3 Akhyata-Prakarana

make a comment in 395 or somewhere about my system of <acyuta pa.
1.1> etc.. the categories should be parapada, ätmapada, karmaëi,

causative etc..
take out the periods after all examples
standardize “we get the following forms” e.g I didn’t do it in the

earlier sections
check numbers in Brhat dhatu-pathas, some have changed
maybe make a comment about upasargas based on prayukta äkhyäta

maïjari e.g some select the meaning etc.. see also SK bottom of p37
vol II (SK 2232)
manuscript checking of ...sarveçvare para-mätre etc

add info about atmapada and vikarana in çtip explanation
explain my system of denotation in <> e.g pa. =parapada, ät.

=ätmapada, karmaëi= passive etc.
Explain in the “how to use this book” how I have inserted ‘a’ onto
dhätus listed in the våtti without ‘a’ because in both DP’s they are
listed with ‘a’ and without the indicatory “a” the final viñëujana
would be indicatory by antya-viñëujanaç ca
Äkhyäta-prakaraëam
Invocation
‘avataRntae i‚(yaA: s$avaAR yataAe'vaARcaInavastauSau /

h"re"stasyaEva laIlaAstaA inaè&pyantae yaTaAmaita //
pravartante kriyäù sarvä
yato ’rväcéna-vastuñu
hares tasyaiva léläs tä
nirüpyante yathä-mati
pravartante—proceed; kriyäù—actions; sarväù—all; yataù—from whom; arväcéna-vastuñu—towards

modern-day1 objects; hareù—of Hari; tasya—of Him; eva—only; léläù—pastimes; täù—these actions;
nirüpyante—are described; yathä-mati—according to my understanding.
All actions currently directed towards material objects originally emanate from Hari. They are
actually His pastimes, and I will now describe them according to my understanding.
atha dhätu-jäni viñëupadäni
Now the viñëupadas produced from dhätus are going to be described:
Amåta—By secondary implication (lakñaëä) the words sarväù kriyäù (“all actions”) also refer to the
words which express these actions, namely the verbs bhavati, çobhate, naçyati, and so on. The word
arväcéna-vastuñu means laukika-vastuñu (“towards material objects”). The implied meaning is that what
occurs as actions manifesting in the material worlds is actually nothing but pastimes of Hari. Therefore
describing these activities is itself a study of Lord Hari’s pastimes.
Matsya Avatara dasa 23/12/05 18:15
Comment [1]: This was gopi’s translation
Saàçodhiné—Strictly speaking äkhyäta is the name of the pratyaya which is applied after a dhätu to
make a finite verb. This is seen in våttis 150 and 376. But often the term äkhyäta is used to refer to the
finite verb which ends in the äkhyäta pratyaya. In the Päëinian system, sup is the equivalent term for the
sv-ädis and tiì is the equivalent term for the äkhyätas. There also the term sup is commonly used to refer
to a sub-anta (“a declined noun like kåñëaù that ends in a sup”) and the term tiì is commonly used to
refer to a tiì-anta (“a finite verb like bhavati that ends in a tiì”). Similarly, in both systems, the terms kåt
and taddhita commonly refer to a kådanta (“a word ending in a kåt pratyaya”) and a taddhitänta (“a word
ending in the taddhita pratyaya”). Sometimes in older treatises the term äkhyäta refers to the dhätu
(“verbal root”). For example, Åg-veda Prätiçäkhya 12.5 says tan näma yenäbhidadhäti sattvaà, tad
äkhyätaà yena bhävaà sa dhätuù “A näma is that with which one expresses a sattva (“thing”). An
äkhyäta is that with which one expresses a bhäva (“activity”). An äkhyäta is also called a dhätu.”

Comment [2]: don’t bother checking tad-anta-
365 / BaUs$anantaAâA DaAtava: / vidhi .. it doesn’t work here
365. bhü-sanantädyä dhätavaù
bhü-san-anta-ädyäù—those headed by bhü and san-anta; dhätavaù—dhätus (verbal roots).
Bhü and so on and san-anta and so on are called dhätus.
bhü sattäyäm ity-ädayaù san-ädi-pratyayäntäç ca dhätu-saàjïäù syuù.
Våtti—Bhü sattäyäm and so on and those that end in the pratyayas sa[n] and so on are called dhätus.
Saàçodhiné—In this sütra, the two kinds of dhätus, primary and secondary, are referred to by listing a
specimen from each group. Bhü sattäyäm, the first dhätu in the Dhätu-päöha (“list of dhätus”), is an
1
The word arväcéna (“recent, modern”) is the opposite of the word präcéna (“previous, ancient”).
example of a primary dhätu, while san-anta (desiderative) is an example of a secondary dhätu. The
primary dhätus are listed in the Dhätu-päöha, while the secondary dhätus are formed by applying
pratyayas like sa[n] and so on after a primary dhätu or näma-viñëupada. Almost 2000 primary dhätus are
listed in the Päëinian Dhätu-päöha, but many of them are repetitive or out of use. Thus Jéva Gosvämé,
Comment [3]: I counted 1961 with a few a,b,c,,
selecting the essential ones among them, has listed 1138 primary dhätus in his Dhätu-päöha. The primary makes around 2000b
dhätus are divided into ten classes, named after the first dhätu in each class: 1) bhv-ädi, 2) ad-ädi, 3) hv-
ädi, 4) div-ädi, 5) sv-ädi, 6) tud-ädi, 7) rudh-ädi, 8) tan-ädi, 9) kry-ädi, and 10) cur-ädi.
As mentioned in the våtti here, the pratyayas used to form the secondary dhätus are called the san-ädis.
The san-ädis are the pratyayas sa[n], [k]ya[n], [k]ya[ì], kämya, [k]vi[p] which has the sense of [k]ya[ì],
[ë]i, ya[k] that is applied after the words kaëòü and so on, äya, éya[ì], and ya[ì] 1. The secondary dhätus
thus formed are called san-anta, kyan-anta, kyaì-anta, and so on. The number of secondary dhätus that
can be formed by applying these pratyayas after a primary dhätu or näma-viñëupada is practically
unlimited, and thus the secondary dhätus are not listed in the Dhätu-päöha.
366 / DaAtaAe: /
366. dhätoù
dhätoù—after a dhätu, of a dhätu, when a dhätu follows (see explanation below).
The word dhätoù is to be supplied in the subsequent sütras.
adhikäro ’yam. pürva-nimittädi-bhedena sa cädhikäraç catur-vidhaù. tatra käryaà ca saàjïä-vidhi-niñedha-

bhedena tri-vidham iti sapta-vidhaù. sa ca sajätéya-vijätéyänekädhikärasya vyäpé väsudeva-saàjïaù. tad-
aväntaränekädhikära-vyäpé vibhu-saàjïaù. kevalaù prabhu-saàjïaù. tatra väsudevo ’yam. kintu dhätor iti
sambandha-sämänya-nirdeçäd yathä-yathaà païcamy-ädy-artho jïeyaù.
Våtti—This is an adhikära.2 There are actually four kinds of adhikäras due to the divisions of pürva-
nimitta and so on. In that regard, the kärya is also of three kinds, due to the divisions of saàjïä
(“name”), vidhi (“rule”), and niñedha (“prohibition”). Thus there are seven kinds of adhikära in total. An
adhikära that includes within it two or more similar or dissimilar3 adhikäras is called väsudeva, an
adhikära that is inside of a väsudeva and that includes within it two or more adhikäras is called vibhu,
and a simple adhikära is called prabhu. In that regard, the current sütra is a väsudeva adhikära. But one
should know that, due to indicating a general relationship (sambandha-sämänya), the word dhätoù <6.1>
in this sütra can also take the meaning of païcamé and so on, depending on what is appropriate.4
Amåta—The four kinds of adhikäras are präì-nimitta (same as pürva-nimitta), käryé, kärya, and para-
nimitta. In this connection, because the adhikäras are not of seven kinds here since the divisions of
saàjïä and so on pertain to the kärya itself, one should understand that saàjïä is of a further two kinds,
namely pürvä (“earlier”) and avarä (“later”).5 In this way, the präì-nimitta, käryé, and para-nimitta are
1
See the verse in våtti 510.
2
An adhikära-sütra is a sütra that merely announces the word or words which are to be supplied in all the sütras up to a
certain limit. Sometimes Jéva Gosvämé himself specifies the limit by saying X iti nirvåttaù (“such and such adhikära ends
here”) in the våtti of the last sütra to which the adhikära extends. But often the limit of the adhikära is left unspecified and it
is up to the common sense of the reader to estimate the limit. In this case Amåta 857 specifies that this adhikära finishes at
the end of the cakrapäëi-prakriyä.
3
“Similar adhikäras” means when all the adhikäras included within the väsudeva adhikära are vibhu adhikäras or when they
are all prabhu adhikäras. “Dissimilar adhikäras” means when some of the adhikäras included within the väsudeva adhikära are
vibhu adhikäras while others are prabhu adhikäras.
4
In this regard, one should see Jéva Gosvämé’s discussion about sambandhé in våtti 927 and the accompanying footnote also.
5
These two kinds of saàjïä are described in detail in våtti 582.
three kinds of adhikäras, and the four divisions of käryas are another four kinds. Thus the adhikäras are
of seven kinds.
Bäla—The word pürva-nimittädi means präì-nimittaà tathä käryé / käryaà para-nimittikam (våtti 155).
These are the four kinds referred to here. Regarding the word sapta-vidhaù (“seven kinds”), the reading
ñaò-vidhaù (“six kinds”) would be more appropriate. Or else kärya can be of four kinds, by accepting
that, in addition to vidhi and nimitta, there are two kinds of saàjïä, namely pürvä (“earlier”) and avarä
(“later”). Thus sapta-vidhaù makes sense when we add these these four kinds to the other three kinds
headed by präì-nimitta. The phrase païcamy-ädy-artho jïeyaù means sometimes it has the meaning of
païcamé (präì-nimitta), sometimes it has the meaning of ñañöhé (sambandha-sämänya), and sometimes it
has the meaning of saptamé (para-nimitta).
Comment [4]: make a comment giving
Saàçodhiné—Before discussing the next ten sütras, it is necessary to first give some preliminary examples of these three senses later.. next batch of
information about verbal suffixes in the Sanskrit language: sütras are of course païcamé meaning
1) As explained previously in våtti 148, the viñëubhaktis are of two kinds, the sv-ädis and the tib-ädis.
The sv-ädis are nominal suffixes, while the tib-ädis are nominal suffixes. Tib-ädi is a general term for the
180 pratyayas which will be classified into ten groups of eighteen each in the next ten sütras.
2) The eighteen pratyayas of each group are divided into two categories, parapada and ätmapada, which
will be explained in sütras 383 to 392.
3) Throughout the Äkhyäta-prakaraëa the following table will be used to list the ten groups of tib-ädis
and the conjugations of verbs:
eka-vacana dvi-vacana bahu-vacana

(singular) (dual) (plural)
prathama-puruña
(third person)1
madhyama-puruña
(second person)
uttama-puruña
(first person)
367 / ta‡a ‘aAyaAe vataRmaAnak(Alae itabaAd"yaAe'í"Ad"zAAcyautanaAmaAna: /
367. tatra präyo vartamäna-käle tib-ädayo ’ñöädaçäcyuta-nämänaù
tatra—there; präyaù—generally; vartamäna-käle—in the present tense; tib-ädayaù—beginning with

ti[p]; añöädaça—the eighteen pratyayas; acyuta-nämänaù—called acyuta
The eighteen pratyayas beginning with ti[p] are generally applied after a dhätu in the present tense,
and they are called acyuta.
tip tas anti. sip thas tha. mip vas mas. te äte ante. se äthe dhve. e vahe mahe. ete “vartamänä” ity anye, “laö”
ity eke.
Våtti—The acyuta pratyayas are as follows:
1
In Sanskrit the order of personal pronouns is inverted, in relation to English Grammar.
1) parapada
ti[p] tas anti
si[p] thas tha
mi[p] vas mas
2) ätmapada
te äte ante
se äthe dhve
e vahe mahe
Others call these vartamänä. Some call them laö.
Amåta—Due to the inclusion of the word präyaù here, it is hinted that the acyuta pratyayas are used
in the past tense when there is syntactical connection with the words purä and so on1, and in the future
tense when there is syntactical connection with the word kadä, karhi, and so on2. As confirmed by the
following phrase of the Amara-koña, the word acyuta refers to Kåñëa: pétämbaro ’cyutaù çärìgé (“[Kåñëa is
Comment [5]: reference these footnotes
called] Pétämbara, Acyuta, and Çärìgé”). He is called Acyuta because he doesn’t fall down (cyavate /
cyotati). The word anye refers to the followers of Kätantra-vyäkaraëa and others, while the word eke
refers to Päëini and others.
Saàçodhiné—In this sütra and in the sütras up til sütra 376, the word dhätoù, which is carried forward
from sütra 366, takes the meaning of païcamé. In the våttis to these sütras, the words anye and eke always
refer to the same people mentioned here. The definitions of the various tenses and the various situations
where acyuta and so on are to be used will be further explained at the end of the Käraka-prakaraëa.
368 / ivaiDas$amBaAvanaAd"AE yaAd"Ad"yaAe ivaiDanaAmaAna: /
368. vidhi-sambhävanädau yäd-ädayo vidhi-nämänaù
vidhi-sambhävanä-ädau—when vidhi, sambhavanä, and so on are understood (see explanation below);

yät-ädayaù—beginning with yät; vidhi-nämänaù—called vidhi.
The eighteen pratyayas beginning with yät are applied after a dhätu when vidhi, sambhävanä, and so
on are understood, and they are called vidhi.
Comment [6]: this is based on bäla
yät yätäm yus. yäs yätam yäta. yäm yäva yäma. éta éyätäm éran. éthäs éyäthäm édhvam. éya évahi émahi. ete
“saptamé” ity anye, “vidhi-liì” ity eke.
Våtti—The vidhi pratyayas are as follows:
1) parapada
yät yätäm yus
yäs yätam yäta
yäm yäva yäma
2) ätmapada
éta éyätäm éran
éthäs éyäthäm édhvam
éya évahi émahi
1
This is in accordance with the sütras purä-yoge bhüteçvarädi-trayam acyutaç ca () and smena yoge tv aparokñe cäcyutaù ().
2
This is in accordance with the sütra yävat-puräbhyäm acyutaù kadä-karhibhyäà bälakalki-kalké ca ().
Others call these saptamé. Some call them vidhi-liì.
Amåta—The word vidhi refers to Brahmä who is so named because he creates (vidhatte). It is formed by
applying the kåt pratyaya [k]i after vi + [òu]dhä[ï] dhäraëa-poñaëayoù. It will be described in våtti
Comment [7]: maybe better to do vidhi refers to
(“vidhi means making known that which was unknown and command”). Sambhävanä means kriyä- brahma. brahma is called vidhi because..
yogyatä-niçcayaù (“certainty about a person’s ability to perform the action”).1 The word ädi refers to
nimantraëämantraëädhéñöi-saàpraçna-prärthaneñu ca (). Matsya Avatara dasa 13/9/06 10:03
Comment [8]: reference this
Saàçodhiné—The word ädi also refers to hetu-tat-phalayoù (), muhürtasyopari praiñädiñu (), and arha- Matsya Avatara dasa 4/8/05 12:10
çaktyoù (). The sütra dealing with the usage of the vidhi pratyayas when sambhävanä is understood is
bäòhärthotäpyor yoge vidhiù, çakti-sambhävane cälaà-çabdäprayoge tathä ().
Comment [10]: is it clear that “is so named”
refers to vidhi? check with Gopi, and if necessary
fix up the rest of such sentences in the following
sütras
369 / @AzAI:‘aer"NAAd"AE taubaAd"yaAe ivaDaAta{naAmaAna: / Matsya Avatara dasa 30/7/06 14:39
Comment [11]: reference this:
369. äçéù-preraëädau tub-ädayo vidhätå-nämänaù Matsya Avatara dasa 4/8/05 12:13

äçéù-preraëa-ädau—when äçiñ (“wish, blessing”), preraëa (“command”), and so on are understood; tup-
Comment [13]: reference these.
ädayaù—beginning with tu[p]; vidhätå-nämänaù—called vidhätä.
The eighteen pratyayas beginning with tu[p] are applied after a dhätu when äçiñ, preraëa, and so on
are understood, and they are called vidhätä.
tup täm antu. hi tam ta. änip ävap ämap. täm ätäm antäm. sva äthäm dhvam. aip ävahaip ämahaip. ete
“païcamé” ity anye, “loö” ity eke.
Våtti—The vidhätä pratyayas are as follows:
1) parapada
tu[p] täm antu
hi tam ta
äni[p] äva[p] äma[p]
2) ätmapada
täm ätäm antäm
sva äthäm dhvam
ai[p] ävahai[p] ämahai[p]
Others call these païcamé. Some call them loö.
Amåta—As confirmed by the following phrase of the Amara-koña, the word vidhätä refers to Brahmä:
vidhätä viçva-såò vidhiù (“[Brahmä is called] Vidhätä, Viçva-såj, and Vidhi”). It is formed by applying the
kåt pratyaya tå[l] after vi + [òu]dhä[ï] dhäraëa-poñaëayoù. The word ädi refers to vidhi-
nimantraëämantraëädhéñöi-saàpraçna-prärthaneñu ca ().
Saàçodhiné—The word ädi also refers to praiñätisarga-präpta-kälatveñu ().
370 / @naâtanaBaUtae id"baAd"yaAe BaUtaeìr"naAmaAna: /
370. anadyatana-bhüte dib-ädayo bhüteçvara-nämänaù

1
It is in this sense that MW says sambhävanä means “assumption.”
anadyatana-bhüte—in the past tense which is not of the same day; dip-ädayaù—beginning with d[ip];
bhüteçvara-nämänaù—called bhüteçvara.
The eighteen pratyayas beginning with d[ip] are applied after a dhätu in the past tense which is not of
the same day, and they are called bhüteçvara.
dip täm an. sip tam ta. pam va ma. ta ätäm anta. thäs äthäm dhvam. i vahi mahi. ete “hyastané” ity anye,
“laì” ity eke.
Våtti—The bhüteçvara pratyayas are as follows:
1) parapada
d[ip] täm an
s[ip] tam ta
[p]am va ma
2) ätmapada
ta ätäm anta
thäs äthäm dhvam
i vahi mahi
Others call these hyastané. Some call them laì.
Amåta—The past tense is actually of two kinds, adyatana and anadyatana. It will be described in våtti of
the Käraka-prakaraëa that pürväpara-niçayor dväbhyäà yämäbhyäà saha divasam adyatanaù, tad-bhinno
Comment [17]: reference this: anadyatana-
’nadyatanaù (“adyatana (“today”) means the four yämas1 of the day along with two yämas of the bhüte bhüteçvaraù
previous night and two yämas of the following night. Anadyatana (“not today”) is anything other than
that”).2 The word bhüteçvara, which means Lord of the bhütas (“ghosts”), refers to Lord Çiva.
371 / BaUtae id"baAd"yaAe BaUtaezAnaAmaAna: /
371. bhüte dib-ädayo bhüteça-nämänaù
bhüte—in the past tense; dip-ädayaù—beginning with d[ip]; bhüteça-nämänaù—called bhüteça.
The same eighteen pratyayas beginning with d[ip] are applied after a dhätu in the past tense, and they
are called bhüteça.
ete “adyatané” ity anye, “luì” ity eke.
Våtti—Others call these adyatané. Some call them luì.
Amåta—Since there is no particular restriction here, the bhüteça pratyayas are used both in adyatana-
bhüta and anadyatana-bhüta. The word bhüteça (“Lord of the bhütas”) also refers to Lord Çiva.
1
A particular division of time equivalent to three hours.
2
The two yämas of the previous night are 12am – 6am, the four yämas of the day are 6am – 6pm, and the two yämas of the
following night are 6pm – 12am. Thus the Vedic adyatana (“today”) is the same as the modern one in that it refers to the 24
hour period spanning from one midnight to the next.
372 / par"AeºaBaUtae NAlaAd"yaAe'DaAeºajanaAmaAna: /
372. parokña-bhüte ëal-ädayo ’dhokñaja-nämänaù
parokña-bhüte—in the past tense beyond the scope of the eyes; ëal-ädayaù—beginning with [ë]a[l];
adhokñaja-nämänaù—called adhokñaja.
The eighteen pratyayas beginning with [ë]a[l] are applied after a dhätu in the past tense which was
not witnessed by the speaker, and they are called adhokñaja.
ëal atus us. thal athus a. ëal va ma. e äte ire. se äthe dhve. e vahe mahe. “parokñä” ity anye, “liö” ity eke.
Våtti—The adhokñaja pratyayas are as follows:
1) parapada
[ë]a[l] atus us
tha[l] athus a
[ë]a[l] va ma
2) ätmapada
e äte ire
se äthe dhve
e vahe mahe
Others call these parokñä. Some call them liö.
Amåta—The word parokña is a pürva-nipäta-samäsa which means akñëaù param (“beyond the eyes”).
Because of the impossibility of using the first person in the past tense which was not witnessed by the
speaker, it is considered that the adhokñaja pratyayas are also used in the sense of apahnava (“denial of
the truth”). The word adhokñaja refers to Kåñëa who is so named because He is manifest (jäyate) beyond
the reach (adhaù) of the senses (akñäëäm)1. Furthermore, adhokñaja is a name given by Nanda and
others after the breaking of the cart because it seemed as if Kåñëa had been born again (jätaù) under
(adhaù) the axle (akña) of the cart
Saàçodhiné—The example of apahnava will be given in våtti of the Käraka-prakaraëa, and an example of
the usage of adhokñaja when there is unawareness of one’s own actions will also be given there. Matsya Avatara dasa 4/8/05 14:55
Moreover, it will be further specified there that, as well as being parokña, the past tense must also be parokñänadyatana-bhüte ’dhokñajaù
anadyatana for the adhokñaja pratyayas to be used. Laghu-bhägavatämåta (1.5.75) explains the origin of
the name adhokñaja as follows:
eño ’dhaù çakaöasyäkñe

punar-jäta ivety ataù
adhokñaja iti prähur
iti öékä-kåtoditam
“Because He was so to speak born again under the axle of a cart, therefore the cowherds named Him
Adhokñaja. Such is the stated opinion of the commentator on these verses.”
Comment [19]: put edited translation here
when ready
373 / @AizAiSa yaAtyaAstaAimatyaAd"ya: k(AmapaAlanaAmaAna: /
1
The exact words of Amåta in this regard, are akñäëäm indriyäëäm adhaù bahir jäyate prakäçate ity adhokñajaù.
373. äçiñi yät yästäm ity-ädayaù käma-päla-nämänaù
äçiñi—when äçiñ (“wish, blessing”) is understood; yät yästäm ity-ädayaù—beginning with yät and
yästäm; käma-päla-nämänaù—called kämapäla.
Comment [20]: comment in class that this is to
diferrentiate from vidhi which begins yät yätäm..
The eighteen pratyayas beginning with yät and yästäm are applied after a dhätu when äçiñ is
understood, and they are called kämapäla.
yät yästäm yäsus. yäs yästam yästa. yäsam yäsva yäsma. séñöa séyästäm séran. séñöhäs séyästhäm sédhvam.
séya sévahi sémahi. ete “äçéù” ity anye, “äçér-liì” ity eke.
Våtti—The kämapäla pratyayas are as follows:
1) parapada
yät yästäm yäsus
yäs yästam yästa
yäsam yäsva yäsma
2) ätmapada
séñöa séyästäm séran
séñöhäs séyästhäm sédhvam
séya sévahi sémahi
Others call these äçéù. Some call them äçér-liì.
Amåta—As confirmed by the following phrase of the Amara-koña, the word kämapäla refers to Baladeva:
kämapälo haläyudhaù (“[Baladeva is called] Kämapäla and Haläyudha”). He is called Kämapäla because,
since He is the elder brother, He protects (pälayati) the God of love, Kåñëa (kämam).
374 / @h"ARTaeR'naâtanaBaivaSyaita ca taAd"yaAe baAlak(ilk(naAmaAna: /
374. arhärthe ’nadyatana-bhaviñyati ca tädayo bäla-kalki-nämänaù
arha-arthe—in the sense of arha (“deserving / qualifying for”); anadyatana-bhaviñyati—in the future
tense which is not of the same day; ca—and; tä-ädayaù—beginning with tä; bäla-kalki-nämänaù—called
bälakalki.
The eighteen pratyayas beginning with tä are applied after a dhätu in the sense of arha or in the
future tense which is not of the same day, and they are called bälakalki.
tä tärau täras. täsi tästhas tästha. täsmi täsvas täsmas. tä tärau täras. täse täsäthe tädhve. tähe täsvahe
täsmahe. ete “çvastané” ity anye, “luö” ity eke.
Våtti—The bälakalki pratyayas are as follows:
1) parapada
tä tärau täras
täsi tästhas tästha
täsmi täsvas täsmas
2) ätmapada
tä tärau täras
täse täsäthe tädhve
tähe täsvahe täsmahe
Others call these çvastané. Some call them luö.
Amåta—Kalki is a famous future incarnation of God. In His form as a child He is called Bäla-kalki.
375 / BaivaSyatk(Alae syatyaAd"ya: k(ilk(naAmaAna: /
375. bhaviñyat-käle syaty-ädayaù kalki-nämänaù
bhaviñyat-käle—in the future tense; syati-ädayaù—beginning with syati; kalki-nämänaù—called kalki.
The eighteen pratyayas beginning with syati are applied after a dhätu in the future tense, and they are
called kalki.
syati syatas syanti. syasi syathas syatha. syämi syävas syämas. syate syete syante. syase syethe syadhve. sye
syävahe syämahe. ete “bhaviñyanté” ity anye, “låö” ity eke.
Våtti—The kalki pratyayas are as follows:
1) parapada
syati syatas syanti
syasi syathas syatha
syämi syävas syämas
2) ätmapada
syate syete syante
syase syethe syadhve
sye syävahe syämahe
Others call these bhaviñyanté. Some call them låö.
Amåta—Since there is no particular restriction here, the kalki pratyayas are used both in adyatana-
bhaviñyat and anadyatana-bhaviñyat.
376 / s$aAk(AÉMÿ ya‡a i‚(yaAita‚(maAe inaidR"zyatae , ta‡a k(AyaRk(Ar"NAyaAe: syad"Aid"k(A @ijatanaAmaAnaAe BaUtae
BaivaSyaita ca /
376. säkäìkñaà yatra kriyätikramo nirdiçyate, tatra kärya-käraëayoù syad-ädikä ajita-nämäno bhüte
bhaviñyati ca
sa-äkäìkñam—in such a way that a complement is required (see Saàçodhiné 1079); yatra—where; kriyä-
atikramaù—non-accomplishment of the kriyä (“action”); nirdiçyate—indicated; tatra—there; kärya-
käraëayoù—when kärya (“effect”) and käraëa (“cause”) are understood; syad-ädikäù—beginning with
syat; ajita-nämänaù—called ajita; bhüte—in the past tense; bhaviñyati—in the future tense; ca—and.
When non-accomplishment of the action is indicated in such a way that a complement is required
and the relationship of cause and effect is understood, the eighteen pratyayas beginning with syat are
applied after a dhätu in the past tense or future tense, and they are called ajita. Matsya Avatara dasa 25/8/06 6:43
Comment [22]: this is from Amåta
syat syatäm syan. syas syatam syata. syam syäva syäma. syata syetäm syanta. syathäs syethäm syadhvam.
sye syävahi syämahi. ete “kriyätipattiù” ity anye, “låì” ity eke. acyutädayas “tiì” ity eke, “äkhyätam” iti
sarve. sarvatra pa-räma it, ëa-lau ca, dip-sipor i-rämaç ca.
Våtti—The ajita pratyayas are as follows:
1) parapada
syat syatäm syan
syas syatam syata
syam syäva syäma
2) ätmapada
syata syetäm syanta
syathäs syethäm syadhvam
sye syävahi syämahi
Others call these kriyätipatti. Some call them låì. Some call the acyutädis (all the pratyayas from acyuta
til ajita) tiì. Everyone calls them äkhyätas. In all these pratyayas the p is an indicatory letter, as are the ë
and l, and the i in d[ip] and s[ip].
Amåta—The word ajita, which means he who is not conquered (jita) by anyone, refers to Viñëu or to
the particular incarnation of Viñëu called Ajita.
377 / ipatpa{Tau: /
377. pit påthuù
p-it—that which has the indicatory letter p; påthuù—called påthu.
A pratyaya that comes after a dhätu and has the indicatory letter p is called påthu.
Amåta—The word påthu refers to the king named Påthu who was a çakty-äveça-avatära.
Saàçodhiné—In this sütra and in the sütras up til sütra 382, the word dhätoù, which is carried forward
from sütra 366, takes the meaning of païcamé. Thus the acyuta pratyayas ti[p], si[p], mi[p] are påthus
because they are applied after a dhätu, but the sv-ädi su[p] is not a påthu because it is not applied after a
dhätu.
378 / iNAªa{is$aMh": /
378. ëin nåsiàhaù
ë-it—that which has the indicatory letter ë; nåsiàhaù—called nåsiàha.
A pratyaya that comes after a dhätu and has the indicatory letter ë is called nåsimha.
Amåta—The word nåsiàha, which means kiïcid aìgaà naraù kiïcid aìgaà siàhaù (“part-man, part-
lion”), refers to the lélä-avatära named Nåsiàha who killed the demon Hiraëyakaçipu and protected
Prahläda.
379 / ik(tk(ipala: /
379. kit kapilaù
k-it—that which has the indicatory letter k; kapilaù—called kapila.
A pratyaya that comes after a dhätu and has the indicatory letter k is called kapila.
Saàçodhiné—Laghu-bhägavatämåta (1.3.42) explains the origin of the name kapila as follows:

Comment [23]: check with Gopi about how to
proktaù kapila-varëatvät reference Laghu-bhavatamrta, especially with the
kapiläkhyo viriïcinä comm below
“Because of His reddish complexion, Lord Brahmä named Him Kapila.”
And Laghu-bhägavatämåta (1.3.43-44) says:

Comment [24]: check with Gopi about how to
pädme— reference Laghu-bhavatamrta, especially with the
comm below
“kapilo väsudeväàças
tattvaà säìkhyaà jagäda ha
brahmädibhyaç ca devebhyo
bhågv-ädibhyas tathaiva ca
tathaiväsuraye sarva-
vedärthair upabåàhitam
In the Padma Puräëa: “Lord Kapila, the partial expansion of Väsudeva, spoke the science of Säìkhya,
replete with all the purports of Vedas, to the demigods headed by Brahmä, to the sages headed by Bhågu,
and also to Äsuri.
“sarva-veda-viruddhaà ca
kapilo ’nyo jagäda ha
säìkhyam äsuraye ’nyasmai
kutarka-paribåàhitam”
Arca-murti d.d. 5/8/05 11:58
Comment [25]: not a single one found
“A different Kapila spoke a Säìkhya philosophy altogether contrary to the Vedas and full of bad logic,
to a different Äsuri.”
To resolve the confusion of those who wonder whether this same Kapila was also the author of the
popular atheistic Säìkhya, the Padma Puräëa explains that the atheist Kapila was a different person, an
ordinary jéva who happened to use the same name and promoted a similar but deviant philosophy. What
the son of Devahüti taught is perfectly consistent with the Säìkhya principles found in the Vedas and
Upaniñads, but the other Kapila invented his own ideas without following Vedic authority. According to
Märkaëòeya Åñi speaking in the Mahäbhärata (Vana-parva 211.21), the atheist Kapila was a descendant
and empowered representative of the fire-god:
kapilaà paramarñià ca / yaà prähur yatayaù sadä

agniù sa kapilo näma / säìkhya-yoga-pravartakaù
“Self-controlled renunciants often refer to Kapila as one of the most exalted sages. Actually it was Agni
himself who appeared with the name Kapila and instituted the yoga system of Säìkhya.”
380 / ix~iªagAuRNA: /
380. ìin nirguëaù
ì-it—that which has the indicatory letter ì; nirguëaù—called nirguëa.
A pratyaya that comes after a dhätu and has the indicatory letter ì is called nirguëa.
Amåta—The word nirguëa, which means he in whom there are no guëas like the material modes of
goodness, passion, and ignorance, refers to Lord Hari. For example, Çrémad-bhägavatam (10.88.5) says
harir hi nirguëaù (“Hari is certainly nirguëa”).
381 / ik(»a ix~»a kM(s$aAir": /
381. kic ca ìic ca kaàsäriù
k-it—that which has the indicatory letter k; ca—and; ì-it—that which has the indicatory letter ì; ca—
and; kaàsäriù—called kaàsäri.
A pratyaya that comes after a dhätu and has the indicatory letter k or ì is called kaàsäri.
Amåta—The word kaàsäri (“enemy of Kaàsa”) refers to Kåñëa, the son of Vasudeva. Even though the
grammatical operations could be accomplished merely by the using the names kapila and nirguëa, still,
where it is necessary to employ both names simultaneously as nimittas, it is cumbersome to separately
mention both names. Thus one should know that the name kaàsäri is made here for the sake of brevity.
Saàçodhiné—It will be explained in sütra 441 that a kämapäla parapada pratyaya is also called kapila.
Thus the pratyayas yät, yästäm, and so on are kapila even though they don’t have the indicatory letter k.
Furthermore, in våtti 441 Jéva Gosvämé says kapilatvät kaàsäriù (“since they are kapila they are also
kaàsäri”). Thus the forms bhüyät and so on are made in våtti 441 by applying the rule éçasya na govinda-
våñëéndrau kaàsäriñu (399). Similarly, it will be explained in sütra 395 that a kåñëa-dhätuka which is not
påthu is also called nirguëa. Thus pratyayas like tas, anti, and so on are nirguëa even though they don’t
have the indicatory letter ì. Moreover, it is obvious that Jéva Gosvämé also counts such nirguëa
pratyayas as kaàsäris even though they don’t have the indicatory letter ì because we see he makes forms
like måñöaù in våtti 671 and brütaù in våtti 700 by applying the rule éçasya na govinda-våñëéndrau
kaàsäriñu (399). Therefore, to avoid avyäpti, this rule should be understood to mean kapilaç ca nirguëaç
ca kaàsäriù (“kapila and nirguëa are also called kaàsäri”).
382 / izAitzAva: /
382. çit çivaù
ç-it—that which has the indicatory letter ç; çivaù—called çiva.
A pratyaya that comes after a dhätu and has the indicatory letter ç is called çiva.
Amåta—Çiva is the Lord’s guëävatära.

383 / itabaAid"navanavaAnaAM paUvaRpaUvaARiNA par"pad"s$aMÁaAina /
383. tib-ädi-nava-navänäà pürva-pürväëi para-pada-saàjïäni
tib-ädi-nava-navänäm—of the two groups of nine among each group of tib-ädis; pürva-pürväëi—the first
group; para-pada-saàjïäni—called parapada.
The first nine pratyayas of each group of tib-ädis are called parapada.
“parasmaipadäni” ity anye. tip tas anti ity-ädéni. yät yätäm yus ity-ädéni. evam uttaraträpi.
Våtti—Others call them parasmaipada. Thus tip, tas, anti, and so on are called parapada, as are yät,
yätäm, yus, and so on. The same pattern also occurs in the other groups.
Amåta—The meaning of this sütra is that the first nine in every group like acyuta and so on are called
parapada. The word para-pada (“supreme abode”) is a name of the Lord because it refers to Vaikuëöha.
384 / oÔar"AeÔar"ANyaAtmapad"s$aMÁak(Aina /
384. uttarottaräëy ätma-pada-saàjïakäni
uttara-uttaräëi—the second group; ätma-pada-saàjïakäni—called ätmapada.
The other nine pratyayas of each group of tib-ädis are called ätmapada.
“ätmanepadäni” ity anye, taì iti ca. te äte ante ity-ädéni. éta éyätäm éran ity-ädéni. evam uttaraträpi.
Våtti—Others call them ätmanepada or taì. Thus te, äte, ante, and so on are called ätmapada, as are éta,
éyätäm, éran, and so on. The same pattern also occurs in the other groups.
Amåta—The meaning of this sütra is that the later nine in every group like acyuta and so on are called
ätmapada. The word ätma-pada (“abode of the ätma”) is a name of the Lord because the word ätma
refers to the Lord’s indwelling feature as Paramätma.
385 / navake(Sau ‡aIiNA ‡aIiNA ‘aTamamaDyamaAeÔamapauç&Sas$aMÁak(Aina /
385. navakeñu tréëi tréëi prathama-madhyamottama-puruña-saàjïakäni
navakeñu—in each group of nine; tréëi tréëi—each successive group of three; prathama-madhyama-
uttama-puruña-saàjïakäni—called prathama-puruña, madhyama-puruña, and uttama-puruña.
Each group of nine pratyayas is divided into groups of three called prathama-puruña, madhyama-
puruña, and uttama-puruña respectively.
yathä—tip tas anti iti prathama-puruñaù. sip thas tha iti madhyamaù. mip vas mas iti uttamaù. te äte ante
ity-ädi.
Våtti—For example, ti[p], tas, and anti are called prathama-puruña, si[p], thas, and tha are called
madhyama-puruña, and mi[p], vas, and mas are called uttama-puruña. Similarly, te, äte, and ante are called
prathama-puruña, and so on.
Amåta—Prathama-puruña refers to Käraëodaka-çäyé Viñëu, the creator of the mahat-tattva, madhyama-

puruña refers to Garbhodaka-çäyé Viñëu, the Supersoul of the universe, and uttama-puruña refers to
Kñérodaka-çäyé Viñëu, the Supersoul dwelling within each individual jéva.
386 / @cyautaAd"ya: paÂa izAvaê k{(SNADaAtauk(A: /
386. acyutädayaù païca çivaç ca kåñëa-dhätukäù
acyuta-ädayaù—beginning with acyuta; païca—five; çivaù—çiva; ca—and; kåñëa-dhätukäù—called

kåñëa-dhätukas.
The çiva pratyayas and the five groups of tib-ädis beginning with acyuta are called kåñëa-dhätukas.
“särvadhätukäni” ity eke.
Våtti—Some call them särvadhätukas.
Saàçodhiné—The kåñëa-dhätukas are acyuta, vidhi, vidhätä, bhüteçvara, and bhüteça, plus all the çiva
pratyayas.
387 / @nyae ‘atyayaA r"AmaDaAtauk(A: /
387. anye pratyayä räma-dhätukäù
anye—other; pratyayäù—pratyayas; räma-dhätukäù—räma-dhätukas.
All other pratyayas that are applied after a dhätu are called räma-dhätukas.
“ärdhadhätukäni” ity eke.
Våtti—Some call them ärdhadhätukas.
Amåta—All pratyayas, apart from the kåñëa-dhätukas, that are applied after a dhätu are called räma-
dhätukas.
Saàçodhiné—The räma-dhätukas are adhokñaja, kämapäla, bälakalki, kalki, ajita, and any pratyaya which
is not çiva.
388 / par"pad"Aina k(taRir" /
388. parapadäni kartari
parapadäni—the parapada pratyayas; kartari—when the kartä (“agent, subject”) is to be expressed.

The parapada pratyayas are applied after a dhätu in kartari prayoga.
Saàçodhiné—The commentaries explain that, in the sütras, words like kartari, karmaëi, bhäve and so on,
really mean kartari väcye (“when the kartä is to be expressed”), karmaëi väcye (“when the karma is to be
expressed”), bhäve väcye (“when the bhäva is to be expressed”), and so on. The terms kartari prayoga
(“the active voice”), karmaëi prayoga (“the passive voice”), bhäve prayoga (“the impersonal passive”),
and so on are commonly used to express the same idea. The terms kartå-väcya, karma-väcya, bhäva-
väcya, and so on, which have the same meaning, are also occasionally used for this purpose. But in this
edition we will translate kartari and so on as “in kartari prayoga” and so on.
389 / @Atmapaid"Bya @Atmapad"Aina ix~taê /
389. ätmapadibhya ätmapadäni ìitaç ca
ätmapadibhyaù—after ätmapadé dhätus; ätmapadäni—the ätmapada pratyayas; ìitaù—after dhätus which

have the indicatory letter ì; ca—and.
The ätmapada pratyayas are applied after ätmapadé dhätus and dhätus which have the indicatory letter
ì.
Saàçodhiné—Three kinds of dhätus are listed in the Dhätu-päöha: parapadés (“dhätus which take the
parapada endings in kartari prayoga”), ätmapadés (“dhätus which take the ätmapada endings in kartari
prayoga”), and ubhayapadés (“dhätus which take both the parapada endings and ätmapada endings in
kartari prayoga”). The word kartari is carried forward in this sütra and the next sütra. It should be
understood that the distinctions of parapadé, ätmapadé, and ubhayapadé only exist in kartari prayoga,
because it will be explained that, in karmaëi prayoga, all dhätus take only the ätmapada endings
regardless of whether they are listed in the Dhätu-päöha as parapadé, ätmapadé, or ubhayapadé and, in
bhäve prayoga, all dhätus take only the ätmapada prathama-puruña eka-vacana.
390 / oBayapaid"Bya oBayapad"Aina iHataê /
390. ubhayapadibhya ubhayapadäni ïitaç ca
ubhayapadibhyaù—after ubhayapadé dhätus; ubhayapadäni—both parapada and ätmapada pratyayas;

ïitaù—after dhätus which have the indicatory letter ï; ca—and.
Both parapada and ätmapada pratyayas are applied after ubhayapadé dhätus and dhätus which have
the indicatory letter ï.
Saàçodhiné—In this regard, there is a distinction—the ätmapada pratyayas are applied when the result
of the action goes to the kartä whereas the parapada pratyayas are applied when the result of the action
goes to someone else. Thus the names ätmapada (“a word (pada) for one’s self (ätmä)”) and parapada
(“a word (pada) for another (para)”) are significant. But these distinctions of meaning only apply in the
case of ubhayapadé dhätus, ëy-anta-dhätus, and dhätus which have the indicatory letter ï. For further
details, see ïidbhya ubhayapadibhyo ëeù kartå-gämi-kriyä-phale (1109).
391 / @Atmapad"Anyaeva k(maRiNA /

391. ätmapadäny eva karmaëi
ätmapadäni—the ätmapada pratyayas; eva—only; karmaëi—when the karma (“object”) is to be

expressed.
Only the ätmapada pratyayas are applied after a dhätu in karmaëi prayoga.
Amåta—This is a niyama (“restriction”) that only the ätmapada pratyayas, and not the parapada
pratyayas, are applied after a dhätu in karmaëi prayoga.
392 / @Atmapad"‘aTamapauç&SaEk(vacanamaeva BaAvae /
392. ätmapada-prathama-puruñaika-vacanam eva bhäve
ätmapada-prathama-puruña-eka-vacanam—the ätmapada prathama-puruña eka-vacana; eva—only;

bhäve—when the bhäva (see explanation below) is to be expressed.
Only the ätmapada prathama-puruña eka-vacana is applied after a dhätu in bhäve prayoga.
bhävo dhätv-arthaù. kartå-karmaëé vakñyete. atra bhv-ädi-gaëe parapadinäà padäni darçyante. bhü
sattäyäm; sattä vidyamänatä. tatra kartari. eka-vacanädayaù sv-ädi-vaj jïeyäù. bhü tip iti sthite pa it—
Våtti—Bhäva is the meaning of a dhätu. Kartä and karma will be defined later. In this regard, the
conjugations of the parapadé dhätus in the bhv-ädi-gaëa will now be shown. Now we begin the
conjugation of the dhätu bhü sattäyäm (1P, “to be, become, exist”) in kartari prayoga. Sattä means
vidyamänatä (“existence”). Eka-vacana and so on are determined in the same way previously done for
the sv-ädis. When we have bhü + ti[p], the p in ti[p] is an indicatory letter.
Amåta—This is a niyama (“restriction”) that only ätmapada prathama-puruña eka-vacana is applied after
a dhätu in bhäve prayoga. Kartä will be defined in svatantraà tat-prayojakaà ca kartå (), and karma will
be defined in kriyä yat-sädhikä tat karma (). The phrase sv-ädi-vaj jïeyäù means that, in the prathama-
puruña, the eka-vacana is ti[p], the dvi-vacana is tas, and the bahu-vacana is anti. Things are determined
in the same way in the madhyama-puruña and uttama-puruña.
Saàçodhiné—The Kåñëadäsa edition lists the word bhv-ädi-gaëe as bhü-vädi-gaëe, and the Haridäsa,
Purédäsa, and GM editions, list it as bhuv-ädi-gaëe. However both of these must be apapäöhas (“incorrect
readings”) and not the original words of Jéva Gosvämé. The reasons for this are as follows: The word
bhü-vädi comes from the Päëinian sütra bhü-vädäyo dhätavaù (Añöädhyäyé 1.3.1) wherein bhü-vädi refers,
in a general sense, to the verbal roots headed by bhü. In this regard, the Dictionary of Sanskrit Grammar
says “the word bhü-vädi denoting roots stands in contrast with the word bhv-ädi which stands for the
roots of the first conjugation.” Commenting on Añöädhyäyé 1.3.1, Käçikä explains the vä in the word
bhü-vädi as follows: bhü-vädénäà vä-käro ’yaà maìgalärtho prayujyate (“the vä of bhü-vädi is employed
for the sake of auspiciousness”). However Tattva-bodhiné, a commentary on Siddhänta-kaumudé written
by Jïänendra Sarasvati, explains that bhü + vä = bhü-vau, bhü-vau ädé yeñäà te bhü-vädayaù (“the bhü-
vädis are the verbal roots beginning with bhü sattäyäm and vä väyu-gatau”). In either case it would be
incorrect to use the word bhü-vädi with the word gaëa since from the viewpoint of the explanation given
Comment [27]: double check these two quotes
in the Dictionary of Sanskrit Grammar it would be improper to use the word bhü-vädi to denote the
roots of the first conjugation because the word bhü-vädi refers to the sum total of all the dhätus from all
the ten conjugations, and from the viewpoint of the explanation given in Tattva-bodhiné it would be
contradictory to use the word bhü-vädi to denote the roots of the first conjugation since vä is a dhätu
from the second conjugation known as the ad-ädi-gaëa.
Regarding the reading bhuv-ädi-gaëe, it is just not possible to form the word bhuv-ädi by any normal
means. The only way it can be made is by employing the strange method suggested by Vyäòi and Gälava
(see våtti 62). Likely a less experienced editor has changed the faulty reading bhü-vädi-gaëe into the
more faulty bhuv-ädi-gaëe by considering that bhüv-ädi is an incorrect sandhi of bhü + ädi and that, by
dhätor éd-ütor iy-uvau sarveçvare bahulam (195), the correct sandhi of bhü + ädi is bhuv-ädi. However this
is also false, because, in the same våtti, Jéva Gosvämé himself explains that the word sarveçvare in that
sütra means sarveçvarädau viñëubhaktau. Thus, since the word ädi is not a viñëubhakti, this sandhi cannot
apply, rather the usual sandhi, u-dvayaà vaù (60), is applied and we get bhv-ädi. Therefore, taking into
consideration the faulty nature of these readings as well as the propriety and regularity of the term bhv-
ädi in denoting roots of the first conjugation, in this edition, we shall consistently use the term bhv-ädi,
and not bhü-vädi or bhuv-ädi.
Bhv-ädi-parapada-prakriyä
393 / zApk{(SNADaAtauke( /
393. çap kåñëa-dhätuke
çap—the vikaraëa [ç]a[p]; kåñëa-dhätuke—when a kåñëa-dhätuka follows.
[Ç]a[p] is applied after a dhätu when a kåñëa-dhätuka follows.
vikaraëäkhyo ’yam. ça-päv itau, a-räma-çeñaù.
Våtti—[Ç]a[p] is called a vikaraëa. The ç and p are indicatory letters, and a-räma is the remainder.
Amåta—Even though [ç]a[p] is applied between the prakåti and pratyaya, it is widely known by the
name vikaraëa. The [ç]a[p] that is applied after the bhv-ädis and cur-ädis, the [ç]ya that is applied after
the div-ädis, the [ç]a that is applied after the tud-ädis, the [ç]nu that is applied after the sv-ädis, the u that
is applied after the tan-ädis, the [ç]na[m] that is applied after the rudh-ädis, and the [ç]nä that is applied
after the kry-ädis. These seven are called vikaraëas. But even though they are called vikaraëas they are
sometimes still referred to as pratyayas. Someone may argue, “It is well-known that something which is
applied between the prakåti and pratyaya is an ägama. Why then is [ç]a[p] called a vikaraëa?” The
answer is that since [ç]na[m] was prohibited from being an ägama by the phrase çnamaà vinä in sütra
168, even though it usually would be an ägama since it has the indicatory letter m, the other six
vikaraëas are also prohibited from being ägamas.
394 / DaAtaAer"ntasya gAAeivand": ‘atyayae /
394. dhätor antasya govindaù pratyaye
dhätoù—of a dhätu; antasya—of the final varëa; govindaù—govinda; pratyaye—when a pratyaya follows.
The final varëa of a dhätu takes govinda when a pratyaya follows.

sa i-dvayädénäm eva vihitaù. çivatvät kåñëa-dhätukatvam.
Våtti—Govinda is ordained only in relation to i-dvaya and so on1. [Ç]a[p] is a kåñëa-dhätuka on account
of being çiva.
Amåta—With the sentence beginning sa i-dvayädénäm, Jéva Gosvämé reminds us of what was spoken
earlier. In other words, the same govinda which was ordained in i-dvayasya e, u-dvayasya o, å-dvayasya
ar, ÿ-dvayasya al govinda-saàjïaù (179) is applied here. The result of including the word dhätoù here,
even though the word dhätoù is already carried forward from sütra 366, will be explained in våtti 901.
395 / @pa{Tauk{(SNADaAtauk(Ae inagAuRNA: /
395. apåthu-kåñëa-dhätuko nirguëaù
a-påthu-kåñëa-dhätukaù—a kåñëa-dhätuka that is not påthu; nirguëaù—nirguëa.
Any kåñëa-dhätuka that is not påthu is nirguëa.
tasmät påthutvän nätra nirguëatvam. o av—bhavati. bhü tas—sa-ra-rämayor viñëusargaù—bhavataù. bhü

anti—
Våtti—Thus, since [ç]a[p] is påthu, it is not nirguëa. O av (65) is then applied and we get bhavati <acyuta
pa. 1.1>:
2 Comment [28]: make a comment somewhere
Ø bhü + ti[p] → (393) bhü + [ç]a[p] + ti[p] → (394) bho + a + ti → (65) bhavati (“he is ”) about my system
<acyuta pa. 1.1>.
When we have bhü + tas, sa-ra-rämayor viñëusargo viñëupadänte (155) is applied and we get bhavataù
<acyuta pa. 1.2>:
Ø bhü + tas → (393) bhü + [ç]a[p] + tas → (394) bho + a + tas → (65) bhavatas → (155)
bhavataù (“they two are”) <acyuta pa. 1.2>.
When we have bhü + anti, the following rule applies:
Amåta—Because [ç]a[p] is påthu since it has the indicatory letter p it is not nirguëa, and thus there is
certainly govinda by dhätor antasya govindaù pratyaye (394). Since pratyaye is mentioned as the para-
nimitta in sütra 394, [ç]a[p] is considered a pratyaya in regard to that rule, even though it is a vikaraëa.
And one cannot say that, by the future maxim yena nävyavadhänaà sambhavati tena vyavadhäne ’pi syät
(våtti 414), the pratyayas ti[p] and so on should be considered the nimittas even though [ç]a[p] is
intervening, for if that were the case govinda would not be able to be applied when non-påthu pratyayas
like tas and so on follow, since they are nirguëa. Someone may argue, “Regarding the formation of
bhavati, since [ç]a[p] is a kåñëa-dhätuka, why isn’t [ç]a[p] applied a second time by making it the
nimitta?” The answer is that even if [ç]a[p] were applied a second time, it would be immediately deleted
by a-räma-hara e-ayor aviñëupadänte (396), and what is the point of such useless labour?
1
There is no govinda for a-dvaya, e-dvaya, and o-dvaya.
2
Here we are translating bhavati as “he is” because there is no particular subject to go with the verb here. But if a subject is
mentioned, as in the sentence kåñëo bhavati, then the subject is put in place of the word “he.” So the translation of kåñëo
bhavati would be “Kåñëa is.” Things should be understood in the same way for the other forms of bhü. Thus päëòavä bhavanti
would be translated as “the Päëòavas are,” and so on.
396 / @r"Amah"r" W@yaAer"ivaSNAupad"Antae /
396. a-räma-hara e-ayor aviñëupadänte
a-räma-haraù—deletion of a-räma; e-ayoù—when e-räma or a-räma follow; a-viñëupada-ante—when the

viñaya is not viñëupadänta.
A-räma is deleted when e or a follow, provided the viñaya is not viñëupadänta.
bhavanti. aviñëupadänta iti kim? pläyate, daityam ardati iti karmaëy aëi daityärda ity-ädénäà
vakñyamäëatväd a-räma-haro na syät. bhavasi bhavathaù bhavatha.
Våtti—Ø bhü + anti → (393) bhü + [ç]a[p] + anti → (394) bho + a + anti → (65) bhava + anti → (396)
bhavanti (“they are”) <acyuta pa. 1.3>.
Why do we say “when the viñaya is not viñëupadänta”? Consider the fact that a-räma isn’t deleted in
future examples like pläyate <acyuta ät. 1.1> and daityärdaù <1.1>, which is formed by applying the kåt
pratyaya a[ë] in karmaëi prayoga and which means daityam ardati (“He kills the demon”).
Ø bhü + si[p] → (393) bhü + [ç]a[p] + si[p] → (394) bho + a + si → (65) bhavasi (“you are”)
<acyuta pa. 2.1>.
Ø bhü + thas → (393) bhü + [ç]a[p] + thas → (394) bho + a + thas → (65) bhavathas → (155)
bhavathaù (“you two are”) <acyuta pa. 2.2>.
Ø bhü + tha → (393) bhü + [ç]a[p] + tha → (394) bho + a + tha → (65) bhavatha (“you all are”)
<acyuta pa. 2.3>.
Amåta—Pläyate is a form of pra + ay[a] gatau. The r of pra changes to l by pra-parä-paréëäà ra-rämasya
latvam ayatau (). If we didn’t say “when the viñaya is not viñëupadänta,” we would get the unwanted
forms playate, daityardaù, and so on. Since it is accepted that a samäsa is made up of different Matsya Avatara dasa 6/8/05 14:37
viñëupadas, the location of the a of pla in pla + ayate and the a of daitya in daitya + ardaù is certainly
viñëupadänta. For this reason a-räma is not deleted in these cases.
397 / @ @A vamaAe: /
397. a ä va-moù
a—of a-räma; ä—the replacement ä-räma; va-moù—when va-räma or ma-räma follow.
A changes to ä when v or m follow.
bhavämi bhavävaù bhavämaù. akarmako ’yam; yataù—

Üsattä-våddhi-viçuddhi-siddhi-çayane sthänäsane bhäsane
lajjä-jévana-rodane ca hadane nåtye viläse krudhi
träsa-syanda-niväsa-çoña-maraëa-spardhä-vihäreñv api
jïäto dhätur akarmakaù kñaya-madodvega-prakampeñv api.Û
upalakñaëaà caitat—jägaraëärthädiñv api. tasmän näsya karmaëi prayogaù. bhäve darçyate—bhü te iti
sthite— Matsya Avatara dasa 2/3/09 11:51
Comment [30]: literally: and the upalakñaëa is
this:.....
Våtti—Ø bhü + mi[p] → (393) bhü + [ç]a[p] + mi[p] → (394) bho + a + mi → (65) bhava + mi → (397)
bhavämi (“I am”) <acyuta pa. 3.1>.
Ø bhü + vas → (393) bhü + [ç]a[p] + vas → (394) bho + a + vas → (65) bhava + vas → (397)
bhavä + vas → (155) bhavävaù (“we two are”) <acyuta pa. 3.2>.
Ø bhü + mas → (393) bhü + [ç]a[p] + mas → (394) bho + a + mas → (65) bhava + mas → (397)
bhavä + mas → (155) bhavämaù (“we are”) <acyuta pa. 3.3>.
acyuta parapada of bhü sattäyäm

bhavati bhavataù bhavanti
bhavasi bhavathaù bhavatha
bhavämi bhavävaù bhavämaù
Saàçodhiné—The verb “to be” is often left out in the Sanskrit language. Thus bhavati and so on often
have to be supplied to complete the sense of a sentence.1 The following verse from Çrénätha Cakravarté’s
Caitanya-mata-maïjuñä is an excellent example of this:
ärädhyo bhagavän vrajeça-tanayas tad-dhäma våndävanaà

ramyä käcid upäsanä vraja-vadhü-vargeëa yä kalpitä
çästraà bhägavataà pramäëam amalaà premä pum-artho mahän
itthaà gaura-mahäprabhor matam atas taträdaro naù paraù
“The Supreme Lord to be worshiped is the son of the King of Vraja. His personal abode is Våndävana.
The most favorable mode of serving Him is that practiced by the young maidens of Vraja. The scripture
Bhägavatam is the spotless source of reliable knowledge, and pure love of God is the supreme goal of
human life. Such are the opinions of Gaura Mahäprabhu, and we therefore respect them implicity.”
In the first sentence bhagavän is the subject, ärädhyaù is its adjective, vrajeça-tanayaù is the predicate,
and the implied verb is bhavati. Similarly, in the second sentence tad-dhäma is the subject, våndävanam
is the predicate, and the implied verb is bhavati. In fact, bhavati is implied in every sentence of this verse.
This one can see by looking at the translation. Another example is aham sarvasya prabhavaù (“I am the
origin of everything”) in Bhagavad-gétä 10.8. Here the subject is aham, the predicate is prabhavaù, and
the implied verb is bhavämi.
Sometimes bhavati and so on have to be implied even in sentences where there is no predicate. An
example of this is Bhagavad-gétä 10.41: yad yad vibhütimat sattvaà çrémad ürjitam eva vä (“whatever
opulent, beautiful, or mighty things there are”). Here the subject is sattvam, the other words are its
adjectives, and the implied verb is bhavati.
Våtti—Bhü sattäyäm is akarmaka (“not able to take a karma, intransitive”). This is in accordance with
the following verse:
sattä-våddhi-viçuddhi-siddhi-çayane sthänäsane bhäsane

lajjä-jévana-rodane ca hadane nåtye viläse krudhi
träsa-syanda-niväsa-çoña-maraëa-spardhä-vihäreñv api
jïäto dhätur akarmakaù kñaya-madodvega-prakampeñv api
1
Sometimes the synonymous verbs asti and so on are supplied instead (see våttis 663 to 665).
“A dhätu is known as akarmaka when it conveys any of the following senses: sattä (“existing”), våddhi
(“growing, increasing”), viçuddhi (“becoming pure”), siddhi (“being fulfilled, becoming perfect”), çayana
(“sleeping”), sthäna (“standing, remaining”), äsana (“sitting”), bhäsana (“shining”), lajjä (“being shy,
being ashamed”), jévana (“living”), rodana (“crying”), hadana (“evacuating”), nåtya (“dancing”), viläsa
(“playing, flirting”), krudh (“being angry”), träsa (“being afraid”), syanda (“flowing”), niväsa
(“residing”), çoña (“becoming dry”), maraëa (“dying”), spardhä (“being envious, being competitive”),
vihära (“wandering”), kñaya (“decaying, decreasing”), mada (“being happy, becoming intoxicated”),
udvega (“being agitated”), and prakampa (“trembling”).”
Furthermore, this verse implies that a dhätu is also known as akarmaka when it conveys the senses of
jägaraëa (“staying awake”) and so on. Thus the dhätu bhü sattäyäm can’t be used in karmaëi prayoga.
The conjugation of bhü sattäyäm in bhäve prayoga will now be shown. When we have bhü + te, the
following rule applies:
Amåta—A is a word whose ñañöhé viñëubhakti has been deleted on the strength of the sütra (see våtti
159). By the word ädi in the phrase jägaraëärthädiñv api, dhävana (“running”), hasana (“smiling,
laughing”), janana (“being born”), and so on are also included.
Saàçodhiné—It will be explained in the Käraka-prakaraëa that dhätus are of three kinds: sa-karmaka
(“taking a karma, transitive”), akarmaka (“not able to take a karma, intransitive”), and dvi-karmaka
(“taking two karmas”). The dhätu bhü sattäyäm and all the other akarmaka dhätus can’t be used in
karmaëi prayoga because it is impossible to express the karma when there is none to express since by
definition akarmaka dhätus are unable to take a karma.
398 / yafk{(SNADaAtauke( BaAvak(maRNAAe: /
398. yak kåñëa-dhätuke bhäva-karmaëoù
yak—the pratyaya ya[k]; kåñëa-dhätuke—when a kåñëa-dhätuka follows; bhäva-karmaëoù—when the

bhäva or karma are to be expressed.
In bhäve prayoga and karmaëi prayoga, ya[k] is applied after a dhätu when a kåñëa-dhätuka follows.
ka it.
Våtti—The k is an indicatory letter.
Saàçodhiné—This sütra is an apaväda of çap kåñëa-dhätuke (393). Ya[k] is both kapila and kaàsäri.
399 / wRzAsya na gAAeivand"va{SNAIn‰"AE kM(s$aAir"Sau /
399. éçasya na govinda-våñëéndrau kaàsäriñu
éçasya—of an éça; na—not; govinda-våñëéndrau—govinda and våñëéndra; kaàsäriñu—when kaàsäris

follow.
An éça doesn’t take govinda or våñëéndra when a kaàsäri pratyaya follows.

bhüyate. éçasyeti kim? kämayate. präpty-artho ’pi bhü-dhätur asti. tadä sa-karmakatvena karmaëi ca. tathä
cäkhyäta-candrikä—“präptau präpnoti bhavati vindaty avaruëaddhy api, ätmane ’pi dvayam” iti. “bhavaty
apy ätmane” iti kecit. bhüyate. bhüya äte—
Våtti—Ø bhü + te → (398) bhü + ya[k] + te → (399) bhüyate (“[the act of] being is [being done]”)
<acyuta bhäve 1.1>.
Why do we say “of an éça”? Consider kämayate <acyuta ät 1.1 of kam[u] käntau>. The dhätu bhü can also
have the meaning of präpti (“obtainment”). At that time is can also be used in karmaëi prayoga since it
is sa-karmaka. Along the same lines, Äkhyäta-candrikä, a book on verbs written by Bhaööa Malla, says
präptau präpnoti bhavati vindaty avaruëaddhy api, ätmane ’pi dvayam (“Präpnoti, bhavati, vindati, and
avaruëaddhi are all used in the sense of präpti, and these last two can also be ätmapadé”). Some say
bhavaty apy ätmane (“bhavati can also be ätmapadé”).
Ø bhü + te → (398) bhü + ya[k] + te → (399) bhüyate (“he is being obtained”) <acyuta karmaëi
1.1 of bhü präptau>.
When we have bhü + ya[k] + äte, the following rule applies:
Amåta—Jéva Gosvämé shows the result of using the word éçasya in the sütra with the counterexample
kämayate. Kämayate is formed as follows: First the pratyaya [ë]i[ì] is applied after the dhätu kam[u]
käntau by kamer ëiì (585), then there is våñëéndra by uddhavä-rämasya våñëéndro nåsiàhe (470) and
[ç]a[p] is applied. Ätmapada is used because of the indicatory letter ì in the dhätu kämi (kam[u] +
[ë]i[ì]). Because the prohibition is only in relation to an éça, the a of kam[u] certainly takes våñëéndra
even though the pratyaya [ë]i[ì], which is kaàsäri due to having the indicatory letter ì, follows.
The phrase ätmane ’pi dvayam means “the two dhätus mentioned last (vindati and avaruëaddhi) are also
ätmapadé.” Thus vindati or vindate and avaruëaddhi or avarundhe. Sometimes the reading präptau
präpnoti bhavate is also found in Äkhyäta-candrikä. In this way there is a difference of opinions about
whether parapada or ätmapada pratyayas should be used for bhü präptau.
Saàçodhiné—This sütra blocks the govinda obtained by dhätor antasya govindaù pratyaye (394) and
laghüddhavasya govindaù (443), and the våñëéndra obtained by måjer våñëéndraù (671). Both in Jéva
Gosvämé’s Dhätu-päöha and in the Päëinian Dhätu-päöha the dhätu bhü präptau is listed in the cur-ädi-
Comment [31]: there is no other case where a
gaëa, and not in the bhv-ädi-gaëa. But even though bhü präptau belongs to the cur-ädi-gaëa it also våñëéndra is blocked by the current sütra
belongs to a special sub-group within the cur-ädi-gaëa called the yuj-ädis. This sub-group of cur-ädi- Matsya Avatara dasa 26/11/05 19:51
dhätus only optionally take [ë]i in accordance with the sütra yuj-äder ëir vä (786), and in the case when Comment [32]: if I want to change back to
they don’t take [ë]i their conjugation appears like the conjugation of a dhätu from the bhv-ädi-gaëa. In parapadé, add this info:
the Dhätu-päöha, the dhätu bhü präptau is listed as a ätmapadé dhätu, but Jéva Gosvämé adds the comment Others say that the form should be bhävayate
aëy-antas tübhayapadé (“but when it doesn’t take [ë]i, it is ubhayapadé”). Thus bhü präptau (10A, “to instead of bhävayati. In Sanskrit English
dictionaries like MW and Apte, bhü präptau is
obtain”) has three acyuta 1.1 forms: bhävayate, bhavati, and bhavate. listed both as a dhätu of the bhv-ädi-gaëa and the
cur-ädi-gaëa. For example, MW first lists it as
“(also A1. Dhätup. xxxiv 37) to fall , or get into ,
attain to , obtain Br. MBh.” and then lists it under
400 / @ta @A wstaTayaAe: /

the causative section as “(also A1. Dha1tup. xxxiv
, 37) to obtain Jaim. Sch.” Similarly, Apte lists it as
“II. 1U (bhavati-te)To get, obtain” and “III. 10A
(bhävayate) To obtain, gain.” However, in reality it
400. ata ä is ta-thayoù considered a cur-ädi dhätu regardless of whether it
takes [ë]i or doesn’t take [ë]i. In the Äkhyäta-
candrikä, dhätus are indicated by listing their
ataù—after a-räma; ä—of ä-räma; iù—the replacement i-räma; ta-thayoù—when ta-räma or tha-räma acyuta 1.1 form. If the dhätu is parapadé it is listed
in its acyuta parapada 1.1 form, and if the dhätu is
follow. ätmapadé it is listed in its acyuta ätmapada 1.1
form. If a dhätu is ubhayapadé it is usually listed in
its acyuta parapada 1.1 form and an additional
After a, ä changes to i when t or th follow. phrase like ätmane ’pi is given to let us know that it
also takes ätmapada pratyayas.
bhüyete bhüyante. bhüyase bhüyethe bhüyadhve. bhüye bhüyävahe bhüyämahe. atha vidhau kartari—
Våtti—Ø bhü + äte → (398) bhü + ya[k] + äte → (399, 400) bhü + ya + ite → (48) bhüyete (“they two are
being obtained”) <acyuta karmaëi 1.2 of bhü präptau>.
Ø bhü + ante → (398) bhü + ya[k] + ante → (399, 396) bhüyante (“they are being obtained”)
<acyuta karmaëi 1.3 of bhü präptau>.
Ø bhü + se → (398) bhü + ya[k] + se → (399) bhüyase (“you are being obtained”) <acyuta
karmaëi 2.1 of bhü präptau>.
Ø bhü + äthe → (398) bhü + ya[k] + äthe → (399, 400) bhü + ya + ithe → (48) bhüyethe (“you
two are being obtained”) <acyuta karmaëi 2.2 of bhü präptau>.
Ø bhü + dhve → (398) bhü + ya[k] + dhve → (399) bhüyadhve (“you all are being obtained”)
Ø bhü + e → (398) bhü + ya[k] + e → (399, 396) bhüye (“I am being obtained”) <acyuta karmaëi
Ø bhü + vahe → (398) bhü + ya[k] + vahe → (399, 397) bhüyävahe (“we two are being obtained”)
Ø bhü + mahe → (398) bhü + ya[k] + mahe → (399, 397) bhüyämahe (“we are being obtained”)
acyuta karmaëi of bhü präptau

bhüyate bhüyete bhüyante
bhüyase bhüyethe bhüyadhve
bhüye bhüyävahe bhüyämahe
Now we begin the conjugation of bhü sattäyäm in vidhi kartari prayoga.
Amåta—Ä is a word whose ñañöhé viñëubhakti has been deleted on the strength of the sütra (see våtti
159).
401 / @taAe yaA w: /
401. ato yä iù
ataù—after a-räma; yä—of yä; iù—the replacement i-räma.
After a, yä changes to i.
bhavet bhavetäm.
Våtti—Ø bhü + yät → (393) bhü + [ç]a[p] + yät → (394) bho + a + yät → (65) bhava + yät → (401)
bhava + it → (48) bh avet (“he should be”) <vidhi pa. 1.1>.
Ø bhü + yätäm → (393) bhü + [ç]a[p] + yätäm → (394) bho + a + yätäm → (65) bhava + yätäm →
(401) bhava + itäm → (48) bhavetäm (“they two should be”) <vidhi pa. 1.2>.
Amåta—Yä is a word whose ñañöhé viñëubhakti has been deleted on the strength of the sütra (see våtti
159).
402 / @ta wq"Yauis$a /
402. ata iö yusi
ataù—after a-räma; iö—the ägama i[ö]; yusi—when the vidhi pratyaya yus follows.
I[ö] is inserted after a when yus follows.
bhaveyuù. bhaveù bhavetam bhaveta.
Våtti—Ø bhü + yus → (393) bhü + [ç]a[p] + yus → (394) bho + a + yus → (65) bhava + yus → (402)
bhava + i[ö] + yus → bhava + iyus1 → (48) bhaveyus → (155) bhaveyuù (“they should be”) <vidhi pa. 1.3>.
Ø bhü + yäs → (393) bhü + [ç]a[p] + yäs → (394) bho + a + yäs→ (65) bhava + yäs → (401)
bhava + is → (48) bhaves → (155) bhaveù (“you should be”) <vidhi pa. 2.1>.
Ø bhü + yätam → (393) bhü + [ç]a[p] + yätam → (394) bho + a + yätam → (65) bhava + yätam →
(401) bhava + itam → (48) bhavetam (“you two should be”) <vidhi pa. 2.2>.
Ø bhü + yäta → (393) bhü + [ç]a[p] + yäta → (394) bho + a + yäta → (65) bhava + yäta → (401)
bhava + ita → (48) bhaveta (“you all should be”) <vidhi pa. 2.3>.
1
In this regard, one should remember that an ägama that has the indicatory letter ö is para-sambandhé (see våtti 167).
403 / @taAe yaAma wyama, /
403. ato yäma iyam
ataù—after a-räma; yämaù—of the vidhi pratyaya yäm; iyam—the replacement iyam.
Yäm is replaced by iyam when it comes after a.
bhaveyam bhaveva bhavema. bhäve—bhüyeta. präpty-arthe karmaëi—bhüyeta bhüyeyätäm bhüyeran.

