymological and a conventional meaning). Likewise we get guptä-bhäryaù
(one whose wife is [named] Guptä). An example of (1) when an äkhyäta
pratyaya follows is dattäyate (one who acts like Dattä). Examples of (1) when
a taddhita pratyaya follows are dattäkalpä (almost Dattä) and dattäpäçä
(despicable Dattä). Examples of (2) are païcamé-bhäryaù (one whose wife is
the fifth) and so on. An example of (3) is gopikä-bhäryaù (one whose wife is
a gopikä). An example of (4) is madrikä-bhäryaù (one whose wife is a Madra
woman).
AmåtA—The word dattä has the etymological meaning “given [by

someone]” and it also has the conventional meaning of being the name of
a particular woman. Thus it is a yoga-rüòhi word. Likewise the word guptä
has the etymological meaning “hidden [by someone]” and it also has the
conventional meaning of being the name of a particular woman. Dattäyate is
formed by applying [k]ya[ì] after the word dattä in the sense of datteväcarati
(one who acts like Dattä). Thus this sütra prohibits the becoming like the
masculine that was ordained in väcya-liìga-lakñméù puruñottama-vat kyaì-
mäninor ëau ca (610). In this case, even if the becoming like the masculine
were done, we would still get dattäyate due to sütra 390. Thus it should be
known that the prohibition is meaningful only in cases like rukmiëéyate (one
who acts like Rukmiëé). An example when a kåt pratyaya follows is dattä-
mäniné (one who think herself to be Dattä).332
Païcamé-bhäryaù is the example of a feminine ordinal number. The

elaboration is as follows—An example when an äkhyäta pratyaya follows
is païcaméyate (one who acts like the fifth), an example when a kåt
pratyaya follows is païcamé-mäniné (one who thinks herself the fifth), and
examples when a taddhita pratyaya follows are païcamétaù (from the fifth),
païcamédeçyä (almost the fifth), and so on.
331 Here the final varëa of the word bhäryä, which ends in ä[p], becomes vämana by gor
épa äpa (939).
332 Here also the becoming like the masculine that was ordained in väcya-liìga-lakñméù
puruñottama-vat kyaì-mäninor ëau ca (610) is prohibited by this sütra.
Samäsa 509
Regarding gopikä-bhäryaù, the word gopikä is formed by applying the kåt

pratyaya [ë]aka after the dhätu gup[a] gopane (1A, to protect, hide). When
ä[p] is applied in the feminine gender the a-räma of gopaka changes to i-räma
by pratyaya-sthät kät pürvasyä-rämasye-räma äpi (1061). The word madrikä is
formed by applying the taddhita pratyaya ka in the sense of a name after the
word madra, and the a-räma changes to i-räma as before.
1007 / na jaAitasvaAËÿAByaAmaIpa, /
1007. na jäti-sväìgäbhyäm ép
na—not; jäti-sväìgäbhyäm ép—a word which ends in the feminine taddhita

pratyaya é[p] which is applied after a jäti or a part of one’s body.
A feminine word which ends in the é[p] that is applied after a jäti or a part of
one’s body doesn’t become like the masculine.
gopé-bhäryaù, sukeçé-bhäryaù. gopéyate.
Våtti—Thus we get gopé-bhäryaù (one whose wife is a gopé) and sukeçé-

bhäryaù (one whose wife has nice hair). Likewise we get gopéyate (one who
acts like a gopé).
AmåtA—The vigraha of gopé-bhäryaù is gopé bhäryä yasya (one whose

wife is a gopé). The word gopé is formed by applying é[p] after the word gopa
(cowherd) which expresses a jäti. The word su-keçé is formed by applying
é[p] after the word su-keça (nice hair) which expresses a part of one’s body
by sväìgäd vä (Båhat 2246). Here too the prohibition also applies when an
äkhyäta, kåt, or taddhita pratyaya follows. Therefore Jéva Gosvämé gave the
example gopéyate. Likewise, when a taddhita pratyaya follows, we get gopé-
kalpä (almost a gopé) and so on. But Jéva Gosvämé will describe in the next
sütra that becoming like the masculine is desired when a kåt pratyaya follows.
1008 / @naUx~Ae na tae inaSaeDaA: zyaAmarAmae , jaAtaIyadezAIyayaAeê /

1008. anüìo na te niñedhäù çyämaräme, jätéya-deçéyayoç ca
an-üìaù—except for the one dealing with ü[ì]; na—not; te niñedhäù—these

prohibitions (the ones mentioned in sütra 1003 and sütras 1006 to 1007);
çyämaräme—in a çyämaräma compound; jätéya-deçéyayoù—when the taddhita
pratyayas jätéya and deçéya follow; ca—and.
These prohibitions, except for the one dealing with ü[ì], do not apply in a
çyämaräma compound or when jätéya or deçéya follows.
kåñëa-priyä, datta-bhäryä, païcama-bhäryä, gopaka-bhäryä, madraka-bhäryä,

yädava-bhäryä, gopa-bhäryä, sukeça-bhäryä. jätéya-deçéyau taddhitau. kåñëa-
jätéyety-ädi, kåñëa-deçéyety-ädi. üìas tu niñedha eva. gopa-varorü-ramaëé.
Våtti—Thus we get kåñëa-priyä (a dear dark-complexioned woman),

datta-bhäryä (a wife [named] Dattä), païcama-bhäryä (the fifth wife),
gopaka-bhäryä (a wife who is a gopikä), madraka-bhäryä (a wife who is a
Madra woman), gopa-bhäryä (a wife who is a gopé), and sukeça-bhäryä (a
wife who has nice hair). Jätéya and deçéya are taddhita pratyayas. Examples
are kåñëa-jätéyä (of the same kind as Kåñëä) and so on and kåñëa-deçéyä
(almost Kåñëä) and so on. But a feminine adjective ending in ü[ì] is certainly
prohibited from becoming like the masculine. Thus we get gopa-varorü-
ramaëé (a lover who is a gopé with beautiful thighs).
AmåtA—In kåñëa-priyä the prohibition that was obtained by na ca priyädiñu

(1003) is undone by the current rule which, in effect, ordains becoming
like the masculine. In the four examples beginning with datta-bhäryä the
prohibition na saàjïä-püraëyau ëakas taddhita-ka-rämoddhavaç ca (1006)
was applicable, and in the two examples beginning with gopa-bhäryä the
prohibition na jäti-sväìgäbhyäm ép (1007) was applicable.
Kåñëa-jätéyä is formed by applying the taddhita pratyaya jätéya after the word
kåñëä by prakäravati jätéyaù (1261). Kåñëä is a name, either of the Yamunä
or of Draupadé. By the words and so on we also get gopaka-jätéyä, yädava-
jätéyä, brähmaëa-jätéyä, sukeça-jätéyä, and so on. Kåñëa-deçéyä is formed by
applying the taddhita pratyaya deçéya after the word kåñëä by éñad-asamäptau
kalpa-deçya-deçéyäù (Båhat 3080). Here also it should be known that Kåñëä
is a name. By the words “and so on” we also get gopaka-deçéya and so on.
Gopa-varorü-ramaëé is a çyämaräma compound. It was shown previously
that the word gopa-varorü doesn’t become like the masculine even when in a
pétämbara compound (våtti 1003).
Iti puà-vad-bhävaù
Thus ends the section that deals with becoming like the masculine.
Samäsa 511
1009 / mahta: s$aMs$aArsyaArAma Wk(AiDak(rNAjaAtaIyayaAe: /

1009. mahataù saàsärasyä-räma ekädhikaraëa-jätéyayoù
mahataù—of the word mahat[u] (great) saàsärasya—of the saàsära;

ä-rämaù—the replacement ä-räma; eka-adhikaraëa-jätéyayoù—when a word
which has the same adhikaraëa follows or the taddhita pratyaya jätéya follows.
The saàsära of mahat[u] changes to ä-räma when jätéya or a word which

has the same adhikaraëa follows.
mahäàç cäsau puruñaç ca mahä-puruñaù. mahä-devaù, mahän bhujo ’sya

mahä-bhujaù. mahä-jätéyaù. abhüta-tad-bhäve vyabhicäraù—mahad-bhüto
vidhuù.
Våtti—When we have the vigraha mahäàç cäsau puruñaç ca (he is great,

and he is a man), we get mahä-puruñaù (a great man). The same applies to
mahä-devaù (the great lord, name of Çiva).
When we have the vigraha mahän bhujo ’sya (one whose arm is great), we
get mahä-bhujaù (a person with mighty arms). An example when jätéya
follows is mahä-jätéyaù (of the same kind as that which is great).
Deviation from this rule is seen when there is abhüta-tad-bhäva, “becoming

(bhäva) that (tat) which was not before (abhüta).” Thus we get mahad-
bhüto vidhuù, “the moon which has become big (full).”
SAàçodhiné—The current sütra does not apply in cases like mahat-sevä

(the service of a great man), for which the vigraha is mahataù sevä, because
the word which follows does not have the same adhikaraëa.
AmåtA—Mahä-devaù is an example when a word with the same adhikaraëa

follows in a çyämaräma compound, and mahä-bhujaù is an example when a
word with the same adhikaraëa follows in a pétämbara compound. When the
taddhita pratyaya jätéya is applied in the sense of mahataù prakäraù (the same
kind as that which is great), we get mahä-jätéyaù. Because jätéya is mentioned
separately in the sütra, the change to ä-räma takes place even when a word
which does not have the same adhikaraëa follows.
Mahad-bhütaù is formed by applying the taddhita pratyaya vi in the sense of

amahän mahän bhütaù (that which wasn’t great became great) by abhüta tad-
bhäve kå-bhv-asti-yoge viù (1276) and then deleting vi by kevalasya pratyaya-
ver haraù (612). The word vidhu denotes the moon, so mahad-bhüto vidhuù
means “the full moon.”
Likewise, the change to ä-räma does not take place in mahad-bhütä brähmaëé
(the brähmaëé who has become great). Why do we say ekädhikaraëa?
Consider mahat-putraù for which the vigraha is mahataù putraù (the son of a
great man) and mahaté-putraù for which the vigraha is mahatyäù putraù (the
son of a great woman).
1010 / ãYaínaAe: s$aMs$aArsyaArAmaAe dzAAdAE ‘aAfzAtaAta, , ‡aeñyas$a, ,

navaitapayaRntacatvaAir$MzAdAidSau tau vaA , na tau paItaAmbarAzAItyaAe: /
1010. dvy-añöanoù saàsärasyä-rämo daçädau präk çatät, tres trayas, navati-
paryanta-catväriàçad-ädiñu tu vä, na tu pétämbaräçétyoù
dvy-añöanoù—of the words dvi (two) and añöan (eight); saàsärasya—of the
saàsära; ä-rämaù—the replacement ä-räma; daça-ädau—when a numeral
from daça (ten) onwards follows; präk çatät—up to [but not including]
çata (one hundred); treù—of the word tri (three); trayas—the replacement
trayas; navati-paryanta-catväriàçat-ädiñu—when a numeral from catväriàçat
(forty) to navati (ninety) follows; tu—but; vä—optionally; na—not; tu—but;
pétämbara-açétyoù—in a pétämbara compound or when the word açéti (eighty)
follows.
The saàsära of dvi and añöan changes to ä-räma and tri changes to trayas
when a numeral from ten to ninety follows.333 But these changes are optional
when a numeral from forty to ninety follows, and they are prohibited in a
pétämbara compound and when the numeral eighty follows.
dvädaça, añöädaça, trayodaça, dväviàçatir ity-ädi. tathä dväcatväriàçat,

dvicatväriàçad ity-ädi. neha—dvi-çataà, dvi-daçäù, dvy-açétir ity-ädi.
saàjïäyäà ca neñyate—dvi-viàçatiù kaçcit.
Våtti—Thus we get dvädaça (two and ten, i.e. twelve), añöädaça (eight and
ten, i.e. eighteen), trayodaça (three and ten, i.e. thirteen), dväviàçatiù (two
and twenty, i.e. twenty-two), and so on.
333 The phrase daçädau präk çatät (from daça up to [but not including] çata) refers only
to numerals that are multiples of ten. Thus, in effect, daçädau präk çatät means “when the
numerals daça, viàçati, triàçat, catväriàçat, païcäçat, ñañöi, saptati, açéti, or navati follow.”
Samäsa 513
Similarly, we get dväcatväriàçat or dvicatväriàçat (two and forty, i.e. forty-

two) and so on. But the changes do not take place in dvi-çatam (two and one-
hundred, i.e. one-hundred and two), dvi-daçäù (ten things multiplied by two,
i.e. twenty things), dvy-açétiù (two and eighty, i.e. eighty-two), and so on. The
changes also do not take place in a name. Thus we get dvi-viàçatiù kaçcit
(someone / something named ‘eighty-two’).
AmåtA—Dvädaça can either be analyzed as a rämakåñëa compound for

which the vigraha is dvau ca daça ca (two and ten, i.e. twelve) or as a madhya-
pada-lopé çyämaräma compound for which the vigraha is dväbhyäm adhikä
daça (ten which is more by two, i.e. twelve). The same applies to añöä-daça
and trayo-daça. The change to ä-räma does not take place in dvi-çatam due
to the phrase präk çatät (1010). Dvi-daçäù is a pétämbara compound formed
by applying the taddhita pratyaya a[c] when we have the vigraha dväbhyäà
guëitä daça (ten things multiplied by two, i.e. twenty things) (ref. sütra 967).
SAàçodhiné—The following is a list of the cardinal numbers from 1 to 100

and from 100 up to the highest number in Sanskrit, 100, 000, 000, 000, 000,
000. A list of the ordinal numbers is in Saàçodhiné 1224.
1 ekaù, ekä, ekam 24 caturviàçatiù 46 ñaöcatväriàçat

2 dvau, dve, dve 25 païcaviàçatiù 47 saptacatväriàçat
3 trayaù, tisraù, tréëi 26 ñaòviàçatiù 48 añöäcatväriàçat,
4 catväraù, catasraù, 27 saptaviàçatiù añöacatväriàçat
catväri 28 añöäviàçatiù 49 navacatväriàçat
5 païca 29 navaviàçatiù 50 païcäçat
6 ñaö 30 triàçat 51 ekapaïcäçat
7 sapta 31 ekatriàçat 52 dväpaïcäçat,
8 añöa, añöau 32 dvätriàçat dvipaïcäçat
9 nava 33 trayastriàçat 53 trayaùpaïcäçat,
10 daça tripaïcäçat
34 catustriàçat
11 ekädaça 54 catuùpaïcäçat
35 païcatriàçat
12 dvädaça 55 païcapaïcäçat
36 ñaötriàçat
13 trayodaça 56 ñaöpaïcäçat
37 saptatriàçat
14 caturdaça 57 saptapaïcäçat
38 añöätriàçat
15 païcadaça 58 añöäpaïcäçat,
39 navatriàçat añöapaïcäçat
16 ñoòaça 40 catväriàçat 59 navapaïcäçat
17 saptadaça 41 ekacatväriàçat 60 ñañöiù
18 añöädaça 42 dväcatväriàçat, 61 ekañañöiù
19 navadaça dvicatväriàçat
62 dväñañöiù,
20 viàçatiù 43 trayaçcatväriàçat, dviñañöiù
21 ekaviàçatiù tricatväriàçat
63 trayaùñañöiù,
22 dväviàçatiù 44 catuçcatväriàçat triñañöiù
23 trayoviàçatiù 45 païcacatväriàçat 64 catuùñañöiù
65 païcañañöiù 78 añöäsaptatiù, 93 trayonavatiù,

66 ñaöñañöiù añöasaptatiù trinavatiù
67 saptañañöiù 79 navasaptatiù 94 caturnavatiù
68 añöäñañöiù, 80 açétiù 95 païcanavatiù
añöañañöiù 81 ekäçétiù 96 ñaëëavatiù
69 navañañöiù 82 dvyaçétiù 97 saptanavatiù
70 saptatiù 83 tryaçétiù 98 añöänavatiù,
71 ekasaptatiù 84 caturaçétiù añöanavatiù
72 dväsaptatiù, 85 païcäçétiù 99 navanavatiù
dvisaptatiù 86 ñaòaçétiù 100 çatam
73 trayaùsaptatiù, 87 saptäçétiù 101 eka-çatam,
trisaptatiù 88 añöäçétiù ekädhika-çatam,
74 catuùsaptatiù ekädhikaà çatam
89 naväçétiù
75 païcasaptatiù 102 dvi-çatam,
90 navatiù dvy-adhika-çatam,
76 ñaösaptatiù 91 ekanavatiù dvy-adhikaà
77 saptasaptatiù 92 dvänavatiù, çatam
dvinavatiù
ekaà daça çataà caiva sahasram ayutaà tathä

lakñaà ca niyutaà caiva koöir arbudam eva ca
våndaù kharvo nikharvaç ca çaìkha-padmau ca sägaraù
antyaà madhyaà parärdhaà ca daça-våddhyä yathottaram
“According to Vedic mathematical calculations, the following enumeration

system is used where each unit is ten times greater than the previous one:”
eka 1
daça 10
çata 100
sahasra 1000
ayuta 10, 000
lakña 100, 000
niyuta 1, 000, 000
koöi 10, 000, 000
arbuda 100, 000, 000
vånda 1, 000, 000, 000
kharva 10, 000, 000, 000
nikharva 100, 000, 000, 000
çaìkha 1, 000, 000, 000, 000
padma 10, 000, 000, 000, 000
sägara 100, 000, 000, 000, 000
antya 1, 000, 000, 000, 000, 000
madhya 10, 000, 000, 000, 000, 000
parärdha 100, 000, 000, 000, 000, 000
Samäsa 515
1011 / SaAexzAEk(AdzA ca inapaAtyaAE /

1011. ñoòaçaikädaça ca nipätyau
ñoòaça—the word ñoòaça (sixteen); ekädaça—the word ekädaça (eleven);

ca—and; nipätyau—are irregularly formed.
Ñoòaça and ekädaça are formed irregularly.
AmåtA—This sütra means ñoòaça ekädaça cety etau çabdau nipätyau (these
two words, namely ñoòaça and ekädaça, are irregularly formed). Since the
word ñoòaça and ekädaça end in a plural ending, neither of them can be
syntactically connected with the word nipätyau. Thus the word çabdau has
to be added here to make the proper syntactical connection. The vigraha of
ñoòaça is ñaö ca daça ca (six and ten, i.e. sixteen). The result of the nipäta is
that the final ñ of ñañ changes to s. That s then becomes a viñëusarga by sa-ra-
rämayor viñëusargo viñëupadänte (93) and that viñëusarga becomes u-räma
by äd a-räma-gopälayor ur nityam (80). The other result of the nipäta is that
the d of daçan changes to ò. The viñëubhakti [j]as then undergoes mahähara
by ña-nänta-saìkhyätaù kateç ca jas-çasor mahäharaù svärthe (126) and we get
ñoòaça. In ekädaça the result of the nipäta is that the saàsära of eka becomes
ä-räma.
1012 / s$ahsya s$a: paItaAmbare vaA /

1012. sahasya saù pétämbare vä
sahasya—of the word saha (with); saù—the replacement sa; pétämbare—in a

pétämbara compound; vä—optionally.
Saha is optionally replaced by sa in a pétämbara compound.
sa-kåñëaù, saha-kåñëaù.
Våtti—Thus we get sa-kåñëaù (with Kåñëa) or saha-kåñëaù (with Kåñëa).334
AmåtA—Thus, when we have the vigraha kåñëena saha vartamänaù (existing

along with Kåñëa), we get sa-kåñëaù or saha-kåñëaù.
334 See sütra 968 for further details about saha in a pétämbara compound.
1013 / @vyayaIBaAvae caAk(Alae /

1013. avyayébhäve cäkäle
avyayébhäve—in an avyayébhäva compound; ca—also; akäle—when a word

which doesn’t express time follows.
Saha is also replaced by sa in an avyayébhäva compound, provided a word

which does not express time follows.
sa-cakraà nidhehi çaìkham. akäle kim? sahäparähëam.
Våtti—Thus we get sa-cakraà nidhehi çaìkham (Put down the

conch simultaneously with the cakra). Why do we say akäle? Consider
sahäparähëam (simultaneously with the afternoon).
Amåta—Sa-cakram is an avyayébhäva compound formed by säkalye (983). Its

vigraha is cakreëa sahaika-kälam (simultaneously with the cakra).
1014 / s$amaAnasya s$a: jyaAeitagARNAjanapadrAi‡anaAiBabanDaugAnDaipaNxlaAeihtaku(iºa-

vaeNAIpa¥aIpaºaeSau /
1014. samänasya saù jyotir-gaëa-janapada-rätri-näbhi-bandhu-gandha-
piëòa-lohita-kukñi-veëé-patné-pakñeñu
samänasya—of the word samäna (same); saù—the replacement sa; jyotir-

gaëa-janapada-rätri-näbhi-bandhu-gandha-piëòa-lohita-kukñi-veëé-patné-
pakñeñu—when the words jyotis (light), gaëa (group), jana-pada (country),
rätri (night), näbhi (navel), bandhu (friend, relative), gandha (smell), piëòa
(the ball of food offered to the forefathers in the Çräddha ceremony), lohita
(blood), kukñi (belly), veëé (braid, stream), patné (husband [see explanation
below]), and pakña (side) follow.
Samäna is replaced by sa when jyotis, gaëa, janapada, rätri, näbhi, bandhu,

gandha, piëòa, lohita, kukñi, veëé, patné, or pakña follows.
sa-jyotir ity-ädi.
Våtti—Thus we get sa-jyotiù (the same light / that which has the same
light) and so on.
Samäsa 517
BälA and AmåtA—Jyotis, gaëa, janapada, rätri, näbhi, bandhu, gandha,

piëòa, lohita, kukñi, veëé, patné, and pakña—When any of these thirteen
words follow, samäna is replaced by sa. The vigraha of sa-jyotiù can be either
samänaà jyotir yasya (that which has the same light) or samänaà tat jyotiç
ca (it is the same, and it is light). By the words “and so on” we get sa-gaëaù
(one whose group is the same), sa-janapadaù (one whose country is the same,
a fellow countryman), sa-rätriù (the same night), sa-näbhiù (one whose navel
[i.e. place of birth] is the same, a brother), sa-bandhuù (one whose kinsmen
are the same), sa-gandhaù (one whose smell is the same), sa-piëòaù (one
who partakes of the same piëòa offering), sa-lohitaù (one whose blood is the
same), sa-kukñiù (one whose belly [i.e. place of birth] is the same, a brother),
sa-veëé (the same braid), sa-patné (a lady who has the same husband), and sa-
pakñaù (one who is on the same side).
By yoga-vibhäga of the word jana-pada we also get sa-janaù (one whose

kinsmen are the same) and sa-padaù (one whose abode is the same). In all
these cases it should be determined whether the compound is a çyämaräma
or a pétämbara according to what meaning best fits. But sapatné can only be
a pétämbara compound in accordance with the future sütra sapatny-ädayaù
pétämbare (Båhat 2265) which describes how é[p] is applied after the word
pati when we have the vigraha samänaù patir asyäù (a lady who has the same
husband) and how pati irregularly becomes patna.
1015 / ivaBaASaA è&pagAAe‡anaAmasTaAnavaNARDamaRvayaAevacanaAedyaRgABaRjaAtaIyaeSau /

1015. vibhäñä rüpa-gotra-näma-sthäna-varëa-dharma-vayo-vacanodarya-
garbha-jätéyeñu
vibhäñä—optionally; rüpa-gotra-näma-sthäna-varëa-dharma-vayo-vacana-
udarya-garbha-jätéyeñu—when the words rüpa (form), gotra (family), näma
(name), sthäna (place), varëa (color, phoneme), dharma (nature), vayas
(age), vacana (statement, grammatical number), udarya (belly), garbha
(womb), and jätéya (kind) follow.
Samäna is optionally replaced by sa when rüpa, gotra, näma, sthäna, varëa,

dharma, vayas, vacana, udarya, garbha, or jätéya follows.
sa-rüpaù, samäna-rüpaù ity-ädi. vistarädi-sammataà prayuktaà cedam.
Våtti—Thus we get sa-rüpaù or samäna-rüpaù (one who has the same

form) and so on. This rule is based on the opinion of Kätantra-vistara and
other authoritative works, and it is actually seen in usage.
AmåtA—When we have the vigraha: samänaà rüpaà yasya (one whose

form is the same), we get sa-rüpaù or samäna-rüpaù. By the words “and so
on” we get also sa-gotraù or samäna-gotraù (one who belongs to the same
family), sa-nämä (one who has the same name), sa-sthänaù (one who belongs
to the same place), sa-varëaù (one whose color is the same), sa-dharmaù (one
who has the same nature), sa-vayäù (one who is of the same age), sa-vacanaù
(one whose statement is the same), sodaryaù (one whose belly [i.e. place of
birth] is the same, a brother), sa-garbhaù (one whose womb [i.e. place of birth]
is the same, a brother), and sa-jätéyaù (one who is of the same kind). Sodaraù
(one whose belly [i.e. place of birth] is the same, a brother) is also seen. For
example, tvaà sodarasyätimadoddhatasya (Bhaööi-kävya 12.2). When we
have the vigraha samäna udaro mätå-kukñir yasya (one whose mother’s belly
(udaraù = mätå-kukñiù) is the same), we get sodaraù and sodaryaù335 which
both mean bhrätä (a brother).
Someone might think, “In Päëinian grammar (Añöädhyäyé 6.3.88) the sütra
only says vibhäñodare. Thus rüpa and gotra and so on are just his concoction.”
In answer to this, Jéva Gosvämé speaks the sentence “This rule is based on
the opinion of Kätantra-vistara.” Padmanäbha-datta, Vopadeva, and others
are among the other authoritative works alluded to here. This rule is not only
the opinion of these people, it is also used by the great poets. Thus these are
well-known usages.
1016 / k{(SNApauç&Sae k(Ae: k(ts$avaeRìri‡avadrTaeSau /

1016. kåñëapuruñe koù kat sarveçvara-tri-vada-ratheñu
kåñëapuruñe—in a kåñëapuruña compound; koù—of the avyaya ku

(contemptible, bad); kat—the replacement kat; sarveçvara—when a word
beginning with a sarveçvara follows; tri-vada-ratheñu—and when the words tri
(three), vada (speaker), and ratha (chariot) follow.
In a kåñëapuruña compound, ku is replaced by kat when a word beginning

with a sarveçvara follows and when tri, vada, or ratha follows.
kad-annaà, kat-trayaù, kad-vadaù, kad-rathaù.
Våtti—Thus we get kad-annam (bad rice), kat-trayaù (three who are

contemptible), kad-vadaù (a bad speaker), and kad-rathaù (a bad chariot).
335 See samänodarya-sodaryau samäna-mätåke (Båhat 2751) for derivation and

explanation of the word sodarya.
Samäsa 519
AmåtA—In every instance, the word ku which undergoes the replacement

is an avyaya. The word ku which denotes the earth and so on never undergoes
the replacement. In the sütra, however, the imitation word ku is used, and
thus the word ku is mentioned along with a viñëubhakti [i.e. koù is the <6.1>
form of ku]. Kad-annam is a çyämaräma compound formed by ku-prädayo
madhya-pada-lopaç ca (931). Its vigraha is kutsitaà ca tad annaà ca (it is
contemptible, and it is rice). The vigraha of kat-trayaù is kutsitäç ca te trayaç
ca (they are contemptible, and they are three). A famous poet has used this
word as follows: dhåta-çastro na yo jiñëur yaç cäòhyo yajïa-niùspåhaù / kämé
yaç ca jarann ete kñatra-vaàçeñu kat-trayaù (One who takes up weapons but is
not victorious, one who is wealthy but has no desire to perform sacrifice, and
one who is lusty but too old—these three are despised in kñatriya families).
The vigrahas of kad-vadaù and so on are understood in the same way. The
word vada is formed by pacäder at (821).
1017 / k(Ae: k(A paTyaºayaAerISadTaeR ca /

1017. koù kä pathy-akñayor éñad-arthe ca
koù—of the avyaya ku; kä—the replacement kä; pathy-akñayoù—when the

words pathin (road) and akña (eye) follow; éñat-arthe—when the sense is éñat
(little, slightly); ca—and.
In a kåñëapuruña compound, ku is replaced by kä when pathin or akña follows

or when ku in used in the sense of éñat.
kä-pathaà, käkñam. anayos taddhito ’d väcyaù. éñad-arthe, kämlam.
Våtti—Thus we get kä-patham (a bad road) and käkñam (the evil eye, a
leer). It will be described later how both of these words [pathin and akñi]
take the taddhita pratyaya a[t]. An example when ku in used in the sense
of éñat is kämlam (slightly sour).
AmåtA—The vigraha of kä-patham is kutsitaç cäsau panthäç ca (it

is contemptible, and it is a road). The neuter gender is applied by
saìkhyävyayäbhyäà pathaù (Båhat 1819) and the taddhita pratyaya a[t]
which is applied at the end of a compound is applied by åk-pathi-pur-apaù
(1065). Similarly, the vigraha of käkñam is kutsitaà ca tad akñaà ca (it is
contemptible, and it is an eye). Here the word akña is neuter because it
expresses a sense organ.
Alternatively, käkñam is a pétämbara compound formed with the word akñi

(eye).336 The vigraha in this case is kutsite akñiëé yasya (one whose eyes
are contemptible). In the våtti Jéva Gosvämé explains how the word akñi is
mentioned in the sütra as akña in regard to the upcoming taddhita pratyaya
a[t] which is applied at the end of a compound. The word pathin takes a[t]
by åk-pathi-pur-apaù (1065) and the word akñi takes a[t] by sväìgäbhyäm
akñi-sakthibhyäm (1075) which appears under the adhikära sütra pétämbare
(1074).
Someone might argue, “If it were accepted that the change to kä takes place
when the word akñi follows, then the condition kåñëapuruñe (1016) would
be broken.” True, but consider this: There is no fault in either case, because
the adhikära is kept intact by resorting to the first explanation [that käkñam
is a kåñëapuruña compound] and the second explanation [that käkñam is a
pétämbara compound] is valid by implying the word ca.337 This is how the
earlier authorities such as the author of Nyäsa have analyzed the situation.
Vopadeva, in his Mugdha-bodha-vyäkaraëa, formulates the rule as pathi

puruñe vä (optionally when pathin or puruña follows). Thus he gets two
forms—kä-patham or ku-patham (a bad road). When ku in used in the sense
of éñat, there is no rule that a sarveçvara or a viñëujana has to follow. Thus,
when a sarveçvara follows, this sütra is an apaväda of the previous sütra, and
we get kämlam for which the vigraha is ku éñad amlam (slighty (ku = éñat)
sour), käruëaù for which the vigraha is ku éñad aruëaù (slighty (ku = éñat) red),
and so on. But when a sarveçvara follows and ku isn’t used in the sense of éñat,
ku is certainly replaced by kat by the previous sütra. Thus we get kad-äkäraù
(a bad form). Example when a viñëujana follows and ku is used in the sense of
éñaö are kä-madhuram for which the vigraha is ku éñat madhuram (slighty (ku
= éñat) sweet), kä-tantram (a small (ku = éñat) treatise—Kätantra is the name
of the vyäkaraëa studied by Lord Caitanya), and so on.
1018 / s$amaAe masya hrAe vaA tataihtayaAe: /

1018. samo masya haro vä tata-hitayoù
336 Similarly, Siddhänta-kaumudé, commenting on the equivalent Päëinan sütra kä pathy-

akñayoù (Añöädhyäyé 6.3.104), says akña-çabdena tat-puruñaù, akñi-çabdena bahuvréhir vä
(the compound is a tat-puruña when it is formed with the word akña and a bahuvréhi when
it is formed with the word akñi).
337 If the word ca is implied in the sense of anukta-samuccaya (conjuction with something
else which isn’t mentioned) then sütra 1016 is understood to mean kåñëapuruñe pétämbare
ca (in a kåñëapuruña or pétämbara compound).
Samäsa 521
samaù—of the avyaya sam; masya—of the ma-räma; haraù—deletion; vä—

optionally; tata-hitayoù—when the words tata and hita follow.
The m of sam is optionally deleted when tata or hita follows.
satataà santatam, sahitaà saàhitam. sätatyam ity atra tu nityam.
Våtti—Thus we get satatam or santatam (always) and sahitam or

saàhitam (accompanied by, along with). In sätatyam (continuity), however,
the m of sam is always deleted.
AmåtA—Tatam is formed by applying the kåt pratyaya [k]ta in bhäve

prayoga after the dhätu tan[u] vistäre (8U, to spread) and hitam is formed
by applying [k]ta in bhäve prayoga after the dhätu hi gatau (5P, to go, move,
send, shoot). Compounding is done by the sütra beginning upendrory-ädi
(776). Santatam means sarvadä (always), and saàhitam mean saha (along
with). Regarding the sentence sätatyam ity atra tu nityam, sätatyam is formed
by applying the taddhita pratyaya ya[ë] in the sense of satatasya bhävaù (the
quality of being always). The implication here is that the word santata isn’t
allowed to take the taddhita pratyaya ya[ë].
SAàçodhiné—Actually hitam is formed by applying [k]ta in bhäve prayoga

after the dhätu [òu]dhä[ï] dhäraëa-poñaëayoù (3U, to hold, make; to support,
bestow). The dhätu [òu]dhä[ï] then changes to hi by dadhäter hiù (764). This
explanation is confirmed by Goyécandra in his Vivaraëé-öékä to samas tata-
hitayor vä (Saìkñipta-sära-vyäkaraëa 1.127).
1019 / BaIç&ïAnagAivaiïryauiDaiïrAdya: s$aMÁaAyaAma, /

1019. bhéruñöhäna-gaviñöhira-yudhiñöhirädayaù saàjïäyäm
bhéru-ñöhäna-gavi-ñöhira-yudhi-ñöhira-ädayaù—the compounds bhéru-ñöhäna

(a place of fear), gavi-ñöhira (situated in the water / situated in heaven, name
of the sun (see Çrédhara Svämé’s commentary on Bhägavatam 1.10.36)),
yudhi-ñöhira (steady in battle, name of the eldest son of Päëòu), and so on;
saàjïäyäm—when referring to a name.
The compounds bhéru-ñöhäna, gavi-ñöhira, yudhi-ñöhira, and so on are irre-

gularly formed with a change to ñ when referring to a name.
ete ñatvena sädhavaù.

Våtti—The words ete ñatvena sädhavaù are understood in this sütra.
AmåtA—Regarding bhéru-ñöhänaù, the word sthäna is formed by applying

the kåt pratyaya [ö]ana after the dhätu ñöhä gati-nivåttau (1P, to stand, remain) in
the sense of sthéyate ’tra (standing is done here) by öanaù karaëädhikaraëayoù
(911). The vigraha of bhéru-ñöhänaù is bhéroù sthänam (a place of fear). Here
the change to ñ is irregularly done even though it wouldn’t usually apply since
the s of sthäna is not the s of a pratyaya or a viriïci. When the change to ñ
to done, the change to ö naturally follows. Bhéru-ñöhänaù is the name of a
particular person, the word sthäna becomes masculine because it is used in a
name. The word sthira is formed by applying the uëädi-pratyaya ira[k] after
the dhätu ñöhä gati-nivåttau (1P, to stand, remain) in the sense of “one who
stands firm” and then deleting the ä by ä-räma-haraù kaàsäri-sarveçvara-
räma-dhätuke iöi usi ca (415). Here also the change to ñ is irregularly done
even though it wouldn’t usually apply since the s of sthira is not the s of a
pratyaya or a viriïci. There is no deletion of the saptamé viñëubhakti in gavi
and yudhi due to the fact that they are mentioned like that in the sütra. Due to
the word ädi, we also get kuñöhalam (a bad place), pariñöhalam (a surrounding
place), and so on.
1020 / s$auSaAmaAdyaê /
1020. su-ñämädayaç ca
su-ñämä-ädayaù—the compounds su-ñämä and so on; ca—also.
The compounds su-ñämä and so on are also irregularly formed with a change
to ñ when referring to a name.
su-ñämä, duù-ñämä, su-ñandhiù, duù-ñandhiù, aìguli-ñaìgaù, dundubhi-

ñevaëam, hari-ñeëaù, divi-ñad ity-ädi. tathä pitå-ñvasä, mätå-ñvasä.
Våtti—Thus we get su-ñämä (he whose säma-veda is nice), duù-ñämä (he

whose säma-veda is bad), su-ñandhiù (he whose association is nice), duù-
ñandhiù (he whose association is bad), aìguli-ñaìgaù (contact of the fingers),
dundubhi-ñevaëam (the employment of dundubhi drums), hari-ñeëaù (one
whose army is Hari or one whose army is monkeys), divi-ñat (one who resides
in heaven) and so on.338
338 According to the Päëinian Gaëa-päöha, the su-ñämädis are the compounds su-ñämä,
niù-ñämä, duù-ñämä, su-ñedhaù, niù-ñedhaù, ni-ñedhaù, duù-ñedhaù, su-ñandhiù, niù-
ñandhiù, duù-ñandhiù, suñöhu, duñöhu, gauri-ñakthaù, pratiñëikä, jalä-ñäham, nau-ñecanam,
Samäsa 523
Likewise we also get pitå-ñvasä (the father’s sister) and mätå-ñvasä (the
mother’s sister).
AmåtA—Su-ñämä is the name of a particular brähmaëa. The vigraha is su

çobhanaù säma veda-viçeño yasya (he whose säman (säman = säma-veda)
is nice (su = çobhana)). Here also the change to ñ is irregularly done even
though it wouldn’t usually apply since the s of säman is not the s of a pratyaya
or a viriïci. The vigraha of duù-ñämä is durgataù säma yasmät, and the
vigrahas of su-ñandhiù and duù-ñandhiù are su çobhanaù sandhir yasya and
durgataù sandhir yasmät respectively. The vigraha of aìguli-ñaìgaù is aìguleù
saìgaù, the vigraha of dundubhi-ñevaëam is dundubhénäà sevanam, and the
vigraha of hari-ñeëaù is hariù senä yasya. Divi-ñat is a word that ends in the
kåt pratyaya [k]vi[p]. The vigraha is divi svarge sédati vasati (one who resides
(sédati = vasati) in heaven (divi = svarge)). The non-deletion of the saptamé
viñëubhakti here takes place by samäse ìer na mahäharaù kåti bahulam (Båhat
1510). Due to the words “and so on,” we also get agni-ñöomaù (praise of Agni,
name of a particular sacrifice) and so on.
1021 / paUvaRpadAªasya NA: s$aMÁaAyaAM , na tau gAAta, /

1021. pürva-padän nasya ëaù saàjïäyäà, na tu gät
pürva-padät—after the pürva-pada; nasya—of na-räma; ëaù—the replacement

ëa-räma; saàjïäyäm—when a name is understood; na—not; tu—but; gät—
after ga-räma.
When a name is understood a n which comes after a pürva-pada changes to

ë, but not if the pürva-pada ends in g.
näräyaëaù. pratyaya-mätrasya bhinna-padatväbhävät pürva-padäntar-bhäva

eva, lakñmaëaù. saàjïäyäà kim? dérgha-nayanä. na tu gät—åg-ayanam.
pürvokta-nimittatve saty eva. neha—ardha-nasaù.
Våtti—Thus we get näräyaëaù (Näräyaëa, a name of the Supreme Lord).

Since a pratyaya isn’t a separate pada, [a word ending in a pratyaya] is
considered a pürva-pada. Thus we get lakñmaëaù (Lakñmaëa, the name of
Räma’s brother). Why do we say “when a name is understood”? Consider
dérgha-nayanä (a woman whose eyes are elongated). The example of na tu
gät is åg-ayanam (the name of a book dealing with the study of the Åg-veda).
nau-ñevanam, dundubhi-ñevanam, dundubhi-ñecanam, hari-ñeëaù, and rohiëé-ñeëaù. The

su-ñämädis are an äkåti-gaëa.
The change to ë only takes place when those things previously described in
sütra 111 are the nimittas (sütra 302). Thus the change to ë does not take
place in ardha-nasaù (half-nosed, name of a man).
AmåtA—In sütra 111 the condition was that the n had to be situated in the
same viñëupada as the nimitta, but this rule allows n to change to ë even when
it is situated in a different viñëupada. The vigraha of näräyaëaù is näram
ayanaà äçrayo yasya (He whose shelter (ayana = äçraya) is nära). Nära
denotes the group of naras. The special meaning of the word nara was already
explained in the Saàjïä-prakaraëa, in Amåta 1. Someone may say, “How is
the change to ë done in lakñmaëaù since there is no pürva-pada as there is no
compound.” In answer to this, Jéva Gosvämé speaks the sentence beginning
pratyaya-mätrasya. It will be described in the sütra lakñmaëo lakñmévati
(1228) how the word lakñmaëa is irregularly formed by applying the taddhita
pratayaya na, which has the same meaning as mat[u], after the word lakñmé in
the sense of lakñméù çobhä asty asya (a person who possesses beauty (lakñmé
= çobhä)). The irregularity here is that lakñmé is replaced by lakñma when the
taddhita pratyaya na follows. It was described previously how the word lakñmé
ends in the uëädi pratyaya é[p] in accordance with lakñer muö ca (879). Thus
the idea behind the sentence beginning pratyaya-mätrasya is that, because
the uëädi pratyaya isn’t a separate pada since it combines with the prakåti to
become a single word, the word ending in the uëädi pratyaya [i.e. the word
lakñmé] is also considered a pürva-pada. Thus there is nothing wrong in the n
of the taddhita pratyaya na becoming ë after the word lakñmé.
The vigraha of dérgha-nayanä is dérghe nayane yasyäù (a woman whose eyes

are elongated). Since this is not a name, the change to ë doesn’t take place
here. The vigraha of åg-ayanam is åk ayanaà yasya (that whose treatise is the
Åg-veda). The change to ë doesn’t take place in the case of ardha-nasaù since
dha-räma intervenes and dha-räma is not on the list of sarveçvara-ha-ya-va-
ka-varga-pa-varga (111). On the other hand, since ga-räma is on this list, it
should be understood that na tu gät prohibits the change to ë that would have
otherwise taken place since ga-räma is allowed to intervene.
1022 / parAderyanasya , @ntarstvadezAe /

1022. paräder ayanasya, antaras tv adeçe
para-ädeù—after para (highest, topmost, final) and so on; ayanasya—of the

word ayana (going, aim, destination)339; antaraù—after antar (within, in the
339 Ayana is a synonym of gati (going, aim, destination). It is formed by applying the kåt
Samäsa 525
middle); tu—but; adeçe—when not referring to a place.
The n of ayana becomes ë when it comes after the pürva-padas para and so
on, but in the case of the pürva-pada antar this only happens when a place is
not being referred to.
paräyaëaà, päräyaëam, antar-ayaëam. deçe tu antar-ayanä mäthuräù.
Våtti—Thus we get paräyaëam (highest aim, final destination, ultimate

refuge), päräyaëam (going to the other side, i.e. studying until completion),
and antar-ayaëam (going within, disappearing). But when a place is being
referred to we get antar-ayanä mäthuräù (the places existing within Mathurä
disappeared, i.e. became unmanifest).
SAàçodhiné—The most common use of this rule is seen in the Bhägavatam

in pétämbara compounds like väsudeva-paräyaëäù (those whose highest aim
/ final destination / ultimate refuge is Väsudeva) and näräyaëa-paräyaëäù
(those whose highest aim / final destination / ultimate refuge is Näräyaëa).
Iti ñatva-ëatve
Thus ends the section dealing with the changes to ñ and ë.
1023 / ivaSNAus$agARsya s$a wRìrAÔau Sa: k(KapaPe(Sau , taAE sTaAinava»a /

1023. viñëusargasya sa éçvarät tu ñaù ka-kha-pa-pheñu, tau sthäni-vac ca
viñëusargasya—of viñëusarga; saù—the change to s; éçvarät—after an éçvara;

tu—but; ñaù—the change to ñ; ka-kha-pa-pheñu—when k, kh, p, or ph follow;
tau—they (the s and ñ); sthäni-vat—like the original; ca—and.
The words viñëusargasya sa, éçvarät tu ñaù ka-kha-pa-pheñu, tau sthäni-

vac ca are to be added in the subsequent sütras. [In other words, in the
subsequent sütras it is understood that, when k, kh, p, or ph follows, the
viñëusarga changes to s when it comes after a-räma but to ñ when it comes
after an éçvara].
prabhur ayam.
pratyaya ana in bhäve prayoga after the dhätus i[ë] gatau (2P, to go, move) or ay[a] gatau
(1A, to go, move).
1024 / inaäuRbaRih:‘aAäurAivaêtaurAma, /
1024. nir-dur-bahiù-prädur-äviç-caturäm
nir-dur-bahiù-prädur-äviç-caturäm—of nir, dur, bahir, prädur, ävir, and catur.
The viñëusarga of nir, dur, bahir, prädur, ävis, and catur changes to ñ when
k, kh, p, or ph follows, and that ñ is considered like the original viñëusarga.
niñkåñëaù, duñkarmä. sthäni-vattväò òatväbhävaù, tathä niñpänam ity-ädau

ëatväbhävaç ca.
Våtti—Thus we get niñ-kåñëaù (one who has gone away from Kåñëa) and
duñkarmä (one whose activities are bad). The change to ò by sütra 184 does
not take place in these cases because the ñ is considered like the original
viñëusarga. Similarly, in niñpänam (drinking) and so on the change to ë by
sütra 111 does not take place because the ñ is considered like the original
viñëusarga.
AmåtA—The vigraha of niñ-kåñëaù is nirgataù kåñëät (one who has gone

away from Kåñëa).340 The vigraha of duñkarmä is duñöhu karma yasya (one
whose activities are bad).
SAàçodhiné—Likewise we get bahiñ-käraù (expelling, putting outside),

präduñ-käraù (making manifest), and äviñ-käraù (making manifest).
1025 / @s$antasya k{(k(imakM(s$aku(zAApaAzAk(NAI= ku(mBapaA‡aeSvanauÔarpad-

sTasyaAnavyayasya s$amaAs$ae /
1025. as-antasya kå-kami-kaàsa-kuçä-päça-karëé-kumbha-pätreñv anuttara-
pada-sthasyänavyayasya samäse
as-antasya—of a word ending in as; kå-kami-kaàsa-kuçä-päça-karëé-kumbha-

pätreñu—when a form of the dhätus [òu]kå[ï] karaëe (8U, to do, make) or
kam[u] käntau (1A, to desire) follows, or when the words kaàsa (a goblet),
kuçä (a rope), päça (a rope, chain), karëé (feminine of the word karëa in
pétämbara compound), kumbha (a pot), or pätra (a plate) follow; anuttara-
pada-sthasya—which is not situated as the uttara-pada; anavyayasya—which
is not an avyaya; samäse—in a compound.
340 This compound is formed by nir-ädayaù païcamyä (962).

Samäsa 527
vedhas-kåtiù, viñöara-çravas-kämaù, ambhas-kumbhaù, ambhas-kumbhéty api.

uttara-pada-sthatve tu—parama-vedhaù-kåtiù.
The viñëusarga of a word ending in as which isn’t an avyaya and which is

situated in a compound but not as the uttara-pada changes to s when a form
of [òu]kå[ï] or kam[u] follows, or when kaàsa, kuçä, päça, karëé, kumbha,
or pätra follows.
Våtti—Thus we get vedhas-kåtiù (the work of the creator, Brahmä), viñöara-

çravas-kämaù (one who desires Lord Viñëu, whose fame is widespread),
ambhas-kumbhaù (a pot of water), and even ambhas-kumbhé (one who has
a pot of water). But when the word ending in as is situated as the uttara-
pada, we get parama-vedhaù-kåtiù (the work of the supreme creator).
AmåtA—The mention of kämya in the previous sütra implied that the

changes also take place in situations other than compounds. Therefore the
restriction samäse (in a compound) was made in this sütra to debar that.
The vigraha of vedhas-kåtiù is vedhaso brahmaëaù kåtiù (the work of the
creator, Brahmä). Likewise we get ayas-käraù (the making of iron) and so
on. Viñöara-çravas-kämaù is formed by applying the kåt pratyaya a[ë] after
the dhätu kam[u] käntau (1A, to desire) by karmaëy aë (827) in the sense
of viñöara-çravasaà viñëuà kämayate (one who desires Lord Viñëu, whose
fame is widespread). The compound ambhas-kumbhaù is formed by püraëa-
dravyaà pätreëa (947). Its vigraha is ambhasä pürëaù kumbhaù (a pot filled
with water). Ambhas-kumbhé is formed by applying the taddhita pratyaya in[i]
after ambhas-kumbha in the sense of tad asya asti (this person owns that).
Examples of the rest are ayas-kaàsaù (an iron goblet), ayas-kuçä (an iron
rope), ayas-päçaù (an iron chain), ayas-karëé (a woman whose ears are hard
like iron), and ayas-pätram (an iron plate). The vigraha of ayas-karëé is aya
iva kaöhinau karëau yasyäù (a woman whose ears are hard like iron). Parama-
vedhaù-kåtiù is a ñañöhé kåñëapuruña compound which contains the çyämaräma
compound parama-vedhas in it. Since the word vedhas is the uttara-pada in
the çyämaräma compound parama-vedhas, the change to s doesn’t take place
in parama-vedhaù-kåtiù.
Why do we say samäse? Consider manaù karoti (one who makes up his mind).
Why do we say anavyayasya? Consider prätaù-kåtyam (morning duty).
1026 / nama:paurs$aAegARitas$aMÁayaAe: k{(iHa /

1026. namaù-purasor gati-saàjïayoù kåïi
namaù-purasoù—of the avyayas namas and puras; gati-saàjïayoù—which

are called gati; kåïi—when the dhätu [òu]kå[ï] karaëe (8U, to do, make)
follows.
The viñëusarga of namas and puras, when they are called gati, changes to s
when [òu]kå[ï] follows, and that s is considered like the original viñëusarga.
namas-kåtya, namas-käraù, namas-kuru.
Våtti—Thus we get namas-kåtya (having offered obeisances), namas-

käraù (offering obeisances), and namas-kuru (offer obeisances).
AmåtA—Namas-kåtya is formed by applying the kåt pratyaya [k]tvä after

the dhätu [òu]kå[ï] which is preceded by namas. [K]tvä is then replaced by
ya[p] and t[uk] is applied (sütras 775 and 777). Namas and puras are called
gatis by te upendra-vad äkhyäte kåti ca dhätoù präk prayojyä gati-saàjïäù
(våtti 777). In the case that namas is not called a gati by itaù kåïi vikalpaù (våtti
777) we get namaù karoti (he offers obeisances). Puras, however, is always
called a gati. Thus the change to s always takes place in puras-kåtya (having
placed in front), puras-käraù (placing in front), puras-kuru (place in front),
puras-kåtam (placed in front), and so on.
1027 / itars$astvagAtaAE ca vaA /

1027. tirasas tv agatau ca vä
tirasaù—of the avyaya tiras; tu—but; agatau—when not called gati; ca—also;
vä—optionally.
The viñëusarga of tiras optionally changes to s when [òu]kå[ï] follows,

regardless of whether tiras is called gati or not.
tiras-kåtya, tiraù-kåtya. “kecid gati-grahaëaà nänuvartayanti” iti. bhäñä-våttau

(8.3.42) nityaà tu tiras-käraù sädhuù.
Våtti—Thus we get tiras-kåtya (having made to disappear, having covered)

or tiraù-kåtya (having made to disappear, having covered). This sütra is based
on the fact that some grammarians don’t accept that tiras has to be called a
Samäsa 529
gati for the change to s to take place. In Bhäñä-våtti (8.3.42), however, tiras-
käraù (making to disappear, covering; reviling, disregarding) is listed as an
irregularity in that it always undergoes the change to s.
AmåtA—Tiras is called gati because it is an ury-ädi in accordance with

tiro ’ntardhi-vacanam (våtti 777). In any meaning other than that of antardhi
(disappearance, covering), however, tiras is not called gati. The logic of those
grammarians who don’t accept that tiras has to be called a gati for the change
to s to take place is as follows: Tiras is only called a gati when it is used in the
sense of antardhi (disappearance, covering). But the word tiras-käraù is also
used in the sense of paräbhava (reviling, disregarding). Therefore in their
opinion the change to s is optional and does not depend on whether tiras is
called gati or not. But in Bhäñä-våtti it says that the change to s always takes
place in tiras-käraù when the meaning is paräbhava (reviling, disregarding).
In our opinion, however, the change to s is optional even in the case of tiras-
käraù.
1028 / k(s$k(@AidSau ca /
1028. kaska-ädiñu ca
kaskaù-ädiñu—in kas kaù and so on; ca—also.
The changes to s and ñ mentioned in sütra 1023 are also done in cases like kas
kaù and so on.
kas kaù, kautas kutaù, bhäs-karaù, ahas-karaù, tamas-käëòaà, medas-piëòaù,

väcas-patiù, ayas-kéla ity-ädi.
Våtti—Thus we get kas kaù (who? who? i.e. which people?), kautaskutaù
(come from where? from where? i.e. come from which places?), bhäs-karaù
(the light-maker, name of the sun); ahas-karaù (the day-maker, name of the
sun), tamas-käëòam (a heap of darkness), medas-piëòaù (a lump of fat),
väcas-patiù (the master of speech, name of Båhaspati), ayas-kélaù (an iron
stake), and so on.341
341 According to the Päëinian Gaëa-päöha, the kaska-ädis are kas kaù, kautuskutaù,
bhrätuñ-putraù, çunas-karëaù, sadyas-kälaù, sadyas-kréù, sadyaskaù, käàs kän, sarpiñ-
kuëòikä, dhanuñ-kapälam, barhiñ-pülam, and yajuñ-pätram. The kaska-ädis are an äkåti-
gaëa.
AmåtA—Some words in the kaska-ädis are compounds and some are

not. For example, kas kaù and kautus kutaù aren’t compounds. Kas kaù is
formed by doing repetition of kaù in the sense of vépsä (sütra 1037). Kim
becomes ka when s[u] follows in accordance with kimaù ko viñëubhaktau
(254). Kautaskutaù is formed by applying the taddhita pratyaya called keçava
[ë]a in the sense of kutaù kuta ägataù (come from where? from where? i.e.
come from which places?). The first sarveçvara of the pürva-pada undergoes
våñëéndra and there is repetition of kutaù in the sense of vépsä. Kutaù is
formed by applying the taddhita pratyaya tas[i] after the word kim. Bhäs-
karaù is formed by applying the kåt pratyaya [ö]a in the sense of bhäsaà karoti
(it makes light) by ädy-antänanta-bahu-nändé-lipi-livi-bhakti-bali-kartå-citra-
kñetra-jaìghä-bähu-dhanur-arus-saìkhyädi-divädi-tadädiñu karmasu òukåïañ
öaù (Båhat 1441). The word bhäs is formed by applying the kåt pratyaya
[k]vi[p] after the dhätu bhäs[å] déptau (1A, to shine). Ahas-karaù is formed
in the same way as bhäs-karaù. Its vigraha is ahaù dinaà karoti (it makes
the day (ahaù = dinam)). Both words refer to the sun. The vigraha of tamas-
käëòam is tamasäà käëòam (a heap of darkness). Similarly, the vigraha of
medas-piëòaù is medasaù piëòaù (a lump of fat). The vigraha of väcas-patiù is
väco väëyäù patiù (the master of speech (väc = väëé)). Vacas-patiù is a name
of Båhaspati. The non-deletion of the ñañöhé viñëubhakti here takes place by
viñëujanä-rämäntät (999). The vigraha of ayas-kélaù is ayasa lauhasya kélaù
çaìkuù (a stake (kéla = çaìku) of iron (ayas = lauha)). All the words which are
not covered by the other rules are counted among the kaska-ädis.
Uktau ña-sau
Thus ends the section dealing with the changes to ñ and s.
1029 / oÔarpadsya paItaAmbare /

1029. uttara-padasya pétämbare
uttara-padasya—of the last word; pétämbare—in a pétämbara compound.
The words uttara-padasya pétämbare are to be added in the subsequent

sütras.
vibhur ayam.

Samäsa 531
1030 / DanauSaAe Danvana, , s$aMÁaAyaAM tau vaA /

1030. dhanuño dhanvan, saàjïäyäà tu vä
dhanuñaù—of the word dhanus (bow); dhanvan—the replacement dhanvan;

saàjïäyäm—when a name is understood; tu—but; vä—optionally.
When dhanus is the last word in a pétämbara compound, it changes to

dhanvan. But this is optional if a name is understood.
dåòha-dhanvä. çärìga-dhanvä, çärìga-dhanuù. çata-dhanvä, çata-dhanuù.

dhanur ud-antaù puà-liìgo ’py asti, tena—svayam atanuù kusuma-dhanus
tri-bhuvana-vijayé kathaà madanaù, yadi sarasiruha-nayanä na kirati
nayanäïcaländolanam. saàjïätvam api nästéti.
Våtti—Thus we get dåòha-dhanvä (one whose bow is strong) but çärìga-

dhanvä or çärìga-dhanuù (one whose bow is made of horn, name of Kåñëa)
and çata-dhanvä or çata-dhanuù (one who has a hundred bows, name of a
particular kñatriya). There is also a masculine word dhanu (bow) which ends
in u-räma. Thus the word kusuma-dhanuù in the following verse is not a
name:
svayam atanuù kusuma-dhanus

tri-bhuvana-vijayé kathaà madanaù
yadi sarasiruha-nayanä na
kirati nayanäïcaländolanam
“How could Cupid stretch his flower bow and conquer the three worlds if
some lotus-eyed lady didn’t shoot forth a side-long glance from the corners
of her eyes?”
AmåtA—When we have the vigraha dåòha dhanur yasya (one whose

bow is strong), we get dåòha-dhanvan. The viñëubhakti s[u] is then applied
after dåòha-dhanvan and the uddhava becomes trivikrama by nänta-dhätu-
varjita-sänta (163). S[u] is then deleted by rädhä-viñëujanäbhyäm épaç ca
trivikramät sor haraù (138) and the final n is deleted by nämäntasya nasya
haro viñëupadänte buddhaà vinä (190). The vigraha of çärìga-dhanvä is
çärìgaà dhanur yasya (one whose bow is made of horn). Something that
is a transformation of çåìga (horn) is called çärìga. Even though only Lord
Väsudeva is famous for having a bow made of horn, the word çärìga-dhanvan
is not considered a name by the previous grammarians because Amara-koña
only mentions the word çärìgin which ends in the taddhita pratyaya in[i] as
a name and does not mention çärìga-dhanvan.342 Similarly, even though the
word gäëòiva-dhanvan conventionally denotes Arjuna it is not considered a
name by Päëini and the earlier grammarians. Çata-dhanvä is the name of the
kñatriya who killed Çaträjit to get the Syamantaka jewel. Thus, since it is a
name, the replacement is only optionally done and we also get çata-dhanuù.
Similarly, we get puñpa-dhanvä or puñpa-dhanuù (armed with a flower bow,
name of Cupid), and so on.
1031 / s$aus$aÊÿYaAByaAM dntasya dta{vaRyais$a /

1031. su-saìkhyäbhyäà dantasya datår vayasi
su-saìkhyäbhyäm—after the avyaya su or after a numeral; dantasya—of the

word danta (tooth, tusk); datåù—the replacement dat[å]; vayasi—when vayas
(a particular age) is understood.
When danta is the last word in a pétämbara compound and it comes after su
or a numeral it changes to dat[å], provided a particular age is understood.
su-dan kumäraù, su-daté kumäré, dvi-dan vatsaù. vayasi kim? dvi-danto gajaù.
Våtti—Thus we get su-dan kumäraù (a boy with beautiful teeth), su-daté

kumäré (a girl with beautiful teeth), and dvi-dan vatsaù (a calf with two
teeth). Why do say “provided a particular age is understood”? Consider dvi-
danto gajaù (an elephant with two tusks).
AmåtA—When we have the vigraha çobhanä dantä asya (one whose

teeth are beautiful), we get su-dat[å]. Then, when s[u] is applied after the
word su-dat[å], n[um] is added by acaç caturbhujänubandhänäà ca nuà
kåñëasthäne (174). Thus we get su-dant + s[u]. S[u] is then deleted by rädhä-
viñëujanäbhyäm épaç ca trivikramät sor haraù (138) and the final t of su-dant
is deleted by sat-saìgäntasya haro viñëupadänte (176). The word kumäraù is
placed beside su-dan in the example to give the understanding of a particular
age. According to Mediné-koña the word kumära denotes a five-year old boy.
Su-daté is formed by applying the taddhita pratyaya é[p] after su-dat[å] in the
feminine due to the indicatory letter å. Regarding dvi-dan vatsaù, the vigraha
is dvau dantau jätäv asya (a calf whose first two teeth have appeared).
342 The Päëinian grammarians list çärìga-dhanvä as an example of dhanuñaç ca

(Añöädhyäyé 5.4.132), not as an example of vä saàjïäyäm (Añöädhyäyé 5.4.133). Thus they
do not make the form çärìga-dhanuù.
Samäsa 533
Regarding dvi-danto gajaù, it is the natural position of an elephant to have

two tusks. Thus the change to dat[å] does not take place because the two tusks
don’t indicate a particular age.
1032 / s$aÊÿYaAs$aUpamaAnaeBya: paAdsyaAntahr: /

1032. saìkhyä-süpamänebhyaù pädasyänta-haraù
saìkhyä-süpamänebhyaù—after a numeral or after the avyaya su or after

an upamäna (word expressing that to which something else is compared);
pädasya—of the word päda (ÿeg, foot); anta-haraù—deletion of the final
varëa.
Päda loses its final a-räma if it is the last word in a pétämbara compound and
it comes after a numeral, su, or an upamäna.
dvi-pät, su-pät, siàha-pät.
Våtti—Thus we get dvi-pät (two-legged), su-pät (one who has beautiful

feet), and siàha-pät (one whose legs are like those of a lion).
AmåtA—The word dvi-pät denotes a human being. Its vigraha is dvau

pädau yasya (one who has two legs). The vigraha of su-pät is çobhanau pädau
yasya (one who has beautiful feet). The vigraha of siàha-pät is siàhasyeva
pädä yasya or siàhasya pädä iva pädä yasya (one whose feet are like those
of a lion). In all these instances, the d of päd changes to t by viñëudäsasya
harikamalaà vä viräme (185). In the other instance it can optionally be left
as d.
Other examples are catuñ-pät (four-legged) which denotes an animal, ñaö-

pät (six-legged) which denotes a bee, and måga-pät (one whose legs are like
those of a deer). All of this is connected to the sütra päc-chabdasya vämano
bhagavati (188) in the Näma-prakaraëa. Thus, when [ç]as follows, we get
forms like dvi-padaù <2.3>, siàha-padaù <2.3>, and so on. The word güòha-
pät (one whose feet are hidden), however, which is mentioned in the Amara-
koña, is irregularly formed in the sense of a name.
1033 / s$auô$inma‡ae äuôR$cC$‡aAE /

1033. suhån mitre durhåc chatrau
suhåd—the nipäta suhåd (one who heart is nice); mitre—when referring to a

friend; durhåd—the nipäta durhåd (one whose heart is bad); çatrau—when
referring to an enemy.
Suhåd is also valid when referring to a friend as is durhåd when referring to

an enemy.
sädhü
Våtti—The word sädhü is understood in this sütra.
AmåtA—When hådaya is the last word in a pétämbara compound and it

comes after su it irregularly changes to håd, provided a friend is being
expressed. Similarly, when hådaya is the last word in a pétämbara compound
and it comes after dur it irregularly changes to håd, provided an enemy is
being expressed. The vigraha of suhåd is çobhanaà hådayaà yasya (one
whose heart is nice). This rule ordains an irregular change to håd since there
is no yadu following (sütra 164).
Ity uttara-padädeçäù
Thus ends the section dealing with the replacement of the last word in a
compound.
1034 / wtaretarAnyaAenyapars$parA “aöEk(vacanaAntaA: k(maRvyataIhAre /

1034. itaretaränyonya-parasparä brahmaika-vacanäntäù karma-vyatéhäre
itaretara-anyonya-parasparäù—the nipätas itaretara, anyonya, and paraspara

(which all mean “with each other, to each other, to one another etc.); brahma-
eka-vacana-antäù—which end in the neuter singular; karma-vyatéhäre—when
there is reciprocity of action.
The nipätas itaretara, anyonya, and paraspara are valid in the neuter
singular when reciprocity of the action is understood.
Samäsa 535
anyonyaà vaiñëavä na spardhante kintu namanti. anyonyena vaiñëavair

na spardhyate kintu namyate. anyonyasmai, anyonyasmät, anyonyasya,
anyonyasmin vä sädhavaù. evaà parasparam, itaretaraà ca.
Våtti—Thus we get anyonyaà vaiñëavä na spardhante kintu namanti

(Vaiñëavas don’t compete with each other but rather offer obeisances to one
another). Another example is anyonyena vaiñëavair na spardhyate kintu
namyate ([the act of] competing with one another is not done by Vaiñëavas,
rather [the act of] offering obeisances to each other is done by them).
The forms anyonyasmai, anyonyasmät, anyonyasya, and anyonyasmin

are valid but are optional. The examples above can similarly be made with
parasparam, itaretaram, and so on.
AmåtA—The word karma in this sütra denotes an action (kriyä). The

results of the nipäta are that, when reciprocity of action is understood, the
kåñëanämas itara, anya, and para get repeated and that this repetition is treated
like a compound, and moreover that the neuter singular is used in place of all
the different viñëubhaktis. Therefore, Jéva Gosvämé shows examples where
anyonyam and so on are used in place of the masculine plural and so on. In
the case of anyonyam and parasparam and so on another result of the nipäta
is the insertion of the ägama s[uö].343
The forms na spardhyate and so on in the våtti are in bhäve prayoga and
thus the kartä takes a tåtéyä viñëubhakti. Other examples are anyonyasmai
vaiñëavä viñëu-prasädaà dadati (Vaiñëavas give viñëu-prasäda to each other),
anyonyasmäd vaiñëavä viñëu-prasädaà gåhëanti (Vaiñëavas accept viñëu-
prasäda from one another), anyonyasya vaiñëavänäà premäliìganaà räjate
(the loving embrace of the Vaiñëavas with one another shines resplendently),
and anyonyasmin vaiñëaveñu sväbhäviké prétir vardhate (the natural love that
Vaiñëavas have for one another is constantly expanding).
The last sentence in the våtti means that we should infer other examples
like parasparaà vaiñëavä na spardhante (Vaiñëavas don’t compete with one
another) and so on.
343 When s[uö] is added to anya + anya. We get anyas-anya. Sa-ra-rämayor viñëusargo
viñëupadänte (93) is then applied and we get anyaù-anya. Sandhi is then done and we get
anyo-’nya, however the avagraha usually isn’t written in this case, so we get anyonya.
1035 / pa{SaAedrAdya: /
1035. påñodarädayaù
påñodara-ädayaù—the compounds påñodara and so on.
The compounds påñodara and so on are valid by irregular formation.
nipätena sädhavaù. påñad udaram asya påñodaraù, påñadvän ity arthaù.

mahyäà rauti mayüraù. bruvantaù sédanty asyäà båñé. manasa éñä manéñä.
patann aïjalir yasya pataïjaliù. saàräjate samräö. tat karoti taskaraç caure.
båhatäà patir båhas-patir deva-gurau. väri-väho balähakaù. püryate galati ca
pud-galaù. rates tananam asmät ratnam. vähitaà päpam anena brähmaëaù.
kau jéryati kuïjaraù. hinasti siàhaù. kena jalena ubhyate püryate kumbhaù.
ägacchanty atra aìganam. präìgaëaà tu mürdhanyäntam. jévatéti jémütaù.
çavänäà çayanaà çmaçänam. ñaö dantä yasya ñoòatå—ño-òan, ño-òantau.
tåtéyaà piñöapaà tri-piñöapam. dvi-guëä tri-guëä vediù, dvis-tävä tris-tävä.
vedito ’nyatra—dvis-tävaté rajjuù. gaväm indro govindaù. keçinaà hatavän
keçavaù. akñasya adho jäta iva adhokñajaù. mandam abhiyäti, muktià dadätéti
vä mukundaù. äkåti-gaëo ’yam. atra cähuù—“varëägamo varëa-viparyayaç
ca, dvau cäparau varëa-vikära-näçau. dhätos tad-arthätiçayena yogas, tad
ucyate païca-vidhaà niruktam.
Våtti—The words nipätena sädhavaù (are proper forms as replacements)

are understood in this sütra. The påñodarädis are:
1. From the vigraha påñad udaram asya (one who has a spotted belly), we get
påñodaraù which means påñadvän (multi-colored).
2. From the vigraha mahyäà rauti (one who takes pleasure on the earth
[instead of in the air]), we get mayüraù (a peacock).
3. From the vigraha bruvantaù sédanty asyäm (that which the speakers sit
on) we get båñé (a seat for the sages).344
4. From the vigraha manasa éñä (the pole of the mind) we get manéñä (the
intelligence).
5. From the vigraha patann aïjalir yasya (he whose cupped hands are
descending) we get pataïjaliù (Name of the author of Mahä-bhäñya and
the Yoga-sütras).
6. From the vigraha saàräjate (one who shines / rules completely) we get
samräö (an emperor).345
344 This word is often spelt as båsé.

345 The change of m to viñëucakra that would usually take place by mo viñëucakraà
viñëujane (72) doesn’t take place in samräj because of the Päëinian sütra mo räji samaù
kvau (Añöädhyäyé 8.3.25).
Samäsa 537
7. From the vigraha tat karoti (one who does that) we get taskaraù which
denotes a thief.
8. From the vigraha båhatäà patir (lord of speech) we get båhas-patiù which
is the name of the guru of the demigods.
9. From the kåt-samäsa väri-vähaù (one who carries water, i.e. a rain cloud)
we get balähakaù (a rain cloud).
10. From the vigraha püryate galati ca (that which after being filled excretes)
we get pud-galaù (the body).
11. From the vigraha rates tananam asmät (there is an expansion of color
because of this) we get ratnam (a jewel).
12. From the vigraha vähitaà päpam anena (sin is destroyed by him) we get
brähmaëaù (a brähmaëa).
13. From the vigraha kau jéryati (one who grows old on the earth) we get
kuïjaraù (an elephant).
14. From the vigraha hinasti (one who kills) we get siàhaù (a lion).
15. From the vigraha kena ubhyate which means jalena püryate (that which
gets filled with water) we get kumbhaù (a water-pot).
16. From the vigraha ägacchanty atra (people congregate here) we get
aìganam (a courtyard). Präìgaëam (a courtyard), however, ends with
the mürdhanya varëa ë.
17. From the vigraha jévati (that which causes one to live) we get jémütaù (a
cloud).
18. From the vigraha çavänäà çayanam (the resting place of corpses) we get
çmaçänam (a crematorium or graveyard).
19. From the vigraha ñaö dantä yasya (that which has 6 teeth) we get ñoòat[å]
(a young ox with six teeth) for which the forms are ño-òan <1.1>, ño-
òantau <1.2>, and so on.
20. From the vigraha tåtéyaà piñöapam (the third world) we get tri-piñöapam
(heaven).
21. From the vigrahas dvi-guëä vediù (a double sized sacrificial altar) and tri-
guëä vediù (a triple sized sacrificial altar) we get dvis-tävä (an altar which
is twice as big) and tris-tävä (an altar which is three times a big). The same
pattern is also seen in reference to things other sacrificial altars. Thus we
get dvis-tävaté rajjuù (a rope which is twice as big).
22. From the vigraha gaväm indraù (Lord of the cows) we get govindaù
(name of Kåñëa).
23. From the vigraha keçinaà hatavän (He who killed the Keçé demon) we
get keçavaù (name of Kåñëa).346
24. From the vigraha akñasya adho jäta iva (He was as if born from under
the axle [of the cart] we get adhokñajaù (name of Kåñëa).347
346 For other regular derivations of the name Keçava, see Saàçodhiné 1229.
347 See Amåta 372 and Saàçodhiné 372 for further details.
25. From the vigraha mandam abhiyäti (he moves slowly [i.e. gracefully]) or
muktià dadäti (he gives liberation) we get mukundaù (name of Kåñëa).348
The påñodarädis are an äkåti-gaëa. In this regard it is said:
varëägamo varëa-viparyayaç ca
dvau cäparau varëa-vikära-näçau
dhätos tad-arthätiçayena yogas
tad ucyate païca-vidhaà niruktam
“Sometimes a varëa is added. Sometimes varëas are switched around.

Sometimes a varëa is changed. Sometimes a varëa is deleted. And sometimes
the dhätu takes on a special meaning. Thus etymology (nirukta) is said to be
of five kinds.”
AmåtA—Each of the påñodarädis comes under the category of one of the

five kinds of nirukti mentioned in the verse at the end of the våtti. For example:
1. The t of the word påñat (spotted) is irregularly deleted while making the
pétämbara compound.
2. Here the kåt pratyaya a[c] is applied after the dhätu ru çabde (2P, to cry,
sound). The irregularity here is that the varëas of the word mahé (earth) are
changed and we get mayü. Also the dhätu ru takes on the special meaning
of ramaëa (taking pleasure).
3. The irregularity here is that the varëas of the dhätu brü[ï] are changed
and we get vå. The kåt pratyaya [ö]a[c] is applied after the dhätu ñad[ÿ] in
adhikaraëe prayoga and é[p] is applied due to the indicatory letter ö. Thus
we get ñé. Amara-koña defines våñé as vratinäm äsanaà våñé (A seat for the
ascetics is called a våñé).
4. Here the as portion of the word manas is irregularly deleted.
5. The irregularity here is that the final varëa of patat and the initial varëa of
aïjali both get deleted. Or else the irregularity is that the at portion of the
word patat gets deleted.
6. Here the kåt pratyaya [k]vi[p] is applied after sam + räj[å], the irregularity
being that the viñëucakra of saàräj irregularly becomes m.
7. Here the t of tat is irregularly changed to s.
8. Here the t of the word båhat is irregularly changed to s.
9. The kåt-samäsa väri-vähaù is formed by applying the kåt pratyaya a[ë]
348 Another meaning of the name Mukunda is found in Sanätana Gosvämé’s Vaiñëava-
toñaëé commentary on Bhägavatam 10.1.9: mu mukti-sukhaà ku kutsitaà yasmät, sa mukus
taà premänandaà dadätéti, “Mukunda is He who gives that bliss of prema because of which
the happiness of liberation becomes contemptible.”
Samäsa 539
after the dhätu vah[a]. Sometimes the reading väri-vähakaù is seen instead
of väri-vähaù. In that case the pratyaya is [ë]aka. Balähaka is formed by
irregularly changing väri to ba and by changing the initial varëa of vähaka
to l.
10. The word pür is formed by applying the kåt pratyaya [k]vi[p] after the
dhätu pür[é] äpyäyane (4A, to fill, fulfill) and gala is formed by applying
pacäder at (821).349 The irregularity is that the ür of pür gets changed to ud.
11. Here the word rateù means rägasya which in turn means varëasya (of
color). Tanana means vistära (expansion). The irregularity in ratna is that
the ti of rati is deleted and tana gets changed to tna.
12. The word vähana is formed by applying the kåt pratyaya [ö]ana after vah[a]
+ [ë]i in karaëe prayoga. Ra-räma is then irregularly added after the initial
varëa and ma-räma is irregularly added after the ha-räma. [The v is then
changed to b and by sandhi n changes to ë].
13. The word jara is formed by applying the kåt pratyaya a[t] after the dhätu
jè[ñ]. The irregularity here is that the ägama m[um] is added after the
word ku.
14. By applying the kåt pratyaya a[t] after the dhätu his[i] (7P, to hurt, kill) we
get the word hiàsa. The h of hiàsa is then irregularly switched with the s.
15. By applying the kåt pratyaya [gh]a[ë] after the dhätu unbh[a] (6P, to fill
up) we get the word umbha. The irregularity here is that the a of the word
ka (water) gets deleted.
16. The kåt pratyaya a[l] is applied after ä[ì] + gam[ÿ] in adhikaraëe prayoga
whereby we get the word ägama. The ä is then irregularly changed to a,
m[um] is irregularly added before the g, and the m is irregularly changed
to n.
17. The verb jévati has an innate causative sense here.350 Thus it means jévayati
(that which causes one to live). By applying the kåt pratyaya [k]ta after the
dhätu jév in kartari prayoga we get jévita. The vi portion is then irregularly
changed to mü. Vämana, however, says that the vigraha of jémüta is
jévanasya mütaù and that the irregularity is that the vana portion of the
word jévana gets deleted.
18. The word çayana is formed by applying the kåt pratyaya [ö]ana after the
dhätu çé[ì] svapne (2A, to sleep, lie down) in adhikaraëe prayoga. The
irregularity here is that çava gets changed to çma and that çayana gets
changed to çäna.
19. The irregularity here is that the final varëa of the word ñañ (six) gets
changed to a viñëusarga and that the word danta gets changed to dat[å].
349 Gala is derived from gala sravaëe (10P, to drip, ooze), a dhätu which is not in Jéva
Gosvämé’s Dhätu-päöha.
350 See våtti 749.
As a further irregularity, the d of dat[å] gets changed to ò. Thus, when we

have ñaù + òat[å], sandhi is done and we get ñoòat[å]. Similarly, when we
have the vigraha ñaö ca daça ca (ten and six), we get ñoòaça (sixteen), and
when we have ñaö + dhä, we get ñoòhä (in six ways).
20. The irregularity here is that the word tåtéya gets changed to tri.
21. When a sacrificial altar is being expressed and the idea is “twice as big”
we get the word dvi-tävaté. The taddhita pratyaya a-räma which is applied
at the end of a compound is then applied and the té portion is irregularly
deleted. The taddhita pratyaya s[u] is then irregularly added after the
word dvi. But, when a rope is being expressed, the only irregularity is that
the taddhita pratyaya s[u] is added.
22. The word go here denotes the senses and the word indra means räjan
(king). “King of the senses” denotes the Supreme Lord in accordance with
the statement indriyäëäà manaç cäsmi “Among the senses I am the mind”
(Bhagavad-gétä 10.22). Or else the word go here denotes heaven and the
name “Lord of Heaven” denotes Upendra.351 In any case the irregularity
is that va-räma is added after the word go and the ra-räma of indra is
deleted.
23. The irregularity here is that the word keçin gets changed to keça and that
the word hatavat[å] gets changed to va.
24. The word akña here denotes the axel of a cart. The phrase jäta iva is stated
from the point of view of the vraja-väsés. They think that it is as if he had
been born again. The irregularity here is that the word adhaù is placed
first in the compound. An alternate explanation of adhokñaja is adhaù-
kåtam akña-jaà jïänaà yena yatra vä (He by whom knowledge (akña-ja =
jïäna) is cut down).352
25. Mukunda is a name of Govinda made in the sense of mandaà yathä syät
tathä yäti (he moves in such a way that there is slowness). The irregularity
here is that the word manda gets changed to muku and that abhiyäti gets
changed to n[um] + da. In the case that the meaning is muktià dadäti
(He gives liberation) the kåt pratyaya [k]a is applied after dhätu [òu]dä[ï]
(3P, to give) and the irregularity is that the word mukti gets changed to
muku and that n[um] is added. It is also seen that the word mukunda is
sometimes used in the sense of mukhe kunda iva häso yasya (He whose
smile on His face is like a kunda flower).
351 Upendra is the worshipable deity on svarga-loka. In Båhad-bhägavatämåta it is

described that he goes to Indra’s assembly everyday to receive worship from the denizens
of heaven there.
352 See Saàçodhiné 1 for a similar explanation by Çréla Prabhupäda.
Samäsa 541
The term äkåti-gaëa is formed in the sense of äkåtyä sädåçyena gaëyate (the
counting is done in terms of similarity of form (äkåti)). Thus the meaning is
that words which are not covered by any other rules may be counted among
the påñodarädis. Thus we get ulükhala (a mortar) from the vigraha ürdhaà
khaà chidram asya (that whose hole (kha = chidra) is turned upward) or
ürdhvaà mukham asya (that whose mouth is turned upward). Similarly, we
get piçäca (a certain kind of demon) from the vigraha piçitaà mäàsam açnäti
(that which eats flesh (piçita = mäàsa)), jéna (a special kind of deer skin) from
jitam eno ’nena (sin is destroyed by this), yakña (a certain kind of celestial
being) from yaçaù kauti çabdäyate asya (one whose fame resounds (kauti =
çabdäyate)), and so on.
Jéva Gosvämé shows the different categories of etymology with the verse
from the earlier grammarians beginning varëägamaù. The word nirukta
(etymology) is made in the sense of niçcayenocyate ’rtho ’nena (that by which
the meaning is expressed with certainty). An example of the first kind of
etymology is kuïjaraù. An example of the second kind is siàhaù. An example
of the third kind is ño-òan. An example of the fourth kind is påñodaraù. And
an example of the fifth kind is mayüraù.
SAàçodhiné—Jéva Gosvämé’s explanation of govinda as gaväm indraù is

based on the words indro gaväm in Bhägavatam 10.26.25:
deve varñati yajïa-viplava-ruñä vajräsma-varñänilaiù

sédat-päla-paçu-striy ätma-çaraëaà dåñövänukampy utsmayan
utpäöyaika-kareëa çailam abalo lélocchiléndhraà yathä
bibhrad goñöham apän mahendra-mada-bhit préyän na indro gaväm
“Indra became angry when his sacrifice was disrupted, and thus he caused rain
and hail to fall on Gokula, accompanied by lightning and powerful winds, all
of which brought great suffering to the cowherds, animals and women there.
When Lord Kåñëa, who is by nature always compassionate, saw the condition
of those who had only Him as their shelter, He smiled broadly and lifted
Govardhana Hill with one hand, just as a small child picks up a mushroom to
play with it. Holding up the hill, He protected the cowherd community. May
He, Govinda, the Lord of the cows and the destroyer of Indra’s false pride,
be pleased with us.”
Another verification of the validity of this derivation is found in the Hari-

vaàça and quoted by Rüpa Gosvämé in his Laghu-bhägavatämåta (1.5.76):
ahaà kilendro devänäàtvaà gaväm indratäà gataù

govinda iti lokäs tväàgäsyanti bhuvi çäçvatam
“I am the Indra (king) of the demigods, but now You have become the Indra
of the cows. Therefore throughout the world You will always be glorified by
the name Govinda.” (Hari-vaàça 2.16.54)
Iti samäsa-käryäëi
Thus ends the section dealing with the transformations that take place within
compounds.
Samäsa 543
Atha dvir-ukti-prakaraëam
Now we begin the section dealing with repetition.
1036 / s$avaRsya iãç&i·(: /

1036. sarvasya dvir-uktiù
sarvasya—of the whole word; dvir-uktiù—repetition.
The words sarvasya dvir-uktiù are to be added in the subsequent sütras.
prabhur ayam.
AmåtA—The word sarvasya here means sarvasya padasya (of the whole
word). Thus repetition of just the näma or just the dhätu is rejected here.
1037 / @ABaIºNyavaIps$ayaAe: /
1037. äbhékñëya-vépsayoù
äbhékñëya-vépsayoù—when äbhékñëya (frequent repetition) or vépsä

(simultaneous pervasion of many things of the same kind by means of a
quality or action) is understood.
The whole word is repeated when äbhékñëya or vépsä is understood.
bhajati bhajati. natvä natvä stauti, nämaà nämaà vä. vépsäyäà—gåhe gåhe
vaiñëaväù, vaiñëavo vaiñëavo ramaëéyaù. iha sattamaà sattamam änayeti
jäta-prakarñasya dvir-uktir iñyate. kià ca äkhyätasya dvir-uktir eva präk, tataù
prakarñärthas taddhitaù. bhajati bhajati-taräm.
Våtti—Examples of äbhékñëya are bhajati bhajati (he worships again

and again), natvä natvä stauti (having offered obeisances again and again,
he prays), and nämaà nämaà stauti (having offered obeisances again and
again, he prays). Examples of vépsä are gåhe gåhe vaiñëaväù (the Vaiñëavas
are in every home) and vaiñëavo vaiñëavo ramaëéyaù (every Vaiñëava is
beautiful).
In the case of nouns there is repetition of both the noun and the comparative
or superlative taddhita pratyaya. Thus we get iha sattamaà sattamam
änaya (bring the best ones here). But in the case of verbs, the verb is first
repeated and then the comparative or superlative pratyaya is added later.
Thus we get bhajati bhajati-taräm (he worships better again and again).
AmåtA—Äbhékñëya means paunaù-punya (frequent repetition) or

nairantarya (continuity). Both of these are attributes of actions. Therefore
verbs and avyaya kådantas are the suitable candidates for expressing
äbhékñëya since avyaya kådantas are also ordained in bhäve prayoga. Verbs
and the avyaya kåt pratyayas [k]tvä and [ë]am[u] depend on repetition to
express paunaù-punya (frequent repetition), but ya[ì] doesn’t depend on
repetition. Moreover, even the cakrapäëis, which undergo deletion of ya[ì],
do not require a repetition. This is in accordance with the maxim uktärthänäm
aprayogaù (våtti 600). Similarly, no repetition is required in the case of hari-
näma-grähé and so on (våtti 855) since the äbhékñëya is already expressed by
the compound itself. But in the case of the vigraha there would certainly be
repetition and we would get harinäma gåhëäti gåhëäti.
The definition of vépsä is as follows: vépsä sajätéya-dravyäëäà guëena kriyayä

vä yugapad vyäptiù (Vépsä is the simultaneous pervasion of many things of
the same kind by means of a quality or action). Thus vépsä is only possible in
the case of nouns. The example bhajati bhajati means avicchedena bhajati (he
worships continually) and the example natvä natvä stauti means punaù punar
namati stauti ca (he offers obeisances again and again and prays). Likewise
with nämaà nämaà stauti. In the example gåhe gåhe vaiñëaväù the desire of
the speaker to pervade the house things with Vaiñëava things is understood.
In the example vaiñëavo vaiñëavo ramaëéyaù the desire to pervade the
Vaiñëavas by means of the quality of beauty is understood. In the example
iha sattamaà sattamam änaya the desire to pervade the best things by means
of the action of bringing is understood.
1038 / s$aAä{zyae gAuNAsya i‚(yaAyaAê , zyaAmarAmavaÔvaM ca /

1038. sädåçye guëasya kriyäyäç ca, çyämarämavattvaà ca
sädåçye—when similarity is being expressed; guëasya—of a quality;

kriyäyäù—of an action; ca—or; çyämaräma-vattvam—the quality of being
like a çyämaräma compound; ca—also.
A quality or action is repeated when similarity is expressed, and the repetition

thus formed is treated like a çyämaräma compound.
Samäsa 545
paöu-paöuù, paöuto nyüna-guëa ity arthaù. evaà manda-mandam abhiyäti

mukundaù. paöu-paövé, paëòita-paëòitä. kriyäyä yathä—“bhramarair bhéta-
bhétena gopé-våndena khelitam.”
Våtti—Thus we get paöu-paöuù (as if clever) which means paöuto nyüna-

guëaù (a quality slightly less than the quality of being clever). Similarly, we
get manda-mandam abhiyäti mukundaù (Mukunda moves almost slowly).
In the feminine we get paöu-paövé (as if clever) and paëòita-paëòitä (as if

learned). An example when there is similarity to an action is bhramarair
bhéta-bhétena gopé-våndena khelitam ([the act of] playing [is done] by the
group of gopés who are as if afraid because of the bees).
AmåtA—The word sädåçya mean upamäna (comparison). A comparison

is used both when there is sameness of nature and near sameness of nature.
Here only the second one is accepted. Thus this rule means upamänät kiyan-
nyüna-dharmatve dyotye guëasya kriyäyäç ca dvir-uktiù syät, çyämaräma-
vattvaà ca (A quality or action is repeated when the state of being slightly
less than the object of comparison is being expressed, and the repetition thus
formed is treated like a çyämaräma compound). Thus in the sense of paöur
iva (as if clever) we get paöu-paöuh. In fact Jéva Gosvämé himself explains
the meaning with the phrase paöuto nyüna-guëaù (a quality slightly less than
the quality of being clever). Similarly, the example manda-mandam abhiyäti
mukundaù means mandam iväbhiyäti (Mukunda moves almost slowly). Due
to the repetition’s being treated like a çyämaräma compound, the pürva-pada
becomes like the masculine in the cases of paöu-paövé and paëòita-paëòitä by
sütra 1003.
1039 / @AnaupaUvaeR ca /
1039. änupürve ca
änupürve—when änupürva (order) is undrestood; ca—also.
The whole word is also repeated when order is understood.
müle müle sthülä çuëòäù. jyeñöhaà jyeñöhaà vaiñëavam änaya.
Våtti—Thus we get müle müle sthülä çuëòäù (Elephants’ trunks get

thicker more and more towards the base) and jyeñöhaà jyeñöhaà vaiñëavam
änaya (Bring the eldest Vaiñëava first and then the next eldest and so on).
1040 / @AiDafyae tau /

1040. ädhikye tu
ädhikye—when ädhikya (abundance) is understood; tu—but.
The whole word is also repeated when abundance is understood.
aho bhägyaà bhägyam. “aho bhägyam aho bhägyaà nanda-gopa-

vrajaukasäm” ity api. bhägyasyädhikam atra dvir-vacane pratéyate.
Våtti—Thus we get aho bhägyaà bhägyam (Oh the great fortune!).

We also get aho bhägyam aho bhägyaà nanda-gopa-vrajaukasäm (How
greatly fortunate are Nanda Mahäräja, the cowherd men and all the other
inhabitants of Vrajabhümi!) in Bhägavatam 10.14.32. The abundance of the
fortune is perceived in the repetition here.
AmåtA—Aho bhägyam aho bhägyaà nanda-gopa-vrajaukasäm is the first

half of a verse spoken by Uddhava in the Bhägavatam. The second half is yan-
mitraà paramänandaà pürëaà brahma sanätanam (because the Absolute
Truth, the source of transcendental bliss, the eternal Supreme Brahman, has
become their friend), Here the abundance of the fortune is perceived solely
through the repetition.
1041 / yaTaAsvae yaTaAyaTama, , ãnãM k(lahyaugmaAdAE /

1041. yathä-sve yathä-yatham, dvandvaà kalaha-yugmädau
yathä-sve—in the sense of yathä-sva (as it is, properly); yathä-yatham—the

nipäta yathä-yatha; dvandvam—the nipäta dvandva; kalaha-yugmädau—in
the senses of kalaha (a quarrel, fight), yugma (a pair), and so on.
Yathä-yatha is irregularly formed in the sense of yathä-sva, and dvandva is

irregularly formed in the senses of kalaha, yugma, and so on.
sädhü. dvau dvau dvandvam.
iti çré-çré-harinämämåtäkhye vaiñëava-vyäkaraëe samäsädi-prakaraëaà

ñañöhaà samäptam.
Våtti—The word sädhü is understood in this sütra. From dvau dvau we

get dvandvam.
Samäsa 547
Thus ends the Samäsa-prakaraëa, the sixth prakaraëa in the Vaiñëava

grammataical treatise entitled Çré-hari-nämämåta.
AmåtA—When we have the vigraha svam anatikramya we get yathä-svam

(not going beyond one’s nature e.g. according to one’s nature). By repetition
of the word yathä in the sense of yathä-sva we get the nipäta yathä-yatham.
The result of the nipäta here is the repetition and the neuter gender.353 Sva
means ätman. Therefore the meaning of sva-bhäva (nature) is taken here.
This is in accordance with Amara-koña’s statement ätmä yatno dhåtir buddhiù
sva-bhävo brahma varñma ca (The word ätman can mean yatna (effort), dhåti
(firmness), buddhi (intelligence), sva-bhäva (nature), brahman (the spirit
soul or the Supreme Spirit, the Absolute Truth) and varñman (body)). An
example using yathäyatha is jïätäù sarve padärthä yathäyatham (everything
was understood as it is). The meaning is that everything was understood
properly (yathä-vat) according to its nature (yathä-sva-bhävam).
By repetition of the word dvi in the senses of kalaha, yugma, and so on we get
the nipäta dvandva. The result of the nipäta here is that the saàsära of the
first dvi is replaced by am and the saàsära of the second is replaced by a. An
example when the meaning is kalaha is bhikñüëäà bhavati mitho dvandvam
(The beggars fight with one another). The meaning here is that a fight takes
place for the sake of gaining something. An example when the meaning is
yugma is rädhä-kåñëa-pada-dvandvaà satataà cintayed budhaù (the wise
person should constantly meditate on the feet of Rädhä and Kåñëa). Here
pada-dvandvam means pada-yugalam (the pair of feet). Another example
when the sense is kalaha is dvandvam ärabdhaà senayoù (a fight began
between the two armies).
353 When the neuter gender is achieved, the ä of the second yathä automatically becomes
vämana by brahmänta-trivikramasya vämanaù (172).
Chapter Seven
Nouns made with a taddhita suffix
@DaRcaARid‘ayaAegAAê yaiªaimaÔaimahAeidtaA: /
wyaM mae taiÜtavyaAKyaA taiÜtatvaAya k(lpataAma, //
ardharcädi-prayogäç ca yan-nimittam ihoditäù

iyaà me taddhita-vyäkhyä tad-dhitatväya kalpatäm
ardharca-ädi—such as ardha-rca (half a åc verse); prayogäù—forms; ca—

and; yat-nimittam—for whose sake; iha—in this [prakaraëa]; uditäù—are
about to be explained; iyam—this; me—by me, or my; taddhita-vyäkhyä—
explanation of the taddhita suffixes; tat—of those, or of Him; hitatväya—for the
auspiciousness, or for being offered; kalpatäm—may it produce, or may it be fit.
May this explanation of mine about taddhita suffixes create auspiciousness

for those for whose sake I am about to explain forms such as ardha-rca in this
prakaraëa.
Alternatively: May this taddhita-vyäkhyä of mine be fit for an offering to

Him because of whom I am about to explain forms such as ardha-rca in this
prakaraëa.
AmåtA—While beginning the seventh prakaraëa, entitled Taddhita-

prakaraëa, which deals with the last of the four kinds of pratyayas, pratyayas
which were required while making forms such as ardha-rca and pürvähëa in
the Samäsa-prakaraëa (våttis 980 and 979), Jéva Gosvämé speaks this verse to
establish that the forms he is about to explain are related to the Lord. And by
establishing, through a double meaning, that his taddhita-vyäkhyä produces
auspiciousness, he incites students to study and teach it. The vigraha of the
word taddhita (tad + hita) is tasmai hitam (beneficial for him). Interestingly
enough, one of the meanings the taddhita pratyayas are applied in is tasmai
hitam (sütra 1187). Thus the taddhita pratyayas as a whole are named after
one of the meanings in which they are applied.
549
The word iha means “in this seventh chapter.” The word yad in yan-nimittam
denotes the students and teachers or, in the devotional sense, to the Lord.
Uditäù means kathitum ärabdhäù, “which is begun to explain [the forms
such as ardha-rca].” Here [k]ta is applied after the dhätu vad in the sense
of ärambha (Båhat 1241), and because the sense of ärambha is ultimately
included in the present tense, since it is close to the present (sütra 709), the
word me should be understood to be the anukta-kartä of uditäù in accordance
with vartamäne bhäve ca ktasya yoge kartari ñañöhé vä (646). At the same time,
me should be understood to be connected with taddhita-vyäkhyä in the sense
of sambandha or anukta-kartä, i.e. iyaà mat-sambandhé taddhita-vyäkhyä
or: iyaà mat-kartåkä taddhita-vyäkhyä. (this explanation of taddhitas done
by me). This double connection is allowable by the dehalé-pradépa-nyäya
(the logical reasoning of “a lamp in the doorway,” i.e. it illuminates both
inside and outside). In the grammatical sense, hitatväya means maìgalatväya
(auspiciousness), and in the devotional sense it means dhäritatväya or in other
words arpitatväya (for being offered). In the first instance, the meaning of
hita is conventional, and in the second it has a yaugika meaning, made from
dhä + [k]ta by dadhäter hiù (764). [Here the dhätu [òu]dhä[ï] is taken in its
meaning of dhäraëa.] So in the grammatical sense, tad-dhitatväya kalpatäm
means tad-maìgalatväya pariëamatäm (våtti 680), and in the devotional sense
tad-dhitatväya kalpatäm means tad-arpitatväya samarthä bhavatu. [In this
regard, the meaning of the dhätu kåp[ü] is sämarthya, and the word samartha
takes a caturthé viñëubhakti by sütra 682.]
Atha taddhita-käryäëi
Now we begin the section dealing with the transformations that take place
when a taddhita pratyaya is applied.
SAàçodhiné—In the Båhat version of Hari-nämämåta-vyäkaraëa, the

Taddhita-prakaraëa is by far the largest chapter. It contains around 1134 sütras,
which is more than one-third of the total amount of sütras (3181). However,
many of the words dealt with in the Taddhita-prakaraëa are quite rare, and
so in this version of Hari-nämämåta-vyäkaraëa, called the Madhyama, we
only included the 232 most important sütras of the prakaraëa. The Taddhita-
prakaraëa consists of two parts:
atha taddhita-käryäni (1042-1061)—the section dealing with the
transformations that take place when a taddhita pratyaya follows,
transformations such as våñëéndra, govinda, deletion, and so on.
atha taddhitäù (1062 to the end)—the section which ordains the taddhita
pratyayas, i.e. when they are applied and in which meaning.
Taddhita 551
While studying the first section, one has to be patient because when examples
of the transformations are given there is a constant reference to future taddhita
sütras and pratyayas and meanings that one has not yet studied. For example,
in the example garga + ya[ë] in våtti 1042, våñëéndra of the first sarveçvara is
done because the pratyaya is nåsiàha, and the deletion of the final a-räma
of garga is done by sütra 1050 because the pratyaya is also bhagavat. Thus
we get gärgya, but we are not told that the meaning of gärgya is “a male
descendant of Garga.” We have to wait until we study the second section to
find out when the taddhita pratyaya ya[ë] is applied and in which meaning it
is applied. Only then does the understanding become complete. However, to
sate the curiosity of the students, in this Madhyama version of Hari-nämämåta
we included the meanings of all the examples and we also gave detailed step-
by-step formations to show how the final form is made.
Out of the two sections, the second is by far the larger and it contains several
subsections that deal with feminine pratyayas, pratyayas that are applied at
the end of compounds, and so on. There are also two new names that are
introduced in the Taddhita-prakaraëa—keçava and mädhava (1069). If a
pratyaya is keçava it is understood to have the indicatory letter ö which causes
the feminine to be made with é[p] instead of ä[p], and if the pratyaya is
mädhava it is understood to have both ë and ö as its indicatory letters, which
respectively cause våñëéndra and the feminine to be made with é[p].
1042 / @Aids$avaeRìrsya va{SNAIn‰Ae na{is$aMhe /

1042. ädi-sarveçvarasya våñëéndro nåsiàhe
ädi-sarveçvarasya—of the first sarveçvara; våñëéndraù—våñëéndra; nåsiàhe—

when a nåsiàha pratyaya follows.
The first sarveçvara of a word takes våñëéndra when a nåsiàha pratyaya

follows.
vibhur ayam. garga yaë, a-i-dvayasya haro vakñyate—gärgyaù. dakña ië—

däkñiù. upa-gu aë, u-dvayasya govindo vakñyate—aupagavaù.
SAàçodhiné—The rules given in this prakaraëa are only applicable in the

case of taddhita pratyayas.
Våtti—This is a vibhu adhikära. Thus when we have garga + ya[ë] we get

gärgyaù (a male descendant of Garga). It will be described later how a-dvaya
and i-dvaya are deleted when a bhagavat pratyaya follows (sütra 1053).
Similarly, when we have dakña + i[ë], we get däkñiù (a male descendant

of Dakña). And when we have upa-gu + a[ë] we get aupagavaù (a male
descendant of Upa-gu). It will be described later how u-dvaya at the end of a
word takes govinda (sütra 1055).
[Note: The following step-by-step formations are made in accordance with

the methodology given by Jéva Gosvämé in våtti 1106.]
 gargasya gotram (a male descendant of Garga) → (ya[ë] is

applied in the sense of tasya gotram (the descendant of that person) by sütra
1115, and thus the word gotram is left out in accordance with uktärthänäm
aprayogaù (våtti 600)) gargasya + ya[ë] → (601) garga + ya[ë] → (1042)
gärga + ya[ë] → (1053) gärgya → (87) gärgya + s[u] → (93) gärgyaù <1.1>.
 dakñasyäpatyam (a male descendant of Dakña) → (i[ë] is applied

in the sense of tasyäpatyam (son / descendant) by sütra 1107, and thus the
word apatyam is left out in accordance with uktärthänäm aprayogaù (våtti
600)) dakñasya + i[ë] → (601) dakña + i[ë] → (1042) däkña + i[ë] → (1053)
däkñi → (87) däkñi + s[u] → (93) däkñiù <1.1>.
 upa-gor gotram (a male descendant of Upa-gu) → (a[ë] is

applied in the sense of tasya gotram (descendant) by sütra 1114, and thus
the word gotram is left out in accordance with uktärthänäm aprayogaù
(våtti 600)) upa-gu + a[ë] → (601) upa-gu + a[ë] → (1042) aupa-gu + a[ë]
→ (1055) aupa-go + a[ë] → (55) aupagava → (87) aupagava + s[u] → (93)
aupagavaù <1.1>.
AmåtA—The word gärgya is formed by applying the taddhita pratyaya

mädhava ya in the sense of gargasya goträpatyaà pumän (a male descendant
of Garga) by gargäder mädhava-yaù (1115). That same pratyaya mädhava
ya is called ya[ë] here. The deletion of a-dvaya and i-dvaya takes place by
a-i-dvayasya haro bhagavati (1053). Here the first sarveçvara, a-räma, takes
våñëéndra in the form of ä-räma. The word däkñi is formed by applying the
taddhita pratyaya nåsiàha i in the sense of dakñasyäpatyaà pumän (a male
descendant of Dakña) by a-räma-bähv-ädibhyäm ir nåsiàhaù (1107). That
same pratyaya nåsiàha i is called i[ë] here. Regarding aupagava, when we have
the vigraha upagataù upakränto vä gäm (one who has approached a cow), we
make a kåñëapuruña compound by aty-ädayo dvitéyayä (959) and then apply
gor épa äpa (939). Thus we get upa-guù, which is the name of some person.
The word aupagava is formed by applying the taddhita pratyaya keçava [ë]
a in the sense of upa-gor goträpatyaà pumän (a male descendant of Upa-
Taddhita 553
gu) by bidädeù keçava-ëäù (1114). That same pratyaya keçava [ë]a is called
a[ë] here. The govinda of the final u-räma is accomplished by u-dvayasya
govindo na tu dhätor na ca stré-pratyaye (1055). Then, when we do sandhi, we
get aupagava. Here the first sarveçvara, u-räma, takes våñëéndra.
1043 / va{SNAIn‰sTaAnacatau:s$anaAdezAivaSNAupadAntayaAeva{RSNAIn‰M inaiSaDya

yavarAmayaAerEyaAEvaAE /
1043. våñëéndra-sthäna-catuùsanädeça-viñëupadäntayor våñëéndraà niñidhya
ya-va-rämayor aiy-auvau
våñëéndra-sthäna—and which come in the place where våñëéndra would

usually be done; catuùsana-ädeça-viñëupada-antayoù—of the catuùsana
replacements which are situated at the end of the viñëupada; våñëéndram—
våñëéndra; niñidhya—instead of; ya-va-rämayoù—of ya-räma and va-räma;
aiy-auvau—the replacements aiy and auv.
When a nåsiàha pratyaya follows, the catuùsana replacements y and v

which are situated at the end of the viñëupada and come in the place where
våñëéndra would usually be done become aiy and auv respectively rather than
taking våñëéndra.
aëi vaiyäkaraëaù. iëi sauvaçviù. våñëéndra-sthäneti kim? dädhy-açviù, mädhv-

açviù.
Våtti—When the taddhita pratyaya a[ë] is applied, we get vaiyäkaraëaù

(one who studies or knows grammar). Similarly, when the taddhita pratyaya
i[ë] is applied, we get sauvaçviù (the son of Sv-açva).
 vyäkaraëam adhéte veda vä (one who studies or knows grammar)

→ (a[ë] is applied in the sense of tad adhéte veda vä (one who studies or
knows that) by sütra 1127, and thus the word adhéte or veda is left out in
accordance with uktärthänäm aprayogaù (våtti 600)) vyäkaraëam + a[ë] →
(601) vyäkaraëa + a[ë] → (1043) vaiyäkaraëa + a[ë] → (1053) vaiyäkaraëa
→ (87) vaiyäkaraëa + s[u] → (93) vaiyäkaraëaù <1.1>.
 sv-açvasyäpatyam (a male descendant of Sv-açva) → (i[ë] is

applied in the sense of tasyäpatyam (son / descendant) by sütra 1107, and
thus the word apatyam is left out in accordance with uktärthänäm aprayogaù
(våtti 600)) sv-açvasya + i[ë] → (601) sv-açva + i[ë] → (1042) sauvaçva + i[ë]
→ (1053) sauvaçvi → (87) sauvaçvi + s[u] → (93) sauvaçviù <1.1>.
Why do we say våñëéndra-sthäna? Consider dädhy-açviù (the son of Dadhy-

açva) and mädhv-açviù (the son of Madhv-açva).
AmåtA—It should be understood that this sütra overrules the våñëéndra

that would have taken place when the replacements y and v are treated like
the original i and u in accordance with the maxim ädeçaù sthäni-vat kvacit
(the replacement is sometimes treated like the original).354 It should also
be understood that this sütra only applies when a nåsiàha pratyaya follows.
Vaiyäkaraëaù is formed by applying keçava [ë]a in the sense of vyäkaraëam
adhéte veda vä (one who studies or knows grammar). Sauvaçviù is formed by
applying nåsiàha i after sv-açva (su+açva) in the sense of tasyäpatyaà pumän
(his male offspring). Another example of this sütra is vaiyäsakiù which means
vyäsasyäpatyam (the son of Vyäsa).
Regarding dädhy-açviù and mädhv-açviù, dadhy-açva (one whose horse is

like yogurt) and madhv-açva (one whose horse is like honey) are names of
particular persons. However, even though the y and v in dadhy-açva and
madhv-açva are catuùsana replacements, they do not come in the place where
våñëéndra is done, namely the first sarveçvara. Rather they come in place of
the second sarveçvara. Therefore the changes to aiy and auv are not done.
1044 / gAuç&laGvaAdeç&Ôarpadsya /
1044. guru-laghv-äder uttara-padasya
guru-laghv-ädeù—of the compounds guru-laghu and so on; uttara-padasya—

of the last word.
In the case of the compounds guru-laghu and so on, it is the first sarveçvara
of the last word that takes våñëéndra when a nåsiàha pratyaya follows.
ädi-sarveçvarasya iti vibhur anuvartate eva. guru-läghavaà, pitå-paitämaham,

eka-pauruñyam ity-ädi.
354 For example, at first the word vyäkaraëa consists of the three separate viñëupadas: vi
+ ä[ì] + karaëa. So when the catuùsana replacement y is treated like the original i-räma,
våñëéndra would normally be done by ädi-sarveçvarasya våñëéndro nåsiàhe (1042) since
i-räma is the first sarveçvara. But this sütra ordains that instead of treating the catuùsana
replacement y like the original i-räma and doing våñëéndra, we should rather change the
catuùsana replacement y into aiy. Things should be understood in the same way with
sauvaçviù.
Taddhita 555
Våtti—The vibhu adhikära ädi-sarveçvarya våñëéndro nåsiàhe (1042)

is still in effect. Thus we get guru-läghavam (that which belongs to guru
and laghu), pitå-paitämaham (that which belongs to the father and the
grandfather), eka-pauruñyam (the quality of being the Supreme Person) (eka
= mukhya), and so on.
 guru-laghvor idam (that which belongs to guru and laghu) →

(a[ë] is applied in the sense of tasyedam (this belongs to that / this is related
to that) by sütra 1164, and thus the word idam is left out in accordance with
uktärthänäm aprayogaù (våtti 600)) guru-laghvoù + a[ë] → (601) guru-laghu
+ a[ë] → (1044) guru-läghu + a[ë] → (1055) guru-lägho + a[ë] → (55) guru-
läghava → (87) guru-läghava + s[u] → (157) guru-läghava + am → (94)
guru-läghavam <1.1>.
 pitå-pitämahayor idam (that which belongs to the father and

grandfather) → (a[ë] is applied in the sense of tasyedam (this belongs to
that / this is related to that) by sütra 1164, and thus the word idam is left out
in accordance with uktärthänäm aprayogaù (våtti 600)) pitå-pitämahayoù +
a[ë] → (601) pitå-pitämaha + a[ë] → (1044) pitå-paitämaha + a[ë] → (1053)
pitå-paitämaha → (87) pitå-paitämaha + s[u] → (157) pitå-paitämaha + am →
(94) pitå-paitämaham <1.1>.
 eka-puruñasya bhävaù (the state of being the Supreme Person)

→ ([ë]ya is applied in the sense of tasya bhävaù (the state of being that)
by sütra 1206, and thus the word bhävaù is left out in accordance with
uktärthänäm aprayogaù (våtti 600)) eka-puruñasya + [ë]ya → (601) eka-
puruña + [ë]ya → (1044) eka-pauruña + [ë]ya → (1053) eka-pauruñya →
(87) eka-pauruñya + s[u] → (157) eka-pauruñya + am → (94) eka-pauruñyam
<1.1>.
AmåtA—Guru-läghavam and pitå-paitämaham are formed by applying

keçava [ë]a in the senses of guru-laghvor idam (this belongs to guru and laghu)
and pitå-pitämahayor idam (this belongs to the father and the grandfather)
respectively by tasyedam (1164) whereas eka-pauruñyam is formed by
applying nåsiàha ya in the sense of eka-puruñasya bhävaù (the state of being
the Supreme Person) by guëa-vacanäd brähmaëädeç ca nåsiàha-yaù (1206).
1045 / WvaM s$aÊÿYaAta: s$aMvats$arvaSaRyaAe: /

1045. evaà saìkhyätaù saàvatsara-varñayoù
evam—similarly; saìkhyätaù—which comes after a numeral; saàvatsara-

varña-saìkhyänäm—of the words saàvatsara (a year) and varña (a year).
Similarly, when saàvatsara and varña come after a numeral, it is the first
sarveçvara of the last word that takes våñëéndra when a nåsiàha pratyaya
follows.
dvi-säàvatsarikaà. dvi-värñikam.
Våtti—Thus we get dvi-säàvatsarikam (done in two years, i.e. bi-annual)

and dvi-värñikam (done in two years, i.e. bi-annual).
 dväbhyäà saàvatsaräbhyäà nirvåttaù (done in two years, i.e.

bi-annual) → (mädhava öha is applied in the sense of tena nirvåttaù (done in
that time) by sütra 1192, and thus the word nirvåttaù is left out in accordance
with uktärthänäm aprayogaù (våtti 600)) dväbhyäà saàvatsaräbhyäm
+ mädhava öha → (601) dvi-saàvatsara + mädhava öha → (1099) dvi-
saàvatsara + ika → (1045) dvi-säàvatsara + ika → (1053) dvi-säàvatsarika
→ (87) dvi-säàvatsarika + s[u] → (157) dvi-säàvatsarika + am → (94) dvi-
säàvatsarikam <1.1>.
1046 / ô$àgAis$anDvantaAnaAmauBayaAe: padyaAe: /

1046. håd-bhaga-sindhv-antänäm ubhayoù padayoù
håd-bhaga-sindhv-antänäm—of words which end in håd, bhaga, and sindhu;

ubhayoù padayoù—of both words.
In the case of words which end in håd, bhaga, and sindhu, the first sarveçvara
of both words takes våñëéndra when a nåsiàha pratyaya follows.
sauhärdaà, saubhägyaà, saura-saindhavam. håd iti pratipadokta-grahaëäd

dhådayädeçasya sauhådam ity eke. te khalu kvacit taddhite ’pi hådayädeçaà
manyante.
Våtti—Thus we get sauhärdam (friendship / that which belongs to a friend),

saubhägyam (being fortunate, i.e. good fortune), and saura-saindhavam
(that which belongs to the Gaìgä).
Taddhita 557
 su-hådo bhävaù (the state of being friends, i.e. friendship) or

su-håda idam (that which belongs to a friend) → (a[ë] is applied in the
sense of tasya bhävaù (the state of being that) by sütra 1208 or in the sense
of tasyedam (this belongs to that / this is related to that) by sütra 1164, and
thus the word bhävaù or idam is left out in accordance with uktärthänäm
aprayogaù (våtti 600)) su-hådaù + a[ë] → (601) su-håd + a[ë] → (1046)
sauhärd + a[ë] → sauhärda → (87) sauhärda + s[u] → (157) sauhärda + am
→ (94) sauhärdam <1.1>.
 su-bhagasya bhävaù (the state of being one who possesses good

fortune) → ([ë]ya is applied in the sense of tasya bhävaù (the state of being
that) by sütra 1206, and thus the word bhävaù is left out in accordance with
uktärthänäm aprayogaù (våtti 600)) su-bhagasya + [ë]ya → (601) su-bhaga +
[ë]ya → (1046) saubhäga + [ë]ya → (1053) saubhägya → (87) saubhägya +
s[u] → (157) saubhägya + am → (94) saubhägyam <1.1>.
Some say the håd mentioned in the sütra only denotes the separate original
word håd, and so they make the form sauhådam (friendship) from the håd that
is a replacement of hådaya. They consider that sometimes hådaya is replaced
by håd even when a taddhita pratyaya follows.
AmåtA—Sauhärdam is formed by applying keçava [ë]a in the sense of

tasyedam or tasya bhävaù after the word suhåd which is an irregularly formed
pétämbara compound made by suhån mitre (Båhat 2021). Sauhärdam can also
be formed by applying a[ë] after su-hådaya and replacing the hådaya of the
su-hådaya with håd by hådayasya hål lekha-läsayor yäëoç ca (Båhat 1956).
Likewise sauhärdam can also be formed by applying a[ë] after su-håd which
ends in the original word håd. Saubhägyam is formed by applying nåsiàha ya
after the word su-bhaga in the sense of su-bhagasya bhävaù (the quality of
being one who possesses good fortune) since the brähmaëädis are an äkåti-
gaëa (sütra 1206). Saura-saindhavam is formed by applying keçava [ë]a after
the word sura-sindhu (river of the demigods, name of the Gaìgä) in the sense
of sura-sindhor idam (this belongs to the Gaìgä). Likewise in the sense of
su-bhagäyä apatyam (the son of Su-bhagä) we get saubhägineyaù and in the
sense of dur-bhagäyä apatyam (the son of Dur-bhagä) we get daurbhägineyaù.
Regarding sauhådam, it is Bhaööojé Dékñita and others who think this way.
The håd that is a replacement of hådaya can either refer to the irregular
replacement that takes place by suhån mitre (1032) or to the replacement that
takes place by hådayasya hål lekha-läsayor yäëoç ca (Båhat 1956).
Someone might argue, “Since only the sv-ädi pratyayas from [ç]as onwards
are called yadu, where is the chance for hådaya to be replaced by håd when a
taddhita pratyaya follows?”355 In answer to this, Jéva Gosvämé explains their
opinion that the replacement takes place even when a taddhita pratyaya
follows. But even though they make the replacement håd when a taddhita
pratyaya follows, they don’t accept the våddhi of both words in such a case
because they say that this rule of våddhi only applies in the case of the separate
original word håd which is mentioned in the dictionary definition sväntaà hån
mänasaà manaù (the words svänta, håd, mänasa, and manas all refer to the
heart / mind).356 Jéva Gosvämé accepts this opinion as valid, and sauhåda is
often found in the usage of the poets. For example, in Kumära-sambhava we
find the phrase vinikérya kñaëa-bhaìga-sauhådam and in Çäkuntala we find
bhäva-sthiräëi jananäntara-sauhådäni. Here keçava [ë]a has been applied in
the sense of tasya bhävaù by udgätr-ädeç ca (1208).
1047 / WvaimahlaAek(parlaAek(s$avaRBaUimapauSk(rs$adiDadeva-@iDaBaUta-@DyaAtma-
@nauhAex-@vahAexAdInaAma, /
1047. evam ihaloka-paraloka-sarvabhümi-puñkarasad-adhideva-adhibhüta-
adhyätma-anuhoòa-avahoòädénäm
evam—similarly; ihaloka-paraloka-sarvabhümi-puñkarasad-adhideva-
adhibhüta-adhyätma-anuhoòa-avahoòa-ädénäm—of the words iha-loka,
para-loka, sarva-bhümi, puñkara-sad, adhi-deva, adhi-bhüta, adhy-ätma,
anuhoòa, avahoòa, and so on.
Similarly, in the case of the words iha-loka, para-loka, sarva-bhümi,

puñkara-sad, adhi-deva, adhi-bhüta, adhy-ätma, anuhoòa, avahoòa, and
so on, the first sarveçvara of both words takes våñëéndra when a nåsiàha
pratyaya follows.
AmåtA—Thus when mädhava öha is applied after iha-loka in the sense of

iha loke bhavaù (that which exists in this world) by lokottara-padäc ca (1152)
we get aiha-laukikaù (that which exists in this world). Similarly, we get pära-
laukikaù (that which exists in the other world). By applying keçava [ë]a after
sarva-bhümi in the sense of sarva-bhümer éçvaraù (king of the whole world,
i.e. emperor) by sarvabhümi-påthivébhyäà keçava-ëa éçvara ity arthe (1185)
355 See hådayasya håd yaduñu vä (164).

356 Similarly, the Amåta commentary on Båhat 1957 says “There is also a separate word
håd because we see so many examples like håt-sarojam (the lotus of the heart), håc-chayam
(that which dwells in the heart, i.e. lust or cupid), and so on.”
Taddhita 559
we get särva-bhaumaù. By applying nåsiàha i after the word puñkara-sad (one

who sits on the lotus flower) in the sense of puñkara-sado ’patyam (the son of
Puñkara-sad) by a-räma-bähv-ädibhyäm ir nåsiàhaù (1107) we get pauñkara-
sädiù. By applying mädhava öha after adhi-deva in the sense of adhi-deve
bhavaù (that which exists in the presiding deity) by adhyätmädeù (1152) we
get ädhi-daivikaù. Similarly, we get ädhi-bhautikaù (that which exists in the
gross material object) and ädhy-ätmikaù (that which exists in the self). When
mädhava öha is applied in the sense of anuhoòena carati (one who travels by
cart) we get änuhauòikaù. Likewise we get ävahauòikaù. Due to the word ädi
in the sütra we also get särva-laukikaù which is formed by applying mädhava
öha in the sense of sarva-loke viditaù (known throughout the whole world),
pära-därikaù which is formed by applying mädhava öha in the sense of para-
däraà gacchati (one who consorts with another’s wife), çäta-kaumbhaù which
is formed by applying keçava [ë]a in the sense of çata-kumbhe bhavaù (that
which exists in the Çata-kumbhä river, i.e. gold), and so on.357
1048 / s$aMs$aArsya hrAe BagAvaita /

1048. saàsärasya haro bhagavati
saàsärasya—of the saàsära; haraù—deletion; bhagavati—when a bhagavat

pratyaya follows (sütra 169).
The words saàsärasya haro bhagavati are to be added in the subsequent

sütras.
prabhur ayam.
1049 / naAntasya , na tvaNAIpaAe: /

1049. näntasya, na tv aë-époù
na-antasya—of a word that ends in na-räma; na—not; tu—but; aë-époù—

when a[ë] or é[p] follow.
The saàsära of a word ending in n is deleted when any bhagavat pratyaya

except a[ë] or é[p] follows.
357 The sütras for making särva-laukikaù, pära-därikaù, and çäta-kaumbhaù are loka-
sarvalokäbhyäà mädhava-öho vidite (1186), para-därädikaà gacchati (Båhat 2659), and
udgäträdeç ca (1208) respectively.
ägni-çarmiù. neha—sämanaù, su-premné.
Våtti—Thus we get ägni-çarmiù (the son of Agni-çarman).
 agni-çarmaëo ’patyam (the son of Agni-çarman) → (i[ë] is

applied in the sense of tasyäpatyam (son / descendant) by sütra 1107, and
(våtti 600)) agni-çarmaëaù + i[ë] → (601) agni-çarman + i[ë] → (1042) ägni-
çarman + i[ë] → (1049) ägni-çarmi → (87) ägni-çarmi + s[u] → (93) ägni-
çarmiù <1.1>.
But the deletion does not occur in cases like sämanaù 358 (one who studies
the Säma-veda / one who knows the Säma-veda) and su-premné (a woman
whose love is nice).
AmåtA—Ägni-çarmiù is formed by applying nåsiàha i in the sense of

agni-çarmaëo ’patyaà pumän (the male child of Agni-çarman) by a-räma-
bähv-ädibhyäm ir nåsiàhaù (1107). Since the pratayaya i-räma here is called
bhagavat, the an portion which is the saàsära of the word çarman gets deleted
when the pratyaya i-räma follows. The deletion doesn’t occur in cases like
sämanaù and su-premné because the deletion was prohibited when a[ë] and
é[p] follow. Sämanaù is formed by applying keçava [ë]a in the sense of säma
adhéte veda vä (one who studies the Säma-veda or one who knows the Säma-
veda). The same pratyaya keçava-ëa is called a[ë]. Moreover, this prohibition
for when a[ë] in general follows is blocked by the more specific future rule
ñan-han-dhåtaräjïäm evänantänäm aëy a-räma-haraù (1057). There aukñëam
and so on will be given as examples. Su-premné is the feminine form of the
word su-preman. The deletion of the a-räma of an takes place by va-ma-sat-
saìga-hénasyäno ’-räma-haro bhagavati (170).
1050 / @¶íKarAmayaAereva /
1050. ahnañ öa-kha-rämayor eva
ahnah—after the word ahan (day); öa-kha-rämayoù—when the taddhita

pratyayas [ö]a and kha-räma follow; eva—only.
But the saàsära of ahan gets deleted only when [ö]a or kha-räma follows.
358 Here the deletion of the a of an that would usually take place by va-ma-sat-saìga-
hénasyäno ’-räma-haro bhagavati (170) is prohibited by ñan-han-dhåtaräjïäm evänantänäm
aëy a-räma-haraù (1057).
Taddhita 561
dvy-ahaù. “kha énaù” dvy-ahénaù. niyamän neha, ähnikam.
Våtti—Thus, when [ö]a follows, we get dvy-ahaù (a group of two days),

and when kha-räma follows, we get dvy-ahénaù (that which is done in two
days) since kha is replaced by éna (våtti 1099). But due to the restriction made
in this sütra the saàsära of ahan doesn’t get deleted in cases like ähnikam
(that which is done in a day, i.e. daily) and so on.
AmåtA—Dvy-ahaù is a trirämé compound for which the vigraha is dvayor

ahnoù samähäraù (a group of two days). [Ö]a is applied here by räjähaù-
sakhibhyaù (1071) and the masculine gender is used by räträhnähäù puàsi
(979). Dvy-ahénaù is formed by applying kha-räma in the sense of dväbhyäm
ahobhyäà nirvåttaù (that which is done in two days). Ähnikam is formed by
applying mädhava-öha in the sense of ahnä nirvåttam (that which is done in a
day, i.e. daily).
1051 / @naAe yae tau BaAvak(maRNAAereva /

1051. ano ye tu bhäva-karmaëor eva
anaù—of a word ending in an; ye—when the taddhita pratyaya ya follows;

tu—but; bhäva-karmaëoù—in the sense of tasya bhävaù or tasya karma (sütra
1206); eva—only.
When the pratyaya ya follows, the saàsära of a word ending in an only gets
deleted when the sense is tasya bhävaù or tasya karma.
räjïo bhävaù karma vä—räjyam. neha—räjïo ’patyaà räjanyaù. “na tu ye” iti
niñedhäd ano ’-räma-haräbhävaç ca.
Våtti—When the sense is räjïo bhävaù (the state of being a king, i.e.
kingship) or räjïo karma (the activity of a king, i.e. ruling) we get räjyam.
But when the sense is räjïo ’patyam (a son of the kingly race, i.e. a king)
we get räjanyaù.359 Due to the prohibition na tu ye (170) the deletion of the
a-räma of an does not take place here.
AmåtA—The word anaù here means an-antasya (of a word ending in

an). The deletion of the saàsära was already ordained by a previous sütra:
359 Here the deletion of the a of an that would usually take place by va-ma-sat-saìga-
hénasyäno ’-räma-haro bhagavati (170) is prohibited by ñan-han-dhåtaräjïäm evänantänäm
aëy a-räma-haraù (1057).
näntasya, na tv aë-époù (1049). This sütra is a mere restriction (niyama) of that

sütra. The word eva creates a restriction where the deletion of the saàsära
would have otherwise taken place since the taddhita pratyaya ya is also called
bhagavat. In räjanyaù the pratyaya ya is applied by räja-kñatriyäbhyäà ya-
gha-rämau jätyäà, manoù ñya-ñaëau (1112).
1052 / yaUnaAe , na tau BaAvaivaihtae'iNA vaurAmae ca /

1052. yüno, na tu bhäva-vihite ’ëi vu-räme ca
yünaù—of the word yuvan (a youth); na—not; tu—but; bhäva-vihite—which

are ordained in the sense of tasya bhävaù; aëi—when the pratyaya a[ë]
follows; vu-räme—when the pratyaya vu follows; ca—and.
The saàsära of the word yuvan gets deleted when a bhagavat pratyaya
follows unless the bhagavat pratyaya is a[ë] or vu which has been ordained
in the sense of tasya bhävaù.
yauvaù. neha—yauvanaà, yauvanakam. vu-rämas tv aka ucyate.
Våtti—Thus the deletion takes place in yauvaù (the son of a youth / that
which belongs to a youth), but not in yauvanam (youth, youthfulness) and
yauvanakam (youth, youthfulness). It will be described later how vu becomes
aka.
AmåtA—This rule is an apaväda of the prohibition na tv aë-époù (1049).

Yauvaù is formed by applying a[ë] in the sense of yüno ’patyam (the son of a
youth) or yüno ’yam (this belongs to a youth). The two forms beginning with
yauvanam are made in the sense of yüno bhävaù (the state of being a youth,
i.e. youthfulness).
1053 / @wãyasya hrAe BagAvaita /

1053. a-i-dvayasya haro bhagavati
a-i-dvayasya—of a-dvaya and i-dvaya; haraù—deletion; bhagavati—when a

bhagavat pratyaya follows.
The final a-dvaya or i-dvaya of a word is deleted when a bhagavat pratyaya

follows.
“viñëujanäd” iti yasya haro vakñyate. gärgyaù, gärgé. baler ayam—bäleya ity-
ädi. evam asyäpatyam—iù.
Taddhita 563
Våtti—It will be described later how ya-räma is deleted when it comes

after a viñëujana and a bhagavat pratyaya follows (sütra 1056). Thus we get
gärgyaù (a male descendant of Garga) and gärgé (a female descendant of
Garga).

applied in the sense of tasya gotram (the descendant of that person) by sütra
 (é[p] is applied in the feminine by sütra 1087) gärgya + é[p] →

(1053) gärgy + é[p] → (1056) gärgé → (87) gärgé + s[u] → (138) gärgé (a
female descendant of Garga) <1.1>.
Other examples are bäleyaù (that which belongs to Bali) and so on where the
sense is baler ayam (this belongs to Bali) and so on. Likewise, when the sense
is asyäpatyam (the son of A), we get iù.
AmåtA—In bäleyaù the i of bali is deleted by the current sütra. The letter
a signifies Viñëu (Bhagavad-gétä 10.33). When nåsiàha i is applied after this
word a in the sense of tasyäpatyam (his son) by a-räma-bähv-ädidhyäm ir
nåsiàhaù (1107) then a gets deleted by the current sütra and the meaning of
the prakåti is invested in the letter of the pratyaya by the maxim avaçiñöe hi
luptasya çakty-äropaù (the designative power of that which gets deleted is
invested in what remains). Thus we get iù (the son of A).
1054 / laºmaI‘atyayasya mahAhrstaiÜtamahAhre /

1054. lakñmé-pratyayasya mahäharas taddhita-mahähare
lakñmé-pratyayasya—of the feminine pratyaya; mahäharaù—mahähara;

taddhita-mahähare—when there is mahähara of a taddhita pratyaya.
When there is mahähara of a taddhita pratyaya, the feminine pratyaya also

undergoes mahähara.
ämalakyäù phalam—ämalakam.
Våtti—Thus when the sense is ämalakyäù phalam (the fruit of the ämalaké
tree) we get ämalakam.
 ämalakyä vikäro ’vayavo vä phalam (the fruit of the ämalaké

tree, which is its product or part) → (a[ë] is applied in the sense of tasya
vikäre ’vayave vä (a product or part of that) by sütra 1166, and thus the word
vikäraù or avayavaù is left out in accordance with uktärthänäm aprayogaù
(våtti 600)) ämalakyäù + a[ë] → (601) ämalaké + a[ë] → (1172) ämalaké
→ (1054) ämalaka → (87) ämalaka + s[u] → (157) ämalaka + am → (94)
ämalakam <1.1>.
AmåtA—The ämalaké tree is also known as the dhätré tree. Keçava [ë]a
or maya[ö] are applied in the sense of ämalakyä vikäraù (a product of the
ämalaké tree) or ämalakyä avayavaù (a part of the ämalaké tree), but they
undergo mahähara here by sütra 1172 since a fruit is being expressed. At that
time the feminine pratyaya é[p] also undergoes mahähara. Before applying
é[p] the original form of the word ämalaké ended in a-räma. Thus when é[p]
disappears the effect of é[p], namely the deletion of a-räma by sütra 1053, also
disappears.
1055 / oãyasya gAAeivandAe , na tau DaAtaAenaR ca ñI‘atyayae /

1055. u-dvayasya govindo, na tu dhätor na ca stré-pratyaye
u-dvayasya—of u-dvaya; govindaù—govinda; na—not; tu—but; dhätoù—of

a dhätu; na—not; ca—and; stré-pratyaye—when a feminine pratyaya follows.
The final u-dvaya of a word takes govinda when a taddhita pratyaya follows,
but not if the word is a dhätu or if the taddhita pratyaya is a feminine
pratyaya.
mädhavaù, bäbhravyaù. dhätos tu “sudhé-bhuvor iy-uvau” ity uv—

sväyambhuvam.
Våtti—Thus we get mädhavaù (a male descendant of Madhu, name of

Kåñëa) and bäbhravyaù (a male descendant of Babhru).
 madhor apatyam (a male descendant of Madhu, name of Kåñëa)

→ (a[ë] is applied in the sense of tasyäpatyam (a son/descendant of that
person) by sütra 1106, and thus the word apatyam is left out in accordance
with uktärthänäm aprayogaù (våtti 600)) madhoù + a[ë] → (601) madhu +
a[ë] → (1042) mädhu + a[ë] → (1055) mädho + a[ë] → (55) mädhava →
(87) mädhava + s[u] → (93) mädhavaù <1.1>.
 babhror gotram (a male descendant of Babhru) → (ya[ë] is

applied in the sense of tasya gotram (a son/descendant of that person)
Taddhita 565
by sütra 1117, and thus the word gotram is left out in accordance with
uktärthänäm aprayogaù (våtti 600)) babhroù + ya[ë] → (601) babhru + ya[ë]
→ (1042) bäbhru + ya[ë] → (1055) bäbhro + ya[ë] → (603) bäbhravya →
(87) bäbhravya + s[u] → (93) bäbhravyaù <1.1>.
But when the word is a dhätu the change to uv is done instead by dhätor éd-
ütor iy-uvau sarveçvare bahulam (134). Thus we get sväyambhuvam, “that
which belongs to Svayam-bhü (Brahmä).”
 svayambhuva idam (this belongs to Svayam-bhü (Brahmä))

→ (a[ë] is applied in the sense of tasyedam (this belongs to that / this is
related to that) by sütra 1164, and thus the word apatyam is left out in
accordance with uktärthänäm aprayogaù (våtti 600)) svayambhuvaù +
a[ë] → (601) svayam-bhü + a[ë] → (1042) sväyam-bhü + a[ë] → (134)
sväyambhuva → (87) sväyambhuva + s[u] → (157) sväyambhuva + am →
(94) sväyambhuvam <1.1>.
AmåtA—Babhru is a name of Viñëu in accordance with the following

statement of Amara-koña: vipule nakule viñëor babhrur nä piìgale triñu
(When used in the masculine gender the word babhru means vipula (great,
large), nakula (mongoose), or Viñëu (the Supreme all-pervasive Lord).
However it can be used in all three genders when meaning piìgala (brown)).
Sväyambhuvam is formed in the sense of svayambhuva idam (this belongs
to Svayam-bhü). The word svayam-bhü denotes Brahmä, and it is a dhätu
because it is formed by applying [k]vi[p] in the sense of svayaà bhavati (he
exists by himself).
1056 / ivaSNAujanaAÔaiÜtayasya hrAe BagAvaita , itaSyapauSyayaAenaRºa‡aAiNA /

1056. viñëujanät taddhita-yasya haro bhagavati, tiñya-puñyayor nakñaträëi
viñëujanät—after a viñëujana; taddhita-yasya—of the ya-räma of a taddhita

pratyaya; haraù—deletion; bhagavati—when a bhagavat pratyaya follows;
tiñya-puñyayoù—of tiñya (the constellation tiñya) and puñya (the constellation
puñya); nakñatra-aëi—when followed by a[ë] which is applied in the meaning
nakñatreëa yuktaù kälaù (sütras 1131 and 1132).
If the y of a taddhita pratyaya comes after a viñëujana it gets deleted when

a bhagavat pratyaya follows. Similarly, the y of tiñya and puñya gets deleted
when they are followed by a[ë] which is applied in the meaning nakñatreëa
yuktaù kälaù.
gärgé. taddhiteti kim? vaidyasya bhäryä—vaidyé. tiñyeti—taiñaù, pauñaù.