bhüyethäù bhüyeyäthäm bhüyedhvam. bhüyeya bhüyevahi bhüyemahi. atha vidhätari kartari—bhavatu.
Våtti—Ø bhü + yäm → (393) bhü + [ç]a[p] + yäm → (394) bho + a + yäm → (65) bhava + yäm → (403)
bhava + iyam → (48) bhaveyam (“I should be”) <vidhi pa. 3.1>.
Ø bhü + yäva → (393) bhü + [ç]a[p] + yäva → (394) bho + a + yäva → (65) bhava + yäva →
(401) bhava + iva → (48) bhaveva (“we two should be”) <vidhi pa. 3.2>.
Ø bhü + yäma → (393) bhü + [ç]a[p] + yäma → (394) bho + a + yäma → (65) bhava + yäma →
(401) bhava + ima → (48) bhavema (“we should be”) <vidhi pa. 3.3>.
vidhi parapada of bhü sattäyäm

bhavet bhavetäm bhaveyuù
bhaveù bhavetam bhaveta
bhaveyam bhaveva bhavema
In bhäve prayoga we get bhüyeta <vidhi bhäve 1.1>:
Ø bhü + éta → (398) bhü + ya[k] + éta → (399, 48) bhüyeta (“[the act of] being should be
[done]”) <vidhi bhäve 1.1>.
In karmaëi prayoga, when the sense is präpti, we get the following forms:
Ø bhü + éta → (398) bhü + ya[k] + éta → (399, 48) bhüyeta (“he should be obtained”) <vidhi
Ø bhü + éyätäm → (398) bhü + ya[k] + éyätäm → (399, 48) bhüyeyätäm (“they two should be
obtained”) <vidhi karmaëi 1.2 of bhü präptau>.
Ø bhü + éran → (398) bhü + ya[k] + éran → (399, 48) bhüyeran (“they should be obtained”)
<vidhi karmaëi 1.3 of bhü präptau>.
Ø bhü + éthäs → (398) bhü + ya[k] + éthäs → (399, 48) bhüyethäs → (155) bhüyethäù (“you
should be obtained”) <vidhi karmaëi 2.1 of bhü präptau>.
Ø bhü + éyäthäm → (398) bhü + ya[k] + éyäthäm → (399, 48) bhüyeyäthäm (“you two should be
Ø bhü + édhvam → (398) bhü + ya[k] + édhvam → (399, 48) bhüyedhvam (“you all should be
Ø bhü + éya → (398) bhü + ya[k] + éya → (399, 48) bhüyeya (“I should be obtained”) <vidhi
Ø bhü + évahi → (398) bhü + ya[k] + évahi → (399, 48) bhüyevahi (“we two should be obtained”)
Ø bhü + émahi → (398) bhü + ya[k] + émahi → (399, 48) bhüyemahi (“we should be obtained”)
vidhi karmaëi of bhü präptau

bhüyeta bhüyeyätäm bhüyeran
bhüyethäù bhüyeyäthäm bhüyedhvam
bhüyeya bhüyevahi bhüyemahi
Now we begin the conjugation of bhü sattäyäm in vidhätä kartari prayoga.
Ø bhü + tu[p] → (393) bhü + [ç]a[p] + tu[p] → (394) bho + a + tu → (65) bhavatu (“may he be /
let him be”) <vidhätä pa. 1.1>.
404 / tau÷AestaAtax~AizAiSa vaA s$avaR‡a /
404. tu-hyos tätaì äçiñi vä sarvatra
tu-hyoù—of the vidhätä pratyayas tu[p] and hi; tätaì—the replacement tät[aì]; äçiñi—when äçiñ (“wish,
blessing”) is understood; vä—optionally; sarvatra1—in all cases.
In all cases tu[p] and hi can optionally be replaced by tät[aì], provided äçiñ is understood.
bhavatäd vä, bhavatäm bhavantu.
Våtti—Ø bhü + tu[p] → (404) bhü + tät[aì] → (393) bhü + [ç]a[p] + tät[aì] → (394) bho + a + tät →
(65) bhavatät (“may he be / let him be”) <vidhätä pa. 1.1>.
Ø bhü + täm → (393) bhü + [ç]a[p] + täm → (394) bho + a + täm → (65) bhavatäm (“may they
two be / let them both be”) <vidhätä pa. 1.2>.
Ø bhü + antu → (393) bhü + [ç]a[p] + antu → (394) bho + a + antu → (65) bhava + antu → (396)
bhavantu (“may they be / let them be”) <vidhätä pa. 1.3>.
Amåta—The indicatory letter ì was included in tät[aì] so that govinda and våñëéndra would be
prohibited by sütra 399 and so that the possibility of tät[aì] being a påthu by considering it like the
original, tu[p], would be removed. Thus, in brütät <vidhätä pa. 1.1 or 2.1 of brü[ï] vyaktäyäà väci> and
måñöät <vidhätä pa. 1.1 or 2.1 of måj[üñ] çuddhau>, there is no govinda or våñëéndra. Furthermore, the ì is
sometimes for the sake of deletion, as in stät <vidhätä pa. 1.1 or 2.1 of as[a] bhuvi> and sometimes for
the sake of substitution as in çiñöät <vidhätä pa. 1.1 or 2.1 of çäs[u] anuçiñöau>, lunétät <vidhätä pa. 1.1 or
2.1 of lü[ï] chedane>, and kurutät <vidhätä pa. 1.1 or 2.1 of [òu]kå[ï] karaëe>.
Comment [33]: It seems that tät[aì] and ti and
anti in jes tv antvos are also counted as kåñëa-
dhätukas because otherwise we couldn’t make stät
and brütät because aster bhür bruvo väcé räma-
dhätuke would apply.
1
The purpose of including this word will be seen in våtti 528 and so on.
405 / @taAe he"hR"r": /
405. ato her haraù
ataù—after a-räma; heù—of the vidhätä pratyaya hi; haraù—deletion.
After a, hi is deleted.
bhava bhavatäd vä, bhavatam bhavata. bhaväni bhaväva bhaväma.
Våtti—Ø bhü + hi → (393) bhü + [ç]a[p] + hi → (394) bho + a + hi→ (65) bhava + hi → (405) bhava
(“may you be / Be”) <vidhätä pa. 2.1>.
Ø bhü + hi → (404) bhü + tät[aì] → (393) bhü + [ç]a[p] + tät[aì] → (394) bho + a + tät →
(65) bhavatät (“may you be / Be”) <vidhätä pa. 2.1>.
Ø bhü + tam → (393) bhü + [ç]a[p] + tam → (394) bho + a + tam → (65) bhavatam (“may you
two be / Be”) <vidhätä pa. 2.2>.
Ø bhü + ta → (393) bhü + [ç]a[p] + ta → (394) bho + a + ta → (65) bhavata (“may you all be /
Be”) <vidhätä pa. 2.3>.
Ø bhü + äni[p] → (393) bhü + [ç]a[p] + äni[p] → (394) bho + a + äni → (65) bhava + äni → (46)
bhaväni (“may I be / let me be”) <vidhätä pa. 3.1>.
Ø bhü + äva[p] → (393) bhü + [ç]a[p] + äva[p] → (394) bho + a + äva → (65) bhava + äva →
(46) bhaväva (“may we two be / let us both be”) <vidhätä pa. 3.2>.
Ø bhü + äma[p] → (393) bhü + [ç]a[p] + äma[p] → (394) bho + a + äma → (65) bhava + äma →
(46) bhaväma (“may we be / let us be”) <vidhätä pa. 3.3>.
vidhätä parapada of bhü sattäyäm

bhavatu / bhavatät bhavatäm bhavantu
bhava / bhavatät bhavatam bhavata
bhaväni bhaväva bhaväma
Amåta—Someone may argue, “Just as the deletion of hi takes place in bhava, the deletion of tät[aì]
should also take place in bhavatät since tät[aì] occupies the place of hi.” But if that were the case it
would be pointless to ordain tät[aì] in the place of hi here in the section dealing with bhv-ädis. Thus
due to the very fact that it was ordained here, tät[aì] should not be deleted.
406 / ‘aAd"ya opaen‰"s$aMÁaA DaAtauyaAegAe , tae ca ‘aAk,( /
406. prädaya upendra-saàjïä dhätu-yoge, te ca präk
pra-ädayaù—the avyayas pra and so on; upendra-saàjïäù—called upendras; dhätu-yoge—when there is

yoga (“combination, or in other words samäsa1”) with a dhätu; te—they; ca—and; präk—before.
Comment [34]: reference the Amåta in the
1
footnote: Amrta of ktvo yab anaï-pürva-samäse
In this regard, Amåta says prädaya upendra-saàjïä dhätu-yoge ity atra dhätunä saha yoge samäsa ity eva paryavaséyate (“In
prädaya upendra-saïjïä dhätu-yoge (406), “when there is yoga with a dhätu” really just means “when there is samäsa with a
When pra and so on are combined with a dhätu, they are called upendras, and they are applied before
the dhätu.
“upasargäù” iti präïcaù.

pra-paräpa-sam-anv-ava-nir-dur-abhi-
vy-adhi-süd-ati-ni-prati-pary-apayaù
upa äì iti viàçatir eña sakhe
upasarga-vidhiù kathitaù kavinä
pra parä apa sam anu ava nir dur abhi vi adhi su ut ati ni prati pari api upa äì. nis iti päöhäntaram. äìo ìa
it. tato bhü-dhätoù pra-pürvatve prädy-avyayät sv-äder mahäharaù. evaà sarvatra. prabhavati prabhavata
ity-ädi.
Våtti—The ancients called them upasargas.
pra-paräpa-sam-anv-ava-nir-dur-abhi-
vy-adhi-süd-ati-ni-prati-pary-apayaù
upa äì iti viàçatir eña sakhe
upasarga-vidhiù kathitaù kavinä
“O friend, the twenty words pra, parä, apa, sam, anu, ava, nir, dur, abhi, vi, adhi, su, ud, ati, ni, prati, pari,
api, upa, and ä[ì] are the prädis. And this (dhätu-yoge te ca präk1) is called the upasarga-vidhi by learned
authorities.”
The upendras are as follows2:

1) pra (“forward, away, before”)
2) parä (“away, back, towards”)
3) apa (“away, improper”)
4) sam (“together with, very, thoroughly”)
5) anu (“after, behind, along, by the side”)
6) ava (“away, off, down”)
7) nir (“away from, without”)
8) dur (“hard, difficult, bad”)
9) abhi (“to, towards, to express intensity”)
10) vi (“to express separation, disjunction, or the reverse of an action”)
11) adhi (“over, above, fully”)
12) su (“well, thoroughly, very, beautifully”)
13) ud (“up, upwards, upon, over, out from”)
14) ati (“very, extremely, over”)
15) ni (“down, under, below”)
16) prati (“towards, in the direction of, back again, upon”)
17) pari (“round, about, further, opposite to, extremely”)
18) api (“near, over, towards, up to”)
19) upa (“towards, near to, under, down”)
20) ä[ì] (“near, towards, all around, pervading, and the opposite sense before verbs of motion”)
There is another reading where nis is listed instead of nir. The ì of ä[ì] is an indicatory letter. When pra
is thus applied before the dhätu bhü, the sv-ädi that is after the avyayas pra and so on undergoes
dhätu””). As usual, when there is samäsa, each of the words inside the compound word is considered a separate viñëupada.
Thus in prabhavati, for example, pra is one viñëupada and bhavati is another viñëupada.
1
Or, in the Päëinian system, te präg dhätoù (Añöädhyäyé 1.4.80).
2
The English meanings given here are only to be taken as guidelines for inferring the meaning of a dhätu when the upendras
are applied to it.
mahähara by sütra 362. This is the case for all the upendras. Thus we get prabhavati <acyuta pa. 1.1>,
prabhavataù <acyuta pa. 1.2>, and so on.
Amåta—When there is yoga with a dhätu, the same prädis which are called avyayas are called upendras,
and they are applied before the dhätu. The words prädayo bhavanti need to be supplied in the verse, and
the word eña refers to the rule dhätu-yoge te ca präk (406). The etymology of the word upasarga is upa
samépe såjyate sambadhyate ity upasargaù (“An upasarga is so named because it is connected (såjyate)
beside (upa)”). Upasargas are dyotakas and not väcakas, that is to say they suggest a particular meaning
but do not directly express it. This is because upasargas merely bring out the various meanings that are
inherent within the dhätus themselves. Even though dhätus like bhü sattäyäm and so on are only listed
with one meaning in the Dhätu-päöha, it is understood from the maxim dhätünäm anekärthatvam
(“dhätus have more than one meaning”) that they also have meanings other than those mentioned in the
Dhätu-päöha. These meanings are inherent within the dhätu.
407 / paUvaAeR·(inaimaÔatvae s$atyaeva SatvaNAtvae /
407. pürvokta-nimittatve saty eva ñatva-ëatve
pürva-ukta-nimittatve sati—when those things previously described are the nimittas; eva—only; ñatva-
ëatve—ñatva (“the change to ñ”) and ëatva (“the change ë”).
The changes to ñ or ë prescribed in other rules can only take place when those things previously
described in sütras 170 and 173 are the nimittas.
sarvatra niyamo ’yam.
Våtti—This restriction applies in all circumstances.
Bäla—The analysis of this sütra is pürvoktayoù éçvarädi-ra-ñädyor nimittatve saty eve ñatva-ëatve bhavataù
(“the changes to ñ and ë take place only when the previously described éçvara and so on, and ra, ña, and
so on are the nimittas”).
Saàçodhiné—Thus, when a change of s to ñ is prescribed in a rule other than sütra 170, it is understood
that éçvara, harimitra, k, or ì is also required there as a präì-nimitta for the change to take place, and
that without them the change cannot take place. Similarly, when a change of n to ë is prescribed in a
rule other than sütra 173, it is understood that r, ñ, or å-dvaya is also required there as a präì-nimitta for
the change to take place, and that without them the change cannot take place.
408 / opaen‰"ANNAAepade"zAsya NAtvama, /
408. upendräë ëopadeçasya ëatvam
upendrät—after an upendra; ëa-upadeçasya—of a ëopadeça dhätu (“a dhätu listed in the Dhätu-päöha as
beginning with ë”); ëatvam—the change to ë
After an upendra, the original ë of a ëopadeça dhätu is re-established.
Amåta—The ëopadeça dhätus will be described in the sütra sarve nädayo ëopadeçä nè-nåti-nardi-nandi-
nakki-näthi-nädhi-naöi-varjam (479). Someone may argue, “Ordaining an already achieved ë to become ë
is pointless, like grinding flour.” Not so, for this rule ordains that the n which will be ordained by dhätv-
äder ëo naù (478) should again become ë when it comes after an upendra. Thus this rule is necessary.
409 / ih"naumaInaAinapaAM ca /
409. hinu-ménänipäà ca
hinu-ménä-änipäm—of hinu (the dhätu hi gatau våddhau ca + the vikaraëa [ç]nu), ménä (the dhätu mé[ï]
hiàsäyäm + the vikaraëa [ç]nä), and äni[p] the vidhätä pratyaya äni[p]); ca—and.
After an upendra the n of hinu, ménä, and äni[p] also changes to ë.
Amåta—After an upendra, the n of hinu, ménä, and äni[p] also changes to ë. Where the change of n to ë
would usually be impossible since the n is not situated in the same viñëupada as the r, ñ, or å-dvaya (see
sütra 170), this rule (and the last rule) states that the change of n to ë should take place.
410 / inaMs$ainaºainand"AM vaA /
410. niàsa-nikña-nindäà vä
niàsa-nikña-nindäm—of the dhätus ëis[i] cumbane (2A, “to kiss”), ëikñ[a] cumbane (1P, “to kiss”), and
ëid[i] kutsäyäm (1P, “to criticize”); vä—optionally.
After an upendra, the n of the dhätus ëis[i], ëikñ[a], and ëid[i] optionally changes to ë.
“niàsädinäm kåti” ity eke. hi gatau çnu hinu, méï hiàsäyäà çnä ménä. änipaù—prabhaväëi. upendräd iti
kim? pragato näyakaù pranäyakaù. “dur-upasargasya pratiñedhaù” iti bhäñyam—durbhaväni. “upasarga-
pratirüpakatväd eva na ëatvam” ity añöaka-våtti-kåt.
Våtti—Some say that the dhätus ëis[i], ëikñ[a], and ëid[i] only undergo the change to ë when a kåt
pratyaya follows. Hinu is the combination of the dhätu hi gatau våddhau ca (5P, “to go, move, send,
Comment [35]: based on the word “hi” in
shoot; to promote”) and the vikaraëa [ç]nu, and ménä is the combination of the dhätu mé[ï] hiàsäyäm Amåta
(9U, “to destroy, diminish”) and the vikaraëa [ç]nä. An example of when äni[p] undergoes the change
to ë is prabhaväëi:
Ø pra + bhü + äni[p] → (393) pra + bhü + [ç]a[p] + äni[p] → (394) pra + bho + a + äni → (65)
pra + bhava + äni → (46) prabhaväni → (409) prabhaväëi <vidhätä pa. 3.1 of pra + bhü sattäyäm>.
Why do we say “after an upendra”? Consider pra-näyakaù which means pragato näyakaù (“a former
leader”). The Mahä-bhäñya says dur-upasargasya pratiñedhaù (“the upasarga dur is prohibited”). Thus we
Comment [36]: this is samäsa of näyaka with
get durbhaväni: pra by paçcäd-yoga specifically by the sütraku-
prädayo madhya-pada-lopaç ca (I think),,, maybe
make a comment about this after studying samäsa-
Ø dur + bhü + äni[p] → (393) dur + bhü + [ç]a[p] + äni[p] → (394) dur + bho + a + äni → (65) prakaraëa
dur + bhava + äni → (46, dur-upasargasya pratiñedhaù) durbhaväni <vidhätä pa. 3.1 of dur + bhü
sattäyäm>.
The author of the Añöaka-våtti says upasarga-pratirüpakatväd eva na ëatvam (“since dur only has the
appearance of an upasarga (but is actually not an upasarga), it doesn’t undergo the change to ë”).
Comment [37]: This is from Bäla
Amåta—Since in pra-näyakaù there is no yoga with a dhätu, the word pra is not an upendra but is just a
simple avyaya. The statement dur-upasargasya pratiñedhaù means dur ity asyopasargatva-niñedhaù (“there
is prohibition of dur being an upasarga”). For instance, the Mahä-bhäñya also says su-duroù pratiñedho
num-vidhitva-ñatva-ëatveñu (“The rule of n[um]1 and the changes to ñ and ë don’t apply in the case of su
and dur”). Thus we get sulabham and durlabham, and sustutam and durneyam respectively. But it is
Comment [38]: check if this refers to 7.1.67-68
understood that this statement has its exceptions. For example, duryäëam is formed by considering dur or to 7.1.63-64. In our system we have upendräl
an upendra and thus applying the change to ë by upendrät kån-nasya sarveçvarät parasya ëatvaà, bhä- labher num khal-ghaëor na su-durbhyäm
anyopendra-rahitäbhyäm
bhü-punä-kami-gami-pyäyi-vepa-varjam ().
Saàçodhiné—Where the change to ë would have been obligatory by sütra 408 since these dhätus are Comment [39]: reference this
ëopadeças, this rule states that the change to ë is optional. In all the editions of Hari-nämämåta-
vyäkaraëa this sütra is listed as niàs-niìkñ-nindäà vä, but one should know that the niìks therein is
definitely a mistake because the dhätu ëikñ[a] cumbane never takes n[um] and because the equivalent
Päëinian sütra, vä niàsa-nikña-nindäm (Añöädhyäyé 8.4.33), lists nikña. In this edition we have also added
a-rämas for the sake of pronunciation as was done in the original Päëinian sütra vä niàsa-nikña-nindäm
(Añöädhyäyé 8.4.33) because the current sütra is obviously nothing but a re-arrangement of the original
Päëinan sütra.
411 / @Ax~Ae'nyaena ivaSNAupade"na vyavaDaAnae NAtvaM na /
411. äìo ’nyena viñëupadena vyavadhäne ëatvaà na

Comment [40]: this sütra is another proof that
äìaù—than ä[ì]; anyena—other; viñëupadena—by a viñëupada; vyavadhäne—when there is intervention; the sandhi between an upendra and dhätu is
ëatvam—the change to ë; na—not. viñëupadänta
But the change to ë doesn’t take place when a viñëupada other than ä[ì] intervenes.
paryavabhaväni.
Våtti—Ø pari + ava + bhü + äni[p] → (393) pari + ava + bhü + [ç]a[p] + äni[p] → (394) pari + ava + bho
+ a + äni → (65) pari + ava + bhava + äni → (46) pari + ava + bhaväni → (59, 411) paryavabhaväni
<vidhätä pa. 3.1 of pari + ava + bhü sattäyäm>.
Saàçodhiné—This sütra and sütra 36 prove that when there is yoga (samäsa) of an upendra and a dhätu,
the upendra is considered a separate viñëupada. Thus the sandhi rules that take place when the viñaya is
viñëupadänta are applicable there. In the example paryavabhaväni the upendra ava is intervening between
the upasarga pari which contains the präì-nimitta r and the n of äni[p]. Thus the change to ë by sütra
409 cannot take place. In the Kåñëadäsa edition this sütra is listed as äìo ’nyena viñëupadena
vyavadhänena na ëatvam, and in the other editions it is listed as äìo ’nyena viñëupadena vyavadhänena
ëatvaà na. However, in both these readings the word vyavadhänena is incorrect since both Bäla and
Amåta say vyavadhäne sati, indicating that the original correct word was vyavadhäne and not
vyavadhänena. Regarding the word na, we agree with the other editions that it should come after the
word ëatvam, for if it came before the word ëatvam people could easily mistake the two words
vyavadhäne na for vyavadhänena (the tåtéyä eka-vacana of the word vyavadhäna). The correct reading äìo
’nyena viñëupadena vyavadhäne ëatvaà na can be found in manuscript 554D (Serial No: 3024, Accession
No: 554D) in the Vrindavan Research Institute.
1
The rule of n[um] referred to here is upendräl labher num khal-ghaëor na su-durbhyäm anyopendra-rahitäbhyäm (), the
Päëinian equivalent of which is Añöädhyäyé 7.1.67-68.
412 / vaºyamaANAk{(d"Ad"AE ca /
412. vakñyamäëa-kåd-ädau ca
vakñyamäëa-kåt-ädau—in the kåt pratyayas and so on which will be described later; ca—and.
When a viñëupada other than ä[ì] intervenes, the change to ë also doesn’t take place in the kåt
pratyayas and so on which will be described later.
präpayänam. äìä tu ëatvam eva—paryäbhaväëi.
Våtti—For example, präpayänam <1.1>. But the change to ë certainly takes place when the upendra ä[ì]
intervenes:
Ø pari + ä + bhü + äni[p] → (393) pari + ä + bhü + [ç]a[p] + äni[p] → (394) pari + ä + bho + a +
äni → (65) pari + ä + bhava + äni → (46) pari + ä + bhaväni → (59) paryäbhaväni → (409) paryäbhaväëi
<vidhätä pa. 3.1 of pari + ä[ì] + bhü sattäyäm>.
Amåta—Präpayänam <1.1> is formed by applying the kåt pratyaya ana after pra + apa + yä (präpaëe) in
bhäve prayoga. At that time the current sütra blocks the change to ë which would usually be achieved by
upendrät kån-nasya sarveçvarät parasya ëatvam (). By the word ädi in kåd-ädau, the change to ë also
doesn’t take place in a samäsa when a viñëupada other than ä[ì] intervenes. For example, the change to
ë doesn’t take place in hari-yäga-yogena because the viñëupada yäga is intervening.
413 / vamaAd"yastae tvacyautaAde"re"va , naAnyasya /
413. va-mädayas te tv acyutäder eva, nänyasya
va-ma-ädayaù—the va-räma, ma-räma, and so on; te—they; tu—but; acyuta-ädeù—of the acyutädis (the
pratyayas from acyuta til ajita); eva—only; na—not; anyasya—of another.
The v, m, and so on are accepted only in relation to the acyutädis, and not to anything else.
niyamo ’yam. tena avahad ity-ädau na trivikramädi. bhäve—bhüyatäm. karmaëi—bhüyatäm bhüyetäm

bhüyantäm. bhüyasva bhüyethäm bhüyadhvam. bhüyai bhüyävahai bhüyämahai. bhüteçvare kartari—
Våtti—This is a niyama. Thus trivikrama and so on don’t take place in avahat <bhüteçvara pa. 1.1 of
vah[a] präpaëe> and so on. In bhäve prayoga we get bhüyatäm <vidhätä bhäve 1.1>:
Ø bhü + täm → (398) bhü + ya[k] + täm → (399) bhüyatäm (“may [the act of] being be [done] /
let [the act of] being be [done]”) <vidhätä bhäve 1.1>.
Ø bhü + täm → (398) bhü + ya[k] + täm → (399) bhüyatäm (“may he be obtained / let him be
obtained”)<vidhätä karmaëi 1.1 of bhü präptau>.
Ø bhü + ätäm → (398) bhü + ya[k] + ätäm → (399, 400) bhü + ya+ itäm → (48) bhüyetäm (“may
they two be obtained / let them both be obtained”) <vidhätä karmaëi 1.2 of bhü präptau>.
Ø bhü + antäm → (398) bhü + ya[k] + antäm → (399, 396) bhüyantäm (“may they be obtained /
let them be obtained”) <vidhätä karmaëi 1.3 of bhü präptau>.
Ø bhü + sva → (398) bhü + ya[k] + sva → (399) bhüyasva (“may you be obtained / be obtained”)
<vidhätä karmaëi 2.1 of bhü präptau>.
Ø bhü + äthäm → (398) bhü + ya[k] + äthäm → (399, 400) bhü + ya+ ithäm → (48) bhüyethäm
(“may you two be obtained / be obtained”) <vidhätä karmaëi 2.2 of bhü präptau>.
Ø bhü + dhvam → (398) bhü + ya[k] + dhvam → (399) bhüyadhvam (“may you all be obtained /
be obtained”) <vidhätä karmaëi 2.3 of bhü präptau>.
Ø bhü + ai[p] → (398) bhü + ya[k] + ai[p] → (399, 55) bhüyai (“may I be obtained / let me be
obtained”) <vidhätä karmaëi 3.1 of bhü präptau>.
Ø bhü + ävahai[p] → (398) bhü + ya[k] + ävahai[p] → (399, 46) bhüyävahai (“may we two be
obtained / let us both be obtained”) <vidhätä karmaëi 3.2 of bhü präptau>.
Ø bhü + ämahai[p] → (398) bhü + ya[k] + ämahai[p] → (399, 46) bhüyämahai (“may we be
obtained / let us be obtained”) <vidhätä karmaëi 3.3 of bhü präptau>.
vidhätä karmaëi of bhü präptau

bhüyatäm bhüyetäm bhüyantäm
bhüyasva bhüyethäm bhüyadhvam
bhüyai bhüyävahai bhüyämahai
Now we begin the conjugation of bhü sattäyäm in bhüteçvara kartari prayoga.
Amåta—The meaning of this sütra is that the v, m, and so on which were spoken as para-nimittas in the
sütras a ä va-moù (397) and so on are accepted only in relation to the acyutädis, and not to anything
else.” Thus, in avahat, the a doesn’t become ä because the v that follows is part of a dhätu.
414 / DaAtaAe: paUvaRmatBaUtaeìr"BaUtaezAAijataeSau /
414. dhätoù pürvam at bhüteçvara-bhüteçäjiteñu
dhätoù—a dhätu; pürvam—before; at—the ägama a[t]; bhüteçvara-bhüteça-ajiteñu—when a bhüteçvara,

bhüteça, or ajita pratyaya follows.
A[t] is inserted before a dhätu when a bhüteçvara, bhüteça, or ajita pratyaya follows.
viñëur ayam. “aö” pä. atra “pä” iti päëinéyänäm iti saìketitam. Üyena nävyavadhänaà sambhavati tena
vyavadhäne ’pi syädÛ iti vacana-prämäëyät çap-ädi-vyavadhäne ’pi—abhavat abhavatäm abhavan. abhavaù
abhavatam abhavata. abhavam abhaväva abhaväma. bhäve—abhüyata. karmaëi—abhüyata abhüyetäm
abhüyanta. abhüyathäù abhüyethäm abhüyadhvam. abhüye abhüyävahi abhüyämahi. bhüteçe kartari—bhü
dip, ad-ägamaù—
Comment [42]: comment in class that this
Våtti—A[t] is a viñëu. The Päëinians call it a[ö] (see Añöädhyäyé 6.4.71). In this regard, the abbreviation phrase is important because it establishes that s[i]
pä signifies the word päëinéyänäm (“according to the followers of Päëini (the Päëinians). On the and so on after applied after a[t], unlike çap and
yak which are applied before.
authority of the maxim yena nävyavadhänaà sambhavati tena vyavadhäne ’pi syät (“A kärya takes place
even when something whose non-intervention is impossible intervenes”), a[t] is inserted even when
[ç]a[p] and so on intervene:
Ø bhü + d[ip] → (393) bhü + [ç]a[p] + d[ip] → (414) a[t] + bhü + [ç]a[p] + d[ip] → (394) a + bho
+ a + d → (65) abhavad → (252) abhavat1 (“he was”) <bhüteçvara pa. 1.1>.
Comment [43]: that the order is first çap then at
is proven by the steps given under SK 2205 and
2206.. plus there would be no need for this
Ø bhü + täm → (393) bhü + [ç]a[p] + täm → (414) a[t] + bhü + [ç]a[p] + täm → (394) a + bho + paribhäñä if çap etc.. weren’t actually intervening..
a + täm → (65) abhavatäm (“they two were”) <bhüteçvara pa. 1.2>. Thus the order in Yadu’s book is wrong.
Ø bhü + an → (393) bhü + [ç]a[p] + an → (414) a[t] + bhü + [ç]a[p] + an → (394) a + bho + a +
an → (65) abhava + an → (396) abhavan (“they were”) <bhüteçvara pa. 1.3>.
Ø bhü + s[ip] → (393) bhü + [ç]a[p] + s[ip] → (414) a[t] + bhü + [ç]a[p] + s[ip] → (394) a + bho
+ a + s → (65) abhavas → (155) abhavaù (“you were”) <bhüteçvara pa. 2.1>.
Ø bhü + tam → (393) bhü + [ç]a[p] + tam → (414) a[t] + bhü + [ç]a[p] + tam → (394) a + bho +
a + tam → (65) abhavatam (“you two were”) <bhüteçvara pa. 2.2>.
Ø bhü + ta → (393) bhü + [ç]a[p] + ta→ (414) a[t] + bhü + [ç]a[p] + ta → (394) a + bho + a + ta
→ (65) abhavata (“you all were”) <bhüteçvara pa. 2.3>.
Ø bhü + [p]am → (393) bhü + [ç]a[p] + [p]am → (414) a[t] + bhü + [ç]a[p] + [p]am → (394) a +
bho + a + am → (65) abhava + am → (396) abhavam (“I was”) <bhüteçvara pa. 3.1>.
Ø bhü + va → (393) bhü + [ç]a[p] + va → (414) a[t] + bhü + [ç]a[p] + va → (394) a + bho + a + va
→ (65) abhava + va → (397) abhaväva (“we two were”) <bhüteçvara pa. 3.2>.
Ø bhü + ma → (393) bhü + [ç]a[p] + ma → (414) a[t] + bhü + [ç]a[p] + ma → (394) a + bho + a +
ma → (65) abhava + ma → (397) abhaväma (“we were”) <bhüteçvara pa. 3.3>.
bhüteçvara parapada of bhü sattäyäm

abhavat abhavatäm abhavan
abhavaù abhavatam abhavata
abhavam abhaväva abhaväma
In bhäve prayoga we get abhüyata <bhüteçvara bhäve 1.1>:
Ø bhü + ta → (398) bhü + ya[k] + ta → (414) a[t] + bhü + ya[k] + ta → (399) abhüyata (“[the
act of] being was [done]”) <bhüteçvara bhäve 1.1>.
Ø bhü + ta → (398) bhü + ya[k] + ta → (414) a[t] + bhü + ya[k] + ta → (399) abhüyata (“he was
obtained”) <bhüteçvara karmaëi 1.1 of bhü präptau>.
Ø bhü + ätäm → (398) bhü + ya[k] + ätäm → (414) a[t] + bhü + ya[k] + ätäm → (399, 400) a +
bhü + ya + itäm → (48) abhüyetäm (“they two were obtained”) <bhüteçvara karmaëi 1.2 of bhü
präptau>.
1
Due to the optionality of viñëudäsasya harikamalaà viräme (252), abhavad is also possible. But it is not usually listed in verb
tables and Jéva Gosvämé also doesn’t bother showing it. So, henceforth, throughout the Äkhyäta-prakaraëa, we will not show
the case when the option of changing to harikamala by sütra 252 is not taken.
Ø bhü + anta → (398) bhü + ya[k] + anta → (414) a[t] + bhü + ya[k] + anta → (399, 396)
abhüyanta (“they were obtained”) <bhüteçvara karmaëi 1.3 of bhü präptau>.
Ø bhü + thäs → (398) bhü + ya[k] + thäs → (414) a[t] + bhü + ya[k] + thäs → (399, 155)
abhüyathäù (“you were obtained”) <bhüteçvara karmaëi 2.1 of bhü präptau>.
Ø bhü + äthäm → (398) bhü + ya[k] + äthäm → (414) a[t] + bhü + ya[k] + äthäm → (399, 400) a
+ bhü + ya + ithäm → (48) abhüyethäm (“you two were obtained”) <bhüteçvara karmaëi 2.2 of bhü
präptau>.
Ø bhü + dhvam → (398) bhü + ya[k] + dhvam → (414) a[t] + bhü + ya[k] + dhvam → (399)
abhüyadhvam (“you all were obtained”) <bhüteçvara karmaëi 2.3 of bhü präptau>.
Ø bhü + i → (398) bhü + ya[k] + i → (414) a[t] + bhü + ya[k] + i → (399, 48) abhüye (“I was
obtained”) <bhüteçvara karmaëi 3.1 of bhü präptau>.
Ø bhü + vahi → (398) bhü + ya[k] + vahi → (414) a[t] + bhü + ya[k] + vahi → (399, 397)
abhüyävahi (“we two were obtained”) <bhüteçvara karmaëi 3.2 of bhü präptau>.
Ø bhü + mahi → (398) bhü + ya[k] + mahi → (414) a[t] + bhü + ya[k] + mahi → (399, 397)
abhüyämahi (“we were obtained”) <bhüteçvara karmaëi 3.3 of bhü präptau>.
bhüteçvara karmaëi of bhü präptau

abhüyata abhüyetäm abhüyanta
abhüyathäù abhüyethäm abhüyadhvam
abhüye abhüyävahi abhüyämahi
Now we begin the conjugation of bhü sattäyäm in bhüteça kartari prayoga. When we have bhü + d[ip],
the ägama a[t] is inserted and the following rule applies:
Amåta—Someone may argue, “How can a[t] be applied in abhavat and so on since the bhüteçvara
pratyaya doesn’t directly follow since [ç]a[p] is intervening?” In answer to that, Jéva Gosvämé speaks the
maxim beginning yena which means yena avyavadhänaà na sambhavati tena vyavadhäne ’pi käryaà syät
(“A kärya takes place even when something whose non-intervention is impossible intervenes”). The
implied meaning is that it is impossible for [ç]a[p] not to intervene, thus a[t] is inserted even though
[ç]a[p] is intervening . Similarly, in abhüyata, a[t] is inserted even though ya[k] is intervening.
Someone may wonder, “Why is the word dhätoù mentioned here again even though it is already carried
forward from the adhikära-sütra dhätoù (366)?” The answer is that in the adhikära-sütra the word dhätoù
is generally accepted as a präì-nimitta. But in this sütra the word dhätoù is not in païcamé because it is a
präì-nimitta, but it is in païcamé because it is syntactically connected with the word pürva which is
expressing dik (“direction”).
Saàçodhiné—A practical translation of yena nävyavadhänaà sambhavati tena vyavadhäne ’pi syät which
does away with the double negative in the phrase nävyavadhänaà sambhavati is “a kärya still takes place
when something whose intervention is necessary to arrive at the desired form intervenes.” Thus, since
[ç]a[p] is necessary in achieving the desired forms abhavat and so on, its intervening between the dhätu
and the bhüteçvara pratyaya does not hinder the application of a[t].
415 / is$aBaURtaezAe /
415. sir bhüteçe
siù—the pratyaya s[i]; bhüteçe—when a bhüteça pratyaya follows.
S[i] is applied after a dhätu when a bhüteça pratyaya follows.
i-räma it. “sic” pä.
Våtti—The i is an indicatory letter. The Päëinians call it s[ic] (see Añöädhyäyé 3.1.44).
Saàçodhiné—This sütra is an apaväda of çap kåñëa-dhätuke (393) in kartari prayoga and an apaväda of
yak kåñëa-dhätuke bhäva-karmaëoù (398) in bhave prayoga and karmaëi prayoga.
416 / wNsTaAipabaitad"AmaAed"r"BaUBya: s$aemaRh"Ah"r": par"pade" /
416. ië-sthä-pibati-dämodara-bhübhyaù ser mahäharaù parapade
ië-sthä-pibati-dämodara-bhübhyaù—after the dhätus i[ë] gatau (2P, “to go, move”), ñöhä gati-nivåttau (1P,
“to stand, remain”), pä päne (1P “to drink”), the dämodaras (explained in the next sütra), and bhü
sattäyäm (1P, “to be, become, exist”); seù—of s[i]; mahäharaù—mahähara; parapade—when a parapada
pratyaya follows.
After i[ë], ñöhä, pä, the dämodaras, and bhü, s[i] undergoes mahähara if it is followed by a parapada
pratyaya.
Amåta—By the mention of pibati here the dhätu pä rakñaëe (2P, “to protect”) is excluded.
Saàçodhiné—In this sütra the dhätu pä päne (1P, “to drink”) is indicated by the word pibati, in
accordance with the following principle: When there are two or more dhätus that have the same form
but belong to different gaëas, the kåt pratyaya [ç]ti[p] is used to identify a specific dhätu among them.
When [ç]ti[p] is applied after a dhätu by ik-çtipau dhätu-nirdeçe (), the resultant word looks like the
acyuta parapada prathama-puruña eka-vacana form of that dhätu. Matsya Avatara dasa 10/8/05 12:59
417 / d"ApdE"pd"Ix~Ae ivanaA d"ADaA d"AmaAed"r"s$aMÁaA: /
417. däp-daip-déìo vinä dä-dhä dämodara-saàjïäù
däp-daip-déìaù—the dhätus dä[p] lavane (2P, “to cut”), dai[p] çodhane (1P, “to cleanse, purify”), dé[ì]
kñaye (4A, “to decay, perish”); vinä—except; dä-dhäù—dhätus which have the form of dä or dhä;
dämodara-saàjïäù—called dämodaras.
Comment [45]: 1.3 form
Dhätus which have the form of dä or dhä are called dämodaras, except for dä[p], dai[p], and dé[ì].
“dä” ity anye, “ghuù” ity eke. däp-daip-déìäm adäsét adästa ity-ädau prayojanam.
Våtti—Others call them dä. Some call them ghu (see Añöädhyäyé 1.1.20). The reason for excluding dä[p],
dai[p], and dé[ì], lies in the need to attain forms like adäsét <bhüteça pa. 1.1 of dä[p] lavane or dai[p]
çodhane> and adästa <bhüteça ät. 1.1 of dé[ì] kñaye>.
Bäla—The word varjanasya has to be supplied after the word däp-daip-déìäm in the våtti.
Amåta— In adäsét, s[i] doesn’t undergo mahähara since by the current sütra dä[p] and dai[p] are not
dämodaras. Similarly, in adästa, the change to i-räma by sthä-dämodarayor i-rämo vaiñëavädi-säv
ätmapade, siç ca kapilaù (549) doesn’t take place since dé[ì] is not a dämodara.
Saàçodhiné—The word dä-dhäù <1.3> in this sütra also appears in the equivalent Päëinian sütra, dä-dhä
ghv adäp (Añöädhyäyé 1.1.20). Commenting on this sütra, Siddhänta-kaumudé explains dä-dhäù as dä-rüpä
dhä-rüpäç ca dhätavaù (“dhätus which have the form of dä or dhä”). Thus the proper list of dämodaras, as
confirmed in the English translation of Siddhänta-kaumudé by Çréça Candra Vasu, is as follows:
dä[ë] däne 1P to give

de[ì] pälane 1A to protect
[òu]dä[ï] däne 3U to give
do avakhaëòane 4P to break into pieces, destroy
dhe[ö] päne 1P to suck, drink
[òu]dhä[ï] dhäraëa-poñaëayoù 3U to hold; to maintain
Among the dämodaras, the dhätus de[ì] pälane and do avakhaëòane change to dä by caturvyühäntänäm ä-
rämänta-päöho ’çive (412) and dhe[ö] päne changes to dhä by caturvyühäntänäm ä-rämänta-päöho ’çive
(412). The dhätu dai[p] çodhane also changes to dä by caturvyühäntänäm ä-rämänta-päöho ’çive (539) and
the dhätu dé[ì] kñaye changes to dä by ménäti-minoti-déìäm ä-rämänta-päöhaç caturvyüha-vidhi-sthäne
yapi ca (732), but the current sütra prohibits them from being dämodaras.
418 / BauvaAe na gAAeivand": is$alauik( /
418. bhuvo na govindaù si-luki
bhuvaù—of the dhätu bhü; na—not; govindaù—govinda; si-luki—when there is luk (mahähara) of s[i].
Bhü doesn’t take govinda when s[i] undergoes mahähara.
abhüt. atra çapaà bädhitvä sir jäta iti tasya mahähare hi çap na syät Üsakåd api vipratiñedhe yad bädhitaà
tad bädhitam evetiÛ nyäyät. abhütäm.
Våtti—Ø bhü + d[ip] → (414) a[t] + bhü + d[ip] → (415) a[t] + bhü + s[i] + d[ip] → (416) a + bhü + d →
(418, 252) abhüt (“he was”) <bhüteça pa. 1.1>.
[Ç]a[p] cannot be applied when s[i] undergoes mahähara since s[i] appears by removing [ç]a[p]. This is
in accordance with the maxim sakåd api vipratiñedhe yad bädhitaà tad bädhitam eva (“That which was
already set aside once when there was conflict between two rules remains set aside”).
Ø bhü + täm → (414) a[t] + bhü + täm → (415) a[t] + bhü + s[i] + täm → (416) a + bhü + täm →
(418) abhütäm (“they two were”) <bhüteça pa. 1.2>.
Amåta—This sütra prohibits the govinda which would usually be applied by dhätor antasya govindaù
pratyaye (394). Someone may argue, “Then, since [ç]a[p] is not applied, it is pointless for a bhüteça
pratyaya to be a kåñëa-dhätuka.” Not so. The result of a bhüteça pratyaya being a kåñëa-dhätuka is that
i[ö] is not applied in atata <bhüteça ät. 1.1 of tan[u] vistäre> and so on. This will be shown in våtti 761.
Saàçodhiné—Çap kåñëa-dhätuke (393) was already set aside by sir bhüteçe (415), in accordance with the
nyäya utsargäpavädayor apavädaù (våtti 59), because the application of s[i] depends on a bhüteça, which
is more specific than a kåñëa-dhätuka. Thus, since [ç]a[p] was already set aside one time, it cannot be
applied again when s[i] undergoes mahahära.
419 / BauvaAe BaUvBaUtaezAADaAeºajas$avaeRìre" /
419. bhuvo bhüv bhüteçädhokñaja-sarveçvare
bhuvaù—of the dhätu bhü; bhüv—the replacement bhüv; bhüteça-adhokñaja-sarveçvare—when a bhüteça

or adhokñaja pratyaya beginning with a sarveçvara follows1.
Bhü is replaced by bhüv when a bhüteça or adhokñaja pratyaya beginning with a sarveçvara follows.
abhüvan. abhüù abhütam abhüta. abhüvam abhüva abhüma.
Våtti—Ø bhü + an → (414) a[t] + bhü + an → (415) a[t] + bhü + s[i] + an → (416) a + bhü + an →
(418, 419) abhüvan (“they were”) <bhüteça pa. 1.3>.
Ø bhü + s[ip] → (414) a[t] + bhü + s[ip] → (415) a[t] + bhü + s[i] + s[ip] → (416) a + bhü + s →
(418, 155) abhüù (“you were”) <bhüteça pa. 2.1>.
Ø bhü + tam → (414) a[t] + bhü + tam → (415) a[t] + bhü + s[i] + tam → (416) a + bhü + tam →
(418) abhütam (“you two were”) <bhüteça pa. 2.2>.
Ø bhü + ta → (414) a[t] + bhü + ta → (415) a[t] + bhü + s[i] + ta → (416) a + bhü + ta → (418)
abhüta (“you all were”) <bhüteça pa. 2.3>.
Ø bhü + [p]am → (414) a[t] + bhü + [p]am → (415) a[t] + bhü + s[i] + [p]am → (416) a + bhü +
am → (418, 419) abhüvam (“I was”) <bhüteça pa. 3.1>.
Ø bhü + va → (414) a[t] + bhü + va → (415) a[t] + bhü + s[i] + va → (416) a + bhü + va → (418)
abhüva (“we two were”) <bhüteça pa. 3.2>.
Ø bhü + ma → (414) a[t] + bhü + ma → (415) a[t] + bhü + s[i] + ma → (416) a + bhü + ma →
(418) abhüma (“we were”) <bhüteça pa. 3.3>.
bhüteça parapada of bhü sattäyäm

abhüt abhütäm abhüvan
abhüù abhütam abhüta
abhüvam abhüva abhüma
420 / @t‘aitaSaeDaAe maAmaAsmayaAegAe /
420. at-pratiñedho mä-mäsma-yoge
1
In this regard, one should remember the maxim pratyaya-varëena tad-ädir gåhyate (våtti 195).
at-pratiñedhaù—prohibition of a[t]; mä-mäsma-yoge—when there is yoga (“synctactical connection”)
with the avyayas mä[ì] and mä sma (a combination of mä[ì] + sma).
Comment [46]: it is mä[ì] as the Päëinian
When there is yoga with mä[ì] or mä sma, a[t] cannot be applied before a dhätu. equivalent (SK 2228) says na mäì-yoge
mä bhavän bhüt, mä sma bhüt. bhäve— Comment [47]: if somebody doesn’t believe it is
mä[ì] then they should see the example of mä
cchidat in våtti 118
Våtti—For example, mä bhavän bhüt (“you must not be”) and mä sma bhavän bhüt (“you must not be”)1.
In bhäve prayoga, the following rule applies:
Saàçodhiné—This sütra modifies sütra 414.
421 / wNBaUtaezAtae BaAvak(maRNAAe: /
421. ië bhüteça-te bhäva-karmaëoù
ië—the pratyaya i[ë]; bhüteça-te—when the bhüteça pratyaya ta follows; bhäva-karmaëoù—when the
bhäva or karma are to be expressed.
In bhäve prayoga and karmaëi prayoga, i[ë] is applied after a dhätu when the bhüteça pratyaya ta
follows.
ëa it, “cië” pä.
Våtti—The ë is an indicatory letter. The Päëinians call it [c]i[ë] (see Añöädhyäyé 3.1.66).
Saàçodhiné—This sütra is an apaväda of sir bhüteçe (415).
422 / @ntasya va{SNAIn‰"Ae na{is$aMhe" /
422. antasya våñëéndro nåsiàhe
antasya—of the final varëa; våñëéndraù—våñëéndra; nåsiàhe—when a nåsiàha pratyaya follows.
The final varëa of a dhätu takes våñëéndra when a nåsiàha pratyaya follows.
423 / wNAstaAe h"r": /
423. iëas to haraù
iëaù—after i[ë]; taù—of the bhüteça pratyaya ta; haraù—deletion.
After i[ë], ta is deleted.
1
In combination with the avyayas mä[ì] and mä sma, which have the same meaning as the avyaya na[ï] (“not”), the verb
takes on an imperative meaning. When there is yoga with mä[ì], only a bhüteça pratyaya is used, and when there is yoga with
mä sma, only a bhüteça or bhüteçvara pratyaya is used. This is in accordance with mäì-yoge sarväpavädé bhüteçaù (1089) and
mäsma-yoge bhüteçvaraç ca (1090). Thus, in these examples, the bhüteça parapada 1.1 form is used without a[t].
abhävi. karmaëi—abhävi.
Våtti—Ø bhü + ta → (414) a[t] + bhü + ta → (421) a[t] + bhü + i[ë] + ta → (422) abhau + i[ë] + ta (66)
abhäv + i[ë] + ta → (423) abhävi (“[the act of] being was [done]”) <bhüteça bhäve 1.1>.
Ø bhü + ta → (414) a[t] + bhü + ta → (421) a[t] + bhü + i[ë] + ta → (422) abhau + i[ë] + ta (66)
abhäv + i[ë] + ta → (423) abhävi (“he was obtained”) <bhüteça karmaëi 1.1 of bhü präptau>.
424 / wq%. r"AmaDaAtauke( /
424. iö räma-dhätuke
iö—the ägama i[ö]; räma-dhätuke—when a räma-dhätuka follows.
I[ö] is inserted after a dhätu when a räma-dhätuka follows.
Amåta—Someone may wonder, “Why wasn’t i[ö] applied in abhävi since i[ë] is also a räma-dhätuka?”
The answer is that there is no chance for i[ö] to be applied because the future sütra neö ya-sarveçvarayoù
(440) forbids it.
425 / s$ah"jas$avaeRìr"Antah"naƒah"ä{"izABya wNvaid"Ò"A syais$ak(AmapaAlabaAlak(ilk(Sau BaAvak(maRNAAe: /
425. sahaja-sarveçvaränta-hana-graha-dåçibhya ië-vad-iò vä sya-si-kämapäla-bälakalkiñu bhäva-

karmaëoù
Comment [48]: the equivalent Päëinian sütra is
sahaja-sarveçvara-anta—after dhätus which originally end in a sarveçvara; hana-graha-dåçibhyaù—and 6.4.62
after the dhätus han[a] hiàsä-gatyoù (2P, “to strike, kill; to go, move”), grah[a] upädäne (9U, “to accept,
take”), and dåç[ir] prekñaëe (1P, “to see”); ië-vat-iö—the ägama i[ö] which is treated like i[ë]; vä—
optionally; sya-si-kämapäla-bälakalkiñu—when the pratyayas sya, s[i], kämapäla, or bälakalki follow;
bhäva-karmaëoù—when the bhäva or karma are to be expressed.
In bhäve prayoga and karmaëi prayoga, when sya1, s[i], kämapäla, or bälakalki follow, ië-vad-iö is
optionally inserted after han[a], grah[a], dåç[ir], and dhätus which originally end in a sarveçvara.
Comment [49]: maybe come back and make a
dåças tv iò iti kåte påthag-ärambhe gauravaà syät. abhäviñätäm abhaviñätäm. comment about sahaja later??
Våtti—If a separate rule were made that said drças tv iö, there would be redundancy.
Comment [50]: amåta gloss ärambha as lakñaëa
Ø bhü + ätäm → (414, 415) a[t] + bhü + s[i] + ätäm → (two options by 425):
1
The pratyaya sya here really refers to the pratyayas beginning with sya, namely the kalki and ajita pratyayas. The kalki
pratyayas are formed by adding the pratyaya sya before the acyuta pratyayas and the ajita pratyayas are formed by adding the
pratyaya sya before the bhüteçvara pratyayas. Sütras 396, 397, 400, and the sandhi rules are then applied if needed. Due to the
complexity of this process and because sütras 396, 397, and 400 had not been made at the time, Jéva Gosvämé simply listed
the kalki and ajita pratyayas as nipätas in våttis 375 and 376, and didn’t mention sya, but from this and other sütras we learn
of the existence of sya and its integral role in the formation of the kalki and ajita pratyayas.
1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + s[i] + ätäm → (422) a + bhau + i + s + ätäm →
(66) abhävisätäm → (170) abhäviñätäm (“they two were obtained”) <bhüteça karmaëi 1.2 of bhü
präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + s[i] + ätäm → (394) a + bho + i + s + ätäm →
(65) abhavisätäm → (170) abhaviñätäm (“they two were obtained”) <bhüteça karmaëi 1.2 of bhü
präptau>.
Saàçodhiné—Although most dhätus which originally end in a sarveçvara are aniö by verse 1 of the aniò-
gaëa1, and han[a] and dåç[ir] are aniö by verses 5 and 7 of the aniò-gaëa, this sütra allows them to
optionally take ië-vad-iö. Even in the case of dhätus which do take i[ö] by iö räma-dhätuke (424), ië-vad-iö
is applied first as the main option, and the normal i[ö] is applied only in the absence of ië-vad-iö. The
following verse from Käçikä (6.4.62) explains what happens when ië-vad-iö is applied:
cië-vad våddhir yuk ca hanteç ca ghatvaà

dérghaç cokto yo mitäà vä ciëéti
iö cäsiddhas tena me lupyate ëir
nityaç cäyaà val-nimitto vighäté
Comment [51]: I changed this after checking
“First:—The våddhi takes place as in [c]i[ë] 7.2.115, 7.2.116); Secondly, there is the addition of the with käsikä
y[uk] augment (7.3.33); Thirdly, gha is subsituted for the ha of han (7.3.54); Fourthly, the roots having Matsya Avatara dasa 19/9/05 6:49
indicatory ma optionally lengthen their vowel (6.4.93), and lastly, the addition of the augment i[ö] being Comment [52]: I changed this from 7.3.34 to
considered as asiddha or not to have taken effect by 6.4.22, the rule 6.4.51 applies and the causative affix 7.2.115 because none of the dhätus mentioned in
this sütra are covered by jani-vadhyor mäntänäà
[ë]i is elided: and this i[ö] is added irrespective of the conditions and limitations of 7.2.35 etc.”2 cänäcamy-ami-kami-vami-yami-rami-nami-gamäà
na våñëéndra iëi kåti ca (the equivalent of 7.3.34),
and that sütra is anyway a prohibition of våddhi,
In Hari-nämämåta-vyäkaraëa, this information translates as follows: not an ordaining of våddhi
1) There is våñëéndra by antasya våñëéndro nåsiàhe (422) and uddhavä-rämasya våñëéndro nåsiàhe (470). Comment [53]: see page 668 and 669 of SK vol
II, we cannot say that since this Paninian sutra is
2) The ägama y[uk] is applied by äto yug iëi nåsiàha-kåti ca (540). equivalent to neö ya-sarveçvarayoù.. that ië-vad-iö
3) The h of han changes to gh by hano hasya gho ëin-nayoù (267). has no such res
4) The ghaö-ädis optionally take trivikrama by ghaö-ädénäm uddhavasya vämano ëau, ëi-pürvayor ëamv-
iëos tu trivikramo vä (789).
5) The deletion of [ë]i takes place by ië-vad-iöi ca (587).
6) The changes to trivikrama that the normal i[ö], whose application is limited by neö ya-sarveçvarayoù
(440), undergoes by è-räma-våbhya iöas trivikramo vä na tu parapada-sau kämapälädhokñajayoç ca (573)
and graher iöas trivikramo ’nadhokñaje (774) are not applicable to ië-vad-iö, because ië-vad-iö is not
limited by neö ya-sarveçvarayoù (440) since i[ë] is not limited by neö ya-sarveçvarayoù (440)3. Thus the
changes to trivikrama are forbidden by ië-vad-iöo na trivikramaù (573).
Corresponding examples of each of these are as follows:
1) abhäviñätäm in våtti 425 and aghäniñätäm in våtti 650.

2) adäyiñätäm in våtti 711.
3) aghäniñätäm in våtti 650.
4) açämiñätäm and açamiñätäm in våtti 791.
5) açämiñätäm and açamiñätäm in våtti 791.
6) atäriñätäm in våtti 573 and agrähiñätäm in våtti 774.
1
The aniò-gaëa, found in våtti 496, is a list of the dhätus which do not take the i[ö] ordained by iö räma-dhätuke (424).
2
Verse translation adapted from page 666 of volume II of the English translation of Siddhänta-kaumudé by Çrésa Chandra
Vasu.
3
Even though ië-vad-iö is not limited by neö ya-sarveçvarayoù (440), there is never an occasion where it will be followed by
ya-räma or a sarveçvara, since in bhäve prayoga and karmaëi prayoga only ätmapada pratyayas are used and all the ätmapada
pratyayas of kämapäla, bälakalki, kalki, and ajita begin with a viñëujana other than ya-räma.
Someone may argue, “Why is ië-vad-iö ordained after the dhätu dåç[ir] prekñaëe since this dhätu cannot
possibly undergo any of the käryas mentioned here like våñëéndra and so on?” In answer to that, Jéva
Gosvämé says it would be redundant to make a separate rule which said “But after the dhätu dåç[ir], i[ö]
can optionally be applied when, in bhäve prayoga and karmaëi prayoga, the pratyayas sya, s[i],
kämapäla, or bälakalki follow.” Therefore it is listed here alongside the dhätus han[a] and grah[a].
Actually, the dhätu dåç[ir] prekñaëe is listed as an aniö-dhätu in the seventh verse of the aniö-gaëa, and
thus it would normally never take i[ö]. The inclusion of dåç[ir] here, therefore, is so that it may
optionally take i[ö] in bhäve prayoga and karmaëi prayoga, when the pratyayas sya, s[i], kämapäla, or
bälakalki follow. But, since there is anyway no chance of dåç[ir] taking våñëéndra and so on by the sütras
mentioned above, the i[ö] that is ordained after dåç[ir] is ië-vad-iö. In this way Jéva Gosvämé has avoided
the need to create an extra sütra like dåças tv iö.
426 / @r"AmaAnyavaNAARd"ntae@ntaAmantaAnaAM nasya h"r": /
426. a-rämänya-varëäd ante-antäm-antänäà nasya haraù
a-räma-anya—other than a-räma; varëät—after a varëa; ante-antäm-antänäm—of the pratyayas ante,

antäm, and anta (the ätmapada 1.3 pratyayas of acyuta, vidhätä, and bhüteçvara / bhüteça respectively);
nasya—of the na-räma; haraù—deletion.
When ante, antäm, or anta come after a varëa other than a-räma, their n is deleted.
427 / zAIx~Ae ç&q%. ca /
427. çéìo ruö ca
çéìaù—after the dhätu çé[ì] svapne (2A, “to sleep, lie down”); ruö—the ägama r[uö]; ca—also.
(When the n of ante, antäm, or anta is deleted), r[uö] is inserted after çé[ì].
428 / vaeÔae ç&q%. tau vaA /
428. vette ruö tu vä
vetteù—after the dhätu vid[a] jïäne (2P, “to know”); ruö—the ägama r[uö]; tu—but; vä—optionally.
(When the n of ante, antäm, or anta is deleted), r[uö] is optionally inserted after vid[a].
abhäviñata abhaviñata. ñät parasya öa-varga-yuktasyeti—abhäviñöhäù abhaviñöhäù, abhäviñäthäm

abhaviñäthäm.
Våtti—Ø bhü + anta → (414, 415) a[t] + bhü + s[i] + anta → (two options by 425):
1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + s[i] + anta → (422) a + bhau + i + s + anta →
(66) abhäv + i + s + anta → (426) abhävisata (170) abhäviñata (“they were obtained”) <bhüteça karmaëi
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + s[i] + anta → (394) a + bho + i + s + anta →
(65) abhav + i + s + anta → (426) abhavisata → (170) abhaviñata (“they were obtained”) <bhüteça
By applying ñät parasya öa-varga-yuktasya (280) we get abhäviñöhäù and abhaviñöhäù:
Ø bhü + thäs → (414, 415) a[t] + bhü + s[i] + thäs → (two options by 425):
1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + s[i] + thäs → (422) a + bhau + i + s + thäs →
(66) abhävisthäs → (170) abhäviñthäs → (280) abhäviñöhäs → (155) abhäviñöhäù (“you were obtained”)
<bhüteça karmaëi 2.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + s[i] + thäs → (394) a + bho + i + s + thäs →
(65) abhavisthäs → (170) abhaviñthäs → (280) abhaviñöhäs → (155) abhaviñöhäù (“you were
obtained”)<bhüteça karmaëi 2.1 of bhü präptau>.
Ø bhü + äthäm → (414, 415) a[t] + bhü + s[i] + äthäm → (two options by 425):
1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + s[i] + äthäm → (422) a + bhau + i + s + äthäm →
(66) abhävisäthäm → (170) abhäviñäthäm (“you two were obtained”) <bhüteça karmaëi 2.2 of bhü
präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + s[i] + äthäm → (394) a + bho + i + s + äthäm
→ (65) abhavisäthäm → (170) abhaviñäthäm (“you two were obtained”) <bhüteça karmaëi 2.2 of bhü
präptau>.
Saàçodhiné—By the mention of vetti, the [ç]ti[p] form of vid[a] jïäne (2P, “to know”), the dhätus vid[a]
sattäyäm (4A, “to be, exist”), vid[ÿ] läbhe (6U, “to find, obtain”), and vid[a] vicäraëe (7A, “to consider
as”) are excluded.1
429 / s$asya h"r"Ae Dae /
429. sasya haro dhe
sasya—of sa-räma; haraù—deletion; dhe—when dha-räma follows.
S is deleted when dh follows.
Amåta—Some say only the s of s[i] is deleted, but this is not accepted by Jéva Gosvämé, since in våtti 683
he will make the form cakädhi <vidhätä pa. 2.1 of cakäs[å] déptau>.
430 / wRìr"h"ir"ima‡ah"k(Are"Bya: s$aIDvaMBaUtaezAADaAeºajaAnaAM Dasya X#: /
430. éçvara-harimitra-ha-kärebhyaù sédhvaà-bhüteçädhokñajänäà dhasya òhaù
éçvara-harimitra-ha-kärebhyaù—after an éçvara, harimitra, or ha-räma; sédhvam-bhüteça-adhokñajänäm—

of sédhvam and the bhüteça and adhokñaja pratyayas; dhasya—of the dha-räma; òhaù—òha-räma.
After an éçvara, harimitra, or ha-räma, the dh of sédhvam (kämapäla), dhvam (bhüteça), and dhve
(adhokñaja) changes to òh.
1
See Saàçodhiné 416 for further details.
431 / wÒ"YavaDaAnae tau vaA /
431. iò-vyavadhäne tu vä
iö-vyavadhäne—when there is intervention of i[ö]; tu—but; vä—optionally.
But this change is optional when i[ö] intervenes.
abhäviòhvam abhävidhvam abhaviòhvam abhavidhvam, dvitva-pakñe—abhäviòòhvam. abhäviñi abhaviñi,

abhäviñvahi abhaviñvahi, abhäviñmahi abhaviñmahi. adhokñaje kartari—bhü ëal, ëa-läv itau, bhuvo bhüv—
Våtti—Ø bhü + dhvam → (414, 415) a[t] + bhü + s[i] + dhvam → (two options by 425):
1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + s[i] + dhvam → (422) a + bhau + i + s + dhvam →
(66) a + bhäv + i + s + dhvam → (429) abhävidhvam → (430, 431) abhäviòhvam or abhävidhvam (“you
were obtained”) <bhüteça karmaëi 2.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + s[i] + dhvam → (394) a + bho + i + s + dhvam
→ (65) a + bhav + i + s + dhvam → (429) abhavidhvam → (430, 431) abhaviòhvam or abhavidhvam (“you
were obtained”) <bhüteça karmaëi 2.3 of bhü präptau>.
In the case that there is reduplication we get abhäviòòhvam:

Comment [54]: actually any of the four forms
Ø abhäviòhvam → (120) abhäviòhòhvam → (96) abhäviòòhvam. above could be reduplicated.
Ø bhü + i → (414, 415) a[t] + bhü + s[i] + i → (two options by 425):

1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + s[i] + i → (422) a + bhau + i + s + i → (66)
abhävisi → (170) abhäviñi (“I was obtained”) <bhüteça karmaëi 3.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + s[i] + i → (394) a + bho + i + s + i → (65)
abhavisi → (170) abhaviñi (“I was obtained”) <bhüteça karmaëi 3.1 of bhü präptau>.
Ø bhü + vahi → (414, 415) a[t] + bhü + s[i] + vahi → (two options by 425):
1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + s[i] + vahi → (422) a + bhau + i + s + vahi →
(66) abhävisvahi → (170) abhäviñvahi (“we two were obtained”) <bhüteça karmaëi 3.2 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + s[i] + vahi → (394) a + bho + i + s + vahi →
(65) abhavisvahi → (170) abhaviñvahi (“we two were obtained”) <bhüteça karmaëi 3.2 of bhü präptau>.
Ø bhü + mahi → (414, 415) a[t] + bhü + s[i] + mahi → (two options by 425):
1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + s[i] + mahi → (422) a + bhau + i + s + mahi →
(66) abhävismahi → (170) abhäviñmahi (“we were obtained”)<bhüteça karmaëi 3.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + s[i] + mahi → (394) a + bho + i + s + mahi →
(65) abhavismahi → (170) abhaviñmahi (“we were obtained”) <bhüteça karmaëi 3.3 of bhü präptau>.
bhüteça karmaëi of bhü präptau

abhävi abhaviñätäm / abhäviñätäm abhaviñata / abhäviñata
abhaviñöhäù / abhäviñöhäù abhaviñäthäm / abhäviñäthäm abhavidhvam / abhaviòhvam /
abhävidhvam / abhäviòhvam
abhaviñi / abhäviñi abhaviñvahi / abhäviñvahi abhaviñmahi / abhäviñmahi
Now we begin the conjugation of bhü sattäyäm in adhokñaja kartari prayoga. When we have bhü +
[ë]a[l], the ë and l are indicatory letters and bhü changes to bhüv by sütra 419.
432 / DaAtaAeiãR"vaRcanamaDaAeºajas$aªax~Yax.~Sau /
432. dhätor dvir-vacanam adhokñaja-sann-aì-yaìñu
dhätoù—of a dhätu; dvir-vacanam—reduplication; adhokñaja-san-aì-yaìñu—when an adhokñaja pratyaya

or the pratyayas sa[n], a[ì], and ya[ì] follow.
A dhätu is reduplicated when adhokñaja, sa[n], a[ì], or ya[ì] follow.
433 / s$avaeRìr"payaRntasyaAid"BaAgAsya @nar"sya iã"vaRcanama, /
433. sarveçvara-paryantasyädi-bhägasya anarasya dvir-vacanam
sarveçvara-paryantasya—as far as the sarveçvara; ädi-bhägasya—of the initial portion; a-narasya—other

than a nara (see sütra 436 for definition); dvir-vacanam—reduplication.
It is the initial portion of a dhätu, as far as the first sarveçvara, that is reduplicated. But this initial
portion cannot be a nara.
434 / s$avaeRìr"Aid"tvae tau s$ats$aËÿAid"nabad"r"vajaRsyaAnyaBaAgAsya /
434. sarveçvaräditve tu sat-saìgädi-na-ba-da-ra-varjasyänya-bhägasya

Comment [55]: Kasika on Panini 6.1.3 makes
sarveçvara-äditve—when there is the condition of beginning with a sarveçvara; tu—but; sat-saìga-ädi— the desiderative form ubjijiñati as seen on page 393
which are at the beginning of a sat-saìga; na-ba-da-ra-varjasya—excluding na-räma, ba-räma, da-räma, of vol II of SK, thus JG includes ba here even
though it is not in Panini 6.1.3
and ra-räma; anya-bhägasya—of the other portion.
But, if the dhätu begins with a sarveçvara, it is the other portion of a dhätu, as far as the second
sarveçvara but not including n, b, d, or r which are at the beginning of a sat-saìga, that is
reduplicated. But this portion cannot be a nara.
Amåta—Examples are aundidat, aubjijat, äòòidat, and ärcicat in våtti 791. Further examples are ürëunäva
and so on in våtti 698. The words sarveçvara-paryantasya and anarasya are carried forward from the
previous sütra, and therefore in examples like änarda (see våtti 480) the initial portion is reduplicated
even though the dhätu begins with a sarveçvara because the other portion (in this case d) does not have a
sarveçvara.
Saàçodhiné—This sütra is an apaväda of the previous sütra, and the next sütra is an apaväda of this
sütra. But this sütra only applies if the dhätu has two or more sarveçvaras. Thus in äöa <adhokñaja pa. 1.1
of aö[a] gatau> a-räma, which is the initial portion of the dhätu as far as the first sarveçvara, is
reduplicated even though aö[a] gatau begins with a sarveçvara, because there is no other portion to
reduplicate. In some editions of Hari-nämämåta-vyäkaraëa this sütra is listed as sarveçvaräditve tu sat-
saìgädi-na-va-da-ra-varjasyänya-bhägasya, but that reading is incorrect for two reasons: First of all,
there are no dhätus which begin with a sarveçvara and have v at the beginning of a sat-saìga. Thus
mentioning va here would be useless. Furthermore, Jéva Gosvämé has specifically included ba in this
sütra because Käçikä, commenting on the equivalent Päëinian sütra, na n-d-räù saàyogädayaù
(Añöädhyäyé 6.1.3), which doesn’t include b, says ba-kärasyäpy ayaà pratiñedho vaktavyaù (“it should be
stated that this prohibition is also applicable to ba-kära”) and gives the example ubjijiñati (see våtti 814).
In this regard, ubj[a] ärjave is the only dhätu which begins with a sarveçvara and has b at the beginning
of a sat-saìga, and adò[a] abhiyoge, which is listed as aòò[a] abhiyoge in the Päëinian Dhätu-päöha, is the
only dhätu which begins with a sarveçvara and has d at the beginning of a sat-saìga. Thus when dealing
with ëy-anta-dhätus like ubji (ubj[a] + [ë]i) it is the ji portion that is reduplicated by the current sütra.
435 / s$anyax~Aestau tats$ambainDana: s$avaeRìr"sya ca /
435. san-yaìos tu tat-sambandhinaù sarveçvarasya ca
san-yaìoù—when the pratyayas sa[n] or ya[ì] follow; tu—but; tat-sambandhinaù—belonging to them

(sa[n] and ya[ì]); sarveçvarasya—of the sarveçvara; ca—and.
Comment [56]: this is based on bala, but amåta
says it means of san-anta and yaì-anta dhätus..
But, if the dhätu begins with a sarveçvara and the pratyayas sa[n] or ya[ì] follow, it is both the other however they are not really a new dhätu until they
have undergone reduplication etc..
portion of a dhätu, excluding n, b, d, or r which are at the beginning of a sat-saìga, and the sarveçvara
belonging to sa[n] or ya[ì] that are reduplicated.
tad evaà bhü ity asya dvir-vacana-rüpe bhü bhü ity ädeçe kåte dvir-uktasya—
Våtti—When the bhü portion is thus reduplicated and we get bhü + bhü, the following rule (sütra 438)
applies: Matsya Avatara dasa 19/10/06 19:10
Comment [57]: JG already mentioned in våtti
431 that the substitution of bhüv is done first
Amåta—Examples are pratéñiñati in våtti 814 and aöäöyate in våtti 831. Why did we say anarasya in sütra
433? Consider jugupsiñate in våtti 824.
Saàçodhiné—Practically, this sütra means that if, when the pratyayas sa[n] or ya[ì] follow, a dhätu
begins with a sarveçvara and only has one sarveçvara when its indicatory letter is dropped, then it is the
viñëujanas of the dhätu, excluding n, b, d, or r which are at the beginning of a sat-saìga, and everything
up to the first sarveçvara belonging to sa[n] or ya[ì] that is reduplicated. It will be explained in våtti 814
that the i of i[ö] is also considered to belong to sa[n] because ägamas having the indicatory letter ö are
connected to the pratyaya (see våtti 167). Thus for dhätus which do not take i[ö] the first sarveçvara
belonging to sa[n] or ya[ì] is the a of sa[n] or ya[ì], and therefore in pratéñiñati it is sa that is
reduplicated (i[ë] gatau has no viñëujanas) and in aöäöyate it is öya (the ö of aö[a] gatau + the ya of ya[ì])
that is reduplicated. But for dhätus which take i[ö] the first sarveçvara belonging to sa[n] is the i of i[ö],
and therefore in the examples undidiñati and ubjijiñati in våtti 814, it is di (the d of und[é] kledane + the i
of i[ö]) and ji (the j of ubj[a] ärjave + the i of i[ö]) that are reduplicated respectively. In any case, it is
impossible to apply i[ö] before ya[ì] because the sütra neö ya-sarveçvarayoù (440) prohibits it.
436 / paUvaAeR nar": /
436. pürvo naraù
pürvaù—the first part; naraù—called nara.
The first part of the reduplication is called nara.
Saàçodhiné—The words pürvaù and paraù in this and the next sütra are syntactically connected with the
word dvir-uktasya (“of that which is reduplicated”) in the previous våtti.
437 / par"Ae naAr"AyaNA: /
437. paro näräyaëaù
paraù—the other part; näräyaëaù—called näräyaëa.
The second part of the reduplication is called näräyaëa.
“pürvo ’bhyäsaù, paro ’bhyastam” iti präïcaù.
Våtti—The ancients call the first part abhyäsa and the second part abhyasta.
Amåta—Nara and Näräyaëa are the two incarnations of the Lord situated at Badarikäçrama.
438 / BaUnar"sya BaAe'DaAeºajae /
438. bhü-narasya bho ’dhokñaje
bhü-narasya—of the nara bhü; bhaù—the replacement bha; adhokñaje—when an adhokñaja pratyaya
follows.
The nara bhü is replaced by bha when an adhokñaja pratyaya follows.
439 / h"ir"KaË"sya h"ir"k(malaM , h"ir"GaAeSasya h"ir"gAd"A nar"sya /
439. harikhaògasya harikamalaà, harighoñasya harigadä narasya
harikhaògasya—of a harikhaòga; harikamalam—the change to harikamala; harighoñasya—of a harighoña;

harigadä—the change to harigadä; narasya—of a nara.
The harikhaòga of a nara changes to harikamala, and the harighoña of a nara changes to harigadä.
440 / naeq"Yas$avaeRìr"yaAe: /
440. neö ya-sarveçvarayoù
na—not; iö—the ägama i[ö] (see sütra 424); ya-sarveçvarayoù—when ya-räma or a sarveçvara follow.
I[ö] is not inserted when y or a sarveçvara follow.
nityatväd bhüv-ädeçaù—babhüva babhüvatuù babhüvuù. öid-ägamaù para-sambandhé, ata iöo ’py

adhokñajatä—babhüvitha babhüvathuù babhüva. babhüva babhüviva babhüvima. bhäve—babhüve.
karmaëi—babhüve babhüväte babhüvire. babhüviñe babhüväthe babhüviòhve babhüvidhve. babhüve
babhüvivahe babhüvimahe. bubhüvety-ädi keñäïcit. kämapäle kartari—
Våtti—The substitution of bhüv by sütra 419 takes place because it is nitya.