Våtti—Thus we get gärgé (see the våtti 1053 for the formation). Why do we
say the y of a taddhita pratyaya? Consider vaidyé which means vaidyasya
bhäryä (the wife of a physician).360 Examples of the phrase tiñya-puñyayor
nakñaträëi are taiñaù (the month in which the full moon is in the constellation
tiñya) and pauñaù (the month in which the full moon is in the constellation
puñya).
AmåtA—In vaidyé, the y does not belong to a taddhita-pratyaya but rather

to an uëädi-pratyaya.
1057 / SanhnDa{tarAÁaAmaevaAnantaAnaAmaNyarAmahr: /
1057. ñan-han-dhåtaräjïäm evän-antänäm aëy a-räma-haraù
ñan-han-dhåtaräjïäm—of ñan, han, and dhåta-räjan; eva—only; an-antänäm—

among words which end in an; aëi—when the taddhita pratyaya a[ë] follows;
a-räma-haraù—deletion of a-räma.
Out of all the words which end in an, only ñan,361 han, and dhåta-räjan
undergo deletion of the a-räma of their an portion when a[ë] follows.
aukñëaù värtra-ghnaù, dhärtaräjïaù. neha—sämanaù.
Våtti—Thus we get aukñëaù (the son of Ukñan), värtra-ghnaù (the son of

Våtra-han), and dhärta-räjïaù (the son of Dhåta-räjan).
 ukñëo ’patyam (the son of Ukñan) → (a[ë] is applied in the sense

of tasyäpatyam (a son/descendant of that person) by sütra 1106, and thus the
600)) ukñëaù + a[ë] → (601) ukñan + a[ë] → (1042) aukñan + a[ë] → (1057)
aukñn + a[ë] → (111) aukñëa → (87) aukñëa + s[u] → (93) aukñëaù <1.1>.
But the deletion of the a-räma of the an portion does not take place in cases
like sämanaù (one who studies the Säma-veda / one who knows the Säma-
veda) (våtti 1049 and Amåta 1049):
360 The y in the word vaidya comes from the y in the word vidyä (knowledge). This y is
part of the kåt pratyaya [k]ya[p] (see våtti 903) and thus it is not part of taddhita pratyaya. So
when the bhagavat pratyaya é[p] follows in vaidya + é[p] only a-i-dvayasya haro bhagavati
(1053) is applied and not viñëujanät taddhita-yasya haro bhagavati (1056).
361 Here ñan means words ending in ñan, like ukñan.
Taddhita 567
 säma adhéte veda vä (one who studies or knows the Säma-veda)

accordance with uktärthänäm aprayogaù (våtti 600)) säma + a[ë] → (601)
säman + a[ë] → (170 is restricted by 1057 and thus not applicable here)
sämana → (87) sämana + s[u] → (93) sämanaù <1.1>.
AmåtA—The deletion of the saàsära of words ending in an is forbidden

when a[ë] follows by na tv aë-époù (1049). Then also the deletion of the a
of an that would usually take place instead by va-ma-sat-saìga-hénasyäno
’-räma-haro bhagavati (170) is restricted here in this sütra.
1058 / @ãyamaAByaAM taäuÜvaAByaAM ivaSNAudAs$aA»a mataAemaAeR vaAe , na tau yavaAde: /

1058. a-dvaya-mäbhyäà tad-uddhaväbhyäà viñëudäsäc ca mator mo vo, na
tu yavädeù
a-dvaya-mäbhyäm—after a-dvaya and ma-räma; tad-uddhaväbhyäm—after

words whose uddhava is those (a-dvaya and ma-räma); viñëudäsät—after a
viñëudäsa; ca—and; matoù—of the taddhita pratyaya mat[u]; maù—of the
ma-räma; vaù—the replacement va-räma; na—not; tu—but; yava-ädeù—
after the words yava (barley) and so on;
The m of mat[u] changes to v when mat[u] comes (1) after words which end
in a-dvaya or m, (2) after words whose uddhava is a-dvaya or m, and (3)
after words which end in a viñëudäsa. But the m of mat[u] does not change
to v when mat[u] comes after the word yava and so on.
guëavän, mälävän, kimvän, payasvän, bhäsvän, lakñmévän, kumudvän. neha—

buddhimän. na tu yavädeù—yavamän, ürmimän, bhümimän, kåmimän.
“ta-säbhyäà matv-arthéyä” iti garutmän, haritmän, viduñmän—ete yavädiñu
jïeyäù.
SAàçodhiné—It will be explained later that the taddhita pratyaya mat[u]

is most often applied in the sense of tad asyästi, “of this (asya) there is (asti)
that (tat)” (1225). Thus the sense is that of possession. In tad asyästi the word
tat stands for the quality or thing that is possessed and asya stands for the
person of thing that possesses. The ñañöhé viñëubhakti in asya signifies the
relationship of sva-svämé (property and proprietor). Thus buddhimän, the
masculine first case singular of the word buddhimat[u], literally means “of
him there is intelligence.” However this is usually translated as “one who has
intelligence, i.e. an intelligent person.”
Sometimes mat[u] is also used in the sense of tad asminn asti, “in this (asmin)
there is (asti) that (tat)” (1225). Then the sense is that of containing.
Våtti—Examples are given in order: guëavän (one who has good qualities),
mälävän (one who has a garland), kimvän (one who has what?), payasvän
(one who has milk), bhäsvän (one who has effulgence), lakñmévän (one who
has Lakñmé, name of Näräyaëa), and kumudvän (one who has lotuses).
 guëo ’syästi (one who has good qualities) → (mat[u] is applied

in the sense of tad asyästi (of this there is that) by sütra 1225, and thus the
words asyästi are left out in accordance with uktärthänäm aprayogaù (våtti
600)) guëaù + mat[u] → (601) guëa + mat[u] → (1058) guëavat[u] → (87)
guëavat[u] + s[u] → (187) guëavät + s[u] → (174, 160) guëavä + n[um] + t +
s[u] → (138) guëavänt → (176) guëavän <1.1>.
But the change to v does not occur in buddhimän (one who has intelligence,
an intelligent person). Also, as stated above, the change to v does not occur
after the words yava and so on. Thus we get yavamän (one who has barley),
ürmimän (that which has waves), bhümimän (one who possesses the earth),
and kåmimän (that which contains worms).
Garutmän (one who has wings, name of Garuòa), haritmän (one who
possesses a quarter of the sky), and viduñmän (one who has a scholar) are
also counted as yavädis due to the future statement ta-säbhyäà matv-
arthéyäù pratyayä yädi-vat (when taddhita pratyayas that have the meaning
of mat[u] come after a word ending in t or s they are treated as if they begin
with ya-räma).
AmåtA—In guëavän, the pratyaya mat[u] is applied in the sense of guëo

’syästi (this has good qualities) and the substitution of va-räma is done in
place of m. The three examples beginning with payasvän are examples
with words whose uddhava is a-dvaya or m. Kumudvän is an example of a
word which ends in a viñëudäsa. The change to va-räma doesn’t take place
in buddhimän due to the absence of a pürva-nimitta. But in the case of the
yavädis the change to v doesn’t take place even though all the conditions are
met. For example, in yavamän the change to v would have usually taken place
because mat[u] is coming after a word ending in a-dvaya, and in the cases of
the other three beginning with ürmimän the change to v would have usually
taken place because mat[u] is coming after a word whose uddhava is m.
Taddhita 569
The following atideça will be spoken later: ta-säbhyäà matv-arthéyäù pratyayä

yädi-vat (when taddhita pratyayas that have the meaning of mat[u] come after
a word ending in t or s they are treated as if they begin with ya-räma). The
result of this atideça is that words ending in t or s aren’t treated as viñëupadas
by pürvasya viñëupadavattvaà sv-ädi-taddhitayor aya-sarveçvarädyoù (179)
since taddhita pratyayas beginning with ya-räma are excluded there. Thus
the t and so on of garutmän and so on doesn’t become a harigadä and so on
by viñëudäso viñëupadänte harighoñe ca harigadä (61) and so on. This is the
intention. In garutmän the change to v would have taken place since mat[u]
comes after a word ending in a viñëudäsa, but that is blocked since garutmän
is counted among the yavädis. Nityaà hariveëu-vidhiù pratyaya-hariveëau
(204) is also blocked as a result of the atideça. In garutmän mat[u] is applied
in the sense of garut pakño ’syästi, “one who has wings (garut = pakña).”
Similarly haritmän denotes Sürya, the sense being harit dik vidyate asya, “one
who possesses a quarter of the sky (harit = diç).”
In the case of viduñmän, mat[u] is applied after the word vidvas in the sense
of vidvän asyästi (one who has a scholar). And because mat[u] is treated as
if it begins in ya-räma here, vasor vasya ur bhagavati (209) is applied since
mat[u] gets the name bhagavat by taddhite yaç ca (169). When the change
to u is thus done, the s naturally gets changed to ñ. The s doesn’t become
d by dhvaàsu-sraàsu vasv-anaòuhäm (208), however, because vidvas isn’t
treated as a viñëupada since mat[u] gets treated as if it begins with ya-räma.
In viduñmän the change to v would have taken place since mat[u] comes after
a word whose uddhava is a-räma (vidvas), but that is blocked since viduñmän
is counted among the yavädis. There are also other words which are counted
among the yavädis. For example the m of mat[u] doesn’t change to v when
mat[u] is applied after the words kuïcä, vaçä, dräkñä, ikñu, druma, madhu,
and so on. The earlier grammarians said that the yavädis are an äkåti-gaëa.
1059 / [%rAmasya rAe yae /

1059. å-rämasya ro ye
å-rämasya—of å-räma; raù—the replacement ra-räma; ye—when a taddhita

pratyaya beginning with ya-räma follows.
Å changes to r when a taddhita pratyaya beginning with y follows.
pitryam.
Våtti—Thus we get pitryam (that which has come from the father /
forefathers).
 pitur ägatam (that which has come from the father / forefathers)
→ (ya is applied in the sense of tata ägataù (come from there) by sütra
1157, and thus the word ägatam is left out in accordance with uktärthänäm
aprayogaù (våtti 600)) pituù + ya → (601) pitå + ya → (1059) pitrya → (87)
pitrya + s[u] → (157) pitrya + am → (94) pitryam <1.1>.
AmåtA—The taddhita pratyaya ya is applied after the word pitå in the sense
of pitur ägatam (that which has come from the father / forefathers) by å-rämät
tu mädhava-öhaù pitur ya-rämaç ca (1157). Due to the word ca in that sütra,
the taddhita pratyaya öha can also be applied in which case we get paitrikam
(that which has come from the father / forefathers).
1060 / @nantasya vaAmana: ke( , na tau k(ipa , @Apa: k(ipa vaA /

1060. anantasya vämanaù ke, na tu kapi, äpaù kapi vä
anantasya—of an ananta; vämanaù—the change to vämana; ke—when the

taddhita pratyaya ka follows; na—not; tu—but; kapi—when the taddhita
pratyaya ka[p] follows; äpaù—of ä[p]; kapi—when the taddhita pratyaya
ka[p] follows; vä—optionally.
An ananta becomes vämana when the pratyaya ka follows, but not when
ka[p] follows. However, ä[p] optionally becomes vämana when ka[p] follows.
jïakä, gopikä, vadhukä, gräma-ëikaù, äpaù—bahu-ramakaù, bahu-ramäkaù.
Våtti—Thus we get jïakä (learned lady), gopikä (cowherd girl), vadhukä

(young woman), and gräma-ëikaù (village leader).
 (the svärtha-pratyaya ka is applied in the sense of the original

word by Båhat sütra 3104) jïä + ka → (1060) jïaka → (ä[p] is applied after
ka since the original word jïä was feminine) jïaka + ä[p] → (1053) jïakä →
(87) jïakä + s[u] → (138) jïakä (learned lady) <1.1>.

word by Båhat sütra 3104) gopé + ka → (1060) gopika → (ä[p] is applied
after ka since the original word gopé was feminine) gopika + ä[p] → (1053)
gopikä → (87) gopikä + s[u] → (138) gopikä (cowherd girl) <1.1>.

word by Båhat 3104) vadhü + ka → (1060) vadhuka → (ä[p] is applied after
ka since the original word vadhü was feminine) vadhuka + ä[p] → (1053)
vadhukä → (87) vadhukä + s[u] → (138) vadhukä (young woman) <1.1>.
Taddhita 571

word by Båhat 3104) gräma-ëé + ka → (1060) gräma-ëika → (87) gräma-ëika
+ s[u] → (93) gräma-ëikaù (village leader) <1.1>.
When we have ä[p] and ka[p] follows, we get bahu-ramakaù or bahu-

ramäkaù (he who has many girlfriends).
AmåtA—The word jïa which means jänäti (one who knows) is formed by
applying the kåt pratyaya [k]a after the dhätu jïä by éçoddhava-kirati-préëäti-
gè-jïäbhyaù kaù (825). Ä[p] is then applied after the word jïa in the feminine
gender whereby we get jïä (a lady who knows). The taddhita pratyaya ka is
then applied in the sense of the original word and ä[p] is also added. Thus the
words jïä and jïakä are synonymous. Likewise the words gopé and gopikä
are synonymous as are vadhü and vadhukä. In both these examples, ä[p] is
applied after the taddhita pratyaya ka. The first three examples are examples
when the ananta is a feminine pratyaya, but with the example gräma-ëikaù
Jéva Gosvämé shows how anantas other than feminine pratyayas also become
vämana. The word gräma-ëé (village leader) is formed by applying the kåt
pratyaya [k]vi[p] after the dhätu ëé[ï] präpaëe (1U, to lead) in the sense
of grämaà nayati (one who leads the village). The taddhita pratyaya ka is
then applied in the sense of the original word. Thus the words gräma-ëéù and
gräma-ëikaù are synonymous.
1061 / ‘atyayasTaAtk(AtpaUvaRsyaArAmasyaerAma @Aipa , na tau svaAântaAdAipa ,

iºapak(Adeê na /
1061. pratyaya-sthät kät pürvasyä-rämasye-räma äpi, na tu sv-ädy-antäd äpi,
kñipakädeç ca na
pratyaya-sthät—which is situated in a pratyaya; kät—ka-räma; pürvasya—

which comes before; a-rämasya—of a-räma; i-rämaù—the replacement
i-räma; äpi—when ä[p] follows; na—not; tu—but; sv-ädy-antät—after a word
ending in a sv-ädi; äpi—when ä[p] is applied; kñipakä-ädeù—of the words
kñipakä and so on; ca—and; na—not.
A-räma which comes before a ka-räma that is part of a pratyaya changes

to i-räma when ä[p] follows. But this does not happen when ä[p] is applied
after a word ending in a sv-ädi viñëubhakti. The change also does not happen
in the case of the words kñipakä and so on.
ëakaù—kärikä, päcikä. prakärärthe kaù—jaöilikä. pratyaya-sthäd iti kim?

çaknotéti çakä. na tv iti—bahu-parivräjakä käçé. kñipakädes tu—kñipakä,
dhruvakä, caöakä, upatyakä, adhityakä, devadattakä. kñipakädir äkåti-gaëaù.
Våtti—Examples with the kåt pratyaya [ë]aka are kärikä (female doer; or
definition in verse form; or learned explanation of a philosophical text) and
päcikä (female cook).
 käraka → (ä[p] is applied in the feminine by sütra 1081) käraka

+ ä[p] → (1061) kärika + ä[p] → (1053) kärikä → (87) kärikä + s[u] → (138)
kärikä <1.1>.
 päcaka → (ä[p] is applied in the feminine by sütra 1081) päcaka
+ ä[p] → (1061) päcika + ä[p] → (1053) päcikä → (87) päcikä + s[u] →
(138) päcikä (female cook) <1.1>.
Why do we say pratyaya-sthät? Consider çakä (a capable woman), which

means çaknoti. An example of na tu sv-ädy-antäd äpi is: bahu-parivräjakä
käçé (Käçé which contains many sannyäsés). As stated above, the change to
i-räma does not take place in the case of the words kñipakä and so on. Thus
we get kñipakä, dhruvakä, caöakä, upatyakä, adhityakä, devadattakä, and
so on. The kñipakädis are an äkåti-gaëa.
AmåtA—Kärikä is formed by applying [ë]aka in kartari prayoga after the

dhätu [òu]kå[ï] (8U, to do, make) by ëaka-tålau (819) and then applying
ä[p]. Päcikä is formed in the same way. Jéva Gosvämé gives çakä as a counter-
example. Çakä is formed by applying the kåt pratyaya a[t] after the dhätu
çak[ÿ] çaktau (5P, to be able) by pacäder at (821) and then applying ä[p]. Here
the ka-räma is part of the prakåti not part of the pratyaya. Therefore a-räma
doesn’t change to i-räma even though ä[p] follows.
Regarding bahu-parivräjakä, the word parivräjaka is formed by applying

[ë]aka and means parivrajati (one who wanders). In other words, a parivräjaka
is a sannyäsé. So the vigraha of bahu-parivräjakä is bahavaù parivräjakä yatra
sä (that in which there are many sannyäsés).362 Here, because another new
word is formed by combination of the words in a pétämbara compound, ä[p]
is applied after the word parivräjaka which ends in a sv-ädi viñëubhakti.363
Therefore a-räma does not change to i-räma.
362 It should be understood that bahu-parivräjakä is feminine because it is an adjective

of the feminine word käçé.
363 E.g. when we have bahavaù <1.3> + parivräjakäù <1.3> + ä[p], antaraìga-sv-äder
mahähara eka-padatvärambhe (601) is applied and then a-i-dvayasya haro bhagavati (1053)
is applied and we get bahu-parivräjakä.
Taddhita 573
1062 / @Ta taiÜtaA: /

1062. atha taddhitäù
atha—now (after describing the taddhita-käryas); taddhitäù—the taddhita

pratyayas.
From now on the taddhita pratyayas will be described.
väsudevo ’yam.
Våtti—This is a väsudeva adhikära.
AmåtA—This is a huge adhikära which lasts up until the end of the chapter.
1063 / ta‡a s$amaAs$aAntaA: /

1063. tatra samäsäntäù
tatra—there, among the taddhita pratyayas; samäsa-antäù—those which are

applied at the end of a compound.
Among the taddhita pratyayas, those which are applied at the end of a
compound will now be described.
mahä-vibhur ayam.
Våtti—This is a mahä-vibhu adhikära.
1064 / @rAma: /
1064. a-rämaù
a-rämaù—the samäsänta taddhita pratyaya a-räma.
The word a-rämaù is to be added in the subsequent sütras.
prabhur ayam.

1065 / [%fpaiTapaurpa: /
1065. åk-pathi-pur-apaù
åk-pathi-pur-apaù—after the words åc (the Åg-veda or a sacred verse recited

in praise of a deity), pathin (road, path), pur (city, town), and ap (water).
A-räma is applied at the end of the compound after the words åc, pathin, pur,
and ap.
a-rämaù samäsäntaù syät. ardham åcaù, puàstvaà—ardha-rcaù. näntasyeti

saàsära-haraù—mathurä-pathaù. puraù kåñëapuruñe brahmaëy abhidhänam
— yadu-puram. trirämyäà tu—dvi-puré tri-puré. apaù—vimaläpaà saraù.
Våtti—The words a-rämaù samäsäntaù syät are understood in this sütra.

Thus, when we have the vigraha: ardham åcaù (one half of a verse), a-räma
is applied, the masculine gender is used and we get ardha-rcaù (a half verse).
 ardha-rc → (1065) ardha-rc + a → ardha-rca → (87) ardha-rca + s[u] →

(980, 93) ardha-rcaù (half a verse) <1.1>.
As regards pathin, the saàsära is deleted by näntasya (1049) and we get

mathurä-pathaù (the road to Mathurä).
 mathurä-pathin → (1065) mathurä-pathin + a → (1049) mathurä-patha →

(87) mathurä-patha + s[u] → (93) mathurä-pathaù (the road to Mathurä) <1.1>
In a kåñëapuruña compound, pur takes the neuter gender, and thus we get
yadu-puram (the city of the Yadus). But in a tri-rämé compound, it remains
feminine and we get dvi-puré (the group of two cities) and tri-puré (the group
of three cities).
 yadu-pur → (1065) yadu-pur + a → yadu-pura → (87) yadu-pura + s[u]

→ (157) yadu-pura + am → (94) yadu-puram (the city of the Yadus) <1.1>.
 dvi-pur → (1065) dvi-pur + a → dvi-pura → (é[p] is applied in the

feminine by sütra 1090) dvi-pura + é[p] → (1053) dvi-puré → (87) dvi-puré +
s[u] → (138) dvi-puré (the group of two cities) <1.1>.
An example of ap is vimaläpaà saraù (the lake whose water is pure).
 vimaläp → (1065) vimaläp + a → vimaläpa → (87) vimaläpa + s[u] → (157)

vimaläpa + am → (94) vimaläpam (that in which the water is pure) <1.1>
Taddhita 575
SAàçodhiné—It should be understood that the samäsänta pratyayas such

as a-räma, keçava a-räma, as[i], and ka[p] are svärtha-pratyayas and as such
they do not change the meaning of the compound nor add any extra meaning.
AmåtA—The compound åk-pathi-pur-apaù is singular by sarve ’pi rämakåñëä

vibhäñayaika-vad bhavanti (976). When we have the vigraha ardhaà åcaù we
make a kåñëapuruña compound by ardhaà sama-vibhäge vä (Båhat 1717) and
that compound takes on the masculine gender by ardharcädayo brahmaëi ca
(980). However due to the words brahmaëi ca in that sütra the compound
can also take the neuter gender in which case we get ardha-rcam (half verse).
Mathurä-pathaù is a ñañöhé-kåñëapuruña for which the vigraha is mathuräyäù
panthä (the road of [to] Mathurä). There is also a word pura which ends in
a-räma and expresses a city. Yadu-puram could have also been made with
that word, but then we would get the unwanted form yadu-püù when making
the compound with the word pur which ends in a viñëujana. Therefore this
rule is given to block the possibility of arriving at that unwanted form. The
vigraha of dvi-puré is either dve purau samähåte (two cities taken together)
or dvayoù puroù samähäraù (the group of two cities). É[p] is applied here by
trirämyä ép (1090). Likewise with tri-puré. The vigraha of vimaläpam is vimalä
äpo yasmin (that in which the water is pure). This example is made with a
pétämbara compound in order to remove the possible misconception that
“this sütra only applies in the case of kåñëapuruña compounds.” The word
saraù is also given to make it clear that vimaläpam is a pétämbara compound.
1066 / ina:ìAeByaAM ™aeyas$a: /

1066. niù-çvobhyäà çreyasaù
niù-çvobhyäm—which comes after the avyayas nir and çvas; çreyasaù—after

the word çreyas (good, good fortune).
A-räma is applied at the end of the compound after the word çreyas which
comes after nir or çvas.
niùçreyasaà, çvaù-çreyasam. iti sämänya-samäsäntäù
Våtti—Thus we get niùçreyasam (the ultimate good: liberation) and çvaù-

çreyasam (tomorrow’s good: future good fortune). Thus ends the section
dealing with the a-rämas that are applied at the end of a compound in general.
AmåtA—According to Kñérasvämé, niùçreyasam means kaivalyam (liber-

ation), and the vigraha is: niçcitaà çreyo yatra (that in which the good fortune
is certain).
Kñérasvämé says that the vigraha of çvaù-çreyasam is çvaù ägämi çreyaù atra
(that in which there is upcoming (çvas = ägämin) good fortune).
SAàçodhiné—Commenting on the equivalent Päëinian sütra (Añöädhyäyé

5.4.77), Siddhänta-kaumudé says that the vigraha of niùçreyasam is simply
niçcitaà çreyaù (certain good fortune). Thus Kñérasvämé takes niùçreyasam as a
pétämbara compound whereas Siddhänta-kaumudé takes it as a karmadhäraya
compound. In the Bhägavatam it is most often used in the sense explained by
Siddhänta-kaumudé.
1067 / k{(SNApauç&Sae /
1067. kåñëapuruñe
kåñëapuruñe—in a kåñëapuruña compound.
The word kåñëapuruñe is to be added in the next sütras.
prabhur ayam.
1068 / vaSaARdIGaRs$aÊÿYaAtas$avaRpauNyaEk(dezAAvyayas$aÊÿYaAByaAe rA‡ae: /

1068. varñä-dérgha-saìkhyäta-sarva-puëyaika-deçävyaya-saìkhyäbhyo
rätreù
varñä-dérgha-saìkhyäta-sarva-puëya-eka-deça-avyaya-saìkhyäbhyaù—
which comes after the words varñä (rainy season), dérgha (long), saìkhyäta
(counted), sarva (all), and puëya (auspicious) or after a word expressing one
part [of the night], after an avyaya, or after a numeral; rätreù—after the word
rätri (night).
In a kåñëapuruña compound, a-räma is applied at the end of a compound

after the word rätri which comes after words varñä, dérgha, saìkhyäta, sarva,
and puëya or after a word expressing one part [of the night], after an avyaya,
or after a numeral.
varñä-rätraù. eka-deçäd ayas tad-viçeñäù. pürva-rätraù nérätraù païca-rätraù.

räträhnähäù puàsy eva. a-rämo nivåttaù.
Taddhita 577
Våtti—Thus we get varñä-rätraù (a night of the rainy season). Compounds

ending in rätra, ahna, or aha are declined in the masculine gender by
räträhnähäù puàsi (979).364
 varñä-rätri → (1068) varñä-rätri + a → (1053) varñä-rätra → (87) varñä-

rätra + s[u] → (978, 93) varñä-rätraù (a night of the rainy season) <1.1>.
Similarly, we get pürva-rätraù (the first part of the night), nérätraù (one who
has gone away from the nights), païca-rätraù (five nights taken together).
The adhikära a-rämaù (1064) ends here.
AmåtA—The vigraha of varñä-rätraù is varñäëäà rätriù (a night of the rainy

season). In the case of dérgha-rätraù and so on, the vigraha is dérghä cäsau
rätriç ca (it is long, and it is a night) and so on and the samäsa takes place by
viçeñaëaà tulyädhikaraëena (920). Thus we get dérgha-rätraù (a long night),
saìkhyäta-rätraù (a counted night), sarva-rätraù (the whole night), and
puëya-rätraù (an auspicious night). Pürva-rätraù is a kåñëapuruña compound
formed by pürväparädharottarädény avayavinaika-dravyatve (Båhat 1716). Its
vigraha is pürvaà rätreù (the first part of the night). Likewise we get apara-
rätraù (the last part of the night), uttara-rätraù, (the last part of the night),
paçcima-rätraù (the last part of the night), madhya-rätraù (the middle part
of the night, midnight), çeña-rätraù (the last part of the night), and so on.
Nérätraù is a kåñëapuruña compound formed by nir-ädayaù païcamyä (962).
Its vigraha is nirgato rätribhyaù (one who has gone away from the nights).
Ro re lopyaù, pürvaç ca trivikramaù (86) is applied here. Païca-rätraù is a
trirämé compound whose vigraha is païca rätrayaù samähåtäù (five nights
taken together).
1069 / iq%tke(zAva: , q%.iNAnmaADava wita /

1069. öit keçavaù, ö-ëin mädhava iti
ö-it—that which has the indicatory letter ö; keçavaù—called keçava; ö-ë-it—

that which has the indicatory letters ö and ë; mädhavaù—called mädhava;
iti—thus.
A pratyaya that has the indicatory letter ö is called keçava, and a pratyaya
that has the indicatory letters ö and ë is called mädhava.
364 The word rätri is actually feminine, but when a-räma is applied by the current sütra
the compound takes the masculine gender by sütra 979.
1070 / @Ta ke(zAvaArAma: /

1070. atha keçavä-rämaù
atha—now; keçava-a-rämaù—the samäsänta taddhita pratyaya keçava

a-räma.
Now the word keçavä-rämaù is to be added in the subsequent sütras.
prabhur ayam. ayam evä-rämaù.
1071 / rAjaAh:s$aiKaBya: , na tau rAjHyaA: /

1071. räjähaù-sakhibhyaù, na tu räjïyäù
räjan-ahan-sakhibhyaù—after the words räjan (king), ahan (day), and sakhi

(friend); na—not; tu—but; räjïyäù—after the word räjïé (queen).
In a kåñëapuruña compound, keçava a-räma is applied at the end of the com-

pound after the words räjan, ahan, and sakhi. But keçava a-räma is not
applied after the word räjïé.365
keçavä-rämaù syät. yadu-räjaù. räjänam atikräntä ati-räjé. yadu-räjïé. ahnañ

öa-kheti dvy-ahaù. kåñëa-sakhaù, ati-sakhé.
Våtti—The words keçavä-rämaù syät are understood in this sütra. Thus

we get yadu-räjaù (king of the Yadus).
 yadu-räjan → (1071) yadu-räjan + [ö]a → (1049) yadu-räja →

(87) yadu-räja + s[u] → (93) yadu-räjaù (king of the Yadus) <1.1>.
In the feminine we get ati-räjé for which the vigraha is räjänam atikräntä (a
lady who has surpassed a king). But keçava a-räma is not applied after räjïé.
Thus we get yadu-räjïé (queen of the Yadus).
Regarding ahan, in accordance with ahnañ öa-kha-rämayor eva (1050) we

get dvy-ahaù (a group of two days).
365 Räjïé is the feminine form of räjan. É[p] is applied after räjan in the feminine and the
a of the an portion is deleted by va-ma-sat-saìga-hénasyäno ’-räma-haro bhagavati (170).
Taddhita 579
 dvy-ahan → (1071) dvy-ahan + [ö]a → (1050) dvy-aha → (87)

dvy-aha + s[u] → (978, 93) dvy-ahaù (a group of two days) <1.1>.
Examples of sakhi are kåñëa-sakhaù (friend of Kåñëa) in the masculine and

ati-sakhé (a lady who has surpassed a friend) in the feminine.
 kåñëa-sakhi → (1071) kåñëa-sakhi + [ö]a → (1053) kåñëa-sakha →

(87) kåñëa-sakha + s[u] → (93) kåñëa-sakhaù (friend of Kåñëa) <1.1>.
AmåtA—Yadu-räjaù is a ñañöhé-kåñëapuruña compound for which the

vigraha is yadünäà räjä (king of the Yadus). Ati-räjé is a kåñëapuruña
compound formed by aty-ädayo dvitéyayä (959). É[p] is applied in the feminine
due to the future sütra aë-keçava-gaurädibhyaù (1087). Dvy-ahaù is a trirämé
compound for which the vigraha is dvayor ahnoù samähäraù (a group of two
days). The saàsära of ahan is deleted by ahnañ öa-kha-rämayor eva (1050).
The feminine gender would have applied here since a trirämé compound is
feminine by a-rämäntä trirämé lakñméù (935), but the masculine gender is
used here instead by räträhnähäù puàsi (979). The vigraha of kåñëa-sakhaù
is kåñëasya sakhä (friend of Kåñëa) and the vigraha of ati-sakhé is atikräntä
sakhäyam (a lady who has surpassed a friend).
SAàçodhiné—The words dvy-aha and so on that are formed by applying

keçava a-räma after ahan by the current sütra are often used in the masculine
second case singular by kälädhvanor atyanta-vyäptau dvitéyä (674). An
example of this is: saptäham asya kara-padma-tale ’py avätsét “Govardhana
resided on the Lord’s lotus palm for seven days” (Båhad-bhägavatämåta 1.1.7).
1072 / rAmak{(SNAe Daenvanax]hAE ñIpauMs$aAdyaê /

1072. rämakåñëe dhenv-anaòuhau stré-puàsädayaç ca
rämakåñëe—in a rämakåñëa compound; dhenv-anaòuhau—the compound

dhenv-anaòuha (a cow and a bull); stré-puàsa-ädayaù—the compounds stré-
puàsa (a woman and a man) and so on; ca—and.
Dhenv-anaòuha and the compounds stré-puàsa and so on are irregularly

formed by applying keçava a-räma at the end of the rämakåñëa compound.
sädhavaù. ädi-grahaëät—åg-yajuñaà, åk-säme akñi-bhruvaà, dära-gavaà,

ürv-añöhévaà, pad-añöhévaà, naktan-divaà, aho-rätrau, rätrin-divam, ahar-
divaà tu pratidivam ity arthaù.
Våtti—The word sädhavaù (are proper) is understood in this sütra.
 dhenv-anaòuh → (1072) dhenv-anaòuh + [ö]a → dhenv-anaòuha

→ (87) dhenv-anaòuha + au → (49) dhenv-anaòuhau (a cow and a bull)
<masculine 1.2>.
 stré-puàs → (1072) stré-puàs + [ö]a → stré-puàsa → (87) stré-
puàsa + au → (49) stré-puàsau (a woman and a man) <masculine 1.2>.
Due to the word ädi, we also get åg-yajuñam (the Åg-veda and the Yajur-
veda), åk-säme (the Åg-veda and the Säma-veda), akñi-bhruvam (the eyes
and the eyebrows), dära-gavam (the wife and the cows), ürv-añöhévam (the
thighs and the knees), pad-añöhévam (the feet and the knees), naktan-divam
(at night and at daytime), aho-rätrau (day and night), rätrin-divam (at night
and at daytime), and ahar-divam which means pratidivam (every day, day
by day).
AmåtA—Dhenv-anaòuhau <masculine l.2> is an itaretara compound for

which the vigraha is dhenuç ca anaòvän ca (a cow and a bull). The samähära
compound dheëv-anaòuham (a cow and a bull) <neuter 1.1> is also possible
by ha-ña-da-ca-vargebhyaù samähäre (Båhat 2177). Stré-puàsau <masculine
l.2> is an itaretara compound for which the vigraha is stré ca pumäàç ca (a
woman and a man). If the desire was to make a ñañöhé-samäsa for which the
vigraha is striyäù pumän (a man who belongs to a woman) then we wouldn’t
be able to apply keçava a-räma at the end of the compound and we would just
get stré-pumän (a man who belongs to a woman).
Åg-yajuñam is a samähära compound formed by virodhinäm adravyänäà vä

(975). Åk-säme on the other hand is made as an itaretara compound since
making a samähära compound is forbidden by na dadhi-paya-ädénäm (Båhat
1810). Akñi-bhruvam is a samähära compound formed by präëy-aìgänäm
(974). Dära-gavam is also a samähära compound since the gaväçvädis are an
äkåti-gaëa (Båhat 1803). Here the o of go becomes ava by gor or avaù (Båhat
1973) and the a of ava gets deleted by a-i-dvayasya haro bhagavati (1053).
Ürv-añöhévam is a samähära compound formed by präëy-aìgänäm (974). The

vigraha is ürü ca añöhévantau ca (the thighs and knees) and the irregularity is
the deletion of the saàsära. Likewise the vigraha of pad-añöhévam is pädau ca
añöhévantau ca (the feet and knees) and the irregularities are the deletion of
the saàsära and the substitution of pad for päda. Naktan-divam is a samähära
compound formed by virodhinäm adravyänäà vä (975). The vigraha is
naktaà ca divä ca (at night and at daytime). Here the avyayas naktam and
Taddhita 581
divä have a saptamé meaning (e.g. rätrau and divi). The samäsa of these two
avyayas is also an irregularity since no such samäsa was ordained anywhere
before. Aho-rätrau is made as an itaretara compound since making a samähära
compound is forbidden by na dadhi-paya-ädénäm (Båhat 1810). The vigraha is
ahaç ca rätriç ca (day and night) and the i of rätri gets deleted by a-i-dvayasya
haro bhagavati (1053). The masculine gender is used here by räträhnähäù
puàsi (979). The vigraha of rätrin-divam is rätrau ca divä ca (at night and at
daytime). Here the irregularity is the insertion of the m[um]. Ahar-divam is
an itaretara-dvandva for which the vigraha is ahani ca divä ca (day after day,
e.g. everyday). The singular is used here by sarve ’pi rämakåñëä vibhäñayaika-
vad bhavanti (976).
Someone might wonder, “A word is employed only to convey a meaning.

When the meaning is already conveyed by using just one of the synonyms,
it is not appropriate to use the second synonym. So why in one compound
have we used the two synonyms ahan and divä which both mean “day”?” The
answer is that the repetition has been done here in the sense of vépsä (sütra
1037). The employment of a word whose meaning has already been conveyed
is not forbidden when it comes to expressing vépsä, but dvandva compounds
usually cannot be made in the sense of vépsä. Hence that is an irregularity
here.366 The neuter gender is used in ahar-divam since the word divä is an
avyaya.
1073 / @vyayaIBaAvae s$amanau‘aitaByaAe'ºNA: /

1073. avyayé-bhäve sam-anu-pratibhyo ’kñëaù
avyayé-bhäve—in an avyayé-bhäva compound; sam-anu-pratibhyaù—which

comes after sam, anu, or prati; akñëaù—after the word akñi (eye).
In an avyayé-bhäva compound keçava a-räma is applied at the end of the

compound after the word akñi which comes after sam, anu, or prati.
sam-akñaà anv-akñaà praty-akñam. kåte ’vyayé-bhäve nipätyate—akñëaù

paraà paro-’kñam.
Våtti—Thus we get sam-akñam (before the eyes, visible), anv-akñam

(afterwards), and praty-akñam (before the eyes, visible):
366 Usually when vépsä is to be expressed the same word is repeated twice as in ahani
ahani (every day). Thus it is a further irregularity here that the repetition is done with a
synonym instead such that we get ahani divä.
 sam-akñi → (1073) sam-akñi + [ö]a → (1053) sam-akña → (87)

sam-akña + s[u] → (981, 157) sam-akña + am → (94) sam-akñam (before the
eyes, visible) <1.1>.
When an avyayé-bhäva compound is made from the vigraha akñëaù param

(beyond the eyes, invisible, unintelligible) by irregular formation we get
paro-’kñam.
AmåtA—The vigraha of sam-akñam is either akñëoù samépam (near the

eyes, i.e. before the eyes) or akñëä saìgatam (in contact with the eyes). Since
the use of sam in an avyayé-bhäva compound isn’t specifically ordained
anywhere, such a compound must be taken as a tiñöhad-gv-ädi (Båhat 1855).
The vigraha of anv-akñam is either akñëoù samépam (near the eyes, i.e. before
the eyes), akñëor yogyam (equal to the eyes), or akñëoù paçcät (after the
eyes, i.e. afterwards). The compounding takes place here either by anur yasya
samépam äha (984) or paçcäd-yogyayoù (983). The vigraha of praty-akñam is
akñëoù prati abhimukham, “turned towards the eyes (prati = abhimukham).”
Here compounding is done by abhi-praté lakñaëenäbhimukhye (985). The
irregularity in paro-’kñam is that the a-räma of para is replaced by o-räma.367
1074 / paItaAmbare /
1074. pétämbare
pétämbare—in a pétämbara compound.
The word pétämbare is to be added in the subsequent sütras.
vibhur ayam.
1075 / svaAËÿAByaAmaiºas$aifTaByaAma, /
1075. sväìgäbhyäm akñi-sakthibhyäm
sva-aìgäbhyäm—which are limbs in the strict (not metaphorical) sense; akñi-

sakthibhyäm—after the words akñi (eye) and sakthi (thigh).
367 When the a-räma of para is replaced by o-räma, the a-räma of akñi gets deteted by
e-obhyäm asya haro viñëupadänte (56).
Taddhita 583
In a pétämbara compound, keçava a-räma is applied at the end of the

compound after the words akñi and sakthi, provided they are limbs in the
strict sense.
kamaläkñaù, kamaläkñé, dérgha-sakthaù. asväìgatve tu—dérgha-sakthi

çakaöam, sthüläkñir ikñuù. adravaà mürtimad avikära-jaà präëy-aìgaà
sväìgam.
Våtti—Thus we get kamaläkñaù (a man whose eyes are like lotuses),

kamaläkñé (a woman whose eyes are like lotuses), and dérgha-sakthaù (a
man whose thighs are long).
 kamaläkñi → (1075) kamaläkñi + [ö]a → (1053) kamaläkña →

(87) kamaläkña + s[u] → (93) kamaläkñaù (a man whose eyes are like
lotuses) <1.1>.
 dérgha-sakthi → (1075) dérgha-sakthi + [ö]a → (1053) dérgha-
saktha → (87) dérgha-saktha + s[u] → (93) dérgha-sakthaù (a man whose
thighs are long) <1.1>.
But when we are dealing with that which is not a limb in the strict sense,
we get dérgha-sakthi çakaöam (the cart whose thighs, i.e. poles, are long)
and sthüläkñir ikñuù (the sugarcane whose eyes, i.e. knots in the cane, are
big).368 A sväìga (limb in the strict sense) is a präëy-aìga (limb of a breathing
creature) which is non-fluid (adrava), having a perceptible material form
(mürtimat), and not the result of a transformation (avikära-ja).369
AmåtA—The vigraha of kamaläkñaù is kamale iva akñiëé yasya (whose two

eyes are like two lotuses). Regarding kamaläkñé, due to the indicatory letter ö,
é[p] is applied in the feminine by aë-keçava-gaurädibhyaù (1087).
The vigraha of dérgha-sakthaù is dérghaà sakthi yasya (whose thigh is long).

Sakthi means üru (thigh). Keçava a-räma is not applied after akñi and sakthi
in any kind of compound except the pétämbara compound. Thus we get
sundaräkñi (a beautiful eye), sthüla-sakthi (a fat thigh), and so on.
368 Here the akñi and sakthi aren’t limbs in the strict sense because neither the cart nor
the sugarcane is a breathing creature. Thus the conditions mentioned in the definition of
sväìga in the next sentence aren’t met.
369 Thus rakta (blood) cannot be accepted as sväìga because it is fluid, buddhi
(intelligence) cannot be accepted as sväìga because it doesn’t have a perceptible material
form, and çotha (a tumour) cannot be accepted as a sväìga because it is the result of a
transformation.
1076 / naABae: s$aMÁaAyaAmarAma: , ‘aAdenaARis$ak(AyaA nas$ca /

1076. näbheù saàjïäyäm a-rämaù, präder näsikäyä nas ca
näbheù—after the word näbhi (navel); saàjïäyäm—when a name is

understood; a-rämaù—the samäsänta taddhita pratyaya a-räma; pra-
ädeù—after pra and so on; näsikäyäù—of the word näsikä (nose); nas—the
replacement nas; ca—also.
In a pétämbara compound a-räma is applied at the end of the compound

after the word näbhi when a name is understood and also after the word
näsikä that comes after pra and so on. Nasikä then becomes nas.
padma-näbhaù. ürëa-näbhir ity eke. pra-ëasaà un-nasaà mukham.
Våtti—Thus we get padma-näbhaù (He in whose navel there is a lotus / He

whose navel is like a lotus, name of Viñëu / Kåñëa). Some make ürëa-näbhiù
(that in whose navel there is threads, generic name for a spider).
 padma-näbhi → (1076) padma-näbhi + a → (1053) padma-näbha

→ (87) padma-näbha + s[u] → (93) padma-näbhaù (He in whose navel there
is a lotus / He whose navel is like a lotus, name of Viñëu / Kåñëa) <1.1>.
Examples of the second part of the sütra are pra-ëasaà mukham (a face on
which the nose is prominent) and un-nasaà mukham (a face on which the
nose is raised).
AmåtA—The vigraha of padmanäbhaù is either padmaà näbhau yasya (in

whose navel there is a lotus) or padmam iva näbhir yasya (whose navel is
like a lotus). Padmanäbha is a name of Viñëu. Likewise, when we have the
vigraha ürëäs tantavo näbhau yasya (in whose navel there is threads (ürëäù
= tantavaù)), we get ürëa-näbhaù which denotes a particular kind of insect.
But some grammarians do not support the idea that a-räma is applied after
the word näbhi in all cases when a name is understood. Thus Jéva Gosvämé
says “Some make ürëa-näbhiù.” The vigraha of pra-ëasam is pragatä näsikä
yatra (on which the nose is prominent), and the vigraha of un-nasam is unnatä
näsikä yatra (on which the nose is raised). The change to ë in pra-ëasam takes
place by präder nasaù (Båhat 1991).
1077 / naHs$auäuByaR: ‘ajaAyaA @is$arlpaA»a maeDaAyaA: /

1077. naï-su-durbhyaù prajäyä asir alpäc ca medhäyäù
Taddhita 585
naï-su-durbhyaù—which comes after na[ï], su, or dur; prajäyäù—after the

word prajä (offspring, children, subjects of a king); asiù—the samäsänta
taddhita pratyaya as[i]; alpät—which comes after the word alpa (little, small);
ca—also; medhäyäù—after the word medhä (intelligence).
In a pétämbara compound, as[i] is applied at the end of the compound after

the word prajä which comes after na[ï], su, or dur and after the word medhä
which comes are na[ï], su, dur, or alpa.
aprajäù su-prajäù. alpa-medhäù amedhäù.
Våtti—Thus we get aprajäù (one who has no offspring), su-prajäù (one

who has nice children), alpa-medhäù (one who has little intelligence), and
amedhäù (one who has no intelligence).
 aprajä → (1077) aprajä + as[i] → (1053) aprajas → (87) aprajas +

s[u] → (187) aprajäs + s[u] → (138) aprajäs → (93) aprajäù (one who has no
offspring) <1.1>.
 alpa-medhä → (1077) alpa-medhä + as[i] → (1053) alpa-medhas
→ (87) alpa-medhas + s[u] → (187) alpa-medhäs + s[u] → (138) alpa-
medhäs → (93) alpa-medhäù (one who has little intelligence) <1.1>.
AmåtA—The vigraha of aprajäù is na vidyante prajäù yasya (whose offspring

don’t exist). Similarly the vigraha of su-prajäù is çobhanäù prajä yasya (whose
children are nice). When we have the vigraha duñöäù prajä yasya (whose
children are wicked), we get duñ-prajäù. The vigraha of alpa-medhäù is alpä
medhä yasya (whose intelligence is small). Likewise we get su-medhäù (one
whose intelligence is good) and dur-medhäù (one whose intelligence is bad).
SAàçodhiné—Often alpa-medhas and the like are used in the plural, as in

dåñövä puàso ’lpa-medhasaù (Bhägavatam 1.3.21) and yajanti hi su-medhasaù
(Bhägavatam 11.5.32)
1078 / [%rAmagAAepaIs$aipaRrAidBya: k(pa, /

1078. å-räma-gopé-sarpir-ädibhyaù kap
å-räma-gopé-sarpis-ädibhyaù—after words which end in å-räma, after gopés

(feminine words ending in é or ü), and after the words sarpis (ghee) and so on;
kap—the samäsänta taddhita pratyaya ka[p].
In a pétämbara compound, ka[p] is applied at the end of the compound after

words which end in å-räma, after gopés, and after sarpis and so on.
å-rämät—nanda-pitåkaù. gopé-saàjïatvät sa-gopékaù sa-gopa-vadhükaù.

priya-sarpiñkaù çrévatsoraskaù muktopänatkaù. evaà dadhi-madhu-çälayaù.
Våtti—An example when ka[p] is applied after a word ending in å-räma

is nanda-pitåkaù (He whose father in Nanda Mahäräja). Examples of ka[p]
applied after gopés are sa-gopékaù (accompanied by gopés) and sa-gopa-
vadhükaù (accompanied by cowherd girls). Examples of sarpis and so on are
priya-sarpiñkaù (one for whom ghee is dear), çrévatsoraskaù (one on whose
chest there is the mark of çrévatsa), and muktopänatkaù (he by whom the
shoe is untied). Likewise with the words dadhi (yogurt), madhu (honey), and
çäli (a particular kind of rice).
 nanda-pitå → (1078) nanda-pitå + ka[p] → nanda-pitåka →

(87) nanda-pitåka + s[u] → (93) nanda-pitåkaù (He whose father is Nanda
Mahäräja) <1.1>.
AmåtA—The vigraha of nanda-pitåkaù is nandaù pitä yasya (whose father

is Nanda Mahäräja). The vigraha of sa-gopékaù is gopyä saha vartamänaù
(existing along with a gopé). This pétämbara compound is made by saha-çabdas
tåtéyäntenaika-kriyä-yoge (968) and saha is replaced by sa. Likewise with sa-
gopa-vadhükaù. Other examples are bahu-tantrékaù (that which has many
strings i.e. a musical instrument), bahu-strékaù (one who has a lot of women),
and so on. The vigraha of priya-sarpiñkaù is priyaà sarpir yasya (for whom
ghee is dear) and the vigraha of çrévatsoraskaù is çrévatsaù çveta-romävaliù
urasi yasya (on whose chest is a series of white hairs known as çrévatsa). The
changes to ñ and s in these two examples takes place by éçvarä-rämäbhyaà
päça-kalpa-keñv anavyayasya (Båhat 1998). The vigraha of muktopänatkaù is
muktä upänat pädukä yena (by whom the shoe (upänah = pädukä) is untied).
Examples with dadhi, madhu, and çäli are priya-dadhikaù (one for whom
yogurt is dear), péta-madhukaù (one by whom honey wine is drunk), and
bhukta-çälikaù (one by whom çäli rice is eaten).
1079 / @s$amaAs$aAntaivaDaevaAR /
1079. asamäsänta-vidher vä
a-samäsa-anta-vidheù—a word for which there is no rule ordaining a

samäsänta pratyaya; vä—optionally.
In a pétämbara compound, ka[p] is optionally applied at the end of the

compound after any word which doesn’t already end in a samäsänta pratyaya.
Taddhita 587
bahu-ramäkaù bahu-ramaù, dåñöa-çärìgé dåñöa-çärìgikaù. samäsänta-vidhes tu

kamaläkñaù. uktäù samäsäntäù.
Våtti—Thus we get bahu-ramäkaù or bahu-ramaù (one who has many

girlfriends, name of Kåñëa) and dåñöa-çärìgé or dåñöa-çärìgikaù (one by
whom Çärìgé has been seen, i.e. one who has seen Kåñëa, the holder of the
çärìga bow).
 bahu-ramä → (two options by 1079):

1) (ka[p] is applied, and the change to vämana is averted by 1060)
bahu-ramä + ka[p] → bahu-ramäka → (87) bahu-ramäka + s[u] → (93)
bahu-ramäkaù (one who has many girlfriends) <1.1>.
2) (ka[p] is not applied, ä[p] becomes vämana by 939 since it is
situated at the end of the compound and the word ramä is not the main
thing) bahu-rama → bahu-rama → (87) bahu-rama + s[u] → (93) bahu-
ramaù (one who has many girlfriends) <1.1>.
 dåñöa-çärìgin → (two options by 1079):

1) (ka[p] is applied) dåñöa-çärìgin + ka[p] → (179, 190) dåñöa-
çärìgika → (87) dåñöa-çärìgika + s[u] → (93) dåñöa-çärìgikaù (one by whom
Çärìgé has been seen) <1.1>.
2) (ka[p] is not applied, 87) dåñöa-çärìgin + s[u] → (196) dåñöa-
çärìgén + s[u] → (138) dåñöa-çärìgén → (190) dåñöa-çärìgé (one by whom
Çärìgé has been seen) <1.1>.
But ka[p] cannot be applied after a word for which there is a rule ordaining a
samäsänta pratyaya. Thus we only get kamaläkñaù (våtti 1075).
The adhikära samäsäntäù (1063) ends here.
SAàçodhiné—Whereas ka[p] was mandatory after pétämbara compounds

ending in å-räma, a gopé, or sarpis and so on, ka[p] is only optional after
all other pétämbara compounds. An example with a pétämbara which ends
in a viñëujana is sa-pariñatkaù (with the associates) or sa-pariñat (with the
associates). Often times this option for ka[p] is exercised by commentators
and other writers simply to clarify that a compound is a pétämbara and not a
çyämaräma.
AmåtA—Regarding bahu-ramäkaù, when we have the vigraha bahavo

ramä yasya (he who has many girlfriends) ka[p] is applied and the change
to vämana is averted by na tu kapi (1060). But bahu-ramakaù is also possible
by äpaù kapi vä (1060). Regarding bahu-ramaù, in the case that ka[p] is not
applied, the change to vämana is done by gor épa äpa (939). The vigraha of
dåñöa-çärìgé and so on is dåñöaù çärìgé yena (one by whom Çärìgé was seen).
1080 / naA°aAe laºmyaAma, /

1080. nämno lakñmyäm
nämnaù—after a näma; lakñmyäm—in the feminine gender.
The words nämnaù and lakñmyäm are to be added in the subsequent sütras.
mahä-vibhur ayam. lakñmé-prakaraëam idaà na präcénäs taddhite paöhanti.

vayaà tu näma-maya-pratyaya-sädåçyät paöhitavantaù.
Våtti—This is a mahä-vibhu adhikära. In their taddhita-prakaraëas, the

earlier grammarians did not include this section on feminine pratyayas. But
we have included this section in our taddhita-prakaraëa because feminine
pratyayas are similar to näma-maya pratyayas.
AmåtA—The earlier grammarians didn’t include this section on feminine

pratyayas within their taddhita-prakaraëas. For example in Añöädhyäyé 4.1.3
we find the adhikära-sütra striyäm (in the feminine gender) and pratyayas
which come after that adhikära are construed to be feminine pratyayas. Then
in Añöädhyäyé 4.1.76 we find the adhikära-sütra taddhitäù (what follows are
taddhita pratyayas). Thus it is clearly understood that the feminine pratyayas
belong to a different category than the taddhita pratyayas. Likewise, Vopadeva
and Rämacandra Äcärya, the author of Prakriyä-kaumudé, have also placed
the feminine pratyayas in a separate section.
Someone might argue, “Then why have you included the section on
feminine pratyayas under the adhikära atha taddhitäù (1062)?” In answer
to this Jéva Gosvämé says “because feminine pratyayas are similar to näma-
maya pratyayas.” In this regard the following analysis has to be made. The
pratyayas are actually of two kinds in that some among them are applied after
nämas and others after dhätus. In that regard the tib-ädis and kåt pratyayas
are applied after dhätus and the sv-ädis and taddhita pratyayas are applied
after nämas. The sv-ädis express a particular käraka meaning such as kartä
and so on whereas the taddhita pratyayas bring out certain special meanings
of the nämas. In the same way the feminine pratyayas also bring out a special
meaning of the nämas, that special meaning being the meaning of femininity.
Thus, since the feminine pratyayas are the same as the taddhita pratyayas in this
Taddhita 589
regard, we have included them here in the Taddhita-prakaraëa. Padmanäbha

Datta, the author of the Supadma-vyäkaraëa, also does like this.
1081 / k{(SNAAdApa, /
1081. kåñëäd äp
kåñëät—after a kåñëa (a word ending in a-räma); äp—the feminine pratyaya

ä[p].
Ä[p] is applied after a kåñëa in the feminine gender.
öäp päëiniù. ramayatéti pacädy-at ramä. evaà rädhä paramä éçä.
Våtti—Päëini calls it [ö]ä[p]. Thus we get ramä (she who gives pleasure,
name of Lakñmé) from the word rama which means ramayati (she gives
pleasure) and which is formed by applying the kåt pratyaya pacädi a[t]
(sütra 821).370 Likewise we get rädhä (she who worships), paramä (she who
measures the Supreme Lord, name of Lakñmé), éçä (she who controls).371
 rama → (1081) rama + ä[p] → (1053) ramä → (87) ramä + s[u]

→ (138) ramä (she who gives pleasure, name of Lakñmé) <1.1>.
 rädha → (1081) rädha + ä[p] → (1053) rädhä → (87) rädhä + s[u]
→ (138) rädhä (she who worships) <1.1>.
AmåtA—The result of making ä[p] with the indicatory letter p is seen in cases
like ä-räma-haro yadu-sarveçvare, na tv äpaù (114). Regarding rädhä, first we
get the word rädha by applying a[t] after the dhätu rädh[a] saàsiddhau (4P, to
succeed, accomplish) and then we apply ä[p]. Regarding paramä, first we get
the word parama by applying [k]a after the dhätu mä mäne (2P, to measure)
in the sense of paraà parameçvaraà mäti (she measures the Supreme Lord
(param = parameçvaram)) by karmaëy anupendräd ä-rämät kaù (828) and
then we apply ä[p]. Regarding éçä, first we get the word éça by applying [k]a
after the dhätu éç[a] aiçvarye (2A, to be master of, to be able) in the sense of
éñöe (she controls) by éçoddhava-kirati-préëäti-gè-jïäbhyaù kaù (825) and then
we apply ä[p].
370 Here a[t] is applied after the ëy-anta-dhätu rami which is formed by applying [ë]i
after the dhätu ram[u] kréòäyäm (1A, to play, delight in). There is no våñëéndra in rami due
to the prohibition jané-jèñ-ranjaù am-antäç ca (våtti 570). Thus, when we have rami + a[t],
ëer haro ’niò-ädau räma-dhätuke (449) is applied and we get the word rama.
371 Rädhä paramä éçä could also be taken as one example which means “Rädhä is the
supreme goddess.”
1082 / igArAderApvaA /
1082. gir-äder äp vä
gir-ädeù—after the words gir (speech, a word / statement) and so on; äp—
ä[p]; vä—optionally.
Ä[p] can optionally be applied after the words gir and so on.
girä géù, diçä dik, kñudhä kñut, tåñä tåö, uñëihä uñëik, ity-ädayaù.
Våtti—Thus we get girä or géù (speech), diçä or dik (direction), kñudhä or

kñut (hunger), tåñä or tåö (thirst), uñëihä or uñëik (name of a Vedic meter),
and so on.
SAàçodhiné—The words gir, diç, kñudh, and tåñ are all formed by applying
[k]vi[p] in bhäve prayoga in the feminine gender by sampad-ädeù kvip-kté
bhäve lakñmyäm (902). Uñëih is also formed by applying [k]vi[p] in the
feminine gender by kruïc-dadhåñ-sraj-uñëihaç ca kvib-antäù (845). So this
sütra is unique in the sense that it optionally ordains ä[p] after words which
are already feminine. In the case that ä[p] is not applied the words remain in
their original viñëujanänta feminine forms.
1083 / wRpa, /
1083. ép
ép—the feminine pratyaya é[p].
The word ép is to be added in the next sütras.
vibhur ayam. ëép ëéñ ëén päëiniù.
Våtti—This is a vibhu adhikära. Päëini called it [ë]é[p], [ë]é[ñ], and

[ë]é[n].
1084 / [%rAmaA»atauBauRjaAnaubanDaAªarAmaAdÂataeê manmaAta{paÂaAidvajaRma, /

1084. å-rämäc caturbhujänubandhän na-rämäd aïcateç ca man-mätå-
païcädi-varjam
å-rämät—after a word ending in å-räma; caturbhuja-anubandhät—after a

word which has a caturbhuja as its indicatory letter; na-rämät—after a word
Taddhita 591
which ends in na-räma; aïcateù—after a word which ends in aïc[u] (sütra

174); ca—and; man-mätå-païca-ädi-varjam—with the exception of (i) words
which end in man, (ii) the words mätå and so on, and (iii) the numerals païcan
and so on.
In the feminine gender, é[p] is applied after words ending in å-räma, after
words which have a caturbhuja as their indicatory letter, after words which
end in na-räma, and after words which end in aïc[u]. But é[p] is not applied
after words which end in man nor after the words mätå and so on and the
numerals païcan and so on.
kartré bhagavaté bhavaté atibhagavaté viduñé rukmiëé präcé.
Våtti—Thus we get kartré (a female doer), bhagavaté (goddess), bhavaté

(you (feminine)), atibhagavaté (a lady who has surpassed Bhagavän), viduñé
(learned woman), rukmiëé (a woman adorned with golden ornaments, name
of one of Kåñëa’s queens), and präcé (eastern) (adjective of a feminine word).
 kartå → (1084) kartå + é[p] → (52) kartré → (87) kartré + s[u] →

(138) kartré (a female doer) <1.1>.
 bhagavat[u] → (1084) bhagavat[u] + é[p] → bhagavaté → (87)
bhagavaté + s[u] → (138) bhagavaté (goddess) <1.1>.
 bhavat[u] → (1084) bhavat[u] + é[p] → bhavaté → (87) bhavaté +
s[u] → (138) bhavaté (you (feminine)) <1.1>.
 vidvas[u] → (1084) vidvas[u] + é[p] → (209) vidusé → (108)
viduñé → (87) viduñé + s[u] → (138) viduñé (a learned woman) <1.1>.
 rukmin → (1084) rukmin + é[p] → (111) rukmiëé → (87) rukmiëé
+ s[u] → (138) rukmiëé (a woman who is adorned with golden ornaments,
name of one of Kåñëa’s queens) <1.1>.
 präc → (1084) präc + é[p] → präcé → (87) präcé + s[u] → (138)
präcé (eastern (adjective of a feminine word)) <1.1>.
Våtti—Atibhagavaté is given here as an example just to show that the rule

of tad-anta (våtti 148) also applies in the case of é[p]. That is, é[p] is also
applied after compounds whose final words end in å-räma and so on.
AmåtA—The word man in the sütra denotes a word ending in man. Kartré
is formed by applying é[p] after the word kartå which is formed by applying
the kåt pratyaya tå[l] after the dhätu [òu]kå[ï] (8U, to do, make). Kartré is
an example when é[p] is applied after a word ending in å-räma. Bhagavaté
is formed by applying é[p] after the word bhagavat[u] which is formed by
applying the taddhita pratyaya mat[u] in the sense of bhago ’syästi (this
person has opulence). Bhavaté is formed by applying é[p] after the word
bhavat[u] which is formed by applying the uëädi pratyaya avat[uc] after the
dhätu bhü sattäyäm (1P, to be, become, exist). The vigraha of ati-bhagavaté is
atikränto bhagavän yayä (she by whom Bhagavän has been surpassed). Viduñé
is formed by applying é[p] after the word vidvas[u] which is formed by the
sütra vetteù çatur vasur vä (736). The change to ñ is then does as usual. These
last four are examples of words which have a caturbhuja as their indicatory
letter. Rukmiëé is formed by applying é[p] after the word rukmin which is
formed by applying the taddhita pratyaya mat[u] in the sense of rukma asyästé
(this person has gold).
1085 / yaUnaAe yauvaita: /

1085. yüno yuvatiù
yünaù—of the word yuvan (a youth); yuvatiù—yuvati (a young woman).
Yuvan + é[p], however, becomes yuvati by irregular formation.
sädhuù. man-antädes tu—sémä mätä duhitä svasä nanandä yätä tisraù catasraù.
païcädir nänta-saìkhyä, païca sapta nava gopyaù. tad-antatve ’pi na—atisémä
atimätä käcit, priya-païcänaù päëòava-prajäù. ìi-sähacaryät é-ìyos tu vety
atra viñëubhaktir eva gåhyate, tato nityam evä-räma-haraù. räjïé çuné. aïcati-
grahaëäd dhätoç catur-bhujänubandhän na—himälaya-srat gaìgä.
Våtti—The word sädhuù is understood in this sütra. An example of how

a word which ends in man (see the previous sütra) does not take é[p] in the
feminine gender is sémä 372 (boundary). And examples of how the words mätå
and so on do not take é[p] are mätä (mother), duhitä (daughter), svasä (sister),
nanandä (husband’s sister), yätä (husband’s brother’s wife), tisraù (three
(feminine)), and catasraù (four (feminine)). The païcädis [mentioned in the
previous sütra] are numerals which end in n. Examples when they are used
in the feminine gender are païca gopyaù (five gopés), sapta gopyaù (seven
gopés), and nava gopyaù (nine gopés). The prohibition man-mätå-païcädi-
varjam (1084) applies even in the case of compound words which have words
ending in man and so on as their last member. Thus we get atisémä käcit (a
certain lady who surpasses the boundary), atimätä käcit (a certain lady who
372 Sémä is the feminine <1.1> form of the word séman. The ä in sémä does not come
from ä[p]; it comes from applying the sütra: nänta-dhätu-varjita-sänta-sat-saìga-mahad-
apäm uddhavasya trivikramaù kåñëasthäne (163). There is no sütra which ordains ä[p] after
words ending in na-räma.
Taddhita 593
surpasses a mother), and priya-païcänaù päëòava-prajäù (The children of

the Päëòavas for whom the five [Päëòava brothers] are dear).
The é in é-ìyos tu vä (170) refers only to the viñëubhakti é (sütra 144) since the
é is listed along with the viñëubhakti [ì]i. Therefore the deletion of a-räma
by sütra 170 is mandatory and we get räjïé (a queen) and çuné (a female dog).
Due to the seperate mention of ac in sütra 174, é[p] is not applied after dhätus
which have a caturbhuja as their indicatory letter. Thus we get himälaya-srat
gaìgä (the Gaìgä, which flows from the Himälayas).
AmåtA—Regarding yuvati, the result of the nipäta is that é[p] becomes

vämana, the n of yuvan changes to t, and the va of yuvan doesn’t change
to u even though a bhagavat pratyaya follows. The word mätå is formed by
applying the kåt pratyaya tå[l] after the dhätu mä mäne (2P, to measure).
Then, when s[u] is replaced by ä[c] (sütra 127), we get mätä. Likewise we get
duhitå from duh[a] + tå[l]. The words svaså and nanandå are formed by uëädi
pratyayas. Yätå is made from yä + tå[l], and tiså and cataså are the replacements
of tri and catur in the feminine gender by lakñmé-sthayos tri-caturos tiså-cataså
viñëubhaktau (151). All of these words would have taken é[p] since they end
in å-räma and the numerals païcan and so on would have taken é[p] since they
end in na-räma, but all that is forbidden by the phrase man-mätå-païcädi-
varjam (1084). The words mätå and so on are naturally feminine, whereas the
numerals ending in n, such as païcan and so on, are väcya-liìga.
Jéva Gosvämé states the clause tad-antatve ’pi na in response to the following
doubt: “When é[p] is prohibited in reference to a particular näma is it or is
it not prohibited after a compound word ending in that näma, because the
maxim just says nämnä tu kvacit (våtti 148)?” The meaning of the phrase tad-
antatve ’pi na is that é[p] isn’t applied even after compound words ending in
those nämas which are prohibited in man-mätå-païcädi-varjam (1084). The
vigraha of atisémä is atikräntä sémänam (a lady who surpasses the boundary)
or atikräntä sémä yayä (a lady by whom the boundary is surpassed). Likewise
with atimätä. Atimätä denotes a woman who shows more affection than even
one’s mother.
Someone may wonder, “Why is aïc[u] mentioned separately in sütra 1084 even
though it is already covered merely by the mention of caturbhujänubandha?”
In response, Jéva Gosvämé says aïcati-grahaëäd dhätoç caturbhujänubandhän
na. The separate mention of aïc[u] here indicates that é[p] is forbidden after
all other dhätus which have a caturbhuja as their indicatory letter. In other
words, the same conclusion that was established in relation to n[um] in acaç
caturbhujänubandhänäà ca (174) also applies here. Thus, when [k]vi[p] is

applied after the dhätu srans[u] in the sense of himälayät sraàsate (it flows
from the Himälayas), we get himälaya-srat, which is without é[p].
1086 / svaATaeR /
1086. svärthe
sva-arthe—provided the näma’s own meaning is predominant (e.g. sometimes

a näma’s meaning becomes secondary in a samäsa).
The word svärthe is to be added in the next sütras.
prabhur ayam.
SAàçodhiné—In effect, this adhikära means that from now on é[p] is only
applied after a näma in the feminine gender if that näma’s own meaning is
predominant. Previously é[p] was applied even when the näma’s own meaning
was not predominant, as in atibhagavaté (våtti 1084).
1087 / @Nke(zAvagAAErAidBya: /
1087. aë-keçava-gaurädibhyaù
aë-keçava-gaurädibhyaù—after a[ë], after a keçava pratyaya, and after the

words gaura and so on.
In the feminine gender, é[p] is applied after words ending in a[ë], after words
ending in a keçava pratyaya and after the words gaura and so on, provided
the word’s own meaning is predominant.
aë—såñöi-käré yädavé. keçavät—våndävana-caré vainateyé. paöhitä gétety atra

tu kåteöaù ktasya keçavatväbhävaù, tasyaiva tat-saàjïatvät. gaurädeù—gauré
kumäré kiçoré taruëé barkaré kalabhé vadhüöé ciraëöé. acarama-vayaskäù sarve
gaurädayaù. tathä sakhé ity-ädi. açiçvé çiçunä vinä, varñäbhvé putré kalmäñé
çabalé piçaìgé säraìgé päëòaré mätä-mahé pitä-mahé tanvé hayé gavayé çuné
cauré anuòuhé. anaòvähéty eke. tathä nägé sthüläyäà, kälé kåñëäyäà, nélé
vaòavauñadhyoù nélé nélä ca saàjïäyäà, kuëòé pätre, sthalé akåtrima bhumau,
bhäjé çräëäyäà, kuçé lauha-vikäre, kämuké maithunecchau, goëé ävapane,
kavaré keça-veçe ity-ädi. gaurädir äkåti-gaëaù. asvärthe tu—präpta-våndävana-
carety-ädi.
Taddhita 595
Våtti—Examples of é[p] applied after words ending in a[ë] are såñöi-

käré (the (female) doer of creation) and yädavé (a female descendant of
Yadu). Examples of é[p] applied after words ending in a keçava pratyaya
are våndävana-caré (a lady who wanders about in Våndävana) and vainateyé
(a female descendant of Vinatä). However, in cases like paöhitä gétä (The
Bhagavad-gétä was recited) [k]ta which has taken i[ö] isn’t considered
keçava, because only i[ö] itself is keçava.
Examples of é[p] applied after the words gaura and so on are:

Gauré, kumäré, kiçoré, taruëé, barkaré, kalabhé, vadhüöé, and ciraëöé,
which all refer to girls whose age is not old.
Sakhé (girlfriend) and so on.
Açiçvé which denotes a lady who doesn’t have a child, varñäbhvé (a female
frog or earthworm), putré (a daughter), kalmäñé (spotted), çabalé (spotted),
piçaìgé (yellowish, reddish), säraìgé (spotted), päëòaré (pale, white),
mätä-mahé (maternal grandmother), pitä-mahé (paternal grandmother),
tanvé (a slender woman), hayé (a female horse, mare), gavayé (a female
gavaya), çuné (a female dog), cauré (a female thief), and anuòuhé (a cow),
though some say the form should be anaòvähé.
Nägé in the sense of “a stout female elephant,” kälé in the sense of
“blackish,” nélé in the sense of “a bluish mare” or “the indigo plant” and
nélé or nélä when a name is being expressed referring to a name, kuëòé in
the sense of “a bowl), sthalé in the sense of “a natural spot of ground,”
bhäjé in the sense of “rice gruel,” kuçé in the sense of “a small pin made
of metal,” kämuké in the sense of “a woman desirous of sex,” goëé in the
sense of “a sack,” kavaré in the sense of “a braid,” and so on.
The gaurädis are an äkåti-gaëa.
But when the word’s own meaning is not predominant, we get präpta-
våndävana-carä (A lady who has attained someone who wanders about in
Våndävana).
AmåtA—With the two examples beginning with såñöi-käré Jéva Gosvämé

shows that the word aë in this sütra refers in a general way to both the kåt
pratyaya a[ë] and to the taddhita pratyaya a[ë]. Såñöi-käré is formed by
applying the kåt pratyaya a[ë] in the sense of såñöià karoti (it does creation)
by karmaëy aë (827) and then applying é[p]. Yädavé is formed by applying the
taddhita pratyaya keçava [ë]a (also called a[ë]) in the sense of yador apatyaà
stré (a female descendant of Yadu) and then applying é[p]. It is clear from the
examples that the name keçava also refers to both the kåt pratyayas and the
taddhita pratyayas. Våndävana-caré is formed by applying the kåt pratyaya [ö]a

after the dhätu car[a] by adhikaraëe bhikñä-senädäyeñu ca careñ öaù (837). [Ö]a
is called keçava because it has the indicatory letter ö. Vainateyé is formed by
applying the taddhita pratyaya mädhava òha in the sense of vinatäyä apatyaà
stré (a female descendant of Vinatä) by lakñmé-çubhrädibhyäà mädhava-òho
bahulam (1111). Òha is then replaced by eya and é[p] is applied. A mädhava
pratyaya is also called keçava since it has the quality of having ö as its indicatory
letter in accordance with the definition ö-ëin mädhavaù (1069).
Since an ägama which has the indicatory letter ö is connected with the
pratyaya that follows (våtti 105), i[ö] is connected with [k]ta. Thus somebody
may wonder whether or not [k]ta is called keçava. To remove this doubt Jéva
Gosvämé speaks the sentence beginning paöhitä gétety atra tu. The idea is that
i[ö] was already called keçava before [k]ta was applied not after [k]ta was
applied. In accordance with the precept añöa-varñä bhaved gauré (an eight year
old girl should be called a gauré) Jéva Gosvämé speaks a special definition of
the gaurädis with the words acarama-vayaskäù (girls whose age is not old)
which mean yauvanät pürvävasthä-bhäjaù (girls who are at the stage of life
prior to youth). Since the gaurädis are an äkåti-gaëa, Jéva Gosvämé shows
that é[p] is applied after the words sakhi (friend) and so on even though
they don’t fit the definition acarama-vayaska (those whose age is not old).
Similarly, Jéva Gosvämé shows that the words from açiçvé to anaòuhé end in
é[p] simply because they are considered gaurädis. Moreover, Jéva Gosvämé
shows that certain words, like the words from nägé to the end, are gaurädis
only in particular meanings. By the words ity-ädi we get påthvé in the sense of
“the earth” which would have been optional otherwise by u-rämänta-guëa-
vacanät (1093), samäné in the sense of a particular meter, revaté in the sense of
“the constellation rohiëé,” and so on. The group of gaurädis mentioned by the
earlier grammarians has to be looked up in the Gaëa-päöha.
SAàçodhiné—The traditional list of gaurädis, according to the Päëinian

Gaëa-päöha, is as follows: gaura, matsya, manuñya, çrìga, haya, gavaya,
mukaya, åñya, puöa, druëa, droëa, hariëa, kaëa, paöara, ukaëa, ämalaka,
kuvala, badara, bamba, tarkära, çarkära, puñkara, çikhaëòa, suñama, salanda,
gaòuja, änanda, såpäöa, sågeöha, äòhaka, çañkula, sürma, suba, sürya, püña,
müña, ghätaka, sakalüka, sallaka, mälaka, mälata, sälvaka, vetasa, atasa,
påsa, maha, maöha, cheda, çvan, takñan, anaòuhé, anaòvähé, eñaëa when it is
made in karaëe prayoga, deha, käkädana, gavädana, tejana, rajana, lavaëa,
päna, medha, gautama, äyasthüëa, bhauri, bhauliki, bhauliìgi, audgähamäni,
äliìgi, äpicchika, äraöa, öoöa, naöa, näöa, maläöa, çätana, pätana, savana,
ästarana, ädhikaraëa, eta, adhikära, ägrahäyaëé, pratyavarohiëé, sevana,
Taddhita 597
sumaìgala when it is someone’s name, sundara, maëòala, piëòa, viöaka,

kurda, gürda, paöa, päëöa, lophäëöa, kandara, kandala, taruëa, taluna, båhat,
mahat, saudharma, rohiëé and revaté when referring to a constellation, vikala,
niñphala, puñkala, and kaöa when it denotes the hips. The words pippali and
so on are also included among the gaurädis. Thus we get pippalé, harétaké,
koçätaké, çamé, karéré, påthivé, kroñöré, mätämahé, and pitämahé.
Many of the gaurädi examples that Jéva Gosvämé mentions here are actually
achieved by other sütras in the Päëinian system. But since the gaurädis are an
all-accommodating äkåti-gaëa, Jéva Gosvämé has included all such examples
within the gaurädi group for the sake of simplicity. For example, in the
Päëinian system gauré is achieved by ñid-gaurädibhyaç ca (Añöädhyäyé 4.1.41)
but kumäré, kiçoré, taruëé, barkaré, kalabhé, vadhüöé, and ciraëöé are achieved
by vayasi prathame (4.1.20). Kätyäyana’s värttikä on this sütra changes early
age (vayasi prathame) to any age except old age (vayasy acarame) and gives
vadhüöé and ciraëöé as examples, since these words denote women who have
attained their maturity. Similarly, sakhé and açiçvé are achieved by sakhy
açiçvéti bhäñäyäm (Añöädhyäyé 4.1.62) and nägé and so on are achieved by
jänapada-kuëòa-goëa-sthala-bhäja-näga-käla-néla-kuça-kämuka-kabaräd
våtty-amaträvapanäkåtrimä-çräëä-sthaulya-varëänäcchädanäyovikära-
maithunecchä-keçaveçeñu (Añöädhyäyé 4.1.42).
1088 / s$aä{zAAidByaê /
1088. sadåçädibhyaç ca
sadåça-ädibhyaù—after the words sadåça and so on; ca—also.
In the feminine gender é[p] is also applied after the words sadåça and so on,
provided the word’s own meaning is predominant.
sadåçé yädåçé.
Våtti—Thus we get sadåçé (similar (feminine)) and yädåçé (like which

(feminine)).
AmåtA—Only words made with the three pratyayas [k]a, [k]vi[p], and
sa[k] mentioned in samäne karmaëy anya-tad-ädiñu karmopamäneñu dåçaù
ka-kvip-sakaù karmaëi, samänasya ca saù (843) are accepted here. Thus we
also get sadåkñé and so on. The words sadåça and so on are also included
among the gaurädis.
1089 / ‘aAyaeNAAlpatvaivavaºaAyaAma, /
1089. präyeëälpatva-vivakñäyäm
präyeëa—generally; alpatva-vivakñäyäm—when there is a desire to express

smallness (alpatva).
Generally, in the feminine gender é[p] is applied when there is a desire to

express smallness, provided the word’s own meaning is predominant.
alpaà chatraà chatré. evaà pätré måëälé ghaöé daëòéty-ädi.
Våtti—Thus a small chatra (umbrella) is called a chatré. Similarly, we get

pätré (a small bowl), måëälé (a small lotus-fibre), ghaöé (a small water-pot),
daëòé (a small stick), and so on.
1090 / i‡arAmyaA: /
1090. trirämyäù
trirämyäù—after a trirämé compound.
In the feminine gender é[p] is applied after a trirämé compound, provided the
word’s own meaning is predominant.
tri-rämé païcädhyäyé tri-phalé. dhätry-ädike tu tri-phalaiva.
Våtti—Thus we get tri-rämé (the group of three Rämas), païcädhyäyé (the

group of five chapters), and tri-phalé (the group of three fruits). But when
the combination of dhätré fruit and so on is being expressed, we only get tri-
phalä (the group of three fruits).
AmåtA—When we have the vigrahas trayäëäà rämäëäà samähäraù

(the group of three Rämas) and so on, trirämé-samäsa is done by saìkhyä
taddhitärthottara-pada-samähäreñu samasyate, sa ca trirämé-saàjïaù (932)
and the feminine gender is achieved by a-rämäntä trirämé lakñméù, äb-antä
vä, trirämyä ép (934). However, the statement trirämyä ép found in that sütra
is made only on the basis of the current sütra. With the sentence beginning
dhätry-ädike tu Jéva Gosvämé shows that there is no rule that é[p] has to be
applied after a trirämé compound when there is desire to express a name. For
example, it is well known that tri-phalä is the name of a particular medicine.
Taddhita 599
1091 / tasya BaAyaeRtyaTaeR /

1091. tasya bhäryety arthe
tasya—of that person; bhäryä—the wife; iti—thus; arthe—in the sense.
In the feminine gender é[p] is applied in the sense of “the wife of that person,”
provided the word’s own meaning is predominant.
ép syät. mädhavasya bhäryä mädhavé, kñatriyé vaidyé gaëaké çüdré.
Våtti—The words ép syät are understood in this sütra. Thus the wife of
Mädhava is called Mädhavé. Similarly, we get kñatriyé (the wife of a warrior),
vaidyé (the wife of a physician), gaëaké (the wife of an accountant), and çüdré
(the wife of a çüdra).
SAàçodhiné—Similarly, we get gopé (the wife of a cowherd), brähmaëé (the

wife of a brähmaëa), and so on.
1092 / wrAmaAdftyaTaARãA wRpa, /

1092. i-rämäd akty-arthäd vä ép
i-rämät—after a word ending in i-räma; a-kti-arthät—which doesn’t have the

meaning of [k]ti; vä—optionally; ép—é[p].
In the feminine gender, é[p] is optionally applied after a word ending in

i-räma, provided the word does not have the meaning of [k]ti and the word’s
own meaning is predominant.
rätré rätriù, dhülé dhüliù, bhümé bhümiù, yuvaté yuvatiù, paddhaté paddhatiù,
aìgulé aìguliù, yañöé yañöiù, çakté çaktiù çastre. akty-arthäd iti kim? paìktiù
häniù. lakñmé-vihitäd eva—atithir vaiñëavé.
Våtti—Thus we get rätré or rätriù (night), dhülé or dhüliù (dust), bhümé

or bhümiù (earth, place), yuvaté or yuvatiù (a young woman), paddhaté or
paddhatiù (path, method), aìgulé or aìguliù (finger), yañöé or yañöiù (a
stick), and çakté or çaktiù (spear) in the sense of a weapon.
Why do we say akty-arthät? Consider paìktiù (a line) and häniù (loss).

Actually é[p] is only applied after those words ending in i-räma which end in
a pratyaya that is ordained in the feminine gender. Thus we only get atithir
vaiñëavé (the female Vaiñëava guest).
AmåtA—The vigraha of the compound kty-artha is kter artha ivärtho

yasya ([a pratyaya] whose meaning is like the meaning of [k]ti), and akty-
artha denotes a word in which there is no kty-artha pratyaya. The kty-artha
pratyayas are those pratyayas which are ordained in bhäve prayoga in the
feminine gender. So the resultant meaning is that é[p] can optionally be
applied after any word ending in i-räma, with the exception of words ending
in kty-artha pratyayas. It should be understood here that this rule can only be
applied when the word’s own meaning is predominant, because there is no
adhikära for any other meaning.
Regarding rätré, the word rätri is formed by applying the feminine uëädi-
pratyaya tri after the dhätu rä däne (2P, to give). Thus, sénce rätri doesn’t end
in a kty-artha pratyaya, it can optionally take é[p]. The word dhüli is formed
by applying the feminine uëädi-pratyaya li after the dhätu dhü[ï] kampane
(5U, to shake, agitate), and when é[p] is applied we get dhülé. Things should be
understood in the same way with the other words. Regarding yuvaté, the word
yuvati which is irregularly formed in the feminine gender by yüno yuvatiù
(1085) optionally takes é[p] because it doesn’t end in a kty-artha pratyaya.
Bhaööojé Dékñita, however, says that yuvaté is formed by applying é[p] after
the word yuvat[å] which is formed by applying the kåt pratyaya [ç]at[å] after
the dhätu yu miçraëämiçraëayoù (2P, to mix; to separate). Somebody may
wonder “Why do we see such usage as yüné käma-mayé dunoti ca manaù
(that young lustful woman agitates my mind). Even though such usage can
be accomodated in accordance with the maxim niraìkuçä hi kavayaù (the
poets are unrestricted, i.e. they are free to do what they like), Jéva Gosvämé
doesn’t accept it because it is against the opinion of Päëini. Therefore in the
sütra beginning çvan yuvan maghavan (191), which ordains the change of v to
u, the change of v to u when é[p] follows was ordained with the exception of
yuvati. Therefore only in çuné and so on does the change to u take place but
not in yuvati.
Regarding paddhaté, even though the normal word hati is formed by applying
the kåt pratyaya [k]ti after the dhätu han[a] hiàsä-gatyoù (2P, to strike, kill;
to go, move), still the word paddhati is not considered to end in a kty-artha
pratyaya because it is doesn’t have the bhäve prayoga meaning since it is
irregularly formed by means of the sütra beginning pädasya gädiñu (Båhat
1959). Therefore it can optionally take é[p]. The words aìguli and so on
are formed with uëädi pratyayas. The word çakti can optionally take é[p]
only when it denotes a weapon. It cannot take é[p] in its usual meaning of
sämarthya (potency, ability).
Taddhita 601
Jéva Gosvämé gives paìkti and so on as counterexamples. In the case of häni,

[k]ti is replaced by ni (sütra 901). Likewise with gläni and mläni and so on.
Jéva Gosvämé also gives the counterexample atithi to show how é[p] is only
applied after those words ending in i-räma which end in a pratyaya that is
ordained in the feminine gender. Atithi, however, is masculine in accordance
with the following statement of Amara-koña: atithir nä gåhägate (the word
atithi, which denotes someone who has come to the house, is masculine).
1093 / orAmaAntagAuNAvacanaAtKaç&s$ats$aËÿAeÜvavajaARãA /
1093. u-rämänta-guëa-vacanät kharu-sat-saìgoddhava-varjäd vä
u-räma-anta-guëa-vacanät—after a word ending in u-räma which expresses a

guëa (quality); kharu-sat-saìga-uddhava-varjät—except for the word kharu
and words whose uddhava is a sat-saìga; vä—optionally.
In the feminine gender é[p] is optionally applied after a word ending in u-räma
which expresses a guëa, provided the word’s own meaning is predominant.
But é[p] cannot be applied after kharu and after words ending in u-räma
which have a sat-saìga as their uddhava.
mådvé måduù, gurvé guruù, bahvé bahuù, laghvé laghuù, tanvé tanuù. aguëa-
vacanädes tu—äkhuù kharuù kadruù.
Våtti—Thus we get mådvé or måduù (soft), gurvé or guruù (heavy), bahvé

or bahuù (many), laghvé or laghuù (light), tanvé or tanuù (thin), and so on.
But in the case of words that don’t express a guëa and so on we just get äkhuù
(a female mouse), kharuù (sharp), and kadruù (tawny).
AmåtA—It was described in the Samäsa-prakaraëa (Båhat våtti 1738) that

guëam uktvä yo guëini vartate sa guëa-vacanaù (A guëa-vacana is a word
which, after referring to the quality, denotes the thing that possesses the
quality). So the words mådu and so on here first refer to the quality such
as softness and so on and then refer to the thing that possesses that quality.
Other examples are paöu (sharp, clever) and so on. Tanu means kåçatva-guëa-
yuktä (a feminine thing endowed with the quality of thinness). Äkhu cannot
take é[p] since it expresses the dravya “mouse,” And kharu and kadru cannot
take é[p], even though they express a guëa, because they were excluded by
the clause kharu-sat-saìgoddhava-varjät (1093). Other examples of words
ending in u-räma which have a sat-saìga as their uddhava are päëòu (pale),
babhru (tawny), and so on.
1094 / @rAmaAntajaAtaeinaRtyalaºmaIvaEzyaAidvajaRma, /
1094. a-rämänta-jäter nitya-lakñmé-vaiçyädi-varjam
a-räma-anta-jäteù—after a jäti which ends in a-räma; nitya-lakñmé—words

which are always feminine; vaiçya-ädi—the words vaiçya (merchant) and so
on; varjam—with the exception of.
In the feminine gender, é[p] is applied after a jäti ending in a-räma, with the
exception of words which are always feminine and the words vaiçya and so
on.
“äkåti-grahaëä jätir liìgänäà ca na sarva-bhäk. sakåd-äkhyäta-nirgrähyä

gotraà ca caraëaiù saha.” ayam artha udäharaëäni ca. äkåtyä äkära-mätreëa
gåhyate yä sä jätiù. yathä hariëé mahiñé. tathä liìgänäà madhye sarvaà liìgaà
na bhajate, kintu puàstvaà strétvam eva yä bhajate sä ca jätiù. yathä brähmaëé
devé. tathä gotra-pratyayäntaç ca jätiù, yathä näòäyané cäräyaëé. tathä veda-
çäkhädhyäyé ca jätiù, yathä kaöhé bahvåcé. sä ca sä ca sakåd apy äkhyätena
kathanena nirgrähyä sarvatra jïeyä bhavatéti. neha—baläkä vaiçyä kñatriyä.
präyo ya-rämoddhavo vaiçyädiù.
Våtti—[The earlier grammarians gave this definition of the word jäti:]
äkåti-grahaëä jätir liìgänäà ca na sarva-bhäk

sakåd-äkhyäta-nirgrähyä gotraà ca caraëaiù saha
The meaning of this verse along with examples is as follows:

1. A jäti is that which is understood simply by means of the form. Examples
are hariëé (a female deer, i.e. a doe) and mahiñé (a she-buffalo).
2. Also a jäti is that which does not partake of all the genders but rather only
partakes of the masculine and feminine genders. Examples are brähmaëé (a
brähmaëa woman) and devé (a goddess).
3. A word which ends in a gotra pratyaya (sütras 1113 to 1116) is also
considered a jäti. Examples are näòäyané (a female descendant of Naòa)
and cäräyaëé (a female descendant of Cara).
4. One who studies a branch of the Vedas (sütra 1127) is also considered a
jäti. Examples are kaöhé (a lady who studies the Kaöha branch of the Yajur-
veda) and bahv-åcé (a lady who studies the Bahv-åc branch of the Åg-veda).
5. [As a further condition for the first two definitions:] A jäti should be
recognizable in all cases simply by its being described even once.373
373 For example, if somebody points to a form containing a dewlap, two horns, four legs,
Taddhita 603
But é[p] is not applied in baläkä (a concubine) nor in vaiçyä (a merchant

woman) and kñatriyä (a warrior woman). Generally, words which have ya-
räma as their uddhava are counted among the vaiçyädis.
AmåtA—Anticipating the question “What exactly is a jäti?”, Jéva Gosvämé

answers with a verse of the earlier grammarians. Even though the definition
nityatve sati aneka-samavetatvaà jätitvam (something is a jäti if it inheres in
many and always exists somewhere at any given time) is well known, still,
thinking it too brief and difficult to understand, Jéva Gosvämé has introduced
the definition of the earlier grammarians for the sake of getting a broader
understanding. In that definition, the words äkåti-grahaëä jätiù mean: “A jäti
is the gotva (cowness) and so on that is indicated by the form of the dewlap and
so on.” In other words, the specialities of the various forms are the indicators
of the various jätis.” A jäti is actually the property of an object. But here the
word jäti refers to the object which is characterized by such a jäti. Therefore
Jéva Gosvämé gives the examples hariëé (a female deer, i.e. a doe) and so on.
Someone might argue, “Well, the jätis such as brähmaëatva (brähmaëa-hood)

and so on cannot be understood simply by means of the form, because a similar
form can also be seen in çüdras and so on.” Therefore another definition is
given with the phrase liìgänäà ca na sarva-bhäk. The meaning of this phrase
is explained in the våtti. The words brähmaëa and so on are only used in the
masculine and feminine genders and not in the neuter gender. Thus they do
not partake of all the genders. But someone may further argue, “Well, then
the names such as Viñëumitra and so on should also be considered jätis since
they don’t partake of all the genders.” Therefore the phrase sakåd-äkhyätä
nirgrähyä is given to remove that possibility. The explanation of sakåd-äkhyätä
nirgrähyä is sakåd eka-väram äkhyätä kathitä upadiñöä saté niùçeñeëa grähyä
jïäna-viñayé-bhütä bhavati cet tadä sä jätiù (it is a jäti only if being taught
one time it can be understood in all cases). This is not a separate definition
but rather just a further condition of the two definitions that were already
described. Therefore Jéva Gosvämé mentions the words sä ca twice in the våtti.
The idea is that something is a jäti only if being taught one time in reference
to one individual it can be recognized in many other other individuals.
and a tail and says to us “this is a cow,” then the next time we perceive another instance
of such a form we should automatically understand “this is a cow.” In this regard, in
addition to quoting the standard definition of the earlier grammarians mentioned above,
Siddhänta-kaumudé 518 also offers another definition of jäti: asarva-liìgatve saty ekasyäà
vyaktau kathanäd vyakty-antare kathanaà vinäpi sugrahä jätir iti lakñaëäntaram. (Another
definition is that a jäti is that which, because of its being already described in reference to
one individual, is easily understandable without having to describe it again in reference to
another individual).
For example when the jäti of cowness is taught in reference to one individual
cow or when the jäti of brähmaëa-hood is taught in reference to one
individual brähmaëa then all the instances of cowness and brähmaëa-hood
can be recognized. But this is not so in the case of names, since the same
characteristics are not found in all the individuals named Viñëumitra, for
example, since they have different natures.
Moreover a third definition of a jäti is given in accordance with conventional

usage: gotraà ca caraëaiù saha. This is explained in the våtti to mean “a
descendant and a student of a particular branch of a Veda are also considered
jätis.” Jéva Gosvämé gives counterexamples with the sentence beginning neha.
The words baläkä and so on don’t take é[p] because they are always used
only in the feminine gender.374 Examples of other nitya-lakñmé words are
makñikä, pipélikä, latä, mäyä, and so on. With the sentence beginning präyaù
Jéva Gosvämé specifies what is inluded by the word ädi in vaiçyädi. The word
präyaù (generally) is used based on the fact that some grammarians don’t
include words that have ya-räma as their uddhava among the vaiçyädis. The
grammarian Padmanäbha-datta, however, says that apart from the words
haya, gavaya, mükaya, åñya, and matsya, all other words which have ya-räma
as their uddhava are to be considered vaiçyädis. Thus the words kñatriya and
so on are vaiçyädis.
1095 / na{naryaAenaARrI /
1095. nå-narayor näré
nå-narayoù—of the words nå (man) and nara (man); näré—näré (woman).
Nå + é[p] and nara + é[p], however, become näré by irregular formation.
éb-antä sädhuù. ép nivåttaù.
Våtti—The words éb-antä sädhuù are understood in this sütra. The

adhikära é[p] (1083) ends here.
AmåtA—In the feminine gender näré is the proper form of nå + é[p] and
nara + é[p] in the sense of jäti. In the case of the word nå, é[p] was already
achieved by å-rämäc caturbhujänubandhän na-rämäd aïcateç ca (1084), and
in the case of the word nara, é[p] was already achieved by a-rämänta-jäteù
(1094). But in both cases the result of the nipäta is the våñëéndra.
374 This means there is no masculine counterpart of the word baläkä. By contrast, the
words brähmaëé and so on have the masculine counterpart brähmaëa and so on.
Taddhita 605
1096 / opamaAnapaUvaARäUrAeè&x.~ , s$aihtas$aMihtavaAmaAidpaUvaAR»a /

1096. upamäna-pürväd üror üì, sahita-saàhita-vämädi-pürväc ca
upamäna-pürvät—which comes after an upamäna (word expressing that to

which something else is compared); üroù—after the word üru (thigh); üì—
the feminine pratyaya ü[ì]; sahita-saàhita-väma-ädi-pürvät—which comes
after the words sahita (joined together), saàhita (joined together), väma
(beautiful), and so on; ca—and.
In the feminine gender ü[ì] is applied after the word üru, provided it comes
after an upamäna or after the words sahita, saàhita, väma, and so on.
karabhorüù, sahitorüù.
Våtti—Thus we get karabhorüù (a lady whose thighs resemble the trunks

of elephants) and sahitorüù (a lady whose thighs are joined together, e.g. a fat
lady whose thighs rub together).
AmåtA—The words sahita and so on are mentioned separately because

they are not upamänas. Regarding the example karabhorüù, even though
Amara-koña defines karabha as maëi-bandhäd äkaniñöhaà karasya karabho
bahiù (the outer [upper fleshy] portion of the hand from the wrist until the
small finger is called the karabha, i.e. the metacorpus), still in order for things
to make sense the word karabha here has to be taken as synonymous with the
word kalabha (young elephant) since it is heard that r and l are practically one
(see Båhat våtti 128 recounted under sütra 76). Moreover, to fit the analogy,
the main meaning “young elephant” has to be ignored here and by lakñanä
våtti the meaning “trunk of a young elephant” has to be accepted. Thus the
vigraha of karabhorüù is karabhau kari-çuëòäv iva ürü yasyäù (a lady whose
two thighs are like two elephant trunks (karabhau = kari-çuëòau). Likewise
we get rambhorüù (a lady whose thighs resemble plantain trees) and so on.
The vigraha of sahitorüù is sahitäv ürü yasyäù (a lady whose thighs are joined
together). Likewise we get vämorüù (a lady whose thighs are beautiful),
hrasvorüù (a lady whose thighs are short), and so on.
1097 / @jaAderApa, /
1097. ajäder äp
aja-ädeù—after the words aja (goat) and so on; äp—the feminine pratyaya
ä[p].
In the feminine gender ä[p] is applied after the words aja and so on.
pürvasyäpavädo ’yam. tatra jätépaù—ajä açvä eòakä kokilä kruïcä caöakety-

ädi. atha keçavepaù—kiìkarä tat-karä ity-ädi. bhäryä-vaya-épaù—mugdhä
jyeñöhä kaniñöhä madhyä madhyamä go-pälikä çiçu-pälikä ity-ädi. vayasi—
kanyä bälä hoòä päkä vatsakä mandä vilätä ity-ädi. ajädir äkåti-gaëaù.
Våtti—This is an apaväda of certain previous é[p]-s. In that regard,

examples of ä[p] used instead of é[p] for a jäti are ajä (a she-goat), açvä (a
she-horse), eòakä (a female sheep, a ewe), kokilä (a female kokila bird),
kruïcä (a female kruïca bird), caöakä (a female caöaka bird), and so on. Next,
examples of ä[p] used instead of é[p] when words end in a keçava pratyaya
are kiìkarä (a female servant), tat-karä (a female who does that), and so on.
Examples of ä[p] used instead of é[p] in the case of a wife or in the case of
a certain age are mugdhä (the wife of a fool), jyeñöhä (the wife of the eldest
brother), kaniñöhä (the wife of the youngest brother), madhyä (the wife of
the middle brother), madhyamä (the wife of the middle brother), go-pälikä
(the wife of a cowherd), çiçu-pälikä (the wife of a child-protector), and so on
[in the sense of wife] and kanyä, bälä, hoòä, päkä, vatsakä, mandä, vilätä,
and so on in the sense of age.
The ajädis are an äkåti-gaëa.
AmåtA—With the phrases tatra jätépaù and so on, Jéva Gosvämé specifies
which previous é[p]-s this rule is an apaväda of. For example, in the case of
ajä and so on ä[p] is an apaväda of the é[p] that would have been applied by
a-rämänta-jäteù (1094). Regarding the phrase keçavepaù, the words kiìkarä
and so on are formed with the kåt pratyaya a[t] that is an apaväda of the kåt
pratyaya [ö]a by kià-yat-tad-bahuñv at (Båhat 1441). Thus this is an apaväda
of the é[p] that would have been applied by aë-keçava-gaurädibhyaù (1087)
since [ö]a is keçava. Regarding the phrase beginning bhäryä, in the case of
mugdhä and so on the é[p] that was ordained in the sense of tasya bhäryä
(1091) is overruled and in the case of kanyä and so on the é[p] that would
have been applied by aë-keçava-gaurädibhyaù (1087) in accordance with the
statement acarama-vayaskäù sarve gaurädayaù (våtti 1087) is overruled.
1098 / wta: ‘atyayaivaBaASaA /

1098. itaù pratyaya-vibhäñä
itaù—from now on; pratyaya-vibhäñä—optionality of the pratyayas.

Taddhita 607
From now on the pratyayas are only optionally applied.
paribhäñeyam ä-parisamäpteù. kià ca—
Våtti—This paribhäñä lasts up until the end of this prakaraëa. Moreover,

the pratyayas undergo various changes as follows:
AmåtA—This sütra means itaù prabhåti ye pratyayä ucyante te tu vibhäñayä

pravartante (from now on the pratyayas which are going to be described
are only optionally applied). This means that the sentences which express
the meanings of the pratyayas are also allowed and so are the equivalent
compounds.
SAàçodhiné—The samäsänta pratyayas and the feminine pratyayas

described previously were absolutely mandatory, but the taddhita pratyayas
which are going to be described now are optional in that one can either express
what they want to say by using the pratyaya or by using the equivalent väkya or
samäsa. For example, if someone wants to say “son of Kåñëa,” they can either
use the taddhita pratyaya i[ë] (sütra 1107) and say kärñëiù (son of Kåñëa) or
they can speak the väkya kåñëasyäpatyam (son of Kåñëa) or they can use the
samäsa kåñëäpatyam (son of Kåñëa). In all cases the meaning is the same, but
there are different ways how to express the meaning. Using the pratyaya is
not the only way. Another difference between the taddhita pratyayas which
are going to be described now and the samäsänta and feminine pratyayas
which were described previously is that previously the pratyayas were applied
after a näma (sütras 1063 and 1080), but now the pratyayas
will be applied after viñëupadas (våtti 1100 and sütra 1105).
1099 / ‘atyayae Ka wRna: , Ga wya: , C$ wRya: , Q& wk(: , X# Wya: , P( @Ayana: , vaurk(: /
1099. pratyaye kha énaù, gha iyaù, cha éyaù, öha ikaù, òha eyaù, pha äyanaù,
vur akaù
pratyaye—when a pratyaya is to be applied; khaù—the pratyaya kha; énaù—

the replacement éna; ghaù—the pratyaya gha; iyaù—the replacement iya;
chaù—the pratyaya cha; éyaù—the replacement éya; öhaù—the pratyaya öha;
ikaù—the replacement ika; òhaù—the pratyaya òha; eyaù—the replacement
eya; phaù—the pratyaya pha; äyanaù—the replacement äyana; vuù—the
pratyaya vu; akaù—the replacement aka.
When it comes to applying a taddhita pratyaya, kha is replaced by éna, gha

by iya, cha by éya, öha by ika, òha by eya, pha by äyana, and vu by aka.
pratyaye kartavye énädénäà päëinéya-vat khädi-sthänéyatä jïeyäù. tatra varëa-

svarüpe rämaù, yathä kha-räma éna ity-ädi.
Våtti—It should be understood that when a pratyaya is to be applied, éna

and others are the replacements of kha and so on. This is similar to what is
done in Päëini’s system. In this regard, the word räma is used to denote a
single varëa (sütra 35). So, for example, kha-räma becomes éna and so on.
AmåtA—The meaning of the phrase päëinéya-vat is this: “Just as the

Päëinians ordain that vu become aka and yu become ana (Añöädhyäyé 7.1.1)
and thus consider aka and so on to be replacements of vu and so on, so in the
same way éna and so on should be understood to be replacements of kha and
so on.”
SAàçodhiné—Someone might argue, “Why not just make the pratyaya as

éna and so on in the first place? What is the point of first calling it kha and so
on and then making this sütra to change it into éna and so on?” The answer is
that kha and so on are comprised of but one syllable whereas éna and so on are
comprised of two or more syllables. In the Taddhita-prakaraëa the pratyayas
will be mentioned again and again in different sütras in different meanings. So
it actually saves recitation time to give a monosyllabic name like cha and then
give a sütra to change it to éya rather than to mention a polysyllablic name like
éya again and again every time. For example, in the Båhat the pratyaya cha
appears at least 22 times in the sütras of the Taddhita-prakaraëa. It only takes
25 syllables to say “cha” 22 times and to say the phrase “cha éyaù” whereas
it takes 48 syllables to say “éya” 22 times. Thus on the whole, taking into
account all the pratyayas mentioned here, this method saves at least 5 minutes
of recitation time, which is a lot of time in the world of sütra recitation where
folks dare not utter even a mäträ more than necessary (våtti 2).
1100 / tasya ivak(Ar wita payaRntaM ke(zAvaNA: /

1100. (tasya vikära iti paryantaà) keçava-ëaù
tasya vikäraù iti—the meaning “tasya vikäraù” (sütra 1165); paryantam—up

to and including; keçava-ëaù—the pratyaya keçava [ë]a.
Keçava [ë]a is applied in all the meanings up to and including the meaning
“tasya vikäraù” (1165).
ayam eväë ity uktaù. tatra tasyäpatyam ity-ädi sütrair arthä darçayiñyante. tataç
ca, madhor apatyam ity-ädy arthe madhu-çabdät ñañöhy-antät keçava-ëe kåte,
Taddhita 609
uktärthasyäpatyädi-padasyäprayogaù. tato ’ntaraìga sv-äder mahäharaù. ädi-

sarveçvarasya våñëéndraù u-dvayasya govindaù—mädhavaù. pakñe väkyaà
samäsaà ca sarvatra, madhor apatyaà madhv-apatyam ity-ädi.
Våtti—This pratyaya was previously called a[ë] (våttis 1042 and 1043
and sütras 1049, 1052, 1057, and 1087). In this regard, the meanings referred
to here will be shown in the sütras tasyäpatyam (1106) and so on. So,
when keçava [ë]a is applied after the word madhu which ends in a ñañöhé
viñëubhakti in the meanings madhor apatyam (descendant of Madhu) and so
on, the word apatyam and so on, whose meaning has already been expressed
[by the taddhita pratyaya], is left out and antaraìga sväder mahähara eka-
padatvärambhe (601) is applied. Then ädi-sarveçvarasya våñëéndro nåsiàhe
(1042) and u-dvayasya govindaù (1055) are applied and we get mädhavaù
(descendant of Madhu, name of Kåñëa).

In the other option, we get the equivalent phrase madhor apatyam and so on
or the equivalent compound madhv-apatyam and so on (sütra 1098).
SAàçodhiné—Keçava [ë]a is the default pratyaya in all the meanings from

tasyäpatyam (son / descendant of that person)( (1106) up to and including
tasya vikäraù (product of that thing) (1165). It will not be repeated again and
again in those sütras because its application is understood by the force of this
sütra. So the sütras tasyäpatyam (1106) and so on are generally understood to
mean tasyäpatyam ity arthe ... keçava-ëaù syät (Keçava [ë]a is applied [after
...] in the meaning tasyäpatyam). However, there are exceptional cases where
other pratyayas are applied instead.
1101 / idtyaidtyaAidtyayamaeByaAe NyarAma: , patyauÔarpadA»aAgANApatyaAde: /

1101. dity-adity-äditya-yamebhyo ëya-rämaù, paty-uttara-padäc
cägaëapaty-ädeù
diti-aditi-äditya-yamebhyaù—after the words diti (Diti, the mother of the

demigods), aditi (Aditi, the mother of the demons), äditya (son of Aditi), and
yama (Yamaräja, the Lord of death); ëya-rämaù—the pratyaya [ë]ya-räma;
pati-uttara-padät—after a compound in which the last the word is pati (Lord);

ca—also; a-gaëapaty-ädeù—with the exception of gaëa-pati (Lord of the
various classes of beings who are attendants of Lord Çiva, name of Gaëeça)
and so on.
But after diti, aditi, äditya, and yama [ë]ya is applied instead of keçava [ë]a.
The same is true after compounds which end in pati, with the exception of
gaëapati and so on.
diter apatyädir daityaù, aditer ädityaù, evaà yädu-patyaù bärhas-patyaù.

gaëapaty-ädes tu gäëapataà äçvapataà päçupatam ity-ädi.
Våtti—Thus when the meaning is son/descendant and so on375 of Diti, we

get daityaù. Likewise when the meaning is son/descendant and so on of Aditi,
we get ädityaù.
 diter apatyam (a son/descendant of Diti) → ([ë]ya is applied

in the sense of tasyäpatyam (a son/descendant of that person) by sütras
1101 and 1106, and thus the word apatyam is left out in accordance with
uktärthänäm aprayogaù (våtti 600)) diteù + [ë]ya → (601) diti + [ë]ya →
(1042) daiti + [ë]ya → (1053) daitya → (87) daitya + s[u] → (93) daityaù
<1.1>.
In the same way, we get yädu-patyaù (son/descendant of Yadu-pati) and

bärhas-patyaù (son/descendant of Båhas-pati).
 yadu-pater apatyam (a son/descendant of Yadu-pati) → ([ë]ya

is applied in the sense of tasyäpatyam (a son/descendant of that person) by
sütras 1101 and 1106, and thus the word apatyam is left out in accordance
with uktärthänäm aprayogaù (våtti 600)) yadu-pateù + [ë]ya → (601) yadu-
pati + [ë]ya → (1042) yädu-pati + [ë]ya → (1053) yädu-patya → (87) yädu-
patya + s[u] → (93) yädu-patyaù <1.1>.
But when we have gaëa-pati and so on, we get gäëa-patam (that which
belongs to Gaëa-pati), äçva-patam (that which belongs to Açva-pati), päçu-
patam (that which belongs to Paçu-pati), and so on.376
375 The word ädi “and so on” is used here in apatyädiù because [ë]ya is used instead
of keçava [ë]a in all the meanings from tasyäpatyam to tasya vikäraù. So the ädi here
represents the second word in all these meanings e.g. devatä, samühaù, idam, vikäraù, and
so on.
376 Because the neuter gender is used here, the meaning of son/descendant doesn’t fit
Taddhita 611
 gaëa-pater idam (that which belongs to Gaëa-pati) → (a[ë] is

applied in the sense of tasyedam (this belongs to that / this is related to
that) by sütra 1164, and thus the word idam is left out in accordance with
uktärthänäm aprayogaù (våtti 600)) gaëa-pateù + a[ë] → (601) gaëa-pati +
a[ë] → (1042) gäëa-pati + a[ë] → (1053) gäëa-pata → (87) gäëa-pata + s[u]
→ (157) gäëa-pata + am → (94) gäëa-patam <1.1>.
AmåtA—When [ë]ya is applied after the word äditya in the sense of

ädityasyäpatyam (son/descendant of Äditya), the ya-räma of äditya is deleted
by viñëujanät taddhita-yasya haro bhagavati (1056) and we get ädityaù.
1102 tasya BaAva wita payaRntamai¢ak(ilaByaAM maADavaX#: /

1102. (tasya bhäva iti paryantam) agni-kalibhyäà mädhava-òhaù
tasya bhävaù iti—the meaning “tasya bhävaù” (sütra 1199); paryantam—up

to and including; agni-kalibhyäm—after the words agni (the demigod of
fire) and kali (the personification of quarrel); mädhava-òhaù—the pratyaya
mädhava òha.
Mädhava òha is applied after agni and kali in all the meanings up to and
including the meaning “tasya bhävaù” (1199).
agner apatyam ity-ädy artheñu ägneyaù, käleyaù. ägneyé.
Våtti—When we have the meanings agner apatyam (son / male descendant

of Agni) and so on, we get ägneyaù. In like manner, we get käleyaù.
 agner apatyam (son/male descendant of Agni) → (mädhava òha

with uktärthänäm aprayogaù (våtti 600)) agneù + mädhava òha → (601) agni
+ mädhava òha → (1099) agni + eya → (1042) ägni + eya → (1053) ägneya →
(87) ägneya + s[u] → (93) ägneyaù <1.1>.
In the feminine, we get ägneyé “daughter / female descendant of Agni” (sütra

1087).377
here. Most likely the intended meaning here is tasyedam “this belongs to that person”
(1164).
377 If a pratyaya is mädhava, it is automatically keçava since mädhava includes the
indicatory letter ö.
SAàçodhiné—This is an apaväda of keçava [ë]a. But it also surpasses

the limits of keçava [ë]a. Keçava [ë]a is only applied in the meanings up to
and including “tasya vikäraù” (1165), but mädhava òha is applied in all the
meanings up to and including “tasya bhävaù” (1199). Likewise with nåsiàha
na and nåsiàha sna in the next sütra.
1103 / ñIpauMs$aAByaAM na{is$aMhnaµaAE , BaAvae ca vaA /

1103. stré-puàsäbhyäà nåsiàha-na-snau, bhäve ca vä
stré-puàsäbhyäm378—after the words stré (woman) and puàs (man); nåsiàha-

na-snau—the pratyayas nåsiàha na and nåsiàha sna; bhäve—in the meaning
tasya bhävaù (1199); ca—also; vä—optionally.
Nåsiàha na and nåsiàha sna are applied after stré and puàs respectively in
all the meanings up to and including the meaning “tasya bhävaù” (1199). But
in the case of “tasya bhävaù” (1199) they are are only optionally applied.
straiëaà pauàsnam. bhäve straiëaà strétvaà pauàsnaà puàstvam. tvo

vakñyate.
Våtti—Thus we get straiëam (that which belongs to a woman) and

pauàsnam (that which belongs to a man).
 striyä idam (that which belongs to a woman) → (nåsiàha na is

applied in the sense of tasyedam (this belongs to that / this is related to that)
by sütras 1103 and 1164, and thus the word idam is left out in accordance
with uktärthänäm aprayogaù (våtti 600)) striyäù + nåsiàha na → (601) stré +
nåsiàha na → (1042) straina → (111) straiëa → (87) straiëa + s[u] → (157)
straiëa + am → (94) straiëam <1.1>.
 puàsa idam (that which belongs to a man) → (nåsiàha sna is

applied in the sense of tasyedam (this belongs to that / this is related to that)
by sütras 1103 and 1164, and thus the word idam is left out in accordance
with uktärthänäm aprayogaù (våtti 600)) puàsaù + nåsiàha sna → (601)
puàs + nåsiàha sna → (1042) pauàssna → (176) pauàsna → (87) pauàsna
+ s[u] → (157) pauàsna + am → (94) pauàsnam <1.1>.
378 Stré-puàsäbhyäm is the <5.2> of the irregular rämakåñëa compound stré-puàsa which
is formed with the samäsänta pratyaya keçava a-räma by rämakåñëe dhenv-anaòuhau stré-
puàsädayaç ca (1072).
Taddhita 613
But when the meaning is “tasya bhävaù” (1199), we get straiëam or strétvam
(womanhood), and pauàsnam or puàstvam (manhood, virility).
AmåtA—In pauàsnam the s of puàs, which is preceded by a viñëucakra,

is deleted by sat-saìgäntasya haro viñëupadänte (176) by considering the
viñëucakra to be a viñëujana (våtti 207). But in puàstvam, when the s of puàs
undergoes sat-saìgänta-hara by the same process, the m of pum becomes
às by pumaù sa-rämo harikamala-harikhaògayor yädavetara-parayoù, sa ca
viñëucakra-pürvo viñëucäpa-pürvo vä (Båhat 1994).
1104 / gAAe: s$avaeRìrAid‘atyaya‘as$aËeÿ yarAma: /

1104. goù sarveçvarädi-pratyaya-prasaìge ya-rämaù
goù—after the word go (cow); sarveçvara-ädi-pratyaya-prasaìge—in the

event of a pratyaya beginning with a sarveçvara; ya-rämaù—the pratyaya ya-
räma.
Whenever a pratyaya beginning with a sarveçvara would normally be applied

after go, ya-räma is applied instead.
o-dvayasyäv-ävau pratyaya-ye—gavyam. itaù param arthä darçyante.
Våtti—O-dvayasyäv-ävau pratyaya-ye (603) is applied and we get gavyam

(that which belongs to a cow).
 gor idam (that which belongs to a cow) → (ya is applied in the

sense of tasyedam (this belongs to that / this is related to that) by sütras 1104
and 1164, and thus the word idam is left out in accordance with uktärthänäm
aprayogaù (våtti 600)) goù + ya → (601) go + ya → (603) gavya → (87) gavya
+ s[u] → (157) gavya + am → (94) gavyam <1.1>.
Now the meanings will be shown:
AmåtA—Regarding gavyam, ya-räma is a replacement of the pratyaya

keçava [ë]a which will be ordained in the sense of tasyedam (1164).
SAàçodhiné—In sütras 1100 to 1104 the pratyayas were enumerated, but

now the meanings in which the pratyayas are applied will be shown. But first
we have a paribhäñä (a key statement that teaches how to properly interpret
all the other statements):
1105 / @iDak(Ars$aU‡ae ‘aTamainaidRíivaSNAuBaftyantaAt‘atyaya: /

1105. adhikära-sütre prathama-nirdiñöa-viñëubhakty-antät pratyayaù
adhikära-sütre—in the adhikära sütra; prathama-nirdiñöa—which is mentioned

first; viñëubhakti-antät—after the word ending in a viñëubhakti; pratyayaù—
the pratyaya.
The pratyaya is applied after that word ending in a viñëubhakti which is

mentioned first in the adhikära-sütra.
paribhäñeyam.
Våtti—This is a paribhäñä (40).
1106 / tasyaApatyama, /
1106. tasyäpatyam
tasya—of that person; apatyam—son/descendant.
According to how they were previously ordained, the pratyayas are applied
after the word ending in a ñañöhé viñëubhakti in the meaning “son / descendant
of that person.”
vibhuç cäyam. aträrthe ñañöhy-antän nämno yathä-vihitaà syuù. madhor

apatyaà mädhavaù. evaà daityaù ädityaù straiëa ity-ädi.
Våtti—This is also a vibhu adhikära. The pratyayas are applied, as ordained

previously, in this meaning after the näma ending in a ñañöhé viñëubhakti.
Thus, when we have the meaning madhor apatyam (descendant of Madhu),
we get mädhavaù.

Likewise we get daityaù (son / descendant of Diti), ädityaù (son/descendant

of Aditi), straiëaù (son / descendant of a lady), and so on.
Taddhita 615
 diter apatyam (a son/descendant of Diti) → ([ë]ya is applied

uktärthänäm aprayogaù (våtti 600)) diteù + [ë]ya → (601) diti + [ë]ya →
(1042) daiti + [ë]ya → (1053) daitya → (87) daitya + s[u] → (93) daityaù
<1.1>.
 aditer apatyam (a son/descendant of Aditi) → ([ë]ya is applied

uktärthänäm aprayogaù (våtti 600)) aditeù + [ë]ya → (601) aditi + [ë]ya →
(1042) äditi + [ë]ya → (1053) äditya → (87) äditya + s[u] → (93) ädityaù
<1.1>.
 striyä apatyam (that which belongs to a woman) → (nåsiàha na

with uktärthänäm aprayogaù (våtti 600)) striyäù + nåsiàha na → (601) stré
+ nåsiàha na → (1042) straina → (111) straiëa → (87) straiëa + s[u] → (93)
straiëaù <1.1>.
SAàçodhiné—As well as being a vidhi sütra, this is also an adhikära sütra.

Moreover, since it is a vibhu adhikära, it includes the two prabhu adhikäras
(sütras 1113 and 1117) and thus extends up to sütra 1124. The effect of this
adhikära is that any pratyayas ordained from now until sütra 1124 will be
applicable only in the meaning “tasyäpatyam.” The word tasya in tasyäpatyam
is a variable word. That is, it stands for whichever person one wants to
talk about. So if one wants to talk about Madhu’s son/descendant one will
substitute madhoù for tasya and say madhor apatyam. Similarly, if one wants
to talk about Diti’s son/descendant one will substitute diteù for tasya and say
diter apatyam, and so on. When we thus have madhor apatyam and so on,
one may then wonder which word to apply the pratyaya after. To answer
that, we have the paribhäñä: adhikära-sütre prathama-nirdiñöa-viñëubhakty-
antät pratyayaù (1105). Since the word tasya is the first word ending in a
viñëubhakti in this adhikära sütra “tasyäpatyam,” we apply the pratyaya after
the variable word which ends in a ñañöhé viñëubhakti as Jéva Gosvämé himself
points out in this våtti with the phrase ñañöhy-antän nämnaù. Thus we apply
the pratyayas keçava [ë]a and so on after the words madhoù and so on, and
the word apatyam is left out in accordance with the maxim uktärthänäm
aprayogaù (våtti 600).
1107 / @rAmabaAùAidByaAimana{Ris$aMh: , dzArTaAdevaAR /

1107. a-räma-bähv-ädibhyäm ir nåsiàhaù, daçarathäder vä
a-räma-bähu-ädibhyäm—after words ending in a-räma and after the

words bähu (name of a certain person) and so on; iù—the pratyaya i-räma;
nåsiàhaù—nåsiàha; daçaratha-ädeù—after the words daçaratha (name of
Räma’s father) and so on; vä—optionally.
But i[ë] is applied after words ending in a-räma and after the words bähu
and so on. And i[ë] is optionally applied after the words daçaratha and so on.
ayam eva ië ity uktaù. gargasyäpatyaà gärgiù, bähaviù, däçarathiù. pradéyatäà

däçarathäya maithilé. saumitriù saumitraç ca.
Våtti—This same pratyaya was previously called i[ë] (våttis 1042 and
1043). Thus, when we have the meaning gargasyäpatyam (son of Garga), we
get gärgiù.
 gargasyäpatyam (son of Garga) → (i[ë] is applied in the sense of

tasyäpatyam (son / descendant) by sütra 1107, and thus the word apatyam is
left out in accordance with uktärthänäm aprayogaù (våtti 600)) gargasya +
i[ë] → (601) garga + i[ë] → (1042) gärga + i[ë] → (1053) gärgi → (87) gärgi
+ s[u] → (93) gärgiù <1.1>.
An example of the bähv-ädis is bähaviù (descendant of Bähu).
 bähor apatyam (descendant of Bähu) → (i[ë] is applied in the

sense of tasyäpatyam (a son/descendant of that person) by sütra 1107, and
(våtti 600)) bähoù + i[ë] → (601) bähu + i[ë] → (1042, 1055) bäho + i[ë] →
(55) bähavi → (87) bähavi + s[u] → (93) bähaviù <1.1>.
An example of the daçarathädis is däçarathiù or däçarathaù (son of

Daçaratha), since we see the usage pradéyatäà däçarathäya maithilé (the
princess of Mithilä should be given to the son of Daçaratha). Another example
is saumitriù or saumitraù (the son of Sumiträ, name of Lakñmaëa).
SAàçodhiné—Here i[ë] is an apaväda of the default pratyaya keçava [ë]

a. But since this sütra comes under the adhikära sütra tasyäpatyam (1106),
i[ë] is only applied after the words mentioned here when the meaning is
tasyäpatyam. Likewise with the other pratyayas which will be ordained in the
Taddhita 617
upcoming sütras. According to the Päëinian Gaëa-päöha, the bähv-ädis are

bähu, upabähu, upaväku, niväku, çiväku, vaöäku, upanindu, upabindu, våñalé,
våkalä, cüòä, baläkä, müñikä, kuçalä, bhagalä, chagalä, dhruvakä, dhuvakä,
sumiträ, durmiträ, puñkara-sat, anuharat, deva-çarman, agni-çarman, bhadra-
çarman, suçarman, kunäman, sunäman, païcan, saptan, añöan, amitaujas with
deletion of its final s,379 udaïcu, çiras, mäña, çarävin, marécé, kñema-våddhin,
çåìkhalätodin, kharanädin, nagara-mardin, präkära-mardin, loman, ajégarta,
kåñëa, yudhiñöhira, arjuna. sämba, gada, pradyumna, räma, udaìkas, and
sambhüyas and ambhas with deletion of their final s.380
The bähv-ädis are an äkåti-gaëa. Thus we also get sätyakiù (descendant of

Satyaka) and so on. One may wonder why some words ending in a-räma were
again included among the bähv-ädis since this sütra already said that words
ending in a-räma take i[ë]. The answer is that these words are included among
the bähv-ädis so that they will not take any of the other pratyayas ordained by
future sütras. For example, the word kåñëa is included among the bähv-ädis so
that it will take i[ë] rather than taking keçava [ë]a by the more specific future
sütra çivädeù keçava-ëaù, åñy-andhaka-våñëi-kurubhyaç ca (1109). Thus we
get kärñëiù (son/descendant of Kåñëa).
1108 / vyaAs$aAderik(NA, , s$a ca icata, /

1108. vyäsäder akië, sa ca cit
vyäsa-ädeù—after the words vyäsa (name of the famous sage who arranges
and edits the Vedic literature) and so on; akië—the pratyaya aki[ë]; saù—it;
ca—and; c-it—has the indicatory letter c.
Aki[ë] is applied after the words vyäsa and so on, and it is considered as
having the indicatory letter c.
våñëéndra-sthäna-catuù-sanädeçäsyety-ädi, vyäsasyäpatyaà vaiyäsakiù,

sudhätuù saudhätakiù. varuòa-caëòäla-niñäda-bimbädayaç ca vyäsädayaù.
Våtti—When we have the meaning vyäsasyäpatyam (son of Vyäsa), the

sütra beginning våñëéndra-sthäna-catuùsanädeça (sütra 1043) is applied and
we get vaiyäsakiù :
379 Thus the final form will be amitaujiù (descendant of Amitaujas).

380 Thus the final forms will be sambhüyiù (descendant of Sambhüyas) and ambhiù
(descendant of Ambhas).
 vyäsasyäpatyam (son of Vyäsa) → (aki[ë] is applied in the sense of

tasyäpatyam (son / descendant) by sütra 1108, and thus the word apatyam is
left out in accordance with uktärthänäm aprayogaù (våtti 600)) vyäsasya +
aki[ë] → (601) vyäsa + aki[ë] → (1043) vaiyäsa + aki[ë] → (1053) vaiyäsaki
→ (87) vaiyäsaki + s[u] → (93) vaiyäsakiù <1.1>.
Similarly, when we have the meaning sudhätur apatyam (son / descendant of

Sudhätå), we get saudhätakiù.
 sudhätur apatyam (son/descendant of Sudhätå) → (aki[ë] is applied in

the sense of tasyäpatyam (son / descendant) by sütra 1108, and thus the word
apatyam is left out in accordance with uktärthänäm aprayogaù (våtti 600))
sudhätuù + aki[ë] → (601) sudhätå + aki[ë] → (1042) saudhätå + aki[ë] →
(124) saudhätaki → (87) saudhätaki + s[u] → (93) saudhätakiù <1.1>.
The words varuòa, caëòäla, niñäda, bimba, and so on are also included
among the vyäsädis.
SAàçodhiné—The indicatory letter c only exists to delete the å of sudhätå.

The a-räma of all the other words can be deleted simply by a-i-dvayasya haro
bhagavati (1053).
1109 / izAvaAde: ke(zAvaNA: , [%SyanDak(va{iSNAku(ç&Byaê , @naAidva{SNAIn‰eByaAe

nadImaAnauSaInaAmaByaê /
1109. çivädeù keçava-ëaù, åñy-andhaka-våñëi-kurubhyaç ca, anädi-
våñëéndrebhyo nadé-mänuñé-nämabhyaç ca
çiva-ädeù—after the words çiva and so on; keçava-ëaù—the pratyaya keçava

[ë]a; åñi-andhaka-våñëi-kurubhyaù—after names of sages and after names of
those who belong to the andhaka, våñëi, and kuru dynasties; ca—and; an-
ädi-våñëéndrebhyaù—which aren’t ädi-våñëéndra (see the next sütra); nadé-
mänuñé-nämabhyaù—after names of rivers and women; ca—also.
Keçava [ë]a is applied after the words çiva and so on and after names of sages
and those who belong to the andhaka, våñëi, and kuru dynasties. Keçava
[ë]a is also applied after names of rivers and women which are not ädi-
våñëéndra.
SAàçodhiné—Keçava [ë]a is reordained here as an apaväda of i[ë] in the

case of those words ending in a-räma and as an apaväda of mädhava òha in
the case of names of rivers and women, which are naturally feminine and
Taddhita 619
hence liable to follow sütra 1111. According to the Päëinian Gaëa-päöha, the
çivädis are çiva, proñöha, proñöhika, caëòa, jambha, bhüri, daëòa, kuöhära,
kakubh, kakubhä, anabhimläna, kohita, sukha, saàdhi, muni, kakutstha,
kahoòa, kohaòa, kahüya, kahaya, lekha, rodha, kapiïjala, kupiïjala,
khaïjana, vaöanda, tåëa-karëa, kñéra-hrada, jala-hrada, parila, pañika, piñöa,
haihaya, pärñikä, gopikä, kapilikä, jaöilikä, badhirikä, maïjéraka, majirika,
våñëika, khaïjära, khaïjäla, karmäraà, rekha, lekha, älekhana, viçravaëa,
ravaëa, vartanäkña, gréväkña, viöapa, piöaka, piöäka, tåkñäka, nabhäka, ürëa-
näbha, jaratkäru, påthä, utkñepa, purohitikä, surohitikä, surohikä, äryaçveta,
aryaçveta, supiñöa, masura-karëa, mayüra-karëa, kharjüra-karëa, khadüraka,
takñan, åñöi-ñeëa, gaìgä, vipäça, yaska, lahya, druhya, ayaùsthüëa, tåëa-karëa,
tåëa, karëa, parëa, bhalandana, virüpäkña, bhümi, ilä, sapatné, names of rivers
which have two sarveçvaras, and finally the words tri-veëé and tri-vaëa. The
çivädis are an äkåti-gaëa.
1110 / @AWe@AErAmaA yasyaAids$avaeRìrA: s$a @Aidva{SNAIn‰s$aMÁa: , taâdAd”yaê /

1110. ä-ai-au-rämä yasyädi-sarveçvaräù sa ädi-våñëéndra-saàjïaù. tad-yad-
ädayaç ca
ä-ai-au-rämäù—ä-räma, ai-räma, or au-räma; yasya—whose; ädi-

sarveçvaräù—initial sarveçvaras; saù—that; ädi-våñëéndra-saàjïaù—called
ädi-våñëéndra (that which has a våñëéndra at the beginning); tad-yad-ädayaù—
the words tad, yad, and so on; ca—also.
A word whose initial sarveçvara is ä, ai, or au is called ädi-våñëéndra. The

words tad, yad, and so on are also called ädi-våñëéndra.
våddha-saàjïä ity anye. çaivaù yäskaù pautraù dauhitraù nanandraù.

åñibhyaù—väsiñöhaù. andhakebhyaù—çväphalkaù. våñëibhyaù—väsudevaù.
kurubhyaù—näkulaù. kathaà kärñëiù prädyumniù ärjuniù? bähv-ädi
päöhät. anädéti—yämunaù airävataù. mänuñétaù—gautamaù rauhiëaù. anädi-
våñëéndreti kim? kauçikeyaù kausalyeyaù.
Våtti—Others call such a word våddha. Examples when keçava [ë]a is

applied after the words çiva and so on are çaivaù (son/descendant of Çiva),
yäskaù (son/descendant of Yaska), pautraù (son of the son, i.e. grandson),
dauhitraù (son of the daughter, i.e. grandson), and nanandraù (son of the
husband’s sister).381
381 The Päëinians list the words putra, duhitå, and nanandå in the bidädi group (see
sütra 1114) rather than the çivädi group and they explain that, although the bidädis usually
An example when keçava [ë]a is applied after names of sages is väsiñöhaù

(son/descendant of the sage Vasiñöha). An example when keçava [ë]a is
applied after names of those belonging to the andhaka dynasty is çväphalkaù
(son of Çva-phalka), an example when keçava [ë]a is applied after names of
those belonging to the våñëi dynasty is väsudevaù (son of Vasudeva, name
of Kåñëa), and an example when keçava [ë]a is applied after names of those
belonging to the kuru dynasty is näkulaù (son of Nakula).
Why do we see kärñëiù, prädyumniù, and ärjuniù? Because the words kåñëa
and so on are listed among the bähv-ädis (sütra 1107). Examples of keçava
[ë]a applied after names of rivers which aren’t ädi-våñëéndra are yämunaù
(son/descendant of the river Yamunä) and airävataù (son/descendant of the
river Irävaté), and examples of keçava [ë]a applied after names of women
which aren’t ädi-våñëéndra are gautamaù (son/descendant of Gotamé) and
rauhiëaù (son of Rohiëé, name of Balaräma). Why do we say “which aren’t
ädi-våñëéndra”? Consider kauçikeyaù (son/descendant of the river Kauçiké)
and kausalyeyaù (son of Kausalyä, name of Räma).382
1111 / laºmaIzAu”aAidByaAM maADavaX#Ae baòlama, , idtyaidtaI vaA /

1111. lakñmé-çubhrädibhyäà mädhava-òho bahulam, dity-adité vä
lakñmé-çubhrädibhyäm—after feminine words and after the words çubhra

(name of a certain person) and so on; mädhava-òhaù—the pratyaya mädhava
òha; bahulam—variously applied; diti-adité—the words diti and aditi; vä—
optionally çubhrädis; bhruvaù—of the word bhrü (eyebrow); bhruv—the
replacement bhruv; ca—also.
Mädhava òha is applied after feminine words and after the words çubhra
and so on. But this rule is bahula. Moreover, diti and aditi are optionally
considered çubhrädis.
rauhiëeyaù sauparëeyaù. bähulyät kvacit nämnétaç ca. rauhiëeyo rämaù.

krauïcaù kaukilaù. çubhrädeù khalv api—çubhrasyäpatyaà çaubhreyaù
ätreyaù kaunteyaù värñëeyaù, u-dvayasya haro märkaëòeyaù. daiteyo daityaù,
äditeyaù ädityaù. gaìgäyä gäìgeyo gäìgo gäìgäyaniù. çubhrädi-päöhena
mädhavatväd gäìgeyé.
take keçava [ë]a in the sense of gotra (descendant), these three words take keçava [ë]a in
the sense of “immediate descendant [i.e. son].” For further details, see anåñy-änantarye
bidädibhyo ’ï (Añöädhyäyé 4.1.104).
382 In both cases here mädhava òha is applied by lakñmé-çubhrädibhyäà mädhava-òho
bahulam (1111).
Taddhita 621
Våtti—Thus we get rauhiëeyaù (son of the constellation rohiëé, name

of the planet Mercury (budha)) and sauparëeyaù (son of Suparëä, name
of Garuòa).383 But, because this rule is bahula, mädhava òha is sometimes
also applied after names (sütra 1109). Thus we get rauhiëeyaù (the son of
Rohiëé) which denotes Balaräma. Similarly, because this rule is bahula, we
get krauïcaù (the male offspring of a female snipe) and kaukilaù (the male
offspring of a female cuckoo).
 rohiëyä apatyam (son of Rohiëé) → (mädhava òha is applied in the sense

of tasyäpatyam (a son/descendant of that person) by sütra 1111, and thus the
600)) rohiëyäù + mädhava òha → (601) rohiëé + mädhava òha → (1099)
rohiëé + eya → (1042) rauhiëé + eya → (1053) rauhiëeya → (87) rauhiëeya +
s[u] → (93) rauhiëeyaù <1.1>.
But this rule is not bahula in relation to the çubhrädis. Thus, when we
have the meaning çubhrasyäpatyam (son/descendant of Çubhra), we only
get çaubhreyaù. Likewise we only get ätreyaù (son/descendant of Atri),
kaunteyaù (son/descendant of Kunti), and värñëeyaù (son/descendant of
Våñëi).384 By applying u-dvayasya haro òha-räme, na tu kadru-päëòvoù
(Båhat 2096), we get märkaëòeyaù (son/descendant of Måkaëòu, name of a
famous sage). Since diti and aditi are optionally çubhrädis, we get daiteyaù
or daityaù (son/descendant of Diti) and äditeyaù or ädityaù (son/descendant
of Aditi).
When we have the meaning gaìgäyä apatyam (son of Gaìgä, i.e. Bhéñma),
we get gäìgeyaù, gäìgaù, or gäìgäyaniù. And because the word gäìgeya
is considered mädhava since the word gaìgä is listed among the çubhrädis
and thus takes mädhava òha, in the feminine we get gäìgeyé (daughter of
Gaìgä).
AmåtA—Other examples of feminine words are vainateyaù (son/descendant

of Vinatä, name of Garuòa) and so on. Jéva Gosvämé shows the purpose
of the word bahula by saying kvacit (sometimes). Even though keçava
383 The words rohiëé and su-parëä here are both feminine but they are not names of
women. Although Su-parëä is the mother of Garuòa she is clearly more bird-like than
human as her name su-parëä (one who has nice wings) indicates. Thus these words don’t
take keçava [ë]a by mäëuñé-nämabhyaç ca (1109).
384 Another example is päëòaveyaù (son/descendant of Päëòu). The examples ätreyaù,
kaunteyaù, and värñëeyaù as well as this example, päëòaveyaù, are all given on the basis of
the çubhrädis being an äkåti-gaëa. The words atri, kunti, våñëi, and päëòu are not actually
found in the standard list of çubhrädis.
[ë]a is ordained after names of women by anädi-våñëéndrebhyo nadé-mänuñé-

nämabhyaç ca (1109), still, because the current sütra is bahula, mädhava òha
is sometimes also applied after the names of women. Otherwise we also get
rauhiëaù (son of Rohiëé, name of Balaräma) as shown previously in våtti 1109.
Similarly, because the current sütra is bahula, sometimes mädhava òha is not
applied after a word even though it is feminine, rather the default pratyaya
keçava [ë]a is applied instead. Indeed Jéva Gosvämé elucidates this same
point with the two examples krauïcaù and kaukilaù. Kruïcä means vaké (a
kind of female crane). So krauïcaù means kruïcäyä apatyam and kaukilaù
means kokiläyä apatyam.
With the phrase çubhrädeù khalv api, Jéva Gosvämé specifies that the
çubhrädis, on the other hand, don’t have the bahula tendency. Diti and
aditi are optionally çubhrädis, and therefore they optionally take mädhava
òha. In the case that they don’t take mädhava òha they take [ë]ya by dity-
adity-äditya-yamebhyo ëya-rämaù (1101). The word gaìgä is listed in three
different gaëas. Jéva Gosvämé shows this with the three examples beginning
with gäìgeyaù. Because it is listed among the çubhrädis it takes mädhava òha,
and we get gäìgeyaù. Because it is listed among the çivädis it takes keçava
[ë]a, and we get gäìgaù. And because it is listed among the tikädis it takes
nåsiàha phi, and we get gäìgäyaniù.385 Regarding gäìgeyé, because gäìgeya
is keçava since it is mädhava it takes é[p] by aë-keçava-gaurädibhyaù (1087).
SAàçodhiné—In the case of the çubhrädis mädhava òha is mostly an

apaväda of i[ë] (sütra 1107). According to the Päëinian Gaëa-päöha, the
çubhrädis are çubhra, viñöa, pura, viñöapura, brahmakåta, çatadvära, çaläthala,
çaläcala, çaläkä-bhrü, lekhä-bhrü, lekha-bhra, vikaàsä, vikäsa, rohiëé,
rukmiëé, dharmiëé, diçu, çälüka, ajabasti, çakandhi, vimätå, vidhavä, çuka, viça,
devatara, çakuni, çukra, ugra, jïätala, çatala, bandhaké, måkaëdu, visri, atithi,
godanta, kuçämba, makañöu, çatähära, pavañöurika, sunäman, lakñmaëa and
çyäma when referring to a descendant of the sage Vasiñöha, godhä, kåkaläsa,
aëéva, pravähaëa, bharata, bhärata, bharama, måkaëòu, maghañöu, karpüra,
itara, anyatara, äléòha, sudanta, suvakña, suvakñas, sudäman, kadrü, tuda,
äkaçäpa, kumärikä, kuöhärikä, kiçorikä, ambikä, jihmäçin, paridhi, väyudatta,
çakala, çaläkä, khaòüra, kuverikä, açokä, gandhapiìgalä, khaòonmattä,
anudåñöin, anudåñöi, jaratin, balivardin, vigna, véja, jéva, çvan, açman, açva,
ajira, çatävara, çaläkä, kåkasä, bharata, maghañöu, kakala, sthüla, makathu,
yamañöu, kañöu, guda, ruda, kuçerikä, çavala, and ajina. The çubhrädis are an
äkåti-gaëa.
385 The tikädis are a groups of words mentioned in tikäder nåsiàha-phiù (Båhat 2332),
and phi becomes äyani by phis tv äyaniù (Båhat 2292).
Taddhita 623
1112 / rAjaºa‡aAByaAM yaGarAmaAE jaAtyaAM , manaAe: SyaSaNAAE /

1112. räja-kñaträbhyäà ya-gha-rämau jätyäà, manoù ñya-ñaëau
räja-kñaträbhyäm—after the words räjan (king) and kñatra (warrior); ya-gha-

rämau—the pratyayas ya-räma and gha-räma; jätyäm—when a jäti (group,
species, common quality) is being expressed; manoù—after the word manu
(name of the father of the human race); ñya-ñaëau—the pratyayas ñya and
ña[ë].
Ya-räma and gha-räma are applied after räjan and kñatra respectively,
provided a jäti is being expressed, and ñya or ña[ë] is applied after manu.
räjanyaù kñatriyaù manuñyaù mänuñaù. jätau kim? räjanaù kñätriù. mänavas

tu putre jätau ca sädhuù.
Våtti—Thus we get räjanyaù (a member of the kingly class, i.e. a king),

kñatriyaù (a member of the warrior class, i.e. a warrior), manuñyaù (a member
of the human race, i.e. a man), and mänuñaù (a member of the human race,
i.e. a man).
Why do we say “provided a jäti is being expressed”? Consider räjanaù (son

of Räjan) and kñätriù (son of Kñatra). Mänavaù (son of Manu, or a member
of the human race, i.e. a man), however, is valid both in the sense of son and
jäti.
AmåtA—A jäti is expressed by the combination of the prakåti and pratyaya,

whereas a son/descendant is expressed merely by the pratyaya. And therefore
this is yoga-rüòhi like the words paìkaja and so on (Amåta 217). Therefore
räjanyaù means räjïo jäty-apatyam (son of the class of kings) and kñatriyaù
means kñatrasya jäty-apatyam (son of the class of warriors). In räjanyaù the
saàsära of räjan doesn’t get deleted due to the rule ano ye tu bhäva-karmaëor
eva (1051). Similarly, manuñyaù and mänuñaù mean manor jäty-apatyam (son
of the race of men).
1113 / gAAe‡ae /
1113. gotre
gotre—in the sense of gotra (see the definition below).
The word gotre is to be added in the next sütras.

prabhur ayam. pautra-prabhåty-apatyaà gotram.
Våtti—This is a prabhu adhikära. Any descendant from the grandson

onward is called gotra.
SAàçodhiné—This meaning and the next meaning (sütra 1117) are just
specific varieties of the broader meaning tasyäpatyam (a son/descendant of
that person). Therefore, Jéva Gosvämé doesn’t say prabhuç cäyam ([as well
as being a vidhi-sütra,] this is also a prabhu adhikära) as he does for all the
other meanings. Since gotra basically has the same meaning as apatya, with
the exception that it cannot refer to a son, we will simply translate gotra as
“descendant” from now on. In this way students should be aware that the
word gotra has a different meaning in the grammatical context than in the
laukika context where it denotes particular clans that have arisen from and
are named after certain sages, i.e. kaçyapa-gotra, gautama-gotra etc.
1114 / ibadAde: ke(zAvaNA: /

1114. bidädeù keçava-ëaù
bida-ädeù—after the words bida (name of a certain person) and so on; keçava-
ëaù—the pratyaya keçava [ë]a.
Keçava [ë]a is applied after the words bida and so on in the sense of gotra.
baidaù aurvaù. evaà kaçyapa-kuçika-bharadväjädibhyaù. anantaräpatye tu

baidiù.
Våtti—Thus we get baidaù (descendant of Bida) and aurvaù (descendant

of Urva).
 bider gotram (a descendant of Bida) → (a[ë] is applied in the

sense of tasya gotram (a descendant of that person) by sütra 1114, and thus
the word apatyam is left out in accordance with uktärthänäm aprayogaù
(våtti 600)) bideù + a[ë] → (601) bida + a[ë] → (1042) baida + a[ë] → (1053)
baida → (87) baida + s[u] → (93) baidaù <1.1>.
Keçava [ë]a is similarly applied after the words kaçyapa, kuçika, bharadväja,
and so on. But when we want to express an immediate descendant (a son), we
get baidiù (son of Bida) by sütra 1107.
Taddhita 625
SAàçodhiné—According to the Päëinian Gaëa-päöha, the bidädis are bida,

urva, kaçyapa, kuçika, bharadväja, upamanyu, kiläta, kandarpa, kiàdarbha,
viçvänara, åñiñena, åñöiñeëa, åtabhäga, haryaçva, priyaka, äpastamba, kücavära,
çaradvat, çunaka, dhenu, gopavana, çigru, bindu, bhogaka, bhäjana, çamika,
açvävatäna, çyämäka, çyämaka, çyävali, çyäparëa, harita, kiàdäsa, vahyaska,
arkajüña, arkalüña, badhyoga, viñëuvåddha, pratibodha, racita, rathétara,
rathantara, gaviñöhira, niñäda, çabara, alasa, maöhara, mådu, punarbhü, putra,
duhitå, nanändå, parastré, and paraçu. The bidädis are an äkåti-gaëa.
Prominent examples of the bidädis are çaunakaù (descendant of Çunaka, name

of the sage who inquired from Süta Gosvämé in Bhägavatam), and kauçikaù
(descendant of Kuçika, name of the sage Viçvämitra). Moreover, in the case
of those bidädis which are names of sages the son will also be expressed with
keçava [ë]a rather than nåsiàha i in accordance with sütra 1109. Thus we see
that both Vämana and Hiraëyakaçipu, who are sons of the sage Kaçyapa, are
called käçyapa, rather than käçyapi, in Çrémad-Bhägavatam 6.18.9 and 7.3.17.
1115 / gAgAAR$demaARDavayarAma: /
1115. gargäder mädhava-ya-rämaù
garga-ädeù—after the words garga (name of the famous astrologer sage

who did Kåñëa’s horoscope) and so on; mädhava-ya-rämaù—the pratyaya
mädhava ya-räma.
Mädhava ya-räma is applied after the words garga and so on in the sense of
gotra.
gärgyaù vätsyaù. evaà vyäghrapäd-agastya-mudgala-paräçara-jamadagny-

ädibhyaù. kathaà rämo jämadagnyaù, vyäsaù päräçaryaù? gotra-
rakñakatvenopacärät. anyathä jämadagnaù päräçara ity eva.
Våtti—Examples are gärgyaù (descendant of Garga) and vätsyaù (des-

cendant of Vatsa).

applied in the sense of tasya gotram (a descendant of that person) by sütra
Mädhava ya-räma is similarly applied after the words vyäghrapäd, agastya,

mudgala, paräçara, jamadagni, and so on. Someone may ask, “Why do we
get rämo jämadagnyaù (Paraçuräma, the descendant of Jamadagni) and
vyäsaù päräçaryaù (Vyäsa, the descendant of Paräçara)?” The answer is that
Paraçuräma and Vyäsa are figuratively called descendants [even though they
are direct sons of Jamadagni and Paräçara] because they are protectors of
the descendants. Otherwise [if the desire is to describe them as sons] we just
get jämadagnaù (son of the sage Jamadagni) and päräçaraù (son of the sage
Paräçara) by sütra 1109.
SAàçodhiné—According to the Päëinian Gaëa-päöha, the gargädis are

garga, vatsa, väjäse, saàkåti, aja, vyäghrapäd, vidabhåt, präcéna-yoga, agasti,
pulasti, camasa, rebha, agniveça, çaìkha, çaka, eka, dhüma, avaöa, manas,
dhanaïjaya, våkña, viçvävasu, jaramäëa, lohita, çaàsita, babhru, valgu, maëòu,
gaëòu, çaìku, ligu, guhalu, mantu, maìkñu, aligu, jigéñu, manu, tantu, manäyé,
sünu, kathaka, kanthaka, åkña, tåkña, våkña, tanu, sarukña, talukña, taëòa,
vataëòa, kapikata, kapi, kata, kurukata, anaòuh, kaëva, çakala, gokakña,
agastya, kuëòiné, yajïavalka, parëavalka, abhayajäta, virohita, våñagaëa,
rahügaëa, çaëòila, varëaka, caëaka, culuka, mudgala, musala, jamadagni,
paräçara, jatükarëa, jätükarëa, mahita, mäntrita, açmaratha, çarkaräkña,
pütimäña, sthürä, adaraka, araraka, eläka, piìgala, kåñëa, golunda, ulüka,
titikña, bhiñaja, bhiñaj, bhiñëaja, bhaòita, bhaëòita, dalbha, cekita, cikitsita,
devahü, indrahü, ekalü, pippalü, båhadagni, sulohin, suläbhin, uktha, kuöhégu,
saàhita, patha, kanthu, çruva, karkaöaka, rukña, pracula, vilamba, and viñëuja.
1116 / naxAdemaARDavaP(: /
1116. naòäder mädhava-phaù
naòa-ädeù—after the words naòa and so on; mädhava-phaù—the pratyaya

mädhava pha.
Mädhava pha is applied after the words naòa and so on in the sense of gotra.
näòäyanaù dvaipäyanaù brähmaëäyanaù. uktaà gotram.
Våtti—Thus we get näòäyanaù (descendant of Naòa), dvaipäyanaù

(descendant of Dvépa), and brähmaëäyanaù (descendant of a brähmaëa).
The adhikära gotre (1111) ends here.
SAàçodhiné—According to the Päëinian Gaëa-päöha, the naòädis are naòa,

cara, vara, baka, muïja, itika, itiça, upaka, eka, lamaka, çalaìku, çalaìkaà,
Taddhita 627
saptala, väjapya, tika, agni-çarman when referring to våña-gaëa, präëa, nara,

säyaka, däsa, mitra, dvépa, piìgara, piìgala, kiìkara, kiìkala, kätara, kätala,
käçyapa, kuçyapa, käçya, kälya, kävya, aja, amuñya, amuñma, kåñëa and raëa
when referring to a brähmaëa or the sage väsiñöha respectively, amitra, ligu,
citra, kumära, kroñöu, kroñöaà, loha, durga, stambha, çiàçapä, agra, tåëa, çakaöa,
sumanas, sumata, mimata, åc, jalaàdhara, adhvara, yugaàdhara, haàsaka,
daëòin, hastin, piëòa, païcäla, camasin, sukåtya, sthiraka, brähmaëa, caöaka,
badara, açvala, kharapa, laìka, indha, asra, kämuka, brahmadatta, udumbara,
çoëa, aloha, and daëòapa.
Although by this sütra dvaipäyanaù means “descendant of Dvépa,” that is a

mere grammatical derivation which is not taken as the common meaning of
the word, especially since Dvépa is just the name of some unknown person.
The conventional meaning of dvaipäyanaù as found in the Ädi-parva of
Mahäbhärata is “island-born,” a name referring to Vyäsa, who was born
and left on an island (dvépa) in the river Yamunä by his mother Satyavaté
who was still a virgin and thus could not reveal to her parents her union with
the sage Paräçara. Similarly, we have bädaräyaëaù, which is another name
of Vyäsa. Badara is one of the naòädis, and thus by this sütra bädaräyaëaù
means “descendant of Badara.” But again this is a mere grammatical
derivation, especially since Badara also is just the name of some unknown
person. The standard meanings of bädaräyaëaù are explained by Vaàçédhara
in his commentary to Bhägavatam 1.1.7 where he says: badaréëäà samüho
bädaraà tad-upalakñitam ayanaà niväsa-sthänaà “tasmin sva äçrame badaré-
khaëòa-maëòite” iti vakñyamäëatvät. yad vä vädän anéçvara-vädädén riëäti
hinastéti bäda-räyaëaù. ré gati-reñaëayoù reñaëaà hiàsä kärye yuë våddhy-
äyau. In other words, he explains that bädaräyaëaù means “he whose place
of residence (ayana) is characterized by clusters of jujube berries (bädara).”
Badaré means “a jujube berry,” and a large amount of badarés is called a
bädara. The word bädara is made by applying keçava [ë]a after the word
badaré in the sense of tasya samühaù (1125). He also offers an alternate
explanation that bädaräyaëaù means “he who destroys (räyaëa) doctrines
(väda), i.e. he who destroys atheistic doctrines and other false doctrines.”
This explanation is possible taking into consideration the nondifference of
b and v in Sanskrit. He says that the dhätu here is ré gati-reñaëayoù (9P) and
that reñaëa here means hiàsä (violence, killing). He further specifies that
räyaëa is made from ré + yu[ë] in the sense of kärya (i.e. bhäve prayoga).
Yu changes to ana (Añöädhyäyé 7.1.1), våddhi is done, and the change to äy
is done e.g. ré + yu[ë] → ré + ana[ë] → rai + ana → räyana → räyaëa. Once
we have bädaräyaëaù, which can be made in any of these three ways, we can
then apply nåsiàha i and get bädaräyaëiù (the son of Bädaräyaëa, name of
Çukadeva Gosvämé).
1117 / janapads$anaAmaBya: ºai‡ayaeByaAe'patyae taÀanapadnaAmaByastau rAjaina /

1117. janapada-sa-nämabhyaù kñatriyebhyo ’patye taj-janapada-nämabhyas
tu räjani
janapada-sa-nämabhyaù—who have the same name as their province;

kñatriyebhyaù—after warriors; apatye—in the sense of “son/descendant”; tat-
janapada-nämabhyaù—after names of those provinces; tu—but; räjani—in
the sense of “king.”
The words janapada-sa-nämabhyaù kñatriyebhyo ’patye taj-janapada-

nämabhyas tu räjani are to be added in the subsequent sütras.
prabhur ayam.
1118 / ku(vaAR$deNyaRrAma: , narAmaAdeê , paANxAeê taTaA /

1118. kurv-äder ëya-rämaù, na-rämädeç ca, päëòoç ca tathä
kuru-ädeù—after the words kuru (name of a particular province in north

India) and so on; ëya-rämaù—the pratyaya [ë]ya; na-räma-ädeù—after words
beginning with na-räma; ca—also; päëòoù—after the word päëòu (name of a
particular province in central India); ca—also; tathä—likewise.
[Ë]ya is applied after the words kuru and so on and after the word päëòu
and words beginning in na-räma in the meaning “son / descendant of that
warrior” or “king of that province.”
kuror apatyaà kauravyaù, kuru-deçasya räjä ca. evaà naiñadhyaù päëòyaù.

bhärata-päëòus tu na jana-pada-sanämä, tasyäpatyaà tu päëòavaù. kathaà
mäghe: parirebhire kukura-kaurava-striyaù? tathä saàrakñantäà kauravä iti?
tasyedam iti vivakñäyäm. i-rämänta-kuru-koçalädi-våñëéndräù kurv-ädayaù.
Våtti—Thus, when we have the meaning kuror apatyam (descendant of

the warrior Kuru), we get kauravyaù, and when we have the meaning kuru-
deçasya räjä (king of the Kuru province) we also get kauravyaù.
 kuror apatyam (descendant of the warrior Kuru) or kuru-

deçasya räjä (king of the Kuru province) → ([ë]ya is applied in the sense
of tasyäpatyam (descendant of that warrior) or tasya räjä (king of that
province) by sütras 1117 and 1118, and thus the word apatyam or räjä is left
Taddhita 629
out in accordance with uktärthänäm aprayogaù (våtti 600)) kuroù + [ë]ya →

(601) kuru + [ë]ya → (1042) kauru + [ë]ya → (1055) kauro + [ë]ya → (603)
kauravya → (87) kauravya + s[u] → (93) kauravyaù <1.1>.
An example of a word beginning in na-räma is naiñadhyaù (descendant of the

warrior Niñadha / king of the Niñadha province). Similarly, from päëòu we get
päëòyaù (descendant of the warrior Päëòu / king of the Päëòu province).386
The warrior Päëòu who is a descendant of Bharata, however, is not a warrior
who has the same name as his province. The son/descendant of that Päëòu is
called a päëòava rather than a päëòya.387
Someone might argue, “Well, what about parirebhire kukura-kaurava-

striyaù (the Kukura and Kuru women embraced...) in Mägha-kävya
13.16? And what about saàrakñantäà kauraväù (the Kuru people should
protect...)?” The answer is that, when there is a desire to express the meaning
tasyedam (1164), we get kaurava instead of kauravya. The kurv-ädis are
kuru, koçala, and so on388 as well as ädi-våñëéndra words and words ending
in i-räma.
AmåtA—Jéva Gosvämé raises a doubt and then resolves it with the sentence
beginning tasyedam. Basically kauraväù means kuru-sambandhéyä janäù (the
people connected with the Kuru province). With the sentence beginning
i-rämänta Jéva Gosvämé specifies that the kurv-ädis mentioned in the current
sütra are different than the kurv-ädis mentioned in the sütra åñy-andhaka-
våñëi-kurubhyaç ca (1109). Among the kurv-ädis, kauçalyaù (descendant of
the warrior Koçala / king of the Koçala province) is an example of koçala,
ämbañöhyaù (descendant of the warrior Ämbañöha / king of the Ämbañöha
province) and sauvéryaù are examples of the ädi-våñëéndra words ämbañöha
and sauvéra, and ävantyaù (descendant of the warrior Avanti / king of the
Avanti province) and kauntyaù (descendant of the warrior Kunti / king of
the Kunti province) are examples of the words avanti and kunti which end in
i-räma.
1119 / paÂaAlaAde: ke(zAvaNA: /

1119. païcälädeù keçava-ëaù
386 The u of päëòu gets deleted by janapada-päëòor nåsiàha ye (Båhat 2097).

387 The famous Päëòu, who was a descendant of Bharata and the father of the five
Päëòavas, was the king of the Kuru province and not of the Päëòu province. Therefore his
name is not the same as that of his province, and thus only the default pratyaya keçava [ë]
a is used to express his son/descendants.
388 The word ädi here just refers to the word ajäda.
païcäla-ädeù—after the words païcäla (name of a particular province in

north India) and so on; keçava-ëaù—the pratyaya keçava [ë]a.
Keçava [ë]a is applied after the words païcäla and so on in the meaning
“son/descendant of that warrior” or “king of that province.”
päïcälaù putro räjä ca. païcäla-ikñväku-videha-çürasena-çälveya-gändhäri-

kaliìga-magadha-süramasädir dvi-sarveçvaraç ca païcälädiù.
Våtti—Thus, when we have the meaning païcälasyäpatyam (descendant

of the warrior Païcäla), we get päïcälaù, and when we have the meaning
païcäla-deçasya räjä (king of the Païcäla province) we also get päïcälaù.
The païcälädis are païcäla, ikñväku, videha, çürasena, çälveya, gändhäri,
kaliìga, magadha, süramasa, and so on as well as provinces that have two
sarveçvaras in their name.
AmåtA—Among the païcälädis, names of provinces that have two

sarveçvaras include aìga, vaìga, madra, and so on.
1120 / mahAhr: /
1120. mahäharaù
mahäharaù—mahähara.
The word mahäharaù is to be added in the subsequent sütras.
prabhur ayam.
1121 / k(mbaAejaAde rAjaApatyayaAe: /

1121. kambojäde räjäpatyayoù
kamboja-ädeù—after the words kamboja (name of a particular province) and

so on; räja-apatyayoù—when the meaning is tasya räjä or tasyäpatyam.
The pratyaya undergoes mahähara after the words kamboja and so on when
the meaning is tasyäpatyam or tasya räjä.
kambojaù putro räjä ca. colaù çakaù keralaù.

Taddhita 631
Våtti—Thus, when we have the meaning kambojasyäpatyam (descendant

of the warrior Kamboja), we get kambojaù, and when we have the meaning
kamboja-deçasya räjä (king of the Kamboja province) we also get kambojaù.
 kambojasyäpatyam (descendant of the warrior Kuru) or

kamboja-deçasya räjä (king of the Kuru province) → ([ë]ya is applied in the
sense of tasyäpatyam (descendant of that warrior) or tasya räjä (king of that
province) by sütras 1117 and 1119, and thus the word apatyam or räjä is left
out in accordance with uktärthänäm aprayogaù (våtti 600)) kambojasya +
a[ë] → (601) kamboja + a[ë] → (1121) kamboja → (87) kamboja + s[u] →
(93) kambojaù <1.1>.
Likewise we get colaù (descendant of the warrior Cola / king of the Cola
province), çakaù (descendant of the warrior Çaka / king of the Çaka province),
and keralaù (descendant of the warrior Kerala / king of the Kerala province).
AmåtA—The kambojädis are included among the païcälädis due to the

word ädi in süramasädi. Thus it is the mahähara of the keçava [ë]a which was
already ordained in sütra 1119 that is being ordained here. The kambojädis
are only four in number as shown in the våtti.
1122 / baòSau laºmaI%M ivanaA /

1122. bahuñu lakñméà vinä
bahuñu—in the plural; lakñmém—feminine; vinä—except.
When the meaning is tasyäpatyam or tasya räjä, the pratyaya undergoes

mahähara when the word is used in the plural. But the mahähara does not
occur in the feminine plural.
kuravaù païcäläù. svärthe bahutvam eveñyate. neha—priya-kauravyäù.

lakñmyäà tu päïcälyaù.
Våtti—Thus we get kuravaù (descendants of the warrior Kuru / kings of

the Kuru province) and païcäläù (descendants of the warrior Païcäla / kings
of the Païcäla province).
This rule only applies when the plurality is based on the word’s own meaning.
Thus there is no mahähara in priya-kauravyäù (those for whom the
descendant of the warrior Kuru are dear). And of course there is no mahähara
in the feminine plural. Thus we get päïcälyaù (female descendants of the
warrior Païcäla / princesses of the Païcäla province).
AmåtA—In kuravaù the pratyaya [ë]ya ordained in kurv-äder ëya-rämaù

(1118) undergoes mahähara, and in païcäläù the pratyaya keçava [ë]a ordained
in païcälädeù keçava-ëaù (1119) undergoes mahähara. The vigraha of priya-
kauravyäù is priyaù kauravyo yeñäà te (those for whom the descendant of
the warrior Kuru are dear). Here the plurality belongs to the other thing, and
thus the pratyaya in kauravya doesn’t undergo mahähara. Päïcälyaù means
païcälasyäpatyäni striyaù (female descendants of the warrior Païcäla) or
païcälasya räjïyaù (princesses of the Païcäla province).
SAàçodhiné—Full tables are given below which synthesize sütras 1118 and
1119 with the current sütra:
case eka-vacana dvi-vacana bahu-vacana

prathamä kauravyaù kauravyau kuravaù
dvitéyä kauravyam kauravyau kurün
tåtéyä kauravyena kauravyäbhyäm kurubhiù
caturthé kauravyäya kauravyäbhyäm kurubhyaù
païcamé kauravyät kauravyäbhyäm kurubhyaù
ñañöhé kauravyasya kauravyayoù kurüëäm
saptamé kauravye kauravyayoù kuruñu
sambodhana kauravya kauravyau kuravaù
case eka-vacana dvi-vacana bahu-vacana

prathamä päïcälaù päïcälau païcäläù
dvitéyä päïcälam päïcälau païcälän
tåtéyä päïcälena päïcäläbhyäm païcälaiù
caturthé päïcäläya päïcäläbhyäm païcälebhyaù
païcamé päïcälät päïcäläbhyäm païcälebhyaù
ñañöhé päïcälasya päïcälayoù païcäläëäm
saptamé päïcäle päïcälayoù païcäleñu
sambodhana päïcäla päïcälau païcäläù
Moreover, these plural usages such as kuravaù, païcäläù, and so on sometimes

signify the province itself rather than a descendant or king of that province.
How this is so is as follows: There is a set of pratyayas which are applied
in four different meanings, one of the meanings being tasya niväsaù “the
residence (i.e. province) of those persons” (Båhat 2436). These pratyayas
are called cäturarthikas and they undergo a special kind of mahähara called
smarahara when the name of a province is being expressed. This is achieved
by the sütra cäturarthikasya smaraharas tan-nämni deçe (Båhat 2455). The
peculiarity of the smarahara is that, when the pratyaya undergoes mahähara,
the prakåti regains the plurality it had in its former state prior to the deletion
Taddhita 633
of the viñëubhakti by antaraìga sväder mahähara eka-padatvärambhe (601).389

For example, first we have kuravaù (descendants of the warrior Kuru) by
the current sütra, and then when we want to talk about the province where
they reside we have kurüëäm + a[ë] in the meaning kurüëäà niväsaù (the
residence (i.e. province) of the Kurus). Antaraìga sväder mahähara eka-
padatvärambhe (601) is then applied by which we get kuru + a[ë]. But then
smarahara is done by cäturarthikasya smaraharas tan-nämni deçe (Båhat 2455)
by which a[ë] undergoes mahähara and the plurality of the prakåti is restored.
Thus we get kuravaù (the province of the descendants of Kuru, or in other
words: the land where the descendants of Kuru reside). Other examples are
païcäläù (the land where the descendants of Païcäla reside), matsyäù (the
land where the descendants of Matsya reside), aìgäù (the land where the
descendants of Aìga reside), magadhäù (the land where the descendants of
Magadha reside), and so on.
1123 / @vaintaku(intaku(ç&zAUrs$aenaAdelaRºmyaAma, , ke(k(yaAãA /

1123. avanti-kunti-kuru-çürasenäder lakñmyäm, kekayäd vä
avanti-kunti-kuru-çürasena-ädeù—after the words avanti, kunti, kuru,

çürasena, and so on (all names of particular provinces); lakñmyäm—in the
feminine gender; kekayät—after the word kekaya (name of a particular
province); vä—optionally.
The pratyaya undergoes mahähara after the words avanti, kunti, kuru,
çürasena, and so on in the feminine gender when the meaning is tasyäpatyam
or tasya räjä. The same is optional after the word kekaya in the feminine
gender.
avanté kunté kurüù çürasené madré. kaikeyé kekayé. ukte räjäpatye. atra tad-
räja-saàjïä päëinéyänäm. apatyaà pürëam.
Våtti—Thus we get avanté (female descendant of the warrior Avanti /

princess of the Avanti province), kunté (female descendant of the warrior
Kunti / princess of the Kunti province, name of the mother of the three
Päëòavas Yudhiñöhira, Bhéma, and Arjuna), kurüù (female descendant of the
warrior Kuru / princess of the Kuru province), çürasené (female descendant
of the warrior Çürasena / princess of the Çürasena province), and madré
(female descendant of the warrior Madra / princess of the Madra province,
389 See the definition of smarahara for further details: yatra prakåti-liìgasya tad-
vacanasya ca pratyävåttiù ... sa mahäharaù smara-hara-saàjïaù (Båhat 2413).
name of the mother of the two Päëòavas Nakula and Sahadeva). But we get
kaikeyé and kekayé (female descendant of the warrior Kekaya / princess of
the Kekaya province, name of the stepmother of Lord Räma). The adhikäras
janapada-sa-nämabhyaù kñatriyebhyo ’patye (1117) and taj-janapada-
nämabhyas tu räjani (1117) end here. In this regard, the Päëinians call
the pratyayas ordained in these two meanings tad-räja pratyayas.390 The
adhikära tasyäpatyam (1107) ends here.
AmåtA—After the three words beginning with avanti there is mahähara of

the [ë]ya that is applied by kurv-äder ëya-rämaù (1118) and after çürasena
and so on there is mahähara of the keçava [ë]a that is applied by païcälädeù
keçava-ëaù (1119). Thus when the meaning is avanter apatyaà stré (female
descendant of the warrior Avanti) or avante räjïé (princess of the Kunti
province), we get avanté. Here é[p] has been applied by i-rämäd akty-arthäd
vä ép (1092). Likewise with kunté. In kurüù ü[ì] has been applied by a-ya-
rämoddhaväd u-rämän nå-jätau (Båhat 2283), and in çürasené and so on é[p]
has been applied by aë-keçava-gaurädibhyaù (1087). In kaikeyé the y of
kekaya changes to éy by pralayädénäà yäder éyaç ca (Båhat 2046).
SAàçodhiné—From this våtti it should be noted that many of the famous

kñatriya women are named after the province in which they take birth, and
in that sense they don’t have their own individual names. In translating these
names it is more appropriate to understand the word räjïé to mean “princess”
rather than “queen” because when these kñatriya women get married they
become the queen of some other province. For example, Kunté and Madré
were princesses of the Kunti and Madra provinces respectively, but when
they got married to Päëòu they becames queens of the province he ruled,
namely the Kuru province.
The examples in the våtti above are all cases when the pratyaya undergoes
mahähara. Examples where the pratyaya doesn’t undergo mahähara are
kauçalyä (princess of the Koçala province, name of the mother of Lord
Räma), päïcälé (princess of the Païcäla province, name of Draupadé, the wife
of the Päëòavas), vaidehé (princess of the Videha province, name of Sétä, the
wife of Lord Räma), gändhäré (princess of the Gändhäri province, name of
the wife of Dhåtaräñöra), vaidarbhé (princess of the Vidarbha province, name
of Rukmiëé, the wife of Lord Kåñëa), and so on. Naturally ä[p] is applied after
[ë]ya in the feminine while é[p] is applied after keçava [ë]a in the feminine.
390 See te tad-räjäù (Añöädhyäyé 4.1.174). The name tad-räja is fitting because it means
“king of that province.”
Taddhita 635
1124 / s$aAsya devataA /

1124. säsya devatä
sä—he/she; asya—of this person/thing; devatä—the worshipful deity.
According to how they were previously ordained, the pratyayas are applied
after the word ending in a prathamä viñëubhakti in the meaning “he / she is
the worshipful deity of this person / thing.”
prabhuç cäyam. evam uttaraträpi. sarvaträrtha-mätra-nirdeçe prabhutvädikaà

jïeyam. asminn arthe pürva-vad yathä-vihitaà syät. viñëur devatäsya
vaiñëavaù puruñaù, vaiñëavaà haviù, vaiñëavé åk. evam ädityaù, ägneyaù.
yäge puroòäçädi-sampradänaà manträdy-ärädhyaà ca devatäm ähuù. devatä
nivåttä.
Våtti—This is also a prabhu adhikära. Such is the case later also. That is,
in all cases when a meaning is mentioned from now on a prabhu or other kind
of adhikära should be assumed. Just like before (våtti 1106) the pratyayas
are applied, as ordained previously, in this meaning. Thus when we have the
meaning viñëur asya devatä (Viñëu is the worshipful deity of this person/
thing), we get vaiñëavaù puruñaù (a man whose worshipful deity is Viñëu),
vaiñëavaà haviù (a sacrifice whose worshipful deity is Viñëu), and vaiñëavé
åk (a sacred verse of the Åg-veda whose worshipful deity is Viñëu).
 viñëur asya devatä (Viñëu is the worshipful deity of this person/

thing) → (a[ë] is applied in the sense of säsya devatä (he/she is the
worshipful deity of this person/thing) by sütra 1124, and thus the words asya
devatä are left out in accordance with uktärthänäm aprayogaù (våtti 600))
viñëuù + a[ë] → (601) viñëu + a[ë] → (1042) vaiñëu + a[ë] → (1055) vaiñëo
+ a[ë] → (55) vaiñëava → (87) vaiñëava + s[u] → (93) vaiñëavaù <1.1>.
Likewise we get ädityaù (a person/thing whose worshipful deity is the sun-

god), ägneyaù (a person/thing whose worshipful deity is the fire-god), etc.
 ädityo ’sya devatä (the sun-god is the worshipful deity of this

person/thing) → ([ë]ya is applied in the sense of säsya devatä (he/she is the
worshipful deity of this person/thing) by sütras 1101 and 1124, and thus the
words asya devatä are left out in accordance with uktärthänäm aprayogaù
(våtti 600)) ädityaù + [ë]ya → (601) äditya + [ë]ya → (1056) äditya → (87)
äditya + s[u] → (93) ädityaù <1.1>.
 agnir asya devatä (the sun-god is the worshipful deity of this

person/thing) → (mädhava òha is applied in the sense of säsya devatä (he/
she is the worshipful deity of this person/thing) by sütras 1102 and 1124,
and thus the words asya devatä are left out in accordance with uktärthänäm
aprayogaù (våtti 600)) agniù + mädhava òha → (601) agni + mädhava òha →
(1099) agni + eya → (1042) ägni + eya → (1053) ägneya → (87) ägneya + s[u]
→ (93) ägneyaù <1.1>.
The learned say the recipient of the sacrificial cake (puroòäça) and so on and
the person worshiped by the Vedic mantras and so on is called a devatä. The
adhikära säsya devatä (1124) ends here.391
AmåtA—In the three examples beginning vaiñëavaù puruñaù, Jéva Gosvämé

shows that keçava [ë]a is applied in accordance with the principle of
samänädhikaraëa. Even though it is well known that the person worshiped
in a sacrifice by the Vedic mantras is a devatä, Jéva Gosvämé specifies another
detail that is found in the definition of earlier authorities—puroòäçädi-
sampradänam (the recipient of the sacrificial cake and so on).
SAàçodhiné—The word sä in säsya devatä is a variable word, meaning it

stands for whichever person one wants to talk about. So if one wants to say
“Viñëu is the worshipful deity of this person,” then one will substitute viñëuù
for sä and so on. The feminine word sä is used here only because the word
devatä is feminine. Actually, the variable word is always a form of the word
tad, and thus it is easy to figure out. When we thus have viñëur asya devatä
and so on, one may then wonder which word to apply the pratyaya after.
To answer that, we have the paribhäñä: adhikära-sütre prathama-nirdiñöa-
viñëubhakty-antät pratyayaù (1105). Since the word sä is the first word ending
in a viñëubhakti in this adhikära sütra “säsya devatä,” we apply the pratyaya
after the variable word which ends in a prathamä viñëubhakti. Thus we apply
the pratyayas keçava [ë]a and so on after the words viñëuù and so on, and
the words asya devatä are left out in accordance with the maxim uktärthänäm
aprayogaù (våtti 600). The same process should be understood in all the
upcoming meanings such as tasya samühaù and so on.
391 In the Båhat, the meaning säsya devatä is carried forward into the sütras çukräder
gha-rämädayaù (Båhat 2383) and käla-väcibhyo bhavärthavat (Båhat 2384) before the next
meaning tasya samühaù begins. But since those sütras are not included in this Madhyama
version, the adhikära sütra may seem superfluous. We have kept the adhikära as it is,
however, because the same situation may arise again in the future since Jéva Gosvämé has
said in this våtti that from now on we should understand that every meaning is also an
adhikära sütra. So wherever an adhikära sütra may seem superfluous one should assume
that the accompanying sütras from the Båhat are missing.
Taddhita 637
Moreover, from now on Jéva Gosvämé will no longer repeat the words
prabhuç cäyam (this is also a prabhu adhikära) and aträrthe yathä-vihitaà
syät (the pratyayas are applied, as ordained previously, in this meaning) in the
våtti. Thus we should understand that as well as being a vidhi sütra every new
meaning is also either a prabhu or vibhu adhikära and that any new pratyayas
ordained between that meaning and the next meaning are applicable only
in that meaning. For example, we should understand that “tasya samüho
brahmaëi (1125) is a vidhi sütra which means “According to how they were
previously ordained, the pratyayas are applied in the neuter gender after the
word ending in a ñañöhé viñëubhakti in the meaning “a group of those.”” and
that the meaning tasya samühaù is also a prabhu adhikära, the effect being
that the new pratyaya tä[p] ordained in gräma-gaja-jana-bandhu-sahäyebhyas
täp lakñmyäm (1126) is applicable only in the meaning “tasya samühaù.”
1125 / tasya s$amaUhAe “aöiNA /

1125. tasya samüho brahmaëi
tasya—of those; samühaù—a group; brahmaëi—in the neuter gender.
The previously ordained pratyayas are applied in the neuter gender after the
word ending in a ñañöhé viñëubhakti in the meaning “a group of those.”
devänäà samüho daivam. bhikñüëäà bhaikñaà, yuvaténäà yauvatam.

ädityaà straiëaà ägneyam.
Våtti—Thus when we have the meaning devänäà samühaù (a group of

demigods), we get daivam. Similarly, when we have the meaning bhikñüëäà
samühaù (a group of beggars), we get bhaikñam, and when we have the
meaning yuvaténäà samühaù (a group of girls), we get yauvatam.
 devänäà samühaù (a group of demigods) → (a[ë] is applied in

the sense of tasya samühaù (a group of those) by sütra 1125, and thus the
word samühaù is left out in accordance with uktärthänäm aprayogaù (våtti
600)) devänäm + a[ë] → (601) deva + a[ë] → (1042) daiva + a[ë] → (1053)
daiva → (87) daiva + s[u] → (157) daiva + am → (94) daivam <1.1>.
Examples with other pratyayas are ädityam (a group of ädityas), straiëam

(a group of women), and ägneyam (a group of fires) (sütras 1101, 1103, and
1102 respectively).
1126 / ƒaAmagAjajanabanDaus$ahAyaeByastaAplaºmyaAma, /
1126. gräma-gaja-jana-bandhu-sahäyebhyas täp lakñmyäm
gräma-gaja-jana-bandhu-sahäyebhyaù—after the words gräma (village), gaja

(elephant), jana (person), bandhu (relative), and sahäya (assistant); täp—the
pratyaya tä[p]; lakñmyäm—in the feminine gender.
But tä[p] is applied in the feminine gender after the words gräma, gaja, jana,
bandhu, and sahäya in the meaning “a group of those.”
grämatä. uktaà samühe.
Våtti—For example, grämatä (a group of villages). The adhikära tasya

samühaù (1125) ends here.
AmåtA—When we have the meaning grämäëäà samühaù (a group of

villages), we get grämatä. Similarly, we get gajatä (a group of elephants),
janatä (a group of people), bandhutä (a group of relatives), sahäyatä (a group
of assistants).
1127 / tadDaItae vaed vaA /

1127. tad adhéte veda vä
tat—that; adhéte—he studies; veda—he knows; vä—or.
The previously ordained pratyayas are applied after the word ending in a
dvitéyä viñëubhakti in the meaning “one who studies of knows that.”
vyäkaraëam adhéte veda vä vaiyäkaraëaù jyautiñaù chändasaù.
Våtti—Thus when we have the meaning vyäkaraëam adhéte (one who

studies grammar) or vyäkaraëaà veda (one who knows grammar), we get
vaiyäkaraëaù (a grammiarian). Similarly, we get jyautiñaù (one who studies
or knows astrology (jyotis), an astrologer) and chändasaù (one who studies
or knows the sacred hymns of the Vedas (chandas)).
 vyäkaraëam adhéte veda vä (one who studies or knows grammar)

accordance with uktärthänäm aprayogaù (våtti 600)) vyäkaraëam + a[ë] →
Taddhita 639
(601) vyäkaraëa + a[ë] → (1043) vaiyäkaraëa + a[ë] → (1053) vaiyäkaraëa

→ (87) vaiyäkaraëa + s[u] → (93) vaiyäkaraëaù <1.1>.
1128 / ‚(tauivazAeSaAäufTayaÁalaAek(AyatanyaAyanyaAs$aeByaAe
laºaNAk(lpas$aU‡aAntaA»aAk(lpapaUvaARtmaADavaQ&: , @AKyaAnaAKyaAiyake(itahAs$apaurANAeByaê /
1128. kratu-viçeñäd uktha-yajïa-lokäyata-nyäya-nyäsebhyo lakñaëa-
kalpa-süträntäc cäkalpa-pürvät mädhava-öhaù, äkhyänäkhyäyiketihäsa-
puräëebhyaç ca
kratu-viçeñät—after the name of a particular sacrifice; uktha-yajïa-lokäyata-

nyäya-nyäsebhyaù—after the words uktha (a book dealing with the uktha
verses, i,e the prätiçäkhya of the Säma-veda),392 yajïa (a sacrifice), lokäyata
(the atheistic philosophy of Cärväka), nyäya (logic), and nyäsa (written
text); lakñaëa-kalpa-sütra-antät—after a compound which ends in the words
lakñaëa (characteristic), kalpa (rule), or sütra (aphorism); ca—and; akalpa-
pürvät—which is not preceded by the word kalpa (Vedic ritual); mädhava-
öhaù—the pratyaya mädhava-öha; äkhyäna-äkhyäyikä-itihäsa-puräëebhyaù—
after the names of an äkhyäna (a story) or äkhyäyikä (a short story) and after
the words itihäsa (an epic) and puräëa (a historical narration); ca—also.
But mädhava öha is applied after names of sacrifices, after the words uktha,
yajïa, lokäyata, nyäya, and nyäsa, and after compounds ending in lakñaëa,
kalpa, or sütra which isn’t preceded by kalpa in the meaning “one who
studies that or who knows that.” Similarly mädhava öha is also applied after
the names of äkhyänas and äkhyäyikäs and after the words itihäsa and
puräëa in the meaning “one who studies that or who knows that.”
ägniñöomikaù aukthika ity-ädi. tathä gau-lakñaëikaù präthama-kalpikaù

brähma-sütrikaù. neha—kälpa-sütraù. äkhyäneti—yäva-krétikaù, väsava-
dattikaù. aitihäsikaù pauräëikaù.
Våtti—Thus we get ägniñöomikaù (one who knows the agniñöoma sacrifice),

aukthikaù (one who studies or knows uktha), and so on.
 agniñöomam adhéte veda vä (one who knows the agniñöoma

sacrifice) → (mädhava öha is applied in the sense of tad adhéte veda vä (one
who studies or knows that) by sütras 1127 and 1128, and thus the word
392 In this regard, Siddhänta-kaumudé 1254 says ukthaà säma-viçeñas tal-lakñaëa-paro

grantha-viçeño lakñaëayoktham (Uktha is a kind of säma. The book treating of it is also
figuratively call uktha).
adhéte or veda is left out in accordance with uktärthänäm aprayogaù (våtti

600)) agniñöomam + mädhava öha → (601) agniñöoma + mädhava öha →
(1099) agniñöoma + ika → (1042) ägniñöoma + ika → (1053) ägniñöomika →
(87) ägniñöomika + s[u] → (93) ägniñöomikaù <1.1>.
AmåtA—With the example ägniñöomikaù Jéva Gosvämé shows how there

is no rule that both meanings should be applicable in all cases. For example,
because of the impossibility of studying the agniñöoma sacrifice only the
meaning of “knowing” is applicable here.393 Likewise with yajïikaù (one who
knows sacrifice). But uktha and so on can be understood in both meanings.
By the words “and so on” we get laukäyatikaù (one who studies or knows
Cärväka’s atheistic philosophy), naiyäyikaù (one who studies or knows logic),
and naiyäsikaù (one who studies or knows the written text).
Våtti—Similarly, we get gau-lakñaëikaù (one who studies or knows the

characteristics of cows), präthama-kalpikaù (one who studies or knows the
first rule), and brähma-sütrikaù (one who studies or knows the brahma-
sütras (vedänta-sütras)). But mädhava öha is not applied in the kalpa-sütraù
(one who studies or knows the kalpa-sütras).
Examples of äkhyänäkhyäyiketihäsa-puräëebhyaç ca (1128) are yäva-

krétikaù (one who studies or knows the story Yava-kréta), väsava-dattikaù
(one who studies or knows the short story Väsava-dattä), aitihäsikaù (one
who studies or knows the Itihäsas), and pauräëikaù (one who studies or
knows the Puräëas).
1129 / ‚(maAidByaAe vau: /

1129. kramädibhyo vuù
krama-ädibhyaù—after the words krama and so on; vuù—the pratyaya vu.
Vu is applied after the words krama and so on in the meaning “one who
studies or know that.”
kramakaù padakaù. evaà çikñä-mémäàsopaniñadbhyaù.
393 One cannot study a sacrifice as one would a book, but can only know how to perform
the sacrifice. Siddhänta-kaumudé. however, says that, as in the case of uktha, agniñöoma,
for instance, can also figuratively refer to the book dealing with the agniñöoma sacrifice. So
ägniñöomikaù could mean “one who studies the book dealing with the agniñöoma sacrifice”
or “one who knows [how to perform] the agniñöoma sacrifice.”
Taddhita 641
Våtti—Thus we get kramakaù (one who studies or knows the krama-

päöha) and padakaù (one who studies or knows the pada-päöha).
 kramam adhéte veda vä (one who studies or knows the krama-

päöha) → (vu is applied in the sense of tad adhéte veda vä (one who studies
or knows that) by sütras 1127 and 1129, and thus the word adhéte or veda is
left out in accordance with uktärthänäm aprayogaù (våtti 600)) kramam +
mädhava öha → (601) krama + mädhava öha → (1099) krama + aka → (1053)
kramaka → (87) kramaka + s[u] → (93) kramakaù <1.1>.
Similarly, vu is applied after the words çikñä (pronunciation), mémäàsä (the

mémäàsä philosophy), and upaniñad (a class of philosophical writings).394
AmåtA—With the sentence beginning evam Jéva Gosvämé mentions the

other words that are included in the kramädi group. Some also list the words
säman in this group.395
1130 / s$avaAR$de: s$aAdeiñrAmyaAê mahAhr: , ‘aAe·(‘atyayaAntaA»a /

1130. sarvädeù sädes trirämyäç ca mahäharaù, prokta-pratyayäntäc ca
sarva-ädeù—after a compound beginning with sarva; sa-ädeù—after a

compound beginning with sa; trirämyäh—after a trirämé compound; ca—and;
mahäharaù—mahähara; prokta-pratyaya-antät—after a word ending in a
pratyaya which has been ordained in the meanings tena proktam and so on
(sütras 1161 to 1163); ca—also.
After compounds beginning with sarva or sa and after trirämé compounds

there is mahähara of the pratyaya ordained in the meaning “one who studies
or knows that.” The mahähara of this pratyaya also happens after words
ending in a prokta pratyaya.
sarva-vedaù sa-värttikaù païca-kalpaù. päëininä proktaà päëinéyaà, tad

adhéte veda vä päëinéyaù. tad adhéte vedeti nivåttam.
Våtti—Thus we get sarva-vedaù (one who studies or knows all the Vedas),
sa-värttikaù (one who studies or knows [the book] along with its commen-
tary), and païca-kalpaù (one who studies or knows five Vedic rituals).
394 Thus we get çikñakaù, mémäàsakaù, and upaniñadakaù.

395 Thus we get sämakaù (one who studies or know the Säma-veda).
 sarva-vedam adhéte veda vä (one who studies or knows all the

Vedas) → (a[ë] is applied in the sense of tad adhéte veda vä (one who studies
or knows that) by sütra 1127, and thus the word adhéte or veda is left out in
accordance with uktärthänäm aprayogaù (våtti 600)) sarva-vedam + a[ë] →
(601) sarva-veda + a[ë] → (1130) sarva-veda → (87) sarva-veda + s[u] →
(93) sarva-vedaù <1.1>.
When we have the meaning päëininä proktam (that which was spoken by
Päëini, i.e. Päëini’s Sanskrit grammar), we get päëinéyam (våtti 1162).396 Then
when we have the meaning päëinéyam adhéte veda vä we get päëinéyaù (one
who studies or knows Päëini’s Sanskrit grammar).
The adhikära tad adhéte veda vä (1127) ends here.
1131 / naºa‡aeNA yau·(: k(Ala: /

1131. nakñatreëa yuktaù kälaù
nakñatreëa—with that constellation; yuktaù—[when the moon is] in conjunc-

tion; kälaù—a time.
The previously ordained pratyayas are applied after the word ending
in a tåtéyä viñëubhakti in the meaning “the time in which the moon is in
conjunction with that constellation.”
puñyeëa yuktaà pauñam ahaù. evaà mäghé rätriù. kälaù kim—puñyeëa yuktaù
çaçé.
Våtti—Thus we get pauñam ahaù (the day in which the moon is in

conjuction with the constellation puñya) where pauñam means puñyeëa
yuktam. Similarly, we get mäghé rätriù (the night in which the moon is in
conjuction with the constellation magha) where mäghé means maghena
yuktä.
 puñyeëa yuktam (in conjuction with the constellation puñya) →

(a[ë] is applied in the sense of nakñatreëa yuktaù kälaù (the time in which
the moon is in conjunction with that constellation) by sütra 1131, and thus
the word yuktam is left out in accordance with uktärthänäm aprayogaù (våtti
600)) puñyeëa + a[ë] → (601) puñya + a[ë] → (1042) pauñya + a[ë] → (1053)
396 In päëinéyam cha-räma is applied instead of keçava [ë]a by ädi-våñëéndräc cha-rämaù,

nämadheyäd vä (1140).
Taddhita 643
pauñy + a[ë] → (1056) pauña → (87) pauña + s[u] → (157) pauña + am →

(94) pauñam <1.1>.
Why do we say “a time”? Consider puñyeëa yuktaù çaçé (the moon in

conjuction with the constellation puñya).
SAàçodhiné—A time (kälaù) is said to be connected (yuktaù) with

a constellation (nakñatreëa) when the moon is in conjunction with that
constellation. In Bhägavatam 5.22.9 it is stated that the moon passes through
each constellation in an entire day. These particular constellations are called
nakñatras, or lunar mansions; they are 27 in number, and are used to divide
the ecliptic into 27 equal parts. In this way Bhägavatam 5.22.9 indicates that
the moon completes one sidereal orbit (an orbit against the background of
stars) in 27 days. This is an approximation. For comparison, the modern
figure is 27.321, and the Sürya-siddhänta gives 27.322. In personified form
the 27 nakñatras are 27 daughters of Dakña that were given in marriage to the
moon-god. Thus the 27 nakñatras are understood to be the different wives of
the moon with whom he spends roughly one day per month with each. The
names of the 27 nakñatras are as follows:
1) açviné, 2) bharaëé, 3) kåttikä or bahulä, 4) rohiëé or brähmé, 5) måga-çiras

or ägrahäyaëé, 6) ärdrä, 7) punarvasu or yämaka, 8) puñya, tiñya, or sidhya,
9) äçleñä, 10) maghä, 11) pürva-phalguné, 12) uttara-phalguné, 13) hasta, 14)
citrä, 15) magha or sväti, 16) viçäkhä or rädhä, 17) anurädhä, 18) jyeñöha, 19)
müla, 20) pürväñäòhä, 21) uttaräñäòhä, 22) çravaëa or abhijit, 23) çraviñöhä or
dhaniñöhä, 24) çata-bhiñaj, 25) pürva-bhädrapäda, 26) uttara-bhädrapäda, and
27) revaté.
AmåtA—In pauñam and so on the default pratyaya keçava [ë]a is applied.

Moreover, in pauñam the y of puñya gets deleted by tiñya-puñyayor nakñaträëi
(1056). Jéva Gosvämé gives the counterexample puñyeëa yuktaù çaçé. Here the
pratyaya is not applied because the moon is not a time. Thus everything is left
in sentence-form.
1132 / paAESaAdyaAe maAs$ae inapaAtyantae /

1132. pauñädayo mäse nipätyante
pauña-ädayaù—the words pauña and so on; mäse—in the sense of a month;

nipätyante—are specially made.
The words pauña and so on are specially made in the sense of a month.
pauñé paurëamäsy atra pauñaù. evaà mäghädyäù.
Våtti—Thus we get pauñaù (the month in which the full moon is in the
constellation puñya) which means pauñé paurëamäsy atra (in this [month]
the full moon is in the constellation puñya).397 Similarly, we get mäghaù (the
month in which the full moon is in the constellation magha) and so on.
AmåtA—The forms pauña and so on are specially made when a month

which is characterized by the full moon being in conjuction with the particular
constellation is being expressed. The full moon (paurëamäsé) is also taken as
being expressive of a time. Thus keçava [ë]a is applied in the sense puñyeëa
yuktä (in conjunction with the constellation puñya), and then é[p] is applied
whereby we get pauñé paurëamäsé (the full moon in conjuction with the
constellation puñya). Then, when we have the meaning pauñé paurëamäsé
vidyate yatra sa mäsaù (that month in which the full moon is in conjunction
with the constellation puñya), we get pauñaù. Similarly, when we have the
meaning mäghé paurëamäsé atra (that month in which the full moon is in
conjunction with the constellation magha), we get mäghaù. In the same way
we get the other ten months beginning with phälgunaù.
SAàçodhiné—In the Vaiñëava calendar the months are named after the
presiding deity of that month (Amåta 7). Thus the months are mentioned
below in their traditional order along with their English and Vaiñëava
equivalents. In the Vaiñëava calendar, however, the new year begins from
Gaura-pürëimä (the full moon day at the end of the month Phälguna when
Lord Gaura appeared), and each new year is called a Gauräbda (year of
Gaura). Thus 1986 was Gauräbda 500 or in other words the 500th year since
Lord Gaura’s appearance in 1486.
Märga-çérña November-December Keçava-mäsa

Pauña December-January Näräyaëa-mäsa
Mägha January-February Mädhava-mäsa
Phälguna February-March Govinda-mäsa
Caitra March-April Viñëu-mäsa
Vaiçäkha April-May Madhusüdana-mäsa
397 Rather than making nipätas which are extensions of the meaning nakñatreëa yuktaù
kälaù, the Päëinians ordain a separate meaning, namely säsmin paurëamäséti (Añöädhyäyé
4.2.21), and say that the pratyaya is applied after the word ending in a saptamé viñëubhakti.
In the våtti Jéva Gosvämé echoes this understanding with the explanation pauñé paurëamäsy
atra where atra is synonymous with the saptamé form asmin used in the Päëinian sütra.
Taddhita 645
Jyaiñöha May-June Trivikrama-mäsa

Äñädha June-July Vämana-mäsa
Çrävaëa July-August Çrédhara-mäsa
Bhädra August-September Håñékeça-mäsa
Äçvina September-October Padmanäbha-mäsa
Kärttika October-November Dämodara-mäsa
In this regard, the names of the months are also sometimes made by using one
of the alternate names of a nakñatra. For example, we get kärttika (the month
in which the full moon is in the constellation kåttikä) and we also get bähula
(the month in which the full moon is in the constellation bahulä). Thus one
of the meanings of bähuläñöamé is “the eighth lunar day in the month bähula
(kärttika).”
1133 / s$aAe'‡a vataRta wita paUNARmaAs$aAtke(zAva NA: , @nyaAyaAdemaARDavaQ&: /

1133. so ’tra vartata iti pürëamäsät keçava-ëaù, anyäyäder mädhava-öhaù
saù—that; atra—in this; vartate—occurs; iti—thus; pürëa-mäsät—after

the word pürëa-mäsa (full moon); keçava-ëaù—the pratyaya keçava [ë]a;
anyäya-ädeù—after the words anyäya (injustice) and so on; mädhava-öhaù—
the pratyaya mädhava öha.
Keçava [ë]a is applied after the word pürëa-mäsa in the meaning “that
occurs in this,” and mädhava öha is applied after the words anyäya and so on
in the same meaning.
paurëamäsé tithiù, änyäyikaù autpätikaù näva-yajïikaù.
Våtti—Thus we get paurëamäsé tithiù (the lunar day in which the full
moon occurs). Examples of anyäyäder mädhava-öhaù are änyäyikaù (that
in which an injustice occurs), autpätikaù (that in which a calamity occurs),
and näva-yajïikaù (that [time] in which an offering of the first fruits of the
harvest occurs).
AmåtA—When we have the meaning pürëamäso ’tra vartate (a full moon

occurs in this), we get paurëamäsé. Similarly, when we have the meaning
anyäyo ’tra vartate (an injustice occurs in this), we get änyäyikaù, and so on.
1134 / zAeSaATaeR ivaiDa: ‘aAigvak(ArAta, /

1134. çeñärthe vidhiù präg vikärät
çeña-arthe—in meanings other than those already mentioned; vidhiù—the

ordaining of the pratyayas; präk—up to (but not including); vikärät—the
meaning tasya vikäraù (sütra 1165).
From now up to tasya vikäraù (1165), the pratyayas are ordained in meanings
other than those already mentioned.
uktebhyo ’nye çeñäù. te ca dvi-vidhä, prasiddhyä prayujyamänäù, vakñyamäëäs

tatra jätädayaç ca. pürve yathä—cakñuñä gåhyate cäkñuñaà rüpam. evaà
çrävaëaù çabda ity-ädayaù. cäkñuñädäv ete ’pi—açvair uhyate äçvo rathaù.
evaà cäturaà çakaöam. dåçadi piñöä därçadä mäñäù. evam aulukhaläù saktavaù.
caturdaçyäà dåçyate cäturdaço räkñasa ity-ädi. uttare tüdähariñyante.
Våtti—The word çeña here means “others than those already mentioned.”
Moreover, these other meanings are of two kinds:
1. Other meanings which [though untaught] are valid because of common
usage among the people, and
2. Other meanings such as tatra jätaù and so on which will be described in
the upcoming sütras (sütras 1145 to 1164).
An example of the first kind is cäkñuñaà rüpam (that which is perceived with
the eye, namely form) where cäkñuñam means cakñuñä gåhyate (that which
is perceived with the eye). Similarly, we get çrävaëaù çabdaù (that which is
perceived with the ear, namely sound) and so on. Also included among the
cäkñuñädis are:
Äçvo rathaù (that which is drawn by horses, namely a chariot) where äçvaù
means açvair uhyate (that which is drawn by horses). Another example of
this is cäturaà çakaöam (that which is drawn by four [wheels], namely a
carriage).
Därçadä mäñäù (that which is ground on a stone, namely pulses) where
därçadäù means dåçadi piñöäù (that which is ground on a stone). Another
example of this is aulukhaläù saktavaù (that which is ground in a mortar,
namely barley-meal).
Cäturdaço räkñasaù (that which is seen on caturdaçé, namely a räkñasa)
where cäturdaçaù means caturdaçyäà dåçyate (that which is seen on
caturdaçé). Other examples of this are also seen.
Examples of the second kind will be given later (våttis 1145 to 1164).
Taddhita 647
AmåtA—This sütra means vikärät präk çeñärthe pratyaya-vidhänaà

kriyate. Thus it is implied that this sütra is both a vidhi-sütra and an
adhikära sütra. From now to the end of this section (sütra 1164) all the
meanings are called çaiñika meanings. This rule is made so that the pratyayas
that will be ordained after certain words from now on will be applied
only in the çaiñika meanings and not in the previous meanings such as
tasyäpatyam and so on. The word prasiddhyä prayujyamänäù means loka-
prasiddhyä (because of common usage among the people). With the sentences
beginning cakñuñä Jéva Gosvämé gives examples of the first variety of çeñärthas
which contains the meanings of perceiving, drawing, grinding, and seeing. The
word uttare in the sentence uttare tüdähariñyante refers to the meaning tatra
jätaù and so on. These meanings will be given later. But first Jéva Gosvämé
starts to ordain particular pratyayas after particular words.
1135 / rAí)AÙrAma: /
1135. räñöräd gha-rämaù
räñörät—after the word räñöra (nation, country); gha-rämaù—the pratyaya

gha-räma.
Gha-räma is applied after the word räñöra in the çaiñika398 meanings.
räñöre jätädiù räñöriyaù.
Våtti—When we have the meanings räñöre jätaù (born in the country), we

get räñöriyaù.
 räñöre jätaù (born in the country) → (gha-räma is applied in the sense of

tatra jätaù (born there / produced there) by sütras 1135 and 1145, and thus
the word jätaù is left out in accordance with uktärthänäm aprayogaù (våtti
600)) räñöre + gha-räma → (601) räñöra + gha-räma → (1099) räñöra + iya →
(1053) räñöriya → (87) räñöriya + s[u] → (93) räñöriyaù <1.1>.
AmåtA—The meanings räñöre kåtaù (made in the country), räñöre labdhaù

(obtained in the country), räñöre bhavaù (occurring in the country), and so on
are included by the word ädi in räñöre jätädiù.
398 The çaiñika meanings are the other meanings (çeñärtha) such as tatra jätaù and so on
which will be described in the upcoming sütras (1145 to 1164).
1136 / ƒaAmaAâna{is$aMhKaAE /
1136. grämäd ya-nåsiàha-khau
grämät—after the word gräma (village); ya-nåsiàha-khau—the pratyayas ya

and nåsiàha kha.
Ya and nåsiàha kha are applied after the word gräma in the çaiñika meanings.
grämyaù gräméëaù.
Våtti—Thus we get grämyaù and gräméëaù (born in the village [and other
meanings]).
 gräme jätaù (born in the village) → (ya is applied in the sense of

tatra jätaù (born there / produced there) by sütras 1136 and 1145, and thus
600)) gräme + ya → (601) gräma + ya → (1053) grämya → (87) grämya +
s[u] → (93) grämyaù <1.1>.
 gräme jätaù (born in the village) → (nåsiàha kha is applied in

the sense of tatra jätaù (born there / produced there) by sütras 1135 and
1145, and thus the word jätaù is left out in accordance with uktärthänäm
aprayogaù (våtti 600)) gräme + nåsiàha kha → (601) gräma + nåsiàha kha
→ (1099) gräma + éna → (1053) gräména → (111) gräméëa → (87) gräméëa +
s[u] → (93) gräméëaù <1.1>.
1137 / diºaNAApaêAtpaurAeByaAe maADavatya: /

1137. dakñiëä-paçcät-purobhyo mädhava-tyaù
dakñiëä-paçcät-purobhyaù—after the words dakñiëä (south), paçcät (west),

and puras (in front, east); mädhava-tyaù—the pratyaya mädhava tya.
Mädhava tya is applied after the words dakñiëä, paçcät, and puras in the
çaiñika meanings.
dakñiëä-çabdo ’yam avyayam. däkñiëätyaù päçcättyaù paurastyaù.
Våtti—This word, dakñiëä, is an avyaya. Thus we get däkñiëätyaù (born

in the south [and other meanings]), päçcättyaù (born in the west [and other
meanings]), paurastyaù (born in the east [and other meanings]),
Taddhita 649
 dakñiëä jätaù (born in the south) → (mädhava tya is applied in

the sense of tatra jätaù (born there / produced there) and so on by sütras
1137 and 1145, and thus the word jätaù is left out in accordance with
uktärthänäm aprayogaù (våtti 600)) dakñiëä + mädhava tya → (601) dakñiëä
+ mädhava tya → (1042) däkñiëätya → (111) däkñiëätya → (87) däkñiëätya +
s[u] → (93) däkñiëätyaù <1.1>.
AmåtA—The word dakñiëä could have been made by declining the word
kåñëanäma dakñiëa in the feminine gender. Thus to forbid this Jéva Gosvämé
specifically says that dakñiëä here is an avyaya. According to the opinion of
Mugdha-bodha-vyäkaraëa, we can also get päçcätyaù by optionally deleting t.
1138 / âu‘aAgAvaAgAudf‘ataIcaAe yarAma: /

1138. dyu-präg-aväg-udak-pratéco ya-rämaù
dyu-präg-aväg-udak-pratécaù—after the words div (heaven, the sky), präc

(east), aväc (south), udac (north), and pratyac (west); ya-rämaù—the pratyaya
ya-räma.
Ya-räma is applied after the words div, präc, aväc, udac, and pratyac in the
çaiñika meanings.
divyaà präcyaà aväcyaà udécyaà pratécyam.
Våtti—Thus we get divyam (born in heaven [and other meanings]),

präcyam (born in the east [and other meanings]), aväcyam (born in the south
[and other meanings]), udécyam (born in the north [and other meanings]),
and pratécyam (born in the west [and other meanings]).
 divi jätaù (born in heaven) → (ya is applied in the sense of tatra

jätaù (born there / produced there) by sütras 1138 and 1145, and thus the
word jätaù is left out in accordance with uktärthänäm aprayogaù (våtti 600))
divi + ya → (601) div + ya → divya → (87) divya + s[u] → (157) divya + am
→ (94) divyam <1.1>.
AmåtA—In the case of udécyam udac is replaced by udéc[i] in accordance

with tiryacas tiraçcir udaca udécir bhagavati (180) and in the case of pratécyam
when the ya-räma reverts back to i-räma after deleting the a of ac by aco
’-räma-haro bhagavati (178), the i-räma becomes trivikrama by pürvasya
trivikramaç ca (178).
1139 / @vyayaAtk(AlavaAicana: ke(zAvastana: /

1139. avyayät käla-väcinaù keçavas tanaù
avyayät—after an avyaya; käla-väcinaù—which expresses a time; keçavaù

tanaù—the pratyaya keçava tana.
In the çaiñika meanings keçava tana is applied after an avyaya which

expresses time.
präktanaù. evaà hyastana ity-ädi
Våtti—Thus we get präktanaù (born previously [and other meanings]).

Similarly, we get hyastanaù (born yesterday [and other meanings]) and so on.
AmåtA—Präk is an avyaya. It is not formed from the dhätu aïc[u]. Other

examples are säyantanaù (born at night [and other meanings]), divätanaù
(born in the day [and other meanings]), and so on. Since tana is keçava, é[p] is
applied in the feminine gender and we get säyantané püjä (evening worship)
for example.
1140 / @Aidva{SNAIn‰AcC$rAma: , naAmaDaeyaAãA /

1140. ädi-våñëéndräc cha-rämaù, nämadheyäd vä
ädi-våñëéndrät—after an ädi-våñëéndra word (sütra 1110); cha-rämaù—the

pratyaya cha-räma; nämadheyät—after a name; vä—optionally.
In the çaiñika meanings cha-räma is applied after an ädi-våñëéndra word and

optionally after a name.
vaiñëavéyaù rädhéyaù tadéyaù tvadéyaù. dvitva-bahutvayor yuñmadéyaù, evaà

madéyaù asmadéyaù. bhavadéyaù.
Våtti—Thus we get vaiñëavéyaù (produced in a Vaiñëava [and other

meanings]), rädhéyaù (produced in Rädhä [and other meanings]), and
tadéyaù (produced in him / them [and other meanings]).
 vaiñëave jätaù (produced in a Vaiñëava) → (cha-räma is applied

in the sense of tatra jätaù (born there / produced there) by sütras 1140 and
1145, and thus the word jätaù is left out in accordance with uktärthänäm
aprayogaù (våtti 600)) vaiñëave + cha-räma → (601) vaiñëava + cha-räma
Taddhita 651
→ (1099) vaiñëava + éya → (1053) vaiñëavéya → (111) vaiñëavéya → (87)

vaiñëavéya + s[u] → (93) vaiñëavéyaù <1.1>.
Regarding yuñmad, in the singular we get tvadéyaù (produced in you [and

other meanings]) while in the dual and plural we get yuñmadéyaù (produced
in the two of you / in all of you [and other meanings]). Similarly, regarding
asmad, in the singular we get madéyaù (produced in me [and other meanings])
while in the dual and plural we get asmadéyaù (produced in the two of us
/ in all of us [and other meanings]). From bhavat[u] we get bhavadéyaù
(produced in you [and other meanings]).399
AmåtA—In the case that cha-räma isn’t applied after a name, keçava
[ë]a is applied instead. The principle of being ädi-våñëéndra was previously
extended to the tad-ädis (ref. tad-yad-ädayaç ca in 1110). Thus Jéva Gosvämé
gives tadéyaù and so on as examples here. When we have the meaning tvayi
jätaù (produced in you) and so on we get tvadéyaù. Regarding yuñmadéyaù,
the change to tvad described in yuñmad-asmados tvan-madäv uttara-pada-
pratyayor ekatve (604) only takes place in the singular and not in the dual and
plural. Examples of nämadheyäd vä will be given in våtti 1142.
1141 / taAvak(taAvak(LnayaAESmaAk(yaAESmaAk(LnaAê s$aADava: /

1141. tävaka-tävakéna-yauñmäka-yauñmäkénäç ca sädhavaù
tävaka-tävakéna-yauñmäka-yauñmäkénäù—the nipätas tävaka, tävakéna,

yauñmäka, and yauñmäkéna; ca—also; sädhavaù—valid.
In the çaiñika meanings tävaka, tävakéna, yauñmäka, and yauñmäkéna are

also valid forms of yuñmad.
SAàçodhiné—Thus we can say tvadéyaù, tävakaù, or tävakénaù, yuñmadéyaù,

yauñmäkaù, or yauñmäkénaù, and so on.
AmåtA—Tävaka and tävakéna are irregularly made by applying nåsiàha

vu and nåsiàha kha respectively after the word tava which is made from the
word yuñmad. Similarly, yauñmäka and yauñmäkéna are irregularly made by
applying keçava [ë]a and nåsiàha kha respectively after the word yuñmäkam
which is also made from yuñmad. The same applies to mämaka and so on in
the next sütra.
399 In bhavadéyaù the irregular change of t to d is accomplished by the sütra bhavadéyaç

ca (Båhat 2495).
1142 / maAmak(Adyaê paUvaRvats$aADava: /

1142. mämakädayaç ca pürva-vat sädhavaù
mämaka-ädayaù—the nipätas mämaka and so on; ca—and; pürva-vat—like

in the previous sütra; sädhavaù—valid.
Similarly, in the çaiñika meanings mämaka, mämakéna, asmäka, and

asmäkéna are also valid forms of asmad.
nämadheyäd vä—kåñëéyäù kärñëäù, räméyäù rämäù.
Våtti—Examples of nämadheyäd vä (1140) are kåñëéyäù or kärñëäù

(produced in Kåñëa [and other meanings]) and räméyäù or rämäù (produced
in Räma [and other meanings]).
1143 / parjanadevarAjaBya: k(Lya: /

1143. para-jana-deva-räjabhyaù kéyaù
para-jana-deva-räjabhyaù—after the words para (another), jana (person),

deva (demigod), and räjan (king); kéyaù—the pratyaya kéya.
Kéya is applied after the words para, jana, deva, and räjan in the çaiñika
meanings.
parakéyam ity-ädi cändra-matam. sva-çabdät tu na dåçyate. tasmäd apy eke,

tena svéyaà svakéyam. svéyam ity asädhur iti paçupatiù.
Våtti—Parakéyam (produced in another [and other meanings]) and so on

are supported by Cändra-vyäkaraëa. But kéya is not seen after the word sva
(oneself). Others say that kéya is also applied after the word sva and thus they
make svéyam and svakéyam (produced in oneself [and other meanings]). The
grammarian Paçupati, however, says svéyam is an improper form.
AmåtA—Para, jana, and deva are supported by the värttikas jana parayoù
kuk ca (4.2.138) and devasya ca (4.2.138).400 Some list the word sva here also,
but with the sentence sva-çabdät tu na dåçyate Jéva Gosvämé specifies that
this is not supported by Päëini and others. Those who include sva give the
400 These värttikas prescribe k[uk] in addition to the pratyaya cha which is ordained in
gahädibhyaç ca (Añöädhyäyé 4.2.138). Since cha changes to éya, k[uk] + cha in effect is equal
to kéya.
Taddhita 653
examples svéyaà and svakéyam. In their opinion the ägama k[uk] is optional.
But by quoting Paçupati’s statement Jéva Gosvämé indicates that this opinion
is incorrect [e.g. only svakéyam is acceptable and not svéyam].
1144 / k(AlaAnmaADavaQ&: /
1144. kälän mädhava-öhaù
kälät—after a word expressing a time; mädhava-öhaù—the pratyaya mädhava

öha.
In the çaiñika meanings mädhava öha is applied after a word that expresses
a time.
saìkhyäyä varñasyäbhävinéty uttara-pada-våddhiù—dvi-värñikaù. çaiñikärthäç

caite.
Våtti—There is våddhi of the last word by evaà saìkhyätaù saàvatsara-

varñayoù (1045) and we get dvi-värñikaù (produced in two years [and other
meanings]). The çaiñika meanings will now be given:
1145 / ta‡a jaAta: /

1145. tatra jätaù
tatra—there / in that; jätaù—born / produced.
saptamé viñëubhakti in the meaning “born / produced there.”
atra yathä-svam aë-ädayaù. mäthuraù räñöriya ity-ädi.
Våtti—The pratyayas a[ë] and so on are applied in this meaning according

to which one is appropriate for the word at hand. Thus we get mäthuraù
(born in Mathurä / produced in Mathurä), räñöriyaù (born in the country /
produced in the country), and so on.
 mathuräyäà jätaù (produced in Mathurä) → (a[ë] is applied in

the sense of tatra jätaù (born there / produced there) by sütra 1145, and thus
600)) mathuräyäm + a[ë] → (601) mathurä + a[ë] → (1042) mäthurä + a[ë]
→ (1053) mäthura → (87) mäthura + s[u] → (93) mäthuraù <1.1>.
 räñöre jätaù (born in the country) → (gha-räma is applied in the

sense of tatra jätaù (born there / produced there) by sütras 1135 and 1145, and
thus the word jätaù is left out in accordance with uktärthänäm aprayogaù
(våtti 600)) räñöre + gha-räma → (601) räñöra + gha-räma → (1099) räñöra + iya
→ (1053) räñöriya → (87) räñöriya + s[u] → (93) räñöriyaù <1.1>.
AmåtA—Keçava [ë]a is the default pratyaya, but other pratyayas were

specifically ordained after certain words. By the words ity-ädi we get grämyaù
in the sense of gräme jätaù, vaiñëavéyaù in the sense of vaiñëave jätaù, and so
on. Such forms should be inferred in the upcoming meanings also.
1146 / ™aivaïAP(lgAunyanaurADaAsvaAitaitaSyapaunavaRs$auhstaAivazAAKaASaAX#AbaòlaAByaAe
mahAhr: /
1146. çraviñöhä-phalguny-anurädhä-sväti-tiñya-punarvasu-hastä-
viçäkhäñäòhä-bahuläbhyo mahäharaù
çraviñöhä-phalguné-anurädhä-sväti-tiñya-punarvasu-hastä-viçäkhä-äñäòhä-
bahuläbhyaù—after the constellations çraviñöhä, phalguné, anurädhä, sväti,
tiñya, punarvasu, hastä, viçäkhä, äñäòhä, and bahulä; mahäharaù—mahähara.
There is mahähara of the pratyaya after the constellations çraviñöhä,

phalguné, anurädhä, sväti, tiñya, punarvasu, hastä, viçäkhä, äñäòhä, and
bahulä when the meaning is “born / produced there.”
etat-paryäyäç ca gåhyante. lakñmé-pratyayasya mahäharaù. çraviñöhaù

phalguno ’rjunaù.
Våtti—The synonyms of these constellations are also accepted. When

this mahähara is done, mahähara of the feminine pratyaya takes place by
lakñmé-pratyayasya mahäharas taddhita-mahähare (1054). Thus we get
çraviñöhaù (a man who is born under the constellation çraviñöhä), phalgunaù
(a man who is born under the constellation phalguné), and arjunaù (a man
who is born under the constellation arjuné).
 çraviñöhäyäà jätaù (a man who is born under the constellation

çraviñöhä) → (a[ë] is applied in the sense of tatra jätaù (born there /
produced there) by sütra 1145, and thus the word jätaù is left out in
accordance with uktärthänäm aprayogaù (våtti 600)) çraviñöhäyäm + a[ë] →
(601) çraviñöhä + a[ë] → (1146) çraviñöhä → (1054) çraviñöha → (87) çraviñöha
+ s[u] → (93) çraviñöhaù <1.1>.
Taddhita 655
AmåtA—Phalguné and arjuné are synonyms. Thus in the våtti Jéva Gosvämé
shows that both of them are accepted by the mention of phalguné here.
1147 / ica‡aArAeihNAIrevataIByaAe laºmyaAM mahAhr: /

1147. citrä-rohiëé-revatébhyo lakñmyäà mahäharaù
citrä-rohiëé-revatébhyaù—after the constellations citrä, rohiëé, and revaté;

lakñmyäm—in the feminine gender; mahäharaù—mahähara.
There is mahähara of the pratyaya in the feminine after the constellations

citrä, rohiëé, and revaté when the meaning is “born / produced there.”
citrä rohiëé revaté.
Våtti—Thus we get citrä (a lady who is born under the constellation citrä),
rohiëé (a lady who is born under the constellation rohiëé), and revaté (a lady
who is born under the constellation revaté).
SAàçodhiné—From this sütra and the previous sütra we can understand that
many of the prominent gopés are named after the constellations under which
they took birth. First and foremost is Kåñëa’s dearmost beloved, Rädhä. We
learn in the previous våtti that “the synonyms of these constellations are also
accepted.” Thus, looking at Saàçodhiné 1131, we see that rädhä is a synonym
of the constellation viçäkhä. Thus by applying the previous sütra we get rädhä
(a lady who is born under the constellation rädhä), as shown below:
 rädhäyäà jätä (a lady who is born under the constellation

rädhä) → (a[ë] is applied in the sense of tatra jätaù (born there / produced
there) by sütra 1145, and thus the word jätaù is left out in accordance with
uktärthänäm aprayogaù (våtti 600)) rädhäyäm + a[ë] → (601) rädhä + a[ë]
→ (1146) rädhä → (1054) rädha → (1081) rädha + ä[p] → (1053) rädhä →
(87) rädhä + s[u] → (138) rädhä <1.1>.
Similarly, by applying the previous sütra we also get viçäkhä (a lady who is
born under the constellation viçäkhä). Actually we learn from verse 82 of
Rüpa Gosvämé’s Rädhä-kåñëa-gaëoddeça-dépikä that Viçäkhä was born at the
very same moment in which Rädhä was born. Thus they were both born under
the same constellation which is known by the two names viçäkhä and rädhä.
In this way Rädhä and Viçäkhä were each named after the same constellation
under which they were simultaneously born. But Rädhä took one name of the
constellation and Viçäkhä took the other.
From Rüpa Gosvämé’s Ujjvala-nélamaëi (3.57) and other sources, we learn

that another name of Lalitä is Anurädhä. Although this name can also mean
“she who follows Rädhä” as seen in Rüpa Gosvämé’s Vidagdha-mädhava
(7.20-21), it nonetheless has its roots in the previous sütra whereby it comes
to mean “a lady who is born under the constellation Anurädhä.” Thus Lalitä
is also named after the constellation under which she took birth. Similarly,
by looking at the current sütra we can see that the gopé Citrä is also named
after the constellation under which she took birth as are Balaräma’s mother,
Rohiëé, and his wife, Revaté. The gopé Dhaniñöhä who is a maid in Kåñëa’s
house and who often gives Kåñëa’s lunch remnants to Rädhä is also named
after the constellation under which she took birth. Again, we know from the
previous våtti that “the synonyms of these constellations are also accepted.”
Thus, looking at Saàçodhiné 1131, we see that dhaniñöhä is a synonym of the
constellation çraviñöhä. Thus by applying the previous sütra we get dhaniñöhä
(a lady who is born under the constellation dhaniñöhä).
There is a nice pastime described in Kåñëadäsa Kaviräja’s Govinda-lélämåta

(10.32-50) where all the astrological meanings of these gopés’ names are
alluded to in the course of a joking discussion between Kåñëa and the gopés.
Devotees with some knowledge of astrology will very much appreciate the
humor of this pastime.
1148 / ta‡a k{(talabDa‚(Ltaku(zAlaA: /

1148. tatra kåta-labdha-kréta-kuçaläù
tatra—there / in that; kåta—done; labdha—obtained; kréta—purchased;

kuçaläù—or expert.
The previously ordained pratyayas are applied after the word ending in
a saptamé viñëubhakti in the meaning “done there,” “obtained there,”
“purchased there,” or “expert in that.”
mathuräyäà kåto labdhaù krétaù kuçalo vä mäthuraù. evaà räñöriyaù.
Våtti—Thus when we have the meaning mathuräyäà kåtaù (done in

Mathurä), mathuräyäà labdhaù (obtained in Mathurä), mathuräyäà krétaù
(purchased in Mathurä), or mathuräyäà kuçalaù (expert in Mathurä), we get
mäthuraù. Similarly, we get räñöriyaù (done in the country / obtained in the
country/ purchased in the country / expert in the country) and so on.
AmåtA—In the same way, when we have the meanings gräme kåtaù (done
Taddhita 657
in the village) and so on, we get grämyam (done in the village / obtained in
the village/ purchased in the village / expert in the village). Similarly, we get
divyam (done in heaven / obtained in heaven/ purchased in heaven / expert
in heaven), parakéyam (done in another / obtained in another/ purchased in
another / expert in another), and so on.
1149 / ta‡a Bava: /

1149. tatra bhavaù
tatra—there / in that; bhavaù—existing.
saptamé viñëubhakti in the meaning “existing there.”
mathuräyäà bhavo vidyamänaù mäthuraù. evaà räñöriyaù. bhavo ’yaà

prabhuù präk tata ägatät.
Våtti—Thus when we have the meaning mathuräyäà bhavaù (existing in

Mathurä), where bhavaù means vidyamänaù (existing), we get mäthuraù.401
Similarly, we get räñöriyaù (existing in the country) and so on. This meaning
tatra bhavaù also acts as a prabhu adhikära that extends up to (but not
including) the meaning tata ägataù (1156).
1150 / idgAAidByaAe yarAma: /

1150. dig-ädibhyo ya-rämaù
diç-ädibhyaù—after the words diç (direction) and so on; ya-rämaù—the

pratyaya ya-räma.
Ya-räma is applied after the words diç and so on when the meaning is
“existing there.”
diçyaà vanyaà rahasyaà gaëyaà antyaà yüthyaà vaàçyam.
Våtti—Thus we get diçyam (existing in a direction), vanyam (existing in a

forest), rahasyam (existing in a solitary place), gaëyam (existing in a group),
antyam (existing at the end), yüthyam (existing in a group), and vaàçyam
(existing in a dynasty).
401 The word bhava here is formed by applying the kåt pratyaya a[t] after the dhätu bhü
in kartari prayoga by bhü-du-nébhyaç ca (Båhat 1407).
SAàçodhiné—According to the Päëinian Gaëa-päöha, the dig-ädis are diç,

varga, püga, gaëa, pakña, dhäyya, mitra, medhä, antara, pathin, rahas, aléka,
ukhä, säkñin, deça, ädi, anta, mukha, jaghana, megha, yütha, udaka in the
sense of a name, nyäya, vaàça, veça, käla, and äkäça.
It should be noted, however, that ya-räma is applied after the words mukha
(mouth, head) and jaghana (buttock, hips) only when they are used in an
abstract sense and not when they refer to an actual body part. Thus we get
vaiñëava-mukhyaù (existing at the head of the Vaiñëavas, e.g. the best among
the Vaiñëavas) and senä-jaghanyam (existing in the rear of the army). As
stated above, ya-räma is only applied after udaka in the sense of a name. Thus
we get udakyä which means rajasvalä (a menstruating woman). Otherwise
when the sense is not a name we get audako matsyaù (a fish existing in the
water).
1151 / zArIrAvayavaA»a /
1151. çarérävayaväc ca
çaréra-avayavät—after a part of the body; ca—also.
Ya-räma is also applied after words which express parts of the body when the
meaning is “existing there.”
dantyaà tälavyam.
Våtti—Thus we get dantyam (existing in the teeth), tälavyam (existing in

the palate). and so on.
AmåtA—When we have the meaning dante bhavam (existing in the teeth)

we get dantyam which denotes a dental phoneme (akñaram). In tälavyam (a
palatal phoneme), the u of tälu takes govinda by u-dvayasya govindaù (1055)
is applied. Other examples are stanyaà kñéram (breast milk), oñöhyo varëaù
(a labial phoneme), and näsikyo varëaù (a nasal phoneme).
SAàçodhiné—The table of “the place of pronunciation” in Saàçodhiné 1 is

a good example of this sütra.
1152 / @DyaAtmaAdelaAeRk(AeÔarpadA»a maADavaQ&: /

1152. adhyätmäder lokottara-padäc ca mädhava-öhaù
adhy-ätma-ädeù—after the words adhy-ätma and so on; loka-uttara-padät—

Taddhita 659
after a compound whose final word is loka (world); ca—and; mädhava-öhaù—

the pratyaya mädhava-öha.
Mädhava öha is applied after the words adhy-ätma and so on and after
compounds whose final word is loka when the meaning is “existing there.”
ädhy-ätmikaù ädhi-daivikaù ädhi-bhautikaù, cätur-arthikaù trai-varëikaù

sämpratikaù gairikam ity-ädi. aiha-laukikaù pära-laukikaù.
Våtti—Thus we get ädhy-ätmikaù (existing in the self), ädhi-daivikaù,

(existing in the presiding deity), ädhi-bhautikaù (existing in the gross material
object), cätur-arthikaù (existing in four meanings), trai-varëikaù (existing
in the three upper castes), sämpratikaù (existing in the present), gairikam
(“existing in the hill,” i.e. red clay), and so on. Likewise we get aiha-laukikaù
(existing in this world) and pära-laukikaù (existing in the other world).
AmåtA—The words adhy-ätma and so on are avyayé-bhäva compounds.

For example, when we have the vigraha ätmänam adhikåtya (regarding the
self), we get adhy-ätmam <1.1>. Then when we have the meaning adhy-
ätme bhavaù (existing in the self), we get ädhyätmikaù. In ädhy-ätmikaù,
ädhi-daivikaù, and ädhi-bhautikaù both words take våñëéndra in accordance
with evam ihaloka-paraloka-sarvabhümi-puñkarasad-adhideva-adhibhüta-
adhyätma-anuhoòa-avahoòädénäm (1047). Due to the word ity-ädi we also
get aupa-jänukaù (existing near the knees) and so on.
1153 / vagAARntaAcC$rAma: /
1153. vargäntäc cha-rämaù
varga-antät—after a compound ending in the word varga (group); cha-

rämaù—the pratyaya cha-räma.
Cha-räma is applied after a compound ending in varga when the meaning is

“existing there.”
ka-vargéyaù.
Våtti—Thus we get ka-vargéyaù (existing in the ka-varga).
AmåtA—When we have the meaning ka-varge bhavaù (existing in the ka-

varga), we get ka-vargéyaù which refers to a word such as käkuù. Similarly, we
get ca-vargéyaù (existing in the ca-varga) and so on.
1154 / @zAbde yarAmaKarAmaAE vaA /

1154. açabde ya-räma-kha-rämau vä
açabde—when something other than a çabda (phoneme or word) is being

expressed; ya-räma-kha-rämau—the pratyayas ya-räma and kha-räma; vä—
optionally.
If something other than a phoneme or word is being expressed, then ya-räma

and kha-räma can also optionally be applied after a compound ending in
varga when the meaning is “existing there.”
kåñëa-vargyaù kåñëa-vargéëaù kåñëa-vargéyaù.
Våtti—Thus we get kåñëa-vargyaù, kåñëa-vargéëaù, or kåñëa-vargéyaù

(existing in Kåñëa’s group).
1155 / k(iNARk(AlalaAiq%ke( @laÆÿAre /

1155. karëikä-laläöike alaìkäre
karëikä-laläöike—the words karëikä (existing on the ear, i.e. an earring)

and laläöikä (existing on the forehead, i.e. tilaka); alaìkäre—provided an
ornament is being expressed.
The words karëikä and laläöikä are valid in the meaning “existing there,”
provided an ornament is being expressed.
sädhü.
SAàçodhiné—The words karëikä and laläöikä are made by applying öha in

the feminine gender after the words karëa (ear) and laläöa (forehead).
1156 / tata @AgAta: /

1156. tata ägataù
tataù—from there; ägataù—come.
païcamé viñëubhakti in the meaning “come from there.”
Taddhita 661
mäthuraù räñöriyaù.
Våtti—Thus we get mäthuraù (that which has come from Mathurä) and
räñöriyaù (that which has come from the country).
1157 / ivaâAyaAeinas$ambanDaeByaAe vauna{Ris$aMh: , [%rAmaAÔau maADavaQ&: , ipatauyaRrAmaê /

1157. vidyä-yoni-sambandhebhyo vur nåsiàhaù, å-rämät tu mädhava-öhaù,
pitur ya-rämaç ca
vidyä-yoni-sambandhebhyaù—after words which indicate a relationship

through knowledge or birth; vuù nåsiàhaù—the pratyaya nåsiàha vu;
å-rämät—which end in å-räma; tu—but; mädhava-öhaù—the pratyaya
mädhava öha; pituù—after the word pitå (father); ya-rämaù—the pratyaya ya-
räma; ca—also.
Nåsiàha vu is applied after words which indicate a relationship through

knowledge or birth when the meaning is “come from there.” But mädhava
öha is applied instead after such words when they end in å-räma, and in the
case of pitå, ya-räma can also be applied.
aupädhyäyakaù çaiñyakaù paitämahakaù mätulakaù. tathä hautåkaù mätåkaù

paitåkaù. å-rämasya ro ye, pitryaù.
Våtti—Thus we get aupädhyäyakaù (that which has come from the

teacher), çaiñyakaù (that which has come from the disciple), paitämahakaù
(that which has come from the paternal grandfather), and mätulakaù (that
which has come from the maternal uncle).
 upädhyäyäd ägataù (that which has come from the teacher) →

(nåsiàha vu is applied in the sense of tata ägataù (come from there) by sütra
1157, and thus the word ägataù is left out in accordance with uktärthänäm
aprayogaù (våtti 600)) upädhyäyät + nåsiàha vu → (601) upädhyäya +
nåsiàha vu → (1099) upädhyäya + [ë]aka → (1045) aupädhyäya + [ë]aka →
(1053) aupädhyäyaka → (87) aupädhyäyaka + s[u] → (93) aupädhyäyakaù
<1.1>.
Examples of words ending in å-räma are hautåkaù (that which has come
from the hotä priest), mätåkaù (that which has come from the mother) and
paitåkaù or pitryaù (that which has come from the father / forefathers).
Å-räma changes to r when y follows by å-rämasya ro ye (1059).
 pitur ägataù (that which has come from the father / forefathers)
→ (mädhava-öha or ya-räma is applied in the sense of tata ägataù (come
from there) by sütra 1157, and thus the word ägataù is left out in accordance
with uktärthänäm aprayogaù (våtti 600)):
1) (mädhava-öha is applied) pituù + mädhava öha → (601) pitå +
mädhava öha → (1099) pitå + ika → (1042) paitå + ika → (Båhat 2106402)
paitåka → (87) paitåka + s[u] → (93) paitåkaù <1.1>.
2) (ya-räma is applied) pituù + ya → (601) pitå + ya → (1059) pitrya
→ (87) pitrya + s[u] → (93) pitryaù <1.1>.
1158 / tata: ‘aBavaita /

1158. tataù prabhavati
tataù—-from there; prabhavati—that which springs forth.
païcamé viñëubhakti in the meaning “that which springs forth from there.”
haimavaté gaìgä.
Våtti—Thus we get haimavaté (that which springs forth from the

Himälayas), a name of the Gaìgä.
1159 / s$aAe'sya inavaAs$a: /

1159. so ’sya niväsaù
saù—that; asya—of this person; niväsaù—is the place of residence.
prathamä viñëubhakti in the meaning “that is the place of residence of this
person.”
mäthuraù räñöriyaù.
Våtti—Thus we get mäthuraù (a person whose place of residence is

Mathurä) and räñöriyaù (a person whose place of residence is the country).
402 Since the word pitå ends in a caturbhuja, öha changes to ka rather than ika. This is in
accordance with caturbhujäntäd is-antäd us-antät täntäd doñaç ca öhasya kaù (Båhat 2106).
Taddhita 663
1160 / Bai·(: /
1160. bhaktiù
bhaktiù—object of worship.
prathamä viñëubhakti in the meaning “that is the object of worship for this
person.”
bhajyate sevyate bhaktiù. viñëur bhaktir asya vaiñëavaù. evaà mäthuraù.
Våtti—Bhakti here means that which is worshiped (bhajyate) or in other

words served (sevyate). Thus when we have the meaning viñëur bhaktir
asya (Viñëu is the object of worship for this person), we get vaiñëavaù (a
devotee of Viñëu). Likewise, we get mäthuraù (one whose object of worship
is Mathurä).
AmåtA—The words so ’sya are carried forward from the previous sütra.
Because the kåt pratyayas are applied variously, the word bhakti here is made
by applying the kåt pratayaya [k]ti in karmaëi prayoga. Indeed Jéva Gosvämé
demonstrates this by saying bhajyate which means bhajanéyaù (that which
is worshiped). Other examples of this sütra are çaivaù (a devotee of Çiva),
çäktaù (a devotee of Çakti), bauddhaù (a devotee of Buddha), and so on.
SAàçodhiné—The example mäthuraù is from Käçikä (4.3.95). The term

Vaiñëava is also obtained by säsya devatä (1124). In Päëinian usage, the
difference between those two sütras is basically that säsya devatä is used in
the sense of tasyedam as regards a devatä. Thus, as an example of säsya devatä
(Añöädhyäyé 4.2.24), Bhaööoji Dékñita writes aindro mantraù (a mantra related
to Indra) (Siddhänta-kaumudé 1226).
1161 / taena ‘aAe·(ma, /

1161. tena proktam
tena—by him; proktam—enounced.
tåtéyä viñëubhakti in the meaning “enounced by him.”
anyena kåtä mäthureëa proktä vyäkhyätä mäthuré våttiù.

Våtti—Thus, when we have the meaning mäthureëa proktä (enounced by

Mäthura), we get mäthuré våttiù (the commentary enounced by Mäthura).403
It is to be understood that the author Mäthura is a different person [than the
author of the original book for which the commentary is written.]
AmåtA—Proktam means prakarñeëa uktam (preeminently spoken) or in

other words vyäkhyätam (enounced). Jéva Gosvämé clarifies this idea with
the sentence beginning anyena. If the person explaining the book were not
different than the person who wrote the book, then the idea could have been
conveyed simply by the meaning tena kåto granthaù (1163).
1162 / opaÁaAtama, /
1162. upajïätam
upajïätam—first imparted (first spoken).
tåtéyä viñëubhakti in the meaning “first spoken by him.”
tenety anuvartate tasyedam ity ataù präk. päëininopajïätaà prathama-kåtaà

päëinéyaà, käläpaà vyäkaraëam. evaà kärñëé gétä, tadvat bhägavatam.
Våtti—The word tena is carried forward up to the meaning tasyedam

(1164). So, when we have the meaning päëininopajïätam (first spoken by
Päëini) where upajïätam means prathama-kåtam (first spoken), we get
päëinéyaà vyäkaraëam (the grammar first spoken by Päëini).404 Similarly, we
get käläpaà vyäkaraëam (the grammar first spoken by Kärttikeya’s peacock
(kaläpin)), kärñëé gétä (the gétä first spoken by Kåñëa), and bhägavatam
([the puräëa] first spoken by the Lord Himself (Bhagavän)).
AmåtA—Jéva Gosvämé glosses upajïätam as prathama-kåtam. Similarly,

the meaning of kärñëé gétä is kåñëenopajïätä prathama-kathitä gétä (the gétä
first spoken by Kåñëa) and the meaning of bhägavatam is bhagavatopajïätaà
prathamopadiñöaà brahmaëe iti çeñaù (that which was first instructed [to
Brahmä] by Bhagavän).
SAàçodhiné—Sometimes upajïätam is also translated as “discovered.”

For example, Käçikä says vinopadeçena jïätam upajïätaà, svayam
403 The default pratyaya keçava [ë]a has been applied here and then é[p] has been added
since the word våtti is feminine.
404 In päëinéyam cha-räma is applied instead of keçava [ë]a by ädi-våñëéndräc cha-rämaù,
nämadheyäd vä (1140).
Taddhita 665
abhisambaddham ity arthaù, “Upajïätam means ‘learnt without instruction.’

This means knowledge that has come of its own accord (an intuition or self-
taught knowledge).” Thus päëinéyam is sometimes translated as “the rules of
grammar discovered by Päëini.”
In addition, the Käläpa grammar was first spoken by Kärttikeya’s peacock.

Dr. S.K. Belvalkar recounts the story:
The Kätantra is otherwise known as Kaumära or Käläpa, and the

traditional explanation of the genesis of these two names is as
follows: There once lived in the Deccan a king called Çätavähana
who, while one day having jala-keli with his queen, was requested
by her ‘modakaà dehi räjan’ meaning ‘pray do not sprinkle any
more water on me.’ Thereupon the ignorant king offered her some
(modaka) sweets. Subsequently, discovering his error and being
much ashamed of his ignorance of Sanskrit, he requested his Pandit
named Çarvavarman to devise a speedy method of learning grammar.
The Pandit in his difficulty besought God Çiva who ordered his son
Kärttikeya or Kumära to accede to his wishes. Accordingly, Kumära
revealed the sütras of the Kaumära grammar. As the God’s vehicle,
the bird Kaläpin (peacock), was the instrument of communication, the
sütras also obtained their other name.405
1163 / k{(taAe ƒanTa: /

1163. kåto granthaù
kåtaù—composed; granthaù—a literary composition.
tåtéyä viñëubhakti in the meaning “a literary composition composed by him.”
bhägavaté catuù-çloké. teneti nivåttam.
Våtti—Thus we get bhägavaté catuù-çloké (the four verses composed by

Bhagavän). The anuvåtti of the word tena ends here.
AmåtA—The word catuù-çloké is feminine by a-rämäntä trirämé lakñméù,

äb-antä vä, trirämyä ép (935).
405 Belvalkar, Shripad Krishan. An Account of the Different Existing Systems of Sanskrit
Grammar. Delhi: The Bharatiya Book Corporation, 1997 [1909], 69.
1164 / tasyaedma, /
1164. tasyedam
tasya—belongs to that / is related to that; idam—this.
ñañöhé viñëubhakti in the meaning “this belongs to that / this is related to
that.”
harer idaà häram. pürëaù çeñädhikäraù
Våtti—Thus when we have the meaning harer idam (this belongs to Hari
/ this is related to Hari), we get häram (that which belongs to / is related to
Hari) <1.1>. The adhikära çeñärthe vidhiù präg vikärät (1134) ends here.
SAàçodhiné—Regarding idam, the neuter gender is used as a generality.

The masculine and feminine genders can also be used. For example, we can
get häram caritam (the activities of Hari), but we can also get häro guëaù (a
quality of Hari) and härä çaktiù (the potency of Hari).
1165 / tasya ivak(Ar: /

1165. tasya vikäraù
tasya—of that; vikäraù—a transformation / product.
ñañöhé viñëubhakti in the meaning “a product of that.”
äçmanaù straiëah.
Våtti—Thus we get äçmanaù (a product of stone), straiëaù (a product of

a woman), and so on.
SAàçodhiné—The adhikära for the çaiñika meanings expired in the previous

våtti. Therefore the pratyayas ordained in sütras 1135 to 1144 are no longer
valid. Only the pratyayas ordained in sütras 1100 to 1104 are valid now. This
is why Jéva Gosvämé gives examples with keçava [ë]a (äçmanaù) and nåsiàha
na (straiëaù). But as explained in sütras 1100 and 1101, the pratyayas keçava
[ë]a and [ë]ya will also expire by the end of the tasya vikäraù section (sütra
1172). After that, mädhava öha will become the default pratyaya.
Taddhita 667
1166 / @vayavae ca ‘aANyaAeSaiDava{ºaeBya: /

1166. avayave ca präëy-oñadhi-våkñebhyaù
avayave—in the sense of “part”; ca—also; präëi—after breathing living

entities; oñadhi—after plants; våkñebhyaù—and after trees.
The previously ordained pratyayas are also applied in the meaning “a part of
that” after words that signify breathing living entities, plants, and trees.
ebhyo vikäre ’vayave ca yathä-svaà syät. präëinaù—mayüräëäà vikäro

’vayavo vä mäyüraù. bhakñyäcchädanayor eva. anyatra tu mayüra-mayaà
ca vakñyamäëänurodhät. oñadheù—maurvaà bhasma maurvaà käëòam.
våkñäd—äçvattham. ataù paraà präëy-ädibhyo vikärävayavayoù pratyayaù,
anyebhyas tu vikära-mätra iti jïeyam.
Våtti—Thus the pratyayas can be applied after such words in the meaning
of “a product of that” and also in the meaning “a part of that.” An example
when they are applied after a breathing living being is mäyüraù which means
“a product of the peacock (mayüra)” or “a part of the peacock.” However
this can only refer to an eatable or a means of covering, otherwise we would
get mayüra-mayam in accordance with the next sütra.
Examples when the pratyayas are applied after a plant are maurvam (a
product of the mürvä hemp) which denotes ashes, and maurvam (a part of
the mürvä hemp) which denotes its roots. An example when the pratyayas
are applied after a tree is äçvattham (a product or part of the açvattha tree).
From now on it is understood that the pratyayas are applied after breathing
living beings and so on in the meanings “a product of that” and “a part of
that” but after other words only in the meaning “a product of that.”
AmåtA—When it is said that mäyüraù must refer to an eatable product of

the peacock, it means peacock meat. And when it is said that mäyüraù must
be a part of the peacock with which it covers itself, it means the tail of the
peacock.
The definition of oñadhi is a small tree that dies after the ripening of its
fruits (i.e. an annual plant). The names of some other plants vréhi, godhüma,
çyämäka, ikñu, and so on.
1167 / mayaÒA ivak(ArAvayavayaAerBaºyaAcC$AdnayaAe: /

1167. mayaò vä vikärävayavayor abhakñyäcchädanayoù
mayaö—the pratyaya maya[ö]; vä—optionally; vikära-avayavayoù—in the

sense of product and part; abhakñya-äcchädanayoù—which are not eatables
or means of covering.
Maya[ö] is optionally applied in the meanings “a product of that” and “a part

of that,” provided that the product or the part is neither food nor clothes.
vikäre—suvarëa-mayaù sauvarëaù. vikärävayavayoù — mayüra-mayaà

mäyüraà, mürvä-mayaà maurvam. abhakñyäcchädanayoù kim? maudgaù
süpaù, kärpäsaà väsaù.
Våtti—Thus we get suvarëa-mayaù or sauvarëaù (made of gold (suvarëa),

golden) as an example of a word that can only be used in the meaning “a
product of that”, and mayüra-mayam or mäyüram (a product or part of a
peacock) and mürvä-mayam or maurvam (a product or part of mürvä hemp)
as examples of words that can be used both in the meaning “a product of
that” and in the meaning “a part of that.”
Why do we say “neither food nor clothes”? Consider maudgaù (made of

mung beans (mudga)) which denotes a soup and kärpäsam (made of cotton
(karpäsa)) which denotes cotton clothes.
AmåtA—If maya[ö] is not applied, keçava [ë]a is applied instead. With the
sentence beginning vikäre, Jéva Gosvämé shows how the pratyaya can only
be applied in the meaning which is compatible (tasya vikäraù). Thus it is
understood that the pratyaya can only be applied in both meanings if it comes
after a word signifying a breathing living entity, and so on.
Maudgaù means mudgasya vikäraù süpaù (soup, which is a product of mung

beans (mudga), and kärpäsam means karpäsasya vikäraù väsaù (clothes,
which are a product of cotton). Because in the first instance there is a reference
to food and in the second a reference to clothes, maya[ö] cannot be applied.
Rather, only the default pratyaya keçava [ë]a can be applied.
1168 / @Aidva{SNAIn‰AtzArAdeê mayaq%. /

1168. ädi-våñëéndrät çarädeç ca mayaö
ädi-våñëéndrät—after an ädi-våñëéndra word; çara-ädeù—after the words çara

and so on; ca—and; mayaö—the pratyaya maya[ö].
Taddhita 669
But maya[ö] is always applied after ädi-våñëéndra words and the words çara
and so on.
ämra-mayaà çäla-mayaà, çara-mayaà, måë-mayaà darbha-mayaà tåëa-

mayam.
Våtti—Thus we get ämra-mayam (made of mangoes), çäla-mayam (made

of the çäla tree), çara-mayam (made of the çara reed), måë-mayam (made
of earth), darbha-mayam (made of darbha grass), and tåëa-mayam (made
of grass).
AmåtA—When we have the meaning ämrasya vikäraù (a product of mango),

we get ämra-mayam. Likewise with çäla-mayam. Similarly, when we have the
meaning çarasya vikäraù (a product of the çara reed), we get çara-mayam.
The çarädis are the words çara, darbha, soma, tåëa, kuöé, måt, and balbaja.
SAàçodhiné—Another meaning of maya[ö] is stated in sütra 1267.
1169 / Wk(s$avaeRìrA»a /
1169. eka-sarveçvaräc ca
eka-sarveçvarät—after a word that has only one sarveçvara; ca—also.
Maya[ö] is always applied after words that have only one sarveçvara.
väì-mayaà tvaì-mayaà sraì-mayam.
Våtti—Thus we get väì-mayam (made of sound), tvaì-mayam (made of

skin or bark), and sraì-mayam (made of a garland).
1170 / k(AESaeyaM vañe , gAAemayaM gAAe: paurISae /

1170. kauñeyaà vastre, go-mayaà goù puréñe
kauñeyam—the word kauñeya; vastre—when referring to cloth; go-mayam—

the word go-maya; goù—of a cow; puréñe—when referring to stool.
Kauñeya is valid when referring to silk cloth, and go-maya is valid when
referring to cow dung.
gavyam anyatra.
Våtti—When there is reference to something else we get gavyam (“a

product of the cow,” i.e. milk).406
AmåtA—Kauñeyam is made with mädhava öha when we have, in reference

to cloth, the meaning koñasya vikäraù (a product of the cocoon of the silk-
worm). Similarly, go-mayam is made with maya[ö] when we have, in reference
to cow dung, the meaning gor vikäraù (a product of the cow). When there is
reference to something other than cow dung, however, we get gavyam, which
denotes cow milk.
1171 / taElaM yaAvaM ca s$aMÁaAyaAma, /

1171. tailaà yävaà ca saàjïäyäm
tailam—the word taila (oil); yävam—the word yäva (lac); ca—and;

saàjïäyäm—when a name is understood.
Taila and yäva are valid as names for oil and lac respectively.
anyatra tu tila-mayaà yava-mayam.
Våtti—When there is reference to other things we get tila-mayam (made

of sesame, i.e. a kind of food) and yava-mayam (made of barley).
1172 / P(lae mahAhr: /

1172. phale mahäharaù
phale—when referring to a fruit “fruit”; mahäharaù—mahähara.
When there is reference to a fruit, any pratyaya that was ordained in the
meanings “a product of that” or “a part of that” undergoes mahähara.
vikärävayavayor uktasya phale mahäharaù syät. lakñmé-pratyayasyeti badaryä

vikäro ’vayavo vä phalaà badaram. evaà kuvalaà ämalakam.
Våtti—This sütra means vikärävayavayor uktasya phale mahäharaù syät

(When a fruit is being expressed, there is mahähara of the pratyaya that was
ordained in the sense of “product” or “part).
406 Here ya-räma is applied instead of keçava [ë]a in accordance with goù sarveçvarädi-
pratyaya-prasaìge ya-rämaù (1104).
Taddhita 671
Furthermore, lakñmé-pratyayasya mahäharas taddhita-mahähare (1054) is

also applied, and thus, when we have the meaning badaryä vikäro ’vayavo
vä phalam (the fruit of the badaré tree which is its product or part), we get
badaram (the jujube berry). Similarly, we get kuvalam (the fruit of the kuvalé
tree, i.e. the jujube berry) and ämalakam (the fruit of the ämalaké tree, i.e.
amla).
1173 / ta‡a inayau·( wita payaRntaM maADavaQ&: /

1173. (tatra niyukta iti paryantaà) mädhava-öhaù
tatra niyuktaù iti—the meaning “tatra niyuktaù” (1178); paryantam—up to

and including; mädhava-öhaù—the pratyaya mädhava öha.
Mädhava öha is applied in all the meanings up to and including the meaning
“tatra niyuktaù” (1178).
prabhur ayam.
1174 / DamaRmaDama< ca carita /

1174. dharmam adharmaà ca carati
dharmam—religion; adharmam—irreligion; ca—and; carati—one who

practices.
Mädhava öha is applied after the words dharma and adharma in the meanings
“one who practices religion” and “one who practices irreligion” respectively.
dhärmikaù ädharmikaù.
Våtti—Thus we get dhärmikaù (a religious person) and ädhärmikaù (an

irreligious person).
1175 / @istanaAistaidíM maitarsya /

1175. asti-nästi-diñöaà matir asya
asti—it (i.e. God or an afterlife) exists; nästi—it (i.e. God or an afterlife)

doesn’t exist; diñöam—fate; matiù—the belief; asya—of this person.
Mädhava öha is also applied after the words asti, nästi, and diñöa in the
meaning “such is the belief of this person.”407
astéti matir asya ästikaù. evaà nästikaù. diñöaà pramäëaà daiñöikaù.
Våtti—Thus, when we have the meaning astéti matir asya, “one who
believes that there is [a God or an afterlife],”408 we get ästikaù. Similarly, we
get nästikaù, “one who believes that there is no [God or afterlife].” Diñöam
means pramäëam (what is demonstrated by proof). So from diñöam we get
daiñöikaù (one who believes what is demonstrated by proof).409
1176 / tadsya zAIlama, /

1176. tad asya çélam
tat—that; asya—of this person; çélam—nature / habit.
Mädhava öha is also applied after the word ending in a prathamä viñëubhakti
in the meaning “that is the nature / habit of this person.”
apüpa-bhakñaëaà çélam asya äpüpikaù. paruñaà çélam asya päruñikaù. evam

äkroçikaù käruëikaù.
Våtti—When we have the meaning apüpa-bhakñaëaà çélam asya (eating

cakes is the habit of this person), we get äpüpikaù (one whose habit is to eat
cakes). Similarly, when we have the meaning paruñaà çélam asya (harshness is
the nature of this person), we get päruñikaù (a harsh person). Other examples
are äkroçikaù (an abusive person) and käruëikaù (a compassionate person).
AmåtA—Çéla means sva-bhäva (nature) and the word apüpa (cakes) here
indicates apüpa-bhakñaëam (eating cakes).
1177 / C$t‡aAidBya: ke(zAvaNA: /

1177. chatträdibhyaù keçava-ëaù
chattra-ädibhyaù—after the words chattra (umbrella) and so on; keçava-

ëaù—the pratyaya keçava [ë]a.
407 The words asti and nästi here are avyayas, not äkhyätas.
408 Siddhänta-kaumudé give the gloss asti para-loka ity evaà matir yasya sa ästikaù and
Käçikä also gives a gloss using the word para-loka (other world, i.e. afterlife).
409 Diñöam is also sometimes translated as “fate” here. Thus daiñöikaù can also mean “a
fatalist.”
Taddhita 673
But keçava [ë]a is applied after the words chattra and so on in the meaning
“that is the nature / habit of this person.”
guru-doñäcchädanäc chattraà çélam asya chättraù. çaikñaù täpasaù, curä

cauraù.
Våtti—Thus, when we have the meaning guru-doñäcchädanäc chattraà

çélam asya ([being like] an umbrella on account of covering the faults of the
guru is the nature of this person), we get chättraù (a student).410 Similarly, we
get çaikñaù (one whose nature is to teach (çikñä), i.e. a teacher) and täpasaù
(one who nature is perform austerities (tapas), i.e. an ascetic). From the word
curä (stealing) we get cauraù (one whose nature is to steal, i.e. a thief).
SAàçodhiné—According to the Päëinian Gaëa-päöha, the chatträdis are

chattra, çikñä, praroha, puroha, sthä, ästhä, saàsthä, avasthä, bubhukñä, curä,
titikñä, upasthäna, kåñi, åñi, karman, viçvadhä, tapas, satya, anåta, viçikhä,
viçikä, çibikä, bhakñä, udasthäna, puroòä, vikñä, vukñä, and mandra.
1178 / ta‡a inayau·(: /

1178. tatra niyuktaù
tatra—there; niyuktaù—appointed.
Mädhava öha is also applied after the word ending in a saptamé viñëubhakti
in the meaning “appointed there.”
dauvärikaù sainikaù. nivåtto mädhava-öhaù.
Våtti—Thus we get dauvärikaù (one who is appointed at the door

411
(dvära), i.e. a doorman) and sainikaù (one who is appointed to the army
(senä), i.e. a soldier). The anuvåtti of the word mädhava-öhaù ends here.
SAàçodhiné—Other examples are äkarikaù (one who is appointed at the

mines (äkara), i,e a miner), äpaëikaù (one who is appointed at the shop
(äpaëa), i.e. a shop-keeper), grämikaù (one who is appointed at the village
(gräma), i.e. a villager), and so on.
410 Despite chättra being the obvious correct spelling, since the word chattra is formed by
chad + tra by chad-ädibhyaç ca (875), chättra is sometimes nonetheless spelt as chätra and
chattra as chatra.
411 The change to auv here is accomplished by våñëéndra-sthäna-catuùsanädeça-
viñëupadäntayor våñëéndraà niñidhya ya-va-rämayor aiy-auvau (1043).
1179 / ‘aAightaAârAma: /
1179. präg hitäd ya-rämaù
präk—up to (but not including); hität—the meaning tasmai hitam (1187); ya-
rämaù—the pratyaya ya-rämaù.
Ya-räma is applied in all the meanings up to the meaning “tasmai hitam”

(1187).
tasmai hitam ity ataù präg-arthe ya-rämo väcyaù.
Våtti—The meaning of this sütra is tasmai hitam ity ataù präg-arthe ya-
rämo väcyaù.
1180 / vazAM gAta: /

1180. vaçaà gataù
vaçam—the control; gataù—come under.
Ya-räma is applied after the word vaça in the meaning “come under the
control.”
vaçyaù.
Våtti—Thus we get vaçyaù (under another’s control: submissive, docile).
1181 / gAAhRpatyaAe'i¢aBaede , naAvyaM naAEtaAyaeR jalae , vayasyaAe vayas$aA taulyae , DamyaAeR

DamaR‘aApyae , ivaSyaAe ivaSaeNA vaDyae , maUlyaM maUlaenaAiBaBaAvyae maUlaena s$amae ca , s$aItyaM
s$aItayaA s$aimmatae , taulyaM taulayaA s$aimmatae /
1181. gärha-patyo ’gni-bhede, nävyaà nau-tärye jale, vayasyo vayasä tulye,
dharmyo dharma-präpye, viñyo viñeëa vadhye, mülyaà mülenäbhibhävye
mülena same ca, sétyaà sétayä sammite, tulyaà tulayä sammite
gärha-patyaù—the word gärha-patya; agni-bhede—when referring to a

particular kind of sacrificial fire; nävyam—the word nävya; nau-tärye—that
can be crossed by a boat; jale—when referring to a body of water; vayasyaù—
the word vayasya; vayasä—in terms of age; tulye—when referring to someone
who is equal; dharmyaù—the word dharmya; dharma-präpye—when
referring to that which is attainable through dharma; viñyaù—the word viñya;
Taddhita 675
viñeëa—by poison; vadhye—when referring to somone who deserves death;

mülyam—the word mülya; mülena—by capital; abhibhävye—when referring
to that which is overpowered; mülena—to capital; same—when referring to
that which is equivalent; ca—and; sétyam—the word sétya; sétayä—by furrows;
sammite—when referring to that which is measured; tulyam—the word tulya;
tulayä—according to the scale; sammite—when referring to that which is of
the same measure.
The following words are also made with ya-räma when referring to the
following things: (1) gärha-patya—a particular kind of sacrificial fire, (2)
nävya—a body of water that can be crossed by a boat, (3) vayasya—someone
who is equal in age, (4) dharmya—attainable by dharma, (5) viñya—someone
who deserves death by poison, (6) mülya—that which is overpowered by
capital or that which is equivalent to capital, (7) sétya—that which is measured
by furrows, and (8) tulya—that which is of the same measure according to the
scale.
SAàçodhiné—Some of the above words require further explanation:

1. Gärha-patya denotes the sacrificial fire consecrated by a householder
(gåha-pati).
2. Nävya typically denotes a river.
3. Vayasya typically denotes a friend of the same age.
4. Dharmya here denotes the fruit whereas the dharmya formed by the next
sütra refers more to the act.
5. The word vadhya used in this sütra is formed by sütra 1191 in the sense of
“deserving that.”
6. In the first meaning mülya can be translated as “price,” and the idea of
“overpowered” should be understood to mean “adjusted” or in other words
“pushed up or down.”412 Price is essentially capital plus profit. So, using the
example of cloth, if the capital value or in other words the production cost
of cloth goes up, the price will go up, and if the production cost goes down,
the price will go down. In this way mülya (price) is that which is adjusted
in reference to the müla (capital). In the second meaning mülya can be
translated as “purchasable” and denotes the purchasable item such as cloth.
The idea here is that the cloth is an acquisition equivalent to the capital put
forth by the buyer.
7. Sétya typically denotes a field.
8. Tulya typically means “equal,” “similar,” or “like.”
412 In the equivalent Päninian (Añöädhyäyé 4.4.91) the word änämya is used, which
literally means “bent.”
1182 / DamaRpaTyaTaRnyaAyaeByaAe'napaetae /
1182. dharma-pathy-artha-nyäyebhyo ’napete
dharma-pathy-artha-nyäyebhyaù—after the words dharma (virtue), pathin

(path), artha (meaning), and nyäya (proper way); anapete—in the meaning
“not deviating.”
Ya-räma is applied after the words dharma, pathin, artha, and nyäya in the
meaning “not deviating from them.”
dharmyaà pathyam.
Våtti—Thus we get dharmyam (not deviating from virtue, i.e. virtuous)

and pathyam (not deviating from the path, i.e. proper, just)
AmåtA—So, when we have the meaning dharmäd anapetam (not deviating

from virtue) where anapetam (not deviating) means abhrañöam (not fallen),
we get dharmyam which in effect means dharme sthitam (situated in virtue).
Likewise when we have the meaning pathaù anapetam (not deviating from
the path) we get pathyam (proper, just), when we have the meaning arthäd
anapetam (not deviating from the meaning), we get arthyam (proper, fit), and
when we have the meaning nyäyäd anapetam (not deviating from the proper
way) we get nyäyyam (proper, just).
1183 / ô$dyaAit‘ayae /
1183. hådayät priye
hådayät—after the word hådaya (heart); priye—in the meaning “pleasing.”
Ya-räma is applied after the word hådaya in the meaning “pleasing.”
hådyaù. putre tv abhidhänam iti puruñottamaù. vaçékaraëa-mantre cäyam.
Våtti—Thus we get hådyaù (pleasing to the heart). Puruñottama says the

word hådya denotes a son. The word hådya also denotes a mantra which
brings another person under one’s control.
AmåtA—Although the word hådya can also be used to refer to anything in

a general sense, Jéva Gosvämé nonetheless shows some specific meanings of
the word by quoting a previous grammarian.
Taddhita 677
1184 / ta‡a s$aADau: /

1184. tatra sädhuù
tatra—in that; sädhuù—expert.
Ya-räma is applied after the word ending in the saptamé viñëubhakti in the
meaning “expert in that.”
sämanyo vipraù. evaà brahmaëyaù sabhyaù. präg hitädi nivåttam.
Våtti—Thus we get sämanyo vipraù (a brähmaëa who is expert in the

Säma-veda). Similarly, we get brahmaëyaù (one who is expert in the Vedas)
and sabhyaù (one who is expert in the assembly). The anuvåtti of the word
ya-rämaù ends here.
AmåtA—Sämanyaù means sämani veda-viçeñe sädhuù kuçalaù (expert

(sädhuù = kuçalaù) in the Säman which is a particular Veda). Likewise,
brahmaëyaù means brahmaëi veda-sämänye sädhuù (expert in the Vedas in
general (brahmaëi = veda-sämänye))413 and sabhyaù means sabhäyäà sädhuù
(expert in the assembly (sabhä)).
1185 / s$avaRBaUimapa{iTavaIByaAM ke(zAvaNA wRìr wtyaTaeR /

1185. sarvabhümi-påthivébhyäà keçava-ëa éçvara ity arthe
sarvabhümi-påthivébhyäm—after the words sarva-bhümi (entire earth); and

påthivé (earth); keçava-ëaù—the pratyaya keçava [ë]a; éçvaraù—lord; iti
arthe—in the meaning.
Keçava [ë]a is applied after the words sarva-bhümi and påthivé in the
meaning “lord.”
särva-bhaumaù pärthivaù.
Våtti—Thus we get särva-bhaumaù (lord of the entire earth, i.e.