Ø bhü + [ë]a[l] → (440, 419) bhüv + a → (432, 433) bhü + bhüv + a → (438) bha + bhüv + a →
(439) babhüva (“he was”) <adhokñaja pa. 1.1>.
Ø bhü + atus → (440, 419) bhüv + atus → (432, 433) bhü + bhüv + atus → (438) bha + bhüv + atus
→ (439) babhüvatus → (155) babhüvatuù (“they two were”) <adhokñaja pa. 1.2>.
Ø bhü + us → (440, 419) bhüv + us → (432, 433) bhü + bhüv + us → (438) bha + bhüv + us →
(439) babhüvus → (155) babhüvuù (“they were”) <adhokñaja pa. 1.3>.
Ägamas that have the indicatory letter ö are connected to the pratyaya (see våtti 167). Thus the ägama
i[ö] is also considered an adhokñaja pratyaya:
Ø bhü + tha[l] → (424) bhü + i[ö] + tha[l] → (419) bhüv + itha → (432, 433) bhü + bhüv + itha →
(438) bha + bhüv + itha → (439) babhüvitha (“you were”) <adhokñaja pa. 2.1>.
Ø bhü + athus → (440, 419) bhüv + athus → (432, 433) bhü + bhüv + athus → (438) bha + bhüv +
athus → (439) babhüvathus → (155) babhüvathuù (“you two were”) <adhokñaja pa. 2.2>.
Ø bhü + a → (440, 419) bhüv + a → (432, 433) bhü + bhüv + a → (438) bha + bhüv + a → (439)
babhüva (“you all were”) <adhokñaja pa. 2.3>.
Ø bhü + [ë]a[l] → (440, 419) bhüv + a → (432, 433) bhü + bhüv + a → (438) bha + bhüv + a →
(439) babhüva (“I was”) <adhokñaja pa. 3.1>.
Ø bhü + va → (424) bhü + i[ö] + va → (419) bhüv + iva → (432, 433) bhü + bhüv + iva → (438)
bha + bhüv + iva → (439) babhüviva (“we two were”) <adhokñaja pa. 3.2>.
Ø bhü + ma → (424) bhü + i[ö] + ma → (419) bhüv + ima → (432, 433) bhü + bhüv + ima →
(438) bha + bhüv + ima → (439) babhüvima (“we were”) <adhokñaja pa. 3.3>.
adhokñaja parapada of bhü sattäyäm

babhüva babhüvatuù babhüvuù
babhüvitha babhüvathuù babhüva
babhüva babhüviva babhüvima
In bhäve prayoga we get babhüve <adhokñaja bhäve 1.1>:
Ø bhü + e → (440, 419) bhüv + e → (432, 433) bhü + bhüv + e → (438) bha + bhüv + e → (439)
babhüve (“[the act of] being was [done]”) <adhokñaja bhäve 1.1>.
babhüve (“he was obtained”) <adhokñaja karmaëi 1.1 of bhü präptau>.
Ø bhü + äte → (440, 419) bhüv + äte → (432, 433) bhü + bhüv + äte → (438) bha + bhüv + äte →
(439) babhüväte (“they two were obtained”) <adhokñaja karmaëi 1.2 of bhü präptau>.
Ø bhü + ire → (440, 419) bhüv + ire → (432, 433) bhü + bhüv + ire → (438) bha + bhüv + ire →
(439) babhüvire (“they were obtained”) <adhokñaja karmaëi 1.3 of bhü präptau>.
Ø bhü + se → (424) bhü + i[ö] + se → (419) bhüv + ise → (432, 433) bhü + bhüv + ise → (438) bha
+ bhüv + ise → (439) babhüvise → (170) babhüviñe (“you were obtained”) <adhokñaja karmaëi 2.1 of bhü
präptau>.
Ø bhü + äthe → (440, 419) bhüv + äthe → (432, 433) bhü + bhüv + äthe → (438) bha + bhüv +
äthe → (439) babhüväthe (“you two were obtained”) <adhokñaja karmaëi 2.2 of bhü präptau>.
Ø bhü + dhve → (424) bhü + i[ö] + dhve → (419) bhüv + idhve → (432, 433) bhü + bhüv + idhve →
(438) bha + bhüv + idhve → (439) babhüvidhve → (430, 431) babhüviòhve or babhüvidhve (“you all were
obtained”) <adhokñaja karmaëi 2.3 of bhü präptau>.
babhüve (“I was obtained”) <adhokñaja karmaëi 3.1 of bhü präptau>.
Ø bhü + vahe → (424) bhü + i[ö] + vahe → (419) bhüv + ivahe → (432, 433) bhü + bhüv + ivahe →
(438) bha + bhüv + ivahe → (439) babhüvivahe (“we two were obtained”) <adhokñaja karmaëi 3.2 of bhü
präptau>.
Ø bhü + mahe → (424) bhü + i[ö] + mahe → (419) bhüv + imahe → (432, 433) bhü + bhüv + imahe
→ (438) bha + bhüv + imahe → (439) babhüvimahe (“we were obtained”) <adhokñaja karmaëi 3.3 of bhü
präptau>.
adhokñaja karmaëi of bhü präptau

babhüve babhüväte babhüvire
babhüviñe babhüväthe babhüvidhve / babhüviòhve
babhüve babhüvivahe babhüvimahe
Some say the forms should be bubhüva and so on. Now we begin the conjugation of bhü sattäyäm in
kämapäla kartari prayoga.
Amåta—This is a prohibition where i[ö] would otherwise be inserted before any räma-dhätuka by sütra
424. The substitution of bhüv by sütra 419 takes place regardless of whether or not våñëéndra is done by
antasya våñëéndro nåsiàhe (422). Thus it is nitya, and because that which is nitya is stronger, the
subsitution of bhüv by sütra 419 is done first. Someone may argue, “When the ägama i[ö] is applied, how
can the substitution of bhüv take place since there is no adhokñaja pratyaya following?” In answer to
that, Jéva Gosvämé, speaks the phrase öid-ägamaù para-sambandhé to establish that i[ö] is an adhokñaja
pratyaya. Those who say the forms should be bubhüva and so on don’t accept that the nara bhü is
replaced by bha. However, it should be known that such forms are practically never seen.
441 / k(AmapaAlapar"padM" k(ipala: /
441. kämapäla-parapadaà kapilaù
kämapäla-parapadam—the kämapäla parapada pratyayas; kapilaù—kapila.
The kämapäla parapada pratyayas are kapila.
bhüyät bhüyästäm bhüyäsuù. bhüyäù bhüyästam bhüyästa. bhüyäsam bhüyäsva bhüyäsma. bhäve—
bhäviñéñöa bhaviñéñöa. karmaëi—bhäviñéñöa bhäviñéyästäm bhäviñéran. bhäviñéñöhäù bhäviñéyästhäm
bhäviñéòhvam bhäviñédhvam. bhäviñéya bhäviñévahi bhäviñémahi. pakñe—bhaviñéñöety-ädi.
bälakalkau kartari—bhavitä bhavitärau bhavitäraù. bhavitäsi bhavitästhaù bhavitästha. bhavitäsmi
bhavitäsvaù bhavitäsmaù. bhäve—bhävitä bhavitä. karmaëi—bhävitä bhävitärau bhävitäraù. bhävitäse
bhävitäsäthe bhävitädhve. bhävitähe bhävitäsvahe bhävitäsmahe. pakñe—bhavitety-ädi.
kalkau kartari—bhaviñyati bhaviñyataù bhaviñyanti. bhaviñyasi bhaviñyathaù bhaviñyatha. bhaviñyämi
bhaviñyävaù bhaviñyämaù. bhäve—bhäviñyate bhaviñyate. karmaëi—bhäviñyate bhäviñyete bhäviñyante.
bhäviñyase bhäviñyethe bhäviñyadhve. bhäviñye bhäviñyävahe bhäviñyämahe. pakñe—bhaviñyatety-ädi.
ajite kartari—abhaviñyat abhaviñyatäm abhaviñyan. abhaviñyaù abhaviñyatam abhaviñyata. abhaviñyam
abhaviñyäva abhaviñyäma. bhäve—abhäviñyata abhaviñyata. karmaëi—abhäviñyata abhäviñyetäm
abhäviñyanta. abhäviñyathäù abhäviñyethäm abhäviñyadhvam. abhäviñye abhäviñyävahi abhäviñyämahi.
pakñe—abhaviyañyatety-ädi.
cité saàjïäne. saàjïänaà caitanyam. tasmäj jägaraëaikärthäd akarmako ’yam. kvacid viçeña-jïäne ’pi
dåçyante, tatra sa-karmakaù—“ciceta rämas taà kleçam” iti bhaööiù.
Våtti—Ø bhü + yät → (440, 441, 381, 399) bhüyät (“may he be”) <kämapäla pa. 1.1>.
Ø bhü + yästäm → (440, 441, 381, 399) bhüyästäm (“may they two be”) <kämapäla pa. 1.2>.
Ø bhü + yäsus → (440, 441, 381, 399) bhüyäsus → (155) bhüyäsuù (“may they be”) <kämapäla
pa. 1.3>.
Ø bhü + yäs → (440, 441, 381, 399) bhüyäs → (155) bhüyäù (“may you be”) <kämapäla pa. 2.1>.
Ø bhü + yästam → (440, 441, 381, 399) bhüyästam (“may you two be”) <kämapäla pa. 2.2>.
Ø bhü + yästa → (440, 441, 381, 399) bhüyästa (“may you all be”) <kämapäla pa. 2.3>.
Ø bhü + yäsam → (440, 441, 381, 399) bhüyäsam (“may I be”) <kämapäla pa. 3.1>.
Ø bhü + yäsva → (440, 441, 381, 399) bhüyäsva (“may we two be”) <kämapäla pa. 3.2>.
Ø bhü + yäsma → (440, 441, 381, 399) bhüyäsma (“may we be”) <kämapäla pa. 3.3>.
kämapäla parapada of bhü sattäyäm

bhüyät bhüyästäm bhüyäsuù
bhüyäù bhüyästam bhüyästa
bhüyäsam bhüyäsva bhüyäsma
In bhäve prayoga we get bhäviñéñta or bhaviñéñta <kämapäla bhäve 1.1>:
Ø bhü + séñöa → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + séñöa → (422) bhau + i + séñöa → (66) bhäviséñöa →
(170) bhäviñéñöa (“may [the act of] being be [done]”) <kämapäla bhäve 1.1>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + séñöa → (394) bho + i + séñöa → (65) bhaviséñöa→
(170) bhaviñéñöa (“may [the act of] being be [done]”) <kämapäla bhäve 1.1>.
Ø bhü + séñöa → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + séñöa → (422) bhau + i + séñöa → (66) bhäviséñöa →
(170) bhäviñéñöa (“may he be obtained”) <kämapäla karmaëi 1.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + séñöa → (394) bho + i + séñöa → (65) bhaviséñöa→
(170) bhaviñéñöa (“may he be obtained”) <kämapäla karmaëi 1.1 of bhü präptau>.
Ø bhü + séyästäm → (two options by 425):
1) (ië-vad-iö is applied by 425) bhü + i[ö] + séyästäm → (422) bhau + i + séyästäm → (66)
bhäviséyästäm → (170) bhäviñéyästäm (“may they two be obtained”) <kämapäla karmaëi 1.2 of bhü
präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + séyästäm (394) bho + i + séyästäm → (65)
bhaviséyästäm → (170) bhaviñéyästäm (“may they two be obtained”) <kämapäla karmaëi 1.2 of bhü
präptau>.
Ø bhü + séran → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + séran → (422) bhau + i + séran → (66) bhäviséran →
(170) bhäviñéran (“may they be obtained”) <kämapäla karmaëi 1.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + séran → (394) bho + i + séran → (65) bhaviséran→
(170) bhaviñéran (“may they be obtained”) <kämapäla karmaëi 1.3 of bhü präptau>.
Ø bhü + séñöhäs → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + séñöhäs → (422) bhau + i + séñöhäs → (66) bhäviséñöhäs
→ (170) bhäviñéñöhäs → (155) bhäviñéñöhäù (“may you be obtained”) <kämapäla karmaëi 2.1 of bhü
präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + séñöhäs → (394) bho + i + séñöhäs → (65)
bhaviséñöhäs→ (170) bhaviñéñöhäs → (155) bhaviñéñöhäù (“may you be obtained”) <kämapäla karmaëi 2.1
of bhü präptau>.
Ø bhü + séyästhäm → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + séyästhäm → (422) bhau + i + séyästhäm → (66)
bhäviséyästhäm → (170) bhäviñéyästhäm (“may you two be obtained”) <kämapäla karmaëi 2.2 of bhü
präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + séyästhäm → (394) bho + i + séyästhäm → (65)
bhaviséyästhäm→ (170) bhaviñéyästhäm (“may you two be obtained”) <kämapäla karmaëi 2.2 of bhü
präptau>.
Ø bhü + sédhvam → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + sédhvam → (422) bhau + i + sédhvam → (66)
bhävisédhvam → (170) bhäviñédhvam → (430, 431) bhäviñéòhvam or bhäviñédhvam (“may you all be
obtained”) <kämapäla karmaëi 2.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + sédhvam → (394) bho + i + sédhvam → (65)
bhavisédhvam→ (170) bhaviñédhvam → (430, 431) bhaviñéòhvam or bhaviñédhvam (“may you all be
obtained”) <kämapäla karmaëi 2.3 of bhü präptau>.
Ø bhü + séya → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + séya → (422) bhau + i + séya → (66) bhäviséya → (170)
bhäviñéya (“may I be obtained”) <kämapäla karmaëi 3.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + séya → (394) bho + i + séya → (65) bhaviséya→
(170) bhaviñéya (“may I be obtained”) <kämapäla karmaëi 3.1 of bhü präptau>.
Ø bhü + sévahi → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + sévahi → (422) bhau + i + sévahi → (66) bhävisévahi →
(170) bhäviñévahi (“may we two be obtained”) <kämapäla karmaëi 3.2 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + sévahi → (394) bho + i + sévahi → (65)
bhavisévahi→ (170) bhaviñévahi (“may we two be obtained”) <kämapäla karmaëi 3.2 of bhü präptau>.
Ø bhü + sémahi → (two options by 425):
1) (ië-vad-iö is applied by 425) bhü + i[ö] + sémahi → (422) bhau + i + sémahi → (66) bhävisémahi
→ (170) bhäviñémahi (“may we be obtained”) <kämapäla karmaëi 3.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + sémahi → (394) bho + i + sémahi → (65)
bhavisémahi→ (170) bhaviñémahi (“may we be obtained”) <kämapäla karmaëi 3.3 of bhü präptau>.
kämapäla karmaëi of bhü präptau

bhaviñéñöa / bhäviñéñöa bhaviñéyästäm / bhäviñéyästäm bhaviñéran / bhäviñéran
bhaviñéñöhäù / bhäviñéñöhäù bhaviñéyästhäm / bhäviñéyästhäm bhaviñédhvam / bhaviñéòhvam /
bhäviñédhvam / bhäviñéòhvam
bhaviñéya / bhäviñéya bhaviñévahi / bhäviñévahi bhaviñémahi / bhäviñémahi
Now we begin the conjugation of bhü sattäyäm in bälakalki kartari prayoga.
Ø bhü + tä → (424) bhü + i[ö] + tä → (394) bho + i + tä → (65) bhavitä (“he will be”) <bälakalki
pa. 1.1>.
Ø bhü + tärau → (424) bhü + i[ö] + tärau → (394) bho + i + tärau → (65) bhavitärau (“they two
will be”) <bälakalki pa. 1.2>.
Ø bhü + täras → (424) bhü + i[ö] + täras → (394) bho + i + täras → (65) bhavitäras → (155)
bhavitäraù (“they will be”) <bälakalki pa. 1.3>.
Ø bhü + täsi → (424) bhü + i[ö] + täsi → (394) bho + i + täsi → (65) bhavitäsi (“you will be”)
<bälakalki pa. 2.1>.
Ø bhü + tästhas → (424) bhü + i[ö] + tästhas → (394) bho + i + tästhas → (65) bhavitästhas →
(155) bhavitästhaù (“you two will be”) <bälakalki pa. 2.2>.
Ø bhü + tästha → (424) bhü + i[ö] + tästha → (394) bho + i + tästha → (65) bhavitästha (“you all
will be”) <bälakalki pa. 2.3>.
Ø bhü + täsmi → (424) bhü + i[ö] + täsmi → (394) bho + i + täsmi → (65) bhavitäsmi (“I will be”)
Ø bhü + täsvas → (424) bhü + i[ö] + täsvas → (394) bho + i + täsvas → (65) bhavitäsvas → (155)
bhavitäsvaù (“we two will be”) <bälakalki pa. 3.2>.
Ø bhü + täsmas → (424) bhü + i[ö] + täsmas → (394) bho + i + täsmas → (65) bhavitäsmas →
(155) bhavitäsmaù (“we will be”) <bälakalki pa. 3.3>.
bälakalki parapada of bhü sattäyäm

bhavitä bhavitärau bhavitäraù
bhavitäsi bhavitästhaù bhavitästha
bhavitäsmi bhavitäsvaù bhavitäsmaù
In bhäve prayoga we get bhävitä or bhavitä <bälakalki bhäve 1.1>:
Ø bhü + tä → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + tä→ (422) bhau + i + tä → (66) bhävitä (“[the act of]
being will be [done]”) <bälakalki bhäve 1.1>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + tä → (394) bho + i + tä → (65) bhavitä (“[the act
of] being will be [done]”) <bälakalki bhäve 1.1>.
Ø bhü + tä → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + tä → (422) bhau + i + tä → (66) bhävitä (“he will be
obtained”) <bälakalki karmaëi 1.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + tä → (394) bho + i + tä → (65) bhavitä (“he will be
obtained”) <bälakalki karmaëi 1.1 of bhü präptau>.
Ø bhü + tärau → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + tärau → (422) bhau + i + tärau → (66) bhävitärau
(“they two will be obtained”) <bälakalki karmaëi 1.2 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + tärau → (394) bho + i + tärau → (65) bhavitärau
(“they two will be obtained”) <bälakalki karmaëi 1.2 of bhü präptau>.
Ø bhü + täras → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + täras → (422) bhau + i + täras → (66) bhävitäras →
(155) bhävitäraù (“they will be obtained”) <bälakalki karmaëi 1.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + täras → (394) bho + i + täras → (65) bhavitäras →
(155) bhavitäraù (“they will be obtained”) <bälakalki karmaëi 1.3 of bhü präptau>.
Ø bhü + täse → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + täse → (422) bhau + i + täse → (66) bhävitäse (“you
will be obtained”)<bälakalki karmaëi 2.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + täse → (394) bho + i + täse → (65) bhavitäse (“you
will be obtained”) <bälakalki karmaëi 2.1 of bhü präptau>.
Ø bhü + täsäthe → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + täsäthe → (422) bhau + i + täsäthe → (66) bhävitäsäthe
(“you two will be obtained”) <bälakalki karmaëi 2.2 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + täsäthe → (394) bho + i + täsäthe → (65)
bhavitäsäthe (“you two will be obtained”) <bälakalki karmaëi 2.2 of bhü präptau>.
Ø bhü + tädhve → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + tädhve → (422) bhau + i + tädhve → (66) bhävitädhve
(“you all will be obtained”) <bälakalki karmaëi 2.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + tädhve → (394) bho + i + tädhve → (65) bhavitädhve
(“you all will be obtained”) <bälakalki karmaëi 2.3 of bhü präptau>.
Ø bhü + tähe → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + tähe → (422) bhau + i + tähe → (66) bhävitähe (“I will
be obtained”) <bälakalki karmaëi 3.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + tähe → (394) bho + i + tähe → (65) bhavitähe (“I
will be obtained”) <bälakalki karmaëi 3.1 of bhü präptau>.
Ø bhü + täsvahe → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + täsvahe → (422) bhau + i + täsvahe → (66)
bhävitäsvahe (“we two will be obtained”) <bälakalki karmaëi 3.2 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + täsvahe → (394) bho + i + täsvahe → (65)
bhavitäsvahe (“we two will be obtained”) <bälakalki karmaëi 3.2 of bhü präptau>.
Ø bhü + täsmahe → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + täsmahe → (422) bhau + i + täsmahe → (66)
bhävitäsmahe (“we will be obtained”) <bälakalki karmaëi 3.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + täsmahe → (394) bho + i + täsmahe → (65)
bhavitäsmahe (“we will be obtained”) <bälakalki karmaëi 3.3 of bhü präptau>.
bälakalki karmaëi of bhü präptau

bhavitä / bhävitä bhavitärau / bhävitärau bhavitäraù / bhävitäraù
bhavitäse / bhävitäse bhavitäsäthe / bhävitäsäthe bhavitädhve / bhävitädhve
bhavitähe / bhävitähe bhavitäsvahe / bhävitäsvahe bhavitäsmahe / bhävitäsmahe
Now we begin the conjugation of bhü sattäyäm in kalki kartari prayoga.
Ø bhü + syati → (424) bhü + i[ö] + syati → (394) bho + i + syati → (65) bhavisyati → (170)
bhaviñyati (“he will be”) <kalki pa. 1.1>.
Ø bhü + syatas → (424) bhü + i[ö] + syatas → (394) bho + i + syatas → (65) bhavisyatas → (170)
bhaviñyatas → (155) bhaviñyataù (“they two will be”) <kalki pa. 1.2>.
Ø bhü + syanti → (424) bhü + i[ö] + syanti → (394) bho + i + syanti → (65) bhavisyanti → (170)
bhaviñyanti (“they will be”) <kalki pa. 1.3>.
Ø bhü + syasi → (424) bhü + i[ö] + syasi → (394) bho + i + syasi → (65) bhavisyasi → (170)
bhaviñyasi (“you will be”) <kalki pa. 2.1>.
Ø bhü + syathas → (424) bhü + i[ö] + syathas → (394) bho + i + syathas → (65) bhavisyathas →
(170) bhaviñyathas → (155) bhaviñyathaù (“you two will be”) <kalki pa. 2.2>.
Ø bhü + syatha → (424) bhü + i[ö] + syatha → (394) bho + i + syatha → (65) bhavisyatha →
(170) bhaviñyatha (“you all will be”) <kalki pa. 2.3>.
Ø bhü + syämi → (424) bhü + i[ö] + syämi → (394) bho + i + syämi → (65) bhavisyämi → (170)
bhaviñyämi (“I will be”) <kalki pa. 3.1>.
Ø bhü + syävas → (424) bhü + i[ö] + syävas → (394) bho + i + syävas → (65) bhavisyävas →
(170) bhaviñyävas → (155) bhaviñyävaù (“we two will be”) <kalki pa. 3.2>.
Ø bhü + syämas → (424) bhü + i[ö] + syämas → (394) bho + i + syämas → (65) bhavisyämas →
(170) bhaviñyämas → (155) bhaviñyämaù (“we will be”) <kalki pa. 3.3>.
kalki parapada of bhü sattäyäm

bhaviñyati bhaviñyataù bhaviñyanti
bhaviñyasi bhaviñyathaù bhaviñyatha
bhaviñyämi bhaviñyävaù bhaviñyämaù
In bhäve prayoga we get bhäviñyate or bhaviñyate <kalki bhäve 1.1>:
Ø bhü + syate → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + syate → (422) bhau + i + syate → (66) bhävisyate →
(170) bhäviñyate (“[the act of] being will be [done]”) <kalki bhäve 1.1>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + syate → (394) bho + i + syate → (65) bhavisyate →
(170) bhaviñyate (“[the act of] being will be [done]”) <kalki bhäve 1.1>.
Ø bhü + syate → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + syate → (422) bhau + i + syate → (66) bhävisyate →
(170) bhäviñyate (“he will be obtained”) <kalki karmaëi 1.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + syate → (394) bho + i + syate → (65) bhavisyate →
(170) bhaviñyate (“he will be obtained”) <kalki karmaëi 1.1 of bhü präptau>.
Ø bhü + syete → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + syete → (422) bhau + i + syete → (66) bhävisyete →
(170) bhäviñyete (“they two will be obtained”) <kalki karmaëi 1.2 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + syete → (394) bho + i + syete → (65) bhavisyete →
(170) bhaviñyete (“they two will be obtained”) <kalki karmaëi 1.2 of bhü präptau>.
Ø bhü + syante → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + syante → (422) bhau + i + syante → (66) bhävisyante
→ (170) bhäviñyante (“they will be obtained”) <kalki karmaëi 1.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + syante → (394) bho + i + syante → (65) bhavisyante
→ (170) bhaviñyante (“they will be obtained”) <kalki karmaëi 1.3 of bhü präptau>.
Ø bhü + syase → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + syase → (422) bhau + i + syase → (66) bhävisyase →
(170) bhäviñyase (“you will be obtained”) <kalki karmaëi 2.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + syase → (394) bho + i + syase → (65) bhavisyase →
(170) bhaviñyase (“you will be obtained”) <kalki karmaëi 2.1 of bhü präptau>.
Ø bhü + syethe → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + syethe → (422) bhau + i + syethe → (66) bhävisyethe →
(170) bhäviñyethe (“you two will be obtained”) <kalki karmaëi 2.2 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + syethe → (394) bho + i + syethe → (65) bhavisyethe
→ (170) bhaviñyethe (“you two will be obtained”) <kalki karmaëi 2.2 of bhü präptau>.
Ø bhü + syadhve → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + syadhve → (422) bhau + i + syadhve → (66)
bhävisyadhve → (170) bhäviñyadhve (“you will be obtained”) <kalki karmaëi 2.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + syadhve → (394) bho + i + syadhve → (65)
bhavisyadhve → (170) bhaviñyadhve (“you will be obtained”) <kalki karmaëi 2.3 of bhü präptau>.
Ø bhü + sye → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + sye → (422) bhau + i + sye → (66) bhävisye → (170)
bhäviñye (“I will be obtained”) <kalki karmaëi 3.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + sye → (394) bho + i + sye → (65) bhavisye → (170)
bhaviñye (“I will be obtained”) <kalki karmaëi 3.1 of bhü präptau>.
Ø bhü + syävahe → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + syävahe → (422) bhau + i + syävahe → (66)
bhävisyävahe → (170) bhäviñyävahe (“we two will be obtained”) <kalki karmaëi 3.2 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + syävahe → (394) bho + i + syävahe → (65)
bhavisyävahe → (170) bhaviñyävahe (“we two will be obtained”) <kalki karmaëi 3.2 of bhü präptau>.
Ø bhü + syämahe → (two options by 425):

1) (ië-vad-iö is applied by 425) bhü + i[ö] + syämahe → (422) bhau + i + syämahe → (66)
bhävisyämahe → (170) bhäviñyämahe (“we will be obtained”) <kalki karmaëi 3.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) bhü + i[ö] + syämahe → (394) bho + i + syämahe → (65)
bhavisyämahe → (170) bhaviñyämahe (“we will be obtained”) <kalki karmaëi 3.3 of bhü präptau>.
kalki karmaëi of bhü präptau

bhaviñyate / bhäviñyate bhaviñyete / bhäviñyete bhaviñyante / bhäviñyante
bhaviñyase / bhäviñyase bhaviñyethe / bhäviñyethe bhaviñyadhve / bhäviñyadhve
bhaviñye / bhäviñye bhaviñyävahe / bhäviñyävahe bhaviñyämahe / bhäviñyämahe
Now we begin the conjugation of bhü sattäyäm in ajita kartari prayoga.
Ø bhü + syat → (414, 424) a[t] + bhü + i[ö] + syat → (394) a + bho + i + syat → (65) abhavisyat
→ (170) abhaviñyat (“[if] he were.. he would have been / [if] he could be.. he would be”)1 <ajita pa.
1.1>.
Ø bhü + syatäm → (414, 424) a[t] + bhü + i[ö] + syatäm → (394) a + bho + i + syatäm → (65)
abhavisyatäm → (170) abhaviñyatäm <ajita pa. 1.2>.
Ø bhü + syan → (414, 424) a[t] + bhü + i[ö] + syan → (394) a + bho + i + syan → (65)
abhavisyan → (170) abhaviñyan <ajita pa. 1.3>.
Ø bhü + syas → (414, 424) a[t] + bhü + i[ö] + syas → (394) a + bho + i + syas → (65) abhavisyas
→ (170) abhaviñyas → (155) abhaviñyaù <ajita pa. 2.1>.
Ø bhü + syatam → (414, 424) a[t] + bhü + i[ö] + syatam → (394) a + bho + i + syatam → (65)
abhavisyatam → (170) abhaviñyatam <ajita pa. 2.2>.
Ø bhü + syata → (414, 424) a[t] + bhü + i[ö] + syata → (394) a + bho + i + syata → (65)
abhavisyata → (170) abhaviñyata <ajita pa. 2.3>.
Ø bhü + syam → (414, 424) a[t] + bhü + i[ö] + syam → (394) a + bho + i + syam → (65)
abhavisyam → (170) abhaviñyam <ajita pa. 3.1>.
Ø bhü + syäva → (414, 424) a[t] + bhü + i[ö] + syäva → (394) a + bho + i + syäva → (65)
abhavisyäva → (170) abhaviñyäva <ajita pa. 3.2>.
Ø bhü + syäma → (414, 424) a[t] + bhü + i[ö] + syäma → (394) a + bho + i + syäma → (65)
abhavisyäma → (170) abhaviñyäma <ajita pa. 3.3>.
1
The first of these is for when ajita is used in the past and the second is for when ajita is used in the future. Using this same
pattern, one should infer the translations of the other ajita forms. An example of when ajita is used in the past is yadi
kåñëävatäro na abhaviñyat tadä daityä muktä na abhaviñyan (“If Kåñëa hadn’t descended the demons wouldn’t have been
liberated”) and an example of when ajita is used in the future is yadi kåñëa-bhaktir abhaviñyat tadähaà kåtärtho ’bhaviñyam
(“If there could be devotion to Kåñëa, then I would be successful”). These examples are from våtti 933.
ajita parapada of bhü sattäyäm
abhaviñyat abhaviñyatäm abhaviñyan
abhaviñyaù abhaviñyatam abhaviñyata
abhaviñyam abhaviñyäva abhaviñyäma
In bhäve prayoga we get abhäviñyata or abhaviñyata <ajita bhäve 1.1>:
Ø bhü + syata → (414) a[t] + bhü + syata → (two options by 425):

1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + syata → (422) a + bhau + i + syata → (66)
abhävisyata → (170) abhäviñyata <ajita bhäve 1.1>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + syata → (394) a + bho + i + syata → (65)
abhavisyata → (170) abhaviñyata <ajita bhäve 1.1>.
Ø bhü + syata → (414) a[t] + bhü + syata → (two options by 425):

1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + syata → (66) abhävisyata → (170) abhäviñyata
<ajita karmaëi 1.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + syata → (394) a + bho + i + syata → (65)
abhavisyata → (170) abhaviñyata <ajita karmaëi 1.1 of bhü präptau>.
Ø bhü + syetäm → (414) a[t] + bhü + syetäm → (two options by 425):

1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + syetäm → (422) a + bhau + i + syetäm → (66)
abhävisyetäm → (170) abhäviñyetäm <ajita karmaëi 1.2 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + syetäm → (394) a + bho + i + syetäm → (65)
abhavisyetäm → (170) abhaviñyetäm <ajita karmaëi 1.2 of bhü präptau>.
Ø bhü + syanta → (414) a[t] + bhü + syanta → (two options by 425):

1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + syanta → (422) a + bhau + i + syanta → (66)
abhävisyanta → (170) abhäviñyanta <ajita karmaëi 1.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + syanta → (394) a + bho + i + syanta → (65)
abhavisyanta → (170) abhaviñyanta <ajita karmaëi 1.3 of bhü präptau>.
Ø bhü + syathäs → (414) a[t] + bhü + syathäs → (two options by 425):

1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + syathäs → (422) a + bhau + i + syathäs → (66)
abhävisyathäs → (170) abhäviñyathäs → (155) abhäviñyathäù <ajita karmaëi 2.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + syathäs → (394) a + bho + i + syathäs → (65)
abhavisyathäs → (170) abhaviñyathäs → (155) abhaviñyathäù <ajita karmaëi 2.1 of bhü präptau>.
Ø bhü + syethäm → (414) a[t] + bhü + syethäm → (two options by 425):

1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + syethäm → (422) a + bhau + i + syethäm → (66)
abhävisyethäm → (170) abhäviñyethäm <ajita karmaëi 2.2 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + syethäm → (394) a + bho + i + syethäm →
(65) abhavisyethäm → (170) abhaviñyethäm <ajita karmaëi 2.2 of bhü präptau>.
Ø bhü + syadhvam → (414) a[t] + bhü + syadhvam → (two options by 425):

1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + syadhvam → (422) a + bhau + i + syadhvam →
(66) abhävisyadhvam → (170) abhäviñyadhvam <ajita karmaëi 2.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + syadhvam → (394) a + bho + i + syadhvam →
(65) abhavisyadhvam → (170) abhaviñyadhvam <ajita karmaëi 2.3 of bhü präptau>.
Ø bhü + sye → (414) a[t] + bhü + sye → (two options by 425):
1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + sye → (422) a + bhau + i + sye → (66) abhävisye
→ (170) abhäviñye <ajita karmaëi 3.1 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + sye → (394) a + bho + i + sye → (65)
abhavisye → (170) abhaviñye <ajita karmaëi 3.1 of bhü präptau>.
Ø bhü + syävahi → (414) a[t] + bhü + syävahi → (two options by 425):

1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + syävahi → (66) abhävisyävahi → (170)
abhäviñyävahi <ajita karmaëi 3.2 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + syävahi → (394) a + bho + i + syävahi → (65)
abhavisyävahi → (170) abhaviñyävahi <ajita karmaëi 3.2 of bhü präptau>.
Ø bhü + syämahi → (414) a[t] + bhü + syämahi → (two options by 425):

1) (ië-vad-iö is applied by 425) a[t] + bhü + i[ö] + syämahi → (422) a + bhau + i + syämahi → (66)
abhävisyämahi → (170) abhäviñyämahi <ajita karmaëi 3.3 of bhü präptau>.
2) (normal i[ö] is applied by 424) a[t] + bhü + i[ö] + syämahi → (394) a + bho + i + syämahi →
(65) abhavisyämahi → (170) abhaviñyämahi <ajita karmaëi 3.3 of bhü präptau>.
ajita karmaëi of bhü präptau

abhaviñyata / abhäviñyata abhaviñyetäm / abhäviñyetäm abhaviñyanta / abhäviñyanta
abhaviñyathäù / abhäviñyathäù abhaviñyethäm / abhäviñyethäm abhaviñyadhvam / abhäviñyadhvam
abhaviñye / abhäviñye abhaviñyävahi / abhäviñyävahi abhaviñyämahi / abhäviñyämahi
Now we begin the conjugation of the dhätu cit[é] saàjïäne (1P, “to be aware / conscious; to
understand”). Saàjïäna means caitanya (“being conscious”). Cit[é] saàjïäne is akarmaka
Comment [58]: to translate this as akarmaka
(“intransitive”) because its meaning is equivalent to jägaraëa (“being awake”). Cit[é] saàjïäne is also say “being conscious”, “being aware”
used when there is knowledge of a particular thing, but then it is sa-karmaka (“transitive”). An example
of this is Bhaööi-kävya (14.62): ciceta rämas taà kleçam (“Räma understood that misery”).
442 / ã"Yaºar"DaAtaAer"nta: paUvaRê s$avaeRìr": s$aivaSNAucaApa: , jaAgA{k(TaAid"vajaRma, /
442. dvy-akñara-dhätor antaù pürvaç ca sarveçvaraù sa-viñëucäpaù, jägå-kathädi-varjam
dvi-akñara-dhätoù—of a dhätu which has two syllables; antaù—final; pürvaù—initial; ca—and;

sarveçvaraù—sarveçvara; sa-viñëucäpaù—with a viñëucäpa; jägå-katha-ädi-varjam—except jägå nidrä-
kñaye (2P, “to be awake”) and the kathädis (the sub-group of cur-ädi-dhätus beginning with katha väkya-
prabandhe (10P, “to narrate, describe”)). Matsya Avatara dasa 27/12/05 17:37
Comment [59]: maybe insert a number here
after finishing the Dhätu-päöha
If a dhätu has two syllables, its initial or final sarveçvara is sa-viñëucäpa. But jägå and the kathädis are
exceptions to this rule.
cakäså-prabhåténäm antaù, ovai-oçvi-prabhåténäà pürvaù. tata é-räma it.
Våtti—The final sarveçvara of cakäs[å] déptau and so on is sa-viñëucäpa, and the initial sarveçvara of
[o]vai çoñane, [o]çvi1 gati-våddhyoù, and so on is sa-viñëucäpa. Thus the é in cit[é] saàjïäne is an
indicatory letter.
1
See explanation in Saàçodhiné below.
Amåta—By this sütra the é of cit[é] is a sa-viñëucäpa-sarveçvara, and thus, by the maxim siddhopadeçe
viriïcau ca sa-viñëucäpa-sarveçvara it (våtti 152), the é of cit[é] is an indicatory letter. In this connection,
the condition of a dhätu’s having two syllables is taken only in relation to the form of the dhätu devoid of
its anubandhas. Furthermore, this rule doesn’t necessarily mean that both the initial sarveçvara and final
sarveçvara are simultaneously sa-viñëucäpa. Thus only the final sarveçvara of dhätus like aö[a] gatau and
so on is sa-viñëucäpa. Both the initial sarveçvara and final sarveçvara of dhätus like [o]vij[é] bhaya-
calanayoù and so on are sa-viñëucäpa. The final sarveçvara of dhätus like cit[é] saàjïäne and so on is sa-
viñëucäpa. The initial sarveçvara of dhätus like [é]çuc[ir] and so on is sa-viñëucäpa. Since the å of jägå is
not sa-viñëucäpa, it is not an indicatory letter. The a of the kathädis is likewise not an indicatory letter,
but it will be described later how it is deleted by sütra 511. Because dhätus like cakäs[å] déptau are not
covered by this sütra since they have more than two syllables, Jéva Gosvämé deals with them in the
sentence beginning cakäså-prabhåténäm antaù.
Comment [60]: daridrä is obviously not
Saàçodhiné—This sütra is introduced here because we are now beginning the conjugation of cit[é] included amongst this gaëa
saàjïäne, the first dhätu in the Dhätu-päöha to have two syllables. If this sütra were not made then we
wouldn’t be able to ascertain that the é of cité is sa-viñëucäpa and thus an indicatory letter. Thus it would
be concluded that the uddhava of cité is t, and there would be no chance of applying the next rule since it
is impossible for a viñëujana like t to take govinda. Amåta’s statement that the condition of a dhätu’s
having two syllables is taken only in relation to the form of the dhätu devoid of its anubandhas must be
understood to mean that the condition of a dhätu’s having two syllables is taken only in relation to the
form of the dhätu devoid of the anubandhas ïi, öu, and òu, in accordance with the maxim dhätv-ädi-ïi-öu-
òu (våtti 152). The proof of this is that, in the våtti, Jéva Gosvämé refers to the dhätu [öu][o]çvi gati-
våddhyoù as [o]çvi. Amåta’s statement by itself is too general as the sa-viñëucäpa-sarveçvaras are
themselves anubandhas, and if they are not included here then where is the possibility of a dhätu having
two syllables? Furthermore, Amåta 575 makes the point that it was necessary to separately ordain, in
våtti 449, that ir at the end of a dhätu is indicatory since the current sütra doesn’t cover this as the i is
not kevala since it is accompanied by r. From this we can gather that dhätus like cakñ[iì] vyaktäyäà
väci, dåç[ir] prekñaëe, and so on which have two syllables but which end in a viñëujana are not covered
by the current sütra because their final sarveçvara is not kevala. Thus a separate effort is made elsewhere
to point out their respective indicatory letters.
Comment [61]: comment in class that the
It seems from the example of [o]vij[é] given in both commentaries that, by extension, this rule also reason why I am saying this is so people don’t start
applies to dhätus that have three syllables, and that both the initial sarveçvara and final sarveçvara are sa- stripping off the viñëujanas by “antya-viñëujanaç
ca”.. thus Amåta’s statement fall flat here too since
viñëucäpa in that case. Other examples of this are [o]pyäy[é] våddhau, [o]vraçc[ü] chedane,
[öu][o]sphürj[ä] vajra-niñpeñe, and so on.
443 / laGaUÜ"vasya gAAeivand": /
443. laghüddhavasya govindaù
laghu-uddhavasya—of an uddhava which is laghu; govindaù—govinda.
A laghu uddhava takes govinda when a pratyaya follows.
vämano laghuù. acyute kartari—cetati. bhäve—cityate. vidhau—cetet. bhäve—cityeta. vidhätari—cetatu;

cityatäm. bhüteçvare—acetat; acityata. bhüteçe dip—siù, iö, govindaù—
Våtti—A vämana is called laghu (see sütra 79). Now we begin the conjugation of cit[é] saàjïäne in
acyuta kartari prayoga.
Ø cit + ti[p] → (393) cit + [ç]a[p] + ti[p] → (443) cetati <acyuta pa. 1.1>.
acyuta parapada of cit[é] saàjïäne
cetati cetataù cetanti
cetasi cetathaù cetatha
cetämi cetävaù cetämaù
In bhäve prayoga we get cityate <acyuta bhäve 1.1>:
Ø cit + te → (398) cit + ya[k] + te → (440, 399) cityate <acyuta bhäve 1.1>.
Now we begin the conjugation of the dhätu cit[é] saàjïäne in vidhi kartari prayoga.
Ø cit + yät → (393) cit + [ç]a[p] + yät → (443) cet + a + yät → (401) cet + a + it → (48) cetet
<vidhi pa. 1.1>.
vidhi parapada of cit[é] saàjïäne

cetet cetetäm ceteyuù
ceteù cetetam ceteta
ceteyam ceteva cetema
In bhäve prayoga we get cityeta <vidhi bhäve 1.1>:
Ø cit + éta → (398) cit + ya[k] + éta → (440, 399, 48) cityeta <vidhi bhäve 1.1>.
Now we begin the conjugation of the dhätu cit[é] saàjïäne in vidhätä kartari prayoga.
Ø cit + tu[p] → (393) cit + [ç]a[p] + tu[p] → (443) cetatu <vidhätä pa. 1.1>.
vidhätä parapada of cit[é] saàjïäne

cetatu / cetatät cetatäm cetantu
ceta / cetatät cetatam cetata
cetäni cetäva cetäma
In bhäve prayoga we get cityatäm <vidhätä bhäve 1.1>:
Ø cit + täm → (398) cit + ya[k] + täm → (440, 399) cityatäm <vidhätä bhäve 1.1>.
Now we begin the conjugation of the dhätu cit[é] saàjïäne in bhüteçvara kartari prayoga.
Ø cit + d[ip] → (393, 414) a[t] + cit + [ç]a[p] + d[ip] → (443) acetad → (252) acetat
<bhüteçvara pa. 1.1>.
bhüteçvara parapada of cit[é] saàjïäne

acetat acetatäm acetan
acetaù acetatam acetata
acetam acetäva acetäma
In bhäve prayoga we get acityata <bhüteçvara bhäve 1.1>:
Ø cit + ta → (398, 414) a[t] + cit + ya[k] + ta → (440, 399) acityata <bhüteçvara bhäve 1.1>.
Now we begin the conjugation of the dhätu cit[é] saàjïäne in bhüteça kartari prayoga. When the bhüteça
pratyaya d[ip] is applied, s[i] and i[ö] are applied and govinda is done. At that time the following rules
apply:
Amåta—The words “when a pratyaya follows” have to be supplied in this sütra.
444 / @istais$aByaAmaIx". id"ips$apaAe: /
444. asti-sibhyäm éò dip-sipoù
asti-sibhyäm—after the dhätu as[a] bhuvi (2P, “to be, become, exist”) and the pratyaya s[i]; éö—the
ägama é[ö]; dip-sipoù—when the pratyayas d[ip] and s[ip] follow.
É[ö] is inserted after as[a] or s[i] when d[ip] or s[ip] follow.
Saàçodhiné—By the mention of asti, the [ç]ti[p] form of as[a] bhuvi, the dhätus as[a] gatau dépty-
ädänayoç ca (1U, “to go, move; to shine; to take”) and as[u] kñepaëe (4P, “to throw”) are excluded1. É[ö]
is only inserted after as[a] bhuvi) when, in bhüteçvara kartari prayoga, d[ip] or s[ip] follow, since in
bhüteça kartari prayoga as[a] is replaced by bhü in accordance with aster bhür bruvo vacé räma-dhätuke
(668).
445 / wq%: is$alaAepa wRiq% /
445. iöaù si-lopa éöi
iöaù—after i[ö]; si-lopaù—deletion of s[i]; éöi—when é[ö] follows.
S[i] is deleted when it comes between i[ö] and é[ö].
acetét acetiñöäm.
Våtti—Ø cit + d[ip] → (414, 415, 424) a[t] + cit + i[ö] + s[i] + d[ip] → (443) acet + i[ö] + s[i] + d[ip] →
(444) acet + i[ö] + s[i] + é[ö] + d[ip] → (445) acet + i[ö] + é[ö] + d[ip] → (46) acetéd → (252) acetét
<bhüteça pa. 1.1>.
Ø cit + täm → (414, 415, 424) a[t] + cit + i[ö] + s[i] + täm → (443) acetistäm → (170) acetiñtäm
→ (280) acetiñöäm <bhüteça pa. 1.2>.
446 / is$anaAr"AyaNAvaeiÔaByaAe'na os$a, /
446. si-näräyaëa-vettibhyo ’na us
si-näräyaëa-vettibhyaù—after s[i], näräyaëa, or the dhätu vid[a] jïäne (2P, “to know”); anaù—of the
pratyaya an; us—the replacement us.
After s[i], näräyaëa, or vid[a], an is replaced by us.
1
See Saàçodhiné 416 for further details.
acetiñuù. acetéù acetiñöam acetiñöa. acetiñam acetiñva acetiñma. bhäve—aceti. adhokñaje—ciceta.
Våtti—Ø cit + an → (414, 415, 424) a[t] + cit + i[ö] + s[i] + an → (443) acet + i[ö] + s[i] + an → (446)
acet + i[ö] + s[i] + us → (170) acetiñus → (155) acetiñuù <bhüteça pa. 1.3>.
Ø cit + s[ip] → (414, 415, 424) a[t] + cit + i[ö] + s[i] + s[ip] → (443) acet + i[ö] + s[i] + s[ip] →
(444) acet + i[ö] + s[i] + é[ö] + s[ip] → (445) acet + i[ö] + é[ö] + s[ip] → (46) acetés → (155) acetéù
Ø cit + tam → (414, 415, 424) a[t] + cit + i[ö] + s[i] + tam → (443) acetistam → (170) acetiñtam
→ (280) acetiñöam <bhüteça pa. 2.2>.
Ø cit + ta → (414, 415, 424) a[t] + cit + i[ö] + s[i] + ta → (443) acetista → (170) acetiñta → (280)
acetiñöa <bhüteça pa. 2.3>.
Ø cit + [p]am → (414, 415, 424) a[t] + cit + i[ö] + s[i] + [p]am → (443) acetisam → (170)
acetiñam <bhüteça pa. 3.1>.
Ø cit + va → (414, 415, 424) a[t] + cit + i[ö] + s[i] + va → (443) acetisva → (170) acetiñva
Ø cit + ma → (414, 415, 424) a[t] + cit + i[ö] + s[i] + ma → (443) acetisma → (170) acetiñma
bhüteça parapada of cit[é] saàjïäne

acetét acetiñöäm acetiñuù
acetéù acetiñöam acetiñöa
acetiñam acetiñva acetiñma
In bhäve prayoga we get aceti <bhüteça bhäve 1.1>:
Ø cit + ta → (414, 421) a[t] + cit + i[ë] + ta → (443) acet + i[ë] + ta → (423) aceti <bhüteça
bhäve 1.1>.
Now we begin the conjugation of the dhätu cit[é] saàjïäne in adhokñaja kartari prayoga.
Ø cit + [ë]a[l] → (440, 432, 433) ci + cit + [ë]a[l] → (443) ciceta <adhokñaja pa. 1.1>.
Amåta—It was described in sütra 437 that, when there is reduplication, the second part is called
näräyaëa, and it will be described later, in sütras 702 and 675 respectively, how the juhoty-ädis and jakñ-
ädis are also näräyaëa. Thus all three of them are taken here. In aceti <bhüteça bhäve 1.1>, only govinda
is applied as it is impossible to apply våñëéndra by sütra 422 since cit[é] doesn’t have a final sarveçvara.
447 / @s$aMyaAegAAd"ilad"DaAeºaja: k(ipala: /
447. asaàyogäd alid-adhokñajaù kapilaù
a-saàyogät—not after a saàyoga (sat-saìga); a-l-it-adhokñajaù—the adhokñaja pratyayas which don’t

have the indicatory letter l (all the adhokñaja pratyayas except [ë]a[l] and tha[l]); kapilaù—kapila.
Adhokñaja pratyayas which don’t have the indicatory letter l are kapila if they are applied after a
dhätu which doesn’t end in a sat-saìga.
448 / svaÃaevaAR /
448. svaïjer vä
svaïjeù—after the dhätu ñvanj[a] pariñvaìge (1A, “to embrace”); vä—optionally
After ñvanj[a], adhokñaja pratyayas which don’t have the indicatory letter l are optionally kapila.
Amåta—Where the adhokñaja pratyayas which don’t have the indicatory letter l usually wouldn’t be
kapila when they are applied after ñvanj[a] since ñvanj[a] ends in a sat-saìga, this rule makes them
optionally kapila.
Saàçodhiné—In this sütra, the dhätu ñvanj[a] pariñvaìge is indicated by the word svaïji, a word obtained
by applying the kåt pratyaya i[k] after ñvanj[a] pariñvaìge by ik-çtipau dhätu-nirdeçe (). When i[k] is
applied after ñvanj[a], dhätv-ädeù ñaù saù (458) and ta-vargasya ca-vargaç ca-varga-yoge (241) are
applied and we get svaïji. In this way i[k] is often used to show a dhätu’s well-known form, rather than
its elementary form as listed in the Dhätu-päöha. Matsya Avatara dasa 16/8/05 10:47
Comment [63]: I don;t know why n isn’t
deleted here by ani-rämetäm..
449 / ™ainTaƒainTad"imBaByasTala. ca vaA /
449. çranthi-granthi-dambhibhyas thal ca vä
çranthi-granthi-dambhibhyaù—after the dhätus çranth[a] mocane (9P, “to loosen”), granth[a] sandarbhe
(9P or 10P, “to string together, arrange”), danbh[u] dambhe (5P, “to deceive”); thal—the adhokñaja
pratyaya tha[l]; ca—also; vä—optionally.
After çranth[a], granth[a], and danbh[u], tha[l] and adhokñaja pratyayas which don’t have the
indicatory letter l are optionally kapila.
sat-saìga-mäträd iti tu na våddhänäà matam. cicitatuù cicituù. cicetitha cicitathuù cicita. ciceta cicitiva
cicitima. bhäve—cicite. kämapäle—cityät. bhäve—cetiñéñöa. bälakalkau—cetitä. bhäve—cetitä. kalkau—
cetiñyati. bhäve—cetiñyate. ajite—acetiñyat. bhäve—acetiñyata. evaà karmaëi jïeyam.
sphuöir viçaraëe. viçaraëaà vidäraëam. visaraëa iti päöhe vikäçaù. Üdhätor anta ir itÛ. kartari—sphoöati.
karmaëi—sphuöyate.
Comment [64]: make a comment here based on
top and bottom of page 76 of SK volume II, and
Våtti—It is not the opinion of the previous authorities that tha[l] and the adhokñaja pratyayas which also Amåta of dança-raïja-ñanja..
don’t have the indicatory letter l are optionally kapila after any sat-saìga.
Ø cit + atus → (440, 432, 433) ci + cit + atus → (447, 399, 155) cicitatuù <adhokñaja pa.
1.2>.
Ø cit + us → (440, 432, 433) ci + cit + us → (447, 399, 155) cicituù <adhokñaja pa. 1.3>.
Ø cit + tha[l] → (424) cit + i[ö] + tha[l] → (432, 433) ci + cit + i[ö] + tha[l] → (443) cicetitha
<adhokñaja pa. 2.1>.
Ø cit + athus → (440, 432, 433) ci + cit + athus → (447, 399, 155) cicitathuù <adhokñaja pa.
2.2>.
Ø cit + a → (440, 432, 433) ci + cit + a → (447, 399) cicita <adhokñaja pa. 2.3>.
Ø cit + [ë]a[l] → (440, 432, 433) ci + cit + [ë]a[l] → (443) ciceta <adhokñaja pa. 3.1>.
Ø cit + va → (424) cit + i[ö] + va → (432, 433) ci + cit + iva → (447, 399) cicitiva
Ø cit + ma → (424) cit + i[ö] + ma → (432, 433) ci + cit + ima →(447, 399) cicitima <adhokñaja
pa. 3.3>.
adhokñaja parapada of cit[é] saàjïäne

ciceta cicitatuù cicituù
cicetitha cicitathuù cicita
ciceta cicitiva cicitima
In bhäve prayoga we get cicite <adhokñaja bhäve 1.1>:
Ø cit + e → (440, 432, 433) ci + cit + e → (447, 399) cicite <adhokñaja bhäve 1.1>.
Now we begin the conjugation of the dhätu cit[é] saàjïäne in kämapäla kartari prayoga.
Ø cit + yät → (440, 441, 399) cityät <kämapäla pa. 1.1>.
kämapäla parapada of cit[é] saàjïäne

cityät cityästäm cityäsuù
cityäù cityästam cityästa
cityäsam cityäsva cityäsma
In bhäve prayoga we get cetiñéñöa <kämapäla bhäve 1.1>:
Ø cit + séñöa → (424) cit + i[ö] + séñöa → (443) cetiséñöa → (170) cetiñéñöa <kämapäla bhäve
1.1>.
Now we begin the conjugation of the dhätu cit[é] saàjïäne in bälakalki kartari prayoga.
Ø cit + tä → (424) cit + i[ö] + tä → (443) cetitä <bälakalki pa. 1.1>.
bälakalki parapada of cit[é] saàjïäne

cetitä cetitärau cetitäraù
cetitäsi cetitästhaù cetitästha
cetitäsmi cetitäsvaù cetitäsmaù
In bhäve prayoga we get cetitä <bälakalki bhäve 1.1>:
Ø cit + tä → (424) cit + i[ö] + tä → (443) cetitä <bälakalki bhäve 1.1>.
Now we begin the conjugation of the dhätu cit[é] saàjïäne in kalki kartari prayoga.
Ø cit + syati → (424) cit + i[ö] + syati → (443) cetisyati → (170) cetiñyati <kalki pa. 1.1>.
kalki parapada of cit[é] saàjïäne

cetiñyati cetiñyataù cetiñyanti
cetiñyasi cetiñyathaù cetiñyatha
cetiñyämi cetiñyävaù cetiñyämaù
In bhäve prayoga we get cetiñyate <kalki bhäve 1.1>:
Ø cit + syate → (424) cit + i[ö] + syate → (443) cetisyate → (170) cetiñyate <kalki bhäve 1.1>.
Now we begin the conjugation of the dhätu cit[é] saàjïäne in ajita kartari prayoga.
Ø cit + syat → (414, 424) a[t] + cit + i[ö] + syat → (443) acetisyat → (170) acetiñyat <ajita pa.
1.1>.
ajita parapada of cit[é] saàjïäne

acetiñyat acetiñyatäm acetiñyan
acetiñyaù acetiñyatam acetiñyata
acetiñyam acetiñyäva acetiñyäma
In bhäve prayoga we get acetiñyata <ajita bhäve 1.1>:
Ø cit + syata → (414, 424) a[t] + cit + i[ö] + syata → (443) acetisyata → (170) acetiñyata <ajita
bhäve 1.1>.
One should know the conjugations to be the same in karmaëi prayoga as in bhäve prayoga:
Comment [65]:
acyuta karmaëi of cit[é] saàjïäne
cityate cityete cityante
cityase cityethe cityadhve
citye cityävahe cityämahe
vidhi karmaëi of cit[é] saàjïäne

cityeta cityeyätäm cityeran
cityethäù cityeyäthäm cityedhvam
cityeya cityevahi cityemahi
vidhätä karmaëi of cit[é] saàjïäne

cityatäm cityetäm cityantäm
cityasva cityethäm cityadhvam
cityai cityävahai cityämahai
bhüteçvara karmaëi of cit[é] saàjïäne

acityata acityetäm acityanta
acityathäù acityethäm acityadhvam
acitye acityävahi acityämahi
bhüteça karmaëi of cit[é] saàjïäne

aceti acetiñätäm acetiñata Matsya Avatara dasa 19/9/05 6:50
acetiñöhäù acetiñäthäm acetidhvam Comment [66]: if someone ask why there is no
acetiòhvam, see våtti 150
acetiñi acetiñvahi acetiñmahi
adhokñaja karmaëi of cit[é] saàjïäne

cicite cicitäte cicitire
cicitiñe cicitäthe cicitidhve
cicite cicitivahe cicitimahe
kämapäla karmaëi of cit[é] saàjïäne

cetiñéñöa cetiñéyästäm cetiñéran
cetiñéñöhäù cetiñéyästhäm cetiñédhvam
cetiñéya cetiñévahi cetiñémahi
bälakalki karmaëi of cit[é] saàjïäne

cetitä cetitärau cetitäraù
cetitäse cetitäsäthe cetitädhve
cetitähe cetitäsvahe cetitäsmahe
kalki karmaëi of cit[é] saàjïäne

cetiñyate cetiñyete cetiñyante
cetiñyase cetiñyethe cetiñyadhve
cetiñye cetiñyävahe cetiñyämahe
ajita karmaëi of cit[é] saàjïäne

acetiñyata acetiñyetäm acetiñyanta
acetiñyathäù acetiñyethäm acetiñyadhvam
acetiñye acetiñyävahi acetiñyämahi
Now we begin the conjugation of the dhätu sphuö[ir] viçaraëe / visaraëe1 (1P, “to pierce, break; to bloom,
be manifest”). Viçaraëam means vidäraëam (“piercing, breaking”). In the alternate reading visaraëa,
visaraëa means vikäça (“blooming, manifestation”). When at the end of a dhätu, ir is an it (“indicatory
letter”). In kartari prayoga we get sphoöati <acyuta pa. 1.1> and in karmaëi prayoga we get sphuöyate
<acyuta karmaëi 1.1>:
Ø sphuö + ti[p] → (393) sphuö + [ç]a[p] + ti[p] → (443) sphoöati <acyuta pa. 1.1>.
acyuta parapada of sphuö[ir] viçaraëe / visaraëe

sphoöati sphoöataù sphoöanti
sphoöasi sphoöathaù sphoöatha
sphoöämi sphoöävaù sphoöämaù
Ø sphuö + te → (398) sphuö + ya[k] + te → (440, 399) sphuöyate <acyuta karmaëi 1.1>.
Amåta—Where tha[l] usually wouldn’t be kapila since it has the indicatory letter l and where the
adhokñaja pratyayas which don’t have the indicatory letter l usually wouldn’t be kapila when they come
after çranth[a], granth[a], and danbh[u], since çranth[a], granth[a], and danbh[u] end in a sat-saìga, this
rule makes them kapila optionally. When sphuö[ir] is used in the sense of viçaraëa, it is sa-karmaka
(“transitive”). For example, sphoöati çatrün viçikhena pärthaù (“Arjuna pierces the enemies with
1
In the Dhätu-päöha, sphuö[ir] is listed as sphuöir visaraëe, visaraëam vikäçaù, viçaraëa iti päöhe vidäraëam. Since the
predominant reading and alternate reading are reversed in this våtti, we will give both equal value and henceforth list the
dhätu as sphuö[ir] viçaraëe / visaraëe.
arrows”). But when it is used in the sense of visaraëa, it is akarmaka. For example, sphoöati sarasi räjéva-
räjiù (“A row of blue lotuses blooms in the lake”).
Saàçodhiné—In this sütra, the words çranthi, granthi, and dambhi, are formed by applying the kåt
pratyaya i[k] by ik-çtipau dhätu-nirdeçe (). The n of danbh[u] changes to m by aviñëupadäntasya nasya
masya ca viñëucakraà vaiñëave (230) and viñëucakrasya hariveëur viñëuvarge (114). There is a need to Matsya Avatara dasa 25/8/05 10:11
separately ordain ir as it because if we were to say that the i is an it by siddhopadeçe viriïcau ca sa-
viñëucäpa-sarveçvara it (våtti 152) and that the r is an it by antya-viñëujanaç ca (våtti 152), we would
have to insert n[um] by i-rämed-dhätor num (456). Thus ir is treated as a single anubandha here.
450 / @r"Amah"r"sya inaimaÔamar"Ama: paUvaRva»a /
450. a-räma-harasya nimittam a-rämaù pürva-vac ca

Comment [68]: in one sense this sütra was
a-räma-harasya—of the deletion of a-räma; nimittam—the cause; a-rämaù—a-räma; pürva-vat—like the made too late because bhüyante was already made
previous a-räma; ca—and. in våtti 400.. the saving grace their though is that
a-rämänya-varëäd had not been made then
A-räma causes the deletion of the previous a-räma (see sütra 396), but then it is treated as if it were
that previous a-räma.
tato na nasya haraù—sphuöyante. vidhy-ädau—sphoöet, sphuöyeta. sphoöatu sphuöyatäm. asphoöat,

asphuöyata. bhüteçe—
Våtti—Therefore n is not deleted by sütra 426.
Ø sphuö + ante → (398) sphuö + ya[k] + ante → (440, 399, 396) sphuö + y + ante → (450)
sphuöyante <acyuta karmaëi 1.3>.
acyuta karmaëi of sphuö[ir] viçaraëe / visaraëe

sphuöyate sphuöyete sphuöyante
sphuöyase sphuöyethe sphuöyadhve
sphuöye sphuöyävahe sphuöyämahe
In vidhi and so on, we get the following forms:
Ø sphuö + yät → (393) sphuö + [ç]a[p] + yät → (443) sphoö + a + yät → (401) sphoö + a + it →
(48) sphoöet <vidhi pa. 1.1>.
vidhi parapada of sphuö[ir] viçaraëe / visaraëe

sphoöet sphoöetäm sphoöeyuù
sphoöeù sphoöetam sphoöeta
sphoöeyam sphoöeva sphoöema
Ø sphuö + éta → (398) sphuö + ya[k] + éta → (440, 399, 48) sphuöyeta <vidhi karmaëi 1.1>.
vidhi karmaëi of sphuö[ir] viçaraëe / visaraëe

sphuöyeta sphuöyeyätäm sphuöyeran
sphuöyethäù sphuöyeyäthäm sphuöyedhvam
sphuöyeya sphuöyevahi sphuöyemahi
Ø sphuö + tu[p] → (393) sphuö + [ç]a[p] + tu[p] → (443) sphoöatu <vidhätä pa. 1.1>.
vidhätä parapada of sphuö[ir] viçaraëe / visaraëe

sphoöatu / sphoöatät sphoöatäm sphoöantu
sphoöa / sphoöatät sphoöatam sphoöata
sphoöäni sphoöäva sphoöäma
Ø sphuö + täm → (398) sphuö + ya[k] + täm → (440, 399) sphuöyatäm <vidhätä karmaëi 1.1>.
vidhätä karmaëi of sphuö[ir] viçaraëe / visaraëe

sphuöyatäm sphuöyetäm sphuöyantäm
sphuöyasva sphuöyethäm sphuöyadhvam
sphuöyai sphuöyävahai sphuöyämahai
Ø sphuö + d[ip] → (393, 414) a[t] + sphuö + [ç]a[p] + d[ip] → (443) asphoöad → (252)
asphoöat <bhüteçvara pa. 1.1>.
bhüteçvara parapada of sphuö[ir] viçaraëe / visaraëe

asphoöat asphoöatäm asphoöan
asphoöaù asphoöatam asphoöata
asphoöam asphoöäva asphoöäma
Ø sphuö + ta → (398, 414) a[t] + sphuö + ya[k] + ta → (440, 399) asphuöyata <bhüteçvara karmaëi
1.1>.
bhüteçvara karmaëi of sphuö[ir] viçaraëe / visaraëe

asphuöyata asphuöyetäm asphuöyanta
asphuöyathäù asphuöyethäm asphuöyadhvam
asphuöye asphuöyävahi asphuöyämahi
In bhüteça the following rule applies:
Amåta—A-räma is the para-nimitta of the deletion of a-räma and it is treated like the deleted a-räma. In
the formation of sphuöyante <acyuta karmaëi 1.3> and so on, when there is deletion of the a-räma of
ya[k] by a-räma-hara e-ayor aviñëupadänte (396), the deletion of the n of ante and so on would normally
be applicable since the deletion of a-räma is a mahähara (see våtti 156). Therefore, so the deletion of n
will not take place, it is ordained here that a-räma is treated like the previous a-räma. This rule was not
given when making bhüyante <acyuta karmaëi 1.3> in våtti 400, since it was not needed back then since
the rule a-rämänya-varëäd ante-antäm-antänäm (426) had not been made at that time.
Saàçodhiné—This rule is an atideça because it ordains similarity to another.
451 / wr"naubanDaAnx~Ae vaA BaUtaezApar"pade" /
451. ir-anubandhän ìo vä bhüteça-parapade
ir-anubandhät—after a dhätu whose anubandha (“indicatory letter”) is ir; ìaù—the pratyaya [ì]a; vä—
optionally; bhüteça-parapade—when a bhüteça parapada pratyaya follows.
When a bhüteça parapada pratyaya follows, [ì]a is optionally applied after a dhätu that has the
anubandha ir.
ìa it, a-rämaù çeñaù. “aì” pä. asphuöat asphoöét, asphuöatäm asphoöiñöäm. iöo vyavadhänatayä nirdeçän na
nimittatvaà, tato na òhatvam—asphoöidhvam. evam acetidhvam. adhokñaje—
Våtti—The ì is an indicatory letter, and a-räma is the remainder. The Päëinians call it a[ì] (see
Añöädhyäyé 3.1.57).
Ø sphuö[ir] + d[ip] → (414) a[t] + sphuö[ir] + d[ip] → (two options by 451):

1) ([ì]a is applied by 451, 440) a[t] + sphuö + [ì]a + d[ip] → (399, 252) asphuöat <bhüteça pa.
1.1>.
2) (s[i] is applied as usual by 415, 424) a[t] + sphuö + i[ö] + s[i] + d[ip] → (443) asphoö + i[ö] +
s[i] + d[ip] → (444) asphoö + i[ö] + s[i] + é[ö] + d[ip] → (445) asphoö + i[ö] + é[ö] + d[ip] → (46) asphoöéd
→ (252) asphoöét <bhüteça pa. 1.1>.
Ø sphuö[ir] + täm → (414) a[t] + sphuö[ir] + täm → (two options by 451):

1) ([ì]a is applied by 451, 440) a[t] + sphuö + [ì]a + täm → (399) asphuöatäm <bhüteça pa.
1.2>.
2) (s[i] is applied as usual by 415, 424) a[t] + sphuö + i[ö] + s[i] + täm → (443) asphoöistäm →
(170) asphoöiñtäm → (280) asphoöiñöäm <bhüteça pa. 1.2>.
bhüteça parapada of sphuö[ir] viçaraëe / visaraëe

asphoöét / asphuöat asphoöiñöäm / asphuöatäm asphoöiñuù / asphuöan
asphoöéù / asphuöaù asphoöiñöam / asphuöatam asphoöiñöa / asphuöata
asphoöiñam / asphuöam asphoöiñva / asphuöäva asphoöiñma / asphuöäma
I[ö] cannot be a nimitta since in sütra 431 it was mentioned as intervening. Thus the change to òh by
sütra 430 cannot take place.
Ø sphuö + dhvam → (414, 415, 424) a[t] + sphuö + i[ö] + s[i] + dhvam → (443) asphoö + i + s +
dhvam → (429) asphoöidhvam <bhüteça karmaëi 2.3>.
bhüteça karmaëi of sphuö[ir] viçaraëe / visaraëe

asphoöi asphoöiñätäm asphoöiñata
asphoöiñöhäù asphoöiñäthäm asphoöidhvam
asphoöiñi asphoöiñvahi asphoöiñmahi
Likewise we get acetidhvam <bhüteça karmaëi 2.3 of cit[é] saàjïäne>. In adhokñaja the following rules
apply:
Amåta—Someone may argue, “Since i[ö] is an éçvara why doesn’t the change to òh by sütra 430 take
place?” In answer to that, Jéva Gosvämé speaks the sentence beginning iöo vyavadhänatayä. The implied
meaning is that if i[ö] were considered a nimitta then the rule should have been iöas tu vä and not iò-
vyavadhäne tu vä.
Saàçodhiné—The full list of dhätus that have the anubandha ir is given below:
cyut[ir] äsecane 1P to pour on, wet
çcyut[ir] kñaraëe 1P to ooze, flow
sphuö[ir] viçaraëe / visaraëe 1P to pierce, break; to bloom, be manifest
ghuñ[ir] çabde 1 1P to sound
båh[ir] våddhau çabde ca 1P to increase, sound
skand[ir] gati-çoñaëayoù 1P to fall, discharge semen; to dry up,
perish
dåç[ir] prekñaëe 1P to see
chad[ir] ürjane 1P to animate, strengthen
budh[ir] bodhane 1U to understand
rud[ir] açru-vimocane 2P to cry
ëij[ir] çauce 3U to wash, purify
vij[ir] påthag-bhäve 3U to separate, discriminate
[é]çuc[ir] püté-bhäve 4U to bathe, become clean
rudh[ir] ävaraëe 7U to block, cover
bhid[ir] vidäraëe 7U to break, separate, discriminate
chid[ir] dvidhä-karaëe 7U to cut, divide
ric[ir] virecane 7U to purge, empty
vic[ir] påthag-bhäve 7U to separate, discriminate
kñud[ir] sampeñaëe 7U to pound, crush
yuj[ir] yoge 7U to join, use
452 / nar"ivaSNAujanaAnaAmaAid": izASyatae /
452. nara-viñëujanänäm ädiù çiñyate
nara-viñëujanänäm—of the viñëujanas of a nara; ädiù—the first; çiñyate—remains.
Only the first viñëujana of a nara remains.
453 / zAAEir"izAr"s$k(stau s$aAtvata: /
453. çauri-çiraskas tu sätvataù
çauri-çiraskaù—beginning with a çauri; tu—but; sätvataù—sätvata.
But if the first viñëujana of a nara is a çauri and the second a sätvata, only the sätvata remains.
anyo viñëujano na rakñyate. pusphoöa, pusphuöe. kämapäle—sphuöyät, sphoöiñéñöa. bälakalkau—sphoöitä.

kalkau—sphoöiñyati, sphoöiñyate. ajite—asphoöiñyat, asphoöiñyata. evaà çcyutir kñaraëe. dantyädir ayam.
sasya çaç ca-varga-yoge—çcyotati. açcyutat açcyotét. cuçcyota. evaà cyutir äsecane. mantha viloòane—
manthati.
Våtti—The other viñëujana is not kept.
Ø sphuö + [ë]a[l] → (440, 432, 433) sphu + sphuö + [ë]a[l] → (453) phu + sphuö + [ë]a[l] →
(439) pu + sphuö + [ë]a[l] → (443) pusphoöa <adhokñaja pa. 1.1>.
1
There is also the dhätu ghuñ[ir] viçabdane (10P, “to proclaim aloud, to sound”), but when the cur-ädi-dhätus take [ë]i by cur-
äder ëiù (781), they are considered new dhätus by sütra 365 and thus a[ì] is applied instead by ëi-çri-dru-sru-kamibhyo ’ì
bhüteçe kartari (568).
adhokñaja parapada of sphuö[ir] viçaraëe / visaraëe
pusphoöa pusphuöatuù pusphuöuù
pusphoöitha pusphuöathuù pusphuöa
pusphoöa pusphuöiva pusphuöima
Ø sphuö + e → (440, 432, 433) sphu + sphuö + e → (453) phu + sphuö + e → (439) pu + sphuö + e
→ (447, 399) pusphuöe <adhokñaja karmaëi 1.1>.
adhokñaja karmaëi of sphuö[ir] viçaraëe / visaraëe

pusphuöe pusphuöäte pusphuöire
pusphuöiñe pusphuöäthe pusphuöidhve
pusphuöe pusphuöivahe pusphuöimahe
In kämapäla the forms are as follows:
Ø sphuö + yät → (440, 441, 399) sphuöyät <kämapäla pa. 1.1>.
kämapäla parapada of sphuö[ir] viçaraëe / visaraëe

sphuöyät sphuöyästäm sphuöyäsuù
sphuöyäù sphuöyästam sphuöyästa
sphuöyäsam sphuöyäsva sphuöyäsma
Ø sphuö + séñöa → (424) sphuö + i[ö] + séñöa → (443) sphoöiséñöa → (170) sphoöiñéñöa <kämapäla
karmaëi 1.1>.
kämapäla karmaëi of sphuö[ir] viçaraëe / visaraëe

sphoöiñéñöa sphoöiñéyästäm sphoöiñéran
sphoöiñéñöhäù sphoöiñéyästhäm sphoöiñédhvam
sphoöiñéya sphoöiñévahi sphoöiñémahi
In bälakalki the forms are as follows:
Ø sphuö + tä → (424) sphuö + i[ö] + tä → (443) sphoöitä <bälakalki pa. 1.1>.
bälakalki parapada of sphuö[ir] viçaraëe / visaraëe

sphoöitä sphoöitärau sphoöitäraù
sphoöitäsi sphoöitästhaù sphoöitästha
sphoöitäsmi sphoöitäsvaù sphoöitäsmaù
Ø sphuö + tä → (424) sphuö + i[ö] + tä → (443) sphoöitä <bälakalki karmaëi 1.1>.
bälakalki karmaëi of sphuö[ir] viçaraëe / visaraëe

sphoöitä sphoöitärau sphoöitäraù
sphoöitäse sphoöitäsäthe sphoöitädhve
sphoöitähe sphoöitäsvahe sphoöitäsmahe
In kalki the forms are as follows:
Ø sphuö + syati → (424) sphuö + i[ö] + syati → (443) sphoöisyati → (170) sphoöiñyati <kalki pa.
1.1>.
kalki parapada of sphuö[ir] viçaraëe / visaraëe
sphoöiñyati sphoöiñyataù sphoöiñyanti
sphoöiñyasi sphoöiñyathaù sphoöiñyatha
sphoöiñyämi sphoöiñyävaù sphoöiñyämaù
Ø sphuö + syate → (424) sphuö + i[ö] + syate → (443) sphoöisyate → (170) sphoöiñyate <kalki
karmaëi 1.1>.
kalki karmaëi of sphuö[ir] viçaraëe / visaraëe

sphoöiñyate sphoöiñyete sphoöiñyante
sphoöiñyase sphoöiñyethe sphoöiñyadhve
sphoöiñye sphoöiñyävahe sphoöiñyämahe
In ajita the forms are as follows:
Ø sphuö + syat → (414, 424) a[t] + sphuö + i[ö] + syat → (443) asphoöisyat → (170) asphoöiñyat
<ajita pa. 1.1>.
ajita parapada of sphuö[ir] viçaraëe / visaraëe

asphoöiñyat asphoöiñyatäm asphoöiñyan
asphoöiñyaù asphoöiñyatam asphoöiñyata
asphoöiñyam asphoöiñyäva asphoöiñyäma
Ø sphuö + syata → (414, 424) a[t] + sphuö + i[ö] + syata → (443) asphoöisyata → (170)
asphoöiñyata <ajita karmaëi 1.1>.
ajita karmaëi of sphuö[ir] viçaraëe / visaraëe

asphoöiñyata asphoöiñyetäm asphoöiñyanta
asphoöiñyathäù asphoöiñyethäm asphoöiñyadhvam
asphoöiñye asphoöiñyävahi asphoöiñyämahi
The dhätu çcyut[ir] kñaraëe (1P, “to ooze, flow”) is conjugated in the same way. This dhätu originally
begins with a dental varëa (sa-räma), but that sa-räma becomes ça-räma by sasya çaç ca-varga-yoge
(248).
Ø çcyut + ti[p] → (393) çcyut + [ç]a[p] + ti[p] → (443) çcyotati <acyuta pa. 1.1>.
Ø çcyut[ir] + d[ip] → (414) a[t] + çcyut[ir] + d[ip] → (two options by 451):

1) ([ì]a is applied by 451, 440) a[t] + çcyut + [ì]a + d[ip] → (399, 252) açcyutat <bhüteça pa.
1.1>.
2) (s[i] is applied as normal by 415, 424) a[t] + çcyut + i[ö] + s[i] + d[ip] → (443) açcyot + i[ö] +
s[i] + d[ip] → (444) açcyot + i[ö] + s[i] + é[ö] + d[ip] → (445) açcyot + i[ö] + é[ö] + d[ip] → (46) açcyotéd
→ (252) açcyotét <bhüteça pa. 1.1>.
Ø çcyut + [ë]a[l] → (440, 432, 433) çcyu + çcyut + [ë]a[l] → (453) cu + çcyut + [ë]a[l] → (443)
cuçcyota <adhokñaja pa. 1.1>.
The dhätu cyut[ir] äsecane (1P, “to pour on, wet”) is conjugated in the same way. Now we begin the
conjugation of manth[a] viloòane (1P, “to churn, agitate, destroy”).
Ø manth + ti[p] → (393) manth + [ç]a[p] + ti[p] → manthati <acyuta pa. 1.1>.
Amåta—The vigraha (“separation of the constituent words”) of the compound word çauri-çiraskaù is
çauriù çirasi yasya saù (“one at whose head is a çauri”).
454 / @inar"AmaetaAM ivaSNAujanaAntaAnaAmauÜ"vanar"Amah"r": kM(s$aAr"AE /
454. ani-rämetäà viñëujanäntänäm uddhava-na-räma-haraù kaàsärau
an-i-räma-itäm—which don’t have i-räma as it (“indicatory letter”); viñëujana-antänäm—of dhätus which

end in a viñëujana; uddhava-na-räma-haraù—deletion of the uddhava na-räma; kaàsärau—when a
kaàsäri pratyaya follows.
Dhätus which end in a viñëujana and don’t have the indicatory letter i lose their uddhava n when a
kaàsäri pratyaya follows.
455 / laigAk(pyaAeç&pataApazAr"Ir"ivak(Ar"yaAe: /
455. lagi-kapyor upatäpa-çaréra-vikärayoù
lagi-kapyoù—of the dhätus lag[i] gatau (1P, “to pass by, be attached”) and kap[i] calane (1A, “to
tremble, shake”); upatäpa-çaréra-vikärayoù—when pain (upatäpa) or transformation of the body (çaréra-
vikära) is understood.
Lag[i] and kap[i] also lose their uddhava n when a kaàsäri pratyaya follows and pain or
transformation of the body is understood.
mathyate. bhüteçe—amanthét, amanthi. adhokñaje—mamantha, mamanthe. kämapäle—mathyät,

manthiñéñöa. kuthi hiàsä-saìkleçayoù. i-räma it—
Våtti—Ø manth + te → (398) manth + ya[k] + te → (440, 454) mathyate <acyuta karmaëi 1.1>.
In bhüteça we get the following forms:
Ø manth + d[ip] → (414, 415, 424) a[t] + manth + i[ö] + s[i] + d[ip] → (444) amanth + i[ö] + s[i]
+ é[ö] + d[ip] → (445) amanth + i[ö] + é[ö] + d[ip] → (46) amanthéd → (252) amanthét <bhüteça pa. 1.1>.
Ø manth + ta → (414, 421) a[t] + manth + i[ë] + ta → (423) amanthi <bhüteça karmaëi 1.1>.
In adhokñaja we get the following forms:
Ø manth + [ë]a[l] → (440, 432, 433) mamantha <adhokñaja pa. 1.1>.
Ø manth + e → (440, 432, 433) ma + manth + e → mamanthe <adhokñaja karmaëi 1.1>.
In kämapäla we get the following forms:
Ø manth + yät → (440, 441, 454) mathyät <kämapäla pa. 1.1>.
Ø manth + séñöa → (424) manth + i[ö] + séñöa → (170) manthiñéñöa <kämapäla karmaëi 1.1>.
Now we begin the conjugation of kuth[i] hiàsä-saìkleçayoù (1P, “to hurt; to suffer”). The i is an
indicatory letter.
Saàçodhiné—Where lag[i] and kap[i] usually wouldn’t lose their uddhava n when a kaàsäri pratyaya
follows since they have the indicatory letter i, this rule says that they should lose their uddhava n.
Examples of this rule are given in våtti 457.
456 / wr"AmaeÜ"AtaAenauRma, /
456. i-rämed-dhätor num
i-räma-it-dhätoù—of a dhätu that has i-räma as it; num—the ägama n[um].
A dhätu that has the indicatory letter i takes n[um].
upadeça eväyaà num. kunthati. i-rämettvän na nasya haraù—kunthyate.
Våtti—This n[um] is considered exactly as if it were original (upadeça).
Ø kuth[i] → (456, 225) ku + n[um] + th → (230) kuàth → (114) kunth → kunth + ti[p] → (393)
kunth + [ç]a[p] + ti[p] → kunthati <acyuta pa. 1.1>.
acyuta parapada of kuth[i] hiàsä-saìkleçayoù

kunthati kunthataù kunthanti
kunthasi kunthathaù kunthatha
kunthämi kunthävaù kunthämaù
Because kuth[i] has the indicatory letter i, it doesn’t lose its n by sütra 454:
Ø kuth[i] → (456, 225) ku + n[um] + th → (230) kuàth → (114) kunth → kunth + te → (398)
kunth + ya[k] + te → (440) kunthyate <acyuta karmaëi 1.1>.
acyuta karmaëi of kuth[i] hiàsä-saìkleçayoù

kunthyate kunthyete kunthyante
kunthyase kunthyethe kunthyadhve
kunthye kunthyävahe kunthyämahe
Saàçodhiné—Since the insertion of n[um] is anaimittika (“not brought about by a präì-nimitta or para-
nimitta”), it is done before the pratyaya is applied. This is in accordance with the following statement of
Käçikä: anaimittikaà präg eva pratyayotpatter bhavati (“A grammatical operation which is without a
nimitta is done before the application of the pratyaya”).
Comment [69]: quoted in Amåta 539
457 / k(vagARnar"sya cavagAR: /
457. ka-varga-narasya ca-vargaù
ka-varga-narasya—of the ka-varga of a nara; ca-vargaù—the change to ca-varga. Matsya Avatara dasa 27/8/05 14:25
Comment [70]: the literal meaning of this is ka-
varga-bhüta-narasya
The ka-varga of a nara changes to ca-varga.
cukuntha. lagi gatau—vilagyate. kapi calane—vikapyate. upatäpädibhyäm anyatra tu—laìgyate kampyate.