414
emperor) and pärthivaù (lord of the earth, i.e. king).
413 In this regard, Amara-koña states: vedas tattvaà tapo brahma: “The Vedas, the truth,
and austerity [are meanings of the word] brahma.”
414 Here there is våñëéndra of both words by evam ihaloka-paraloka-sarvabhümi-
puñkarasad-adhideva-adhibhüta-adhyätma-anuhoòa-avahoòädénäm (1047).
1186 / laAek(s$avaRlaAek(AByaAM maADavaQ&Ae ivaidtae /

1186. loka-sarvalokäbhyäà mädhava-öho vidite
loka-sarvalokäbhyäm—after the words loka (world) and sarva-loka (entire

world); mädhava-öhaù—the pratyaya mädhava öha; vidite—in the meaning
“known.”
Mädhava öha is applied after the words loka and sarva-loka in the meaning
“known.”
laukikaù särva-laukikaù.
Våtti—Thus we get laukikaù (known throughout the world, i.e. common)

and särva-laukikaù 415 (known throughout the entire world, i.e. common).
1187 / tasmaE ihtaimatyaTaeR C$rAma: , oãyagAvaAidByaAe yarAma: /

1187. tasmai hitam ity arthe cha-rämaù, u-dvaya-gav-ädibhyo ya-rämaù
tasmai—for him; hitam—fit; iti arthe—in the meaning; cha-rämaù—the

pratyaya cha-rämaù; u-dvaya—after words ending in u-dvaya; go-ädibhyaù—
and after the words go and so on; ya-rämaù—the pratyaya ya-rämaù.
Cha-räma is applied after the word ending in a caturthé viñëubhakti in the

meaning “fit for him.” However, after words ending in u-dvaya and after the
words go and so on, ya-räma is applied instead.
kåñëéyaà viñëavyaà gavyaà mahiñyaà ity-ädi. ati-gavyädi ca.
Våtti—Thus we get kåñëéyam (fit for Kåñëa), viñëavyam (fit for Viñëu),
gavyam (fit for a cow), and mahiñyam (fit for a buffalo). We also get ati-
gavyam (fit for one who surpasses a cow) and so on as well.
AmåtA—When we have the meaning kåñëäya hitam (fit for Kåñëa), cha-
räma is applied and we get kåñëéyam. When we have the meaning viñëave
hitam (fit for Viñëu), ya-räma is applied, since the word viñëu ends in u-räma,
and then u-dvayasya govindaù (1055) is applied. In gavyam and mahiñyam ya-
räma is applied because the words go and mahiñé belong to the gav-ädis. The
tad-anta-vidhi described in the words nämnä tu kvacit in våtti 148 applies here,
415 Here also there is våñëéndra of both words by evam ihaloka-paraloka-sarvabhümi-

puñkarasad-adhideva-adhibhüta-adhyätma-anuhoòa-avahoòädénäm (1047).
Taddhita 679
and thus Jéva Gosvämé says ati-gavyädi ca. When we have the vigraha gäm
atikräntaù (one who surpasses a cow), we get ati-guù. Then, when we use the
word ati-gu in the meaning tasmai hitam, we get ati-gavyam (fit for one who
surpasses a cow). Similarly, we get ati-mahiñyam (fit for one who surpasses a
buffalo) and so on.
1188 / pauç&SaAtvaDaivak(Ars$amaUheSau taena k{(tae ca maADavaX#: /

1188. puruñät vadha-vikära-samüheñu tena kåte ca mädhava-òhaù
puruñät—after the word puruña (man); vadha-vikära-samüheñu—when

slaughter, transformation, or a crowd is being expressed; tena kåte—in the
meaning “made by him”; ca—and; mädhava-òhaù—the pratyaya mädhava
òha.
But mädhava òha is applied after the word puruña in the meaning “fit for
him” when slaughter, transformation, or a crowd is being expressed, and it is
also applied after the word puruña in the meaning “made by him.”
pauruñeyo vadhädiù.
Våtti—Thus we get pauruñeyaù (fit for a man) which denotes manslaughter

and so on.
AmåtA—This is an apaväda of cha-räma and keçava [ë]a. So when we have

the meaning puruñäya hitaù (good for a man) which denotes slaughter that is
beneficial, we get pauruñeyaù (manslaughter). Similarly, when we have the
meaning puruñäya hitaù (good for a man) which denotes a transformation
that is beneficial, we get pauruñeyaù (a transformation of a man). And when
we have the meaning puruñäya hitaù (good for a man) which denotes a crowd
that is beneficial, we get pauruñeyaù (a crowd of men). In the same way, when
we have the meaning puruñeëa kåtaù (composed by a man) we get pauruñeyo
granthaù (a book composed by a man).
SAàçodhiné—Mädhava òha as an apaväda of cha-räma in regards to the

meaning tasmai hitam and it is also an apaväda of keçava [ë]a in regards
to the meanings tasya vikäraù (1165), tasya samühaù (1125), and tena kåto
granthaù (1163). Regarding the meaning “made by him,” Siddhänta-kaumudé,
commenting on Añöhädhäyé 5.1.10, says tena kåte granthe ’ëi präpte agranthe tu
präsädädäv apräpta eveti vivekaù (The distinction here is that although a[ë]
was previously ordained in the sense of “a book composed by him” it was not
ordained in reference to things other than books, such as palaces and so on).
Thus unlike tena kåto granthaù (1163) the tena kåtaù mentioned in this sütra
can refer to anything made by a man. Thus we also get pauruñeyaù präsädaù
(a man-made palace) and so on.
1189 / ‘aAgvataemaARDavaQ&: /
1189. präg vater mädhava-öhaù
präk—up to (but not including); vateù—the pratyaya vat[i]; mädhava-öhaù—

the pratyaya mädhava öha.
Mädhava öha is applied in all the meanings up to vat[i] (1197).
vati-pratyayät präg-arthe mädhava-öho väcyaù.
Våtti—The meaning of this sütra is: vati-pratyayät präg-arthe mädhava-

öho väcyaù.
1190 / tadhRita /
1190. tad arhati
tat—that; arhati—one who deserves.
Mädhava öha is applied after the word ending in a dvitéyä viñëubhakti in the
meaning “one who deserves that.”
chattram arhati chättrikaù.
Våtti—Thus when we have the meaning chattram arhati (one who deserves
an umbrella) we get chättrikaù (a king, i.e. the white umbrella is a sign of
royalty).
1191 / dNxAidByaAe yarAma: /

1191. daëòädibhyo ya-rämaù
daëòa-ädibhyaù—after the words daëòa (punishment) and so on; ya-rämaù—

the pratyaya ya-räma.
But ya-räma is applied after the words daëòa and so on in the meaning “one
who deserves that.”
Taddhita 681
daëòyaù vadhyaù kaçyaù yugyaù muñalyaù madhuparkyaù arghyaù medhyaù

dhanyaù.
Våtti—Thus we get daëòyaù (one who deserves punishment), vadhyaù

(one who deserves death), kaçyaù (one who deserves the whip), yugyaù (fit
for the yoke), muñalyaù (one who deserves the club), madhuparkyaù (worthy
of the honey offering), arghyaù (one who deserves a respectful reception),
medhyaù (fit for sacrifice), dhanyaù (one who deserves wealth).
SAàçodhiné—According to the Päëinian Gaëa-päöha, the daëòädis are

daëòa, musala, madhuparka, kaçä, argha, megha, medhä, suvarëa, udaka,
vadha, yuga, guhä, bhäga, ibha, and bhaìga.
1192 / k(AlaAÔaena inava{RÔa wtyaTaeR /

1192. kälät tena nirvåtta ity arthe
kälät—after a word that expresses a time; tena—in that time; nirvåttaù—done;

iti arthe—in the meaning.
Mädhava öha is applied after a word expressing time in the meaning “done
in that time.”416
ähnikaà, rätrikaà, mäsikaà, säàvatsarikaà, värñikam. dvaiy-ahnikaù, dvai-

rätrikaù. dvi-säàvatsarikam, dvi-värñikam—saìkhyätaù saàvatsarety uttara-
pada-våñëéndraù.
Våtti—Thus we get ähnikam (done in a day: daily), rätrikam (done in

a night, i.e. nightly), mäsikam (done in a month: monthly), säàvatsarikam
(done in a year, i.e. yearly), and värñikam (done in a year: yearly). We
also get dvaiy-ahnikaù (done in two days) and dvai-rätrikaù (done in two
nights). However in dvi-säàvatsarikam (done in two years: bi-annual) and
dvi-värñikam (done in two years: bi-annual) there is våñëéndra of the last
word by evaà saìkhyätaù saàvatsara-varñayoù (1045).
AmåtA—When we have the meaning ahnä nirvåttam (done in a day), where

nirvåttam means niñpannam (completed), we get ähnikam. And when we have
the meaning dväbhyäà samvatsaräbhyäà nirvåttam (done in two years), we
get dvi-sämvatsarikam.
416 The tåtéyä in tena nirvåttaù indicates completion, in accordance with apavarge tu tåtéyä
(674).
1193 / maAs$aAit‡arAmyaA yarAma: /

1193. mäsät trirämyä ya-rämaù
mäsät—after the word mäsa (month); trirämyäù—which is at the end of a

trirämé compound; ya-rämaù—the pratyaya ya-räma.
But ya-räma is applied after the word mäsa which is at the end of a tri-rämé
compound in the meaning “done in that time.”
dvi-mäsyaù tri-mäsyaù.
Våtti—Thus we get dvi-mäsyaù (done in two months: bi-monthly) and tri-

mäsyaù (done in three months: quarterly).
1194 / caAtaumaARsyastaàvayaÁae /
1194. cätur-mäsyas tad-bhava-yajïe
cätur-mäsyaù—the word cätur-mäsya; tat-bhava-yajïe—when a sacrifice that

takes place during those four months is being expressed.
The word cätur-mäsya is irregularly made in reference to a sacrifice that

takes place during four months.
sädhuù.
Våtti—The word sädhuù is understood in this sütra.
AmåtA—The word cäturmäsya is made by applying [ë]ya-räma after

the word catur-mäsa in reference to a sacrifice that takes place during four
months. So when he have the meaning caturñu mäseñu bhavaù (that which
takes place in four months), we get cäturmäsyaù which denotes a sacrifice.
1195 / tadsya ‘ayaAejanama, /

1195. tad asya prayojanam
tat—that; asya—of this; prayojanam—purpose.
Mädhava öha is applied after the word ending in a prathamä viñëubhakti in

the meaning “that is the purpose of this.”
Taddhita 683
vaiñëu-mahikaà tat-kértanam.
Våtti—Thus we get vaiñëu-mahikaà tat-kértanam (the glorification of

Viñëu whose purpose is the worship of Viñëu)
AmåtA—When we have the vigraha viñëor mahaù which means viñëoù püjä
(worship of Viñëu), we get viñëu-mahaù. Then, when we have the meaning
“that (viñëu-mahaù) is the purpose of this (tat-kértanam), we get vaiñëu-
mahikam.
1196 / svagAARidByaAe yarAma: /

1196. svargädibhyo ya-rämaù
svarga-ädibhyaù—after the words svarga (heaven) and so on; ya-rämaù—the

pratyaya ya-räma.
But ya-räma is applied after the words svarga and so on in the meaning “that
is the purpose of this.”
svargyaà yaçasyam äyuñyaà dhanyam. präg-vater mädhava-öhaù uktaù.
Våtti—Thus we get svargyam (one whose purpose is heaven), yaçasyam

(one whose purpose is fame), äyuñyam (one whose purpose is long life), and
dhanyam (one whose purpose is wealth). The anuvåtti of mädhava öha ends
here.
1197 / opamaAnai‚(yaAãitastait‚(yaAtaulyai‚(yatvae /
1197. upamäna-kriyäd vatis tat-kriyä-tulya-kriyatve
upamäna-kriyät—after that person whose action is the upamäna (object

of comparison); vatiù—the pratyaya vat[i]; tat-kriyä-tulya-kriyatve—when
another action is similar to that action.
Vat[i] is applied after the person or thing connected with the upamäna action
when similarity between another action and the upamäna action is being
expressed.
upaméyate yena tad upamänam. upamäna-rüpa-kriyä yasya tasmät vatiù syät,

upamäna-bhütayä kriyayä yady upameyäyäù kriyäyäs tulyatvaà väcyaà syät.
vaiñëava-vad viñëuà yajate, yathä vaiñëava-kartåka-yajanaà tathaiva yajate
ity arthaù. pratyaya-çaktyä vaiñëava-çabdo ’tra vaiñëava-kartåka-yajana-kriyä-

paryavasänaù. putraà mitra-vad äcaret ity atra ca yathä mitram äcarati tat
prati vyavaharati tathä putram äcared ity arthaù. pürva-dhätu-vat sana ity atra
pürva-dhätor yathä parapadädi bhavati tathä san-antäd api bhavatéty arthaù.
evaà guru-vad guru-putreñu pravartitavyaà, yathä gurau pravåtyate tathä tat-
putreñu pravartanéyam ity arthaù.
Våtti—The upamäna is that with which a thing is compared. Vat[i] is applied

after that person whose action is the upamäna, provided that a similarity of
the upameya action with the upamäna action is being expressed. Thus we get
vaiñëava-vad viñëum yajate (He worships Viñëu like a Vaiñëava worships
Viñëu). The meaning here is that his worship is similar to the worship done by
the Vaiñëava. Due to the çakti of the pratyaya vat[i], the word vaiñëava here
ends up referring to the activity of worship done by the Vaiñëava.
Another example is putraà mitra-vad äcaret (One should treat the son like
[one would treat] a friend). Here the meaning is that one should behave
towards the son in the same way one behaves towards a friend.
In pürva-dhätu-vat sanaù parapadädi (446), the meaning is that the parapada

endings or the ätmapada endings are applied after the san-anta-dhätu in the
same way they are applied after the original dhätu. Similarly, we get guru-vad
guru-putreñu pravartitavyam (one should treat the son of the guru like one
would treat the guru). Here the meaning is that the behavior toward the son
of the guru should be the same as the behavior toward the guru.
SAàçodhiné—In the first example above, vat[i] is applied after the kartä
vaiñëavaù, in the second example vat[i] is applied after the karma mitram, in
the third example vat[i] is applied after the präì-nimitta pürva-dhätoù, and in
the fourth example vat[i] is applied after the viñaya-saptamé gurau. Moreover,
in the last three of the four examples the same one person or thing is the kartä
of both the upamäna and upameya kriyäs. From this we surmise two things:
Vat[i] is not necessarily applied after the kartä of the upamäna-kriyä. It

may be applied after any käraka connected with the upamäna-kriyä.
The kartä of the upamäna-kriyä does not have to be different than the
kartä of the upameya-kriyä.
Therefore, in the translation of this sütra we said “Vat[i] is applied after the
person or thing connected with the upamäna action.” In this way we have
translated the yasya in upamäna-rüpa-kriyä yasya tasmät vatiù syät in the
Taddhita 685
general sense of sambandha rather than as an anukta-kartä of the word kriyä.
Jéva Gosvämé’s formulation of this rule is an improvement on Päëini’s

corresponding sütra: tena tulyaà kriyä ced vatiù (Añöädhyäyé 5.1.115) because
according to Päëini, by this rule vat[i] is only applied after the kartä of the
upamäna action. Käçikä, as well as Siddhänta-kaumudé (1778), only gives the
example: brähmaëena tulyaà vartate brähmaëa-vat, “The word brähmaëa-
vat (he is like a brähmaëa) mean ‘He abides like a brähmaëa [abides].’”
1198 / ta‡aeva tasyaeva vaA /

1198. tatreva tasyeva vä
tatra—in that place; iva—like; tasya—of that person / thing; iva—like; vä—or.
Vat[i] is also applied in the meanings “like the X in that place” and “like the
X of that person.”
aträrthe vatiù syät. mathuräyäm iva mathurä-vat dvärakäyäà präcéräù.

kåñëasyeva kåñëa-vat pradyumnasya rüpam.
Våtti—Thus we get mathurä-vat dvärakäyäà präcéräù (The walls

in Dvärakä are like the walls in Mathurä) where mathurä-vat means
mathuräyäm iva, and kåñëa-vat pradyumnasya rüpam (Pradyumna’s form
is like Kåñëa’s form) where kåñëa-vat means kåñëasyeva.
1199 / tasya BaAvastvataApaAE “aölaºmyaAe: /

1199. tasya bhävas tva-täpau brahma-lakñmyoù
tasya—that; bhävaù—the state of being; tva-täpau—the pratyayas tva and

tä[p]; brahma-lakñmyoù—in the neuter and feminine genders respectively.
Tva and tä[p] are applied in the neuter and feminine genders respectively
after the word ending in a ñañöhé viñëubhakti in the meaning “the state of
being that.”
tasya bhäva iti vibhuç ca. bhavato ’smäd abhidhäna-pratyayäv iti bhävaù,
çabda-pravåtti-nimittaà jäty-ädi-vastu-dharmaù. tasya bhäva ity arthe tva-
täpau syätäm. jätau—gotvaà gotä. guëe—çuklatvaà çuklatä, rüpatvaà
rüpatä, rasatvaà rasatä. kriyäyäà—kriyätvaà kriyätä. samäsa-kåt-
taddhiteñu sambandha eva pravåtti-nimittam. kåñëa-puruñatvaà püjakatvaà
anugrähyatvaà yädavatvaà bhägavatatvam.
Våtti—The words tasya bhävaù are also a vibhu adhikära. A bhäva is so

named because a name and an understanding come (bhavataù) from it.417 A
bhäva is what is actually referred to by the use of a word. It is the essential
nature of a thing, such being a jäti and so on. Tva and tä[p] are applied in the
meaning tasya bhävaù (the essential nature of that). Examples of a bhäva
that is a jäti is gotvam or gotä (cow-ness, the state of being a cow). Examples
of bhävas that are guëas are çuklatvam or çuklatä (whiteness, the quality of
being white), rüpatvam or rüpatä (the quality of being a form), and rasatvam
or rasatä (the quality of being a taste). Examples of a bhäva that is a kriyä is
kriyätvam or kriyätä (the state of being an action).
In the case of compounds and words which end in kåt and taddhita pratyayas
it is a particular kind of relationship that is referred to by the use of the
word. Examples are kåñëa-puruñatvam, püjakatvam, anugrähyatvam,
yädavatvam, and bhägavatatvam.
AmåtA—Çabda-pravåtti-nimittam means yam artham upädäya yat yasmin

pravartate tat tasya çabdasya pravåtti-nimittam (that which takes an object and
exists in it is the cause of the use of the word assigned to that object). For
example, gotva exists in the particular object called a cow and it is the cause
of the use of the word “cow.” That is, gotva is what is actually referred to by
the use of the word go.
In the case of compounds and words which end in kåt and taddhita pratyayas
it is a particular kind of relationship (sambandha) that is referred to by the
use of the word. That is, the relationship itself is the bhäva. For example, in
the case of the compound kåñëa-puruña the sva-svämé relationship between
the man and Kåñëa is the bhäva. In the kådanta word püjaka, which is formed
by applying [ë]aka in kartari prayoga, the käraka relationship of being the
kartä of the activity of worshiping is the bhäva. Similarly in the kådanta
word anugrähya the käraka relationship of being the karma of the activity of
favoring is the bhäva.
In the case of the taddhita word yädava, which means yador apatyam (a male
descendant of Yadu), the janya-janaka relationship is the bhäva. And in
the case of the taddhita word bhägavata, which means bhagavatä proktam
417 This etymology indicates that the word bhäva in this case is formed by applying the kåt
pratyaya [gh]a[ë] in apädäne prayoga by anupendra-çri-né-bhübhyaù (890). This meaning
of bhäva is covered by the meaning of bhäva as sva-bhäva (nature) given in Amara-koña’s
definition (Saàçodhiné 890). This is indicated by Jéva Gosvämé’s use of the word dharma
(nature) in the next sentence.
Taddhita 687
(spoken by the Lord), the kärya-käraëa relationship is the bhäva.418 If tä[p] is

used instead of tva, we get kåñëa-puruñatä, püjakatä, anugrähyatä, yädavatä,
and bhägavatatä.
SAàçodhiné—Words ending in tva and tä[p] can be found in almost every

sentence of the Sanskrit language and if they are translated literally they can
make the sentence sound quite abstract. Often such words end in a tåtéyä
or païcamé viñëubhakti that expresses hetu. Here is an essential translation
trick: Consider the example pütanä-räkñasé-vimuktidatvena kåñëasya
niratiçayänugrähakatvam. If we were to translate this literally, it would sound
horrible: “Of Kåñëa there is the quality of being the most merciful because of
the quality of being one who gives liberation even to the demoness Pütanä.”
Contrast that with this: “Kåñëa is the most merciful because He gives liberation
even to the demoness Pütanä.” The trick here is to convert the word ending
in a ñañöhé viñëubhakti into the subject, then convert tva or tä[p] into bhavati
or whichever form of bhü complements the subject, and finally convert what
comes before tva or tä[p] into the predicate. If there is a tåtéyä or païcamé
viñëubhakti, insert the word yataù (because) in its place. This process is shown
in the diagram:
kåñëasya niratiçayänugrähakatvam pütanä-räkñasé-vimuktidatvena
kåñëaù niratiçayänugrähakaù bhavati yataù kåñëaù pütanä-räkñasé-vimuktidaù bhavati
The justification behind this method is as follows: Tva and tä[p] are applied
in the sense of tasya bhävaù. When we understand that bhävaù is made from
bhü + [gh]a[ë] in bhäve prayoga, it follows that tasya is the anukta-kartä of
bhävaù and thus takes a ñañöhé viñëubhakti by kartå-karmaëoù ñañöhé kåd-yoge
(642). Thus, when we convert tasya bhävaù from bhäve prayoga into kartari
prayoga, we get saù bhavati. Add a predicate to this and we have a meaningful
statement.
Sometimes, when there is nested reasoning, a correlation between the tåtéyä

and the païcamé viñëubhaktis is constructed by a commentator to show
that one cause is the cause of the other: The word in païcamé signifies
the main cause, and the word in tåtéyä is placed before it to signify that it
418 Alternatively, bhägavata can mean bhagavän bhaktir asya (one whose object of
worship is Bhagavän, meaning “a devotee of the Lord”), and then the sva-svämé relationship
is the bhäva.
is the cause of the former. For example, commenting on Bhägavatam

10.1.1, Viçvanätha Cakravarté writes: brahma-prapauträt süryät brahma-
pautratvena brahmäàçatvena mano-’dhiñöhätåtvena svayaà-bhagavad-
aìgékåta-vaàçyatäkatvena ca somasyäbhyarhitatvät pürva-nipätaù: “Soma is
placed first [in the compound soma-süryayoù] since he is more worshipable
than Sürya, the great-grandson of Brahmä, because he is the grandson of
Brahmä, because he is a partial incarnation of Brahmä (Bhägavatam 4.1.15),
because he is the presiding deity of the mind, and because the Lord in person
accepted the role of a descendant in his dynasty.” Here the fact that Soma is
more honorable than Sürya is the cause of his being mentioned first in the
compound. This reason is put in the païcamé. And the four reasons why he is
more worshipable than Sürya are put in the tåtéyä.
Sometimes the tåtéya viñëubhakti on a word ending in tva or tä[p] is applied in

the sense of viçeña-lakñaëät tåtéyä (678) and can thus be translated by the word
“as.” An example from Viçvanätha Cakravarté’s commentary on Bhägavatam
1.3.30 is upäsyatvenoktaù (described as worshipable).
1200 / paºae tvataApaAE /

1200. pakñe tva-täpau
pakñe—in the other case; tva-täpau—the pratyayas tva and tä[p].
The words pakñe tva-täpau are to be added in the subsequent sütras.
prabhur ayam.
SAàçodhiné—This adhikära extends up to sütra 1208 inclusively.
1201 / pa{TvaAidBya wmainavaAR /

1201. påthv-ädibhya imanir vä
påthv-ädibhyaù—after the words påthu and so on; imaniù—the pratyaya

iman[i]; vä—optionally.
Iman[i] is optionally applied after the words påthu and so on in the meaning
“the state of being that.” And in the case that iman[i] is not applied tva,
tä[p], or a[ë] and so on are applied instead.
Taddhita 689
vä-karaëaà keçava-ëädeù samäveçärtham.
Våtti—The use of the word vä is for the sake of including keçava [ë]a and
other previously ordained pratyayas.
AmåtA—Someone might argue, “Iman[i] is already optional because of the

adhikära pakñe tva-täpau (1200). Why then is the word vä used here?” In
response to this, Jéva Gosvämé states that the purpose of using vä is to include
keçava [ë]a and so on. Otherwise, if a special effort were not taken to include
keçava [ë]a and so on in this way, tva and tä[p] would have blocked keçava [ë]
a and so on since they are the current default pratyayas.
1202 / wmaina: pauMis$a /

1202. imaniù puàsi
imaniù—the pratyaya iman[i]; puàsi—in the masculine gender.
Iman[i] is applied in the masculine gender.
påthu mådu paöu mahat tanu laghu bahu sädhu äkhu uru guru dakña khaëòa
bahula caëòa akiïcana svädu hrasva dérgha åju kñipra kñudra priyädiù påthv-
ädiù. prathimä mradimä paöimä mahimä tanimä laghimä bhümä sädhimä
äkhimä varimä garimä dakñimä khaëòimä baàhimä caëòimä akiïcanimä
svädimä hrasimä dräghimä åjimä kñepimä kñodimä premä. pakñe pärthavaà
påthutvaà påthutä ity-ädéni ca.
Våtti—The påthv-ädis are the words påthu, mådu, paöu, mahat, tanu,
laghu, bahu, sädhu, äkhu, uru, guru, dakña, khaëòa, bahula, caëòa,
akiïcana, svädu, hrasva, dérgha, åju, kñipra, kñudra, priya, and so on.
Thus we get prathimä (broadness, greatness), mradimä (softness, gentleness),

paöimä (harshness, cleverness), mahimä (greatness), tanimä (slenderness),
laghimä (lightness), bhümä (abundance, greatness), sädhimä (firmness),
äkhimä (being a mouse), varimä (wideness, greatness), garimä (heaviness,
greatness), dakñimä (expertise), khaëòimä (defectiveness), baàhimä
(abundance, variegatedness), caëòimä (passion, violence), akiïcanimä
(destituteness), svädimä (tastiness), hrasimä (shortness), dräghimä (length),
åjimä (straigthforwardness), kñepimä (quickness), kñodimä (minuteness,
insignificance), premä (love), and so on.419
419 All of the above can also be translated as “being broad,” “being great,” etc.
Otherwise we get pärthavam (broadness, greatness), påthutvam (broadness,

greatness), or påthutä (broadness, greatness), and so on.
 påthor bhävaù (the state of being broad) → (iman[i] is applied

in the sense of tasya bhävaù (the state of being that) by sütra 1201, and thus
the word bhävaù is left out in accordance with uktärthänäm aprayogaù (våtti
600)) påthoù + iman[i] → (601) påthu + iman[i] → (615) påth + iman[i] →
(615) prathiman → (87, 1202) prathiman + s[u] → (163) prathimän + s[u] →
(138) prathimän → (190) prathimä <1.1>.
 mahato bhävaù (the state of being great) → (iman[i] is applied

600)) mahataù + iman[i] → (601) mahat + iman[i] → (615) mahiman → (87,
1202) mahiman + s[u] → (163) mahimän + s[u] → (138) mahimän → (190)
mahimä <1.1>.
 priyasya bhävaù (the state of being dear) → (iman[i] is applied

600)) priyasya + iman[i] → (601) priya + iman[i] → (615) pra + iman → (43)
preman → (87, 1202) preman + s[u] → (163) premän + s[u] → (138) premän
→ (190) premä <1.1>.
SAàçodhiné—When applying iman[i], one should remember the sütra

aneka-sarveçvarasya saàsära-haraù, påthu-mådv-äder å-rämasya raç ca,
kñiprasya kñepaù, dérghasya dräghaù, bahulasya baàhaù, hrasvasya hrasaù,
kñudrasya kñodaù, guror garaù, uror varaù, priyasya praù, bahor bhüù,
ëéñöhemeyaùsu (615).
According to the Päëinian Gaëa-päöha, the påthv-ädis are påthu, mådu, mahat,
paöu, tanu, laghu, bahu, sädhu, äçu, uru, guru, bahula, khaëòa, daëòa, caëòa,
akiïcana, bäla, hoòa, päka, vatsa, manda, svädu, hrasva, dérgha, priya, våña,
åju, kñipra, kñudra, and aëu.
1203 / vaNAARä, ä{X#Adeê na{is$aMhya wmainaê /

1203. varëäd dåòhädeç ca nåsiàha-ya imaniç ca
varëät—after a word expressing a color; dåòha-ädeù—after the words dåòha

and so on; ca—and; nåsiàha-yaù—the pratyaya nåsiàha ya; imaniù—the
pratyaya iman[i]; ca—and.
Taddhita 691
Nåsiàha ya or iman[i] can be applied after a word expressing a color and

after the words dåòha and so on in the meaning “the state of being that.” And
in the case that they are not applied tva or tä[p] are applied instead.
varëät—çauklyaà çuklimä, kärñëyaà kåñëimä. dåòhädeù—däròhyaà

draòhimä mädhuryaà madhurimä, vaimalyaà vimalimä. tva-täpau
sarvatrodähäryau. iha guëa-vacanatväd eva nåsiàha-ye siddhe varëa-
grahaëam imany-artham. badhira-kåça-çéta-uñëa-madhurädénäà dåòhädau
päöhaù.
Våtti—Examples when they are applied after a word expressing a color

are çauklyam or çuklimä (whiteness) and kärñëyam or kåñëimä (blackness).
Examples when they are applied after the words dåòha and so on are
däròhyam or draòhimä (firmness), mädhuryam or madhurimä (sweetness),
and vaimalyam or vimalimä (purity). In all cases examples with tva and
tä[p] should also be made.420
 madhurasya bhävaù (the state of being sweet) → ([ë]ya is

applied in the sense of tasya bhävaù (the state of being that) by sütras
1203, and thus the word bhävaù is left out in accordance with uktärthänäm
aprayogaù (våtti 600)) madhurasya + [ë]ya → (601) madhura + [ë]ya →
(1042) mädhura + [ë]ya → (1053) mädhurya → (87) mädhurya + s[u] →
(157) mädhurya + am → (94) mädhuryam <1.1>.
 madhurasya bhävaù (the state of being sweet) → (iman[i]

is applied in the sense of tasya bhävaù (the state of being that) by sütra
1203, and thus the word bhävaù is left out in accordance with uktärthänäm
aprayogaù (våtti 600)) madhurasya + iman[i] → (601) madhura + iman[i] →
(615) madhuriman → (87, 1202) madhuriman + s[u] → (163) madhurimän +
s[u] → (138) madhurimän → (190) madhurimä <1.1>.
In this sütra the mention of words expressing color was done just for the
sake of applying iman[i] after such words, since nåsiàha ya could already
be applied after such words by sütra 1206, since words expressing color are
counted as guëa-vacana words.
The words badhira, kåça, çéta, uñëa, madhura, and so on are listed among
the dåòhädis.
420 Thus we can also make çuklatvam or çuklatä (whiteness), kåñëatvam or kåñëatä
(blackness), madhuratvam or madhuratä (sweetness), and so on.
AmåtA—Nåsiàha ya is different than iman[i], which is just ordained in the

sense of tasya bhävaù, in that it will also be ordained in the sense of tasya
karma (sütra 1205).
SAàçodhiné—According to the Päëinian Gaëa-päöha, the dåòhädis are

dåòha, våòha, parivåòha, bhåça, kåça, vakra, çukra, cukra, ämra, kåñöa, lavaëa,
tämra, çéta, uñëa, jaòa, badhira, paëòita, madhura, mürkha, müka, sthira,
viyäta, viläbha, vimati, vimanas, viçärada, sammati, sammanas, and javana.
1204 / @AEicatyaAdya: /
1204. aucity-ädayaù
aucity-ädayaù—the words aucité and so on.
Aucité and so on, which end in é[p], are irregularly made in the feminine
gender in the meaning “the state of being that.”
éb-antä bhäve lakñmyäà sädhavaù. aucité änupürvé vaidagdhé cäturé.
Våtti—The words éb-antä bhäve lakñmyäà sädhavaù are understood

in this sütra. Thus we get aucité (fitness), änupürvé (order), vaidagdhé
(cleverness), and cäturé (cleverness).
AmåtA—Aucité and so on, which end in é[p], are irregularly formed by

combining the words ucita and so on with keçava [ë]a in the feminine gender.
Other examples are raudré (anger), maitré (friendship), sämagré (entirety),
and so on.
1205 / k(maRiNA ca /
1205. karmaëi ca
karmaëi—in the meaning “the activity”; ca—also.
From now on the pratyayas are also applied in the meaning “the activity of
that person.”
itaù paraà bhäve karmaëi ca jïeyam.
Våtti—It should be understood that from now on the pratyayas are applied
both in the meaning “the state of being that” and the meaning “the activity
of that person.”
Taddhita 693
1206 / gAuNAvacanaAä, “aAöNAAdeê na{is$aMhya: /

1206. guëa-vacanäd brähmaëädeç ca nåsiàha-yaù
guëa-vacanät—after a word which expresses a quality; brähmaëa-ädeù—after

the words brähmaëa and so on; ca—and; nåsiàha-yaù—the suffix nåsiàha ya.
Nåsiàha ya is applied after a word expressing a quality and after the words
brähmaëa and so on in the meanings “the state of being that” and “the
activity of that person.” And in the case that nåsiàha ya is not applied tva or
tä[p] are applied instead.
guëa-vacanät—jaòasya bhävaù karma ca jäòyam. evaà mauòhyaà kärçyam.

brahmaëäder äkåti-gaëät—brähmaëyaà dautyam. liìga-viçiñöa-grahanät
düténäà bhävädi dautyam. brähmaëa düta caura madhya-stha kuçala capala
nipuëa piçuna räjan däyäda kavi.
Våtti—An example when nåsiàha ya is applied after a word expressing a

quality is jäòyam which means jaòasya bhävaù (the state of being dull, i.e.
dullness / the state of being lifeless, i.e. lifelessness) or jaòasya karma (the
activity of a dull person / the activity of an inanimate thing). Similarly, we get
mauòhyam (foolishness or the activity of a fool) and kärçyam (thinness or the
activity of a thin person).
The brähmaëädis are an äkåti-gaëa. Examples when nåsiàha ya is applied

after the words brähmaëa and so on are brähmaëyam (the state of being a
brähmaëa or the activity of a brähmaëa) and dautyam (the state of being
a messenger or the activity of a messenger). Similarly, when we have the
meanings düténäà bhävaù (the state of being a female messenger) and
düténäà karma (the activity of a female messenger), we also get dautyam,
in accordance with the maxim nämno grahaëe liìga-viçiñöasyäpi grahaëam
(when a noun is mentioned, its form in a particular gender is also included).421
The brähmaëädis are the words brähmaëa, düta, caura, madhya-stha,

kuçala, capala, nipuëa, piçuna, räjan, däyäda, and kavi.
SAàçodhiné—Examples with tva and tä[p] are jaòatvam or jaòatä

(dullness, lifelessness) and brähmaëatvam or brähmaëatä (the state of being
a brähmaëa). According to the Päëinian Gaëa-päöha, the brähmaëädis are
brähmaëa, väòava, mäëava, arhat with n[um] added, cora, dhürta, ärädhaya,
421 This maxim is found in Båhat våtti 56.

virädhaya, aparädhaya, uparädhaya, eka-bhäva, dvi-bhäva, tri-bhäva, anya-

bhäva, akñetra-jïa, saàvedin, saàveçin, sambhäñin, bahu-bhäñin, çérña-ghätin,
vighätin, sama-stha, viñama-stha, parama-stha, madhyama-stha, anéçvara,
kuçala, capala, nipuëa, piçuna, kutühala, kñetra-jïa, nidhäna, bäliça, alasa,
duñpuruña, käpuruña, räjan, gaëapati, adhipati, gaòula, däyäda, viçasti, viñama,
vipäta, and nipäta, as well as the following words for which the pratyaya is
applied in the words own meaning: sarva-veda, catur-veda, çauöéra, catur-
vidya, catur-varëa, catur-äçrama, sarva-vidya, tri-loka, tri-svara, ñaò-guëa,
senä, anantara, sannidhi, samépa, upamä, sukha, tad-artha, itiha, and maëika.
Jéva Gosvämé covers some of the brähmaëädis in this våtti and others in våtti
1209.
1207 / staeyaM staEnyae , k(ApaeyaÁaAtaeyas$aKyavaiNAjyaAê s$aADava: /

1207. steyaà stainye, käpeya-jïäteya-sakhya-vaëijyäç ca sädhavaù
steyam—the word steya; stainye—when stainya (the state of being a thief or

the activity of a thief) is being expressed; käpeya-jïäteya-sakhya-vaëijyäù—
the words käpeya (the state of being a monkey or the activity of a monkey),
jïäteya (the state of being a relative or the activity of a relative), sakhya
(the state of being a friend, ie. friendship, or the activity of a friend), and
vaëijya (the state of being a merchant or the activity of a merchant); ca—and;
sädhavaù—are irregularly formed.
Steya is irregularly formed in the meaning “the state of being a thief” or “the
activity of a thief.” And the words käpeya, jïäteya, sakhya, and vaëijya are
also irregularly formed in a similar way.
SAàçodhiné—When ya-räma is irregularly applied instead of nåsiàha ya

after the word stena (thief) in the meanings tasya bhävaù and tasya karma,
the n of stena is irregularly deleted, and we get steyam. But, as is shown in
the sütra, it is also possible to regularly make stainyam by applying nåsiàha
ya after the word stena. Similar to steyam, sakhyam and vaëijyam are also
irregularly formed by applying ya-räma after the words sakhi (friend) and
vaëij (merchant), and käpeyam and jïäteyam are irregularly formed by
applying mädhava òha after the words kapi (monkey) and jïäti (relative).
1208 / ‘aAiNAjaAtaevaRyaAevacanaAäuÕA‡aAdeê ke(zAvaNA: , wRzAAntaA»a laGaupaUvaARta, /

1208. präëi-jäter vayo-vacanäd udgätr-ädeç ca keçava-ëaù, éçäntäc ca laghu-
pürvät
Taddhita 695
präëi-jäteù—after a word which denotes a species of breathing living entities;

vayaù-vacanät—after a word which expresses a certain age; udgätr-ädeù—
after the words udgätå and so on; ca—and; keçava-ëaù—the pratyaya keçava
[ë]a; éça-antät—after a work which ends in an éça; ca—also; laghu-pürvät—
whose first syllable is a laghu syllable.
Keçava [ë]a is applied in the meanings “the state of being that” and “the
activity of that person” after words which refer to species of breathing living
entities, after words which express a certain age, and after the words udgätå
and so on. Keçava [ë]a is also applied in the same meaning after words which
end in an éça, provided their first syllable is a laghu syllable.
präëi-jäteù—kärñëa-säraà häriëam. vayo-vacanät—kaumäraà yauvanaà

sthäviram. udgäträdeù—audgätraà aunnetraà pauruñaà sauhådaà cäpalaà
naipuëaà paiçunaà kautühalam. éçäntäd iti—häraà läghavam. laghu-pürvät
kià—päëòutvam. kävyaà tu brähmaëäditvät. bhäva-karmädhikäraù pürëaù.
Våtti—Examples of keçava [ë]a applied after words which refer to a species

of breathing living entities are kärñëa-säram (the state of being a kåñëa-sära
deer or the activity of the kåñëa-sära deer) and häriëam (the state of being a
deer (hariëa) or the activity of a deer). Examples of keçava [ë]a applied after
words which express a certain age are kaumäram (the state of being a boy,
i.e. boyhood, or the activity of a boy), yauvanam (the state of being a young
man, i.e. youth, or the activity of a young man), and sthäviram (the state of
being an old man, i.e. old age, or the activity of an old man). Examples of
keçava [ë]a applied after the udgätr-ädis are audgätram (the state of being
the udgätä priest or the activity of the udgätä priest), aunnetram (the state
of being the unnetä priest or the activity of the unnetä priest), pauruñam
(manliness / heroism or the activity of a man / hero), sauhådam (friendship
or the activity of a friend).422 cäpalam (unsteadiness or the activity of an
unsteady person), naipuëam (expertise or the activity of an expert person),
paiçunam (the state of being a backbiter or the activity of a backbiter), and
kautühalam (curiosity or the activity of a curious person).
Examples of keçava [ë]a applied after words which end in an éça are häram
(the state of being Hari or the activity of Hari) and läghavam (lightness or
the activity of a light thing). Why do we say “provided their first syllable is
a laghu syllable”? Consider päëdutvam (paleness or the activity of a pale
person). But kävyam (the state of being a poet or the activity of a poet) is an
exception, because the word kavi is a brähmaëädi.
422 See sütra 1046 for details about the formation of sauhärdam.
The adhikäras tasya bhävaù (1199) and tasya karma (1205) end here.
AmåtA—Udgätä means uccair gäyati (one who sings loudly). And the state
of being an udgätä or the activity of an udgätä is called audgätram. Other such
examples of the udgäträdis are hautram (the state of being the hotä priest or
the activity of the hotä priest), ädhvaryavam (the state of being the adhvaryu
priest or the activity of the adhvaryu priest), and so on. Someone might argue,
“Keçava [ë]a should be applied after the word kavi, since it ends in an éça and
its first syllable is a laghu syllable. Why then do we see the form kävyam?” In
response to this Jéva Gosvämé says kävyaà tu brähmaëäditvät (However, we
get kävyam, because the word kavi is a brähmaëädi). Moreover, since some
words are listed in both the brähmaëädis and the udgätr-ädis it is seen that
such words have two forms. Examples are kauçalyam or kauçalam, naipuëyam
or naipuëam, and paiçunyam or paiçunam.
SAàçodhiné—In Jéva Gosvämé’s grammar the udgätr-ädis include what is two

groups in the Päëinian Gaëa-päöha: the udgätr-ädis mentioned in Añöädhyäyé
5.1.129 and the yuvädis mentioned in Añöädhyäyé 5.1.130. According to the
Päëinian Gaëa-päöha, the udgätr-ädis are udgätå, unnetå, pratihartå, praçästå,
hotå, potå, hartå, ratha-gaëaka, patti-gaëaka, suñöhu, duñöhu, adhvaryu, vadhü,
and subhaga when it denotes a mantra.
And according to the Päëinian Gaëa-päöha, the yuvädis are yuvan, sthavira,
hotå, yajamäna, puruña when not in a compound, bhrätå, kutuka, çramaëa,
çravaëa, kaöuka, kamaëòalu, kustré, sustré, duùstré, suhådaya, durhådaya,
suhåd, subhrätå, durbhrätå, våñala, parivräjaka, sabrahmacärin, anåçaàsa,
hådaya when not in a compound, kuçala, capala, nipuëa, piçuna, kutühala,
kñetrajïä, and çrotriya with deletion of its ya.423
1209 / caAtauvaRNyaARdya: svaATaeR /

1209. cäturvarëyädayaù svärthe
cäturvarëya-ädayaù—the words cätur-varëya and so on; sva-arthe—in the

word’s own meaning.
Cätur-varëya and so on are formed by applying nåsiàha ya after catur-varëa

and so on in the word’s own meaning.424
423 Thus, when the ya of çrotriya is deleted and a-i-dvayasya haro bhagavati (1053) is
done, we get çrautram (learnedness in the Vedas or the activity of one learned in the Vedas).
424 In other words, cätur-varëya means the same as catur-varëa. It doesn’t mean catur-
varëasya bhävaù and so on.
Taddhita 697
cätur-varëyaà aupamyaà sainyaà sännidhyaà sämépyaà cätur-vaidyaà

ñäò-guëyaà täd-arthyaà trai-lokyam.
Våtti—Thus we get cätur-varëyam (the four varëas), aupamyam (an

analogy), sainyam (an army), sännidhyam (nearness), sämépyam (nearness),
cätur-vaidyam (one who knows the four Vedas), ñäò-guëyam (the six guëas),
täd-arthyam (for the sake of that), and trai-lokyam (the three worlds).
SAàçodhiné—In this våtti, Jéva Gosvämé covers most of the brähmaëädis

that take a svärtha pratyaya (Saàçodhiné 1206). For example, cätur-varëyam
comes from catur-varëa, aupamyam from upamä, sainyam from senä,
sännidhyam from sannidhi, sämépyam from samépa, cätur-vaidyam from catur-
veda, ñäò-guëyam from ñaò-guëa, täd-arthyam from tad-artha, and trai-lokyam
from tri-loka. In this regard the words catur-varëa, catur-äçrama, tri-loka,
tri-svara, and ñaò-guëa are trirämé compounds (sütra 936). In cätur-vaidyam
there is våñëéndra of both words in accordance with catur-vedasyobhaya-
pada-våddhiç ca (Kätyäyana’s Värttika for Añöädhyäyé 5.1.124). The word
catur-veda (one who knows the four Vedas) is formed by applying keçava
[ë]a in the sense of tad adhéte veda vä by sütra 1127 and then deleting keçava
[ë]a by sarvädeù sädes trirämyäç ca mahäharaù (1130) since the word catur-
veda is originally a trirämé compound (sütra 936). The word catur-vidya (one
who knows the four Vedas) is made in the same way, but unlike catur-veda it
doesn’t take våñëéndra of both words when nåsiàha ya is applied. Thus we get
cätur-vedyam (one who knows the four Vedas). Here the a of catur-vidya gets
deleted by a-i-dvayasya haro bhagavati (1053) and the y of catur-vidya gets
deleted by viñëujanät taddhita-yasya haro bhagavati (1056). Similarly, sarva-
veda and sarva-vidya both mean “one who knows all the Vedas.” Both words
are formed by applying keçava [ë]a in the sense of tad adhéte veda vä by sütra
1127 and then deleting keçava [ë]a by sarvädeù sädes trirämyäç ca mahäharaù
(1130) since both words begin in the word sarva. Both words become sarva-
vedyam (one who knows all the Vedas) when nåsiàha ya is applied.
1210 / tadsya s$aÃaAtaM taArk(AidBya wta: /

1210. tad asya saïjätaà tärakädibhya itaù
tat—that; asya—of this; saïjätam—has appeared; tärakä-ädibhyaù—after the

words tärakä and so on; itaù—the pratyaya ita.
Ita is applied after the words tärakä and so on in the meaning “that has
appeared in relation to this.”
tärakä saïjätäsya tärakitaà nabhaù, puñpito våkñaù. tärakä puñpa sukha

duùkha phala müla kusuma stabaka tandrä bubhukñä pipäsä bhara vraëa roga
vyädhi utkaëöhä garbho ’präëinéti. tad asyety anuvartate.
Våtti—Thus, when we have the meaning tärakä saïjätäsya (stars have

appeared in relation to this), we get tärakitaà nabhaù (a sky in which stars
have appeared, i.e. a starry sky). Similarly, we get puñpito våkñaù (a tree in
which flowers have grown).
 tärakä saïjätäsya (stars have appeared in relation to this) → (ita

is applied in the sense of tad asya saïjätam (that has appeared in relation
to this) by sütra 1210, and thus the words saïjätä and asya are left out in
accordance with uktärthänäm aprayogaù (våtti 600)) tärakä + ita → (601)
tärakä + ita → (1053) tärakita → (87) tärakita + s[u] → (93) tärakitaù <1.1>.
The tärakädis are the words tärakä, puñpa, sukha, duùkha, phala, müla,
kusuma, stabaka, tandrä, bubhukñä, pipäsä, bhara, vraëa, roga, vyädhi,
utkaëöhä, and garbha, provided it denotes something other than a breathing
living entity.
The words tad asya are carried forward to the next sütra.
SAàçodhiné—According to the Päëinian Gaëa-päöha, the tärakädis are

tärakä, puñpa, karëaka, maïjaré, åjéña, kñaëa, sücaka, mütra, niñkamaëa,
puréña, uccära, pracära, vicära, kuòmala, kaëöaka, musala, mukula, kusuma,
kutühala, stabaka, kisalaya, pallava, khaëòa, vega, nidrä, mudrä, bubhukñä,
dhenuñyä, pipäsä, çraddhä, abhra, pulaka, aìgäraka, varëaka, droha, doha,
sukha, duùkha, utkaëöhä, bhara, vyädhi, varman, vraëa, gaurava, çästra,
taraìga, tilaka, candraka, andhakära, garva, kumura, mukura, harña, utkarña,
raëa, kuvalaya, gardha, kñudh, sémanta, jvara, gara, roga, romäïca, paëòä,
kajjala, tåñ, koraka, kallola, sthapuöa, phala, kaïcuka, çåìgära, aìkura, çaivala,
bakula, çvabhra, äräla, kalaìka, kardama, kandala, mürchä, aìgära, hastaka,
pratibimba, vighna, tantra, pratyaya, dékñä, garja, and garbha, provided it
denotes something other than a breathing living entity. The tärakädis are an
äkåti-gaëa.
Thus garbhita is used when something contains within it another thing, though
as stated above, that thing cannot be a breathing living entity such as a fetus or
a child. Garbhita is usually translated as “filled with” or “containing inside.”
An example is in the last line of the verse cited in Saàçodhiné 624: tanvyä
païcama-géta-garbhita-girä means “by the slender girl whose words are filled
Taddhita 699
with songs in the fifth note.” Other prominent examples of the tärakädis are
puñpitäà väcam <2.1> “the flowery words of the Vedas” (Bhagavad-gétä 2.42)
and kusumita-vana-räji “the flower-filled forests” (Bhägavatam 10.21.2).
1211 / maA‡aq%. ‘amaANAe /

1211. mätraö pramäëe
mätraö—the pratyaya mätra[ö]; pramäëe—in the meaning “measure.”
Mätra[ö] is applied after the word ending in a prathamä viñëubhakti in the

meaning “that is the measure of this.”
prastha-mätraà ghåtaà, tan-mätraà tävan-mätram.
Våtti—Thus we get prastha-mätraà ghåtam (ghee whose measure is a

prastha, i.e. a prastha of ghee). Other examples are tan-mätram, “[something]
whose measure is that,” and tävan-mätram, “[something] whose measure it
that much.”
SAàçodhiné—Since the words tad asya are carried forward from the last
sütra, this sütra means tad asya pramäëam ity arthe nämno mätraö-pratyayo
bhavati. Due to the indicatory letter ö, é[p] is applied in the feminine gender
by aë-keçava-gaurädibhyaù (1087). Thus we get cañaka-mätré väruëé (väruëé
whose measure is a cañaka, i.e. a cup of väruëé). One should be careful to
distinguish the pratyaya mätra[ö] from the separate word mätra. Whereas
the pratyaya mätra[ö] is used in the sense of measurement, the word mätra
is used in the senses of totality and restriction. For example, Amara-koña
says mätraà kärtsnye ‘vadhäraëe, “The word mätra is used in the senses of
kärtsnya (totality) and avadhäraëa (restriction).” Generally the first sense is
translated as “any” or “all” and the second sense as “only,” “just,” “mere,”
or “nothing but.” Examples of the two senses from the sütras are yädava-
mätre (when any yädava follows) and varëa-mätra-nimittakaù (whose cause
is only a varëa). In the first example, the idea is that the viñëudäsa becomes
a harikamala when any yädava follows, regardless of whether the yädava is
inside the same word (internal sandhi) or at the beginning of the next word
(external sandhi). In the second example, the idea is that the transformation
of a varëa if called sandhi only if it is caused by a mere varëa. It is not called
sandhi if it is caused by a pratyaya or by anything else.
Examples of the two senses in the scriptures are sakåd api parigétaà çraddhayä
helayä vä / bhågu-vara nara-mätraà tärayet kåñëa-näma, “O best of the bhågus,
Kåñëa’s holy name delivers any man who sings it even once with faith or even
with contempt” (from the Prabhäsa-khaëòa of Skanda Puräëa, quoted in
Hari-bhakti-viläsa 11.451) and nimitta-mätraà bhava savya-säcin “Become
a mere instrument, O Savya-säcé”(Bhagavad-gétä 11.33). Still, conventionally
the term tanmätra denotes one of the five sensory objects.
1212 / yaÔadetaàYastatpairmaANAe @Avatauca, /

1212. yat-tad-etadbhyas tat-parimäëe ävatuc
yad-tad-etadbhyaù—after the words yad, tad, and etad; tat-parimäëe—when

something whose measure is that is being expressed; ävatuc—the pratyaya
ävat[uc].
Ävat[uc] is applied after the words yad, tad, and etad in the meaning “whose
measure is that.”
yat parimäëam asya yävän. evaà tävän etävän.
Våtti—Thus, when we have the meaning yat parimäëam asya (whose

measure is which), we get yävän (as much / as many) <1.1>. Similarly, we get
tävän (that much / that many) and etävän (this much / this many).
 tat parimäëam asya (whose measure is that) → (ävat[uc] is

applied in the sense of tat parimäëam asya (whose measure is that) by sütra
1212, and thus the words parimäëam and asya are left out in accordance
with uktärthänäm aprayogaù (våtti 600)) tat + ävat[uc] → (601) tad +
ävat[uc] → (124) tävat[u] → (87) tävat[u] + s[u] → (163) tävät + s[u] → (174,
160) tävä + n[um] + t + s[u] → (138) tävänt → (176) tävän <1.1>.
1213 / ik(imadmaAe: ik(yaidyataAE s$aADaU /

1213. kim-idamoù kiyad-iyatau sädhü
kim-idamoù—of the words kim and idam; kiyad-iyatau—the replacements

kiyat[u] and iyat[u]; sädhü—are irregularly formed.
Kiyat[u] and iyat[u] are irregularly formed from the words kim and idam in
the meaning “whose measure is that.”
kiyän iyän, kiyaté iyaté.

Taddhita 701
Våtti—Thus we get kiyän (how much? / how many?) and iyän (this much /
this many). In the feminine we get kiyaté and iyaté.
AmåtA—Kiyat[u] and iyat[u] are irregularly formed by applying the

pratyaya yat[u] after the words kim and idam in the meaning “whose measure
is that.” The result of the nipäta is that the m of kim get deleted and the dam
of idam gets deleted. Thus, when we have the meaning kià parimäëam asya
(whose measure is what?) we get kiyän (how much? / how many?) and when
we have the meaning idaà parimäëam asya (whose measure is this) we get
iyän (this much / this many)
1214 / k(A s$aÊÿYaESaAM k(itavaAR /

1214. kä saìkhyaiñäà katir vä
kä—what; saìkhyä—number; eñäm—of these things; katiù—the word kati;

vä—optionally.
As a further option kati can be irregularly formed from kim in the meaning
“what is the number of these things.”
aträrthe sädhur vä—kati. pakñe kiyantaù.
Våtti—The words aträrthe sädhur vä are understood in this sütra. Thus we

get kati (how much / how many?) <1.3>. Otherwise, if the option is not used,
we get kiyantaù <1.3>.
AmåtA—Kati is irregularly formed by applying the pratyaya ati[c] after the

word kim in the meaning “what is the number of these things.” In the case
that kati is not used kiyat[u] is used instead. Jéva Gosvämé has shown how
[j]as and [ç]as undergo mahähara when they are applied after the word kati
(sütra 126). Thus [since kati is always plural] the other option, kiyantaù, is
also plural.
1215 / @vayavava{Ôae: s$aÊÿYaAyaA: ke(zAvastaya: , iãi‡aByaAmayaê , oBaAdya: /

1215. avayava-våtteù saìkhyäyäù keçavas tayaù, dvi-tribhyäm ayaç ca,
ubhäd ayaù
avayava-våtteù—whose function in that of a part; saìkhyäyäù—after a

numeral; keçavaù—keçava; tayaù—the pratyaya taya; dvi-tribhyäm—after the
words dvi and tri; ayaù—the pratyaya aya; ca—also; ubhät—after the word
ubha; ayaù—the pratyaya aya.
Keçava taya is applied after a numeral which is functioning as a part. But

keçava aya can also be applied after the numerals dvi and tri which are
functioning as part, and keçava aya is also applied after the word ubha which
is functioning as part.
païcävayavä asya våttasya païcatayaà puräëaà, catuñöayé çrutiù. dvi-tribhyäà

dvayaà dvitayaà, trayaà tritayaà, tritayé. tathä ubhäv avayaväv asya ubhayo
nara-siàhaù. ubhaye deva-manuñyäù, ubhayé såñöiù.
Våtti—Thus, when we have the meaning païcävayavä asya våttasya (of

this thing the parts are five), we get païcatayaà puräëam (the puräëa which
has five parts [creation, secondary creation, the dynasties of kings, the reigns
of Manus, and the activities of various dynasties (ref. Bhägavatam 12.7.9-10
Purport)]). A feminine example is catuñöayé çrutiù (the çruti which has four
parts [the Åg, Yajur, Säma. and Atharva Vedas]). From dvi and tri we get
dvayam or dvitayam (which has two parts) and trayam or tritayam (which
has three parts) respectively. In the feminine we get tritayé.
Similarly, when we have the meaning ubhäv avayaväv asya (this person
has both parts) we get ubhayo nara-siàhaù (Narasiàha who has both parts
[man and lion]). An example in the plural is ubhaye deva-manuñyäù (both
demigods and men), and an example in the feminine is ubhayé såñöiù (the
creation which has both parts [sarga and visarga]).
SAàçodhiné—Often these words are used at the end of compounds. For

example, çloka-dvayam (two verses), loka-trayam (the three worlds), and
anubandha-catuñöayam (the four essential components of an introduction).
1216 / tasya paUrNAe ke(zAvaA: /

1216. tasya püraëe keçaväù
tasya—of that amount; püraëe—in the sense of being a completer; keçaväù—

keçava.
From now on the pratyayas are keçava and are applied after a numeral425
ending in a ñañöhé viñëubhakti in the meaning “the completer of that amount.”
prabhur ayam.
425 According to Käçikä 5.2.48, the word tasya here means saìkhyä-väcinaù nämnaù.
Taddhita 703
1217 / @ca, /
1217. ac
ac—the pratyaya a[c].
Keçava a[c] is applied after a numeral ending in a ñañöhé viñëubhakti in the

meaning “the completer of that amount.”
ekädaçänäà püraëaù ekädaçaù skandhaù. evaà dvädaçaù. ekädaçé tithiù.
Våtti—Thus, when we have the meaning ekädaçänäà püraëaù (that by

which the amount of eleven becomes complete), we get ekädaçaù skandhaù
(the eleventh canto). Likewise we get dvädaçaù skandhaù (the twelfth canto).
An example in the feminine is ekädaçé tithiù (the eleventh lunar day).
 ekädaçänäà püraëaù (the completer of the eleven) → (keçava

a[c] is applied in the sense of tasya püraëaù (the completer of that amount)
by sütra 1217, and thus the word püraëaù is left out in accordance with
uktärthänäm aprayogaù (våtti 600)) ekädaçänäm + a[c] → (601) ekädaça +
a[c] → (124) ekädaça → (87) ekädaça + s[u] → (93) ekädaçaù <1.1>.
SAàçodhiné—Commenting on the equivalent Päëinian sütra (Añöädhyäyé

5.2.48), Käçikä says püryate anena iti püraëam. yena saìkhyä-saìkhyänaà
püryate sampadyate sa tasyäù püraëaù (That by which a thing is completed is
called püraëa.426 Specifically that by which the count of an amount is completed
is called the püraëa of that amount). For example, in ekädaçänäà püraëaù
(the completer of the eleven) the amount is eleven and it is understood that
the eleventh (ekädaçaù) is the one which, added to ten, completes the eleven.
The saìkhyäs are the cardinal numbers whereas the püraëas are the ordinal
numbers. A list of the cardinal numbers was already given in Saàçodhiné 1010
and a list of the ordinal numbers will be given in Saàçodhiné 1224.
1218 / naAntaAds$aÊÿYaAdermaica /
1218. näntäd asaìkhyäder am aci
na-antät—after a numeral which ends in n; a-saìkhyä-ädeù—which doesn’t

have another number at its beginning; am—the ägama am; aci—when a[c]
follows.
426 The word püraëa is formed by applying the kåt pratyaya [ö]ana in karaëe prayoga
after the dhätu pür[é] äpyäyane (4A, to fill, fulfill).
Any numeral ending in n which is not preceded by another numeral takes am

when a[c] follows.
daçamaù skandhaù. näntät kim? triàçaù. asaìkhyädeù kim? ekädaçaù.
Våtti—Thus we get daçamaù skandhaù (the tenth canto). Why do we say

“which ends in n”? Consider triàçaù (the thirtieth). Why do we say “which
isn’t preceded by another numeral”? Consider ekädaçaù (the eleventh).
 daçänäà püraëaù (the completer of the ten) → (keçava a[c] is applied in

the sense of tasya püraëaù (the completer of that amount) by sütra 1217, and
thus the word püraëaù is left out in accordance with uktärthänäm aprayogaù
(våtti 600)) daçänäm + a[c] → (601) daçan + a[c] → (124) daç + a[c] →
(1218) daçama → (87) daçama + s[u] → (93) daçamaù <1.1>.
1219 / ivaMzAtaeistahriêita /
1219. viàçates ti-haraç citi
viàçateù—of the numeral viàçati (twenty); ti-haraù—deletion of the ti; citi—

when a pratyaya that has the indicatory letter c follows.
The ti of viàçati is deleted when a pratyaya that has the indicatory letter c
follows.
viàçaù.
Våtti—Thus we get viàçaù (the twentieth).
1220 / Saq%.k(itak(itapayacatauByaRsTaugAica /
1220. ñaö-kati-katipaya-caturbhyas thug aci
ñañ-kati-katipaya-caturbhyaù—after the words ñañ, kati, katipaya, and catur;

thuk—the ägama th[uk]; aci—when a[c] follows.
Th[uk] is added after ñañ, kati, katipaya, and catur when a[c] follows.
ñañöhaù katithaù katipayathaù caturthaù. ñañöhé katipayathé.
Våtti—Thus we get ñañöhaù (the sixth), katithaù (the how-maniest?)

katipayathaù (the so-maniest), caturthaù (the fourth). Examples in the
feminine are ñañöhé and katipayathé.
Taddhita 705
1221 / catauTaeR tauyaRtaurIyaAE /

1221. caturthe turya-turéyau
caturthe—in the sense of caturtha (the fourth); turya-turéyau—the words turya

and turéya.
Turya and turéya are irregularly formed synonyms of the words caturtha.
sädhü. ajäditvät turyä turéyä.
Våtti—The word sädhü is understood in this sütra. Since the words turya
and turéya belong to the ajädis (sütra 1097), in the feminine we get turyä and
turiyä.
AmåtA—Turya (the fourth) and turéya (the fourth) are irregularly formed
by applying the pratyayas ya-räma and cha-räma respectively after the word
catur and then deleting the ca of catur. Even though é[p] would usually be
applied in the feminine due to the keçava adhikära (1216), Jéva Gosvämé
blocks that with the sentence beginning ajäditvät.
1222 / iãtaIyata{taIyaAE paUrNAe s$aADaU /

1222. dvitéya-tåtéyau püraëe sädhü
dvitéya-tåtéyau—the words dvitéya (the second) and tåtéya (the third); püraëe—
in the sense of completers; sädhü—are irregularly formed.
Dvitéya and tåtéya are irregularly formed in the meaning “the completer of
that amount.”
ajäditvät dvitéyä tåtéyä.
Våtti—Since the words dvitéya and tåtéya belong to the ajädis (sütra 1097),
in the feminine we get dvitéyä and tåtéyä.
AmåtA—Dvitéya and tåtéya are irregularly formed by applying the pratyaya

téya after the words dvi and tri in the meaning tasya püraëaù (the completer of
that amount). The result of the nipäta is that tri becomes tå here.
With the sentence beginning ajäditvät, Jéva Gosvämé shows how dvitéyä and
tåtéyä also take ä[p] in the feminine.
1223 / ivaMzAtyaAdestamaAe vaA , inatyaM zAtaAde: /

1223. viàçaty-ädes tamo vä, nityaà çatädeù
viàçati-ädeù—after the numerals from viàçati (twenty) onwards; tamaù—the

pratyaya tama; vä—optionally; nityam—mandatorily; çata-ädeù—after the
numerals from çata (one hundred) onwards.
Tama is optionally applied after the numerals from viàçati onwards in the
meaning “the completer of that amount.” But it is mandatorily applied after
the numerals from çata onwards.
viàçatitamaù viàçaù, triàçattamaù triàçaù. eka-viàçatitamé eka-viàçé.

çatatamaù sahasratamaù lakñatamaù eka-çatatamaù sapta-lakñatamaù.
Våtti—Thus we get viàçatitamaù (the twentieth) or viàçaù (the

twentieth), triàçattamaù (the thirtieth) or triàçaù (the thirtieth), and so
on. An example in the feminine is eka-viàçatitamé (the twenty-first) or eka-
viàçé (the twenty-first).
Examples of nityaà çatädeù (1223) are çatatamaù (the 100th) sahasratamaù

(the 1000th), lakñatamaù (the 100,000th), eka-çatatamaù (the 101st), and
sapta-lakñatamaù (the 700,000th).
1224 / Saiís$aæatyazAIitanavaitaByaêAs$aÊÿYaApaUvaeRBya: /
1224. ñañöi-saptaty-açéti-navatibhyaç cäsaìkhyä-pürvebhyaù
ñañöi-saptati-açéti-navatibhyaù—after the numerals ñañöi (sixty), saptati

(seventy), açéti (eighty), and navati (ninety); ca—also; a-saìkhyä-
pürvebhyaù—which aren’t preceded by another numeral.
Tama is also mandatorily applied after ñañöi, saptati, açéti, and navati if they
aren’t preceded by another numeral.
viàçaty-äder vikalpasya bädhä. ñañöitama ity-ädi. saìkhyä-pürvebhyas tu—

eka-ñañöaù eka-ñañöitamaù. uktaà püraëam.
Våtti—This sütra removes the optionality mentioned in viàçaty-ädes tamo

vä (1223). Thus we get ñañöitamaù (the sixtieth) and so on. But when ñañöi
and so on are preceded by another numeral, we get eka-ñañöaù (the 61st) or
eka-ñañöitamaù (the 61st). The adhikära tasya püraëe keçaväù (1216) ends
here.
Taddhita 707
SAàçodhiné—Even though ñañöi, saptati, açéti, and navati are included in

the viàçaty-ädis mentioned in the previous sütra, they mandatorily take tama
in the sense of “the completer of that,” unlike the other vimçaty-ädis which
only optionally take tama.
A list of the cardinal numbers was given in Saàçodhiné 1010. The following
is a list of the ordinal numbers in their masculine prakåti forms. The feminine
prakåti forms can be made using the rules learnt thus far in the Taddhita-
prakaraëa:
1st prathama 25th païcaviàça / 41st ekacatväriàça /

2nd dvitéya païcaviàçatitama ekacatväriàçattama
3rd tåtéya 26th ñaòviàça / 42nd dväcatväriàça /
4th caturtha ñaòviàçatitama dväcatväriàçattama /
5th païcama 27th saptaviàça / dvicatväriàça /
6th ñañöha saptaviàçatitama dvicatväriàçattama
7th saptama 28th añöäviàça / 43rd trayaçcatväriàça /
8th añöama añöäviàçatitama trayaç-
9th navama 29th navaviàça / catväriàçattama /
10th daçama navaviàçatitama tricatväriàça /
11th ekädaça 30th triàça / triàçattama tricatväriàçattama
12th dvädaça 31st ekatriàça / 44th catuçcatväriàça /
13th trayodaça ekatriàçattama catuç-
14th caturdaça 32nd dvätriàça / catväriàçattama
15th païcadaça dvätriàçattama 45th païcacatväriàça /
16th ñoòaça 33rd trayastriàça / païca-
17th saptadaça trayastriàçattama catväriàçattama
18th añöädaça 34th catustriàça / 46th ñaöcatväriàça /
19th navadaça / ünaviàça catustriàçattama ñaöcatväriàçattama
/ ekonaviàça / 35th païcatriàça / 47th saptacatväriàça /
ekännaviàça païcatriàçattama sapta-
20th viàça / viàçatitama 36th ñaötriàça / catväriàçattama
21st ekaviàça / ñaötriàçattamaù 48th añöäcatväriàça /
ekaviàçatitama 37th saptatriàça / añöäcatväriàçattama
22nd dväviàça / saptatriàçattama / añöacatväriàça /
dväviàçatitama 38th añöätriàçat / añöäcatväriàçattama
23rd trayoviàça / añöätriàçattama 49th navacatväriàça
trayoviàçatitama 39th navatriàça / / nava-
24th caturviàça / navatriàçattama catväriàçattama
caturviàçatitama 40th catväriàça / 50th païcäça /
catväriàçattama païcäçattama
51st ekapaïcäça / 68th añöäñañöa / 86th ñaòaçéta /

ekapaïcäçattama añöäñañöitama / ñaòaçétitama
52nd dväpaïcäça / añöañañöiù / 87th saptäçéta /
dväpaïcäçattama / añöañañöitama saptäçétitama
dvipaïcäça / 69th navañañöa / 88th añöäçéta / añöäçétitama
dvipaïcäçattama navañañöitama 89th naväçéta /
53rd trayaùpaïcäça / 70th saptatitama naväçétitama
trayaùpaïcäçattama / 71st ekasaptata / 90th navatitama
tripaïcäça / ekasaptatitama 91st ekanavata /
tripaïcäçattama 72nd dväsaptata / ekanavatitama
54th catuùpaïcäça / dväsaptatitama / 92nd dvänavata /
catuùpaïcäçattama dvisaptata / dvänavatitama /
55th païcapaïcäça / dvisaptatitama dvinavata /
païcapaïcäçattama 73rd trayaùsaptata / dvinavatitama
56th ñaöpaïcäça / trayaùsaptatitama / 93rd trayonavata /
ñaöpaïcäçattama trisaptata / trayonavatitama /
57th saptapaïcäça / trisaptatitama trinavata /
saptapaïcäçattama 74th catuùsaptata / trinavatitama
58th añöäpaïcäça / catuùsaptatitama 94th caturnavata /
añöäpaïcäçattama / 75th païcasaptata / caturnavatitama
añöapaïcäça / païcasaptatitama 95th païcanavata /
añöapaïcäçattama 76th ñaösaptata / païcanavatitama
59th navapaïcäça / ñaösaptatitama 96th ñaëëavata /
navapaïcäçattama 77th saptasaptata / ñaëëavatitama
60th ñañöitama saptasaptatitama 97th saptanavata /
61st ekañañöa / 78th añöäsaptata / saptanavatitama
ekañañöitama añöäsaptatitama / 98th añöänavata /
62nd dväñañöa / añöasaptata / añöänavatitama /
dväñañöitama / añöasaptatitama añöanavata /
dviñañöa / 79th navasaptati / añöanavatitama
dviñañöitama navasaptatitama 99th navanavata /
63rd trayaùñañöa / 80th açétitama navanavatitama
trayaùñañöitama / 81st ekäçéta / ekäçétitama 100th çatatama
triñañöa / triñañöitama 82nd dvyaçéta / 101st ekaçatatama /
64th catuùñañöa / dvyaçétitama ekädhika-çatatama /
catuùñañöitama 83rd tryaçéta / tryaçétitama ekädhika çatatama
65th païcañañöa / 84th caturaçéta / 102nd dviçatatama / dvy-
païcañañöitama caturaçétitama adhika-çatatama /
66th ñaöñañöa / ñaöñañöitama 85th païcäçéta / dvy-adhika çatatama
67th saptañañöa / païcäçétitama
saptañañöitama
Taddhita 709
1225 / tadsyaAstyaismana, vaA matau: /

1225. tad asyästy asmin vä matuù
tat—that; asya—of this; asti—there is; asmin—in this; vä—optionally; matuù—

the pratyaya mat[u].
Mat[u] is applied after the word ending in a prathamä viñëubhakti in the

meaning “this has that” or “this contains that.”427
artho ’yaà prabhuç ca. gävo ’sya santi gomän vraja-näthaù. kåñëo ’sty asmin,
mator mo vaù, kåñëavän. aträrthe niyamaç ca—“bhüma-nindä-praçaàsäsu /
nitya-yoge ’tiçayane, saàsarge ’sti-vivakñäyäà matu-mukhyä bhavanti te.”
krameëa yathä—gomän çré-nandaù, daityavän kaàsaù. praçaàsädau—
rüpavän bhagavän çärìgé daëòé kåñëaù, asti-vivakñäyäyäà tu—kriyävän. in
vakñyate.
Våtti—Tad asyästy asmin vä is both a meaning and a prabhu adhikära.

Thus, when we have the meaning gävo ’sya santi (one who has cows), we get
gomän vraja-näthaù (Nanda Mahäräja, the king of Vraja, who has cows).
And when we have the meaning kåñëo ’sty asmin (one who contains Kåñëa),
we apply a-dvaya-mäbhyäà tad-uddhaväbhyäà viñëudäsäc ca mator mo
vo (1058) and get kåñëavän.428
 gävo ’sya santi (one who has many cows) → (mat[u] is applied in the sense
of tad asyästi (this has that) by sütra 1225, and thus the words asya and santi
are left out in accordance with uktärthänäm aprayogaù (våtti 600)) gävaù +
mat[u] → (601) gomat[u] → (87) gomat[u] + s[u] → (187) gomät + s[u] →
(174, 160) gomä + n[um] + t + s[u] → (138) gomänt → (176) gomän <1.1>.
 kåñëo ’syästi (one who contains Kåñëa) → (mat[u] is applied in the sense
of tad asminn asti (this contains that) by sütra 1225, and thus the words
asmin and asti are left out in accordance with uktärthänäm aprayogaù (våtti
600)) kåñëaù + mat[u] → (601) kåñëa + mat[u] → (1058) kåñëavat[u] → (87)
kåñëavat[u] + s[u] → (187) kåñëavät + s[u] → (174, 160) kåñëavä + n[um] + t
+ s[u] → (138) kåñëavänt → (176) kåñëavän <1.1>.
427 Tad asyästi, which literally means “of this there is that,” expresses possession and is
thus best translated as “this has that” or “this possesses / owns that.” On the other hand, tad
asminn asti, which literally means “in this there is that,” expresses containment and is thus
best translated as “this contains that” or “this has that present in it.”
428 An prominent example of this is found in våtti 689: govardhano ’yaà kåñëavän
sarväkarñi-veëu-çabdät or govardhano ’yaà kåñëavän sarväkarñi-veëu-çabdena, “This
Govardhana has Kåñëa present in it because of the all-attractive sound of the flute.”
But a restriction applies in using these meanings: “The pratyayas headed by

mat[u] can only be used if the connotation is (1) abundance (bhüman), (2)
criticism (nindä), (3) praise (praçaàsä), (4) perpetual union (nitya-yoga),
(5) excellence (atiçayana), (6) temporary accompaniment (saàsarga), or (7)
the desire to express an action (asti-vivakñä).”
In the same order examples are: (1) gomän çré-nandaù (Nanda-mahäräja,

who has [many] cows), (2) daityavän kaàsaù (Kaàsa, who has demons
[as his allies]), (3) rüpavän kåñëaù (Kåñëa, who has a [beautiful] form), (4)
bhagavän kåñëaù (Kåñëa, who [perpetually] has all six opulences), (5) çärìgé
kåñëaù (Kåñëa, who has a [special] bow made of horn), (6) daëòé kåñëaù
(Kåñëa, who [temporarily] has a stick [in his hand]), and (7) kriyävän (one
who performs an action).
The pratyaya in[i] will be explained in sütra 1230.
AmåtA—The sentence artho ’yaà prabhuç ca means that this sütra is both
a vidhi-sütra and an adhikära-sütra. Jéva Gosvämé speaks a paribhäñä with
the verse beginning bhüma. The word mukhya in matu-mukhyäù includes
the pratyayas la, va, in[i], and vin[i], which will be described in the upcoming
sütras. The meaning of the verse is that the pratyayas headed by mat[u],
though only applied in the two meanings stated in the sütra, additionally
suggest one of the seven special meanings headed by bhüman.
In the example gomän çré-nandaù, where gomän means gävo ’sya santi,
abundance is understood on account of the plural ending in gävaù and
also because in Vraja Nanda Mahäräja is famous for having many cows. In
daityavän kaàsaù criticism is understood because demons are contemptible.
In rüpavän kåñëaù praise is understood because Kåñëa’s form is unparalleled.
Regarding bhagavän kåñëaù, according to the verse aiçvaryasya samagrasya
véryasya yaçasaù çriyaù / jïäna-vairägyayoç ceti ñaëëäà bhaga itéìganä (Viñëu
Puräëa 6.5.47), the word bhaga denotes the six opulences, namely wealth,
strength, fame, beauty, knowledge, and renunciation, Here perpetual union
is understood because these opulences are always connected with the Lord’s
svarüpa. Çärìga denotes a bow that is made of çåìga (horn). This is the
speciality. In daëòé kåñëaù the stick is temporarily accompanying Kåñëa.
1226 / ‘aAiNAsTaAdArAmaAntaAéaAe vaA is$aDmaAdeê /

1226. präëi-sthäd ä-rämäntäl lo vä sidhmädeç ca
präëi-sthät—that signifies something situated on a living entity; ä-räma-

Taddhita 711
antät—after a word ending in ä-räma; laù—the pratyaya la; vä—optionally;

sidhma-ädeù—after the words sidhma and so on; ca—also.
La can optionally be applied in the meaning “this has that” or “this contains
that” after words ending in ä-räma that signify something situated on a living
entity. La can optionally be applied in the meaning “this has that” or “this
contains that” after the words sidhma and so on as well.
cüòälaù cüòävän. neha—çikhävän pradépaù. tathä sidhmalo gaòulaù.
Våtti—Thus we get cüòälaù or cüòävän (one who has a lock of hair on the
top of the head). But la cannot be applied in çikhävän pradépaù (the lamp
which has a pointed flame). Examples of sidhmädeç ca (1226) are sidhmalaù
(one who has leprosy) and gaòulaù (one who has a hump on his back). [In
the case that mat[u] is applied, however, we get sidhmavän and gaòumän].
SAàçodhiné—According to the Päëinian Gaëa-päöha, the sidhmädis are 1)

sidhma, 2) gaòu, 3) maëi, 4) näbhi, 5) béja, 6) jéva, 7) véëä, 8) kåñëa, 9) niñpäva,
10) päàsu, 11) pärçva, 12) parçü, 13) paraçu, 14) hanu, 15) saktu, 16) mäàsa,
17) pärñëi and dhaman, and their final i becomes trivikrama 18) väta, danta,
bala, and laläöa, and their final a becomes ü, 19) jaöä, ghaöä, kaöä, and käla in
the sense of criticism, 20) parëa, 21) udaka, 22) prajïä, 23) sañki, 24) säkthi,
25) karëa, 26) sneha, 27) çéta, 28) çyäma, 29) piìga, 30) pitta, 31) puñka, 32)
çuñka, 33) påthu, 34) mådu, 35) maïju, 36) maëòa, 37) patra, 38) caöu, 39) kapi,
40) gaëòu, 41) kaëòu, 42) granthi, 43) çré, 44) kuça, 45) dhärä, 46) varñman,
47) pakñman, 48) çleñman, 49) peça, 50) niñpäd, 51) kuëòa, and 52) kñudra
when it denotes an animal or disease.
Thus from çré (good fortune, auspiciousness) we get çréla (fortunate,

auspicious), which is a synonym of çrémat[u] (fortunate, auspicious). Other
commons words formed from the above group are çétala (cool), çyämala
(blackish / bluish), piìgala (yellow), mådula (soft), maïjula (beautiful),
maëòala (circle, group), kapila (brown), kuçala (auspicious), and kuëòala
(earring).
1227 / vats$ala: k(Amavaita , @Ms$alaAe balavaita /

1227. vatsalaù kämavati, aàsalo balavati
vatsalaù—the word vatsala (affectionate); kämavati—in the meaning of

kämavat[u] (one who has love); aàsalaù—the word aàsala (strong);
balavati—in the meaning of balavat[u] (one who has strength).
Vatsala is valid in the meaning “one who has love,” and aàsala is valid in the
meaning “one who has strength.”
sädhü.
SAàçodhiné—Here la is applied in the meaning “this has that” or “this

contains that” after the words vatsa and aàsa. But although vatsa usually
means “a calf” and aàsa usually means “shoulder”, the speciality here is that
vatsa indicates love (käma) and aàsa indicates strength (bala).
1228 / laºmaNAAe laºmaIvaita , @ËÿnaAdåuNAipaicC$lajaiq%laAeris$alaA: /

1228. lakñmaëo lakñmévati, aìganä-dadruëa-picchila-jaöilorasiläù
lakñmaëaù—the word lakñmaëa (fortunate, name of the younger brother

of Lord Räma) lakñmévati—in the meaning of lakñmévat (one who has good
fortune); aìganä-dadruëa-picchila-jaöila-urasiläù—the words aìganä (one
has a beautiful body, i.e. a woman), dadruëa (one who has leprosy), picchila
(that which has slime, i.e. slimy, slippery), jaöila (one who has matted hair),
and urasila (one who has a broad chest).
Lakñmaëa is irregularly formed in the meaning “one who has good fortune.”
Likewise, aìganä, dadruëa, picchila, jaöila, and urasila are irregularly
formed.
sädhavaù.
Våtti—The word sädhavaù is understood in this sütra.
SAàçodhiné—Regarding lakñmaëa, na is applied in the meaning “this

has that” or “this contains that” after the word lakñmé, and the é of lakñmé
is irregularly changed to a. Na is similarly applied after the words aìga and
dadrü to form aìganä and dadruëa. Ä[p] is added in aìganä since a woman is
naturally feminine, and in dadruëa the ü of dadrü is irregularly changed to u.
Picchila, jaöila, and urasila are formed by applying ila after the words puccha,
jaöä, and uras respectively. A-i-dvayasya haro bhagavati (1053) is applied in
the case of picchila and jaöila.
Taddhita 713
1229 / ke(zAAdevaAeR vaA /

1229. keçäder vo vä
keça-ädeù—after the words keça (hair) and so on; vaù—the pratyaya va; vä—
optionally.
Va can optionally be applied in the meaning “this has that” or “this contains
that” after the words keça and so on.
keçavaù maëivaù hiraëyavaù iñöakävaù. keçika-keçi-keçavantaç ca prayujyante.
Våtti—Thus we get keçavaù (one who has [beautiful] hair, name of Kåñëa),
maëivaù (that which has a jewel [on its head], name of a particular kind of
serpent), hiraëyavaù (that which contains gold, name of a particular kind of
jewel), and iñöakävaù (that which has bricks: a house).
Keçikaù, keçé, and keçavän (one who has nice hair) are also used.
AmåtA—Regarding the last sentence of the våtti, the point is that the
pratyayas öha and in[i] mentioned in the next sütra and the previously ordained
pratyaya mat[u] are also allowed due to the use of the word vä in this sütra.
Further examples of this sütra are arëava (that which contains water, i.e. an
ocean), where the s of the word arnañ (water) irregularly gets deleted, and
gaëòévaù (that which has knots as strong as thunder (gaëòé = vajra-granthi)),
which is the name of Arjuna’s bow.
SAàçodhiné—There are different derivations given for the name Keçava.

For example, in his Särärtha-darçiné commentary to Bhägavatam 10.29.48,
Viçvanätha Cakravarté explains the name Keçava in two ways:
1. ko brahmä éçaç ca täv api vayate praçästéti (He is called Keçava because
he keeps under his control (vayate = praçästi or in other places vaçé-karoti)
Brahmä and Çiva (ka = brahmä and éça = çiva)) and
2. keçän vayate saàskarotéti (He is called Keçava because he decorates
(vayate = saàskaroti) the hair of Çrématé Rädhäräëé). In both cases the va
in keçava is formed by applying the kåt pratyaya ka after the dhätu ve[ï]
by karmaëy anupendräd ä-rämät kaù (828) after ve[ï] has becomes vä by
caturvyühäntänäm ä-rämänta-päöho ’çive (412). Vayate is the acyuta ät. 1.1
of the dhätu ve[ï] tantu-santäne (1U, to weave, sew, compose). In the first
explanation vayate signifies binding which is further glossed as keeping under
control. In the second explanation vayate signifies braiding which is further
glossed as decorating.
Some other explanations of the name Keçava from çästra are:
ko brahmaëo näma éço ’haà sarva-dehinäm

äväm taväìga-sambhütäv ataù keçava-näma-bhäk
“Both Brahmä (ka) and I (éça), the master of all living entities, were born
from Your body, and for this reason, O Lord, You are known as Keçava.”
(Hari-vaàça)
yasmät tvayaiva duñöätmä hataù keçé janärdana

tasmät keçava-nämnä tvaà loke jïeyo bhaviñyasi
“O Janärdana because You killed the evil-hearted Keçé, therefore in the

future You will be known throughout the world by the name Keçava.” (Viñëu
Puräëa 5.16.23)
1230 / @rAmaAidinaQ&rAmaAE , ãI÷Adeê /

1230. a-rämäd ini-öha-rämau, vréhy-ädeç ca
a-rämät—after a word ending in a-räma; ini-öha-rämau—the pratyayas in[i]

and öha-räma; vréhi-ädeù—after the words vréhi (rice) and so on; ca—also.
In[i] and öha are applied after words ending in a-räma in the meaning “this
has that” or “this contains that.” In[i] and öha are also applied after the words
vréhi and so on in the same meaning.
daëòé daëòikaù.
Våtti—Thus we get daëòé and daëòikaù (one who has a stick).
 daëòo ’syästi (one who has a stick) → (in[i] is applied in the

sense of tad asyästi (this has that) by sütra 1230, and thus the words asyästi
are left out in accordance with uktärthänäm aprayogaù (våtti 600)) daëòaù +
in[i] → (601) daëòa + in[i] → (1053) daëòin → (87) daëòin + s[u] → (196)
daëòén + s[u] → (138) daëòén → (190) daëòé <1.1>.
 daëòo ’syästi (one who has a stick) → (ika is applied in the sense
of tad asyästi (this has that) by sütra 1230, and thus the words asyästi are left
out in accordance with uktärthänäm aprayogaù (våtti 600)) daëòaù + ika →
(601) daëòa + ika → (1053) daëòika → (87) daëòika + s[u] → (93) daëòikaù
<1.1>.
Taddhita 715
SAàçodhiné—According to the Päëinian Gaëa-päöha, the vréhy-ädis are

vréhi, mäyä, çälä, çikhä, mälä, mekhalä, kekä, añöakä, patäkä, carman, karman,
varman, daàñörä, saàjïä, vaòavä, kumäré, nau, véëä, baläkä, yava-khada, and
açérña. Out of these only vréhi, mäyä, çälä, kekä, varman, daàñörä, saàjïä, and
açérña can actually take both pratyayas. Yava-khada, kumäré, and nau only
take öha as indicated by näv-ädibhyañ öha-rämaù (Båhat 3014) and the rest of
the words only take in[i] in accordance with çikhädibhya iniù (1232).
1231 / matauêA‡a par‡a ca /

1231. matuç cätra paratra ca
matuù—the pratyaya mat[u]; ca—also; atra—here (sütra 1230); paratra—in

the next sütra; ca—and.
Mat[u] can also be applied here and in the next sütra.
daëòavän. vréhy-ädeù—vréhé vréhikaù vréhimän, mäyé mäyikaù mäyävän.
Våtti—Thus we also get daëòavän (one who has a stick). Examples of the
vréhy-ädis (1230) are vréhé, vréhikaù, and vréhimän (one who has rice) and
mäyé, mäyikaù, and mäyävän (one who has magical powers, one adept at
illusion).
1232 / izAKaAidBya wina: /

1232. çikhädibhya iniù
çikhä-ädibhyaù—after the words çikhä and so on (Saàçodhiné 1230); iniù—

the pratyaya in[i].
In[i] is applied after the words çikhä and so on in the meaning “this has that”
or “this contains that.”
çikhé çikhävän. evaà mälé mekhalé saàjïé patäké karmé carmé.
Våtti—Thus we also get çikhé and çikhävän (one who has a tuft of hair
on the top of the head). Other examples are mälé (one who has a garland),
mekhalé (one who has a belt), saàjïé (one who has a name), patäké (one who
has a flag), karmé (one who performs fruitive work), and carmé (one who has
(wears) a hide).
1233 / @smaAyaAmaeDaA›agByaAe ivaina: /

1233. as-mäyä-medhä-sragbhyo viniù
as-mäyä-medhä-sragbhyaù—after words ending in as and after the words

mäyä (magic, illusion), medhä (intelligence), and sraj (a garland); viniù—the
pratyaya vin[i].
Vin[i] is applied after words ending in as and after mäyä, medhä, and sraj in
the meaning “this has that” or “this contains that.”
ta-säbhyäà matv-arthéyä yädi-vat. payasvé mäyävé medhävé sragvé.

sarasvän sarasvatéty eva tu syät, viner anabhidhänät.
Våtti—When pratyayas that have the same meaning as mat[u] come after
words ending in t or s, they are treated as if they begin with y.429 Thus we get
payasvé (one who has milk), mäyävé (one who has magical powers), medhävé
(one who has intelligence), and sragvé (one who has a garland).430 But from
the word saras (pond) we only get sarasvän <masculine 1.1> and sarasvaté
<feminine 1.1>, because vin[i] in not conventionally used with the word saras.
1234 / vaAcaAlavaAcaAq%AE inanâbaòBaAiSaiNA /

1234. väcäla-väcäöau nindya-bahu-bhäñiëi
väcäla-väcäöau—the words väcäla and väcäöa; nindya-bahu-bhäñiëi—when

referring to somebody who speaks too much.
Väcäla and väcäöa are irregularly formed in the meaning “a chatterbox.”
sädhü.
AmåtA—Väcäla and väcäöa are irregularly formed by applying the pratyayas

äla and äöa in the same meaning as mat[u] after the word väc (speech).
429 This is to stop such words from being treated as viñëupadas by pürvasya viñëupada-
vattvaà svädi-taddhitayor aya-sarveçvarädyoù (179). Otherwise when he have tapas +
vin[i], for example, tapas would be treated as a viñëupada and we would get the incorrect
form tapové <1.1> instead of the correct form tapasvé <1.1>.
430 In sragvé <1.1> it should be understood that since sraj is not treated like a viñëupada,
the j or sraj changes to g merely by the phrase vaiñëave ca in ca-vargasya ka-vargo
viñëupadänte vaiñëave ca (177).
Taddhita 717
1235 / svaAmaIìre /
1235. sväméçvare
svämé—the word svämin; éçvare—in the meaning “lord, master.”
Svämin is valid in the meaning “lord, master.”
sädhuù.
AmåtA—Svämin is irregularly formed by applying the pratyaya ämin in the

same meaning as mat[u] after the word sva (self, property).
1236 / hstaI jaAtaAE /

1236. hasté jätau
hasté—the word hastin (elephant); jätau—when referring to a particular

animal species.
Hastin is valid when it denotes a particular species of animal.
sädhuù.
SAàçodhiné—Hastin is irregularly formed by applying the pratyaya in[i]

after the word hasta (hand). But not anything that has a hand can be called a
hastin. Only that species of animal that has a special hand, i.e. a trunk, can be
called a hastin.
1237 / @TaI= yaAcake( /

1237. arthé yäcake
arthé—the word arthin; yäcake—in the meaning “one who asks.”
Arthin is valid in the meaning “one who asks.”
sädhuù. tad-antäc ca—dhanärthé.

Våtti—The word sädhuù is understood in this sütra. In[i] is also applied

after words that end in artha. For example, dhanärthé (one who asks for
wealth).
1238 / k{(SNAnaAmabaòByaAM na tau ãYaAidcatauByaR: /

1238. kåñëanäma-bahubhyäà na tu dvy-ädi-caturbhyaù
kåñëanäma-bahubhyäm—after a kåñëanäma and after the word bahu (many);

na—not; tu—but; dvi-ädi-caturbhyaù—after the four words beginning with
dvi (e.g. the four words dvi, yuñmad, asmad, and bhavat[u]).
From now on the pratyayas are applied [in the word’s own meaning] after
bahu and after any kåñëanäma except dvi, yuñmad, asmad, and bhavat[u].
prabhur ayaà präg-diçéyaù. sa cäyaà pürva-viñëubhakti-van mantavyaù.
Våtti—This is a prabhu adhikära which ends just before the pratyayas

dealing with directions (i.e. which ends at sütra 1245). Moreover, the pratyaya
is treated like the internal viñëubhakti.
SAàçodhiné—All the pratyayas ordained in sütras 1239 – 1245 are svärtha

pratyayas. That is, they are applied in the word’s own meaning and don’t add
any extra meaning of their own. The effect of the last sentence of the våtti is
that the pratyayas tas[i] and so on are treated like the internal sv-ädi that gets
deleted by antaraìga-sväder mahähara eka-padatvärambhe (601). The result
is that tad-ädi-saptänäà saàsärasyä-rämaù sv-ädau, dasya ca maù (238) will
be applied when the pratyayas tas[i] and so on follow. See, for example, tataù
and yataù in the next våtti. Another important point to keep in mind is that all
the pratyayas ordained in sütras 1239 – 1255 will make avyayas in accordance
with vad-ädi-taddhitaù (259). Jéva Gosvämé himself states this in våtti 1255:
tasim ärabhya sarvam etad-antam avyayam (All words which end in one of the
taddhita pratyayas from tas[i] up to now are avyayas).
1239 / paÂamaItastais$a: /
1239. païcamétas tasiù
païcamétaù—after a word ending in a païcamé viñëubhakti; tasiù—the

pratyaya tas[i].
When bahu or a kåñëanäma ends in a païcamé viñëubhakti, tas[i] can be

Taddhita 719
applied after them. Tas[i], however, can not be applied after dvi, yuñmad,
asmad, and bhavat[u].
sarvataù viçvataù tataù yataù bahutaù.
Våtti—Thus we get sarvataù (from all/everything, because of all/

everything), viçvataù (from all/everything, because of all/everything), tataù
(from him/her/them/that/those, because of him/her/them/that/those), yataù
(from whom/which, because of whom/which), and bahutaù (from many,
because of many).
 sarvasmät <5.1> → (1239) sarvasmät + tas[i] → (601) sarvatas →

(87, 258, 93) sarvataù.
 tasmät <5.1> → (1239) tasmät + tas[i] → (601) tad + tas[i] →
(våtti 1238, 238) tatas → (87, 258, 93) tataù.
AmåtA—The same principle applies in the dvi-vacana and bahu-vacana

also. Thus, when we have sarväbhyäm + tas[i], we get sarvataù. And when we
have sarvebhyaù + tas[i], we also get sarvataù. The same principle also applies
in the feminine gender. Thus when we have sarvasyäù and so on + tas[i], we
get sarvataù. It was already explained how a feminine adjective becomes like
the masculine when the pratyayas tra and so on follow.431
SAàçodhiné—Jéva Gosvämé already used tas[i] and tra in the kåñëanäma

section to show the alternate païcamé and saptamé forms of the main
kåñëanämas. All of that was done in reference to the sütras found in this
section. In this section we have translated the examples as if they were
viçeñyas, but the same words can also be used as viçeñaëas. For example, tataù
çabdät (from that sound, because of that sound), tatra vane (in that forest),
and atra dine (on this day). Basically if there is no viçeñya in a sentence then
these words will act as viçeñyas. Otherwise, if there is already a viçeñya in the
sentence, they will act as viçeñaëas.
1240 / s$aæamaItañ: /
1240. saptamétas traù
saptamétaù—after a word ending in a saptamé viñëubhakti; traù—the pratyaya

tra.
431 See kåñëanäma våtti-mätre (1004). In this regard the word våtti may refer to a samäsa
or a taddhita pratyaya such as tas[i] or tra.
When bahu or a kåñëanäma ends in a saptamé viñëubhakti, tra can be applied

after them. Tra, however, can not be applied after dvi, yuñmad, asmad, and
bhavat[u].
sarvatra bahutra.
Våtti—Thus we get sarvatra (in all places/everywhere, at all times/always),

and bahutra (in many places, at many times).
 sarvasmin <7.1> → (1240) sarvasmin + tra → (601) sarvatra →

(87, 258) sarvatra.
AmåtA—Thus, in place of sarvasmin, sarvayoù, or sarveñu we get sarvatra.

Similarly, in place of sarvasyäm, sarvayoù, or sarväsu we also get sarvatra.
Likewise in place of tasmin we get tatra, in place of yasmin yatra, and so on.
1241 / WtadAe'taAe'‡a , wdma wta wh , @ds$aAe'mautaAe'mau‡a , ik(ma: ku(ta: ku(‡aeita

tañAByaAM i‡aSvaipa ilaËeÿSau s$aADava: , ku(‡asya ¸e(ita ca /
1241. etado ’to ’tra, idama ita iha, adaso ’muto ’mutra, kimaù kutaù kutreti
tas-träbhyäà triñv api liìgeñu sädhavaù, kutrasya kveti ca
etadaù—of the kåñëanäma etad; ataù atra—the nipätas atas and atra; idamaù—
of the kåñëanäma idam; itaù iha—the nipätas itas and iha; adasaù—of the
kåñëanäma adas; amutaù amutra—the nipätas amutas and amutra; kimaù—of
the kåñëanäma kim; kutaù kutra—the nipätas kutas and kutra; iti—thus; tas-
träbhyäm—with the pratyayas tas[i] and tra; triñu—in all three; api—even;
liìgeñu—genders; sädhavaù—are valid; kutrasya—instead of the nipäta kutra;
kva—the nipäta kva; ca—also.
When the following kåñëanämas are combined with tas[i] and tra, we get the
following nipätas: atas and atra from the kåñëanäma etad, itas and iha from
the kåñëanäma idam, amutas and amutra from the kåñëanäma adas, and
kutas and kutra from the kåñëanäma kim. These nipätas are used in all three
genders. Kva can also be used instead of kutra.
AmåtA—The results of the nipätas are that etad becomes a-räma; idam
becomes i-räma, adas becomes amu, and kim becomes ku.
1242 / wtar‡aAipa BavadAidyaAegAe ä{zyatae /

1242. itaraträpi bhavad-ädi-yoge dåçyate
Taddhita 721
itaratra—in other cases; api—also; bhavat-ädi-yoge—when there is connection

with the words bhavat[u] and so on; dåçyate—is seen.
When there is connection with the words bhavat[u] and so on, tas[i] and tra
are also seen in cases other than païcamé and saptamé.
sa bhavän tato bhavän tatra bhavän. tato dérghäyuñaà bravémi tatra vä. tato
devänäà priyeëa kåtaà tatra vä ity-ädi.
Våtti—Examples are (1) tato bhavän or tatra bhavän which both mean sa
bhavän (your good self), (2) tato dérghäyuñaà bravémi or tatra dérghäyuñaà
bravémi (I am speaking to that long-lived one), and (3) tato devänäà priyeëa
kåtam or tatra devänäà priyeëa kåtam (done by that beloved of the gods).
SAàçodhiné—According to Siddhänta-kaumudé, this rule is valid only

when there is connection with the words bhavat[u], dérghäyus, devänäà
priya, and äyuñmat[u]. In the first example, tas[i] and tra are used in the sense
of a prathamä viñëubhakti, in the second example they are used in the sense
of a dvitéyä viñëubhakti, and in the third example they are used in the sense
of a tåtéyä viñëubhakti. In these examples the forms of tad are used in the
sense of prasiddha (well known, famous) and give an extra sense of respect.
Forms of etad can also be used. For example, we can say tato bhavantaù / tatra
bhavantaù <1.3> or ato bhavantaù / atra bhavantaù <1.3>, tato bhavatä / tatra
bhavatä <3.1> or ato bhavatä / atra bhavatä <3.1>, and so on.
1243 / k(Alae'iDak(rNAe s$avaRdAdya: /

1243. käle ’dhikaraëe sarvadädayaù
käle adhikaraëe—when expressing an adhikaraëa that is a time; sarvadä-

ädayaù—the nipätas sarvadä and so on (mentioned in the next sütra).
The nipätas sarvadä and so on are used when expressing an adhikaraëa that
is a time.
sädhavaù.
1244 / s$avaRsya s$avaRdA s$adA , tadstadA tadAnaI%M taihR , yadAe yadA yaihR , wdma
WtaihR wdAnaImaDaunaA , ik(ma: k(dA k(hI=ita , ivazAeSyaAepaAdAnae tau na syaAta, /
1244. sarvasya sarvadä sadä, tadas tadä tadänéà tarhi, yado yadä yarhi,
idama etarhi idäném adhunä, kimaù kadä karhéti, viçeñyopädäne tu na syät
sarvasya—of the kåñëanäma sarva; sarvadä sadä—the nipätas sarvadä and

sadä (at every time, always); tadaù—of the kåñëanäma tad; tadä tadäném
tarhi—the nipätas tadä, tadäném, and tarhi (at that time, then); yadaù—of
the kåñëanäma yad; yadä yarhi—the nipätas yadä and yarhi (at which time,
when); idamaù—of the kåñëanäma idam; etarhi idäném adhunä—the nipätas
etarhi, idäném, and adhunä (at that time, then); kimaù—of the kåñëanäma
kim; kadä karhi—the nipätas kadä and karhi (at which time? when?); iti—
thus; viçeñya-upädäne—when there is usage of a viçeñya; tu—but; na syät—
they cannot be used.
The following nipätas come from the following kåñëanämas: sarvadä and
sadä from sarva, tadä, tadäném, and tarhi from tad, yadä and yarhi from
yad, etarhi, idäném, and adhunä from idam, and kadä and karhi from kim.
But these nipätas cannot be used when there is a viçeñya.
sarvatra käle.
Våtti—For example, when there is a viçeñya, we get sarvatra käle (at every
time).
SAàçodhiné—The above nipätas are formed with the pratyayas dä, däném,
rhi, and dhunä. Whereas sarvadä and tadä and so on can only express an
adhikaraëa that is a time, sarvatra and tatra and so on can express an adhikaraëa
that is a time or a place, though they usually express an adhikaraëa that is a
place. Therefore sarvatra can mean sarvasmin käle (at every time, always) or
sarvasmin deçe (in every place, everywhere) and tatra can mean tasmin käle
(at that time, then) or tasmin deçe (in that place, there).
1245 / s$avaeRNA ‘ak(AreNAetyaAdAE s$avaRTaAdya: /

1245. sarveëa prakäreëety-ädau sarvathädayaù
sarveëa prakäreëa—in every way; iti-ädau—in meanings such as this; sarvathä-

ädayaù—the nipätas sarvathä and so on.
The nipätas sarvathä and so on are made in the meanings sarveëa prakäreëa
and so on.
sarvathä yathä tathä itthaà katham. uktäù präg-diçéyäù.

Taddhita 723
Våtti—The sarvathädis are sarvathä (in every way), yathä (in which way,
as), tathä (in that way, so), ittham (in this way, thus), and katham (in which
way?, how?). Thus ends the description of the präg-diçéya pratyayas (våtti
1238).
SAàçodhiné—Just as sarvathä means sarveëa prakäreëa, so yathä means

yena prakäreëa, tathä means tena prakäreëa, ittham means anena prakäreëa,
and katham means kena prakäreëa.
1246 / idfzAbdeBya: s$aæamaIpaÂamaI‘aTamaAByaAe idgdezAk(AlaeSvastaAita: ,

paUvaARDarAvareByaAe'is$aê , paUvaARdInaAM paur @Da @va tayaAe: , @vastvastaAtaAE vaA /
1246. dik-çabdebhyaù saptamé-païcamé-prathamäbhyo dig-deça-käleñv
astätiù, pürvädharävarebhyo ’siç ca, pürvädénäà pura adha ava tayoù, avas
tv astätau vä
dik-çabdebhyaù—after words which express a direction; saptamé-païcamé-

prathamäbhyaù—which end in a saptamé, païcamé, or prathamä viñëubhakti;
dig-deça-käleñu—when a direction, place, or time is being expressed; astätiù—
the pratyaya astät[i]; pürva-adhara-avarebhyaù—after the words pürva (east,
previous), adhara (below, underneath), and avara (previous, lower, below);
asiù—the pratyaya as[i]; ca—also; pürva-ädénäm—of the words pürva and so
on (i.e. the words pürva, adhara, and avara); pura adha ava—the replacements
pura, adha, and ava; tayoù—when either of the two pratyayas follow; avaù—
the replacement ava; tu—but; astätau—when the pratyaya astät[i] follows;
vä—optionally.
In denoting a direction, place, or time, astät[i] is applied after a word

that expresses a direction and ends in a saptamé, païcamé, or prathamä
viñëubhakti. However, as[i] can also be applied after pürva, adhara, and
avara. Moreover, pürva, adhara, and avara are replaced by pura, adha, and
ava when astät[i] or as[i] follows. But avara is only optionally replaced by
ava when astät[i] follows.
pürvasyäà diçi, pürvasyä diçaù, pürvä dik—purastät puraù. evaà deça-kälayor

api. dhä-pratyayaà yävad astäti-pratyayaika-viñaye vidhiù.
Våtti—Thus, when we have the meanings pürvasyäà diçi (in the eastern
direction), pürvasyä diçaù (from the eastern direction), or pürvä dik (the
eastern direction), we get purastät or puras. The same principle also applies
when expressing a time or a place.
 pürvasyäà diçi <7.1> or pürvasyä diçaù <5.1> or pürvä dik <1.1>

→ (two options by 1246):
1) (astät[i] is applied in the sense of diç, and thus the word diçi /
diçaù / dik is left out in accordance with uktärthänäm aprayogaù (våtti 600),
601) pürvä + astät[i] → (1246) pura + astät[i] → (1053) purastät → (87, 258,
185) purastät.
2) (as[i] is applied in the sense of diç, and thus the word diçi / diçaù
/ dik is left out in accordance with uktärthänäm aprayogaù (våtti 600), 601)
pürvä + as[i] → (1246) pura + as[i] → (1053) puras → (87, 258, 93) puraù.
All the pratayayas up to dhä (våtti 1253) are applied in the same meaning
as astät[i]. [That is, the words saptamé-païcamé-prathamäbhyo dig-deça-
käleñu are understood in all the sütras up to and including sütra 1252].
AmåtA—Regarding the sentence evaà deça-kälayor api, the meaning is

that purastät and puras can also be used even when we have sentences like
pürvasmin deçe vasati (he lives in the eastern country) or pürvasmin käle
vasati (he lives in an previous time), pürväsmät deçäd ägataù (he has come
from the eastern country) or pürväsmät käläd ägataù (he has come from a
previous time), and pürvo deço dhärmikaù (the eastern country is pious) or
pürvaù kälo dhärmikaù (the earlier time is pious). Thus we can say purastäd
vasati or puro vasati, purastäd ägataù or pura ägataù, and purastäd dhärmikaù
or puro dhärmikaù.
SAàçodhiné—Thus each word that is made with the pratyayas astät[i] and
so on (sütras 1246-1252) can have nine possible meanings, taking into account
that the meanings diç, deça, and käla can each have a saptamé, païcamé, or
prathamä meaning. The other words made by the second part of this sütra
are adhastät or adhas (below, underneath, from below etc.) from adhara, and
avastät, avarastät, or avas (below, underneath, from below etc.) from avara.
In this regard one should remember that all the pratyayas ordained in sütras
1239 – 1255 make avyayas in accordance with vad-ädi-taddhitaù (259). Thus
the words purastät and so on which end in astät[i] and so on are avyayas. One
should also remember that words connected with avyayas that end in astät[i]
and so on will take a ñañöhé viñëubhakti by atasy-artha-yoge ñañöhé (694). Thus
we get bhäratasya purastät präptaù (obtained from a place that is to the east
of India), kalpa-drumasyädha äste (he sits beneath a desire tree), and so on.
1247 / diºaNAAeÔarAByaAmatais$a: , parAvarAByaAM vaA /

1247. dakñiëottaräbhyäm atasiù, parävaräbhyäà vä
Taddhita 725
dakñiëa-uttaräbhyäm—after the words dakñiëa (south, right) and uttara

(north, left, later, above); atasiù—the pratyaya atas[i]; para-avaräbhyäm—
after the words para (later, higher) and avara (previous, lower, below); vä—
optionally.
But atas[i] is applied after the words dakñiëa and uttara and optionally after
para and avara.
dakñiëataù. parastät parataù.
Våtti—Thus we get dakñiëatas (in the south, from the south, the south / on
the right, from the right, the right etc.) and parastät or paratas (after, above,
from above etc.).
SAàçodhiné—The other words made by this sütra are uttaratas (in the
north, from the north, the north / on the left, from the left, the left etc.) from
uttara and avaratas (below, underneath, from below etc.) from avara. Thus,
by putting together sütras 1246 and 1247, we get four different words from
avara, namely avastät, avarastät, avas, and avaratas.
1248 / @ÂataemaRhAhr: /
1248. aïcater mahäharaù
aïcateù—after a word that expresses a direction and ends in aïc[u] (sütra 174
and våtti 685); mahäharaù—mahähara.
Astät[i] undergoes mahähara when it comes after a word that expresses a

direction and ends in aïc[u].
aïcaty-antäd dik-çabdäd astäter mahäharaù. tatra lakñmé-pratyayasya

mahäharaù syät. präg vasatéty-ädi.
Våtti—This sütra means aïcaty-antäd dik-çabdäd astäter mahäharaù.

After this sütra is applied, lakñmé-pratyayasya mahäharas taddhita-
mahähare (1054) is applied. Thus we get präg vasati (he lives in the eastern
direction, he lives in the eastern country, he lives in a previous time) and so
on.
 präcyäà diçi <7.1> etc. → (astät[i] is applied in the sense of diç etc. and thus
the word diçi etc. is left out in accordance with uktärthänäm aprayogaù (våtti
600), 601) präcé + astät[i] → (1248) präcé → (1054) präc → (87, 258, 185) präk.
SAàçodhiné—Examples that cover the païcamé and prathamä meanings

are präg ägataù (he has come from the eastern direction, he has come from
the eastern country, he has come from a previous time) and präg ramaëéyam
(the eastern direction is beautiful, the eastern country is beautiful, the
previous time is beautiful) respectively. Other words made by this sütra
are are samyak, pratyak, nyak, tiryak, udak, viñvak, aväk, and so on. In this
regard, one should remember that words connected with words made by this
sütra take a païcamé viñëubhakti by anyärthädibhir yoge païcamé (685). Thus
we get vrajät präg våndävanam (The Våndävana forest is east of Vraja) and
so on. Here Vraja denotes the village of the cowherds, namely Nandagräma.
1249 / opayauRpairíAta, /
1249. upary-upariñöät
upari-upariñöät—the words upari and upariñöät (above, from above etc.).
Upari and upariñöät are irregularly formed with the same meaning as astät[i].
etau astäty-arthe nipätyete.
Våtti—These two words are irregularly formed with the same meaning as
astät[i].
SAàçodhiné—Upari and upariñöät are irregularly formed by applying the

pratyayas ri and riñöät[i] after the word ürdhva and then changing ürdhva to
upa.
1250 / @varsya paêAdstaAtaAE s$aADau: /

1250. avarasya paçcäd astätau sädhuù
avarasya—of avara; paçcät—the word paçcät (in the western direction, from
the western direction, the western direction, in the western country, from the
western country, the western country, in the later time, from the later time,
later); astätau—in the meaning of astät[i]; sädhuù—is irregularly formed.
Paçcät is irregularly formed from avara with the same meaning as astät[i].
paçcäd vasaty ägato ramaëéyaà vä.
Våtti—Thus we get paçcäd vasati (he lives in the western direction, he

Taddhita 727
lives in the western country, he lives in a later time), paçcäd ägataù (he has
come from the western direction, he has come from the western country, he
has come from a later time) and paçcäd ramaëéyam (the western direction is
beautiful, the western country is beautiful, the later time is beautiful).
1251 / oÔarADardiºaNAeBya @Aita: /

1251. uttarädhara-dakñiëebhya ätiù
uttara-adhara-dakñiëebhyaù—after uttara, adhara, and dakñiëa; ätiù—the

pratyaya äti.
Ät[i] can also be applied after uttara, adhara, and dakñiëa.
uttarät adharät.
Våtti—Thus we get uttarät, adharät, and dakñiëät.
SAàçodhiné—Thus, by combining sütras 1246 and 1247 with the current

sütra, we get uttaratas and uttarät from uttara, adhastät, adhas, and adharät
from adhara, and dakñiëatas and dakñiëät from dakñiëa.
1252 / @äUre WnaAe'paÂamyaA vaA /

1252. adüre eno ’païcamyä vä
adüre—when the meaning is adüra (not far); enaù—the pratyaya ena;

apaïcamyäù—after a word that ends in a viñëubhakti other than a païcamé
viñëubhakti (e.g. after a word ending in a saptamé or prathamä viñëubhakti);
vä—optionally.
When the meaning is “not far,” ät[i] or ena are applied after uttara, adhara,
and dakñiëa that end in a saptamé or prathamä viñëubhakti.
uttarät uttareëa vasati ramaëéyaà vä. apaïcamyäù kim? vrajasya dakñiëata

ägataù. uktä astäty-arthäù. eta evätasy-arthäù, yair yoge ñañöhé, enena dvitéyä-
ñañöhyau, aïcüttara-padäd païcamé bhavet.
Våtti—Thus we get uttaräd vasati or uttareëa vasati (he lives not far
to the north) and uttaräd ramaëéyam or uttareëa ramaëéyam (the north
is beautiful). Why do we say apaïcamyäù? Consider vrajasya dakñiëata
ägataù (he has come from not far to the south of Vraja).
Thus ends the section dealing with astät[i] and pratyayas that have the
same meaning as astät[i]. These are the same as the atasy-artha pratyayas
in connection with which a ñañöhé viñëubhakti is used (sütra 694). But in
connection with ena a dvitéyä or ñañöhé viñëubhakti can be used (Båhat 1043),
and in connection with words ending in aïc[u] a païcamé viñëubhakti is used
(sütra 685).
1253 / i‚(yaA‘ak(Arva{Ôae: s$aÊÿYaAyaA DaA /

1253. kriyä-prakära-våtteù saìkhyäyä dhä
kriyä-prakära-våtteù—whose function is that of kriyä-prakära (the way of an

action, i.e. adverb) saìkhyäyäù—after a numeral; dhä—the pratyaya dhä.
Dhä is applied after a numeral that is functioning as an adverb.
païcadhä harim arcayati, saptadhä.
Våtti—Thus we get païcadhä harim arcayati (he worships Hari five

times). Likewise we get saptadhä (seven times) and so on.
1254 / ‰vyaivaBaAgAe ca /
1254. dravya-vibhäge ca
dravya-vibhäge—in the meaning of dravya-vibhäga (division of a thing); ca—

also.
Dhä is also applied after a numeral in the sense of “division of a thing.”
ekaà dvidhä kuru.
Våtti—Thus we get ekaà dvidhä kuru (make the one thing into two).
1255 / Wk(DaAsTaAnae Wek(DyaM ca /

1255. ekadhä-sthäne aikadhyaà ca
ekadhä-sthäne—in place of ekadhä (one time); aikadhyam—aikadhyam (one

time); ca—also.
Aikadhyam can also be used instead of ekadhä.

Taddhita 729
sädhu. dvidhä-tridhä-sthäne dvedhä-dvaidham ity-ädi ca. tasim ärabhya

sarvam etad-antam avyayam.
Våtti—The word sädhu is understood here. Likewise, dvedhä or dvaidham

can be used instead of dvidhä and tredhä or traidham can be used instead of
tridhä. All words that end in a pratyaya from tas[i] til now are avyayas.
1256 / BaUtapaUvaeR ke(zAvacar: /

1256. bhüta-pürve keçava-caraù
bhüta-pürve—in the meaning bhüta-pürva (that existed previously); keçava-

caraù—the pratyaya keçava cara.
Keçava cara is applied after a word in the sense “that existed previously.”
bhüta-pürvo vaiñëavaù vaiñëava-caraù.
Våtti—Thus, when we have the meaning bhüta-pürvo vaiñëavaù (a

previously existing Vaiñëava), we get vaiñëava-caraù (a previous Vaiñëava).
SAàçodhiné—Words ending in keçava cara will take é[p] in the feminine in

accordance with aë-keçava-gaurädibhyaù (1087). A famous example of this is
anarpita-carém <2.1> (that was not offered previously) which is an adjective
of sva-bhakti-çriyam <2.1>.
1257 / gAuNA‘ak(SaRyau·(AÔamaeïAE /
1257. guëa-prakarña-yuktät tameñöhau
guëa-prakarña-yuktät—after a word that expresses one who has a greater

degree of a particular quality; tama-iñöhau—the pratyayas tama and iñöha.
Tama or iñöha is applied after a word signifying one who has a greater degree
of a particular quality.
ayam eñäà kåñëatamaù, ayam eñäà paöiñöhaù. atra näma-janya-prakäraëoktam

aneka-sarveçvarasya saàsära hara ity-ädikaà smartavyam.
Våtti—Examples are ayam eñäà kåñëatamaù (he is the blackest out of all
of them) and ayam eñäà paöiñöhaù (he is most clever out of all of them). In
this regard, one should remember the rule aneka-sarveçvarasya saàsära-
haraù … ëéñöhemeyaùsu (615) that was stated in the näma-dhätu section.
AmåtA—When considering the relative degree of a quality, two or more

receptacles of that quality are required for the sake of the comparison. It
will be described soon that tara and éyas[u] are used when out of two people
one has a greater degree of a particular quality. Tama and iñöha, however,
are used when out of many people one has a greater degree of a particular
quality. Thus Jéva Gosvämé uses the word eñäm in the examples to signify that
tama and iñöha are used when there is plurality. The idea behind the word
kåñëatamaù and other such words is this: ayaà kåñëaù, ayaà kåñëaù, ayaà
kåñëaù ity eñäà madhye ayam atiçayaù kåñëaù (He is black, he is black, and he
is also black. But, out of the three of them, he is the most black).
SAàçodhiné—Tara and éyas[u] are comparative pratyayas whereas tama and

iñöha are superlative pratyayas. In English the comparative and superlative are
expressed by the suffixes “er” and “est” or the words “more” and “most.” For
example, the gradation kåñëaù, kåñëataraù, kåñëatamaù could be translated
as “black, blacker, blackest” or “black, more black, most black.” The ñañöhé
viñëubhakti in eñäm signifies selection (nirdhäraëa) and thus is translated as
“out of.” In this regard, one should remember the rule sämänyato viçeñasya
nirdhäraëe ñañöhé-saptamyau (695). One should also keep in mind the various
changes that take place when iñöha or éyas[u] follow (sütras 615 and 616).
Some examples of changes that take place when iñöha follow are gariñöhaù,
kaëiñöhaù, preñöhaù, çreñöhaù, and jyeñöhaù. It should be noted however that
tama can also be used in these cases and thus we can also get gurutamaù,
alpatamaù, priyatamaù, praçasyatamaù, and våddhatamaù respectively.
1258 / @AKyaAtaAÔamaAma, /
1258. äkhyätät tamäm
äkhyätät—after a verb; tamäm—the pratyaya tamäm.
Tamäm is applied after a verb signifying one who does an action best.
bhajatitamäm.
Våtti—Thus we get bhajatitamäm ([out of all of them] he worships best).
AmåtA—The idea behind bhajatitamäm and other such verbs is this: ayaà
bhajati, ayaà bhajati, ayaà bhajatéty eñäà madhye ayaà prakarñeëa bhajati
(He worships, he worships, and he also worships. But, out of the three of
them, he worships the best).
Taddhita 731
1259 / ãyaAerek(tarsya gAuNA‘ak(SaeR tareyas$aU /

1259. dvayor ekatarasya guëa-prakarñe tareyasü
dvayoù—out of the two; ekatarasya—of one; guëa-prakarñe—when there is

a greater degree of a particular quality; tara-éyasü—the pratyayas tara and
éyas[u].
Tara or éyas[u] is applied when out of two persons one has a greater degree
of a particular quality.
ayam anayor vaiñëavataraù paöutaraù paöéyän. dvayor iti dvi-bhäga-mätra-

paraà, tena païcamé-pakñe ’pi çraughnebhyo mäthurä äòhyataräù.
Våtti—Examples are ayam anayor vaiñëavataraù (he is the better

Vaiñëava out of the two of them) and ayam anayor paöutaraù or ayam
anayor paöéyän (out of the two of them he is more clever). The word dvayoù
merely indicates that there should be two parties involved. Thus tara and
éyas[u] can also be used in cases like çraughnebhyo mäthurä äòhyataräù
(The people of Mathurä are more opulent than the people of Çrughna). Here
the païcamé viñëubhakti is used by viçeñataç cet païcamy eva (695).
SAàçodhiné—The word dvayoù merely indicates that there should

be two parties involved, and not necessarily that the dvi-vacana has to be
used. Therefore there is no fault when the plural is used as in the example
çraughnebhyo mäthurä äòhyataräù. Another example using the païcamé
viñëubhakti is mattaù parataraà nänyat kiïcid asti dhanaïjaya “O Dhanaïjaya,
there is nothing superior to me” (Bhagavad-gétä 7.7).
1260 / @AKyaAtaAÔarAma, /
1260. äkhyätät taräm
äkhyätät—after a verb; taräm—the pratyaya taräm.
Taräm is applied after a verb signifying one who does an action better.
bhajatitaräm.
Våtti—Thus we get bhajatitaräm ([between the two of them] he worships

better).
1261 / ‘ak(Arvaita jaAtaIya: /

1261. prakäravati jätéyaù
prakäravati—in the sense of belonging to a particular class or type (prakära);

jätéyaù—the pratyaya jätéya.
Jätéya is used in the sense of belonging to a particular class or type.
vaiñëava-prakäravän vaiñëava-jätéyaù. tathä-jätéyaù taj-jätéyaù.
Våtti—Thus we get vaiñëava-jätéyaù which means vaiñëava-prakäravän

(one who belongs to the Vaiñëava class). Likewise we get tathä-jätéyaù (one
who is of the same type) and taj-jätéyaù (one who is of the same kind).
SAàçodhiné—Similarly, we get sajätéyaù (one who is of the same kind)

and vijätéyaù (one who is of a different kind). The first of these is seen in
Rüpa Gosvämé’s famous adage sajätéyäçaye snigdhe sädhau saìgaù svato vare,
“associating with like-minded, affectionate devotees who are more advanced
than oneself” (Bhakti-rasämåta-sindhu 1.2.91).
1262 / ku(its$ataAnauk(mpaAlpaATaeRSau k(: , @vyayak{(SNAnaA°aAestau s$aMs$aArAt‘aAgAk,( /

1262. (kutsitänukampälpärtheñu) kaù, avyaya-kåñëanämnos tu saàsärät
präg ak
kutsita—contemptible, bad; anukampä—compassion, pity; alpa—little, small;

artheñu—in the meanings; kaù—the pratyaya ka; avyaya-kåñëanämnoù—of
an avyaya or a kåñëanäma; tu—but; saàsärät—the saàsära; präk—before;
ak—the pratyaya ak.
Ka is applied after a word in the sense of contempt, compassion, or smallness,

but for avyayas and kåñëanämas ak is applied instead, just before the saàsära
of the avyaya or kåñëanäma.
kutsite—kutsito ’çvaù açvakaù. anukampäyäm—vaiñëavako durbalakaù.

alpe—ghåtakam. avyaya-kåñëanämnos tu—uccakaiù nécakaiù, sarvake
viçvake, tvayakä mayakä, tvayaki mayaki. äkhyätasya ca dåçyate—jalpataki,
bhajataki.
Våtti—An example of kutsita is açvakaù (a bad horse). Examples

of anukampä are vaiñëavakaù (poor Vaiñëava) and durbalakaù (poor
Taddhita 733
weakling). An example of alpa is ghåtakam (a little ghee).
Examples of avyayas and kåñëanämas with ak are uccakaiù, nécakaiù,

sarvake, viçvake, tvayakä, mayakä, tvayaki, and mayaki. Ak is also seen in
verbs. For example, jalpataki and bhajataki.
SAàçodhiné—When used in the sense of alpa, ka forms a diminutive. For

example, Jéva Gosvämé has referred to himself as jévaka (an insignificant jéva)
(Tattva-sandarbha 5).
1263 / @Âae: KarAmaAe vaA svaATaeR na tau idizA /

1263. aïceù kha-rämo vä svärthe na tu diçi
aïceù—after a word that ends in aïc[u] (sütra 174 and våtti 685); kha-
rämaù—the pratyaya kha-räma; vä—optionally; sva-arthe—in the word’s own
meaning; na—not; tu—but; diçi—when a direction is being expressed.
Kha-räma is optionally applied after a word ending in aïc[u] in the word’s

own meaning, but not if the word ending in aïc[u] expresses a direction.
präk präcénaà, präcénä brähmaëé. tiryak tiraçcénaà, pratyak pratécénam.

neha—präcé dik.
Våtti—Thus we get präk or präcénam, tiryak or tiraçcénam, pratyak

or pratécénam, and so on. An example in the feminine gender is präcénä
brähmaëé (an elderly brähmaëé). But kha-räma cannot be applied in präcé
dik (the eastern direction).
 präk + kha-räma → (601) präc + kha-räma → (1099) präc + éna

→ präcéna → (111) präcéna → (87) präcéna + s[u] → (157) präcéna + am →
(94) präcénam <1.1>.
 tiryak + kha-räma → (601) tiryac + kha-räma → (1099) tiryac
+ éna → (180) tiraçcéna → (111) tiraçcéna → (87) tiraçcéna + s[u] → (157)
tiraçcéna + am → (94) tiraçcénam <1.1>.
1264 / sTaAnaAntaAcC$Ae vaA taulyatvae /

1264. sthänäntäc cho vä tulyatve
sthäna-antät—after a word ending in the word sthäna (place); chaù—the

pratyaya cha-räma; vä—optionally; tulyatve—in the sense of equality.
Cha-räma is optionally applied after a word ending in sthäna in the sense of

equality.
bhagavat-sthänéyo bhagavat-tulyaù. evaà bhagavat-sthänaù.
Våtti—Thus we either get bhagavat-sthänéyaù, which means bhagavat-

tulyaù (one who is equal to Bhagavän), or bhagavat-sthänaù (one who
occupies the place of Bhagavän, i.e. one who is equal to Bhagavän).
1265 / s$aÊÿYaAyaA: i‚(yaAByaAva{ÔaAE k{(tvas$au: , iãi‡acatauByaR: s$au: /

1265. saìkhyäyäù kriyäbhyävåttau kåtvasuù, dvi-tri-caturbhyaù suù
saìkhyäyäù—after a numeral; kriyä-abhyävåttau—when repetition of an

action is understood; kåtvasuù—the pratyaya kåtvas[u]; dvi-tri-caturbhyaù—
after the numerals dvi, tri, and catur; suù—the pratyaya s[u].
Kåtvas[u] is applied after a numeral when repetition of an action is understood.

But after dvi, tri, and catur, s[u] is applied instead.
païca-värän harim arcayati païca-kåtvaù. çata-kåtvaù stutavän. dvir adhéte

gétäà, triç catur vä.
Våtti—Thus we get païca-kåtvo harim arcayati (he worships Hari five

times) where païca-kåtvaù means païca-värän (five times). Another
example is çata-kåtvaù stutavän (He prayed one-hundred times). Examples
with dvi, tri, and catur are dvir adhéte gétäm (He studies the Gétä twice), trir
adhéte gétäm (He studies the Gétä thrice), and catur adhéte gétäm (He studies
the Gétä four times).
SAàçodhiné—Words ending in kåtvas[u], s[u], and dhä are avyayas as

confirmed by the phrase kåtvasv-arthäç ca (våtti 1278). A famous example of
kåtvas[u] is avatäre ñoòaçame paçyan brahma-druho nåpän / triù-sapta-kåtvaù
kupito niù-kñaträm akaron mahém, “In the sixteenth incarnation, the Lord
[as Paraçuräma] annihilated the kñatriyas twenty-one times, being angry with
them because of their rebellion against the brähmaëas” (Bhägavatam 1.3.20).
1266 / bahAeDaAR vaA inak(q%k(Alai‚(yaAByaAva{ÔaAE /

1266. bahor dhä vä nikaöa-käla-kriyäbhyävåttau
Taddhita 735
bahoù—after the numeral bahu (many); dhä—the pratyaya dhä; vä—

optionally; nikaöa-käla—within a short time; kriyä-abhyävåttau—when
repetition of an action is understood.
Dhä is optionally applied after bahu when repetition of an action within a

short time is understood.
bahudhä yajate, bahu-kåtvo vä. anikaöatve tu bahu-kåtva ity eva.
Våtti—Thus we get bahudhä yajati or bahu-kåtvo yajati (he worships

many times). But when the repetition of the action is not within a short time,
we only get bahu-kåtvaù.
1267 / tat‘ak{(tavacanae ke(zAvamaya: /

1267. tat-prakåta-vacane keçava-mayaù
tat-prakåta-vacane—in the sense of expressing an abundance of that; keçava-

mayaù—the pratyaya keçava maya.
Maya[ö] is applied after a word in the sense of expressing an abundance of

that.
präcuryeëa prastutaù prakåtaù, sa cäsau prakåtaç ceti tat-prakåtaù, tad-vacane

’rthe mayaö syät. annaà prakåtam anna-mayam iha. apara äha—annaà
prakåtam asmin anna-mayo yajïaù. apüpa-mayaà parva ubhayathäpi
pramäëam. tulasé-mayé pätré.
Våtti—Prakåtaù means präcuryeëa prastutaù (happening to be in abun-

dance). And the vigraha of tat-prakåtaù is sa cäsau prakåtaç ca (It’s that, and
it happens to be in abundance). Maya[ö] is applied in the sense of expressing
tat-prakåta. An example is anna-mayam iha (there is an abundance of food
here) where anna-mayam means annaà prakåtam (It’s food, and it happens
to be in abundance).
Others give examples like anna-mayo yajïaù (a yajïa in which there is an

abundance of food) and apüpa-mayaà parva (a festival in which there is
an abundance of cake) and say that anna-mayaù and so on means annaà
prakåtam asmin (in which there is an abundance of food) and so on. Both
interpretations are correct. An example in the feminine is tulasé-mayé pätré
(a bowl in which there is an abundance of tulasé).
AmåtA—Moreover, maya[ö] is also applied in the senses of saàsarga

(mixture), vyäpti (pervasion), and apåthag-bhäva (non-difference). Examples
respectively are ghåta-mayaù (mixed with ghee), dhüma-mayaù (filled with
smoke), and cin-mayaù (nothing but spirit, i.e. purely spiritual).
SAàçodhiné—Both interpretations of this sütra are correct because in the

first interpretation the word vacana is understood to be made with ana in
bhäve prayoga and thus tat-prakåta-vacana means “the mention of that as
abundant” while in the second interpretation the word vacana is understood
to be made with [ö]ana in adhikaraëe prayoga and thus tat-prakåta-vacana
means “that in which something is spoken of as abundant.” The second
interpretation is by far more common and is usually translated as “filled
with,” “abundant with,” etc. The other common translations of maya[ö]
such as “consisting of,” “composed of,” “made of,” and so on actually apply
only when maya[ö] is used in the sense of tasya vikäraù (a product of that)
by mayaò vä vikärävayavayor abhakñyäcchädanayoù (1167). Compare, for
example, kanaka-mayo yajïaù (a sacrifice in which there is an abundance of
gold) and kanaka-mayo mukuöaù (a crown made of gold).
1268 / svaATaeR /
1268. svärthe
sva-arthe—in the word’s own meaning.
The word svärthe is to be added in the subsequent sütras.
prabhur ayam.
1269 / navasya navyanaU¥anaUtananavaInaA: /

1269. navasya navya-nütna-nütana-navénäù
navasya—of the word nava (new, fresh, modern); navya-nütna-nütana-

navénäù—the nipätas navya, nütna, nütana, and navéna.
The nipätas navya, nütna, nütana, and navéna are made in the same meaning
as nava.
sädhavaù.
Taddhita 737
AmåtA—The nipätas are formed with the pratyayas ya, tna, tana, and kha-
räma respectively.
1270 / BaAgAè&panaAmaByaAe Daeya: /

1270. bhäga-rüpa-nämabhyo dheyaù
bhäga-rüpa-nämabhyaù—after the words bhäga (a share, good fortune), rüpa

(form), and näman (name); dheyaù—the pratyaya dheya.
Dheya is applied after the words bhäga, rüpa, and näma without a change in
meaning.
bhägadheyam.
Våtti—Thus we get bhägadheyam (good fortune).
AmåtA—Similarly, we get rüpadheyam (form) and nämadheyam (name).
1271 / devaAÔaAplaºmyaAma, /
1271. devät täp lakñmyäm
devät—after the word deva (a god); täp—the pratyaya tä[p]; lakñmyäm—in

the feminine gender.
Tä[p] is applied in the feminine gender after the word deva without a change
in meaning.
devatä.
Våtti—Thus we get devatä (a god).
1272 / ‘aÁaAde: ke(zAvaNA: /

1272. prajïädeù keçava-ëaù
prajïa-ädeù—after the words prajïa etc.; keçava-ëaù—the suffix keçava [ë]a.
Keçava [ë]a is applied after the words prajïa and so on without a change in
meaning.
prajïa eva präjïaù, präjïé stré, vaëik väëijaù, marut märutaù, coraù cauraù,
rakño räkñasaù, devatä daivataà, mano mänasaà, çatruù çätravaù, piçäcaù
paiçäcaù, vayo väyasaù, bandhur bändhavaù, vikåtaà vaikåtaà, dvitä dvaitaà,
pratibhä prätibhaù, caëòälaç cäëòälaù. äkåti-gaëo ’yam. svärtho nivåttaù.
Våtti—Thus we get präjïaù, which has the exact same meaning as prajïaù
(a learned man). An example in the the feminine gender, is präjïé stré (a
learned women). Other examples are vaëik or väëijaù (a merchant), marut
or märutaù (the wind), coraù or cauraù (a thief), rakñaù or räkñasaù
(a demon), devatä or daivatam (a god), manaù or mänasam (the mind),
çatruù or çätravaù (an enemy), piçäcaù or paiçäcaù (a kind of demon),
vayaù or väyasaù (age), bandhuù or bändhavaù (a friend), vikåtam or
vaikåtam (transformed), dvitä or dvaitam (duality), pratibhä or prätibhaù
(intelligence, an idea), and caëòälaù or cäëòälaù (a dog-eater).
The prajïädis are an äkåti-gaëa. The adhikära sütra svärthe (1268) ends
here.
1273 / @paAdAnae paÂamyaA tais$avaAR /

1273. apädäne païcamyä tasir vä
apädäne—in the sense of an apädäna; païcamyäù—after a word ending in a

païcamé viñëubhakti; tasiù—the pratyaya tas[i]; vä—optionally.
Tas[i] can optionally be applied after any word that ends in a païcamé viñëu-
bhakti in the sense of an apädäna.
vrajata äyäti vrajäd vä.
Våtti—Thus we get vrajata äyäti (he comes from Vraja) or vrajäd äyäti
(he comes from Vraja).
1274 / ‘aTamaA‘aBa{itaByaê yaTaAdzARnama, /

1274. prathamä-prabhåtibhyaç ca yathä-darçanam
prathamä-prabhåtibhyaù—after words ending in prathamä and other viñëu-

bhaktis; ca—also; yathä-darçanam—as seen in actual usage.
Tas[i] is also optionally applied after words ending in prathamä and other
viñëubhaktis, as seen in the usage of the learned.
Taddhita 739
karma-guëa ity-arthe karma-guëataù. smaraëät smaraëataù, ädau äditaù,

påñöhe påñöhataù, çaréreëa çarérataù. mantro duñöaù svarato varëato vä.
Våtti—For example, in the sense of karma-guëaù (quality of work) we get

karma-guëataù, in the sense of smaraëät (because of remembering) we get
smaraëataù, in the sense of ädau (in the beginning, first) we get äditaù, in
the sense of påñöhe (on the back, behind) we get påñöhataù, and in the sense
of çaréreëa (with the body) we get çarérataù. Another example is mantro
duñöaù svarato varëato vä (the mantra is spoiled because of the svara or the
varëa).
AmåtA—In this sütra the word yathä-darçanam means çiñöa-prayoga-

darçanam anatikramya (in accordance with what is seen in the usage of the
learned). The vigraha of karma-guëaù is karmaëo guëaù (quality of work).
This is an example of where tas[i] has been applied after a word ending in a
prathamä viñëubhakti. Svarataù and varëataù are examples of where tas[i] has
been applied after a word ending in a tåtéyä viñëubhakti in the sense of hetu.
SAàçodhiné—Many examples of this sütra can be seen in usage. One

simply has to judge from the context which viñëubhakti makes the most sense.
For example, in ito nåsiàhaù parato nåsiàhaù (Nåsiàha is here and Nåsiàha
is there) itaù means iha and parataù means paratra. In both instances, tas[i]
expresses an adhikaraëa. In yatatä … upäyataù “by one who endeavors
through a means” (Bhagavad-gétä 6.36), upäyataù means upäyena. Here the
tåtéyä viñëubhakti expresses a karaëa. In tyaktvä … açeñataù “after giving up
completely” (Bhagavad-gétä 6.24), açeñataù means açeñeëa. Here the tåtéyä
viñëubhakti express a kriyä-viçeñaëa. Other such examples are: samäsataù
… uktam “described summarily” (Bhagavad-gétä 13.19) and yaù … vartate
käma-kärataù “who lives in such a way that there is acting on one’s own
whims” (Bhagavad-gétä 16.23).
1275 / baùlpaATaARtk(Ark(AcC$smaAËÿilafyae , s$aÊÿYaApairmaANAAByaAM ca vaIps$aAyaAma, /

1275. bahv-alpärthät kärakäc chas mäìgalikye, saìkhyä-parimäëäbhyäà ca
vépsäyäm
bahu-alpa-arthät—after a word which has the meaning of bahu (much,

many) or alpa (little, few) kärakät—which is a käraka; ças—the pratyaya ças;
mäìgalikye—when auspiciousness is understood; saìkhyä-parimäëäbhyäm—
after a numeral or a measurement; ca—also; vépsäyäm—when vépsä
(simultaneous pervasion of many things of the same kind) is understood
(sütra 983).
Ças is applied after bahu and alpa and their synonyms when such words are
kärakas, provided an auspicious occasion is understood. Ças is also applied
after a numeral or measurement when vépsä is understood.
bahüni bahubhyo bahubhir vä dadäti bahuço dadäti. evaà bhüriçaù alpaçaù

stokaçaù. çräddhädau tu mä bhüd iti mäìgalikya-grahaëam. saìkhyäyäù—
dvau dvau dadäti dviçaù, evaà païcaçaù. parimäëät—paëaà paëaà dadäti
paëaçaù, evaà prasthaçaù pädaçaù. akärakät tu bahu-svämé.
Våtti—Thus when the meaning is bahüni dadäti (he gives much), bahubhyo
dadäti (he gives to many people), or bahubhir dadäti (he gives with many),
we get bahuço dadäti. Similarly, we get bhüriçaù, alpaçaù, and stokaçaù.
The word mäìgalikya is used in the sütra so that ças will not be applied in
connection with inauspicious occasions such a çräddha and so on.
An example when ças is applied after a numeral is dviçaù, which means dvau
dvau dadäti (he gives two [to each person]). Similarly, we get païcaçaù and
so on. An example when ças is applied after a measurement is paëaçaù, which
means paëaà paëaà dadäti (he gives a paëa [to each person]). Similarly, we
get prasthaçaù, pädaçaù, and so on.
Why do we say kärakät? Consider bahu-svämé (the owner of much).
AmåtA—Bahüni is a karma-käraka, bahubhyaù a sampradäna, and

bahubhiù a karaëa. The word dadäti indicates the auspicious act of giving
charity. Jéva Gosvämé show the result of including the word artha in the sütra
by giving the examples bhüriçaù and stokaçaù. The vigraha of bahu-svämé is
bahünäà svämé (the owner of much). Here bahünäm is not a käraka since the
ñañöhé viñëubhakti is ordained in the sense of general relationship.
SAàçodhiné—Words ending in ças are avyayas as confirmed by the phrase

ças-ädir avyayam (våtti 1278).
1276 / @BaUtataàAvae k{(BvaistayaAegAe iva: , k{(iHa k(maRina BvastyaAe: k(taRir /

1276. abhüta-tad-bhäve kå-bhv-asti-yoge viù, kåïi karmani bhv-astyoù
kartari
abhüta—which it was not before; tat—that; bhäve—in the sense of becoming;

kå-bhv-asti-yoge—when there is connection with the dhätus [òu]kå[ï] karaëe
(8U, to do, make), bhü sattäyäm (1P, to be, become, exist), and as[a] bhuvi (2P,
to be, become, exist); viù—the pratyaya vi; kåïi—when there is connection
Taddhita 741
with [òu]kå[ï]; karmani—in karmaëi prayoga; bhü-astyoù—when there is

connection with bhü and as[a]; kartari—in kartari prayoga.
Vi is applied in connection with kå, bhü, and as in the sense of something

becoming what it was not before. When used in connection with kå, vi is
applied after the karma, but in connection with bhü and as it is applied after
the kartä.
viù sarva it.
Våtti—All the letters of the pratyaya vi are indicatory letters.
AmåtA—The above elaboration, viù sarva it, was made with this rule in
mind: kevalasya pratyaya ver haraù (612).
1277 / @ãyasya vaAvaIrAma: , @nyasya i‡aiva‚(ma: /

1277. a-dvayasya väv é-rämaù, anyasya trivikramaù
a-dvayasya—of a-dvaya; vau—when the suffix vi follows; é-rämaù—the

change to é-räma; anyasya—of any other vowel; trivikramaù—the change to
trivikrama.
A-dvaya becomes é-räma when vi follows, and other vowels become

trivikrama.
akåñëaà kåñëaà karoti—kåñëé-karoti. akåñëaù kåñëo bhavati—kåñëé-bhavati,

kåñëé-syät. evaà haré-karoti haré-bhavati.
Våtti—Thus, when we have the meaning akåñëaà kåñëaà karoti (he

makes black that which wasn’t black), we get kåñëé-karoti (he makes [it]
black). And when we have the meaning akåñëaù kåñëo bhavati (that which
wasn’t black becomes black), we get kåñëé-bhavati or kåñëé-syät (he becomes
black). Similarly, we get haré-karoti (he makes [it] Hari) and haré-bhavati
(he becomes Hari).
One should remember that vi is also used in conjuction with kådanta forms
of kå, bhü, and as by upendrory-ädi-vy-antäj-anta-pürva-padäni kådantena
samasyante (776). An example of this is térthé-kurvan in the verse sa go-
dohana-mätraà hi gåheñu gåha-medhinäm / avekñate mahä-bhägas térthé-
kurvaàs tad äçramam (Bhägavatam 1.4.8) “He [Çukadeva Gosvämé] used
to wait at the house of a householder only long enough for the cow to be
milked. He did this just to make their house into a place of pilgrimage.”
1278 / s$aAitavaAR ivaivaSayae k(Ats$nyaeR /

1278. sätir vä vi-viñaye kärtsnye
sätih—the pratyaya sät[i]; vä—optionally; vi-viñaye—in the same meaning as

the pratyaya vi; kärtsnye—when entirety is understood.
Sät[i] is optionally applied instead of vi when something changes entirely.
päpaà bhasmasät-karoti bhasmé-karoti viñëubhaktiù. ças-ädir avyayaà,

kåtvasv-arthäç ca. püritäs taddhitäù. iti çré-çré-harinämämåtäkhye vaiñëava-
vyäkaraëe taddhita-prakaraëaà saptamaà samäptam.
Våtti—Thus we get päpaà bhasmasät-karoti viñëubhaktiù or päpaà

bhasmé-karoti viñëubhaktiù (Devotion to Viñëu completely turns sin into
ashes). All the pratyayas from ças until now are avyayas. Kåtvas[u] and its
equivalent pratyayas (s[u] and dhä) are also avyayas. Thus ends the section
dealing with the taddhita pratyayas. Here ends the Taddhita-prakaraëa, the
seventh prakaraëa in the Vaiñëava grammatical treatise entitled Çré-hari-
nämämåta.
AmåtA—The idea is that it entirely makes the sin into ashes. Not even a
little bit remains. Likewise we get bhasmasäd-bhavati kaluñaù and bhasmasät-
syät kaluñaù (The sin completety becomes ashes).
Afterword
Granthopasaàhäraù
1
k{(SNA‡aA k{(tamaetata, tasmaAiãP(laA na caA‡a maA‡aAipa /
@ipa tau mahAP(layau·(A taéaIlaAk(AvyavaÀayaita //
kåñëaträ kåtam etat tasmäd viphalä na cätra mäträpi

api tu mahä-phala-yuktä tal-lélä-kävya-vaj jayati
kåñëaträ kåtam—has been offered to Kåñëa (ref. deye ’dhéne ca sätis trä ca
(Båhat 3180)); etat—this book; tasmät—therefore; viphalä—useless, in vain;
na—not; ca—and; atra—in this book; mäträ—a mäträ; api—even; api tu—
rather; mahä-phala-yuktä—contains great benefit; tat-lélä-kävya—the poems
describing His pastimes (poems such as Çrémad-Bhägavatam); vat—like;
jayati—is glorious.
This book has been offered to Kåñëa. Therefore not even one mäträ in
this book is in vain. Rather every single mäträ contains great benefit and is
glorious just like the mäträs in Çrémad-Bhägavatam.
2
yad‡a vya·(mau·M( na ”aAntaM vaA tadzAeSata: /
ÁaeyaM zAAeDyaM ca ivaÁaeByaAe ivaÁazAAñivalaAek(ta: //
yad atra vyaktam uktaà na bhräntaà vä tad açeñataù

jïeyaà çodhyaà ca vijïebhyo vijïa-çästra-vilokataù
yat—what; atra—in this book; vyaktam—clearly; uktam—described; na—

not; bhräntam—error; vä—or; tad—that; açeñataù—entirely; jïeyam—can be
understood; çodhyam—can be corrected; ca—and; vijïebhyaù—from learned
persons; vijïa-çästra-vilokataù—by consulting the books of learned persons.
Whatever has not been clearly described in this book can be understood by
consulting scholars, and whatever error there may be can be corrected by
consulting the books of scholars.
745
3
hAnaIyaM paAiNAnaIyaM rs$avadrs$avatk(Ak(laApa: k(laApa:
s$aAr‘atyaAigA s$aArsvatamapahtagAIivaRstarAe ivastarAe'ipa /
caAn‰M äu:Kaena s$aAn‰M s$ak(lamaivak(laM zAAñmanyaªa DanyaM
gAAeivandM ivandmaAnaAM BagAvaita BavataI%M vaAiNA naAe caeä, “avaAiNA //
hänéyaà päëinéyaà rasavad arasavat käka-läpaù kaläpaù

sära-pratyägi särasvatam apahata-gér vistaro vistaro ’pi
cändraà duùkhena sändraà sakalam avikalaà çästram anyan na dhanyaà
govindaà vindamänäà bhagavati bhavatéà väëi no ced braväëi
hänéyam—to be rejected; päëinéyam—Añöädhyäyé, the grammar first spoken

by Päëini; rasavat—the rasavat grammar, the title given to the incomplete
grammar of Kramadéçvara named Saìkñipta-sära-vyäkaraëa, when it is
supplemented with Jumara-nandé’s commentary Rasavaté; arasavat—not
possessed of rasa, tasteless; käka—of crows; läpaù—the cawing; kaläpaù—
the Kaläpa or Kätantra grammar, the grammar first spoken by Kärttikeya’s
peacock (kaläpin); sära—the essence; pratyägi—abandons; särasvatam—the
Särasvata grammar, the grammar first spoken by Sarasvaté to Anubhüti-
svarüpäcärya who then wrote it down; apahata-géù—whose words are useless;
vistaraù—an elaboration; vistaraù—the Kätantra-vistara of Vardhamäna
Miçra; api—even; cändram—the Cändra grammar, the grammar first spoken
by Candragomé; duùkhena—with misery; sändram—filled; sakalam—
all; avikalam—not deficient, complete; çästram—books; anyat—other;
na—not; dhanyam—auspicious; govindam—Govinda; vindamänäm—to
obtain; bhagavati—O goddess; bhavatém—you; väëi—O personified speech
(Sarasvaté); no—don’t; cet—if; braväëi—I speak.
O Sarasvaté, divine goddess of speech, if I don’t use you to obtain Govinda,

then Añöädhyäyé is rubbish, Rasavat is tasteless, Kaläpa is like the cawing
of crows, Särasvata (although spoken by you) is useless, Vistara is verbiage,
Cändra is full of misery, and all other grammars are inauspicious.
4
paANAIyaM paAiNAnaIyaM rs$ama{äu rs$avanmautk(laApa: k(laApa:
s$aAr™aIs$aAir s$aArsvatamaiDamaDaugAIivaRstarAe ivastarAe'ipa /
caAn‰M s$aAEKyaena s$aAn‰M s$ak(lamaivak(laM zAAñmanyat‘azAstaM
gAAeivandM ivandtaI%M tvaAM yaid BagAvaita gAIvaARiNA vaAiNA “avaAiNA //
Afterword 747
päëéyaà päëinéyaà rasa-mådu rasavan mut-kaläpaù kaläpaù

sära-çrésäri särasvatam adhi-madhu-gér-vistaro vistaro ’pi
cändraà saukhyena sändraà sakalam avikalaà çästram anyat praçastaà
govindaà vindatéà tväà yadi bhagavati gér-väëi väëi braväëi
päëéyam—to be drunk; päëinéyam—Añöädhyäyé; rasa-mådu—soft with rasa,

tasteful; rasavat—Rasavat; mut—of joy; kaläpaù—a bundle; kaläpaù—
Kaläpa; sära—steady; çré—opulence; säri—pursuing; särasvatam—Särasvata;
adhi-madhu-géù—on the topic of sweet speech; vistaraù—an elaboration;
vistaraù—Vistara; api—even; cändram—Cändra; saukhyena—with happiness;
sändram—filled; sakalam—all; avikalam—not deficient, complete; çästram—
grammars; anyat—other; praçastam—auspicious; govindam—Govinda;
vindatém—to obtain; tväm—you; yadi—if; bhagavati—O goddess; gér-väëi—O
personified speech (Sarasvaté); väëi—O personified speech (Sarasvaté);
braväëi—I speak.
However, O goddess, if I use you to obtain Govinda, then Añöädhyäyé is worth

drinking, Rasavat is tasteful, Kaläpa is a bundle of joy, Särasvata leads to
steady opulence, Vistara is an elaboration on sweet speech, Cändra is full of
happiness, and all other grammars are auspicious.
5
BagAvaªaAmavailataA BagAvaài·(tatparE: /
va{ndAvanasTajaIvasya k{(itareSaA tau gA{÷taAma, //
bhagavan-näma-valitä bhagavad-bhakti-tat-paraiù
våndävana-stha-jévasya kåtir eñä tu gåhyatäm
bhagavat-näma-valitä—endowed with the Lord’s names; bhagavat-bhakti-

tat-paraiù—by those engaged in bhagavad-bhakti; våndävana-stha—living in
Våndävana; jévasya—composed by a certain jéva; kåtiù—work; eñä—this; tu—
but (or only); gåhyatäm—should be accepted.
Devotees of the Lord should use this book, which was composed by a certain
jéva living in Våndävana, for it is full of the Lord’s holy names.
6
C$Ands$aA‘acaråUpaè&X#zAbdAna, ivanaA mayaA /
@‡aAlaeiKa taidcC$A caeä, ä{zyaAe'nya: zAAñs$aÍÿh: //
chändasäpracarad-rüpa-rüòha-çabdän vinä mayä

aträlekhi tad-icchä ced dåçyo ’nyaù çästra-saìgrahaù
chändasa—vaidika Sanskrit; apracarat-rüpa—forms which are not in use;

rüòha-çabdän—words which have a conventional meaning; vinä—without;
mayä—by me; atra—in this book; alekhi—the writing has been done; tat-
icchä—desire for those; cet—if; dåçyaù—can be studied; anyaù—other; çästra-
saìgrahaù—grammars.
In writing this book I have left out vaidika forms, rare forms, and conventional
words. If anyone wants to know about them, they can study other grammars.
SAàçodhiné—Those who want to learn vaidika Sanskrit may study the

vaidika-prakriyä of Siddhänta-kaumudé, those who wish to know all the rare
forms may study Båhac-chabda-kusumäkara and Båhad-dhätu-kusumäkara
which are published by Caukambha, and those who want to know more about
conventional words may study Sanskrit dictionaries such as Amara-koña. One
may also consult Çabda-kalpadruma and Väcaspatyam to ascertain a word’s
etymology and how it has been used by previous authorities.
7
hirnaAmaAma{tas$aMÁaM yadTaRmaetat‘ak(AzAyaAmaAs$ae /
oBaya‡a ca mama ima‡aM s$a Bavatau gAAepaAladAs$aAKya: //
harinämämåta-saàjïaà yad-artham etat prakäçayämäse

ubhayatra ca mama mitraà sa bhavatu gopäla-däsäkhyaù
hari-näma-amåta-saàjïam—named Hari-nämämåta; yat-artham—for whose

sake; etat—this book; prakäçayämäse—I have manifested; ubhayatra—in
both this world and the next; ca—and; mama—my; mitram—friend; saù—
that; bhavatu—may he be; gopäla-däsa-äkhyaù—named Gopäla däsa.
May Gopäla däsa, for whose sake I have written this book, Hari-nämämåta,
be my friend in this life and in the next.
Afterword 749
SAàçodhiné—There is a book named Sädhana-dépikä which was written

by Rädhä-kåñëa däsa, a disciple of the famous Haridäsa Gosvämé who was
the chief sevaka of the Rädhä Govinda deities and who requested Kåñëadäsa
Kaviräja to write Caitanya-caritämåta. At the end of the ninth chapter of that
book some details about Gopäla däsa are mentioned. To summarize what is
mentioned there: Gopäla däsa was a dear disciple of Jéva Gosvämé, hailing
from a vaiçya family. It was under the sway of his request that Jéva Gosvämé
established the svakéya-rasa in some of his works like Gopäla-campü and
Kåñëa-sandarbha, and in his Ujjvala-nélamaëi-öékä. Being a direct disciple of
Rüpa Gosvämé and a recipient of his potency and instructions, Jéva Gosvämé
personally accepted only the parakéya-rasa, but to cater to certain disciples
like Gopäla däsa he seemingly supported the svakéya-rasa.
For example, in the maìgaläcaraëa of Gopäla-campü, a book which contains

many descriptions of the svakéya-rasa, Jéva Gosvämé clearly dedicates the
book to Gopäla-däsa by saying çré-gopäla-gaëänäà gopälänäà pramodäya
/ bhavatu samantäd eñä nämnä gopäla-campür yä (May this book entitled
Gopäla-campü bring about the pleasure of the gopälas in the group of
Çré Gopäla). However, at the end of the section in Kåñëa-sandarbha that
establishes svakéya-rasa, we find that Jéva Gosvämé begs forgiveness from the
Lord for promoting such a faulty conception. He says: yad etat tu mayä kñudra-
tareëa taraläyitam / kñamatäà tat kñamä-çélaù çrémän gokula-vallabhaù (May
the beloved Lord of Gokula, who is forgiving by nature, forgive insignificant
me for my fickleness). And in his Ujjvala-nélamaëi-öékä he frankly admits
that his writing about the svakéya-rasa is prompted by the will of others. It
is not his own viewpoint. He says there: svecchayä likhitaà kiïcit kiïcid atra
parecchayä (Some parts in this commentary have been written out of my own
will and other parts have been written out of another’s will) (Locana-rocané
1.21). Keeping all this in mind, learned Vaiñëavas overlook such sections in
Jéva Gosvämé’s works, knowing that at heart he never once deviates from the
teachings of Rüpa Gosvämé.
iti veda-vedäìga-vedäntetihäsa-puräëädy-adhyayanädhyäpana-janita-yaça-
stoma-soma-dhavalékåta-diì-mukhair mahämahopädhyäya-nikaraiù parama-
bhåhattama-siddhi-saìghaiç ca niñevita-päda-paìkajaiù paramahaàsa-
kula-mukuöamaëi-çrémaj-jéva-gosvämi-pädair viracitam idaà çrémad-dhari-
nämämåtäkhyaà vaiñëava-vyäkaraëaà sampürëam.
Thus ends the Vaiñëava grammatical treatise entitled Çré-hari-nämämåta,

composed by the venerable Jéva Gosvämé.
Appendix 1
Tests
23. First Test of Käraka
Describe the four kinds of relationships (for words in the genitive case), and
give examples.
24. Second Test of Käraka
Make the syntactical connection, write the käraka of each word along with
the corresponding sütra, and translate:
munayaù sädhu påñöo ’haà

bhavadbhir loka-maìgalam
yat kåtaù kåñëa-sampraçno
yenätmä suprasédati
25. Third Test of Käraka
Do the word-for-word translation, write the käraka of each word, make the
syntactical connection, and translate:
kecid däsyam aväpur uddhava-mukhäù çläghyaà pare lebhire

çrédämädi-padaà vrajämbu-dåçäà bhävaà bhejuù pare
anye dhanyatamä dhayanti madhuraà rädhä-rasämbhonidhià
çré-caitanya-mahäprabhoù karuëayä no kasya käù sampadaù
26. First Test of Kådanta
Using Jéva Gosvämé’s terms, explain the difference between Päëini’s code
words lyu and lyuö, and give examples. In addition, explain the derivation of
the term nandiné, as in Rädhä’s name Våñabhänu-nandiné.
751
27. Second Test of Kådanta
A. Make the form step by step by citing the relevant sütras:
1. gam + [k]ta (masc. 1.1 kartari).