ñidhu gatyäm, u-räma it—
Våtti—Ø kuth[i] → (456, 225) ku + n[um] + th → (230) kuàth → (114) kunth → kunth + [ë]a[l] →
(440, 432, 433) ku + kunth + a → (457) cukuntha <adhokñaja pa. 1.1>.
adhokñaja parapada of kuth[i] hiàsä-saìkleçayoù

cukuntha cukunthatuù cukunthuù
cukunthitha cukunthathuù cukuntha
cukuntha cukunthiva cukunthima
Examples of when the dhätus lag[i] gatau and kap[i] calane lose their uddhava n by sütra 455 are as
follows:
Ø vi + lag[i] → (456, 225) vi + lang → vi + lang + te → (398) vi + lang + ya[k] + te → (440, 455)
vilagyate (“feeling pain”) <acyuta bhäve 1.1>.
Ø vi + kap[i] → (456, 225) vi + kanp → vi + kanp + te → (398) vi + kanp + ya[k] + te → (440,

455) vikapyate (“becoming deformed”) <acyuta bhäve 1.1>.
Comment [71]: comment in class that we do
not do 230, 114 here because na-räma-jau
But when something other than pain or transformation of the body is understood, the forms are as anuçvara ... has not been given yet
follows:
Ø vi + lag[i] → (456, 225) vi + la + n[um] + g → (230) vi + laàg → (114) vi + laìg → vi + laìg +

te → (398) vi + laìg + ya[k] + te → (440) vilaìgyate (“being attached to”) <acyuta bhäve 1.1>.
Ø vi + kap[i] → (456, 225) vi + ka + n[um] + p → (230) vi + kaàp → (114) vi + kamp → vi +

kamp + te → (398) vi + kamp + ya[k] + te → (440) vikampyate (“trembling”) <acyuta bhäve 1.1>.
Now we begin the conjugation of the dhätu ñidh[u] gatyäm (1P, “to go, move”). The u is an indicatory
letter.
458 / DaAtvaAde": Sa: s$a: /
458. dhätv-ädeù ñaù saù
dhätu-ädeù—which is the initial varëa of a dhätu; ñaù—of ña-räma; saù—the replacement sa-räma.
The initial ñ of a dhätu changes to s.
Saàçodhiné—Since the change to s is anaimittika (“not brought about by a präì-nimitta or para-

459 / s$avaeRìr"d"ntyapar"A DaAtaAer"Aid"s$aA: SaAepade"zAA: /

459. sarveçvara-dantya-parä dhätor ädi-säù ñopadeçäù
sarveçvara-dantya-paräù—followed by a sarveçvara or dental varëa; dhätoù—of a dhätu; ädi-säù—any

initial sa-räma; ña-upadeçäù—ñopadeça (“listed in the Dhätu-päöha as ña-räma”).
Any initial s which belongs to a dhätu and is followed by a sarveçvara or dental varëa is ñopadeça.
Amåta—Some consider the dhätus that begin with a s which is followed by a sarveçvara or dental varëa
to be ñopadeças. For example, the Mahä-bhäñya says aj-dantya-paräù sädayaù ñopadeçäù. But the result is
the same.
Saàçodhiné—Since people in general are usually familiar only with the form of a dhätu that has already
undergone the change to s by dhätv-ädeù ñaù saù (458), this sütra and the next two sütras are given so
that one may recognize which of the dhätus that begin with s originally begin with ñ in the Dhätu-päöha.
By knowing this, one can then apply sütra 462. An example of an initial s followed by a sarveçvara is sev
(1A, “to serve, visit, dwell”), which is listed in the Dhätu-päöha as ñev[å] sevane, and an example of an
initial s followed by a dental varëa is sthä (1P, “to stand, remain”), which is listed in the Dhätu-päöha as
ñöhä gati-nivåttau1.
460 / svaSk(isvad"svad"svaÃasvapaismax~AM ca /
460. svañka-svida-svada-svaïja-svapa-smiìäà ca
svañka-svida-svada-svaïja-svapa-smiìäm—of the dhätus listed below; ca—and.
The initial s of the following dhätus is also ñopadeça:
svañk[a] gatau 1A to go, move

[ïi]svid[ä] snehane mocane ca 1A to be anointed, greasy; to be loose,
disturbed
[ïi]svid[ä] gätra-prakñaraëe 4P to sweat
svad[a] äsvädane 1A to taste, please
svad[a] äsvädane 10P to taste, please
svanj[a] pariñvaìge 1A to embrace
[ïi]svap[a] çaye 2P to sleep, lie down
smi[ì] éñad-dhasane 1A to smile, laugh
Saàçodhiné—Thus, in the Dhätu-päöha these dhätus are listed as ñvañk[a] gatau, [ïi]ñvid[ä] snehane
mocane ca, [ïi]ñvid[ä] gätra-prakñaraëe, ñvad[a] äsvädane, ñvanj[a] pariñvaìge, [ïi]ñvap[a] çaye, and
ñmi[ì] éñad-dhasane respectively. The reason why these dhätus are separately mentioned here, even
though all of them except smi[ì] were already covered by the previous sütra since their initial s is
followed by a dental varëa (va-räma), will be explained in the next våtti. Smi[ì] is listed here because it
was not covered by the previous sütra since its initial s is not followed by a dental varëa.
461 / s$a{pa}s$a{sta{s$a{jsta|styaAs$aUcas$aU‡astanas$aÍÿAmas$aAr"s$aAmas$aBaAjas$aek{(staenastaAemavajaRma, /
461. såpÿ-så-stå-såj-stè-styä-süca-sütra-stana-saìgräma-sära-säma-sabhäja-sekå-stena-stoma-varjam
1
Here the dental varëa t has become ö by ñät parasya öa-varga-yuktasya ca ta-vargasya öa-vargaù (280).
såpÿ-så-stå-såj-stè-styä-süca-sütra-stana-saìgräma-sära-säma-sabhäja-sekå-stena-stoma-varjam—with the
exception of the dhätus listed below.
As an exception to sütra 459, the initial s of the following dhätus is not ñopadeça:
såp[ÿ] gatau 1P to crawl, slither

så gatau 1P to go, move, run, flow
stå[ï] äcchädane 5U to cover
såj[a] visarge 4A to create, release
såj[a] visarge 6P to create, release
stè[ï] äcchädane 9U to cover
styai çabda-saìghätayoù 1P to sound; to accumulate
süca paiçunye 10P to betray, reveal, ascertain
sütra avamocane 10P to bind, tie together
stana deva-çabde 10P to thunder
saìgräma yuddhe 10A to fight
sära daurbalye 10P to be weak
säma säntvane 10P to console
sabhäja préti-sevanayoù 10P to please; to serve, worship
sek[å] gatau 1A to go, move
stena caurye 10P to steal
stoma çläghäyäm 10P to praise
satra-sthüla-sukhäç ca dhätu-pradépe dåçyante. dantya-paratve ’pi svañkädénäà päöho niyamärthaù. tena svå-
prabhåténäà na syäd iti. sedhati.
Våtti—Satra santati-kriyäyäm (10A, “to accomplish, extend”), sthüla paribåàhane (10A, “to increase,
grow fat”), and sukha tat-kriyäyäm (10P, “to be happy”) are also shown (as exceptions) in Dhätu-
pradépa. Even though they have an initial s followed by a dental varëa, the dhätus svañk[a] and so on
were listed separately in sütra 460 for the sake of restriction. Thus the initial s of the dhätus svå and so
on is not ñopadeça.
Ø ñidh → (458) sidh → sidh+ ti[p] → (393) sidh + [ç]a[p] + ti[p] → (443) sedhati <acyuta pa.
1.1>.
Comment [73]: the change to s is done before
the application of the pratyaya based on the
Amåta—In his commentary on Mahä-bhäñya, Kaiyaöa says dantya-grahaëena va-käro gåhyate ity äçaìkä following comment from käçikä quoted in Amåta
539:
syäd iti svid-ädayo bhedena nirdiñöäù (“there may be uncertainty about whether or not va-kära should be
counted as a dental varëa. Thus svid and so on are mentioned separately”). Therefore, since this change to ä is without a
nimitta1, it is done before the application of the
pratyaya”).
Saàçodhiné—Since the dhätus svañk[a] and so on were listed separately in sütra 460 for the sake of
restriction, any other initial s that is followed by v cannot be ñopadeça. Thus the initial s of the following
dhätus is not ñopadeça:
Comment [74]: this is based on Bäla
svå çabdopatäpayoù 1P to sound, sing, praise; to feel pain

svan[a] çabde 1P to sound
svara äkñepe 10P to criticize
sväd[a] äsvädane 1A to taste, please
svard[a] äsvädane 1A to taste, please
462 / opaen‰"Ad"ipa SaAepade"zAsya SatvaM ¸(icata, /
462. upendräd api ñopadeçasya ñatvaà kvacit
upendrät—after an upendra; api—even; ña-upadeçasya—of a ñopadeça; ñatvam—the change to ñ; kvacit—

sometimes.
Sometimes, even after an upendra, a ñopadeça s changes to ñ.
niñedhati. ad-vyavadhäne ’pi ñatvam—nyañedhat. ñidhü çästre mäìgalye ca. ü-räma it. çästram anuçäsanaà,
mäìgalyaà çivam. sedhati çiñyaà guruù. sedhati hari-bhaktiù.
Våtti—Ø ni + ñidh → (458) ni + sidh → ni + sidh + ti[p] → (393) ni + sidh + [ç]a[p] + ti[p] → (443)
nisedhati → (459, 462) niñedhati <acyuta pa. 1.1 of ni + ñidh[ü] çästre mäìgalye ca1>.
The change to ñ takes place even if a[t] intervenes:2

Comment [75]: reference footnote
Ø ni + ñidh → (458) ni + sidh → ni + sidh + d[ip] → (393, 414) ni+ a[t] + sidh + [ç]a[p] + d[ip] →
(443) ni + asedhad → (59, 252) nyasedhat → (459, 462) nyañedhat <bhüteçvara pa. 1.1 of ni + ñidh[ü]
çästre mäìgalye ca>.
Now we begin the conjugation of the dhätu ñidh[ü] çästre mäìgalye ca (1P, “to instruct; to be
auspicious”). The ü is an indicatory letter. Çästra means anuçäsana (“instruction”), and mäìgalya means
çiva (“auspiciousness”). For example, sedhati çiñyaà guruù (“the guru instructs the disciple”) and sedhati
hari-bhaktiù (“devotional service to Lord Hari is auspicious”).
Amåta—One should understand that, due to the restriction pürvokta-nimittatve saty eva ñatva-ëatve
(407), the upendra must end with a nimitta in the form of an éçvara or harimitra for this rule to be
applicable.3 Due to the mention of the word kvacit here, rules like sedhates tv agatau småtam () and na
suïaù sya-sanoù ñatvam () will be given later which modify the current rule.
Saàçodhiné—This rule is an extension of sütra 170. Usually when s is at the beginning of a viñëupada it
is prohibited from changing to ñ by the phrase na tu viñëupadädy-anta-säténäm in sütra 170, but the
current rule allows the initial s of a dhätu to change to ñ when it comes after an upendra. Therefore the
word api is used here, for the s changes to ñ even though it is at the beginning of a viñëupada. The s that
replaces the initial ñ of the dhätu by dhätv-ädeù ñaù saù (458) is a viriïci comprised solely of sa-räma and
thus it is eligible to change to ña-räma by the phrase viriïci-sasya in sütra 170. Actually, the current
sütra is only a general rule as is indicated by the word kvacit. The specific cases where s is actually
allowed to change to ñ will be described in sütras 907 to 917. For example, the s of sidh actually changes
to ñ by the later rule upendrät suvateù ñatvaà sunoteù so-stubha-stuväm sthä-senaya-svanja-sanjäà
sedhates tv agatau småtam (909).
463 / svar"itas$aUitas$aUyaitaDaUHaUid"ta wÒ"A /
463. svarati-süti-süyati-dhüï-üd-ita iò vä
1
According to Båhat-dhätu-kusumäkara, niñedhati (“he prohibits”) and pratiñedhati (“he prohibits”) are made from the dhätu
ñidh[ü] çästre mäìgalye ca.
2
This is a reference to the sütra atä vyaväye ’py äsevam ().
3
Thus this rule is only applicable to the upendras anu, nir, dur, abhi, vi, adhi, su, ati, ni, prati, pari, and api.
svarati-süti-süyati-dhüï-üt-itaù—after the dhätus svå çabdopatäpayoù (1P, “to sound, sing, praise; to feel
pain”), ñü[ì] präëi-garbha-vimocane (2A or 4A, “to give birth, produce”), and dhü[ï] kampane (5U, 9U,
or 10U, “to shake, agitate”), and after dhätus that have ü-räma as it; iö—the ägama i[ö]; vä—optionally.
Comment [76]: it is a yuj-ädi dhätu thus when
After svå, ñü[ì] (süti), ñü[ì] (süyati), dhü[ï], and after dhätus that have the indicatory letter ü, i[ö] is it doesn’t take ëi it is veö
optional.
asedhét asedhiñöäm ity-ädi.
Våtti—Ø ñidh[ü] → (458) sidh[ü] → sidh[ü] + d[ip] → (414, 415) a[t] + sidh[ü] + s[i] + d[ip] → (two
options by 463):
1) (i[ö] is inserted by 424) asidh + i[ö] + s[i] + d[ip] → (443) asedh + i[ö] + s[i] + d[ip] → (444)
asedh + i[ö] + s[i] + é[ö] + d[ip] → (445) asedh + i[ö] + é[ö] + d[ip] → (46) asedhéd → (252) asedhét
2) see next våtti.
Ø ñidh[ü] → (458) sidh[ü] → sidh[ü] + täm → (414, 415) a[t] + sidh[ü] + s[i] + täm → (two
options by 463):
1) (i[ö] is inserted by 424) asidh + i[ö] + s[i] + täm → (443) asedhistäm → (170) asedhiñtäm →
(280) asedhiñöäm <bhüteça pa. 1.2>.
2) see våtti 466.
Saàçodhiné—By the mention of süti and süyati, the [ç]ti[p] forms of ñü[ì] präëi-garbha-vimocane (2A,
“to give birth, produce”) and ñü[ì] präëi-garbha-vimocane (4A, “to give birth, produce”) respectively,
the dhätu ñü preraëe (6P, “to impel”) is excluded. Regarding the insertion of i[ö], dhätus in general are
divided into three categories based on whether or not they take i[ö]. For example, dhätus which don’t
take i[ö] are called aniö1, dhätus which optionally take i[ö] are called veö (vä-iö), and dhätus which take iö
are called seö (sa-iö). Since ñidh[ü] has the indicatory letter ü, it is a veö dhätu. In the case that a veö dhätu
Comment [77]: reference våtti in footnote, våtti
doesn’t take i[ö], it follows the rules that are applicable to aniö dhätus, but in the case that a veö dhätu of vale tu vä, yapi ca
does take i[ö], it follows the rules that are applicable to seö dhätus. The full list of dhätus that have the
indicatory letter ü is given below.
ñidh[ü] çästre mäìgalye ca 1P to instruct; to be auspicious

gup[ü] rakñaëe 1P to protect, hide
akñ[ü] vyäptau saìghäte ca 1P to pervade, accumulate
takñ[ü] nirbhartsane 1P to criticize
tvakñ[ü] tanü-karaëe 1P to make thin, peel, create
gäh[ü] viloòane 1A to dive into, penetrate
syand[ü] prasravaëe 1A to flow, run
kåp[ü] sämarthye 1A to be able, fit for
kñam[üñ] sahane2 1A to tolerate, forgive
trap[üñ] lajjäyäm 1A to be ashamed, shy
guh[ü] saàvaraëe 1U to cover, hide
måj[üñ] çuddhau 2P to clean, purify
kñam[ü] sahane 4P to tolerate, forgive
klid[ü] ärdré-bhäve 4P to become wet
akñ[ü] vyäptau saìghäte ca 5P to pervade, accumulate
takñ[ü] tanü-karaëe 5P to make thin, peel, create
aç[üì] vyäptau 5A to pervade, obtain
1
The list of aniö dhätus is given in våtti.
2
Prayuktäkhyäta-maïjaré says this dhätu is also used in the sense of sämarthya (“to be able”).
[o]vraçc[ü] chedane 6P to cut
tåëh[ü] hiàsäyäm 6P to hurt, kill
våh[ü] udyame 6P to endeavor, lift up
aïj[ü] vyakti-mrakñaëa-känti-gatiñu 7P to manifest, make clear; to anoint; to
be beautiful; to go, move
kliç[ü] vibädhane 9P to torment, distress
464 / ivaSNAujanaAntaAnaAmainaq%AM va{SNAIn‰": s$aAE par"pade" /
464. viñëujanäntänäm aniöäà våñëéndraù sau parapade
viñëujana-antänäm—which end in a viñëujana; aniöäm—of aniö dhätus; våñëéndraù—våñëéndra; sau—when

s[i] follows; parapade—when a parapada pratyaya follows.
Aniö dhätus1 which end in a viñëujana take våñëéndra when s[i] which is followed by a parapada
pratyaya follows.
yädava-mätre harikamalam—asaitsét.
Våtti—Yädava-mätre harikamalam (98) is applied, and we get asaitsét <bhüteça pa. 1.1>:
Ø ñidh[ü] → (458) sidh[ü] → sidh[ü] + d[ip] → (414, 415) a[t] + sidh[ü] + s[i] + d[ip] → (two
options by 463):
1) see previous våtti.
2) (i[ö] is not inserted, 464) asaidh + s[i] + d[ip] → (444) asaidh + s[i] + é[ö] + d[ip] → (98)
asaitséd → (252) asaitsét <bhüteça pa. 1.1>.
Amåta—This sütra is an apaväda of laghüddhavasya govindaù (443).
465 / vaAmanavaESNAvaAByaAM s$aehR"r"Ae vaESNAvae , na itvaq%: /
465. vämana-vaiñëaväbhyäà ser haro vaiñëave, na tv iöaù
vämana-vaiñëaväbhyäm—after a vämana or vaiñëava; seù—of s[i]; haraù—deletion; vaiñëave—when a

vaiñëava follows; na—not; tu—but; iöaù—after i[ö].
S[i] is deleted when it comes after a vämana or vaiñëava and a vaiñëava follows. But s[i] is not deleted
when it comes after i[ö].
Amåta—S[i] would normally be deleted when it comes after i[ö] since i[ö] is a vämana, but the phrase na
tv iöaù prohibits that. Thus s[i] is not deleted in asedhiñöäm <bhüteça pa. 1.2>. and so on.
466 / h"ir"GaAeSaAÔaTaAeDaAeR DaAvajaRma, /
1
Veö dhätus are also called aniö dhätus in the case that they don’t take i[ö]. Thus, even though ñidh[ü] çästre mäìgalye ca (1P,
“to instruct; to be auspicious”) isn’t listed in the aniò-gaëa (see våtti 496), this rule still applies to ñidh[ü] in the case that
ñidh[ü] doesn’t take i[ö] by svarati-süti-süyati-dhüï-üd-ita iò vä (463).
466. harighoñät ta-thor dho dhä-varjam
harighoñät—after a harighoña; ta-thoù—of ta-räma and tha-räma; dhaù—the replacement dha-räma; dhä-
varjam—except the dhätu [òu]dhä[ï] dhäraëa-poñaëayoù (3U, “to hold, make; to support, bestow”).
T and th change to dh after any harighoña except the dh of dhä.
asaiddhäm ity-ädi. vasyäpi vaiñëavatväbhävät ser haräbhävaù,

ud-üöhau yatra vidyete pratyayo ’c-prabhavaç ca yaù
antaù-sthaà vaà vijänéyät tad-anyo vargya ucyate
iti smaraëät—asaitsva asaitsma. karmaëi, asedhi asedhiñätäm.
Våtti—Ø ñidh[ü] → (458) sidh[ü] → sidh[ü] + täm → (414, 415) a[t] + sidh[ü] + s[i] + täm → (two
options by 463):
1) see våtti 463.
2) (i[ö] is not inserted, 464) asaidh + s[i] + täm → (465) asaidh + täm → (466) asaidh + dhäm →
(96) asaiddhäm <bhüteça pa. 1.2>.
S[i] is not deleted because, in accordance with the following maxim, v is also not a vaiñëava:
ud-üöhau yatra vidyete

pratyayo ’c-prabhavaç ca yaù
antaù-sthaà vaà vijänéyät
tad-anyo vargya ucyate
“One should know that a v which changes to u or ü[öh] is antaù-stha1, a v that is part of a pratyaya is
antaù-stha, and a v that is produced from a sarveçvara (ac) by means of sandhi is also antaù-stha.
However, any other v is called vargya (“belonging to the vargas”).”
Ø ñidh[ü] → (458) sidh[ü] → sidh[ü] + va → (414, 415) a[t] + sidh[ü] + s[i] + va → (two options
by 463):
1) (i[ö] is inserted by 424) asidh + i[ö] + s[i] + va → (443) asedhisva → (170) asedhiñva <bhüteça
pa. 3.2>.
2) (i[ö] is not inserted, 464) asaidh + s[i] + va → (98) asaitsva <bhüteça pa. 3.2>.
Ø ñidh[ü] → (458) sidh[ü] → sidh[ü] + ma → (414, 415) a[t] + sidh[ü] + s[i] + ma → (two
options by 463):
1) (i[ö] is inserted by 424) asidh + i[ö] + s[i] + ma → (443) asedhisma → (170) asedhiñma <bhüteça
pa. 3.3>.
2) (i[ö] is not inserted, 464) asaidh + s[i] + ma → (98) asaitsma <bhüteça pa. 3.3>.
bhüteça parapada of ñidh[ü] çästre mäìgalye ca

asedhét / asaitsét asedhiñöäm / asaiddhäm asedhiñuù / asaitsuù
asedhéù / asaitséù asedhiñöam / asaiddham asedhiñöa / asaiddha
asedhiñam / asaitsam asedhiñva / asaitsva asedhiñma / asaitsma
In karmaëi prayoga the forms are as follows:
Ø ñidh → (458) sidh → sidh + ta → (414, 421) a[t] + sidh + i[ë] + ta → (443) asedh + i[ë] + ta →
(423) asedhi <bhüteça karmaëi 1.1>.
1
In this regard, one should remember that antaù-stha is another name for a harimitra (see våtti 27).
Ø ñidh[ü] → (458) sidh[ü] → sidh[ü] + ätäm → (414, 415) a[t] + sidh[ü] + s[i] + ätäm→ (two
options by 463):
1) (i[ö] is inserted by 424) asidh + i[ö] + s[i] + ätäm → (443) asedhisätäm → (170) asedhiñätäm
<bhüteça karmaëi 1.2>.
2) see next våtti.
Amåta—After a harighoña, t and th change to dh, but t and th that come after the dh of the dhätu dhä
don’t change to dh. Thus in dhattaù <acyuta pa. 1.2 of [òu]dhä[ï] dhäraëa-poñaëayoù>, the t of tas
doesn’t become dh. This sütra is an apaväda of yädava-mätre harikamalam (98). Jéva Gosvämé proves that
va-räma is not a vaiñëava by citing the verse beginning ud-üöhau. In that regard, v changes to u when
there is saìkarñaëa of the vacy-ädis (see sütra 623). An example of a v that is produced from a sarveçvara
by means of sandhi is bhavati. Jéva Gosvämé’s intention in quoting this verse is that, in asaitsva, s[i]
should not be deleted by sütra 465 because the v is not a vaiñëava since it is antaù-stha as it is part of a
pratyaya.
Saàçodhiné—Regarding the verse in the våtti, Amåta 493 offers the following information about the two
types of va-räma: va-rämas tävat dvi-paöhitaù, oñöhatvena vargeñu dantauñöhatvena antaù-stheñu ca (“Va-
räma is actually listed twice: among the vargas (viñëuvargas) as a labial varëa and among the antaù-sthas
(harimitras) as a dento-labial varëa”). It is a known fact that the Gosvämés wrote their Sanskrit texts in
the Bengali script. When the Sanskrit alphabet is written in the Bengali script, the letter ! is used both
for ba-räma and for va-räma. Thus, to avoid confusion, the verse in the våtti is given so that one will
know for sure when ! refers to the pa-varga letter ba-räma and when it refers to the antaù-stha letter
va-räma. Similarly, at the end of the Dhätu-päöha, Jéva Gosvämé has given a few verses to establish which
dhätus have the antaù-stha letter va-räma.
467 / [%ã"yaAiã"SNAujanaAntaezAAeÜ"vaA»a vaESNAvaAid"is$ak(AmapaAlaAE k(ipalaAvaAtmapade" , gAmaestau vaA /
467. å-dvayäd viñëujanänteçoddhaväc ca vaiñëavädi-si-kämapälau kapiläv ätmapade, games tu vä
å-dvayät—after å-dvaya; viñëujana-anta-éça-uddhavät—after a dhätu that ends in a viñëujana and has an

éça as its uddhava; ca—and; vaiñëava-ädi-si-kämapälau—s[i] and kämapäla which begin with a vaiñëava;
kapilau—kapila; ätmapade—when there is an ätmapada pratyaya; gameù—after the dhätu gam[ÿ] gatau
(1P, “to go, move”); tu—but; vä—optionally.
When an ätmapada pratyaya comes after a dhätu ending in å-dvaya or after a dhätu that ends in a
viñëujana and has an éça as its uddhava, s[i] and kämapäla which begin with a vaiñëava are kapila. But
when an ätmapada pratyaya comes after gam[ÿ], s[i] and kämapäla which begin with a vaiñëava are
optionally kapila.
asitsätäm.
Våtti—Ø ñidh[ü] → (458) sidh[ü] → sidh[ü] + ätäm → (414, 415) a[t] + sidh[ü] + s[i] + ätäm→ (two
options by 463):
2) (i[ö] is not inserted, 467, 399, 98) asitsätäm <bhüteça karmaëi 1.2>.
bhüteça karmaëi of ñidh[ü] çästre mäìgalye ca

asedhi asedhiñätäm / asitsätäm asedhiñata / asitsata
asedhiñöhäù / asiddhäù asedhiñäthäm / asitsäthäm asedhidhvam / asiddhvam
asedhiñi / asitsi asedhiñvahi / asitsvahi asedhiñmahi / asitsmahi
Amåta—Why do we say “which begin with a vaiñëava”? Consider asedhiñätäm <bhüteça karmaëi 1.2>
and sedhiñéñöa <kämapäla karmaëi 1.1>. If we had not said “which begin with a vaiñëava”, then govinda
would also be prohibited when s[i] and kämapäla begin with i[ö], since ägamas that have the indicatory
letter ö are connected to the pratyaya (see våtti 167)1.
468 / k{(s$a{Ba{va{stauåu"›au™auBya WvaADaAeºajamaA‡ae naeq%. , @nyaeByastvainaÑ"YaAe'paIq%." /
468. kå-så-bhå-vå-stu-dru-sru-çrubhya evädhokñaja-mätre neö, anyebhyas tv aniòbhyo ’péö
kå-så-bhå-vå-stu-dru-sru-çrubhyaù—after the dhätus listed below; eva—only; adhokñaja-mätre—when any

adhokñaja pratyaya follows; na—not; iö—i[ö]; anyebhyaù—after other dhätus; tu—but; aniòbhyaù ’pi—
even if they are aniö; iö—i[ö].
When an adhokñaja pratyaya follows, only the following dhätus don’t take i[ö]. All other dhätus take
i[ö], even if they are aniö.2
[òu]kå[ï] karaëe 8U to do, make

kå[ï] hiàsäyäm 5U to hurt, kill
bhå[ï] bharaëe 1U to hold, bear, support, nourish
[òu]bhå[ï] dhäraëa-poñaëayoù 3U to hold, bear; to support, nourish
vå[ì] sambhaktau 9A to serve, worship
vå[ï] varaëe 5U to choose, ask for
ñöu[ï] stutau 2U to praise
dru gatau 1P to run, melt
sru gatau 1P to flow
çru çravaëe 1P to hear
iti niyamäd adhokñaje nityam iö—siñedhitha. sitséñöa sedhiñéñöa. gada vyaktäyäà väci—
Våtti—Because of this restriction, i[ö] is always applied when an adhokñaja pratyaya follows.
Ø ñidh[ü] → (458) sidh[ü] → sidh[ü] + tha[l] → (468, 424) sidh + i[ö] + tha[l] → (432, 433) si +
sidh + i[ö] + tha[l] → (443) sisedhitha → (170) siñedhitha <adhokñaja pa. 2.1>.
Ø ñidh[ü] → (458) sidh[ü] → sidh[ü] + séñöa → (two options by 463):

1) (i[ö] is inserted by 424) sidh + i[ö] + séñöa → (443) sedhiséñöa → (170) sedhiñéñöa <kämapäla
karmaëi 1.1>.
2) (i[ö] is not inserted, 467, 399, 98) sitséñöa <kämapäla karmaëi 1.1>.
Now we begin the conjugation of the dhätu gad[a] vyaktäyäà väci (1P, “to speak, say, tell”).
Amåta—Thus, even in the case that the veö dhätus do not take i[ö], i[ö] is nonetheless applied when an
adhokñaja pratyaya follows. Therefore i[ö] is always applied when an adhokñaja pratyaya follows. If this
1
In other words, if we had not said “which begin with a vaiñëava”, then s[i] and kämapäla would also be kapila when they
begin with i[ö] and thus govinda would be forbidden by éçasya na govinda-våñëéndrau kaàsäriñu (399).
2
A literal translation of this sütra is “when an adhokñaja pratyaya follows, i[ö] is not applied only after the following dhätus.
But i[ö] is applied after all other dhätus, even if they are aniö.”
rule were not made, then, since ñidh[ü] is veö because it has the indicatory letter ü, it would only
optionally take i[ö] when an adhokñaja pratyaya follows.
469 / ivaSNAujanaAde"laRGaAer"r"Amasya va{SNAIn‰" wx"Ad"AE s$aAE vaA par"pade" /
469. viñëujanäder laghor a-rämasya våñëéndra iò-ädau sau vä parapade
viñëujana-ädeù—of a dhätu that begins with a viñëujana; laghoù—laghu (see sütra 79); a-rämasya—of a-
räma; våñëéndraù—våñëéndra; iö-ädau—which begins with i[ö]; sau—when s[i] follows; vä—optionally;
parapade—when a parapada pratyaya follows.
If a dhätu begins with a viñëujana, its laghu a-räma can optionally take våñëéndra when s[i] which
begins with i[ö] follows, provided s[i] is itself followed by a parapada pratyaya.1
agädét agadét.
Våtti—Ø gad + d[ip] → (414, 415, 424) a[t] + gad + i[ö] + s[i] + d[ip] → (two options by 469):
1) (the laghu a-räma takes våñëéndra) agäd + i[ö] + s[i] + d[ip] → (444) agäd + i[ö] + s[i] + é[ö] +
d[ip] → (445) agäd + i[ö] + é[ö] + d[ip] → (46) agädéd → (252) agädét <bhüteça pa. 1.1>.
2) (the laghu a-räma doesn’t take våñëéndra) (444) agad + i[ö] + s[i] + é[ö] + d[ip] → (445) agad +
i[ö] + é[ö] + d[ip] → (46) agadéd → (252) agadét <bhüteça pa. 1.1>.
bhüteça parapada of gad[a] vyaktäyäà väci

agädét / agadét agädiñöäm / agadiñöäm agädiñuù / agadiñuù
agädéù / agadéù agädiñöam / agadiñöam agädiñöa / agadiñöa
agädiñam / agadiñam agädiñva / agadiñva agädiñma / agadiñma
Amåta—It should be understood that the laghu a-räma takes våñëéndra even if a viñëujana is intervening
between the laghu a-räma and the s[i] which begins with i[ö]. This is in accordance with the maxim yena
nävyavadhänaà sambhavati tena vyavadhäne ’pi syät (våtti 414). But the laghu a-räma doesn’t take
våñëéndra if another sarveçvara is intervening (this is confirmed in våtti 685). Thus, in acakäsét <bhüteça
pa 1.1 of cakäs[å] déptau (2P, “to shine”>, the a of the cakäs[å] doesn’t take våñëéndra.
470 / oÜ"vaAr"Amasya va{SNAIn‰"Ae na{is$aMhe" /
470. uddhavä-rämasya våñëéndro nåsiàhe
uddhava-a-rämasya—of an uddhava a-räma; våñëéndraù—våñëéndra; nåsiàhe—when a nåsiàha pratyaya

follows.
Uddhava a-räma takes våñëéndra when a nåsiàha pratyaya follows.
bhäve—agädi. jagäda.
Våtti—In bhäve prayoga, we get agädi <bhüteça bhäve 1.1.>:
1
In this regard, one should remember that i[ö] is para-sambandhé because it has the indicatory letter ö (see våtti 167). Thus
i[ö] is considered part of s[i].
Ø gad + ta → (414, 421) a[t] + gad + i[ë] + ta → (470) agäd + i[ë] + ta → (423) agädi <bhüteça
bhäve 1.1>.
Ø gad + [ë]a[l] → (440, 432, 433) ga + gad + [ë]a[l] → (457) ja + gad + [ë]a[l] → (470) jagäda
471 / oÔamaNAlna{is$aMh"k(AyaRk(r"Ae vaA /
471. uttama-ëal nåsiàha-kärya-karo vä
uttama-ëal—the uttama-puruña adhokñaja pratyaya [ë]a[l]; nåsiàha-kärya-karaù—causes the nåsiàha-

käryas (“grammatical operations pertaining to the nåsiàha pratyayas”); vä—optionally.
The uttama-puruña [ë]a[l] only optionally causes the nåsiàha-käryas to take place.
jagäda jagada. aöa gatau—
Våtti—Ø gad + [ë]a[l] → (440, 432, 433) ga + gad + [ë]a[l] → (457) ja + gad + [ë]a[l] → (two options
by 471):
1) (it causes the nåsiàha-käryas, 470) jagäda <adhokñaja pa. 3.1>.
2) (it doesn’t cause the nåsiàha-käryas) jagada <adhokñaja pa. 3.1>.
adhokñaja parapada of gad[a] vyaktäyäà väci

jagäda Jagadatuù jagaduù
jagaditha Jagadathuù jagada
jagäda / jagada Jagadiva jagadima
Now we begin the conjugation of the dhätu aö[a] gatau (1P, “to go, move”).
472 / s$avaeRìr"Ade"va{RSNAIn‰"Ae't‘as$aËÿmaA‡ae /
472. sarveçvaräder våñëéndro ’t-prasaìga-mätre
sarveçvara-ädeù—of a dhätu that begins with a sarveçvara; våñëéndraù—våñëéndra; at-prasaìga-mätre—in

every case that a[t] is applicable.
A dhätu that begins with a sarveçvara takes våñëéndra whenever a[t] is applicable.
“äö” våddhiç ca pä. äöat äöét. viñëujanäditväbhävät—mä bhavän aöét. adhokñaje dvir-vacane kåte
lopäpavädam äha—
Våtti—The Päëinians say that dhätus beginning with a vowel take ä[ö] instead of a[ö]1 (see Añöädhyäyé
6.4.72) and that våddhi takes place when ä[ö] is followed by a vowel (see Añöädhyäyé 6.1.90).
Ø aö + d[ip] → (472) äö + d[ip] → (393, 414) a[t] + äö + [ç]a[p] + d[ip] → (46) äöad → (252) äöat
1
What is called a[t] in our system is called a[ö] in the Päëinian system.
bhüteçvara parapada of aö[a] gatau
äöat Äöatäm äöan
äöaù Äöatam äöata
äöam Äöäva äöäma
Ø aö + d[ip] → (472) äö + d[ip] → (414, 415, 424) a[t] + äö + i[ö] + s[i] + d[ip] → (46) äö + i[ö] +
s[i] + d[ip] → (444) äö + i[ö] + s[i] + é[ö] + d[ip] → (445) äö + i[ö] + é[ö] + d[ip] → (46) äöéd → (252) äöét
bhüteça parapada of aö[a] gatau

äöét Äöiñöäm äöiñuù
äöéù Äöiñöam äöiñöa
äöiñam Äöiñva äöiñma
Since the dhätu aö[a] gatau doesn’t begin with a viñëujana its laghu a-räma cannot take våñëéndra by sütra
469. Thus we get mä bhavän aöét (“you must not go”).1 Now he2 will speak an apaväda of the deletion of
a-räma that would usually take place by sütra 396 when reduplication is done in adhokñaja:
Amåta—Thus the våñëéndra is done before a[t] is inserted. It is not that a[t] is inserted first, because
there is no reason to insert it first.
473 / nar"Ade"r"r"Amasya i‡aiva‚(ma: /
473. naräder a-rämasya trivikramaù
nara-ädeù—which is the initial varëa of a nara; a-rämasya—of a-räma; trivikramaù—the change to

trivikrama.
The initial a-räma of a nara becomes trivikrama.
474 / tasmaAªaux". iã"ivaSNAujanaDaAtaAE /
474. tasmän nuò dvi-viñëujana-dhätau
tasmät—after that (after the trivikrama ä-räma made by the previous sütra); nuö—the ägama n[uö]; dvi-
viñëujana-dhätau—when a dhätu that has two viñëujanas follows.
And n[uö] is inserted after this trivikrama ä when a dhätu that has two viñëujanas follows.
äöa äöatuù. rada vilekhane—raräda.
Våtti—Ø aö + [ë]a[l] → (440, 432, 433) a + aö + [ë]a[l] → (473) ä + aö + [ë]a[l] → (470) ä + äöa →
(46) äöa <adhokñaja pa. 1.1>.
1
Since there is yoga with mä here, a[t] is prohibited by at-pratiñedho mä-mäsma-yoge (420). Thus sütra 472 cannot be
applied, and because the dhätu aö[a] gatau doesn’t begin with a viñëujana, its laghu a-räma cannot take våñëéndra by sütra 469
either.
2
Here Jéva Gosvämé, assuming the role of a commentator (våtti-kära), uses the third person verb form äha (“he speaks”),
although he himself is the author. The same thing was done previously in våtti 77.
Ø aö + atus → (440, 432, 433) a + aö + atus → (473) ä + aö + atus → (46) äöatus → (155) äöatuù
adhokñaja parapada of aö[a] gatau

äöa Äöatuù äöuù
äöitha Äöathuù äöa
äöa Äöiva äöima
Now we begin the conjugation of the dhätu rad[a] vilekhane (1P, “to scratch, split, dig”).
Ø rad + [ë]a[l] → (440, 432, 433) ra + rad + [ë]a[l] → (470) raräda <adhokñaja pa. 1.1>.
Amåta—The word tasmät here means trivikrama-narä-rämät (“after this trivikrama ä of the nara”).
According to Bhäñä-våtti, the word dvi-viñëujana additionally implies any dhätu that has more than one
viñëujana.1 Thus, after the reduplication and govinda has been done, n[uö] is inserted in änarccha
<adhokñaja pa. 1.1 of åcch[a] gaténdriya-pralaya-mürté-bhüveñu (6P, “to go, move; to fail in faculties; to
assume a form”)>.
475 / @Ade"zAh"Inanar"Aâºar"sya DaAtaAer"s$aMyau·(ivaSNAujanamaDyasyaAr"Amasya WtvaM nar"Ad"zARnaM ca k(ipalaADaAeºajae

s$aeq%.Taila ca /
475. ädeça-héna-narädy-akñarasya dhätor asaàyukta-viñëujana-madhyasyä-rämasya etvaà

narädarçanaà ca kapilädhokñaje seö-thali ca
ädeça-héna—is free from replacement; nara-ädi-akñarasya—the initial akñara (varëa)2 of whose nara;
dhätoù—of a dhätu; a-saàyukta-viñëujana-madhyasya—which comes between two viñëujanas, each of
which is not conjoined with another viñëujana; a-rämasya—of an a-räma; etvam—the change to e; nara-
adarçanam—disappearance of the nara; ca—and; kapila-adhokñaje—when a kapila adhokñaja pratyaya
follows; sa-iö-thali—when the tha[l] that is with i[ö] follows; ca—and.
If a dhätu has the following two characteristics, then its medial a changes to e and its nara disappears
when a kapila adhokñaja pratyaya or tha[l] with i[ö] follows: (i) the initial varëa of its nara hasn’t
undergone any replacements, and (ii) it has two viñëujanas that are not part of a sat-saìga.
Amåta—Why do we say “of an a-räma that comes between two unconjoined viñëujanas”? Consider
rarakñatuù <adhokñaja pa. 1.2 of rakñ[a] pälane (1P, “to protect, hide”)> and tatsaratuù <adhokñaja pa.
1.2 of tsar[a] chadma-gatau (1P, “to approach stealthily, sneak”)>. Why do we say “free from
replacement”? Consider cakame <adhokñaja ät. 1.1 of kam[u] käntau (1A, “to desire”)>.
The replacement of ë with n by dhätv-äder ëo naù (478) and ñ with s by dhätv-ädeù ñaù saù (458) is not
counted here. Thus we get nematuù <adhokñaja pa. 1.1 of ëam[a] prahvatve çabde ca (1P, “to bend, bow
down; to sound”) and sehe <adhokñaja ät. 1.1 of ñah[a] marñaëe (1A, “to tolerate, conquer”). Why do we
say “when a kapila adhokñaja pratyaya follows”? Consider raräda <adhokñaja pa. 1.1 of rad[a] vilekhane
(1P, “to scratch, split, dig”)>. Why do we say “when tha[l] with i[ö] follows”? Consider tataptha
<adhokñaja pa. 2.1 of tap[a] santäpe (1P, “to heat, burn, perform austerities”)>.
1
This is confirmed by the phrase tri-viñëujane ’pi nuò iñyate in våtti 742. When the dhätu åcch[a] takes govinda by sütra 555, it
becomes arcch. At that time it has three viñëujanas: r, c, and ch.
2
One should remember that the word akñara is also a synonym of the word varëa (see våtti 1).
Saàçodhiné—“The initial varëa of its nara hasn’t undergone any replacements” means the consonant at
the beginning of the nara hasn’t undergone any of the replacements prescribed in the sütras
harikhaògasya harikamalaà, harighoñasya harigadä narasya (439), ka-varga-narasya ca-vargaù (457),
and hasya jo narasya (621).
476 / ta|P(laBaja‡apaAM nalaAeipaƒainTa™ainTad"nBaInaAM ca /
476. tè-phala-bhaja-trapäà na-lopi-granthi-çranthi-danbhénäà ca
tè-phala-bhaja-trapäm—of the dhätus listed below; na-lopi-granthi-çranthi-danbhénäm—of the dhätus

granth[a], çranth[a], and danbh[u] (listed previously under sütra 449 and listed again below) which lose
their na-räma by sütras 449 and 454; ca—and;
The medial a of the following dhätus also changes to e when a kapila adhokñaja pratyaya or tha[l]
with i[ö] follows, and after that their nara disappears:
tè plavana-taraëayoù 1P to float, swim; to cross over

phal[a] niñpattau 1P to bear fruit, accomplish; to rebound,
be reflected
[ïi]phal[ä] viçaraëe 1P to burst, open
bhaj[a] seväyäm 1U to serve, worship, divide, experience
trap[üñ] lajjäyäm 1A to be ashamed, shy
granth[a] sandarbhe 9P to string together, arrange
çranth[a] mocane 9P to loosen
danbh[u] dambhe 5P to deceive
Amåta—Even though these dhätus would be normally be disqualified for the following reasons, this
sütra ordains that they should also undergo the change to e and lose their nara: (i) when tè takes govinda
by sütra 555, sütra 493 prohibits the change to e and so on, (ii) phal[a], [ïi]phal[ä], and bhaj[a] undergo
replacement in their nara by sütra 439, and (iii) trap[üñ], granth[a], çranth[a], and danbh[u] have
viñëujanas that are part of a sat-saìga.
477 / ja|”amau‡as$aP(NAAd"InaAM ihM"s$aATaRr"ADaê vaA /
477. jè-bhramu-trasa-phaëädénäà hiàsärtha-rädhaç ca vä
jè-bhramu-trasa-phaë-ädénäm—of the dhätus jè, bhram[u], tras[é], and the phaë-ädis (the seven dhätus
beginning with phaë[a]); hiàsä-artha-rädhaù—of the dhätu rädh[a] when it has the meaning of hiàsä
(“violence”); ca—and; vä—optionally.
The medial vowel of the following dhätus also optionally changes to e when a kapila adhokñaja
pratyaya or tha[l] with i[ö] follows, and after that their nara disappears:
jè vayo-hänau 9P to grow old

jè[ñ] vayo-hänau 4P to grow old
bhram[u] calane 1P to roam about
bhram[u] anavasthäne 4P to totter
tras[é] udvege 1P to fear, be afraid of
tras[é] udvege 4P to fear, be afraid of
phaë[a] gatau 1P to go, move
syam[u] çabde 1P to sound
svan[a] çabde 1P to sound
räj[å] déptau 1U to shine, rule over
[öu]bhräj[å] déptau 1A to shine
[öu]bhräç[å] déptau 1A to shine
[öu]bhläç[å] déptau 1A to shine
apa + rädh[a] saàsiddhau1 4P to offend
apa + rädh[a] saàsiddhau 5P to offend
redatuù reduù. reditha. ädeça-yuktasya tu—jagadatuù. saàyukta-viñëujana-madhyasya tu—nananditha.

ëada avyakta-çabde—
Våtti—Ø rad + atus → (440, 432, 433) ra + rad + atus → (447, 475) ra + red + atus → redatus → (155)
redatuù <adhokñaja pa. 1.2>.
Ø rad + us → (440, 432, 433) ra + rad + us → (447, 475) ra + red + us → redus → (155) reduù
Ø rad + tha[l] → (424) rad + i[ö] + tha[l] → (432, 433) ra + rad + i[ö] + tha[l] → (475) ra + red +
i[ö] + tha[l] → reditha <adhokñaja pa. 2.1>.
adhokñaja parapada of rad[a] vilekhane

raräda Redatuù reduù
reditha Redathuù reda
raräda / rarada Rediva redima
But, when the nara has undergone a replacement, we get jagadatuù <adhokñaja pa. 1.2 of gad[a]
vyaktäyäà väci (1P, “to speak, say, tell”)>, and when the a-räma comes between any viñëujanas that are
part of a sat-saìga, we get nananditha <adhokñaja pa. 2.1 of [öu]nad[i] samåddhau (1P, “to be pleased,
glad”)>. Now we begin the conjugation of the dhätu ëad[a] avyakta-çabde (1P, “to sound, roar”).
Amåta—When the dhätu rädh[a] has the meaning of saàsiddhi (“accomplishment”) it doesn’t undergo
the change to e and so on, but when, by accepting that dhätus have various innate meanings (which are
brought out by different upasargas), the dhätu rädh[a] has the meaning of hiàsä, we get apararädhatuù
<adhokñaja pa. 1.2 of apa + rädh[a] saàsiddhau> or aparedhatuù <adhokñaja pa. 1.2 of apa + rädh[a]
saàsiddhau>.
478 / DaAtvaAde"NAAeR na: /
478. dhätv-äder ëo naù
dhätu-ädeù—which is the initial varëa of a dhätu; ëaù—of ëa-räma; naù—the replacement na-räma.
The initial ë of a dhätu changes to n.
1
As was explained in Amåta 406, upasargas merely bring out the various meanings that are inherent within the dhätus
themselves. Here the upasarga apa brings out the inherent meaning of hiàsä within the dhätu rädh[a] saàsiddhau. Otherwise,
when used by itself, the dhätu rädh[a] saàsiddhau doesn’t have the meaning of hiàsä, but only that of saàsiddhi.
Saàçodhiné—Since the change to n is anaimittika (“not brought about by a präì-nimitta or para-
479 / s$avaeR naAd"yaAe NAAepade"zAA na|na{itanaidR"naind"naifk(naAiTanaAiDanaiq%vajaRma, /
479. sarve nädayo ëopadeçä nè-nåti-nardi-nandi-nakki-näthi-nädhi-naöi-varjam

Comment [79]: although they aren’t given as
sarve—all; na-ädayaù—dhätus beginning with na-räma; ëa-upadeçäù—ëopadeças (“originally listed in the exceptions anywhere, the dhätus nél[a] varëe (1P),
Dhätu-päöha as beginning with ëa-räma”); nè-nåti-nardi-nandi-nakki-näthi-nädhi-naöi-varjam—except the and niñka and niväsa (both 10th class) also begin
with n, unless we consider that these all have the
dhätus listed below. upendra ni before them. In the mädhavéya-dhätu-
våtti nél is listed as ëél, so it probably is not made
with the upendra ni.
All dhätus beginning with n are ëopadeças. However, the following dhätus are exceptions to this rule:
nè naye 9P to lead
nåt[é] gätra-vikñepe 4P to dance
nard[a] çabde 1P to sound, roar
[öu]nad[i] samåddhau 1P to be pleased, glad
nakk[a] näçane 10P to destroy, kill
näth[å] yäcïopatäpaiçvaryäçéùñu 1A to beg; to cause pain; to be master; to
desire, wish for
nädh[å] yäcïopatäpaiçvaryäçéùñu 1A to beg; to cause pain; to be master; to
desire, wish for
naö[a] nåtau 1P to dance, mime
naö[a] avasyandane 10P to represent, act
näthes tu bhäñye ëopadeçatvam, päräyaëe tu na. nadati. upendrät ëopadeçasya ëatvam—praëadati.
Våtti—In the Mahä-bhäñya, the dhätu näth[å] is counted as a ëopadeça dhätu, but in the Dhätu-päräyaëa
it is not a ëopadeça dhätu.
Ø ëad → (478) nad → nad + ti[p] → (393) nad + [ç]a[p] + ti[p] → nadati <acyuta pa. 1.1>.
Comment [80]: the change to n is done before
After an upendra, the original ë of a ëopadeça dhätu is re-established by sütra 408: the application of the pratyaya based on the
following comment from käçikä quoted in Amåta
539:
Ø pra + ëad → (478) pra + nad → pra + nad + ti[p] → (393) pra + nad + [ç]a[p] + ti[p] →
Therefore, since this change to ä is without a
pranadati → (479, 408) praëadati <acyuta pa. 1.1 of pra + ëad[a] avyakta-çabde>. nimitta1, it is done before the application of the
pratyaya”).
Bäla—Some list naöi here as näöi. In their opinion, only the cur-ädi dhätu naö[a] avasyandane is taken
here, and the bhv-ädi dhätu is a ëopadeça. Regarding the dhätu näth[å], only the opinion of the Päräyaëa
is accepted here.
Saàçodhiné—Since people in general are usually familiar only with the form of a dhätu that has already
undergone the change to n by dhätv-äder ëo naù (478), this sütra is given so that one may recognize
which of the dhätus that begin with n originally begin with ë in the Dhätu-päöha. By knowing this, one
can then apply sütra 408. Siddhänta Kaumudé, commenting on the dhätu naö[a] nåtau, explains that nåti
can means nåtta or nåtya, but never näöya. Siddhänta Kaumudé further explains that the definition of nåtta
(“dancing”) is gätra-vikñepa-mätram (“mere rythmic movement of the limbs according to rules”), the
definition of nåtya (“pantomime”) is padärthäbhinayaù (“the representation of a thing by gesticulation,
but not by words”), and the definition of näöya (“dramatic representation”) is väkyärthäbhinayaù (“the
representation of a scene by words”). One who does nåtta or nåtya is called a nartaka (“dancer”), while
one who does näöya is called a naöa (“actor”).
Thus, in this edition, we will translate naö[a] nåtau as “to dance, mime,” nåt[é] gätra-vikñepe as “to
dance,” and, since Jéva Gosvämé glosses avasyandana as näöya, naö[a] avasyandane as “to represent, act”.
480 / opaen‰"AªaeNARtvaM
nad"gAd"patapad"vah"vapah"inta‰"AitamaAyaAd"AmaAed"r"zAmaus$aAeicaiHaid"ih"vaAitaps$aAitaSvaã"YavaDaAnae'ipa ,
k(KaAid"s$ah"jaSaAntaAE ivanaA zAeSae tau vaA /
480. upendrän ner ëatvaà nada-gada-pata-pada-vaha-vapa-hanti-dräti-mä-yä-dämodara-çamu-so-ciïi-

dihi-väti-psätiñv ad-vyavadhäne ’pi, ka-khädi-sahaja-ñäntau vinä çeñe tu vä
upendrät—after an upendra; neù—of the upendra ni; ëatvam—the change to ë; nada-gada-pata-pada-vaha-

vapa-hanti-dräti-mä-yä-dämodara-çamu-so-ciïi-dihi-väti-psätiñu—when the dhätus mentioned below
follow; at-vyavadhäne—when a[t] intervenes; api—even; ka-kha-ädi-sahaja-ña-antau—a dhätu that
begins with ka-räma or kha-räma or a dhätu that naturally ends in ña-räma; vinä—except; çeñe—when
any other dhätu follows; tu—but; vä—optionally.
When ni comes after another upendra and one of the dhätus mentioned below follows, the n of ni
changes to ë, even if a[t] intervenes. This is optional when any other dhätu, except a dhätu that
begins with k or kh or a dhätu that naturally ends in ñ, follows.
ëad[a] avyakta-çabde 1P to sound, roar

gad[a] vyaktäyäà väci 1P to speak, say, tell
pat[ÿ] gatau 1P to fall, fly
pad[a] gatau 4A to go, move
vah[a] präpaëe 1U to bear, lead, carry
[òu]vap[a] béja-tantu-santäne 1U to sow
hana hiàsä-gatyoù 2P to strike, kill; to go, move
drä kutsäyäà gatau 2P to be ashamed; to run, make haste
me[ì] pratidäne 1A to exchange, barter
mä[ì] mane 3A to measure
mä[ì] mane 4A to measure
yä präpaëe 2P to go, move, to attain
the dämodaras described in sütra 417
çam[u] upaçame 4P to be calm, peaceful
ño anta-karmaëi 4P to destroy, finish
ci[ï] cayane 5U to collect
dih[a] pralepe 2U to smear
vä gati-gandhanayoù 2P to blow; to strike, kill, point out the
faults of others
psä bhakñaëe 2P to eat
meti meì-mäìor grahaëam. “mäter api” iti kecit. praëinadati praëyanadat. evaà praëigadati ity-ädi. nanäda
nedatuù. arda gatau yäcane ca—ardati praëyardati pranyardati. ka-khädi-sahaja-ñäntau vineti kim?
pranikarñati, pranikhanati. bhüteçvare—ärdat. naräder iti tasmän nuò iti, u-öäv itau—änarda. idi
paramaiçvarye—i-räma it, i-rämed-dhätor num—indati aindat.
Våtti—Both me[ì] mäne and mä[ì] mäne are included by the mention of mä here. Some say that mä
mäne (2P, “to measure”) is also included.
Ø pra + ni + ëad → (478) pra + ni + nad → pra + ni + nad + ti[p] → (393) pra + ni + nad + [ç]a[p]
+ ti[p] → praninadati → (480) praëinadati <acyuta pa. 1.1 of pra + ni + ëad[a] avyakta-çabde>.
Ø pra + ni + ëad → (478) pra + ni + nad → pra + ni + nad + d[ip] → (393, 414) pra + ni + a[t] +
nad + [ç]a[p] + d[ip] → (480, 59) praëyanadad → (252) praëyanadat <bhüteçvara pa. 1.1 of pra + ni +
ëad[a] avyakta-çabde>.
Similarly, we get praëigadati <acyuta pa. 1.1 of pra + ni + gad[a] vyaktäyäà väci> and so on.
Ø ëad → (478) nad → nad + [ë]a[l] → (440, 432, 433) na + nad + [ë]a[l] → (470) nanäda
Ø ëad → (478) nad → nad + atus → (440, 432, 433) na + nad + atus → (447, 475) na + ned + atus
→ nedatus → (155) nedatuù <adhokñaja pa. 1.2>.
Now we begin the conjugation of ard[a] gatau yäcane ca (1P, “to go, move; to beg”).
Ø ard + ti[p] → (393) ard + [ç]a[p] + ti[p] → ardati <acyuta pa. 1.1>.
Ø pra + ni + ard + ti[p] → (393) pra + ni + ard + [ç]a[p] + ti[p] → (two options by 480):
1) (the n of ni changes to ë) (59) praëyardati <acyuta pa. 1.1 of pra + ni + ard[a] gatau yäcane
ca>.
2) (the n of ni doesn’t change to ë) (59) pranyardati <acyuta pa. 1.1 of pra + ni + ard[a] gatau
yäcane ca>.
Why do we say “except a dhätu that begins with k or kh or a dhätu that naturally ends in ñ”? Consider
pranikarñati <acyuta pa. 1.1 of pra + ni + kåñ[a] vilekhane äkarñaëe ca> and pranikhanati <acyuta pa. 1.1
of pra + ni + khan[u] avadäraëe>. In bhüteçvara, we get the following form:
Ø ard + d[ip] → (472) ärd + d[ip] → (393, 414) a[t] + ärd + [ç]a[p] + d[ip] → (46) ärdad →
(252) ärdat <bhüteçvara pa. 1.1>.
bhüteçvara parapada of ard[a] gatau yäcane ca

ärdat ärdatäm ärdan
ärdaù ärdatam ärdata
ärdam ärdäva ärdäma
In adhokñaja, naräder a-rämasya trivikramaù (473) and tasmät nuò dvi-viñëujana-dhätau (474) are
applied. The u and ö of n[uö] are indicatory letters.
Ø ard + [ë]a[l] → (440, 432, 433) a + ard + a → (473) ä + ard + a → (474) änarda <adhokñaja
pa. 1.1>.
adhokñaja parapada of ard[a] gatau yäcane ca

änarda änardatuù änarduù
änarditha änardathuù änarda
änarda änardiva änardima
Now we begin the conjugation of id[i] paramaiçvarye (1P, “to be most powerful”). The i is an indicatory
letter. I-rämed-dhätor num (456) is applied, and we get the following forms:
Ø id[i] → (456, 225) i + n[um] + d → (230) iàd → (114) ind → ind + ti[p] → (393) ind + [ç]a[p]
+ ti[p] → indati <acyuta pa. 1.1>.
Ø id[i] → (456, 225, 230, 114) ind → ind + d[ip] → (472) aind + d[ip] → (393, 414) a[t] + aind
+ [ç]a[p] + d[ip] → (55) aindad → (252) aindat <bhüteçvara pa. 1.1>.
bhüteçvara parapada of id[i] paramaiçvarye

aindat aindatäm aindan
aindaù aindatam aindata
aindam aindäva aindäma
Amåta—It is inferred that the upendra that ni comes after must contain within it one of the nimittas
described in sütra 173.1 Why do we say “except a dhätu that naturally ends in ñ”? Consider praniçinañöi
<acyuta pa. 1.1 of pra + ni + çiñ[ÿ] viçeñaëe>.
481 / [%cC$vaijaRtagAuvaI=ìr"Ade"r"AmaDaAeºajae /
481. åccha-varjita-gurv-éçvaräder äm adhokñaje
åccha-varjita—except åcch[a] (1P, “to go, move”) and åcch[a] gaténdriya-pralaya-mürté-bhüveñu (6P, “to
go, move; to fail in faculties; to assume a form”); guru-éçvara-ädeù—after any dhätu which begins with
an éçvara that is guru (see sütras 80 and 81); äm—the pratyaya äm; adhokñaje—when an adhokñaja
pratyaya follows.
Äm is applied after any dhätu, except åcch[a], which begins with an éçvara that is guru when an
adhokñaja pratyaya follows.
ämo masyettva-niñedhaù.
Våtti—The m of äm is not an indicatory letter.
Amåta—Since äm is a siddhopadeça, its m would normally be an indicatory letter by antya-viñëujanaç ca

(våtti 152). But that is negated here.
Saàçodhiné—As was explained in våtti 456, when dhätus that have the indicatory letter i take n[um] by i-
rämed-dhätor num (456), the n[um] is considered original (upadeça). And since when n[um] is applied a
sat-saìga is formed, the initial éçvara of dhätus which have the indicatory letter i is also guru. Thus the
following dhätus also follow this rule:
ikh[i] gatau 1P to go, move

ig[i] gatau 1P to go, move
id[i] paramaiçvarye 1P to be most powerful
iv[i] vyäptau 1P to pervade
ukh[i] gatau2 1P to go, move
1
Amåta’s comment here is confirmed by pürvokta-nimittatve saty eva ñatva-ëatve (407).
2
The dhätus ukh[i] gatau, uch[i] uïche (6P), and åj[i] bharjane are not listed in Jéva Gosvämé’s Dhätu-päöha, but are listed in
the Päëinian Dhätu-päöha.
uch[i] uïche 1P to gather, glean
uch[i] uïche 6P to gather, glean
åj[i] bharjane 1P to fry
482 / @Ama: k{(BvastayaAe'nau‘ayaujyantae /
482. ämaù kå-bhv-astayo ’nuprayujyante
ämaù—after äm; kå-bhü-astayaù—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”); anuprayujyante—are added after.
The dhätus [òu]kå[ï], bhü, or as[a] are added after äm.
Amåta—The fact that the word anu (“after”) is used in anuprayujyante, even though it was already clear
that the dhätus [òu]kå[ï], bhü, and as[a] are applied after äm since the word ämaù ends in a païcamé
viñëubhakti, indicates that the dhätus [òu]kå[ï], bhü, and as[a] are added even if a kriyä-viçeñaëa
(“adverb”) or upendra is intervening. Thus we see taà pätayäà prathamam äsa papäta paçcät (“He first
made him fall. Then he fell”) in Kälidäsa’s Raghu-vaàça and ukñäà pracakrur nagarasya märgän (“They
sprinkled the roads of the city”) in Bhaööi-kävya.
Saàçodhiné—The dhätu as[a] bhuvi is mentioned here in its [ç]ti[p] form, asti. By using the [ç]ti[p] form
asti, the dhätus as[a] gatau dépty-ädänayoç ca (1U, “to go, move; to shine; to take”) and as[u] kñepaëe
(4P, “to throw”) are excluded. When the dhätus [òu]kå[ï], bhü, and as[a] are applied after äm, they are
merely auxiliary verbs, and thus they do not alter the meaning of the dhätu to which äm is applied. In
the example from Raghu-vaàça the kriyä-viçeñaëa prathamam (“first”) is intervening between äm and the
dhätu as[a], while in the example from Bhaööi-kävya the upendra pra is intervening between äm and the
dhätu [òu]kå[ï].
483 / k{(Ha @AmantaDaAtauvatpar"pad"Aid" /
483. kåïa äm-anta-dhätu-vat parapadädi

Comment [81]: explain in class that this is an
kåïaù—after the dhätu [òu]kå[ï]; äm-anta-dhätu-vat—like the dhätu ending in the pratyaya äm; atideça
parapadädi—parapada endings and so on.
In kartari prayoga, the dhätu [òu]kå[ï] takes the parapada endings and so on according to the dhätu
ending in äm.
Amåta—This rule is given to prevent [òu]kå[ï] from functioning as an ubhayapadé dhätu when it comes
after a dhätu ending in äm. Thus, when the dhätu ending in äm is ätmapadé, [òu]kå[ï] takes the ätmapada
endings, and when the dhätu ending in äm is parapadé, [òu]kå[ï] takes the parapada endings1. Thus we
get éhäïcakre <adhokñaja ät. 1.1 of éh[a] ceñöä-väïchayoù (1A, “to endeavor; to desire”)> but indäïcakära
<adhokñaja pa. 1.1 of id[i] paramaiçvarye (1P, “to be most powerful”)>. However, in kartari prayoga, the
dhätus bhü and as[a] only take the parapada endings (even when the dhätu ending in äm is ätmapadé),
and never the ätmapada endings. Thus éhämbabhüva <adhokñaja ät. 1.1 of éh[a] ceñöä-väïchayoù (1A, “to
endeavor; to desire”)> and éhämäsa <adhokñaja ät. 1.1 of éh[a] ceñöä-väïchayoù (1A, “to endeavor; to
desire”)>.
1
And when the dhätu ending in äm is ubhayapadé, [òu]kå[ï] can take the parapada endings or the ätmapada endings.
484 / nar"[%r"AmasyaAr"Ama: /
484. nara-å-rämasyä-rämaù
nara-å-rämasya—of the å-räma of a nara; a-rämaù—the replacement a-räma.
The å-räma of a nara changes to a-räma.
indäïcakära.
Våtti—Ø id[i] → (456, 225, 230, 114) ind → ind + [ë]a[l] → (481) ind + äm + [ë]a[l] → (440, 482)
indäm + kå + [ë]a[l] → (440, 432, 433) indäm + kå + kå + [ë]a[l] → (457) indäm + cå + kå + [ë]a[l] →
(484) indäm + ca + kå + [ë]a[l] → (422) indäm + cakära → (230) indäà + cakära → (114) indäïcakära
485 / @AmaAe masya h"ir"vaeNAuivaiDavaAR /
485. ämo masya hariveëu-vidhir vä
ämaù—of äm; masya—of the ma-räma; hariveëu-vidhiù—the rule of hariveëu (sütra 114); vä—
optionally.
The m of äm only optionally follows the rule of hariveëu.
indäàcakära. kartari na tv indäïcakre.
Våtti—Ø id[i] → (456, 225, 230, 114) ind → ind + [ë]a[l] → (481) ind + äm + [ë]a[l] → (440, 482)
indäm + kå + [ë]a[l] → (440, 432, 433) indäm + kå + kå + [ë]a[l] → (457) indäm + cå + kå + [ë]a[l] →
(484) indäm + ca + kå + [ë]a[l] → (422) indäm + cakära → (230) indäà + cakära → (485) indäàcakära
But indäïcakre cannot be used in kartari prayoga.
Amåta—The word masya here really refers to the viñëucakra attained by the application of sütra 230.
Where the viñëucakra would normally always become the corresponding hariveëu since it is not at the
end of a viñëupada, this rule makes it optional. We cannot use indäïcakre in kartari prayoga becuase
[òu]kå[ï] must take parapada endings since the dhätu id[i] is parapadé.
Saàçodhiné—Modern English books on Sanskrit grammar call this special adhokñaja form made with äm
and the dhätus [òu]kå[ï], bhü, and as[a] the periphrastic perfect. However their explanation of this form
is defective in two ways: First of all, they treat the form as if it were two separate words and thus they
insert a space between the dhätu ending in äm and the dhätu [òu]kå[ï], bhü, or as[a]. Thus they list
indäàcakära, indäàbabhüva, and indämäsa as indäà cakära, indäà babhüva, and indäm äsa respectively.
This is faulty because, as Amåta points out above, the dhätu ending in äm is not a separate viñëupada and
thus it should not be separated by a space. Furthermore, when the dhätu as[a] is used by itself in
adhokñaja, it is replaced by the dhätu bhü in accordance with aster bhür bruvo vacé räma-dhätuke (668).
Therefore the forms äsa and so on can never stand independently as separate viñëupadas. The second
fault is that they never show the case where the forms undergo the change to hariveëu by sütra 114. For
Comment [82]: SK vol II page46 bottom has
example, they never list indäàcakära and indäàbabhüva as indäïcakära and indämbabhüva. Such something to say about this
negligence is faulty because the change to hariveëu is actually the normal thing to do since the
viñëucakra is not at the end of a viñëupada. The optionality ordained in the current sütra is only
secondary to that. This is indicated by the fact that Jéva Gosvämé first forms indäïcakära in the previous
våtti and only then forms indäàcakära in the current våtti. Besides this, it is usually only the form that
has undergone the change to hariveëu that is seen in classical Sanskrit works unedited by modern
scholars. Thus, in this edition, we shall not bow down to this faulty system of theirs, even though it has
now become standard in the roman transliteration of Sanskrit texts.
486 / iã"vaRcanainaimaÔas$avaeRìr"e par"maA‡ae s$aita ya: s$avaeRìr"syaAde"zA: s$a sTaAinavaä," iã"vaRcanae Wva k(taRvyae /
486. dvir-vacana-nimitta-sarveçvare para-mätre sati yaù sarveçvarasyädeçaù sa sthäni-vad dvir-vacane

eva kartavye
dvir-vacana-nimitta-sarveçvare1—a sarveçvara that is a nimitta (“cause”) of reduplication; para-mätre—

merely following; sati—when it is; yaù—which; sarveçvarasya—of a sarveçvara; ädeçaù—the
replacement; saù—that; sthäni-vat—like the sthäni (“original”); dvir-vacane—when reduplication; eva—
only; kartavye—is being done.
When a sarveçvara which causes reduplication follows, the replacement of a sarveçvara is treated like
the original. But this is only the case when reduplication is being done.
atra lopo ’py ädeça-vat. tato govinda-våñëéndrau yädaya ay-ädayaç cädeçä ä-rämoddhava-ëi-lopaç ca sthäni-
vat. tato ra-rämädeçasya sthäni-vattve kåte kå-rämasya dvir-vacanam. ataù paçcäd eva dvir-vacanaà yat tat-
prayojanaà dudyüñatéty-ädau setsyati. indäïcakratuù indäïcakruù. kå-så-bhå-vå iti neö—indäïcakartha
indäïcakrathuù indäïcakra. indäïcakära indäïcakara indäïcakåva indäïcakåma. indämbabhüvety-ädi.
indämäsety-ädi. mätra-grahaëäd uvokha iti setsyati, äöiöat iti ca. ukha gatau—okhati.
Våtti—In this situation, a deletion is also considered like a replacement. Therefore govinda, våñëéndra,
the replacements y and so on made by sütra 501 and sütras 60 to 62, the replacements ay and so on
made by sütras 63 to 66, and the deletion of ä-räma by sütra 542, the deletion of uddhava by sütra 570,
and the deletion of [ë]i by sütra 586 are all sthäni-vat (“treated like the original”). Thus, when the
replacement r is treated like the original, it is kå that is reduplicated. The purpose of doing the
reduplication only afterwards will be served in dudyüñati in våtti 819.
Ø id[i] → (456, 225, 230, 114) ind → ind + atus → (481) ind + äm + atus → (440, 482) indäm +
kå + atus → (440, 447, 399, 61) indäm + kr + atus → (432, 433, the replacement r is treated like the
original å by 486) indäm + kå + kr + atus → (457) indäm + cå + kr + atus → (484) indäm + ca + kr + atus
→ (230) indäà + cakratus → (114) indäïcakratus → (155) indäïcakratuù <adhokñaja pa. 1.2>.
Ø id[i] → (456, 225, 230, 114) ind → ind + us → (481) ind + äm + us → (440, 482) indäm + kå +
us → (440, 447, 399, 61) indäm + kr + us → (432, 433, the replacement r is treated like the original å by
486) indäm + kå + kr + us → (457) indäm + cå + kr + us → (484) indäm + ca + kr + us → (230) indäà +
cakrus → (114) indäïcakrus → (155) indäïcakruù <adhokñaja pa. 1.3>.
In accordance with kå-så-bhå-vå-stu-dru-sru-çrubhya evädhokñaja-mätre neö, anyebhyas tv aniòbhyo ’péö

(468), i[ö] is not applied:
1
All the printed editions of Hari-nämämåta have dvir-vacana-nimitta-sarveçvara-para-mätre sati instead of dvir-vacana-nimitta-
sarveçvare para-mätre sati, but this is incorrect because it breaks the sati-saptamé construction of “when A is B.” The correct
reading dvir-vacana-nimitta-sarveçvare para-mätre sati can be found in manuscript 554D (Serial No: 3024, Accession No:
554D) in the Vrindavan Research Institute.
Ø id[i] → (456, 225, 230, 114) ind → ind + tha[l] → (481) ind + äm + tha[l] → (440, 482) indäm
+ kå + tha[l] → (468, 394) indäm + kar + tha → (432, 433) indäm + ka + kar + tha → (457) indäm + ca +
kar + tha → (230) indäà + cakartha → (114) indäïcakartha <adhokñaja pa. 2.1>.
Ø id[i] → (456, 225, 230, 114) ind → ind + athus → (481) ind + äm + athus → (440, 482) indäm
+ kå + athus → (440, 447, 399, 61) indäm + kr + athus → (432, 433, the replacement r is treated like the
original å by 486) indäm + kå + kr + athus → (457) indäm + cå + kr + athus → (484) indäm + ca + kr +
athus → (230) indäà + cakrathus → (114) indäïcakrathus → (155) indäïcakrathuù <adhokñaja pa. 2.2>.
Ø id[i] → (456, 225, 230, 114) ind → ind + a → (481) ind + äm + a → (440, 482) indäm + kå + a
→ (440, 447, 399, 61) indäm + kr + a → (432, 433, the replacement r is treated like the original å by
486) indäm + kå + kr + a → (457) indäm + cå + kr + a → (484) indäm + ca + kr + a → (230) indäà + cakra
→ (114) indäïcakra <adhokñaja pa. 2.3>.
Ø id[i] → (456, 225, 230, 114) ind → ind + [ë]a[l] → (481) ind + äm + [ë]a[l] → (440, 482)
indäm + kå + [ë]a[l] → (440, two options by 471):
1) (it causes the nåsiàha-käryas, 422) indäm + kär + a → (432, 433, the våñëéndra är is treated
like the original å by 486) indäm + kå + kär + a → (457) indäm + cå + kär + a → (484) indäm + ca + kär +
a → (230) indäà + cakära → (114) indäïcakära <adhokñaja pa. 3.1>.
2) (it doesn’t cause the nåsiàha-käryas, 394) indäm + kar + a → (432, 433, the govinda ar is
treated like the original å by 486) indäm + kå + kar + a → (457) indäm + cå + kar + a → (484) indäm + ca
+ kar + a → (230) indäà + cakara → (114) indäïcakara <adhokñaja pa. 3.1>.
Ø id[i] → (456, 225, 230, 114) ind → ind + va → (481) ind + äm + va → (440, 482) indäm + kå +
va → (468, 447, 399, 432, 433) indäm + kå + kå + va → (457) indäm + cå + kå + va → (484) indäm + ca +
kå + va → (230) indäà + cakåva → (114) indäïcakåva <adhokñaja pa. 3.2>.
Ø id[i] → (456, 225, 230, 114) ind → ind + ma → (481) ind + äm + ma → (440, 482) indäm + kå
+ ma → (468, 447, 399, 432, 433) indäm + kå + kå + ma → (457) indäm + cå + kå + ma → (484) indäm +
ca + kå + ma → (230) indäà + cakåma → (114) indäïcakåma <adhokñaja pa. 3.3>.
Alternatively, we get indämbabhüva and so on and indämäsa and so on:
indäm + bhü + [ë]a[l] → (440, 419) indäm + bhüv + a → (432, 433) indäm + bhü + bhüv + a → (438)
indäm + bha + bhüv + a → (439) indäm + babhüva → (230) indäà + babhüva → (114) indämbabhüva
indäm + as + [ë]a[l] → (440, 470) indäm + äs + a → (432, 433, the våñëéndra ä is treated like the original
a by 486) indäm + a + äs + a → (473) indäm + ä + äs + a → (46) indämäsa <adhokñaja pa. 1.1>.
adhokñaja parapada of id[i] paramaiçvarye

indäïcakära indäïcakratuù indäïcakruù
indämbabhüva indämbabhüvatuù indämbabhüvuù
indämäsa indämäsatuù indämäsuù
indäïcakartha indäïcakrathuù indäïcakra
indämbabhüvitha indämbabhüvathuù indämbabhüva
indämäsitha indämäsathuù indämäsa
indäïcakära / indäïcakara indäïcakåva indäïcakåma
indämbabhüva indämbabhüviva indämbabhüvima
indämäsa indämäsiva indämäsima
(Alternatively, by applying ämo masya hariveëu-vidhir vä (485), we may get indäàcakära instead of
indäïcakära, indäàbabhüva instead of indämbabhüva, and so on.)
Due to the use of the word mätra here uvokha will be achieved in våtti 489 and äöiöat will be achieved in
våtti 792. Now we begin the conjugation of the dhätu ukh[a] gatau (1P, “to go, move”).
Ø ukh + ti[p] → (393) ukh + [ç]a[p] + ti[p]→ (443) okhati <acyuta pa. 1.1>.
Amåta—Due to the use of the word mätra here the replacement is considered like the original even if
something intervenes between the replacement and the sarveçvara causing the reduplication. Thus, in
uvokha in våtti 489, the govinda o is treated like the original u, even though kh intervenes between o and
the adhokñaja pratyaya [ë]a[l]. Examples of when govinda is sthäni-vat are iyeña <adhokñaja pa. 1.1 of
iñ[a] gatau or iñ[u] icchäyäm> and uvokha in våtti 489. An example of when våñëéndra is sthäni-vat is
iyäya <adhokñaja pa. 1.1 of i[ë] gatau>. Examples of when the replacements y and so on are sthäni-vat
are vivyatuù in våtti 502, cakratuù in the current våtti, and so on. Examples of when the replacements ay
and so on are sthäni-vat are ninaya <adhokñaja pa. 3.1 of ëé[ï] präpaëe>, ninäya <adhokñaja pa. 3.1 of
ëé[ï] präpaëe>, lulava <adhokñaja pa. 3.1 of lü[ï] chedane>, and luläva <adhokñaja pa. 3.1 of lü[ï]
chedane>. Examples of when the deletion of ä-räma is sthäni-vat are papatuù <adhokñaja pa. 1.2 of pä
päne or pä rakñaëe> and papuù <adhokñaja pa. 1.3 of pä päne or pä rakñaëe>. Examples of when the
deletion of uddhava is sthäni-vat are jaghnatuù in våtti 651 and jagmatuù in våtti 570. And an example of
when the deletion of [ë]i is sthäni-vat is äöiöat in våtti 792.
Comment [83]: so far I haven’t deleted [ë]i first
Why do we say “when a sarveçvara follows”? Consider dedéyate in våtti 832. Here it is not the ä-räma of because it looks too messy for aì-pare-ëau.. Thus
the dhätu [òu]dä[ï] däne (3U, “to give”) that is reduplicated by treating the replacement é (which is if someone looks up this referenc e it may not look
so explicit
attained by sütra 544) like the original, but it is the replacement é itself that is reduplicated. This is
because ya[ì] follows. If the replacement é were treated like the original we would get the unwanted
form dadéyate. In accordance with the phrase dvir-vacane eva kartavye, the replacements are not treated
like the original after the reduplication has taken place. The word eva here prevents the replacements y
and so on from being treated like the original when there is dvitva (“reduplication”) by viñëujane
viñëujano vä (120).1 In dudyüñati <acyuta 1.1 of san-anta dhätu dudyüña (div[u] kréòä-vijigéñä-vyavahära-
dyuti-stuti-känti-gatiñu + sa[n])>, the reduplication is done only after the change to ü[öh] by sütra 779
and the change to y by sütra 59 have been done. Otherwise, if the reduplication were done first we
would get the unwanted form didyüñati. Regarding indämäsa, on the strength of ordaining the dhätu
as[a] in sütra 482, the substitution of bhü doesn’t take place by aster bhür bruvo väci räma-dhätuke (668).
Saàçodhiné—The sarveçvaras which cause reduplication are the pratyayas mentioned in sütra 432 that
begin with a sarveçvara. Thus this rule applies when any of the adhokñaja pratyayas that begin with a
sarveçvara follows, when a[ì] follows, and when sa[n] that takes i[ö] follows. In this regard, one should
remember that, since i[ö] is para-sambandhé, when the adhokñaja pratyayas and sa[n] take i[ö] they are
also considered as beginning with a sarveçvara. There is no possibility of ya[ì] taking i[ö], for that is
forbidden by neö ya-sarveçvarayoù (440). This rule does not apply when ya[ì] follows, when sa[n] that
doesn’t take i[ö] follows, or when the adhokñaja pratyayas tha[l], va, ma, se, dhve, vahe, and mahe which
do not take i[ö] follow, since all these pratyayas do not begin with a sarveçvara.
This rule makes it clear that the various replacements like govinda, våñëéndra, and so on actually take
place before the reduplication, and that they are treated like the original only when reduplication is
being done, and not after that. Technically, this sütra should have been given earlier
because, without this sütra, govinda, våñëéndra, and so on have to be done after the reduplication to
achieve the correct form. For example, if, in the formation of ciceta in våtti 446, we did the govinda first
1
This will be explained by Jéva Gosvämé himself in våtti 502.
and then the reduplication, the govinda ce wouldn’t be considered sthäni-vat because the current sütra
had not been given at that time. Thus, when reduplication takes place, we would get the nara ce. And
because the rule narasya vämanaù is only given later as sütra 491, there would be no way to make the
nara ci. Thus we would be stuck with ceceta, an incorrect form. Therefore, now that this sütra has been
given, only should reformulate ciceta, pusphoöa, and so on so that the govinda is done first and is treated
like the original at the time of reduplication. Similarly, one should reformulate indäïcakära <adhokñaja
pa. 1.1> in våtti 484 so that it follows the same pattern as indäïcakära <adhokñaja pa. 3.1> in this våtti.
487 / opaen‰"Aã"yah"r" W@Aer"AmayaAeir"NAeDaAE ivanaA /
487. upendrä-dvaya-hara e-o-rämayor ië-edhau vinä
upendra-a-dvaya-haraù—deletion of the a-dvaya of an upendra; e-o-rämayoù—when e-räma or o-räma

follows; ië-edhau—the dhätus i[ë] gatau (2P, “to go, move”) and edh[a] våddhau (1A, “to increase”);
vinä—except.
The a or ä of an upendra is deleted when the e or o of any dhätu except i[ë] or edh[a] follows.
488 / naAmaDaAtaAE vaA /
488. näma-dhätau vä
näma-dhätau—when a näma-dhätu (“a dhätu produced from a näma”) follows; vä—optionally.
But the a or ä of an upendra is only optionally deleted when the e or o of a näma-dhätu follows.
pra okhati iti sthite, asiddhatväd na sat-saìgänta-haraù—prokhati. ië-edhau vineti kim? upaiti, praidhate.
aukhat aukhét. adhokñaje—
Våtti—When we have pra + okhati, the deletion of the final varëa of the sat-saìga by sütra 242 doesn’t
take place because it is asiddha. Thus we get prokhati:
Ø pra + ukh + ti[p] → (393) pra + ukh + [ç]a[p] + ti[p] → (443) pra + okhati → (487) prokhati
<acyuta pa. 1.1 of pra + ukh[a] gatau>.
Why do we say “except the dhätus i[ë] gatau and edh[a] våddhau”? Consider upaiti <acyuta pa. 1.1 of upa
+ i[ë] gatau> and praidhate <acyuta pa. 1.1 of pra + edh[a] våddhau>.
Ø ukh + d[ip] → (472) aukh + d[ip] → (393, 414) a[t] + aukh + [ç]a[p] + d[ip] → (57) aukhad →
(252) aukhat <bhüteçvara pa. 1.1>.
Ø ukh + d[ip] → (472) aukh + d[ip] → (414, 415, 424) a[t] + aukh + i[ö] + s[i] + d[ip] → (57)
aukh + i[ö] + s[i] + d[ip] → (444) aukh + i[ö] + s[i] + é[ö] + d[ip] → (445) aukh + i[ö] + é[ö] + d[ip] → (46)
aukhéd → (252) aukhét <bhüteça pa. 1.1>.
In adhokñaja the following rule applies:
Amåta—Someone may wonder, “Regarding prokhati, when the a of pra is deleted by the previous sütra,
why isn’t the r of pr deleted by sat-saìgäntasya haro viñëupadänte (242) since the deletion of a is a
mahähara (see våtti 156)?” The answer is this: Since the deletion of a is asiddha by the maxim antaraìge
kärye kriyamäëe tad-animittaà bahiraìgam asiddhaà syät (våtti 260), there is no possibility of applying
sat-saìgäntasya haro viñëupadänte (242). Here the deletion of the final varëa of the sat-saìga is
antaraìga, while the deletion of a is bahiraìga.
489 / nare"äu"taAeir"yauvaAvaek(Atmake(tar"s$avaeRìre" /
489. nared-utor iy-uväv ekätmaketara-sarveçvare
nara-it-utoù—of the i and u of a nara; iy-uvau—the replacements iy and uv; ekätmaka-itara-sarveçvare—

when a sarveçvara other than an ekätmaka follows.
The i and u of a nara change to iy and uv respectively when a sarveçvara other than their ekätmaka
follows.
dvir-vacane kåte parasya na sthäni-vattvam, tata uv. äm tu na syät, gurv-éçvaräder iti sahajasyaiva grahaëät.
uvokha ükhatuù. katham ider äm? paränapekñatvena numaù sahajatvät, govindas tu kaàsäri-varjam
apekñate. ancu gati-püjanayoù. ta-vargasya ca-vargaù—aïcati. karmaëi gatau— acyate. ani-rämetäm iti
nasya haraù.
Våtti—Once reduplication has been done, the para (näräyaëa) is no longer treated like the original.
Therefore the change to uv takes place. But äm should not be applied because only dhätus that originally
begin with an éçvara that is guru are taken by the mention of gurv-éçvarädeù in sütra 481.
Ø ukh + [ë]a[l] → (440, 443) okh + a → (432, 433, the govinda o is treated like the original u by
486) u + okh + a → (489) uvokha <adhokñaja pa. 1.1>.
Ø ukh + atus → (440, 447, 399, 432, 433) u + ukh + atus → (46) ükhatus → (155) ükhatuù
adhokñaja parapada of ukh[a] gatau

uvokha ükhatuù ükhuù
uvokhitha ükhathuù ükha
uvokha ükhiva ükhima
Someone may ask, “Why then did the dhätu id[i] take äm”? The answer is that n[um] is considered
original (see våtti 456) because it doesn’t require a para-nimitta for its application. Govinda, on the other
hand, requires that a pratyaya other than a kaàsäri must be following. Now we begin the conjugation of
the dhätu anc[u] gati-püjanayoù1 (1P, “to go, move, to worship”). Ta-vargasya ca-vargaç ca-varga-yoge
(241) is applied and we get the following form:
Ø anc + ti[p] → (393) anc + [ç]a[p] + ti[p] → (241) aïcati <acyuta pa. 1.1>.
In karmaëi prayoga, when the dhätu is used in the sense of gati (“going”), we get acyate:
Ø anc + te → (398) anc + ya[k] + te → (440, 454) acyate <acyuta karmaëi 1.1>.
The deletion of n is by ani-rämetäà viñëujanäntänäm uddhava-na-räma-haraù kaàsärau (454).
1
In the Dhätu-päöha this dhätu is listed as aïc[u] gati-püjanayoù. See Saàçodhiné 249 for details of why this is so.
Amåta—For the sake of achieving uvokha, Jéva Gosvämé elaborates on the phrase dvir-vacane eva
kartavye (486) with the sentence beginning dvir-vacane. If the näräyaëa were still treated like the
original once the reduplication had been done, then the nara would not be able to change to uv because
there wouldn’t be a sarveçvara other than its ekätmaka following. Thus the method of achieving uvokha
is that govinda is done first, then the govinda o is treated like the original u by sütra 486, then u is
reduplicated, and then the nara u changes to uv because a sarveçvara other than its ekätmaka follows.
Since when govinda is done äm might be applied by sütra 481 because the okh begins with an éçvara that
is guru, Jéva Gosvämé removes that possibility by saying that only dhätus that originally begin with an
éçvara that is guru are taken by the mention of gurv-éçvarädeù in sütra 481. Thus äm is not applied here
because the o of okh is läkñaëika (“secondary”) since it is produced by govinda.
Govinda is not considered original because it is clear from the rule éçasya na govinda-våñëéndrau
kaàsäriñu (399) that govinda requires that a pratyaya other than a kaàsäri follows.
490 / @Âae: paUjaAyaAM nalaAepaABaAva: /
490. aïceù püjäyäà na-lopäbhävaù
aïceù1—of the dhätu aïc[u] gati-püjanayoù; püjäyäm—when it is used in the sense of püjä (“worship”);
na-lopa-abhävaù—absence of the deletion of na-räma.
The n of aïc[u] isn’t deleted by sütra 454 when aïc[u] is used in the sense of püjä.
aïcyate. änaïca änaïcatuù änaïcuù. kämapäle gatau—acyät, püjäyäm—aïcyät. ächi äyäme—äïchati.
Våtti—(In karmaëi prayoga, when the dhätu is used in the sense of püjä):
Ø anc + te → (398) anc + ya[k] + te → (440, 490, 241) aïcyate <acyuta karmaëi 1.1>.
Ø anc + [ë]a[l] → (440, 432, 433) a + anc + a → (473) ä + anc + a → (474) änanca → (241)
änaïca <adhokñaja pa. 1.1>.
Ø anc + atus → (440, 432, 433) a + anc + atus → (473) ä + anc + atus → (474) änancatus →
(241) änaïcatus → (155) änaïcatuù <adhokñaja pa. 1.2>.
Ø anc + us → (440, 432, 433) a + anc + us → (473) ä + anc + us → (474) änancus → (241)
änaïcus → (155) änaïcuù <adhokñaja pa. 1.3>.
In kämapäla, when the dhätu is used in the sense of gati:
Ø anc + yät → (454) acyät <acyuta kämapäla 1.1>.
In kämapäla, when the dhätu is used in the sense of püjä:
Ø anc + yät → (490, 241) aïcyät <acyuta kämapäla 1.1>.
Now we begin the conjugation of the dhätu äch[i] äyäme (1P, “to stretch”).
1
Aïceù is the sixth case singular form of aïci, a word formed by applying the kåt pratyaya i[k] after the dhätu aïc[u] gati-
püjanayoù by ik-çtipau dhätu-nirdeçe ().
Ø äch[i] → (456, 225) ä + n[um] + ch → (241) äïch → äïch + ti[p] → (393) äïch + [ç]a[p] +
ti[p]→ äïchati <acyuta pa. 1.1>.
491 / nar"sya vaAmana: /
491. narasya vämanaù
narasya—of a nara; vämanaù—the change to vämana.
The nara becomes vämana.
naräder iti kåte tato nuö—änäïcha. neti bahavaù—äïcha. ñasja gatau.
Våtti—When the nara becomes trivikrama by sütra 473 and n[uö] is added by sütra 474, we get änäïcha:
Ø äch[i] → (456, 225, 241) äïch → äïch + [ë]a[l] → (440, 432, 433) ä + äïch + a → (491) a +
äïch + a → (473) ä + äïch + a → (474) änäïcha <adhokñaja pa. 1.1>.
Many say that the nara doesn’t become trivikrama and that n[uö] is not added. Thus they make äïcha in
the following way:
Ø äch[i] → (456, 225, 241) äïch → äïch + [ë]a[l] → (440, 432, 433) ä + äïch + a → (491) a +
äïch + a → (46) äïcha <adhokñaja pa. 1.1>.
Now we begin the conjugation of ñasj[a] gatau (1P, “to go, move”).
Amåta—When ä-räma changes to the vämana a-räma by the current sütra, that a-räma again becomes
trivikrama by sütra 473 in accordance with the maxim yävat sambhavas tävad vidhiù (våtti 194), and thus
n[uö] is also added. In the opinion of those that say the nara doesn’t become trivikrama and that n[uö] is
not added, only an original hrasva is to be taken since a is mentioned in its tas-anta form ataù in ata
ädeù (Añöädhyäyé 7.4.70). However, in the opinion of many others, when the change to hrasva is done
the dérgha ä-kära replaces the hrasva a-kära and n[uö] is then added after the dérgha ä-kära. Jéva Gosvämé
agrees only with this opinion.
492 / s$asya jaAe jae , na tau vaESNAvae /
492. sasya jo je, na tu vaiñëave
sasya—of sa-räma; jaù—the replacement ja-räma; je—when ja-räma follows; na—not; tu—but;
vaiñëave—when a vaiñëava follows.
S changes to j when j follows, but not when a j that is followed by a vaiñëava follows.
sajjati. vaiñëava-grahaëa-phalam amäìkñét ity-ädau setsyati. vaja gatau—
Våtti—Ø ñasj → (458) sasj → sasj + ti[p] → (393) sasj + [ç]a[p] + ti[p] → (492) sajjati <acyuta pa. 1.1>.
acyuta parapada of ñasj[a] gatau

sajjati sajjataù sajjanti
sajjasi sajjathaù sajjatha
sajjämi sajjävaù sajjämaù
The result of mentioning a vaiñëava here will be accomplished in forms like amäìkñét in våtti 747. Now
we begin the conjugation of the dhätu vaj[a] gatau (1P, “to go, move”).
Saàçodhiné—Commenting on the dhätu ñasj[a] gatau (1P, “to go, move”), Siddhänta-kaumudé says ayam
ätmanepady api, sajjate (“This dhätu can also take ätmapada endings. Thus we get also sajjate and so
on”). Despite its being listed with the simple meaning of gati in the Dhätu-päöha, the dhätu ñasj[a] gatau
(1P, “to go, move”) is usually used in the same meaning as the dhätu ñanj[a] saìge (1P, “to adhere, be
attached”). Thus sajjate means “he is attached” and so on.
493 / zAs$aud"d"var"AmaAd"InaAM gAAeivand"Ar"Amasya ca naEtvaAid" /
493. çasu-dada-va-rämädénäà govindä-rämasya ca naitvädi
çasu-dada-va-räma-ädénäm—of ças[u] hiàsäyäm (1P, “to kill”), dad[a] däne (1P, “to give”), and dhätus
beginning with va-räma; govinda-a-rämasya—of dhätus whose a-räma is produced by govinda; ca—and;
na—not; etva-ädi—the change to e and so on.
Ças[u], dad[a], dhätus beginning with v, and dhätus whose medial a is a product of govinda don’t
undergo the change to e and loss of nara prescribed in sütra 475.
“ças iti dvi-tälavyaù” ity eke. vajo ’yaà dantauñöhyädi-gaëa-paöhitaù. tat-prasaìgäd va-rämädir api tad-ädir
eva. vavajatuù. vraja gatau—
Våtti—Some say that ças has two palatal varëas. The dhätu vaj[a] is listed among the group of dhätus
that begin with a dento-labial varëa. In that regard, only the dhätus beginning with v that begin with a
dento-labial varëa are taken here.
Ø vaj + atus → (470, 447, 432, 433) va + vaj + atus → (493) vavajatus → (155) vavajatuù
Now we begin the conjugation of the dhätu vraj[a] gatau (1P, “to go, move”).
Amåta—Va-räma is actually listed twice: among the vargas (viñëuvargas) as a labial varëa and among the
antaù-sthas (harimitras) as a dento-labial varëa.1 In that regard, the v of vaj[a] is dento-labial and thus
doesn’t belong to the viñëuvargas.
494 / vad"ãjayaAeva{RSNAIn‰": s$aAE par"pade" /
494. vada-vrajayor våñëéndraù sau parapade
vada-vrajayoù—of the dhätus vad[a] vyaktäyäà väci (1P, “to speak, say, tell”) and vraj[a] gatau (1P, “to
go, move”); våñëéndraù—våñëéndra; sau—when s[i] follows; parapade—when a parapada pratyaya
follows.
1
For further details, see våtti 466
Vad[a] and vraj[a] take våñëéndra when s[i] which is followed by a parapada pratyaya follows.
avräjét. aja gatau kñepaëe ca—ajati.
Våtti—Ø vraj + d[ip] → (414, 415, 424) a[t] + vraj + i[ö] + s[i] + d[ip] → (444) avraj + i[ö] + s[i] + é[ö] +
d[ip] → (494) avräj + i[ö] + s[i] + é[ö] + d[ip] → (445) avräj + i[ö] + é[ö] + d[ip] → (46) avräjéd → (252)
avräjét <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu aj[a] gatau kñepaëe ca (1P, “to go, move; to drive”).
Ø aj + ti[p] → (393) aj + [ç]a[p] + ti[p]→ ajati <acyuta pa. 1.1>.
Amåta—Where the våñëéndra would usually only optionally take place by viñëujanäder laghor a-rämasya
våñëéndra iò-ädau sau vä parapade (469), this rule makes it mandatory.
495 / @jaevaI= GaNAM ivanaA r"AmaDaAtauke( /
495. ajer vé ghaëaà vinä räma-dhätuke
ajeù1—of the dhätu aj[a] gatau kñepaëe ca (1P, “to go, move; to drive”); vé—the replacement vé;
ghaëam—the kåt pratyaya [gh]a[ë]; vinä—except; räma-dhätuke—when a räma-dhätuka follows.
Aj[a] is replaced by vé when any räma-dhätuka except the kåt pratyaya [gh]a[ë] follows.
496 / valae tau vaA yaipa ca /
496. vale tu vä yapi ca
vale—when a vala follows (see sütra 18); tu—but; vä—optionally; yapi—when the kåt pratyaya ya[p]
follows; ca—and.
But aj[a] is only optionally replaced by vé when a räma-dhätuka beginning with a vala follows or
when the kåt pratyaya ya[p] follows.
ghaë-yapau kåt-pratyayau. véyate. vér ayam aniö. athäniöaù—
Våtti—[G]ha[ë] and ya[p] are kåt pratyayas.
Ø aj + te → (398) aj + ya[k] + te → (440, 495) véyate <acyuta karmaëi 1.1>.
This vé is aniö. Now a list of the aniö dhätus will be given.
List of the aniö-dhätus2
1
Ajeù is the sixth case singular form of aji, a word formed by applying the kåt pratyaya i[k] after the dhätu aj[u] gatau kñepaëe
ca by ik-çtipau dhätu-nirdeçe ().
2
The aniö dhätus are dhätus that do not take i[ö] by iö räma-dhätuke (424). This group of dhätus are sahajäniö (“originally
aniö”) as opposed to other dhätus which become aniö under certain conditions only. In verses 2 to 8 of this list, the dhätus are
referred by using the forms made with i[k] and [ç]ti[p] (see Saàçodhiné 448 and 416)
(aniò-gaëa)
1
ü-è-rämänta-ru-snu-kñëu-
çé-yu-nu-kñu-çvi-òé-çribhiù
våì-våïbhyäà ca vinaikäcaù
svaräntä dhätavo ’niöaù
a) Any dhätu that ends in a sarveçvara (svara) and has only one sarveçvara (ac) is aniö. But dhätus that
end in ü and è are exceptions to this rule.
b) The following dhätus are also exceptions to this rule:
ru çabde 2P to cry, sound
ñëu prasravaëe 2P to drip, flow
kñëu tejane 2P to sharpen
çé[ì] svapne 2A to sleep, lie down
yu miçraëämiçraëayoù 2P to mix; to separate
ëu stutau 2P to praise
[öu]kñu çabde 2P to sneeze, cough
[öu][o]çvi gati-våddhyoù 1P to go, move; to grow
òé[ì] vihäyasä gatau 1A to fly
òé[ì] vihäyasä gatau 4A to fly
çri[ï] seväyäm 1U to serve, worship, dwell, depend on
vå[ì] sambhaktau 9A to serve, worship
vå[ï] varaëe 5U to choose, ask for
2
aniò ekaù çakÿ känte
cänte paci-vacé viciù
sicir muci-ricé caikaç
chänte pracchir udähåtaù
Comment [85]: comment in class that the
a) Among the dhätus ending in k, only one is said to be aniö: mention of pracch[a] like this proves that words
çak[ÿ] çaktau 5P to be able ending in ir here are only the nominative singular
of the form made with i[k]. It doesn’t means the
b) Among the dhätus ending in c, the following dhätus are said to be aniö: dhätu has the anubandha ir
[òu]pac[añ] päke 1U to cook, ripen
vac[a] paribhäñaëe 2P to speak, say, tell
vic[ir] påthak-bhäve 7U to separate, discriminate
ñic[a] kñaraëe1 6U to sprinkle, discharge
muc[ÿ] mokñaëe 6U to release, abandon
ric[ir] virecane 7U to purge, empty
c) Among the dhätus ending in ch, only one is said to be aniö:
pracch[a] jïépsäyäm 6P to ask, question
3
bhaji-bhaïji-yaji-tyaji-raïji-rujo
bhuji-saïji-såjo ’py atha majjir api
yuji-bhåjji-nijir-vijiraç ca tathä
svajir uddhava-no ja-gaëe ’py aniöaù
1
Sometimes the dhätu ñic[a] is listed as ñic[ir], but Jéva Gosvämé explains, in våtti 742, that many people don’t agree that this
dhätu has the anubandha ir. Moreover, in his own Dhätu-päöha, Jéva Gosvämé lists the dhätu as ñic[a] kñaraëe and not as ñic[ir]
kñaraëe.
a) Among the group of dhätus ending in j, the following dhätus are aniö:
bhaj[a] seväyäm 1U to serve, worship, divide, experience
bhanj[o] ämardane 7P to break, interrupt, disappoint
yaj[a] deva-püjä-saìgati-karaëa-däneñu 1U to worship, sacrifice; to meet; to give
tyaj[a] hänau 1P to abandon
ranj[a] räge 1U to be colored, delighted, to love, be
attached
ranj[a] räge 4U to be colored, delighted, to love, be
attached
ruj[o] bhaìge 6P to break, afflict
bhuj[a] pälanäbhyavahärayoù1 7P to protect, rule; to eat, enjoy
bhuj[o] kauöilye 6P to bend, curve, be crooked
ñanj[a] saìge 1P to adhere, be attached
såj[a] visarge 4A to create, release
såj[a] visarge 6P to create, release
[öu]masj[o] çuddhau 6P to bathe, dive, sink
yuj[a] samädhau 4A to fix the mind in meditation
yuj[ir] yoge 7U to join, use
bhrasj[a] päke2 6U to roast, fry
ëij[ir] çauce 3U to wash, purify
vij[ir] påthak-bhäve 3U to separate, discriminate
ñvanj[a] pariñvaìge 1A to embrace
4
adià hadià skandi-bhidi-cchidi-kñudén
çadià sadià svidyati-padyaté khidim
tudià nudià vidyatikaà vinattikaà
pratéhi däntän daça-païca cäniöaù
Comment [87]: these are stip forms to
differentiate from vid[a] jïäne 2P, and the ka is
a) Know the following fifteen dhätus ending in d to be aniö: svärtha-taddhita-ka
ad[a] bhakñaëe 2P to eat

had[a] puréñotsarge 1A to evacuate
skand[ir] gati-çoñaëayoù 1P to fall, discharge semen; to dry up,
perish
bhid[ir] vidäraëe 7U to break, separate, discriminate
chid[ir] dvidhä-karaëe 7U to cut, divide
kñud[ir] sampeñaëe 7U to pound, crush
çad[ÿ] çätane 1P to fall, perish, decay
ñad[ÿ] viçaraëa-gaty-avasädaneñu 1P to burst, open; to go, move; to be
dejected, perish
dejected, perish
[ïi]ñvid[ä] gätra-prakñaraëe 4P to sweat
pad[a] gatau 4A to go, move
1
Jéva Gosvämé lists this dhätu as a parapadé, but it also takes ätmapada endings in accordance with anavane bhunakteù ().
Thus it is parapadé when it is used in the sense of pälana (“protecting, ruling”), but when it is used in any other sense, it is
ätmapadé.
2
The dhätu bhrasj[a] appears here as bhåjji because when the kåt pratyaya i[k] is applied after bhrasj[a] by ik-çtipau dhätu-
nirdeçe () the ra of bhrasj[a] undergoes saìkarñaëa by grahi-jyä-vayi-vyadhi-vaçi-vyaci-vraçci-pracchi-bhrasjénäà saìkarñaëaù
kaàsärau (626) and the s becomes j by sasya jo je, na tu vaiñëave (492).
khid[a] dainye 4A to be depressed, suffer pain
khid[a] parighäte 6P to strike, afflict
khid[a] dainye 7A to be depressed, suffer pain
tud[a] vyathane 6U to strike, wound
ëud[a] preraëe 6U to push, impel
vid[a] sattäyäm 4A to be, exist
vid[a] vicäraëe 7A to consider as
5
krudhi-rädhi-rudhi-kñudhi-budhyatayo
vyadhi-çudhyati-sidhyati-bandhi-yudhaù
saha-sädhaya ity aniöo dha-gaëe
hani-manyati cety api nänta-gaëe
a) Among the group of dhätus ending in dh, the following dhätus are aniö:
krudh[a] kope 4P to be angry
rädh[a] saàsiddhau 4P to succeed, accomplish
rädh[a] saàsiddhau 5P to succeed, accomplish
rudh[ir] ävaraëe 7U to block, cover
anurudh[a] käme 4A to love, adhere to
kñudh[a] bubhukñäyäm 4P to be hungry
budh[a] avagamane 4A to understand
vyadh[a] täòane 4P to pierce, wound
çudh[a] çauce 4P to be purified, free from doubts
ñidh[u] saàräddhau 4P to succeed, accomplish
bandh[a] bandhane 9P to bind
yudh[a] samprahäre 4A to fight
sädh[a] saàsiddhau 4P to succeed, accomplish
sädh[a] saàsiddhau 5P to succeed, accomplish
b) Among the group of dhätus ending in n, the following dhätus are aniö:
han[a] hiàsä-gatyoù 2P to strike, kill; to go, move
man[a] jïäne 4A to think, consider as
6
svapi-vapi-tipi-tapi-tåpy-äpi-çapo ’pi
kñipi-såpi-lipi-lumpa-cchupi-dåpayaù
pänta-gaëeñv atha bhänte labhi-rabhi-yabhayo
ma-gaëe yami-rami-ëami-gamayaç ca
a) Among the group of dhätus ending in p, the following dhätus are aniö:
[ïi]ñvap[a] çaye 2P to sleep, lie down
tip[å] kñaraëe 1A to sprinkle
tap[a] santäpe 1P to heat, burn, perform austerities
tap[a] täpe aiçvarye vä 4A to heat, burn, perform austerities; to
rule
tåp[a] préëane 4P to satisfy, be satisfied
äp[ÿ] vyäptau 5P to pervade, obtain
çap[a] äkroçe 1U to chastise, curse
çap[a] äkroçe 4U to chastise, curse
kñip[a] preraëe 4P to throw
kñip[a] preraëe 6U to throw
lip[a] upadehe 6U to anoint, cover, stain, pollute
lup[ÿ] chedane 6U to cut, break, take away, delete
chup[a] saàsparçe 6P to touch
dåp[a] garve 4P to be proud
b) Among the dhätus ending in bh, the following dhätus are aniö:
[òu]labh[añ] präptau 1A to obtain, possess
rabh[a] räbhasye 1A to act rashly
yabh[a] maithune 1P to have sexual intercourse
c) Among the group of dhätus ending in m, the following dhätus are aniö:
yam[u] uparame 1P to restrain
ram[u] kréòäyäm 1A to play, delight in
ëam[a] prahatve çabde ca 1P to offer obeisances, be submissive; to
sound Matsya Avatara dasa 8/9/05 11:51
Comment [88]: the two are translations of JG
gam[ÿ] gatau 1P to go, move def’s of prahvanam
7
çiñi-çliñé duñya-viñi-tviñi-dviñén
piñià kåñià puñyati-çuñya-tuñyatén
diçià dåçià daàçi-måçé riçià ruçià
liçi-spåçi-kroça-viço ’niöo jaguù
a) (Learned persons) say that (among the dhätus ending in ñ) the following dhätus are aniö:
çiñ[a] hiàsäyäm1 1P to hurt, kill
çiñ[ÿ] viçeñaëe 7P to remain
Comment [89]: if I want to add this in the
çliñ[a] äliìgane 4P to adhere, embrace Dhätu-päöha then it should go before ruña, riña
duñ[a] vaikåtye 4P to be impure, bad, wrong hiàsäyäm
viñ[u] secane2 1P to sprinkle

viñ[ÿ] vyäptau 3U to pervade
Comment [90]: If I want to add this to the DP
tviñ[a] déptau 1U to shine, glitter then put it before våñu, ukña secane
dviñ[a] aprétau 2U to hate
piñ[ÿ] saïcürëane 7P to grind, crush
kåñ[a] vilekhane äkarñaëe ca 1P to plough; to pull, attract
kåñ[a] vilekhane 6U to plough
puñ[a] puñöau 4P to nourish
çuñ[a] çoñaëe 4P to become dry, withered
tuñ[a] tuñöau 4P to satisfy, be satisfied
b) (Learned persons) say that (among the dhätus ending in ç) the following dhätus are aniö:
diç[a] atisarjane 6U to give; to order; to tell
danç[a] daàçane 1P to bite
måç[a] ämarçane 6P to touch; to discuss, reason; to
consider
riç[a] hiàsäyäm 6P to hurt, kill
ruç[a] hiàsäyäm 6P to hurt, kill
liç[a] alpé-bhäve 4A to become small
liç[a] gatau3 6P to go, move
1
This dhätu is not listed in Jéva Gosvämé’s Dhätu-päöha, but is listed in the Päëinian Dhätu-päöha.
2
3
spåç[a] saàsparçe 6P to touch
kruç[a] ähväne 1P to cry out, wail, shout
viç[a] praveçane 6P to enter
8
ghasiç ca vasatiù sänte
hänte dahati-mehaté
dihir duhi-lihé rohir
vahir nahir ime ’niöaù
a) Among the dhätus ending in s, the following dhätus are aniö:

ghas[ÿ] adane 1P to eat
vas[a] niväse 1P to dwell, live, stay
b) Among the dhätus ending in h, the following dhätus are aniö:
dah[a] bhasmé-karaëe 1P to burn
mih[a] secane 1P to pass urine or semen
duh[a] prapüraëe 2U to milk, extract
lih[a] äsvädane 2U to lick, taste
ruh[a] janmani prädur-bhäve ca 1P to grow, rise; to appear
ëah[a] bandhane 4U to bind, tie
yu iti yu miçraëe, nu-sähacaryät. “yul miçraëämiçraëayoù” iti vopadevaù. çakÿ iti kåñëa-paëòitasya
prakriyä-öékäyäm atra ÿd-id eva çakÿ gåhyate. kavi-kalpadrume tu sv-ädi-çakÿr vikalpiteö, divädi-çakÿs tu seö.
bhujéti bhujo-bhujau gåhyete. yujéti yuja-yujirau. svajir uddhava-na iti svaïjir ity arthaù. käläpä vindatim
api gåhëanti. lumpädayo lumpaty-ädénäm ekadeça-nirdeçäù. liçéti liça alpé-bhäve, niçéty apapäöhaù
vopadevädy-asammatatvät. ata eka-sarveçvaraù sarveçvaräntaç ceti vér aniö. Matsya Avatara dasa 6/9/05 22:37
Comment [91]: this means that lumpa, duñya
etc.. are mentions of one part of lumpati, duñyati
Våtti—Because it is listed alongside nu (an ad-ädi-dhätu), the yu mentioned in verse 1 refers only to yu (the çtip forms)
miçraëe1. Vopadeva accepts the same by saying yu[l] miçraëämiçraëayoù. In Kåñëa-paëòita’s commentary
on Prakriyä-kaumudé only çak that has the indicatory letter ÿ is accepted by the mention of çakÿ in verse
2. According to Kavi-kalpadruma, however, the sv-ädi-dhätu çak[ÿ] çaktau is veö, while the div-ädi-dhätu
çak[a] kñamäyäm is seö. Bhuji in verse 3 includes both bhuj[o] kauöilye and bhuj[a] pälanäbhyavahärayoù,
and yuji in verse 3 includes both yuj[a] samädhau and yuj[ir] yoge. The phrase svajir uddhava-naù (“svaj
which has n as uddhava”) in verse 3 refers to the dhätu svaïj. The Kaläpa grammarians also list vindati
(vid[ÿ] läbhe) in their list of aniö-dhätus. Lumpa and so on are abbreviations of lumpati and so on2. The
liçi mentioned in verse 7 refers to liç[a] alpé-bhäve. Sometimes niçi is listed instead of liçi, but this is an
incorrect reading because it is not supported by Vopadeva and others. Thus, since vé ends in a sarveçvara
and has only one sarveçvara, it is aniö by verse 1.
Amåta—In verse 2, the words paci-vacé and muci-ricé have the first case dual endings. The word pratéhi
in verse 4 means jänéhi (“you should know”). By the mention of svidyati, padyati, vidyati, and vinatti,
which are the [ç]ti[p] forms of [ïi]ñvid[ä] gätra-prakñaraëe, pad[a] gatau, vid[a] sattäyäm, and vid[a]
vicäraëe with the vikaraëa [ç]ya added ([ç]na[m] in the case of vinatti), [ïi]ñvid[ä] snehane mocane ca
(1A, “to be anointed, greasy; to be loose, disturbed”), pad[a] sthairye3 (1P, “to stand fast”), vid[a] jïäne
(2P, “to know”), and vid[ÿ] läbhe (6U, “to find, obtain”) are excluded. Similarly, by the mention of
budhyati, sidhyati, and manyati, which are the [ç]ti[p] forms of budh[a] avagamane, ñidh[u] saàräddhau,
and man[a] jïäne with the vikaraëa [ç]ya added, budh[a] avagamane (1P, “to understand”), budh[ir]
1
This dhätu is listed in the Dhätu-päöha as yu miçraëämiçraëayoù.
2
Thus lumpa in verse 6 stands for lumpati, and duñya and çuñya in verse 7 stand for duñyati and çuñyati.
3
This dhätu is only found in the Dhätu-päöha composed by Vopadeva, the author of Mugdha-bodha-vyäkaraëa.
bodhane (1U, “to understand”), ñidh[u] gatyäm (1P, “to go, move”), ñidh[ü] çästre mäìgalye ca (1P, “to
instruct; to be auspicious”), and man[u] bodhane (8A, “to understand”) are exluded.
Although from the viewpoint of the verses of the earlier grammarians tåp[a] préëane and dåp[a] garve are
listed here as aniö, they are actually veö because they are listed among the radh-ädis (a sub-group of div-
ädi-dhätus which are veö by radh-äder iò vä (723)). According to Padmanäbha-datta, author of the
Supadma-vyäkaraëa, the reversal of the normal order of tälavya ç then mürdhanya ñ in verse 7 is to fit the
meter. Vopadeva, the author of Mugdha-bodha-vyäkaraëa, says that only çliñ[a] äliìgane (4P, “to adhere,
embrace”) is accepted here, and not çliñ[u] dahe1 (1P, “to burn”). The mention of duñya, çuñya, and
Comment [92]: personally I don’t see how this
tuñyati with the vikaraëa [ç]ya is to fulfill the requirements of the meter and not to exlude other dhätus makes any sense, as the meter is vaàça-sthavila
(since there are none to exclude anyway). The mention of puñyati, however, is to exlude puñ[a] puñöau and there are no such requirements in that meter
(1P, “to nourish”) and puñ[a] puñöau (9P, “to nourish”). The word paëòitäù (“learned persons”) has to
be inserted in verse 7. By the mention of vasati, which is the [ç]ti[p] form of vas[a] niväse, vas[a]
äcchädane (2A, “to cover, dress”) is excluded. In the våtti, Jéva Gosvämé makes it clear that the yu
mentioned in verse 1 refers only to the ad-ädi-dhätu yu miçraëämiçraëayoù and not to yu[ï] bandhane
(9U, “to bind”). Like the Kaläpa grammarians, Mahä-bhäñya and other works also list vindati (vid[ÿ]
läbhe) as an aniö-dhätu.
497 / wRzAAntasya va{SNAIn‰": s$aAE par"pade" /
497. éçäntasya våñëéndraù sau parapade
éça-antasya—of a dhätu that ends in an éça; våñëéndraù—våñëéndra; sau—when s[i] follows; parapade—
when a parapada pratyaya follows.
Dhätus which end in an éça take våñëéndra when s[i] which is followed by a parapada pratyaya
follows.
498 / ONAAeRtaevaAR /
498. ürëoter vä
ürëoteù—of the dhätu ürëu[ï] äcchädane (2U, “to cover”); vä—optionally
But ürëu[ï] only optionally takes våñëéndra when s[i] which is followed by a parapada pratyaya
follows.
vale tu vety asya vaiyarthyät viñëutaù sarva-viriïcir ity ataç ceöaù pürvam eva pakñe vé-bhävaù—avaiñét.
äjét. narasya vämanaù—viväya.
Våtti—When the dhätu aj[a] is replaced by vé, the replacement takes place before the application of i[ö]
in accordance with the maxim viñëutaù sarva-viriïciù (våtti 258). If this were not the case the rule vale tu
vä (496) would be useless.
Ø aj + d[ip] → (415) aj + s[i] + d[ip] → (two options by 496):

1) (aj is replaced by vé) vé + s[i] + d[ip] → (414, vé is aniö by verse 1) a[t] + vé + s[i] + d[ip] →
(497) avai + s[i] + d[ip] → (444) avai + s[i] + é[ö] + d[ip] → (170) avaiñéd → (252) avaiñét <bhüteça pa.
1.1>.
1
2) (aj is not replaced by vé, 472) äj + s[i] + d[ip] → (414, 424) a[t] + äj + i[ö] + s[i] + d[ip] → (46)
äj + i[ö] + s[i] + d[ip] → (444) äj + i[ö] + s[i] + é[ö] + d[ip] → (445) äj + i[ö] + é[ö] + d[ip] → (46) äjéd →
(252) äjét <bhüteça pa. 1.1>.
bhüteça parapada of aj[a] gatau kñepaëe ca

avaiñét / äjét avaiñöäm / äjiñöäm avaiñuù / äjiñuù
avaiñéù / äjéù avaiñöam / äjiñöam avaiñöa / äjiñöa
avaiñam / äjiñam avaiñva / äjiñva avaiñma / äjiñma
In adhokñaja, narasya vämanaù (491) is applied:
Ø aj + [ë]a[l] → (495) vé + [ë]a[l] → (440, 422) vai + a → (64) väy + a → (432, 433, the
våñëéndra ai and the replacement äy are sthäni-vat by 486) vé + väy + a → (491) viväya <adhokñaja pa.
1.1>.
Amåta—Someone may argue “Since the dhätu aj[a] is seö, i[ö] should be applied first, then the
substitution of vé should take place by sütra 495 since i[ö] is a räma-dhätuka because it is para-
sambandhé.” In answer to this, Jéva Gosvämé speaks the sentence beginning vale. If i[ö] were applied
before the substitution of vé, then the rule vale tu vä (496) would be useless since there would never be a
chance for a vala to follow. Therefore the substitution of vé take places first by the maxim viñëutaù sarva-
viriïciù (våtti 258).
Saàçodhiné—Here vé is a sarva-viriïci because it replaces the whole dhätu aj[a]. Thus by the maxim
viñëutaù sarva-viriïciù (våtti 258) it is stronger than i[ö], which is a mere viñëu. The word ürëoteù in this
sütra is the sixth case singular of ürëoti, the [ç]ti[p] form of the dhätu ürëu[ï] äcchädane.
499 / DaAtaAeêtau:s$anasyaeyauvaAE s$avaeRìre" /
499. dhätoç catuùsanasyey-uvau sarveçvare
dhätoù—of a dhätu; catuùsanasya—of the catuùsana; iy-uvau—the replacements iy and uv (i and é are
replaced by iy, and u and ü are replaced by uv); sarveçvare—when a sarveçvara follows.
The final catuùsana of a dhätu changes to iy or uv when a sarveçvara follows.
Amåta—Even though the adhikära-sütra dhätoù (366) is in effect, the word dhätoù is included again here
for clarity’s sake.
500 / s$aMyau·(áAeê /
500. saàyukta-çnoç ca
saàyukta—conjoined (in sat-saìga with the final viñëujana of a dhätu); çnoù—of [ç]nu (the vikaraëa
used in the conjugation of the sv-ädi-dhätus); ca—and.
The u of [ç]nu also changes to uv when a sarveçvara follows, provided the n of [ç]nu is in sat-saìga.
501 / @s$aMyaAegApaUvaRsyaAnaek(s$avaeRìr"syaeã"yasya tau ya: /

501. asaàyoga-pürvasyäneka-sarveçvarasye-dvayasya tu yaù
asaàyoga-pürvasya—which doesn’t have a saàyoga (sat-saìga) previous to it; aneka-sarveçvarasya—of a

dhätu that has more than one sarveçvara; i-dvayasya—of the i-dvaya; tu—but; yaù—the replacement ya-
räma.
But the final i or é of a dhätu that has more than one sarveçvara changes to y when a sarveçvara
follows, provided the i or é doesn’t come after a sat-saìga.
Amåta—In this regard, a dhätu is considered as having more than one sarveçvara by taking into account
its future reduplication (see bhävini bhüta-vad upacäraù in våtti 512). This is in accordance with the
following statement of Padmanäbha-datta, the author of Supadma-vyäkaraëa: bhaviñyad-dvir-uktyä
naikatvam (“due to the future reduplication, it is not considered monosyllabic”). If this were not the
case, then we could not achieve vivyatuù in the next våtti because vé only has one sarveçvara.
Comment [93]: this means that vé first
undergoes the change to y here because its future
502 / Witaò"vaAeyaRvaAE k{(SNADaAtauk( Wva /

reduplication vévé has more than one sarveçvara,
the change to y is considered sthäni-vat at the time
of reduplication
502. eti-huvor ya-vau kåñëa-dhätuka eva
eti-huvoù—of the dhätus i[ë] gatau (2P, “to go, move”) and hu vahnau däne (3P, “to offer into the
sacrificial fire, to sacrifice”); ya-vau—the replacements ya-räma and va-räma; kåñëa-dhätuke—when it is
kåñëa-dhätuka; eva—only.
The i of i[ë] changes to y and the u of hu changes to v when a sarveçvara follows, but only if that
sarveçvara is part of a kåñëa-dhätuka.
govinda-våñëéndräbhyäm anyatraite. i-dvayädénäà yädy-ädeçaù sthäni-van na tu dvitva-vidhäv iti dhäto ra-

va-präk trivikramo na syät, viñëujane viñëujano veti dvitvaà tu syät—vivyatuù vivvyatuù. vé gati-vyäpti-
prajana-känty-asana-khädaneñv iti vé-dhätur apy asti. tatra ca sati Üdhätu-pratirüpädeças tad-dhätu-vat-
prayogo vaktavyaùÛ iti nyäyena vé-vad eväsya prayogaù. tataç ca—
Våtti—The changes to iy, uv, y, and v prescribed in sütras 499 to 502 only take place where govinda and
våñëéndra are not applicable. The y and so on that replace i-dvaya and so on are sthäni-vat, but not when
the rule of dvitva (viñëujane viñëujano vä (120)) is being done. Thus dhäto ra-va-präg-id-utos trivikramo
ra-vato viñëujane (262) is not applied, but dvitva is applied by viñëujane viñëujano vä (120).
Ø aj + atus → (495) vé + atus → (440, 447, 399, 501) vy + atus → (432, 433, the replacement y is
treated like the original é by 486) vé + vy + atus → (491) vi + vy + atus → (155) vivyatuù <adhokñaja pa.
1.2> or → (120) vivvyatuù <adhokñaja pa. 1.2>.
There is also the dhätu vé gati-vyäpti-prajana-känty-asana-khädaneñu1 (2P, “to go, move; to pervade,
obtain; to become pregnant; to shine, be beautiful, desire; to throw; to eat”). And, that being the case,
this vé (the replacement of aj) is treated like the dhätu vé in accordance with the maxim dhätu-
pratirüpädeças tad-dhätu-vat-prayogo vaktavyaù (“a replacement that is similar in form to a particular
dhätu is treated like that dhätu”). After that the following rule applies:
1
This dhätu is listed in the Dhätu-päöha as vé gatau prajana-känty-asana-khädaneñu ca (2P, “to go; to become pregnant; to
shine, be beautiful, desire; to throw; to eat”).
Amåta—Since the word eva here exludes a sarveçvara that is part of a räma-dhätuka, it is implied that
when a sarveçvara that is part of a räma-dhätuka follows the i of i[ë] and u of hu change to iy and uv
respectively by sütra 499. Someone may wonder, “Why doesn’t the change to y take place in viväya
<adhokñaja pa. 1.1>?” In answer to that, Jéva Gosvämé speaks the sentence beginning govinda. The word
ete there means iy-uv-ya-väù (“the changes to iy, uv, y and v”). The word eva in dvir-vacane eva kartavye
(486) implies that the replacement is not treated like the original when the rule of dvitva is being done.
Thus, although dhäto ra-va-präg-id-utos trivikramo ra-vato viñëujane (262) cannot be applied since there
is no viñëujana following when the replacement y is treated like the original i by sütra 486, viñëujane
viñëujano vä (120) is still applied since there is a viñëujana following as the replacement y is not treated
like the original when dvitva is being done1.
503 / s$avaeRìr"AntaAts$ah"jaAinaq% wÒ"A Taila /
503. sarveçvaräntät sahajäniöa iò vä thali
sarveçvara-antät—that ends in a sarveçvara; sahaja-aniöaù—after a dhätu that is originally aniö; iö—i[ö];

vä—optionally; thali—when the adhokñaja pratyaya tha[l] follows.
When tha[l] follows, i[ö] is optionally inserted after a sahajäniö dhätu that ends in a sarveçvara.
Saàçodhiné—Usually when an adhokñaja pratyaya follows, all sahajäniö dhätus that end in a sarveçvara,
except those mentioned in the phrase kå-så-bhå-vå-stu-dru-sru-çrubhyaù (468), take i[ö] by anyebhyas tv
aniòbhyo ’péö (468), but this rule says that they only optionally take i[ö] when tha[l] follows. In the same
way, the next four sütras are also apavädas of sütra 468.
504 / s$ah"jaAr"Amavataê taAä{"zAAta, /
504. sahajä-rämavataç ca tädåçät
sahaja-a-rämavataù—that has an original a-räma; ca—and; tädåçät—after that (after a dhätu that is
originally aniö).
When tha[l] follows, i[ö] is also optionally inserted after a sahajäniö dhätu that has an original a-räma.
Amåta—The word tädåçät here means sahajäniöaù. Since dhätus that end in a sarveçvara are already
covered by the previous sütra, one should understand that the word a-rämavataù doesn’t refer to dhätus
that have a-räma as their final varëa. Indeed, the kathädis are the only dhätus that have a-räma as their
final varëa, and since they take äm by sütra 513 because they have more than one sarveçvara, there is no
possibility of this sütra applying to them. Why do we say “that has an original a-räma”? Because
sahajäniö dhätus that have an a-räma which is produced by govinda do not follow this rule. Thus the
dhätu kåñ[a], for example, does not follow this rule, but rather always takes i[ö] by sütra 468. Thus we
only get cakarñitha.
505 / s$a{ijaä{"izAByaAM ca /
505. såji-dåçibhyäà ca
1
Since dhäto ra-va-präk (262) was set aside at the time of reduplication it cannot again be applied later. In this regard one
should remember the maxim sakåd api vipratiñedhe yad bädhitaà tad bädhitam eva (våtti 418).
såji-dåçibhyäm—after the dhätus såj[a] visarge (4A or 6P, “to create, release”) and dåç[ir] prekñaëe (1P,
“to see”); ca—and.
When tha[l] follows, i[ö] is also optionally inserted after the dhätus såj[a] and dåç[ir].
506 / @ÔyaitaRva{vyaeHByaAe inatyama, /
506. atty-arti-vå-vyeïbhyo nityam
atti-arti-vå-vyeïbhyaù—after the dhätus listed below; nityam—always.
I[ö] is always inserted after the following dhätus when tha[l] follows:
ad[a] bhakñaëe 2P to eat

å gatau präpaëe ca 1P to go, move; to obtain
å gatau 3P to go, move
vå[ï] varaëe1 5U to choose, ask for
vye[ï] saàvaraëe 1U to cover, close
Amåta—Ad[a] has an original a-räma and vye[ï] ends in a sarveçvara. Thus they would usually
optionally take i[ö] in accordance with sütras 504 and 503 respectively. Similarly, å and vå[ï] would
normally be prohibited from taking i[ö] in accordance with å-rämät tu nityaà neö (507) and kå-så-bhå-vå
(468) respectively. The current sütra, however, is an apaväda of all these sütras.
507 / [%r"AmaAÔau inatyaM naeq%. /
507. å-rämät tu nityaà neö
å-rämät—after å-räma; tu—but; nityam—always; na—not; iö—i[ö].
But i[ö] is never applied after a sahajäniö dhätu ending in å-räma when tha[l] follows.
sahajäniöaù çakädi-paöhitäù. sahaja-grahaëaà san-ädäv aniötve ’pi babhüvithety-ädau nityam iò-

bhävärtham. vivetha vivayitha. anädeça-pakñe—äjitha. kñi kñaye—kñayati kñayanti.
Våtti—The sahajäniö dhätus are the dhätus listed among the çak-ädis (in other words, the dhätus listed in
the 8 verses of the aniò-gaëa in våtti 496). The inclusion of the word sahaja in sütra 503 is so that i[ö]
will always be applied in babhüvitha and so on, even though the dhätus bhü and so on are aniö when
sa[n] and so on follow, in accordance with sütras 808 and so on.
Ø aj + tha[l] → (two options by 496):

1) (aj is replaced by vé) vé + tha[l] → (two options by 503):
i) (i[ö] is applied) vé + i[ö] + tha[l] → (394) ve + i[ö] + tha[l] → (63) vay + i[ö] + tha[l] → (432,
433, the govinda e and the replacement ay are sthäni-vat by 486) vé + vay + i[ö] + tha[l] → (491) vivayitha
1
Vå[ì] sambhaktau (9A, “to serve, worship”) is not included by the mention of vå in this sütra because, since vå[ì] is an
ätmapadé dhätu, there is no possibility of the parapada pratyaya tha[l] following.
ii) (i[ö] is not applied) vé + tha[l] → (394) ve + tha[l] → (432, 433) ve + ve + tha[l] → (491, 239)
vivetha <adhokñaja pa. 2.1>.
2) (aj is not replaced by vé, 424) aj + i[ö] + tha[l] → (432, 433) a + aj + i[ö] + tha[l] → (46) äjitha
adhokñaja parapada of aj[a] gatau kñepaëe ca

viväya vivyatuù vivyuù
vivayitha / vivetha / äjitha vivyathuù vivya
viväya / vivaya vivyiva / äjiva vivyima / äjima
Now we begin the conjugation of the dhätu kñi kñaye (1P, “to perish, be diminished”).
Ø kñi + ti[p] → (393) kñi + [ç]a[p] + ti[p] → (394) kñe + a + ti → (63) kñayati <acyuta pa.
1.1>.
Ø kñi + anti → (393) kñi + [ç]a[p] + anti → (394) kñe + a + anti → (63) kñaya + anti → (396)
kñayanti <acyuta pa. 1.3>.
Amåta—This sütra is an apaväda of sütra 503. Why do we say “after a sahajäniö dhätu ending in å-räma”?
Consider jajägaritha1 <adhokñaja pa. 2.1 of jägå nidrä-kñaye (2P, “to be awake”)>. Even though the dhätu
bhü is aniö when sa[n] and so on follow, it is not sahajäniö because it is not listed in the aniò-gaëa. Thus
it always takes i[ö] when tha[l] follows. The implied meaning behind the sentence beginning sahaja-
grahaëam is that if the word sahaja were not included, then even dhätus which are aniö when sa[n] and
so on follow would also only optionally take i[ö].
508 / vaAmanasya i‡aiva‚(ma: k{(tk{(SNADaAtauke(tar"ya‘atyayae /
508. vämanasya trivikramaù kåt-kåñëa-dhätuketara-ya-pratyaye
vämanasya—of vämana; trivikramaù—the change to trivikrama; kåt-kåñëa-dhätuka—a kåt pratyaya or

kåñëa-dhätuka pratyaya; itara—other than; ya-pratyaye—when a pratyaya beginning with ya-räma
follows.
The final vämana of a dhätu changes to trivikrama when any pratyaya beginning with y, except a kåt
or kåñëa-dhätuka, follows.
kñéyate. akñaiñét. cikñäya cikñiyatuù cikñiyuù, cikñayitha cikñetha. kåti tu—kñeyam. kåñëa-dhätuke—iyät.
lage saìge—
Våtti—Ø kñi + te → (398) kñi + ya[k] + te → (kñi is aniö by verse 1, 399, 508) kñéyate <acyuta bhäve 1.1>.
Ø kñi + d[ip] → (414, 415, kñi is aniö by verse 1) a[t] + kñi + s[i] + d[ip] → (497) akñai + s[i] +
d[ip] → (444) akñai + s[i] + é[ö] + d[ip] → (170) akñaiñéd → (252) akñaiñét <bhüteça pa. 1.1>.
bhüteça parapada of kñi kñaye

akñaiñét akñaiñöäm akñaiñuù
akñaiñéù akñaiñöam akñaiñöa
1
The dhätu jägå is not sahajäniö because, since it has two sarveçvaras, it is not ekäc (“having only one sarveçvara”) and thus it
is not counted as an aniö-dhätu by verse 1 of the aniò-gaëa. Thus jägå doesn’t follow sütra 507, but rather always takes i[ö] by
sütra 468.
akñaiñam akñaiñva akñaiñma
Ø kñi + [ë]a[l] → (440, 422) kñai + a → (64) kñäy + a → (432, 433, the våñëéndra ai and the
replacement äy are sthäni-vat by 486) kñi + kñäy + a → (452) ki + kñäy + a → (457) cikñäya <adhokñaja
pa. 1.1>.
Ø kñi + atus → (440, 447, 399, 499) kñiy + atus → (432, 433, the replacement iy is treated like
the original i by 486) kñi + kñiy + atus → (452) ki + kñiy + atus → (457) ci + kñiy + atus → (155)
cikñiyatuù <adhokñaja pa. 1.2>.
Ø kñi + us → (440, 447, 399, 499) kñiy + us → (432, 433, the replacement iy is treated like the
original i by 486) kñi + kñiy + us → (452) ki + kñiy + us → (457) ci + kñiy + us → (155) cikñiyuù
Ø kñi + tha[l] → (two options by 503):

1) (i[ö] is applied) kñi + i[ö] + tha[l] → (394) kñe + itha → (63) kñay + itha → (432, 433, the
govinda e and the replacement ay are sthäni-vat by 486) kñi + kñay + itha → (452) ki + kñay + itha →
(457) cikñayitha <adhokñaja pa. 2.1>.
2) (i[ö] is not applied) kñi + tha[l] → (394) kñe + tha → (432, 433) kñe + kñe + tha → (452) ke +
kñe + tha → (457) ce + kñe + tha → (491, 239) cikñetha <adhokñaja pa. 2.1>.
adhokñaja parapada of kñi kñaye

cikñäya cikñiyatuù cikñiyuù
cikñayitha / cikñetha cikñiyathuù cikñiya
cikñäya / cikñaya cikñiyiva cikñiyima
But when a kåt pratyaya follows, we get kñeyam1. Similarly, when a kåñëa-dhätuka follows, we get iyät
<vidhi pa. 1.1 of i[ë] gatau (2P, “to go, move”)>. Now we begin the conjugation of the dhätu lag[e] saìge
Comment [94]: reference footnote.
(1P, “to adhere, contact”).
509 / h"mayaAntaºaNAìs$aìInaAmaer"Amaetaê na va{SNAIn‰": s$aeiq% s$aAE par"pade" /
509. ha-ma-yänta-kñaëa-çvasa-çvénäm e-rämetaç ca na våñëéndraù seöi sau parapade
ha-ma-yänta—of dhätus that end in ha-räma, ma-räma, or ya-räma; kñaëa-çvasa-çvénäm—of the dhätus
kñaë[u] (8U, “to hurt, kill”), çvas[a] (2P, “to breathe”), and [öu][o]çvi gati-våddhyoù (1P, “to go, move;
to grow”); e-räma-itaù—of dhätus that have e-räma as it; ca—and; na—not; våñëéndraù-våñëéndra; sa-iöi—
with i[ö]; sau—when s[i] follows; parapade—when a parapada pratyaya follows.
Kñaë[u], çvas[a], [öu][o]çvi, dhätus that end in h, m, or y, and dhätus that have the indicatory letter e
— All of these don’t take våñëéndra when s[i] with i[ö] follows, provided there is a parapada pratyaya
after s[i].
Comment [95]: what is the correct punctuation
here?
alagét. gupü rakñaëe, ü-räma it—
1
Kñeyam is the neuter first case singular form of the word kñeya, a kådanta formed by applying the kåt pratyaya ya[t] after the
dhätu kñi by sarveçvaränta-dhätor yat (). Due to the phrase kåt-kåñëa-dhätuketara there is no trivikrama here, but rather
govinda takes place by dhätor antasya govindaù pratyaye (394).
Våtti—Ø lag + d[ip] → (414, 415, 424) a[t] + lag + i[ö] + s[i] + d[ip] → (509) alag + i[ö] + s[i] + d[ip] →
(444) alag + i[ö] + s[i] + é[ö] + d[ip] → (445) alag + i[ö] + é[ö] + d[ip] → (46) alagéd → (252) alagét
Now we begin the conjugation of the dhätu gup[ü] rakñaëe (1P, “to protect, hide”). The ü is an
indicatory letter.
Amåta—This sütra is an apaväda of viñëujanäder laghor a-rämasya våñëéndra iò-ädau sau vä parapade
(469), and in the case of [öu][o]çvi it is an apaväda of éçäntasya våñëéndraù sau parapade (497).
Saàçodhiné—The full list of dhätus that have the indicatory letter e is given below:
kaö[e] varñävaraëayoù 1P to rain; cover
has[e] hasane 1P to laugh
lag[e] saìge 1P to adhere, contact
ñöag[e] saàvarane 1P to cover, hide
path[e] gatau 1P to go, move
kvath[e] niñpäke 1P to boil, decoct
math[e] viloòane 1P to churn, agitate, destroy
510 / gAupaUDaUpaivaicC$paiNApainaBya @Aya: /
510. gupü-dhüpa-vicchi-paëi-panibhya äyaù
gupü-dhüpa-vicchi-paëi-panibhyaù—after the dhätus gup[ü] rakñaëe (1P, “to protect, hide”), dhüp[a]
santäpe (1P, “to heat, burn, fumigate”), vicch[a] gatau (6P, “to go, move”); paë[a] vyavahäre stutau ca
(1A, “to barter, bet; to praise”), and pan[a] vyavahäre stutau ca (1A, “to barter, bet; to praise”); äyaù—
the pratyaya äya.
The pratyaya äya is applied after the dhätus gup[ü], dhüp[a], vicch[a], paë[a], and pan[a].
gopäya. san-ädy-antäç ca dhätavaù—

Üsan-kyan-kyaìaç ca kämyaç ca / kyaì-artha-kvip ca ëis tathä
kaëòv-ädi-yak tathaiväya / éyaì yaì syuù san-ädayaùÛ
tip çap—gopäyati.
Våtti—Thus we get gopäya. Those that end in the pratyayas sa[n] and so on are called dhätus.
san-kyan-kyaìaç ca kämyaç ca
kyaì-artha-kvip ca ëis tathä
kaëòv-ädi-yak tathaiväya
éyaì yaì syuù san-ädayaù
“The san-ädis are the pratyayas sa[n], [k]ya[n], [k]ya[ì], kämya, [k]vi[p] which has the sense of
[k]ya[ì], [ë]i, ya[k] that is applied after the words kaëòü and so on, äya, éya[ì], and ya[ì].”
Thus, since gopäya is a dhätu, ti[p] and [ç]a[p] are applied after it:
Ø gup → (510) gup + äya → (443) gopäya → (gopäya is a new dhätu by 365) gopäya + ti[p] →
(393) gopäya + [ç]a[p] + ti[p] → (396) gopäyati <acyuta pa. 1.1>.
acyuta parapada of gup[ü] rakñaëe

gopäyati gopäyataù gopäyanti
gopäyasi gopäyathaù gopäyatha
gopäyämi gopäyävaù gopäyämaù
Saàçodhiné—When the san-ädis are applied after a dhätu, the product is treated as a new dhätu by bhü-
sanantädyä dhätavaù (365) Thus, since äya is one of the san-ädis, gopäya, the product of gup + äya, is
treated as a new dhätu. Unlike most of the other san-ädis, äya is a svärtha-pratyaya (“a pratyaya that
merely conveys the dhätu’s own meaning”). Thus gopäyati means “he protects / hides.”
511 / @r"Amah"r"Ae r"AmaDaAtauke( /
511. a-räma-haro räma-dhätuke
a-räma-haraù—deletion of a-räma; räma-dhätuke—when a räma-dhätuka follows.
A-räma is deleted when a räma-dhätuka follows.
atra likhanäd vämanasya trivikramam api bädhate—gopäyyate.
Våtti—Due to the special effort taken to write this rule here, the deletion of a-räma supersedes the
change of vämana to trivikrama by sütra 508.
Ø gup → (510) gup + äya → (443) gopäya → (gopäya is a new dhätu by 365) gopäya + te →
(398) gopäya + ya[k] + te → (511) gopäyyate <acyuta karmaëi 1.1>.
Amåta—Someone may wonder, “When ya[k] is applied after gopäya, should the change of vämana to
trivikrama by sütra 508 be done or should the deletion of a-räma by the current sütra be done?” In
answer to that, Jéva Gosvämé speaks the sentence beginning atra likhanät. The implied meaning is that it
would be pointless to write this rule here if the deletion of a-räma didn’t supersede the change to
trivikrama.
512 / @Aya wRyaÆÿmaeiNARx.~ ca r"AmaDaAtauke( tau vaA /
512. äya éyaì kamer ëiì ca räma-dhätuke tu vä
äya—the pratyaya äya; éyaì—the pratyaya éya[ì]; kameù ëiì—the pratyaya [ë]i[ì] which is applied
after the dhätu kam[u] käntau (1A, “to desire”) by sütra; ca—and; räma-dhätuke—when a räma-dhätuka
follows; tu—but; vä—optionally.
Comment [96]: reference this: kamer ëiì
But äya, éya[ì], and the [ë]i[ì] that is applied after kam[u] are optional when a räma-dhätuka follows.
Übhävini bhüta-vad upacäraùÛ—gupyate. agopäyét. üd-ittväd iò vä. agopét, agaupsét. agauptäm. agopäyi,
agopi. agopäyäyéty api manyante.
Våtti—Thus, in accordance with the maxim bhävini bhüta-vad upacäraù (“something that is just about to
happen is treated as if it has already happened”), we also get gupyate:
Ø (äya is not applied by 512) gup + te → (398) gup + ya[k] + te → (440, 399) gupyate <acyuta
karmaëi 1.1>.
acyuta karmaëi of gup[ü] rakñaëe
gopäyyate / gupyate gopäyyete / gupyete gopäyyante / gupyante
gopäyyase / gupyase gopäyyethe / gupyethe gopäyyadhve / gupyadhve
gopäyye / gupye gopäyyävahe / gupyävahe gopäyyämahe / gupyämahe
Because the dhätu gup[ü] has the indicatory letter ü, i[ö] is only optionally applied:
Ø gup[ü] → (two options by 512):

1) (äya is applied) gup[ü] + äya → (443) gopäya → (gopäya is a new dhätu by 365) gopäya + d[ip]
→ (414, 415, 424) a[t] + gopäya + i[ö] + s[i] + d[ip] → (511) agopäy + i[ö] + s[i] + d[ip] → (444) agopäy
+ i[ö] + s[i] + é[ö] + d[ip] → (445) agopäy + i[ö] + é[ö] + d[ip] → (46) agopäyéd → (252) agopäyét <bhüteça
pa. 1.1>.
2) (äya is not applied) gup[ü] + d[ip] → (414, 415) a[t] + gup[ü] + s[i] + d[ip] → (two options
by 463):
i) (i[ö] is applied) agup + i[ö] + s[i] + d[ip] → (443) agop + i[ö] + s[i] + d[ip] → (444) agop + i[ö] +
s[i] + é[ö] + d[ip] → (445) agop + i[ö] + é[ö] + d[ip] → (46) agopéd → (252) agopét <bhüteça pa. 1.1>.
ii) (i[ö] is not applied) agup + s[i] + d[ip] → (464) agaup + s[i] + d[ip] → (444) agaup + s[i] + é[ö]
+ d[ip] → (252) agaupsét <bhüteça pa. 1.1>.
Ø gup[ü] → (two options by 512):

1) (äya is applied) gup[ü] + äya → (443) gopäya → (gopäya is a new dhätu by 365) gopäya + täm
→ (414, 415, 424) a[t] + gopäya + i[ö] + s[i] + täm → (511) agopäyistäm → (170) agopäyiñtäm → (280)
agopäyiñöäm <bhüteça pa. 1.2>.
2) (äya is not applied) gup[ü] + täm → (414, 415) a[t] + gup[ü] + s[i] + täm → (two options by
463):
i) (i[ö] is applied) agup + i[ö] + s[i] + täm → (443) agopistäm → (170) agopiñtäm → (280)
agopiñöäm <bhüteça pa. 1.2>.
ii) (i[ö] is not applied) agup + s[i] + täm → (464) agaup + s[i] + täm → (465) agauptäm <bhüteça
pa. 1.2>.
bhüteça parapada of gup[ü] rakñaëe

agopäyét / agopäyiñöäm / agopäyiñuù /
agopét / agaupsét agopiñöäm / agauptäm agopiñuù / agaupsuù
agopäyéù / agopäyiñöam / agopäyiñöa /
agopéù / agaupséù agopiñöam / agauptam agopiñöa / agaupta
agopäyiñam / agopäyiñva / agopäyiñma /
agopiñam / agaupsam agopiñva / agaupsva agopiñma / agaupsma
Ø gup → (two options by 512):

1) (äya is applied) gup + äya → (443) gopäya → (gopäya is a new dhätu by 365) gopäya + ta →
(414, 421) a[t] + gopäya + i[ë] + ta → (511) agopäy + i[ë] + ta → (423) agopäyi <bhüteça karmaëi 1.1>.
2) (äya is not applied) gup + ta → (414, 421) a[t] + gup + i[ë] + ta → (443) agop + i[ë] + ta →
(423) agopi <bhüteça karmaëi 1.1>.
Some also consider agopäyäyi <bhüteça karmaëi 1.1 of the dhätu gopäya> a valid form.
Amåta—Someone may argue, “Äya is applied first since there is no para-nimitta in the sütra gupü-dhüpa-
vicchi-paëi-panibhya äyaù (510). Therefore to say that äya is optional when a räma-dhätuka later follows
is against all reason because äya has already been applied by sütra 510” In answer to this, Jéva Gosvämé
speaks the maxim beginning bhävini. The räma-dhätuka which is just about to be applied is treated as if
it had already been applied, and thus even at the time of applying äya there is a räma-dhätuka following.
Alternatively, if we take the word räma-dhätuke here as a viñaya-saptamé, there is no room for such a
doubt.
Saàçodhiné—If the word räma-dhätuke were taken as a viñaya-saptamé, there would be no fear of
contradiction because the pratyaya would not actually have been applied but would only have been
mentally conceived. This is because the viñaya here refers to the vivakñä. In other words, when there is a
desire to use a räma-dhätuka, äya and so on can only optionally be applied. This is the advantage of the
Comment [97]: this is based on Dic of grammar
viñaya-saptamé over the para-nimitta. With a para-nimitta the thing mentioned in the seventh case has to under viñayatä
have already been applied, otherwise there is no question of it following. But with a viñaya-saptamé the
thing mentioned in the seventh case doesn’t have to have already been applied because the viñaya only
refers to the domain of something that could actually be applied later on. When there is a viñaya-saptamé
the kärya is done in anticipation of the application of the pratyaya.
Comment [98]: based on Dic of Grammar
under viñaya-saptamé
513 / @naek(s$avaeRìr"k(Ais$aByaAmaAmaDaAeºajae /
513. aneka-sarveçvara-käsibhyäm äm adhokñaje
aneka-sarveçvara-käsibhyäm—after a dhätu that has more than one sarveçvara and after the dhätus käs[å]
déptau (see våtti 599) and käs[å] käsa-roga-çabde (1A, “to cough”); äm—the pratayaya äm; adhokñaje—
when an adhokñaja pratyaya follows.
When an adhokñaja pratyaya follows, äm is applied after käs[å] and after a dhätu that has more than
one sarveçvara.
kåï-äder anuprayogaù. gopäyäïcakära, jugopa. a-räma-harasya nityatväd antaraìgäc ca gopäyyäd ity-ädau

näto yä éù. dhüpa santäpe—dhüpäyati. adhüpäyét. iö tu nityam—adhüpét. “käs-pratyayäd ity atra käsy-
anekäca iti vaktavyam” iti käçikä, “pratyaya-grahaëam anekäj-upalakñaëam” iti bhäñä-våttiù. culumpa
lope—culumpäïcakära. tapa santäpe—tapati.
Våtti—The dhätus [òu]kå[ï] and so on are then added after äm by sütra 482.
Ø gup → (two options by 512):