2. [o]hä[k] + [ç]at[å] (masc. 1.1 kartari).
3. gè (9P) + [ç]at[å] (masc. 1.3 kartari).
4. kå + [ç]at[å] (fem. 1.1 kartari, future).
5. vi + dhä + [k]ta (masc. 1.1 karmaëi).
6. ä[ì] + kram[u] + [k]ta (fem. 1.1 karmaëi).
7. guh[ü] + [k]ta (masc. 1.1 karmaëi).
8. vi + çè + [k]ta (1.1 bhäve).
B. Reverse forms (translate, and explain the form by citing the sütra):
o·(: / ilaips$atama, / opaAÔa: / @As$aIna: / iba”ata, / madyantaI / oidta: /
oªatama, / ihtvaA / ivaäuSae / k(LtaRyanta: /
28. Third Test of Kådanta
Do the same procedure as that in the tests on käraka, and add the full kådanta
information:
sammuñëan navanétam antika-maëi-stambhe sva-bimbodgamaà

dåñövä mugdhatayä kumäram aparaà saïcintayan çaìkayä
man-mitraà hi bhavän mayätra bhavato bhägaù samaù kalpito
mä mäà sücaya sücayety anunayan bälo hariù pätu vaù
29. First Test of Samäsa
1. Which type of basic compound is pürva-pada-pradhäna?

2. Of all the possibe types of compounds and subcategories of compounds,
which one is the most common in ordinary language?
3. What is the suffix commonly called “the bahuvréhi indicator?”
Tests 753
30. Second Test of Samäsa
Specify whether the compound caitanya-candra in this verse is a simile or a

metaphor and mention the sütra by which the compound is made. Make the
syntactical connection of the words in the verse, analyze the compounds, and
translate:
caitanya-candra mama håt-kumudaà vikäçya

hådyaà vidhehi nija-cintana-bhåìga-raìgaiù
kiïcäparädha-timiraà niviòaà vidhüya
pädämåtaà sa-daya päyaya durgataà mäm
31. Third Test of Samäsa
Analyze the compounds both one by one and in combination. Translate each
word and the whole verse:
sveda-kampa-kaëöakäçru-gadgadädi-saïcitä-
marña-harña-vämatädi-bhäva-bhüñaëäïcitä
kåñëa-netra-toñi-ratna-maëòanäli-dädhikä
mahyam ätma-päda-padma-däsyadästu rädhikä
32. Fourth Test of Samäsa
Analyze the compounds both one by one and in combination. Translate each
word and the whole verse:
ambudäïjanendranéla-nindi-känti-òambaraù
kuìkumodyad-arka-vidyud-aàçu-divyad-ambaraù
çrémad-aìga-carcitendu-pétanäkta-candanaù
sväìghri-däsyado ’stu me sa ballavendra-nandanaù
33. First Test of Taddhita
1. Give the most common senses the suffix a[ë] is used in mäthura, and
translate.
2. Mention the most common applications of the suffix ka.
34. Second Test of Taddhita
The term cha is a code word for which suffix? It is applied in which meanings
and after which kind of words? Those meanings as a whole have which name
and are covered in which set of sütras? The suffix cha is also applied in which
meaning other than those in that group?
35. Third Test of Taddhita
In this verse, point out the two words and their respective suffixes used in
the sense of possession (tad asyästi). Write the type of compound ‘indranéla-
maëi’ is, give the vigraha and mention the corresponding sütra. Do the same
for the compound ‘indranéla-maëi-maïjula-varëaù’. Analyze the compounds
of the verse both one by one and in combination, and translate:
indranéla-maëi-maïjula-varëaù
phulla-népa-kusumaïcita-karëaù
kåñnaläbhir akåçorasi häré
sundaro jayati kuïja-vihäré
36. Fourth Test of Taddhita
In this verse, do the same analysis of words as that in the tests on kådanta
and on samäsa, but point out the word formed with the special taddhita suffix
(clue: the word is either in the first line or in the third line) and give its literal
meaning along with the corresponding sütra.
govindäsyottaàsita-vaàçé-kvaëitodyal-
läsyotkaëöhä-matta-mayüra-vraja-véta
rädhä-kuëòottuìga-taraìgäìkuritäìga
pratyäçäà me tvaà kuru govardhana pürëäm
Appendix 2
Answers for the Tests
23. Answer for the First Test of Käraka
See Våtti 627 (pp. 24-25).
24. Answers for the Second Test of Käraka
The syntactical connection is: (he) munayaù! loka-maìgalaà (yathä syät

tathä) bhavadbhiù ahaà sädhu (yathä syät tathä) påñöaù, yat (yat = yataù)
yena (kåñëa-viñayena sampraçnena) ätmä suprasédati (saù) kåñëa-sampraçnaù
kåtaù.
munayaù—O sages <masculine 8.3>, sambodhana, prathamä by sambodhane ca;

sädhu—properly <neuter 2.1>, kriyä-viçeñaëa of påñöaù, dvitéyä by kriyä-
viçeñaëaà karma;
påñöaù <masculine 1.1>, ppp (karmaëi prayoga) of pracch[a], prathamä
because samänädhikaraëa-viçeñaëa (SAV) of aham;
aham—I <masculine 1.1>, ukta-karma of påñöaù, prathamä by prathamä
näma-mäträrthe;
bhavadbhiù—by you <masculine 3.3>, anukta-kartä of påñöaù, tåtéyä by
anukte kartari karaëe ca tåtéyä;
loka-maìgalam—the welfare of everyone <neuter 2.1>, kriyä-viçeñaëa of
påñöaù, dvitéyä by kriyä-viçeñaëaà karma;
yat—because <indeclinable> (connects the sentences);
kåtaù—was done <masculine 1.1>, SAV of sampraçnaù;
kåñëa-sampraçnaù—a proper question about Kåñëa <masculine 1.1>, ukta-
karma of kåtaù;
yena—by which <masculine 3.1>, karaëa, tåtéyä by kartur adhénaà prakåñöaà
sahäyaà karaëam:
ätmä—the soul <masculine 1.1>, ukta-kartä of suprasédati;
suprasédati—is quite satisfied <acyuta 1.1 of su + pra + ñad[ÿ] viçaraëa-gaty-
avasädaneñu (1P) (by 419)>.
757
Sages, you nicely inquired from me in a way conducive to auspiciousness in

the world, because you put forward a proper question about Kåñëa. The soul
becomes quite satisfied by such a question. (Bhägavatam 1.2.5)
25. Answers for the Third Test of Käraka
kecid däsyam aväpur uddhava-mukhäù çläghyaà pare lebhire

çrédämädi-padaà vrajämbu-dåçäà bhävaà bhejuù pare
anye dhanyatamä dhayanti madhuraà rädhä-rasämbhonidhià
çré-caitanya-mahäprabhoù karuëayä no kasya käù sampadaù
kecit—some people <ukta-kartä of aväpuù>;

däsyam—servanthood <anukta-karma of aväpuù>;
aväpuù—obtained <adhokñaja 1.3 of ava + äp[ÿ] vyäptau (5P) or äp[ÿ]
lambhane (10P) >;
uddhava-mukhäù—among whom the foremost is Uddhava <bahuvréhi of
kecit>;
çläghyam—praiseworthy <samänädhikaraëa-viçeñaëa (SAV) of padam>;
pare—others <ukta-kartä of lebhire>;
lebhire—obtained <adhokñaja 1.3 of [òu]labh[añ] präptau (1A)>;
çrédämädi-padam—the status of Çrédämä and others <anukta-karma of
lebhire>;
vrajämbu-dåçäm—of the lotus-eyed [women] of Vraja <sva-svämé
relationship with bhävam>;
bhävam—the mood <anukta-karma of bhejuù>;
bhejuù—experienced <adhokñaja 1.3 of bhaj[a] seväyäm (1P) >;
pare—others <ukta-kartä of bhejuù>;
anye—others <ukta-kartä of dhayanti>;
dhanyatamäù—the most fortunate ones <SAV of anye>;
dhayanti—drink <acyuta 1.3 of dhe[ö] päne (1P)>;
madhuram—sweet <SAV of ambhonidhim>;
rädhä-rasa-ambho-nidhim—the ocean of Rädhä’s relishment <anukta-
karma of dhayanti>;
çré-caitanya-mahäprabhoù —of Çré Caitanya Mahäprabhu <sva-svämé
relationship with karuëayä>;
karuëayä—because of the mercy <hetu of sampadaù; tåtéyä by hetos tåtéyä>;
no—not <indeclinable which modifies the verb>;
kasya—of what [person]? <sva-svämé relationship with sampadaù>;
käù— which? <SAV of sampadaù>;
sampadaù—excellences <ukta-kartä of the implied verb abhavan>.
Answers 759
The syntactical connection is: kecid (janäù) uddhava-mukhäù däsyam aväpuù.

pare (uddhava-mukhäù) çläghyaà çrédämädi-padaà lebhire. pare (uddhava-
mukhäù) vrajämbu-dåçäà (stréëäà) bhävaà bhejuù. anye dhanyatamäù
madhuraà rädhä-rasämbhonidhià dhayanti. kasya (janasya) käù çré-caitanya-
mahäprabhoù karuëayä sampadaù no (abhavan)?
Of prominent devotees such as Uddhava, some obtained servanthood unto

the Lord, others attained a praiseworthy status such as that of Çrédämä, and
yet others achieved the gopés’ love of God. Others, the most fortunate ones,
imbibe the sweet ocean of Rädhä’s relishment. Who did not receive a blessing
resulting from Çré Caitanya Mahäprabhu’s mercy? (Caitanya-candrämåta 123)
26. Answers for the First Test of Kådanta
Päëini’s code word lyu is the same as Jéva Gosvämé’s ana applied after the
nandy-ädis in kartari prayoga in the masculine, usually after a name (820).
Päëini’s code word lyuö corresponds to [ö]ana, which can be used in any prayoga
(911-912) except in bhäve prayoga, where the suffix is simply called ana: ano
bhäve (910), because the indicatory letter ö signifies that é[p] is applied in the
feminine. Still, Päëini used lyuö for bhäve also: lyuö ca (Añöädhyäyé 3.3.115).
The term nandiné (daughter) is formed by adding the causative suffix [ë]i and
the kåt suffix [ë]in[i] after the dhätu [öu]nad[i] samåddhau (1P) (intransitive)
and by adding é[p].
27. Answers for the Second Test of Kådanta
A. Make the form:

1. gam + [k]ta (masc. 1.1 kartari) = gam + kta → (aniö by yami-rami-ëami-
gamayaç ca) (hariveëv-anta-sahajäniöäà) → gata + s[u] → (sa-ra-rämayoù)→
gataù (he is gone).
2. [o]hä[k] + [ç]at[å] (masc. 1.1 kartari) = hä + çatå → (çap kåñëa-dhätuke)

(ad-ädeù çapo mahäharaù) (juhoty-ädeù pürva-vad dvir-vacanaà çab-luki)
→ hä + hä + çatå → (narasya vämanaù) (hasya jo narasya) → ja + hä + çatå
→ (apåthu-kåñëa-dhätuko nirguëaù) (çnä-näräyaëayor ä-räma-haro nirguëa-
kåñëa-dhätuke)→ ja + h + çatå → (adhätu-viñëubhaktikam arthavan näma)
(tatra nämnaù su au jas) → jahat[å] + s[u] → (na näräyaëäc chatur num
kåñëasthäne) (rädhä-viñëujanäbhyäm épaç ca trivikramät sor haraù) → jahat
(he is letting go).
3. gè + [ç]at[å] (masc. 1.3 kartari) = gè + çatå → (pv-ädénäà vämanaù çive)

→ gå + çatå → (çap kåñëa-dhätuke) (kry-ädeù çapaù çnä) → gå + çnä + çatå
→ (apåthu-kåñëa-dhätuko nirguëaù) (çnä-näräyaëayor ä-räma-haro nirguëa-
kåñëa-dhätuke) → gå + çn + çatå → (ra-ña-å-dvayebhyo nasya ëaù)→ gåëat[å] →
gåëat[å] + jas → (acaç caturbhujänubandhänäà ca nuà kåñëasthäne) (antya-
sarveçvarät paraà mitaù sthänam) → gåëan +t[å] + jas → (aviñëupadäntasya
nasya masya ca viñëucakraà vaiñëave) (viñëucakrasya hariveëur viñëuvarge)
→ gåëant[å] + jas → (sa-ra-rämayor viñëusargo viñëupadänte) → gåëantaù
(they are talking).
4. kå + [ç]at[å] (fem. 1.1 kartari, future) = kå + çatå → (çatå-çänau bhaviñyati

ca, tat-pürvaà syaç ca) → kå + sya + çatå → (å-räma-hanibhyäm iö sye) →
kå + i[ö] + sya + çatå → (dhätor antasya govindaù pratyaye) → kari + sya
+ çatå → (éçvara-harimitra-ka-ìebhyaù pratyaya-viriïci-sasya ñaù) → kari +
ñya + çatå → (a-räma-hara e-ayor aviñëupadänte) → kariñyat[å] → (adhätu-
viñëubhaktikam arthavan näma) → kariñyat[å] + é[p] + s[u] → (çap-çyäbhyäà
çatur num é-pratyaye, çeñä-dvayät tu vä) → kariñyaté or kariñyanté (she will be
doing).
5. vi + dhä + [k]ta (masc. 1.1 karmaëi) = vi + dhä + kta → (kto bhüte bhäva-
karmaëoù) (<dhä is aniö by verse 1 of aniò-añöakam>) (dyati-syati-mä-sthäm
iù, çä-chor vä, dadhäter hiù) → vi + hi + kta → (adhätu-viñëubhaktikam) (sa-
ra-rämayoù) → vihitaù (he is ordained).
6. ä[ì] + kram[u] + [k]ta (fem. 1.1 karmaëi) = ä + kram + kta → (kto bhüte
bhäva-karmaëoù) (u-rämeto veö ktvi) (ä-é-rämänubandhäd vikalpitateöaù
çvayater äçvaser vameç ca neò viñëuniñöhäyäm) (hariveëv-antoddhavasya
trivikramaù kvau kaàsäri-vaiñëave ca) → ä + kräm + kta → (aviñëupadäntasya
nasya masya ca viñëucakraà vaiñëave) → ä + kräà + kta → (viñëucakrasya
hariveëur viñëuvarge) → ä + krän + kta → (kåñëäd äp) → äkränta+ ä[p] + s[u]
→ (a-i-dvayasya haro bhagavati) (rädhä-viñëujanäbhyäm épaç ca trivikramät
sor haraù) → äkräntä → (na-varja-ta-varga-sthasya nasya na ëatvam, “Na-
räma which is in sat-saìga with any member of ta-varga except na-räma does
not change to ëa-räma by sütra 111 (ra-ña-å-dvayebhyo nasya ëaù).” (Båhat
sütra 273))→ äkräntä (she was overcome).
7. guh[ü] + [k]ta (masc. 1.1 karmaëi) = guh + kta → (kto bhüte bhäva-
karmaëoù) (svarati-süti-süyati-dhüï-üd-ita iò vä) (ä-é-rämänubandhäd
vikalpitateöaù çvayater äçvaser vameç ca neò viñëuniñöhäyäm) → guh + kta →
(hasya òhaù) → guòh + kta → (harighoñät ta-thor dho dhä-varjam) → guòh
+ dha → (ñät parasya öa-varga-yuktasya ca ta-vargasya öa-vargaù) → guòh
Answers 761
+ òha → (òhasya haro òhe, pürvasya trivikramaç ca) → güòha → (adhätu-

viñëubhaktikam) (sa-ra-rämayoù) → güòhaù (he is mysterious).
8. vi + çè + [k]ta (1.1 bhäve) = vi + çè + [k]ta → (çriïo jägå-varjaà catur-

bhujäntäc ca neö kapile) (è-rämasyer kaàsärau) → viçir + [k]ta → (ra-
däbhyäà viñëuniñöhä-tasya pürva-dasya ca naù) → viçir + na → (dhäto ra-va-
präg-id-utos trivikramo ra-vato viñëujane) → viçér + na → (ra-ña-å-dvayebhyo
nasya ëaù) → viçérëa → viçérëam (the shattering).
B. Reverse forms:
A) uktaù = spoken, <masc 1.1, karmaëi> made from vac[a] + [k]ta by kto
bhüte bhäva-karmaëoù (747).
B) lipsitam = (A) was desired <masc. 2.1 karmaëi, or neuter 1.1 or 2.1
karmaëi>: labh + sa[n] + [k]ta → kto bhüte bhäva-karmaëoù → ripsa-lipsau
(584); or (B) is desired (present tense by ïi-rämeto buddhécchä-püjärthebhyaç
ca kto vartamäne ca); or (C) desiring [is done] <neuter 1.1. or 1.2 in bhäve> by
bhäva-kåd brahmaëi (733), etc.
C) upättaù = received <masc. 1.1 karmaëi>: upa + ä[ì] + dä + [k]ta → kto
bhüte bhäva-karmaëoù → dyati-syati-mä-sthäm iù, çä-chor vä, dadhäter hiù,
dämodarasya do dad (764);
D) äsénaù = he who is sitting <masc. 1.1 kartari>: äs + [ç]äna → äsaù çänasya
énaù (735).
E) bibhrat = having, nourishing <neuter 1.1or 2.1>: bhå + [ç]at[å] → bhåïa ämi
ca (536)→ na näräyaëäc chatur num kåñëasthäne (741)
F) madayanté = she is causing excitement <fem. 1.1> : mad + [ë]i + [ç]at[å] +
é[p] → çap-çyäbhyäà çatur num é-pratyaye (742). (or <neuter 1.2, 2.2, or 8.2>
by rädhä-brahmabhyäm au é, 144)
G) uditaù = (A) spoken <masc. 1.1 karmaëi> of vad + [k]ta by vaci-svapi-
yaj-ädénäà saìkarñaëaù kapile (471), or (B) he rose <masc. 1.1 kartari> of
ut + i[ë] gatau + [k]ta → gaty-arthäkarmaka-çliña-çéì-sthäsa-vasa-jana-ruha-
jéryatibhyaù ktaù kartari ca (767).
H) unnatam = (A) which was raised <masc. 2.1 karmani, or neuter 1.1 or 2.1
karmaëi>: ut+ ëam + [k]ta → hariveëv-anta-sahajäniöäà (436) or (B) which
rose <masc. 2.1 kartari, or neuter 1.1 or 2.1 kartari> by gaty-arthäkarmaka.
I) hitvä = (A) after abandoning <[o]hä[k] + [k]tvä → jahäter hiù ktvi (774), or
(B) having held: dhä + [k]tvä → dadhäter hiù (764).
J) viduñe = unto he who knows <masc. 4.1>: vid + vas[u] → vetteù çatur vasur
vä (736) → vasor vasya ur bhagavati (209).
K) kértayantaù = they are glorifying (or telling, proclaiming) <masc. 1.3>: kèt
+ [ç]at[å] → cur-äder ëiù (565) → uddhava-è-rämasyer (567) → dhäto ra-va-
präg-id-utos trivikramo (192).
28. Answers for the Third Test of Kådanta
sammuñëan navanétam antika-maëi-stambhe sva-bimbodgamaà

dåñövä mugdhatayä kumäram aparaà saïcintayan çaìkayä
man-mitraà hi bhavän mayätra bhavato bhägaù samaù kalpito
mä mäà sücaya sücayety anunayan bälo hariù pätu vaù
sammuñëan—while stealing <masc. 1.1, sam + muñ + [ç]at[å] in kartari, SAV

of hariù>;
navanétam—fresh butter <neuter 2.1, anukta-karma of sammuñëan>;
antika-maëi-stambhe—on the nearby pillar endowed with jewels <masc. 7.1,
anukta adhikaraëa of dåñövä>;
sva-bimbodgamam—the rise of His reflection <masc. 2.1, anukta-karma of
dåñövä>; pac-äder a[t] after ud + gam[ÿ];
dåñövä—after seeing <avyaya, dåç + [k]tvä in bhäve prayoga>;
mugdhatayä—because of being bewildered < feminine 3.1; mugdha = muh +
[k]ta in kartari, + tä[p]; tåtéyä by hetos tåtéyä>;
kumäram—a boy <masc. 2.1, anukta-karma of saïcintayan>;
aparam—another <masc. 2.1, SAV of kumäram>;
saïcintayan—while causing [the boy] to consider <masc. 1.1, sam + cit[i] + [ë]i
+ [ç]at[å], SAV of hariù>;
çaìkayä—out of fear <feminine 3.1, çak[i] + [ì]ä[p] by 904, hetos tåtéyä>;
mat-mitram—my friend <masc. 1.1, SAV (predicate) of bhavän>;
hi—because
bhavän—you <masc. 1.1, ukta-kartä of implied verb bhavati>;
mayä—by me <masc. 3.1, anukta-kartä of kalpitaù, tåtéyä by anukte kartari
karaëe ca tåtéyä>;
atra—here <7.1, adhikaraëa of kalpitaù>;
bhavataù—for you <masc. 6.1 of bhavat[u], loose ñañöhé>;
bhägaù—portion <masc. 1.1, bhaj + [gh]a[ë] by ca-joù ka-gau ghië-ëyator
(809), ukta-karma of kalpitaù>;
samaù—same <masc. 1.1, SAV of bhägaù>;
kalpitaù—is caused to be made <SAV of bhägaù, krp[u] + [ë]i + [k]ta>;
mä—[do] not;
mäm—me <masc. 2.1, anukta karma of sücaya>;
sücaya—reveal <vidhäta 2.1 of süc (10P)>;
sücaya—(see above)
iti—(end of quotation mark) < avyaya>;
anunayan—while conciliating <SAV of hariù, anu + ëé + [ç]at[å]>;
bälaù—child <SAV of hariù>;
Answers 763
hariù—Hari <masc. 1.1, ukta-kartä of sammuñëan, saïcintayan, and

anunayan>;
pätu—may he protect <vidhätä 1.1 of pä>;
vaù—you all <2.3 replacement of yuñmad, anukta-karma of pätu>.
The syntactical connection is: bälaù hariù navanétaà sammuñëan antika-

maëi-stambhe sva-bimbodgamaà dåñövä mugdhatayä kumäram aparaà
saïcintayan çaìkayä “bhavän man-mitraà hi (bhavati), mayä bhavataù
samaù bhägaù atra kalpitaù. (tvaà) mäà mä sücaya (tvaà mäà mä) sücaya”
iti anunayan vaù pätu.
While child Hari was stealing fresh butter, He noticed His own reflection
in a nearby jewel-studded column. Thinking this to be another boy, due to
bewilderment, He conciliated him out of fear: “You’re My friend, so I made
an equal portion of fresh butter for you. Don’t tell on Me. Don’t tell on Me!”
May He protect you all. (Padyävalé 142)
29. Answers for the First Test of Samäsa
1. The avyayé-bhava compound is pürva-pada-pradhäna (where the first word

is the main thing) (Amåta 921).
2. In common usage, the type of compound most often seen is the ñañöhé-
tatpuruña. The karma-dhäraya is also very frequently used.
3. The so-called ‘the bahuvréhi indicator’ is the suffix ka[p] (1079). However,
a bahuvréhi must consist of at least two words. Moreover, this compound is
mandatory for bahuvréhi compounds whose last letter is a å or a gopé (1078).
30. Answers for the Second Test of Samäsa
The compound caitanya-candra is a metaphor, not a simile, because the

context is that the moon is asked to open a lotus. As such, the compound is
formed by the sütra: mayürädayo vyaàsakädibhiù (930).
The syntactical connection is: (he) caitanya-candra! (tvaà) mama håt-

kumudaà vikäçya (tad håt-kumudaà) nija-cintana-bhåìga-raìgaiù hådyaà
vidhehi. kiïca (he) sa-daya! (tvaà mama) aparädha-timiraà niviòaà vidhüya
(tava) pädämåtaà mäà durgatam (api) päyaya.
caitanya-candra mama håt-kumudaà vikäçya

{rüpaka çyäma-räma} {rüpaka çyäma-räma}
hådyaà vidhehi nija-cintana-bhåìga-raìgaiù

saptamé- }
{ tatpuruña
{rüpaka çyäma-räma}
kiïcäparädha-timiraà niviòaà vidhüya

pädämåtaà sa-daya päyaya durgataà mäm

O Caitanya Moon, open the lotus of my heart, and make it lovely with the
delights of the bees of thoughts about You. And one more thing, O merciful
moon! Dispel the dense darkness of my offenses and induce me, though I
am miserable, to imbibe the nectar of Your rays (or of Your feet). (Stavävali,
Abhéñöa-sücanam 11)
31. Answers for the Third Test of Samäsa
sveda-kampa-kaëöakäçru-gadgadädi-saïcitä-
marña-harña-vämatädi-bhäva-bhuñaëäïcitä
mahyam ätma-päda-padma-däsyadästu rädhikä
sveda—perspiration; kampa—trembling; kaëöaka—standing of hairs on end;

açru—tears; gadgadä—choking up of the voice; ädi—[by sättvika-bhävas]
beginning from; saïcita—[the emotions are] heaped up (or saïcitä—she is
augmented); amarña—indignation; harña—joy; vämatä—and crookedness;
ädi—among which the foremost are; bhäva-bhüñaëa—with ornaments in
the form of emotions (rüpaka çyäma-räma by mayürädayo vyaàsakädibhiù,
930); aïcitä—she is endowed; kåñëa-netra—Kåñëa’s eyes; toñi—[the
ornaments] delight; ratna—[studded] with jewels (by våtti 947); maëòana—of
ornaments; ali—a multitude; dädhikä—she wears (from the Päëinian dhätu
dadh); mahyam—to me; ätma—own; päda-padma—of the lotus-like feet1 (by
upameyaà vyäghrädibhir upamänaiù, 928); däsya—of the service; dä—the
giver; astu—may she become; rädhikä—Rädhikä.
1 There is no metaphor here because it makes no sense to serve a lotus.

Answers 765
sveda-kampa-kaëöakäçru-gadgadädi-saïcita-
{ dvandva }
{ bahuvréhi }
{ tåtéyä-tatpuruña }
{çyäma-
amarña-harña-vämatädi-bhäva-bhüñaëäïcitä
räma}
{ dvandva }
{ bahuvréhi }
{ çyäma-räma }
{tåtéyä-tatpuruña}
{ñañöhé-tatpuruña}
{kåt-samäsa}
(ñañöhé-tatpuruña)
{ çyäma-räma }
mahyam ätma-päda-padma-däsya-dästu rädhikä

{ çyäma-räma }
{saptamé-tatpuruña}
{kåt-samäsa}
Her emotions, such as indignation, joy, and contrariness, are accentuated

by perspiring, trembling, horripilation, crying, faltering of the voice, and so
on, and are ornaments. She wears jewel-studded adornments that delight
Kåñëa’s eyes. May Rädhikä bestow upon me the service of Her lotus-like feet.
(Rädhikäñöaka 7, Govinda-lélämåta 17.65)
32. Answers for the Fourth Test of Samäsa
ambudäïjanendranéla-nindi-känti-òambaraù
{ dvandva }
{ kåt-samäsa }
{ ñañöhé-tatpuruña }
{ çyäma-räma }
{ bahuvréhi }
kuìkumodyad-arka-vidyud-aàçu-divyad-ambaraù
{ dvandva }
{çyäma-räma} 1
{ çyäma-räma }
{ çyäma-räma }
{ bahuvréhi }
çrémad-aìga-carcitendu-pétanäkta-candanaù
{ çyäma-räma }
{ dvandva }
{ tåtéyä-tatpuruña }
{ çyäma-räma }
{ çyäma-räma }
{ yena saù bahuvréhi }
sväìghri-däsya-do ’stu me sa ballavendra-nandanaù

{kåt-samäsa}
1 The sense is: “shining like saffron, the rising sun and a flash of lightning,” by the rule:
upamänam ubhaya-stha-dharma-vacanaiù (929). The commentator Våndävana Cakravarté,
however, interprets the words kuìkumodyad-arka-vidyud-aàçu-divyad as a païcamé-
tatpuruña: kuìkumodyad-sürya-vidyutäm aàçuù kiraëas tato ’pi divyad, “shining even more
than the rays of saffron, of the rising sun, and of lightning.” (Sadänanda-vidhäyiné 17.50)
Answers 767
ambuda—a raincloud; aïjana—eyeliner; indranéla—and a sapphire; nindi—

belittles; känti—of splendor; òambaraù—he whose abundance; kuìkuma—
[like] saffron; udyat-arka—the rising sun; vidyut-aàçu—and a flash of
lightning; divyat—shining; ambaraù—he whose garment; çrémat—beautiful;
aìga—on the limbs; carcita—is anointed; indu—with camphor; pétana—and
saffron; akta—is smeared; candanaù—he by whom sandalwood paste; sva—
own; aìghri—in the matter of the feet; däsya—of the service; daù—the giver;
astu—may he become; me—to me; saù—He; ballava—of cowherds; indra—of
the king; nandanaù—the son.
His profuse splendor belittles a raincloud, eyeliner, and a sapphire. His shining
garment resembles saffron, the rising sun and a lightning flash. And His
resplendent body is anointed with a mix of camphor, saffron, and sandalwood
paste. May He, the son of the chief of cowherds, bestow upon me the service
of His feet. (Kåñëa-candräñöaka 1, Govinda-lélämåta 17.50)
33. Answers for the First Test of Taddhita
1. In usage, for the most part mäthura is used either in the senses of tatra
jätaù (1045) (born / produced in Mathurä), tatra bhavaù (1149) (existing in
Mathurä) or tasyedam (1164) (related to Mathurä).
2. Usually, the suffix ka is used in one of these meanings: alpa (being little),
anukampä (endearment), kutsita (being despicable) (1262) or svärtha (without
a change in meaning) (Båhat 3104) (1060).
34. Answers for the Second Test of Taddhita
The term cha is a code word for éya (1099). It is applied in the çaiñika meanings,
which are tatra jätaù (1145) to tasyedam (1164) inclusively. In particular, cha-
räma is applied after an ädi-våñëéndra word and optionally after a name: ädi-
våñëéndräc cha-rämaù, nämadheyäd vä (1140). It is also applied in the sense
of tasmai hitam (1187).
35. Answers for the Third Test of Taddhita
The two suffixes used in the sense of possession are la (1226) in maïjula and
in[i] (1230) in häré. However, the suffix at the end of vihäré in kuïja-viharé
is the krö suffix [ë]in[i] (854). Another example of the usage with a word in
the locative case is: adri-kandara-gåheñv abhisäré subhruväm, “He habitually
goes to meet the girls for a tryst in abodes which are mountain caves”
(Prathamaà Kuïja-vihäry-añöakam 7, Stavamälä): Here the suffix [ë]in[i] is
used in a single word. Regarding maïjula, the words maïju and maïjula are
synonymous, just like çré and çréla are, because çré is understood to mean çré-
yukta (endowed with resplendence) (947). Although there is no need of the
suffix la in maïjula because the word maïju already means ‘beautiful’, the
form is proper because originally, maïju was a noun meaning ‘resplendence’:
It is formed by adding the uëädi suffix [k]u after the sautra root maj[i] by:
mågayv-ädayaç ca (Uëädi-sütra 1.37). All words formed by the suffix [k]u are
nouns.
The compound indranéla-maëi is analyzed as: indranéla-nämä maëiù (the

jewel named sapphire). It is a madhya-pada-lopé çyäma-räma compound
formed by the rule: madhya-pada-lopaç ca (931).
The analysis of the compound indranéla-maëi-maïjula-varëaù is: indranéla-

maëir iva maïjula-varëo yasya saù, “His beautiful luster resembles
a sapphire.” The whole compound is formed by the rule: upameyaà
vyäghrädibhir upamänaiù (928). The meaning cannot be “His luster is
beautiful like a sapphire,” because the attribute of comparison is stated,
and so are the upameya (the subject of comparison) and the upamäna (the
standard of comparison) (våtti 928). In that sense, the words of the verse
would have to be constructed as follows: indranéla-maëi-maïjulo varëo
yasya, where the compound indranéla-maëi-maïjulaù is formed by the rule:
upamänam ubhaya-stha-dharma-vacanaiù (929).
Answers 769
indranéla-maëi-maïjula-varëaù
{ çyäma-räma }
{ çyäma-räma }
{ çyäma-räma }
{ pétämbara }
phulla-népa-kusumäïcita-karëaù
{ çyäma-räma }
{çyäma-räma}
{ pétämbara }
kåñnaläbhir akåçorasi häré

{çyäma-räma}
sundaro jayati kuïja-vihäré

indranéla-maëi-maïjula-varëaù—whose beautiful luster resembles a sapphire;

phulla—blown; népa—of a népa tree; kusuma—with flowers; aïcita—are
endowed; karëaù—whose ears; kåñnaläbhiù—with guïjä berries; akåça-
urasi—on the broad chest; häré—He has a garland; sundaraù—beautiful;
jayati—He is glorious; kuïja-vihäré—He delights in pleasure groves.
The splendid one is supereminent: He habitually delights in pleasure groves,

His beautiful luster resembles a sapphire, His ears have open kadamba
flowers, and He has a garland of guïjä berries on His broad chest. (First
Kuïja-vihäry-añöaka 1, Stavamälä)
36. Answers for the Fourth Test of Taddhita
govinda—of Govinda; äsya—by the face; uttaàsita—adorned (“made into

an ornament”: näma-dhätu of uttaàsa + [ë]i + [k]ta)2; vaàçé—of the flute;
kvaëita—due to the sounds (kvaë + [k]ta in bhäve); udyat—[the longing is]
rising (ut + i[ë] gatau + [ç]at[å]); läsya—for dancing; utkaëöhä—due to the
longing (ud + kath[i] + [ì]ä[p]); matta—maddened (mad[é] harñe + [k]ta);
mayüra—of peacocks; vraja—by a multitude; véta—surrounded (SAV of
govardhana); rädhä-kuëòa—of Rädhä’s pond; uttuìga—tall; taraìga—
because of the waves; aìkurita—have sprouts (“sprouts have occurred in
this,” by tad asya saïjätaà tärakädibhya itaù, HNV 1210)3; aìga—whose limbs
(SAV of govardhana); prati-äçäm—every desire; me—of mine; tvam—you;
kuru—please make; govardhana—O Govardhana Hill; pürëäm—fulfilled.
O Govardhana encircled by peacocks that are excited because their longing

to dance has arisen due to the sounds from the flute which is adorned by
Govinda’s face, your limbs have sprouts because of the high waves of Rädhä-
kuëòa. Kindly fulfill all my desires. (First Govardhanäñöaka 1, Stavamälä)
2 In his commentary on Stavamälä, Baladeva Vidyäbhüsäëa glosses uttaàsita as vibhüñita.

3 Baladeva Vidyäbhüsäëa comments: aìkuritäni harita-tåëavanty aìgäni yasya he
tädåça. Alternatively, the purport is that the waves of Rädhä-kuëòa are Govardhana’s
goosebumps, as it were.
Answers 771
{ çyäma-räma }
{païcamé-tatpuruña}
{çyäma-
räma}
{ çyäma-räma }
{ yasya saù pétämbara }
{ çyäma-räma }
{çyäma-räma}
{ çyäma-räma }
{ ñañöhé-tatpuruña }
{païcamé-tatpuruña}
{çyäma-räma}
{ pétämbara }

Appendix 3
Comparative Table
This table shows the equivalent sütras or terms in Hari-nämämåta, Añöädhyäyé,
and Siddhänta-kaumudé. The Båhat sütras of Hari-nämämåta are in the left
column; the number in parentheses therein signifies the number of that sütra
in the course version (Madhyama).
Hari-nämämåta-vyäkaraëa Añöädhyäyé Siddhänta-