1) (äya is applied) gup + äya → (443) gopäya → (gopäya is a new dhätu by 365) gopäya + [ë]a[l]
→ (513) gopäya + äm + [ë]a[l] → (511) gopäy + [ë]a[l] → (440, 482) gopäyäm + kå + [ë]a[l] → (440,
422) gopäyäm + kär + a → (432, 433, the våñëéndra är is treated like the original å by 486) gopäyäm + kå
+ kär + a → (457) gopäyäm + cå + kär + a → (484) gopäyäm + ca + kär + a → (230) gopäyäà + cakära →
(114) gopäyäïcakära <adhokñaja pa. 1.1>.
2) (äya is not applied) gup + [ë]a[l] → (440, 443) gop + a → (432, 433, the govinda o is treated
like the original u by 486) gu + gop + a → (457) jugopa <adhokñaja pa. 1.1>.
adhokñaja parapada of gup[ü] rakñaëe

gopäyäïcakära gopäyäïcakratuù gopäyäïcakruù
gopäyämbabhüva gopäyämbabhüvatuù gopäyämbabhüvuù
gopäyämäsa gopäyämäsatuù gopäyämäsuù
jugopa jugupatuù jugupuù
gopäyäïcakartha gopäyäïcakrathuù gopäyäïcakra
gopäyämbabhüvitha gopäyämbabhüvathuù gopäyämbabhüva
gopäyämäsitha gopäyämäsathuù gopäyämäsa
jugopitha jugupathuù jugupa
gopäyäïcakära / gopäyäïcakara gopäyäïcakåva gopäyäïcakåma
gopäyämbabhüva gopäyämbabhüviva gopäyämbabhüvima
gopäyämäsa gopäyämäsiva gopäyämäsima
jugopa jugupiva jugupima
The sütra ato yä iù (401) is not applied in gopäyyät <kämapäla pa. 1.1 of the dhätu gopäya> and so on
because the deletion of a-räma by sütra 511 is nitya and antaraìga.
Ø gup → (510) gup + äya → (443) gopäya → (gopäya is a new dhätu by 365) gopäya + yät →
(440, 511) gopäyyät <kämapäla pa. 1.1>.
Now we begin the conjugation of the dhätu dhüp[a] santäpe (1P, “to heat, burn, fumigate”).
Ø dhüp → (510) dhüp + äya → dhüpäya → (dhüpäya is a new dhätu by 365) dhüpäya + ti[p] →
(393) dhüpäya + [ç]a[p] + ti[p] → (396) dhüpäyati <acyuta pa. 1.1>.
The dhätu dhüp[a] always takes i[ö]:
Ø dhüp → (two options by 512):

1) (äya is applied) dhüp + äya → dhüpäya → (dhüpäya is a new dhätu by 365) dhüpäya + d[ip] →
(414, 415, 424) a[t] + dhüpäya + i[ö] + s[i] + d[ip] → (511) adhüpäy + i[ö] + s[i] + d[ip] → (444) adhüpäy
+ i[ö] + s[i] + é[ö] + d[ip] → (445) adhüpäy + i[ö] + é[ö] + d[ip] → (46) adhüpäyéd → (252) adhüpäyét
2) (äya is not applied) dhüp + d[ip] → (414, 415, 424) a[t] + dhüp + i[ö] + s[i] + d[ip] → (444)
adhüp + i[ö] + s[i] + é[ö] + d[ip] → (445) adhüp + i[ö] + é[ö] + d[ip] → (46) adhüpéd → (252) adhüpét
Commenting on käs-pratyayäd äm amantre liöi (Añöädhyäyé 3.1.35), Käçikä says käsy-anekäca iti
vaktavyaà culumpädy-artham (“for the sake of culump[a] and so on, käsy-anekäcaù should be said
instead of käs-pratyayät”) and Bhäñä-våtti says pratyaya-grahaëam anekäj-upalakñaëam (“the word
pratyaya here additionally implies the word anekäc”). Thus from culump[a] lope (1P, “to cut, break, take
away, delete”), an anekäc dhätu, we get culumpäïcakära <adhokñaja pa. 1.1>. Now we begin the
conjugation of the dhätu tap[a] santäpe (1P, “to heat, burn, perform austerities”).
Ø tap + ti[p] → (393) tap + [ç]a[p] + ti[p] → tapati <acyuta pa. 1.1>.
Amåta—The deletion of a-räma by sütra 511 is nitya because it takes place regardless of whether or not
ato yä iù (401) is applied, and it is antaraìga because it is prakåty-äçrita. Furthermore, when the
deletion of a-räma takes place, there is no chance to apply ato yä iù (401) because the deletion of a-räma
is a mahä-hara. The dhätu dhüp[a] always takes i[ö] because it doesn’t have the indicatory letter ü. The
aneka-sarveçvara described in this sütra is not seen in the sütra käs-pratyayäd äm amantre liöi
(Añöädhyäyé 3.1.35), thus Jéva Gosvämé justifies his opinion with quotes from the commentaries on
Añöädhyäyé 3.1.35. The implied meaning of Käçikä’s statement is that although the word pratyaya in
Añöädhyäyé 3.1.35 refers to things ending in pratyayas, if we did not say anekäcaù instead of pratyayät we
would not be able to achieve the correct forms of the dhätus culump[a], daridrä, and so on.
514 / inas$a: SatvaM tapataAE s$ak{(ts$aevanae /
514. nisaù ñatvaà tapatau sakåt-sevane

nisaù—of the upendra nis1; ñatvam—the change to ñ; tapatau—when the dhätu tap[a] follows; sakåt-
sevane—when the sense is “doing it once”.
The s of nis changes to ñ when tap[a] follows, provided the heating is only done one time.
niñöapati su-varëam, sakåd agnià sparçayatéty arthaù. atäpsét atäptäm.
Våtti—For example, niñöapati su-varëam (“he melts the gold”) means sakåd agnià sparçayati (“he puts
the gold into the fire only once”).2
Ø tap + d[ip] → (414, 415, tap is aniö by verse 6) a[t] + tap + s[i] + d[ip] → (464) atäp + s[i] +
d[ip] → (444) atäp + s[i] + é[ö] + d[ip] → (252) atäpsét <bhüteça pa. 1.1>.
Ø tap + täm → (414, 415, tap is aniö by verse 6) a[t] + tap + s[i] + täm → (464) atäp + s[i] + täm
→ (465) atäptäm <bhüteça pa. 1.2>.
bhüteça parapada of tap[a] santäpe

atäpsét atäptäm atäpsuù
atäpséù atäptam atäpta
atäpsam atäpsva atäpsma
515 / naAnaAestapa wNA, /
515. nänos tapa ië
na—not; anoù—which comes after the upendra anu; tapaù—after the dhätu tap[a]; ië—the pratyaya i[ë].
As an exception to sütra 421, i[ë] is not applied after anu + tap[a].
anvatapta. tatäpa. sahajä-rämavataç ca tädåçäd iti veö—tepitha tataptha. camu adane—
Våtti—Ø anu + tap + ta → (414, 515, tap is aniö by verse 6) anu + a[t] + tap + ta → (60) anvatapta (“it
was repented”) <bhüteça bhäve 1.1 of anu + tap[a] santäpe>.
Ø tap + [ë]a[l] → (440, 470) täp + a → (432, 433, the våñëéndra ä is treated like the original a by
486) ta + täp + a → tatäpa <adhokñaja pa. 1.1>.
When tha[l] follows, i[ö] is optionally applied by sahajä-rämavataç ca tädåçät (504):
Ø tap + tha[l] → (two options by 504):

1) (i[ö] is applied) tap + i[ö] + tha[l] → (432, 433) ta + tap + itha → (475) ta + tep + itha → tepitha
2) (i[ö] is not applied) tap + tha[l] → (432, 433) ta + tap + tha → tataptha <adhokñaja pa. 2.1>.
adhokñaja parapada of tap[a] santäpe

tatäpa tepatuù tepuù
1
This upendra is sometimes spelt nis and sometimes spelt nir as Jéva Gosvämé himself points out with the phrase nis iti
päöhäntaram in våtti 406. In either case the result is the same since the s or r becomes viñëusarga by sa-ra-rämayor viñëusargo
viñëupadänte (155) and that viñëusarga changes to the appropriate varëa by sütra 144 or sütras 134 to 136.
2
When the s of nis changes to ñ, the t of tapati changes to ö by ñät parasya öa-varga-yuktasya ca ta-vargasya öa-vargaù (280).
tepitha / tataptha tepathuù tepa
tatäpa / tatapa tepiva tepima
Now we begin the conjugation of the dhätu cam[u] adane (1P, “to eat”).
516 / iï"vvaAcamauflamaAM i‡aiva‚(ma: izAvae /
516. ñöhivv-äcamu-klamäà trivikramaù çive
ñöhivu-äcamu-klamäm—of the dhätus ñöhiv[u] (1P or 4P, “to spit”), ä[ì] + cam[u] adane (1P, “to sip,
drink”), and klam[u] glänau (1P or 4P, “to be fatigued, tired”); trivikramaù—trivikrama; çive—when a
çiva pratyaya follows.
Comment [99]: standardise that the english
refers to the meaning of the dhätu that comes
The vämana of the dhätus ñöhiv[u], ä[ì] + cam[u], and klam[u] becomes trivikrama when a çiva when the upasarga is added
pratyaya follows.
äcämati. sv-ädäv api päëinéyäù paöhanti—äcämnoti. vaiñëava-paratväbhävän na viñëucakram, äcamyate.

iëi—äcämi. klamu glänau—klämati. “bhauvädikasya tu na trivikramaù” iti tasyäà bhramaù. päëinéyädau
hi bhv-ädau naiväyaà paöhyate kintu div-ädikäd eva çyo vikalpyate. tathaiva klamatéti na kuträpi dåçyate ca.
Våtti—Ø ä + cam + ti[p] → (393) ä + cam + [ç]a[p] + ti[p] → (516) äcämati <acyuta pa. 1.1>.
The Päëinians also list cam[u] among the sv-ädi-dhätus, and thus they also make äcämnoti. The m of
cam[u] doesn’t change to viñëucakra in äcamyate because there is no vaiñëava following:
Ø ä + cam + te → (398) ä + cam + ya[k] + te → (440) äcamyate <acyuta karmaëi 1.1>.
When i[ë] is applied by sütra 421, we get the following form:
Øä + cam + ta → (414, 421) ä + a[t] + cam + i[ë] + ta → (470) ä + acäm + i[ë] + ta → (423) ä +
acämi → (46) äcämi <bhüteça karmaëi 1.1>.
Now we begin the conjugation of the dhätu klam[u] glänau (1P, “to be fatigued, tired”).
Ø klam + ti[p] → (393) klam + [ç]a[p] + ti[p] → (516) klämati <acyuta pa. 1.1>.
Prakriyä-kaumudé’s statement that the bhv-ädi klam[u] should not take trivikrama is a bhrama because
kram[u] is not listed among the bhv-ädi-dhätus in the Päëinian Dhätu-päöha, rather the vikaraëa [ç]ya
which is applied after the div-ädi klam[u] is made optional. Thus klamati is not seen anywhere.
Amåta—Prakriyä-kaumudé says atra daivädikasya klamo grahaëam (“here only the div-ädi klam[u] is
accepted”), but this is a bhrama because no one else agrees with this. The vikaraëa [ç]ya (called [ç]ya[n]
in the Päëinian system) is made optional by vä bhräça-bhläça-bhramu-kramu-klamu-trasi-truöi-lañaù
(Añöädhyäyé 3.1.70) and the examples given there are klämyati and klämati.1 Furthermore, commenting
on ñöhivu-klamu-camäà çiti (Añöädhyäyé 7.3.75), Käçikä says klami-grahaëaà çab-artham, camer äì-
pürvasya grahaëam. iha mä bhüt, camati vicamati (“klam[u] is included here so that [ç]a[p] may be
1
In his grammar, Jéva Gosvämé, has achieved the same result in a different way. Rather than making the vikaraëa [ç]ya
optional after the dhätus [öu]bhräç[å], [öu]bhläç[å], bhram[u], kram[u], klam[u], tras[é], truö[a], and lañ[a], he lists these
dhätus both in the bhv-ädi-gaëa and in the div-ädi-gaëa, with the exception of truö[a] which he lists both in the div-ädi-gaëa
and in the tud-ädi-gaëa.
applied when [ç]ya[n] is not applied. Cam[u] here only refers to ä[ì] + cam[u], and thus the lengthening
does not take place in camati and vicamati”). Nyäsa also explains things in the same way.
517 / jainavaDyaAemaARntaAnaAM caAnaAcamyaimak(imavaimayaimar"imanaimagAmaAM na va{SNAIn‰" wiNA k{(ita ca /
517. jani-vadhyor mäntänäà cänäcamy-ami-kami-vami-yami-rami-nami-gamäà na våñëéndra iëi kåti ca
jani-vadhyoù—of the dhätus jan[é] prädur-bhäve (4A, “to be born, produced, to occur, happen”) and
vadh[a] hiàsäyäm (1P, “to kill”); ma-antänäm—of dhätus which end in ma-räma; ca—and; an-äcami-
ami-kami-vami-yami-rami-nami-gamäm—with the exception of the dhätus listed below; na—not;
våñëéndraù—våñëéndra; iëi—when i[ë] follows; kåti—when a kåt pratyaya follows; ca—and.
Jan[é], vadh[a], and dhätus ending in m don’t take våñëéndra when i[ë] or a kåt pratyaya follows. But
the following dhätus are exceptions to this:
ä[ì] + cam[u] adane 1P to sip, drink

am[a] roge 10P to be sick
kam[u] käntau 1A to desire
[öu]vam[a] udgiraëe 1P to vomit
yam[u] uparame 1P to restrain
ram[u] kréòäyäm 1A to play, delight in
ëam[a] prahvatve çabde ca 1P to offer obeisances, be submissive; to
sound
gam[ÿ] gatau 1P to go, move
aklami.
Våtti—Øklam + ta → (414, 421) a[t] + klam + i[ë] + ta → (517) aklam + i[ë] + ta → (423) aklami
<bhüteça bhäve 1.1>.
Amåta—This sütra is an apaväda of uddhavä-rämasya våñëéndro nåsiàhe (470). The word kåti here
should be considered to mean nåsiàha-kåti (“when a kåt pratyaya which is nåsiàha follows”) because
there is no possibility of applying våñëéndra elsewhere.
Saàçodhiné—It is the separate and distinct dhätu vadh[a] hiàsäyäm (1P, “to kill”) that is referred to in
the phrase jani-vadhyoù here and not the vadha that replaces the dhätu han[a] by sütra 648. The proof of
this is that Käçikä, commenting on Añöädhyäyé 7.3.35, says vadhiù prakåty-antaraà vyaïjanänto ’sti,
tasyäyam pratiñedho vidhéyate, bhakñakaç cen na vidyeta vadhako ’pi na vidyate iti hi prayogo dåçyate.
vadhädeçasyäd-antatväd eva våddhir abhävaù (“There is another prakåti, vadh, which ends in a vyaïjana
(viñëujana). This prohibition is ordained in relation to that vadh because we see the example bhakñakaç
cen na vidyeta vadhako ’pi na vidyate. Since the replacement vadha ends in at (a-räma) it anyway cannot
take våddhi (våñëéndra)”).
In the above example vadhakaù is formed by applying the kåt pratyaya [ë]aka after the dhätu vadh[a]
hiàsäyäm and våñëéndra is prohibited by the current sütra. However, when we apply the kåt pratyaya
[ë]aka after the dhätu han[a] hiàsä-gatyoù we get ghätakaù. Moreover, even when han[a] is replaced by
vadha by sütra 648 there is no need to prohibit våñëéndra when i[ë] follows because våñëéndra is already
prohibited by anta-hare na govinda-våñëéndrau (551) since the a of vadha is deleted by a-räma-haro räma-
dhätuke (511). Thus it is definitely not the replacement vadha that is being referred to in this sütra. The
dhätu vadh[a] hiàsäyäm is a defective verb and it is not always found in the existing Dhätu-päöhas, but
Pada-maïjaré, commenting on the above passage of Käçikä, confirms its existence by saying vadhiù
prakåty-antaram iti vadha hiàsäyäm iti bhüvädau päöhät (“The vadh mentioned here is a separate prakåti
(dhätu) because vadh[a] hiàsäyäm is listed among the bhv-ädi-dhätus”).
518 / @macamaiva™amaAM vaetyaeke( /
518. ama-cama-viçramäà vety eke
ama-cama-viçramäm—of the dhätus am[a] roge (10P, “to be sick”), cam[u] adane (1P, “to eat”), and vi +
çram[u] tapasi khede ca (4P, “to rest”); vä—optionally; iti—thus; eke—some.
Some say that am[a], cam[u], and vi + çram[u] optionally take våñëéndra when i[ë] or a kåt pratyaya
follows.
kramu päda-vikñepe—
Våtti—Now we begin the conjugation of the dhätu kram[u] päda-vikñepe (1P, “to step, walk”).
519 / ‚(maiñiva‚(ma: par"pade" izAvae /
519. kramas trivikramaù parapade çive
kramaù—of kram[u] päda-vikñepe (1P or 4P, “to step, walk”); trivikramaù—the change to trivikrama;
parapade—when a parapada pratyaya follows; çive—when a çiva pratyaya follows.
The a of kram[u] becomes trivikrama when a çiva pratyaya which is followed by a parapada pratyaya
follows.
krämati.
Våtti—Ø kram + ti[p] → (393) kram + [ç]a[p] + ti[p] → (519) krämati <acyuta pa. 1.1>.
Amåta—Why do we say “when a parapada pratyaya follows”? Consider äkramate süryaù (“the sun
rises”). In bhäve prayoga we get kramyate <acyuta bhäve 1.1>.
520 / µau‚(imaByaAimax". naAtmapad" Wva /
520. snu-kramibhyäm iò nätmapada eva
snu-kramibhyäm—after the dhätus ñëu prasravaëe (2P, “to drip, flow”) and kram[u] päda-vikñepe (1P or
4P, “to step, walk”); iö—i[ö]; na—not; ätmapade—when an ätmapada pratyaya follows; eva1—only.
I[ö] is not applied after ñëu or kram[u] when an ätmapada pratyaya follows.
akramét. akrami akraàsätäm. yamu uparame—
1
The word eva here informs us that this sütra is a niyama.
Våtti—Ø kram + d[ip] → (414, 415, 424) a[t] + kram + i[ö] + s[i] + d[ip] → (509) akram + i[ö] + s[i] +
d[ip] → (444) akram + i[ö] + s[i] + é[ö] + d[ip] → (445) akram + i[ö] + é[ö] + d[ip] → (46) akraméd →
(252) akramét <bhüteça pa. 1.1>.
Ø kram + ta → (414, 421) a[t] + kram + i[ë] + ta → (517) akram + i[ë] + ta → (423) akrami
Ø kram + ätäm → (414, 415, 520) a[t] + kram + s[i] + ätäm → akramsätäm → (230) akraàsätäm
Now we begin the conjugation of yam[u] uparame (1P, “to restrain”).
Amåta—Usually ñëu and kram[u] would always take i[ö] since they are not listed in the aniò-gaëa, but
this rule restricts the application of i[ö] and thus it is a niyama. If akrami is the correct form, then why,
in Çré-harña’s poem Naiñadha, do we see harer yad akrämi padaikakena kham? The answer is that the
trivikrama ä in akrämi is needed there to fulfill the requirements of the meter, but actually, according to
the knowers of alaìkära-çästra it is a fault called cyuta-saàskära (“offending against grammar”).
521 / wSaugAimayamaAM C$: izAvae /
521. iñu-gami-yamäà chaù çive
iñu-gami-yamäm—of the dhätus iñ[u] icchäyäm (6P, “to desire, want”), gam[ÿ] gatau (1P, “to go, move”),
and yam[u] uparame (1P, “to restrain”); chaù—the change to cha-räma; çive—when a çiva pratyaya
follows.
The final varëa of iñ[u], gam[ÿ], and yam[u] changes to ch when a çiva pratyaya follows.
yacchati.
Våtti—Ø yam + ti[p] → (393) yam + [ç]a[p] + ti[p] → (521) yachati → (116) yachchati → (98) yacchati
<acyuta pa. 1.1>.
acyuta parapada of yam[u] uparame

yacchati yacchataù yacchanti
yacchasi yacchathaù yacchatha
yacchämi yacchävah yacchämaù
522 / yamar"manamaAr"AmaAntaeBya: s$auigAq%AE s$aAE par"pade" /
522. yama-rama-namä-rämäntebhyaù sug-iöau sau parapade
yama-rama-nama-ä-räma-antebhyaù—after the dhätus yam[u] uparame (1P, “to restrain”), ram[u]

kréòäyäm (1A, “to play, delight in”), and ëam[a] prahvatve çabde ca (1P, “to bend, bow down; to
sound”), and after dhätus that end in ä-räma; suk-iöau—the ägamas s[uk] and i[ö]; sau—when s[i]
follows; parapade—when a parapada pratyaya follows.
S[uk] and i[ö] are inserted after yam[u], ram[u], ëam[a] and dhätus ending in ä-räma when s[i] which
is followed by a parapada pratyaya follows.
ayaàsét ayaàsiñöäm. ayämi.
Våtti—Ø yam + d[ip] → (414, 415, yam is aniö by verse 6) a[t] + yam + s[i] + d[ip] → (522) ayam +
s[uk] + i[ö] + s[i] + d[ip] → (444) ayams + i[ö] + s[i] + é[ö] + d[ip] → (445) ayams + i[ö] + é[ö] + d[ip] →
(46) ayamséd → (230) ayaàséd → (252) ayaàsét <bhüteça pa. 1.1>.
Ø yam + täm → (414, 415, yam is aniö by verse 6) a[t] + yam + s[i] + täm → (522) ayam + s[uk] +
i[ö] + s[i] + täm → (230) ayaàsistäm → (170) ayaàsiñtäm → (280) ayaàsiñöäm <bhüteça pa. 1.2>.
bhüteça parapada of yam[u] uparame

ayaàsét ayaàsiñöäm ayaàsiñuù
ayaàséù ayaàsiñöam ayaàsiñöa
ayaàsiñam ayaàsiñva ayaàsiñma
Ø yam + ta → (414, 421) a[t] + yam + i[ë] + ta → (470) ayäm + i[ë] + ta → (423) ayämi
Saàçodhiné—Usually yam[u], ram[u], and ëam[a] are aniö by verse 6 of the aniò-gaëa, and dhätus ending
in ä-räma are aniö by verse 1 of the aniò-gaëa. But this sütra allows them to take i[ö] when s[i] which is
followed by a parapada pratyaya follows. When i[ö] is thus applied, the våñëéndra that would usually
take place by viñëujanäntänäm aniöäà våñëéndraù sau parapade (464) is blocked. The våñëéndra that takes
place by uddhavä-rämasya våñëéndro nåsiàhe (470) is not blocked in ayämi because yam[u] is excluded
in sütra 517. In accordance with the maxim öid-ägamaù para-sambandhé, kid-ägamaù pürva-sambandhé
(våtti 167), s[uk] is connected to the prakåti, while i[ö] is connected to the pratyaya.
523 / s$aUcanaATaARâma: is$a: k(ipala @Atmapade" svaIk(Ar"ATaARã"A /
523. sücanärthäd yamaù siù kapila ätmapade svékärärthäd vä
sücana-arthät—which has the meaning of sücana (“exposing”); yamaù—after yam[u]; siù—s[i];

kapilaù—kapila; ätmapade—when an ätmapada pratyaya follows; své-kära-arthät—which has the
meaning of své-kära (“accepting”); vä—optionally.
When an ätmapada pratyaya follows, s[i] is kapila if it comes after yam[u] that has meaning of sücana,
and it is optionally kapila if it comes after yam[u] that has the meaning of své-kära.
Amåta—Sücanam means para-doñäviñkaraëam (“making known the faults of another that had been
concealed”). Why do we say “after yam[u] that has meaning of sücana”? Consider udäyaàsätäm <bhüteça
ät. 1.2 of ud + ä[ì] + yam> which means äkåñöau (“drawn out”)
Saàçodhiné—As indicated in the next våtti, the dhätu yam[u] uparame has the meaning of sücana when it
is combined with the upendras ud and ä[ì], and it has the meaning of své-kära when it is combined with
the upendra upa. This meaning of své-kära is also alluded to in své-käre tüpayacchateù (). The dhätu
yam[u] uparame can also have the meaning of äkarñaëa (“drawing towards one’s self”) when it is
combined with the upasargas ud and ä[ì], as was indicated by Amåta, but then s[i] is not kapila and thus
the next sütra does not apply.
524 / h"ir"vaeNvantas$ah"jaAinaq%AM tanauºaNAuiºaNAuta{NAuvanaumanaUnaAmaipa h"ir"vaeNAuh"r"Ae vaESNAvaAid"kM(s$aAr"AE /

524. hariveëv-anta-sahajäniöäà tanu-kñaëu-kñiëu-tåëu-vanu-manünäm api hariveëu-haro vaiñëavädi-
kaàsärau
hariveëu-anta-sahaja-aniöäm—of sahajäniö dhätus which end in a hariveëu; tanu-kñaëu-kñiëu-tåëu-vanu-

manünäm—of the dhätus listed below; api—also; hariveëu-haraù—deletion of the hariveëu; vaiñëava-ädi-
kaàsärau—when a kaàsäri pratyaya that begins with a vaiñëava follows.
When a kaàsäri pratyaya that begins with a vaiñëava follows, the hariveëu of the sahajäniö dhätus
which end in a hariveëu is deleted, and the hariveëu of the following dhätus is also deleted:
tan[u] vistäre 8U to spread

kñaë[u] hiàsäyäm 8U to hurt, kill
kñië[u] hiàsäyäm 8U to hurt, kill
tåë[u] adane 8U to eat
van[u] yäcane 8A to beg
man[u] bodhane 8A to understand
udäyasätäm, sücitäv ity arthaù. upäyasätäm, upäyaàsätäm vä, své-kåtäv ity arthaù. sahajeti kim? kåt-
pratyaye çäntaù. haya gatau—ahayét. dala vidäraëe—
Våtti—Ø ud + ä + yam + ätäm → (414, 415, yam is aniö by verse 6) ud + ä + a[t] + yam + s[i] + ätäm →
(523, 524) ud + ä + a[t] + ya + s[i] + ätäm → (46) udäyasätäm <bhüteça karmaëi 1.2 of ud + ä[ì] +
yam[u]>.
Udäyasätäm means sücitau (“exposed”).
Ø upa + yam + ätäm → (414, 415, yam is aniö by verse 6) upa + a[t] + yam + s[i] + ätäm → (two
options by 523):
1) (s[i] is kapila, 524) upa + a[t] + ya + s[i] + ätäm → (46) upäyasätäm <bhüteça karmaëi 1.2 of
upa + yam[u]>.
2) (s[i] is not kapila, 230) upa + a[t] + yaà + s[i] + ätäm → (46) upäyaàsätäm <bhüteça karmaëi
1.2 of upa + yam[u]>.
Upäyasätäm and upäyaàsätäm mean své-kåtau (“accepted”). Why do we say sahaja? Consider çäntaù
<1.1 of çänta (çam[u] + the kåt pratyaya [k]ta)>. Now we begin the conjugation of hay[a] gatau (1P, “to
go, move”).
Ø hay + d[ip] → (414, 415, 424) a[t] + hay + i[ö] + s[i] + d[ip] → (509) ahay + i[ö] + s[i] + d[ip]
→ (444) ahay + i[ö] + s[i] + é[ö] + d[ip] → (445) ahay + i[ö] + é[ö] + d[ip] → (46) ahayéd → (252) ahayét
Now we begin the conjugation of dal[a] vidäraëe1 (1P, “to burst, open”).
Amåta—Udäyasätäm is karmaëi prayoga, but it could also be bhüteça ätmapada in kartari-prayoga by

sam-ud-äìbhyo yamer agrantha-gaurave (). Similarly, upäyasätäm and upäyaàsätäm could also be bhüteça
ätmapada in kartari-prayoga by své-käre tüpayacchateù (). The dhätu çam[u] upaçame is not sahäjaniö Matsya Avatara dasa 16/9/05 7:00
because it only becomes aniö by u-rämeto veö ktvi () and ä-é-rämänubandhäd vikalpitateöaù çvayater
äçvaser vameç ca neò viñëuniñöhäyäm () when [k]tvä and viñëuniñöhä follow. Comment [102]: reference this
1 Comment [103]: reference these
This dhätu is listed as dal[a] viçaraëe in both Jéva Gosvämé’s Dhätu-päöha and in the Päëinian Dhätu-päöha, but there is no
contradiction because Jéva Gosvämé explains in våtti 449 that vidäraëa is a synonym of viçaraëa.
Saàçodhiné—The sahajäniö dhätus which end in a hariveëu are han[a] and man[a] in verse 5 of the aniò-
gaëa and yam[u], ram[u], ëam[a] and gam[ÿ] in verse 6 of the aniò-gaëa. When i[ö] is applied before a
kaàsäri pratyaya, that kaàsäri pratyaya is no longer vaiñëavädi because i[ö] is counted as part of the
pratyaya (see våtti 167). In the Äkhyäta-prakaraëa the current sütra seldom has scope for application
because the only times a vaiñëavädi-kaàsäri directly follows are after han[a] when there is mahähara of
[ç]a[p] by sütra 638, after yam[u] when s[i] is kapila by sütra 523, after gam[ÿ] when s[i] is kapila by
sütra 467, and after the tan-ädis when there is mahähara of s[i] by sütra 760. In the Kådanta-prakaraëa,
however, there is more scope for the application of this sütra.
525 / @r"ilatyantasya va{SNAIn‰": s$aAE par"pade" /
525. ar al ity antasya våñëéndraù sau parapade
ar al iti antasya—of a dhätu which ends in ar or al; våñëéndraù—våñëéndra; sau—when s[i] follows;
parapade—when a parapada pratyaya follows.
Dhätus ending in ar or al take våñëéndra when s[i] which is followed by a parapada pratyaya follows.
adälét. ïiphalä viçaraëe—viçaraëaà vidérëatä, ïy-ä-rämäv itau, tè-phalety-ädi—phelatuù phelitha. “phala

niñpattäv ity asya tu grahaëam” iti prasäda-käraù. “dvayor api grahaëam” iti tu käläpäù. ñöhivu nirasane—
nirasanaà thüt-käraù, u-räma it—
Våtti—Ø dal + d[ip] → (414, 415, 424) a[t] + dal + i[ö] + s[i] + d[ip] → (525) adäl + i[ö] + s[i] + d[ip] →
(444) adäl + i[ö] + s[i] + é[ö] + d[ip] → (445) adäl + i[ö] + é[ö] + d[ip] → (46) adäléd → (252) adälét
bhüteça parapada of dal[a] vidäraëe

adälét adäliñöäm adäliñuù
adäléù adäliñöam adäliñöa
adäliñam adäliñva adäliñma
Now we begin the conjugation of the dhätu [ïi]phal[ä] viçaraëe (1P, “to burst, open”). Viçaraëa means
vidérëatä (“being open”). The ïi and ä are indicatory letters. When tè-phala-bhaja-trapäà na-lopi-
granthi-çranthi-danbhénäà ca (476) is applied, we get the following forms:
Ø phal + atus → (440, 432, 433) pha + phal + atus → (475) pha + phel + atus → phelatus → (155)
phelatuù <adhokñaja pa. 1.2>.
Ø phal + tha[l] → (424) phal + i[ö] + tha[l] → (432, 433) pha + phal + i[ö] + tha[l] → (475) pha +
phel + i[ö] + tha[l] → phelitha <adhokñaja pa. 2.1>.
Viööhaläcärya, the author of the Prasäda commentary on Prakriyä-kaumudé, says phala niñpattäv ity asya
tu grahaëam (“only phal[a] niñpattau is accepted”), but the Kaläpa grammarians say dvayor api grahaëam
(“both [ïi]phal[ä] viçaraëe and phal[a] niñpattau are accepted”). Now we begin the conjugation of
ñöhiv[u] nirasane (1P, “to spit”). Nirasana means thüt-kära (“spitting”). The u is an indicatory letter.
Amåta—Usually dhätus ending in ar or al would only optionally take våñëéndra in accordance with
viñëujanäder laghor a-rämasya våñëéndra iò-ädau sau vä parapade (469), but this rule is given so that they
will always take våñëéndra. Jinendra-buddhi, the author of the Nyäsa commentary on Käçikä, also says
dvayor api grahaëam. Thus Viööhaläcärya’s opinion should not be accepted.
526 / naAmaDaAtauí"YaESvaSk(iï"vaAM s$atvanatvainaSaeDa: /
526. nämadhätu-ñöyai-ñvañka-ñöhiväà satva-natva-niñedhaù
näma-dhätu-ñöyai-ñvañka-ñöhiväm—of a näma-dhätu (“a dhätu produced from a näma”) and of the dhätus
ñöyai çabda-saìghätayoù (1P, “to sound; to accumulate”), ñvañk[a] (1A, “to go, move”), and ñöhiv[u] (1P,
“to spit”); satva-natva-niñedhaù—prohibition of the change to s by sütra 458 and the change to n by sütra
478.
Näma-dhätus and the dhätus ñöyai, ñvañk[a], and ñöhiv[u] do not follow dhätv-ädeù ñaù saù (458) and
dhätv-äder ëo naù (478).
ñöhévati. dhäto ra-va-präg id-utor iti—ñöhévyate.
Våtti—Ø ñöhiv + ti[p] → (526) ñöhiv + ti[p] → (393) ñöhiv + [ç]a[p] + ti[p] → (516) ñöhévati <acyuta pa.
1.1>.
Dhäto ra-va-präg-id-utos trivikramo ra-vato viñëujane (262) is applied and we get ñöhévyate:
Ø ñöhiv + te → (526) ñöhiv + te → (398) ñöhiv + ya[k] + te → (440, 399, 262) ñöhévyate <acyuta
bhäve 1.1>.
527 / iï"vaenaRr"Q&r"Amasya tar"AmaAe vaA /
527. ñöhiver nara-öha-rämasya ta-rämo vä
ñöhiveù—of ñöhiv[u] (1P, “to spit”); nara-öha-rämasya—of the öha-räma of the nara; ta-rämaù—ta-räma;
vä—optionally.
The öha-räma of the nara of ñöhiv[u] optionally changes to ta-räma.
tiñöheva öiñöheva. ji jaye—jayati. bhäve—jéyate. vidhätari—
Våtti—Ø ñöhiv + [ë]a[l] → (526) ñöhiv + [ë]a[l] → (440, 443) ñöhev + a → (432, 433, the govinda e is
treated like the original i by 486) ñöhi + ñöhev + a → (453) öhi + ñöhev + a → (527) tiñöheva <adhokñaja pa.
1.1> or → (439) öiñöheva <adhokñaja pa. 1.1>.
Now we begin the conjugation of the dhätu ji jaye (1P, “to conquer, be glorious”).
Ø ji + ti[p] → (393) ji + [ç]a[p] + ti[p] → (394) je + a + ti → (63) jayati <acyuta pa. 1.1>.
In bhäve prayoga we get the following form:
Ø ji + te → (398) ji + ya[k] + te → (440, 399, 508) jéyate <acyuta bhäve 1.1>.
In vidhätä the following rule applies:

528 / jaestvantvaAestyantaI /
528. jes tv-antvos ty-anté
jeù—after the dhätu ji jaye (1P, “to conquer, be glorious”); tu-antvoù—of the vidhätä pratyayas tu[p] and
antu; ti-anté—the replacements ti[p] and anti.
After ji, tu[p] and antu are replaced by ti[p] and anti.
jayati jayanti. sarvatra-grahaëät tätaì-pakñe—jayatät.
Våtti—Ø ji + tu[p] → (528) ji + ti → (393) ji + [ç]a[p] + ti → (394) je + a + ti → (63) jayati <vidhätä pa.
1.1>.
Ø ji + antu → (528) ji + anti → (393) ji + [ç]a[p] + anti → (394) je + a + anti → (63) jaya + anti
→ (396) jayanti <vidhätä pa. 1.3>.
In the case that tät[aì] replaces tu[p] on the strength of the word sarvatra (“in all cases”) in sütra 404,
we get jayatät:
Ø ji + tu[p] → (404) ji + tät[aì] → (393) ji + [ç]a[p] + tät[aì] → (394) je + a + tät → (63)

jayatät <vidhätä pa. 1.1>.
vidhätä parapada of ji jaye

jayati / jayatät jayatäm jayanti
jaya / jayatät jayatam jayata
jayäni jayäva jayäma
Saàçodhiné—People may wonder about the source and validity of this rule when they find that the
Añöädhyäyé, Mahä-bhäñya, and Käçikä don’t recognize it and the Båhad-dhätu-kusumäkara lists the forms
as jayatu and jayantu, rather than jayati and jayanti. One source of this rule is Durgä-däsa’s commentary
on jer giù san-öhyoù (Mugdha-bodha-vyäkaraëa 603) where he says jes tub-antvos tib-anté iti vaktavyam
(“It should be stated that after ji, tu[p] and antu are replaced by ti[p] and anti”). Durgä-däsa also gives
the examples jayati raghu-vaàça-tilakaù (“All glories to Lord Räma, the tilaka of the Raghu dynasty”)
and jayanti yamunä-küle rahaù-kelayaù (“All glories to the confidential pastimes on the bank of the
Yamunä”). Indeed one should take careful note of the fact that jayatu and jayantu are nowhere to be
found in the Bhägavatam, whereas jayati occurs on a number of different occasions where the sense is
undoubtedly that of äçiñ. For example, jayati jana-niväso devaké-janma-janma-vädo (Bhägavatam
10.90.48). Other examples are also found in the works of the Gosvämés. For example, jayati is
repeatedly used in verses 1 and 3-9 of Sanatäna Gosvämé’s Båhad-bhägavatämåta, and jayanti is used in
verse 2. Similarly, jayati is used eight times in the verse beginning jayati jayati devo devaké-nandano ’sau
(Caitanya-caritämåta 13.78). However, jayatu and jayantu are also seen in various places. For example,
ästhätä te jayatu jetväni (Åg-veda 6.47.26, quoted in Sat-kriyä-sära-dépikä), jayatu jayadeva-kavi-bhäraté-
Comment [104]: interestingly enough, this is
bhüñitaà (Géta-govinda 10.9) originall from m-mala-stotra (3) where these are
jayatu jayatu mahä-räjaù (Caintanya-candrodaya 8.103), and asmäkaà yä iñavas tä jayantu (Åg-veda all jayatus.. I guess Kdas Kraja converted them
10.103.11). Therefore the current rule may be understood as a preferred option, since it is not all-
pervading.
Furthermore, even though, by the current sütra, tu[p] should always be replaced by ti[p] when it comes
after ji, on the strength of the word sarvatra in sütra 404, tu[p] is still allowed to optionally be replaced
by tät[aì], provided äçiñ is understood, and in that case we get jayatät <vidhätä pa. 1.1>. An example of
when jayatät is used is niñedha-çeño jayatäd açeñaù (Bhägavatam 8.3.24).
529 / jaeigAR: s$aªaDaAeºajayaAe: , cae: ik(vaAR /
529. jer giù sann-adhokñajayoù, ceù kir vä
jeù—of the dhätu ji jaye (1P, “to conquer, be glorious”); giù—the replacement gi; san-adhokñajayoù—
when the pratyaya sa[n] or an adhokñaja pratyaya follows; ceù—of the dhätu ci[ï] cayane (5U, “to
collect”); kiù—the replacement ki; vä—optionally.
When sa[n] or an adhokñaja pratyaya follows, ji is replaced by gi, and ci[ï] is optionally replaced by
ki.
jigäya. kåña vilekhane äkarñaëe ca—karñati.
Våtti—Ø ji + [ë]a[l] → (529) gi + [ë]a[l] → (440, 422) gai + a → (64) gäy + a → (432, 433, the
våñëéndra ai and the replacement äy are sthäni-vat by 486) gi + gäy + a → (457) jigäya <adhokñaja pa.
1.1>.
adhokñaja parapada of ji jaye

jigäya jigyatuù jigyuù
jigayitha / jigetha jigyathuù jigya
jigäya / jigaya jigyiva jigyima
Now we begin the conjugation of the dhätu kåñ[a] vilekhane äkarñaëe ca (1P, “to plough; to pull,
attract”).
Ø kåñ + ti[p] → (393) kåñ + [ç]a[p] + ti[p] → (443) karñati <acyuta pa. 1.1>.
530 / k{(Ss$pa{zma{zta{pä{"ps$a{pa: is$avaAR /
530. kåñ-spåç-måç-tåp-dåp-såpaù sir vä
kåñ-spåç-måç-tåp-dåp-såpaù—after the dhätus listed below; siù—s[i]; vä—optionally.
S[i] is optionally applied after the following dhätus:

consider
Bäla—Where kåñ[a], spåç[a], and måç[a] would usually always take sa[k] instead of s[i] by éçoddhaväd
aniöo harigoträntät sak bhüteçe dåçià vinä (533), and where tåp[a], dåp[a], and såp[ÿ] would usually
always take [ì]a instead of s[i] when a parapada pratyaya follows by puñädi-dyutädi-ÿd-ito ìo bhüteçe
parapade (569), this rule is given so that they may optionally take s[i].
531 / SaX#Ae: k(: s$ae /
531. ña-òhoù kaù se
ña-òhoù—of ña-räma and òha-räma; kaù—the replacement ka-räma; se—when sa-räma follows.
Ñ and òh change to k when s follows.
ñatvam—akärkñét akärñöäm. akarñi. å-dvayäd ity-ädinä kapilatvam—akåkñätäm akåkñata, akåñöhäù. ka-

vidhau sa-mätrasya nimittatvenäpratyaya-rüpa-nimittatvän mahäharatvam—akåòòhvam.
Våtti—The change to ñ then takes place by sütra 170 and we get the following forms:
Ø kåñ + d[ip] → (414, 530, kåñ is aniö by verse 7) a[t] + kåñ + s[i] + d[ip] → (464) akärñ + s[i] +
d[ip] → (444) akärñ + s[i] + é[ö] + d[ip] → (531) akärkséd → (170) akärkñéd → (252) akärkñét <bhüteça
pa. 1.1>.
Ø kåñ + täm → (414, 530, kåñ is aniö by verse 7) a[t] + kåñ + s[i] + täm → (464) akärñ + s[i] + täm
→ (465) akärñtäm → (280) akärñöäm <bhüteça pa. 1.2>.
Ø kåñ + ta → (414, 421) a[t] + kåñ + i[ë] + ta → (443) akarñ + i[ë] + ta → (423) akarñi <bhüteça
karmaëi 1.1>.
When s[i] is kapila by å-dvayäd viñëujanänteçoddhaväc ca vaiñëavädi-si-kämapälau kapiläv ätmapade,

games tu vä (467), we get the following forms:
Ø kåñ + ätäm → (414, 530, kåñ is aniö by verse 7) a[t] + kåñ + s[i] + ätäm → (467, 399, 531)
akåksätäm → (170) akåkñätäm <bhüteça karmaëi 1.2>.
Ø kåñ + anta → (414, 530, kåñ is aniö by verse 7) a[t] + kåñ + s[i] + anta → (467, 399, 426) akåñ +
s[i] + ata → (531) akåksata → (170) akåkñata <bhüteça karmaëi 1.3>.
Ø kåñ + thäs → (414, 530, kåñ is aniö by verse 7) a[t] + kåñ + s[i] + thäs → (467, 399, 465)
akåñthäs → (280) akåñöhäs → (155) akåñöhäù <bhüteça karmaëi 2.1>.
The deletion of s by sasya haro dhe (429) is a mahähara because it is the deletion of something other
than a nimitta in the form of a pratyaya since in the rule of k (the current sütra) the nimitta is merely s.1
Ø kåñ + dhvam → (414, 530, kåñ is aniö by verse 7) a[t] + kåñ + s[i] + dhvam → (467, 399, 429)
akåñdhvam → (251) akåòdhvam → (280) akåòòhvam <bhüteça karmaëi 2.3>.
Amåta—Someone may argue, “When s is deleted by sasya haro dhe (429), the deleted s should be
considered sthäni-vat and thus ña-òhoù kaù se (531) should be applied”. But the truth of the matter is
that, due to the general mention of a para-nimitta-rüpa-sa-räma in ña-òhoù kaù se (531), the sa-räma
there is not a pratyaya-sa-räma. Thus, since the deletion of s by sasya haro dhe (429) is a mahähara, the
deleted s is not considered sthäni-vat and thus there is no chance to apply ña-òhoù kaù se (531).
1
In this regard, one shoud remember the maxim sütre pratyaya-rüpa-nimittäd anyasya haro ’pi mahäharaù (våtti 156).
532 / [%r"AmaAeÜ"vas$ah"jaAinaq%Ae"M'vaA vaESNAvaAd"Avak(ipalae /
532. å-rämoddhava-sahajäniöo ’à vä vaiñëavädäv akapile
å-räma-uddhava-sahaja-aniöaù—of a sahajäniö dhätu whose uddhava is å-räma; am—the ägama a[m]; vä—
optionally; vaiñëava-ädau—which begins with a vaiñëava; akapile—when a pratyaya which is not kapila
follows.
Sahajäniö dhätus that have å-räma as their uddhava optionally take a[m] when a non-kapila pratyaya
beginning with a vaiñëava follows.
ma it, å-dvayaà raù, våñëéndraù—akräkñét akräñöäm. sahajeti kim? våhü udyame tud-ädiù; “varòhä” iti
käçikä-bhäñä-våttyoù. “tato ’mräkñét” iti tu prakriyä cintyä. “am-ägamo ’py asya na dåçyate” iti hy aniò-gaëe
käçikä. ser abhäva-pakñe—
Våtti—The m is an indicatory letter. After applying this sütra, å-dvayaà raù (61) and viñëujanäntänäm
aniöäà våñëéndraù sau parapade (464) are applied and we get the following forms:
Ø kåñ + d[ip] → (414, 530, kåñ is aniö by verse 7) a[t] + kåñ + s[i] + d[ip] → (532, 225) a[t] + kå +
a[m] + ñ + s[i] + d[ip] → (61) a[t] + krañ + s[i] + d[ip] → (464) akräñ + s[i] + d[ip] → (444) akräñ + s[i] +
é[ö] + d[ip] → (531) akräkséd → (170) akräkñéd → (252) akräkñét <bhüteça pa. 1.1>.
Ø kåñ + täm → (414, 530, kåñ is aniö by verse 7) a[t] + kåñ + s[i] + täm → (532, 225) a[t] + kå +
a[m] + ñ + s[i] + täm → (61) a[t] + krañ + s[i] + täm→ (464) akräñ + s[i] + täm → (465) akräñtäm →
(280) akräñöäm <bhüteça pa. 1.2>.
Why do we say sahaja? Consider the tud-ädi-dhätu våh[ü] udyame1 (6P, “to endeavor, lift up”), from
which we get varòhä <1.1 of varòhå (våh[ü] + the kåt pratyaya tå[l])> according to Käçikä and Bhäña-
våtti. Prakriyä-kaumudé says tato ’mräkñét (“therefore we get amräkñét”), but this is questionable because
Comment [105]: amåta gives the steps of
Käçikä, commenting on the aniò-gaëa says am-ägamo ’py asya na dåçyate (“it is observed that the dhätu formation for this in great detail
måj[üñ] also doesn’t take the ägama a[m]”). In the case that s[i] is not applied by sütra 530, the following
rule applies:
Amåta—This sütra is an apaväda of laghüddhavasya govindaù (443). The dhätu våh[ü] udyame is veö by
sütra 463 because it has the indicatory letter ü. It is not sahajäniö because it is not listed in the aniò-gaëa
and thus it does not take a[m] even in the case when it is aniö. Prakriyä-kaumudé says that the dhätu
måj[üñ] çuddhau (2P, “to clean, purify”) should take a[m], but this is incorrect because måj[üñ] is not
sahajäniö. The statement of Käçikä quoted by Jéva Gosvämé is sufficient proof of this. Even though
måj[üñ] is listed in the Päëinian aniò-gaëa in the phrase såji-måjé viddhy aniö svarän, Käçikä does not
agree that måj[üñ] is sahajäniö. For example, Käçikä says måjir ayam üd-it paöhyate. tato ’sya vikalpeneöä
bhavitavyaà märñöä märjitä iti. am-ägamo ’py asya na dåçyate. yad asya päöhasya prayojanaà cintyam.
kecid asya sthäne vijià paöhanti (“måj[üñ] is listed with the indicatory letter ü. It, therefore, should take
i[ö] optionally. For example, märñöä or märjitä. It is observed that måj[üñ] also doesn’t take the ägama
a[m]. The inclusion of this dhätu in the aniò-gaëa is therefore questionable. Some list viji instead of måji
in the phrase såji-måjé”).
Saàçodhiné—The following is a list of the dhätus that follow this rule:

1
Commenting on this dhätu, Siddhänta-kaumudé says dantyoñöhyädiù, pa-vargéyädir ity anye (“the dhätu begins with the
dento-labial varëa v. Others say it begins with the labial varëa b”).
consider
The dhätus såj[a] visarge (4A or 6P, “to create, release”) and dåç[ir] prekñaëe (1P, “to see”) are also
sahajäniö dhätus which have å-räma as uddhava, but they are not listed here because they always take
a[m] by såji-dåçor am akapila-vaiñëave (576).
533 / wRzAAeÜ"vaAd"inaq%Ae h"ir"gAAe‡aAntaAts$afBaUtaezAe ä{"izAM ivanaA /
533. éçoddhaväd aniöo harigoträntät sak bhüteçe dåçià vinä
éça-uddhavät—whose uddhava is an éça; aniöaù—after an aniö dhätu; harigotra-antät—which ends in a

harigotra; sak—the pratyaya sa[k]; bhüteçe—when a bhüteça pratyaya follows; dåçim—the dhätu dåç[ir]
prekñaëe (1P, “to see”); vinä—except.
Sa[k] is applied after any aniö dhätu, except dåç[ir], which ends in a harigotra and has an éça as its
uddhava when a bhüteça pratyaya follows.
“ksa” pä, ka it, katva-ñatvädi, kapilatvän näm—akåkñat, akarñi.
Våtti—The Päëinians calls it [k]sa (see Añöädhyäyé 3.1.45). The k is an indicatory letter. The change to k
by sütra 531, the change to ñ by sütra 170, and so on are then done, and because sa[k] is kapila, a[m] is
not applied. Thus we get the following form:
Ø kåñ + d[ip] → (414, 533, kåñ is aniö by verse 7) a[t] + kåñ + sa[k] + d[ip] → (399, 531) akåksad
→ (170) akåkñad → (252) akåkñat <bhüteça pa. 1.1>.
bhüteça parapada of kåñ[a] vilekhane äkarñaëe ca

akärkñét / akräkñét / akärñöäm / akräñöäm / akärkñuù / akräkñuù /
akåkñat akåkñatäm akåkñan
akärkñéù / akräkñéù / akärñöam /akräñöam / akärñöa / akräñöa / akåkñata
akåkñaù akåkñatam
akärkñam / akräkñam / akärkñva / akräkñva / akärkñma / akräkñma /
akåkñam akåkñäva akåkñäma
Ø kåñ + ta → (414, 421) a[t] + kåñ + i[ë] + ta → (443) akarñ + i[ë] + ta → (423) akarñi <bhüteça
karmaëi 1.1>.
Saàçodhiné—This sütra is an apaväda of sir bhüteçe (415). The previous sütra applied only to sahajäniö
dhätus, but because the word aniöaù is used here instead of the word sahajäniöaù, the current sütra
applies to all kinds of aniö dhätus. Thus dhätus which are veö also follow this rule in the case that they do
not take i[ö]. The proof of this is aghukñat in våtti 619 and nirakukñat in våtti 776.
The following is a list of the dhätus that follow this rule:

çiñ[a] hiàsäyäm 1P to hurt, kill
çiñ[ÿ] viçeñaëe 7P to remain
çliñ[a] äliìgane1 4P to adhere, embrace
viñ[u] secane 1P to sprinkle
tviñ[a] déptau 1U to shine, glitter
dviñ[a] aprétau 2U to hate
diç[a] atisarjane 6U to give; to order; to tell
consider
ruç[a] hiàsäyäm 6P to hurt, kill
riç[a] hiàsäyäm 6P to hurt, kill
liç[a] alpé-bhäve 4A to become small
liç[a] gatau 6P to go, move
kruç[a] ähväne 1P to cry out, wail, shout
viç[a] praveçane 6P to enter
mih[a] secane 1P to pass urine or semen
duh[a] prapüraëe 2U to milk, extract
lih[a] äsvädane 2U to lick, taste
ruh[a] janmani prädur-bhäve ca 1P to grow, rise; to appear
Although the aniö dhätus puñ[a], çuñ[a], duñ[a] and tuñ[a] also end in a harigotra and have an éça as their
uddhava, they are unable to follow this rule in the parapada because, since they are puñ-ädis, they take
[ì]a instead by puñädi-dyutädi-ÿd-ito ìo bhüteçe parapade (569). Similarly, even in the case when the
dhätus muh[a], druh[a], ñëuh[a], and ñëih[a] don’t take i[ö] by radh-äder iò vä (723), they are still unable
to follow this rule in the parapada because, since they are puñ-ädis, they take [ì]a instead by puñädi-
dyutädi-ÿd-ito ìo bhüteçe parapade (569). Even though all these dhätus do not take sa[k] when a parapada
pratyaya follows, they can still take sa[k] when an ätmapada pratyaya follows in karmaëi prayoga or
when an ätmapada pratyaya follows in kartari prayoga as a result of the addition of certain upasargas,
but such application is rare.
The following dhätus also follow this rule in the case when they don’t take i[ö] by svarati-süti-süyati-
dhüï-üd-ita iò vä (463):
guh[ü] saàvaraëe 1U to cover, hide
våh[ü] udyame 6P to endeavor, lift up
kliç[ü] vibädhane 9P to torment, distress
The dhätu kuñ[a] also follows this rule in the case when it is doesn’t take i[ö] by niraù kuño veö ():
nir + kuñ[a] niñkarñe 9P to extract
Comment [106]: reference tihs
534 / s$ak(Ae'ntah"r": s$avaeRìre" /
534. sako ’nta-haraù sarveçvare
sakaù—of sa[k]; anta-haraù—deletion of the final varëa; sarveçvare—when a sarveçvara follows.
1
Although the dhätu çliñ[a] is a puñ-ädi, it still takes sa[k] in the parapada by çliña äliìganärthät sak bhüteçe (722).
The a of sa[k] is deleted when a sarveçvara follows.
akåkñätäm akåkñata. “na tu bahutve” iti käläpäù, akåkñanta. akåkñathäù. akåkñi. cakarña. cakåñe. kåñyät
kåkñéñöa. ruña riña hiàsäyäm1—
Våtti—Ø kåñ + ätäm → (414, 533, kåñ is aniö by verse 7) a[t] + kåñ + sa[k] + ätäm → (399, 531) akåk +
sa + ätäm → (170) akåk + ña + ätäm → (534) akåkñätäm <bhüteça karmaëi 1.2>.
Ø kåñ + anta → (414, 533, kåñ is aniö by verse 7) a[t] + kåñ + sa[k] + anta → (399, 531) akåk + sa
+ anta → (170) akåk + ña + anta → (534) akåk + ñ + anta → (426) akåkñata <bhüteça karmaëi 1.3>.
The Kaläpa grammarians say that the a of sa[k] is not deleted in bahu-vacana, and thus they make the
following form:
Ø kåñ + anta → (414, 533, kåñ is aniö by verse 7) a[t] + kåñ + sa[k] + anta → (399, 531) akåk +
sa[k] + anta → (396) akåk + s + anta → (450) akåksanta → (170) akåkñanta <bhüteça karmaëi 1.3>.
Ø kåñ + thäs → (414, 533, kåñ is aniö by verse 7) a[t] + kåñ + sa[k] + thäs → (399, 531) akåksathäs
→ (170) akåkñathäs → (155) akåkñathäù <bhüteça karmaëi 2.1>.
Ø kåñ + i → (414, 533, kåñ is aniö by verse 7) a[t] + kåñ + sa[k] + i → (399, 531) akåk + sa + i →
(170) akåk + ña + i → (534) akåkñi <bhüteça karmaëi 3.1>.
bhüteça karmaëi of kåñ[a] vilekhane äkarñaëe ca

akarñi akåkñätäm akåkñata
akåñöhäù / akåkñathäù akåkñäthäm akåòòhvam / akåkñadhvam
akåkñi akåkñvahi / akåkñävahi akåkñmahi / akåkñämahi
Ø kåñ + [ë]a[l] → (440, 443) karñ + a → (432, 433, the govinda ar is treated like the original å by
486) kå + karñ + a → (457) cå + karñ + a → (484) cakarña <adhokñaja pa. 1.1>.
Ø kåñ + e → (440, 447, 399, 432, 433) kå + kåñ + e → (457) cå + kåñ + e → (484) cakåñe
<adhokñaja karmaëi 1.1>.
Ø kåñ + yät → (kåñ is aniö by verse 7, 441, 399) kåñyät <kämapäla pa. 1.1>.
Ø kåñ + séñöa → (kåñ is aniö by verse 7, 467, 399, 531) kåkséñöa → (170) kåkñéñöa <kämapäla
karmaëi 1.1>.
Now we begin the conjugation of the dhätu ruñ[a] hiàsäyäm (1P, “to hurt, kill”).
Amåta—Someone may argue, “Regarding akåkñata <bhüteça karmaëi 1.3>, how can the n of anta be
deleted by a-rämänya-varëäd ante-antäm-antänäà nasya haraù (426) since when the a of sa[k] is deleted
by sütra 534, the a of anta is considered like the deleted a by a-räma-harasya nimittam a-rämaù pürva-
vac ca (450)?” The answer is that an a-räma is accepted as sthäni-vat or pürva-vat only when a-räma is
deleted by a-räma-haro räma-dhätuke (511) or a-räma-hara e-ayor aviñëupadänte (396), and not when a-
1
The dhätu riñ[a] hiàsäyäm is also mentioned here because if two dhätus that come one after another in the Dhätu-päöha have
the same meaning, the meaning is only mentioned after the second dhätu. Thus to determine the meaning of the first dhätu
you have to see what is written after the second dhätu. In this case the meaning of ruñ[a] is determined by seeing the meaning
written after riñ[a].
räma is deleted by any other rule. Thus, when the final a of the dhätu katha is deleted by a-räma-haro
räma-dhätuke (511), våñëéndra cannot be applied by uddhavä-rämasya våñëéndro nåsiàhe (470) because
the deleted a is sthäni-vat. Similarly, when ya[k] is applied after the dhätu cit[é] and the a of ya[k] is
deleted by a-räma-hara e-ayor aviñëupadänte (396), the a of ante is pürva-vat and thus in cityante <acyuta
karmaëi 1.3> the n of ante is not deleted by a-rämänya-varëäd ante-antäm-antänäà nasya haraù (426). In
the current situation, however, the a-räma is deleted not by a-räma-haro räma-dhätuke (511) or a-räma-
hara e-ayor aviñëupadänte (396) but by sako ’nta-haraù sarveçvare (534). Therefore the a of anta is not
pürva-vat, and thus the n of anta is deleted by a-rämänya-varëäd ante-antäm-antänäà nasya haraù (426).
535 / wSaus$ah"lauBaç&Sair"Sa wÒ"A tae /
535. iñu-saha-lubha-ruña-riña iò vä te
iñu-saha-lubha-ruña-riñaù—after the dhätus listed below; iö—i[ö]; vä—optionally; te—when a räma-

dhätuka beginning with ta-räma follows.
I[ö] is only optionally inserted after the following dhätus when a räma-dhätuka beginning with ta-
räma follows:
iñ[u] icchäyäm 6P to desire, want

ñah[a] marñaëe 1A to tolerate, conquer
lubh[a] gärddhye 4P to covet, be greedy for
lubh[a] vimohane 6P to be bewildered
ruñ[a] hiàsäyäm 1P to hurt, kill
ruñ[a] hiàsäyäm1 4P to hurt, kill
riñ[a] hiàsäyäm 1P to hurt, kill
riñ[a] hiàsäyäm 4P to hurt, kill
roñitä roñöä. uña dähe—
Våtti—Ø ruñ + tä → (two options by 535):

1) (i[ö] is inserted) ruñ + i[ö] + tä → (443) roñitä <bälakalki pa. 1.1>.
2) (i[ö] is not inserted, 443) roñtä → (280) roñöä <bälakalki pa. 1.1>.
Now we begin the conjugation of the dhätu uñ[a] dähe (1P, “to burn”).
Amåta—Usually these dhätus would always take i[ö] by iö räma-dhätuke (424), but this rule says that
they should optionally take i[ö] when a räma-dhätuka beginning with ta-räma follows. Due to the
mention of iñu here, only iñ[u] icchäyäm is to be taken, and not iñ[a] gatau (4P, “to go, move”) or iñ[a]
äbhékñëye2 (9P, “to repeat”). Thus i[ö] is always applied in preñitä <1.1 of preñitå (pra + iñ[a] gatau + the
kåt pratyaya tå[l])>, preñitavyam <1.1 of preñitavya (pra + iñ[a] gatau + the kåt pratyaya tavya)> and so
on.
536 / oSavaeiÔajaAgA{Bya @AmaDaAeºajae vaA /
1
The dhätus ruñ[a] hiàsäyäm (4P) and riñ[a] hiàsäyäm (4P) are not listed in Jéva Gosvämé’s Dhätu-päöha, but are listed in the
Päëinian Dhätu-päöha. Among them riñ[a] hiàsäyäm (4P) is frequently used in the Bhägavatam. In this regard, the
commentators often gloss riñyati <acyuta 1.1 of riñ[a] hiàsäyäm (4P)> as naçyati.
2
536. uña-vetti-jägåbhya äm adhokñaje vä
uña-vetti-jägåbhyaù—after the dhätus uñ[a] dähe (1P, “to burn”), vid[a] jïäne (2P, “to know”), and jägå
nidrä-kñaye (2P, “to be awake”); äm—the pratyaya äm; adhokñaje—when an adhokñaja pratyaya follows;
vä—optionally.
When an adhokñaja pratyaya follows, äm is optionally applied after uñ[a], vid[a], and jägå.
oñämbabhüva uvoña. miha secane—sak, hasya òhaù, katva-ñatve—amikñat. bälakalkau—govindaù, hasya

òhaù, harighoñäd iti dhatvaà, ñät-parasyeti òhatvam—
Våtti—Ø uñ + [ë]a[l] → (two options by 536):

1) (äm is applied) uñ + äm + [ë]a[l] → (443) oñäm + [ë]a[l] → (440, 482) oñäm + bhü + [ë]a[l] →
(440, 419) oñäm + bhüv + a → (432, 433) oñäm + bhü + bhüv + a → (438) oñäm + bha + bhüv + a → (439)
oñäm + babhüva → (230) oñäà + babhüva → (114) oñämbabhüva <adhokñaja pa. 1.1>.
2) (äm is not applied) (440, 443) oñ + a → (432, 433, the govinda o is treated like the original u
by 486) u + oñ + a → (489) uvoña <adhokñaja pa. 1.1>.
Now we begin the conjugation of the dhätu mih[a] secane (1P, “to pass urine or semen”). In bhüteça,
sa[k] is applied by sütra 533, hasya òhaù (290) is applied, òh changes to k by sütra 531, s changes to ñ by
sütra 170, and thus we get the following form:
Ø mih + d[ip] → (414, 533, mih is aniö by verse 8) a[t] + mih + sa[k] + d[ip] → (399, 290)
amiòhsad → (531) amiksad → (170) amikñad → (252) amikñat <bhüteça pa. 1.1>.
In bälakalki, govinda is applied by sütra 443, hasya òhaù (290) is applied, the t changes to dh by
harighoñät ta-thor dho dhä-varjam (466), and the dh changes to òh by ñäö parasya (280). At that time the
following rule applies:
Saàçodhiné—Usually jägå would always take äm by aneka-sarveçvara-käsibhyäm äm adhokñaje (513), but

this rule makes it optional.
537 / X#sya h"r"Ae Xe# , paUvaRsya i‡aiva‚(maê /
537. òhasya haro òhe, pürvasya trivikramaç ca
òhasya—of òha-räma; haraù—deletion; òhe—when òha-räma follows; pürvasya—of the previous varëa;
trivikramaù—trivikrama; ca—and.
Òh is deleted when another òh follows, and the previous varëa becomes trivikrama.
meòhä. atra tu govindena trivikramaù siddha eva.
Våtti—Ø mih + tä → (mih is aniö by verse 8, 443) meh + tä → (290) meòh + tä → (466) meòh + dhä →
(280) meòh + òhä → (537) meòhä <bälakalki pa. 1.1>.
Here the trivikrama is already achieved by the govinda.
Amåta—The result of the phrase pürvasya trivikramaç ca will be seen in examples like léòhe in våtti 695.
One cannot say that, by kvacid antaraìge kärye kriyamäëe tad-animittaà bahiraìgam asiddhaà syät (våtti
260), the change to öa-varga by sütra 280 is asiddha when the deletion of òh is being done, because the
change to öa-varga by sütra 280 is the cause of the deletion of òh, and thus it cannot be asiddha.
538 / [%r"Amasya na /
538. å-rämasya na
å-rämasya—of å-räma; na—not.
But å-räma doesn’t become trivikrama when òh is deleted.
kåti—tåëhü ktaù tåòhaù. kathaà kaàsa-jiò òhaukate? taträkaraëät. daha bhasmé-karaëe—däder iti
ghatvaà, ja-varja-harigadäder ity-ädinä harighoñatvam—adhäkñét. harighoña-vidhau sa-mätrasya
nimittatvät pürva-van mahäharatvam—adägdhäm. dhvaà-çabde tu—adhagdhvam. raha tyäge—arahét. rahi
gatau—paratväë ëatvaà bädhitvä viñëucakraà—raàhati. viñëucakrasya sarveçvara-dharmatvät tad-
vyavadhäne ’pi ëatvam—raàhäëi. båhi våddhau—båàhati. “båàheù svare ’niöi vä na-lopaù” iti käläpäù.
barhati. kåti ca, båàhakaù barhakaù. “yeñäà prakåty-antaram asti teñäà mate viñëujanädäv api rüpa-dvaye
siddhe doñaù syät” iti cähuù. kåvi hiàsäyäm; harimitränto ’yam—kåëvati. “aö-ku-pv-äì-num-vyäväye ’pi” iti
sütre “numänusvära-mätra-vyavadhänaà ëatva-vidhau gåhyate” iti päëinéyäç ca. teneha na ëatvam—
kåëväni. tåëhü hiàsäyäm ity asya kåti tåàhaëam ity-ädau tu syät. glai harña-kñaye—gläyati.
Våtti—For example, when the kåt pratyaya [k]ta is applied after the dhätu tåëh[ü] hiàsäyäm (6P, “to
hurt, kill”), we get tåòhaù <1.1>. Well, why is there kaàsa-jiò òhaukate in våtti 102? Due to the very fact
that this rule (sütra 537) was not made back then. Now we begin the conjugation of the dhätu dah[a]
bhasmé-karaëe (1P, “to burn”). In bhüteça, the h of dah[a] changes to gh by dädes tu dhätor ghaù (290),
the d of dah[a] changes to the harighoña dh by ja-varja-harigadäder (259), and we get the following form:
Ø dah + d[ip] → (414, 415, dah is aniö by verse 8) a[t] + dah + s[i] + d[ip] → (464) adäh + s[i] +
d[ip] → (444) adäh + s[i] + é[ö] + d[ip] → (290) adägh + s[i] + é[ö] + d[ip] → (259) adhägh + s[i] + é[ö] +
d[ip] → (98) adhäkséd → (170) adhäkñéd → (252) adhäkñét <bhüteça pa. 1.1>.
Since, in the rule of harighoña (sütra 259), a plain s is the nimitta, the deletion of s[i] by sütra 465 is a
mahähara just like before in våtti 531.
Ø dah + täm → (414, 415, dah is aniö by verse 8) a[t] + dah + s[i] + täm → (464) adäh + s[i] +
täm → (465) adäh + täm → (290) adägh + täm → (466) adägh + dhäm → (96) adägdhäm <bhüteça pa.
1.2>.
bhüteça parapada of dah[a] bhasmé-karaëe

adhäkñét adägdhäm adhäkñuù
adhäkñéù adägdham adägdha
adhäkñam adhäkñva adhäkñma
But when the sound dhv follows, we get the following form:
Ø dah + dhvam → (414, 415, dah is aniö by verse 8) a[t] + dah + s[i] + dhvam → (465) adah +
dhvam → (290) adagh + dhvam → (259) adhagh + dhvam → (96) adhagdhvam <bhüteça karmaëi 2.3>.
bhüteça karmaëi of dah[a] bhasmé-karaëe

adähi adhakñätäm adhakñata
adagdhäù adhakñäthäm adhagdhvam
adhakñi adhakñvahi adhakñmahi
Now we begin the conjugation of the dhätu rah[a] tyäge (1P, “to abandon”).
Ø rah + d[ip] → (414, 415, 424) a[t] + rah + i[ö] + s[i] + d[ip] → (509, 444) arah + i[ö] + s[i] +
é[ö] + d[ip] → (445) arah + i[ö] + é[ö] + d[ip] → (46) arahéd → (252) arahét <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu rah[i] gatau (1P, “to hasten, go”). The change to viñëucakra
by sütra 230 should be done instead of the change to ë by sütra 173, because sütra 230 is a later rule1.
Ø rah[i] → (456, 225) ra + n[um] + h → (230) raàh → raàh + ti[p] → (393) raàh + [ç]a[p] +
ti[p] → raàhati <acyuta pa. 1.1>.
Since viñëucakra has the quality of a sarveçvara (see våtti 285), the change to ë by sütra 173 takes place
even when a viñëucakra intervenes:
Ø rah[i] → (456, 225, 230) raàh → raàh + äni[p] → (393) raàh + [ç]a[p] + äni[p] → (46)
raàhäni → (173) raàhäëi <vidhätä pa. 3.1>.
Now we begin the conjugation of the dhätu båh[i] våddhau2 (1P, “to increase”).
Ø båh[i] → (456, 225) bå + n[um] + h → (230) båàh → båàh + ti[p] → (393) båàh + [ç]a[p] +
ti[p] → båàhati <acyuta pa. 1.1>.
The Kaläpa grammarians say båàheù svare ’niöi vä na-lopaù (“there is optionally deletion of the n of
båh[i] when any svara (sarveçvara) other than i[ö] follows”). Thus we also get barhati <acyuta pa. 1.1>.
By the same rule we get båàhakaù <1.1> or barhakaù <1.1> when the kåt pratyaya [ë]aka follows. The
Kaläpa grammarians also say that there is fault when those who list another dhätu (båh[a] våddhau)
achieve two forms even when a pratyaya beginning with a viñëujana follows. Now we begin the
conjugation of the dhätu kåv[i] hiàsäyäm (1P, “to hurt, kill”). This dhätu ends in a harimitra.
Ø kåv[i] → (456, 225) kå + n[um] + v → (173) kåëv → kåëv + ti[p] → (393) kåëv + [ç]a[p] + ti[p]
→ kåëvati <acyuta pa. 1.1>.
According to the Päëinians, only the intervention of anusvära (viñëucakra) is accepted by the mention of
num in the sütra aö-ku-pv-äì-num-vyäväye ’pi (Añöädhyäyé 8.4.2). Thus the change to ë by sütra 173
doesn’t take place in kåëväni <vidhätä pa. 3.1>, but it takes place in tåàhaëam <1.1 of tåàhaëa (tåëh[ü]
hiàsäyäm + the kåt pratyaya ana)> and so on:
Ø kåv[i] → (456, 225) kå + n[um] + v → (173) kåëv → kåëv + äni[p] → (393) kåëv + [ç]a[p] +
äni[p] → (46) kåëväni <vidhätä pa. 3.1>.
Now we begin the conjugation of the dhätu glai harña-kñaye (1P, “to be sad, tired”).
Ø glai + ti[p] → (393) glai + [ç]a[p] + ti[p] → (64) gläyati <acyuta pa. 1.1>.
Amåta—When the kåt pratyaya [k]ta is applied after tåëh[ü], the n of tåëh[ü] is deleted by sütra 454,
hasya òhaù (290) is applied, the t of [k]ta changes to dh by harighoñät ta-thor dho dhä-varjam (466), and
1
In this regard, one should remember the maxim pürva-parayoù para-vidhir balavän (våtti 59).
2
Sometimes this dhätu is listed as beginning with v.
that dh changes to òh by ñät parasya öa-varga-yuktasya ca ta-vargasya öa-vargaù (280), then that òh is
deleted by òhasya haro òhe (537), and the å-räma is prohibited from becoming trivikrama by the current
sütra. Someone may wonder, “Regarding kaàsa-jiò òhaukate, when the t changes to òh by da-tau para-
varnau (102), why isn’t òhasya haro òhe (537) applied before the rule of harigadä (sütra 96)?” In answer
to this, Jéva Gosvämé replies taträkaraëät. Even though the sütra òhasya haro òhe (537) is applicable
there, òh is not deleted due to the very fact that the sütra òhasya haro òhe was not made back then (in
våtti 102). This is for the sake of keeping the promise asiddha-rüpaà na tyäjyam (43).
Someone may argue “Regarding adägdhäm <bhüteça pa. 1.2>, when våñëéndra is done and s[i] is deleted
by sütra 465, shouldn’t the change to harighoña by ja-varja-harigadäder (259) take place by considering
the deleted s[i] a nimitta since it is sthäni-vat?” In answer to this, Jéva Gosvämé speaks the sentence
beginning harighoña. The deletion of s[i] is considered a mahähara because the s mentioned in ja-varja-
harigadäder (259) is not a pratyaya-nimitta. The implied meaning of the phrase dhvaà-çabde tu is that it
doesn’t matter that the deletion of s[i] by sütra 465 is a mahähara, because the change to harighoña by ja-
varja-harigadäder (259) is not blocked since the sound dhv is directly mentioned as a para-nimitta in ja-
varja-harigadäder (259).
The Kaläpa grammarians consider that the n of båh[i] is also deleted when [ç]a[p] follows, since [ç]a[p]
is a svara other than i[ö]. Thus they achieve two forms, båmhati <acyuta pa. 1.1> and barhati <acyuta pa.
1.1>. The Päëinians list two dhätus (båh[a] våddhau and båh[i] våddhau çabde ca1). In their opinion,
when ya[k] follows, the form of båh[a] våddhau is båhyate and the form of båh[i] våddhau çabde ca is
Comment [107]: comment in class that
båàhyate. But this opinion is rejected by the Kaläpa grammarians, who consider that båhyate is an sometimes the dhätu båh[i] is listed as båh[ir] in
incorrect form. In accordance with their sütra båàheù svare ’niöi vä na-lopaù, the followers of Kätantra- which case it takes [ì]a in bhüteça parapada, thus
JG has listed båh[ir] in his DP
vyäkaraëa also achieve the following forms from the dhätu båh[i] våddhau: abåàhét <bhüteça pa. 1.1> and
babåàha <adhokñaja pa. 1.1> or babarha <adhokñaja pa. 1.1>.
Because the v of kåv[i] hiàsäyäm is a harimitra, the change to viñëucakra by sütra 230 cannot take place
because there is no vaiñëava following. Thus since there is nothing to block it, the change to ë takes
places by sütra 173.
539 / catauvyaURh"AntaAnaAmaAr"AmaAntapaAQ&Ae'izAvae /
539. caturvyühäntänäm ä-rämänta-päöho ’çive
caturvyüha-antänäm—of dhätus that end in a caturvyüha; ä-räma-anta-päöhaù—recitation as dhätus

ending in ä-räma; a-çive—when the viñaya is a pratyaya which is not çiva.2
When the viñaya is a non-çiva pratyaya, dhätus ending in a caturvyüha become dhätus that end in an
original ä-räma.
yak—gläyate. päöha-grahaëät sug-iöau sau—agläsét agläsiñöäm.
Våtti—Then ya[k] is applied and we get gläyate:
Ø glai → (539) glä → glä + te → (398) glä + ya[k] + te → (glä is aniö by verse 1) gläyate <acyuta
bhäve 1.1>.
Comment [108]: SK 2371 also changes the
dhätu before adding the pratyaya, in accordance
Due to the inclusion of the word päöha, s[uk] and i[ö] are applied by sütra 522 when s[i] follows: with käçikä
1
Sometimes these dhätus are listed as beginning with v.
2
See Saàçodhiné 512 for discussion on why a viñaya-saptamé was used here instead of a para-nimitta.
Ø glai → (539) glä → glä + d[ip] → (414, 415, glä is aniö by verse 1) a[t] + glä + s[i] + d[ip] →
(522) aglä + s[uk] + i[ö] + s[i] + d[ip] → (444) agläs + i[ö] + s[i] + é[ö] + d[ip] → (445) agläs + i[ö] + é[ö] +
d[ip] → (46) agläséd → (252) agläsét <bhüteça pa. 1.1>.
Ø glai → (539) glä → glä + täm → (414, 415, glä is aniö by verse 1) a[t] + glä + s[i] + täm →
(522) aglä + s[uk] + i[ö] + s[i] + täm → (170) agläsiñtäm → (280) agläsiñöäm <bhüteça pa. 1.2>.
bhüteça parapada of glai harña-kñaye

agläsét agläsiñöäm agläsiñuù
agläséù agläsiñöam agläsiñöa
agläsiñam agläsiñva agläsiñma
Amåta—The word açiva here means açive pratyaye viñaye (“when the viñaya is a non-çiva pratyaya”).
Commenting on the word açiti (same as açive) in Añöädhyäyé 6.1.45 (the Päëinian equivalent to the
current sütra), Käçikä says prasajya-pratiñedho ’yam. tenaitad ätvam anaimittikaà präg eva pratyayotpatter
bhavati (“the word açiti is a prasajya-pratiñedha (“prohibition of the possible application of a rule”).1
Comment [109]: see Dic of grammar, also
Therefore, since this change to ä is without a nimitta, it is done before the application of the pratyaya”). under pratiñedha
Thus in våtti the form bhakta-traù will be made from the dhätu trai[ì] pälane (1A, “to protect, save”) by Matsya Avatara dasa 19/9/05 13:09
karmaëy anupendräd ä-rämät kaù (). Due to the inclusion of the word päöha in the phrase ä-rämänta- Comment [110]: comment in class that this is
päöhaù, all the rules that apply to dhätus originally ending in ä-räma also apply here. Thus s[uk] and i[ö] the whole advantage of viñaya-saptamé rather than
para-nimitta
are applied by yama-rama-namä-rämäntebhyaù sug-iöau sau parapade (522). Matsya Avatara dasa 19/9/05 12:39
Comment [111]: reference this våtti of:
karmaëy anupendräd ä-rämät kaù