(Båhat sütra) kaumudé
Saàjïä-sandhi-prakaraëam
1. näräyaëäd udbhüto ’yaà varëa- By sounding his òamaru drum, Lord
kramaù (1) Çiva revealed to Päëini the varna-
krama through the 14 pratyähära-
sütras (also called the Çiva-sütras).
2. taträdau caturdaça sarveçvaräù (2) ac ac
3. daça daçävatäräù (3) ak ak
4. teñäà dvau dväv ekätmakau (4) 1.1.9 tulyäsya-prayatnaà savarëam 10
5. pürvo vämanaù (5) 1.2.27 ü-kälo ’j hrasva-dérgha-plutaù 4
6. paras trivikramaù (6) 1.2.27 ü-kälo ’j hrasva-dérgha-plutaù 4
7. tri-mätro mahä-puruñaù 1.2.27 ü-kälo ’j hrasva-dérgha-plutaù 4
8. a-ä-varjitäù sarveçvarä éçvaräù (7) ic ic
9. daçävatärä éçäù (8) ik ik
10. a-ä-i-é-u-ü anantäù (9) aë aë
11. i-é-u-ü catuù-sanäù (10) ië ië
12. u-ü-å-è catur-bhujäù (11) uk uk
13. e-ai-o-au catur-vyühäù (12) ec ec
14. aà iti viñëu-cakram (13) anusvära anusvära
1.1.8 mukha-näsikä-vacano
15. a* iti viñëu-cäpaù (14) 9
’nunäsikaù
16. aù iti viñëu-sargaù (15) visarga visarga
17. kädayo viñëu-janäù (16) hal hal
18. ya-varjitäs tu valäù val val
19. te mäntäù païca païca viñëu- varga varga
vargäù (17)
20. ïa-varjitäs tu viñëu-gaëäù may may
773
21. ka-ca-öa-ta-pä hari-kamaläni (18) cay cay
22. kha-cha-öha-tha-phä hari-khaògäù No Equivalent in Päëinian grammar
(19)
23. ga-ja-òa-da-bä hari-gadäù (20) jaç jaç
24. gha-jha-òha-dha-bhä hari-ghoñäù jhañ jhañ
(21)
25. ìa-ïa-ëa-na-mä hari-veëavaù (22) ïam ïam
26. ta etad-varjitä viñëu-däsäù (23) jhay jhay
27. ya-ra-la-vä hari-miträëi (24) yaë yaë
28. ça-ña-sa-hä hari-goträëi (25) çal çal
29. ça-ña-säù çaurayaù (26) çar çar
30. viñëudäsa-harigoträëi vaiñëaväù jhal jhal
(27)
31. harigadä-harighoña-hariveëu- haç haç
harimiträëi haç ca gopäläù (28)
32. yädavä anye (29) khar khar
33. çauri-varjitäs tu sätvatäù (30) khay khay
34. asparçé prayatnaù sarveçvaräëäm, No Equivalent in Päëinian grammar
sparçé viñëu-vargäëäm, éñat-sparçé hari-
miträëäm
35. räd anusväräc ca paraà ya- No Equivalent in Päëinian grammar
väbhyäà tu pürvaà vinä ya-rämasya
punar aviñëupadädäv éñat-sparçi-taraù
36. upendrät kvacid viñëupadädau ca No Equivalent in Päëinian grammar
37. varëa-svarüpe rämaù (35) with vowels ‘t’ is used e.g. a-räma=at 15
(see 1.1.70 ta-paras tat-kälasya); with
consonants ‘kära’ is used e.g. ka-kära
38. tad-ädi-dvaye dvayam (36) No Equivalent in Päëinian grammar
39. ädeço viriïciù (37) No Equivalent in Päëinian grammar
40. ägamo viñëuù (38) No Equivalent in Päëinian grammar
41. lopo haraù (39) 1.1.60 adarçanaà lopaù 53
42. süträëi ñaò-vidhäni (40) No Equivalent in Päëinian grammar
43. asiddha-rüpaà na tyäjyaà No Equivalent in Päëinian grammar
pratijïeyaà kåd-antikä
Sarveçvara-sandhiù
44. sandhir eka-pade nityaà nityaà 2232 våtti
dhätüpasargayoù anityaà sütra-nirdeçe
’nyatra cänityam iñyate
45. sarva-prakaraëa-vyäpé varëa-mätra- No Equivalent in Päëinian grammar
nimittakaù värëo vikäraù sandhiù syäd
viñayäpekñakaù kvacit (41)
46. daçävatära ekätmake militvä 6.1.101 akaù savarëe dérghaù 85
trivikramaù (42)
47. å-dvaya-ÿ-dvayayor ekätmakatvaà 1.1.9 (värttika) å-kära-ÿ-kärayoù 12
väcyam savarëa-saàjïä vaktavyä värttika
48. a-dvayam i-dvaye e (43) 6.1.87 äd guëaù 69
49. präd eñaiñyayor vä tathä 6.1.89 (värttika) präd ühoòhoòhy- 73
eñaiñyeñu våddhir vaktavyä värttika
50. u-dvaye o (44) 6.1.87 äd guëaù 69
51. omi ca tathä 6.1.95 om-äìoç ca 80
774
52. å-dvaye ar (45) 1.1.51 ur aë ra-paraù 70
53. ÿ-dvaye al (47) 1.1.51 ur aë ra-paraù 70
54. punar-a-dvaya-sandhau äì-ädeçaù 6.1.95 om-äìoç ca 80
para-nimitta-vad vaktavyaù
55. e-dvaye ai (48) 6.1.88 våddhir eci 72
56. sväd éreriëoç ca tathä 6.1.89 (värttika) sväd éreriëyor 73
våddhir vaktavyä värttika
57. o-dvaye au (49) 6.1.88 våddhir eci 72
58. präd üòhoòhyoç ca tathä 6.1.89 (värttika) präd ühoòhoòhy- 73
eñaiñyeñu våddhir vaktavyä värttika
59. i-dvayam eva yaù sarveçvare (50) 6.1.77 iko yaë aci 47
60. u-dvayaà vaù (51) 6.1.77 iko yaë aci 47
61. å-dvayaà raù (52) 6.1.77 iko yaë aci 47
62. ÿ-dvayaà laù (53) 6.1.77 iko yaë aci 47
63. e ay (54) 6.1.78 eco ’y-av-äy-ävaù 61
64. ai äy (54) 6.1.78 eco ’y-av-äy-ävaù 61
65. o av (55) 6.1.78 eco ’y-av-äy-ävaù 61
66. au äv (55) 6.1.78 eco ’y-av-äy-ävaù 61
67. e-obhyäm asya haro viñëupadänte 6.1.109 eìaù padäntäd ati 86
(56)
68. ay-ädénäà ya-vayor vä (57) 8.3.19 lopaù çäkalyasya 67
69. teñäà na sandhir nityam (58) 8.2.1 pürvaträsiddham 12, 67
våtti
70. o-rämäntänäm anantänäà 1.1.14 nipäta ekäj anäì 103, 104
cävyayänäà sarveçvare (59) 1.1.15 ot
71. éd-üd-etäà dvi-vacanasya 6.1.125 pluta-pragåhyä aci nityam 90, 100
maëévädi-varjam (60) 1.1.11 éd-üd-ed dvi-vacanaà
pragåhyam
72. adaso ’méty asya 1.1.12 adaso mät 101
73. mahäpuruñasya ca 6.1.125 pluta-pragåhyä aci nityam 90
74. dürähvänädau yatna-viçeñe 8.2.80 väkyasya öeù pluta udättaù 93, 95
väkyasyänte sambodhana-padasya 8.2.84 düräd dhüte ca
saàsäro mahäpuruñaù
75. antya-sarveçvarädi-varëäù 1.1.64 aco ’ntyädi öi 79
saàsära-saàjïäù (123)
76. hai-he-prayoge tu hai-hayor 8.2.85 hai-he-prayoge hai-hayoù 96
evänantyayor api
77. pratyabhiväda-väkye saàsäraù, na 8.2.82 väkyasya öeù pluta udättaù 93, 94, 94
tu stré-çüdra-viñaye 8.2.83 pratyabhiväde ’çüdre värttika
8.2.83 (värttika) striyäm api
pratiñedho vaktavyaù
78. guror anåto ’nantasyäpy ekaikasya 8.2.86 guror anåto ’nantyasyäpy 97
präcäm ekaikasya präcäm
79. vämano laghuù (31) 1.4.10 hrasvaà laghu 31
80. trivikramo guruù (32) 1.4.12 dérghaï ca 33
81. sat-saìgät pürvo vämano ’pi guruù 1.4.11 saàyoge guru 32
(33)
82. mithaù-saàlagno viñëujanaù sat- 1.1.7 halo ’nantaräù saàyogaù 30
saìga-saàjïaù (34)
83. påñöa-prativacane her vä 8.2.93 vibhäñä påñöa-prativacane heù 3612
775
84. äkñepa-garbhe nigåhéta-para- 8.2.94 nigåhyänuyoge ca 3613
matasyänuväde väkyasya saàsäro vä
85. ämreòitasya saàsäro bhartsane 8.2.95 ämreòitaà bhartsane 3614
paryäyeëa
86. aìgety anena yuktasyäkhyätasya 8.2.96 aìga-yuktaà tiì-äkäìkñam 3615
saàsäro bhartsane säkäìkñatä cet
87. vicäre pürva-väkyasya saàsäraù 8.2.97 vicäryamäëänäm 3616
88. pratiçravaëe ca saàsäraù 8.2.99 pratiçravaëe ca 3618
89. pürvärdhasya tv a-rämaù syäd 8.2.106 plutäv aica id-utau 3625, 3626
id-utäv uttarasya hi vibhaktävayavät 8.2.107 eco ’pragåhyasyädüräd dhüte
tasmäc cha-käro dvir bhavaty uta pürvasyärdhasyäd uttarasyed-utau
90. o-rämasya buddha-nimittasyetau 1.1.16 saàbuddhau çäkalyasyetäv 105
sandhir vä anärñe
91. éçasyänekätmake, vämanaç ca vä 6.1.127 iko ’savarëe çäkalyasya 91
hrasvaç ca
92. å-dvayä-dvayayor åti 6.1.128 åty akaù 92
93. na nitya-samäse na cäviñëupadänte 6.1.127 (värttika) sin- 91
niñedha-vämanau nityasamäsayoù çäkala-pratiñedho värttika
vaktavyaù
94. uïaù sandhy-abhävaù üvaç cetau 1.1.17 uïaù 1.1.18 ü 106, 107
95. viñëugaëäd vo vä sarveçvare 8.3.33 maya uïo vo vä 108
Viñëujana-sandhiù
96. viñëudäso viñëupadänte harighoñe 8.4.53 jhaläà jaç jhaçi 52, 84
ca harigadä (61) 8.2.39 jhaläà jaço ’nte
97. hariveëau hariveëur vä (62) 8.4.45 yaro ’nunäsike ’nunäsiko vä 116
98. yädava-mätre harikamalam (63) 8.4.55 khari ca 121
99. tataù çaç cho vä (64) 8.4.63 çaç cho ’öi 120
100. na çcyuter iti väcyam 8.4.63 (värttika) chatvam améti 121
vaktavyam värttika
101. ho harighoñaù (65) 8.4.62 jhayo ho ’nyatarasyäm 119
102. da-tau para-varëau la-ca-öa- 8.4.40 s-toù ç-cunä ç-cuù 111, 113,
vargeñu nityam (66) 8.4.41 ñ-öunä ñ-öuù 117
8.4.60 tor li
103. taç ca çe (67) 8.4.40 s-toù ç-cunä ç-cuù 111
104. no ’ntaç ca-chayoù ça-rämo, 8.3.7 naç chavy apraçän 140, 3630
viñëucakra-pürvo viñëucäpa-pürvo vä 8.3.8 ubhayatharkñu
(68)
105. öa-öhayoù ña-rämaù 8.3.7 naç chavy apraçän 140
106. ta-thayoù sa-rämaù 8.3.7 naç chavy apraçän 140
107. na tse 8.3.7 naç chavy apraçän 140
108. praçäno nasya cädau hariveëuù 8.3.7 naç chavy apraçän 140
109. le la-räma eva (69) 8.4.60 tor li 117
110. òa-òha-ëeñu ëa-rämaù 8.4.41 ñ-öunä ñ-öuù 113
111. ja-jha-ïa-ça-rämeñu ïa-rämaù 8.4.40 s-toù ç-cunä ç-cuù 111
(70)
112. çe cänto vä (71) 8.3.31 çi tuk 133
113. mo viñëucakraà viñëujane (72) 8.3.23 mo ’nusväraù 122
114. viñëucakrasya hariveëur 8.4.58 anusvärasya yayi para- 124, 125
viñëuvarge, viñëupadäntasya tu vä (73) savarëaù
8.4.59 vä padäntasya
776
115. ya-va-leñu sa-viñëucäpa-para- 8.4.58 anusvärasya yayi para- 124
rüpaà ca manyante savarëaù
116. dviù sarveçvara-mäträc chaù (74) 6.1.73 che ca 146
117. viñëupadäntät trivikramäd vä (75) 6.1.76 padäntäd vä 149
118. äì-mäìbhyäà nityam 6.1.74 äì-mäìoç ca 147
119. vämanät ìa-ëa-nä dviù sarveçvare 8.3.32 ìamo hrasväd aci ìamuë 134
(76) nityam
120. viñëujane viñëujano vä, ha-rau 8.4.51 sarvatra çäkalyasya 57, 59
vinä 8.4.46 aco ra-häbhyäà dve
121. harimiträd viñëugaëo, viñëugaëäd 8.4.47 (värttika) yaëo mayo dve
dharimitraà, çauritaù sätvataù, bhavata iti vaktavyam
sätvatäc chaurir dvir vä sarveçvare iti 8.4.47 (värttika) çaraù khayo dve
väcyam bhavata iti vaktavyam
122. ra-rämät, sarveçvare tu 8.4.49 çaro ’ci 340
harigotraà vinä (77)
123. häc ca sarveçvarataù paräd iti 8.4.46 aco ra-häbhyäà dve 59
vaktavyam
124. has tu viñëujane ca na 8.4.46 aco ra-häbhyäà dve 59
125. viñëujanäd viñëudäsasyädarçanaà 8.4.65 jharo jhari savarëe 71
sa-varge viñëudäse (78)
126. avyaktänukaraëa-çabdänäm ad- 6.1.98 avyaktänukaraëasyäta itau 81
bhägasya hara itau, harigadä-niñedhaç
ca
127. naika-sarveçvaratve 6.1.98 (värttika) anekäca iti 81
vaktavyam värttika
128. na dvis-trir-uktäv, antyasya ta- 6.1.99 nämreòitasyäntyasya tu vä 82
rämasya tu vä
129. sa-räme öa-näbhyäà tug veti 8.3.29 òaù si dhuö 131, 132
vaktavyam 8.3.30 naç ca
130. çaurau ëa-ìäbhyäà öa-kau veti 8.3.28 ì-ëoù kuk-öuk çari 130
vaktavyam
Viñëusarga-sandhiù
131. viñëusargo jihvämüléyaù ka-
8.3.37 ku-pvoù ka pau ca 142
khayor vä
132. pa-phayor upadhmänéyaù
8.3.37 ku-pvoù ka pau ca 142
133. na çauri-pareñu teñu 8.3.35 çar-pare visarjanéyaù 150
134. ca-chayoù ça-rämaù (79) 8.3.34 visarjanéyasya saù 138, 111
8.4.40 s-toù ç-cunä ç-cuù
135. öa-öhayoù ña-rämaù (79) 8.3.34 visarjanéyasya saù 138, 113
8.4.41 ñ-öunä ñ-öuù
136. ta-thayoù sa-rämaù (79) 8.3.34 visarjanéyasya saù 138
137. na tse No Equivalent in Päëinian grammar
138. çauriñu çaurir vä 8.3.36 vä çari 151
139. sätvata-paratve lopyaç ca 8.3.36 (värttika) khar-pare çari vä 151
lopo vaktavyaù värttika
140. äd a-räma-gopälayor ur nityam 6.1.113 ato ror aplutäd aplute 163, 166
(80) 6.1.114 haçi ca
777
141. a-dvaya-bho-bhago-aghobhyo 6.1.104 näd ici — 8.3.17 bho-bhago- 165, 167,
lopyaù, sarveçvare tu yaç ca, na ca lope agho-apürvasya yo ’çi — 8.3.18 v-yor 168, 169,
sandhiù (81) laghu-prayatnataraù çäkaöäyanasya 171
— 8.3.20 oto gärgyasya — 8.3.22
hali sarveñäm
142. eña-sa-paro viñëujane (82) 6.1.132 etat-tadoù su-lopo ’kor anaï- 176
samäse hali
143. na tu naï-samäsäk-pratyayayoù 6.1.132 etat-tadoù su-lopo ’kor anaï- 176
samäse hali
144. ra éçvarät sarveçvara-gopälayoù 8.2.66 sa-sajuño ruù 162
(83)
145. anéçvaräd api ra-räma-jaù (84) 8.2.66 sa-sajuño ruù 162
146. ahno viñëusargasya ro rätri-rüpa- 8.2.68 (värttika) ahno 443
rathantaräd anyeñu (85) ru-vidhau rüpa-rätri- värttika,
rathantareñüpasaàkhyänaà 172
kartavyam — 8.2.69 ro ’supi
147. ro re lopyaù, pürvaç ca 8.3.14 ro ri — 6.3.111 òh-ra-lope 173, 174
trivikramaù (86) pürvasya dérgho ’ëaù
Näma-prakaraëam
148. adhätu-viñëubhaktikam arthavan 1.2.45 arthavad adhätur apratyayaù 178
näma (87) prätipadikam
149. prakåtiù pürvä (88) 1.4.13 yasmät pratyaya-vidhis tad-ädi 199
pratyaye ’ìgam
150. pratyayaù paraù (89) 3.1.1 pratyayaù — 3.1.2 paraç ca 180, 181
151. tatra nämnaù su au jas, am au ças, 4.1.1 ìy-äp-prätipadikät 182, 183
öä bhyäm bhis, ìe bhyäm bhyas, ìasi 4.1.2 sv-au-jas-am-auö-chañ-öä-
bhyäm bhyas, ìas os äm, ìi os sup (90) bhyäà-bhis-ìe-bhyäà-bhyas-ìasi-
bhyäà-bhyas-ìas-os-äm-ìy-os-sup
152. tatra ja-öa-ça-ìa-pä itaù, uç ca soù, No Equivalent in Päëinian grammar
ìaser iç ca (91)
153. näma-saàjïaç catur-vidhaù No Equivalent in Päëinian grammar
154. viñëubhakti-siddhaà viñëu-padam 1.4.14 sup-tiì-antaà padam 29
(92)
155. sa-ra-rämayor viñëusargo 8.3.15 khar-avasänayor visarjanéyaù 76
viñëupadänte (93)
156. daçävatäräd am-çasor a-räma- 6.1.107 ami pürvaù 194
haraù (94)
157. daçävatärasya trivikramaù çasi, 6.1.102 prathamayoù pürva-savarëaù 164, 196
tasmät so naù puàsi (95) 6.1.103 tasmäc chaso naù puàsi
158. a-rämäntaù kåñëa-saàjïaù (96) No Equivalent in Päëinian grammar
159. kåñëät öä inaù (97) 7.1.12 öä-ìasi-ìasäm inät-syäù 201
160. kåñëasya trivikramo gopäle (98) 7.3.102 supi ca 202
161. kåñëäd bhisa ais (99) 7.1.9 ato bhisa ais 203
162. kåñëät ìer yaù (100) 7.1.13 ìer yaù 204
163. kåñëasya e vaiñëave bahutve (101) 7.3.103 bahu-vacane jhaly et 205
164. kåñëät ìaser ät (102) 7.1.12 öä-ìasi-ìasäm inät-syäù 201
165. kåñëät ìasaù sya (103) 7.1.12 öä-ìasi-ìasäm inät-syäù 201
166. kåñëasya e osi (104) 7.3.104 osi ca 207
167. vämana-gopé-rädhäbhyo nuò ämi 7.1.54 hrasva-nady-äpo nuö 208
(105)
778
168. tatra öin-mitau sarvaträgamau No Equivalent in Päëinian grammar
çnamaà vinä, ug-anta-kic ca (106)
169. vämanasya trivikramo nämi, nå- 6.4.3 nämi — 6.4.4 na tiså-cataså — 209, 300,
çabdasya tu vä, na tiså-catasroù (107) 6.4.6 nå ca 283
170. éçvara-harimitra-ka-ìebhyaù 8.3.55 apadäntasya mürdhanyaù 210, 211,
pratyaya-viriïci-sasya ño, num- — 8.3.57 ië-koù — 8.3.58 num- 434, 212,
viñëusarga-vyavadhäne ’pi, na tu visarjanéya-çar-vyaväye ’pi — 8.3.59 2123
viñëupadädy-anta-säténäm (108) ädeça-pratyayayoù — 8.3.111 sät-
padädyoù
171. sambodhane sur buddha-saàjïaù 2.3.49 eka-vacanaà sambuddhiù 192
(109)
172. e-o-vämanebhyo 6.1.69 eì-hrasvät sambuddheù 193
buddhasyädarçanam (110)
173. ra-ña-å-dvayebhyo nasya ëaù, 8.4.1 ra-ñäbhyäà no ëaù samäna- 235, 197,
sarveçvara-ha-ya-va-ka-varga-papade — 8.4.2 aö-ku-pv-äì-num- 198, 1057
varga-vyavadhäne ’pi, samäna- vyaväye ’pi — 8.4.37 padäntasya —
viñëupade, na tu viñëupadäntasya (111) 8.4.38 pada-vyaväye ’pi
174. ças-ädayo yadu-saàjïäù (112) No Equivalent in Päëinian grammar
175. atra päda danta mäsa yüña ity 6.1.63 pad-dan-no-mäs-hån-niç-asan- 228
eteñäà pad dat mäs yüñan ity ete yüñan-doñan-yakaï-chakann-udann-
viriïcayo yaduñu vä (113) äsaï-chas-prabhåtiñu
176. ä-räma-haro yadu-sarveçvare, na 6.4.140 äto dhätoù 240
tv äpaù (114)
177. i-u-rämänto hari-saàjïaù (115) 1.4.7 çeño ghy asakhi 243
178. harita au pürva-savarëaù (116) 6.1.102 prathamayoù pürva-savarëaù 164
179. i-dvayasya e, u-dvayasya o, 1.1.2 ad-eì guëaù 17
å-dvayasya ar, ÿ-dvayasya al govinda-
saàjïaù (117)
180. ìito våñëi-saàjïäù (118) No Equivalent in Päëinian grammar
181. harer govindo jasi våñëiñu buddhe 7.3.108 hrasvasya guëaù — 7.3.109 242, 241,
ca (119) jasi ca — 7.3.111 gher ì-iti 245
182. haritañ öä nä, na tu lakñmyäm 7.3.120 äìo nä ’striyäm 244
(120)
183. e-obhyäà ìasi-ìasor a-räma- 6.1.110 ìasi-ìasoç ca 246
haraù (121)
184. harito ìer auc (122) 7.3.119 ac ca gheù 247
185. saàsärasya haraç citi (124) 6.4.143 öeù 316
186. tres trayo nämi svärthe (125) 7.1.53 tres trayaù 264
187. ña-nänta-saìkhyätaù kateç ca jas- 1.1.23 bahu-gaëa-vatu-òati saàkhyä 258, 261
çasor mahäharaù svärthe (126) 7.1.22 ñaòbhyo luk
188. å-räma-sakhibhyäm uçanas 7.1.93 anaì sau 248, 276
purudaàças anehas ity etebhyaç ca sor 7.1.94 åd-uçanas-purudaàço
äc, buddhaà vinä (127) ’nehasäà ca
189. a-dvayasya ä, i-dvayasya 1.1.1 våddhir äd-aic 16
ai, u-dvayasya au, å-dvayasya är,
ÿ-dvayasya äl våñëéndra-saàjïaù, e-o-
sthäne ai au ca (128)
190. sv-ädayaù païca päëòaväù (129) No Equivalent in Päëinian grammar
191. sakhyur våñëéndraù su-varjaà 7.1.92 sakhyur asambuddhau 253
päëòaveñu (130)
779
192. na sakhir hari-saàjïañ öädau, 1.4.7 çeño ghy asakhi 243, 257
patis tv asamäse (131) 1.4.8 patiù samäsa eva
193. khya-tyäbhyäà ìasi-ìasor us 6.1.112 khya-tyät parasya 255
(132)
194. sakhi-patibhyäà ìer au (133) 7.3.118 aut 256
195. dhätor éd-ütor iy-uvau sarveçvare 6.4.77 aci çnu-dhätu-bhruväà y-vor 271
bahulam (134) iyaì-uvaìau
196. sahajäneka-sarveçvarasya kvib- 6.4.82 er anekäco ’saàyoga-pürvasya 272, 281
antasya kevala-dhätv-akñara-sat- 6.4.83 où supi
saìgäspåñöayor éd-ütor ya-vau
197. né-rädhäbhyäà ìer äm (135) 7.3.116 ìer äm nady-äm-nébhyaù 270
198. sudhé-bhuvor iy-uväv eva 6.4.85 na bhü-sudhiyoù 273
199. varñä-punar-dån-kara-kära- 6.4.84 varñäbhvaç ca 282, 282
käräbhyo bhuvo va eva 6.4.84 (värttika) dåì-kara-punaù- värttika
pürvasya bhuvo yaë vaktavyaù
200. å-rämasya govindaù päëòaveñu 7.3.110 åto ìi-sarvanäma-sthänayoù 275
ìau ca (136)
201. å-rämato ìasi-ìasor asya uc (137) 6.1.111 åta ut 279
202. rädhä-viñëujanäbhyäm épaç ca 6.1.68 hal-ìy-äbbhyo dérghät su-ti- 252
trivikramät sor haraù (138) sy-apåktaà hal
203. svaså-tål-tån-pratyayäntänäà 6.4.11 ap-tån-tåc-svaså-naptå-neñöå- 277
våñëéndraù su-varjaà päëòaveñu (139) tvañöå-kñatå-hotå-potå-praçästèëäm
204. kroñöu-çabdasya päëòaveñu tål- 7.1.95 tåj-vat kroñöuù 274, 278
pratyayäntasyaiva rüpaà, buddhaà 7.1.97 vibhäñä tåtéyädiñv aci
vinä, öädi-sarveçvare tu vikalpaù
205. räya ä sa-bhoù (140) 7.2.85 räyo hali 286
206. o au päëòaveñu (141) 7.1.90 goto ëit 284
207. o ä am-çasor, na ca so naù (142) 6.1.93 auto ’m-çasoù 285
Sarveçvaräntä lakñmé-liìgäù
208. taträb-anta-lakñmé rädhä-saàjïä No Equivalent in Päëinian grammar
(143)
209. rädhä-brahmabhyäm au é (144) 7.1.18 auìa äpaù 287, 310
7.1.19 napuàsakäc ca
210. rädhäyä e öausor buddhe ca (145) 7.3.105 äìi cäpaù 289, 288
7.3.106 sambuddhau ca
211. rädhäto yäp våñëiñu (146) 7.3.113 yäò äpaù 290
212. ambädénäà gopyäç ca vämano 7.3.107 ambärtha-nadyor hrasvaù 267
buddhe (147)
213. jaräyä jaras vä sarveçvare (148) 7.2.101 jaräyä jaras anyatarasyäm 227
214. atra niçä-näsikayor niç-nasäv 6.1.63 pad-dan-no-mäs-hån-niç-asan- 228
ädeçau yaduñu vä väcyau (149) yüñan-doñan-yakaï-chakann-udann-
äsaï-chas-prabhåtiñu
215. harita äp vä våñëiñu lakñmyäà, 1.4.6 ì-iti hrasvaç ca 296, 268
nityaà gopyäù (150) 7.3.112 äë nadyäù
216. lakñmé-sthayos tri-caturos tiså- 7.2.99 tri-caturoù striyäà tiså-cataså 298
cataså viñëubhaktau (151)
217. tiså-catasro raù sarveçvare (152) 7.2.100 aci ra åtaù 299
218. é-ü-lakñmér gopé-saàjïä (153) 1.4.3 y-ü stry-äkhyau nadé 266
780
219. avé-tantré-taré-lakñmé-hré-dhé- These words don’t end in [ì]é, and thus s[u] is not
çréëäm uëädinä çabdänäà tu bhavaty deleted by: 6.1.68 hal-ìy-äbbhyo dérghät su-ti-sy-
eñäà su-lopo na kadäcana (154) apåktaà hal
220. stré-bhruvor iy-uvau sarveçvare, 6.4.77 aci çnu-dhätu-bhruväà y-vor 271, 301,
striyä am-çasor vä (155) iyaì-uvaìau 302
6.4.79 striyäù
6.4.80 väm-çasoù
221. ney-uv-sthänaà gopé, striyaà 1.4.4 neyaì-uvaì-sthänäv astré 303, 304
vinä, våñëiñv ämi ca vä (156) 1.4.5 vämi
Sarveçvaräntä brahma-liìgäù
222. brahma-kåñëät sor am (157) 7.1.24 ato ’m 309
223. brahmato jas-çasoù çiù (158) 7.1.20 jaç-çasoù çiù 312
224. sarveçvara-vaiñëaväntayor nuà 7.1.72 napuàsakasya jhal-acaù 314
çau (159)
225. antya-sarveçvarät paraà mitaù 1.1.47 m-id aco ’ntyät paraù 37
sthänam (160)
226. antyät pürva-varëaù uddhava- 1.1.65 alo ’ntyät pürva upadhä 249
saàjïaù (161)
227. abrahma-päëòaväù çiç ca kåñëa- 1.1.42 çi sarvanäma-sthänam 313, 229
sthäna-saàjïäù (162) 1.1.43 suò anapuàsakasya
228. nänta-dhätu-varjita-sänta-sat- 6.4.8 sarvanäma-sthäne 250, 317,
saìga-mahad-apäm uddhavasya cäsambuddhau 277
trivikramaù kåñëasthäne, buddhaà 6.4.10 sänta-mahataù saàyogasya
vinä (163) 6.4.11 ap-tån-tåc-svaså-naptå-neñöå-
tvañöå-kñatå-hotå-potå-praçästèëäm
229. hådayasya håd yaduñu vä, çérñasya 6.1.60 çérñaàç chandasi — 6.1.63 3514, 228
çérñan vety eke (164) pad-dan-no-mäs-hån-niç-asan-yüñan-
doñan-yakaï-chakann-udann-äsaï-
chas-prabhåtiñu
230. aviñëupadäntasya nasya masya ca 8.3.24 naç cäpadäntasya jhali 123
viñëucakraà vaiñëave (165)
231. brahmataù sv-amor mahäharaù 7.1.23 sv-amor napuàsakät 319
(166)
232. brahmeçäntän nuk sarveçvare, na 7.1.73 iko ’ci vibhaktau 320
tv ämi (167)
233. dadhi-asthi-sakthi-akñi-çabdänäm 7.1.75 asthi-dadhi-sakthy-akñëäm 322
i-rämasya an öädi-sarveçvare (168) anaì udättaù
234. akåñëasthäna-sarveçvaro 1.4.18 y-aci bham 231
bhagavat-saàjïaù, taddhite yaç ca
(169)
235. va-ma-sat-saìga-hénasyäno 6.4.134 al-lopo ’naù 234, 237,
’-räma-haro bhagavati, na tu ye, é-ìyos 6.4.136 vibhäñä ìi-çyoù 355
tu vä (170) 6.4.137 na saàyogäd va-m-antät
236. brahmaëo govindo vä buddhe
(171)
237. brahmänta-trivikramasya 1.2.47 hrasvo napuàsake 318
vämanaù (172) prätipadikasya
238. samänärthatayä 7.1.74 tåtéyädiñu bhäñita-puàskaà 321
puruñottamatärham éçäntaà brahma puà-vad gälavasya
puruñottama-vad vä öädi-sarveçvare
781
239. e-ai-sthäne i-rämaù, o-au-sthäne 1.1.48 eca ig ghrasvädeçe 323
u-rämo vämanaù syät (173)
Viñëujanäntäù puruñottama-
liìgäù
240. acaç caturbhujänubandhänäà ca 7.1.70 ugid-acäà sarvanäma-sthäne 361
nuà kåñëasthäne (174) ’dhätoù
241. ta-vargasya ca-vargaç ca-varga- 8.4.40 s-toù ç-cunä ç-cuù 111
yoge (175)
242. sat-saìgäntasya haro 8.2.23 saàyogäntasya lopaù 54
viñëupadänte (176)
243. ca-vargasya ka-vargo 8.2.30 coù kuù 378
viñëupadänte, vaiñëave tv asa-varge
(177)
244. viñëujanasya dvitvaà vä viräme 8.4.47 anaci ca 48
245. aco ’-räma-haro bhagavati, 6.1.222 cau 417, 416
pürvasya trivikramaç ca (178) 6.4.138 acaù
246. pürvasya viñëupada-vattvaà 1.4.17 sv-ädiñv asarvanämasthäne 230, 1252
svädi-taddhitayor aya-sarveçvarädyoù 1.4.16 siti ca
(179)
247. tiryacas tiraçcir udaca udécir 6.4.139 uda ét 420
bhagavati (180)
248. sasya çaç ca-varga-yoge (181) 8.4.40 s-toù ç-cunä ç-cuù 111
249. cha-ço räj-yaj-bhräj-parivräj-såj- 8.2.36 vraçca-bhrasja-såja-måja-yaja- 294, 378
måj-bhrasj-vraçcäà ca ño viñëupadänte räja-bhräja-ccha-çäà ñaù — 8.2.30 värttika
vaiñëave ca (182) (värttika) parau vrajeù ñaù padänte
250. s-koù sat-saìgädyor haro 8.2.29 s-koù saàyogädyor ante ca 380
viñëupadänte vaiñëave ca (183)
251. ñasya òo viñëupadänte harighoñe 8.2.39 jhaläà jaço ’nte 84, 52
ca (184) 8.4.53 jhaläà jaç jhaçi
252. viñëudäsasya harikamalaà vä 8.4.56 vä ’vasäne 206
viräme (185)
253. sraj diç dåç åtvij uñëih dadhåñ 3.2.58 spåço ’nudake kvin 432, 373,
anudaka-pürva-spåç tädåç ity-ädénäà 3.2.59 åtvig-dadhåk-srag-dig-uñëig- 377
ko viñëupadänte (186) aïcu-yuji-kruïcäà ca
8.2.62 kvin-pratyayasya kuù
254. yujo ’samastasya nuà 7.1.71 yujer asamäse 376
kåñëasthäne, na tu samädhau
255. rät sasyaiva sat-saìgänta-hara- 8.2.24 rät sasya 280
vidhiù
256. atv-as-antoddhavasya trivikramo 6.4.14 atv-as-antasya cädhätoù 425
buddha-varjita-sau, dhätuà vinä (187)
257. bhagavatu-aghavatu-bhavatünäà 8.3.1 (värttika) vibhäñä bhavad-
bhagos aghos bhos iti nipätä vä buddhe bhagavad-aghavatäm oc cävasya
258. päc-chabdasya vämano bhagavati 6.4.130 pädaù pat 414
(188)
259. ja-varja-harigadäder 8.2.37 ekäco baço bhañ jhañ-antasya 326
eka-sarveçvarasya dhätor s-dhvoù
harighoñäntasyädau harighoñatvaà
viñëupadänte sa-dhvoç ca (189)
782
260. nämäntasya nasya haro 8.2.7 na-lopaù prätipadikäntasya 236, 352
viñëupadänte buddhaà vinä (190) 8.2.8 na ìi-sambuddhyoù
261. çvan yuvan maghavan ity eñäà 6.4.133 çva-yuva-maghonäm 362
vasya ur bhagavati éb-varjita-taddhite a-taddhite
tu na yuvatéty etad-varjam (191)
262. dhäto ra-va-präg-id-utos 8.2.77 hali ca 354, 2265,
trivikramo ra-vato viñëujane, na kura- 8.2.78 upadhäyäà ca 1629
chura-näma-dhätünäà, na ca taddhita- 8.2.79 na bha-kur-churäm
ye (192)
263. pathin mathin åbhukñinn ity eñäà 7.1.85 pathi-mathy-åbhukñäm ät 365
nasya haraù sau (193)
264. pathy-ädénäm i-rämasyä-rämaù 7.1.86 ito ’t sarvanäma-sthäne 366, 367
kåñëasthäne, thät pürvaà nuk ca (194) 7.1.87 tho nthaù
265. pathy-ädénäà saàsära-haro 7.1.88 bhasya öer lopaù 368
bhagavati (195)
266. in han püñan aryaman ity eñäm 6.4.12 in-han-püñäryamëäà çau 356, 357
uddhavasya trivikramaù su-çyor eva 6.4.13 sau ca
(196)
267. hano hasya gho ëin-nayoù (197) 7.3.54 ho hanter ï-ë-in-neñu 358
268. ra-ña-nänta-saìkhyäbhyo nuò ämi 1.1.24 ñ-ëäntä ñaö 369, 338
svärthe (198) 7.1.55 ñaö-caturbhyaç ca
269. näntoddhavasya trivikramo nämi 6.4.7 nopadhäyäù 370
(199)
270. añöana ä viñëubhaktiñu vä (200) 7.2.84 añöana ä vibhaktau 371
271. tasmät jas-çasor auç svärthe (201) 7.1.21 añöäbhya auç 372
272. anaï-pürvasyärvaëo ’rvatå suà 6.4.127 arvaëas trasäv anaïaù 364
vinä
273. na-varja-ta-varga-sthasya nasya
na ëatvam
274. dhätor mo no viñëupadänte ma- 8.2.64 mo no dhätoù 341, 2309
vayoç ca 8.2.65 m-voç ca
275. catur-anaòuhor äm kåñëasthäne, 7.1.98 catur-anaòuhor äm udättaù 331, 333
buddhe tv am (202) 7.1.99 am saàbuddhau
276. ra-rämasya na viñëusargaù supi 8.3.16 roù supi 339
(203)
277. ya-vayor viñëupadäntayor haro 6.1.66 lopo v-yor vali 873
gopäle
278. sarveçvare tu vikalpaù, hare sati 8.2.1 pürvaträsiddham 12, 168
punar na sandhiç ca 8.3.18 v-yor laghu-prayatnataraù
çäkaöäyanasya
279. nityaà hariveëu-vidhiù pratyaya- 8.4.45 (värttika) yaro ’nunäsike
hariveëau (204) pratyaye bhäñäyäà nitya-vacanaà
kartavyam
280. ñät parasya öa-varga-yuktasya 8.4.41 ñ-öunä ñ-öuù 113,
ca ta-vargasya öa-vargaù, na tu 8.4.42 na padäntäö öor anäm 114, 114
viñëupadäntäö öa-vargäd anäm-navati- 8.4.42 (värttika) anäm-navati- värttika
nagaréëäm (205) nagaréëäm iti vaktavyam
281. sajuñ äçiñ ity anayor is-us-anta- 8.2.66 sa-sajuño ruù 162, 2984
dhätoç ca ro viñëupadänte, tasya 6.4.34 (värttika) kvau ca çäsa itvaà värttika
viñëusargaç ca supi (206) bhavatéti vaktavyam
783
282. ir-ur-anta-dhätor uddhavasya 8.2.76 r-vor upadhäyä dérgha ikaù 433, 2984
trivikramo viñëupadänte (207) 6.4.34 (värttika) kvau ca çäsa itvaà värttika
bhavatéti vaktavyam
283. sahajasya mürdhanya-jäta-ka- No Equivalent in Päëinian grammar
räma-sambandhinaç ca kña-rämasya
sat-saìgädi-hare òaù, anyasya tu ko
vaktavyaù, diçi-dåçi-anudaka-pürva-
spåçi-jätasya ca
284. rakñer vä ka iti kecit No Equivalent in Päëinian grammar
285. doño doñan yaduñu vä 6.1.63 pad-dan-no-mäs-hån-niç-asan-
yüñan-doñan-yakaï-chakann-udann-
äsaï-chas-prabhåtiñu
286. dhvaàsu-sraàsu-vasv-anaòuhäà 8.2.72 vasu-sraàsu-dhvaàsv- 334
do viñëupadänte (208) anaòuhäà daù
287. vasor vasya ur bhagavati (209) 6.4.131 vasoù saàprasäraëam 435
288. puàsaù pumasuù kåñëasthäne 7.1.89 puàso ’suì 436
(210)
289. uçanaso näntatvaà sa-lopitvaà 7.1.94 (värttika) uçanasaù 436
viñëusargäntatvaà ca buddhe saàbuddhäv api pakñe ’naì iñyate värttika
na ìi-saàbuddhyor iti na-lopa-
pratiñedho ’pi pakña iñyate
290. hasya òhaù, naho dhaù, dädes tu 8.2.31 ho òhaù 324, 325,
dhätor ghaù, druha-muha-naça-snuha- 8.2.32 däder dhätor ghaù 327, 440
snihäà vä viñëupadänte vaiñëave ca 8.2.33 vä druha-muha-ñëuha-ñëihäm
(211) 8.2.34 naho dhaù
291. väho vä üöh bhagavati 6.4.132 väha üöh 329
292. a-dvayäd üöho våñëéndraù 6.1.89 ety-edhaty-üöhsu 73
293. anaòuho nuà ca sau 7.1.82 säv anaòuhaù 332
294. säòhaù ñäö 8.3.56 saheù säòaù saù 335
Viñëujanäntä lakñmé-liìgäù
295. apo do bhe (212) 7.4.48 apo bhi 442
296. diva au sau (213) 7.1.84 diva aut 336
297. diva ur viñëupadänte (214) 6.1.131 diva ut 337
Viñëujanäntä brahma-liìgäù
298. bahürjo num-pratiñedhaù 7.1.72 (värttika) bahürji pratiñedho 443
vaktavyaù värttika
299. nasya haro vä brahmaëi buddhe No Equivalent in Päëinian grammar
(215)
300. ahno viñëusargo viñëupadänte, na 8.2.68 ahan 443
samäse puàséti väcyam (216)
301. asya sv-ädy-abhäva eva ra-vidhir 8.2.69 ro ’supi 172
väcyaù
Viçeñya-viçeñaëädi-vivekaù
302. tatra kåñëädi-çabdäù saàjïä- No Equivalent in Päëinian grammar
viçeñädau niyata-puruñottamädayaù
(217)
303. saìkhyädi-çabdäs tu väcya-liìgäù No Equivalent in Päëinian grammar
(218)
784
304. samänädhikaraëa-viçeñaëa-rüpä No Equivalent in Päëinian grammar
viçeñya-liìga-viñëubhakti-vacanäni
bhajante (219)
305. jäti-guëa-kriyä-dvärä yasya No Equivalent in Päëinian grammar
viçeñaù kathyate tad viçeñyaù, yena
tasya viçeñaù kathyate tad viçeñaëam
(220)
306. avyaya-viçeñaëaà brahma No Equivalent in Päëinian grammar
307. kecic chabdä viçeñaëatve ’pi sva- No Equivalent in Päëinian grammar
liìgaà na tyajanti (221)
308. ekasya viçeñaëasya viçeñyam No Equivalent in Päëinian grammar
anekaà cet praty-ekaà vä
samudäyasya vä saìkhyänurüpaà
vacanam
309. kvacid bahünäà viçeñaëatve ’py No Equivalent in Päëinian grammar
ekatvam (222)
310. viàçaty-ädyäù sadaikatve No Equivalent in Päëinian grammar
anävåttau (223)
Kåñëanäma-prakaraëam
311. sarvädéni kåñëa-nämäni (224) 1.1.27 sarvädéni sarvanämäni 213
312. kåñëanäma-kåñëato jasaù çéù (225) 7.1.17 jasaù çé 214
313. kåñëanäma-kåñëato ìeù smai 7.1.14 sarvanämnaù smai 215
(226)
314. kåñëanäma-kåñëato ìaseù smät 7.1.15 ìasi-ìyoù smät-sminau 216
(227)
315. kåñëanäma-kåñëa-rädhäbhyäà 7.1.52 ämi sarvanämnaù suö 217
suò ämi (228)
316. kåñëanäma-kåñëato ìeù smin 7.1.15 ìasi-ìyoù smät-sminau 216
(229)
317. sarvädiù kåñëanämäkhyo gauëa- 1.1.29 na bahuvréhau 222, 222
saàjïe vinä bhavet (230) 1.1.29 (värttika) saàjïopasarjané- värttika
bhütäs tu na sarvädayaù
318. pürvädi ca vyavasthäyäà 1.1.34 pürva-parävara- 218
saptakaà kåñëanämakam (231) dakñiëottaräparädharäëi
vyavasthäyäm asaàjïäyäm
319. samo ’tulye kåñëanäma (232) No Equivalent in Päëinian grammar
320. svam ajïäti-dhanähvaye (233) 1.1.35 svam ajïäti-dhanäkhyäyäm 219
321. antaro bähya-paridhänéyayor, na 1.1.36 antaraà bahir- 220, 217
tv asau puri (234) yogopasaàvyänayoù värttika
1.1.36 (värttika) apuréti ca
vaktavyam
322. pürvädéni nava kåñëanämäni jasi No Equivalent in Päëinian grammar
vä (235)
323. pürvädibhyo navabhyaù smät- 7.1.16 pürvädibhyo navabhyo vä 221
sminau vä (236)
324. na kåñëanäma tåtéyä-samäse tad- 1.1.30 tåtéyä-samäse 223
väkye ca
325. na kåñëanäma dvandve, jasi tu vä 1.1.31 dvandve ca 224, 225
1.1.32 vibhäñä jasi
785
326. prathama-carama-tayäyälpärdha- 1.1.33 prathama-carama- 226
katipaya-nemäù kåñëanämäni jasi vä tayälpärdha-katipaya-nemäç ca
(237)
327. téyasya kåñëanämatä våñëiñu vä 1.1.36 (värttika) vibhäñä prakaraëe 226
téyasya vä ìitsu sarvanäma-saàjïety värttika
upasaàkhyänam
328. tad-ädi-saptänäà saàsärasyä- 7.2.102 tyad-ädénäm aù 265, 381,
rämaù sv-ädau, dasya ca maù, tad-ädes 7.2.106 ta-doù saù säv anantyayoù 345
taù saù sau (238) 7.2.109 daç ca
329. idamo ’yaà sau, iyaà tu 7.2.108 idamo maù 343, 441,
lakñmyäà, säkasya tv ayakam- 7.2.110 yaù sau 344
iyakamau (239) 7.2.111 ido ’y puàsi
330. idamo ’ka-rämasya anañ öausoù 7.2.112 an äpy akaù 346
(240)
331. vaiñëave tv aç (241) 7.2.113 hali lopaù 347
332. sa-ka-rämasya ca 2.4.32 idamo ’nvädeçe ’ç anudättas 350
kathitänukathane tåtéyädau
333. idam-adobhyäm aka-rämäbhyäà 7.1.11 nedam-adasor akoù 349
nais (242)
334. etad-idamor enaù 2.4.34 dvitéyä-öaussv enaù 351
kathitänukathane dvitéyä-öaussu (243)
335. adaso dasya saù sau, sor auc (244) 7.2.107 adasa au su-lopaç ca 437
336. ado-mät parasya sarveçvarasya u 8.2.80 adaso ’ser däd u do maù 419
ü yatheñöa-siddhi (245)
337. adasa eta é bahutve, na tu kät 8.2.81 eta éd bahu-vacane 438
(246)
338. na dver maù (247) No Equivalent in Päëinian grammar
339. yuñmad-asmados tvam-aham- 3.4.53 dvitéyäyäà ca — 7.1.27 390, 399,
ädayaù sv-ädinä saha (248) yuñmad-asmadbhyäà ìaso ’ç — 382, 391,
7.1.28 ìe prathamayor am — 7.1.29 395, 397,
çaso naù — 7.1.30 bhyaso bhyam 396, 400,
— 7.1.31 païcamyä at — 7.1.32 eka- 393, 387,
vacanasya ca — 7.1.33 säma äkam 392, 385,
— 7.2.86 yuñmad-asmador anädeçe 383, 386,
— 7.2.88 prathamäyäç ca dvi-vacane 388, 384,
bhäñäyäm — 7.2.89 yo ’ci — 7.2.90 394, 398,
çeñe lopaù — 7.2.91 ma-paryantasya 389
— 7.2.92 yuvävau dvi-vacane —
7.2.93 yüya-vayau jasi — 7.2.94
tvähau sau — 7.2.95 tubhya-mahyau
ìayi — 7.2.96 tava-mamau ìasi —
7.2.97 tva-mäv eka-vacane
340. anayor viñëupadatve saty eva käçikä of 5.3.71
saàsärät pürvam ak-pratyayaù
341. teñäà sarveñäà tvam-aham-ädaya discussed
eva su-jas-ìe-ìassu under 400
342. anyatra va-ma-paryanta-varjam discussed
akñaräëi prakåta-pada-vat käryäëi under 400
786
343. viñëupadäd vä, anvädeçe tu 8.1.17 padät 402, 407
nityam (249) 8.1.26 (värttika) yuñmad-asmador värttika
vibhäñä ananvädeça iti vaktavyam
344. yuñmän yuñmabhyaà yuñmäkam 8.1.21 bahu-vacanasya vas-nasau 405
ity eñäà vas, asmän asmabhyam
asmäkam ity eñäà nas (250)
345. tubhyaà-tavayos te, mahyaà- 8.1.22 te-mayäv eka-vacanasya 406
mamayor me (251)
346. tväà mäà tvä mä (252) 8.1.23 tvä-mau dvitéyäyäù 407
347. yuñmad-asmad-viñëupadayor 8.1.20 yuñmad-asmadoù ñañöhé- 404, 403
väà-nau dvitéyä-caturthé-ñañöhé-dvitve, caturthé-dvitéyä-sthayor väà-nävau
na tu samäse (253) 8.1.18 anudättaà sarvam apädädau
348. sa-pürva-padät prathamäntäd 8.1.26 sa-pürväyäù prathamäyä 410
vänvädeçe ’pi te viriïcayaù vibhäñä
349. na te väkyädau çloka-pädädau ca 8.1.18 anudättaà sarvam apädädau 403
350. na ca cädibhir yoge 8.1.24 na ca-vä-hähaiva-yukte 408
351. paramparä-yoge tu na niñedhaù Käçikä of 8.1.25
352. na ca darçanärthair acäkñuñatve 8.1.25 paçyärthaiç cänälocane 409
353. paramparä-yoge ’pi na käçikä of 8.1.25 409 iñöi
354. ämantritaà pürvam asad-vat 8.1.72 ämantritaà pürvam 412
avidyamänavat
355. sämänya-vacana-tulyädhikaraëe 8.1.73 nämantrite samänädhikaraëe 413
ämantrite krama-sthe cet pürvaà sat sämänya-vacanam
356. bahu-vacane ced vä 8.1.74 vibhäñitaà viçeña-vacane 413A
bahu-vacanam
357. kimaù ko viñëubhaktau säkasyäpi 7.2.103 kimaù kaù 342
(254)
358. kåñëanäma-rädhätaù syäp våñëiñu, 7.3.114 sarvanämnaù syäò òhrasvaç 291
pürvasya ca vämanaù (255) ca
359. dig-bahuvréhau kåñëanämatä vä 1.1.28 vibhäñä dik-samäse 292
bahuvréhau
360. anyädibhyas tuk sv-amor 7.1.25 adò òatarädibhyaù 315
brahmaëi (256) païcabhyaù
361. dvitéyaikatve kathitänukathane 2.4.34 (värttika) enad iti 442
idam-etador enad-ädeço brahmaëi napuàsakaika-vacane vaktavyam värttika
väcyaù (257)
362. avyayät sv-äder mahäharaù (258) 2.4.82 avyayäd äp-supaù 452
363. svar-ädi cädi vad-ädi-taddhitaù 1.1.37 svar-ädi-nipätam avyayam 447, 448,
ktvä mäntaç ca kåd avyayam (259) 1.1.38 taddhitaç cäsarva-vibhaktiù 449, 450
1.1.39 kån m-ej-antaù
1.1.40 ktvä-tosun-kasunaù
364. cädayo nipäta-saàjïäù 1.4.57 cädayo ’sattve 20
Äkhyäta-prakaraëam
365. bhü-sanantädyä dhätavaù (260) 1.3.1 bhü-vädayo dhätavaù 18, 2304
3.1.32 san-ädy-antä dhätavaù
366. dhätoù (261) 3.1.91 dhätoù 2829
787
367. tatra präyo vartamäna-käle tib- 3.2.123 vartamäne laö — 3.4.78 tip- 2151,
ädayo ’ñöädaçäcyuta-nämänaù (262) tas-jhi-sip-thas-tha-mib-vas-mas- 2154,
tätäà-jha-thäs-äthäà-dhvam-iò-vahi- 2233,
mahiì — 3.4.79 öita ätmanepadänäà 2236, 2169
öer e — 3.4.80 thäsaù se — 7.1.3 jho
’ntaù
368. vidhi-sambhävanädau yäd-ädayo 3.3.161 vidhi- 2208,
vidhi-nämänaù (263) nimantraëämantraëädhéñöa- 2255,
saàpraçna-prärthaneñu liì — 2209,
3.4.102 liìas séyuö — 3.4.103 yäsuö 2256.
parasmaipadeñüdätto ìic ca — 2257,
3.4.105 jhasya ran — 3.4.106 iöo ’t 2210,
— 3.4.107 suö ti-thoù — 3.4.108 jher 2213,
jus — 6.1.96 usy apadäntät — 7.2.79 2214, 2211
liìaù sa-lopo ’nantyasya
369. äçéù-preraëädau tub-ädayo 3.3.162 loö ca — 3.3.173 äçiñi liì- 2194,
vidhätå-nämänaù (264) loöau — 3.4.85 loöo laì-vat — 3.4.86 2195,
er uù — 3.4.87 ser hy apic ca — 2198,
3.4.89 mer niù — 3.4.90 äm etaù — 2196,
3.4.91 sa-väbhyäà vämau — 3.4.92 2201,
äò uttamasya pic ca— 3.4.93 eta ai 2203,
— 3.4.99 nityaà ìitaù 2251,
2252,
2204,
2253, 2200
370. anadyatana-bhüte dib-ädayo 3.2.111 anadyatane laì — 3.4.100 2205,
bhüteçvara-nämänaù (265) itaç ca — 3.4.101 tas-thas-tha-mipäà 2207, 2199
täà-taà-tämaù
371. bhüte dib-ädayo bhüteça- 3.2.110 luì 2218
nämänaù (266)
372. parokña-bhüte ëal-ädayo 3.2.115 parokñe liö 2171,
’dhokñaja-nämänaù (267) 3.4.81 liöas ta-jhayor eçir ec 2241, 2173
3.4.82 parasmaipadänäà ëal-atus-us-
thal-athus-a-ëal-va-mäù
373. äçiñi yät yästäm ity-ädayaù käma- 3.3.173 äçiñi liì-loöau — 3.4.102 2195,
päla-nämänaù (268) liìas séyuö — 3.4.103 yäsuö 2255,
parasmaipadeñüdätto ìic ca — 2209,
3.4.105 jhasya ran — 3.4.106 iöo ’t 2256,
— 3.4.107 suö ti-thoù — 3.4.108 jher 2257,
jus — 6.1.96 usy apadäntät — 7.2.79 2210,
liìaù sa-lopo ’nantyasya 2213,
2214, 2211
374. arhärthe ’nadyatana-bhaviñyati ca 2.4.85 luöaù prathamasya òä-rau- 2188,
tädayo bäla-kalki-nämänaù (269) rasaù — 3.1.33 sya-täsé lå-luöoù — 2186,
3.3.15 anadyatane luö — 7.4.50 täs- 2185,
astyor lopaù — 7.4.51 ri ca — 7.4.52 2191,
ha eti 2192, 2250
375. bhaviñyat-käle syaty-ädayaù 3.3.13 låt çeñe ca 2193, 2186
kalki-nämänaù (270) 3.3.33 prathane väv açabde
788
376. säkäìkñaà yatra kriyätikramo 3.3.139 liì-nimitte låì kriyätipattau 2229
nirdiçyate, tatra kärya-käraëayoù syad-
ädikä ajita-nämäno bhüte bhaviñyati ca
(271)
377. pit påthuù (272) No Equivalent in Päëinian grammar
378. ëin nåsiàhaù (273) No Equivalent in Päëinian grammar
379. kit kapilaù (274) No Equivalent in Päëinian grammar
380. ìin nirguëaù (275) No Equivalent in Päëinian grammar
381. kic ca ìic ca kaàsäriù (276) No Equivalent in Päëinian grammar
382. çit çivaù (277) No Equivalent in Päëinian grammar
383. tib-ädi-nava-navänäà pürva- 1.4.99 laù parasmaipadam 2155
pürväëi para-pada-saàjïäni (278)
384. uttarottaräëy ätma-pada- 1.4.100 taì-änäv ätmanepadam 2156
saàjïakäni (279)
385. navakeñu tréëi tréëi prathama- 1.4.101 tiìas tréëi tréëi prathama- 2160
madhyamottama-puruña-saàjïakäni madhyamottamäù
(280)
386. acyutädayaù païca çivaç ca kåñëa- 3.4.113 tiì-çit särvadhätukam 2166
dhätukäù (281)
387. anye pratyayä räma-dhätukäù 3.4.114 ärdhadhätukaà çeñaù — 2187,
(282) 3.4.115 liö ca — 3.4.116 liì äçiñi 2172, 2215
388. parapadäni kartari (283) 1.3.78 çeñät kartari parasmaipadam 2159
389. ätmapadibhya ätmapadäni ìitaç 1.3.12 anudätta-ì-ita ätmanepadam 2157
ca (284)
390. ubhayapadibhya ubhayapadäni 1.3.72 svarita-ïitaù kartr-abhipräye 2158
ïitaç ca (285) kriyä-phale
391. ätmapadäny eva karmaëi (286) 1.3.13 bhäva-karmaëoù 2679
392. ätmapada-prathama-puruñaika- 1.3.13 bhäva-karmaëoù 2679
vacanam eva bhäve (287)
393. çap kåñëa-dhätuke (288) 3.1.68 kartari çap 2167
394. dhätor antasya govindaù pratyaye 7.3.84 särvadhätukärdhadhätukayoù 2168
(289)
395. apåthu-kåñëa-dhätuko nirguëaù 1.2.4 särvadhätukam ap-it 2234
(290)
396. a-räma-hara e-ayor aviñëupadänte 6.1.97 ato guëe 191
(291)
397. a ä va-moù (292) 7.3.101 ato dérgho yaïi 2170
398. yak kåñëa-dhätuke bhäva- 3.1.67 särvadhätuke yak 2756
karmaëoù (293)
399. éçasya na govinda-våñëéndrau 1.1.5 k-ì-iti ca 2217
kaàsäriñu (294)
400. ata ä is ta-thayoù (295) 7.2.81 äto ìitaù 2235
401. ato yä iù (296) 6.1.66 lopo v-yor vali 873, 2212
7.2.80 ato yeyaù
402. ata iö yusi (297) 7.2.80 ato yeyaù 2212
403. ato yäma iyam (298) 7.2.80 ato yeyaù 2212
404. tu-hyos tätaì äçiñi vä sarvatra 7.1.35 tu-hyos tätaì äçiñy 2197
(299) anyatarasyäm
405. ato her haraù (300) 6.4.105 ato heù 2202
789
406. prädaya upendra-saàjïä dhätu- 1.4.59 upasargäù kriyä-yoge 22, 2230
yoge, te ca präk (301) 1.4.80 te präg dhätoù
407. pürvokta-nimittatve saty eva not needed in Päninian grammar
ñatva-ëatve (302) since there is anuvåtti of the nimittas
408. upendräë ëopadeçasya ëatvam 8.4.14 upasargäd asamäse ’pi 2287
(303) ëopadeçasya
409. hinu-ménänipäà ca (304) 8.4.15 hinu-ménä 2530, 2231
8.4.16 äni loö
410. niàsa-nikña-nindäà vä 8.4.33 vä niàsa-nikña-nindäm 2839
411. äìo ’nyena viñëupadena 8.4.2 aö-ku-pv-äì-num-vyaväye ’pi 197
vyavadhäne ëatvaà na
412. vakñyamäëa-kåd-ädau ca 8.4.2 aö-ku-pv-äì-num-vyaväye ’pi 197
413. va-mädayas te tv acyutäder eva, No Equivalent in Päëinian grammar
nänyasya (305)
414. dhätoù pürvam at bhüteçvara- 6.4.71 luì-laì-låìkñv aò udättaù 2206
bhüteçäjiteñu (306)
415. sir bhüteçe (307) 3.1.43 cli luìi 2221, 2222
3.1.44 cleù sic
416. ië-sthä-pibati-dämodara- 2.4.77 gäti-sthä-ghu-pä-bhübhyaù 2223
bhübhyaù ser mahäharaù parapade sicaù parasmaipadeñu
(308)
417. däp-daip-déìo vinä dä-dhä 1.1.20 dä-dhä ghv adäp 2373
dämodara-saàjïäù (309)
418. bhuvo na govindaù si-luki (310) 7.3.88 bhü-suvos tiìi 2224
419. bhuvo bhüv bhüteçädhokñaja- 6.4.88 bhuvo vug luì-liöoù 2174
sarveçvare (311)
420. at-pratiñedho mä-mäsma-yoge 6.4.74 na mäì-yoge 2228
(312)
421. ië bhüteça-te bhäva-karmaëoù 3.1.66 cië bhäva-karmaëoù 2758
(313)
422. antasya våñëéndro nåsiàhe (314) 7.2.115 aco ï-ë-iti 254
423. iëas to haraù (315) 6.4.104 ciëo luk 2329
424. iö räma-dhätuke (316) 7.2.35 ärdhadhätukasyeò val-ädeù 2184
425. sahaja-sarveçvaränta-hana-graha- 6.4.62 sya-sic-séyuö-täsiñu bhäva- 2757
dåçibhya ië-vad-iò vä sya-si-kämapäla- karmaëor upadeçe ’j-jhana-graha-
bälakalkiñu bhäva-karmaëoù dåçäà vä cië-vad iö ca
426. a-rämänya-varëäd ante-antäm- 7.1.5 ätmanepadeñv anataù 2258
antänäà nasya haraù (317)
427. çéìo ruö ca (318) 7.1.6 çiìo ruö 2442
428. vette ruö tu vä 7.1.7 vetter vibhäñä 2701
429. sasya haro dhe (319) 8.2.25 dhi ca 2249
430. éçvara-harimitra-ha-kärebhyaù 8.3.78 iëaù ñédhvaà-luì-liöäà dho 2247
sédhvaà-bhüteçädhokñajänäà dhasya ’ìgät
òhaù (320)
431. iò-vyavadhäne tu vä (321) 8.3.79 vibhäñeöaù 2325
432. dhätor dvir-vacanam adhokñaja- 6.1.8 liöi dhätor anabhyäsasya 2177, 2315
sann-aì-yaìñu (322) 6.1.11 caìi
433. sarveçvara-paryantasyädi- 6.1.1 ekäco dve prathamasya 2175, 2177
bhägasya anarasya dvir-vacanam (323) 6.1.8 liöi dhätor anabhyäsasya
790
434. sarveçvaräditve tu sat-saìgädi-na- 6.1.2 aj-äder dvitéyasya 2176, 2446
ba-da-ra-varjasyänya-bhägasya (324) 6.1.3 na n-d-räù saàyogädayaù
6.1.3 (värttika) ba-kärasyäpy ayaà
435. san-yaìos tu tat-sambandhinaù 6.1.9 san-yaìoù 2395
sarveçvarasya ca (325)
436. pürvo naraù (326) 6.1.4 pürvo ’bhyäsaù 2178
437. paro näräyaëaù (327) 6.1.5 ubhe abhyastam 426
438. bhü-narasya bho ’dhokñaje (328) 7.4.73 bhavater aù 2181
439. harikhaògasya harikamalaà, 8.4.54 abhyäse car ca 2182
harighoñasya harigadä narasya (329)
440. neö ya-sarveçvarayoù (330) 7.2.35 ärdhadhätukasyeò val-ädeù 2184
441. kämapäla-parapadaà kapilaù 3.4.104 kid äçiñi 2216
(331)
442. dvy-akñara-dhätor antaù pürvaç No Equivalent in Päëinian grammar
ca sarveçvaraù sa-viñëucäpaù, jägå-
kathädi-varjam (332)
443. laghüddhavasya govindaù (333) 7.3.86 pug-anta-laghüpadhasya ca 2189
444. asti-sibhyäm éò dip-sipoù (334) 7.3.96 asti-sico ’påkte 2225
445. iöaù si-lopa éöi (335) 8.2.28 iöa éöi 2266
446. si-näräyaëa-vettibhyo ’na us (336) 3.4.109 sij-abhyasta-vidibhyaç ca 2226
447. asaàyogäd alid-adhokñajaù 1.2.5 asaàyogäl liö k-it 2242
kapilaù (337)
448. svaïjer vä (338) 1.2.6 (värttika) çranthi-granthi-
dambhi-svaïjénäm iti vaktavyam
449. çranthi-granthi-dambhibhyas thal 1.2.6 (värttika) çranthi-granthi-
ca vä dambhi-svaïjénäm iti vaktavyam
450. a-räma-harasya nimittam a-rämaù 1.1.57 acaù parasmin pürva-vidhau 50, 191
pürva-vac ca (339) 6.1.97 ato guëe
451. ir-anubandhän ìo vä bhüteça- 3.1.57 irito vä 2269
parapade (340)
452. nara-viñëujanänäm ädiù çiñyate 7.4.60 hal-ädiù çeñaù 2179
(341)
453. çauri-çiraskas tu sätvataù (342) 7.4.61 çar-pürväù khayaù 2259
454. ani-rämetäà viñëujanäntänäm 6.4.24 anid-itäà hala upadhäyäù 415
uddhava-na-räma-haraù kaàsärau k-ì-iti
(343)
455. lagi-kapyor upatäpa-çaréra- 6.4.24 (värttika) anid-itäà na-
vikärayoù lope laìgi-kampyor upatäpa-
çaréra-vikärayoù upasaàkhyänaà
kartavyam
456. i-rämed-dhätor num (344) 7.1.58 id-ito num dhätoù 2262
457. ka-varga-narasya ca-vargaù (345) 7.4.62 ku-hoç cuù 2245
458. dhätv-ädeù ñaù saù (346) 6.1.64 dhätv-ädeù ñaù saù 2264
459. sarveçvara-dantya-parä dhätor Käçikä on 6.1.64 2264 våtti
ädi-säù ñopadeçäù (347)
460. svañka-svida-svada-svaïja-svapa- Käçikä on 6.1.64 2264 våtti
smiìäà ca (348)
791
461. såpÿ-så-stå-såj-stè-styä-süca-sütra- Käçikä on 6.1.64 2264 våtti
stana-saìgräma-sära-säma-sabhäja-
sekå-stena-stoma-varjam (349)
462. upendräd api ñopadeçasya ñatvaà Summary of 8.3.65 to 8.3.77
kvacit (350)
463. svarati-süti-süyati-dhüï-üd-ita iò 7.2.44 svarati-süti-süyati-dhüï-üdito 2279
vä (351) vä
464. viñëujanäntänäm aniöäà 7.2.4 neöi 2268
våñëéndraù sau parapade (352)
465. vämana-vaiñëaväbhyäà ser haro 8.2.26 jhalo jhali 2281, 2369
vaiñëave, na tv iöaù (353) 8.2.27 hrasväd aìgät
466. harighoñät ta-thor dho dhä- 8.2.40 jhañas ta-thor dho ’dhaù 2280
varjam (354)
467. å-dvayäd viñëujanänteçoddhaväc 1.2.11 liì-sicäv ätmanepadeñu 2300,
ca vaiñëavädi-si-kämapälau kapiläv 1.2.12 uç ca 2368, 2700
ätmapade, games tu vä (355) 1.2.13 vä gamaù
468. kå-så-bhå-vå-stu-dru-sru-çrubhya 7.2.13 kå-så-bhå-vå-stu-dru-sru-çruvo 2293
evädhokñaja-mätre neö, anyebhyas tv liöi
aniòbhyo ’péö (356)
469. viñëujanäder laghor a-rämasya 7.2.7 ato hal-äder laghoù 2284
våñëéndra iò-ädau sau vä parapade
(357)
470. uddhavä-rämasya våñëéndro 7.2.116 ata upadhäyäù 2282
nåsiàhe (358)
471. uttama-ëal nåsiàha-kärya-karo 7.1.91 ëal uttamo vä 2283
vä (359)
472. sarveçvaräder våñëéndro ’t- 6.1.90 äöaç ca 269, 2254
prasaìga-mätre (360) 6.4.72 äò aj-ädénäm
473. naräder a-rämasya trivikramaù 7.4.70 ata ädeù 2248
(361)
474. tasmän nuò dvi-viñëujana-dhätau 7.4.71 tasmän nuò dvi-halaù 2288
(362)
475. ädeça-héna-narädy-akñarasya 6.4.120 ata eka-hal-madhye 2260, 2261
dhätor asaàyukta-viñëujana- ’nädeçäder liöi
madhyasyä-rämasya etvaà 6.4.121 thali ca seöi
narädarçanaà ca kapilädhokñaje seö-
thali ca (363)
476. tè-phala-bhaja-trapäà na-lopi- 6.4.122 tè-phala-bhaja-trapaç ca 2301
granthi-çranthi-danbhénäà ca (364)
477. jè-bhramu-trasa-phaëädénäà 6.4.123 rädho hiàsäyäm 2532,
hiàsärtha-rädhaç ca vä (365) 6.4.124 vä jè-bhramu-trasäm 2356, 2354
6.4.125 phaëäà ca saptänäm
478. dhätv-äder ëo naù (366) 6.1.65 ëo naù 2286
479. sarve nädayo ëopadeçä nè-nåti- Käçikä on 6.1.65 2286 våtti
nardi-nandi-nakki-näthi-nädhi-naöi-
varjam (367)
792
480. upendrän ner ëatvaà nada-gada- 8.4.17 ner gada-nada-pata-pada- 2285, 2232
pata-pada-vaha-vapa-hanti-dräti-mä- ghu-mä-syati-hanti-yäti-väti-dräti-
yä-dämodara-çamu-so-ciïi-dihi-väti- psäti-vapati-vahati-çämyati-cinoti-
psätiñv ad-vyavadhäne ’pi, ka-khädi- degdhiñu ca — 8.4.18 çeñe vibhäñäka-
sahaja-ñäntau vinä çeñe tu vä khädäv añänta upadeçe
481. åccha-varjita-gurv-éçvaräder äm 3.1.36 ij-ädeç ca gurumato ’nåcchaù 2237
adhokñaje (368)
482. ämaù kå-bhv-astayo 3.1.40 kåï cänuprayujyate liöi 2239
’nuprayujyante (369)
483. kåïa äm-anta-dhätu-vat 1.3.63 äm-pratyaya-vat kåïo 2240
parapadädi (370) ’nuprayogasya
484. nara-å-rämasyä-rämaù (371) 7.4.66 ur at 2244
485. ämo masya hariveëu-vidhir vä No Equivalent in Päëinian grammar
(372)
486. dvir-vacana-nimitta-sarveçvare 1.1.59 dvir-vacane ’ci 2243
para-mätre sati yaù sarveçvarasyädeçaù
sa sthäni-vad dvir-vacane eva kartavye
(373)
487. upendrä-dvaya-hara e-o-rämayor 6.1.89 ety-edhaty-üöhsu 73, 78
ië-edhau vinä 6.1.94 eìi para-rüpam
488. näma-dhätau vä No Equivalent in Päëinian grammar
489. nared-utor iy-uväv ekätmaketara- 6.4.78 abhyäsasyäsavarëe 2290
sarveçvare (374)
490. aïceù püjäyäà na-lopäbhävaù 6.4.30 näïceù püjäyäm 424
491. narasya vämanaù (375) 7.4.59 hrasvaù 2180
492. sasya jo je, na tu vaiñëave (376)
493. çasu-dada-va-rämädénäà govindä- 6.4.126 na çasa-dada-vädi-guëänäm 2263
rämasya ca naitvädi (377)
494. vada-vrajayor våñëéndraù sau 7.2.3 vada-vraja-hal-antasyäcaù 2267
parapade (378)
495. ajer vé ghaëaà vinä räma-dhätuke 2.4.56 ajer vy aghaï-apoù 2292
(379)
496. vale tu vä yapi ca
497. éçäntasya våñëéndraù sau parapade 7.2.1 sici våddhiù parasmaipadeñu 2297
(380)
498. ürëoter vä 7.2.6 ürëoter vibhäñä 2449
499. dhätoç catuùsanasyey-uvau 6.4.77 aci çnu-dhätu-bhruväà y-vor 271
sarveçvare (381) iyaì-uvaìau
500. saàyukta-çnoç ca (382) 6.4.77 aci çnu-dhätu-bhruväà y-vor 271, 2387
iyaì-uvaìau
6.4.87 hu-çnuvoù särvadhätuke
501. asaàyoga-pürvasyäneka- 6.4.81 iëo yaë 2455, 272
sarveçvarasye-dvayasya tu yaù (383) 6.4.82 er anekäco ’saàyoga-pürvasya
502. eti-huvor ya-vau kåñëa-dhätuka 6.4.81 iëo yaë 2455, 2387
eva (384) 6.4.87 hu-çnuvoù särvadhätuke
503. sarveçvaräntät sahajäniöa iò vä 7.2.61 acas täs-vat thaly aniöo nityam 2294
thali (385)
504. sahajä-rämavataç ca tädåçät (386) 7.2.62 upadeçe ’tvataù 2295
505. såji-dåçibhyäà ca (387) 7.2.65 vibhäñä såji-dåçoù 2404
793
506. atty-arti-vå-vyeïbhyo nityam 7.2.66 iò atty-arti-vyayaténäm 2384
(388)
507. å-rämät tu nityaà neö (389) 7.2.63 åto bhäradväjasya 2296
508. vämanasya trivikramaù kåt-kåñëa- 7.4.25 akåt-särvadhätukayor dérghaù 2298
dhätuketara-ya-pratyaye (390)
509. ha-ma-yänta-kñaëa-çvasa-çvénäm 7.2.5 h-m-y-anta-kñaëa-çvasa-jägå-ëi- 2299
e-rämetaç ca na våñëéndraù seöi sau çvy-ed-itäm
parapade (391)
510. gupü-dhüpa-vicchi-paëi-panibhya 3.1.28 gupü-dhüpa-vicchi-paëi- 2303
äyaù (392) panibhya äyaù
511. a-räma-haro räma-dhätuke (393) 6.4.48 ato lopaù 2308
512. äya éyaì kamer ëiì ca räma- 3.1.31 äyädaya ärdhadhätuke vä 2305
dhätuke tu vä (394)
513. aneka-sarveçvara-käsibhyäm äm 3.1.35 käs-pratyayäd äm amantre liöi 2306
adhokñaje (395)
514. nisaù ñatvaà tapatau sakåt-sevane 8.3.102 nisas tapatäv anäsevane 2403
515. nänos tapa ië 3.1.65 tapo ’nutäpe ca 2760
516. ñöhivv-äcamu-klamäà trivikramaù 7.3.75 ñöhivu-klamv-äcamäà çiti 2320
çive (396)
517. jani-vadhyor mäntänäà 7.3.34 nodättopadeçasya 2763, 2512
cänäcamy-ami-kami-vami-yami-rami- mäntasyänäcameù
nami-gamäà na våñëéndra iëi kåti ca 7.3.34 (värttika) anäcami-kami-
(397) vaménäm iti vaktavyam
7.3.35 jani-vadhyoç ca
518. ama-cama-viçramäà vety eke No Equivalent in Päëinian grammar
519. kramas trivikramaù parapade çive 7.3.76 kramaù parasmaipadeñu 2322
(398)
520. snu-kramibhyäm iò nätmapada 7.2.36 snu-kramor anätmanepada- 2323, 2895
eva nimitte — 7.2.36 (värttika) kramas värttika
tu kartary ätmanepada-viñayäd
asaty ätmanepade kåti pratiñedho
vaktavyaù
521. iñu-gami-yamäà chaù çive (399) 7.3.77 iñu-gami-yamäà chaù 2400
522. yama-rama-namä-rämäntebhyaù 7.2.73 yama-rama-namätäà sak ca 2377
sug-iöau sau parapade (400)
523. sücanärthäd yamaù siù kapila 1.2.15 yamo gandhane 2698, 2730
ätmapade svékärärthäd vä 1.2.16 vibhäñopayamane
524. hariveëv-anta-sahajäniöäà tanu- 6.4.37 anudättopadeça-vanati- 2428
kñaëu-kñiëu-tåëu-vanu-manünäm api tanoty-ädénäm anunäsika-lopo jhali
hariveëu-haro vaiñëavädi-kaàsärau k-ì-iti
(436)
525. ar al ity antasya våñëéndraù sau 7.2.2 ato l-räntasya 2330
parapade
526. nämadhätu-ñöyai-ñvañka-ñöhiväà 6.1.64 (värttika) sub-dhätu-ñöhivu- 2289
satva-natva-niñedhaù (401) ñvañkaténäà pratiñedho vaktavyaù värttika
527. ñöhiver nara-öha-rämasya ta-rämo Käçikä on 6.1.64
vä
528. jes tv-antvos ty-anté (402) No Equivalent in Päëinian grammar
529. jer giù sann-adhokñajayoù, ceù kir 7.3.57 san-liöor jeù 2331, 2525
vä (403) 7.3.58 vibhäñä ceù
794
530. kåñ-spåç-måç-tåp-dåp-såpaù sir vä 3.1.44 (värttika) spåça-måça-kåña-
(404) tåpa-dåpäà sij vä vaktavyaù
531. ña-òhoù kaù se (405) 1.1.25 òati ca 295
532. å-rämoddhava-sahajäniöo ’à vä 6.1.59 anudättasya card- 2402
vaiñëavädäv akapile (406) upadhasyänyatarasyäm
533. éçoddhaväd aniöo harigoträntät 3.1.45 çala ig-upadhäd aniöaù ksaù 2336, 2407
sak bhüteçe dåçià vinä (407) 3.1.47 na dåçaù
534. sako ’nta-haraù sarveçvare (408) 7.3.72 ksasyäci 2337
535. iñu-saha-lubha-ruña-riña iò vä te 7.2.48 téña-saha-lubha-ruña-riñaù 2340
(409)
536. uña-vetti-jägåbhya äm adhokñaje 3.1.38 uña-vida-jägåbhyo 2341
vä (410) ’nyatarasyäm
537. òhasya haro òhe, pürvasya 8.3.13 òho òhe lopaù — 6.3.111 òh- 2335, 174
trivikramaç ca (411) ra-lope pürvasya dérgho ’ëaù
538. å-rämasya na This is automatic since å is not
included in the pratyähära a[ë] (see
6.3.111 òh-ra-lope pürvasya dérgho
’ëaù)
539. caturvyühäntänäm ä-rämänta- 6.1.45 äd eca upadeçe ’çiti 2370
päöho ’çive (412)
540. äto yug iëi nåsiàha-kåti ca (413) 7.3.33 äto yuk cië-kåtoù 2761
541. ä-rämäë ëala auù (414) 7.1.34 äta au ëalaù 2371
542. ä-räma-haraù kaàsäri-sarveçvara- 6.1.96 usy apadäntät 2214, 2372
räma-dhätuke iöi usi ca (415) 6.4.64 äto lopa iöi ca
543. sat-saìgäder äta e-rämaù kapila- 6.4.68 vä ’nyasya saàyogädeù 2378
kämapäle vä (416)
544. dämodara-mä-sthä-gä-pibati- 6.4.66 ghu-mä-sthä-gä-pä-jahätisäà 2462
jahäti-syaténäm é-rämo viñëujana-räma- hali
dhätuka-kaàsärau (417)
545. dämodarädénäm e-rämaù kapila- 6.4.67 er liìi 2374
kämapäle (418)
546. dheö-çvibhyäm aì vä bhüteçe 3.1.49 vibhäñä dheö-çvyoù 2375
kartari
547. ghrä-dheö-çä-chä-säbhyaù ser 2.4.78 vibhäñä ghrä-dheö-çä-cchä-saù 2376
mahäharo vä parapade
548. ä-rämäd ana us, bhüteçvarasya tu 3.4.110 ätaù — 3.4.111 laìaù 2227, 2463
vä (529) çäkaöäyanasyaiva
549. sthä-dämodarayor i-rämo 1.2.17 sthä-ghvor ic ca 2389
vaiñëavädi-säv ätmapade, siç ca kapilaù
(530)
550. paù pibaù, ghro jighraù, dhmo 7.3.78 pä-ghrä-dhmä-sthä-mnä-däë- 2360
dhamaù, sthas tiñöhaù, mno manaù, dåçy-arti-sarti-çada-sadäà piba-
däëo yacchaù, dåçeù paçyaù, arter jighra-dhama-tiñöha-mana-yaccha-
åcchaù, sarter javärthasya dhävaù, paçyarccha-dhau-çéya-sédäù
çadeù çéyaù, sadeù sédaù çive (419)
551. anta-hare na govinda-våñëéndrau 1.1.4 na dhätu-lopa ärdhadhätuke 2656
(420)
552. udaù sthä-stambhoù sasya haraù 8.4.61 udaù sthä-stambhoù pürvasya 118
(421)
795
553. arti-sat-saìgädy-åd-antayor 7.4.29 guëo ’rti-saàyogädyoù 2380, 2633
govindo yak-kämapäla-yayor yaìi ca 7.4.30 yaìi ca
(422)
554. è-räma-vå-sat-saìgädy-åd- 7.2.42 liì-sicor ätmanepadeñu 2528, 2526
antebhya iò vä si-kämapälayor 7.2.43 åtaç ca saàyogädeù
ätmapade (423)
555. sat-saìgädy-åd-antasya åccher 7.4.10 åtaç ca saàyogäder guëaù 2379, 2383
è-rämäntänäà ca govindo ’dhokñaja- 7.4.11 åcchaty-ètäm
mätre, na tu våñëéndre (424)
556. å-räma-hanibhyäm iö sye svarateç 7.2.70 åd-dhanoù sye 2366
ca (425)
557. å-rämasya riù ça-yak-kämapäla- 7.4.28 riì ça-yag-liìkñu 2367
yeñu, na ca trivikramaù (426)
558. sarti-çästy-artibhyo ìo bhüteçe 3.1.56 sartti-çästy-arttibhyaç ca 2382
kartari (427)
559. å-dvayänta-dåçyor govindo ìe 7.4.16 å-dåço ’ìi guëaù 2406
(428)
560. upendräras trivikramaù 6.1.91 upasargäd åti dhätau 74
561. näma-dhätau tu vä tad-alaç ca, na 6.1.92 vä supy äpiçaleù 77
tu trivikrama-bhavasya
562. çruvaù çapaù çnus tasya çåç ca 3.1.74 çruvaù çå ca 2386
(429)
563. u-çnvor govindaù (430) Guëa is accomplished as usual by
7.3.84 särvadhätukärdhadhätukayoù
564. asaàyoga-pürvasya pratyayo- 6.4.107 lopaç cäsyänyatarasyäà 2333
rämasya haro vä nirguëa-va-moù (431) m-voù
565. karotes tu nityaà ye ca (432) 6.4.109 ye ca 2549
566. u-rämät pratyayäd asaàyoga- 6.4.106 utaç ca pratyayäd asaàyoga- 2334
pürvät her haraù (433) pürvät
567. su-stu-dhüïbhya iö sau parapade 7.2.72 stu-su-dhüïbhyaù 2385
parasmaipadeñu
568. ëi-çri-dru-sru-kamibhyo ’ì 3.1.48 ëi-çri-dru-srubhyaù kartari 2312
bhüteçe kartari (434) caì
569. puñädi-dyutädi-ÿd-ito ìo bhüteçe 3.1.55 puñädi-dyutädi-låditaù 2343
parapade (435) parasmaipadeñu
570. gama-hana-jana-khana-ghasäm 6.4.98 gama-hana-jana-khana- 2363
uddhavädarçanaà kaàsäri-sarveçvare ghasäà lopaù k-ì-ity anaìi
ìaà vinä (437)
571. gamer iö sa-rämädi-räma-dhätuke, 7.2.58 gamer iö parasmaipadeñu 2401
nätmapade (438)
572. è-rämasyer kaàsärau (439) 7.1.100 èta id dhätoù 2390
573. è-räma-våbhya iöas 7.2.38 vèto vä 2391,
trivikramo vä, na tu parapada-sau 7.2.39 na liìi 2529, 2392
kämapälädhokñajayoç ca 7.2.40 sici ca parasmaipadeñu
574. ië-vad-iöo na trivikramaù No Equivalent in Päëinian grammar
575. dança-ranja-ñanja-svanjäà nasya 6.4.25 daàça-saïja-svaïjäà çapi 2396, 2397
haraù çapi (440) 6.4.26 raïjeç ca
576. såji-dåçor am akapila-vaiñëave 6.1.58 såji-dåçor jhaly am ak-iti 2405
(441)
577. gup-tij-kidbhyaù san (442) 3.1.5 gup-tij-kidbhyaù san 2393
796
578. neö svärthe sani (443) No Equivalent in Päëinian grammar
579. éça-samépäd viñëujanäd aniö san 1.2.10 hal-antäc ca 2613
kapilaù (444)
580. éçäc ca (445) 1.2.9 iko jhal 2612
581. pürva-dhätu-vat sanaù parapadädi 1.3.62 pürva-vat sanaù 2734
(446)
582. åter éyaì (447) 3.1.29 åter éyaì 2422
Bhv-ädi-ätmapada-prakriyä
583. radhi-jabhor nuà sarveçvare 7.1.61 radhi-jabhor aci 2302
584. mürdhanyäntäd äyo na vyavahäre Käçikä 3.1.28
585. kamer ëiì (448) 3.1.30 kamer ëiì 2310
586. ëer haro ’niò-ädau räma-dhätuke 6.4.51 ëer aniöi 2313
(449)
587. ië-vad-iöi ca No Equivalent in Päëinian grammar
588. açäsv-ådita uddhavasya vämanaù 7.4.1 ëau caìy upadhäyä hrasvaù 2314, 2572
(450) 7.4.2 näg-lopi-çäsv-åd-itäm
589. laghu-yukta-dhätv-akñara-parasya 7.4.93 san-val laghuni caì-pare ’nag- 2316
narasya san-nimitta-käryam (451) lope
590. narä-rämasye-rämaù sani (452) 7.4.79 sany ataù 2317
591. tat-parasya nara-laghos 7.4.94 dérgho laghoù 2318
trivikramaù (453)
592. aì-pare ëau, na tu 7.4.1 ëau caìy upadhäyä hrasvaù 2314
daçävatärädarçane (454)
593. ëer na hara äm anta älu äyya itnu 6.4.55 ay äm-antälv-äyyetnv-iñëuñu 2311
iñëu ity eñu (455)
594. itnau tu chandasy eva No Equivalent in Päëinian grammar
595. pra-parä-paréëäà ra-rämasya 8.2.19 upasargasyäyatau 2326
latvam ayatau
596. ayäsa-dayebhya äm adhokñaje 3.1.37 dayäyäsaç ca 2324
597. dép-jané-budhyati-püré-täyi- 3.1.61 dépa-jana-budha-püri-täyi- 2328
pyäyibhya ië vä bhüteça-te kartari pyäyibhyo ’nyatarasyäm
(543)
598. padas tu nityam 3.1.60 cië te padaù 2513
599. pyäyaù pér yaì-adhokñajayoù 6.1.29 liò-yaìoç ca 2327
600. deìaù sa-narasya digir adhokñaje 7.4.9 dayater digi liöi 2388
601. mäna-badha-däna-çänbhyaù sann, 3.1.6 män-badha-dän-çänbhyo 2394
é-rämaç ca narasya (456) dérghaç cäbhyäsasya
602. rabhi-labhor nuà çab-adhokñaja- 7.1.63 rabher açab-liöoù 2581, 2582
varjita-sarveçvare (457) 7.1.64 labheç ca
603. labher nuà ëamv-iëor vä, 7.1.69 vibhäñä cië-ëamuloù 2765
sopendrasya tu nityam (458)
604. dyut-ädibhyaù parapadaà vä 1.3.91 dyudbhyo luìi 2345
bhüteçe (459)
605. sa-para-sarveçvara-ya-va-räëäm 6.1.108 saàprasäraëäc ca 330
i-u-å-rämädeçaù saìkarñaëa-saàjïaù
(463)
606. dyuti-sväpyor narasya 7.4.67 dyuti-sväpyoù saàprasäraëam 2344
saìkarñaëaù
607. våt-ädibhyaù parapadaà vä sya- 1.3.92 vådbhyaù sya-sanoù 2347
sanoù (460)
797
608. kåper bälakalkau ca 1.3.93 luöi ca kÿpaù 2351
609. våtu-vådhu-çådhu-syandübhyo neö 7.2.59 na vådbhyaç caturbhyaù 2348
sa-räme ätmapadäbhäve (461)
610. kåper å ÿ (462) 8.2.18 kåpo ro laù 2350
611. kåper neö sa-rämädi-bälakalkyor 7.2.60 täsi ca kÿpaù 2352
ätmapadäbhäve
612. vyatho narasya saìkarñaëo 6.1.37 na saàprasäraëe 363, 2353
’dhokñaje, punar na saìkarñaëaù (464)saàprasäraëam
7.4.68 vyatho liöi
613. upendräd ühater vämanaù kapila- 7.4.23 upasargäd dhrasva ühateù 2702
ye
Bhv-ädi-miçra-prakriyä
614. pataù pum ìe 7.4.19 pataù pum 2355
615. sahi-vahor a-rämasya o-rämo òha- 6.3.112 sahi-vahor od a-varëasya 2357
lope (465)
616. çader ätmapadaà çive 1.3.60 çadeù çitaù 2362
617. jana-khana-sanäm ä-rämo vä 6.4.43 ye vibhäñä 2319
kaàsäri-ye (466)
618. vaiñëavädyoù kaàsäri-sanor 6.4.42 jana-sana-khanäà san-jhaloù 2504
nityam (467)
619. goha o ü sarveçvare (468) 6.4.89 üd upadhäyä gohaù 2364
620. duha-liha-diha-guhebhyaù sako 7.3.73 lug vä duha-diha-liha-guhäm 2365
haro vä dantyädy-ätmapade (469) ätmanepade dantye
621. hasya jo narasya (470) 7.4.62 ku-hoç cuù 2245
622. vaci-svapi-yaj-ädénäà 6.1.15 vaci-svapi-yajädénäà kiti 2409
saìkarñaëaù kapile (471)
623. vacy-ädénäà grah-ädénäà ca 6.1.17 liöy abhyäsasyobhayeñäm 2408
narasya saìkarñaëo ’dhokñaje (472)
624. veïo na saìkarñaëo ’dhokñaje 6.1.40 veïaù 2415
625. veïo vayi vädhokñaje 2.4.41 veïo vayiù 2411
626. grahi-jyä-vayi-vyadhi-vaçi-vyaci- 6.1.16 grahi-jyä-vayi-vyadhi-vañöi- 2412, 2413
vraçci-pracchi-bhrasjénäà saìkarñaëaù vicati-våçcati-påcchati-bhåjjaténäà
kaàsärau (473) ìiti ca — 6.1.38 liöi vayo yaù
627. vayo yasya vo vä kapile 6.1.39 vaç cäsyänyatarasyäà kiti 2414
628. vyeïo nätvam adhokñaje 6.1.46 na vyo liöi 2416
629. lipi-sici-hvo ìo bhüteçe kartari 3.1.53 lipi-sici-hvaç ca 2418
630. ätmapade tu vä 3.1.54 ätmapadeñv anyatarasyäm 2419
631. hvo nara-näräyaëayoù saìkarñaëo 6.1.32 hvaù samprasäraëam 2586, 2417
näma-dhätuà vinä (474) 6.1.33 abhyastasya ca
632. vasi-ghasyoù ñaù (475) 8.3.60 çäsi-vasi-ghasénäà ca 2410
633. sasya taù sa-rämädi-räma-dhätuke 7.4.49 saù sy ärdhadhätuke 2342
(476)
634. jè-stanbhu-mrucu-mlucu-grucu- 3.1.58 jè-stambhu-mrucu-mlucu- 2291
glucu-gluïcu-çvibhyo ìo vä bhüteça- grucu-glucu-gluïcu-çvibhyaç ca
parapade
635. çvayater i-räma-haro ìe 7.4.18 çvayater aù 2421
636. çveù saìkarñaëo vä yaì- 6.1.30 vibhäñä çveù 2420
adhokñajayoù
637. sann-aì-pare ëau ca 2.4.51 ëau ca saàç-caìoù 2579
798
Ad-ädiù
638. ad-ädeù çapo mahäharaù (477) 2.4.72 adi-prabhåtibhyaù çapaù 2423, 2489
2.4.75 juhoty-ädibhyaù çluù
639. hu-vaiñëaväbhyäà her dhiù (478) 6.4.101 hu-jhalbhyo her dhiù 2425
640. ader aö bhüteçvara-di-syoù (479) 7.3.100 adaù sarveñäm 2426
641. rud-äder éö ca (480) 7.3.98 rudaç ca païcabhyaù 2475, 2476
7.3.99 aò gärgya-gälavayoù
642. ado ghasÿr bhüteça-sanor, 2.4.37 luì-sanor ghasÿ 2427, 2424
adhokñaje tu vä (481) 2.4.40 liöy anyatarasyäm
643. viñëujanäd di-syor haraù (482) 6.1.68 hal-ìy-äbbhyo dérghät su-ti- 252
sy-apåktaà hal
644. upendräd dhanter a-räma- 8.4.22 hanter at-pürvasya 359, 359A
pürvasya nasya ëaù
645. antaras tv adeçe 8.4.24 antar adeçe 3294
646. upendräd dhano ëatvaà va-mor 8.4.23 va-mor vä 2429
vä
647. han-her jahi (483) 6.4.36 hanter jaù 2431
648. hano vadho bhüteça-kämapälayoù 2.4.42 hano vadha liìi 2433, 2434
(484) 2.4.43 luìi ca
649. bhüteçätmapade tu vä (485) 2.4.44 ätmanepadeñv anyatarasyäm 2696
650. hanaù siù kapilaù (486) 1.2.14 hanaù sic 2697
651. naräd dhanter hasya ghaù (487) 7.3.55 abhyäsäc ca 2430
652. u-rämasya våñëéndraù çab-luki 7.3.89 uto våddhir luki hali 2443
påthu-viñëujane (488)
653. ürëoter vä 7.3.90 ürëoter vibhäñä 2445
654. na tu näräyaëasya (489) No Equivalent in Päëinian grammar
655. iëo gä bhüteçe (490) 2.4.45 iëo gä luìi 2458
656. upendräd iëo na trivikramaù 7.4.24 eter liìi 2457
kämapäle
657. ië-vad ik (491) 2.4.45 (värttika) ië-vad ika iti 2462
vaktavyam värttika
658. ik-iìau nityam adhi-pürvau (492) Found in Päëinian Dhätu-päöha volume II
page 284
659. asyati-vakti-khyätibhyo ìo 3.1.52 asyati-vakti-khyätibhyo ’ì 2438
bhüteçe kartari (493)
660. vetti-prabhåténäà vedädayo nava 3.4.83 vido laöo vä 2464
nipätä vä (494)
661. vettu-prabhåténäà vidäìkarotu- 3.1.41 vidäì-kurvantv ity 2465
prabhåténi vä (495) anyatarasyäm
662. da-dho ruù sipi vä 8.2.75 daç ca 2468
663. vider ämi na govindaù (496) The mention of vid as vida in 3.1.38
uña-vida-jägåbhyo ’nyatarasyäm
blocks the guëa in accordance with
1.1.4 na dhätu-lopa ärdhadhätuke
664. çnam-astyor a-räma-haro nirguëe 6.4.111 çn-asor al-lopaù 2469
(497)
665. asteù sa-lopaù se (498) 7.4.50 täs-astyor lopaù 2191
666. upendra-prädurbhyäm asteù saù 8.3.87 upasarga-prädurbhyäm astir 2472
ño ya-sarveçvarayoù y-ac-paraù
799
667. asteù sasya ha e-räme 7.4.52 ha eti 2250
668. aster bhür bruvo vacé räma- 2.4.52 aster bhüù 2470, 2453
dhätuke (499) 2.4.53 bruvo vaciù
669. as-her edhi (500) 6.4.119 ghv-asor ed dhäv abhyäsa- 2471
lopaç ca
670. aster nä-räma-haro bhüteçvare This is covered by 6.4.72 äò aj-
(501) ädénäm
671. måjer våñëéndraù (502) 7.2.114 måjer våddhiù 2473
672. vaca um ìe (503) 7.4.20 vaca um 2454
673. rud-ädibhya iö kåñëa-dhätuke 7.2.76 rudädibhyaù särvadhätuke 2474
(504)
674. upendräd ano ëatvam antasya ca 8.4.19 aniteù — 8.4.20 antaù — 2478,
näräyaëasya ca 8.4.21 ubhau säbhyäsasya 2984, 2606
675. jakñ-ädir api näräyaëaù (505) 6.1.6 jakñity-ädayaù ñaö 428
676. näräyaëäd anto nasya haraù (506) 7.1.4 ad abhyastät 2479
677. jägarter govindaù sarvatra, na tu 7.3.85 jägro ’vi-cië-ëal-ì-itsu 2480
ië-ëal-nirguëeñu (507)
678. uttama-ëali vä Käçikä on 7.3.85
679. éçäntasya govindo ’na usi (508) 7.3.83 jusi ca 2481
680. daridräter i-rämo nirguëa- 6.4.114 id daridrasya 2482
viñëujane
681. çnä-näräyaëayor ä-räma-haro 6.4.112 çnäbhyastayor ätaù 2483
nirguëa-kåñëa-dhätuke (524)
682. daridräter ä-räma-haro 6.4.114 (värttika) daridräter 2483
vaiñëavädi-san-ëaka-öana-varjita-räma- ärdhadhätuke lopo vaktavyaù värttikas
dhätuke 6.4.114 (värttika) sani ëvuli lyuöi ca
neti vaktavyam
683. bhüteçe tu vä 6.4.114 (värttika) adyatanyäà veti 2483
vaktavyam värttika
684. sasya to dib-lope 8.2.73 tipy anasteù 2484
685. sib-lope tu raç ca 8.2.74 sipi dhäto rur vä 2485
686. çäsaù çiñ kaàsäri-viñëujana-ìayoù 6.4.34 çäsa id aì-haloù 2486, 2410
(509) 8.3.60 çäsi-vasi-ghasénäà ca
687. çäs-heù çädhi (510) 6.4.35 çä hau 2487
688. cakñiìaù khyäï räma-dhätuke 2.4.54 cakñiìaù khyäï 2436
(511)
689. adhokñaje tu vä (512) 2.4.55 vä liöi 2437
690. varjane tu nädeçaù 2.4.54 (värttika) varjane pratiñedho 2438 isti
vaktavyaù
691. éò-éçibhyäm iö sa-dhvor, na tu 7.2.77 éçaù çe 2439, 2440
bhüteçvare 7.2.78 éòa-janor dhve ca
692. suvaù kåñëa-dhätuke na govindaù 7.3.88 bhü-suvos tiìi 2224
693. çéìaù çe kåñëa-dhätuke (513) 7.4.21 çéìaù särvadhätuke guëaù 2441
694. çeteù çay kaàsäri-ye (514) 7.4.22 ayaì yi k-ì-iti 2649
695. iìo gäì adhokñaje, bhüteçäjitayos 2.4.49 gäì liöi 2459, 2460
tu gér vä (515) 2.4.50 vibhäñä luì-låìoù
696. ürëoter govindo di-syoù 7.3.91 guëo ’påkte 2448
697. ürëoter iö nirguëo vä 1.2.3 vibhäñorëoù 2447
698. ürëoter näm 3.1.36 (värttika) ürëoteç ca
800
699. bruva éö kåñëa-dhätuka-påthu- 7.3.93 bruva éö 2452
viñëujane (516)
700. cakrapäëes tu vä (517) 7.3.94 yaìo vä 2651
701. bravéty-ädi-païcänäm ähädayo vä 3.4.84 bruvaù païcänäm ädita äho 2450. 2451
(518) bruvaù — 8.2.35 ähas thaù
Hv-ädiù
702. juhoty-ädeù pürva-vad dvir- 6.1.10 çlau 2490
vacanaà çab-luki (519)
703. bhé-hré-bhå-hubhya äm adhokñaje 3.1.39 bhé-hré-bhå-huväà çlu-vac ca 2491
vä, dvir-vacanaà ca (520)
704. bhiyo vämano vä kåñëa-dhätuke 6.4.115 bhiyo ’nyatarasyäm 2492
705. arti-pipartyor narasye-rämaù 7.4.77 arti-pipartyoç ca 2493
kåñëa-dhätuke (521)
706. oñöhyoddhavasya èta ur kaàsärau 7.1.102 ud oñöhya-pürvasya 2494
(522)
707. dämodaraà vinä çnä-näräyaëä- 6.4.113 é haly aghoù 2497, 2498
rämayor é kåñëa-dhätuka-nirguëa- 6.4.116 jahäteç ca
viñëujane, jahäter iç ca (523)
708. jahäter ä-räma-haraù kåñëa- 6.4.118 lopo yi 2500
dhätuka-ye (525)
709. ëiji-viji-viñäà narasya govindaù 7.4.75 nijäà trayäëäà guëaù çlau 2502
kåñëa-dhätuka-mätre (526)
710. na näräyaëoddhavasya govindaù 7.3.87 näbhyastasyäci piti 2503
kåñëa-dhätuka-sarveçvare (527) särvadhätuke
711. dämodarasyaitva-narädarçane 6.4.119 ghv-asor ed dhäv abhyäsa- 2471
hau (528) lopaç ca
712. aper ädi-haro dhäï-naddhayor vä No Equivalent in Päëinian grammar
(531)
713. avasya taàse (532) No Equivalent in Päëinian grammar
714. taratau cety eke No Equivalent in Päëinian grammar
715. dhäïo narasya dho nirguëe 8.2.38 dadhas ta-thoç ca 2501
vaiñëave (533)
716. çrad ity avyayam upendra-vad 3.3.106 (värttika) çrad-antaror 3283
dhäïi (534) upasarga-vad våttiù värttika
717. häì-mäìor narasye-rämaù kåñëa- 7.4.76 bhåïäm it 2496
dhätuke (535)
718. bhåïa ämi ca (536) 7.4.76 bhåïäm it 2496
Div-ädiù
719. div-ädeù çapaù çyaù (537) 3.1.69 divädibhyaù çyan 2505
720. nåté-kåty-äder iò vä se sià vinä 7.2.57 se ’sici kåta-cåta-cchåda-tåda- 2506
nåtaù
721. o-rämasya haraù çye (538) 7.3.71 otaù çyani 2510
722. çliña äliìganärthät sak bhüteçe 3.1.46 çliña äliìgane 2514
723. radh-äder iò vä (539) 7.2.45 radhädibhyaç ca 2515
724. radher num-niñedho ’dhokñaja- 7.1.62 neöy aliöi radheù 2516
varjiteöi
725. naçer neçir ìe vä 6.4.120 (värttika) naçi-manyor aliöy
etvaà vaktavyam
726. masji-naçor nuà vaiñëave (540) 7.1.60 masji-naçor jhali 2517
727. naçer na ëatvaà ñatve 8.4.36 naçeù ñäntasya 2518
801
728. çam-ädénäà trivikramaù çye (541) 7.3.74 çamäm añöänäà dérghaù çyani 2519
729. asyater astho ìe 7.4.17 asyates thuk 2520
730. yasaù çyo vä, saà-varjopendrät tu 3.1.71 yaso ’nupasargät 2521, 2522
nityam 3.1.72 saàyasaç ca
731. mider govindaù çive 7.3.82 mider guëaù 2346
732. ménäti-minoti-déìäm ä-rämänta- 6.1.50 ménäti-minoti-déìäà lyapi ca 2508, 3318
päöhaç caturvyüha-vidhi-sthäne yapi ca 6.4.70 mayater id anyatarasyäm
733. léyati-lénätyor vä 6.1.51 vibhäñä léyateù 2509
734. déìo yuö kapila-sarveçvare 6.4.63 déìo yuò aci k-ì-iti 2507
735. jïä-janor jä çive (542) 7.3.79 jïä-janor jä 2511
Sv-ädiù
736. sv-ädeù çapaù çnuù (544) 3.1.73 svädibhyaù çnuù 2523
737. narato her ghir na tv aìi 7.3.56 her acaìi 2531
738. kåvi-dhivyoù kå-dhé çnau 3.1.80 dhinvi-kåëvyor a ca 2332
739. açnoti-narän nuò adhokñaje 7.4.72 açnoteç ca 2533
Tud-ädiù
740. tud-ädeù çapaù çaù (545) 3.1.77 tudädibhyaù çaù 2534
741. bhrasjer bharjo ’kaàsärau vä 6.4.47 bhrasjo ropadhayo ram 2535
anyatarasyäm
742. muc-äder nuà çe (546) 7.1.59 çe muc-ädénäm 2542
743. upät suö kiratau chedane 6.1.140 kiratau lavane 2539
744. an-nara-vyavadhäne ’pi 6.1.136 aò-abhyäsa-vyaväye ’pi 2539
värttika
745. upa-pratibhyäà suö kiratau 6.1.141 hiàsäyäà prateç ca 2540
hiàsäyäm
746. giro ro laù sarveçvare vä, nityaà 8.2.20 gro yaìi 2639, 2541
tu yaìi (547) 8.2.21 aci vibhäñä
747. gunph-äder na-lopaù çe vä 7.1.59 (värttika) çe tåmphädénäm värttika
upasaàkhyänaà kartavyam in vol. II
page 393
748. kuö-äder anåsiàho nirguëaù (548) 1.2.1 gäì-kuöädibhyo ’ï-ë-in ì-it 2461
749. vyaces tv asià vinä 1.2.1 (värttika) vyaceù kuöäditvam värttika
anaséti vaktavyam in vol. II
page 390
750. likha-milau kuö-ädé bahulam (549) No Equivalent in Päëinian grammar
751. mriyateù parapadaà çiva- 1.3.61 mriyater luì-liìoç ca 2538
bhüteça-kämapälebhyo ’nyatra (550)
752. vijer iö nirguëaù 1.2.2 vija iö 2536
Rudh-ädiù
753. rudh-ädeù çap-khaëòé çnam (551) 3.1.78 rudhädibhyaù çnam 2543
754. tåhaù çnamo neù påthu-viñëujane 7.3.92 tåëaha im 2545
755. çnän nasya haraù (552) 6.4.23 çnän na-lopaù 2544
756. aïjer iö sau 7.2.71 aïjeù sici 2546
757. bhaïjer na-lopa iëi vä 6.4.33 bhaïjeç ca ciëi 2764
Tan-ädiù
758. tan-ädeù çapo ’paväda uù (553) 3.1.79 tanädi-kåïbhya uù 2466
759. tanoter ä-rämo vä yaki 6.4.44 tanoter yaki 2759
760. tan-ädeù ser mahäharo vä ta- 2.4.79 tanädibhyas ta-thäsoù 2547
thäsoù (554)
761. kåïas tu nityam (555) 6.4.108 nityaà karoteù 2548
802
762. noddhavasya govinda u-vikaraëe vol. II page 426 (in the transl.
(556) by Çréça Chandra Vasu)
763. å-rämasya tu vä No Equivalent in Päëinian grammar
764. karoty-a-rämasya ur nirguëe 6.4.110 ata ut särvadhätuke 2467
(557)
765. sam-pary-upebhyaù suö karotau This is a summary of 6.1.137, 6.1.138,
saàskärädy-artheñu (558) and 6.1.139
766. an-nara-vyavadhäne ’pi 6.1.136 aò-abhyäsa-vyaväye ’pi 2539
värttika
767. tatra sam-paribhyäà bhüñaëe 6.1.137 sam-pary-upebhyaù karotau 2550, 2551
samaväye ca (559) bhüñaëe — 6.1.138 samaväye ca
768. sa-suökät kåïa iò adhokñaje 7.2.13 (värttika) kåïo ’suöa iti 2553
vaktavyam värttika
769. upäd bhüñaëa-samaväya- 6.1.139 upät pratiyatna-vaikåta- 2552
pratiyatna-vikåté-karaëa- väkyädhyähäreñu
väkyädhyähäreñu (560)
Kry-ädiù
770. kry-ädeù çapaù çnä (561) 3.1.81 kry-ädibhyaù çnä 2554
771. stanbha-stunbha-skanbha- 3.1.82 stambhu-stumbhu-skambhu- 2555
skunbha-skubhyaù çnuç ca skumbhu-skuïbhyaù çnuç ca
772. pv-ädénäà vämanaù çive (562) 7.3.80 pv-ädénäà hrasvaù 2558
773. viñëujanät çna äno hau (563) 3.1.83 halaù çnaù çänaj jhau 2557
774. graher iöas trivikramo 7.2.37 graho ’liöi dérghaù 2562
’nadhokñaje (564)
775. çè dè ity etayor vämano 7.4.12 çè-dè-präà hrasvo vä 2495
vädhokñaje
776. niraù kuño veö 7.2.46 niraù kuñaù 2560
777. kñubhnädiñu na ëatvam 4.1.49 (värttika) äcäryäd aëatvaà ca 505
8.4.39 kñubhnädiñu ca värttika,
792
778. narän nåtiç ca käçikä of 8.4.39 792 note
779. chasya ço vasya üöh hariveëau 6.4.19 cch-voù ç-üò anunäsike ca 2561
kvau kaàsäri-vaiñëave ca
780. jvara-tvara-sriv-ava-maväà tu sa- 6.4.20 jvara-tvara-srivy-avi-maväm 2654
sarveçvarasya upadhäyäç ca
Cur-ädiù
781. cur-äder ëiù (565) 3.1.25 satyäpa-päça-rüpa-véëä-tüla- 2563
çloka-senä-loma-tvaca-varma-varëa-
cürëa-curädibhyo ëic
782. ëer ubhayapadam (566) 1.3.74 ëicaç ca 2564, 2159
1.3.78 çeñät kartari parasmaipadam
783. uddhava-è-rämasyer (567) 7.1.101 upadhäyäç ca 2571
784. uddhava-saàjïasya å-dvayasya år 7.4.7 ur åt 2567,
vä aì-pare ëau 2589A
785. arti-hré-vlé-ré-knüyé-kñmäyy-ä- 7.3.36 arti-hré-vlé-ré-knüyé-kñmäyy- 2570,
rämebhyaù puk ya-lopo govindaç ca ätäà pug ëau 2587A
ëau, daridräà vinä (571)
786. yuj-äder ëir vä (568) The gaëa-sütra ädhåñäd vä in Päëini’s gaëa-sütra
Dhätu-päöha vol. II
page 481
803
Ëy-anta-prakriyä
787. ëiù preraëädau (569) 3.1.26 hetumati ca 2576
788. ëer ëau hare na No Equivalent in Päëinian grammar
daçävatärädarçanatvaà mantavyam
789. ghaö-ädénäm uddhavasya vämano 6.4.92 mitäà hrasvaù 2568, 2762
ëau, ëi-pürvayor ëamv-iëos tu 6.4.93 cië-ëamulor dérgho
trivikramo vä (570) ’nyatarasyäm
790. tvara-spaça-små-mrada-pratha-dè- 7.4.95 at små-dè-tvara-pratha-mrada- 2566
stèëäà narasya a-rämo ’ì-pare ëau stè-spaçäm
791. veñöi-ceñöyor vä 7.4.96 vibhäñä veñöi-ceñöyoù 2583
792. bhräja-bhäsa-bhäña-dépa-jéva- 7.4.3 bhräja-bhäsa-bhäña-dépa-jéva- 2565
méla-péòa-raëa-bhaëa-çraëa-hve-lapa- méla-péòäm anyatarasyäm
lupa-luöhädénäm uddhavasya vämano
väì-pare ëau
793. sväpeù saìkarñaëo ’ìi 6.1.18 sväpeç caìi 2584
794. çä-chä-sä-hvä-vyä-ve-päbhyo yuk 7.3.37 çä-cchä-sä-hvä-vyä-ve-päà 2585
ëau (572) yuk
795. sa-narasya pibater aì-pare ëau 7.4.4 lopaù pibater ic cäbhyäsasya 2587,
pépyaù, tiñöhates tiñöhipaù, jighrates tu
7.4.5 tiñöhater it 2588, 2589
jighripo vä 7.4.6 jighrater vä
796. päteù päl ëau, väteù kampanärthe 7.3.37 (värttika) dhuï-préïor nug 2585 note,
väj, dhüïo dhün, préëäteù préë (573) vaktavyaù 2590
7.3.38 vo vidhünane juk
797. liyo lén, läter läl vä ëau sneha- 7.3.39 lé-lor nug-lukäv anyatarasyäà 2591
drävaëe sneha-nipätane
798. liyor ä-ramo ëau püjäbhibhava- 1.3.70 liyaù saàmänana-çäléné- 2592, 2591
pratäraneñu ätmapadaà ca karaëayoç ca — 1.3.70 (värttika) värttika
pralambhanäbhibhava-püjäsu liyo
nityam ätvam açiti väcyam
799. bhiyo bhéñ-bhäpau ëau 1.3.68 bhé-smyor hetu-bhaye 2594,
prayojakäd bhayaà ced ätmapadaà ca, 6.1.56 bibheter hetu-bhaye 2593,
smayateù smäpaù sa-bhaya-vismayaç 6.1.57 nityaà smayateù 2596, 2595
cet (574) 7.3.40 bhiyo hetu-bhaye ñuk
800. sphäyaù sphäv, çader agatau 2.4.46 ëau gamir abodhane — 6.1.48 2607,
çät, iëo gamir abodhane, kréïaù kräp, kréì-jénäà ëau — 6.1.49 sidhyater 2600,
adhéìo ’dhyäp, jer jäp, sidhyateù sädh apära-laukike — 6.4.90 doño ëau 2602,
na tu pära-laukike, duño düñ citta- 6.4.91 vä citta-viräge — 7.3.41 2604,
karmatve tu vä ëau (575) sphäyo vaù — 7.3.42 çader agatau 2605,
taù 2597, 2598
801. ruho rop, ciïaç cäp, sphuraù 6.1.54 ci-sphuror ëau 2569,
sphär, veteù prajane väp ëau vä 6.1.55 prajane véyateù 2603,
6.4.91 vä citta-viräge 2605‚ 2599
7.3.43 ruhaù po ’nyatarasyäm
802. iìo gäì sann-aì-pare ëau vä 6.1.31 ëau ca saàç-caìoù 2601
803. naro-dvayasya iù pa-varga- 7.4.80 où pu-yaë-jy-a-pare 2577
harimitra-ja-rämeñv a-dvaya-pareñu
sani (576)
804. sravati-çåëoti-dravati-pravati- 7.4.81 sravati-çåëoti-dravati-pravati- 2578
plavati-cyavaténäà vä plavati-cyavaténäà vä
804
805. raïjer nasya haro ëau måga- 6.4.24 (värttika) raïjer ëau måga- 2605
ramaëe ramaëa upasaàkhyänaà kartavyam värttika
806. hantes to nåsiàhe ’n-ië-adhokñaje 7.3.32 hanas to ’cië-ëaloù 2574,
(577) 2607A
San-anta-prakriyä
807. san kriyecchäyäm (578) 3.1.7 dhätoù karmaëaù samäna- 2608
kartåkäd icchäyäà vä
808. u-dvaya-graha-guhebhyo neö sani 7.2.12 sani graha-guhoç ca 2610
(579)
809. upäsane ’pi çruvaù (580) No Equivalent in Päëinian grammar
810. déìa ä vä sani No Equivalent in Päëinian grammar
811. éçänta-hantyor iì-ädeça-gameç ca 6.4.16 aj-jhana-gamäà sani 2614
trivikramaù sani (581)
812. è-räma-våbhya iò vä sani (582) 7.2.41 iö sani vä 2625
813. iëo gamir abodhane sani 2.4.47 sani ca 2615
814. iìaç ca 2.4.48 iìaç ca 2616
815. érñyo yiù san vä dviù 6.1.3 (värttika) érñyates tåtéyasya dve 2607A
bhavata iti vaktavyam värttika,
2608
värttika
816. ruda-vetti-muña-grahi-svapi- 1.2.8 ruda-vida-muña-grahi-svapi- 2609
pracchaù ktvä-sanau kapilau (583) pracchaù saàç ca
817. ya-va-varjita-viñëujanäntäc 1.2.26 ralo v-y-upadhäd dhal-ädeù 2617
catuùsanoddhaväd viñëujanädeù seö- saàç ca
ktvä-sanau kapilau vä
818. å püì smi anjü açü kè gè dåì dhåì 7.2.74 smi-püì-raïjv-açäà sani 2626, 2611
praccha ity etebhya iö sani 7.2.75 kiraç ca païcabhyaù
819. iv-anta-ådha-bhrasja-dambhu-çri- 7.2.49 sanévantardha-bhrasja- 2618, 2621
ürëu-yauti-bharati-jïapi-sani-tani-pati- dambhu-çri-svå-yürëu-bhara-jïapi- värttika
daridräbhya iò vä sani sanäm
7.4.56 (värttika) tani-pati-
daridrätibhyaù sano vä iì väcyaù
820. tanoter uddhavasya trivikramo 6.4.17 tanoter vibhäñä 2622
vaiñëavädi-sani vä
821. dambho dhépsa-dhipsau, ådha 7.4.54 sani mé-mä-ghu-rabha-labha- 2623, 2623
értsaù, jïaper jïépsaù, äpa épsaù, çaka-pata-padäm aca is värttika,
ménäti-minoti-mänäà mitsaù, 7.4.54 (värttika) sani rädho 2619,
dämodaräëäà ditsa-dhitsau, rabha- hiàsäyäm aca is vaktavyaù 2621,
labho ripsa-lipsau, çakaù çikñaì, 7.4.55 äp-jïapy-ådhäm ét 2624, 2620
rädho ritso hiàsäyäm, pata-padoù 7.4.56 dambha ic ca
pitsaù, muco ’karmakatve mokñaì- 7.4.57 muco ’karmakasya guëo vä
mumukñaìäv aniö-sanä saha (584) 7.4.58 atra lopo ’bhyäsasya
822. narät stauti-ëy-antayor eva 8.3.61 stauti-ëyor eva ñaëy abhyäsät 2627
ñatvaà sanaù ñe
823. na tu saha-svada-svidäm 8.3.62 saù svidi-svadi-sahénäà ca 2628
824. icchä-san-antän na san (585) 3.1.7 (värttika) icchä-sann-antät 2622
pratiñedho vaktavyaù värttika,
2628
kärikä
805
Yaì-anta-prakriyä
825. viñëujanädy-eka-sarveçvaräd yaì 3.1.22 dhätor ekäco halädeù kriyä- 2629
paunaù-punyätiçayayoù (586) samabhihäre yaì
826. narasya govindo yaìi, viñëu- 7.4.82 guëo yaì-lukoù 2630, 2632
rahitä-rämäntasya tu trivikramaù (587) 7.4.83 dérgho ’k-itaù
827. na çubha-ruca-gåëätibhyo yaì Mahäbhäñya 7.4.82
828. süci-sütri-mütri-aöi-arti-aça- 3.1.22 (värttika) süci-sütri-mütry- 2630
ürëotibhyaç ca yaì aöy-arty-aç-ürëoténäà grahaëaà yaì- värttika
vidhäv anekäj ahalädy artham
829. viñëujanät sä-räma-yasya haro 6.4.49 yasya halaù 2631
räma-dhätuke (588)
830. kyasya tu vä (589) 6.4.50 kyasya vibhäñä 2660
831. gaty-arthäd yaì kauöilya eva (590) 3.1.23 nityaà kauöilye gatau 2634
832. ya-räma-paro ra-rämo na dvir- 6.1.3 (värttika) ya-kära-parasya
vacane varjyate rephasya pratiñedho na bhavatéti
vaktavyam
833. å-rämasya réù kya-yaìoù (591) 7.4.27 réì åtaù 1234
834. lupa-sada-cara-japa-jabha-daha- 3.1.24 lupa-sada-cara-japa-jabha- 2635
daàça-gèbhyo bhäva-garhäyäm eva daha-daàça-gèbhyo bhäva-garhäyäm
yaì (592)
835. kavater narasya na co yaìi 7.4.63 na kavater yaìi 2641
836. vaïcu-sraàsu-dhvaàsu-bhraàsu- 7.4.84 nég vaïcu-sraàsu-dhvaàsu- 2642
kasa-pata-pada-skanda-narato né yaìi bhraàsu-kasa-pata-pada-skandäm
837. hariveëv-antänäà japa-jabha- 7.4.85 nug ato ’nunäsikäntasya — 2643,
daha-daàça-bhaïja-paçäà ca naräd 7.4.86 japa-jabha-daha-daça-bhaïja- 2638
a-rämato viñëucakraà yaìi (593) paçäà ca
838. la-va-yäntasya tu vä iti vaktavyam No Equivalent in Päëinian grammar
839. atra hariveëu-vidhir vä vaktavyaù 7.4.85 (värttika) padäntavac ceti 2636
vaktavyam värttika
840. hiàsärthasya hanter ghné yaìi 7.4.30 (värttika) hanter hiàsäyäà 2643
yaìi ghné-bhävo vaktavyaù värttika
841. å-madhya-dhätu-narato ré yaìi 7.4.90 rég åd-upadhasya ca 2644
(594)
842. yaì-antäd iöo dérgho na Käçikä on 7.2.37
843. kåpeç calékÿpyaù, svapaù 6.1.19 svapi-syami-vyeïäà yaìi 2645,
soñupyaù, vyeïo vevéyaù, vaço 6.1.20 na vaçaù 2646,
vävaçyaù, cäyaç cekéyaù, ghro 6.1.21 cäyaù ké 2647,
jeghréyaù, dhmo dedhméyaù, careç 7.4.31 é ghrä-dhmoù 2648,
caïcuryaù, phaleù pamphulya iti yaìä 7.4.87 cara-phaloç ca 2636, 2637
nipätäù 7.4.88 ut parasyätaù
Cakrapäëi-prakriyä
844. yaìo mahäharo bahulam (595) 2.4.74 yaìo ’ci ca 2650
845. tad-antaç cakrapäëi-saàjïaù yaì-luk
(596)
846. hariveëv-antoddhavasya 6.4.15 anunäsikasya kvi-jhaloù k-ì- 2666
trivikramaù kvau kaàsäri-vaiñëave ca iti
(597)
847. ktvi tu kramo vä 6.4.18 kramaç ca ktvi 3329
848. räc cha-vayor haraù kvau 6.4.21 räl lopaù 2655
kaàsäri-vaiñëave ca
806
849. ya-vayor haro vale 6.1.66 lopo v-yor vali 873
850. daàço na-lopo vä cakrapäëau No Equivalent in Päëinian grammar
851. çyä-çvi-vyä-jyä-hväà 6.4.2 halaù 2559
saìkarñaëasya trivikramaù
852. veïas tu kvipi No Equivalent in Päëinian grammar
853. å-rämänta-tad-uddhavayor narato 7.4.91 rug-rikau ca luki 2652, 2653
ri-ré-ro viñëavaç cakrapäëau (598) 7.4.92 åtaç ca
854. na nåty-äder éö No Equivalent in Päëinian grammar
855. ëa-öäbhyäà saù ñaù No Equivalent in Päëinian grammar
856. tathä kevalena sa-rämeëa No Equivalent in Päëinian grammar
vyavadhäne ’pi ñatvam iñyate, sa-
rämasya ca tasya
Näma-dhätu-prakriyä
857. näma-viñëupadät pratyayaù (599) 3.1.8 supa ätmanaù kyac 2657
858. yam icchati tasmät kyan (600) 3.1.8 supa ätmanaù kyac 2657
859. antaraìga-sv-äder mahähara eka- 2.4.71 supo dhätu-prätipadikayoù 650
padatvärambhe (601)
860. a-dvayasya é kyani (602) 7.4.33 kyaci ca 2658
861. o-dvayasyäv-ävau pratyaya-ye 6.1.79 vänto yi pratyaye 63
(603)
862. dhätu-sambandhinas tu nänya- 6.1.80 dhätos tan-nimittasyaiva 64
nimittasya
863. yuñmad-asmados tvan-madäv 7.2.98 pratyayottara-padayoç ca 1373
uttara-pada-pratyayor ekatve (604)
864. näntam eva viñëupadaà kye (605) 1.4.15 naù kye 2659
865. mäntävyayäbhyäà na kyan 3.1.8 (värttika) kyaci mäntävyaya- 2660
pratiñedho vaktavyaù värttika
866. açanäya bubhukñäyäm, udanya 7.1.51 açva-kñéra-våña-lavaëänäm 2662, 2662
pipäsäyäm, dhanäyäti-lobhe, açvasya- ätma-prétau kyaci värttikas,
våñasyau maithunecchäyäm, kñérasya- 7.1.51 (värttika) açva-våñayor 2661
lavaëasyau dadhisya-dadhyasyau maithunecchäyäm iti vaktavyam
madhusya-madhvasyau patisya- 7.1.51 (värttika) kñéra-lavaëayor
patyasyäv ity-ädayo lälasäyäm lälasäyäm iti vaktavyam
7.1.51 (värttika) sarva-
prätipadikebhyo lälasäyäm asug
vaktavyaù
7.1.51 (värttika) sug vaktavyaù
7.4.34 açanäyodanya-dhanäyä
bubhukñä-pipäsä-gardheñu
867. kämyaç ca pürva-kyann-arthe 3.1.9 kämyac ca 2663
(606)
868. yam iväcarati yasminn iva ca 3.1.10 upamänäd äcäre 2664, 2664
tasmät kyan (607) 3.1.10 (värttika) adhikaraëäc ceti värttika
vaktavyam
869. ìau na-lopa-niñedhaù kye (608) No Equivalent in Päëinian grammar
870. viñëujanäd apatyasya yo haraù 6.4.152 kya-cvyoç ca 2119
kya-vyoù
871. ya iväcarati tasmät kyaì (609) 3.1.11 kartuù kyaì salopaç ca 2665
872. ojo-’psarasoù sasya ca haraù 3.1.11 (värttika) ojaso ‘psaraso 2665
nityam itareñäà vibhäñayä värttika
807
873. payasas tu vä 3.1.11 (värttika) ojaso ‘psaraso 2665
nityam itareñäà vibhäñayä värttika
874. väcya-liìga-lakñméù puruñottama- 6.3.36 kyaì-mäninoç ca 837
vat kyaì-mäninor ëau ca (610)
875. kvacit kyaìaù kvip (611) 3.1.11 (värttika) sarva- 2665
prätipadikebhya ity eke värttika
876. kevalasya pratyaya-ver haraù 6.1.67 ver apåktasya 375
(612)
877. galbhäder ätmapadaà ca 3.1.11 (värttika) äcäre ’vagalbha- 2665
kléba-hoòebhyaù kvib vä vaktavyaù värttika
878. bhåçädibhyaù kyaì, anta- 3.1.12 bhåçädibhyo bhuvy acver 2667
viñëujana-haraç cäbhüta-tad-bhäve lopaç ca halaù
879. lohitäder ubhayapadatvaà ca 1.3.90 vä kyañaù 2669, 2668
3.1.13 lohitädi-òäjbhyaù kyañ
880. äc-pratyayäntäc ca 3.1.13 lohitädi-òäjbhyaù kyañ 2668
881. kañöa-satra-kakña-kåcchra- 3.1.14 kañöäya kramaëe 2670, 2670
gahanebhyo gamya-karmaëo 3.1.14 (värttika) satra-kañöa-kakña- värttika
viçeñaëebhyas tädarthya-caturthy- kåcchra-gahanebhyaù kaëva-
antebhyaù kyaì päpa-våttau kramaëe cikérñäyäm iti vaktavyam
882. romantham udvartayati 3.1.15 karmaëo romantha- 2671
tapobhyäà varti-caroù
883. bäñpädikam udvamati 3.1.16 bañpoñmabhyäm udvamane 2672, 2672
3.1.16 (värttika) phenäc ceti värttika
vaktavyam
884. çabdädikaà karoti (613) 3.1.17 çabda-vaira-kalahäbhra- 2673, 2673
kaëva-meghebhyaù karaëe värttika,
3.1.17 (värttika) sudina-durdina- 2673 note
néhärebhyaç ceti vaktavyam
3.1.17 (värttika) aöäöä-çékä-koöä-
poöä-soöä-kañöä-grahaëaà kartavyam
885. nama-ädibhyaù parapadaà ca 3.1.15 karmaëo romantha- 2671, 2671
(614) tapobhyäà varti-caroù värttika,
3.1.15 (värttika) tapasaù 2675
parasmaipadaà ca
3.1.19 namo-varivaç-citraìaù kyac
886. sukhädikaà vedayate 3.1.18 sukhädibhyaù kartå- 2674
vedanäyäm
887. citrät kyann ätmapadaà cäçcarye 3.1.19 namo-varivaç-citraìaù kyac 2675
888. aneka-sarveçvarasya saàsära- 6.4.155 öeù 1786,
haraù, påthu-mådv-äder å-rämasya 6.4.156 sthüla-düra-yuva-hrasva- gaëa-
raç ca, kñiprasya kñepaù, dérghasya kñipra-kñudräëäà yaë-ädi-paraà sütra vol.
dräghaù, bahulasya baàhaù, hrasvasya pürvasya ca guëaù II page
hrasaù, kñudrasya kñodaù, guror garaù, 6.4.157 priya-sthira-sphiroru- 498, 2015,
uror varaù, priyasya praù, bahor bhüù, bahula-guru-våddha-tåpra-dérgha- 2016,
ëéñöhemeyaùsu (615) våndärakäëäà pra-stha-spha-var- 2017,
baàhi-gar-varñi-trab-dräghi-våndäù 1785, 2010
6.4.158 bahor lopo bhü ca bahoù
6.4.161 ra åto hal-äder laghoù
6.4.163 prakåtyaikäc
808
889. bhüto yuö, tathä praçasyasya çra- 5.3.60 praçasyasya çraù — 5.3.61 jya 2009,
jyau, våddhasya varña-jyau, sthirasya ca — 5.3.62 våddhasya ca — 5.3.63 2011,
sthaù, sphirasya sphaù, antikasya antika-bäòhayor neda-sädhau — 2013,
nedaù, bäòhasya sädhaù, sthülasya 5.3.64 yuvälpayoù kan anyatarasyäm 2014,
sthavaù, dürasya davaù, yüno yava- — 5.3.65 vin-mator luk — 6.4.156 2019,
kanau, tåprasya trapaù, våndärakasya sthüla-düra-yuva-hrasva-kñipra- 2020,
våndaù, vin-matvor haraù, alpasya tu kñudräëäà yaë-ädi-paraà pürvasya 2015,
kano vä ëéñöheyaùsu (616) ca guëaù — 6.4.157 priya-sthira- 2016, 2018
sphiroru-bahula-guru-våddha-tåpra-
dérgha- våndärakäëäà pra-stha-spha-
var-baàhi-gar-varñi-trab-dräghi-
våndäù — 6.4.159 iñöhasya yiö
890. çvetäçvasya çvetaù, açvatarasya The gaëa-sütra çvetäçväçvatara- gaëa-sütra
açvaù, gäloòitasya gäloòaù, hvarakasya gäloòitähvarakä ëäm açva-tareta-ka- vol. II
hvaro ëau lopaç ca in Päëini’s dhätu-päöha page 504
891. pucchäë ëiì utkñepaëädau 3.1.20 puccha-bhäëòa-cévaräë-ëiì 2676, 2676
3.1.20 (värttika) pucchäd udasane värttika,
paryasane vä gaëa-sütra
vol. II
page 504
892. bhäëòäë ëiì samäcayane 3.1.20 puccha-bhäëòa-cévaräë-ëiì 2676, 2676
3.1.20 (värttika) bhäìòät värttika
samäcayane
893. cévaräd arjane paridhäne ca 3.1.20 puccha-bhäëòa-cévaräë-ëiì 2676, 2676
3.1.20 (värttika) cévaräd arjane värttika
paridhäne vä
894. aìgäë ëiì nirasane gaëa-sütra
vol. II
page 504
895. vratäë ëis tan-mätra-bhojana-tan- 3.1.21 muëòa-miçra-slakñëa-lavaëa- 2677, 2677
nivåttyoù vrata-vastra-hala-kala-kåta-tüstebhyo värttika
ëic
3.1.21 (värttika) vratäd bhojana-tan-
nivåttyoù
896. vasträë ëiù samäcchädane 3.1.21 muëòa-miçra-slakñëa-lavaëa- 2677, 2677
paridhäne ca vrata-vastra-hala-kala-kåta-tüstebhyo värttika
ëic
3.1.21 (värttika) vasträt
samäcchädane
897. haly-ädibhyo grahaëädy-arthe ëiù 3.1.21 muëòa-miçra-slakñëa-lavaëa- 2677, 2677
vrata-vastra-hala-kala-kåta-tüstebhyo värttika,
ëic — 3.1.21 (värttika) haly-ädibhyo 2563
grahaëe — 3.1.25 satyäpa-päça-rüpa-
véëä-tüla-çloka-senä-loma-tvaca-
varma-varëa-cürëa-curädibhyo ëic
898. tåtéyänta-viçeñäd dhätv-artha- 3.1.25 satyäpa-päça-rüpa-véëä-tüla- 2563
viçeñe çloka-senä-loma-tvaca-varma-varëa-
cürëa-curädibhyo ëic
809
899. tenätikramaëe ca gaëa-sütra
vol. II
page 498
900. muëòa-miçra-çlakñëa-lavaëa- 3.1.21 muëòa-miçra-slakñëa-lavaëa- 2677,
laghu-paöu-prabhåtibhyas tat karotéty- vrata-vastra-hala-kala-kåta-tüstebhyo gaëa–
arthe påthv-äder anyebhyaç ca tat ëic — 3.1.26 (värttika) tat karotéty sütras and
karoti tad äcañöe ity-arthe ëiù (617) upasaàkhyänaà sütrayaty-ädy- värttika
artham — 3.1.26 (värttika) äkhyänät in vol. II
kåtas tad äcañöa iti ëic kål-luk prakåti- page 498
pratyäpattiù prakåtivac ca kärakam
901. satyärtha-vedebhya äpuk ca 3.1.21 (värttika) artha-vedayor apy 2677
äpug vaktavyaù — 3.1.25 satyäpa- värttika,
päça-rüpa-véëä-tüla-çloka-senä-loma- 2563
tvaca-varma-varëa-cürëa-curädibhyo
ëic
902. prakaraëe tv atra våñëéndre jäta No Equivalent in Päëinian grammar
eva saàsära-haro väcyo hali-kalé vinä
903. näma-dhätu-hano na ghatvam No Equivalent in Päëinian grammar
904. kaëòv-ädibhyo yak karoty-arthe 3.1.27 kaëòv-ädibhyo yak 2678
(618)
905. kaëòüyädénäà yer dvir-vacanam 6.1.3 (värttika) kaëòv-ädénäà värttika
tåtéyasyaikäco dve bhavata iti in vol. II
vaktavyam page 607
906. näma-dhätünäà yatheñöam 6.1.3 (värttika) yatheñöaà näma- värttika
dhätuñv iti vaktavyam in vol. II
page 607
Upendra-vidhau kaçcid viçeñaù
907. antaù-çabdo ëatva-vidhau 1.4.94 suù püjäyäm 555, 556,
dhäïo ìäp-ki-vidhau tathä bhaved 1.4.95 atir atikramaëe ca 557, 3283
upendro ’tha naite ñatvärthaà yänty 1.4.96 apiù padärtha- värttika
upendratäm suù püjäyäm atis tadvad sambhävanänvavasarga-garhä-
atikräntau atho apiù stokatä-yogyatä- samuccayeñu
svairä-nujïä-garhä-samuccaye 3.3.106 (värttika) çrad-antaror
upasarga-vad våttiù
908. dhätv-artha-mätra-väcinäv adhi- 1.4.93 adhi-paré anarthakau 554
paré api nopendräv iti väcyam
909. upendrät suvateù ñatvaà sunoteù 8.3.65 upasargät sunoti-suvati-syati- 2270, 2278
so-stubha-stuväm sthä-senaya-svanja- stauti-stobhati-sthä-senaya-sedha-
sanjäà sedhates tv agatau småtam sica-saïja-svaïjäm
8.3.113 sedhater gatau
910. sicer api tathä ñatvam sadeù prati- 8.3.65 upasargät sunoti-suvati-syati- 2270,
vivarjinaù upendrät kriyate tadvad vy- stauti-stobhati-sthä-senaya-sedha- 2271, 2274
aväbhyäà bhojane svanaù sica-saïja-svaïjäm — 8.3.66 sadir
aprateù — 8.3.69 veç ca svano
bhojane
911. upäd api mataà stambheù 8.3.67 stanbheù 2272,
ñatvaà yaträì na dåçyate ava-pürvasya 8.3.68 aväc cälambanävidüryayoù 2273, 2580
sämépye tadvad evävalambane 8.3.116 stambhu-sivu-sahäà caìi
810
912. parer ni-vibhyäà sevasya sitasya 8.3.70 pari-ni-vibhyaù seva-sita-saya- 2275, 2358
ca sayasya ca sivoù sahaù suöas tadvad sivu-saha-suö-stu-svaïjäm
vinä soòhaà ñatä matä 8.3.115 soòhaù
913. atä vyaväye ’py äsevam nareëa 8.3.63 präk sitäd aò-vyaväye ’pi 2276, 2277
sthädikasya tu ñatvaà väcyam tadä 8.3.64 sthädiñv abhyäsena
tasya narasya ca tad iñyate cäbhyäsasya
914. veù skambheù vä pareù skandeù 8.3.72 anu-vi-pary-abhi-nibhyaù 2349,
ves tu niñöhäà vinä bhavet vi-pary-anv- syandater apräëiñu — 8.3.73 veù 2398,
abhi-nibhyo vä syander apräëi-kartari skander aniñöhäyäm — 8.3.74 pareç 2399,
ñatvaà nir-ni-vi-pürvasya sphuro ’pi ca — 8.3.76 sphurati-sphulatyor nir- 2537, 2556
syäd vibhäñayä ni-vibhyaù — 8.3.77 veù skabhnäter
nityam
915. su-vi-nir-duù-pürva-süti-samayoù 8.3.88 su-vi-nir-durbhyaù supi-süti- 2477
ñatvam iñyate tat-pürvatve narasyäpi samäù
kåta-saìkarñaëa-svapeù
916. parer ni-vibhyäà ca sivoù stu- 8.3.71 sivädénäà väò-vyaväye ’pi 2359
svanjoù suö-sahor api atä vyaväye
ñatvaà syäd vikalpeneti sammatam
917. na suïaù sya-sanoù ñatvam na 8.3.112 sico yaìi 2640,
ca ñatvaà siceù yaìi su-sthädiñu na 8.3.114 pratistabdha-nistabdhau ca 3027,
ñatvaà ca prädeù sivu-sahor aìi 8.3.116 stambhu-sivu-sahäà caìi 2580,
näräyaëe sadi-svanjor na ñatvaà syäd 8.3.117 sunoteù sya-sanoù 2524, 2361
adhokñaje 8.3.118 sadi-ñvaïjoù parasya liöi
Käraka-prakaraëam
918. eka-dvi-bahutveñv eka-dvi-bahu- 1.4.21 bahuñu bahu-vacanam 187, 186
vacanäni (619) 1.4.22 dvy-ekayor dvi-vacanaika-
vacane
919. yuñmado gaurave tv ekatve dvitve 1.2.59 (värttika) yuñmadi guräv
bahu-vacanam (620) ekeñäm
920. dvi-varja-tad-ädi-mäträc ca (621) No Equivalent in Päëinian grammar
921. püjya-väcibhyas tv ädarädhikye No Equivalent in Päëinian grammar
(622)
922. asmadas tv agaurave ’pi (623) 1.2.59 asmado dvayoç ca 818
923. jäty-äkhyäyäm eka-vacane bahu- 1.2.58 jäty-äkhyäyäm ekasmin bahu- 817
vacanaà vä (624) vacanam anyatarasyäm
924. prathamä näma-mäträrthe (625) 2.3.46 prätipadikärtha-liìga- 532
parimäëa-vacana-mätre prathamä
925. sambodhane ca (626) 2.3.47 sambodhane ca 533
926. sambandhe tad-äçrayät ñañöhé 2.3.50 ñañöhé çeñe 606
(627)
927. kriyä-sambandha-viçeñi kärakam 1.4.23 kärake 534
(628)
928. äkhyätädayo yatra kriyante tad No Equivalent in Päëinian grammar
uktam (629)
929. uktäd anyad anuktam (630) 2.3.1 anabhihite 536
930. svatantraà tat-prayojakaà ca 1.4.54 svatantraù kartä 559, 2575
kartå (631) 1.4.55 tat-prayojako hetuç ca
811
931. uktänurüpam eva puruña- 1.4.105 yuñmady upapade 2162,
vacanädikaà kriyä-pade (632) samänädhikaraëe sthäniny api 2164, 2165
madhyamaù — 1.4.107 asmady
uttamaù — 1.4.108 çeñe prathamaù
932. väcya-liìgänäà tulyädhikaraëa- No Equivalent in Päëinian grammar
viçeñäëäà viçeñya-val liìgädi
933. uktänäà påthaì-nirdeçe praty- No Equivalent in Päëinian grammar
ekaà samudäyasya vä saìkhyäm
apekñya vacanäni syuù (633)
934. yugapad-vacane puruñäëäà No Equivalent in Päëinian grammar
paraù, (vacanaà tu samudäya-
saìkhyäpekñyam) (634)
935. anukte kartari karaëe ca tåtéyä 2.3.18 kartå-karaëayos tåtéyä 561
(635)
936. kriyä yat-sädhikä tat karma (636) 1.4.49 kartur épsita-tamaà karma 535
937. karmaëi dvitéyä (637) 2.3.2 karmaëi dvitéyä 537
938. kriyä-viçeñaëaà karma, tac ca 2.4.18 (värttika) kriyä-viçeñaëänäà 821
brahmaika-vacanaà sadänuktaà ca karmatvaà napuàsaka-liìgatä ca värttika
(638) vaktavyä
939. bhäva-kådantäyäà kriyäyäà No Equivalent in Päëinian grammar
tu kådanta-vad eva syät tasyaiva
prädhänyät
940. karma-kartari karma-vad 3.1.87 karma-vat karmaëä tulya- 2766
ätmapadädi (639) kriyaù
941. tapaù-karmakasya tapeù kartari 3.1.88 tapas tapaù-karmakasyaiva 2771
ca tadvat
942. atreëo niñedhaù 3.1.65 tapo ’nutäpe ca 2760
943. kuñi-raïjibhyäà çyaù karma- 3.1.90 kuñi-raïjoù präcäà çyan 2772
kartari kåñëa-dhätuke, parapadaà tu parasmaipadaà ca
vä
944. sarveçvaräd ië vä karma-kartari, 3.1.62 acaù karma-kartari 2768, 2769
duhaç ca 3.1.63 duhaç ca
945. na rudha ië 3.1.64 na rudhaù 2770
946. duho na yak 3.1.89 na duha-snu-namäà yak- 2767
ciëau
947. snu-namibhyäm ätmapady- 3.1.89 na duha-snu-namäà yak- 2767, 2769
akarmakebhyo ëeù çranthi-granthi- ciëau värttika
brü-kirati-girati-çri-bhüñärthebhyaù 3.1.89 (värttika) yak-ciëoù
san-antäc ca na yag-iëau pratiñedhe ëi-çranthi-granthi-
brüï-ätmanepadäkarmakäëäm
upasaàkhyänam
948. akarmaka-gati-jïäna-çabda- 1.4.52 gati-buddhi-praty- 540, 541
bhojana-väcinäm aëi-kartä karma ëau avasänärtha-çabda-karmä-
syät kåï-håï-äder vibhäñayä (640) karmakäëäm aëikartä sa ëau
1.4.53 hå-kror anyatarasyäm
812
949. né-khädy-adi-hvä-çabdäya-krando 1.4.52 (värttika) gaty-artheñu né- 540
bhakñir ahiàsane ayantåka-vahiç vahyoù pratiñedho vaktavyaù värttikas
caiñäà ëau karmatvaà niñidhyate 1.4.52 (värttika) vaher aniyantå-
(641) kartåkasyeti vaktavyam
1.4.52 (värttika) ädi-khädyoù
1.4.52 (värttika) bhakñer
ahiàsärthasya pratiñedho vaktavyaù
950. abhivädi-dåçor ätmapade 1.4.53 (värttika) abhivädi-dåçor 541
ätmanepada upasaàkhyänam värttika
951. saàjïaù karmaëi tåtéyä vä 2.3.22 saàjïo ’nyatarasyäà karmaëi 567
952. tål-ädi-kåti tu ñañöhy eva väcyä No Equivalent in Päëinian grammar
953. parimäëäd vépsäyäà karmaëi No Equivalent in Päëinian grammar vol. I top
tåtéyä veti kecit of page of
347
954. manyater anädarärthät 2.3.17 manya-karmaëy anädare 584
karmopamänäc caturthé vä, na tu vibhäñäpräëiñu
käkädeù
955. adhva-varjite gaty-artha-karmaëi 2.3.12 gaty-artha-karmaëi dvitéyä- 585
caturthé vä ceñöäyäm caturthyau ceñöäyäm anadhvani
956. kartå-karmaëoù ñañöhé kåd-yoge 2.3.65 kartå-karmaëoù kåti 623
(642)
957. kriyä-viçeñaëasya na ñañöhé (643)
958. kartå-karmaëoù präptau kartari 2.3.66 ubhaya-präptau karmaëi 624
ñañöhé vä
959. lakñmyäà ëaka-ìäpoù prayoge tu 2.3.66 (värttika) akäkärayoù stré- 624
kartari ñañöhy eva pratyayayoù prayoge neti vaktavyam värttika
960. acyutäbha- 2.3.69 na lokävyaya-niñöhä-khal- 627
viñëuniñöhädhokñajäbha-khal- artha-tånäm
arthävyayo-rämänta-tèëäà yoge na
ñañöhé (644)
961. dviñaù çatur vä (645) 2.3.69 (värttika) dviñaù çatur vä 627
vacanam värttika
962. ukasyäpi yoge karmaëi na ñañöhé 2.3.69 (värttika) uka-pratiñedhe 627
kamià vinä kamer bhäñäyäm apratiñedhaù värttika
963. ädhamarëya-tumu-bhaviñyad- 2.3.70 akenor bhaviñyad- 628
artha-ëaka-ëinyor yoge na ñañöhé ädhamarëyayoù
964. vartamäne bhäve ca ktasya yoge 2.3.67 ktasya ca vartamäne 625
kartari ñañöhé vä (646)
965. adhikaraëa-väci-ktasya yoge 2.3.68 adhikaraëa-väcinaç ca 626
kartari karmaëi ca ñañöhé
966. viñëukåtyänäà kartari ñañöhé vä 2.3.71 kåtyänäà kartari vä 629
(647)
967. ubhaya-präptau viñëukåtye ñañöhé 2.3.71 (värttika) ubhaya-präptau 629A
na kåtye ñañöhyäù pratiñedho vaktavyaù
968. småty-artha-dayeçäà karma vä 2.3.52 adhég-artha-dayeçäà karmaëi 613
969. kåïaù karma vä pratiyatne 2.3.53 kåïaù pratiyatne 614
970. bhäva-kartåkäëäà rujärthänäà 2.3.54 rujärthänäà bhäva- 615
karma vä jvari-santäpi-varjam vacanänäm ajvareù
971. näthateù karma vä kämanäyäm 2.3.55 äçiñi näthaù 616
813
972. piña-ni-pra-hanonnäöy-ujjäsy- 2.3.56 jäsi-niprahaëa-näöa-krätha- 617
utkräthy-ädénäà karma vä hiàsäyäm piñäà hiàsäyäm
973. vyavahåï-paëa-diväà karma vä 2.3.57 vyavahå-paëoù samarthayoù 618, 619,
vyavahäre 2.3.58 divas tad-arthasya 620
2.3.59 vibhäñopasarge
974. ktasyen-antasya yoge karmaëi 2.3.36 (värttika) saptamé-vidhäne 633
saptamé ktasyen-viñayasya karmaëy värttika
upasaàkhyänam
975. kartå-karmaëor ädhäro 1.4.45 ädhäro ’dhikaraëam 632
’dhikaraëam (648)
976. adhikaraëe saptamé (649) 2.3.36 saptamy adhikaraëe ca 633
977. prasitotsukäbhyäà käla-väci- 2.3.44 prasitotsukäbhyäà tåtéyä ca 641, 642
nakñatreëa ca yoge tåtéyä ca 2.3.45 nakñatre ca lupi
978. adhi-çéì-sthäsäm ädhäraù karma, 1.4.46 adhi-çéì-sthäsäà karma 542, 543
abhiniviço vä (650) 1.4.47 abhi-ni-viçaç ca
979. upänv-adhy-äìbhyo vasa ädhäraù 1.4.48 upänv-adhy-äì-vasaù 544
karma (651)
980. abhojanärthasyopavaser na (652) 1.4.48 (värttika) vaser açy-arthasya 544
981. apäyädiñv avadhir apädänam 1.4.24 dhruvam apäye ’pädänam 586
(653)
982. apädäne païcamé (654) 2.3.28 apädäne païcamé 587
983. prabhave tat-sthänam (655) 1.4.31 bhuvaù prabhavaù 594
984. janane prakåtiù (656) 1.4.30 jani-kartuù prakåtiù 593
985. antardhau çaìkäspadam 1.4.28 antardhau yenädarçanam 591
icchati
986. athäsahanärtha-paräjeù soòhum 1.4.26 paräjer asoòhaù 589
açakyaù
987. pramäde jugupsäyäà ca tad- 1.4.24 (värttika) jugupsä-viräma- 587
viñayaù pramädärthänäm upasaàkhyänam värttika
988. atha viräme tyäjyaù (657) 1.4.24 (värttika) jugupsä-viräma- 587
pramädärthänäm upasaàkhyänam värttika
989. bhaye hetuù (658) 1.4.25 bhé-trärthänäà bhaya-hetuù 588
990. atha väraëe rakñitum iñöaù 1.4.27 väraëärthänäm épsitaù 590
991. pratigrahe dätä (659) No Equivalent in Päëinian grammar
992. träëe bhaya-hetuù (660) 1.4.25 bhé-trärthänäà bhaya-hetuù 588
993. atha çikñäyäà guruù (661) 1.4.29 äkhyätopayoge 592
994. pradeyäbhisambadhyamänaà 1.4.32 karmaëä yam abhipraiti sa 569
sampradänam (662) sampradänam
995. sampradäne caturthé (663) 2.3.13 caturthé saàpradäne 570
996. rucy-arthair icchan (664) 1.4.33 rucy-arthänäà préyamäëaù 571
997. spåher abhéñöam 1.4.36 spåher épsitaù 574
998. dhärer dhanikaù 1.4.35 dhärer uttamarëaù 573
999. krudhädy-arthänäà yaà prati 1.4.37 krudha- 575
kopaù (665) druherñyäsüyärthänäà yaà prati
kopaù
1000. krudha-druhoù sopendrayoù 1.4.38 kådha-druhor upasåñöayoù 576
karmaiva (666) karma
1001. rädhékñor yasya vipraçnaù 1.4.39 rädhékñyor yasya vipraçnaù 577
814
1002. çlägha-hnuì-sthä-çapäà 1.4.34 çlägha-hnuì-sthä-çapäà 572
jïäpayitum iñöaù jïépsyamänaù
1003. praty-äì-çruvaù prärthayitä 1.4.40 praty-äìbhyäà çruvaù 578
(667) pürvasya kartä
1004. anu-prati-gåëaù praçasyamäna- 1.4.41 anu-prati-gåëaç ca 579
vacanaù
1005. açiñöa-vyavahäre 1.3.55 (värttika) açiñöa-vyavahäre
samprayacchateù sampradäne tåtéyä tåtéyä caturthy-arthe bhavatéti
vaktavyam
1006. kartur adhénaà prakåñöaà 1.4.42 sädhakatamaà karaëam 560
sahäyaà karaëam (668)
1007. divaù karaëaà karma vä 1.4.43 divaù karma ca 562
1008. parikrayaëe karaëaà 1.4.44 parikrayaëe saàpradänam 580
sampradänaà vä anyatarasyäm
1009. stokälpa-kåcchra-katipayebhyaù 2.3.33 karaëe ca stokälpa-kåcchra- 604
karaëe païcamé vä asattva-vacane katipayasyäsattva-vacanasya
1010. tåpty-artha-karaëe ñañöhé vä No Equivalent in Päëinian grammar
(669)
1011. ajïänärthasya jïaù karaëaà vä 2.3.51 jïo ’vid-arthasya karaëe 612
1012. apädäna-sampradäna- No Equivalent in Päëinian grammar
karaëädhära-karmaëäm kartuç
cänyonya-sandehe param ekaà
pravartate (670)
1013. kåñëa-pravacanéyair yoge dvitéyä 2.3.8 karmapravacanéya-yukte 548
(671) dvitéyä
1014. lakñaëa-vépsettham-bhüteñv 1.4.83 karma-pravacanéyäù — 1.4.84 546, 547,
abhir bhäge pari-praté anur eñu anur lakñaëe — 1.4.85 tåtéyärthe — 549, 550,
sahärthe ca héne tüpaç ca kathyate 1.4.86 héne — 1.4.87 upo ’dhike ca 551, 552,
(672) — 1.4.90 lakñaëetthaàbhütäkhyäna- 553
bhäga-vépsäsu prati-pary-anavaù —
1.4.91 abhir abhäge
1015. atir atikramaëe (673) 1.4.95 atir atikramaëe ca 556
1016. kälädhvanor atyanta-vyäptau 2.3.5 kälädhvanor atyanta-saàyoge 558, 563
dvitéyä, apavarge tu tåtéyä (674) 2.3.6 apavarge tåtéyä
1017. abhita-ädibhir yoge dvitéyä (675) 2.3.2 (värttika) abhitaù-paritaù- 544
samayä-nikañä-hä-prati-yogeñu ca värttikas,
dåçyate 545
2.3.4 antarä ’ntareëa yukte
1018. sahärthair apradhäne tåtéyä (676) 2.3.19 saha-yukte ’pradhäne 564
1019. tulyärthaiù ñañöhé ca, 2.3.72 tulyärthair atulopamäbhyäà 630
tulopamäbhyäà tu ñañöhy eva (677) tåtéyänyatarasyäm
1020. yenäìgena nindä tasmät tåtéyä 2.3.20 yenäìga-vikäraù 565
1021. viçeña-lakñaëät tåtéyä (678) 2.3.21 ittham-bhüta-lakñaëe 566
1022. prakåty-ädibhyas tåtéyä (679) 2.3.18 (värttika) tåtéyä-vidhäne 561
prakåty-ädénäm upasaàkhyänam värttika
1023. yad-artham anyat tasmäc 2.3.13 (värttika) caturthé-vidhäne 580
caturthé (680) tädarthya upasaàkhyänam värttika,
3.3.11 bhäva-vacanäç ca 3180
1024. utpätena jïäpyäc caturthé 2.3.13 (värttika) utpätena 580
jïäpyamäne caturthé vaktavyä värttika
815
1025. tumv-anta-kriyäntare gamye tat- 2.3.14 kriyärthopapadasya ca 581
karmaëaç caturthé (681) karmaëi sthäninaù
1026. nama-ädibhir yoge caturthé (682) 2.3.16 namaù-svasti-svähä- 583
svadhälaà-vañaò-yogäc ca
1027. caturthé hitädy-arthaiù 2.3.13 (värttika) hita-yoge caturthé 580
vaktavyä värttika
1028. äçiñi caturthé kuçalädyaiù (683) 2.3.73 caturthé cäçiñy äyuñya-madra- 631
bhadra-kuçala-sukhärtha-hitaiù
1029. gamyasya yab-antasya karmaëo 2.3.28 (värttika) païcamé-vidhäne 594
’dhikaraëäc ca païcamé (684) lyab-lope karmaëy upasaàkhyänam värttika
1030. anyärthädibhir yoge païcamé 2.3.29 anyäräd-itarartte-dik- 595
(685) çabdäïcüttara-padäj-ähi-yukte
1031. påñöäkhyätäbhyäm avadhibhyäà 2.3.28 (värttika) praçnäkhyänayoç ca 594 note
païcamé païcamé vaktavyä
1032. apa-pari-yuktät païcamé varjane 1.4.88 apa-paré varjane 596, 598
2.3.10 païcamy apäì-paribhiù
1033. äì-yuktät païcamé 1.4.89 äì maryädä-vacane 597, 598
maryädäbhividhyoù (686) 2.3.10 païcamy apäì-paribhiù
1034. prati-yuktät païcamé pratinidhi- 1.4.92 pratiù pratinidhi-pratidänayoù 599, 600
pratidänayoù 2.3.11 pratinidhi-pratidäne ca yasmät
1035. yataù kälädhvanor mänaà 2.3.28 (värttika) yataç cädhva-käla- 594
tasmät païcamé, kälät tu saptamé, nirmäëaà tatra païcamé vaktavyä värttikas
adhvanaù prathamä ca 2.3.28 (värttika) tad-yuktät käle
saptamé vaktavyä
2.3.28 (värttika) adhvanaù prathamä
saptamé ca vaktavyä
1036. påthaì-nänä-yoge païcamé tåtéyä 2.3.32 påthag-vinä-nänäbhis 603
ca, vinä-yoge dvitéyä ca (687) tåtéyänyatarasyäm
1037. hetos tåtéyä (688) 2.3.23 hetau 568
1038. åëät païcamé 2.3.24 akartary åëe païcamé 601
1039. guëäd dhetoù païcamé tåtéyä vä 2.3.25 vibhäñä guëe ’striyäm 602
(689)
1040. rädhä-gopé-saàjïäbhyäà tu na 2.3.25 vibhäñä guëe ’striyäm 602
païcamé (690)
1041. hetu-çabda-prayoge hetau ñañöhé 2.3.26 ñañöhé hetu-prayoge 607
(691)
1042. kåñëanäma-yoge nimitta-käraëa- 2.3.27 sarvanämnas tåtéyä ca 608
hetv-arthäd dvitéyä-varjaà sarvä
viñëubhaktayaù (692)
1043. ena-pratyayänta-yoge dvitéyä- 2.3.31 enapä dvitéyä 610
ñañöhyau
1044. düräntikärtha-bahir-yoge 2.3.34 düräntikärthaiù ñañöhy 611, 605
ñañöhé païcamé ca, düräntikärthebhyo anyatarasyäm
dvitéyä-tåtéyä-païcamé-saptamyo näma- 2.3.35 düräntikärthebhyo dvitéyä ca
mäträrthe (693)
1045. äçiñi hitädy-artha-yoge ca ñañöhé- 2.3.73 caturthé cäçiñy äyuñya-madra- 631
païcamyäv eva bhadra-kuçala-sukhärtha-hitaiù
1046. atasy-artha-yoge ñañöhé (694) 2.3.30 ñañöhy atas-artha-pratyayena 609
816
1047. sämänyato viçeñasya nirdhäraëe 2.3.41 yataç ca nirdhäraëam 638, 639
ñañöhé-saptamyau, viçeñataç cet 2.3.42 païcamé vibhakte
païcamy eva (695)
1048. äyukta-kuçala-yoge ñañöhé- 2.3.40 äyukta-kuçaläbhyäà 637
saptamyau tätparye cäseväyäm
1049. eka-stha-kriyayor madhye yaù 2.3.7 saptamé-païcamyau käraka- 643
saìkhyätmakaù kälaù kärakayor madhye
madhye yaç cädhvä täbhyäà saptamé
païcamé ca
1050. uktasya yasya kriyä-kälo ’nyasya2.3.37 yasya ca bhävena bhäva- 634
kriyävakäças tasmät saptamé (696) lakñaëam
1051. arhänarhayoç ca 2.3.36 (värttika) kärakärhäëäà
ca kärakatve saptamé vaktavyä
2.3.36 (värttika) akärakärhäëäà
cäkärakatve saptamé vaktavyä
2.3.36 (värttika) tad-viparyäse ca
saptamé vaktavyä
1052. atränädare ñañöhé ca (697) 2.3.38 ñañöhé cänädare 635
1053. sädhu-nipuëäbhyäà yoge 2.3.43 sädhu-nipuëäbhyäm arcäyäà 640
’rcäyäà saptamé saptamy aprateù
1054. asädhunänarcäyäà saptamé 2.3.36 (värttika) sädhv-asädhu- 633
prayoge ca saptamé vaktavyä värttika
1055. adhikärthenopena yuktät 2.3.9 yasmäd adhikaà yasya ceçvara- 645
saptamé vacanaà tatra saptamé
1056. nimittät karma-saàyoge saptamé 2.3.36 (värttika) nimittät karma- 633
(698) saàyoge saptamé vaktavyä värttika
1057. aiçvaryärthenädhinä yuktät 1.4.97 adhir éçvare 644
saptamé, svät svämino vä viñëubhaktiù
Acyutädy-arthä vivriyante
1058. vartamäne ’cyutaù (699) 3.4.90 äm etaù 2251
1059. bhüte bhüteçaù (700) 3.2.110 luì 2218
1060. anadyatana-bhüte bhüteçvaraù 3.2.111 anadyatane laì 2205
(701)
1061. smaraëoktau kalkir, na tu yat- 3.2.112 abhijïä-vacane låö — 3.2.113 2773,
prayoge, säkäìkñe vaktari tu vä na yadi — 3.2.114 vibhäñä säkäìkñe 2774, 2775
1062. parokñänadyatana-bhüte 3.2.115 parokñe liö 2171
’dhokñajaù (702)
1063. hänta-çaçvator yoge 3.2.116 ha-çaçvator laì ca 2776, 2777
’dhokñajasya bhüteçvaro vä, païca- 3.2.117 praçne cäsanna-käle
varñäbhyantara-praçne ca
1064. purä-yoge bhüteçvarädi-trayam 3.2.122 puri luì cäsme 2782
acyutaç ca (703)
1065. smena yoge tv aparokñe 3.2.118 laö sme 2778, 2779
cäcyutaù (704) 3.2.119 aparokñe ca
1066. praçnasyottare nanu-yoge 3.2.120 nanau påñöa-prativacane 2780, 2781
bhüteñv acyuto, nu-näbhyäà vä 3.2.121 na-nvor vibhäñä
1067. bhaviñyati (705) No Equivalent in Päëinian grammar
1068. kalkiù (706) 3.3.13 låt çeñe ca 2193
1069. anadyatane bälakalkir, 3.3.15 anadyatane luö 2185
äçaìkäyäm adyatane ca (707)
817
1070. yävat-puräbhyäm acyutaù, kadä- 3.3.4 yävat-purä-nipätayor laö 2783, 2784
karhibhyäà bälakalki-kalké ca (708) 3.3.5 vibhäñä kadä-karhyoù
1071. kià-katara-katamair lipsäyäà 3.3.6 kià-våtte lipsäyäm 2785
ca te
1072. väïchitäd anya-siddhau ca te 3.3.7 lipsyamäna-siddhau ca 2786
1073. vidhätr-arthasya lakñaëäc ca te 3.3.8 loò-artha-lakñaëe ca 2787
1074. muhürtoparitanatve tu vidhiç 3.3.9 liì cordhva-mauhürtike 2788
cätra
1075. vartamäna-sämépye vartamäna- 3.3.131 vartamäna-sämépye 2789
vad vä bhüte bhaviñyati ca (709) vartamäna-vad vä
1076. äçaàsäyäà bhaviñyati 3.3.132 äçaàsäyäà bhüta-vac ca 2790,
vartamäna-vad bhüta-vac ca vä, 3.3.133 kñipra-vacane låö 2791, 2792
kñiprärtha upapade kalkiù, äçaàsärthe 3.3.134 äçaàsä-vacane liì
vidhiù
1077. kriyä-sätatya-sämépyayor yathä- 3.3.135 nänadyatanavat kriyä- 2793
kälam anadyatane bhüteça-kalké prabandha-sämépyayoù
1078. sémoktäv avarasmin vibhäge 3.3.136 bhaviñyati maryädä-vacane 2794,
bhaviñyad-anadyatane kalkiù, käla- ’varasmin — 3.3.137 käla-vibhäge 2795, 2796
vibhäge cäho-rätra-sambandha-héne, cänaho-räträëäm — 3.3.138
parasmiàs tu vä parasmin vibhäñä
1079. vidhiù, tad-viñaye kriyätipattau 3.3.139 liì-nimitte låì kriyätipattau 2229, 2797
tv ajito bhüta-bhaviñyatoù (710) 3.3.140 bhüte ca
1080. hetu-tat-phalayor vidhis, tad- 3.3.156 hetu-hetu-mator liì 2813
viñaye kalkiç ca (711)
1081. sambhävanärtha-dhätüpapade, 3.3.155 vibhäñä dhätau sambhävana- 2812
yad ity asya prayoge tu tad-vidhir eva vacane ’yadi
(712)
1082. bäòhärthotäpyor yoge vidhiù, 3.3.152 utäpyoù samarthayor liì 2809, 2811
çakti-sambhävane cälaà-çabdäprayoge 3.3.154 sambhävane ’lam iti cet
tathä (713) siddhäprayoge
1083. icchärthäd vartamäne vidhy- 3.3.160 icchärthebhyo vibhäñä 2816
acyutau (714) vartamäne
1084. icchärtha-dhätu-sattve vidhi- 3.3.157 icchärtheñu liì-loöau — 2814,
nimantraëämantraëädhéñöi-sampraçna- 3.3.159 liì ca — 3.3.161 vidhi- 2815,
prärthaneñu ca vidhi-vidhätärau nimantraëämantraëädhéñöa- 2208, 2194
saàpraçna-prärthaneñu liì —
3.3.162 loö ca
1085. praiñätisarga-präpta-kälatveñu 3.3.163 praiñätisarga-präpta-käleñu 2817
vidhätå-viñëukåtyau (715) kåtyäç ca
1086. muhürtasyopari praiñädiñu vidhiç 3.3.164 liì cordhva-mauhürtike — 2818,
ca, sma-yoge tv adhéñöau ca vidhätaiva 3.3.165 sme loö — 3.3.166 adhéñöe ca 2819, 2820
1087. käla-samaya-velä-prayoge yac- 3.3.168 liì yadi 2821
chabdena yoge vidhiù
1088. arha-çaktyor vidhi-viñëukåtya- 3.3.169 arhe kåtya-tåcaç ca 2822, 2823
tålaù (716) 3.3.172 çaki liì ca
1089. äçiñi kämapäla-vidhätärau (717) 3.3.173 äçiñi liì-loöau 2195
1090. mäì-yoge sarväpavädé bhüteçaù 3.3.175 mäìi luì 2219
(718)
1091. mäsma-yoge bhüteçvaraç ca 3.3.176 smottare laì ca 2220
(719)
818
1092. käla-sämänye No Equivalent in Päëinian grammar
1093. api-jätvor yoge garhäyäm 3.3.142 garhäyäà laò api-jätvoù 2279
acyutaù
1094. vidhi-viñaye kriyätipattau bhüte 3.3.141 votäpyoù 2798
’jito vä
1095. kathaà-yoge garhäyäà vidhy- 3.3.143 vibhäñä kathami liì ca 2800
acyutau vä
1096. kià-katara-katamair yoge 3.3.144 kià-våtte liì-låöau 2801
garhäyäà vidhi-kalké
1097. açraddhämarñayor vidhi-kalké 3.3.145 anavakÿpty-amarñayor 2802
akiàvåtte ’pi
1098. kiàkilästy-arthayor yoge tu 3.3.146 kiàkilästy-artheñu låö 2803
kalkiù
1099. yad-yadi-yadä-jätu-yoge vidhiù 3.3.147 jätu-yador liì — 3.3.147 2804, 2804
(värttika) jätu-yador liì-vidhäne värttika
yadä-yadyor upasaàkhyänam
1100. yacca-yatrayoç ca vidhiù 3.3.148 yacca-yatrayoù 2805
1101. yacca-yatra-yoge garhäyäà 3.3.149 garhäyäà ca 2806, 2807
vidhir äçcarye ca 3.3.150 citré-karaëe ca
1102. yacca-yaträbhyäm 3.3.151 çeñe låò ayadau 2808
anyatropapade tv äçcaryävagatau
kalkir yadià vinä
1103. dhätu-sambandhe pratyayäù 3.4.1 dhätu-sambandhe pratyayäù 2824
1104. kriyä-samabhihäre käla-traye 3.4.2 kriyä-samabhihäre loö loöo hi- 2825
’pi vidhätä, tasya hi-sväv eva, tau ca ta- svau vä ca ta-dhvamoù
dhvaà-viñaye vä
1105. samuccita-kriyä-vacanäd 3.4.3 samuccaye ’nyatarasyäm 2826
vidhätr-ädikaà vä
1106. atra samänärtha-nänä-dhätu- 3.4.4 yathä-vidhy anuprayogaù 2827, 2828
prayoge sämänya-vacana-dhätur pürvasmin — 3.4.5 samuccaye
anuprayujyate sämänya-vacanasya
1107. prahäse manyaty-upapadäd 1.4.106 prahäse ca manyopapade 2163
dhätor uttamasya madhyamo, manyater uttama eka-vac ca
manyateç ca madhyamasyottamaika-
vacanam
Ätmapada-parapada-prakriyä-
viçeñau jïeyau
1108. bhäve karmaëi sarvasmäd 1.3.13 bhäva-karmaëoù 2158, 2679
dhätoù syäd ätmanepadam ìidbhya 1.3.72 svarita-ïitaù kartrabhipräye
ätmapadibhyaç ca kartary api vidhéyate kriyä-phale
(720)
1109. ïidbhya ubhayapadibhyo ëeù 1.3.74 ëicaç ca 2564
kartå-gämi-kriyä-phale (721)
1110. çabdäntara-dyotite tu tat-phale 1.3.77 vibhäñopapadena pratéyamäne 2744
syäd vibhäñayä
1111. dhätoù kriyä-vyatéhäre 1.3.14 kartari karma-vyatihäre 2680
ätmanepadam iñyate
1112. hasi-jalpi-paöhädibhyo gati- 1.3.15 na gati-hiàsärthebhyaù 2681, 2681
hiàsärthakäc ca na 1.3.15 (värttika) pratiñedhe has- värttika
ädénäm upasaàkhyänam
819
1113. harater na niñedhaù syäd vaher 1.3.15 (värttika) harater 2681
api ca kutracit apratiñedhaù värttika
1114. parasparetaretaränyonya-yoge 1.3.16 itaretaränyo ’nyopapadäc 2682, 2682
niñedhanam ca — 1.3.16 (värttika) värttika
parasparopapadäc ceti vaktavyam
1115. ner viçaù (722) 1.3.17 ner viçaù 2683
1116. vi-paräbhyäà jeù (723) 1.3.19 vi-paräbhyäà jeù 2685
1117. kréïaù pary-ava-veù parät 1.3.18 pari-vy-avebhyaù kriyaù 2684
1118. äìo däïo, na ced vakträdikasya 1.3.20 äìo do ’näsya-viharaëe 2686
syät prasäraëam
1119. kñäntau ëy-antägameù 1.3.21 (värttika) ägameù kñamäyäm
ätmanepadaà vaktavyam
1120. nauteù, påccheç cäì yadi 1.3.21 (värttika) äìi nu-pracchor
pürvataù upasaàkhyänam
1121. anv-äì-paribhyaù kréòaç ca 1.3.21 kréòo ’nu-saà-paribhyaç ca 2687
1122. samo ’küjana iñyate 1.3.21 (värttika) samo ’küjane iti 2687
vaktavyam värttika
1123. çakeù san-antät påcchäyäm (725) 1.3.21 (värttika) çikñer jijïäsäyäm 2687
värttika
1124. näther äçiñi tan matam 1.3.21 (värttika) äçiñi näthaù 2687
värttika
1125. harñe ca jévikäyäà ca, kuläya- 6.1.142 apäc catuñ-päc-chakuniñv 2688, 2688
karaëe ’pi ca, apaskiraù älekhane — 6.1.142 (värttika) harña- värttika,
jévikä-kuläya-karaëeñv iti vaktavyam 2687
— 6.1.142 (värttika) harña-jévikä- värttika
kuläya-karaëeñv eva kirater
ätmanepadasyopasaàkhyänam
1126. anuharater gati-täc-chélye iñyate 1.3.21 (värttika) harater gati- 2687
täcchélye värttika
1127. çapes tu çapathe tat syät 1.3.21 (värttika) çapa upälambhana 2688
iti vaktavyam värttika
1128. stho nirëétau prakäçane 1.3.22 (värttika) äìaù sthaù 2689
pratijïäyäm pratijïäna iti vaktavyam värttika,
1.3.23 prakäçana-stheyäkhyayoç ca 2690
1129. präva-saà-veç ca 1.3.22 sam-ava-pra-vibhyaù sthaù 2689
1130. athodo ’nürdhva-ceñöane 1.3.24 udo ’nürdhva-karmaëi 2691
1131. devärcä-saìgati-kåti-maitréñu 1.3.25 upän mantra-karaëe — 1.3.25 2692, 2692
pathi kartari mantrasya karaëatve (värttika) upäd deva-püjä-saàgati- värttika,
cäkarmatve copa-pürvakät karaëa-mitré-karaëa-pathiñv iti 2693
väcyam — 1.3.26 akarmakäc ca
1132. samaù påcchati-gam-åcchi- 1.3.29 samo gamy-åcchi-pracchi- 2699
svå-çrubhyo vettitas tathä dåço ’rteç svaraty-arti-çru-vidibhyaù —1.3.29
cäkarmakatve (värttika) dåçeç ceti vaktavyam
1133. äì-pürvät tu yamer haneù 1.3.28 äìo yama-hanaù 2695
1134. ud-vibhyäà tapateù 1.3.27 ud-vibhyäà tapaù 2694
1135. sväìga-karmakäc ca yamäditaù 1.3.20 (värttika) sväìga-karmakäc 2694
ceti vaktavyam värttika
1136. präder ühäsyatibhyäà vä 1.3.30 (värttika) upasargäd asyaty-
ühyor vä vacanam
1137. hvaù sam-ni-vy-upataù sadä 1.3.30 ni-sam-upa-vibhyo hvaù 2703
820
1138. ähvaù spardhe 1.3.31 spardhäyäm äìaù 2704
1139. gandhane tu bhartsane 1.3.32 gandhanävakñepaëa- 2705
pratiyatna-sevayoù prakathe copayoge sevana-sähasikya-pratiyatna-
ca sähase tu kåïo bhavet prakathanopayogeñu kåïaù
1140. adheù prasahane çabda-karmaëo 1.3.26 akarmakäc ca 2708,
’karmakäc ca veù 1.3.33 adheù prasahane 2706, 2707
1.3.34 veù çabda-karmaëaù
1141. püjäcärya-kåti-jïänotkñepaëesu 1.3.36 sammänanotsaïjanäcärya- 2709, 2710
bhåtau vyaye néïo vigaëane kartå-sthite karaëa-jïäna-bhåti-vigaëana-vyayeñu
cämürta-karmaëi niyaù
1.3.37 kartå-sthe cäçarére karmaëi
1142. våtty-utsäha-sphétatäsu krameù 1.3.38 våtti-sarga-täyaneñu kramaù 2711
1143. nopendrato vinä paropäbhyäm 1.3.39 upa-paräbhyäm 2712
1144. tathäì-pürväj jyotir-udgama 1.3.40 äìa udgamane 2713, 2713
iñyate 1.3.40 (värttika) jyotir udgamane iti värttika
vaktavyam
1145. veù päda-vihåtau tadvat 1.3.41 veù päda-viharaëe 2714
1146. ärambhe präd upät tathä (724) 1.3.42 propäbhyäà samarthäbhyäm 2715
1147. anuprendräd vibhäñä 1.3.43 anupasargäd vä 2716
1148. jïo ’karmakäpahnavärthataù 1.3.26 akarmakäc ca 2718, 2717
1.3.44 apahnave jïaù
1149. saà-pratibhyäà samutkaëöhä- 1.3.46 saà-pratibhyäm anädhyäne 2719
pürvaka-smaraëaà vinä
1150. yatnopasäntvana-jïäna- 1.3.47 bhäsanopasaàbhäñä-jïäna- 2720
bhäsaneñüpamantraëe vimatau cäpi yatna-vimaty-upamantraëeñu vadaù
vadateù
1151. vyakta-väcäà sahoktiñu 1.3.48 vyakta-väcäà samuccäraëe 2721
1152. anor akarmakät tatra 1.3.49 anor akarmakät 2722
1153. vipraläpe vibhäñayä 1.3.50 vibhäñä vipraläpe 2723
1154. såjeù çraddhä-vataù çyaç ca No Equivalent in Päëinian grammar
1155. aväd graù 1.3.51 aväd graù 2724
1156. aìgé-kåtau samaù 1.3.52 samaù pratijïäne 2725
1157. udaù sakarma-carateù 1.3.53 udaç caraù sakarmakät 2726
1158. tåtéyä-yogataù samaù 1.3.54 samas tåtéyä-yuktät 2727
1159. däëaù sä cec caturthy-arthe 1.3.55 däëaç ca sä cec caturthy-arthe 2728
1160. své-käre tüpayacchateù 1.3.56 upäd yamaù svakaraëe 2729
1161. atha små-jïä-paçyaténäà sanaù 1.3.57 jïä-çru-små-dåçäà sanaù 2731
(726)
1162. anujïäà vinä 1.3.58 nänor jïaù 2732
1163. tathä praty-äì-pürvaà varjayitvä 1.3.59 praty-äìbhyäà çruvaù 2733
çruva ätmapadaà sanaù (727)
1164. ayajïa-pätre tu yujer aj-ädy- 1.3.64 propäbhyäà yujer ayajïa- 2735, 2735
antäd upendrataù pätreñu — 1.3.64 (värttika) svarädy- värttika
antopasåñöäd iti vaktavyam
1165. samaù kñëauteù 1.3.65 samaù kñëuvaù 2736
1166. anavane bhunakteù 1.3.66 bhujo ’navane 2737
1167. atha ëer aëau yat karma ëau sa 1.3.67 ëer aëau yat karma ëau cet sa 2738
kartä ced bhaved ädhyäna-varjite kartänädhyäne
1168. mithyä-çabdopapadataù paunaù- 1.3.71 mithyopapadät kåïo ’bhyäse 2740
punye kåïo ëitaù
821
1169. pralambhe gådhi-vaïcyor ëeù 1.3.69 gådhi-vaïcyoù pralambhane 2739
1170. kartå-gämi-phale tv atha 1.3.74 ëicaç ca 2564
1171. apäd vadaù 1.3.73 apäd vadaù 2741
1172. sam-ud-äìbhyo yamer agrantha- 1.3.75 sam-ud-äìbhyo yamo ’granthe 2742
gaurave
1173. jïa upendra-vinä-bhävät 1.3.76 anupasargäj jïaù 2743
1174. paränubhyäà kåïas tadvat 1.3.79 anu-paräbhyäà kåïaù 2745
1175. kñipo ’bhi-praty-ateù parät 1.3.80 abhi-praty-atibhyaù kñipaù 2746
1176. präd vahaù 1.3.81 präd vahaù 2747
1177. parer måñaù 1.3.82 parer måñaù 2748
1178. vy-äì-paribhyo ramaù 1.3.83 vy-äì-paribhyo ramaù 2749
1179. upät 1.3.84 upäc ca 2750
1180. vibhäñä ced akarmakaù 1.3.85 vibhäñä ’karmakät 2751
1181. budher yudher naçi-janoù pru- 1.3.86 budha-yudha-naça-janeì-pru- 2752
dru-srüëäm iìo ’pi ëeù dru-srubhyo ëeù
1182. kampähärärtha-ëes tadvat 1.3.87 nigaraëa-calanärthebhyaç ca 2753
1183. aëau ye syur akarmakäù. sacitta- 1.3.88 aëäv akarmakäc cittavat- 2754
kartåkäç caiva teñäà ëeù kartåkät
1184. sütra-yugmake atti-pibati-damy- 1.3.87 (värttika) adeù pratiñedho 2753
ädén vinaiva syän niñedhitä vaktavyaù — 1.3.89 na pä-damy- värttika,
äìyamäìyasa-parimuha-ruci-nåti- 2755, 2755
vada-vasaù — 1.3.89 (värttika) värttika
pädiñu dheöa upasaàkhyänam
1185. dhätoù kåd bahulaà kartari 3.1.91 dhätoù 2829, 2832
(728) 3.4.67 kartari kåt
1186. vartamänädau çatå-çänäv 3.2.124 laöaù çatå-çänacäv 3100
acyutäbhau phaläntara-prayoge aprathamä-samänädhikaraëe
parapadätmapadayoù (729)
1187. sambodhane ca 3.2.125 sambodhane ca 3102
1188. ato mug äne (730) 7.2.82 äne muk 3101
1189. mä-yuktäc chatå-çänäv äkroçe 3.2.124 (värttika) mäìy äkroçe 3101
värttika
1190. kriyäyäç cihne hetau ca çatå- 3.2.126 lakñaëa-hetvoù kriyäyäù 3103
çänau (731)
1191. ätmapada-sthänéyatväd bähulyäc No Equivalent in Päëinian grammar
ca çäna-känau bhäva-karmaëoç ca
(732)
1192. bhäva-kåd brahmaëi (733) 3.2.114 vibhäñä säkäìkñe 3090
1193. upendrät kån-nasya sarveçvarät 8.4.29 kåty acaù 2835, 2840
parasya ëatvaà, bhä-bhü-punä-kami- 8.4.34 na bhä-bhü-pü-kami-gami-
gami-pyäyi-vepa-varjam (734) pyäyé-vepäm
1194. ëer vä khyäteç ca 8.4.30 ëer vibhäñä 2836
1195. na-rämoddhaväd éçvaräder eva 8.4.31 halaç cej-upadhät 2837
1196. viñëujanäder éçvaroddhaväd vä 8.4.32 ij-ädeù sa-numaù 2838
1197. ëy-ante ca na 8.4.34 (värttika) ëy-antänäà 2840
bhädénäm upasaàkhyänaà värttika
kartavyam
1198. äsaù çänasya énaù (735) 7.2.83 éd äsaù 3104
822
1199. parapadinaç ca çänas täcchélya- 3.2.129 täcchélya-vayo-vacana- 3109
vayaù-çaktiñu çaktiñu cänaç
1200. vetteù çatur vasur vä (736) 7.1.36 videù çatur vasuù 3105
1201. çatå-çänau bhaviñyati ca, tat- 3.3.14 låöaù sad vä 3107
pürvaà syaç ca (737)
1202. arhaù çatå püjye (738) 3.2.133 arhaù praçaàsäyäm 3113
1203. iì-dhäribhyäà çatr akåcchra- 3.2.130 iì-dhäryoç çatrakåcchriëi 3110
kartari (739)
1204. dviñaù çatå çatrau (740) 3.2.131 dviño ’mitre 3111
1205. na näräyaëäc chatur num 7.1.78 näbhyastäc chatuù 427, 444
kåñëasthäne, brahmaëas tu vä (741) 7.1.79 vä napuàsakasya
1206. çap-çyäbhyäà çatur num 7.1.80 äc ché-nadyor num 445, 446
é-pratyaye, çeñä-dvayät tu vä (742) 7.1.81 çap-çyanor nityam
1207. jéryater atå bhüte ca 3.2.104 jéryater atån 3092
1208. parokñätéte kvasu-ki- 3.2.106 liöaù känaj vä 3094,
känä adhokñajäbha-saàjïäù 3.2.107 kvasuç ca 3095, 3151
parapadätmapadayoù (743) 3.2.171 äd-å-gama-hana-janaù ki-
kinau liö ca
1209. nare kåte ’py eka-sarveçvaräd 7.2.67 vasv ekäj-äd-ghasäm 3096
ä-rämäntäd ghaseç caiveò vasau,
nänyebhyaù (744)
1210. arter govindaù kvasau No Equivalent in Päëinian grammar
1211. gama-hana-vinda-dåça-viçibhya 7.2.68 vibhäñä gama-hana-vida-viçäm 3099
iò vä vasau (745)
1212. éyivas-prabhåtayaù 3.2.109 upeyivän-anäçvän-anücänaç 3098
ca
1213. anücänaù kartari 3.2.109 upeyivän-anäçvän-anücänaç 3098
ca
1214. ktavatur bhüte (746) 2.2.36 niñöhä 3013
1215. kto bhüte bhäva-karmaëoù (747) 2.2.36 niñöhä 3013, 3090
3.3.114 napuàsake bhäve ktaù
1216. atétädau kta-ktavatü viñëuniñöhä- 1.1.26 kta-ktavatü niñöhä 3012
saàjïau (748)
1217. kñiyas trivikramo viñëuniñöhäyäà 6.4.60 niñöhäyäm a-ëyad-arthe 3014,
kartari, äkroça-dainyayos tu vä, tasmät 6.4.61 väkroña-dainyayoù 3081, 3015
ta-rämasya naù (749) 8.2.46 kñiyo dérghät
1218. çriïo jägå-varjaà caturbhujäntäc 7.2.11 çry-ukaù kiti 2381
ca neö kapile (750)
1219. ra-däbhyäà viñëuniñöhä-tasya 8.2.42 ra-däbhyäà niñöhä-to naù 3016, 3038
pürva-dasya ca no däà vinä, nuda- pürvasya ca daù
vinatti-trä-ghrä-hré-undébhyo vä (751) 8.2.56 nuda-vidonda-trä-ghrä-
hrébhyo ’nyatarasyäm
1220. ä-é-rämänubandhäd vikalpiteöaù 7.2.14 çvéd-ito niñöhäyäm 3039,
çvayater äçvaser vameç ca neò 7.2.15 yasya vibhäñä 3025, 3036
viñëuniñöhäyäm (752) 7.2.16 äd-itaç ca
1221. harimitra-yuk-sat-saìgädy- 8.2.43 saàyogäder äto dhätor 3017,
ä-rämänta-lv-ädibhya o-rämetaç ca yaëvataù — 8.2.44 lv-ädibhyaù — 3018, 3018
viñëuniñöhä-tasya naù, dunoti-gvos 8.2.44 (värttika) du-gvor dérghaç ceti värttika,
trivikramaç ca (753) vaktavyam — 8.2.45 od-itaç ca 3019
823
1222. püïo vinäça eva 6.1.16 (värttika) niñöhädeçaù ñatva- 3025
svara-pratyaya-vidhéò-vidhiñu siddho värttika,
vaktavyaù — 8.2.44 (värttika) püïo 3018
vinäça iti vaktavyam värttika
1223. òéìo neö ca Käçikä on 7.2.14
1224. sphäyaù sphér vä viñëuniñöhäyäm 6.1.22 sphäyaù sphé niñöhäyäm 3044
1225. çyaiù saìkarñaëo drava-käöhinye 6.1.24 drava-mürti-sparçayoù 3020,
himatve ca, prates tv anyatra ca, abhy- çyaù — 6.1.25 prateç ca — 6.1.26 3022,
aväbhyäm eva vä viñëuniñöhäyäà, vibhäñäbhy-ava-pürvasya — 8.2.47 3023, 3021
viñëuniñöhä-tasya no, na tu himatve. çyo ’sparçe
1226. divo viñëuniñöhä-tasya no, na tu 8.2.48 aïco ’napädane 3024, 3028
vijigéñäyäm, aïco ’napädäne. 8.2.49 divo ’vijigéñäyäm
1227. cara-phalayor asya us te 7.4.89 ti ca 3037
1228. phullotpulla-samphulla-kñéba- 8.2.55 anupasargät phulla-kñéba- 3035, 3037
kåçolläghäù kåçolläghäù — 8.2.55 (värttika) värttika
utphulla-saàphullayor iti vaktavyam
1229. nirvo nirväëo, na tu väte (754) 8.2.50 nirväëo ’väte 3029
1230. nirviëëo nirvidyateù (755) 8.4.29 (värttika) kåt-sthasya
ëatve nirviëëasyopasaàkhyänaà
kartavyam
1231. sinaù karma-kartari bandhe 8.2.44 (värttika) sinoter gräsa- 3018
gräse karma-kartåkasyeti vaktavyam värttika
1232. çuño viñëuniñöhä-tasya kaù, paco 8.2.51 çuñaù kaù — 8.2.52 paco vaù 3030,
vaù, kñäyo maù (756) — 8.2.53 kñäyo maù 3031, 3032
1233. prastémädayaù pra-pürvasya 6.1.23 styaù pra-pürvasya 3033, 3034
styäyo nipätyante 8.2.54 prastyo ’nyatarasyäm
1234. na dhyä-khyä-pè-madi- 8.2.57 na dhyä-khyä-pè-mürchi- 3040
mürchibhyo naù (757) madäm
1235. vittaà bhogye pratéte ca (758) 8.2.58 vitto bhoga-pratyayayoù 3041
1236. bhéma-bhéñmau bhayänake 3.4.74 bhémädayo ’pädäne 3173
sädhü (759)
1237. niraù kuña iò viñëuniñöhäyäm 7.2.47 ië niñöhäyäm 3045
1238. vasati-kñudhibhyäm iö ktvä- 7.2.50 kliçaù ktvä-niñöhäyoù — 7.2.51 3049,
viñëuniñöhayoù, lubho vyäkulé-karaëe, püìaç ca — 7.2.52 vasati-kñudhor 3050,
aïceù püjäyäà, kliça-püìbhyäà vä iö — 7.2.53 aïceù püjäyäm — 7.2.54 3046,
(760) lubho vimohane 3047, 3048
1239. püìaù seò-viñëuniñöhä na 1.2.22 püìaù ktvä ca 3051
kapilaù
1240. çéì-svidi-midi-kñidi-dhåñaù seò- 1.2.19 niñöhä çéì-svidi-midi-kñvidi- 3052
viñëuniñöhä na kapilaù dhåñaù
1241. ärambhe ca viñëuniñöhä, tatra 3.4.71 ädi-karmaëi ktaù kartari ca 3053, 3054
ktas tu kartari ca, ä-rämänubandhäd iò 7.2.17 vibhäñä bhäva-karmaëoù
vä viñëuniñöhäyäm ärambha-bhävayoù,
japi-vamoç ca
1242. kñamärthän måño viñëuniñöhä na 1.2.20 måñas titikñäyäm 3055
kapilaù (761)
1243. u-rämoddhaväd bhauvädikäd 1.2.21 ud-upadhäd bhävädi- 3056
bhävärambhayoù seò-viñëuniñöhä vä karmaëor anyatarasyäm
kapilaù
1244. ëer haro viñëuniñöhäyäm (762) 6.4.52 niñöhäyäà seöi 3057
824
1245. kñubdhädayo manthädau 6.1.27 çåtaà päke — 7.2.18 3067,
sädhavaù. kñubdha-svänta-dhvänta-lagna- 3058,
mliñöa-viribdha-phäëöa-bäòhäni 3059,
mantha-manas-tamaù-saktävispañöa- 3060,
svaränäyäsa-bhåçeñu — 7.2.19 3061,
dhåñi-çasé vaiyätye — 7.2.20 dåòhaù 3062,
sthüla-balayoù — 7.2.21 prabhau 3063,
parivåòhaù — 7.2.22 kåcchra- 3064,
gahanayoù kañaù — 7.2.23 ghuñir 3065, 3066
aviçabdane — 7.2.24 ardeù saà-ni-
vibhyaù — 7.2.25 abheç cävidürye —
7.2.26 ìer adhyayane våttam
1246. dänta-çänta-pürëa-cchanna- 7.2.27 vä dänta-çänta-pürëa-dasta- 3068
jïapta-dasta-spañöä ëau vä nipätyante spañöa-cchanna-jïaptäù
(763)
1247. ruñy-ama-tvara- 7.2.28 ruñy-ama-tvara- 3069
saìghuñäsvanebhyo veò saàghuñäsvanäm
viñëuniñöhäyäm
1248. håñöa-håñitau vismaye pratighäte 7.2.29 håñer lomasu — 7.2.29 3070, 3070
lomno harñe ca, apacitäpacäyitau (värttika) vismita-pratighätayoç ceti värttika,
püjäyäà nipätyante vaktavyam — 7.2.30 apacitaç ca 3071
1249. adhyärüòhasyädhiko vä sädhuù 5.2.73 adhikam 1873
1250. pyäyaù pér viñëuniñöhäyäm 6.1.28 pyäyaù pé 3072
1251. äì-pürvasyändhüdhasoù syäd 6.1.28 (värttika) äì- 3072
eva pürvasyändhüdhasoù syäd eva värttika
1252. hläder vämanaù kti- 6.4.95 hlädo niñöhäyäm 3073
viñëuniñöhayoù
1253. dyati-syati-mä-sthäm iù, çä-chor 6.3.124 das ti — 7.4.40 dyati-syati- 3079,
vä, dadhäter hiù, dämodarasya do dad, mä-sthäm it ti k-iti — 7.4.41 çä-cchor 3074,
upendra-sarveçvarät tv ä-räma-haraù, anyatarasyäm — 7.4.42 dadhäter hiù 3075,
catuùsanopendrasya ca trivikramaù — 7.4.46 do dad ghoù — 7.4.47 aca 3076,
kapila-ta-räme (764) upasargät taù 3077, 3078
1254. çyateù saàçitaà vrate väcyam 7.4.41 (värttika) çyater itvaà vrate
nityam iti vaktavyam
1255. ado jagdhiù kapila-ta-räme yapi 2.4.36 ado jagdhir lyap-ti kiti 3080
ca (765)
1256. annam odane sädhu (766) No Equivalent in Päëinian grammar
1257. gaty-arthäkarmaka-çliña-çéì- 3.4.72 gaty-arthäkarmaka-çliña-çéì- 3086
sthäsa-vasa-jana-ruha-jéryatibhyaù sthäsa-vasa-jana-ruha-jéryatibhyaç ca
ktaù kartari ca (767)
1258. kvacid anyaträpi (768) No Equivalent in Päëinian grammar
1259. akarmaka-gati- 3.4.76 kto ’dhikaraëe ca dhrauvya- 3087
bhojanärthebhyaù kto ’dhikaraëe ca gati-pratyavasänärthebhyaù
1260. ïi-rämeto buddhécchä- 3.2.187 ïétaù ktaù 3088, 3089
püjärthebhyaç ca kto vartamäne ca 3.2.188 mati-buddhi-püjärthebhyaç
(769) ca
1261. alaà-khalvoù pratiñedhärthayor 3.4.18 alaà-khalvoù pratiñedhayoù 3316
yoge ktvä vä bhäve präcäà ktvä
1262. eka-kartåkayoù kriyayoù pürva- 3.4.21 samäna-kartåkayoù pürva- 3320
käla-stha-dhätoù ktvä (770) käle
825
1263. parävaratve gamye ca 3.4.20 parävara-yoge ca 3319
1264. tat-käle ’pi ktvä kvacit (771) 3.4.21 (värttika) äsyaà vyädäya
svapiti, cakñuù sammélya hasatéty
upasaàkhyänam apürva-kälatvät
1265. vyatihärärthän meìo ’pürva-käle 3.4.19 udécäà mäìo vyatéhäre 3317
’pi vä ktvä
1266. skanda-syandayor na-räma-haro 6.4.31 ktvi skandi-syandoù 3321
na ktvi
1267. seö-ktvä na kapilo måòa-måda- 1.2.7 måòa-måda-gudha-kuña-kliça- 3323, 3322
kuña-kliça-vada-vaso vinä (772) vada-vasaù ktvä — 1.2.18 na ktvä seö
1268. na-rämoddhaväd eva tha- 1.2.23 nopadhät tha-phäntäd vä 3324,
phäntät seö-ktvä kapilo vä, vaïci-luïcy- 1.2.24 vaïci-luïcy-åtaç ca 3325, 3326
åti-tåñi-måñi-kåçeç ca 1.2.25 tåñi-måñi-kåçeù käçyapasya
1269. jè-vraçcibhyäm iö ktvi 7.2.55 jè-vraçcyoù ktvi 3327
1270. u-rämeto veö ktvi (773) 7.2.56 ud-ito vä 3328
1271. jänta-naçor uddhava-na-räma- 6.4.32 jänta-naçäà vibhäñä 3330, 3330
haro vä vaiñëavädi-ktvi 6.4.32 (värttika) jhal-ädäv iti väcyam värttika
1272. jahäter hiù ktvi (774) 7.4.43 jahäteç ca ktvi 3331
1273. ktvo yab anaï-pürva-samäse 7.1.37 samäse ’naï-pürve ktvo lyap 3332
(775)
1274. upendrory-ädi-vy-antäj-anta- 2.2.18 ku-gati-prädayaù 761, 782,
pürva-padäni kådantena samasyante, 2.2.19 upapadam atiì 783
pürva-padaà tv am-antenaivävyaya- 2.2.20 amaivävyayena
kådantena (776)
1275. vämanät tuk påthau (777) 6.1.71 hrasvasya piti kåti tuk 2858
1276. militvädeçaù para-vat tuki 6.1.86 ñatva-tukor asiddhaù 3333
1277. naïo ’-räma-çeñaù, sarveçvare tu 2.2.6 (värttika) naïo na-lopas tiìi 758
nuö ca samäse, äkhyäte tv äkñepe (778) kñepe värttika,
6.3.73 na-lopo naïaù 757, 758
6.3.74 tasmän nuò aci
1278. hariveëu-hara-vidhir vä yapi 6.4.38 vä lyapi 3334
nänta-varjam (779)
1279. dämodaräder é-rämo na yapi 6.4.69 na lyapi 3335
kvipi ca (780)
1280. laghu-pürvät parasya ëer ay 6.4.56 lyapi laghu-pürvät 3336, 3337
yapi, äpnoter vä (781) 6.4.57 vibhäñäpaù
1281. kñiyas trivikramo mayater 6.4.59 kñiyaù 3338
i-rämo vä yapi
1282. veïa-vyeïa-jyänäà na 6.1.41 lyapi ca — 6.1.42 jyaç ca — 3339,
saìkarñaëo yapi, pari-sambhyäà vyeïo 6.1.43 vyaç ca — 6.1.44 vibhäñä 3340,
vä. pareù 3341, 3342
1283. ktvärthe ëamuç cäbhékñëye (782) 3.4.22 äbhékñëye ëamul ca 3343
1284. apäd guro gära vä ëamau 6.1.53 apaguro ëamuli 3375
1285. kåt-süträdyaà saptamy-antaà 3.1.92 tatropapadaà saptaméstham 781
pürva-padam (783)
1286. am-anta-svädv-arthe ëamur, 3.4.26 svädumi ëamul 3347
amaç ca na mahäharaù
1287. abhüta-tad-bhäve puà-vac ca Käçikä on 3.4.26
1288. agre-prathamam-pürvaàsu ktvä- 3.4.24 vibhäñägre-prathama-pürveñu 3345
ëamü
826
1289. karmaëi òukåïaù khamuëë 3.4.25 karmaëy äkroçe kåïaù 3346
äkroçe khamuï
1290. sarveçvaränta-pürva- 6.3.66 khity anavyayasya 2943, 2942
padasyänavyayasya muà vämanaç ca 6.3.67 arur-dviñad-aj-antasya mum
khiti (857)
1291. ëamuù (784) 3.4.26 svädumi ëamul 3347
1292. anyathaivaì-katham-itthaàsu 3.4.27 anyathaivaà-katham-itthaàsu 3348
òukåïas tat-tan-mäträrthe (785) siddhäprayogaç cet
1293. yathä-tathayor òukåïo ’süyä- 3.4.28 yathä-tathayor asüyä- 3349
prativacane prativacane
1294. karmaëi 3.4.29 karmaëi dåçi-vidoù säkalye 3350
1295. dåçi-vidibhyäà säkalye 3.4.29 karmaëi dåçi-vidoù säkalye 3350
1296. yävati (karmaëi) vidÿ-jéväbhyäm 3.4.30 yävati vinda-jévoù 3351
(786)
1297. carmodarayoù püreù 3.4.31 carmodarayoù püreù 3352
1298. våñöi-pramäëe ü-räma-haraç ca 3.4.32 varña-pramäëa ü-lopaç 3353
vä cäsyänyatarasyäm
1299. vasträrthe knopeù 3.4.33 cele knopeù 3354
1300. ita upamäna-paryantaà ëamv- 3.4.46 kañ-ädiñu yathä-vidhy 3367
anta-dhätavo ’nuprayujyante anuprayogaù
1301. nimüla-samülayoù kañaù 3.4.34 nimüla-samülayoù kañaù 3355
1302. çuñka-cürëa-rukñeñu piñaù 3.4.35 çuñka-cürëa-rükñeñu piñaù 3356
1303. samüle hanaù 3.4.36 samüläkåta-jéveñu han-kåï- 3357
grahaù
1304. akåte òukåïaù 3.4.36 samüläkåta-jéveñu han-kåï- 3357
grahaù
1305. jéve grahaù 3.4.36 samüläkåta-jéveñu han-kåï- 3357
grahaù
1306. karaëe 3.4.37 karaëe hanaù 3358
1307. hanaù 3.4.37 karaëe hanaù 3358
1308. sneha-dravye piñaù 3.4.38 snehane piñaù 3359
1309. hastärthe varti-grahibhyäm 3.4.39 haste varti-grahoù 3360
1310. sve puñaù 3.4.40 sve puñaù 3361
1311. cakre bandhaù 3.4.41 adhikaraëe bandhaù 3362, 3363
3.4.42 saàjïäyäm
1312. kartror jéva-puruñayor naçi- 3.4.43 kartror jéva-puruñayor naçi- 3364
vahibhyäm vahoù
1313. ürdhva-kartari çuñi-püribhyäm 3.4.44 ürdhve çuñi-püroù 3365
1314. karma-kartr-upamäne 3.4.45 upamäne karmaëi ca 3366
1315. ito vikalpena samäsaù (787) 2.2.21 tåtéyä-prabhåtény 784
anyatarasyäm
1316. tåtéyäyäm upadaàçer dvitéya- 3.4.47 upadaàças tåtéyäyäm 3368, 3369
dhätv-eka-karmakäc ca hiàsärthät 3.4.48 hiàsärthänäà ca samäna-
karmakäëäm
1317. saptamé-tåtéyayor upa-péòäd 3.4.49 saptamyäà copapéòa-rudha- 3370,
rudhi-kåñibhyäà ca, dhätu-mäträt tu karñaù 3371, 3372
sannidhäna-gatäv äyäma-gatau ca (788) 3.4.50 samäsattau
3.4.51 pramäëe ca
1318. apädäne karmaëi ca tvaräyäm 3.4.52 apädäne parépsäyäm 3373, 3374
3.4.53 dvitéyäyäà ca
827
1319. jévanähetau parikliçyamäne ca 3.4.54 sväìge ’dhruve 3376, 3377
sväìga-karmaëi 3.4.55 parikliçyamäne ca
1320. karmaëi viçi-pati-padi- 3.4.56 viçi-pati-padi-skandäà 3378
skandibhya dravyasya vyäptiç cet, vyäpyamänäsevyamänayoù
kriyäyäç ca nityatä cet
1321. kriyä-vyavadhäne käle karmaëy 3.4.57 asyati-tåñoù kriyäntare käleñu 3379
asyati-tåñibhyäm
1322. näma-çabde karmaëy ädiçi- 3.4.58 nämny ädiçi-grahoù 3380
grahibhyäm (789)
1323. upät kiratau suö ca vikñipya- 6.1.140 (värttika) ëamul atra 2539
lavane vaktavyaù värttika
1324. ktvä-ëamü 3.4.59 avyaye ’yathäbhipretäkhyäne 3381
kåïaù ktvä-ëamulau
1325. avyaye karoter ayuktäkhyäyäm 2.2.22 ktvä ca 785, 3381
3.4.59 avyaye ’yathäbhipretäkhyäne
kåïaù ktvä-ëamulau
1326. tiryaci kriyä-samäptau 3.4.60 tiryacy apavarge 3382
1327. tas-pratyayänta-sväìge kå- 3.4.61 sväìge tas-pratyaye kå-bhvoù 3383
bhübhyäm
1328. nänety avyaye dhärtha-pratyaye 3.4.62 nä-dhärtha-pratyaye cvy-arthe 3384
cäbhüta-tad-bhäve
1329. tüñëémi bhuvaù 3.4.63 tüñëémi bhuvaù 3385
1330. anvacy änukülye 3.4.64 anvacy änulomye 3386
1331. tumu-ëakau tat-kriyärthatve 3.3.10 tumun-ëvulau kriyäyäà 3175
(790) kriyärthäyäm
1332. icchärthe çaky-ädau kälädau ca 3.3.158 samäna-kartåkeñu tumun 3176,
yojye tumur eva (791) 3.3.167 käla-samaya-veläsu tumun 3179, 3177
3.4.65 çaka-dhåña-jïä-glä-ghaöa-
rabha-labha-krama-sahärhästy-
artheñu tumun
1333. tathä samartha-paryäye (792) 3.4.66 paryäpti-vacaneñv alam- 3178
artheñu
1334. karmaëy aë tumv-arthe (793) 3.3.12 aë karmaëi ca 3181
1335. prädi-vyavahite ’pi kåcchrärtha- 3.3.126 éñad-dus-suñu 3305
duri khal bhäva-karmaëoù (794) kåcchräkåcchrärtheñu khal
1336. akåcchrärthe éñati sau ca (795) 3.3.126 éñad-dus-suñu 3305
kåcchräkåcchrärtheñu khal
1337. upendräl labher num khal- 7.1.67 upasargät khal-ghaïoù 3306, 3307
ghaëor, na su-durbhyäm anyopendra- 7.1.68 na su-durbhyäà kevaläbhyäm
rahitäbhyäm (796)
1338. mi-mé-liyäà khal-alor ätva- 6.1.51 (värttika) ni-mé-mi-liyäà
niñedhaù khal-acoù pratiñedho vaktavyaù
1339. dur-ädau kartå-pürva-padäd 3.3.127 kartå-karmaëoç ca bhü- 3308
bhuvaù karma-pürva-padät òukåïaç kåïoù
cäbhüta-tad-bhäve pürva-vat khal
1340. ä-rämäd anaù khal-arthe, na tu 3.3.128 äto yuc 3309
khal (797)
1341. adaridräter iti väcyam No Equivalent in Päëinian grammar
828
1342. çäsi-yudhi-dåçi-dhåñi-måñibhyaç 3.3.130 (värttika) bhäñäyäà çäsi- 3309
cäno vä khal-arthe (798) yudhi-dåçi-dhåñi-måñibhyo yuj värttika
vaktavyaù
1343. vidhy-ädy-arthe tavyänéya-yat- 3.1.95 kåtyäù präì ëvulaù 2831, 2833
kyap-ëyat-kelimä viñëukåtya-saàjïä 3.4.70 tayor eva kåtya-kta-khal-
bhäva-karmaëoù (799) arthäù
1344. tavyänéyau (800) 3.1.96 tavyat-tavyänéyaraù 2834
1345. sarveçvaränta-dhätor yat (801) 3.1.97 aco yat 2842
1346. väsarüpo ’striyäm (802) 3.1.94 vä ’sarüpo ’striyäm 2830
1347. kta-ana-tumu-khal-artheñu tu 3.3.10 (värttika) kriyärthäyäà
väsarüpa-vidhir neti väcyam kriyäyäm upapade vä ’sarüpeëa tåj-
ädayo na bhavanti
1348. pratipadokta-sarveçvaräntät tu Käçikä on 3.1.97
bhüta-pürväd api
1349. ä e yati (803) 6.4.65 éd yati 2843
1350. çak-ädibhyaç ca yat (804) 3.1.97 (värttika) taki-çasi-cati-yati- 2843
janénäm upasaàkhyänam värttika,
3.1.99 çaki-sahoç ca 2847
1351. hano yad vä tasya vadhaç ca 3.1.97 (värttika) hano vä vadha ca 2843
(805) värttika
1352. pa-vargäntäd yat (806) 3.1.98 por ad-upadhät 2844
1353. äìo labher num yati, upät stutau 7.1.65 äìo yi 2845, 2846
7.1.66 upät praçaàsäyäm
1354. anupendräd gada-mada-cara- 3.1.100 gada-mada-cara-yamaç 2848
yamebhyo yat cänupasarge
1355. naï-pürvasya vader avadyaà 3.1.101 avadya-paëya-varyä garhya- 2849
garhye, våì-våïor varyä pratibandhaà paëitavyänirodheñu
vinä své-käryäyäm (807)
1356. vahyaà vahanasya karaëe 3.1.102 vahyaà karaëam 2850
1357. paëyaà vikreye, aryaù 3.1.101 avadya-paëya-varyä garhya- 2849,
svämi-vaiçyayoù, upasaryä präpta- paëitavyänirodheñu 2851,
garbhävasaräyäm, ajaryaù kartari 3.1.103 aryaù svämi-vaiçyayoù 2852, 2853
saìgamäkñayatve 3.1.104 upasaryä kälyä prajane
3.1.105 ajaryaà saìgatam
1358. äcaryam agurau 3.1.100 (värttika) carer äìi cägurau 2848
värttika
1359. krayyaà krayärtha-prasärite 6.1.82 krayyas tad-arthe 66
1360. kñayya-jayyau çakyärthe 6.1.81 kñayya-jayyau çakyärthe 65
1361. å-dvaya-viñëujanäbhyäà ëyat 3.1.124 å-halor ëyat 2872
(808)
1362. ca-joù ka-gau ghië-ëyator aja- 7.3.52 ca-joù ku gh-ië-ëyatoù 2863,
vaja-vraja-ka-vargädi-varjam (809) 7.3.59 na kv-ädeù 2875, 2876
7.3.60 aji-vrajyoç ca
1363. na ka-gäv ävaçyakärtha-ëyati, käçikä of 6.1.144 1059 note,
avaçyamo masya haro viñëukåtye, tena 7.3.65 ëya ävaçyake 2881
tasya samäsaù
1364. mocya-rocya-çocya-yäcya-tyäjya- 7.3.63 vaïcer gatau 2879
yäjya-varjyärcya-püjyäù sädhavaù
(810)
829
1365. prayojya-niyojyau çakyärthe, 7.3.66 yaja-yäca-ruca-pravacarcaç ca 2882, 2882
vaïcyäïcyau gatau, väcyam apada- 7.3.66 (värttika) ëyati pratiñedhe värttika,
saìghäte, bhojyaà bhakñye nipätyante tyajer upasaàkhyänam 2883,
(811) 7.3.67 vaco ’çabda-saàjïäyäm 2884, 2885
7.3.68 prayojya-niyojyau çakyärthe
7.3.69 bhojyaà bhakñe
1366. u-dvayäë ëyad ävaçyake 3.1.125 or ävaçyake 2886
1367. yu-rapi-vapi-lapi-trapi-camibhya 3.1.126 äsu-yu-vapi-rapi-lapi-trapi- 2887, 2885
äsunoteç ca ëyat, dambher nasya ca camaç ca värttika
haraù 3.1.126 (värttika) ëyat-prakaraëe
lapi-dabhibhyäà ceti vaktavyam
1368. bhaja-japa-yajänamibhyo yad vä No Equivalent in Päëinian grammar
1369. mäìaù päyyaà parimäëe 3.1.129 päyya-säànäyya-nikäyya- 2890
dhäyyä mäna-havir-niväsa-
sämidhenéñu
1370. kuëòapäyya-saàcäyyau kratau, 3.1.122 amävasyad anyatarasyäm 2874,
praëäyyo durmati-niñkämayoù, — 3.1.127 änäyyo ’nitye — 3.1.128 2888,
saàniyaù säànäyyaà havir-viçeñe, praëäyyo ’sammatau — 3.1.129 2889,
änayater änäyyo dakñiëägnau, niciïo päyya-säànäyya-nikäyya-dhäyyä 2890,
nikäyyo niväse, cityaç cetavye vahnau, mäna-havir-niväsa-sämidhenéñu 2891, 2893
agni-cityä tac-cayane, amä-pürva-vaser — 3.1.130 kratau kuëòa-päyya-
amäväsyämävasye tithi-viçeñe saïcäyyau — 3.1.132 cityägni-citye
ca
1371. gupeù kupyam ahema-rüpye 3.1.114 räjasüya-sürya-måñodya- 2865, 2866
dhane, bhidyoddhyau nada-bhede rucya-kupya-kåñöa-pacyävyathyäù
kartari 3.1.115 bhidyoddhyau nade
1372. puñya-sidhyau nakñatra- 3.1.109 (värttika) äì-pürväd aïjeù 2858
viçeñe, vipüyo muïje, vinéyaù kalke, saàjïäyäm upasaàkhyänam — värttika,
jityo mahati hale, yugyaà vähane, 3.1.116 puñya-siddhyau nakñatre 2867,
dadhäter dhäyyä sämidhenyäm åci, — 3.1.117 vipüya-vinéya-jityä muïja- 2868,
paricäyyopacäyya-samühyä agni- kalka-haliñu — 3.1.119 padäsvairi- 2870,
viçeñeñu, aïjer äjyaà ghåte, gåhyo bähyä-pakñyeñu ca — 3.1.121 2873,
’svairiëi sädhavaù yugyaà ca patre — 3.1.129 päyya- 2890, 2892
säànäyya-nikäyya-dhäyyä mäna-
havir-niväsa-sämidhenéñu — 3.1.131
agnau paricäyyopacäyya-samühyäù
1373. anupendre vado yat-kyapau, 3.1.106 vadaù supi kyap ca 2854,
bhuvaù kyap bhäve, hanas taç ca (812) 3.1.107 bhuvo bhäve 2855, 2856
3.1.108 hanas ta ca
1374. eti-stu-çäsu-våï-då-juñaù kyap 3.1.109 eti-stu-çäs-vå-då-juñaù kyap 2857
(813)
1375. çaàsi-duhi-guhibhyo vä kyap 3.1.109 (värttika) çaàsi-duhi-
(814) guhibhyo veti vaktavyam
1376. å-rämoddhaväd akåpaù kyap 3.1.110 åd-upadhäc cäkÿpi-cåteù 2859
1377. khanaù kheyaà nipätyate 3.1.111 é ca khanaù 2860
1378. päëau såjer ëyat, sam-ava-pürväc käçikä of 3.1.110
ca
1379. bhåïaù kyap na tu patnyäà, 3.1.112 bhåïo ’saàjïäyäm — 3.1.112 2861, 2861
sambhåïo vä, kå-våñibhyäà ca (815) (värttika) saàpürväd vibhäñä — värttika,
3.1.120 vibhäñä kå-våñoù 2871
830
1380. måjeù kyap vä 3.1.113 måjer vibhäñä 2862
1381. måñodyädayaù karmädau 3.1.114 räjasüya-sürya-måñodya- 2865
sädhavaù rucya-kupya-kåñöa-pacyävyathyäù
1382. räjasüyädayas tu saàjïä-çabdäù 3.1.114 räjasüya-sürya-måñodya- 2865
rucya-kupya-kåñöa-pacyävyathyäù
1383. anupendre graheù kyap 3.1.119 padäsvairi-bähyä-pakñyeñu 2870
bähyäyäà pakñe ca ca
1384. ijyä-vrajyä-kåtyä bhäve kyab- 3.3.98 vraja-yajor bhäve kyap 3275, 3277
antäù sädhavaù 3.3.100 kåïaù ça ca
1385. samajyädayaù saàjïäyäà 3.3.99 saàjïäyäà samaja-niñada- 3276
sädhavaù nipata-mana-vida-ñuï-çéì-bhåï-iëaù
1386. ityä bhäva-karaëayoù sädhuù 3.3.99 (see above) 3276
1387. bhåtyädayo bhäve sädhavaù 3.3.99 (see above) 3276
1388. bhavya-geya- 3.4.68 bhavya-geya- 2894
pravacanéyopasthänéya- pravacanéyopasthänéya-
janyäplävyäpätyäù kartari ca (816) janyäplävyäpätyä vä
1389. dhenum-bhavyä sädhuù 6.3.70 (värttika) dhenor bhavyäyäà 1007
mum vaktavyaù värttika
1390. kelimaù karma-kartari 3.1.96 (värttika) kelimara 2834
upasaàkhyänam värttika
1391. bähulyät karaëädau ca te (817) 3.3.113 kåtya-lyuöo bahulam 2841
1392. västavyo väsa-kartari 3.1.96 (värttika) vases tavyat kartari 2834
våñëéndreëa sädhuù nic ca värttika
1393. kartari (818) No Equivalent in Päëinian grammar
1394. ëaka-tålau (819) 3.1.133 ëvul-tåcau 2895
1395. nämadhätu-hano na ghatvaà, na No Equivalent in Päëinian grammar
ca tatvam
1396. bähulyät karmaëy api ëakaù 3.3.113 kåtya-lyuöo bahulam 2841
1397. nandy-äder anaù (820) 3.1.134 nandi-grahi-pacädibhyo lyu- 2896
ëiny-acaù
1398. grahäder ëiniù 3.1.134 nandi-grahi-pacädibhyo lyu- 2896
ëiny-acaù
1399. gami-gämy-ädayas tu bhaviñyati 3.3.3 bhaviñyati gamyädayaù 3171
sädhavaù
1400. pacäder at (821) 3.1.134 nandi-grahi-pacädibhyo lyu- 2896
ëiny-acaù
1401. carädénäm at-pratyayäntänäà 6.1.12 (värttika) cari-cali-pati- 2896
dvir vä narasyä-rämaç ca vadénäà dvitvam acy äk cäbhyäsasya värttika
1402. hanter hasya ghatvaà ca 6.1.12 (värttika) hanter ghatvaà ca 2896
värttika
1403. rätrimaöa-rätryaöa- 6.3.70 (värttika) gile ’gilasya mum 1007
timiìgilädayaù sädhavaù vaktavyaù värttika,
6.3.72 rätreù kåti vibhäñä 1008
1404. éçoddhava-kirati-préëäti-gè- 3.1.135 ig-upadha-jïä-pré-kiraù kaù 2897
jïäbhyaù kaù (825)
1405. upendre ä-rämäntät kaù (826) 3.1.136 ätaç copasarge 2898
1406. dheöa-pä-ghrä-dhmä-dåçibhyaù 3.1.137 pä-ghrä-dhmä-dheö-dåçaù 2899
çaù çaù
831
1407. anupendre lip-vidÿ-dhäri-päri- 3.1.138 anupasargäl limpa-vinda- 2900,
vedy-udeji-ceti-säti-säheù çaù, dadäti- dhäri-päri-vedy-udeji-ceti-säti- 2901,
dadhätibhyäà ëaç ca, jvaläder ëätau, sähibhyaç ca — 3.1.139 dadäti- 2902,
prädes tv at, bhü-du-nébhyaç ca dadhätyor vibhäñä — 3.1.140 jval-iti- 2904,
kas-antebhyo ëaù — 3.1.142 du-nyor käçikä of
anupasarge — käçikä of 3.1.143 2905
1408. nau ca lipeù çaù 3.1.138 (värttika) nau limper iti 2900
vaktavyam värttika
1409. gav-ädau vindateù çaù 3.1.138 (värttika) gavädiñu vindeù 2900
saàjïäyäm (822) saàjïäyäm värttika
1410. ä-rämäntäd vyadh-ädeç ca ëaù, 3.1.141 çyäd-vyadhäsru-saàsrv-atéë- 2903
ä-sambhyäà sruvaù, avato hå-soù, ater avasävahå-liha-çliña-çvasaç ca
iëaù.
1411. gräho jala-care sädhuù 3.1.143 vibhäñä grahaù 2905
1412. nåti-khanyoñ öakaù çilpini, ranjeç 3.1.145 çilpini ñvun 2907, 2907
ca (823) 3.1.145 (värttika) nåti-khani- värttika
raïjibhyaù parigaëanaà kartavyam
1413. gäyates thaka-öëanau 3.1.146 gas thakan 2908, 2909
3.1.147 ëyuö ca
1414. ranjer nasya haraù asi ake ane 3.1.145 (värttika) asi ake ’ne ca 2907
ghinuëi ca (824) raïjer na-lopo väcyaù värttika
1415. pru-så-lübhyo ’kaù sädhu-käriëi 3.1.149 pru-så-(sru)-lvaù 2911
samabhihäre vun
1416. aka äçiñi 3.1.150 äçiñi ca 2912
1417. karmaëy aë, hveï-veï-mäbhyaç 3.2.1 karmaëy aë 2913, 2914
ca (827) 3.2.2 hvä-vä-maç ca
1418. satyaì-kärädayaù sädhavaù 6.3.70 käre satyägadasya 1007, 1007
6.3.70 (värttika) astu-styägadasya värttikas
kära iti vaktavyam
6.3.70 (värttika) lokasya påëe mum
vaktavyaù
6.3.70 (värttika) bhräñörägnyor indhe
mum vaktavyaù
1419. karmaëy anupendräd ä-rämät 3.2.3 äto ’nupasarge kaù 2915
kaù (828)
1420. akarmaëy ä-rämät kaù, stho 3.2.4 supi sthaù 2916
bhäve tu puàsi (829)
1421. karmaëi çokäpanudaù sukha-de, 3.2.5 tunda-çokayoù 2919, 2919
tunda-parimåjas tv alase sädhuù, müla- parimåjäpanudoù värttikas
vibhujädayaç* ca sädhavaù 3.2.5 (värttika) älasya-
sukhäharaëayor iti vaktavyam
3.2.5 (värttika) ka-prakaraëe müla-
vibhujädibhya upasaàkhyänam
1422. karmaëi pra-pürväbhyäà dä- 3.2.6 pre dä-jïaù 2920
jïäbhyäà kaù (830)
1423. karmaëi samaù khyaù kaù 3.2.7 sami khyaù 2921
1424. karmaëy anupendra-gäyateñ öak 3.2.8 gä-poñ öak 2922
1425. surä-sédhvoù karmaëoù pibateñ 3.2.8 gä-poñ öak 2922, 2922
öak 3.2.8 (värttika) surä-çédhvoù pibater värttika
iti vaktavyam
832
1426. karmaëi harater ad anutkñepe 3.2.9 harater anudyamane ’c 2923,
vayasi ca, äìas tu täcchélye (831) 3.2.10 vayasi ca 2924, 2925
3.2.11 äìi täcchélye
1427. çakty-ädiñu karmasu graher at 3.2.9 (värttika) ac-prakaraëe 2923
(832) çakti-läìgaläìkuça-yañöi-tomara- värttika
ghaöa-ghaöé-dhanuùñu graher
upasaàkhyänam
1428. sütra-graha ity avadhäraëe 3.2.9 (värttika) sütre ca dhäry arthe 2923
värttika
1429. karmaëy arhater at (833) 3.2.12 arhaù 2926
1430. çastre karmaëi dhåïo ’t, na tu No Equivalent in Päëinian grammar
sütra-daëòayoù (834)
1431. stambe-ramo hastini, karëe- 3.2.13 stamba-karëayo rami-japoù 2927, 2927
japaù sücake sädhü 3.2.13 (värttika) hasti-sücakayor iti värttika
vaktavyam
1432. çami dhätor at saàjïäyäm 3.2.14 çami dhätoù saàjïäyäm 2928
1433. adhikaraëe çeter at, karaëe 3.2.15 adhikaraëe çeteù 2929, 2929
pärçvädau ca (835) 3.2.15 (värttika) värttika
pärçvädiñüpasaàkhyänam
1434. uttänädiñu ca 3.2.15 (värttika) uttänädiñu karttåñu 2929
värttika
1435. digdha-sahäc ca 3.2.15 (värttika) digdha-saha-pürväc 2929
ca värttika
1436. girau tu giri-çaù sädhuù (836) 3.2.15 (värttika) girau òaç chandasi 2929
värttika
1437. adhikaraëe bhikñä-senädäyeñu 3.2.16 careñ öaù 2930, 2931
ca careñ öaù (837) 3.2.17 bhikñä-senädäyeñu ca
1438. rätricara-rätriàcarau dväv api 6.3.72 rätreù kåti vibhäñä 1008
sädhü
1439. puro-’grato-’greñu sarateñ öaù, 3.2.18 puro ’grato ’greñu sarteù 2932, 2933
pürve kartari ca 3.2.19 pürve kartari
1440. çabda-çloka-kalaha-gäthä- 3.2.20 kåïo hetu-täcchélyänulomyeñu 2934, 2937
vaira-cäöu-sütra-mantra-pada- 3.2.23 na çabda-çloka-kalaha-gäthä-
varjaà karmaëi òukåïañ öo hetu- vaira-cäöu-sütra-mantra-padeñu
täcchélyänulomyeñu (838)
1441. ädy-antänanta-bahu-nändé- 3.2.21 divä-vibhä-niçä-prabhä-bhäs- 2935, 2935
lipi-livi-bhakti-bali-kartå-citra-kñetra- käräntänantädi-bahu-nändé-kià-lipi- värttika
jaìghä-bähu-dhanur-arus-saìkhyädi- libi-bali-bhakti-kartå-citra-kñetra-
divädi-tadädiñu karmasu òukåïañ öaù, saàkhyä-jaàghä-bähv-ahar-yat-tad-
kià-yat-tad-bahuñv at dhanur-aruññu
3.2.21 (värttika) kià-yat-tad- bahuñu
kåïo ’j-vidhänam
1442. karma-karo bhåtye, dåtihari- 3.2.22 karmaëi bhåtau 2936,
näthaharé paçau, ätmaàbhary- 3.2.24 stamba-çakåtor in 2938,
udaraàbhari-kukñiàbhary-ädayaù, 3.2.25 harater dåti-näthayoù paçau 2939, 2940
stambakari-çakåtkaré vréhi-vatsayoù, 3.2.26 phale-grahir ätmam-bhariç ca
phale-grahir abandhya-våkñe
833
1443. stana-çunyoù karmaëor dheöaù, 3.2.28 (värttika) khaç-pratyaye väta- 2942
näsikädiñu dhmaç ca, çardhe jahäteù, çuné-tila-çarddheñv aja-dheö-tuda- värttika,
vidhu-tilayos tudaù khaç jahäténäm upasaàkhyänam 2944, 2944
3.2.29 näsikä-stanayor dhmä-dheöoù värttikas,
3.2.29 (värttika) stane dheöaù 2945, 2945
3.2.29 (värttika) näsikäyäà tu dhmaç värttika,
ca dheöaç ca 2950
3.2.30 näòé-muñöyoç ca
3.2.30 (värttika) ghaöé-khäré-
kharéñüpasaàkhyänam
3.2.35 vidhv-aruños tudaù
1444. aruntuda-janamejaya- 3.2.28 ejeù khaç 2941,
külamudruja-külamudvahäbhraàlihäù 3.2.31 udi küle ruji-vahoù 2946,
3.2.32 vahäbhre lihaù 2947,
3.2.35 vidhv-aruños tudaù 2950,
6.3.66 khity anavyayasya 2943, 2942
6.3.67 arur-dviñad-aj-antasya mum
1445. mita-nakha-parimäëesu karmasu 3.2.33 parimäëe pacaù 2948, 2949
pacaù khaç 3.2.34 mita-nakhe ca
1446. asüryampaçya-laläöantapa- 3.2.34 mita-nakhe ca — 3.2.36 2949,
priyaàvada-parantapa-väcaàyama- asürya-laläöayor dåçi-tapoù — 3.2.37 2951,
sarvaàsahädayaç ca (858) ugraàpaçyerammada-päëindhamäç 2952,
ca — 3.2.38 priya-vaçe vadaù khac 2953,
— 3.2.39 dviñat-parayos täpeù — 2954,
3.2.40 väci yamo vrate — 3.2.41 2956,
püù-sarvayor däri-sahoù — 3.2.46 2958,
saàjïäyäà bhå-tè-vå-ji-dhäri-sahi- 2963, 2957
tapi-damaù — 6.3.69 väcaà-yama-
purandarau ca
1447. anya-pürvatve ca 3.2.37 ugraàpaçyerammada- 2952, 2953
päëindhamäç ca
3.2.38 priya-vaçe vadaù khac
1448. adhikaraëe ca 3.2.37 ugraàpaçyerammada- 2952
päëindhamäç ca
1449. hådaya-mita-sutebhyo gameù 3.2.38 (värttika) khac-prakaraëe 2953
khaù gameù supy upasaàkhyänam värttika,
3.2.47 gamaç ca 2964
1450. purandara-bhujaìgamädayo 3.2.38 (värttika) khac ca òid vä 2953
bhujaga-bhujaìgädayaç ca saàjïä- vaktavyaù — 3.2.41 püù-sarvayor värttika,
çabdäù (861) däri-sahoù — 3.2.47 gamaç ca — 2958,
6.3.69 väcaà-yama-purandarau ca 2964, 2957
1451. sarva-küläbhra-karéñeñu karmasu 3.2.42 sarva-küläbhra-karéñeñu kañaù 2959
kañaù khaù
1452. bhayarti-megheñu karmasu 3.2.43 megharti-bhayeñu kåïaù 2960
òukåïaù khaù (859)
1453. kñema-priya-madreñu karmasu 3.2.44 kñema-priya-madre ’ë ca 2961
òukåïaù khäëau
1454. våtra-kåta-go-brahma-çatru- No Equivalent in Päëinian grammar
caureñu karmasu hanteñ öak (839)
834
1455. karmaëi hanteñ öak amanuñya- 3.2.53 amanuñya-kartåke ca 2970
kartåtve (840)
1456. äçite kartari bhavateù khaù 3.2.45 äçite bhuvaù karaëa-bhävayoù 2962
karaëa-bhävayoù
1457. viçvambharädayaù saàjïä- 3.2.46 saàjïäyäà bhå-tè-vå-ji-dhäri- 2963
çabdäù (860) sahi-tapi-damaù
1458. antätyantädhva-düra-pära- 3.2.48 antätyantädhva-düra-pära- 2965, 2965
sarvänanta-sarvatra-kñetreñu karmasu sarvänanteñu òaù värttika
gamer ac (841) 3.2.48 (värttika) òa-prakaraëe
sarvatra-pannayor upasaàkhyänam
1459. su-duror gamer aj adhikaraëe 3.2.48 (värttika) su-duror adhikaraëe 2965
(842) värttika
1460. gräma-gaù kartari ca 3.2.48 (värttika) òa-prakaraëe ’nyeñv 2965
api dåçyata iti värttika
1461. ago nagaç ca çaila-våkñayoù 6.3.77 nago ’präëiñv anyatarasyäm 760
sädhuù
1462. karmaëi hastighna-kapäöaghnau 3.2.54 çaktau hasti-kapäöayoù 2971
çakte sädhü
1463. karaëe karmaëi vä päëigha- 3.2.55 päëigha-täòghau çilpini 2972
täòaghau çilpini sädhü
1464. karmaëi räjagha-kleçäpaha- 3.2.50 ape kleça-tamasoù 2967,
tamopaha-kumäraghäti-çérñaghätinaù 3.2.51 kumära-çérñayor ëiniù 2968, 2972
sädhavaù 3.2.55 (värttika) räja-gha värttika
upasaàkhyänam
1465. karmaëy äçiñi hanter ac syäd iti 3.2.49 äçiñi hanaù 2966
vaktavyam
1466. lakñaëe jäyä-patyoñ öag 3.2.52 lakñaëe jäyä-patyoñ öak 2969
vaktavyaù
1467. äòhya-subhaga-sthüla-palita- 3.2.56 äòhya-subhaga-sthüla-palita- 2973
nagnändha-priyeñv abhüta-tad-bhäva- nagnändha-priyeñu cvy-artheñv acvau
vatsu karmasu òukåïaù khanaö karaëe kåïaù karaëe khyun
1468. teñu kartåñu tädåçeñu bhuvaù 3.2.57 kartari bhuvaù khiñëuc- 2974
khiñëu-khukaëau kartari khukaïau
1469. taddhita-vi-pratyaye tu neti 3.2.56 äòhya-subhaga-sthüla-palita- 2973
väcyam nagnändha-priyeñu cvy-artheñv acvau
kåïaù karaëe khyun
1470. samäne karmaëy anya-tad-ädiñu 3.2.60 tyad-ädiñu dåço ’nälocane kaï 2974C,
karmopamäneñu dåçaù ka-kvip-sakaù ca — 3.2.60 (värttika) samänänyayoç 2974C
karmaëi, samänasya ca saù (843) ceti vaktavyam — 3.2.60 (värttika) värttikas,
dåçeù ksaç ca vaktavyaù — 6.3.89 1017, 1017
dåg-dåça-vatuñu — 6.3.89 (värttika) värttikas
dåkñe ceti vaktavyam — 6.3.89
(värttika) dåçeù ksa-pratyayo ’pi
tatraiva vaktavyaù
1471. anyäder ivena saha saàsärasyä- 6.3.91 ä sarvanämnaù 430, 1018
rämaù kädy-anteñu dåçädiñu, idama éç, 6.3.90 idaà-kimor éç-ké
kimaù kéç, adaso ’müç (844)
1472. kruïc-dadhåñ-sraj-uñëihaç ca 3.2.59 åtvig-dadhåk-srag-dig-uñëig- 373
kvib-antäù (845) aïcu-yuji-kruïcäà ca
835
1473. nämni sadÿ-sü-dviña-druha-duha- 3.2.61 sat-sü-dviña-druha-duha- 2975
yujäläbhärtha-vida-bhida-chida-ji-né- yuja-vida-bhida-cchida-ji-né-räjäm
räjibhyaù kvip (846) upasarge ’pi kvip
1474. agra-grämayoù karmaëor niyaù 3.2.61 (värttika) agra-grämäbhyäà 2975
kvip ëatvaà ca nayater ëo väcyaù värttika
1475. dhé-pradhé-prabhåtayaù 3.2.178 (värttika) dyuti-gami- 3158
sädhavaù juhoténäà dve ca — 3.2.178 värttikas
(värttika) juhoter dérghaç ca —
3.2.178 (värttika) dè bhaya ity
asya hrasvaç ca dve ca — 3.2.178
(värttika) dhyäyateù saàprasäraëaà
ca
1476. upendre karmaëi ca bhajer ëviù 3.2.62 bhajo ëviù 2976
(848)
1477. turäsäh jaläsäh påñöhaväh 3.2.63 chandasi sahaù — 3.2.64 3409,
parivräj ity ete ca sädhavaù vahaç ca —8.2.30 (värttika) parau 3410, 378
vrajeù ñaù padänte värttika
1478. ano-vaher anaòuh sädhuù (847) No Equivalent in Päëinian grammar
1479. ananne karmaëy adaù kvip 3.2.68 ado ’nanne 2977
1480. kravyädaç ca sädhuù 3.2.69 kravye ca 2978
1481. nämny ä-rämät manip kvanip 3.2.74 äto manin-kvanib-vanipaç ca 3418
vanip viç ca (849)
1482. anyebhyo ’pi manib-ädayaù 3.2.75 anyebhyo ’pi dåçyante 2980
1483. hariveëor ä-rämo vanipi 6.4.41 viò-vanor anunäsikasyät 2982
1484. neò van-ti-trädau bhaëädi- 7.2.8 neò vaçi kåti — 7.2.9 ti-tu-tra- 2981, 3163
varjam (876) ta-tha-si-su-sara-ka-señu ca
1485. kvip (850) 3.2.76 kvip ca 2983
1486. e-rämät kvau vasya haraù. No Equivalent in Päëinian grammar
1487. gamäder hariveëu-haraù kvau 6.4.40 gamaù kvau 2986, 2986
värttika
1488. upendrasya pürva-padasya ca 6.3.116 nahi-våti-våñi-vyadhi-ruci- 1037
trivikramo nahi-våti-våñi-vyadhi-ruciñu sahi-taniñu kvau
kvib-anteñu (851)
1489. kåñëanäma-viñvag-devänäà 6.3.92 viñvag-devayoç ca öer adry 418
saàsärasyädrir aci aïcatau va-pratyaye
1490. adasas tv aci amumuyac 8.2.80 adaso ’ser däd u do maù — 419 and
adamuyac amudryac adadryac iti käçikä of 8.2.80 419 verse
catvärécchanti
1491. bhagavati tu mu-pürvasya yasya No Equivalent in Päëinian grammar
é sandhi-niñedhaç ca
1492. sahasya sadhriù, samaù samis, 6.3.93 samaù sami — 6.3.95 sahasya 421, 422,
tirasas tirir aci sadhriù — 6.3.94 tirasas tiry alope 423
1493. yuñmad-asmador ëi-kvib-antayor No Equivalent in Päëinian grammar
yuñm-asmau
1494. asiù (852) No Equivalent in Päëinian grammar
1495. ajätäv anupendropapade ëinis 3.2.78 supy ajätau ëinis täcchélye 2988
täcchélye (854)
1496. jätäv api vratäbhékñëyayoç ca 3.2.80 vrate 2990, 2991
(855) 3.2.81 bahulam äbhékñëye
1497. kartr-upamäne ca 3.2.79 kartary upamäne 2989
836
1498. tathävaçyakädhamarëyayoç ca 3.3.170 ävaçyakädhamarëyayor ëiniù 3311
1499. manyateù khaç-ëiné ätma- 3.2.82 manaù 2992, 2993
manane (856) 3.2.83 ätma-mäne khaç ca
1500. eka-sarveçvaräntasya dvitéyaika- 6.3.68 ica ekäco ’m-pratyaya-vac ca 2994
vacana-vat prayogaù khid-ante
1501. atéte 3.2.84 bhüte 2995
1502. karaëe yajo ëiniù 3.2.85 karaëe yajaù 2996
1503. karmaëi hano ëinir nindäyäm 3.2.86 karmaëi hanaù 2997
1504. brahma-bhrüëa-våtreñu karmasu 3.2.87 brahma-bhrüëa-våtreñu kvip 2998
hanaù kvip
1505. su-karma-päpa-mantra-puëyeñu 3.2.89 su-karma-päpa-mantra- 2999
karmasu òukåïaù kvip puëyeñu kåïaù
1506. somasud-agnicitau sädhü 3.2.90 some suïaù ; 3.2.91 agnau ceù 3000, 3001
1507. karmaëi dåçeù kvanib eva 3.2.94 dåçeù kvanip 3004
1508. räjayudhva-räjakåtva- 3.2.95 räjani yudhi-kåïaù 3005, 3006
sahayudhva-sahakåtvänaù sädhavaù 3.2.96 sahe ca
1509. saptamy-ante janer ac (862) 3.2.97 saptamyäà janer òaù 3007
1510. samäse ìer na mahäharaù kåti 6.3.14 tatpuruñe kåti bahulam 972
bahulam (863)
1511. prävåö-çarat-käla-diväà je 6.3.15 prävåö-çarat-käla-diväà je 973
1512. varña-kñara-vara-manobhyo vä 6.3.16 vibhäñä varña-kñara-çara-varät 974
1513. saraso ruhe ca No Equivalent in Päëinian grammar
1514. akäläc chaya-väsi-väseñu vä 6.3.18 çaya-väsa-väsiñv akälät 976
1515. viñëujanä-rämäbhyäm eva 6.3.18 çaya-väsa-väsiñv akälät 976
1516. in-ante tu na 6.3.19 nen-siddha-badhnätiñu ca 977
1517. sthe na ca kvacit 6.3.20 sthe ca bhäñäyäm 978
1518. su-yajbhyäà ìvanip 3.2.103 su-yajor ìvanip 3091
1519. kvip-paryantäs tac-chéla-tad- 3.2.134 ä kves tacchéla-tad-dharma- 3114
dharma-tat-sädhu-käriñu (864) tat-sädhukäriñu
1520. tån (865) 3.2.135 tån 3115
1521. alaìkåïa niräkåïa prajana utpata 3.2.136 alaàkåï-niräkåï- 3116
utpaca unmada ruca apatrapa våtu prajanotpacotpatonmada-rucy-
vådhu saha cara ity ebhya iñëuù (866) apatrapa-våtu-vådhu-saha-cara iñëuc
1522. bhaviñëu-bhräjiñëü sädhü 3.2.138 bhuvaç ca 3118
käçikä of 3.2.138
1523. ëy-antäc ca 3.2.137 ëeç chandasi 3117
1524. ji-bhübhyäà snuk (867) 3.2.139 glä-ji-sthaç ca ksnuù 3119
1525. glä-sthäbhyäà snuù 3.2.139 glä-ji-sthaç ca ksnuù 3119
1526. trasi-gådhi-dhåñi-kñipibhyaù 3.2.140 trasi-gådhi-dhåñi-kñipeù knuù 3120
knuù
1527. çamäder ëiniù 3.2.141 çam-ity-añöäbhyo ghinuë 3121
1528. anurudhäder ëiniù 3.2.142 3122
saàpåcänurudhäìyamäìyasa-pariså-
saàsåja-paridevi-saàjvara-parikñipa-
pariraöa-parivada-paridaha-
parimuha-duña-dviña-druha-
duha-yujäkréòa-vivica-tyaja-raja-
bhajäticaräpacarämuñäbhyähanaç ca
1529. parer divi-kñipa-raöa-vada-daha- 3.2.142 (see above) 3122
muho ëiniù
837
1530. veù kaña-lasa-kattha-sranbho 3.2.143 vau kaña-lasa-kattha- 3123
ëiniù srambhaù
1531. apa-vibhyäà laño ëiniù 3.2.144 ape ca lañaù 3124
1532. prät så-dru-lapa-mantha-vada- 3.2.145 pre lapa-så-dru-matha-vada- 3125
vaso ëiniù vasaù
1533. mantho na-lopaç ca
1534. sampåca-vivica-ranja-saàsåja- 3.2.142 3122
yuja-tyaja-bhaja-bhanjo ghinuë (868) saàpåcänurudhäìyamäìyasa-pariså-
saàsåja-paridevi-saàjvara-parikñipa-
pariraöa-parivada-paridaha-
parimuha-duña-dviña-druha-
duha-yujäkréòa-vivica-tyaja-raja-
bhajäticaräpacarämuñäbhyähanaç ca
1535. bhanjer na-lopaç ca
1536. nindi-hiàsa-kliça-khädi-vinäçi- 3.2.146 ninda-hiàsa-kliça-khäda- 3126
vyäbhäñäsüyebhyo ëakaù vinäça-parikñipa-pariraöa-parivädi-
vyäbhäñäsüyo vuï
1537. pareù kñipa-raöa-vadibhyaù 3.2.146 ninda-hiàsa-kliça-khäda- 3126
vinäça-parikñipa-pariraöa-parivädi-
vyäbhäñäsüyo vuï
1538. upendrän divi-kruçäbhyäm 3.2.147 devi-kruçoç copasarge 3127
1539. calana-çabdärthäd akarmakäd 3.2.148 calana-çabdärthäd 3128
anaù (869) akarmakäd yuc
1540. asi usi ane ca cakñiìaù khyäï 2.4.54 (värttika) as-anayoç ca SK 2437
neti väcyam (853) pratiñedho vaktavyaù note
1541. viñëujanädy-ätmapadinaç cänaù 3.2.149 anudättetaç ca hal-ädeù 3129
1542. ju-caìkramya-dandramya-så- 3.2.150 ju-caìkramya-dandramya-så- 3130
gådhi-jvala-çuca-laña-pata-padaç cänaù gådhi-jvala-çuca-laña-pata-padaù
1543. krodha-bhüñärthebhyaç cänaù 3.2.151 krudha-maëòärthebhyaç ca 3131
1544. ya-räma-süda-dépa-dékñebhyo 3.2.152 na yaù 3132, 3133
nänaù 3.2.153 süda-dépa-dékñaç ca
1545. laña-hana-pata-pada-sthä-bhü- 3.2.154 laña-pata-pada-sthä-bhü- 3134
våña-kama-gama-çèbhya ukaë våña-hana-kama-gama-çèbhya ukaï
1546. jalpa-bhikña-kuööa-luëöha-våìa 3.2.155 jalpa-bhikña-kuööa-luëöa- 3135
äkaö våìaù ñäkan
1547. spåhi-gåhi-pati-kåpi-dayi-nidrä- 3.2.158 spåhi-gåhi-pati-dayi-nidrä- 3138
tandrä-çraddhä-çébhya äluù (870) tandrä-çraddhäbhya äluc
1548. så-ghasy-adibhyaù kmaraù 3.2.160 så-ghasy-adaù kmarac 3140
1549. bhanj-bhäsa-midibhyo ghuraù, 3.2.161 bhaïja-bhäsa-mido ghurac 3141
bhanjeù karma-kartari ca
1550. vetti-bhidi-chidibhyaù kuraù 3.2.162 vidi-bhidi-cchideù kurac 3142
1551. bhidi-chidibhyäà karma-kartari 3.2.162 vidi-bhidi-cchideù kurac 3142
ca
1552. iëa-naça-ji-sartibhyaù kvarap 3.2.163 ië-naç-ji-sartibhyaù kvarap 3143
1553. yaì-antäd api kvacit 3.2.176 yaç ca yaìaù 3156
1554. gatvaraù sädhuù 3.2.164 gatvaraç ca 3144
1555. jägarter ükaù 3.2.165 jägur ükaù 3145
1556. yaja-japa-dança-vadibhyo yaì- 3.2.166 yaja-japa-daçäà yaìaù 3146
antebhyaù ükaù
838
1557. nami-kampi-smi-kami-hiàsi- 3.2.167 nami-kampi-smy-ajasa- 3147
dépädibhyo raù (871) kama-hiàsa-dépo raù
1558. san-antäçaàsa-bhikñibhya uù 3.2.168 sanäçaàsa-bhikña uù 3148
(872)
1559. vindur icchuç ca sädhü 3.2.169 vindur icchuù 3149
1560. dhäï-kå-så-jani-gami-namibhyaù 3.2.171 (värttika) bhäñäyäà dhäï- 3151
kiù kåï-så-jani-gami-namibhyaù ki-kinau värttika
vaktavyau
1561. säsahi-mukhä yaì-antä kau 3.2.171 (värttika) sahi-vahi-cali-pali- 3151
sädhavaù patibhyo yaì-antebhyaù ki-kinau värttika
vaktavyau
1562. svapi-tåñi-dhåñibhyo najiì 3.2.172 svapi-tåñor najiì — 3.2.172 3152, 3152
(värttika) dhåñeç ceti vaktavyam värttika
1563. çè-vandibhyäm äruù 3.2.173 çè-vandyor äruù 3153
1564. bhéru-bhéruka-bhélukäù 3.2.174 bhiyaù kru-klukanau 3154, 3154
sädhavaù 3.2.174 (värttika) krukann api värttika
vaktavyaù
1565. sthä-éça-bhäsa-pisa-kasibhyo 3.2.175 stheça-bhäsa-pisa-kaso varac 3155
varaù (873)
1566. bhräjädibhyaù kvip 3.2.177 bhräja-bhäsa-dhurvi- 3157
dyutorji-pè-ju-gräva-stuvaù kvip
1567. anyebhyo ’pi 3.2.178 anyebhyo ’pi dåçyate 3158
1568. pracchädénäà trivikramo, na ca 3.2.178 (värttika) kvib vaci-pracchy- 3158
saìkarñaëaù äyatastu-kaöapru-ju-çréëäà dérgho värttika
’saàprasäraëaà ca
1569. vi-pra-sambhyo bhuva uc 3.2.180 vi-pra-saàbhyo òv 3160
asaàjïäyäm (874) asaàjïäyäm
1570. däp-né-ças-yu-yujir-stu-tuda-siï- 3.2.182 däm-né-çasa-yu-yuja-stu- 3162, 3165
sica-çvi-miha-patas traù karaëe, chad- tuda-si-sica-miha-pata-daça-nahaù
ädibhyaç ca, goç ca nämni, arti-lü-dhü- karaëe — 3.2.184 arti-lü-dhü-sü-
sü-khana-saha-cara itraù (875) khana-saha-cara itraù
1571. daàñörä naddhré ca sädhü 3.2.182 däm-né-çasa-yu-yuja-stu- 3162
tuda-si-sica-miha-pata-daça-nahaù
karaëe
1572. uëädayo bahulam (877) 3.3.1 uëädayo bahulam 3169
1573. siï-ädes tuù (878) No Equivalent in Päëinian grammar
1574. avi-tè-stå-tantribhya ér lakñmyäm No Equivalent in Päëinian grammar
(879)
1575. lakñer muö ca No Equivalent in Päëinian grammar
1576. styäyater éb-antä stré (880) No Equivalent in Päëinian grammar
1577. maëòi-jani-nander antaù No Equivalent in Päëinian grammar
1578. spåhy-äder äyyaù No Equivalent in Päëinian grammar
1579. stany-äder itnuù No Equivalent in Päëinian grammar
1580. cakñ-äder usiù (881) No Equivalent in Päëinian grammar
1581. gama oc (882) No Equivalent in Päëinian grammar
1582. ghaë (883) 3.3.16 pada-ruja-viça-spåço ghaï 3182
1583. ghaëë-al-athu-kayaù puàsi
(884)
1584. pada-ruja-viçaù (885) 3.3.16 pada-ruja-viça-spåço ghaï 3182
839
1585. sparça upataptari, säraù sthire 3.3.16 pada-ruja-viça-spåço ghaï — 3182,
bale ca, atisäro vyädhau, visäro matsye, 3.3.17 så sthire — 3.3.17 (värttika) 3183, 3183
präsäro bale, därer därä bhäryäyäà, vyädhi-matsya-baleñv iti vaktavyam värttika,
järer jära upapatau sädhavaù (886) — 3.3.20 (värttika) dära-järau 3190
kartari ëi-luk ca värttika
1586. bhäve, kartå-varjite ca kärake 3.3.18 bhäve 3184, 3188
saàjïäyäm (887) 3.3.19 akartari ca kärake saàjïäyäm
1587. kvacid asaàjïäyäm api 3.4.73 däça-go-ghnau saàpradäne 3172, 3189
note
1588. saìkhyä-parimäëäkhyäyäà ca 3.3.20 parimäëäkhyäyäà sarvebhyaù 3190
1589. iìaç cäkartari (888) 3.3.21 iìaç ca 3191
1590. çäro väyu-karburayoù, néçäraù 3.3.21 (värttika) çè väyu-varëa- 3191
prävaraëe, çåëäteù sädhuù nivåtteñu värttika
1591. samo yu-du-drubhyaù 3.3.23 sami yu-dru-duvaù 3194
1592. anupendra-çri-né-bhübhyaù 3.3.24 çri-ëé-bhuvo ’nupasarge 3195
(890)
1593. veù kñu-çrubhyäm 3.3.25 vau kñu-çruvaù 3196
1594. avodbhyäm niyaù 3.3.26 avodor niyaù 3197
1595. prät stu-dru-srubhyaù 3.3.27 pre dru-stu-sruvaù 3198
1596. niraù puvaù, abher luvaù 3.3.28 nir-abhyoù pü-lvoù 3199
1597. un-nibhyäà graù 3.3.29 un-nyor graù 3200
1598. utkära-nikärau dhänya-kñepe 3.3.30 kè dhänye 3201
sädhü
1599. samaù stuvo yajïa-viñaye 3.3.31 yajïe sami stuvaù 3202
1600. prät ståëäter ayajïe 3.3.32 pre stro ’yajïe 3203
1601. ver açabda-prathane 3.3.33 prathane väv açabde 3204
1602. udgräha-muñöi-saìgrähau sädhü 3.3.35 udi grahaù 3207, 3208
3.3.36 sami muñöau
1603. pariëäyaù çäréëäà samantän 3.3.37 pari-nyor néëor 3209
nayane, nyäyaù sthity-anatikrame dyütäbhreñayoù
sädhü
1604. paryäyo ’nupätyaye (889) 3.3.38 paräv anupätyaya iëaù 3210
1605. upaçäya-viçäyau paryäyeëa 3.3.39 vy-upayoù çeteù paryäye 3211
çayanäçayanayoù sädhü
1606. cer hastädäne, na tu steye 3.3.40 hastädäne cer asteye 3212
1607. nikäyo gåhe räçau ca, tathä 3.3.41 niväsa-citi- 3213, 3214
sadharma-präëinäà bahutve, na tu çaréropasamädhäneñv ädeç ca kaù
saìgame sädhuù 3.3.42 saìghe cänauttarädharye
1608. avagräha-nigrähäv äkroçe sädhü 3.3.45 äkroçe ’va-nyor grahaù 3220
1609. pragräho lipsu-kartåke, 3.3.46 pre lipsäyäm 3221, 3222
parigräho yajïäìga-grahaëe sädhü 3.3.47 parau yajïe
1610. udaù çri-yauti-pü-drubhyaù 3.3.49 udi çrayati-yauti-pü-druvaù 3224
1611. avatärävastärau sädhü 3.3.120 ave tè-stror ghaï 3299
1612. vibhäñä 3.3.50 vibhäñäìi ru-pluvoù 3225
1613. äìo ru-plubhyäm 3.3.50 vibhäñäìi ru-pluvoù 3225
1614. aväd graho varña-pratibandhe 3.3.51 ave graho varña-pratibandhe 3226
1615. prät tulä-sütre haya-rajjau ca 3.3.52 pre vaëijäm 3227, 3228
3.3.53 raçmau ca
1616. präd våëoter äcchädane 3.3.54 våëoter äcchädane 3229
840
1617. parer bhuvo ’vajïäne 3.3.55 parau bhuvo ’vajïäne 3230
1618. sphurateù sphäraù sädhuù 6.1.47 sphurati-sphulatyor ghaïi 3185
1619. ranjer nasya haro bhäva-karaëa- 6.4.27 ghaïi ca bhäva-karaëayoù 3189
ghaëi (891)
1620. syandeù syado jave, avonder 6.4.28 syado jave 3186, 3187
avodaù, pra-himäbhyäà çrantheù 6.4.29 avodaidhaudma-praçratha-
praçratha-himaçrathau sädhü himaçrathäù
1621. upendrasya trivikramo ghaëi 6.3.122 upasargasya ghaïy amanuñye 1044
bahulam bahulam
1622. tatreçasya käçe 6.3.123 ikaù käçe 1045
1623. präsädo gåhe, präkäraù präcére 6.3.122 upasargasya ghaïy amanuñye 1044 note
bahulam
1624. kvacid vä 6.3.122 upasargasya ghaïy amanuñye 1044 note
bahulam
1625. kvacin na 6.3.122 upasargasya ghaïy amanuñye 1044 note
bahulam
1626. atha ghaëo ’pavädo ’l ghaëë- Käçikä on 3.3.56
arthe (892)
1627. éçät (893) 3.3.56 er ac — 3.3.57 èd-or ap 3231, 3232
1628. graha-vå-då-gama-vaça- 3.3.58 graha-vå-då-niçci-gamaç 3234, 3234
raëebhyaù (894) ca — 3.3.58 (värttika) vaçi-raëyor värttika
upasaàkhyänam
1629. upendräd adaù, ner ëaç ca, ado 2.4.38 ghaï-apoç ca — 3.3.59 3235,
ghasÿ ghaëë-aloù upasarge ’daù — 3.3.60 nau ëa ca 3236, 3237
1630. anupendräd vyadhi-japibhyäà, 3.3.61 vyadha-japor anupasarge 3238,
vä svana-hasäbhyäà, sam-upa-vi- — 3.3.62 svana-hasor vä — 3.3.63 3239,
nibhyaç ca yamaù, ner gada-nada- yamaù sam-upa-ni-viñu ca — 3.3.64 3240, 3241
paöha-svanebhyaù nau gada-nada-paöha-svanaù
1631. kväëa-kvaëa-nikväëa-nikvaëäù, 3.3.65 kvaëo véëäyäà ca 3242
véëä-çabde tu prakväëa-prakvaëädayaù
sädhavaù
1632. paëaù parimäëe 3.3.66 nityaà paëaù parimäëe 3243
1633. anupendrän madaù 3.3.67 mado ’nupasarge 3244
1634. pramada-sammadau harñe, 3.3.68 pramada-sammadau harñe 3245, 3246
samajaù paçu-saìghe, udajaù paçu- 3.3.69 sam-udor ajaù paçuñu
saìgha-preraëe sädhavaù
1635. glaho ’kñasya paëe, upasaro 3.3.70 akñeñu glahaù 3247, 3248
garbhädhäne sädhü 3.3.71 prajane sarteù
1636. hvayater nihaväbhihavopahava- 3.3.72 hvaù samprasäraëaà ca ny- 3249,
vihaväù sädhavaù abhy-upa-viñu — 3.3.73 äìi yuddhe 3250,
— 3.3.74 nipänam ähävaù — 3.3.75 3251, 3252
bhäve ’nupasargasya
1637. hava ähväne, ähavo yuddhe, 3.3.72 hvaù samprasäraëaà ca ny- 3249,
ähävas tu nipäne abhy-upa-viñu — 3.3.73 äìi yuddhe 3250,
— 3.3.74 nipänam ähävaù — 3.3.75 3251, 3252
bhäve ’nupasargasya
1638. hano vadhaç ca bhäve (895) 3.3.76 hanaç ca vadhaù 3253
1639. ghanaù käöhinya-kaöhinayoù 3.3.77 mürtau ghanaù 3254
1640. antar-ghaëo deçe 3.3.78 antar-ghano deçe 3255
841
1641. ayoghana-praghaëa-vighana- 3.3.79 agäraika-deçe praghaëaù 3256,
drughaëäù karaëe, ayo-hanané praghäëaç ca 3259,
dru-hanané ca striyäà, stambaghana- 3.3.82 karaëe ’yo-vi-druñu 3260, 3265
stambaghnau ca, nighas tu parimite 3.3.83 stambe ka ca
sädhavaù 3.3.87 nigho nimitam
1642. gocara-saïcara-vaha-vraja- 3.3.119 gocara-saàcara-vaha-vraja- 3298
vyajäpaëa-nigamädayo ghäntäù vyajäpaëa-nigamäç ca
karaëädhikaraëayoù saàjïäyäà
sädhavaù (896)
1643. ghaù präyeëa 3.3.118 puàsi saàjïäyäà ghaù 3296
karaëädhikaraëayoù präyeëa
1644. ekopendrasya chäder vämano 6.4.96 chäder ghe ’dvy-upasargasya 3297
ghe
1645. uraç-chadädayaç ca vämanena 6.4.96 chäder ghe ’dvy-upasargasya 3297
sädhavaù
1646. vyavädi-pürväë ëaù kriyä- 3.3.43 karma-vyatihäre ëac striyäm 3215,
vyatéhäre lakñmyäà, sam-pürväd — 3.3.44 abhividhau bhäva inuë — 3218,
inaë kriyäbhivyäptau brahmaëi, ädi- 5.4.14 ëacaù striyäm aï — 5.4.15 aë 3216,
sarveçvarasya ca våñëéndras tayoù inuëaù — 7.3.6 na karma-vyatihäre 3219, 3217
1647. òu-rämetaù ktrimaù kriyä- 3.3.88 òv-itaù ktriù 3266
nivåtte
1648. öu-rämeto ’thur bhäve puàsi 3.3.89 öv-ito ’thuc 3267
1649. yajïa-yatna-viçna-praçna-svapnä 3.3.90 yaja-yäca-yata-viccha- 3268,
bhäve puàsi, yäcïä lakñmyäà na- praccha-rakño naì — 3.3.91 svapo 3269, 112
pratyayena sädhavaù (897) nan — 8.4.44 çät
1650. sopendra-dämodarät kir 3.3.92 upasarge ghoù kiù 3270
bhävädau (898)
1651. udadhy-ädayaç ca sädhavaù (899) 3.3.93 karmaëy adhikaraëe ca 3271
1652. ktir lakñmyäà bhäve (900) 3.3.94 striyäà ktin 3272
1653. cäyateç ciù ktau, apacitiù püjä, 7.2.30 (värttika) ktini nityam iti 3272
vanater vatiù, daridräter daridrätiù, vaktavyam värttika
kaëòüyateù kaëòütiù sädhavaù
1654. hariveëv-anta-sahajäniöädénäm 3.3.174 ktic-ktau ca saàjïäyäm 3313, 3314
äçér-viñaye kartari ktir hariveëu-haraç 6.4.39 na ktici dérghaç ca
ca na
1655. è-rämänta-lv-ädibhyäà kter niù 3.3.94 (värttika) è-kära-lv-ädibhyaù 3272
glä-hä-jyä-mlä-tvaribhyaç ca, na tu ktin niñöhä-vad bhavati iti vaktavyam värttika
påëäteù (901)
1656. sampad-ädeù kvip-kté bhäve 3.3.94 (värttika) saàpad-ädibhyaù 3272
lakñmyäm (902) kvip, ktinn apéñyate värttika
1657. üty-ädayaù sädhavaù 3.3.97 üti-yüti-jüti-säti-heti-kértayaç 3274
ca
1658. ijyädénäà ktir neti väcyam (903) 3.3.98 vraja-yajor bhäve kyap — 3275,
3.3.99 saàjïäyäà samaja-niñada- 3276,
nipata-mana-vida-ñuï-çéì-bhåï-iëaù 3277,
— 3.3.100 kåïaù ça ca — 3.3.101 3278, 3278
icchä — 3.3.101 (värttika) paricaryä- värttikas
parisaryä-mågayä ’öäöyänäm
upasaàkhyänam — 3.3.101
(värttika) jägarter a-käro vä
842
1659. viñëuniñöhä-seöka-gurumad- 3.3.102 a pratyayät 3279,
viñëujanäntät pratyayäntäc ca bhäve 3.3.103 guroç ca halaù 3280, 3280
lakñmyäà ìäp, na tu ktiù (904) 3.3.103 (värttika) niñöhäyäà seö iti värttika
vaktavyam
1660. ñid-bhid-ädibhyaç ca (905) 3.3.104 ñid-bhid-ädibhyo ’ì 3281
1661. jägå-çubha-jèñäà govindaç ca 7.4.16 å-dåço ’ìi guëaù 2406
(906)
1662. guhädayo ’dhikaraëädau 3.3.104 ñid-bhid-ädibhyo ’ì 3281
sädhavaù
1663. sopendrä-rämäc ca (907) 3.3.106 ätaç copasarge 3283
1664. ëy-antäd äsaù çranthädeç cäno 3.3.107 ëy-äsa-çrantho yuc 3284, 3284
bhäve lakñmyäà, na tu kèteù (908) 3.3.107 (värttika) ghaööi-vandi- värttikas
vidibhya upasaàkhyänam
3.3.107 (värttika) iñer anicchärthasya
yuj vaktavyaù
3.3.107 (värttika) parer vä
1665. ëako lakñmyäà bhäve 3.3.108 (värttika) dhätv-artha- 3285
nirdeçe ëvul vaktavyaù värttika
1666. pracchardikädayo roge 3.3.108 rogäkhyäyäà ëvul bahulam 3285
1667. ik-çtipau dhätu-nirdeçe (909) 3.3.108 (värttika) ik-çtipau dhätu- 3285
nirdeçe iti vaktavyam värttika
1668. ië ca bhäve lakñmyäà 3.3.110 vibhäñäkhyäna-paripraçnayor 3287
praçnottarayoù iï ca
1669. naïy anir äkroçe bhäve 3.3.112 äkroçe naïy aniù 3289
lakñmyäm
1670. ano bhäve (910) 3.3.115 lyuö ca 3290
1671. öanaù karaëädhikaraëayoù (911) 3.3.117 karaëädhikaraëayoç ca 3293
1672. apädäne ca No Equivalent in Päëinian grammar
1673. uñëaìkaraëa-bhadraìkaraëe 6.3.70 (värttika) uñëa-bhadrayo 1007
karaëe mum vaktavyaù värttika
1674. ajer vé vä öane 2.4.57 vä yau 3292
1675. daçano dante sädhuù No Equivalent in Päëinian grammar
1676. ñöhévana-sévane vä nipätyete No Equivalent in Päëinian grammar
1677. öanaù karmädau ca (912) 3.3.113 kåtya-lyuöo bahulam 2841
1678. ambañöhädayaù ñatvena 8.3.97 ambämba-go-bhümi-savyäpa- 2918, 2918
sädhavaù (913) dvi-tri-ku-çeku-çaìkv-aìgu-maïji- värttika
puïji-parame-barhis-divy-agnibhyaù
sthaù — 8.3.97 (värttika) sthä-sthin-
sthåëäm iti vaktavyam
1679. goñöhaà vraje, niñëäta-nadéñëau 3.3.34 chando-nämni ca 3205,
kauçale, pratiñëätaà sütre, agniñöud- 8.3.86 abhi-nisaù stanaù çabda- 3193,
ädayo yajïe, viñöäraç chandasi, saàjïäyäm 3082,
abhiniñöäno viñëusarge, viñöaro 8.3.89 ni-nadébhyäà snäteù kauçale 3233,
våkñäsanayoù 8.3.93 våkñäsanayor viñöaraù 3206,
8.3.94 chando-nämni ca 3083, 2918
8.3.90 sütraà pratiñëätam
8.3.97 ambämba-go-bhümi-savyäpa-
dvi-tri-ku-çeku-çaìkv-aìgu-maïji-
puïji-parame-barhis-divy-agnibhyaù
sthaù
843
Samäsa-prakaraëam
1680. samäsä bahulam (914) 2.1.57 viçeñaëaà viçeñyeëa bahulam 736
1681. tatra çyämaräma- No Equivalent in Päëinian grammar
karmadhärayau, trirämé-dvigü,
kåñëapuruña-tatpuruñau, pétämbara-
bahuvréhé, rämakåñëa-dvandvau
samänärthau jïeyau, avyayé-bhävas tu
ñañöhaù (915)
1682. antar-bhinna-padatve ’py eka- No Equivalent in Päëinian grammar
nämatvena yojanaà samäsaù (916)
1683. sa ca paraspara- 2.1.1 samarthaù pada-vidhiù 647
sambandhärthänäà sv-ädy-antänäm
(917)
1684. samäsa-väkyaà vigrahaù (918) No Equivalent in Päëinian grammar
1685. sütre tåtéyäntena prathamäntaà 1.2.43 prathamä-nirdiñöaà samäsa 653, 654
samasyate, tac ca pürvam (919) upasarjanam
2.2.30 upasarjanaà pürvam
1686. viçeñaëaà tulyädhikaraëena 2.1.57 viçeñaëaà viçeñyeëa bahulam 736
(920)
1687. pétämbarät präk samäsäù 2.1.22 tatpuruñaù 684
kåñëapuruña-saàjïäù (921)
1688. teñv ayaà çyämaräma-saàjïaù 1.2.42 tatpuruñaù samänädhikaraëaù 745
(922) karmadhärayaù
1689. tad-eka-dharmatve tu na No Equivalent in Päëinian grammar
samäsaù
1690. samäsänta-nämnaù pratyävåttiù No Equivalent in Päëinian grammar
1691. bähulyät kvacin nitya-samäsaù 2.1.57 viçeñaëaà viçeñyeëa bahulam 736
(923)
1692. kvacin na samäsaù (924) 2.1.57 viçeñaëaà viçeñyeëa bahulam 736
1693. kvacid viçeñaëena ca viçeñaëaà 2.1.57 viçeñaëaà viçeñyeëa bahulam 736
samasyate (925)
1694. kiïcittvena vibhäge gamye ’pi 2.1.60 ktena naï-viçiñöenänaï 739
(926)
1695. krayäkrayikädayaù trivikrameëa 2.1.60 (värttika) kåtäpakåtädénäm
sädhavaù upasaàkhyänam
1696. pürva-ktäntaà paçcät-ktäntena 2.1.49 pürvakälaika-sarva- 726
(927) jarat-puräëa-nava-kevaläù
samänädhikaraëena
1697. éñad akådantena 2.2.7 éñad akåtä 755
1698. çreëy-ädayaù kåtädibhir abhüta- 2.1.59 çreëy-ädayaù kåtädibhiù 738
tad-bhäve
1699. viçeñyaà tad-artha-kutsanena 2.1.53 kutsitäni kutsanaiù 732
1700. päpädéni nindyaiù 2.1.54 päpäëake kutsitaiù 733
1701. kvacin nindyaà ca No Equivalent in Päëinian grammar
1702. kià kñepe 2.1.64 kià kñepe 743
1703. kuù päpeñad-arthayoù 2.2.18 ku-gati-prädayaù 761
1704. upameyaà vyäghrädibhir 2.1.56 upamitaà vyäghrädibhiù 735
upamänaiù (928) sämänyäprayoge
1705. upamänam ubhaya-stha-dharma- 2.1.55 upamänäni sämänya-vacanaiù 734
vacanaiù (929)
844
1706. püjyaà våndärakädyaiù 2.1.62 våndäraka-näga-kuïjaraiù 741
püjyamänam
1707. jätiù praçaàsä-vacanair niyata- 2.1.66 praçaàsä-vacanaiç ca 747
liìga-saìkhyakaiù
1708. jätir yuvaty-ädibhiù 2.1.65 poöä-yuvati-stoka-katipaya- 744
gåñöi-dhenu-vaçä-vehad-bañkayaëé-
pravaktå- çrotriyädhyäpaka-dhürtair
jätiù
1709. paçu-jätir garbhiëyä 2.1.71 catuñ-pädo garbhiëyä 753
1710. yuvä khalaty-ädibhiù 2.1.67 yuvä khalati-palati-valina- 748
jaratébhiù
1711. kumäré çramaëädibhiù 2.1.70 kumäraù çramaëädibhiù 752
1712. kumäraç cädhyäpakädibhiù 2.1.70 kumäraù çramaëädibhiù 752
1713. viñëukåtyaà tulyärthaç cäjätyä 2.1.68 kåtya-tulyäkhyä ajätyä 749
1714. katara-katamau jäti-praçne 2.1.63 katara-katamau jäti- 742
paripraçne
1715. ñañöhy-antena No Equivalent in Päëinian grammar
1716. pürväparädharottarädény 2.2.1 pürväparädharottaram 712
avayavinaika-dravyatve ekadeçinaikädhikaraëe
1717. ardhaà sama-vibhäge vä 2.2.2 ardhaà napuàsakam 713
1718. ardha-jaraty-ädayo ’sama- No Equivalent in Päëinian grammar
vibhäge ’pi
1719. dvitéya-tåtéya-caturtha-turya- 2.2.3 dvitéya-tåtéya-caturtha-turyäëy 714
turéya-talägrädayaç ca vä anyatarasyäm
1720. mayürädayo vyaàsakädibhiù 2.1.72 mayüra-vyaàsakädayaç ca 754
(930)
1721. ku-prädayo madhya-pada-lopaç 2.2.18 ku-gati-prädayaù — 2.2.18 761, 780
ca (931) (värttika) prädayo gatädy-arthe värttika
prathamayä — käçikä of 2.2.18
1722. ivena nityaà samäso 2.2.18 (värttika) ivena saha nitya- 650
viñëubhakty-alopaç ca (932) samäso vibhakty-alopaù pürva-pada- värttika
prakåti- svaratvaà ca vaktavyam
1723. yadåcchädayaç ca gaëa-sütra vol. I page 445
“ehéòädayo ’nya-padärthe”
Iti kåñëapuruñeñu çyämarämaù
1724. dik-saìkhye taddhitärthottara- 2.1.50 dik-saàkhye saàjïäyäm 727, 728
pada-samähäreñu 2.1.51 taddhitärthottara-pada-
samähäre ca
1725. saìkhyä-pürvo ’sau trirämé- 2.1.52 saàkhyä-pürvo dviguù 730
saàjïaù (933)
1726. samähäre trirämyäm ekatvaà 2.4.1 dvigur eka-vacanam 731, 821
brahmatvaà ca (934) 2.4.17 sa napuàsakam
1727. a-rämäntä trirämé lakñméù. äb- 4.1.21 dvigoù — 2.4.17 (värttika) 479, 821
antä vä, trirämyä ép (935) väb-antaù striyäm iñöaù värttika
1728. ann-antä vä na-lopas tübhayatra 2.4.17 (värttika) ano na-lopaç ca vä 821
ca dviguù striyäm värttika
1729. päträdy-antä na (936) 2.4.17 (värttika) päträdibhyaù 821
Iti trirämé-kåñëapuruñäù
1730. naï (937) 2.2.6 naï 756
845
1731. käläù ñañöhy-antena tat- 2.2.5 käläù parimäëinä 716
parimäëi-jätädinä
1732. präptäpanne dvitéyayä (938) 2.2.4 präptäpanne ca dvitéyayä 715
1733. gor épa äpa üìaç 1.2.48 go-striyor upasarjanasya 656
cäntasyäpradhänasya vämanaù,
närdhämalaky-ädau, na ceyasyäù
pétämbare (939)
1734. dvitéyä çritädibhiù (940) 2.1.24 dvitéyä çritätéta-patita- 686
gatätyasta-präptäpannaiù
1735. kälaù ktena 2.1.28 käläù 690
1736. atyanta-saàyoge ca 2.1.29 atyanta-saàyoge ca 691
1737. tåtéyä 2.1.30 tåtéyä tat-kåtärthena guëa- 692
vacanena
1738. tåtéyärtha-kåta-guëa- 2.1.30 tåtéyä tat-kåtärthena guëa- 692, 693
vacanenärthädibhiç ca (941) vacanena
2.1.31 pürva-sadåça-samonärtha-
kalaha-nipuëa-miçra-çlakñëaiù
1739. kartå-karaëe kåtä (942) 2.1.32 kartå-karaëe kåtä bahulam 694
1740. viñëukåtyais tu nindä-stuty- 2.1.33 kåtyair adhikärtha-vacane 695
arthätiçayoktau
1741. kvacid akåtäpi 6.3.6 ätmanaç ca püraëe 963, 811
6.3.76 ekädiç caikasya cäduk
1742. atha madhya-pada-lopinaù (943) No Equivalent in Päëinian grammar
1743. ardhaà catasåbhiù No Equivalent in Päëinian grammar
1744. vyaïjanam annena (944) 2.1.34 annena vyaïjanam 696
1745. saàskära-dravyaà bhakñyeëa 2.1.35 bhakñyeëa miçré-karaëam 697
(945)
1746. vähanaà yänena (946) No Equivalent in Päëinian grammar
1747. püraëa-dravyaà pätreëa (947) No Equivalent in Päëinian grammar
1748. caturthé (948) 2.1.36 caturthé tadarthärtha-bali- 698
hita-sukha-rakñitaiù
1749. prakåtyä (948) 2.1.36 caturthé tadarthärtha-bali- 698
1750. kvacit tad-avivakñäyäà ca (949) 2.1.36 caturthé tadarthärtha-bali- 698
1751. idaà-väcy-artha-çabdena ca 2.1.36 caturthé tadarthärtha-bali- 698, 698
(950) hita-sukha-rakñitaiù — 2.1.36 värttika
(värttika) arthena nitya-samäsa-
vacanaà sarva-liìgatä ca vaktavyam
1752. bali-hitädibhiù (951) 2.1.36 caturthé tadarthärtha-bali- 698
1753. kåtä yathäbhidhänam No Equivalent in Päëinian grammar
1754. païcamé (952) 2.1.37 païcamé bhayena 699
1755. bhaya-bhéta-bhéti-bhébhir 2.1.37 païcamé bhayena 699, 699
änétädibhiç ca (952) 2.1.37 (värttika) bhaya-bhéta-bhéti- värttika
bhébhir iti vaktavyam
1756. apetädibhiù präyaçaù (953) 2.1.38 apetäpoòha-mukta- 700
patitäpatrastair alpaçaù
1757. stokäntika-dürärthäù kåcchraà 2.1.39 stokäntika-dürärtha-kåcchräëi 701
ca ktena ktena
846
1758. dvitva-bahutvayor na samäsaù No Equivalent in Päëinian grammar
1759. ñañöhé (954) 2.2.8 ñañöhé 702
1760. para-padena (954) 2.2.8 ñañöhé 702
1761. na diva u-räma u-dvaya-varjita- No Equivalent in Päëinian grammar
sarveçvare
1762. taränta-guëena tara-lopaç ca 2.2.9 (värttika) guëottareëa tara- 703
lopaç ceti vaktavyam värttika
1763. sadä-guëa-väcinaiva guëena 2.2.9 (värttika) tat-sthaiç ca guëaiù
ñañöhé samasyata iti vaktavyam
1764. na tu guëiny upalakñitena 2.2.11 püraëa-guëa-suhitärtha-sad- 705
avyaya-tavya-samänädhikaraëena
1765. na ca tato bhäva-pratyayena 2.2.11 püraëa-guëa-suhitärtha-sad- 705
avyaya-tavya-samänädhikaraëena
1766. saptamé çauëòädibhiù (955) 2.1.40 saptamé çauëòaiù — 2.1.41 717, 718
siddha-çuñka-pakva-bandhaiç ca
1767. tértha-käkädayaù pätre- 2.1.42 dhväìkñeëa kñepe — 2.1.47 719, 724,
samitädayaç ca kñepe sädhavaù kñepe — 2.1.48 pätre-samitädayaç ca
725
1768. atra dvitéyädi-kåñëapuruñeñv No Equivalent in Päëinian grammar
adhokñajäbha-ktavatubhyäà samäso
neñyate (956)
1769. acyutäbhävyaya-kådbhyäà ca na 2.2.10 (värttika) prati-pada- 704
(957) vidhinä ca ñañöhé na samasyata värttika,
iti vaktavyam — 2.2.11 püraëa- 705, 706,
guëa-suhitärtha-sad-avyaya-tavya- 707, 710
samänädhikaraëena — 2.2.12 ktena
ca püjäyäm — 2.2.13 adhikaraëa-
väcinä ca — 2.2.16 kartari ca
1770. anya-padärthät präì madhya- No Equivalent in Päëinian grammar
padäprayogiëaù (958)
1771. aty-ädayo dvitéyayä (959) 2.2.18 (värttika) aty-ädayaù 780
kräntädy-arthe dvitéyayä värttika
1772. avädayas tåtéyayä (960) 2.2.18 (värttika) avädayaù kruñöädy- 780
arthe tåtéyayä värttika
1773. pary-ädayaç caturthyä (961) 2.2.18 (värttika) pary-ädayo glänädy- 780
arthe caturthyä värttika
1774. nir-ädayaù païcamyä (962) 2.2.18 (värttika) nir-ädayaù 780
kräntädy-arthe païcamyä värttika
1775. ehéhädayo ’nya-padärthe gaëa-sütra vol. I
sädhavaù page 445
1776. tathäkhyätam äkhyätena gaëa-sütra vol. I
niyojane pages 445-446
1777. hi-pratyayäntaà gaëa-sütra vol. I
karmaëäbhékñëya-tad-vaktari page 445
Iti kåñëapuruña-prakaraëam
uddiñöam
1778. anekam anya-padärthe 2.2.23 çeño bahuvréhiù 829, 830
pétämbaraù (963) 2.2.24 anekam anya-padärthe
1779. avyayaà ca 2.2.24 (värttika) avyayänäà ca
bahuvréhir vaktavyaù
847
1780. tumo masya haraù käma- käçikä of 6.1.144 1059 note
manasoù (964)
1781. na ca prathamänya-padärthatve käçikä of 2.2.24 830 vrtti
1782. na ktavatv-ädy-antasya No Equivalent in Päëinian grammar
1783. kvacin madhya-pada-lopaù (965) 2.2.24 (värttika) prädibhyo dhätu- 830
jasyottara-padasya lopaç ca vä värttika
bahuvréhir vaktavyaù
1784. kvacid vä 2.2.24 (värttika) naïo ’sty-arthänäà 830
bahuvréhir vä cottara-pada-lopaç ca värttika
vaktavyaù
1785. kvacid äkhyäta-lopaù (966) No Equivalent in Päëinian grammar
1786. avyayädürädhikäsannäù 2.2.25 saàkhyayä 843
saìkhyeya-väci-saìkhyayä ’vyayäsannädürädhika-saàkhyäù
saàkhyeye
1787. saìkhyä guëitatve värthe ca 2.2.25 saàkhyayä 843
(967) ’vyayäsannädürädhika-saàkhyäù
saàkhyeye
1788. tatra tatra gåhétvä tena tena 2.2.27 tatra tenedam iti sarüpe 846, 866,
prahåtya vä yuddhaà våttam iti ca 5.4.127 ic karma-vyatihäre 846A
sarüpe kriyä-vyatéhäre pétämbaraù, 6.3.137 anyeñäm api dåçyate
tasmäd i-rämas taddhitaù, sa cävyayam,
pürva-padasya trivikramaù, éçäntasya
tv ä-rämo vä viñëujanädau tasmin
1789. dvi-daëòy-ädayaç ca 5.4.128 dvi-daëòy-ädibhyaç ca 867
1790. saha-çabdas tåtéyäntenaika- 2.2.28 tena saheti tulya-yoge 848
kriyä-yoge (968)
1791. dakñiëa-pürvädayas tad-antaräle 2.2.26 diì-nämäny antaräle 845
Iti pétämbaraù
1792. itaretara-yoga-samähärayo 2.2.29 cärthe dvandvaù 901
rämakåñëaù (969)
1793. samähäre brahmatvam ekatvaà 2.4.2 dvandvaç ca präëi-türya- 906, 821
ca (970) senäìgänäm
2.4.17 sa napuàsakam
1794. samähäraù (971) No Equivalent in Päëinian grammar
1795. çäkhä-bhedänäà tad-vidäà 2.4.3 anuväde caraëänäm 907, 907
cänuväde stheëor bhüteça-prayoge 2.4.3 (värttika) stheëor adyatanyäà värttika
ceti vaktavyam
1796. yajur-vihita-sasomaka-yägänäm 2.4.4 adhvaryu-kratur anapuàsakam 908
aklébänäm
1797. samépädhyayanänäm 2.4.5 adhyayanato 909
’viprakåñöäkhyänäm
1798. apräëi-dravya-jäténäm (972) 2.4.6 jätir apräëinäm 910
1799. nadé-deça-nagaränäà bhinna- 2.4.7 viçiñöa-liìgo nadé deço ’grämäù 911
liìgänäm
1800. nitya-vairiëäm (973) 2.4.9 yeñäà ca virodhaù çäçvatikaù 913
1801. kärüëäm 2.4.10 çüdräëäm aniravasitänäm 914
1802. çüdräëäm abahiñ-kåtänäm 2.4.10 çüdräëäm aniravasitänäm 914
1803. gaväçvädénäm 2.4.11 gaväçva-prabhåténi ca 915
1804. präëy-aìgänäm (974) 2.4.2 dvandvaç ca präëi-türya- 906
senäìgänäm
848
1805. türya-vädakänäm 2.4.2 dvandvaç ca präëi-türya- 906
senäìgänäm
1806. senäìga-kñudra-jantu-phalänäà 2.4.2 dvandvaç ca präëi-türya- 906, 910,
bahutve senäìgänäm — 2.4.6 jätir apräëinäm 912
— 2.4.8 kñudra-jantavaù
1807. våkña-måga-çakuni-tåëa-dhänya- 2.4.12 vibhäñä våkña-måga-tåëa- 916
viçeñäëäà ca vä bahutve dhänya-vyaïjana-paçu-çakuny-açva-
vaòava-pürväparädharottaräëäm
1808. vyaïjanänäà vä 2.4.12 vibhäñä våkña-måga-tåëa- 916
dhänya-vyaïjana-paçu-çakuny-açva-
vaòava-pürväparädharottaräëäm
1809. virodhinäm adravyänäà vä (975) 2.4.13 vipratiñiddhaà 917
cänadhikaraëa-väci
1810. na dadhi-paya-ädénäm 2.4.14 na dadhi-paya-ädéni 918
1811. saìkhyä-prayoge tu na 2.4.15 adhikaraëaitävattve ca 919
1812. vibhäñä samépe 2.4.16 vibhäñä samépe 920
1813. sarve ’pi rämakåñëä käçikä of 1.2.63
vibhäñayaika-vad bhavanti (976)
1814. uttara-pada-val-liìgaà 2.4.26 para-val-liìgaà dvandva- 812
rämakåñëa-kåñëapuruñayoù (977) tatpuruñayoù
1815. trirämé-präptäpannälaà-pürva- 2.4.26 (värttika) dvigu- 812
gati-samäseñu väcya-liìgataiva (978) präptäpannälaà-pürva-gati-samäseñu värttika
pratiñedho
1816. pürva-vad açva-vaòavayoù 2.4.27 pürva-vad açva-vaòavau 813
1817. räträhnähäù puàsi (979) 2.4.29 räträhnähäù puàsi 814
1818. ardharcädayo brahmaëi ca (980) 2.4.31 ardharcäù puàsi ca 816
1819. puëya-sudinäbhyäm aho 2.4.18 (värttika) puëya-sudinäbhyäm 821
brahma, saìkhyävyayäbhyäà pathaù ahnaù klébateñyate värttika,
2.4.30 apathaà napuàsakam 815, 794
5.4.90 uttamaikäbhyäà ca
1820. naï-çyämarämau vinä 2.4.19 tatpuruño ’naï- 822
kåñëapuruño brahma karmadhärayaù
1821. upajïopakramau tayor äder 2.4.21 upajïopakramaà tad-ädy- 824
äkhyä cet äcikhyäsäyäm
1822. chäyä chäyävatäà bähulye 2.4.22 chäyä bähulye 825
1823. räja-çabdaà räja-viçeña-näma 2.4.23 sabhä räjä ’manuñya-pürvä 826
ca vineçvara-väcakäd rakñaù-piçäcädi-
väcakäc ca sabhä
1824. açälärthä ca 2.4.24 açälä ca 827
1825. saìghätärthe sarvataù sabhä iti Käçikä on 2.4.24
vaktavyam
1826. senä-surä-cchäyä-çälä-niçä vä 2.4.25 vibhäñä senä-surä-cchäyä-çälä- 828
niçänäm
Iti rämakåñëa-nirëayas tad-
ädi-liìga-nirëayaç ca
1827. avyayé-bhävaù (981) 2.1.5 avyayébhävaç ca 651
1828. tasyävyayatvaà brahmatvaà ca 1.1.41 avyayébhävaç ca 451, 659
(982) 2.4.18 avyayébhävaç ca
849
1829. avyayaà saptamy-ädy-artheñu 2.1.6 avyayaà vibhakti- 652
nityam (983) samépa-samåddhi-vyåddhy-
arthäbhävätyayäsaàprati- çabda-
prädurbhäva-paçcäd-yathänupürva-
yaugapadya-sädåçya-saàpatti-
säkalyänta-vacaneñu
1830. a-rämäntäd avyayé-bhävän na 2.4.83 nävyayébhäväd ato ’m tv 657
sv-äder mahähara kintv am, sa ca apaïcamyäù
païcamé-varjam
1831. tåtéyä-saptamyos tu vä 2.4.84 tåtéya-saptamyor bahulam 658
1832. sampraty-upayogäbhäve 2.1.6 avyayaà vibhakti- 652
samépa-samåddhi-vyåddhy-
arthäbhävätyayäsaàprati- çabda-
prädurbhäva-paçcäd-yathänupürva-
yaugapadya-sädåçya-saàpatti-
säkalyänta-vacaneñu
1833. atikrame 2.1.6 652
1834. abhäve 2.1.6 652
1835. åddhi-vigame 2.1.6 652
1836. khyätau 2.1.6 652
1837. paçcäd-yogyayoù 2.1.6 652
1838. vépsäyäm 2.1.6 652
1839. sädåçye 2.1.6 652
1840. sampattau 2.1.6 652
1841. yaugapadye 2.1.6 652
1842. säkalye 2.1.6 652
1843. antärthe 2.1.6 652
1844. anatikrame 2.1.6 652
1845. anukrame 2.1.6 652
1846. tathä yävad iyattäyäm 2.1.8 yävad avadhäraëe 662
1847. sv-ädy-antaà pratinä leçärthe 2.1.9 sup pratinä mäträrthe 663
1848. akña-çaläkä-saìkhyäù pariëä 2.1.10 akña-çaläkä-saàkhyäù pariëä 664
dyüta-vyavahäre
1849. anur yasya samépam äha yasya 2.1.15 anur yat-samayä 669, 670
ca dairghyaà tena (984) 2.1.16 yasya cäyämaù
1850. abhi-praté lakñaëenäbhimukhye 2.1.14 lakñaëenäbhi-praté 668
(985) äbhimukhye
1851. apa-pari-bahir-aïc-antäù 2.1.12 apa-pari-bahir-aïcavaù 666, 667
païcamyä, äì ca maryädäbhividhyoù païcamyä
(986) 2.1.13 äì maryädäbhividhyoù
1852. päre madhye ity etau ñañöhyä 2.1.18 päre-madhye ñañöhyä vä 672
1853. saìkhyä vidyä-yoni- 2.1.19 saàkhyä vaàçyena 673
sambandhinä samähäre
1854. nadébhiç ca samähäre 2.1.20 nadébhiç ca 674
1855. tiñöhad-gu-prabhåténi käla- 2.1.17 tiñöhadgu-prabhåténi ca 671
viçeñädau
1856. samäsa-säìkarye tu (987)
Iti avyayé-bhäväù
1857. kevala-samäsäç ca dåçyante
1858. atha samäsa-kärya-viçeñäù (988) No Equivalent in Päëinian grammar
850
1859. pürva-nipätaù (989) No Equivalent in Päëinian grammar
1860. räjädénäà dantädibhyaù (990) 2.2.31 räja-dantädiñu param 902
1861. rämakåñëe (991) 2.2.32 dvandve ghi 903
1862. hari-saàjïasya, sarveçvarädy-a- 2.2.32 dvandve ghi — 2.2.33 aj- 903, 904,
rämäntasya, alpa-sarveçvarasya, laghv- ädy-adantam — 2.2.34 alpäc-taram 905, 905
akñarasya, püjitasya ca, sva-gaëe tu — 2.2.34 (värttika) laghv-akñaraà värttikas
yathottaram (992) pürvaà nipatatéti vaktavyam —
2.2.34 (värttika) abhyarhitaà ca
pürvaà nipatatéti vaktavyam
1863. aneka-präptäv ekasya niyamo 2.2.33 (värttika) bahuñv-aniyamaù 904
nänyasya värttika
1864. dharmärthädiñu yatheñöam (993) 2.2.31 (värttika) dharmädiñv 902
aniyamaù värttika
1865. åtu-nakñatra-saìkhyä-varëänäà 2.2.34 (värttika) åtu-nakñaträëäm 905
krameëa (994) änupürvyeëa samänäkñaräëäà värttika
pürva-nipäto vaktavyaù
1866. saìkhyäyäm alpéyasyäç ca 2.2.34 (värttika) saàkhyäyä 898
alpéyasyäù pürva-nipäto vaktavyaù värttika
1867. pétämbare (995) 2.2.35 saptamé-viçeñaëe bahuvréhau 898
1868. saptamé-viñëuniñöhä-viçeñaëa- 2.2.35 saptamé-viçeñaëe bahuvréhau 898, 898
kåñëanäma-saìkhyänäà daëòa- — 2.2.35 (värttika) sarvanäma- värttika,
hastädi-varjam saàkhyayor upasaàkhyänam — 899, 900
2.2.36 niñöhä — 2.2.36 (värttika) värttika
praharaëärthebhyaç ca pare niñöhä-
saptamyau bhavata iti vaktavyam
1869. jäti-käla-sukhädibhyaù ktasya 2.2.36 (värttika) niñöhäyäù pürva- 899
para-nipätaù nipäte jäti-käla-sukhädibhyaù para- värttika
vacanam
1870. ähitägny-ädiñu vä 2.2.37 vähitägny-ädiñu 900
Iti pürva-para-nipätäù
1871. ekasya çeño rämakåñëe (996) 1.2.64 sarüpäëäm eka-çeña eka- 188
vibhaktau
1872. tulya-çabdänäà bhinnärthänäm 1.2.64 sarüpäëäm eka-çeña eka- 188
api (997) vibhaktau
1873. sämänärthänäà ca bhinna- 1.2.64 (värttika) virüpäëäm api värttika
rüpänäà kvacit samänärthänäm vol. I page
538
1874. lakñmyä sahoktau 1.2.67 pumän striyä 933
puruñottamasya tan-mätraà ced
viçeñaù (998)
1875. yünä sahoktau våddhasya, 1.2.65 våddho yünä tal-lakñaëaç ced 931, 932
lakñméç ca puruñottama-vat eva viçeñaù — 1.2.66 stré puà-vac ca
1876. anyaiù sahoktau tad-ädes, tad-
1.2.72 tyad-ädéni sarvair nityam 938, 938
ädibhis tu para-parasya 1.2.72 (värttika) tyad-ädénäà mitho värttikas
yad yat paraà tat tac chiñyate
1877. ataruëe ’neka-çapha-grämya- 1.2.73 grämya-paçu-saìgheñv 939, 939
paçu-saìghe lakñmyäù ataruëeñu stré — 1.2.73 (värttika) värttika
aneka-çapheñv iti vaktavyam
1878. sama-rüpeëäbrahmaëä sahoktau 1.2.69 napuàsakam anapuàsakenaika-vac 935
brahmaëaù, tatraikatvaà ca vä cäsyänyatarasyäm
851
Ity eka-çeñaù
1879. pürva-padän mahähara-niñedhaù 6.3.1 alug uttara-pade 958
1880. samäse sarvädi-padaà pürva- No Equivalent in Päëinian grammar
padaà, sarvänta-padam uttara-padam
1881. ojo-’ïjaù-saho-’mbhas-tamasas 6.3.3 ojaù-saho ’mbhas-tamasas 960, 960
tåtéyäyäù tåtéyäyäù — 6.3.3 (värttika) aïjasa värttika
upasaàkhyänam
1882. ätmanas tåtéyäyäù püraëe 6.3.6 ätmanaç ca püraëe — 6.3.6 963, 963
(värttika) püraëa iti vavktavyam värttika
1883. manasa äjïäyini 6.3.4 manasaù saàjïäyäm 961, 962
6.3.5 äjïäyini ca
1884. puàsänuja-januñändhau 6.3.3 (värttika) puàsänujo 960
januñändha iti vaktavyam värttika
1885. stokädibhyaù païcamyäù kte 6.3.2 païcamyäù stokädibhyaù 959
1886. brähmaëäc-chaàsé åtvig-bhede 6.3.2 (värttika) brähmaëäc-chaàsina 959
1887. apaù supo yoni-matu-yeñu 6.3.18 (värttika) apo yoni-yan- 976
matuñu saptamyä alug vaktavyaù värttika
1888. ante-guru-madhye-gurü 6.3.11 madhyäd gurau — 6.3.11 969, 969
(värttika) antäc ceti vaktavyam värttika
1889. tvaci-särädayaù saàjïäyäm 6.3.9 hal-ad-antät saptamyäù 966
saàjïäyäm
1890. viñëujanä-rämäntät (999) 6.3.9 hal-ad-antät saptamyäù 966
saàjïäyäm
1891. sväìgäd amürdha-mastakät ìer 6.3.12 amürdha-mastakät sväìgäd 970
akäme (999) akäme
1892. asväìgäd api bandhe vä 6.3.13 bandhe ca vibhäñä 971
1893. kälän ìer vä tara-tama-käla- 6.3.17 gha-käla-taneñu käla-nämnaù 975
taneñu
1894. akäläd väsa-väsi-çayeñu 6.3.18 çaya-väsa-väsiñv akälät 976
1895. ñañöhyäù 6.3.21 ñañöhyä äkroçe 979
1896. saàjïä-bhartsanayoù 6.3.21 ñañöhyä äkroçe — 6.3.21 979, 979
(värttika) devänäà priya ity-atra värttikas
ca ñañöhyä alug vaktavyaù — 6.3.21
(värttika) çepa-puccha-läìgüleñu
çunaù saàjïäyäà ñañöhyä alug
vaktavyaù — 6.3.21 (värttika) divaç
ca däse ñañöhyä alug vaktavyaù
1897. putre vä 6.3.22 putre ’nyatarasyäm 980
1898. väcoyukti-diçodaëòa- 6.3.21 (värttika) ñañöhé-prakaraëe 979
paçyatoharäù väg-dik-paçyadbhyo yukti-daëòa- värttika
hareñu yathä-saàkhyam alug
vaktavyaù
1899. adasa äyana-kulikädiñu 6.3.21 (värttika) ämuñyäyaëämuñyap 979
uttrikämuñyakulike cälug vaktavyaù värttika
1900. å-rämäd vidyä-yoni-sambandhe, 6.3.23 åto vidyä-yoni- 981, 982
svaså-patyos tu vä sambandhebhyaù
6.3.24 vibhäñä svaså-patyoù
Ity aluk-samäsäù
1901. rämakåñëe (1000) 6.3.25 änaì åto dvandve 921
852
1902. å-rämasyä-räma å-rämänta- 6.3.25 änaì åto dvandve 921
putrayor vidyä-yoni-sambandhe (1000)
1903. indräder a-rämasyä-räma uttara- 6.3.26 devatä-dvandve ca 922
pade yajïa-prasiddha-yugmatve
1904. agné-ñomäv agné-varuëau ca 6.3.27 id agneù soma-varuëayoù 923, 924
8.3.82 agneù stut-stoma-somäù
1905. våñëéndre trivikramäbhävaù 6.3.28 id våddhau 925
1906. ägnä-vaiñëavy-ädayaç ca 6.3.28 (värttika) id-våddhau viñëoù 925
pratiñedho vaktavyaù — 6.3.29 divo värttika,
dyävä — 6.3.30 divasaç ca påthivyäm 926, 927,
— 6.3.31 uñäsoñasaù — 6.3.32 928, 929
mätara-pitarau udécäm
1907. jäyäyäù patyau jam-bhävo dam- gaëa-sütra of 2.2.31 jäyä-çabdasya 902
bhävaç ca vä (1001) jam-bhävo dam-bhävaç ca vä värttika
nipätyate
1908. trivikramaù 6.3.111 òh-ra-lope pürvasya dérgho 174
’ëaù
1909. lakñaëasya karëe, na tu riñöäñöa- 6.3.115 karëe lakñaëasyäviñöäñöa- 1036
païca-bhinna-cchinna-cchidra-sruva- païca-maëi-bhinna-cchinna-cchidra-
svastikädénäm srava-svastikasya
1910. koöarä-vaëädayaù saàjïäyäm 6.3.117 vana-giryoù saàjïäyäà 1038, 1039
koöara-kiàçulakädénäm
8.4.4 vanaà puragä-miçrakä-
sidhrakä-çärikä-koöarägrebhyaù
1911. éçäntasya vahe, na tu péloù 6.3.121 iko vahe ’péloù 1043
1912. çuno danta-daàñörä-karëeñu, 6.3.137 (värttika) çuno danta- 1049
pada-pucchayor vä daàñörä-karëa-kunda-varäha- värttika
puccha-padeñu
1913. añöanaù saàjïäyäm 5.2.106 danta unnata urac 1046
1914. viçvasya vasu-räöoù 6.3.128 viçvasya vasu-räöoù 379
1915. viçvä-naro nämni, viçvä-mitra 6.3.129 nare saàjïäyäm 1048, 1049
åñau 6.3.130 mitre carñau
Uktas trivikramaù
1916. atha vämanaù 6.3.61 iko hrasvo ’ìyo gälavasya 999
1917. éçasya vottara-pade éb-avyaya- 6.3.61 iko hrasvo ’ìyo gälavasya 999
sey-uvo vinä
1918. éb-äpoù saàjïäyäà bahulam 6.3.63 ìy-äpoù saàjïä-chandasor 1001
bahulam
1919. iñöakeñékä-mälänäà cita-tüla- 6.3.65 iñöakeñékä-mälänäà cita-tüla- 1006
bhäriñu bhäriñu
1920. ukta-puruñottamasyeb- 6.3.43 gha-rüpa-kalpa-celaò-bruva- 985
antasyäneka-sarveçvarasya bruva- gotra-mata-hateñu ìyo ’nekäco
mata-hata-gotreñu hrasvaù
1921. anéb-anta-gopyä eka- 6.3.44 nadyäù çeñasyänyatarasyäm 986
sarveçvareb-antasya ca bruvädiñu vä
1922. kåd-gopyä niñedhaù 6.3.44 (värttika) kån-nadyäù 986
1923. caturbhujänubandha-gopyäù 6.3.45 ug-itaç ca 987
puruñottama-vattvaà ca vä
Ukto vämanaù
853
1924. atha puruñottama-vat (1002) 6.3.34 striyäù puà-vad bhäñita- 831
puàskäd-anüì samänädhikaraëe
striyäm apüraëé-priyädiñu
1925. väcya-liìga-lakñmés 6.3.34 striyäù puà-vad bhäñita- 831
tulyädhikaraëa-lakñmyäà, na tüì na ca puàskäd-anüì samänädhikaraëe
püraëé-priyädiñu (1003) striyäm apüraëé-priyädiñu
1926. çliñöa-priyädiñu ca puruñottama- No Equivalent in Päëinian grammar
vat
1927. kåñëanäma våtti-mätre (1004) 2.2.26 (värttika) sarvanämno våtti- 728
mätre puà-vad-bhävaù värttika
1928. kukkuöy-ädayo ’ëòädiñu 6.3.42 (värttika) kukkuöy-ädénäm 836
aëòädiñu puàvadbhävo vaktavyaù värttika
1929. präptäpanne api (1005) 2.2.4 präptäpanne ca dvitéyayä 715
1930. na saàjïä-püraëyau ëakas 6.3.37 na kopadhäyäù 838, 838
taddhita-ka-rämoddhavaç ca (1006) 6.3.37 (värttika) kopadha-pratiñedhe värttika,
taddhitasya yaù ka-käro voç ca yaù, 839
tasya grahaëaà kartavyam
6.3.38 saàjïä-püraëyoç ca
1931. na våñëéndra-hetu-taddhita- 6.3.39 våddhi-nimittasya ca 840
lakñmér arakta-vikärayoù taddhitasyärakta-vikäre
1932. na jäti-sväìgäbhyäm ép (1007) 6.3.40 sväìgäc ceto ’mänini 841, 842
6.3.41 jäteç ca
1933. mänini na niñedhaù Käçikä on 6.3.41
1934. anüìo na te niñedhäù 6.3.42 puà-vat karmadhäraya-jätéya- 746, 838
çyämaräme, jätéya-deçéyayoç ca (1008) deçéyeñu värttika
6.3.37 (värttika) kopadha-pratiñedhe
taddhitasya yaù ka-käro voç ca yaù,
tasya grahaëaà kartavyam
Iti puà-vad-bhävaù
1935. gotra-yäpa éù putra-patyoù 6.1.13 ñyaìaù samprasäraëaà putra- 1003,
kåñëapuruñe, na ca vämanaù, patyos tatpuruñe 1005,
pétämbare tu bandhau, mätåka-mätå- 6.1.14 bandhuni bahuvréhau 1004, 1005
mäteñu vä 6.3.139 samprasäraëasya värttika
6.1.14 (värttika) mätac mätåka-
mätåñu
1936. mahataù saàsärasyä-räma 6.3.46 än mahataù samänädhikaraëa- 807, 807
ekädhikaraëa-jätéyayoù, ghäsa-kara- jätéyayoù värttika
viçiñöeñu ca, puruñottama-vac ca (1009) 6.3.46 (värttika) mahad-ätve
ghäsa-kara-viçiñöeñüpasaàkhyänaà
puà-vad-vacanaà
cäsamänädhikaraëärtham
1937. dvy-añöanoù saàsärasyä-rämo 6.3.47 dvy-añöanaù saàkhyäyäm 808, 808
daçädau präk çatät, tres trayas, navati- abahurvréhy-açétyoù — 6.3.47 värttika,
paryanta-catväriàçad-ädiñu tu vä, na tu (värttika) präk çatäd iti vaktavyam — 809, 810
pétämbaräçétyoù (1010) 6.3.48 tres trayaù — 6.3.49 vibhäñä
catväriàçat-prabhåtau sarveñäm
1938. ñoòaçaikädaça ca nipätyau 6.3.109 (värttika) ñaña utvaà datå- 811
(1011) daçasüttara-padädeù ñöutvaà ca värttika
bhavati
854
1939. añöana ä kapäle haviñi, gavi tu 6.3.46 (värttika) añöanaù kapäle 807
yukte haviñy upasaàkhyänam värttikas
6.3.46 (värttika) gavi ca yukte ’ñöana
upasaàkhyänaà kartavyam
1940. sahasya saù (1012) 6.3.78 sahasya saù saàjïäyäm 1009
1941. pétämbare vä (1012) 6.3.82 vopasarjanasya 849
1942. äçiñi go-vatsa-haleñv eva 6.3.83 prakåtyäçiñi ago-vatsa-haleñu 850
1943. nityaà 6.3.79 granthäntädhike ca 1010, 1011
granthäntädhikänumeyeñu 6.3.80 dvitéye cänupäkhye
1944. avyayébhäve cäkäle (1013) 6.3.81 avyayébhäve cäkäle 660
Iti sahasya saù
1945. samänasya saù (1014) 6.3.84 samänasya cchandasy 1012
amürdha-prabhåty-udarkeñu
1946. jyotir-gaëa-janapada-rätri-näbhi- 6.3.85 jyotir-jana-pada-rätri-näbhi- 1013
bandhu-gandha-piëòa-lohita-kukñi- näma-gotra-rüpa-sthäna-varëa-vayo-
veëé-patné-pakñeñu (1014) vacana-bandhuñu
1947. sa-brahmacäré 6.3.86 caraëe brahma-cäriëi 1014
vedädhyayanärthaà samäna-vrata-
cäriëi
1948. sa-térthyaù samäna-gurukula- 6.3.87 térthe ye 1015
väsini
1949. vibhäñä rüpa-gotra-näma-sthäna- 6.3.85 jyotir-jana-pada-rätri-näbhi- 1013, 1016
varëa-dharma-vayo-vacanodarya- näma-gotra-rüpa-sthäna-varëa-
garbha-jätéyeñu (1015) vayo-vacana-bandhuñu — 6.3.88
vibhäñodare
1950. anyasyänyat käraka-çabde, 6.3.99 añañöhy-atåtéyä-sthasyänyasya 1025, 1026
añañöhé-tåtéyä-sthasya tu äçéù äçä ästhä dug äçér-äçästhästhitotsukoti-käraka-
ästhita utsuka üti räga ity eñu ca, arthe räga-ccheñu
tu vä 6.3.100 arthe vibhäñä
1951. kåñëapuruñe (1016) 6.3.101 koù kat tatpuruñe ’ci 1027
1952. koù kat sarveçvara-tri-vada- 6.3.101 koù kat tatpuruñe ’ci 1027, 1027
ratheñu (1016) 6.3.101 (värttika) kad-bhäve träv värttika,
upasaàkhyänam 1028
6.3.102 ratha-vadayoç ca
1953. koù kä pathy-akñayor éñad-arthe 6.3.104 kä pathy-akñayoù 1030, 1031
ca (1017) 6.3.105 éñad-arthe
1954. käpuruña-kupuruñau 6.3.106 vibhäñä puruñe 1032
1955. koñëa-kavoñëa-kaduñëä 6.3.107 kavaï coñëe 1033
mandoñëe
1956. hådayasya hål lekha-läsayor 6.3.50 hådayasya hål lekha-yad-aë- 988
yäëoç ca läseñu
1957. çoka-rogayor vä 6.3.51 vä çoka-ñyaï-rogeñu 989
1958. näsikäyä nas ya-tasi-kñudreñu, na 6.1.63 (värttika) nas näsikäyä yat- 1666
tu varëa-nagarayoù tas-kñudreñu — 6.1.63 (värttika) yati värttikas
varëa-nagarayor neti vaktavyam
1959. pädasya gädiñu padga-padäji- 6.3.52 pädasya pad äjy-äti- 990, 991,
padäti-padopahatäù, paddhima- gopahateñu — 6.3.53 pad yaty atad- 992, 994
patkäñi-paddhati-padyäç ca, padghoña- arthe — 6.3.54 hima-käñi-hatiñu ca
panmiçra-paniñkäs tu vä — 6.3.56 vä ghoña-miçra-çabdeñu
1960. udakasyodaù 6.3.57 udakasyodaù saàjïäyäm 995
855
1961. dhi-peña-väsa-vähaneñu 6.3.58 peñaà-väsa-vähana-dhiñu ca 996
1962. manthaudana-çaktu-bindu-vajra- 6.3.60 manthaudana-saktu-bindu- 998
bhära-hära-vivadha-vévadha-gäheñu vä vajra-bhära-hära-vévadha-gäheñu ca
1963. tat-püryaika-viñëujanädau ca 6.3.59 eka-hal-ädau pürayitavye 997
’nyatarasyäm
1964. udamegha-kñérodädayaù 6.3.57 udakasyodaù saàjïäyäm 995, 995
saàjïäyäm 6.3.57 (värttika) saàjïäyäm uttara- värttika
padasya udaka-çabdasya udädeço
1965. paçcäc-chabdasya paçca-bhävo 5.3.32 (värttika) ardhottara-padasya
’rdhe dik-pürva-padasyäparasya paçca-
bhävo vaktavyaù
5.3.32 (värttika) vinä ’pi pürva-
padena paçca-bhävo vaktavyaù
1966. mäàspacana-mäàspäkau vä käçikä of 6.1.144 mäàsasya paci 1059 note
yuò-ghaïoù
1967. samo masya haro vä tata-hitayoù käçikä of 6.1.144 samo vä hita- 1059 note
(1018) tatayoù
1968. a-dvayasya hara eve 6.1.94 (värttika) eve cäniyoge para- 78
’navadhäraëe rüpaà vaktavyam värttika
1969. otv-oñöhayos tu vä 6.1.94 (värttika) otv-oñöhayoù 79
samäse vä para-rüpaà vaktavyam värttika
1970. åëa-pra-vasana-vatsara- 6.1.89 (värttika) pra-vatsatara- 73
vatsatara-daça-kambalänäà militvä kambala-vasanänäm åëe våddhir värttika
våñëéndra åëe vaktavyä
1971. a-dvayasya militvä våñëéndra åte 6.1.89 (värttika) åte ca tåtéyä-samäse 73
tåtéyä-samäse ’varëäd våddhir vaktavyä värttika
1972. gor a-räme vä sandhiù 6.1.122 sarvatra vibhäñä goù 87
1973. gor or avaù sarveçvare vä 6.1.123 avaì sphoöäyanasya 88
1974. gaväkño gåha-randhre, gavendro 6.1.123 avaì sphoöäyanasya 88, 89
gaveçe 6.1.124 indre ca nityam
1975. gavyütiù kroça-yugme 6.1.79 (värttika) gor yütau chandasi 63
6.1.79 (värttika) adhva-parimäëe ca värttikas
1976. akñauhiëé senä-saìkhyä-viçeñe 6.1.89 (värttika) akñäd ühinyäà 73
våddhir vaktavyä värttika
1977. çakandhv-ädayaç ca 6.1.94 (värttika) çakandhv-ädiñu 79
para-rüpaà vaktavyam värttika
1978. putra-ta-rämasya na dvitvaà 8.4.48 nädiny äkroçe putrasya 55, 55
hata-jagdhayor ädini puträdini cäkroçe — 8.4.48 (värttika) tat-pare ceti värttikas
vaktavyam — 8.4.48 (värttika) vä
hata-jagdha-para iti vaktavyam
1979. bhéruñöhäna-gaviñöhira- 8.3.81 bhéroù sthänam 1020, 967
yudhiñöhirädayaù saàjïäyäm (1019) 8.3.95 gavi-yudhibhyäà sthiraù
1980. su-ñämädayaç ca (1020) 8.3.80 samäse ’ìguleù saìgaù 1019, 984,
— 8.3.84 mätå-pitåbhyäà svasä 983, 1022,
— 8.3.85 mätuù-piturbhyäm 1023,
anyatarasyäm — 8.3.98 suñämädiñu
ca — 8.3.99 eti saàjïäyäm agät
1981. pürva-padän nasya ëaù (1021) 8.4.3 pürva-padät saàjïäyäm agaù 857
1982. saàjïäyäà, na tu gät 8.4.3 pürva-padät saàjïäyäm agaù 857
856
1983. agre-prabhåtibhya eva vanasya 8.4.4 vanaà puragä-miçrakä- 1039
saàjïäyäm sidhrakä-çärikä-koöarägrebhyaù
1984. pra-nir-antaù-çara-kärçyämra- 8.4.5 pra-nir-antaù-çarekñu- 1050
khadirekñu-plakña-péyükñäbhyo plakñämra-kärñya-khadira-
vanasya saàjïäyäà ca péyükñäbhyo ’saàjïäyäm api
1985. våkñauñadhibhyo vanasya vä, na 8.4.6 vibhäñauñadhi-vanaspatibhyaù 1051, 1051
tu try-adhika-sarveçvarät timirädeç* ca 8.4.6 (värttika) dvy-akñara-try- värttikas
akñarebhya iti vaktavyam
8.4.6 (värttika) irikädibhyaù
1986. a-rämäntäd ahnasya 8.4.7 ahno ’d-antät 791
1987. tri-caturbhyäà häyanasya vayasi Käçikä on 4.1.27
1988. paräder ayanasya, antaras tv 8.4.25 ayanaà ca 3295
adeçe (1022)
1989. ähita-voòhavyäd vähanasya 8.4.8 vähanam ähität 1052
1990. pänasya deçe bhäva-karaëayos 8.4.9 pänaà deçe 1053, 1054
tu vä 8.4.10 vä bhäva-karaëayoù
1991. präder nasaù 8.4.28 upasargäd bahulam 859
1992. giri-nady-ädiñu vä 8.4.10 (värttika) vä-prakaraëe giri- 1054
nady-ädénäm upasaàkhyänam värttika
1993. nämänta-viñëubhaktyor vä, na tu 8.4.11 prätipadikänta-num- 1055, 1055
yuvädeù, eka-sarveçvare ka-varga-vati vibhaktiñu ca — 8.4.11 (värttika) värttika,
cottara-pade sati nityam yuvädénäà pratiñedho vaktavyaù — 307, 1056
8.4.12 ekäj-uttara-pade ëaù — 8.4.13
kumati ca
Iti ñatva-ëatve
1994. pumaù sa-rämo harikamala- 8.3.6 pumaù khayy am-pare 139
harikhaògayor yädavetara-parayoù, sa
ca viñëucakra-pürvo viñëucäpa-pürvo
vä, tatra ka-kha-pa-pheñu viñëusarga-
niñedhaç ca
1995. viñëusargasya sa, éçvarät tu ñaù 8.3.38 so ’padädau 152
ka-kha-pa-pheñu, tau sthäni-vac ca
(1023)
1996. nir-dur-bahiù-prädur-äviç- 8.3.41 id-ud-upadhasya 155
caturäm (1024) cäpratyayasya
1997. éçvarä-rämäbhyaà päça-kalpa- 8.3.38 (värttika) päça-kalpa-ka- 152
keñv anavyayasya kämyeñv iti väcyam värttika,
8.3.39 iëaù ñaù 153
1998. kämye tu na-ra-räma-ja- 8.3.39 iëaù ñaù 152
viñëusargaà vinä 8.3.38 (värttika) ror eva kämye värttika,
nänyasyeti niyamärthaà vaktavyam 153
1999. as-antasya kå-kami-kaàsa-kuçä- 8.3.46 ataù kå-kami-kaàsa-kumbha- 160
päça-karëé-kumbha-pätreñv anuttara- pätra-kuçä- karëéñv anavyayasya
pada-sthasyänavyayasya samäse (1025)
2000. namaù-purasor gati-saàjïayoù 8.3.40 namas-purasor gatyoù 154
kåïi (1026)
2001. tirasas tv agatau ca vä (1027) 8.3.42 tiraso ’nyatarasyäm 156
2002. dvi-tri-caturäà värärtha- 8.3.43 dvis-triç-catur iti kåtvo ’rthe 157
våtténäà vä
857
2003. is-usoù kriyäpekñäyäà vä 8.3.44 is-usoù sämarthye 158
2004. anuttara-pada-sthayor is-usoù 8.3.45 nityaà samäse ’nuttara-pada- 159, 161
samäse, adhaù-çirasoù pade sthasya — 8.3.47 adhaù-çirasé pade
2005. kaska-ädiñu ca (1028) 8.3.48 kaskädiñu ca 144
Uktau ña-sau
2006. ahar-ädénäà paty-ädau ro vä 8.2.69 ro ’supi 172
värttika
2007. uñar-budho ’gnau nipäyate Käçikä on 8.3.15
närpatädayaç ca våñëéndre
2008. uttara-padasya pétämbare (1029) 5.4.113 bahuvréhau sakthy-akñëoù 852
sväìgät ñac
2009. jäyäyä jäniù 5.4.134 jäyäyä niì 872
2010. dhanuño dhanvan, saàjïäyäà tu 5.4.133 vä saàjïäyäm 871
vä (1030)
2011. pra-sambhyäà jänuno jïuù 5.4.129 pra-saàbhyäà jänunor jïuù 868
2012. ürdhvät tu vä 5.4.130 ürdhväd vibhäñä 869
2013. su-saìkhyäbhyäà dantasya datår 5.4.141 vayasi dantasya datå 880
vayasi (1031)
2014. agränta-çuddha-çubhra- 5.4.144 vibhäñä çyävärokäbhyäm 882, 883
çyäväraka-våña-varähähi-gardabha- 5.4.145 agränta-çuddha-çubhra-våña-
çikharebhyo dantasya datår vä varähebhyaç ca
2015. saìkhyä-süpamänebhyaù 5.4.138 pädasya lopo ’hasty- 877, 879
pädasyänta-haraù (1032) ädibhyaù
5.4.140 saàkhyä-su-pürvasya
2016. na hasty-ädeù 5.4.138 pädasya lopo ’hasty- 877
ädibhyaù
2017. kumbha-pady-ädayaù 5.4.139 kumbha-padéñu ca 878
2018. pürëädeù kakudasya kakud 5.4.146 kakudasyävasthäyäà lopaù 884
avasthäyäm
2019. trika-kut girau 5.4.147 trikakud parvate 885
2020. ud-vibhyäà käkudasya käkud 5.4.148 ud-vibhyäà käkudasya 886, 887
avasthäyäà, pürëäd vä 5.4.149 pürëäd vibhäñä
2021. suhån mitre durhåc chatrau 5.4.150 suhåd-durhådau 888
(1033) miträmitrayoù
2022. yuñmado gauëasya tvad-yuvad- Käçikä on 7.2.97
yuñmada ekatvädiñu, asmado mad-
ävad-asmadaù
2023. dvy-antarbhyäm apa épaù, 6.3.97 dvy-antar-upasargebhyo ’pa ét 941, 941
a-dvayäntäd anyataù prädeç ca 6.3.97 (värttika) étvam anavarëäd iti värttika
vaktavyam
2024. anüpo deçe 6.3.98 üd anor deçe 942
Ity uttara-padädeçäù
2025. aparasparäù kriyä-sätatye, goñ- 6.1.144 aparasparäù kriyä-sätatye 1059,
padaà gobhiù sevite go-pada-pramäëe — 6.1.145 goñpadaà sevitäsevita- 1060,
ca, pratiñ-kaço värtävaha-puruñe pramäëeñu — 6.1.152 pratiñkaçaç 1066, 1071
sahäye puro-yäyini ca, päraskara- ca kaçeù — 6.1.157 päraskara-
prabhåténi saàjïäyäm iti prabhåténi ca saàjïäyäm
2026. itaretaränyonya-parasparä 8.1.12 (värttika) karmavyatihäre 2147
brahmaika-vacanäntäù karma- sarvanämno dve bhavata iti värttika
vyatéhäre (1034) vaktavyam
858
2027. lakñmé-brahmaëor am-ädénäm 8.1.12 (värttika) stré-napuàsakayor 2147
äm vä uttara-padasya cäm-bhävo vaktavyaù värttika
2028. påñodarädayaù (1035) 6.3.109 påñodarädéni yathopadiñöam 1034
Atha dvir-ukti-prakaraëam
2029. sarvasya dvir-uktiù (1036) 8.1.1 sarvasya dve 2139
2030. äbhékñëya-vépsayoù (1037) 8.1.4 nitya-vépsayoù 2140
2031. parer varjane vä, na tu samäse 8.1.5 parer varjane ; 8.1.5 (värttika) 2141, 2141
parer varjane ’samäse veti vaktavyam värttika
2032. upary-adhy-adhasäà sämépye 8.1.7 upary-adhy-adhasaù sämépye 2142
2033. väkyäder ämantritasyäsüyä- 8.1.8 väkyäder ämantritasyäsüyä- 2143
sammati-kopa-kutsana-bhartsaneñu saàmati-kopa-kutsana-bhartsaneñu
2034. ekasya pétämbara-vattvaà ca 8.1.9 ekaà bahuvréhi-vat 2144
2035. péòäyäà ca tadvat 8.1.10 äbädhe ca 2145
2036. çyämaräma-vad uttareñu 8.1.11 karmadhäraya-vad uttareñu 2146
2037. sädåçye guëasya kriyäyäç ca 8.1.12 prakäre guëa-vacanasya 2147
(1038)
2038. akåcchre priya-sukhayor vä 8.1.13 akåcchre priya-sukhayor 2148
anyatarasyäm
2039. änupürve ca (1039) 8.1.12 (värttika) änupürvye dve 2147
bhavata iti vaktavyam värttika
2040. ädhikye tu (1040) No Equivalent in Päëinian grammar
2041. cäpale yävad-bodham 8.1.12 (värttika) cäpale dve bhavata 2147
iti vaktavyam värttika
2042. äci bahulam 8.1.12 (värttika) òäci dve bhavata iti
vaktavyam
2043. pürva-prathamayor atiçaye 8.1.12 (värttika) pürva-prathamayor
arthätiçaya-vivakñäyäà dve bhavata
iti vaktavyam
2044. yathä-sve yathä-yatham, 8.1.14 yathä-sve yathä-yatham 2149, 2150
dvandvaà kalaha-yugmädau (1041) 8.1.15 dvandvaà rahasya-maryädä-
vacana-vyutkramaëa-yajïa-pätra-
prayogäbhivyaktiñu
2045. ädi-sarveçvarasya våñëéndro 7.2.117 taddhiteçv acäm ädeù 1075
nåsiàhe (1042)
2046. pralayädénäà yäder iyaç ca 7.3.2 kekaya-mittrayu-pralayänäà 1144
yäder iyaù
2047. devikä-çiàçapä-dérghasatra- 7.3.1 devikä-çiàçapä-ditya-väò- 1439
çreyasäm ä-rämaù dirgha-satra-çreyasäm ät
2048. våñëéndra-sthäna-catuùsanädeça- 7.3.3 na y-väbhyäà padäntäbhyäà 1098,
viñëupadäntayor dvärädi-sthayoç ca pürvau tu täbhyäm aic 1386, 1549
våñëéndraà niñidhya ya-va-rämayor 7.3.4 dvärädénäà ca
aiy-auvau, na tu svägatädeù (1043) 7.3.7 svägatädénäà ca
2049. nyagrodhaç ca kevalo ’tra 7.3.5 nyagrodhasya ca kevalasya 1543
2050. çväpado vä 7.3.9 padäntasyänyatarasyäm 1561
2051. na çva-pürvasye-räme 7.3.8 çväder iïi 1560, 1560
7.3.8 (värttika) i-kärädi-grahaëaà värttika
kartavyaà çvägaëikädy-artham
2052. uttara-padasya 7.3.10 uttara-padasya 1396
2053. guru-laghv-ädeù (1044) No Equivalent in Päëinian grammar
859
2054. avayaväd åtoù 7.3.11 avayaväd åtoù 1397
2055. su-sarvärdhebhyo deça-nämnaù 7.3.12 su-sarvärdhäj jana-padasya 1398
2056. diças tv amadräëäm 7.3.13 diço ’madräëäm 1399
2057. saìkhyätaù saàvatsara- 7.3.15 saàkhyäyäù saàvatsara- 1752
saìkhyayoù (1045) saàkhyasya ca
2058. saìkhyäyäù varñasyäbhävini 7.3.16 varñasyäbhaviñyati 1754
2059. saìkhyäyäù parimäëasyäçäëasya 7.3.17 parimäëäntasyäsaàjïä- 1683
çäëayoù
2060. proñöhapadä-bhadrapadayor 7.3.18 je proñöha-padänäm 1409
jätärthe
2061. ubhayoù padayoù 7.3.10 uttara-padasya — 7.3.19 håd- 1396, 1133
bhaga-sindhv-ante pürva-padasya ca
2062. håd-bhaga-sindhv-antänäm 7.3.19 håd-bhaga-sindhv-ante pürva- 1133
(1046) padasya ca
2063. anuçatädénäà ca 7.3.20 anuçatikädénäà ca 1438
2064. devatä-dvandve ca 6.2.141 devatä-dvandve ca 1239
2065. nendrasya parasya 7.3.22 nendrasya parasya 1240
2066. na ca trivikramäd varuëasya 7.3.23 dérghäc ca varuëasya 1241
2067. präcya-nagaräntasya 7.3.24 präcäà nagaränte 1431
2068. jaìgala-dhenu-balajäntasya 7.3.25 jaìgala-dhenu-valajäntasya 1432
vibhäñitam uttaram vibhäñitam uttaram
2069. ardhät parimäëasya pürvasya tu 7.3.26 ardhät parimäëasya pürvasya 1684
vä tu vä
2070. närdhät parimäëa-sthasyä- 7.3.27 nätaù parasya 1685
rämasya pürvasya tu vä
2071. naïaù çucéçvara-kñetrajïa- 7.3.30 naïaù çucéçvara-kñetra-jïa- 1460
kuçala-nipuëädénäà pürvasya tu vä kuçala-nipuëänäm
2072. aïo yathätatha-yathäpurayoù 7.3.31 yathä-tatha-yathä-purayoù 1789
paryäyeëa paryäyeëa
2073. saàsärasya haro bhagavati 6.4.143 öeù 316
(1048)
2074. näntasya, na tv aë-époù (1049) 6.4.144 nas taddhite 679
2075. ahnañ öa-kha-rämayor eva (1050) 6.4.145 ahnañ öa-khor eva 789
2076. ino nänapatyäëi, na cepi, 6.4.164 in aëy anapatye — 6.4.165 1245,
na ca gäthi-vidathi-keçi-gaëi-paëi- gäthi-vidathi-keçi-gaëi-paëinaç ca — 1275, 1156
satsaìgädénäm 6.4.166 saàyogädiç ca
2077. manaç ca tayor na ca varmaëah 6.4.170 na ma-pürvo ’patye 1157
’varmaëaù
2078. sa-brahmacäry-ädeù samühädy- 4.3.108 (värttika) näntasya öi-lope 1488
aëi ca, na tv épi sabrahmacäri-péöhasarpi-kaläpi- värttika
kuthumi-taitili-jäjäli-jäìgali-läìgali-
çiläli-çikhaëòi-sükarasadma-
suparvaëäm upasaàkhyänam
2079. çunaù saìkoca-vikärayor eva 6.4.144 (värttika) çunaù saàkoca
upasaàkhyänam
2080. açmano vikäre vä 4.3.134 tasya vikäraù 1514
värttika
2081. cärmaù koñe 6.4.144 (värttika) carmaëaù koça
upasaàkhyänam
2082. aukñam anapatye 6.4.173 aukñam anapatye 1159
860
2083. ätmädhvanor a-kha-räme 6.4.169 ätmädhvänau khe 1671
2084. ano ye tu bhäva-karmaëor eva 6.4.168 ye cäbhäva-karmaëoù 1154
(1051)
2085. yüno, na tu bhäva-vihite ’ëi vu- 6.4.167 an 1155
räme ca (1052)
2086. brähmo na tu jätau 6.4.171 brähmo ’jätau 1158
2087. kärmaù karma-çéle 6.4.172 kärmas täcchélye 1613
2088. ätharvaëikädayaç ca 6.4.174 däëòinäyana- 1145
hästinäyanätharvaëika-jaihmäçineya-
väçinäyani-bhrauëahatya-dhaivatya-
säravaikñväka-maitreya-hiraëmayäni
2089. çirasaù çérño ’ëi 6.1.62 aci çérñaù 1667
värttika
2090. çirasaù çérñan ye, keçe tu vä 6.1.61 ye ca taddhite 1667, 1667
6.1.61 (värttika) vä keçeñu värttika
2091. antikasya käder haras tasi vä, 6.4.149 (värttika) antika-çabdasya
tädeç ca tame tasi-pratyaye parataù ka-kärädi-
çabdasya lopo vaktavya, ädy-udättaà
ca
6.4.149 (värttika) tame tädeç ca
6.4.149 (värttika) kädi-lopo bahulam
iti vaktavyam
2092. avyayasyäräd-ädi-varjam 7.3.4 (värttika) avyayänäà bha- 1324
mätre öi-lopaù värttika
2093. a-i-dvayasya haraù (1053) 6.4.148 yasyeti ca 311
2094. lakñmé-pratyayasya mahäharas 1.2.49 luk taddhita-luki 1408
taddhita-mahähare (1054)
2095. u-dvayasya govindo, na tu 6.4.146 or guëaù 847
dhätor na ca stré-pratyaye (1055)
2096. u-dvayasya haro òha-räme, na tu 6.4.147 òhe lopo ’kadrväù 1142
kadrü-päëòvoù
2097. janapada-päëòor nåsiàha-ye No Equivalent in Päëinian grammar
2098. säravaikñäka-hiraëmayäni Käçikä on 6.4.174
2099. viñëujanät taddhita-yasya 6.4.149 sürya-tiñyägastya-matsyänäà 499, 499
haro bhagavaty ä-rämaà vinä, tiñya- ya upadhäyäù — 6.4.149 (värttika) värttikas,
puñyayor nakñaträëi, süryägastyayor épi matsyasya ìyäm iti vaktavyam — 472
che ca, matsyäsyepi, na räjanyasya vu- 6.4.149 (värttika) süryägastyayoç
räme, manuñyasyepi ca (1056) che ca ìyäà ca — 6.4.149 (värttika)
tiñya-puñyayor nakñaträëi — 6.4.150
halas taddhitasya
2100. é-räma evänapatya-yasya haraù
2101. ñan-han-dhåtaräjïäm 6.4.135 ña-pürva-han-dhåta-räjïäm 1160
evänantänäm aëy a-räma-haraù (1057) aëi
2102. a-dvaya-mäbhyäà tad- 8.2.9 m-äd upadhäyäç ca mator vo 1897, 1898
uddhaväbhyäà viñëudäsäc ca mator ’yavädibhyaù
mo vo, na tu yavädeù (1058) 8.2.10 jhayaù
2103. marutvän kakudvän sädhü Käçikä on 5.4.111
2104. ahévaty-ädayaù saàjïäyäm 8.2.11 saàjïäyäm 1899
2105. añöhévad-ädayaç ca 8.2.12 äsandévad-añöhévac-cakrévat- 1900
kakñévad-rumaëvac-carmaëvaté
861
2106. caturbhujäntäd is-antäd us- 7.3.51 is-us-uk-täntät kaù 1221
antät täntäd doñaç ca öhasya kaù, na ty 7.3.51 (värttika) doña
çaçvad-ädeù upasaàkhyänam
2107. bhv-ädeçäd imeyasos tv ädi- 6.4.158 bahor lopo bhü ca bahoù 2017
haraù
2108. å-rämasya ro ye (1059) 7.4.27 réì åtaù 1234
2109. anantasya vämanaù ke, na tu 7.4.13 ke ’ëaù — 7.4.14 na kapi — 834, 835,
kapi, äpaù kapi vä (1060) 7.4.15 äpo ’nyatarasyäm 892
2110. tara-tama-kalpa-rüpeñu 6.3.43 gha-rüpa-kalpa-celaò-bruva- 985
bruvädiñv iva vämanaù gotra-mata-hateñu ìyo ’nekäco
hrasvaù
2111. sarvävyayäbhyäm eka-varjaà 5.4.88 ahno ’hna etebhyaù 790, 793,
saìkhyä-saìkhyätaika-deçebhyaç 5.4.89 na saàkhyädeù samähäre 794
cähaù-çabdasyähnaù samähära-varjaà 5.4.90 uttamaikäbhyäà ca
öe
2112. saìkhyä-vi-säyebhyo ’hnasyähan 6.3.110 saàkhyä-vi-säya- 238
vä ëau pürvasyähnasyähann anyatarasyäà
ìau
2113. pratyaya-sthät kät pürvasyä- 7.3.44 pratyaya-sthät kät pürvasyäta 463, 464
rämasye-räma äpi, na tu svädy-antäd id äpy asupaù — 7.3.45 (värttika) värttika
äpi, kñipakädeç na (1061) kñipakädénäà copasaàkhyänam
2114. mamaka-narakayoç ca 7.3.44 (värttika) mämaka-narakayor 463
vaktavyam upasaàkhyänaà kartavyam värttika
2115. tyaë-tyayoç ca 7.3.44 (värttika) pratyaya-niñedhe 464
tyak-tyapoç copasaàkhyänam värttika
2116. uttara-pada-lope ca na 7.3.45 (värttika) uttara-pada-lope 464
copasaàkhyänam värttika
2117. tärakä nakñatre 7.3.45 (värttika) tärakä-jyotiñy 464
2118. añöakä pitå-daivatye käle ca 7.3.45 (värttika) añöakä pitå-daivatye 464
värttika
2119. varëakä prävaraëa-viçeñe 7.3.45 (värttika) varëakä täntava 464
2120. yat-tad-adasäà ca 7.3.45 na yä-sayoù 464
2121. äçiñi ca 7.3.45 (värttika) äçiñi 464
copasaàkhyänam värttika
2122. sütakädénäà vä 7.3.45 (värttika) vä sütakä-puttrakä- 464
våndärakäëäm upasaàkhyänam värttika
2123. ya-ka-pürvasyäpaç ca vä 7.3.46 udécäm ätaù sthäne ya-ka- 465
pürväyäù
2124. dhätv-anta-ya-ka-pürvasyäpo 7.3.46 (värttika) ya-ka-pürvatve 465
nityam dhätv-anta-pratiñedhaù värttika
2125. dvy-eñayoç ca vä 7.3.47 bhastraiñäjä-jïä-dvä-svä naï- 466
pürväëäm api
2126. bhasträ-jä-jïä-svänäà jäta- 7.3.47 bhastraiñäjä-jïä-dvä-svä naï- 466
svädénäm api vä pürväëäm api
2127. sva-bhäva-lakñmétaù ka- 7.3.48 abhäñita-puàskäc ca 467, 468
pürvasyäpo vämanaç ca vä äpi 7.3.49 äd äcäryäëäm
2128. väcya-liìga-lakñméù 6.3.35 tasil-ädiñv äkåtvasucaù 836
puruñottama-vat trädiñu na tüì
862
2129. bahv-alpärthä çasi 6.3.35 (värttika) çasi bahv- 836
alpärthasya puàvadbhävo vaktavyaù värttika
2130. guëa-vacané tva-täpoù 6.3.35 (värttika) tva-talor guëa- 836
vacanasya puàvadbhävo vaktavyaù värttika
2131. bhagavati na tu òha-räme 6.3.35 (värttika) bhasyäòhe taddhite 836
puàvadbhävo vaktavyaù värttika
2132. bhavatyäñ öha-cha-rämayoù 6.3.35 (värttika) öhak-chasoç ca 836
puàvadbhävo vaktavyaù värttika
2133. tithaöi ca dåçyate No Equivalent in Päëinian grammar
2134. vämanät sasya ñastädau na tv 8.3.101 hrasvät tädau taddhite 1325
äkhyätät 8.3.101 (värttika) tiì-antasya
2135. puàstvam ity-ädau ñatva- No Equivalent in Päëinian grammar
niñedho väcyaù
2136. atha taddhitäù (1062) 4.1.76 taddhitäù 530
2137. tatra samäsäntäù (1063) 5.4.68 samäsäntäù 676
2138. a-rämaù (1064) 5.4.74 åk-pür-ab-dhüù-pathäm 940
änakñe
2139. åk-pathi-pur-apaù (1065) 5.4.74 åk-pür-ab-dhüù-pathäm 940
änakñe
2140. anåco mänavake, bahv-åcaç 5.4.74 åk-pür-ab-dhüù-pathäm 940
caraëa-viçeñe änakñe
2141. anakñasya dhuraù 5.4.74 åk-pür-ab-dhüù-pathäm 940
änakñe
2142. praty-anv-avebhyaù säma- 5.4.75 ac praty-anv-ava-pürvät säma- 943
lomabhyäm lomnaù
2143. saìkhyäto nadé-godävarébhyäm 5.4.75 (verse): kåñëodak päëòu-
pürväyä, bhümer ac-pratyayaù
småtaù. godävaryäç ca nadyäç ca,
saàkhyäyä uttare yadi.
2144. saìkhyä kåñëa-päëòüdagbhyo 5.4.75 (verse): kåñëodak päëòu-
bhümeù pürväyä…
2145. akñëo ’präëy-aìge 5.4.76 akñëo ’darçanät 944
2146. brahma-räja-hasti-paëyebhyo 5.4.78 brahma-hastibhyäà varcasaù 946, 946
varcasaù 5.4.78 (värttika) pallya-räjabhyäà värttika
ceti vaktavyam
2147. avasandhebhyas tamasaù 5.4.79 ava-sam-andhebhyas tamasaù 947
2148. niù-çvobhyäà çreyasaù (1066) 5.4.77 acatura-vicatura-sucatura- 945, 948
stré-puàsa-dhenv-anaòuhark-
säma-väì-manasäkñi-bhruva-dära-
gavorv-añöhéva-pad-añöhéva-naktaà-
diva-rätrià-divähar-diva-sarajasa-
niùçreyasa-puruñäyuña-dvy-äyuña-
try-äyuñarg-yajuña-jätokña-mahokña-
våddhokñopaçuna-goñöha-çväù
5.4.80 çvaso vaséyaù-çreyasaù
2149. çvaso vaséyasaù 5.4.80 çvaso vaséyaù-çreyasaù 948
2150. anv-ava-taptebhyo rahasaù 5.4.81 anv-ava-taptäd rahasaù 949
2151. präder adhvanaù 5.4.85 upasargäd adhvanaù 953
863
2152. jäta-mahad-våddhebhya ukñëaù 5.4.77 (see above) 945
çyäma-räme
2153. dvi-tribhyäm äyuñas trirämyäm 5.4.77 (see above) 945
2154. kåñëapuruñe (1067) 5.4.86 tatpuruñasyäìguleù 786
saàkhyävyayädeù
2155. saìkhyävyayäbhyäm aìguleù 5.4.86 (see above) 786
2156. puruñäd äyuñaù 5.4.77 (see above) 945
2157. varñä-dérgha-saìkhyäta-sarva- 5.4.87 ahaù-sarvaika-deça- 787
puëyaika-deçävyaya-saìkhyäbhyo saàkhyäta-puëyäc ca rätreù
rätreù (1068)
2158. öit keçava-saàjïaù (1069) No Equivalent in Päëinian grammar
2159. atha keçavä-rämaù (1070) 5.4.91 räjähaù-sakhibhyañ öac 788
2160. räjähaù-sakhibhyaù (1071) 5.4.91 räjähaù-sakhibhyañ öac 788
2161. na tu räjïyäù Käçikä on 5.4.91
2162. gor ataddhita-luki 5.4.92 gor ataddhita-luki 729
2163. gräma-kauöäbhyäà takñëaù 5.4.95 gräma-kauöäbhyäà ca takñëaù 797
2164. ati-goñöhäbhyäà çunaù 5.4.77 (see above) 945, 798
5.4.96 ateù çunaù
2165. måga-pürvottarebhyaù sakthnaù 5.4.98 uttara-måga-pürväc ca 800
sakthnaù
2166. upamänäbhyäà täbhyäm 5.4.97 upamänäd apräëiñu 799
apräëini
2167. urasaù pradhänärthät 5.4.93 agräkhyäyäm urasaù 795
2168. ku-mahadbhyäà brahmaëo vä 5.4.105 ku-mahadbhyäm 806
anyatarasyäm
2169. käçi-brahmädayo deçe 5.4.104 brahmaëo jänapadäkhyäyäm 805
2170. trirämyäm 5.4.99 nävo dvigoù 801
2171. nävaù 5.4.99 nävo dvigoù 801
2172. ardha-pürväc ca 5.4.100 ardhäc ca 802
2173. khäryä vä 5.4.101 khäryäù präcäm 803
2174. dvy-aïjala-try-aïjale 5.4.102 dvi-tribhyäà aïjaleù 804
2175. näväder na taddhita-mahähare Käçikä on 5.4.99
2176. räma-kåñëe (1072) 5.4.106 dvandväc cu-da-ña-häntät 930
samähäre
2177. ha-ña-da-ca-vargebhyaù 5.4.106 dvandväc cu-da-ña-häntät 930
samähäre samähäre
2178. dhenv-anaòuhau stré- 5.4.77 (see above) 945
puàsädayaç ca (1072)
2179. avyayé-bhäve (1073) 5.4.107 avyayébhäve çarat- 677
prabhåtibhyaù
2180. çarad-ädeù 5.4.107 avyayébhäve çarat- 677
prabhåtibhyaù
2181. prater urasaù saptamy-arthe 5.4.82 prater urasaù saptamésthät 950
2182. sam-anu-pratibhyo ’kñëaù (1073) Käçikä on 5.4.107
2183. nadé-giri 5.4.110 nadé-paurëamäsy- 681, 683
paurëamäsyägrahäyaëébhyo vä ägrahäyaëébhyaù
5.4.112 gireç ca senakasya
2184. upaçunopajarasa-sarajasäni, 5.4.77 (see above) 945, 951
anugavam äyäme 5.4.83 anugavam äyäme
2185. anaç ca 5.4.108 anaç ca 678
864
2186. brahmaëi tu vä 5.4.109 napuàsakäd anyatarasyäm 680
2187. viñëudäsäd vä 5.4.111 jhayaù 682
2188. svatibhyäà na tau pratyayau 5.4.69 na püjanät — 5.4.69 (värttika) 954, 954
praçaàsäyäà kim astu kñepe püjäyäà sv-ati-grahaëaà kartavyam värttika,
— 5.4.70 kimaù kñepe 955
2189. naï-kåñëa-puruñäc ca na, pathas 5.4.71 naïas tatpuruñät 956, 957
tu vä 5.4.72 patho vibhäñä
2190. pétämbare (1074) 5.4.73 bahuvréhau saàkhyeye òaj 851
abahu-gaëät
2191. saìkhyeyäd ac na tu bahoù 5.4.73 bahuvréhau saàkhyeye òaj 851
abahu-gaëät
2192. viàçates ti-haraç citi (1219) 6.4.142 ti viàçater ò-iti 844
2193. avyayädi-saìkhyäntät 5.4.73 (värttika) òac-
kåñëapuruñäd ac prakaraëe saàkhyäyäs
tatpuruñasyopasaàkhyänaà
kartavyaà nistriàçädy-artham
2194. sväìgäbhyäm akñi-sakthibhyäm 5.4.113 bahuvréhau sakthy-akñëoù 852
(1075) sväìgät ñac
2195. aìguler däruëi 5.4.114 aìguler däruëi 853
2196. dvi-tribhyäà mürdhnaù 5.4.115 dvi-tribhyäà ña mürdhnaù 854
2197. a-rämaù 5.4.116 ap püraëé-pramäëyoù 832
2198. naï-su-durbhyo häli- 5.4.121 naï-duù-subhyo hali- 861
sakthibhyäà vä sakthyor anyatarasyäm
2199. lakñmé-püraëa-pratyayät 5.4.116 ap püraëé-pramäëyoù 832
pramäëé-çabdäc ca
2200. näbheù saàjïäyäm (1076) Käçikä on 4.1.112
2201. go-dhülaù käla-bhede No Equivalent in Päëinian grammar
2202. nakñatrebhyo netuù 5.4.116 (värttika) netur nakñatra
upasaàkhyänam
2203. tri-naï-su-vy-upebhyaç caturaù 5.4.77 (see above) 945
2204. antar-bahirbhyäà lomnaù 5.4.117 antar-bahirbhyäà ca lomnaù 855
2205. präder näsikäyä nas ca 5.4.119 upasargäc ca 858, 859
8.4.28 upasargäd bahulam
2206. sthületarät saàjïäyäm 5.4.118 aï näsikäyäù saàjïäyäà 856
nasaà cästhülät
2207. käläyasa-mahä-nasädayaç ca 5.4.94 ano’çmäyaù-sarasäà jäti- 796, 857
saàjïäyäà sädhavaù saàjïayoù — 5.4.118 (värttika) värttika,
khura-kharäbhyäà ëas vaktavyaù — 859
5.4.119 (värttika) ver gro vaktavyaù värttika,
— 8.4.3 pürva-padät saàjïäyäm 857
agaù
2208. suprätädayaç ca 5.4.120 supräta-suçva-sudiva-ñäri- 860
kukña-catur-açreëé-padäja-pada-
proñöha-padäù
2209. naï-su-durbhyaù prajäyä asir 5.4.122 nityam asic prajä-medhayoù 862
alpäc ca medhäyäù (1077)
2210. süt-püti-surabhi-pürväd 5.4.135 gandhasyed ut-püti-su- 874, 875,
gandhädi-rämaù, alpärthad upamäna- surabhibhyaù 876
pürväc ca 5.4.136 alpäkhyäyäm
5.4.137 upamänäc ca
865
2211. dharmät kevaläd aniù 5.4.124 dharmäd anic kevalät 863
2212. su-harita-tåëa-somebhyo 5.4.125 jambhä su-harita-tåëa- 864
janmädanir vä somebhyaù
2213. dakñiëer mä vyädha-vraëita- 5.4.126 dakñiëermä lubdha-yoge 865
dakñiëäìge
2214. kap 5.4.151 uraù-prabhåtibhyaù kap 889
2215. å-räma-gopé-sarpir-ädibhyaù 5.4.153 nady-åtaç ca 833, 889
(1078) 5.4.151 uraù-prabhåtibhyaù kap
2216. buddhe tu mätåkasya mätädeço 6.1.114 (värttika) mätac mätåka-
väcyaù püjya putre väcye mätåñu
2217. naïo ’rthät Käçikä on 5.4.151
2218. ino lakñmyäm 5.4.152 inaù striyäm 890
2219. lakñméù pumän payo No Equivalent in Päëinian grammar
naur anaòvän ity etebhya eka-
vacanäntebhyaù, dvi-vacanäntädibhyas
tu vä
2220. cites trivikramaç ca 6.3.127 citeù kapi 1047
2221. asamäsänta-vidher vä, na tüìi 5.4.154 çeñäd vibhäñä 891
kärye (1079)
2222. na dakñiëa-pürvädiñu No Equivalent in Päëinian grammar
2223. na sväìgäbhyäà näòé- 5.4.159 näòi-tantryoù sväìge 896
tantrébhyäm
2224. ma saàjïäyäm 5.4.155 na saàjïäyäm 893
2225. niñpraväëir navapaöe 5.4.160 niñpraväëiç ca 897
2226. neyasaù 5.4.156 éyasaç ca 894
2227. na bhrätuù stutau 5.4.157 vandite brätuù 895
2228. nämno lakñmyäm (1080) 4.1.3 striyäm 453
2229. kåñëäd äp (1081) 4.1.4 ajädy-atañ öäp 454
2230. päda ép vä 4.1.8 pädo ’nyatarasyäm 457
2231. dvi-padä åci, tri-padä gäyatryäm 4.1.9 öäb åci 458
2232. gir-äder äp vä (1082) No Equivalent in Päëinian grammar
2233. ana äp vä pétämbare, manas tv 3.2.82 manaù 459, 460,
anyaträpi 4.1.12 ano bahuvréheù 461
4.1.13 òäb ubhäbhyäm anyatarasyäm
2234. ép (1083) 4.1.5 ån-nebhyo ìép 306
2235. å-rämäc caturbhujänubandhän 4.1.5 ån-nebhyo ìép — 4.1.6 ug-itaç 306, 455,
na-rämäd aïcater vähaç ca man-mätå- ca — 4.1.10 na ñaö-svasrädibhyaù — 308, 459,
païcädi-varjam (1084) 4.1.11 manaù — 4.1.61 vähaù 516
2236. yüno yuvatiù (1085) 4.1.77 yünas tiù 531
2237. vano naç ca raù, pétämbare tu vä 4.1.7 vano ra ca 456, 456,
4.1.7 (värttika) bahuvréhau vä värttika
2238. gopäla-pürvasya tu na tau 4.1.7 (värttika) vano na haçaù 456
värttika
2239. pétämbare 4.1.25 bahuvréher üdhaso ìéñ 484
2240. üdhasaù so naç ca 4.1.25 bahuvréher üdhaso ìéñ 484, 483
5.4.131 üdhaso ’naì
2241. saìkhyäto dämno häyanät tu 4.1.26 saàkhyävyayäder ìép 485, 486
vayasi 4.1.27 däma-häyanäntäc ca
2242. ana uddhava-hara-yogyäd vä, 4.1.28 ana upadhä-lopino 462
naiväsmät ’nyatarasyäm
866
2243. sväìga-pürvät ktäntän, na tu 4.1.52 bahuvréheç cäntodättät — 508, 508
jätädeù 4.1.52 (värttika) antodättäj jäta- värttikas
pratiñedhaù — 4.1.52 (värttika) päëi-
gåhéty-ädénäm artha-viçeñe — 4.1.52
(värttika) antodättäd abahu-naï-su-
käla-sukhädi-pürvät
2244. jäter vä, na tv äcchädanät 4.1.53 asväëga-pürva-padäd vä 509
2245. parärtha-mätre 4.1.54 sväìgäc copsarjanäd 510
asaàyogopadhät
2246. sväìgäd vä, na tu sat- 4.1.54 sväìgäc copsarjanäd 510, 512,
saìgoddhava-bahu-sarveçvara- asaàyogopadhät — 4.1.56 na 513
kroòädibhyo na ca saha-naï- kroòädi-bahv-acaù — 4.1.57 saha-
vidyamäna-pürvebhyaù naï-vidyamäna-pürväc ca
2247. näsikodarauñöha-jaìghä-danta- 4.1.55 näsikodaroñöha-jaìghä-danta- 511, 511
karëa-puccha-çåìgäìga-gäträntra-netra karëa-såìgäc ca — 4.1.55 (värttika) värttika
kaëöhebhyo na niñedhaù pucchäc ceti vaktavyam
2248. puàs-çabdät päëòave nityaà No Equivalent in Päëinian grammar
kapaà vinä
2249. kabara-maëi-viña-çarebhyaù 4.1.55 (värttika) kabara-maëi-viña- 511
pucchät çarebhyo nityam värttika
2250. upamänät pakña-pucchäbhyäm 4.1.55 (värttika) upamänät pakñäc ca 511
pucchäc ca värttika
2251. svärthe (1086) 4.1.14 anupasarjanät 469
2252. aë-keçava-gaurädibhyaù (1087) 4.1.15 öiò-òhäë-aï-dvayasaj- 470, 471,
daghnaï-mätrac-tayap-öhak-öhaï- 478, 498,
kaï-kvarap — 4.1.16 yaïaç ca 500, 500
— 4.1.20 vayasi prathame — 4.1.41 värttikas,
ñid-gaurädibhyaç ca — 4.1.42 517, 518
jänapada-kuëòa-goëa-sthala-bhäja- värttika
näga-käla-néla-kuça-kämuka-kabaräd
våtty-amaträvapanäkåtrimä-çräëä-
sthaulya-varëänäcchädanäyo-vikära-
maithunecchä-keça-veçeñu — 4.1.42
(värttika) néläd oñadhau präëini ca
— 4.1.42 (värttika) saàjïayäà vä
— 4.1.62 sakhy-açiçvéti bhäñäyäm —
4.1.63 (värttika) yopadha-pratiñedhe
haya-gavaya-mukaya-matsya-
manuñyäëäà pratiñedhaù
2253. gärgé-prabhåter gärgyäyaëy- 4.1.17 präcäà ñpha taddhitaù 473
ädayo vä
2254. mädhavyäyany-ädayo nityam 4.1.18 sarvatra lohitädi- 476
katantebhyaù
2255. nåsiàha-na-snäbhyäà kvarapaç 4.1.15 (värttika) naï-snaï- 470
ca ékak-khyuàs-taruëa-talunänäm värttika
upasaàkhyänam
2256. sadåçädibhyaç ca (1088) No Equivalent in Päëinian grammar
2257. çoëa-caëòa-upädhyäya- 4.1.43 çoëät präcäm 501
viçäläräla-vikaöa-viçaìkaöa-kåpaëa-
puräëa-udära kalyäëädir vä gaurädiù
867
2258. karaëa-pürvät krétät 4.1.50 krétät karaëa-pürvät 506
2259. karaëa-pürvät ktäd alpäkhyäyäm 4.1.51 ktäd alpäkhyäyäm 507
2260. präyeëälpatva-vivakñäyäm Käçikä on 4.1.51
(1089)
2261. trirämyäù (1090) 4.1.21 dvigoù 479
2262. parimäëäd asaìkhyä-käla- 4.1.22 aparimäëa-bistäcita- 480, 481,
vistäcita-kambalyät taddhita- kambalyebhyo na taddhita-luki — 482
mahähare, käëòäd akñetre, puruñäd vä 4.1.23 käëòäntät kñetre — 4.1.24
puruñät pramäëe ’nyatarasyäm
2263. pradhänasya sa-pürvasya patyur 4.1.34 vibhäñä sa-pürvasya 491
naç ca vä, pétämbare ca
2264. atha pétämbare 4.1.25 bahuvréher üdhaso ìéñ 484
2265. sapatny-ädayaù pétämbare 4.1.35 nityaà sapatny-ädiñu 492
2266. patné bhäryäyäà yajïa- 4.1.32 antarvat-pativator nuk — 489, 490
yoge, vyüòhäyäm ity eke, pativatné 4.1.33 patyur no yajïa-saàyoge
sädhaväyäà, antarvatné garbhiëyäm
2267. tasya bhäryety arthe (1091) 4.1.48 puàyogäd äkhyäyäm 504
2268. süryader äp 4.1.48 (värttika) süryäd devatäyäà 504
cäb vaktavyaù värttika
2269. kvacid vä No Equivalent in Päëinian grammar
2270. agnäyé-våñäkapäyy-ädayaù, 4.1.37 våñä-kapy-agni-kusita- 494, 495,
manäyé-manävé-manv-indräëy-ädayaç kusédänäm udättaù — 4.1.38 manor 505
ca au vä — 4.1.49 indra-varuëa-bhava-
çarva-rudra-måòa-himäraëya-yava-
yavana-mätuläcäryäëäm änuk
2271. upädhyäyäné-mätulänyau vä 4.1.49 (see above) 505, 505
4.1.49 (värttika) upädhyäya- värttika
mätuläbhyäà vä
2272. aryäëé-kñatriyäëyau vä jätau 4.1.49 (see above) — 4.1.49 505, 505
(värttika) arya-kñatriyäbhyäà vä värttika
2273. himäny-araëyänyau mahattve, 4.1.49 (see above) — 4.1.49 505, 505
yavanäné yavana-lipau, yaväné duñöa- (värttika) himäraëyayor mahatve — värttikas
yave 4.1.49 (värttika) yaväd doñe — 4.1.49
(värttika) yavanäl lipyäm
2274. avåddhäyäm asikné asitä, 4.1.39 varëäd anudättät topadhät 496, 496
våddhäyäà malikné palitä, çyeny-ädayo to naù — 4.1.39 (värttika) piçaìgäd värttikas
vä upasaàkhyänam — 4.1.39 (värttika)
asita-palitayoù pratiñedhaù
2275. i-rämäd akty-arthäd vä ép (1092) 4.1.45 (värttika) kåd-i-käräd aktinaù 503
4.1.45 (värttika) sarvato ’ktinn- värttikas
arthäd ity eke
2276. muner vä No Equivalent in Päëinian grammar
2277. u-rämänta-guëa-vacanät kharu- 4.1.44 voto guëa-vacanät — 4.1.44 502, 502
sat-saìgoddhava-varjäd vä (1093) (värttika) kharu-saàyogopadhät värttika,
pratiñedho vaktavyaù — 4.1.45 bahv- 503
ädibhyaç ca
2278. a-rämänta-jäter nitya-lakñmé- 4.1.63 jäter astré-viñayäd ayopadhät 518
vaiçyädi-varjam (1094)
2279. i-rämäntän nå-jäteù 4.1.65 ito manuñya-jäteù 520
2280. nå-narayor näré (1095) Käçikä on 4.4.49
868
2281. üì 4.1.66 üì utaù 521
2282. upamäna-pürväd üror uì, sahita- 4.1.69 ürüttara-padäd aupamye 524,
saàhita-vämädi-pürväc ca (1096) — 4.1.70 saàhita-çapha-lakñaëa- 525, 525
vämädeç ca — 4.1.70 (värttika) värttika
sahita-sahäbhyäà ceti vaktavyam
2283. a-ya-rämoddhaväd u-rämän nå- 4.1.66 üì utaù 521
jätau
2284. apräëi-jäter u-rämäd rajjv-ädi- 4.1.66 (värttika) apräëi-jäteç 521
varjam cärajjvädénäm iti vaktavyam värttika
2285. kadrü-paìgu-çvaçvr-ädayaù 4.1.68 paìgoç ca — 4.1.68 (värttika) 523, 523
çvasurasyo-kärä-kära-lopaç ca värttika,
vaktavyaù — 4.1.72 saàjïäyäm 526
2286. ajäder äp (1097) 4.1.4 ajädy-atañ öäp 454, 526
4.1.72 saàjïäyäm
2287. çüdräd amahat-pürvät Käçikä on 4.1.4
2288. tri-prabhåténäm antyam 4.1.78 aë-iïor anärñayor 1198
uttamaà, tat-samépam upottamam. gurüpottamayoù ñyaì gotre
2289. gurüpottamäbhyäm 4.1.78 aë-iïor anärñayor 1198,
anärñäbhyäà gotra-vihitäë-ië- gurüpottamayoù ñyaì gotre 1199, 1200
pratyayäntäbhyäà yäp, krauòi- 4.1.79 goträvayavät
prabhåteç ca 4.1.80 krauòy-ädibhyaç ca
2290. bhojyä kñatriya-jätau, daiva- 4.1.81 daiva-yajïi-çaucivåkñi- 1201
yajïyä- prabhåtayo vä sätyamugri-käëöheviddhibhyo
’nyatarasyäm
2291. itaù pratyaya-vibhäñä (1098) No Equivalent in Päëinian grammar
2292. pratyaye kha énaù, gha iyaù, cha 7.1.1 yu-vor anäkau 1247, 475,
éyaù, öha ikaù, öhés tv ékaù, òha eyaù 7.1.2 äyan-ey-én-éy-iyaù ph-òha-kha- 1170
òhaka eyakaù, pha äyanaù, phis tv cha-ghäà pratyayädénäm
äyaniù, vur akaù (1099) 7.3.50 öhasyekaù
2293. öit keçavaù, öaëin mädhava iti No Equivalent in Päëinian grammar
2294. tena dévyatéty ataù präg-artheñu 4.1.83 präg dévyato ’ë 1073
keçava-ëaù (1100)
2295. dity-adity-äditya-yamebhyo ëya- 4.1.84 açva-paty-ädibhyaç ca 1074,
rämaù, paty-uttara-padäc cägaëapaty- 4.1.85 dity-adity-äditya-paty-uttara- 1077, 1077
ädeù (1101) padäë ëyaù värttika
4.1.85 (värttika) yamäc ceti
vaktavyam
2296. thämnas tv a-rämaù 4.1.85 (värttika) sthämno ’-käraù 1077
värttika
2297. påthivyä ëa-rämo vä 4.1.85 (värttika) påthivyä ïäïau 1077
värttika
2298. devän nåsiàha-yo vä 4.1.85 (värttika) deväd yaï-aïau 1077
värttika
2299. bahiño bähya-bähékau sädhü 4.1.85 (värttika) bahiñañ öi-lopaç ca 1077
yaï ca värttika
2300. trirämétaù sarveçvarädi-präg- 4.1.88 dvigor lug anapatye 1080
dévyatéyasya mahäharo ’napatye
2301. dhänyänäà bhavane kñetra ity 4.2.8 kaler òhak 1209, 1209
ataù präg agni-kalibhyäà mädhava- 4.2.8 (värttika) sarvaträgni- värttika
òhaù (1102) kalibhyäà òhak pratyayo bhavati
869
2302. stré-puàsäbhyäà nåsiàha-na- 4.1.87 stré-puàsäbhyäà naï-snaïau 1079
snau, bhäve ca vä (1103) bhavanät
2303. goù sarveçvarädi-pratyaya- 4.1.85 (värttika) sarvatra gor aj-ädi- 1077
prasaìge ya-rämaù (1104) pratyaya-prasaìge yat värttika
2304. adhikära-sütre prathama- 4.1.82 samarthänäà prathamäd vä 1072
nirdiñöa-viñëubhakty-antät pratyayaù
(1105)
2305. tasyäpatyam (1106) 4.1.92 tasyäpatyam 1088
2306. a-räma-bähv-ädibhyäm ir 4.1.95 ata iï 1095, 1096
nåsiàhaù (1107) 4.1.96 bähv-ädibhyaç ca
2307. daçarathäder vä (1107) Käçikä on 4.1.95
2308. vyäsäder akië sa ca cit (1108) 4.1.97 sudhätur akaì ca — 4.1.97 1097, 1097
(värttika) vyäsa-varuòa-niñäda- värttika
caëòäla-bimbänäm iti vaktavyam
2309. viçravaso vaiçravaëaù No Equivalent in Päëinian grammar
2310. lomäntäd a-rämo bahutve 4.1.85 (värttika) lomno ’patyeñu 1077
bahuñu värttika
2311. çivädeù keçava-ëaù. åñy- 4.1.112 çivädibhyo ’ë — 4.1.113 1115,
andhaka-våñëi-kurubhyaç ca, anädi- avåddhäbhyo nadé-mänuñébhyas 1116,
våñëéndrebhyo nadé-mänuñé-nämabhyaç tan-nämikäbhyah — 4.1.114 åñy- 1117,
ca (1109) andhaka-våñëi-kurubhyaç ca — 1120, 1121
4.1.117 vikarëa-çuìga-cchagaläd
vatsa-bharadväjätriñu — 4.1.118
péläyä vä
2312. ä-ai-au-rämä yasyädi- 1.1.73 våddhir yasyäcäm ädis tad 1335, 1336
sarveçvaräù sa ädi-våñëéndra-saàjïaù. våddham
tad-yad-ädayaç ca (1110) 1.1.74 tyad-ädéni ca
2313. kanyäyäù keçava-ëaù, 4.1.116 kanyäyäù kanéna ca 1119
kanénädeçaç ca
2314. saìkhyädi-pürväyä mätuù 4.1.115 mätur ut saàkhyä-saà- 1118
keçava-ëaù, ur-ädeçaç ca bhadra-pürväyäù
2315. lakñmé-çubhrädibhyäà mädhava- 4.1.120 strébhyo òhak 1123,
òho bahulam (1111) 4.1.123 çubhrädibhyaç ca 1126,
4.1.135 catuñ-pädbhyo òhaï 1141, 1143
4.1.136 gåñöy-ädibhyaç ca
2316. vaòaväyä våñe 4.1.120 (värttika) vaòaväyä våñe
väcye
2317. üì-antät Käçikä on 4.1.135
2318. dity-adité vä, bhruvo bhruv ca 4.1.121 dvy-acaù 1124, 1128
4.1.125 bhruvo vuk ca
2319. i-rämäntäd dvi-sarveçvarän 4.1.122 itaç cäniïaù 1125
mädhava-òhaù, er nåsiàhät tu na
2320. kalyäëy-äder mädhaveneyaù 4.1.126 kalyäëy-ädénäm inaì 1131
2321. para-striyäù pärastraiëeya- Käçikä on 7.3.20
päraçavau
2322. caöakäder aë, lakñmyäà tu 4.1.128 caöakäyä airak 1134, 1134
mahäharaù 4.1.128 (värttika) caöakäc ceti värttikas
vaktavyam
4.1.128 (värttika) striyäm apatye lug
vaktavyaù
870
2323. godhäyä gaudhära-gaudhera- 4.1.129 godhäyä òhrak 1135, 1136
gaudheyaù 4.1.130 ärag udécäm
2324. kñudräbhya eraë vä 4.1.127 kulaöäyä vä 1132, 1137
4.1.131 kñudräbhyo vä
2325. svasuç cha-rämaù 4.1.143 svasuç chaù 1166
2326. bhrätréyo bhrätå-je, bhrätåvyaà 4.1.144 bhrätur vyac ca 1167, 1168
tu çatrau ca 4.1.145 vyan sapatne
2327. pitå-mätå-pürväyäù svasuù paitå- 4.1.132 pitå-ñvasuç chaë 1138,
svastréya-paitåñvaseyädayaù 4.1.133 òhaki lopaù 1139, 1140
4.1.134 mätå-ñvasuç ca
2328. çvaçuräd yaù 4.1.147 gotra-striyäù kutsane ëa ca 1153
2329. revaty-äder mädhava-öhaù 4.1.146 revaty-ädibhyañ öhak 1169
2330. kurv-ädibhyo ëya-rämaù 4.1.151 kurv-ädibhyo ëyaù 1175
2331. senänta-käru-lakñaëebhyo 4.1.152 senänta-lakñaëa-käribhyaç ca 1176, 1177
nåsiàhäv i-yau 4.1.153 udécäm iï
2332. tikäder nåsiàha-phiù 4.1.154 tikädibhyaù phiï 1178
2333. koçala-karmära-chäga-våñebhyo 4.1.155 kausalya-kärmäryäbhyäà ca 1179, 1179
yuò-ägamaç ca 4.1.155 (värttika) phiï-prakaraëe värttika
dagu-kosala-karmära-cchäga-
våñäëäà yuö ceti vaktavyam
2334. puträntäd ädi-våñëéndrän 4.1.157 udécäà våddhäd agoträt 1181,
nåsiàha-phir vä, kuk ca vä 4.1.158 väkinädénäà kuk ca 1182, 1183
4.1.159 puträntäd anyatarasyäm
2335. räja-kñaträbhyäà ya-gha-rämau 4.1.137 räja-çvaçuräd yat 1153,
jätyäà, manoù ñya-ñaëau (1112) 4.1.138 kñaträd ghaù 1161, 1185
4.1.161 manor jätäv aï-yatau ñuk ca
2336. kulasya kulya-kauleya-kulénäù 4.1.139 kulät khaù 1162,
4.1.140 apürva-padäd anyatarasyäà 1163,
yaò-òhakaïau 1164, 1165
4.1.141 mahä-kuläd aï-khaïau
4.1.142 duñkuläò òhak
2337. dvi-sarveçvarät keçava-ëäntät 4.1.156 aëo dvy-acaù 1180
phi-rämaù
2338. gotre (1113) 4.1.162 apatyaà pautra-prabhåti 1089
gotram
2339. pautra-prabhåty-apatyaà gotram 4.1.162 apatyaà pautra-prabhåti 1089
gotram
2340. bidädeù keçava-ëäù (1114) 4.1.104 anåñy-änantarye vidädibhyo’ï 1106
2341. gargäder mädhava-ya-rämaù 4.1.105 gargärdibhyo yaï 1107
(1115)
2342. naòäder mädhava-phaù (1116) 4.1.99 naòädibhyaù phak 1101
2343. amuñyety asya ñañthy-aluk ca 5.4.25 (värttika)
ämuñyäyaëämuñyaputrikety
upasaàkhyänam
2344. kuïjäder mädhaväyanyo, 4.1.98 gotre kuïjädibhyaç cphaï 1099, 1100
bahutve tu mädhaväyanaù 5.3.113 vräta-cphaïor astriyäm
2345. çäradvatäyanädayo bhargavädiñu 4.1.102 çaradvac-chunaka-darbhäd 1104
bhågu-vatsägräyaëeñu
2346. droëäder mädhava-pho vä 4.1.103 droëa-parvata-jévantäd 1105
anyatarasyäm
871
2347. müla-prakåter eva gotra- 4.1.93 eko gotre 1093
pratyayaù
2348. piträdau jévati pauträder 4.1.163 jévati tu vaàçye yuvä 1090,
apatyaà yuva-saàjïam, jyeñöha- 4.1.164 bhrätari ca jyäyasi 1091, 1092
bhrätari jévati kaniñöhaç ca, anyasmin 4.1.165 vänyasmin sa-piëòe
sa-piëòa-jyeñöhe tu vä sthaviratare jévati
2349. gotraà praçaàsäyäà yuvä vä, 4.1.166 våddhasya ca püjäyäm 1092
yuvä ca kutsäyäà gotraà vä 4.1.167 yünaç ca kutsäyäm värttikas
2350. yaù pitari jévati svatantraù, 4.1.94 goträd yüny astriyäm 1094
lakñmyäà tu na yuva-saàjïä
2351. i-yäbhyäà nåsiàhäbhyäà gotra- 4.1.100 haritädibhyo ’ïaù 1102, 1103
pratyayäbhyäà pha-rämaù, haritädeç 4.1.101 yaï-iïoç ca
ca tädåçät
2352. mimata-phäëöäkåtibhyäà ëa- 4.1.150 phäëöähåti-mimatäbhyäà 1174
rämaç ca sauvére ëa-phiïau
2353. gotra-lakñmyä ëa-mädhava-öhau 4.1.147 gotra-striyäù kutsane ëa ca 1171
kutsäyäm
2354. ädi-våñëéndräd goträn nåsiàha- 4.1.148 våddhäö öhak sauvéreñu 1172, 1173
phir vä bahulam — 4.1.149 pheç cha ca
2355. janapada-sa-nämabhyaù 4.1.168 janapada-çabdät kñatriyäd 1186, 1186
kñatriyebhyo ’patye taj-janapada- aï — 4.1.168 (värttika) kñatriya- värttika
nämabhyas tu räjani (1117) samäna-çabdäj janapada-çabdät tasya
räjany apatyavat
2356. kurv-äder ëya-rämaù, na- 4.1.171 våddhet-kosaläjädäï ïyaì — 1189, 1190
rämädeç ca (1118) 4.1.172 kuru-nädibhyo ëyaù
2357. päëòor nåsiàha-yaù 4.1.171 (värttika) päëòor janapada- 1186
çabdät kñatriyäò òyaë vaktavyaù värttika
2358. païcälädeù keçava-ëaù (1119) 4.1.169 sälveya-gändhäribhyäà ca 1187, 1188
4.1.170 dvy-aï-magadha-kaliìga-
süramasäd aë
2359. yugandharäder nåsiàha-iù 4.1.173 sälvävayava-pratyagratha- 1191
kalaküöäçmakäd iï
2360. mahäharaù (1120)
2361. kambojäde räjäpatyayoù (1121) 4.1.175 kämbojäl luk 1194
2362. bahuñu lakñméà vinä (1122) 2.4.62 tadräjasya bahuñu 1193
tenaivästriyäm
2363. avanti-kunti-kuru-çürasenäder 4.1.176 striyäm avanti-kunti- 1195, 1196
lakñmyäm (1123) kurubhyaç ca — 4.1.177 ataç ca
2364. kekayäd vä No Equivalent in Päëinian grammar
2365. yaskädibhyaù svärtha-bahutve 2.4.63 yaskädibhyo gotre 1146
bahulaà, lakñmyäà tu vä
2366. gargädeù 2.4.64 yaï-aïoç ca 1108
2367. ägastyasyägastiç ca 2.4.70 ägastya-kauëòinyayor agasti- 1152
kuëòinac
2368. kauëòinyasya kuëòinaç ca 2.4.70 ägastya-kauëòinyayor agasti- 1152
kuëòinac
2369. bidäder agopavanädeù 2.4.67 na gopa-vanädibhyaù 1149
2370. atri-bhågu-kutsa-vasiñöha- 2.4.65 atri-bhågu-kutsa-vasiñöha- 1147
gautamäìgirobhyaù gotamäìgirobhyaç ca
872
2371. nåsiàhe-rämasya bahu- 2.4.60 iïaù präcäm — 2.4.66 1085, 1148
sarveçvarät präcya-bharateñu bahvaca iïaù präcya-bharateñu
2372. nåsiàha-ya-keçava-ëayor ekatve 2.4.64 (värttika) yaï-ädénäm
dvitve ca mahäharo vä väcyo ñañöhé- eka-dvayor vä tatpuruñe ñañöhyä
kåñëapuruñe upasaàkhyänam
2373. präg-dévyatéya-sarveçvarädau 4.1.89 gotre ’lug aci 1081,
kartavye na mahäharaù, bahutve ’pi 4.1.90 yüni luk 1083,
yuva-pratyayaà vinä na mahäharaù, 4.1.91 phak-phiïor anyatarasyäm 1087, 1082
mädhava-phe nåsiàha-phi-räme ca 6.4.151 äpatyasya ca taddhite ’näti
yüni vä
2374. pailädibhyo yuva-pratyayasya 2.4.59 pailädibhyaç ca 1084
mahäharaù
2375. taikäyany-ädeù keçavä-rämasya 2.4.61 na taulvalibhyaù 1086, 1150
mahäharaù 2.4.68 tika-kitavädibhyo dvandve
2376. ëyärña-kñatriyebhyo nåsiàhe- 2.4.58 ëya-kñatriyärña-ïito yüni lug 1276
rämasya mahäharaù aë-iïoù
2377. tena raktaà rägät 4.2.1 tena raktaà rägät 1202
2378. läkñä-rocanäbhyäà mädhava- 4.2.2 läkñä-rocanä-çakala-kardamäö 1203
öhaù öhak
2379. çakala-kardamäbhyäà vä 4.2.2 läkñä-rocanä-çakala-kardamäö 1203
öhak
2380. pétät ka-rämaù 4.2.2 (värttika) pétät kan vaktavyaù 1203
värttika
2381. nélyä a-rämaù 4.2.2 (värttika) nélyä an vaktavyaù 1203
värttika
2382. säsya devatä (1124) 4.2.24 säsya devatä 1226
2383. çukräder gha-rämädayaù 4.2.25 kasyet — 4.2.26 çukrät ghan 1227,
— 4.2.27 aponaptr-apännaptåbhyäà 1228,
ghaù — 4.2.28 cha ca — 4.2.29 1229,
mahendräd ghäëau ca — 4.2.30 1230,
somäö öyaë — 4.2.31 väyv-åtu-pitr- 1231,
uñaso yat — 4.2.32 dyävä-påthivé- 1232,
çunäséra-marutvad-agnéñoma- 1233,
västoñpati-gåhamedhäc cha ca — 1235,
4.2.33 agner òhak — 4.2.35 mahä- 1236, 1238
räja-proñöha-padäö öhaï
2384. käla-väcibhyo bhavärthavat 4.2.34 kälebhyo bhava-vat 1237
2385. tasya samüho brahmaëi (1125) 4.2.37 tasya samühaù 1243, 1244
4.2.38 bhikñädibhyo ’ë
2386. goträd ukñädeç ca vur nåsiàhaù 4.2.39 gotrokñoñörorabhra-räja- 1246, 1246
räjanya-räja-putra-vatsa-manuñyäjäd värttika
vuï — 4.2.39 (värttika) våddhäc ceti
vaktavyam
2387. kedärän nåsiàha-yaç ca 4.2.40 kedäräd yaï ca 1248
2388. brähmaëa-mänava-väòava- 4.2.42 brähmaëa-mäëava-väòaväd 1250, 1250
påñöebhyo ya-rämaù yan — 4.2.42 (värttika) yan- värttika
prakaraëe påñöhäd upasaàkhyänam
2389. gräma-gaja-jana-bandhu- 4.2.43 gräma-jana-bandhu- 1251, 1251
sahäyebhyas täp lakñmyäm (1126) sahäyebhyas tal4.2.43 (värttika) värttika
gajäc ceti vaktavyam
873
2390. ahnaù kha-rämaù kratu-viñaye 4.2.42 (värttika) ahnaù khaù kratau 1251
värttika
2391. parçünäà pärçvaà, keçasya 4.2.42 (värttika) parçvä ëas 1251
kaiçikaà kaiçyaà, açvasyäçvéyam vaktavyaù — 4.2.48 keçäçväbhyäà värttika,
äçvaà ca sädhüni yaï-chäv anyatarasyäm 1257
2392. päçyädayaç ca lakñmyäm 4.2.49 päçädibhyo yaù 1258, 1259
4.2.50 khala-go-rathät
2393. in-éb-antäç ca 4.2.51 ini-tra-kaöyacaç ca — 4.2.51 1260, 1260
(värttika) khalädibhya inir vaktavyaù värttika
2394. caraëebhyo dharmavat 4.2.46 charaëebhyo dharmavat 1255
2395. acitta-hasti-dhenubhyo nåsiàha- 4.2.47 acitta-hasti-dhenoñ öhak 1256
öhaù
2396. tad adhéte veda vä (1127) 4.2.59 tad adhéte tad veda 1269
2397. kratu-viçeñäd uktha-yajïa- 4.2.60 kratükthädi-süträntäö öhak 1270, 1270
lokäyata-nyäya-nyäsebhyo lakñaëa- 4.2.60 (värttika) süträntäd akalpäder värttika
kalpa-süträn täc cäkalpa-pürvät iñyate
mädhava-öhaù (1128)
2398. vidyäntäc ca na tv aìga- 4.2.60 (värttika) vidyä-lakñaëa- 1270
kñaëa-dharma-tri-pürvät, kalpäntäd iti vaktavyam — 4.2.60 värttikas,
äkhyänäkhyäyiketihäsa-puräëebhyaç (värttika) vidyä ca näìga-kñatra- 1273
ca, vasantädibhyaç ca dharma-saàsarga-tri-pürvä — 4.2.60
(värttika) äkhyänäkhyäyiketihäsa-
puräëebhyañ öhag vaktavyaù —
4.2.63 vasantädibhyañ öhak
2399. padottara-padikaù sädhuù, 4.2.60 (värttika) ikan padottara- 1270
çatapathika-ñañöipathikau keçava-öhena padät — 4.2.60 (värttika) çata- värttikas
sädhü ñañöheù ñikan patho bahulam
2400. kramädibhyo vuù (1129) 4.2.61 kramädibhyo vun 1271
2401. anubrähmaëé näntaù sädhuù 4.2.62 anubrähmaëäd iniù 1272
2402. sarvädeù sädes trirämyäç ca 4.2.64 proktäl luk 1274, 1277
mahäharaù, prokta-pratyayäntäc ca, 4.2.65 süträc ca kopadhät
saìkhyä-prakåti-süträc ca koddhavät
(1130)
2403. tena dåñöraà säma 4.2.7 dåñöaà säma 1208
2404. vämadevyaà sädhu 4.2.9 vämadeväò òyaò-òyau 1210
2405. dåñöe samäni jäte ca keçava-ëo 4.2.8 (värttika) dåñöe sämani aë vä 1208
vä cid iñyate òid bhavatéti vaktavyam värttika,
4.2.8 (värttika) jäte cärthe yo ’nyena 1209
bädhitaù punar aë vidhéyate sa vä òid värttika
2406. goträd vur nåsiàhaù 4.2.8 (värttika) goträd aìka-vad 1209
iñyate värttika
2407. tena parivåto rathaù 4.2.10 parivåto rathaù 1211
2408. päëòu-kambaläd iniù 4.2.11 päëòu-kambaläd iniù 1212
2409. dvaipa-vaiyäghrau tac-carmaëä 4.2.12 dvaipa-vaiyäghräd aï 1213
parivåte rathe sädhü
2410. nakñatreëa yuktaù kälaù (1131) 4.2.3 nakñatreëa yuktaù kälaù 1204
2411. räma-kåñëäc cha-rämo vä 4.2.6 dvandväc chaù 1207
2412. pauñädayo mäse nipätyante 4.2.21 säsmin paurëamäséti 1223
(1132) saàjïäyäm
874
2413. yatra prakåti-liìgasya tad- 1.2.51 lupi yukta-vad vyakti-vacane 1294, 1300
vacanasya ca pratyävåttiù, yatra 1.2.51 (värttika) harétaky-ädiñu värttikas
ca harétaky-ädiñu tal-liìgasyaiva, vyaktiù
khalatikädiñu vacanasyaiva, samäse 1.2.51 (värttika) khalatikädiñu
tu bahu-vacana-viñayottara-pada- vacanam
sambandhinor eva tayoù pratyävåttiù
sa mahäharaù smara-hara-saàjïaù
2414. smaraharärthasya viçeñaëäni ca 1.2.52 viçeñaëänäà cäjäteù 1300
tadvat
2415. na tu jäteù 1.2.52 viçeñaëänäà cäjäteù 1300
2416. manuñya-smarahare ca nisedhaù 1.2.52 (värttika) manuñya-lupi 1300
2417. smaraharaù käläviçeñe präg- 4.2.4 lub aviçeñe 1205
ukta-nakñatra-pratyayasyaiveti vartma
2418. kumärém üòhavän kumäraù 4.2.13 kaumäräpürva-vacane 1214
kaumäras, tat-kumäreëoòhä sä ca
kaumäré
2419. tatra bhuktotsåñöam ity arthe 4.2.14 tatroddhåtam amatrebhyaù 1215
päträt
2420. vratärthaà sthaëòile çete 4.2.15 sthaëòiläc chayitari vrate 1216
sthäëòilaù
2421. tatra saàskåtaà bhakñyaà cet 4.2.16 saàskåtaà bhakñäù 1217
2422. ukhyädayaç ca 4.2.17 çülokhäd yat — 4.2.18 1218,
dadhnañ öhak — 4.2.19 udaçvito 1219,
’nyatarasyäm — 4.2.20 kñéräò òhaï 1220,
— 7.3.51 is-us-uk-täntät kaù 1222, 1221
2423. so ’tra vartata iti pürëamäsät 4.2.35 (värttika) öhaï-prakaraëe tad 1241
keçava ëaù, anyäyäder mädhava-öhaù asmin vartata iti nava-yajïädibhya värttikas
(1133) upasaàkhyänam — 4.2.35 (värttika)
pürëa-mäsäd aë
2424. pitåvyädayaù pitå-bhrätr-ädau 4.2.36 pitåvya-mätula-mätämaha- 1242, 1242
pitämahäù — 4.2.36 (värttika) pitå- värttikas
mätåbhyäm bhrätari ëyaò-òulacau
— 4.2.36 (värttika) väbhyäà pitari
òämahac, mätari ñic ca
2425. avisoòhävidüsävimarésäëy avi- 4.2.36 (värttika) aver dugdhe soòha- 1242
dugdhe düsa-marésaco vaktavyäù värttika
2426. tila-piïja-tila-pejau niñphala-tile 4.2.36 (värttika) tilän niñphalät 1242
piïja-pejau pratyayau vaktavyau värttika
2427. tasya viñayo deçe 4.2.52 viñayo deçe 1261
2428. räjanyädibhyo vur nåsiàhaù 4.2.53 räjanyädibhyo vuï 1262
2429. so ’syädir iti chandasaù 4.2.55 so ’syädir iti cchandasaù 1264
pragätheñu pragätheñu
2430. chandasaù svärthe 4.2.55 (värttika) chandasaù 1264
pratyaya-vidhäne napuàsake svärtha värttika
upasaàkhyänam
2431. tad asyety arthe prayojanäd 4.2.56 saàgräme prayojana- 1265
yoddhåbhyaç ca yuddhe yoddhåbhyaù
2432. tad asyäà praharaëam iti 4.2.57 tad asyäà praharaëam iti 1266
kréòäyäà ëaù kréòäyäà ëaù
875
2433. säsyäà kriyeti ghaëo ëaù 4.2.58 ghaïaù säsyäà kriyeti ïaù 1267
2434. tad asminn astéti deçe tan-nämni 4.2.67 tad asminn astéti deçe tan- 1279
nämni
2435. tena nirvåttam 4.2.68 tena nirvåttam 1280
2436. tasya niväsaù 4.2.69 tasya niväsaù 1281
2437. tad-adüra-bhavaç ca 4.2.70 adüra-bhavaç ca 1282
2438. aréhaëäder vur nåsiàhaù 4.2.80 vuï-chaë-ka-öhaj-ila-seni-ra- 1292
òhaï-ëya-ya-phak-phiï-iï-ïya-kak-
öhako ’réhaëa-kåçäçvarçya-kumuda-
käça-tåëa-prekñäçma-sakhi-saìkäça-
bala-pakña-karëa-sutaàgama-
pragadin-varäha-kumudädibhyaù
2439. kåçäçvädeç cho nåsiàhaù 4.2.80 1292
2440. åñyädeù kaù 4.2.80 1292
2441. kumuda-çarkarädeñ öha-rämaù. 4.2.80 1292
sa ca mädhavo vä
2442. käçäder ilaù 4.2.80 1292
2443. tåëädeù saù 4.2.80 1292
2444. prekñader iniù 4.2.80 1292
2445. açmädibhyo raù 4.2.80 1292
2446. sakhyäder mädhavo òhaù 4.2.80 1292
2447. saìkäçäder ëyaù 4.2.80 1292
2448. baläder yaù 4.2.80 1292
2449. pakñäder mädhava-phaù 4.2.80 1292
2450. karëädeù phir nåsiàhaù 4.2.80 1292
2451. sutaìgamäder ir nåsiàhaù 4.2.80 1292
2452. pragadinäder ëyaù 4.2.80 1292
2453. varähäder nåsiàha-kaù 4.2.80 1292
2454. kumuda-somavärädibhyo 4.2.80 1292
mädhava-öhaù
2455. cäturarthikasya smaraharas tan- 4.2.81 jana-pade lup 1293
nämni deçe
2456. varaëädibhyaç ca 4.2.82 varaëädibhyaç ca 1301
2457. çarkaräyä vä 4.2.83 çarkaräyä vä 1302
2458. mädhava-öha-cha-rämaç ca 4.2.84 öhak-chau ca 1303
2459. nadyäà matuù saàjïäyäà 4.2.85 nadyäà matup 1304
trivikramaç ca
2460. madhv-ädibhyaç ca 4.2.86 madhv-ädibhyaç ca 1305
2461. kumuda-naòa-vetasebhyo matuc 4.2.87 kumuda-naòa-vetasebhyo 1306
òmatup
2462. mahiñäc ca 4.2.87 (värttika) mahiñäc ceti 1306
vaktavyam värttika
2463. naòa-çädäbhyäà valac 4.2.88 naòa-çädäò òvalac 1307
2464. çikhäyä valaù 4.2.89 çikhäyä valac 1308
2465. utkarädibhyaç cha-rämaù 4.2.90 utkarädibhyaç chaù 1309
2466. naòäòibhyaù kuk ca 4.2.91 naòädénäà kuk ca 1310
2467. kruïcäyä vämanaç ca, takñëo na- 4.2.91 (värttika) kruïcäyä 1310
lopaç ca hrasvatvaà ca värttikas
4.2.91 (värttika) takñan na-lopaç ca
876
2468. çeñärthe vidhiù präg vikärät 4.2.92 çeñe 1312
(1134)
2469. räñöräd gha-rämaù (1135) 4.2.93 räñörävära-päräd gha-khau 1313
2470. avärapärät kha-rämaù 4.2.93 räñörävära-päräd gha-khau 1313
2471. vigåhétäc ca 4.2.93 (värttika) vigåhétäd apéñyate 1313
värttika
2472. grämäd ya-nåsiàha-khau (1136) 4.2.94 grämäd ya-khaïau 1314
2473. kula-kukñi-gréväbhyo mädhava- 4.2.96 kula-kukñi-gréväbhyaù çväsy- 1316
òhakaù çva-khaògäläìkäreñu alaìkäreñu
2474. kanthäyä mädhava-öhaù 4.2.102 kanthäyäñ öhak 1322
2475. nisas tya-rämo deçän nirgate 4.2.104 (värttika) niso gate 1324
värttika
2476. nityaà dhruve sädhu 4.2.104 (värttika) tyab-ner dhruve 1324
värttika
2477. kattry-ädibhyo mädhavaù 4.2.95 kattry-ädibhyo òhakaï 1315
òhakaù
2478. nady-ädibhyo mädhava-òhaù 4.2.97 nady-ädibhyo òhak 1317
2479. dakñiëa-paçcät-purobhyo 4.2.98 dakñiëä-paçcät-purasas tyak 1318
mädhava-tyaù (1137)
2480. raìkora-manuñye mädhava-pha- 4.2.100 raìkor amanuñye ’ë ca 1320
keçava-ëau
2481. dyu-präg-aväg-udak-pratéco ya- 4.2.101 dyu-präg-apäg-udak-pratéco 1321
rämaù (1138) yat
2482. avyayät käla-väcinaù keçavas Käçikä on 4.2.101
tanaù (1139)
2483. aiñamo hyaù-çvasas tyaç ca 4.2.105 aiñamo-hyaù-çvaso 1326
’nyatarasyäm
2484. amäviù-veha-tasi-trebhyas tya- 4.2.104 avyayät tyap 1324, 1324
rämaù 4.2.104 (värttika) ävisaç chandasi värttika
2485. araëyäë ëa-rämaù 4.2.104 (värttika) araëyäë ëo 1325
2486. düräd etyaù 4.2.104 (värttika) düräd etyaù 1325
värttika
2487. uttarän nåsiàhähaù 4.2.104 (värttika) uttaräd ähaï 1325
värttika
2488. térottara-padät keçava-ëaù, 4.2.106 téra-rüpyottara-padäd aï-ïau 1327
rüpyottara-padäë ëa-rämaù
2489. dik-pürva-padäd anämni ëa- 4.2.107 dik-pürva-padäd 1328, 1329
rämaù asaàjïäyäà ïaù
4.2.108 madrebhyo ’ï
2490. nåsiàhe-rämäd goträt keçava- 4.2.112 iïaç ca 1333
ëaù
2491. ädi-våñëéndräc cha-rämaù, näma- 1.1.75 eì präcäà deçe 1338, 1337
dheyäd vä (1140) 4.2.114 våddhäc chaù
2492. tävaka-tävakéna-yauñmäka- 4.3.1 yuñmad-asmador anyatarasyäà 1370, 1371
yauñmäkénäç ca (1141) khaï ca
4.3.2 tasminn aëi ca yuñmäkäsmäkau
2493. mämakädayaç ca pürva-vat 4.3.3 tavaka-mamakäv ekavacane 1372
sädhavaù (1142)
2494. bhavato mädhava-öhaù 4.2.115 bhavatañ öhak-chasau 1339
877
2495. bhavadéyaç ca 4.2.115 bhavatañ öhak-chasau 1339
2496. käçyädibhyañ öho nåsiàho 4.2.116 käçy-ädibhyañ öhaï-ïiöhau 1340, 1340
mädhavaç ca 4.2.116 (värttika) äpad-ädi-pürva- värttika
padät käläntät
2497. ädi-våñëéndräd api bahu-vacana- 4.2.124 jana-pada-tad-avadhyoç ca 1348,
viñayäj jana-padäd vur nåsiàhaù, 4.2.125 avåddhäd api bahu-vacana- 1349,
samudrän nau-manuñyayoù, nagarät viñayät 1352, 1353
kutsä-prävaëyayé, araëyän manuñya- 4.2.128 nagarät kutsana-prävéëyayoù
pathy-adhyäya-nyäya-vihära-hastiñu, 4.2.129 araëyän manuñye
gomaye vä
2498. kauravaka-yaugandharakau vä 4.2.130 vibhäñä kuru- 1354
yugandharäbhyäm
2499. madrakaç ca 4.2.131 madra-våjyoù kan 1355
2500. ka-rämoddhaväd deçät keçava- 4.2.132 kopadhäd aë 1356, 1357
ëaù, kacchädibhyaç ca 4.2.133 kacchädibhyaç ca
2501. manuñya-tat-sthayos tu vur 4.2.134 manuñya-tat-sthayor vuï 1358
nåsiàhaù
2502. gahädibhyaç cha-rämaù 4.2.138 gahädibhyaç ca 1362
2503. madhyasya madhyamaà ca gaëa-sütra of 4.2.138 gahädibhyaç ca 1362
(madhya madhyamaà cäë caraëe) gaëa-sütra
(note)
2504. para-jana-deva-räjabhyaù kéyaù 4.2.138 (värttika) kug janasya 1362
(1143) parasya ca — 4.2.138 (värttika) värttikas,
devasya ceti vaktavyam — 4.2.140 1364
räjïaù ka ca
2505. veëukädibhyaç chä-rämo 4.2.138 (värttika) veëukädibhyaç 1362
våñëéndraç ca chaë vaktavyaù värttika
2506. pärvatäc cha-rämaù 4.2.143 parvatäc ca 1367
2507. amanuñye tu vä 4.2.144 vibhäñä ’manuñye 1368
2508. ardhäd ya-rämaù, sa-pürva- 4.3.4 ardhäd yat 1374
padän mädhava-òhaù
2509. parärdhäder ya-rämaù 4.3.5 parävarädhamottama-pürväc ca 1375
2510. dik-pürvärdhäd ubhau 4.3.6 dik-pürva-padäö öhaï ca 1376
2511. gräma-jana-padaika-deçatve 4.3.7 gräma-jana-padaika-deçäd aï- 1377
keçava-ëa-mädhava-öhau öhaïau
2512. madhyamädimävamädhamäù 4.3.8 madhyän maù — 4.3.9 a 1378,
sämpratike — 4.3.23 (värttika) 1379, 1391
agrädi-paçcäò òimac värttika
2513. samudra-dvépa-jätädau dvaipyaù 4.3.10 dvépäd anusamudraà yaï 1380
2514. kälän mädhava-öhaù (1144) 4.3.11 käläö öhaï 1381
2515. çärädikaà çräddhe, rogätapayor 4.3.12 çräddhe çaradaù 1382, 1383
vä 4.3.13 vibhäñä rogätapayoù
2516. naiçika-prädeçikau vä 4.3.14 niçä-pradoñäbhyäà ca 1384
2517. sandhi-velädeù keçava-ëaù, åtu- 4.3.16 sandhi-velädy-åtu- 1387
nakñaträbhyäà ca nakñatrebhyo ’ë
2518. prävåñeëyaù 4.3.17 prävåña eëyaù 1388
2519. varñäbhyo mädhava-öhaù 4.3.18 varñäbhyañ öhak 1389
2520. haimana-haimantau 4.3.22 sarvaträë ca ta-lopaç ca 1390
2521. säyantana-cirantana-prähëetana- 4.3.23 säyaà-ciraà-prähëe-prage 1391
prägetanäni ’vyayebhyañ öyu-öyulau tuö ca
878
2522. avyayäd divätana-doñätana- 4.3.23 säyaà-ciraà-prähëe-prage 1391
prätastanädéni ca ’vyayebhyañ öyu-öyulau tuö ca
2523. ciratna-puratne ca, agrima- 4.3.23 (värttika) cira-parut- 1391
paçcimäntimäni ca paräribhyas tno vaktavyaù värttikas
4.3.23 (värttika) agrädi-paçcäò òimac
4.3.23 (värttika) antäc ceti
vaktavyam
2524. pürvahëetanäparähëetane vä 4.3.24 vibhäñä 1392
pürvähëäparähëäbhyäm
2525. tatra jätaù (1145) 4.3.25 tatra jätaù 1393
2526. prävåñañ öha-rämaù 4.3.26 prävåñañ öhap 1394
2527. çäradakädayo mudgädau, 4.3.27 saàjïäyäà çarado vuï — 1395, 1402
panthakaù pathi-jäte 4.3.29 pathaù pantha ca
2528. amäväsyäyä a-räma-vu-rämau vä 4.3.30 amäväsyäyä vä — 4.3.31 a ca 1403, 1404
2529. sindhoù sindhuka-saindhavau 4.3.32 sindhv-apakäräbhyäà kan 1405, 1406
4.3.33 aë-aïau ca
2530. çraviñöhä-phalguny- 4.3.34 çraviñöhä-phalguny-anurädhä- 1407
anurädhäsväti-tiñya-punar-vasu-hastä- sväti-tiñya-punarvasu-hasta-
viçäkhäñäòhä-bahuläbhyo mahäharaù viçäkhäñäòhä-bahuläl luk
(1146)
2531. svärthe tv a-rämaë No Equivalent in Päëinian grammar
2532. citrä-rohiëé-revatébhyo 4.3.34 çraviñöhä-phalguny- 1407
lakñmyäà mahäharaù, phalguny- anurädhä-sväti-tiñya-punarvasu- värttikas
äñäòhäbhyäà öhä-rämayoù (1147) hasta-viçäkhäñäòhä-bahuläl luk
4.3.34 (värttika) luk-prakaraëe
citrä-revaté-rohiëébhyaù striyäm
upasaàkhyänam
4.3.34 (värttika) phalguny-
añäòhäbhyäà öänau vaktavyau
2533. çräviñöhéyäñäòhéyau vä 4.3.34 (värttika) 1407
çraviñöhäñäòhäbhyäà chaë api värttika
vaktavyaù
2534. sthänänta-goçäla-khara-çälebhyo 4.3.35 sthänänta-go-çäla-khara-çäläc 1410
mahäharaù ca
2535. vatsa-çäläbhijid-açvayuk- 4.3.36 vatsa-çäläbhijid-açvayuk- 1411
çatabhiñagbhyo mahäharo vä chatabhiñajo vä
2536. nakñatrebhyo bahulaà 4.3.37 nakñatrebhyo bahulam 1412
mahäharaù
2537. kåta-labdha-kréta-kuçaläù (1148) 4.3.38 kåta-labdha-kréta-kuçaläù 1413
2538. präya-bhavaù 4.3.39 präya-bhavaù 1414
2539. upajänüpakarëopanävibhyo 4.3.40 upajänüpakarëopanéveñ öhak 1415
mädhava-öhaù
2540. sthitaù 4.3.41 saàbhüte 1416
2541. koñäd vikäre mädhava-òhaù 4.3.42 koçäò òhaï 1417
2542. kälät 4.3.43 kälät sädhu-puñpyat- 1418
pacyamäneñu
2543. sädhu-puñpyat-pacyamänäù 4.3.43 kälät sädhu-puñpyat- 1418
pacyamäneñu
2544. uptaù 4.3.44 upte ca 1419
2545. äçvayujyä vur nåsiàhaù 4.3.45 äçvayujyä vuï 1420
879
2546. gréñma-vasantäbhyäà vä 4.3.46 gréñma-vasantäd anyatarasyäm 1421
2547. deyam åëam 4.3.47 deyam åëe 1422
2548. gréñmävarasamäbhyäà vur 4.3.49 gréñmävarasamäd vuï 1424
nåsiàhaù
2549. samvatsarägrahäyaëébhyäà 4.3.50 saàvatsarägrahäyaëébhyäà 1425
nåsiàha-vu-mädhava-öhau öhaï ca
2550. vyäharati mågaù 4.3.51 vyäharati mågaù 1426
2551. tad asya soòham 4.3.52 tad asya soòham 1427
2552. tatra bhavaù (1149) 4.3.53 tatra bhavaù 1428
2553. dig-ädibhyo ya-rämaù (1150) 4.3.54 dig-ädibhyo yat 1429
2554. çarérävayaväc ca (1151) 4.3.55 çarérävayaväc ca 1430
2555. viñëujanäd dharimitrasya haro 8.4.64 halo yamäà yami lopaù 60
harimitre vä
2556. jihvämüléyäìgüléyau 4.3.62 jihvämüläìguleñ chaù 1441
2557. dåti-kukñi-kalaçi-vasti-asti-ahéty
4.3.56 dåti-kukñi-kalaçi-vasty-asty- 1433
etebhyo mädhava-òhaù aher òhaï
2558. graiva-graiveyake 4.3.57 gréväbhyo ’ë ca 1434
2559. gambhéra-bahir-deva- 4.3.58 gambhéräï ïyaù 1435, 1435
païcajanebhyo ëya-rämaù 4.3.58 (värttika) bahir-deva-païca- värttika
janebhyaç ceti vaktavyam
2560. avyayé-bhäväd ëya-rämaù, na 4.3.59 avyayébhäväc ca 1436,
tüpakülädibhyaù, antaù-pürva-padät tu 4.3.60 antaù-pürva-padäö öhaï 1437, 1440
mädhava-öhaù, pary-anu-pürva-grämäc 4.3.61 grämät pary-anu-pürvät
ca
2561. mädhava-öhaù 4.3.60 antaù-pürva-padäö öhaï 1437
2562. adhyätmädeù (1152) 4.3.60 (värttika) adhyätmädibhyaç ca 1437
värttika
2563. samänät tad-ädeç ca 4.3.60 (värttika) samäna-çabdäö öhaï 1437
vaktavyaù värttikas
4.3.60 (värttika) tad-ädeç ca
2564. ürdhandhamordhadehäbhyäm 4.3.60 (värttika) ürddhvaà-damäc ca 1437
öhaï vaktavyaù värttikas
4.3.60 (värttika) ürdhva-dehäc ca
2565. lokottara-padät (1152) 4.3.60 (värttika) lokottara-padäc ca 1437
värttika
2566. mukhatasaù pärçvatasaç cha- 4.3.60 (värttika) mukha-pärçva- 1437
rämaù çabdäbhyäà tas-antäbhyäm éyaù värttika
pratyayo vaktavyaù
2567. madhéya-mädhyama- 4.3.60 (värttika) madhya-çabdäd 1437
madhyaméyäù éyaù — 4.3.60 (värttika) maë-méyau värttikas
ca pratyayau vaktavyau
2568. madhyasya madhyandinaà 4.3.60 (värttika) madhyo madhyaà 1437
keçava-ëaç ca dinaë cäsmät värttika
2569. sthämno ’jinäntäc ca mahäharaù 4.3.60 (värttika) sthämno lug 1437
vaktavyaù värttikas
4.3.60 (värttika) ajinäntäc ca
2570. vargäntäc ca cha-rämaù (1153) 4.3.63 vargäntäc ca 1442
2571. açabde ya-räma-kha-rämau vä 4.3.64 açabde yat-khäv anyatarasyäm 1443
(1154)
2572. karëikä-laläöike alaìkäre (1155) 4.3.65 karëa-laläöät kan alaàkäre 1444
880
2573. tasya vyäkhyänam iti ca 4.3.66 tasya vyäkhyäna iti ca 1445
vyäkhyätavya-nämnaù vyäkhyätavya-nämnaù
2574. ñätva-ëatvika-kärta- 4.3.67 bahv-aco ’ntodättäö öhaï 1446
taddhitikädayaù
2575. kratubhyo yajïebhyaç ca 4.3.68 kratu-yajïnebhyaç ca 1447
mädhava-öhaù
2576. åñi-çabdäd adhyäye 4.3.69 adhyäyeñv evarñeù 1448
2577. pauroòäça-puroòäçäbhyäà 4.3.70 pauroòäça-puroòäçät ñöhan 1449
keçava-öhaù
2578. chandaso ya-rämäëau 4.3.71 chandaso yad-aëau 1450
2579. dvi-sarveçvara-å-räma- 4.3.72 dvy-aj-åd-brähmaëark- 1451
brähmaëa-åc-prathama-adhvara- prathamädhvara-puraç-caraëa-
puraçcaraëa-nämäkhyäta ity ebhyo nämäkhyätäö öhak
mädhava-öhaù
2580. åg-ayaëädeù keçava-ëaù 4.3.73 aë ågayanädibhyaù 1452
2581. tata ägataù (1156) 4.3.74 tata ägataù 1453
2582. äyasthänebhyo mädhava-öhaù, 4.3.75 öhag äya-sthänebhyaù — 1454, 1455
çuëòikädibhyas tu keçava-ëaù 4.3.76 çuëòikädibhyo ’ë
2583. vidyä-yoni-sambandhebhyo vur 4.3.77 vidyä-yoni-sambandhebhyo 1456,
nåsiàhaù, å-rämät tu mädhava-öhaù, vuï — 4.3.78 åtañ öhaï — 4.3.79 1457, 1458
pitur ya-rämaç ca (1157) pitur yac ca
2584. goträd vur nåsiàhaù 4.3.80 goträd aìka-vat 1459
2585. hetor mänava-nämnaç ca rüpyo 4.3.81 hetu-manuñyebhyo 1461, 1462
vä mayaö ca ’nyatarasyäà rüpyaù; 4.3.82 mayaö ca
2586. tataù prabhavati (1158) 4.3.83 prabhavati 1463
2587. vidüräë ëya-rämaù 4.3.84 vidüräï ïyaù 1464
2588. tad gacchati pathi-dütayoù 4.3.85 tad gacchati pathi-dütayoù 1465
2589. abhiniñkrämati dväram 4.3.86 abhiniñkrämati dväram 1466
2590. adhikåtya kåto granthaù 4.3.87 adhikåtya kåte granthe 1467
2591. çiçu-krandät yama-sabhät 4.3.88 çiçu-kranda-yama-sabha- 1468
rämakåñëa-samäsäd indra-jananädeç ca dvandvendra-jananädibhyaç chaù
cha-rämaù
2592. rämakåñëe deväsurädeù 4.3.125 (värttika) vaire 1505
pratiñedhaù deväsurädibhyaù pratiñedho värttika
vaktavyaù
2593. so ’sya niväsaù (1159) 4.3.89 so ’sya niväsaù 1469
2594. so ’syäbhijanaù 4.3.90 abhijanaç ca 1470
2595. parvatebhyaç cha äyudha-jévati 4.3.91 äyudha-jévibhyaç chaù parvate 1471
2596. çaëòikäder ëyaù 4.3.92 çaëdikädibhyo ïyaù 1472
2597. sindhu-takñaçélädibhyaù keçava- 4.3.93 sindhu-takñaçilädibhyo 1473
ëaù ’ë-aïau
2598. bhaktiù (1160) 4.3.95 bhaktiù 1475
2599. acittäd adeça-kälän mädhava- 4.3.96 acittäd adeça-käläö öhak 1476, 1477
öhaù, mahä-räjäc ca 4.3.97 mahä-räjäö öhaï
2600. väsudevärjunäbhyäà vu-rämaù 4.3.98 väsudevärjunäbhyäà vun 1478
2601. gotra-kñatriyäkhyäbhyäà 4.3.99 gotra-kñatriyäkhyebhyo 1479
bahulaà vur nåsiàhaù bahulaà vuï
2602. bahu-vacana-viñayäj jana-padäd 4.3.100 jana-padinäà jana-pada- 1480
vihitas tat-sa-näma-räjabhyaù vat sarvaà jana-padena samäna-
çabdänäà bahu-vacane
881
2603. tena proktam (1161) 4.3.101 tena proktam 1481
2604. tittiry-ädinä proktaà chanda-ädy No Equivalent in Päëinian grammar
adhéyate vidanti vä
2605. tittiri-varatantu-khaëòikebhyo 4.3.102 tittiri-varatantu- 1482
nåsiàha-chaù khaëòikokhäc chaë
2606. käçyapa-kauçikäbhyäm åñibhyäà 4.3.103 käçyapa-kauçikäbhyäm 1483, 1484
ëiniù, kaläpi-vaiçampäyanayor ante- åñibhyäà ëiniù
väsibhyaç ca 4.3.104 kaläpi-vaiçampäyanänte-
väsibhyaç ca
2607. kaöha-carakäbhyäà mahäharaù 4.3.107 kaöha-carakäl luk 1487
2608. käläpinaù käläpäù 4.3.108 kaläpino ’ë 1488
2609. päräçarya-çilälibhyäà ëinir 4.3.110 päräçarya-çilälibhyäà 1490
bhikñu-naöa-sütrayoù bhikñu-naöa-sütrayoù
2610. karmanda-kåçäçväbhyäm inis 4.3.111 karmanda-kåçäçväd iniù 1491
tayoù
2611. tenaika-dik 4.3.112 tenaika-dik 1492
2612. tasiç ca 4.3.113 tasiç ca 1493
2613. urasas tasi-yau 4.3.114 uraso yac ca 1494
2614. upajïätam (1162) 4.3.115 upajïäte 1495
2615. kåto granthaù (1163) 4.3.116 kåte granthe 1496
2616. kåte saàjïäyäm 4.3.117 saàjïäyäm 1497
2617. indriyädibhyo vur nåsiàhaù 4.3.118 kulälädibhyo vuï — 4.3.119 1498, 1499
kñudrä-bhramara-vaöara-pädapäd aï
2618. tasyedam (1164) 4.3.120 tasyedam 1500
2619. rathäd ya-rämaù, vähana-pürvät 4.3.121 rathäd yat 1501,
keçava-ëaù 4.3.122 patra-pürväd aï 1502,
4.3.123 paträdhvaryu-pariñadaç ca 1503,
4.3.123 (värttika) paträd vähye 1503,
värttika
2620. hala-séräbhyäà mädhava-öhaù 4.3.124 hala-séräö öhak 1504
2621. rämakåñëäd vur vaira- 4.3.125 dvandväd vun vaira- 1505
vivahanayor lakñmyäm maithunikayoù
2622. gotra-caraëäbhyäà 4.3.126 gotra-caraëäd vuï 1506, 1510
vur nåsiàhaù, na tu daëòa- 4.3.130 na daëòa-mäëavänte-väsiñu
mänavänteväsiñu
2623. saìghäìka-lakñaëa-ghoñeñu 4.3.127 saàghäìka-lakñaëeñv aï- 1507, 1507
vaida-gärgya-däkñi-prabhåtibhyaù yaï-iïäm aë — 4.3.127 (värttika) värttika,
keçava-ëaù, çäkalän nåsiàha-vuç ca ghoña-grahaëam atra kartavyam — 1508
4.3.128 çäkaläd vä
2624. chandogaukthika-yäjïika- 4.3.129 chandogaukthika-yäjïika- 1509
bahvåca-naöebhya ëya-rämaù bahvåca-naöäï ïyaù
2625. raivatikädibhyaç cha-rämaù 4.3.131 raivatikädibhyaç chaù 1511
2626. kaupiïjala-hästi-pädäbhyäà 4.3.132 kaupiïjala-hästi-padäd aë 1512
keçava-ëaù
2627. ätharvaëikasyeka-lopaç ca 4.3.133 ätharvaëikasyeka-lopaç ca 1513
2628. tasya vikäraù (1165) 4.3.134 tasya vikäraù 1514
2629. avayave ca präëy-oñadhi- 4.3.135 avayave ca präëy-oñadhi- 1515
våkñebhyaù (1166) våkñebhyaù
2630. trapu-jatunos träpuña-jätuñe 4.3.136 bilvädibhyo ’ë 1518
2631. çamyäù çaménaç ca 4.3.142 çamyäñ ölaï 1522
882
2632. mayaò vä vikärävayavayor 4.3.143 mayaò-vaitayor bhäñäyäm 1523
abhakñyäcchädanayoù (1167) abhakñyäcchädanayoù
2633. ädi-våñëéndrät çarädeç ca mayaö 4.3.144 nityaà våddha-çarädibhyaù 1524
(1168)
2634. eka-sarveçvaräc ca (1169) 4.3.144 (värttika) ekäco nityam 1524
värttika
2635. präëibhyo rajatädeç ca keçava- 4.3.154 präëi-rajatädibhyo ’ï 1532
ëaù
2636. kauñeyaà vastre, go-mayaà goù 4.3.145 goç ca puréñe 1525
puréñe (1170)
2637. piñöakaù piñöikä ca saàjïäyäm 4.3.146 piñöäc ca 1526, 1527
4.3.147 saàjïäyäà kan
2638. vréhimayaù puroòäçe 4.3.148 vréheù puroòäçe 1528
2639. tailaà yävaà ca saàjïäyäm 4.3.149 asaàjïäyäà tila-yaväbhyäm 1529
(1171)
2640. tälädeù keçava-ëaù 4.3.152 tälädibhyo ’ë 1530
2641. suvarëa-väcibhyaù parimäëe 4.3.153 jäta-rüpebhyaù parimäëe 1531
keçava-ëaù
2642. vikarädy-artha-daivadäravädeù 4.3.155 ïitaç ca tat-pratyayät 1533
keçava-ëaù
2643. parimänät kréta-vat 4.3.156 kréta-vat parimäëät 1534
2644. mahäharaç ca kréta-vat Käçikä on 4.3.156 1534 note
2645. uñöräd vur nåsiàhaù, umorëayo 4.3.157 uñöräd vuï 1535, 1536
vä 4.3.158 umorëayor vä
2646. eëyä mädhava-òhaù 4.3.159 eëyä òhaï 1537
2647. gavya-payasye 4.3.160 go-payasor yat 1538
2648. dror dravyaà sädhu, dror mäne 4.3.161 droç ca 1539, 1540
druvayaà sädhu 4.3.162 mäne vayaù
2649. phale (1172) 4.3.163 phale luk 1541
2650. mahäharaù (1172) 4.3.163 phale luk 1541
2651. plakñädeù keçava-ëaù 4.3.164 plakñädibhyo ’ë 1542
2652. jambvä ëo mahähara- 4.3.165 jambvä vä 1544, 1545
smaraharau ca vä 4.3.166 lup ca
2653. phala-päka-çuñaù smaraharaù 4.3.166 (värttika) lup-prakaraëe 1545
phala-päka-çuñäm upasaàkhyänam värttika
2654. puñpa-phala-müleñu smaraharo 4.3.166 (värttika) puñpa-müleñu 1545
bahulam bahulam värttika
2655. tad vahatéty ataù präì mädhava- 4.4.1 präg vahateñ öhak 1548
öhaù (1173)
2656. tena dévyati khanati jayati jitam 4.4.2 tena dévyati khanati jayati jitam 1550
2657. tadäheti mä-çabdädibhyaù 4.4.1 (värttika) öhak-prakaraëe 1548
tadäheti mäçabdädibhya värttika
upasaàkhyänam
2658. susnätädikaà påcchati 4.4.1 (värttika) påcchatau 1549
susnätädibhyaù värttika
2659. paradärädikaà gacchati 4.4.1 (värttika) gacchatau 1549
paradärädibhyaù värttika
2660. saàskåtam 4.4.3 saàskåtam 1551
2661. kulattha-karämoddhaväbhyäà 4.4.4 kulattha-kopadhäd aë 1552
keçava-ëaù
883
2662. tarati 4.4.5 tarati 1553
2663. nau-dvi-sarveçvaräbhyäà öha- 4.4.7 nau-dvy-acañ öhan 1555
rämaù
2664. carati 4.4.8 carati 1556
2665. äkarñädeù keçava-öhaù 4.4.9 äkarñät ñöhal 1557, 1558
4.4.10 parpädibhyaù ñöhan
2666. çva-gaëät keçava-mädhava-öhau 4.4.11 çva-gaëäö öhaï ca 1559
2667. vetanädinä jévati 4.4.12 vetanädibhyo jévati 1562
2668. vasna-kraya-vikrayebhyañ öha- 4.4.13 vasna-kraya-vikrayäö öhan 1563
rämaù
2669. äyudhäc cha-öhau 4.4.14 äyudhäc cha ca 1564
2670. utsaìgädinä harati 4.4.15 haraty utsaìgädibhyaù 1565
2671. bhasträdeù keçava-öhaù, vividha- 4.4.16 bhasträdibhyaù ñöhan 1566, 1567
vévadhäbhyäà vä 4.4.17 vibhäñä vivadha-vévadhät
2672. kuöilikäyäù keçava-ëaù 4.4.18 äë kuöilikäyäù 1568
2673. akña-dyütädinä nivåttam 4.4.19 nirvåtte ’kña-dyütädibyaù 1569
2674. bhäva-pratyayät präya imaù 4.4.20 ktrer mam nityam 1570
2675. apamityety asmät nåsiàha-kaù 4.4.21 apamitya-yäcitäbhyäà kak- 1571
kanau
2676. yäcität ka-rämaù 4.4.21 apamitya-yäcitäbhyäà kak- 1571
kanau
2677. saàsåñöam 4.4.22 saàsåñöe 1572
2678. cürëäd iniù 4.4.23 cürëäd iniù 1573
2679. mudgät keçava-ëaù 4.4.25 mudgäd aë 1575
2680. lavaëän mahäharaù 4.4.24 lavaëäl luk 1574
2681. vyaïjanenopasiktam 4.4.26 vyaïjanair upasikte 1576
2682. oja-ädinä vartate 4.4.27 ojaù-saho ’mbhasä vartate 1577
2683. dvi-guëärthaà prayacchati garhä 4.4.30 prayacchati garhyam 1580
cet
2684. kusédaà prayacchati kusédakaù, 4.4.31 kuséda-daçaikädaçät ñöhan- 1581
ekädaçärthaà daça prayacchati ñöhacau
daçaikädaçikaç ca garhäyäm
2685. çabda-dardurau karoti 4.4.34 çabda-darduraà karoti 1584
2686. pakñi-matsya-mågän hanti 4.4.35 pakñi-matsya-mågän hanti 1585
2687. paripanthaà ca tiñöhati 4.4.36 paripanthaï ca tiñöhati 1586
2688. mäthottara-padaà padavém 4.4.37 mäthottara-pada-padavy- 1587, 1588
anupadam äkrandaà ca dhävat anupadaà dhävati
4.4.38 äkrandäö öhaï ca
2689. padottara-padaà pratikaëöham 4.4.39 padottara-padaà gåhëäti 1589, 1590
ätmänaà lalämaà ca gåhëäti 4.4.40 pratikaëöhärtha-lalämaà ca
2690. dharmam adharmaà ca carati 4.4.41 dharmaà carati — 4.4.41 1591, 1591
(1174) (värttika) adharmäc ceti vaktavyam värttika
2691. pratipatham eti öha-rämaç ca 4.4.42 pratipatham eti öhaàç ca 1592
2692. samaväyädén samavaiti 4.4.43 samaväyän samavaiti 1593
2693. pariñadaù samavaiti ëyaù, senäyä 4.4.44 pariñado ëyaù 1594, 1595
vä 4.4.45 senäyä vä
884
2694. yaù prabhor laläöa-mätraà 4.4.46 saàjïäyäà laläöa-kukkuöyau 1596
paçyati na tu kärye vyäpriyate sa paçyati
läläöikaù, yas tv avikñipta-dåñtiù
kukkuöé-päta-yogyam alpa-deçaà
paçyan gacchati sa kaukkuöikaù
2695. pratépädikaà vartate 4.4.28 tat praty-anu-pürvam épa- 1578, 1579
loma-külam ; 4.4.29 parimukhaà ca
2696. tad uïcati 4.4.32 uïchati 1582
2697. tad rakñati 4.4.33 rakñati 1583
2698. tasya dharmyam 4.4.47 tasya dharmyam 1597
2699. mahiñy-ädeù keçava-ëaù 4.4.48 aë mahiñy-ädibhyaù 1598
2700. å-rämät keçava-ëaù 4.4.49 åto ’ï 1599
2701. viçasitur vaiçastraà, vibhäjayitur 4.4.49 (värttika) viçasitur iò-lopaç ca 1599
vaibhäjitram 4.4.49 (värttika) vibhäjayitur ëi- värttikas
lopaç ca
2702. tasyävakrayaù 4.4.50 avakrayaù 1600
2703. tad asya paëyam 4.4.51 tad asya paëyam 1601
2704. kiçarädeù keçava-öhaù 4.4.53 kiçarädibyaù ñöhan 1603
2705. tad asya çilpam 4.4.55 çilpam 1605
2706. maòòuka-jharjharäbhyäà 4.4.56 maòòuka-jharjharäd aë 1606
keçava-ëaç ca anyatarasyäm
2707. tad asya praharaëam 4.4.57 praharaëam 1607
2708. çakti-yañöhibhyäà öhér 4.4.59 çakti-yañöyor ékak 1609
mädhavaù
2709. asti-nästi-diñöaà matir asya 4.4.60 asti-nästi-diñöaà matiù 1610
(1175)
2710. tad asya çélam (1176) 4.4.61 çélam 1611
2711. chaträdibhyaù keçava-ëaù (1177) 4.4.62 chaträdibhyo ëaù 1612
2712. idaà bhakñyaà hitam asmai 4.4.65 hitaà bhakñäù 1616
2713. karmädhyayane våttam asya 4.4.63 karmädhyayane våttam 1614
2714. bahu-sarveçvara-pürva-padät 4.4.64 bahv-ac-pürva-padäö öhac 1615
öha-rämaù
2715. tad asmai déyate niyuktam 4.4.66 tad asmai déyate niyuktam 1617
2716. çräëä-mäàsaudanäbhyäà 4.4.67 çräëä-mäàsaudanäö öiöhan 1618
mäàsäd odanäc ca keçava-öhaù
2717. bhaktät keçava-ëo vä 4.4.68 bhaktäd aë anyatarasyäm 1619
2718. tatra niyuktaù (1178) 4.4.69 tatra niyuktaù 1620
2719. ägäräntät öha-rämaù 4.4.70 agäräntäö öhan 1621
2720. adeça-kälayor adhéte 4.4.71 adhyäyiny adeça-kälät 1622
2721. kaöhinänta-prastäva- 4.4.72 kaöhinänta-prastära- 1623
saàsthäneñu vyavaharati saàsthäneñu vyavaharati
2722. nikaöe vasati 4.4.73 nikaöe vasati 1624
2723. ävasathät keçava-öhaù 4.4.74 ävasathät ñöhal 1625
2724. präg hitäd ya-rämaù (1179) 4.4.75 präg ghitäd yat 1626
2725. tad vahati 4.4.76 tad vahati ratha-yuga- 1627
präsaìgam
2726. rathänta-yuga-präsaìgebhyaù 4.4.77 dhuro yaò-òhakau 1628
2727. dhuro ya-räma-mädhava-òhau 8.2.79 na bha-kur-churäm 1629
2728. sarva-dhuréëottara-dhuréëau 4.4.78 khaù sarva-dhurät 1630, 1631
sädhu, eka-dhura eka-dhuréëaç ca 4.4.79 eka-dhuräl luk ca
885
2729. çakaöät keçava-ëaù 4.4.80 çakaöäd aë 1632
2730. hala-séräbhyäà mädhava-öhaù 4.3.123 paträdhvaryu-pariñadaç ca 1633
2731. janyä jämätur vayasyeñu janéà 4.4.82 saàjïäyäà janyäù 1634
vadhüà vahantéty arthe
2732. tad vidhyati na ced dhanuñä, 4.4.83 vidhyaty adhanuñä 1635
pädasya padyaù
2733. dhanaà gaëaà vä labdhä 4.4.84 dhana-gaëaà labdhä 1636
2734. annäë ëa-rämaù 4.4.85 annäë ëaù 1637
2735. vaçaà gataù (1180) 4.4.86 vaçaà gataù 1638
2736. padam asmin dåçyam 4.4.87 padam asmin dåçyam 1639
2737. mülam eñäà sukhotpäöyam 4.4.88 mülam asyäbarhi 1640
2738. dhenuñyä gaur mahiñé vä yä 4.4.89 saàjïäyäà dhenuñyä 1641
dugdha-bandhake sthitä
2739. gärha-patyo ’gni-bhede, nävyaà 4.4.90 gåha-patinä saàyukte ïyaù 1642, 1643
nau-tärye jale, vayasyo vayasä tulye, 4.4.91 nau-vayo-dharma-viña-müla-
dharmyo dharma-präpye, viñyo viñeëa müla-sétä-tuläbhyas tärya-tulya-
vadhye, mülyaà mülenäbhibhävye präpya-vadhyänämya-sama-samita-
mülena same ca, sétyaà sétayä sammite, sammiteñu
tulyaà tulayä sammite, ratha-sétä-
halebhyo ya-vidhau tad-anta-vidhiù
(1181)
2740. dharma-pathy-artha-nyäyebhyo 4.4.92 dharma-pathy-artha-nyäyäd 1644
’napete (1182) anapete
2741. chandasä nirmitaà chandasyam 4.4.93 chandaso nirmite 1645
2742. urasaù keçava-ëaç ca 4.4.94 uraso ’ë ca 1646
2743. hådayät priye (1183) 4.4.95 hådayasya priyaù 1647
2744. matyo matasya karaëe, janyo 4.4.97 mata-jana-halät karaëa-jalpa- 1649
janasya jalpe, halyo halasya karñe karñeñu
2745. tatra sädhuù (1184) 4.4.98 tatra sädhuù 1650
2746. pratijanäder nåsiàha-khaù 4.4.99 pratijanädibhyaù khaï 1651
2747. bhaktäë ëaù 4.4.100 bhaktäë ëaù 1652
2748. pariñado ëya-keçava ëau 4.4.101 pariñado ëyaù 1653
2749. kathäder mädhava-öhaù 4.4.102 kathädibhyañ öhak 1654, 1655
4.4.103 guòädibhyañ öhaï
2750. pathy-atithi-vasati-svapatibhyo 4.4.104 pathy-atithi-vasati-svapater 1656
mädhava-òhaù òhaï
2751. sa-térthyaù samäna-gurau 4.4.107 samäna-térthe väsé — 4.4.108 1658,
samäna-darçane ca, samänodarya- samänodare çayita o codättaù — 1659, 1660
sodaryau samäna-mätåke 4.4.109 sodaräd yaù
2752. sagarbhädau bhavaù 4.4.114 sa-garbha-sa-yütha-sanutäd 3460, 3462
yan — 4.4.116 agräd yat
2753. agréyägriyau sädhü 4.4.117 gha-cchau ca 3463
2754. dütäd bhäga-karmaëoù 4.4.120 dütasya bhäga-karmaëé 3466
2755. asty arthe madhu-mädhavädayaç 4.4.128 matv-arthe mäsa-tanvoù 3474
caiträdiñu
2756. iña-prabhåtayo mäsi saàjïä- 4.4.128 (värttika) lug-a-käre-kära-
çabdäù rephäç ca vaktavyäù
2757. çivatäti-prabhåtayaù çivädi-kare 4.4.183 çiva-çam-ariñöasya kare 3489
2758. präk krétäc cha-rämaù, u-dvaya- 5.1.1 präk krétäc chaù 1661, 1662
gavädibhyo ya-rämaù 5.1.2 u-gavädibhyo yat
886
2759. gavädau näbher nabhaà ca, gaëa-sütras of 5.1.2 1662
çunaù saìkarñaëas tasya trivikramaç ca gaëa-
vä, üdhasa üdhanaç ca sütras
2760. havir apüpädayaç ca gavädiñu vä 5.1.4 vibhäñä havir-apüpädibhyaù 1664
2761. kambalyam ürëä-pala-çate sädhu 5.1.3 kambaläc ca saàjïäyäm 1663
2762. tasmai hitam (1187) 5.1.5 tasmai hitam 1665
2763. çarérävayaväd ya-rämaù 5.1.6 çarérävayaväd yat 1666
2764. khala-yava-mäña-tila-våña-ratha- 5.1.7 khala-yava-mäña-tila-våña- 1668
brahmabhyo ya-rämaù brahmaëaç ca
2765. ajävibhyäà thyaù 5.1.8 ajävibhyäà thyan 1669
2766. viçva-janätma-bhogottara- 5.1.9 ätman-viçva-jana-bhogottara- 1671
padebhyaù kha-rämaù padät khaù
6.4.169 ätmädhvänau khe
2767. païca-janäc ca 5.1.9 (värttika) païca-janäd 1671
2768. sarva-janän mädhava-öhaç ca 5.1.9 (värttika) sarva-janäö öhaï khaç 1671
ca värttika
2769. mahä-janän mädhava-öhaù 5.1.9 (värttika) mahä-janän nityaà 1671
öhaï vaktavyaù värttika
2770. sarvato ëa-rämo vä 5.1.10 sarva-puruñäbhyäà ëa- 1672, 1672
òhaïau — 5.1.10 (värttika) sarväë värttika
ëasya vä vacanam
2771. puruñät vadha-vikärä-samüheñu 5.1.10 sarva-puruñäbhyäà ëa- 1672, 1672
teñu tena kåte ca mädhava-òhaù (1188) òhaïau — 5.1.10 (värttika) puruñäd värttika
vadha-vikära-samüha-tenakåteñv iti
vaktavyam
2772. mänava-carakäbhyäà nåsiàha- 5.1.11 mäëava-carakäbhyäà khaï 1673
khaù
2773. vikåtes tad-arthäyäà prakåtau 5.1.12 tad-arthaà vikåteù prakåtau 1674
2774. chadir-valibhyäà mädhava-òhaù 5.1.13 chadir-upadhi-baler òhaï 1675
2775. åñabhopänadbhyäà ëyaù 5.1.14 åñabhopänahor ïyaù 1676
2776. carma-vikåteù keçava-ëaù 5.1.15 carmaëo ’ï 1677
2777. tad asya asmin vä syäd iti 5.1.16 tad asya tad asmin syäd iti 1678
2778. parikhäyä mädhava-òhaù 5.1.17 parikhäyä òhaï 1679
2779. präg vater mädhava-öhaù (1189) 5.1.18 präg vateñ öhaï ; 5.1.19 ärhäd 1680, 1681
ago-puccha-saàkhyä-parimäëäö öhak
2780. taträrhéyäù No Equivalent in Päëinian grammar
2781. athärhéyeñu No Equivalent in Päëinian grammar
2782. çatäö öha-räma-ya-rämäv 5.1.21 çatäc ca öhan-yatäv açate 1686
açatätmake
2783. saìkhyäyä atiçad-antäyäù ka- 5.1.22 saàkhyäyä ati-çad-antäyäù 1687
rämaù kan
2784. katy-äder apratiñedhaù Käçikä on 5.1.22
2785. tävad-äder iko vä 5.1.23 vator iò vä 1688
2786. çatamäna-viàçatikaù-sahasra- 5.1.27 çatamäna-viàçatika-sahasra- 1692
vasanät keçava-ëaù vasanäd aë
2787. viàçatika-viàçaka-triàçatika- 5.1.24 viàçati-triàçadbhyäà òvunn 1689
triàçakäù. asaàjïäyäm
2788. kaàsärdhäbhyäà keçava-öhaù 5.1.25 kaàsäö öiöhan — 5.1.25 1690, 1690
(värttika) ardhäc ceti vaktavyam värttika
887
2789. kärñäpaëasya kärñäpaëika- 5.1.25 (värttika) kärñäpaëäö öiöhan 1690
pratikau sädhü vaktavyaù — 5.1.25 (värttika) prati- värttikas
çabdaç cäsyädeço vä vaktavyaù
2790. çürpät keçava-ëo vä 5.1.26 çürpäd aï anyatarasyäm 1691
2791. adhyardha-pürvät trirämyäc 5.1.28 adhy-ardha-pürva-dvigor lug 1693
cärhéyasya mahäharo ’saàjïäyäm asaàjïäyäm
2792. kärñäpaëa-sahasra-suvarëa- 5.1.29 vibhäñä kärñäpaëa- 1694
çatamänebhyo vä sahasräbhyäm
2793. dvi-tri-pürvän niñkäd, bistäc ca 5.1.30 dvi-tri-pürvän niñkät 1695, 1696
vä 5.1.31 bistäc ca
2794. viàçatikät kha-rämaù 5.1.32 viàçatikät khaù 1697
2795. khäré-käkinébhyäm ékaù 5.1.33 khäryä ékan — 5.1.33 1698, 1698
(värttika) käkiëyäç copasaàkhyänam värttika
2796. kevaläbhyäà ca 5.1.33 (värttika) kevaläc ceti 1698
vaktavyam värttika
2797. paëa-päda-mäña-çatebhyo ya- 5.1.34 paëa-päda-mäña-çatäd yat 1699
rämaù
2798. çäëa-çatäbhyäà vä 5.1.35 çäëäd vä — 5.1.35 (värttika) 1700, 1700
çatäc ceti vaktavyam värttika
2799. dvi-tri-pürväbhyäà keçava-ëaç 5.1.36 dvi-tri-pürväd aë ca 1701
ca vä
2800. tena krétam 5.1.37 tena krétam 1702
2801. tasya nimittaà saàyogotpätau 5.1.38 tasya nimittaà saàyogotpätau 1704
2802. go-dvi-sarveçvaräbhyäà ya- 5.1.39 go-dvy-aco ’saàkhyä- 1705
rämo, na tu saìkhyä-parimäëäçvädeù parimäëäçväder yat
2803. puträc cha-ya-rämau 5.1.40 puträc cha ca 1706
2804. sarva-bhümi-påthivébhyäà 5.1.41 sarva-bhümi-påthivébhyäm 1707
keçava-ëaù (1185) aë-aïau
2805. éçvara ity arthe ca (1185) 5.1.42 tasyeçvaraù 1708
2806. loka-sarvalokäbhyäà mädhava- 5.1.44 loka-sarva-lokäö öhaï 1710
öho vidite (1047) (1186)
2807. väta-pitta-çleñma- 5.1.38 (värttika) tasya nimitta- 1704
sannnipätebhyaù çamana-kopanayoù prakaraëe väta-pita-çleñmabhyaù värttikas
çamana-kopanayor upasaàkhyänam
5.1.38 (värttika) sannipätäc ceti
vaktavyam
2808. tasya väpaù 5.1.45 tasya väpaù 1711
2809. päträt keçava-öhaù 5.1.46 päträt ñöhan 1712
2810. tad asmin våddhir äyo läbhaù 5.1.47 tad asmin vådhy-äya-läbha- 1713
çulka upadä vä déyate çulkopadä déyate
2811. caturthy-arthe ca 5.1.47 (värttika) caturthy-artha 1713
2812. püraëäd ardhäc ca öha-rämaù 5.1.48 püraëärthäö öhan 1714
2813. bhägäd ya-rämaç ca 5.1.49 bhägäd yac ca 1715
2814. taà harati vahaty utpädayati 5.1.50 tad dharati vahaty ävahati 1716
vaàçädi-pürväd bhärän mädhava-öhaù bhäräd vaàçädibhyaù
2815. vasna-dravyäbhyäà öha-ka- 5.1.51 vasna-dravyäbhyäà öhan- 1717
rämau kanau
2816. sambhavaty avaharati paöhati 5.1.52 sambhavaty avaharati pacati 1718
888
2817. pacatau droëät keçava-ëaç ca 5.1.52 (värttika) tatpacatéti droëäd 1718
aë ca värttika
2818. äòhakäcitapätrebhyaù kha-rämo 5.1.53 äòhakäcita-päträt kho 1719
vä ’nyatarasyäm
2819. trirämyäù keçava-öhaù kha- 5.1.54 dvigoù ñöhaàç ca 1720
rämaç ca vä
2820. kulijän mahähara-kha-rämau vä 5.1.55 kulijäl luk-khau ca 1721
mädhava-öhaç ca
2821. so ’syäàça-vasna-bhåtayaù 5.1.56 so ’syäàça-vasna-bhåtayaù 1722
2822. tad asya parimäëam 5.1.57 tad asya parimäëam 1723
2823. saìkhyäyäù saìgha- 5.1.58 saàkhyäyäù saàjïä-saàgha- 1724
süträdhyayaneñu, saàjïäyäà tu süträdhyayaneñu
svärthe
2824. paìkti-viàçaty-ädayaù 5.1.59 paìkti-viàçati-triàçac- 1725
catväriàçat-païcäçat-ñañöi-saptaty-
açéti-navati-çatam
2825. païcata-daçatau varge vä 5.1.60 païcad-daçatau varge vä 1726
2826. tad arhati (1190) 5.1.63 tad arhati 1728
2827. chedädibhyo nityatvam 5.1.64 chedädibhyo nityam 1729
2828. çérña-cchedäd ya-rämaç ca 5.1.65 çérña-cchedäd yac ca 1730
2829. daëòädibhyo ya-rämaù (1191) 5.1.66 daëòädibhyaù 1731
2830. päträd gha-rämaç ca 5.1.68 päträd ghaàç ca 1732
2831. dakñiëä-kaòaìgaräbhyäà cha- 5.1.69 kaòaì-kara-dakñiëäc cha ca 1733
rämaç ca
2832. sthäléviläc cha-rämaù 5.1.70 sthälé-bilät 1734
2833. yajïäd gha-rämaù 5.1.71 yajïartvigbhyäà gha-khaïau 1735
2834. åtvijo nåsiàha-khaù 5.1.71 yajïartvigbhyäà gha-khaïau 1735
2835. tat karmärhatéty aträpi 5.1.71 (värttika) yajïartvigbhyäà 1735
tat-karmähartéty upasaàkhyänam värttika
2836. päräyaëottaräyaëa-cändräyaëaà 5.1.72 päräyaëa-turäyaëa- 1736
vartayati cändräyaëaà vartayati
2837. saàçayam äpannaù 5.1.73 saàçayam äpannaù 1737
2838. yojanaà gacchati 5.1.74 yojanaà gacchati 1738
2839. pathaù keçava-öhaù 5.1.75 pathaù ñkan 1739
2840. pänthaù sädhuù 5.1.76 pantho ëa nityam 1740
2841. uttara-pathenähåtaà ca 5.1.77 uttara-pathenähåtaà ca 1741
2842. väri-jaìgala-sthala-käntära- 5.1.77 (värttika) ähåta-prakaraëe 1741
saìkuläja-pürväc ca väri-jaìgala-sthala-käntära-pürva- värttika
padäd upasaàkhyänam
2843. sthala-väribhyäà patho 5.1.77 (värttika) madhuka-maricayor 1741
madhuka-maricayoù keçava-ëaù aë sthalät värttika
2844. kälät (1192) 5.1.78 kälät 1742
2845. tena nirvåttaù 5.1.79 tena nirvåttam 1743
2846. tam adhéñöho bhåto bhüto bhävé 5.1.80 tam adhéñöo bhåto bhävé 1744
vä
2847. mäsäd vayasi ya-räma-nåsiàha- 5.1.81 mäsäd vayasi yat-khaïau 1745
khau (1193)
2848. trirämyä ya-rämaù 5.1.82 dvigor yap 1746
2849. ñaë-mäsäë ëya-ya-rämau 5.1.83 ñaë-mäsäë ëyac ca 1747
2850. avayasi öha-ëya-rämau 5.1.84 avayasi öhaàç ca 1748
889
2851. nirvåttädy-artha-païcake
2852. samäyäù kha-rämaù, trirämyäà 5.1.85 samäyäù khaù 1749,
tu vä, rätry-ahaù-samvatsarebhyaç ca 5.1.86 dvigor vä 1750, 1751
5.1.87 rätry-ahas-saàvatsaräc ca
2853. varñät kha-mädhava-öhau, tayor 5.1.88 varñäl luk ca 1753
mahäharaç ca vä trirämyäm
2854. präëini tu nityam 5.1.89 cittavati nityam 1755
2855. tena parijapyaà labhyaà 5.1.93 tena parijayya-labhya-kärya- 1757
käryaà sukaraà vä sukaram
2856. tatra déyate käryaà vä bhava-vat 5.1.96 tatra ca déyate käryaà bhava- 1760
pratyayäù syuù vat
2857. tad asya brahmacaryam 5.1.94 tad asya brahma-caryam 1758
2858. 5.1.94 (värttika) añöä-catväréàçato 1758 note
añöäcatväriàçakäñöäcatväriàçinau òvuàç ca òiniç ca vaktavyaù
tävad-varña-vrata-cäriëi sädhü
2859. cäturmäsaka-cäturmäsinau ca 5.1.94 (värttika) catur-mäsyänäà ya- 1758 note
tathä lopaç ca òvuàç ca òiniç ca vaktavyaù
2860. cäturmäsyas tad-bhava-yajïe 5.1.94 (värttika) catur-mäsäë ëyo 1758
(1194) yajïe tatra bhave värttika
2861. tac carati mahänämny-ädibhyaù 5.1.94 (värttika) mahä-nämny- 1758
ädibhyaù ñañöhé-samarthebhyaù värttikas
upasaàkhyänam
5.1.94 (värttika) tac-caratéti ca
2862. aväntaradékñi-devavratinau tac- 5.1.94 (värttika) aväntara- 1758 note
cäriëi dékñädibhyo òinir vaktavyaù
2863. ägniñöomiké-prabhåtayo yajïa- 5.1.95 tasya ca dakñiëä 1759
dakñiëäyäà sädhavaù yajïäkhyebhyaù
2864. tatra déyate käryaà veti 5.1.96 tatra ca déyate käryaà bhava- 1760, 1761
vyuñöädibhyaù keçava-ëaù vat — 5.1.97 vyuñöädibhyo ’ë
2865. tena déyate käryaà vä yathä- 5.1.98 tena yathä-kathä-ca- 1762
kathäca-hastäbhyäà ëa-ya-rämau hastäbhyäà ëa-yatau
2866. sampädini 5.1.99 sampädini 1763
2867. karma-veçäbhyäà ya-rämaù 5.1.100 karma-veñäd yat 1764
2868. tasmai prabhavati 5.1.101 tasmai prabhavati 1765
santäpädibhyaù santäpädhibhyaù
2869. yogäd ya-rämaç ca 5.1.102 yogäd yac ca 1766
2870. kärmukaà dhanuñi sädhu, 5.1.103 karmaëa ukaï 1767, 1768
sämayikaà präpta-samaye sädhu 5.1.104 samayas tad asya präptam
2871. ärtavaà präpta-rtau 5.1.105 åtor aë 1769
2872. kalyaà prätaù-käle sädhu 5.1.107 käläd yat 1770
2873. kälikaà präpta-prakåñöa-dérgha- 5.1.108 prakåñöe öhaï 1771
käle.
2874. tad asya prayojanam (1195) 5.1.109 prayojanam 1772
2875. cüòädeù keçava-ëaù 5.1.110 (värttika) cüòädibhya 1773
2876. anupravacanädibhyaç cha-rämaù 5.1.111 anupravacanädibhyaç chaù 1774
2877. viçi-püri-padi-ruhi-prakåter 5.1.112 samäpanät sapürva-padät 1775
anantät sa-pürva-padät samäpanäc ca
2878. svargädibhyo ya-rämaù (1196) 5.1.111 (värttika) svargädibhyo yad
vaktavyaù
890
2879. puñyäha-väcanädibhyo 5.1.111 (värttika) puëyäha-
mahäharaù väcanädibhyo lug vaktavyaù
2880. vaiçäkho manthe, äñädùo daëòe, 5.1.110 viçäkhäñäòhäd aë mantha- 1773,
aikägärikaç caure, äkälika utpatti- daëòayoù 1776, 1777
mäträd vinäçini 5.1.113 aikägärikaö caure
5.1.114 äkälikaò ädy-anta-vacane
2881. upamäna-kriyäd vatis tat-kriyä- 5.1.115 tena tulyaà kriyä ced vatiù 1778
tulya-kriyatve (1197)
2882. tatreva tasyeva vä (1198) 5.1.116 tatra tasyeva 1779
2883. tad-arham 5.1.117 tad-arham 1780
2884. tasya bhävas tva-täpau brahma- 5.1.119 tasya bhävas tva-talau 1781
lakñmyoù (1199)
2885. yadåcchä-çabdät svarüpa- No Equivalent in Päëinian grammar
mäträbhidhänam
2886. pakñe tva-täpau (1200) 5.1.120 ä ca tvät 1782
2887. nåsiàha-na-snayoç ca 5.1.120 ä ca tvät 1782
2888. na naï-kåñëapuruñäd 5.1.121 na naï-pürvät tatpuruñäd 1783
vakñyamäëäù, acaturädi-varjam acatura-saàgata-lavaëa-vaöa-budha-
kata-rasa-lasebhyaù
2889. påthv-ädibhya imanir vä (1201) 5.1.122 påthv-ädibhya imanij vä 1784
2890. imaniù puàsi (1202) No Equivalent in Päëinian grammar
2891. varëäd dåòhädeç ca nåsiàha-ya 5.1.123 varëa-dåòhädibhyaù ñyaï ca 1787
imaniç ca (1203)
2892. aucity-ädayaù (1204) Käçikä on 5.1.123
2893. karmaëi ca (1205) 5.1.124 guëa-vacana- 1788
brähmaëädibhyaù karmaëi ca
2894. guëa-vacanäd brähmaëädeç ca 5.1.124 guëa-vacana- 1788
nåsiàha-yaù (1206) brähmaëädibhyaù karmaëi ca
2895. arhato num ca 5.1.124 (värttika) arhato num ca 1788
värttika
2896. steyaà stainye (1207) 5.1.125 stenäd yan na-lopaç ca 1790
2897. käpeya-jïäteya-vaëijäç ca 5.1.127 kapi-jïätyor òhak 1792
sädhavaù
2898. paty-antät purohitädeç ca 5.1.128 paty-anta-purohitädibhyo 1793
nåsiàha-yaù yak
2899. präëi-jäter vayo-vacanäd 5.1.129 präëa-bhåj-jäti-vayo- 1794,
udgäträdeç ca keçava-ëaù, éçäntäc ca vacanodgäträdibhyo ’ï 1795, 1796
laghu-pürvät (1208) 5.1.130 häyanänta-yuvädibhyo ’ë
5.1.131 ig-antäc ca laghu-pürvät
2900. çrotriyasya ya-lopaç ca 5.1.131 (värttika) çrotriyasya ya- 1795
lopaç ca väcyaù värttika
2901. yoddhaväd gurüpottamän 5.1.132 yopadhäd gurüpottamäd vuï 1797, 1798
nåsiàha-vuù, rämakåñëän manojïädeç ca 5.1.133 dvandva-mano-jïädibhyaç ca
2902. rämakåñëät tu lakñmyäm Käçikä on 5.1.133
2903. gotra-caraëäbhyäà 5.1.134 gotra-caraëäc chläghätyä- 1799
çläghädhikñepa-tat-präpti-viñaye kära-tad-aveteñu
nåsiàha-vur lakñmyäm
2904. åtvig-väcakebhyaç cha-rämaù 5.1.135 hoträbhyaç chaù 1800
2905. brahmaëas tvaù 5.1.136 brahmaëas tvaù 1801
891
2906. cäturvarëyädayaù svärthe (1209) 5.1.124 (värttika) cäturvarëyädénäà 1789
svärtha upasaàkhyänam värttikas
5.1.124 (värttika) catur-
vedasyobhaya-pada-våddhiç ca
2907. dhänyänäà bhavane kñetre 5.2.1 dhänyänäà bhavane kñetre 1802
nåsiàha-khaù khaï
2908. vréhi-çälyor mädhava-òhaù 5.2.2 vréhi-çälyor òhak 1803
2909. yava-yavaka-ñañöikäbhyo ya- 5.2.3 yava-yavaka-ñañöikäd yat 1804
rämaù
2910. tila-mäñomäbhaìgäëubhyo ya- 5.2.4 vibhäñä tila-mañomä- 1805
rämo vä bhaìgäëubhyaù
2911. adhänyänäà çäkaöa-çäkinau 5.2.29 (värttika) bhavane kñetre
ikñv-ädibhyaù çäkaöa-çäkinau
2912. tena vittaç cuïcu-canau 5.2.26 tena vittaç cuïcup-caëapau 1827
2913. sarva-carmaëävåtaù kha- 5.2.5 sarva-carmaëaù kåtaù kha- 1806
nåsiàha-khau khaïau
2914. yathä-mukhaà vä dåçyate ’sminn 5.2.6 yathä-mukha-sammukhasya 1807
iti kha-rämaù darçanaù khaù
2915. sarva-pürvebhyaù pathy-aìga- 5.2.7 tat-sarvädeù pathy-aìga- 1808
karma-patra-pätrebhyas tad vyäpnotéti karma-patra-pätraà vyäpnoti
2916. äprapadaà vyäpnoti 5.2.8 äprapadaà präpnoti 1809
2917. anupadaà baddhä 5.2.9 anupada-sarvännäyänayaà 1810
baddhä-bhakñayati-neyeñu
2918. sarvännäni bhakñayati 5.2.9 anupada-sarvännäyänayaà 1810
2919. ayänayaà neyaù 5.2.9 anupada-sarvännäyänayaà 1810
2920. parovaraà paramparaà putra- 5.2.10 paro ’vara-param-para-putra- 1811
pautraà vänubhavati pautram anubhavati
2921. aväraà päramatyantam 5.2.11 avära-pärätyantänukämaà 1812
anukämaà vä gacchati gämé
2922. samäàsa-ménä pratyabda- 5.2.12 samäàsamäà vijäyate 1813, 1814
prasaväyäà, adyaçvénäsann 5.2.13 adya-çvinävañöabdhe
aprasaväyäm
2923. ägvénaù ägo-pratidänät 5.2.14 ägavénaù 1815,
karma-käriëi, anugavéno goù paçcäd 5.2.15 anugv alaà-gämé 1816,
anugämini, adhvanyädhvanénäv 5.2.16 adhvano yat-khau 1817,
adhvänam alaà-gämini, 5.2.17 abhyamiträc cha ca 1818, 1820
abhyamitriyäbhyamitréëäbhyam itryä 5.2.19 açvasyaikäha-gamaù
abhyamitram alaà-gämini, açvéno
’çvenaikäha-gamye
2924. goñöhéno bhüta-pürva- 5.2.18 goñöhät khaï bhüta-pürve 1819,
goñöha-pradeçe, çäléna-kaupéne 5.2.20 çäléna-kaupéne 1821, 1822
adhåñöäkäryayoù, vräténo vrätena jévati adhåñöäkäryayoù
5.2.21 vrätena jévati
2925. säptapadénaà sakhye, 5.2.22 säptapadénaà sakhyam 1823, 1824
haiyaìgavénaà hyo-go-dohodbhava- 5.2.23 haiyaìgavénaà saàjïäyäm
ghåte
2926. pélukuëädayaù pélvädi-päke 5.2.24 tasya päka-müle pélv-ädi- 1825
karëädibhyaù kuëab-jähacau
892
2927. karëa-jähädayaù karëädi-müle 5.2.24 tasya päka-müle pélv-ädi- 1825
karëädibhyaù kuëab-jähacau
2928. pakñatiù pakña-müle 5.2.25 pakñät tiù 1826
2929. snehe tailaù 5.2.29 (värttika) vikäre snehane 1830
tailac värttika
2930. go-goñöhädayaù paçu-sthäne 5.2.29 (värttika) goñöhädayaù 1830
sthänädiñu paçu-nämädibhyaù värttika
upasaàkhyänam
2931. avikaöävipaöau tat-saìghäta- 5.2.29 (värttika) saàghäte kaöac 1830
vistärayoù vaktavyaù — 5.2.29 (värttika) vistäre värttikas
paöac vaktavyaù
2932. go-goyugädayaù paçu-dvitve 5.2.29 (värttika) dvitve goyugac 1830
värttika
2933. go-ñaògavädayaù paçu-ñaöke 5.2.29 (värttika) prakåty-arthasya 1830
ñaötve ñaògavac värttika
2934. avaöétävanäöävabhraöä nata- 5.2.31 nate näsikäyäù saàjïäyäà 1832, 1836
näsike, karmaöhaù karmasu ghaöamäne öéöaï-näöaj-bhraöacaù
5.2.35 karmaëi ghaöo ’öhac
2935. aläbu-tilomä-bhaìgäëubhyo 5.2.29 (värttika) kaöac-prakaraëe 1830
rajasi kaöaù ’läbü-tilomä-bhaìgäbhyo rajasy värttika
upasaàkhyänam
2936. upädhibhyäà tyako lakñmyäm 5.2.34 upädhibhyäà tyakann 1835
äsannädhirüòhayoù äsannärüòhayoù
2937. tad asya saïjätaà tärakädibhya 5.2.36 tad asya saïjätaà 1837
itaù (1210) tärakädibhya itac
2938. dvayasa-daghnau keçaväv 5.2.37 pramäëe dvayasaj-daghnaï- 1838
ürdhva-pramäëe, mätraö pramäëa- mätracaù
mätre (1211)
2939. pramäëa-väcibhyo mahäharaç ca 5.2.37 (värttika) pramäëe lo 1838
2940. trirämyäs tu nityam 5.2.37 (värttika) dvigor nityam 1838
värttika
2941. öac stome 5.2.37 (värttika) òaö stome 1838
2942. çann-anta-çad-viàçatibhya inic 5.2.37 (värttika) çana-çator òinir 1838
vaktavyaù — 5.2.37 (värttika) värttikas
viàçateç ceti vaktavyam
2943. pramäëät parimäëät saìkhyäyäç 5.2.37 (värttika) pramäëa- 1838
ca mätraù saàçaye parimäëäbhyäà saàkhyäyäç cäpi värttika
saàçaye mätraj vaktavyaù
2944. vatv-antät keçava-dvayasa- 5.2.37 (värttika) vatv-antät svärthe 1838
mätrau svärthe dvayasaï-mätracau bahulam värttika
2945. puruña-hastibhyäà keçava-ëaç 5.2.38 puruña-hastibhyäm aë ca 1839
ca tat-pramäëe
2946. yat-tad-etadbhyas tat-parimäëe 5.2.39 yat-tad-etebhyaù parimäëe 1840
ävatuc (1212) vatup
2947. kim-idamoù kiyad-iyantau sädhü 5.2.40 kim-idaàbhyäà vo ghaù 1841
(1213)
2948. kä saìkhyaiñäà katir vä (1214) 5.2.41 kimaù saàkhyä-parimäëe òati 1842
ca
893
2949. avayava-våtteù saìkhyäyäù 5.2.42 saàkhyäyä avayave tayap 1843,
keçavas tayaù, dvi-tribhyäm ayaç ca, 5.2.43 dvi-tribhyäà tayasyäyaj vä 1844, 1845
ubhäd ayaù (1215) 5.2.44 ubhäd udätto nityam
2950. saìkhyäyä mayaö bhägena 5.2.47 saàkhyäyä guëasya nimäne 1848
mülyena kreya-bhägake mayaö
2951. tad asminn adhikam iti daçäntäc 5.2.45 tad asminn adhikam iti 1846
çata-sahasrayoù daçäntäò òaù
2952. çad-anta-viàçatibhyäà ca 5.2.46 çad-anta-viàçateç ca 1847
2953. tasya püraëe keçaväù (1216) 5.2.48 tasya püraëe òaö 1849
2954. ac (1217) 5.2.48 tasya püraëe òaö 1849
2955. näntäd asaìkhyäder am aci 5.2.49 näntäd asaàkhyäder maö 1850
(1218)
2956. ñaö-kati-katipaya-caturbhyas 5.2.51 ñaö-kati-katipaya-caturäà 1851
thug aci (1220) thuk
2957. caturthe turya-turéyau (1221) 5.2.51 (värttika) caturaç cha-yatäv 1851
ädy-akñara-lopaç ca värttika
2958. bahu-püga-gaëa-saìghebhyas 5.2.52 bahu-püga-gaëa-saìghasya 1852
tithaù tithuk
2959. vator ithaù 5.2.53 vator ithuk 1853
2960. dvitéya-tåtéyau püraëe sädhü 5.2.54 dves téyaù 1854, 1855
(1222) 5.2.55 treù samprasäraëaà ca
2961. viàçaty-ädes tamo vä (1223) 5.2.56 viàçaty-ädibhyas tamaò 1856
anyatarasyäm
2962. nityaà çatäder mäsärdha-mäsät 5.2.57 nityaà çatädi-mäsärdha-mäsa- 1857
samvatsaräc ca saàvatsaräc ca
2963. ñañöhi-saptamy-açéti-navatibhyaç 5.2.58 ñañöy-ädeç cäsaàkhyädeù 1858
cäsaìkhyä-pürvebhyaù (1224)
2964. sa eñäà gräma-ëér iti kaù 5.2.78 sa eñäà grämaëéù 1878
2965. sasyena sampannaù 5.2.68 sasyena parijätaù 1868
2966. aàçaà häré 5.2.69 aàçaà häré 1869
2967. sväìgät tad äsakte 5.2.66 sväìgebhyaù prasite 1866
2968. tena grahétari püraëa-pratyayät 5.2.77 tävatithaà grahaëam iti lug vä 1877 and
tasya haraç ca 5.2.77 (värttika) tävatithena gåhëätéti värttika
kan vaktavyaù, püraëa-pratyayasya
ca nityaà luk
2969. grahaëe tu haro vä 5.2.77 tävatithaà grahaëam iti lug vä 1877
2970. käle sambhavati dravyeëa 5.2.81 käla-prayojanäd roge 1881
prayukte ca roge
2971. dvitéyakädayaç ca tad-bhava- 5.2.63 tatra kuçalaù pathaù — 5.2.64 1863,
roge, çétakädaç ca çétädi-kartåka-roge, äkarñädibhyaù kan — 5.2.82 tad 1864,
guòäpüpikädayaù paurëamäsyädiñu, asminn annaà präye saàjïäyäm — 1882, 1883
pathakädayaù pathy-ädi-kuçale 5.2.83 kulmäñäd aï
2972. dhanaka-hiraëyakau tayoù käme 5.2.65 dhana-hiraëyät käme 1865
2973. tantrakau nava-karpaöe, çétako 5.2.70 tanträd aciräpahåte — 1870,
’lase, uñëako dakñe, anukäbhikäbhikäù 5.2.72 çétoñëäbhyäà käriëi 1872,
kamitari, pärçvakaù çaöhe, — 5.2.73 adhikam — 5.2.74 1873,
çåìkhalakaù karabhe, utka unmanasi, anukäbhikäbhékaù kamitä — 1874,
adhyärüòhasyädhikaù 5.2.75 pärçvenänvicchati — 5.2.79 1875,
çåìkhalam asya bandhanaà karabhe 1879, 1880
— 5.2.80 utka unmanäù
894
2974. udaräd ädyüne, ayaù-çülät 5.2.67 udaräö öhag ädyüne 1867, 1876
taikñëyena käriëi, daëòäjinäd 5.2.76 ayaù-çüla-daëòäjinäbhyäà
dämbhike mädhava-öhaù öhak-öhaïau
2975. çrotréyaç chando-’dhéyäne, 5.2.84 çrotriyaàç chando ’dhéte 1884, 1885
çräddhika-çräddhinau çräddha- 5.2.85 çräddham anena bhuktam ini-
bhoktari öhanau
2976. anupadäd inir anveñöari 5.2.90 anupady anveñöä 1890
2977. kñetriyo janmäntara-cikitsye 5.2.92 kñetriyac para-kñetre cikitsyaù 1892
2978. säkñé säkñäd-drañöäri 5.2.91 säkñäd drañöari saàjïäyäm 1891
2979. indriyam indra-liìgam ity-ädy- 5.2.93 indriyam indra-liìgam indra- 1893
arthe saàjïäyäà sädhu dåñöam indra-såñöam indra-juñöam
indra-dattam iti vä
2980. pürväd inir bhüta-pürva-kartari 5.2.86 pürväd iniù 1886
2981. sa-pürva-padäc ca 5.2.87 sapürväc ca 1887
2982. iñöädibhyaç ca 5.2.88 iñöädibhyaç ca 1888
2983. tad asyästy asmin vä matuù 5.2.94 tad asyästi asminn iti matup 1894
(1225)
2984. guëa-väcibhyo matv-arthasya 5.2.94 (värttika) guëa-vacanebhyo 1896
mahäharaù matupo lug vaktavyaù värttika
2985. rasädibhyo matur eva präyaçaù 5.2.95 rasädibhyaç ca 1895
2986. präëi-sthäd ä-rämäntäl lo vä 5.2.96 präëisthäd äto laj 1903, 1904
sidhmädeç ca (1226) anyatarasyäm
5.2.97 sidhmädibhyaç ca
2987. pärñëi-dhamanyos trivikramaç ca 5.2.97 (värttika) pärñëi-dhamanyor
dérghaç ca
2988. jaöä-ghäöä-käläbhyaù kñepe laù 5.2.97 (värttika) jaöä-ghaöä-kaläù 1904 note
kñepe
2989. kñudra-jantüpatäpebhyaç ca 5.2.97 (värttika) kñudra-
jantüpatäpayoç ceñyate
2990. vatsalaù kämavati, aàçalo 5.2.98 vatsäàsäbhyäà käma-bale 1905
balavati (1227)
2991. klinne ’kñëi tadvati puruñe ca No Equivalent in Päëinian grammar
akñëaç cut-cit-pit-laç ca
2992. phenila-phenalau 5.2.99 phenäd ilac ca 1906
2993. lomaçädayaù pämanädayaç ca 5.2.100 lomädi-pämädi- 1907
picchädibhyaù ça-nelacaù
2994. lakñmaëo lakñmévati, aìgaëä- 5.2.100 (värttika) aìgät kalyäëe — 1907
dadruëa-picchila-jaöilo-rasiläù (1228) 5.2.100 (värttika) lakñmyä ac ca värttikas
2995. prajïä-çraddhärcä-våttibhyo ëa- 5.2.101 prajïä-çraddhärcäbhyo ëaù 1908
rämaù
2996. tapasvi-sahasriëau, täpasa- 5.2.102 tapaù-sahasräbhyäà vinéné 1909, 1910
sahasrau ca 5.2.103 aë ca
2997. jyotsnädeù keçava-ëaù 5.2.103 (värttika) aë-prakaraëe 1910
jyotsnädibhya upasaàkhyänam värttika
2998. sikatä-çarkaräbhyäà ca 5.2.104 sikatä-çarkaräbhyäà ca 1911
2999. smarahara inaç ca deçe 5.2.105 deçe lub-ilacau ca 1912
3000. matuç ca 5.2.105 deçe lub-ilacau ca 1912
3001. dantura unnata-dante 5.2.106 danta unnata urac 1913
3002. uñara-çuçira-puñkara-madhuräëi 5.2.107 üña-suñi-muñka-madho raù 1914
sädhüni, mukharädayaç ca
895
3003. dyuma-drumau 5.2.108 dyu-drubhyäà maù 1915
3004. keçäder vo vä (1229) 5.2.109 keçäd vo ’nyatarasyäm 1916
3005. käëòéräëòérau 5.2.111 käëòäëdäd érann-éracau 1918
3006. rajaù kåñyäsuti-pariñadädibhyo 5.2.112 rajaù-kåñy-äsuti-pariñado 1919
valaù valac
3007. trivikramaç ca 5.2.134 varëäd brahmacäriëi 1040
3008. dantävala-çikhävalau hasti- 5.2.113 danta-çikhät saàjïäyäm 1920
mayürau
3009. jyotsnä-tamisrä-çåìgiëo-svinn- 5.2.114 jyotsnä-tamisrä- 1921
urjasvala-gomin-malina-maléna- çåìgiëorjasvinn-ürjasvala-gomin-
malémasäù sädhavaù malina-malémasäù
3010. a-rämäd ini-öha-rämau, vréhy- 5.2.115 ata ini-öhanau 1922, 1923
ädeç ca (1230) 5.2.116 vréhy-ädibhyaç ca
3011. matuç cätra paratra ca (1231) Käçikä on 5.2.115
3012. ekäkñarät kåto jäteù saptamyäà Käçikä on 5.2.115
ceni-öhau na tu
3013. çikhädibhya iniù (1232) 5.2.116 (värttika) çikhädibhya iniù 1923
värttika
3014. näv-ädibhyañ öha-rämaù 5.2.116 (värttika) yavakhädibhya 1923
ikaù värttika
3015. tundäder ilas tau ca 5.2.117 tundädibhya ilac ca 1924
3016. sväìgäd våddhau ca käçikä of 5.2.117 tundädibhya ilac ca 1924
gaëa-sütra
3017. eka-go-pürvän mädhava-öhaù. 5.2.118 eka-go-pürväö öhaï nityam 1925, 1926
niñka-pürva-çata-sahasräbhyäà ca 5.2.119 çata-sahasräntäc ca niñkät
3018. rüpyo dénäre praçasya-rüpe ca 5.2.120 rüpäd ähata-praçaàsayor 1927
yap
3019. himyädayaç ca sädhavaù 5.2.120 (värttika) yap-prakaraëe 1927
’nyebhyo ’pi dåçyata iti vaktavyam värttika
3020. as-mäyä-meghä-sragbhyo viniù 5.2.121 as-mäyä-medhä-srajo viniù 1928
(1233)
3021. arça-äder a-rämaù 5.2.127 arça-ädibhyo ’c 1933
3022. ämayävé rogiëi 5.2.122 (värttika) 1928
sarvaträmayasyopasaàkhyänam värttika
3023. çåìgärakaù-våndärakaù-phalina- 5.2.122 (värttika) çåìga-våndäbhyäm 1928
varhiëa-hådayälavaù ärakan vaktavyaù värttikas
5.2.122 (värttika) phala-barhäbhyäm
inaj vaktavyaù
3024. çétälu-tigmälu-balülu-himelavas 5.2.122 (värttika) çétoñëa-tåprebhyas 1928
tat-tad-asahe tan na sahata ity äluj vaktavyaù värttikas
5.2.122 (värttika) tan na sahata iti
himäc celuù
5.2.122 (värttika) baläc colac
3025. vätülo vätäsaha-väta-saìghayoù 4.2.42 (värttika) vätät samühe ca 1928
värttika
3026. ürëäyur meña-kambale 5.2.123 urëäyä yus 1929
3027. vägmé paëòite 5.2.124 väco gminiù 1930
3028. väcäla-väcäöau nindya-bahu- 5.2.125 älaj-äöacau bahu-bhäñiëi 1931, 1931
bhäñiëi (1234) 5.2.125 (värttika) kutsita iti värttika
vaktavyam
896
3029. sväméçvare (1235) 5.2.126 sväminn aiçvarye 1932
3030. vätaky-atisäraki-piçäcakinaù 5.2.129 vätätisäräbhyäà kuk ca 1935, 1935
5.2.129 (värttika) piçäcäc ceti värttika
vaktavyam
3031. rämakåñëäd upatäpäd garhyäd 5.2.128 dvandvopatäpa-garhyät 1934
apy a-rämät präëi-sthäd inir na tu präëisthäd iniù
matuù
3032. präëy-aìgän neñyate 5.2.128 (värttika) präny-aìgän na 1934
värttika
3033. püraëäd vayasi 5.2.130 vayasi püraëät 1936
3034. daçamé våddhe sädhuù No Equivalent in Päëinian grammar
3035. sukhädibhyaç ca 5.2.131 sukhädibhyaç ca 1937
3036. dharma-çéla-varëäntäc ca 5.2.132 dharma-çéla-varëäntäc ca 1938
3037. hasté jätau sädhuù (1236) 5.2.133 hastäj jätau 1939
3038. varëé brahmacäriëi, puñkariëy- 5.2.134 varëäd brahmacäriëi 1940, 1941
ädayo deçe 5.2.135 puñkarädibhyo deçe
3039. bähuvali-uruvalinau, sarva-valé 5.2.135 (värttika) ini- 1941
sarva-jévé sarva-veçé ca sädhavaù prakaraëe baläd bähüru-pürväd värttikas
upasaàkhyänam — 5.2.135
(värttika) sarvädeç ceti vaktavyam
3040. arthé yäcake (1237) 5.2.135 (värttika) arthäc cäsannihite 1941
5.2.135 (värttika) tad-antäc ceti värttikas
vaktavyam
3041. baläder matur vä 5.2.136 balädibhyo matub 1942
anyatarasyäm
3042. kaàyu-çaàyu-çubhaàyv- 5.2.138 kaà-çaàbhyäà ba-bha-yus- 1944, 1946
ahaàyv-ädayaù ti-tu-ta-yasaù
5.2.140 ahaà-çubhamor yus
3043. tundi-vali-vaöibhyo bhaù 5.2.139 tundi-vali-vaöer bhaù 1945
3044. kåñëanäma-bahubhyäà na tu 5.3.2 kià-sarvanäma-bahubhyo ’dvy- 1948
dvy-ädi-caturbhyaù (1238) ädibhyaù
3045. païcamétas tasiù (1239) 5.3.7 païcamyäs tasil 1953
3046. saptamétas traù (1240) 5.3.10 saptamyäs tral 1957
3047. etado ’to ’tra, idama ita iha, 2.4.33 etadas tra-tasos tra-tasau 1962,
adaso ’muto ’mutra, kimaù kutaù cänudättau — 5.3.3 idama iç — 1949,
kutreti (1241) 5.3.4 etetau ra-thoù — 5.3.5 etado 1950,
’ç — 5.3.11 idamo haù — 7.2.104 ku 1951,
ti-hoù 1958, 1954
3048. kutrasya kveti ca, itaraträpi 5.3.12 kimo ’t — 5.3.14 itaräbhyo ’pi 1959,
bhavad-ädi-yoge dåçyate (1242) dåçyante — 7.2.105 kväti 1963, 1960
3049. käle ’dhikaraëe sarvadädayaù 5.3.15 sarvaikänya-kià-yat-tadaù 1964
(1243) käle dä
3050. sarvasya sarvadä sadä, tadas tadä 5.3.6 sarvasya so ’nyatarasyäà di — 1952,
tadänéà tarhi, yado yadä yarhi, idama 5.3.16 idamo rhil — 5.3.17 adhunä 1965,
etarhi idäném adhunä, kimaù kadä — 5.3.18 dänéà ca — 5.3.19 tado 1966,
karhéti, viçeñyopädäne tu na syät (1244) dä ca — 5.3.21 anadyatane rhil 1967,
anyatarasyäm 1968, 1969
3051. sarveëa prakäreëety-ädau 5.3.23 prakära-vacane thäl 1971,
sarvathädayaù (1245) 5.3.24 idamas thamuù 1972, 1973
5.3.25 kimaç ca
897
3052. sadya-ädayaç ca 5.3.22 sadyaù-parut-paräry- 1970, 1970
aiñamaù-paredyavy-adya-pürvedyur- värttika
anyedyur-anyataredyur-itaredyur-
aparedyur-adharedyur-ubhayedyur-
uttaredyuù — 5.3.22 (värttika) dyuç
cobhayäd vaktavyaù
3053. dik-çabdebhyaù saptamé- 5.3.27 dik-chabdebhyaù saptamé- 1974,
païcamé-prathamäbhyo dig-deça- païcamé-prathamäbhyo dig- 1975,
käleñv astätiù, pürvädharävarebhyo ’siç deça-käleñv astätiù — 5.3.39 1976, 1977
ca, pürvädénäà pura adha ava tayoù, pürvädharävaräëäm asi pur-adh-avaç
avas tv astätau vä (1246) caiñäm — 5.3.40 astäti ca — 5.3.41
vibhäñä ’varasya
3054. dakñiëottaräbhyäm atasiù (1247) 5.3.28 dakñiëottaräbhyäm atasuc 1978
3055. parävaräbhyäà vä 5.3.29 vibhäñä parävaräbhyäm 1979
3056. aïcater mahäharaù (1248) 5.3.30 aïcer luk 1980
3057. upary-upariñöät (1249) 5.3.31 upary-upariñöät 1981
3058. avarasya paçcäd astätau sädhuù 5.3.32 paçcät 1982
(1250)
3059. dik-pürva-padasya ca 5.3.32 (värttika) dik-pürva-
padasyäparasya paçca-bhävo
vaktavya atiç ca pratyayaù — 5.3.32
(värttika) ardhottara-padasya dik-
pürva-padasyäparasya paçca-bhävo
vaktavyaù — 5.3.32 (värttika)
vinä ’pi pürva-padena paçca-bhävo
vaktavyaù
3060. uttarädhara-dakñiëebhya ätiù 5.3.34 uttarädhara-dakñinäd ätiù 1983
(1251)
3061. adüre eno ’païcamyä vä (1252) 5.3.35 enab anyatarasyäm adüre 1984
’païcamyäù
3062. dakñiëäd adüre ä-rämaù 5.3.36 dakñiëäd äc 1985
3063. ähiç ca düre 5.3.37 ähi ca düre 1986
3064. uttaräc ca 5.3.38 uttaräc ca 1987
3065. kriyä-prakära-våtteù saìkhyäyä 5.3.42 saàkhyäyä vidhärthe dhä 1988
dhä (1253)
3066. dravya-vibhäge ca (1254) 5.3.43 adhikaraëa-vicäle ca 1989
3067. ekadhä-sthäne aikadhyaà ca 5.3.44 ekäd dho dhyamuï 1990
(1255) anyatarasyäm
3068. dvidhä-tridhä-sthäne dvedhä- 5.3.45 dvi-tryoç ca dhamuï 1991, 1992
dvaidham ity-ädi ca 5.3.46 edhäc ca
3069. garhye päçaù 5.3.47 yäpye päçap 1993
3070. ñañöhäñöamäbhyäà ëa-rämä- 5.3.50 ñañöäñöamäbhyäà ïa ca 1996
rämau bhäge
3071. paçv-aìge bhäge ñañöhakaù 5.3.51 mäna-paçv-aìgayoù kan- 1997
sädhuù lukau ca
3072. bhüta-pürve keçava-caraù (1256) 5.3.53 bhüta-pürve caraö 1999
3073. ñañöhyä rüpyaç ca 5.3.54 ñañöyä rüpya ca 2000
3074. guëa-prakarña-yuktät tameñöhau 5.3.55 atiçäyane tamab-iñöhanau 2001
(1257)
898
3075. äkhyätät tamäm (1258) 5.3.56 tiìaç ca 2002,
5.3.58 ajädau guëa-vacanäd eva 2006, 2004
5.4.11 kim-et-tiì-avyaya-ghäd ämv
adravya-prakarñe
3076. dvayor ekatarasya guëa- 5.3.57 dvi-vacana-vibhajyopapade 2005
prakarñe tareyasü (1259) tarab-éyasunau
3077. äkhyätät taräm (1260) 5.3.57 dvi-vacana-vibhajyopapade 2005,
tarab-éyasunau 2006, 2004
5.3.58 ajädau guëa-vacanäd eva
5.4.11 kim-et-tiì-avyaya-ghäd ämv
adravya-prakarñe
3078. praçaàsäyäà rüpaù 5.3.66 praçaàsäyäà rüpap 2021
3079. äkhyätäc ca 5.3.66 praçaàsäyäà rüpap 2021
3080. éñad-asamäptau kalpa-deçya- 5.3.67 éñad-asamäptau kalpab-deçya- 2022
deçéyäù deçéyaraù
3081. äkhyätäc ca 5.3.67 éñad-asamäptau kalpab-deçya- 2022
deçéyaraù
3082. svädy-antät präg bahur vä 5.3.68 vibhäñä supo bahuc purastät 2023
kalpärthe tu
3083. prakäravati jätéyaù (1261) 5.3.69 prakära-vacane jätéyar 2024
3084. präg-ivéyät kaù, avyaya- 5.3.70 präg ivät kaù — 5.3.71 2025,
kåñëanämnos tu saàsärät präg ak avyaya-sarvanämnäm akac präk 2026,
kasya ca daù, tatra svädy-antasya öeù — 5.3.72 kasya ca daù — 5.3.71 2027, 2028
saàsärät präg ak o-räma-sa-räma-bha- (värttika) o-kära-sa-kära-bha- värttikas
rämädi-varjam (1262) kärädau supi sarvanämnañ öeù präg
akac — 5.3.71 (värttika) anyatra tu
sub-antasya öeù präg akac
3085. atra vacer nijeç ca bhüteçvare
3086. tüñëémas tüñëékä sädhuù 5.3.71 (värttika) akac-prakaraëe 2028
tüñëémaù käm pratyayo bhavati värttika
3087. ajïäta-vaiçiñöye 5.3.73 ajïäte 2028
3088. kutsite 5.3.74 kutsite 2029
3089. saàjïäyäm 5.3.75 saàjïäyäà kan 2030
3090. anukampäyäm 5.3.76 anukampäyäm 2031
3091. evaà néti-däna-mänitayor api 5.3.77 nétau ca tad-yuktät 2032
3092. bahu-sarveçvarän nå-nämnañ 5.3.78 bahv-aco manuñya-nämnañ 2033,
öha-rämo vä gha-räma ilaç ca upäder öhaj vä — 5.3.79 ghan-ilacau ca — 2034, 2036
aò-vu-rämau ca 5.3.80 präcäm upäder aòaj-vucau ca
3093. ajinäntasyottara-pada-lopaç ca 5.3.82 ajinäntasyottara-pada-lopaç ca 2039
3094. dvitéyät sarveçvaräc caturthyäd 5.3.83 öhäjädäv ürdhvaà dvitéyäd 2035, 2035
api para-bhägasya sarveçvare acaù — 5.3.83 (värttika) caturthäd värttika
aca ürdhvasya lopo vaktavyaù
3095. lopo ’sarveçvare kväpi kväpi 5.3.83 (värttika) lopaù pürva- 2035
pürva-padasya ca. a-pratyayas padasya ca öhäjädäv anajädau ca värttikas
tathaiveñöa u-dvayäl la ilasya ca vaktavyaù — 5.3.83 (värttika) vinä
’pi pratyena pürvottara-padayor
vibhäñä lopo vaktavyaù — 5.3.83
(värttika) u-varëäl la ilasya ca
899
3096. sandhy-akñarasya dvitéya- 5.3.83 (värttika) dvitéyäd aco lope 2037
sarveçvaratve tad-äder lopa-vacanam sandhy-akñara-dvitéyatve tad-äder värttika
lopa-vacanam
3097. eka-sarveçvara-pürva-padäd 5.3.83 (värttika) ekäkñara-pürva- 2037
uttara-pada-lopaç ca padänäm uttara-pada-lopo vaktavyaù värttika
3098. ñaò-aëguli-dattakasya ñaòiko Käçikä on 1.3.6 and 6.1.64
nipätyate
3099. çevala-çiväla-varuëäryamädénäà 5.3.84 çevala-supari-viçäla- 2038
tåtéya-sarveçvarät para-bhägasya haraù varuëäryamädénäà tåtéyät
3100. tüñëéà-çéle tüñëékaù sädhuù 5.3.71 (värttika) çéle ko ma-lopaç ca 2028
3101. eka-ekaka-ekäké cäsahäye 5.3.52 ekäd äkinic cäsahäye 1998
3102. hrasve 5.3.86 hrasve 2041
3103. alpe 5.3.85 alpe 2040
3104. saàjïäyäà kaù 5.3.87 saàjïäyäà kan 2042
3105. kuöé-çamé-çuëòädibhyo raù, 5.3.88 kuöé-çamé-çuëòäbhyo raù 2043,
kutvä up ca, käsü-gopébhyäà taraö ca 5.3.89 kutvä òupac 2044, 2045
5.3.90 käsü-goëébhyäà ñöarac
3106. vatsokñäçva-rñabhebhyaç 5.3.91 vatsokñäçvarñabhebhyaç ca 2046
cäsampürëa-tad-rüpatve tanutve
3107. kià-yat-tadbhyo guëa- 5.3.92 kià-yat-tado nirdhäraëe 2047
kriyä-saàjïäbhir dvayor ekasya dvayor ekasya òatarac
nirdhäraëäyäm atarac
3108. bahünäà jäti-praçne ’tamaj-akau 5.3.93 vä bahünäà jäti-paripraçne 2048
òatamac
3109. ekäc ca pürva-vat tara-tamau 5.3.94 ekäc ca präcäm 2049
3110. avakñepe kaù 5.3.95 avakñepaëe kan 2050
3111. ivärthe kaù pratikåtau 5.3.96 ive pratikåtau 2051, 2052
saàjïäyäà ca 5.3.97 saàjïäyäà ca
3112. manuñye tasya smaraharaù 5.3.98 lum manuñye 2053, 2054
jévikärthe cäpaëye 5.3.99 jévikärthe cäpaëye
3113. deva-pathädibhyaç ca 5.3.100 devapathädibhyaç ca 2055
3114. arcäsu püjanärthäsu citra- Käçikä on 5.3.100
tadvad-dhvaje ’pi ca, ive pratikåtau
lopaù kasya deva-pathädiñu
3115. vaster mädhava-òhaù 5.3.101 vaster òhaï 2056
3116. çiläyä òha-rämaç ca 5.3.102 çiläyä òhaù 2057
3117. çäkhädibhyo yaù 5.3.103 çäkhädibhyo yat 2058
3118. dravyaà bhavye sädhu 5.3.104 dravyaà ca bhavye 2059
3119. kuçägräc cha-rämaù 5.3.105 kuçägräc chaù 2060
3120. käka-täléyädayaù sädhavaù 5.3.106 samäsäc ca tad-viñayät 2061
3121. çarkarädibhyaù keçava-ëaù 5.3.107 çarkarädibhyo ’ë 2062
3122. aìguly-äder mädhava-öhaù 5.3.108 aìguly-ädibhyañ öhak 2063
3123. eka-çäläyäñ öha-rämo vä 5.3.109 eka-çäläyäñ öhaj 2064
anyatarasyäm
3124. karka-lohitäbhyäà öhér nåsiàhaù 5.3.110 karka-lohitäd ékak 2065
3125. päda-çatäbhyäà 5.4.1 päda-çatasya saàkhyäder 2073, 2074
saìkhyädibhyäà vépsäyäà vu-rämo vépsäyäà vun-lopaç ca
lakñmyäm antya-lopaç ca, daëòa- 5.4.2 daëòa-vyavasargayoç ca
dänayoç ca
900
3126. anyato ’péñyate käçikä of 5.4.1 päda-çatasya 2073
saàkhyäder vépsäyäà vun-lopaç ca värttika
3127. sthülädibhyaù prakäroktau kaù 5.4.3 sthülädibhyaù prakära-vacane 2075
kan
3128. anatyanta-gatau ktät 5.4.4 anatyanta-gatau ktät 2076
3129. närdha-väci-pürvät 5.4.5 na sämi-vacane 2077
3130. båhatikä vastra-viçeñe, 5.4.6 båhatyä äcchädane 2078, 2079
añaòakñéëaà tåtéyädy-agocare, 5.4.7 añaò-akñäçitaì-gv-alaà-
açitaìgavénaà gävo yaträçitäù karmälaà-puruñädhyuttara-padät
purä, alaìkarméëaù karma-kñame, khaù
alampuruñéëaù puruñäya çakte
3131. aïceù kha-rämo vä svärthe na tu 5.4.8 vibhäñäïcer adik striyäm 2080
diçi (1263)
3132. jäty-antäc cha-rämo dravye 5.4.9 jäty-antäc cha bandhuni 2081
3133. sthänäntäc cho vä tulyatve 5.4.10 sthänäntäd vibhäñä sa- 2082
(1264) sthäneneti cet
3134. kim-e-rämäkhyätävyayebhyas 5.4.11 kim-et-tiì-avyaya-ghäd ämv 2004
taräà tamäà cädravya-prakarñe adravya-prakarñe
3135. saìkhyäyäù kriyäbhyävåttau 5.4.17 saàkhyäyäù kriyäbhyävåtti- 2085, 2086
kåtvasuù, dvi-tri-caturbhyaù suù (1265) gaëane kåtvasuc
5.4.18 dvi-tri-caturbhyaù suc
3136. bahor dhä vä nikaöa- 5.4.20 vibhäñä bahor dhä ’viprakåñöa- 2088
kälakiyäbhyävåttau (1266) käle
3137. tat-prakåta-vacane keçava- 5.4.21 tat prakåta-vacane mayaö 2089
mayaù (1267)
3138. samüha-vac ca bahuñu 5.4.22 samühavac ca bahuñu 2090
3139. devatäntättädarthe ya-rämaù, 5.4.24 devatäntät tädarthye yat 2092,
pädärdhabhyäà ca, atithes tu ëyaù 5.4.25 pädärghäbhyäà ca 2093, 2094
5.4.26 atither ïyaù
3140. svärthe (1268) Käçikä on 5.4.23
3141. anantävasathetiha-bheñajebhyo 5.4.23 anantävasatheti-ha-bheñajäï 2091
ëyaù ïyaù
3142. tathä nava-süra-matta-yaviñöha- Käçikä on 5.4.25
kñemebhyo yaù
3143. navasya nütna-nütana-navénäç ca 5.4.25 (värttika) navasya nü ädeças 2093
(1269) tnap-tanap-khäç ca pratyayäù värttika
3144. puräëasya praëa-pratna-pratana- 5.4.25 (värttika) naç ca puräëe prät 2093
préëäç ca värttika
3145. bhäga-rüpa-nämabhyo dheyaù 5.4.25 (värttika) bhäga-rüpa- 2093
(1270) nämabhyo dheyaù pratyayo värttika
vaktavyaù
3146. devät täp lakñmyäm (1271) 5.4.27 devät tal 2095
3147. yävakädayaù sädhavaù 5.4.29 yävädibhyaù kan 2097
3148. lohitako maëi-bede, varëe 5.4.30 lohitän maëau 2098,
cästhire, läkñädinä rakte ca sädhuù 5.4.31 varëe cänitye 2099, 2100
5.4.32 rakte
3149. käla-kama-sthira-tad-varëe syät 5.4.33 käläc ca 2101
3150. vinayäder nåsiàha-öhaù 5.4.34 vinayädibhyañ öhak 2102
3151. upäyasyaupayikaà, akasmäd ity 5.4.34 (värttika) upäyäd hrasvatvaà 2102
asyäkasmikam ca gaëa-sütra
901
3152. väcikaà sandeçe, kärmaëaà 5.4.35 väco vyähåtärthäyäm 2103, 2104
väcä pratipädite karmaëi 5.4.36 tad-yuktät karmaëo ’ë
3153. oñadheù keçava-ëo ’jätau 5.4.37 oñadher ajätau 2105
3154. prajïädeù keçava-ëaù (1272) 5.4.38 prajïädibhyaç ca 2106
3155. mådo måttikä, måtsä-måtsne tu 5.4.39 mådas tikan 2107, 2108
praçaàsäyäm 5.4.40 sa-snau praçaàsäyäm
3156. tasir vä (1273) Käçikä on 5.4.44
3157. pratinidhau païcamyäù, 5.4.44 prati-yoge païcamyäs tasiù 2111, 2112
apädäne cähéyaruhaù 5.4.45 apädäne cähéya-ruhoù
3158. atigrahaëäcala-nindäsv akartari 5.4.46 atigrahävyathana-kñepeñv 2113, 2114
tåtéyäyäù, héyamäna-päpa-yogäc ca akartari tåtéyäyäù
5.4.47 héyamäna-päpa-yogäc ca
3159. ñañöhyä vividha-pakñäçraye, 5.4.48 ñañöhyä vyäçraye 2115, 2116
rogäd apanayane ca 5.4.49 rogäc cäpanayane
3160. prathamä-prabhåtibhyaç ca No Equivalent in Päëinian grammar
yathä-darçanam (1274)
3161. bahv-alpärthät kärakäc chas 5.4.42 bahv-alpärthäc chas kärakäd 2109, 2110
mäìgalike, saìkhyä-parimäëäbhyäà ca anyatarasyäm
vépsäyäm (1275) 5.4.42 (värttika) bahv-alpärthän
maìgalämaìgala-vacanam
5.4.43 saàkhyaika-vacanäc ca
vépsäyäm
3162. kåte dvir-vacane 5.4.57 avyaktänukaraëäd dvy-aj- 2128, 2128
’neka-sarveçvarottarärdhäd avarärdhäd anitau òäc värttikas
avyaktänukaraëät kå-bhv-asti-yoge äc, 6.1.100 nityam ämreòite òäci
narasya ta-lopaç ca 8.1.12 (värttika) òäci dve bhavata iti
vaktavyam
3163. na tv itau 5.4.57 avyaktänukaraëäd dvy-aj- 2128
avarärdhäd anitau òäc
3164. äc kåï-yoge 5.4.58 kåïo dvitéya-tåtéya-çamba- 2129
béjät kåñau
3165. dvitéya-tåtéya-çamba-béjebhyaù 5.4.58 kåïo dvitéya-tåtéya-çamba- 2129, 2130
kåñau, saìkhyäyäç ca guëäntäyäù béjät kåñau
5.4.59 saàkhyäyäç ca guëäntäyäù
3166. samayäd yäpanäyäm 5.4.60 samayäc ca yäpanäyäm 2131
3167. sapatra-niñpaträbhyäm 5.4.61 sapatra-niñpaträd ativyathane 2132
ativyathane
3168. niñkulän niñkoñaëe 5.4.62 niñkulän niñkoñaëe 2133
3169. sukha-priyäbhyäm änulomye 5.4.63 sukha-priyäd änulomye 2134
3170. duùkhät prätilomye 5.4.64 duùkhät prätilomye 2135
3171. çülät päke 5.4.65 çülät päke 2136
3172. satyäd açapathe 5.4.66 satyäd açapathe 2137
3173. madra-bhadräbhyäà mäìgalika- 5.4.67 madrät pariväpaëe 2138, 2138
muëòane 5.4.67 (värttika) bhadräc ceti värttika
vaktavyam
3174. abhüta-tad-bhäve kå-bhv-asti- 5.4.50 abhüta-tad-bhäve kå-bhv-asti- 2117
yoge viù, kåïi karmaëi bhv-astyoù yoge sampadya-kartari cviù
kartari (1276)
3175. a-dvayasya väv é-rämaù, anyasya 7.4.32 asya cvau 2118, 2120
trivikramaù (1277) 7.4.26 cvau ca
902
3176. arur-manaç-cakñuç-ceto-raho- 5.4.51 arur-manaç-cakñuñ-ceto-raho- 2121
rajasäà sa-lopaç ca rajasäà lopaç ca
3177. sätir vä vi-viñaye kärtsnye (1278) 5.4.52 vibhäñä säti kärtsnye 2122
3178. abhividhau vi-viñaye sampad- 5.4.53 abhividhau saàpadä ca 2124
bhv-asti-yoge sätir vä
3179. tad adhéna-vacane kå-bhv-asti- 5.4.54 tad-adhéna-vacane 2125
sampad-yoge sätir vä
3180. deye ’dhéne ca sätis trä ca 5.4.55 deye trä ca 2126
3181. deva-manuñya-puruña-puru- 5.4.56 deva-manuñya-puruña-puru- 2127
martyebhyo dvitéyä-saptamyor martyebhyo dvitéyä-saptamyor
bahulam bahulam
903