540 / @AtaAe yauigAiNA na{is$aMh"k{(ita ca / Matsya Avatara dasa 19/9/05 12:38
540. äto yug iëi nåsiàha-kåti ca
ätaù—after ä-räma; yuk—the ägama y[uk]; iëi—when i[ë] follows; nåsiàha-kåti—when a kåt pratyaya
which is nåsiàha follows; ca—and.
Y[uk] is inserted after ä-räma when i[ë] or a nåsimha kåt pratyaya follows.
agläyi.
Våtti—Ø glai → (539) glä → glä + ta → (414, 421) a[t] + glä + i[ë] + ta → (540) aglä + y[uk] + i[ë] + ta
→ (423) agläyi <bhüteça bhäve 1.1>.
541 / @Ar"AmaANNAla @AE: /
541. ä-rämäë ëala auù
ä-rämät—after ä-räma; ëalaù—of the adhoksaja pratyaya [ë]a[l]; auù—the replacement au.
After ä-räma, [ë]a[l] is replaced by au.
jaglau.
1
The point being made here is that açiti (açive) is not a para-nimitta but a prasajya-pratiñedha. Usually the negative particle
na[ï] is mentioned separately when making a prasajya-pratiñedha, but here it is mentioned inside the compound. Thus açiti is
equivalent to saying na tu çiti (“but not when a çit (çiva) follows”).
Våtti—Ø glai → (539) glä → glä + [ë]a[l] → (541) glä + au → (440, 432, 433) glä + glä + au → (452)
gä + glä + au → (457) jä + glä + au → (491) ja + glä + au → (57) jaglau <adhokñaja pa. 1.1>.
542 / @Ar"Amah"r": kM(s$aAir"s$avaeRìr"r"AmaDaAtauke( wiq% ois$a ca /
542. ä-räma-haraù kaàsäri-sarveçvara-räma-dhätuke iöi usi ca
ä-räma-haraù—deletion of ä-räma; kaàsäri-sarveçvara-räma-dhätuke—when a kaàsäri räma-dhätuka

beginning with a sarveçvara follows; iöi—when i[ö] follows; usi—when us follows; ca—and.
Comment [113]: in my explanation I have
Ä-räma is deleted when i[ö], us, or a kaàsäri räma-dhätuka beginning with a sarveçvara follows. covered the adhokñaja us, and the us achieved by
ä-rämäd ana us, bhüteçvarasya tu vä. Yadu
includes the us achieved by si-näräyaëa-vettibhyo
ä-räma-harasya sthäni-vattväd dvir-vacanam—jaglatuù. uttama-ëal ity atra nåsiàha-kärya-kara iti kim? ana us, but there is never a chance for that us to
jaglau. pakñe aur näbhaviñyat. come directly after ä-räma, because s[i] always
intervenes. Thus no need to mention it here.
Våtti—Reduplication is done because the deletion of ä-räma is sthäni-vat by sütra 486:
Ø glai → (539) glä → glä + atus → (440, 447, 542) gl + atus → (432, 433, the deleted ä is sthäni-
vat by 486) glä + gl + atus → (452) gä + gl + atus → (457) jä + gl + atus → (491) ja + gl + atus → (155)
jaglatuù <adhokñaja pa. 1.2>.
adhokñaja parapada of glai harña-kñaye

jaglau jaglatuù jagluù
jaglitha / jaglätha jaglathuù jagla
jaglau jagliva jaglima
Why do we say nåsiàha-kärya-karaù in the sütra uttama-ëal nåsiàha-kärya-karo vä (471)? Otherwise we

would get jaglau <adhokñaja 3.1> in one case, and in the other case the change to au by sütra 541 would
not take place.
Amåta—Even though the deletion of ä in jagliva, jaglima, and so on is already achieved by kaàsäri-
sarveçvara-räma-dhätuke since i[ö] is a räma-dhätuka because it is connected to the pratyaya (see våtti
167) and since i[ö] is kapila because it [is part of an adhokñaja pratyaya which] doesn’t have the
indicatory letter l (see sütra 447), the separate mention of i[ö] here in the sütra is so that the deletion of
ä will take place in jaglitha (since when i[ö] is connected to tha[l], i[ö] is not kapila because tha[l] has
the indicatory letter l). Similarly, even though the adhokñaja pratyaya us is already a kaàsäri-sarveçvara-
räma-dhätuka, the separate mention of us here is necessary to include the us which results from ä-rämäd
ana us, bhüteçvarasya tu vä (548).
With the sentence pakñe aur näbhaviñyat, Jéva Gosvämé shows the purpose of the word kärya-karaù in
sütra 471. The meaning of this sentence is this: If we said uttama-ëal nåsiàho vä instead of uttama-ëal
nåsiàha-kärya-karo vä, then the change to au by sütra 541 would not take place when uttama-ëal is not
nåsiàha (e.g when [ë]a[l] is a[l]). Thus we would get the unwanted form jaglä (jaglä + a[l]). Actually
we cannot even say uttama-ëal nåsiàho vä. For example, according to Jinendra-buddhi, the author of
Nyäsa, the quality of [ë]a[l] having ë as it is achieved at the stage of upadeça (“original enunciation”)
and thus it cannot be prohibited even with hundreds of statements. Thus one should understand that
only the one form jaglau is achieved regardless of whether or not [ë]a[l] causes the nåsiàha-käryas to
take place.
543 / s$ats$aËÿAde"r"Ata Wr"Ama: k(ipalak(AmapaAlae vaA /
543. sat-saìgäder äta e-rämaù kapila-kämapäle vä
sat-saìga-ädeù—of a dhätu that begins with a sat-saìga; ätaù—of the ä-räma; e-rämaù—the replacement
e-räma; kapila-kämapäle—when a kämapäla pratyaya which is kapila follows (see sütra 441); vä—
optionally.
The final ä of a dhätu that begins with a sat-saìga optionally changes to e when a kapila kämapäla
pratyaya follows.
gleyät gläyät. gläséñöa gläyiñéñöa. evaà mlai gätra-vinäme. gai çabde—gäyati.
Våtti—Ø glai → (539) glä → glä + yät → (glä is aniö by verse 1, 441, two options by 543):
1) (ä changes to e) gleyät <kämapäla pa. 1.1>.
1) (ä doesn’t change to e) gläyät <kämapäla pa. 1.1>.
kämapäla parapada of glai harña-kñaye

gläyät / gleyät gläyästäm / gleyästäm gläyäsuù / gleyäsuù
gläyäù / gleyäù gläyästam / gleyästam gläyästa / gleyästa
gläyäsam / gleyäsam gläyäsva / gleyäsva gläyäsma / gleyäsma
Ø glai → (539) glä → glä + séñöa → (two options by 425):

1) (glä is aniö by verse 1) gläséñöa <kämapäla bhäve 1.1>.
2) (ië-vad-iö is applied by 425) glä + i[ö] + séñöa → (540) glä + y[uk] + i[ö] + séñöa → (170)
gläyiñéñöa <kämapäla bhäve 1.1>.
The dhätu mlai gätra-vinäme (1P, “to fade wither”) is conjugated in the same way. Now we begin the
conjugation of the dhätu gai çabde (1P, “to sing, speak”).
Ø gai + ti[p] → (393) gai + [ç]a[p] + ti[p] → (64) gäyati <acyuta pa. 1.1>.
acyuta parapada of gai çabde

gäyati Gäyataù gäyanti
gäyasi Gäyathaù gäyatha
gäyämi Gäyävaù gäyämaù
Saàçodhiné—Glä is treated as a sahaja-sarveçvaränta dhätu on the strength of the word päöha in sütra
539. Thus it also takes ië-vad-iö by sütra 425.
544 / d"AmaAed"r"maAsTaAgAAipabaitajah"AitasyataInaAmaIr"AmaAe ivaSNAujanar"AmaDaAtauk(kM(s$aAr"AE /
544. dämodara-mä-sthä-gä-pibati-jahäti-syaténäm é-rämo viñëujana-räma-dhätuka-kaàsärau
dämodara-mä-sthä-gä-pibati-jahäti-syaténäm—of the dhätus listed below; é-rämaù—the change to é-räma;

viñëujana-räma-dhätuka-kaàsärau—when a kaàsäri räma-dhätuka beginning with a viñëujana follows.
When a kaàsäri räma-dhätuka beginning with a viñëujana follows, the final varëa of the following
dhätus changes to é-räma:
the dämodaras described in sütra 417
mä mäne 2P to measure
mä[ì] mäne 3A to measure
mä[ì] mäne 4A to measure
me[ì] pratidäne 1A to exchange, barter
ñöhä gati-nivåttau 1P to stand, remain
gai çabde 1P to sing, speak
gä[ì] gatau 1A to go, move
pä päne 1P to drink
[o]hä[k] tyäge 3P to abandon
ño anta-karmaëi 4P to destroy, finish
meti mä-mäìau, geti gai-gäìau gåhyete. géyate.
Våtti—Both mä mäne and mä[ì] mäne are included by the mention of mä here, and both gai çabde and
gä[ì] gatau are included by the mention of gä.
Ø gai → (539) gä → gä + te → (398) gä + ya[k] + te → (gä is aniö by verse 1, 544) géyate <acyuta
karmaëi 1.1>.
acyuta karmaëi of gai çabde

géyate Géyete géyante
géyase Géyethe géyadhve
géye Géyävahe géyämahe
Amåta—By the mention of pibati (the [ç]ti[p] form of pä päne), pä rakñaëe (2P, “to protect”) is exluded,
and by the mention of jahäti (the [ç]ti[p] form of [o]hä[k] tyäge), [o]hä[ì] gatau (3A, “to go, move”) is
excluded. Syati is the [ç]ti[p] form of ño anta-karmaëi.
545 / d"AmaAed"r"Ad"InaAmaer"Ama: k(ipalak(AmapaAlae /
545. dämodarädénäm e-rämaù kapila-kämapäle
dämodara-ädénäm—of the dämodaras and so on mentioned in the previous sütra; e-rämaù—the change
to e-rämaù; kapila-kämapäle—when a kapila kämapäla pratyaya follows.
When a kapila kämapäla pratyaya follows, the final varëa of the dhätus mentioned in the previous
sütra changes to e-räma.
geyät. daip çodhane—pa-räma it—däyati. karmaëi—däyate. dämodaräbhävän netvam, na ser mahäharaç

ca—adäsét. adäyi. etvaà ca na—däyät. dheö päne—öa it kåta éb-arthaù—dhayati dhéyate.
Våtti—Ø gai → (539) gä → gä + yät → (gä is aniö by verse 1, 441, 545) geyät <kämapäla pa. 1.1>.
kämapäla parapada of gai çabde

geyät Geyästäm geyäsuù
geyäù Geyästam geyästa
geyäsam Geyäsva geyäsma
Now we begin the conjugation of the dhätu dai[p] çodhane (1P, “to cleanse, purify”). The p is an
indicatory letter.
Ø dai + ti[p] → (393) dai + [ç]a[p] + ti[p] → (64) däyati <acyuta pa. 1.1>.
In karmaëi prayoga we get the following form:
Ø dai → (539) dä → dä + te → (398) dä + ya[k] + te → (dä is aniö by verse 1) däyate <acyuta

karmaëi 1.1>.
Since dai[p] is not a damodära (see sütra 417), neither the change to é by sütra 544 nor the deletion of
s[i] by sütra 416 takes place.
Ø dai → (539) dä → dä + d[ip] → (414, 415, dä is aniö by verse 1) a[t] + dä + s[i] + d[ip] →
(522) adä + s[uk] + i[ö] + s[i] + d[ip] → (444) adäs + i[ö] + s[i] + é[ö] + d[ip] → (445) adäs + i[ö] + é[ö] +
d[ip] → (46) adäséd → (252) adäsét <bhüteça pa. 1.1>.
Ø dai → (539) dä → dä + ta → (414, 421) a[t] + dä + i[ë] + ta → (540) adä + y[uk] + i[ë] + ta →
(423) adäyi <bhüteça karmaëi 1.1>.
Since dai[p] is not a damodära, the change to e by the current sütra also doesn’t take place.
Ø dai → (539) dä → dä + yät → (dä is aniö by verse 1, 441) däyät <kämapäla pa. 1.1>.
Now we begin the conjugation of the dhätu dhe[ö] päne (1P, “to suck, drink”). Dhe[ö] is made with the
indicatory letter ö so that the taddhita pratyaya é[p] will be applied.
Ø dhe + ti[p] → (393) dhe + [ç]a[p] + ti[p] → (63) dhayati <acyuta pa. 1.1>.
Ø dhe → (539) dhä → dhä + te → (398) dhä + ya[k] + te → (dhä is aniö by verse 1, 544) dhéyate
<acyuta karmaëi 1.1>.
546 / Daeq%.iìByaAmax.~ vaA BaUtaezAe k(taRir" /
546. dheö-çvibhyäm aì vä bhüteçe kartari
dheö-çvibhyäm—after the dhätus dhe[ö] päne (1P, “to suck, drink”) and [öu][o]çvi gati-våddhyoù (1P, “to
go, move; to grow”); aì—the pratyaya a[ì]; vä—optionally; bhüteçe—when a bhüteça pratyaya follows;
kartari—when the kartä is to be expressed.
In kartari prayoga, a[ì] is optionally applied after the dhätus dhe[ö] and [öu][o]çvi when a bhüteça
pratyaya follows.
ìa it, a-räma-çeñaù. “caì” pä. ä-rämänta-päöhaù, ä-räma-haraù, sthäni-vattväd dvir-vacanam—adadhat

adadhatäm adadhan. si-pakñe—
Våtti—The ì is an indicatory letter and a-räma is the remainder. The Päëinians call it [c]a[ì] (see
Añöädhyäyé 3.1.48 and 3.1.49). Caturvyühäntänäm ä-rämänta-päöho ’çive (539) is applied, ä-räma is
deleted by sütra 542, and reduplication is done because the deletion of ä-räma is sthäni-vat by sütra 486:
Ø dhe → (539) dhä → dhä + d[ip] → (414, 546, dhä is aniö by verse 1) a[t] + dhä + a[ì] + d[ip]
→ (542) a[t] + dh + a[ì] + d[ip] → (432, 433, the deleted ä is sthäni-vat by 486) a[t] + dhä + dh + a[ì] +
d[ip] → (439) a[t] + dä + dh + a[ì] + d[ip] → (491) a[t] + da + dh + a[ì] + d[ip] → (252) adadhat
Ø dhe → (539) dhä → dhä + täm → (414, 546, dhä is aniö by verse 1) a[t] + dhä + a[ì] + täm →
(542) a[t] + dh + a[ì] + täm → (432, 433, the deleted ä is sthäni-vat by 486) a[t] + dhä + dh + a[ì] + täm
→ (439) a[t] + dä + dh + a[ì] + täm → (491) adadhatäm <bhüteça pa. 1.2>.
Ø dhe → (539) dhä → dhä + an → (414, 546, dhä is aniö by verse 1) a[t] + dhä + a[ì] + an →
(542) a[t] + dh + a[ì] + an → (432, 433, the deleted ä is sthäni-vat by 486) a[t] + dhä + dh + a[ì] + an →
(439) a[t] + dä + dh + a[ì] + an → (491) a[t] + da + dh + a[ì] + an → (396) adadhan <bhüteça pa. 1.3>.
In the case that s[i] is applied, the following rule applies:
547 / „aADaeq%.zAAC$As$aABya: s$aemaRh"Ah"r"Ae vaA par"pade" /
547. ghrä-dheö-çä-chä-säbhyaù ser mahäharo vä parapade
ghrä-dheö-çä-chä-säbhyaù—after the dhätus ghrä gandhopädäne (1P, “to smell”), dhe[ö] päne (1P, “to
suck, drink”), ço tanu-karaëe (4P, “to make thin, sharpen”), cho chedane (4P, “to chop”), and ño ’nta-
karmaëi (4P, “to destroy, finish”); seù—of s[i]; mahäharaù—mahähara; vä—optionally; parapade—when
a parapada pratyaya follows.
If a parapada pratyaya follows, s[i] optionally undergoes mahähara after the dhätus ghrä, dhe[ö], ço,
cho, and ño.
adhät adhätäm.
Våtti—Ø dhe → (539) dhä → dhä + d[ip] → (414, 415, dhä is aniö by verse 1) a[t] + dhä + s[i] + d[ip] →
(s[i] undergoes mahähara by 547) a[t] + dhä + d[ip] → (252) adhät <bhüteça pa. 1.1>.
Ø dhe → (539) dhä → dhä + täm → (414, 415, dhä is aniö by verse 1) a[t] + dhä + s[i] + täm →
(s[i] undergoes mahähara by 547) a[t] + dhä + täm → adhätäm <bhüteça pa. 1.2>.
Saàçodhiné—In the case of dhe[ö], this rule makes the deletion of s[i] optional where it would otherwise
be compulsory by ië-sthä-pibati-dämodara-bhübhyaù ser mahäharaù parapade (416) since dhe[ö] is a
dämodara.
548 / @Ar"AmaAd"na os$a, , BaUtaeìr"sya tau vaA /
548. ä-rämäd ana us, bhüteçvarasya tu vä
ä-rämät—after ä-räma; anaù—of the pratyaya an (bhüteçvara / bhüteça 3.1); us—the replacement us;
bhüteçvarasya—of bhüteçvara; tu—but; vä—optionally.
After ä-räma, an is replaced by us, but this is optional in bhüteçvara.

adhuù. aträ-räma-hare ’pi na naimittikäpäyaù—Üyaà dåñövä yasyotpattiù, sa tasya sannipätaù. sannipäta-
lakñaëa-vidhir animittaà tad-vighätäyaÛ iti nyäyena. tathä kåñëäyety atra trivikramaç ca ya-kära-
vighätäya na syät. pakñe—adhäsét. karmaëi—adhäyi, adhäyiñätäm. ië-vad-iò-abhäva-pakñe—
Comment [114]: translated under Amåta 239
Våtti—Ø dhe → (539) dhä → dhä + an → (414, 415, dhä is aniö by verse 1) a[t] + dhä + s[i] + an → (s[i] Comment [115]: in this regard quote dic of
undergoes mahähara by 547) a + dhä + an → (548) a + dhä + us → (542) adhus → (155) adhuù <bhüteça grammars def 1 under sannipäta from
paribhasendu-sekhara
pa. 1.3>.
Even though the nimitta ä-räma is deleted here, the naimittika us doesn’t disappear. This is in
accordance with the maxim yaà dåñövä yasyotpattiù, sa tasya sannipätaù. sannipäta-lakñaëa-vidhir
animittaà tad-vighätäya (“when upon the ascertainment of one thing there is application of another, that
second thing is in relation (sannipäta1) to the first thing. A rule characterized by this causal relation
doesn’t cause the disappearance of the thing upon which it is based”). Similarly, in kåñëäya (a näma
dhätu formed from kåñëa + [k]ya[ì]) the trivikrama doesn’t cause the disappearance of ya-räma. In the
case that s[i] doesn’t undergo mahähara by sütra 547, we get the following form:
Ø dhe → (539) dhä → dhä + d[ip] → (414, 415, dhä is aniö by verse 1) a[t] + dhä + s[i] + d[ip] →
(522) adhä + s[uk] + i[ö] + s[i] + d[ip] → (444) a[t] + dhä + s[uk] + i[ö] + s[i] + é[ö] + d[ip] → (445) adhäs
+ i[ö] + é[ö] + d[ip] → (46) adhäséd →(252) adhäsét <bhüteça pa. 1.1>.
bhüteça parapada of dhe[ö] päne

adadhat / adhät / adhäsét adadhatäm / adhätäm / adadhan / adhuù / adhäsiñuù
adhäsiñöäm
adadhaù / adhäù / adhäséù adadhatam / adhätam / adadhata / adhäta /
adhäsiñöam adhäsiñöa
adadham / adhäm / adadhäva / adhäva / adadhäma / adhäma /
adhäsiñam adhäsiñva adhäsiñma
In karmaëi prayoga we get the following forms:
Ø dhe → (539) dhä → dhä + ta → (414, 421) a[t] + dhä + i[ë] + ta → (540) adhä + y[uk] + i[ë] +
ta → (423) adhäyi <bhüteça karmaëi 1.1>.
Ø dhe → (539) dhä → dhä + ätäm → (414, 415, ië-vad-iö is applied by 425) a[t] + dhä + i[ö] + s[i]
+ ätäm → (540) adhä + y[uk] + i[ö] + s[i]+ ätäm → (170) adhäyiñätäm <bhüteça karmaëi 1.2>.
In the case that ië-vad-iö is not applied by sütra 425, the following rule applies:
Amåta—This replacement of an with us is only done after dhätus ending in ä-räma that have undergone
mahähara of s[i]. All other dhätus ending in ä-räma take s[uk] and i[ö] instead by sütra 522. Thus
agläsiñuù <bhüteça pa. 1.3 of glai harña-kñaye> and so on are not governed by this rule (since in these
cases s[i] hasn’t undergone mahähara and thus an is replaced by us as usual by sütra 446).
Someone may argue, “Regarding adhuù, when the nimitta ä-räma is deleted, why doesn’t the naimittika
us disappear by the maxim nimittäpäye naimittikasyäpy apäyaù (våtti 245)?” In answer to this, Jéva
Gosvämé speaks the maxim beginning sannipäta. Here the deletion of ä-räma is based on the existence of
us. Thus the deletion of ä-räma doesn’t cause the disappearance of us.
549 / sTaAd"AmaAed"r"yaAeir"r"AmaAe vaESNAvaAid"s$aAvaAtmapade" , is$aê k(ipala: /
1
Paribhäñendu-çekhara defines this as follows: sannipäto dvayoù sambandhaù (“sannipäta is the relation of two things”)
549. sthä-dämodarayor i-rämo vaiñëavädi-säv ätmapade, siç ca kapilaù
sthä-dämodarayoù—of the dhätu ñöhä gati-nivåttau (1P, “to stand, remain”) and the dämodaras described
in sütra 417; i-rämaù—i-räma; vaiñëava-ädi-sau—when s[i] which begins with a vaiñëava follows1;
ätmapade—when an ätmapada pratyaya follows; siù—s[i]; ca—and; kapilaù—kapila.
The final ä of ñöhä and the dämodaras changes to i when s[i] which begins with a vaiñëava follows,
provided s[i] is itself followed by an ätmapada pratyaya. And at this time s[i] is considered kapila.
adhiñätäm. pä päne—
Våtti—Ø dhe → (539) dhä → dhä + ätäm → (414, 415, dhä is aniö by verse 1) a[t] + dhä + s[i] + ätäm →
(549) a[t] + dhi + s[i] + ätäm → (399, 170) adhiñätäm <bhüteça karmaëi 1.2>.
bhüteça karmaëi of dhe[ö] päne

adhäyi adhäyiñätäm / adhiñätäm adhäyiñata / adhiñata
adhäyiñöhäù / adhithäù2 adhäyiñäthäm / adhiñäthäm adhäyidhvam / adhäyiòhvam
/ adhiòhvam3
adhäyiñi / adhiñi adhäyiñvahi / adhiñvahi adhäyiñmahi / adhiñmahi
Now we begin the conjugation of the dhätu pä päne (1P, “to drink”).
550 / pa: ipaba: , „aAe ija„a: , DmaAe Dama: , sTaistaï": , °aAe mana: , d"ANAae yacC$: , ä{"zAe: pazya: , @taeR[R%cC$: ,
s$ataeRjaRvaATaRsya DaAva: , zAde": zAIya: , s$ade": s$aId": izAvae /
550. paù pibaù, ghro jighraù, dhmo dhamaù, sthas tiñöhaù, mno manaù, däëo yacchaù, dåçeù paçyaù,
arter åcchaù, sarter javärthasya dhävaù, çadeù çéyaù, sadeù sédaù çive
paù—of the dhätu pä; pibaù—the replacement piba; ghraù—of ghrä; jighraù—jighra; dhmaù—of dhmä;
dhamaù—dhama; sthaù—of sthä (ñöhä after applying sütra 458); tiñöhaù—tiñöha; mnaù—of mnä; manaù—
mana; däëaù—of dä[ë]; yacchaù—yaccha; dåçeù—of dåç[ir]; paçyaù—paçya; arteù—of å; åcchaù—åccha;
Comment [116]: this is proven in the next
sarteù—of så; java-arthasya—which has the meaning of java (“speed”); dhävaù—dhäva; çadeù—of çad[ÿ]; våtti, thus I also follow the same pattern for ñadÿ
çéyaù—çéya; sadeù—of sad[ÿ] (ñad[ÿ] after applying sütra 458); sédaù—séda; çive—when a çiva pratyaya
follows.
The following changes take place when a çiva pratyaya follows: pä → piba ; ghrä → jighra ; dhmä →
dhama ; sthä → tiñöha ; mnä → mana ; dä[ë] → yaccha ; dåç[ir] → paçya ; å → åccha ; så (only in the
sense of moving quickly4) dhäva ; çad[ÿ] → çéya ; and sad[ÿ] → séda.
ghrä gandhopädäne 1P to smell
dhmä çabdägni-saàyogayoù 1P to blow; to melt
ñöhä gati-nivåttau 1P to stand, remain
mnä abhyäse 1P to repeat, study, remember
dä[ë] 1P to give
1
Vaiñëavädi-si means s[i] without i[ö].
2
S[i] is deleted here by vämana-vaiñëaväbhyäà ser haro vaiñëave, na tv iöaù (465).
3
S[i] is deleted by sütra 465, and the dh of dhvam changes to òh by sütra 430.
4
Thus the change to dhäva is not done in sarati (“he goes”) and anusarati (“he follows”), for example.
Comment [117]: comment in class that: arti
çad[ÿ] çätane 1P to fall, perish, decay here cannot refer to å gatau 3P because çap is
çad[ÿ] çätane 6P to fall, perish, decay mahähara and thus there is no chance for çiva to
follow
dejected, perish
dejected, perish
551 / @ntah"re" na gAAeivand"va{SNAIn‰"AE /
551. anta-hare na govinda-våñëéndrau
anta-hare—when there is deletion of the final varëa; na—not; govinda-våñëéndrau—govinda and

våñëéndra.
Govinda and våñëéndra do not take place when the final varëa of a dhätu is deleted.
pibati, péyate. bhüteçe—ië-stheti apät. ghrä gandhopädäne—jighrati, ghräyate. dhmä çabdägni-

saàyogayoù—dhamati. ñöhä gati-nivåttau—
Üna-räma-jäv anusvära-païcamau jhali dhätuñu
sa-räma-jaù ça-rämaç ce ra-ñäbhyäà öus ta-varga-jaùÛ
yathä—çaàsa aïca vraçcü ürëuï ñöhä iti öha-madhyasya dhätor ädau satve kåte nimittäpäye naimittikasyäpy
apäyaù, ña-nimittasya öhasya thatve, sthas tiñöhaù, tiñöhati. bhäve, sthéyate.
Våtti—Ø pä + ti[p] → (393) pä + [ç]a[p] + ti[p] → (550) piba + [ç]a[p] + ti[p] → (396, 551) pibati
<acyuta pa. 1.1>.
acyuta parapada of pä päne

pibati pibataù pibanti
pibasi pibathaù pibatha
pibämi pibävaù pibämaù
Ø pä + te → (398) pä + ya[k] + te → (440, 544, 399) péyate <acyuta karmaëi. 1.1>.
In bhüteça, ië-sthä-pibati-dämodara-bhübhyaù ser mahäharaù parapade (416) is applied, and we get the
following form:
Ø pä + d[ip] → (414, 415) a[t] + pä + s[i] + d[ip] → (416) a + pä + d → (252) apät <bhüteça pa.
1.1>.
Now we begin the conjugation of the dhätu ghrä gandhopädäne (1P, “to smell”).
Ø ghrä + ti[p] → (393) ghrä + [ç]a[p] + ti[p] → (550) jighra + [ç]a[p] + ti[p] → (396) jighrati
<acyuta pa. 1.1>.
Ø ghrä + te → (398) ghrä + ya[k] + te → (440) ghräyate <acyuta karmaëi. 1.1>.
Now we begin the conjugation of the dhätu dhmä çabdägni-saàyogayoù (1P, “to blow; to melt”).
Ø dhmä + ti[p] → (393) dhmä + [ç]a[p] + ti[p] → (550) dhama + [ç]a[p] + ti[p] → (396) dhamati
<acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu ñöhä gati-nivåttau (1P, “to stand, remain”).
na-räma-jäv anusvära-
païcamau jhali dhätuñu
sa-räma-jaù ça-rämaç ce
ra-ñäbhyäà öus ta-varga-jaù
“One should understand that, in any dhätu, an anusvära (viñëucakra) or païcama (hariveëu) followed by
a jhal (vaiñëava) is born of na-räma (by sütras 230 and 114), a ça-räma followed by c is born of sa-räma
(by sütra 248), and öu (öa-varga) which comes after r or ñ is born of ta-varga (by sütras 173 and 280).”
For example, çaàs[u]1, aïc[u], [o]vraçc[ü], ürëu[ï], and ñöhä. Thus, when the initial varëa of a dhätu
whose medial varëa is öh changes to s by sütra 458, the maxim nimittäpäye naimittikasyäpy apäyaù (våtti
245) is applied whereby öh, whose nimitta was ñ, reverts backs to th. Sthas tiñöhaù (550) is then applied
and we get the following form:
Ø ñöhä → (458) sthä → sthä + ti[p] → (393) sthä + [ç]a[p] + ti[p] → (550) tiñöha + [ç]a[p] + ti[p]
→ (396) tiñöhati <acyuta pa. 1.1>.
acyuta parapada of ñöhä gati-nivåttau

tiñöhati tiñöhataù tiñöhanti
tiñöhasi tiñöhathaù tiñöhatha
tiñöhämi tiñöhävaù tiñöhämaù
In bhäve prayoga, we get the following form:
Ø ñöhä → (458) sthä → sthä + te → (398) sthä + ya[k] + te → (440, 544, 399) sthéyate <acyuta
bhäve 1.1>.
Amåta—The anusvära and ïa-räma in çaàs[u] and aïc[u] are born of na-räma because a vaiñëava
follows, the ça-räma in [o]vraçc[ü] is born of sa-räma because ca-räma follows, and the ë and öh in
ürëu[ï] and ñöhä are born of n and th since n and th come after r and ñ.
552 / od": sTaAstamBaAe: s$asya h"r": /
552. udaù sthä-stambhoù sasya haraù
udaù—after the upendra ud; sthä-stambhoù—of sthä (ñöhä after applying sütra 458) and stanbh[u] (a
sautra-dhätu2 which has the meaning of rodhana (“to stop, obstruct”)); sasya—of the sa-räma; haraù—
deletion. Matsya Avatara dasa 22/9/05 14:12
Comment [118]: reference sütra in footote
After ud, the s of sthä and stanbh[u] is deleted. stanbha-stunbha-skanbha
1
This dhätu is listed in our Dhätu-päöha as çans[u], but in the Päëinian Dhätu-päöha as çaàs[u].
2
A sautra-dhätu is a dhätu which is listed in a sütra, but not listed in the Dhätu-päöha. The dhätu stanbh[u] will be mentioned
in sütra. One should be careful to distinguish the dhätu stanbh[u] from the well-known dhätu ñöabh[i] pratibandhe (1A, “to
support”) from which words like stambha (“a pillar”) are made.
utthéyate. dvitve—uttthéyate. ië-stheti ser mahäharaù—asthät. asyätmapadaà ca vakñyate. tataù sthä-
dämodarayor iti—asthita asthiñätäm. ä-rämäë ëala au—tasthau. dämodaräditvän nityam etvam—stheyät.
sthätä utthätä. mnä abhyäse—manati. däë däne—ëa it—yacchati, déyate. dåçi-prabhåtayo ’gre
darçayitavyäù. små cintäyäm—smarati.
Våtti—Ø ud + ñöhä → (458) ud + sthä → ud + sthä + te → (398) ud + sthä + ya[k] + te → (sthä is aniö by
verse 1, 544, 399) ud + sthéyate → (552) ud + théyate → (98) utthéyate <acyuta bhäve 1.1>.
When there is dvitva, we get the following form:
Ø utthéyate → (120) uttthéyate <acyuta bhäve 1.1>.
In bhüteça, s[i] is deleted by ië-sthä-pibati-dämodara-bhübhyaù ser mahäharaù parapade (416) and we get
the following form:
Ø ñöhä → (458) sthä → sthä + d[ip] → (414, 415) a[t] + sthä + s[i] + d[ip] → (416) a + sthä + d
→ (252) asthät <bhüteça pa. 1.1>.
bhüteça parapada of ñöhä gati-nivåttau

asthät asthätäm asthuù
asthäù asthätam asthäta
asthäm asthäva asthäma
It will be described in sütra how the dhätu ñöhä also takes the ätmapada endings. At that time sthä-
dämodarayor i-rämo vaiñëavädi-säv ätmapade, siç ca kapilaù (549) is applied and we get the following
forms:
stho nirëétau prakäçane pratijïäyäm
Ø ñöhä → (458) sthä → sthä + ta → (414, 415, sthä is aniö by verse 1) a[t] + sthä + s[i] + ta →
(549) a[t] + sthi + s[i] + ta → (399, 465) asthita <bhüteça ät. 1.2>.
Ø ñöhä → (458) sthä → sthä + ätäm → (414, 415, sthä is aniö by verse 1) a[t] + sthä + s[i] + ätäm
→ (549) a[t] + sthi + s[i] + ätäm → (399, 170) asthiñätäm <bhüteça ät. 1.2>.
bhüteça ätmapada of ñöhä gati-nivåttau

asthita asthiñätäm asthiñata
asthithäù asthiñäthäm asthiòhvam
asthiñi asthiñvahi asthiñmahi
In adhokñaja, ä-rämäë ëala auù (541) is applied and we get the following form:
Ø ñöhä → (458) sthä → sthä + [ë]a[l] → (541) sthä + au → (440, 432, 433) sthä + sthä + au →
(453) thä + sthä + au → (439) tä + sthä + au → (491) ta + sthä + au → (57) tasthau <adhokñaja pa. 1.1>.
adhokñaja parapada of ñöhä gati-nivåttau

tasthau tasthatuù tasthuù
tasthätha / tasthitha tasthathuù tastha
tasthau tasthiva tasthima
Because ñöhä is one of the dämodarädis mentioned in sütra 545, it always undergoes the change to e:
Ø ñöhä → (458) sthä → sthä + yät → (sthä is aniö by verse 1, 441, 545) stheyät <kämapäla pa.
1.1>.
kämapäla parapada of ñöhä gati-nivåttau

stheyät stheyästäm stheyäsuù
stheyäù stheyästam stheyästa
stheyäsam stheyäsva stheyäsma
Ø ñöhä → (458) sthä → sthä + tä → (sthä is aniö by verse 1) sthätä <bälakalki pa. 1.1>.
Ø ud + ñöhä → (458) ud + sthä → ud + sthä + tä → (sthä is aniö by verse 1, 552) ud + thätä → (98)
utthätä <bälakalki pa. 1.1>.
Now we begin the conjugation of the dhätu mnä abhyäse (1P, “to repeat, study, remember”).
Ø mnä + ti[p] → (393) mnä + [ç]a[p] + ti[p] → (550) mana + [ç]a[p] + ti[p] → (396) manati
<acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu dä[ë] däne (1P, “to give”). The ë is an indicatory letter.
Ø dä + ti[p] → (393) dä + [ç]a[p] + ti[p] → (550) yaccha + [ç]a[p] + ti[p] → (396) yacchati1
<acyuta pa. 1.1>.
Ø dä + te → (398) dä + ya[k] + te → (dä is aniö by verse 1, 544, 399) déyate <acyuta karmaëi
1.1>.
The conjugations of the dhätus dåç[ir] and so on will be shown later. Now we begin the conjugation of
the dhätu små cintäyäm (1P, “to remember”).
Ø små + ti[p] → (393) små + [ç]a[p] + ti[p] → (394) smarati <acyuta pa. 1.1>.
acyuta parapada of små cintäyäm

smarati smarataù smaranti
smarasi smarathaù smaratha
smarämi smarävaù smarämaù
Saàçodhiné—The current sütra can only be applied after the final form of ñöhä has been made. Since the
combination of an upendra and a dhätu is a kind of samäsa (see footnote to sütra 406) and since
compounding can take place only with viñëupadas, we must first make a viñëupada out of the dhätu ñöhä
and then only can we apply the current sütra. For example, we must first make sthéyate <acyuta pa. 1.3>
and then only apply the current sütra. If one were to mistakenly apply the current sütra before
completing the form of ñöhä we would run into problems in cases like uttasthuù <adhokñaja pa. 1.3 of ud
+ ñöhä>. For example, when we have ud + sthä + us, if we tried to apply the current sütra first, then we
would get the wrong form uttathuù. But when we follow the proper process of finishing the viñëupada
first, we end up with ud + tasthuù and then the current sütra is no longer applicable, since there is no s
of sthä coming after ud.
553 / @itaRs$ats$aËÿAâ{d"ntayaAegAAeRivand"Ae yafk(AmapaAlayayaAeyaRix~ ca /
1
One should be careful to distinguish the forms yacchati (“he gives”) and so on, which are made from dä[ì] däne, from the
forms yacchati (“he restrains”) and so on, which are made from yam[u] uparame by iñu-gami-yamäà chaù çive (521).
553. arti-sat-saìgädy-åd-antayor govindo yak-kämapäla-yayor yaìi ca
arti—of å gatau präpaëe ca (1P, “to go, move; to obtain”) and å gatau (3P, “to go, move”); sat-saìga-ädi-
åt-antayoù—and of any dhätu which begins with a sat-saìga and ends in å-räma; govindaù—govinda; yak-
kämapäla-yayoù—when ya[k] or the ya-räma of a kämapäla pratyaya follows; yaìi—when the pratyaya
ya[ì] follows; ca—and.
The dhätu å and dhätus ending in å that begin with a sat-saìga take govinda when ya[k], ya[ì], or the
y of a kämapäla pratyaya follows.
smaryate. asmärñét asmärñöäm. asmäri.
Våtti—Ø små + te → (398) små + ya[k] + te → (små is aniö by verse 1, 553) smaryate <acyuta karmaëi.
1.1>.
Ø små + d[ip] → (414, 415, små is aniö by verse 1) a[t] + små + s[i] + d[ip] → (444) a[t] + små +
s[i] + é[ö] + d[ip] → (497) asmärséd → (170) asmärñéd → (252) asmärñét <bhüteça pa. 1.1>.
Ø små + täm → (414, 415, små is aniö by verse 1) a[t] + små + s[i] + täm → (497) asmärstäm →
(170) asmärñtäm → (280) asmärñöäm <bhüteça pa. 1.2>.
bhüteça parapada of små cintäyäm

asmärñét asmärñöäm asmärñuù
asmärñéù asmärñöam asmärñöa
asmärñam asmärñva asmärñma
Ø små + ta → (414, 421) a[t] + små + i[ë] + ta → (422) asmär + i[ë] + ta → (423) asmäri
Saàçodhiné—This sütra is an apaväda of éçasya na govinda-våñëéndrau kaàsäriñu (399) and it is also an

apaväda of å-rämasya riù ça-yak-kämapäla-yeñu, na ca trivikramaù (557).
554 / \#r"Amava{s$ats$aËÿAâ{d"ntaeBya wÒ"A is$ak(AmapaAlayaAer"Atmapade" /
554. è-räma-vå-sat-saìgädy-åd-antebhya iò vä si-kämapälayor ätmapade
è-räma—after dhätus ending in è-räma; vå—after the dhätus vå[ï] varaëe (5U, “to choose, ask for”) and
vå[ì] sambhaktau (9A, “to serve, worship”); sat-saìga-ädi-åt-antebhyaù—and after dhätus which begin
with a sat-saìga and end in å-räma; iö—i[ö]; vä—optionally; si-kämapälayoù—when s[i] or a kämapäla
pratyaya follows; ätmapade—when the viñaya is an ätmapada pratyaya.
I[ö] is optionally inserted after dhätus ending in è, after the dhätus vå[ï] and vå[ì], and after dhätus
ending in å that begin with a sat-saìga when s[i] or a kämapäla pratyaya follows, provided the viñaya
is an ätmapada pratyaya.
asmariñätäm asmåñätäm asmäriñätäm. sasmära.
Våtti—Ø små + ätäm → (414, 415) a[t] + små + s[i] + ätäm → (two options by 554):
1) (i[ö] is inserted) a[t] + små + i[ö] + s[i] + ätäm → (394) asmarisätäm → (170) asmariñätäm
2) (i[ö] is not inserted, 467, 399, 170) asmåñätäm <bhüteça karmaëi 1.2>.
Ø små + ätäm → (414, 415, ië-vad-iö is applied by 425) a[t] + små + i[ö] + s[i] + ätäm → (422)
asmärisätäm → (170) asmäriñätäm <bhüteça karmaëi 1.2>.
bhüteça karmaëi of små cintäyäm

asmäri asmariñätäm / asmåñätäm / asmariñata / asmåñata /
asmäriñätäm asmäriñata
asmariñöhäù / asmåñöhäù / asmariñäthäm / asmåñäthäm / asmaridhvam / asmariòhvam /
asmäriñöhäù asmäriñäthäm asmåòhvam /
asmäridhvam / asmäriòhvam
asmariñi / asmåñi / asmäriñi asmariñvahi / asmåñvahi / asmariñmahi / asmåñmahi /
asmäriñvahi asmäriñmahi
Ø små + [ë]a[l] → (440, 422) smär + a → (432, 433, the våñëéndra är is treated like the original å
by 486) små + smär + a → (452) så + smär + a → (484) sasmära <adhokñaja pa. 1.1>.
Saàçodhiné—Where dhätus ending in è and the dhätus vå[ï] and vå[ì] would normally always take i[ö],
since they are mentioned as exceptions in verse 1 of the aniò-gaëa, this rule says that they should only
optionally take i[ö] when s[i] or kämapäla follows in the ätmapada paradigm. And where sat-saìgädi
dhätus ending in å would normally never take i[ö], since they are aniö by verse 1 of the aniò-gaëa, this
rule says that they may optionally take i[ö] when s[i] or kämapäla follows in the ätmapada paradigm.
555 / s$ats$aËÿAâ{d"ntasya [%cCe$\R#r"AmaAntaAnaAM ca gAAeivand"Ae'DaAeºajamaA‡ae , na tau va{SNAIn‰e" /
555. sat-saìgädy-åd-antasya åccher è-rämäntänäà ca govindo ’dhokñaja-mätre, na tu våñëéndre
sat-saìga-ädi-åt-antasya—of any dhätu which begins with a sat-saìga and ends in å-räma; åccheù—of
åcch[a] (1P, “to go, move”) and åcch[a] gaténdriya-pralaya-mürté-bhüveñu (6P, “to go, move; to fail in
faculties; to assume a form”); è-räma-antänäm—of dhätus which end in è-räma; ca—and; govindaù—
govinda; adhokñaja-mätre—when any adhokñaja follows; na—not; tu—but; våñëéndre—when the viñaya is
våñëéndra.
Åcch[a], dhätus ending in è, and dhätus ending in å that begin with a sat-saìga take govinda when any
adhokñaja pratyaya follows, but not if våñëéndra is applicable.
sasmaratuù sasmaruù. thali—å-rämät tu nityaà neö—sasmartha. kå-så-bhå-vå ity-ädi-niyamän nityam iö—

sasmariva sasmarima. sasmare. smaryät. ya-grahaëän neha govindaù—småñéñöa. smartä.
Våtti—Ø små + atus → (440, 555) smar + atus → (432, 433, the govinda ar is treated like the original å
by 486) små + smar + atus → (452) så + smar + atus → (484) sasmaratus → (155) sasmaratuù <adhokñaja
pa. 1.2>.
Ø små + us → (440, 555) smar + us → (432, 433, the govinda ar is treated like the original å by
486) små + smar + us → (452) så + smar + us → (484) sasmarus → (155) sasmaruù <adhokñaja pa. 1.3>.
When tha[l] follows, å-rämät tu nityaà neö (507) is applied and we get the following form:
Ø små + tha[l] → (507, 555) smar + tha[l] → (432, 433, the govinda ar is treated like the original
å by 486) små + smar + tha[l] → (452) så + smar + tha[l] → (484) sasmartha <adhokñaja pa. 2.1>.
(But when other adhokñaja pratyayas follows), i[ö] is always applied in accordance with the restriction
kå-så-bhå-vå-stu-dru-sru-çrubhya evädhokñaja-mätre neö, anyebhyas tv aniòbhyo ’péö (468).
Ø små + va → (468, 424) små + i[ö] + va → (555) smar + iva → (432, 433, the govinda ar is
treated like the original å by 486) små + smar + iva → (452) så + smar + iva → (484) sasmariva
Ø små + ma → (468, 424) små + i[ö] + ma → (555) smar + ima → (432, 433, the govinda ar is
treated like the original å by 486) små + smar + ima → (452) så + smar + ima → (484) sasmarima
adhokñaja parapada of små cintäyäm

sasmära sasmaratuù sasmaruù
sasmartha sasmarathuù sasmara
sasmära / sasmara sasmariva sasmarima
Ø små + e → (440, 555) smar + e → (432, 433, the govinda ar is treated like the original å by
486) små + smar + e → (452) så + smar + e → (484) sasmare <adhokñaja karmaëi 1.1>.
Ø små + yät → (små is aniö by verse 1, 553) smaryät <kämapäla pa. 1.1>.
Due to the mention of y in sütra 553, govinda doesn’t take place in småñéñta:
Ø små + séñöa → (two options by 554):

1) (i[ö] is inserted) små + i[ö] + séñöa → (394) smariséñöa → (170) smariñéñöa <bhüteça karmaëi
1.2>.
2) (i[ö] is not inserted, 467, 399, 170) småñéñöa <kämapäla karmaëi. 1.1>.
Ø små + tä → (394) smartä <bälakalki pa. 1.1>.
Amåta—The word mätra is used so that govinda will be applied even when the kapila adhokñajas follow.
Why do we say “but not if våñëéndra is applicable”? Consider sasmära <adhokñaja pa. 1.1>. If we failed to
mention y in sütra 553, that is to say, if we made the para-nimitta there only yak-kämapälayoù, then
govinda would also be applied in småñéñöa and so on because sütra 553 is stronger than å-dvayäd
viñëujanänteçoddhaväc ca (467). Therefore, due to the mention of y in sütra 553, govinda is prevented
from taking place in kämapäla ätmapada.
556 / [%r"Amah"inaByaAimaq%. syae svar"taeê /
556. å-räma-hanibhyäm iö sye svarateç ca
å-räma-hanibhyäm—after dhätus ending in å-räma and after han[a] hiàsä-gatyoù (2P, “to strike, kill; to
go, move”); iö—i[ö]; sye—when the pratyaya sya follows; svarateù—after the dhätu svå çabdopatäpayoù
(1P, “to sound, sing, praise; to feel pain”); ca—and.
I[ö] is inserted after han[a], svå and dhätus ending in å when sya1 follows.
1
The pratyaya sya here really refers to the pratyayas beginning with sya, namely the kalki and ajita pratyayas. The kalki
pratyayas are formed by adding the pratyaya sya before the acyuta pratyayas and the ajita pratyayas are formed by adding the
pratyaya sya before the bhüteçvara pratyayas. Sütras 396, 397, 400, and the sandhi rules are then applied if needed. Due to the
smariñyati. svå çabdopatäpayoù—svarati-süti iti veö—asvärét asvärñét. svariñyatéti tu nityam. så gatau—
sarter dhävaù—dhävati. ajavärthe—sarati.
Våtti—Ø små + syati → (556) små + i[ö] + syati → (394) smarisyati → (170) smariñyati <kalki pa. 1.1>.
Now we begin the conjugation of the dhätu svå çabdopatäpayoù (1P, “to sound, sing, praise; to feel
pain”). Svå is veö by svarati-süti-süyati-dhüï-üd-ita iò vä (463).
Ø svå + d[ip] → (414, 415) a[t] + svå + s[i] + d[ip] → (two options by 463):
1) (i[ö] is inserted) a[t] + svå + i[ö] + s[i] + d[ip] → (497) asvär + i[ö] + s[i] + d[ip] → (444) asvär
+ i[ö] + s[i] + é[ö] + d[ip] → (445) asvär + i[ö] + é[ö] + d[ip] → (46) asväréd → (252) asvärét <bhüteça pa.
1.1>.
2) (i[ö] is not inserted, 497) asvär + s[i] + d[ip] → (444) asvär + s[i] + é[ö] + d[ip] → (170)
asvärñéd → (252) asvärñét <bhüteça pa. 1.1>.
But svå always take i[ö] when sy follows:
Ø svå + syati → (556) svå + i[ö] + syati → (394) svarisyati → (170) svariñyati <kalki pa. 1.1>.
Now we begin the conjugation of the dhätu så gatau (1P, “to go, move, run, flow”). Sarter dhävaù (550)
is applied and we get the following form:
Ø så + ti[p] → (393) så + [ç]a[p] + ti[p] → (550) dhäva + [ç]a[p] + ti[p] → (396) dhävati <acyuta
pa. 1.1>.
But when så is not used in the sense of java (“speed”), we get the following form:
Ø så + ti[p] → (393) så + [ç]a[p] + ti[p] → (394) sarati <acyuta pa. 1.1>.
Amåta—Where dhätus ending in å and the dhätu han[a] would normally never take i[ö], since they are
aniö by verses 1 and 5 of the aniò-gaëa, this rule says that they should take i[ö] when sya follows. And
where the dhätu svå would normally only optionally take i[ö] in accordance with svarati-süti-süyati-dhüï-
üd-ita iò vä (463), this rule says that it should always take i[ö] when sya follows.
557 / [%r"Amasya ir": zAyafk(AmapaAlayaeSau , na ca i‡aiva‚(ma: /
557. å-rämasya riù ça-yak-kämapäla-yeñu, na ca trivikramaù
å-rämasya—of å-räma; riù—the replacement ri; ça-yak-kämapäla-yeñu—when [ç]a (the vikaraëa [ç]a
which is applied by sütra), ya[k], or the y of a kämapäla pratyaya follows; na—not; ca—and;
trivikramaù—trivikrama. Matsya Avatara dasa 23/9/05 12:56
Å-räma changes to ri when [ç]a, ya[k], or the y of a kämapäla pratyaya follows, and the trivikrama tud-ädeù çapaù çaù
which would usually take place by sütra 508 doesn’t take place.
complexity of this process and because sütras 396, 397, and 400 had not been made at the time, Jéva Gosvämé simply listed
the kalki and ajita pratyayas as nipätas in våttis 375 and 376, and didn’t mention sya, but from this and other sütras we learn
of the existence of sya and its integral role in the formation of the kalki and ajita pratyayas. In the Kådanta prakaraëa also sya
is used when the kådanta pratyayas [ç]at[å] and [ç]äna are applied in the future tense (see sütra 1201).
sriyate.
Våtti—Ø så + te → (398) så + ya[k] + te → (så is aniö by verse 1, 557) sriyate <acyuta karmaëi 1.1>.
Saàçodhiné—This sütra is only applied when arti-sat-saìgädy-åd-antayor govindo yak-kämapäla-yayor

yaìi ca (553) is not applicable.
558 / s$aitaRzAAstyaitaRByaAe x~Ae BaUtaezAe k(taRir" /
558. sarti-çästy-artibhyo ìo bhüteçe kartari
sarti-çästi-artibhyaù—after the dhätus så gatau (1P or 3P, “to go, move, run, flow”), çäs[u] anuçiñöau (2P,
“to instruct, punish, rule”), and å gatau präpaëe ca (1P, “to go, move; to obtain”) or å gatau (3P “to go,
move”); ìaù—the pratyaya [ì]a; bhüteçe—when a bhüteça pratyaya follows; kartari—when the kartä is
to be expressed.
In kartari prayoga, [ì]a is applied after the dhätus så, çäs[u], and å when a bhüteça pratyaya follows.
Saàçodhiné—This sütra is an apaväda of sir bhüteçe (415).
559 / [%ã"yaAntaä{"zyaAegAAeRivand"Ae xe~ /
559. å-dvayänta-dåçyor govindo ìe
å-dvaya-anta-dåçyoù—of dhätus ending in å-dvaya and of the dhätu dåç[ir] prekñaëe (1P, “to see”);
govindaù—govinda; ìe—when [ì]a follows.
Dåç[ir] and dhätus ending in å-dvaya take govinda when [ì]a follows.
asarat, sriyät, sartä, sariñyati. å gatau präpaëe ca—åcchati.
Våtti—Ø så + d[ip] → (414, 558, så is aniö by verse 1) a[t] + så + [ì]a + d[ip] → (559) asarad → (252)
asarat <bhüteça pa. 1.1>.
Ø så + yät → (så is aniö by verse 1, 557) sriyät <kämapäla pa. 1.1>.
Ø så + tä → (394) sartä <bälakalki pa. 1.1>.
Ø så + syati → (556) så + i[ö] + syati → (394) sarisyati → (170) sariñyati <kalki pa. 1.1>.
Now we begin the conjugation of the dhätu å gatau präpaëe ca (1P, “to go, move; to obtain”).
Ø å + ti[p] → (393) å + [ç]a[p] + ti[p] → (550) åccha + [ç]a[p] + ti[p] → (396) åcchati <acyuta
pa. 1.1>.
Saàçodhiné—This sütra is an apaväda of éçasya na govinda-våñëéndrau kaàsäriñu (399).
560 / opaen‰"Ar"iñiva‚(ma: /
560. upendräras trivikramaù
upendra-araù—of the ar of an upendra (formed by å-dvaye ar (52)); trivikramaù—the change to

trivikrama. Matsya Avatara dasa 23/9/05 14:26
Comment [121]: comment in class that the ar
belong to the upendra because when the a-dvaya
The ar of an upendra takes trivikrama. of the upendra does sandhi with the å of the dhätu,
the å joins with the a-dvaya (militvä). Thus ar full
belongs to the upendra
Amåta—The resultant meaning of this sütra is that the ar achieved by å-dvaye ar (52) when a dhätu
beginning with å-räma comes after the a-dvaya of an upendra is replaced by är.
561 / naAmaDaAtaAE tau vaA tad"laê , na tau i‡aiva‚(maBavasya /
561. näma-dhätau tu vä tad-alaç ca, na tu trivikrama-bhavasya
näma-dhätau—when there is a näma-dhätu (“a dhätu produced from a näma”); tu—but; vä—optionally;
tat-alaù—of the al of an upendra (formed by ÿ-dvaye al (53)); ca—also; na—not; tu—but; trivikrama-
bhavasya—produced from a trivikrama.
But if the dhätu is a näma-dhätu, the ar of an upendra optionally takes trivikrama, and the al of an
upendra can also optionally take trivikrama. However the change to trivikrama doesn’t take place if
the ar or al of an upendra is produced from the trivikramas è or ‾ÿ.
nityaà dhätüpasargayor iti punar nitya-grahaëän niñedhas tad-anugata-vämanaç ca na syät. prärcchati

parärcchati. arti-sat-saìgädy-åd-antayor govinda iti—aryate. ärcchat ärat. samas tv ätmapadaà vakñyate—
samärata. tad etat käçikädäv api matam. antasyeti våñëéndraù, ädeçaù sthäni-vat, tata å-rämasya dvir-
vacanam, nara-å-rämasyä-rämaù, naräder a-rämasya trivikramaù, ära. å-dvayaà raù, sthäni-vattvam, dvir-
vacanam, trivikramaù—äratuù äruù. atty-arti-vå-vyeïbhyo nityam iti iö thali—äritha. çru çravaëe.
Våtti—Due to the additional mention of the word nitya in the phrase nityaà dhätüpasargayoù (44) (even
though nitya was already mentioned in the phrase sandhir eka-pade nityam), the non-sandhi and further
option for vämana cannot take place.
Ø pra + å + ti[p] → (393) pra + å + [ç]a[p] + ti[p] → (550) pra + åccha + [ç]a[p] + ti[p] → (396)
pra + åcchati → (52) prarcchati → (560) prärcchati <acyuta pa. 1.1 of pra + å gatau präpaëe ca>.
Ø parä + å + ti[p] → (393) parä + å + [ç]a[p] + ti[p] → (550) parä + åccha + [ç]a[p] + ti[p] →
(396) parä + åcchati → (52) pararcchati → (560) parärcchati <acyuta pa. 1.1 of parä + å gatau präpaëe
ca>.
Arti-sat-saìgädy-åd-antayor govindo yak-kämapäla-yayor yaìi ca (553) is applied and we get the

following form:
Ø å + te → (398) å + ya[k] + te → (å is aniö by verse 1, 553) aryate <acyuta karmaëi. 1.1>.
Ø å + d[ip] → å + d[ip] → (393) å + [ç]a[p] + d[ip] → (550) åccha + [ç]a[p] + d[ip] → (472)
ärccha + [ç]a[p] + d[ip] → (414) a[t] + ärccha + [ç]a[p] + d[ip] → (46) ärccha + a + d → (396) ärcchad
→ (252) ärcchat <bhüteçvara pa. 1.1>.
Ø å + d[ip] → (472) är + d[ip] → (414, 558, å is aniö by verse 1) a[t] + är + [ì]a + d[ip] → (46)
är + a + d → (252) ärat <bhüteça pa. 1.1>.
It will be described in sütra how the dhätu å takes ätmapada endings when it comes after the upendra
sam. Thus we get the following form: Matsya Avatara dasa 24/9/05 6:53
Ø sam + å + ta → (472) sam + är + ta → (414, 558, å is aniö by verse 1) sam + a[t] + är + [ì]a + ta samaù påcchati-gam-åcchi-svå-çrubhyo vettitaù
→ (46) samärata <bhüteça ät. 1.1>.
Käçikä and others authorities also agree that [ì]a is always applied in bhüteça ätmapada. In adhokñaja
1.1, antasya våñëéndro nåsiàhe (422) is applied, the replacement is considered like the original by sütra Matsya Avatara dasa 19/10/06 18:57
Comment [123]: this shows the strength of the
486 and thus the å-räma is reduplicated, nara-å-rämasyä-rämaù (484) is applied, then naräder a-rämasya bhüteçe kartari in 558
trivikramaù (473) is applied and we get ära:
Ø å + [ë]a[l] → (440, 422) är + a → (432, 433, the våñëéndra är is treated like the original å by
486) å + är + a → (484) a + är + a → (473) ä + är + a → (46) ära <adhokñaja pa. 1.1>.
In adhokñaja 1.2 and 1.3, å-dvayaà raù (61) is applied, the replacement is considered like the original by
sütra 486, reduplication is done, then trivikrama is done and we get the following forms:
Ø å + atus → (440, 61) r + atus → (432, 433, the replacement r is treated like the original å by
486) å + r + atus → (484) a + r + atus → (473) ä + r + atus → (155) äratuù <adhokñaja pa. 1.2>.
Ø å + us → (440, 61) r + us → (432, 433, the replacement r is treated like the original å by 486)
å + r + us → (484) a + r + us → (473) ä + r + us → (155) äruù <adhokñaja pa. 1.3>.
When tha[l] follows, i[ö] is applied by atty-arti-vå-vyeïbhyo nityam (506):
Ø å + tha[l] → (506) å + i[ö] + tha[l] → (394) ar + itha → (432, 433, the govinda ar is treated like
the original å by 486) å + ar + itha → (484) a + ar + itha → (473) ä + ar + itha → (46) äritha <adhokñaja
pa. 2.1>.
Now we begin the conjugation of the dhätu çru çravaëe (1P, “to hear”).
Amåta—Examples of this sütra will be shown later in våtti. Someone may argue, “Why doesn’t the non-
sandhi described in å-dvayädvayayor åti (92) take place in regards to prärcchati? And why doesn’t the
Comment [124]: reference this: våtti of
non-sandhi and further change to vämana described in å-dvayädvayayor åti (92) take place in
parärcchati?” In answer to this, Jéva Gosvämé speaks the sentence beginning nityam. The meaning of this a-dvayasya é kyani
sentence is that no chance for these options to take place because sandhi between a dhätu and an
upasarga is compulsory by nityaà dhätüpasargayoù (44). By making the form samärata <bhüteça ät. 1.1>,
Jéva Gosvämé shows that, due to the phrase bhüteçe kartari in sütra 558, [ì]a is applied both when a
parapada pratyaya follows and when an ätmapada pratyaya follows.
562 / ™auva: zApa: áustasya Za{ê /
562. çruvaù çapaù çnus tasya çåç ca
çruvaù—after the dhätu çru çravaëe (1P, “to hear”); çapaù—of [ç]a[p]; çnuù—the replacement [ç]nu;
tasya—of it (the dhätu çru çravaëe); çåù—the replacement çå; ca—and.
[Ç]a[p] is replaced by [ç]nu when it comes after çru, and çru is replaced by çå.
çruva iti bähulyäd uv-ädeçaù. ça it.
Våtti—The replacement uv has been made in the word çruvaù here because sütra 195 is bahula. The ç of
[ç]nu is an indicatory letter.
Amåta—Jinendra-buddhi, the author of the Nyäsa commentary on Käçikä, says çru çravaëe bhv-ädau
paöhyate, tataù çapi präpte çnur vidhéyate (“the dhätu çru çravaëe is listed among the bhv-ädi-dhätus, then
[ç]nu is ordained where [ç]a[p] would usually be applicable”). Someone may argue “Only the
trivikramas é and ü, and not the vämanas i and u, are replaced by iy and uv in accordance with dhätor éd-
ütor iy-uvau (195). Therefore how did the u of çru change to uv in the word çruvaù here?” In answer to
this, Jéva Gosvämé speaks the sentence beginning bähulyät. Sütras are not bound by the rules of
grammar. This is substantiated by the maxim sütre veda-vad vyavahäraù (“the usages found in a sütra are
(irregular) like those found in the Vedas”). Furthermore, it was described right there in våtti 195 that
one of the meanings of the word bahula is kvacid anyad eva (“sometimes something else is done
Comment [125]: check if this OK with Gopi
instead”).
563 / oznvaAegAAeRivand": /
563. u-çnvor govindaù
u-çnvoù—of the vikaraëas u and [ç]nu; govindaù—govinda.
The vikaraëas u and [ç]nu take govinda.
çåëoti çåëutaù çåëvanti. çåëoñi çåëuthaù çåëutha. çåëomi.
Våtti—Ø çru + ti[p] → (393) çru + [ç]a[p] + ti[p] → (562) çå + [ç]nu + ti[p] → (563) çånoti → (173)
çåëoti <acyuta pa. 1.1>.
Ø çru + tas → (393) çru + [ç]a[p] + tas → (562) çå + [ç]nu + tas → (395, 399) çånutas → (173)
çåëutas → (155) çåëutaù <acyuta pa. 1.2>.
Ø çru + anti → (393) çru + [ç]a[p] + anti→ (562) çå + [ç]nu + anti → (395, 399, 60) çånvanti →
(173) çåëvanti <acyuta pa. 1.3>.
Ø çru + si[p] → (393) çru + [ç]a[p] + si[p] → (562) çå + [ç]nu + si[p] → (563) çånosi → (173)
çåëosi → (170) çåëoñi <acyuta pa. 2.1>.
Ø çru + thas → (393) çru + [ç]a[p] + thas → (562) çå + [ç]nu + thas → (395, 399) çånuthas →
(173) çåëuthas → (155) çåëuthaù <acyuta pa. 2.2>.
Ø çru + tha → (393) çru + [ç]a[p] + tha → (562) çå + [ç]nu + tha → (395, 399) çånutha → (173)
çåëutha <acyuta pa. 2.3>.
Ø çru + mi[p] → (393) çru + [ç]a[p] + mi[p] → (562) çå + [ç]nu + mi[p] → (563) çånomi → (173)
çåëomi <acyuta pa. 3.1>.
Saàçodhiné—The govinda prescribed in this sütra is limited by éçasya na govinda-våñëéndrau kaàsäriñu
(399) when kåñëa-dhätukas which are not påthu follow, because kåñëa-dhätukas which are not påthu are
nirguëa by apåthu-kåñëa-dhätuko nirguëaù (395).
564 / @s$aMyaAegApaUvaRsya ‘atyayaAer"Amasya h"r"Ae vaA inagAuRNAvamaAe: /
564. asaàyoga-pürvasya pratyayo-rämasya haro vä nirguëa-va-moù
a-saàyoga-pürvasya—which is not preceded by a saàyoga (sat-saìga); pratyaya-u-rämasya—of the u-

räma of a pratyaya; haraù—deletion; vä—optionally; nirguëa-va-moù—when the v or m of a nirguëa
pratyaya follows.
The u-räma of a pratyaya is optionally deleted when the v or m of a nirguëa pratyaya follows,
provided the u-räma is not preceded by a sat-saìga.
Amåta—The vikaraëas [ç]a[p] and so on are sometimes also called pratyayas. Why do we say “not
preceded by a sat-saìga?” Consider präpnuvaù <acyuta 3.2 of pra + äp[ÿ] vyäptau> and präpnumaù
<acyuta 3.3 of pra + äp[ÿ] vyäptau>.
Comment [126]: this is actuall from the next
Amåta
565 / k(r"Aetaestau inatyaM yae ca /
565. karotes tu nityaà ye ca
karoteù—after the dhätu [òu]kå[ï] karaëe (8U, “to do, make”); tu—but; nityam—always; ye—when ya-
räma follows; ca—and.
But the u-räma of a pratyaya which comes after the dhätu [òu]kå[ï] is always deleted when the v or m
of a nirguëa pratyaya follows and when y follows.
çåëvaù çåëuvaù çåëmaù çåëumaù. çrüyate, çåëuyät, çåëotu,
Våtti—Ø çru + vas → (393) çru + [ç]a[p] + vas → (562) çå + [ç]nu + vas → (395, two options by 564):
1) (u-räma is deleted) çånvas → (173) çåëvas → (155) çåëvaù <acyuta pa. 3.2>.
2) (u-räma is not deleted, 399) çånuvas → (173) çåëuvas → (155) çåëuvaù <acyuta pa. 3.2>.
Ø çru + mas → (393) çru + [ç]a[p] + mas → (562) çå + [ç]nu + mas → (395, two options by 564):
1) (u-räma is deleted) çånmas → (173) çåëmas → (155) çåëmaù <acyuta pa. 3.3>.
2) (u-räma is not deleted, 399) çånumas → (173) çåëumas → (155) çåëumaù <acyuta pa. 3.3>.
acyuta parapada of çru çravaëe

çåëoti çåëutaù çåëvanti
çåëoñi çåëuthaù çåëutha
çåëomi çåëvaù / çåëuvaù çåëmaù / çåëumaù
Ø çru + te → (398) çru + ya[k] + te → (çru is aniö by verse 1, 399, 508) çrüyate <acyuta karmaëi
1.1>.
Ø çru + yät → (393) çru + [ç]a[p] + yät → (562) çå + [ç]nu + yät → (395, 399) çånuyät → (173)
çåëuyät <vidhi pa. 1.1>.
Ø çru + tu[p] → (393) çru + [ç]a[p] + tu[p] → (562) çå + [ç]nu + tu[p] → (563) çånotu → (173)
çåëotu <vidhätä pa. 1.1>.
566 / or"AmaAt‘atyayaAd"s$aMyaAegApaUvaARthe"hR"r": /
566. u-rämät pratyayäd asaàyoga-pürvät her haraù
u-rämät—after u-räma; pratyayät—which is part of a pratyaya; asaàyoga-pürvät—which is not preceded

by a saàyoga (sat-saìga); heù—of the vidhätä pratyaya hi; haraù—deletion.
Hi is deleted when it comes after the u-räma of a pratyaya, provided the u-räma is not preceded by a
sat-saìga.
çåëu çåëaväni çåëaväva çåëaväma. açåëot, açrauñét; çuçräva çuçruvatuù. kr-ädi-niyame mätra-grahaëät thaly
api neö—çuçrotha. çrüyät, çrotä, çroñyati, açroñyat. ñu prasave.
Våtti—Ø çru + hi → (393) çru + [ç]a[p] + hi → (562) çå + [ç]nu + hi → (395, 399, 566) çånu → (173)
çåëu <vidhätä pa. 2.1>.
Ø çru + äni[p] → (393) çru + [ç]a[p] + äni[p] → (562) çå + [ç]nu + äni[p] → (563) çåno + äni[p]
→ (65) çånaväni → (173) çåëaväni <vidhätä pa. 3.1>.
Ø çru + äva[p] → (393) çru + [ç]a[p] + äva[p] → (562) çå + [ç]nu + äva[p] → (563) çåno + äva[p]
→ (65) çånaväva → (173) çåëaväva <vidhätä pa. 3.2>.
Ø çru + äma[p] → (393) çru + [ç]a[p] + äma[p] → (562) çå + [ç]nu + äma[p] → (563) çåno +
äma[p] → (65) çånaväma → (173) çåëaväma <vidhätä pa. 3.3>.
vidhätä parapada of çru çravaëe

çåëotu / çåëutät çåëutäm çåëvantu
çåëu / çåëutät çåëutam çåëuta
çåëaväni çåëaväva çåëaväma
Ø çru + d[ip] → (393, 414) a[t] + çru + [ç]a[p] + d[ip] → (562) a[t] + çå + [ç]nu + d[ip] → (563)
açånod → (173) açåëod → (252) açåëot <bhüteçvara pa. 1.1>.
Ø çru + d[ip] → (414, 415, çru is aniö by verse 1) a[t] + çru + s[i] + d[ip] → (497) açrau + s[i] +
d[ip] → (444) açrau + s[i] + é[ö] + d[ip] → (170) açrauñéd → (252) açrauñét <bhüteça pa. 1.1>.
bhüteça parapada of çru çravaëe

açrauñét açrauñöäm açrauñuù
açrauñéù açrauñöam açrauñöa
açrauñam açrauñva açrauñma
Ø çru + [ë]a[l] → (440, 422) çrau + a → (66) çräv + a → (432, 433, the våñëéndra au and the
replacement äv are sthäni-vat by 486) çru + çräv + a → (452) çuçräva <adhokñaja pa. 1.1>.
Ø çru + atus → (440, 447, 399, 499) çruv + atus → (432, 433, the replacement uv is treated like
the original u by 486) çru + çruv + atus → (452) çu + çruv + atus → (155) çuçruvatuù <adhokñaja pa. 1.2>.
Due to the inclusion of the word mätra in the niyama beginning with kå (sütra 468), i[ö] is not applied
even though tha[l] follows:
Ø çru + tha[l] → (468, 394) çro + tha → (432, 433) çro + çro + tha → (452) ço + çrotha →
çuçrotha (491, 239) <adhokñaja pa. 2.1>.
adhokñaja parapada of çru çravaëe