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•Vishnupriya Gauranga Trilogy Part-1 SIX SANDARBHAS

Art by Puñkara däsa

In the painting, the order from left to right is: Gopäla

Layout by Gaurapada Däsa

The Grammar with

Matsya Avatära Däsa

Chapter Five 179

Chapter Six 401

Chapter Seven 549

ya: k(taAR k(maR k(rNAM s$am‘adAnamazAeSata: /

yaù kartä karma karaëaà sampradänam açeñataù

yaù—which, who; kartä—doer of the action (or the maker, creator);

Alternatively: May I be connected with Kåñëa, who in His various forms is

atha viñëubhakty-arthäù. tatra kärakäëi ca nirüpyante.

AmåtA—In the second prakaraëa, the sv-ädi viñëubhaktis were described.

1 The word apädänädhikaraëe in the verse is an itaretara-dvandva-samäsa (969). It is

Thus Çré Kåñëa is the six kärakas. This is substantied in Bhägavatam:

yasmin yato yarhi yena ca yasya yasmäd

yatra yena yato yasya yasmai yad yad yathä yadä

“That in whom, by means of whom, from whom, in connection with whom,

BälA—Even though the kärakas are special meanings of the viñëubhaktis,

eka-dvi-bahutveñu—when singularity, duality, and plurality are being ex-

kåñëaù, kåñëau, kåñëäù. bhavati, bhavataù, bhavanti.

620 / yauSmadAe gAAErvae tvaek(tvae iãtvae baòvacanama, /

yuñmadaù—after the word yuñmad (you); gaurave—in the sense of gaurava

But to indicate respect, a bahu-vacana viñëubhakti can be applied after

he pitar yüyaà vadata. he pitarau yüyaà paçyata.

Våtti—For example: he pitar yüyaà vadata (O father, you should speak)

AmåtA—It is not that the eka-vacana and dvi-vacana viñëubhaktis ordained

tvam ädi-devaù puruñaù puräëas

We see the same in Vasudeva’s prayer in Bhägavatam 10.3.21: tvam asya

dvi-varja—except dvi; tad-ädi-mäträt—after any tad-ädi (sütra 238); ca—also.

Similarly, to indicate respect a bahu-vacana viñëubhakti can be applied after

sa kutra tava gurur ity äha, tatra te viräjante.

Våtti—For example, in answer to the question kutra tava guruù (where is

AmåtA—The word mätra is used so that a bahu-vacana viñëubhakti will

BälA—Someone might argue, “Since by nature the word dvi is limited

AmåtA—Therefore the exclusion of the word dvi here is appropriate.

püjya-väcibhyaù—after words which refer to respectable persons; tu—but;

To indicate even more respect, a bahu-vacana viñëubhakti can be applied

yathä—guravaù samädiçanti ity-ädi.

Våtti—For example: guravaù samädiçanti (the guru orders) and so on.

AmåtA—Since the word guru denotes a teacher, it signifies a respectable

living). In the other instance, an eka-vacana viñëubhakti is applied as usual,

asmadaù—after the word asmad (I); tu—but; agaurave—not in the sense of

A bahu-vacana viñëubhakti can also be applied after asmad when respect is

ahaà bravémi, äväà brüvaù ity ubhayaträpi vayaà brümaù. sa-viçeñaëatve

Våtti—For example, vayaà brümaù can be used instead of ahaà bravémi

AmåtA—The word api here is used in the sense of samuccaya (conjunction).

624 / jaAtyaAKyaAyaAmaek(vacanae baòvacanaM vaA /

jäti-äkhyäyäm—when referring to a jäti (category, group, species); eka-

When referring to a jäti, a bahu-vacana viñëubhakti can optionally be

sampüjyä tulasé, sampüjyäs tulasyaù. gaur ayaà, gäva ime.

Våtti—For example, sampüjyä tulasé (tulasé is worshipable) or sampüjyäs

AmåtA—A jäti is always singular since it refers to a single common quality

SAàçodhiné—The main lesson to be learnt from this sütra is that eka-

tvad-deçägata-märutena mådunä saïjäta-romäïcayä

rahasi saàvidaà håc-chayodayaà

“Perceiving the intimate conversations we had with You in secret, Your

625 / ‘aTamaA naAmamaA‡aATaeR /

prathamä—a prathamä viñëubhakti; näma-mätra-arthe—when only the

When only the meaning of the näma is being expressed, a prathamä