çuçräva çuçruvatuù çuçruvuù
çuçrotha çuçruvathuù çuçruva
çuçräva / çuçrava çuçruva çuçruma
Ø çru + yät → (çru is aniö by verse 1, 441, 399, 508) çrüyät <kämapäla pa. 1.1>.
Ø çru + tä → (çru is aniö by verse 1, 394) çrotä <bälakalki pa. 1.1>.
Ø çru + syati → (çru is aniö by verse 1, 394) çrosyati → (170) çroñyati <kalki pa. 1.1>.
Ø çru + syat → (414, çru is aniö by verse 1) a[t] + çru + syat → (394) açrosyat → (170) açroñyat
<ajita pa. 1.1>.
Now we begin the conjugation of the dhätu ñu prasave1 (1P, “to permit, approve”).
Amåta—Why do we say “not preceded by a sat-saìga?” Consider präpnuhi <vidhätä 2.1 of pra + äp[ÿ]
vyäptau>. Why do we say “of a pratyaya?” Consider stuhi <vidhätä 2.1 of ñöu[ï] stutau>.
567 / s$austauDaUHBya wq%. s$aAE par"pade" /
567. su-stu-dhüïbhya iö sau parapade
su-stu-dhüïbhyaù—after the dhätus ñu prasave (1P or 2P, “to permit, approve”) and ñu[ï] abhiñave (5U,
to extract, distil; to do ablutions), ñöu[ï] stutau (2U, “to praise”), and dhü[ï] kampane (5U, 9U, or 10U
“to shake, agitate”); iö—i[ö]; sau—when s[i] follows; parapade—when a parapada pratyaya follows.
I[ö] is inserted after ñu, ñu[ï], ñöu[ï] and dhü[ï] when s[i] which is followed by a parapada pratyaya
follows.
asävét. sru gatau.
Våtti—Ø ñu → (458) su → su + d[ip] → (414, 415) a[t] + su + s[i] + d[ip] → (567) a[t] + su + i[ö] + s[i]
+ d[ip] → (497) asau + i[ö] + s[i] + d[ip] → (66) asäv + i[ö] + s[i] + d[ip] → (444) asäv + i[ö] + s[i] + é[ö] +
d[ip] → (445) asäv + i[ö] + é[ö] + d[ip] → (46) asävéd → (252) asävét <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu sru gatau (1P, “to flow”).
Saàçodhiné—Usually ñu and ñöu[ï] wouldn’t take i[ö] since they are aniö by verse 1 of the aniò-gaëa, and
dhü[ï] would only optionally take i[ö] in accordance with svarati-süti-süyati-dhüï-üd-ita iò vä (463), but
1
Commenting on this dhätu, Siddhänta-kaumudé says prasavo ’bhyanujïänam (“the word prasava here means abhyanujïäna
(“approval, permission”)).
this rule says that all of them should take i[ö] when s[i] which is followed by a parapada pratyaya
follows.
568 / iNAi™aåu"›auk(imaByaAe'x.~ BaUtaezAe k(taRir" /
568. ëi-çri-dru-sru-kamibhyo ’ì bhüteçe kartari
ëi—after dhätus ending in the pratyaya [ë]i (causatives or ëy-anta-dhätus); çri-dru-sru-kamibhyaù—and

after the dhätus çri[ï] seväyäm (1U, “to serve, worship, dwell, depend on”), dru gatau (1P, “to run,
melt”), sru gatau (1P, “to flow”), and kam[u] käntau (1A, “to desire”); aì—the pratyaya a[ì]; bhüteçe—
when a bhüteça pratyaya follows; kartari—when the kartä is to be expressed.
A[ì] is applied after the ëy-anta-dhätus and after çri[ï], dru, sru, and kam[u] when a bhüteça pratyaya
follows in kartari prayoga.
dhätoç catuùsanasyey-uvau—asusruvat. gamÿ gatau. iñu-gaméti cchaù, gacchati. gamyate.
Våtti—Then dhätoç catuùsanasyey-uvau sarveçvare (499) is applied and we get the following form:
Ø sru + d[ip] → (414, 568, sru is aniö by verse 1) a[t] + sru + a[ì] + d[ip] → (499) a[t] + sruv +
a[ì] + d[ip] → (432, 433, the replacement uv is treated like the original u by 486) a + sru + sruv + a + d
→ (452) a + su + sruv + a + d → (252) asusruvat <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu gam[ÿ] gatau (1P, “to go, move”). The change to ch is done
by iñu-gami-yamäà chaù çive (521) and we get the following form:
Ø gam + ti[p] → (393) gam + [ç]a[p] + ti[p] → (521) gachati → (116) gachchati → (98) gacchati
<acyuta pa. 1.1>.
acyuta parapada of gam[ÿ] gatau

gacchati gacchataù gacchanti
gacchasi gacchathaù gacchatha
gacchämi gacchävaù gacchämaù
Ø gam + te → (398) gam + ya[k] + te → (gam is aniö by verse 6, 399) gamyate <acyuta karmaëi
1.1>.
Amåta—This sütra is an apaväda of sir bhüteçe (415).
569 / pauSaAid"âutaAid"la{id"taAe x~Ae BaUtaezAe par"pade" /
569. puñädi-dyutädi-ÿd-ito ìo bhüteçe parapade
puñ-ädi—after the puñ-ädis (a sub-group of 49 div-ädi-dhätus beginning with puñ[a] puñöau (4P, “to
nourish”)); dyut-ädi—after the dyut-ädis (a sub-group of 19 bhv-ädi-dhätus beginning with dyut[a] déptau
(1A, “to shine”)); ÿt-itaù—and after dhätus which have ÿ as it; ìaù—the pratyaya [ì]a; bhüteçe
parapade—when a bhüteça parapada pratyaya follows.
[Ì]a is applied after the puñ-ädis, dyut-ädis, and dhätus which have the indicatory letter ÿ when a
bhüteça parapada pratyaya follows.
puñ-ädir ayaà div-ädy-antar-gaëaù. agamat agämi. games tu veti seù kapilatvam, hariveëv-antety-ädi—
agasätäm. kapilatväbhäve—agaàsätäm. evam agasata agaàsata agathäù agaàsthäù. jagäma.
Våtti—The puñ-ädis referred to here are a sub-group of div-ädi-dhätus.
Ø gam + d[ip] → (414, 569, gam is aniö by verse 6) a[t] + gam + [ì]a + d[ip] → (252) agamat
bhüteça parapada of gam[ÿ] gatau

agamat agamatäm agaman
agamaù agamatam agamata
agamam agamäva agamäma
Ø gam + ta → (414, 421) a[t] + gam + i[ë] + ta → (470) agäm + i[ë] + ta → (423) agämi <bhüteça
karmaëi 1.1>.
When s[i] is kapila by games tu vä (467) and hariveëv-anta-sahajäniöäm (524) is applied, we get the
following form:
Ø gam + ätäm → (414, 415, gam is aniö by verse 6) a[t] + gam + s[i] + ätäm → (467, 524)
agasätäm <bhüteça karmaëi 1.2>.
But when s[i] is not kapila we get the following form:
Ø gam + ätäm → (414, 415, gam is aniö by verse 6) a[t] + gam + s[i] + ätäm → (230) agaàsätäm
Similarly:
Ø gam + anta → (414, 415, gam is aniö by verse 6) a[t] + gam + s[i] + anta → (467, 524) aga + s +
anta → (426) agasata <bhüteça karmaëi 1.3>.
Ø gam + anta → (414, 415, gam is aniö by verse 6) a[t] + gam + s[i] + anta → (230) agaà + s +
anta → (426) agaàsata <bhüteça karmaëi 1.3>.
Ø gam + thäs → (414, 415, gam is aniö by verse 6) a[t] + gam + s[i] + thäs → (467, 524) aga +
s[i] + thäs → (465) agathäs → (155) agathäù <bhüteça karmaëi 2.1>.
Ø gam + thäs → (414, 415, gam is aniö by verse 6) a[t] + gam + s[i] + thäs → (230) agaàsthäs →
(155) agaàsthäù <bhüteça karmaëi 2.1>.
bhüteça karmaëi of gam[ÿ] gatau

agämi agasätäm / agaàsätäm agasata / agaàsata
agathäù / agaàsthäù agasäthäm / agaàsäthäm agadhvam / agandhvam
agasi / agaàsi agasvahi / agaàsvahi agasmahi / agaàsmahi
Ø gam + [ë]a[l] → (440, 470) gäm + a → (432, 433, the våñëéndra ä is treated like the original a
by 486) ga + gäm + a → (457) jagäma <adhokñaja pa. 1.1>.
Amåta—This sütra is also an apaväda of sir bhüteçe (415).
Saàçodhiné—Even though the dyut-ädis are ätmapadé dhätus, they optionally take the parapada endings
by sütra 604 when the viñaya is a bhüteça pratyaya. Thus this rule has scope for application. The
following dhätus are called the puñ-ädis:
puñ[a] puñöau 4P to nourish
çuñ[a] çoñaëe 4P to become dry, withered
duñ[a] vaikåtye 4P to be impure, bad, wrong
çliñ[a] äliìgane 4P to adhere, embrace
[ïi]ñvid[ä] gätra-prakñaraëe 4P to sweat
kñudh[a] bubhukñäyäm 4P to be hungry
çudh[a] çauce 4P to be purified, free from doubts
ñidh[u] saàräddhau 4P to succeed, accomplish
radh[a] saàräddhau hiàsäyäà ca 4P to accomplish, be completed; to hurt,
kill
muh[a] vaicittye 4P to be bewildered
druh[a] jighäàsäyäm 4P to hate, seek to harm
ñëuh[a] udgiraëe 4P to vomit
ñëih[a] prétau 4P to love, have affection for
ëaç[a] adarçane 4P to perish, disappear
kram[u] päda-vikñepe 4P to step, walk
dam[u] upaçame 4P to tame, subdue
tam[u] glänau 4P to be exhausted
çram[u] tapasi khede ca 4P to perform austerities, work hard; to
be tired
klam[u] glänau 4P to be fatigued, tired
mad[é] harñe 4P to be joyful, intoxicated, maddened
as[u] kñepaëe 4P to throw
yas[u] prayatne 4P to strive, endeavour
jas[u] mokñaëe 4P to liberate
das[u] upakñaye 4P to perish
pluñ[a] dähe 4P to burn
luöh[a] viloòane 4P to stir, agitate
uc[a] samaväye 4P to be suitable
bhåç[u] adhaù-patane 4P to fall down
bhraàç[u] adhaù-patane 4P to fall down
kåç[a] tanü-karaëe 4P to become thin
[ïi]tåñ[ä] pipäsäyäm 4P to be thirsty
tuñ[a] tuñöau 4P to satisfy, be satisfied
håñ[a] tuñöau 4P to rejoice, be delighted
krudh[a] kope 4P to be angry
kup[a] kope 4P to be angry
ruñ[a] roñe 4P to be angry
ñöüp[a] samucchräye 4P to collect, erect
lubh[a] gärddhye 4P to covet, be greedy for
kñubh[a] saïcalane 4P to be agitated
klid[ü] ärdré-bhäve 4P to become wet
[ïi]mid[ä] snehane 4P to be affectionate, greasy
[ïi]kñvid[ä] snehane mocane ca 4P to be affectionate, greasy; to release
ådh[u] våddhau 4P to increase, prosper
gådh[u] abhikäìkñäyäm 4P to covet, be greedy for
The following dhätus are called the dyut-ädis:

dyut[a] déptau 1A to shine
çubh[a] déptau 1A to shine, look beautiful
ruc[a] déptau 1A to shine
çvit[ä] varëe 1A to be white
[ïi]mid[ä] snehane 1A to be affectionate, greasy
[ïi]ñvid[ä] snehane mocane ca 1A to be anointed, greasy; to be loose,
disturbed
ghuö[a] parivartane 1A to return
luö[a] çokädinä patane 1A to faint out of grief and so on
luöh[a] çokädinä patane 1A to faint out of grief and so on
kñubh[a] saïcalane 1A to be agitated
bhrans[u] adhaù-patane 1A to fall down, perish
srans[u] adhaù-patane 1A to fall down, perish
dhvans[u] adhaù-patane 1A to fall down, perish
sranbh[u] viçväse 1A to confide
våt[u] vartane 1A to be, exist, remain, happen
vådh[u] våddhau 1A to grow, increase
çådh[u] apäna-çabde 1A to fart
The full list of dhätus which have the indicatory letter ÿ is given below:
ghas[ÿ] adane 1P to eat
gam[ÿ] gatau 1P to go, move
dejected, perish
äp[ÿ] vyäptau 5P to pervade, obtain
çak[ÿ] çaktau 5P to be able
muc[ÿ] mokñaëe 6U to release, abandon
vid[ÿ] läbhe 6U to find, obtain
dejected, perish
çiñ[ÿ] viçeñaëe 7P to remain, to distinguish
äp[ÿ] lambhane 1 10P to obtain
1
This dhätu only takes [ì]a in the case that [ë]i isn’t applied by yuj-äder ëir vä (786), otherwise it takes a[ì] by ëi-çri-dru-
sru-kamibhyo ’ì bhüteçe kartari (568).
570 / gAmah"najanaKanaGas$aAmauÜ"vaAd"zARnaM kM(s$aAir"s$avaeRìre" xM~ ivanaA /
570. gama-hana-jana-khana-ghasäm uddhavädarçanaà kaàsäri-sarveçvare ìaà vinä
gama-hana-jana-khana-ghasäm—of the dhätus gam[ÿ] gatau (1P, “to go, move”), han[a] hiàsä-gatyoù
(2P, “to strike, kill; to go, move”), jan[é] prädur-bhäve (4A, “to be born, produced, to occur, happen”) or
jan[a] janane (3P, “to be born, produced, to occur, happen”), khan[u] avadäraëe (1U, “to dig”), and
ghas[ÿ] adane (1P, “to eat”) or the replacement ghas[ÿ] (see sütra 642); uddhava-adarçanam—
disappearance of the uddhava; kaàsäri-sarveçvare—when a sarveçvara which is kaàsäri follows; ìam—
[ì]a; vinä—except.
The uddhava of gam[ÿ], han[a], jan[é], khan[u], and ghas[ÿ] disappears when any kaàsäri sarveçvara,
except [ì]a, follows.
jagmatuù jagmuù. jagamitha jagantha.
Våtti—Ø gam + atus → (440, 447, 570) gm + atus → (432, 433, the deleted a is sthäni-vat by 486) ga +
gm + atus → (457) jagmatus → (155) jagmatuù <adhokñaja pa. 1.2>.
Ø gam + us → (440, 447, 570) gm + us → (432, 433, the deleted a is sthäni-vat by 486) ga + gm +
us → (457) jagmus → (155) jagmuù <adhokñaja pa. 1.3>.
Ø gam + tha[l] → (two options by 504):

1) (i[ö] is applied) gam + i[ö] + tha[l] → (432, 433) ga + gam + itha → (457) jagamitha <adhokñaja
pa. 2.1>.
2) (i[ö] is not applied) gam + tha[l] → (432, 433) ga + gam + tha → (457) jagamtha → (230)
jagaàtha → (114) jagantha <adhokñaja pa. 2.1>.
adhokñaja parapada of gam[ÿ] gatau

jagäma jagmatuù jagmuù
jagamitha / jagantha jagmathuù jagma
jagäma / jagama jagmiva jagmima
571 / gAmaeir"q%. s$ar"AmaAid"r"AmaDaAtauke( , naAtmapade" /
571. gamer iö sa-rämädi-räma-dhätuke, nätmapade
gameù—of the dhätu gam[ÿ] gatau (1P, “to go, move”); iö—i[ö]; sa-räma-ädi-räma-dhätuke—when a
räma-dhätuka beginning with sa-räma follows; na—not; ätmapade—when an ätmapada pratyaya follows.
I[ö] is inserted after gam[ÿ] when a räma-dhätuka beginning with sa-räma follows, but not if the räma-
dhätuka is an ätmapada pratyaya.
gamiñyati gaàsyate. skandir gati-çoñaëayoù—ir-anubandhän ìo vä, ani-rämetäm iti nasya haraù—askadat.

pakñe—askäntsét. prakriyä tu cintyä. tè plavana-taraëayoù—tarati.
Våtti—Ø gam + syati → (571) gam + i[ö] + syati → (170) gamiñyati <kalki pa. 1.1>.
Ø gam + syate → (230) gaàsyate <kalki karmaëi 1.1>.
Now we begin the conjugation of the dhätu skand[ir] gati-çoñaëayoù (1P, “to fall, discharge semen; to
dry up, perish”). When [ì]a is inserted by ir-anubandhän ìo vä bhüteça-parapade (451) and n is deleted
by ani-rämetäà viñëujanäntänäm uddhava-na-räma-haraù kaàsärau (454), we get the following form:
Ø skand[ir] + d[ip] → (414, 451, skand is aniö by verse 4) a[t] + skand + [ì]a + d[ip] → (454)
askadad → (252) askadat <bhüteça pa. 1.1>.
In the case that [ì]a is not inserted by ir-anubandhän ìo vä bhüteça-parapade (451), we get the following
form:
Ø skand[ir] + d[ip] → (414, 415, skand is aniö by verse 4) a[t] + skand + s[i] + d[ip] → (464)
askänd + s[i] + d[ip] → (444) askänd + s[i] + é[ö] + d[ip] → (230) askäàdséd → (114) askändséd → (98)
askäntséd → (252) askäntsét <bhüteça pa. 1.1>.
Prakriyä-kaumudé is questionable in this regard. Now we begin the conjugation of the dhätu tè plavana-
taraëayoù (1P, “to float, swim; to cross over”).
Ø tè + ti[p] → (393) tè + [ç]a[p] + ti[p] → (394) tarati <acyuta pa. 1.1>.
acyuta parapada of tè plavana-taraëayoù

tarati tarataù taranti
tarasi tarathaù taratha
tarämi tarävaù tarämaù
Amåta—Prakriyä-kaumudé is questionable in this regard because it gives the forms askäàtsét <bhüteça pa.
1.1>, askäàttäm <bhüteça pa. 1.2>, and so on. But the n of skand cannot remain as a viñëucakra by sütra
230, for the rule of hariveëu (sütra 114) is nitya when the viñaya is not viñëupadänta. This is the
intention behind Jéva Gosvämé’s statement.
572 / \#r"Amasyaek<(s$aAr"AE /
572. è-rämasyer kaàsärau
è-rämasya—of è-räma; ir—the replacement ir; kaàsärau—when a kaàsäri pratyaya follows.
È-räma is replaced by ir when a kaàsäri pratyaya follows.
dhäto ra-va iti trivikramaù—téryate. atärét, atäri.
Våtti—Then dhäto ra-va-präg-id-utos trivikramo ra-vato viñëujane (262) is applied and we get the
following form:
Ø tè + te → (398) tè + ya[k] + te→ (440, 572) tir + ya[k] + te→ (262) téryate <acyuta karmaëi
1.1>.
Ø tè + d[ip] → (414, 415, 424) a[t] + tè + i[ö] + s[i] + d[ip] → (497) atär + i[ö] + s[i] + d[ip] →
(444) atär + i[ö] + s[i] + é[ö] + d[ip] → (445) atär + i[ö] + é[ö] + d[ip] → (46) atär + éd → (252) atärét
bhüteça parapada of tè plavana-taraëayoù
atärét atäriñöäm atäriñuù
atäréù atäriñöam atäriñöa
atäriñam atäriñva atäriñma
Ø tè + ta → (414, 421) a[t] + tè + i[ë] + ta → (422) atär + i[ë] + ta → (423) atäri <bhüteça
karmaëi 1.1>.
573 / \#r"Amava{Bya wq%iñiva‚(maAe vaA , na tau par"pad"s$aAE k(AmapaAlaADaAeºajayaAeê /
573. è-räma-våbhya iöas trivikramo vä, na tu parapada-sau kämapälädhokñajayoç ca
è-räma-våbhyaù—after dhätus ending in è-räma and after the dhätus vå[ï] varaëe (5U, “to choose, ask
for”) and vå[ì] sambhaktau (9A, “to serve, worship”); iöaù—of i[ö]; trivikramaù—the change to
trivikrama; vä—optionally; na—not; tu—but; parapada-sau—when s[i] which is followed by a parapada
pratyaya follows; kämapäla-adhokñajayoù—when a kämapäla or adhokñaja pratyaya follows; ca—and.
After dhätus ending in è-räma and after vå[ï] and vå[ì], i[ö] optionally becomes trivikrama, but not
when s[i] which is followed by a parapada pratyaya follows or when a kämapäla or adhokñaja
pratyaya follows.
573 / wNvaid"q%Ae na i‡aiva‚(ma: /
573. ië-vad-iöo na trivikramaù
ië-vad-iöaù—of ië-vad-iö (see sütra 425); na—not; trivikramaù—trivikrama.
But ië-vad-iö doesn’t become trivikrama.
ataréñätäm atariñätäm atäriñätäm. è-räma-vå-sat-saìgädy-åd-antebhya iti pakñe neö—atérñätäm, atéròhvam.

tatära. sat-saìgädy-åd-antasyeti govindaù, etva-narädarçane—teratuù. téryät. tariñéñöa térñéñta täriñéñöa,
tariñéòhvam tariñédhvam täriñéòhvam täriñédhvam térñéòhvam. “éçvareti òhaù na” iti kaçcit. taritä tarétä
täritä. dè bhaye. govindä-rämatvän naitvädi—dadaratuù dadaritha. ñanja saìge—
Våtti—Ø tè + ätäm → (414, 415, 424) a[t] + tè + i[ö] + s[i] + ätäm → (394) atar + i[ö] + s[i] + ätäm (two
options by 573):
1) (i[ö] becomes trivikrama) atar + é + s + ätäm → (170) ataréñätäm <bhüteça karmaëi 1.2>.
2) (i[ö] doesn’t become trivikrama, 170) atariñätäm <bhüteça karmaëi 1.2>.
Ø tè + ätäm → (414, 415, 425) a[t] + tè + i[ö] + s[i] + ätäm → (573, 422) atärisätäm → (170)
atäriñätäm <bhüteça karmaëi 1.2>.
In the case that i[ö] is not inserted by è-räma-vå-sat-saìgädy-åd-antebhya iò vä si-kämapälayor ätmapade

(554) we get the following forms:
Ø tè + ätäm → (414, 415) a[t] + tè + s[i] + ätäm → (467, 572) atirsätäm → (262) atérsätäm →
(170) atérñätäm <bhüteça karmaëi 1.2>.
Ø tè + dhvam → (414, 415) a[t] + tè + s[i] + dhvam → (467, 572) atir + s + dhvam → (262) atér +
s + dhvam → (429) atérdhvam → (430) atéròhvam <bhüteça karmaëi 2.3>.
bhüteça karmaëi of tè plavana-taraëayoù

atäri ataréñätäm / atariñätäm / ataréñata / atariñata /
atérñätäm / atäriñätäm atérñata / atäriñata
ataréñöhäù / atariñöhäù / ataréñäthäm / atariñäthäm / ataréòhvam / atarédhvam /
atérñöhäù / atäriñöhäù atérñäthäm / atäriñäthäm atariòhvam / ataridhvam /
atéròhvam /
atäriòhvam / atäridhvam
ataréñi / atariñi / ataréñvahi / atariñvahi / ataréñmahi / atariñmahi /
atérñi / atäriñi atérñvahi / atäriñvahi atérñmahi / atäriñmahi
Ø tè + [ë]a[l] → (440, 422) tär + a → (432, 433, the våñëéndra är is treated like the original è by
486) tè + tär + a → (491) tå + tär + a → (484) tatära <adhokñaja pa. 1.1>.
Govinda is done by sat-saìgädy-åd-antasya åccher è-rämäntänäà ca govindo ’dhokñaja-mätre, na tu

våñëéndre (555), then the change to e and disappearance of the nara are done by sütra 476, and we get
the following form:
Ø tè + atus → (440, 555) tar + atus → (432, 433, the govinda ar is treated like the original è by
486) tè + tar + atus → (476) tè + ter + atus → teratus → (155) teratuù <adhokñaja pa. 1.2>.
adhokñaja parapada of tè plavana-taraëayoù

tatära teratuù teruù
teritha terathuù tera
tatära / tatara teriva terima
Ø tè + yät → (440, 441, 572) tir + yät→ (262) téryät <kämapäla pa. 1.1>.
Ø tè + séñöa → (two options by 554):

1) (i[ö] is inserted) tè + i[ö] + séñöa → (394) tariséñöa → (170) tariñéñöa <kämapäla karmaëi 1.1>.
2) (i[ö] is not inserted, 467, 572) tirséñöa → (262) térséñöa → (170) térñéñöa <kämapäla karmaëi
1.1>.
Ø tè + séñöa → (425) tè + i[ö] + séñöa → (422) täriséñöa → (170) täriñéñöa <kämapäla karmaëi 1.1>.
Ø tè + sédhvam→ (two options by 554):

1) (i[ö] is inserted) tè + i[ö] + sédhvam → (394) tarisédhvam → (170) tariñédhvam → (431)
tariñéòhvam or tariñédhvam <kämapäla karmaëi 2.3>.
2) (i[ö] is not inserted, 467, 572) tirsédhvam → (262) térsédhvam → (170) térñédhvam → (430)
térñéòhvam <kämapäla karmaëi 2.3>.
Ø tè + sédhvam → (425) tè + i[ö] + sédhvam → (422) tärisédhvam → (170) täriñédhvam → (431)

täriñéòhvam or täriñédhvam <kämapäla karmaëi 2.3>.
Some say the change to òh mentioned in éçvara-harimitra-ha-kärebhyaù sédhvaà-bhüteçädhokñajänäà

dhasya òhaù (430) doesn’t take place here.
kämapäla karmaëi of tè plavana-taraëayoù

tariñéñöa / térñéñöa / tariñéyästäm / térñéyästäm / tariñéran / térñéran / täriñéran
täriñéñöa täriñéyästäm
tariñéñöhäù / térñéñöhäù / tariñéyästhäm / térñéyästhäm tariñéòhvam / tariñédhvam /
täriñéñöhäù / täriñéyästhäm térñéòhvam /
täriñéòhvam / täriñédhvam
tariñéya / térñéya / täriñéya tariñévahi / térñévahi / tariñémahi / térñémahi /
täriñévahi täriñémahi
Ø tè + tä → (two options by 425):

1) (ië-vad-iö is inserted by 425) tè + i[ö] + tä → (422) täritä <bälakalki karmaëi 1.1>.
2) (i[ö] is inserted by 424) tè + i[ö] + tä → (394) tar + i[ö] + tä → (two options by 573):
i) (i[ö] becomes trivikrama) tarétä <bälakalki karmaëi 1.1>.
ii) (i[ö] doesn’t become trivikrama) taritä <bälakalki karmaëi 1.1>.
Now we begin the conjugation of the dhätu dè bhaye (1P, “to fear”). Because dè is a dhätu whose medial a
is a product of govinda the change to e and so on doesn’t take place (see sütra 493).
Ø dè + atus → (440, 555) dar + atus → (432, 433, the govinda ar is treated like the original è by
486) dè + dar + atus → (493, 491) då + dar + atus → (484) dadaratus → (155) dadaratuù <adhokñaja pa.
1.2>.
Ø dè + tha[l] → (424) dè + i[ö] + tha[l] → (555) dar + itha → (432, 433, the govinda ar is treated
like the original è by 486) dè + dar + itha → (493, 491) då + dar + itha → (484) dadaritha <adhokñaja pa.
2.1>.
Now we begin the conjugation of the dhätu ñanj[a] saìge (1P, “to adhere, be attached”).
Amåta—The word kaçcit here refers to the Kätantra-vyäkaraëa (Kaläpa). According to Kaläpa the
change to òh mentioned in éçvara-harimitra-ha-kärebhyaù sédhvaà-bhüteçädhokñajänäà dhasya òhaù
(430) doesn’t take place after a harimitra or ha-kära. For example, its sütra says nämy-antäd dhätor äçér-
adyatané-parokñäsu dho òhaù (“after a dhätu ending in a nämé (éçvara) the dh of an äçéù (kämapäla),
adyatané (bhüteça), or parokñä (adhokñaja) pratyaya changes to òh”).
575 / d"nzAr"njaSanjasvanjaAM nasya h"r": zAipa /
575. dança-ranja-ñanja-svanjäà nasya haraù çapi
dança-ranja-ñanja-svanjäm—of the dhätus danç[a] daàçane (1P, “to bite”), ranj[a] räge (1U, “to be
colored, delighted, to love, be attached”), ñanj[a] saìge (1P,“to adhere, be attached”), ñvanj[a]
pariñvaìge (1A, “embrace”); nasya—of na-räma; haraù—deletion; çapi—when [ç]a[p] follows.
The n of danç[a], ranj[a], ñanj[a], and ñvanj[a] is deleted when [ç]a[p] follows.
sajati sajyate. asäìkñét asäìktäm. sasaïja sasaïjatuù. dåçir prekñaëe—i-rämasya kevala-grahaëän nätra
num. atra tu dhätor anta ir id iti påthag eva héd-vidhänam. paçyati dåçyate. ir-anubandhän ìo vä, å-
dvayänta-dåçyor govindo ìe—adarçat. si-pakñe—
Våtti—Ø ñanj → (458) sanj → sanj + ti[p] → (393) sanj + [ç]a[p] + ti[p] → (575) sajati <acyuta pa. 1.1>.
acyuta parapada of ñanj[a] saìge

sajati sajataù sajanti
sajasi sajathaù sajatha
sajämi sajävaù sajämaù
Ø ñanj → (458) sanj → sanj + te → (398) sanj + ya[k] + te → (ñanj is aniö by verse 3, 454) sajyate
Ø ñanj → (458) sanj → sanj + d[ip] → (414, 415, ñanj is aniö by verse 3) a[t] + sanj + s[i] + d[ip]
→ (464) asänj + s[i] + d[ip] → (444) asänj + s[i] + é[ö] + d[ip] → (243) asängséd → (98) asänkséd →
(230) asäàkséd → (114) asäìkséd → (170) asäìkñéd → (252) asäìkñét <bhüteça pa. 1.1>.
Ø ñanj → (458) sanj → sanj + täm → (414, 415, ñanj is aniö by verse 3) a[t] + sanj + s[i] + täm →
(464) asänj + s[i] + täm → (465) asänj + täm → (243) asängtäm → (98) asänktäm → (230) asäàktäm →
(114) asäìktäm <bhüteça pa. 1.2>.
bhüteça parapada of ñanj[a] saìge

asäìkñét asäìktäm asäìkñuù
asäìkñéù asäìktam asäìkta
asäìkñam asäìkñva asäìkñma
Ø ñanj → (458) sanj → sanj + [ë]a[l] → (440, 432, 433) sa + sanj + a → (230) sasaàja → (114)
sasaïja <adhokñaja pa. 1.1>.
Ø ñanj → (458) sanj → sanj + atus → (440, 432, 433) sa + sanj + atus → (230) sasaàjatus →
(114) sasaïjatus → (155) sasaïjatuù <adhokñaja pa. 1.2>.
adhokñaja parapada of ñanj[a] saìge

sasaïja sasaïjatuù sasaïjuù
sasaïjitha / sasaìktha sasaïjathuù sasaïja
sasaïja sasaïjiva sasaïjima
Now we begin the conjugation of the dhätu dåç[ir] prekñaëe (1P, “to see”). The dhätu dåç[ir] doesn’t take
n[um] by sütra 456 because only kevala i-räma is accepted there, rather the ir of dåç[ir] is separately
designated as an it (“indicatory letter”) by dhätor anta ir it (våtti 449).
Ø dåç + ti[p] → (393) dåç + [ç]a[p] + ti[p] → (550) paçya + [ç]a[p] + ti[p] → (396) paçyati
<acyuta pa. 1.1>.
acyuta parapada of dåç[ir] prekñaëe

paçyati paçyataù paçyanti
paçyasi paçyathaù paçyatha
paçyämi paçyävaù paçyämaù
Ø dåç + te → (398) dåç + ya[k] + te → (dåç is aniö by verse 7, 399) dåçyate <acyuta karmaëi 1.1>.
Ir-anubandhän ìo vä bhüteça-parapade (451) is applied, then å-dvayänta-dåçyor govindo ìe (559) is

applied, and we get the following form:
Ø dåç[ir] + d[ip] → (414, 451, dåç is aniö by verse 7) a[t] + dåç + [ì]a + d[ip] → (559) adarçad →
(252) adarçat <bhüteça pa. 1.1>.
In the case that s[i] is applied, the following rule applies:

Amåta—The dhätu dåç[ir] doesn’t take n[um] because only kevala i-räma is accepted in i-rämed-dhätor
num (456). The i-räma in dåç[ir] is not kevala because it is accompanied by ra-räma. Therefore, it is not
sa-viñëucäpa by dvy-akñara-dhätor antaù pürvaç ca sarveçvaraù sa-viñëucäpaù (442), and thus it was
necessary to separately ordain, in våtti 449, that ir at the end of a dhätu is an it (“indicatory letter”).
576 / s$a{ijaä{"zAAer"mak(ipalavaESNAvae /
576. såji-dåçor am akapila-vaiñëave
såji-dåçoù—of the dhätus såj[a] visarge (4A or 6P, “to create, release”) and dåç[ir] prekñaëe (1P, “to see”);
am—the ägama a[m]; akapila-vaiñëave—when a vaiñëava which is not kapila follows.
Såj[a] and dåç[ir] take a[m] when a non-kapila pratyaya beginning with a vaiñëava follows.
ma it, å-dvayaà raù, våñëéndraù, cha-çor ity-ädinä ñatvaà, ña-òhoù kaù se—adräkñét adräñöäm. bhäve—
adarçi. å-dvayäd viñëujanänteçoddhaväc ceti seù kapilatvät—adåkñätäm adarçiñätäm. dadarça. såji-
dåçibhyäà ceti thali veö—dadarçitha dadrañöha. dåçyät dåkñéñöa darçiñéñöa. drañöä. drakñyati. adrakñyat.
dança daàçane—daçati. kita niväse rogäpanayane saàçaye ca—
Våtti—The m is an indicatory letter. Then å-dvayaà raù (61) is applied, våñëéndra is done, the ç changes
to ñ by cha-ço räj-yaj-bhräj-parivräj-såj-måj-bhrasj-vraçcäà ca ño viñëupadänte vaiñëave ca (249), ña-òhoù
kaù se (531) is then applied, and we get the following forms:
Ø dåç[ir] + d[ip] → (414, 415, dåç is aniö by verse 7) a[t] + dåç + s[i] + d[ip] → (576, 225) a[t] +
då + a[m] + ç + s[i] + d[ip] → (61) a[t] + draç + s[i] + d[ip] → (464) adräç + s[i] + d[ip] → (444) adräç +
s[i] + é[ö] + d[ip] → (249) adräñ + s[i] + é[ö] + d[ip] → (531) adräkséd → (170) adräkñéd → (252) adräkñét
Ø dåç[ir] + täm → (414, 415, dåç is aniö by verse 7) a[t] + dåç + s[i] + täm → (576, 225) a[t] + då
+ a[m] + ç + s[i] + täm → (61) a[t] + draç + s[i] + täm→ (464) adräç + s[i] + täm → (465) adräç + täm →
(249) adräñtäm → (280) adräñöäm <bhüteça pa. 1.2>.
bhüteça parapada of dåç[ir] prekñaëe

adarçat / adräkñét adarçatäm / adräñöäm adarçan / adräkñuù
adarçaù / adräkñéù adarçatam / adräñöam adarçata / adräñöa
adarçam / adräkñam adarçäva / adräkñva adarçäma / adräkñma
Ø dåç + ta → (414, 421) a[t] + dåç + i[ë] + ta → (443) adarç + i[ë] + ta → (423) adarçi <bhüteça
bhäve 1.1>.
Since s[i] is kapila by å-dvayäd viñëujanänteçoddhaväc ca vaiñëavädi-si-kämapälau kapiläv ätmapade,

Ø dåç + ätäm → (414, 415, dåç is aniö by verse 7) a[t] + dåç + s[i] + ätäm → (467, 399, 249) adåñ
+ s + ätäm → (531) adåksätäm → (170) adåkñätäm <bhüteça karmaëi 1.2>.
Ø dåç + ätäm → (414, 415, 425) a[t] + dåç + i[ö] + s[i] + ätäm → (443) adarçisätäm → (170)
adarçiñätäm <bhüteça karmaëi 1.2>.
bhüteça karmaëi of dåç[ir] prekñaëe

adarçi adåkñätäm / adarçiñätäm adåkñata / adarçiñata
adåñöhäù / adarçiñöhäù adåkñäthäm / adarçiñäthäm adåòòhvam / adarçidhvam
adåkñi / adarçiñi adåkñvahi / adarçiñvahi adåkñmahi / adarçiñmahi
Ø dåç + [ë]a[l] → (440, 443) darç + a → (432, 433, the govinda ar is treated like the original å by
486) då + darç + a → (484) dadarça <adhokñaja pa. 1.1>.
When tha[l] follows, i[ö] is optionally applied by såji-dåçibhyäà ca (505).
Ø dåç + tha[l] → (two options by 505):

1) (i[ö] is inserted) dåç + i[ö] + tha[l] → (443) darç + itha → (432, 433, the govinda ar is treated
like the original å by 486) då + darç + itha → (484) dadarçitha <adhokñaja pa. 2.1>.
2) (i[ö] is not inserted, 576) då + a[m] + ç + tha[l] → (61) draç + tha → (432, 433) dra + draç +
tha → (452) da + draç + tha → (249) dadrañtha → (280) dadrañöha <adhokñaja pa. 2.1>.
adhokñaja parapada of dåç[ir] prekñaëe

dadarça dadåçatuù dadåçuù
dadarçitha / dadrañöha dadåçathuù dadåça
dadarça dadåçiva dadåçima
Ø dåç + yät → (dåç is aniö by verse 7, 441, 399) dåçyät <kämapäla pa. 1.1>.
Ø dåç + séñöa → (dåç is aniö by verse 7, 467, 399, 249) dåñ + séñöa → (531) dåkséñöa → (170)
dåkñéñta <kämapäla karmaëi 1.1>.
Ø dåç + séñöa → (425) dåç + i[ö] + séñöa → (443) darçiséñöa → (170) darçiñéñöa <kämapäla karmaëi
1.1>.
Ø dåç + tä → (dåç is aniö by verse 7, 576) då + a[m] + ç + tä → (61) draç + tä → (269) drañtä →
(280) drañöä <bälakalki pa. 1.1>.
Ø dåç + syati → (dåç is aniö by verse 7, 576) då + a[m] + ç + syati → (61) draç + syati → (269)
drañ + syati → (531) draksyati → (170) drakñyati <kalki pa. 1.1>.
Ø dåç + syat → (414, dåç is aniö by verse 7, 576) a[t] + då + a[m] + ç + syat → (61) adraç + syat →
(269) adrañ + syat → (531) adraksyat → (170) adrakñyat <ajita pa. 1.1>.
Now we begin the conjugation on the dhätu danç[a] daàçane (1P, “to bite”).
Ø danç + ti[p] → (393) danç + [ç]a[p] + ti[p] → (575) daçati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu kit[a] niväse rogäpanayane saàçaye ca (1P, “to dwell; to cure;
to doubt”).
Amåta—This rule makes the insertion of a[m] compulsory for såj[a] and dåç[ir] where it would
otherwise be optional by å-rämoddhava-sahajäniöo ’à vä vaiñëavädäv akapile (532).
577 / gAuiæaijk(à"Ya: s$ana, /
577. gup-tij-kidbhyaù san
gup-tij-kidbhyaù—after the dhätus gup[a] gopana-kutsanayoù (1A, “to protect, hide; to despise”), tij[a]
niçäne kñamäyäà ca (1A, “to sharpen; to forgive”), and kit[a] niväse rogäpanayane saàçaye ca (1P, “to
dwell; to cure; to doubt”); san—the pratyaya sa[n].
Sa[n] is applied after gup[a], tij[a], and kit[a].
Ügupo badhaç ca nindäyäà / kñamäyäà san bhavet tijaù.

sandehe ruk-pratékäre / kito mäno vicäraëe.Û
Våtti—Sa[n] is only applied after gup[a] and badh[a] when the sense is nindä (“despising”), after tij[a]
when the sense is kñamä (“forgiveness”), after kit[a] when the sense is sandeha (“doubt”) or ruk-
Comment [127]: this meaning is also in MW if
pratékära (“curing a disease”), and after män[a] when the sense is vicäraëa (“investigation”). you look under nind. It is the proper meaning as
confirmed by SK
Amåta—Sa[n] is only applied after gup[a], tij[a], and kit[a] when they convey particular meanings, and
Jéva Gosvämé specifies these meanings with the verse beginning gupo badhaç ca. Thus sa[n] is not
applied after gup[a] when the meaning is gopana (“protecting, hiding”), after tij[a] when the meaning is
niçäna (“sharpening”), or after kit[a] when the meaning is niväsa (“dwelling”). When the dhätus convey
these meanings, the forms are gopate, tejate, and ketayati. The sütra which ordains sa[n] after the dhätus
badh[a] and män[a] will be given later (see sütra 601).
Comment [128]: though Amåta says
saìketayati, brhad-dhätu-kusumäkara and SK
Saàçodhiné—Nindä is a synonym of kutsana (“despising”), sandeha is a synonym of saàçaya (“doubt”), p244 confirm that when the meaning is niväsa the
form is ketayati
and ruk-pratékära is a synonym of rogäpanayana (“curing a disease”).
578 / naeq%. svaATaeR s$aina /
578. neö svärthe sani
na—not; iö—i[ö]; sva-arthe—which is ordained in the dhätu’s own meaning; sani—when sa[n] follows.
I[ö] is not applied when sa[n] which conveys the dhätu’s own meaning follows.
Saàçodhiné—Sa[n] is of two kinds: svärtha and icchärtha. Svärtha sa[n], which is applied by sütras 577
and 601, merely conveys the dhätu’s own meaning, while icchärtha sa[n], which is applied by sütra 807,
is used in the sense of “desire to do the activity expressed by the dhätu.” I[ö] is applied after a dhätu
when icchärtha sa[n] follows, provided the dhätu is not aniö, but i[ö] is never applied when svärtha sa[n]
follows.
579 / wRzAs$amaIpaAiã"SNAujanaAd"inaq%. s$ana, k(ipala: /
579. éça-samépäd viñëujanäd aniö san kapilaù
éça-samépät—which is situated next to an éça; viñëujanät—after a viñëujana; aniö—which is without i[ö];

san—sa[n]; kapilaù—kapila.
Aniö sa[n] is kapila when it comes after a viñëujana preceded by an éça.
Saàçodhiné—This rule applies both to svärtha sa[n] and icchärtha sa[n] when they are aniö. In this
regard, one should remember that i[ö] is para-sambandhé because it has the indicatory letter ö (see våtti
167). Thus, when i[ö] is applied, it is connected to and considered part of sa[n].
580 / wRzAA»a /
580. éçäc ca
éçät—after an éça; ca—also.
Aniö sa[n] is also kapila when it comes after an éça.
dhätor dvir-vacanam, san-ädy-antäç ca dhätavaù.
Våtti—The dhätu is then reduplicated by sütra 432. Those that end in the pratyayas sa[n] and so on are
called dhätus (see sütra 365).
581 / paUvaRDaAtauvats$ana: par"pad"Aid" /
581. pürva-dhätu-vat sanaù parapadädi
pürva-dhätu-vat—like the original dhätu; sanaù—after san-anta-dhätus; parapada-ädi—parapada endings

and so on.
San-anta-dhätus take parapada endings and so on according to the original dhätu from which they are
formed.
vicikitsati dharmam, cikitsati rogiëam. åta ghåëäyäà sautra-dhätuù—sarve sauträù parapadinaù—
Våtti—Thus we get vicikitsati dharmam (“he doubts dharma”) and cikitsati rogiëam (“he cures the sick
person”).
Ø kit → (577) kit + sa[n] → (578, 579, 399, 432, 433) ki + kit + sa[n] → (457) cikitsa → (cikitsa
is a new dhätu by 365) cikitsa + ti[p] → (393) cikitsa + [ç]a[p] + ti[p] → (396) cikitsati <acyuta pa. 1.1>.
Now we begin the conjugation of the sautra-dhätu åt[a] ghåëäyäm (1P, “to hate”). All sautra-dhätus
(“dhätus which are listed in a sütra but not listed in the Dhätu-päöha”) are parapadé.
Amåta—The word sanaù here means san-anta-dhätoù. If the original dhätu is parapadé, the san-anta-
dhätu will also be parapadé, If the original dhätu is ätmapadé, the san-anta-dhätu will also be ätmapadé,
and if the original dhätu is ubhayapadé, the san-anta-dhätu will also be ubhayapadé. The meaning of
sandeha (saàçaya) belongs to the dhätu itself. The upendra vi merely brings out that meaning.
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 pürva-vat
sanaù (Añöädhyäyé 1.3.62), just as kåïa äm-anta-dhätu-vat parapadädi (483) is Jéva Gosvämé’s equivalent
for the Päëinian sütra ämpratyayavat kåïo ’nuprayogasya (Añöädhyäyé 1.3.63). Commenting on the dhätu
kit[a], Siddhänta-kaumudé says saàçaye präyeëa vi-pürvaù. vicikitsä tu saàçaya ity amaraù (“when
meaning “to doubt,” it is generally preceded by vi. For example, according to Amara-koña, vicikitsä
means doubt”). Siddhänta-kaumudé also says niväse tu ketayati (“when meaning “to dwell,” it is
conjugated as ketayati”). The forms made when svärtha sa[n] is applied after gup[a] and tij[a] by sütra
577 will be shown in våtti 600 and at the beginning of the bhv-ädi-ätmapada-prakriyä respectively.
582 / [%taer"Iyax.~ /
582. åter éyaì
åteù—after the sautra-dhätu åt[a] ghåëäyäm (1P, “to hate”); éyaì—the pratyaya éya[ì].
Éya[ì] is applied after the sautra-dhätu åt[a].
ìittväd ätmapadam—åtéyate. karmaëi—åtéyyate. äya éyaì—åtyate. åtéyämäsa änarta. å-rämaika-deço ra-

rämo ’pi nuò-vidhià prati viñëujano mantavyaù1—änåtatuù. saàjïä tävat dvi-vidhä, pürvä avarä ca. avarä
Comment [129]: actually based on våtti 854
tu dvi-vidhä, pürvasyä viçeña-rüpä upamardaka-rüpä ca. taträçrutä viçeña-rüpä. yathä—sarveçvaräder this seems correct as it is
daçävatärädiù. çrutä tüpamardikä. yathä—bhüvädy-ädau çrutä san-ädy-antäder nämatvädy-upamardikä Matsya Avatara dasa 29/9/05 9:56
dhätutvädir iti jïeyam. tadvad ihäpéti. ejå kampane—ejati, prejati. ejäïcakära. iti bhv-ädi-parapada- Comment [130]: do manuscript checking on
prakriyä. this: I think the å-räma and ra-räma should be
switched. so does yadu. Or else maybe this could
be a pürva-nipäta saptamé tat-puruña made into a
Våtti—Ätmapada endings are used because éya[ì] has the indicatory letter ì (see sütra 389). bahuvréhi? ra-räma which has å-räma in its place?
Comment [131]: literally at the beginning of
Ø åt → (582) åt + éya[ì] → (440, 399) åtéya → (åtéya is a new dhätu by 365) åtéya + te → (393) the bhüvädis (which bäla explains as the ten
åtéya + [ç]a[p] + te → (396) åtéyate <acyuta ät. 1.1>. classes of primary dhätus) e.g the beginning sütra
is bhü-sanantädyä dhätavaù
In karmaëi prayoga we get åtéyyate, but when éya[ì] is not applied by äya éyaì kamer ëiì ca räma- Comment [132]: also do manuscript checking
dhätuke tu vä (512), we get åtyate: on this line... see if there are any better readings
Ø åt → (two options by 512):

1) (éya[ì] is applied) åt + éya[ì] → (440, 399) åtéya → (åtéya is a new dhätu by 365) åtéya + te →
(398) åtéya + ya[k] + te → (440, 511) åtéyyate <acyuta karmaëi 1.1>.
2) (éya[ì] isn’t applied) åt + te → (398) åt + ya[k] + te → (440, 399) åtyate <acyuta karmaëi 1.1>.
Ø åt → (two options by 512):

1) (éya[ì] is applied) åt + éya[ì] → (440, 399) åtéya → (åtéya is a new dhätu by 365) åtéya +
[ë]a[l] → (513) åtéya + äm + [ë]a[l] → (440, 482) åtéya + äm + as + [ë]a[l] → (511) åtéyäm + as + [ë]a[l]
→ (440, 470) åtéyäm + äs + a → (432, 433, the våñëéndra ä is treated like the original a by 486) åtéyäm +
a + äs + a → (473) åtéyäm + ä + äs + a → (46) åtéyämäsa <adhokñaja pa. 1.1>.
2) (éya[ì] isn’t applied) åt + [ë]a[l] → (440, 443) art + a → (432, 433, the govinda ar is treated
like the original å by 486) å + art + a → (484) a + art + a → (473) ä + art + a → (474) änarta <adhokñaja
pa. 1.1>.
Å-räma that is in the same spot as ra-räma is also considered a viñëujana in regards to the rule of n[uö]
(sütra 474). Thus we get the following form:
Ø åt → (éya[ì] isn’t applied by 512) åt + atus → (440, 447, 399, 432, 433) å + åt + atus → (484) a
+ åt + atus → (473) ä + åt + atus → (474) änåtatus → (155) änåtatuù <adhokñaja pa. 1.2>.
1
Likely this portion originally read ra-rämaika-deça å-rämo ’pi nuò-vidhià prati viñëujano mantavyaù.
Saàjïä (“a name”) is actually of two kinds: (i) pürvä (“earlier”) and (ii) avarä (“later”). An avarä saàjïä
is further divided into two kinds: (i) one which is more specific than the pürvä saàjïä and (ii) one
which sets asides the pürvä saàjïä. In that regard, the first kind of avarä saàjïä is açrutä (“unheard
before or elsewhere”). For example, avarä saàjïäs like daçävatära and so on are more specific than
pürvä saàjïäs like sarveçvara and so on. The second kind of avarä saàjïä is çrutä (“heard before or
elsewhere”). For example, the avarä saàjïä, first heard of in bhü-sanantädyä dhätavaù (365), that those
which end in the pratyayas sa[n] and so on are called dhätus prevents those which end in the pratyayas
sa[n] and so on from being called nämas (for if they weren’t called dhätus they would be called nämas by
adhätu-viñëubhaktikam arthavan näma (148)). Similarly, å-räma’s being called a viñëujana in regards to
the rule of n[uö] prevents å-räma from being just a sarveçvara as was first heard in taträdau caturdaça
sarveçvaräù (2).1
Now we begin the conjugation of the dhätu ej[å] kampane (“to tremble, shake”).
Ø ej + ti[p] → (393) ej + [ç]a[p] + ti[p] → ejati <acyuta pa. 1.1>.
Ø pra + ej + ti[p] → (393) pra + ej + [ç]a[p] + ti[p] → (487) prejati <acyuta pa. 1.1 of pra + ej[å]
kampane>.
Ø ej + [ë]a[l] → (481) ej + äm + [ë]a[l] → (440, 482) ej + äm + kå + [ë]a[l] → (440, 422) ejäm +

kär + a → (432, 433, the våñëéndra är is treated like the original å by 486) ejäm + kå + kär + a → (457)
ejäm + cå + kär + a → (484) ejäm + ca + kär + a → (230) ejäà + cakära → (114) ejäïcakära <adhokñaja
pa. 1.1>.
Thus ends the Bhv-ädi-parapada-prakriyä (“the section on bhv-ädi-dhätus which take parapada
endings”).
Amåta—Someone may argue, “If åt[a] is only used in ätmapada, then what is the point of saying that it
is parapadé because it is a sautra-dhätu?” The answer is that although this statement is meaningless when
a kåñëa-dhätuka follows, it is meaningful when a räma-dhätuka follows, because when a räma-dhätuka
follows, éya[ì] is optional by äya éyaì kamer ëiì ca räma-dhätuke tu vä (512), and in the case that it is
not applied, åt[a] is used in parapada. Examples of this are änarta and so on. The word upamardaka
means bädhaka (“one which sets asides”), and the word açruta means pürvam anyatra vä na çruta
(“unheard before or elsewhere”).
Bäla—Viñëujana and so on are included by the word ädi in sarveçvarädeù, and vala and so on are
included by the word ädi in daçävatärädiù (Thus, to give another example, the avarä saàjïä viñëujana is
more specific than the pürvä saàjïä vala”).
Saàçodhiné—Éya[ì] is a svärtha-pratyaya (“a pratyaya that merely conveys the dhätu’s own meaning”).
Atha bhv-ädi-ätmapada-prakriyä
Now we begin the section on bhv-ädi-dhätus which take ätmapada endings.
1
The translation given here for the line yathä—bhüvädy-ädau çrutä san-ädy-antäder nämatvädy-upamardikä dhätutvädir iti
jïeyam. tadvad ihäpéti in the våtti is based upon the following explanation of Amåta: yathä—bhü-san-antädyä dhätava iti
prathamaà çrutä san-antäder dhätu-saàjïä, sä tu avarä nämatva-bädhikä, tathä prathamaà çrutä å-rämasya sarveçvara-saàjïä,
sätra kevala-sarveçvaratvopamardikä viñëujana-saàjïety arthaù.
edha våddhau—edhate praidhate. tija niçäne kñamäyäà ca—niçänam tékñëé-karaëam. tatra—tejate.
kñamäyäm—titikñate. jabha gätra-vinäme—gätra-vinämo jåmbhaëam—
Now we begin the conjugation of the dhätu edh[a] våddhau (1A, “to increase”).
Ø edh + te → (393) edh + [ç]a[p] + te → edhate <acyuta ät. 1.1>.
Ø pra + edh + te → (393) pra + edh + [ç]a[p] + te → (55) praidhate <acyuta ät. 1.1 of pra + edh[a]
våddhau>.
Now we begin the conjugation of the dhätu tij[a] niçäne kñamäyäà ca (1A, “to sharpen; to forgive”).
Niçäna means tékñëé-karaëa (“making sharp”). When the meaning is niçäna, we get the following form:
Ø tij + te → (393) tij + [ç]a[p] + te → (443) tejate (“he sharpens”) <acyuta ät. 1.1>.
But when the meaning is kñamä (“forgiveness”), we get the following form:
Ø tij → (577) tij + sa[n] → (578, 579, 399, 432, 433) ti + tij + sa[n] → (243) titigsa → (98)
titiksa → (170) titikña → (titikña is a new dhätu by 365) titikña + te → (393) titikña + [ç]a[p] + te →
(396) titikñate (“he forgives”) <acyuta ät. 1.1>.
Now we begin the conjugation of the dhätu jabh[a] gätra-vinäme (1A, “to yawn, gape”). Gätra-vinäma
means jåmbhaëa (“yawning, gaping”).
Amåta—The a-räma of the upendra pra is not deleted in praidhate because the dhätu edh[a] was excluded
in upendrä-dvaya-hara e-o-rämayor ië-edhau vinä (487).
583 / r"iDajaBaAenau< s$avaeRìre" /
583. radhi-jabhor nuà sarveçvare
radhi-jabhoù—of the dhätus radh[a] saàräddhau hiàsäyäà ca (4P, “to accomplish, be completed; to
hurt, kill”) and jabh[a] gätra-vinäme (1A, “to yawn, gape”); num—the ägama n[um]; sarveçvare—when a
sarveçvara follows.
Radh[a] and jabh[a] take n[um] when a sarveçvara follows.
jambhate. paëa pana vyavahäre stutau ca—gupü-dhüpeti äyaù, anya-dhätutvät parapadam—paëäyati. evaà
panäyatéty-ädi.
Våtti—Ø jabh + te → (393) jabh + [ç]a[p] + te → (583, 225) ja + n[um] + bh + [ç]a[p] + te → (230)
jaàbh + [ç]a[p] + te → (114) jambhate <acyuta ät. 1.1>.
Now we begin the conjugation of the dhätus paë[a] vyavahäre stutau ca and pan[a] vyavahäre stutau ca
(Both 1A, “to barter, bet; to praise”). Äya is applied by gupü-dhüpa-vicchi-paëi-panibhya äyaù (510) and,
since paëäya is a different dhätu, parapada endings are used.
Ø paë → (510) paëäya → (paëäya is a new dhätu by 365) paëäya + ti[p] → (393) paëäya +
[ç]a[p] + ti[p] → (396) paëäyati (“he praises”) <acyuta pa. 1.1>.
Similarly:
Ø pan → (510) panäya → (panäya is a new dhätu by 365) panäya + ti[p] → (393) panäya +
[ç]a[p] + ti[p] → (396) panäyati (“he praises”) <acyuta pa. 1.1>.
584 / maUDaRnyaAntaAd"AyaAe na vyavah"Are" /
584. mürdhanyäntäd äyo na vyavahäre
mürdhanya-antät—after the dhätu which ends in a mürdhanya (retroflex) varëa (in other words, after the
dhätu paë[a] vyavahäre stutau ca); äyaù—the pratyaya äya; na—not; vyavahäre—when the sense is
vyavahära (“trade, betting”).
Äya is not applied after paë[a] when the sense is vyavahära.
paëate. kamu käntau. käntir icchä.
Våtti—Ø (äya is not applied by 584) paë + te → (393) paë + [ç]a[p] + te → paëate (“he barters / bets”)
<acyuta ät. 1.1>.
Now we begin the conjugation of the dhätu kam[u] käntau (1A, “to desire”). Känti means icchä
(“desire”).
585 / k(maeiNARx.~ /
585. kamer ëiì
kameù—after the dhätu kam[u] käntau (1A, “to desire”); ëiì—the pratyaya [ë]i[ì].
The pratyaya [ë]i[ì] is applied after the dhätu kam[u].
atra ìittve ’pi våñëéndraù, éçasyaiva niñedhena—kämayate.
Våtti—Våñëéndra is still applied even though [ë]i[ì] has the indicatory letter ì, because only the
våñëéndra of an éça was forbidden in sütra 399:
Ø kam → (585) kam + [ë]i[ì] → (470) kämi → (kämi is a new dhätu by 365) kämi + te → (393)
kämi + [ç]a[p] + te → (394) käme + a + te → (63) kämayate (“he desires”) <acyuta ät. 1.1>.
acyuta ätmapada of kam[u] käntau

kämayate kämayete kämayante
kämayase kämayethe kämayadhve
kämaye kämayävahe kämayämahe
Saàçodhiné—The pratyaya [ë]i[ì] is the same as the [ë]i mentioned among the san-ädis (see våtti 510),
but the indicatory letter ì is added so that only ätmapada endings may be used (see sütra 389).
Otherwise both parapada and ätmapada endings would have been used by ëer ubhayapadam (782).
[Ë]i[ì] is a svärtha-pratyaya (“a pratyaya that merely conveys the dhätu’s own meaning”).
586 / NAehR"r"Ae'inax"Ad"AE r"AmaDaAtauke( /
586. ëer haro ’niò-ädau räma-dhätuke
ëeù—of the pratyaya [ë]i; haraù—deletion; aniö-ädau—which doesn’t begin with i[ö]; räma-dhätuke—
when a räma-dhätuka follows.
[Ë]i is deleted when a räma-dhätuka which doesn’t begin with i[ö] follows.
587 / wNvaid"iq% ca /
587. ië-vad-iöi ca
ië-vad-iöi—when ië-vad-iö follows (see sütra 425); ca—also.
[Ë]i is also deleted when ië-vad-iö follows.
kämyate kamyate. ëy-antatväd aì—
Våtti—Ø kam → (two options by 512):

1) ([ë]i[ì] is applied) kam + [ë]i[ì] → (470) kämi → (kämi is a new dhätu by 365) kämi + te →
(398) kämi + ya[k] + te → (440, 586) kämyate <acyuta karmaëi 1.1>.
2) ([ë]i[ì] isn’t applied) kam + te → (398) kam + ya[k] + te → (440) kamyate <acyuta karmaëi
1.1>.
acyuta karmaëi of kam[u] käntau

kämyate / kamyate kämyete / kamyete kämyante / kamyante
kämyase / kamyase kämyethe / kamyethe kämyadhve / kamyadhve
kämye / kamye kämyävahe / kamyävahe kämyämahe / kamyämahe
Because kämi is a ëy-anta-dhätu, a[ì] is applied by sütra 568.
Amåta—One should understand that the current rule only applies to the cur-ädi-ëi (see sütra 781), and
not to the preraëädi-ëi (see sütra 787) or svärtha-ëi (see sütra 585) because it will be explained later that
only cur-ädi-ëy-anta-dhätus are sahaja-sarveçvaränta. Thus, since other ëy-anta-dhätus are not accepted
Comment [133]: something in våtti of veñöi-
as sahaja-sarveçvaränta, there is no possibility of them taking ië-vad-iö by sütra 425. ceñöyor vä
and in
Amåta of ëer ubhayapadam
588 / @zAAsva{id"ta oÜ"vasya vaAmana: /
588. açäsv-ådita uddhavasya vämanaù
a-çäsu-åt-itaù—of any dhätu except çäs[u] anuçiñöau (2P, “to instruct, punish, rule”) and dhätus that have
å-räma as it; uddhavasya—of the uddhava; vämanaù—the change to vämana.
The uddhava of any dhätu, except çäs[u] and dhätus that have the indicatory letter å, becomes vämana
when [ë]i which is followed by a[ì] follows.1
1
Sütra 592 establishes that this change and the changes prescribed in sütras 589 and 591 only take place when [ë]i which is
followed by a[ì] follows. Thus aì-pare ëau is the para-nimitta for all these sütras.
589 / laGauyau·(DaAtvaºar"par"sya nar"sya s$aiªaimaÔak(AyaRma, /
589. laghu-yukta-dhätv-akñara-parasya narasya san-nimitta-käryam
laghu-yukta—possessed of a laghu (see sütra 79); dhätu-akñara—a syllable belonging to the dhätu;
parasya—which is followed by; narasya—of the nara; san-nimitta-käryam—the kärya (“change”) whose
para-nimitta is sa[n] (the kärya described in the next sütra).
If the nara is followed by a syllable belonging to the dhätu and that syllable is possessed of a laghu,
then, when [ë]i which is followed by a[ì] follows, the nara undergoes the same change that happens
when sa[n] follows .
590 / nar"Ar"Amasyaer"Ama: s$aina /
590. narä-rämasye-rämaù sani
nara-a-rämasya—of the a-räma of a nara; i-rämaù—the replacement i-räma; sani—when the pratyaya
sa[n] follows.
The a-räma of a nara changes to i-räma when sa[n] follows.
591 / tatpar"sya nar"laGaAeiñiva‚(ma: /
591. tat-parasya nara-laghos trivikramaù
tat-parasya—which is followed by that (the laghu-yukta-dhätv-akñara described in sütra 589); nara-

laghoù—the laghu of a nara; trivikramaù—trivikrama.
The laghu of a nara becomes trivikrama when [ë]i which is followed by a[ì] follows, provided the
laghu is followed by a syllable belonging to the dhätu and that syllable is itself possessed of a laghu.
592 / @x.~pare" NAAE , na tau d"zAAvataAr"Ad"zAR"nae /
592. aì-pare ëau, na tu daçävatärädarçane
aì-pare—which is followed by a[ì] (see sütra 568); ëau—when the pratyaya [ë]i follows; na—not; tu—
but; daçävatära-adarçane—when there is disappearance of a daçävatära.
(Sütras 588, 589, and 591 are only applied) when [ë]i which is followed by a[ì] follows. But they are
not applied when there is disappearance of a daçävatära.
ëer haraù—acékamata. ëiì-abhäva-pakñe—acakamata.
Våtti—After all this is done, [ë]i deleted by sütra 586. Thus we get acékamata. But in the case that
[ë]i[ì] isn’t applied we get acakamata.
Ø kam → (two options by 512)
1) ([ë]i[ì] is applied) kam + [ë]i[ì] → (470) käm + [ë]i[ì] → (kämi is a new dhätu by 365) käm
+ [ë]i[ì] + ta → (414, 568, 440) a[t] + käm + [ë]i[ì] + a[ì] + ta → (432, 433, the våñëéndra ä is sthäni-
vat by 486) a + ka + käm + [ë]i[ì] + a[ì] + ta → (588) a[t] + ka + kam + [ë]i[ì] + a[ì] + ta → (457) a +
ca + kam + [ë]i[ì] + a[ì] + ta → (589, 590) a + ci + kam + [ë]i[ì] + a[ì] + ta → (591) a + cé + kam +
[ë]i[ì] + a[ì] + ta → (586) acékamata <bhüteça ät. 1.1>.
2) ([ë]i[ì] isn’t applied) kam + ta → (414, 568, 440) a[t] + kam + a[ì] + ta → (432, 433) a + ka +
Comment [134]: this is the proper order
kam + a[ì] + ta → (457) acakamata <bhüteça ät. 1.1>. according to Amåta 782
bhüteça ätmapada of kam[u] käntau

acékamata / acakamata acékametäm / acakametäm acékamanta / acakamanta
acékamathäù / acékamethäm / acékamadhvam /
acakamathäù acakamethäm acakamadhvam
acékame / acakame acékamävahi / acakamävahi acékamämahi /
acakamämahi
Amåta—This sütra means that the three käryas beginning with the change to vämana which were
prescribed above take place when [ë]i which is followed by a[ì] follows. But these käryas do not take
place if there is disappearance of a daçävatära. An example of the phrase na tu daçävatärädarçane is
acakathat in våtti 784. Why did we say laghu-yukta in sütra 589? Consider ajajägarat in våtti 787.
Saàçodhiné—The disappearance of a daçävatära referred to here is either the deletion of a-räma by a-

räma-haro räma-dhätuke (511) as is seen in the example acakathat in våtti 784 or the deletion of the
saàsära of a word that has more than one sarveçvara by aneka-sarveçvarasya saàsära-haraù ...
ëéñöhemeyaùsu (888) as is seen in the examples ajahalat and acakalat in våtti 897. It will be explained in
sütra 788 that, when the preraëädi-ëi follows, the deletion of the cur-ädi-ëi or svärtha-ëi by ëer haro ’niò-
ädau räma-dhätuke (586) is not considered to be the disappearance of a daçävatära.
593 / NAenaR h"r" @Ama, @nta @Alau @Ayya w¥au wSNAu wtyaeSau /
593. ëer na hara äm anta älu äyya itnu iñëu ity eñu
ëeù—of [ë]i; na—not; haraù—deletion; äm anta älu äyya itnu iñëu iti eñu—when the pratyayas äm, anta,
älu, äyya, itnu, and iñëu follow.
[Ë]i is not deleted when äm, anta, älu, äyya, itnu, or iñëu follow.
Saàçodhiné—[Ë]i would normally be deleted by ëer haro ’niò-ädau räma-dhätuke (586) when these
pratyayas follow, but this sütra prohibits it. All the pratyayas mentioned here, apart from äm, are kåt
pratyayas.
594 / w¥aAE tau C$nd"syaeva /
594. itnau tu chandasy eva
itnau—when the pratyaya itnu follows; tu—but; chandasi—in the Vedas; eva—only.
But only in the Vedas is [ë]i not deleted when itnu follows.
kämayäïcakre. aya gatau—ayate.
Våtti—Ø kam → ([ë]i[ì] is applied by 512) kam + [ë]i[ì] → (470) kämi → (kämi is a new dhätu by
365) kämi + e → (513) kämi + äm + e → (440, 482) kämi + äm + kå + e → (440, 593, 394) käme + äm +
kå + e → (63) kämayäm + kå + e → (447, 399, 61) kämayäm + kr + e → (432, 433, the replacement r is
treated like the original å by 486) kämayäm + kå + kr + e → (457) kämayäm + cå + kr + e → (484)
kämayäm + ca + kr + e → (230) kämayäà + cakre → (114) kämayäïcakre <adhokñaja ät. 1.1>.
adhokñaja ätmapada of kam[u] käntau

kämayäïcakre / cakame kämayäïcakräte / cakamäte kämayäïcakrire / cakamire
kämayäïcakåñe / cakamiñe kämayäïcakräthe / kämayäïcakådhve /
cakamäthe cakamidhve
kämayäïcakre / cakame kämayäïcakåvahe / kämayäïcakåmahe /
cakamivahe cakamimahe
Now we begin the conjugation of the dhätu ay[a] gatau (1A, “to go, move”).
Ø ay + te → (393) ay + [ç]a[p] + te → ayate <acyuta ät. 1.1>.
595 / ‘apar"Apar"INAAM r"r"Amasya latvamayataAE /
595. pra-parä-paréëäà ra-rämasya latvam ayatau
pra-parä-paréëäm—of the upendras pra, parä, and pari; ra-rämasya—of ra-räma; latvam—the change to
la-räma; ayatau—when the dhätu ay[a] gatau (1A, “to go, move”) follows.
The r of pra, parä, and pari changes to l when the dhätu ay[a] follows.
pläyate paläyate palyayate.
Våtti—Ø pra + ay + te → (595) pla + ay + te → (393) pla + ay + [ç]a[p] + te → (46) pläyate <acyuta ät.
1.1 of pra + ay[a] gatau>.
Ø parä + ay + te → (595) palä + ay + te → (393) palä + ay + [ç]a[p] + te → (46) paläyate <acyuta

ät. 1.1 of parä + ay[a] gatau>.
Ø pari + ay + te → (595) pali + ay + te → (393) pali + ay + [ç]a[p] + te → (59) palyayate <acyuta

ät. 1.1 of pari + ay[a] gatau>.
596 / @yaAs$ad"yaeBya @AmaDaAeºajae /
596. ayäsa-dayebhya äm adhokñaje
aya-äsa-dayebhyaù—after the dhätus ay[a] gatau (1A, “to go, move”), äs[a] upaveçane vidyamänatäyäà
ca (2A, “to sit; to be, exist”), and day[a] rakñaëe däna-gati-rakñaëeñu ca (1A, “to protect; to give; to go,
move; to destroy; to accept”); äm—the pratyaya äm; adhokñaje—when an adhokñaja pratyaya follows.
Äm is applied after the dhätus ay[a], äs[a], and day[a] when an adhokñaja pratyaya follows.
ayäïcakre. opyäyé våddhau—o-é-rämäv itau—pyäyate.
Våtti—Ø ay + e → (596) ay + äm + e → (440, 482) ayäm + kå + e → (440, 447, 399, 61) ayäm + kr + e
→ (432, 433, the replacement r is treated like the original å by 486) ayäm + kå + kr + e → (457) ayäm +
cå + kr + e → (484) ayäm + ca + kr + e → (230) ayäà + cakre → (114) ayäïcakre <adhokñaja ät. 1.1>.
Now we begin the conjugation of the dhätu [o]pyäy[é] våddhau (1A, “to swell, increase”). The o and é are
indicatory letters.
Ø pyäy + te → (393) pyäy + [ç]a[p] + te → pyäyate <acyuta ät. 1.1>.
597 / d"IpjanaIbauDyaitapaUr"ItaAiyapyaAiyaBya wNvaA BaUtaezAtae k(taRir" /
597. dép-jané-budhyati-püré-täyi-pyäyibhya ië vä bhüteça-te kartari
dép-jané-budhyati-püré-täyi-pyäyibhyaù—after the dhätus listed below; ië—the pratyaya i[ë] (see sütra
421); vä—optionally; bhüteça-te—when the bhüteça pratyaya ta follows; kartari—when the kartä is to be
expressed.
In kartari prayoga, i[ë] is optionally applied after the following dhätus when the bhüteça pratyaya ta
follows:
dép[é] déptau 4A to shine, blaze

jan[é] prädur-bhäve 4A to be born, produced, to occur,
happen
budh[a] avagamane 4A to understand
pür[é] äpyäyane 4A to fill, fulfill
täy[å] vistära-pälanayoù 1A to expand; to protect
[o]pyäy[é] våddhau 1A to swell, increase
Amåta—Usually i[ë] wouldn’t be applied in kartari-prayoga, but this rule makes it optional. By the
mention of budhyati, the [ç]ti[p] form of budh[a] avagamane (4A, “to understand”), budh[a] avagamane
(1P, “to understand”) is excluded.
598 / pad"stau inatyama, /
598. padas tu nityam
padaù—after the dhätu pad[a] gatau (4A, “to go, move”); tu—but; nityam—always.
But, in kartari prayoga, i[ë] is always applied after pad[a] when the bhüteça pratyaya ta follows.
iëas to haraù—apyäyi apyäyiñöa.
Våtti—Then iëas to haraù (423) is applied and we get apyäyi:
Ø pyäy + ta → (414) a[t] + pyäy + ta → (two options by 597):

1) (i[ë] is applied) a[t] + pyäy + i[ë] + ta → (440, 423) apyäyi <bhüteça ät. 1.1>.
2) (s[i] is applied as usual by 415) a[t] + pyäy + s[i] + ta → (424) a[t] + pyäy + i[ö] + s[i] + ta →
(170) apyäyiñta → (280) apyäyiñöa <bhüteça ät. 1.1>.
Amåta—This is an apaväda of sir bhüteçe (415).
599 / pyaAya: paIyaRx~DaAeºajayaAe: /
599. pyäyaù pér yaì-adhokñajayoù
pyäyaù—of the dhätu [o]pyäy[é] våddhau (1A, “to swell, increase”); péù—the replacement pé; yaì-
adhokñajayoù—when ya[ì] (see sütra) or an adhokñaja pratyaya follows.
Comment [135]: reference the sütra by which
[O]pyäy[é] is replaced by pé when ya[ì] or an adhokñaja pratyaya follows. ya[ì] is applied
asaàyoga-pürvasyety-ädinä yaù—pipye pipyäte pipyire. käså déptau—käsate. “käsäïcakre puré saudhaiù” iti
bhäñä-våttiù. käså käsa-roga-çabde—“asmäd eväm” iti käçikä. ato mata-bhedäd “ubhayor api vikalpaù” iti
kecit. gäì gatau—gäte gäte gäte gäse ity-ädi. géyate. käläpäs tu dämodarety-ädau gäyatéti nirdiçya gäyate ity
eva manyante. deì pälane—dayate, déyate. sthä-dämodarayor iti—adita, adiñätäm.
Våtti—Then the é of pé changes to y by asaàyoga-pürvasyäneka-sarveçvarasye-dvayasya tu yaù (501).
Ø pyäy + e → (599) pé + e → (440, 447, 399, 501) py + e → (432, 433, the replacement y is
treated like the original é by 486) pé + py + e → (491) pipye <adhokñaja ät. 1.1>.
Ø pyäy + äte → (599) pé + äte → (440, 447, 399, 501) py + äte → (432, 433, the replacement y is
treated like the original é by 486) pé + py + äte → (491) pipyäte <adhokñaja ät. 1.2>.
Ø pyäy + ire → (599) pé + ire → (440, 447, 399, 501) py + ire → (432, 433, the replacement y is
treated like the original é by 486) pé + py + ire → (491) pipyire <adhokñaja ät. 1.3>.
Now we begin the conjugation of the dhätu käs[å] déptau1 (1A, “to shine”).
Ø käs + te → (393) käs + [ç]a[p] + te → käsate <acyuta ät. 1.1>.
Bhäñä-våtti gives the following example: käsäïcakre puré saudhaiù (“the city was resplendent with
mansions”). Now we begin the conjugation of the dhätu käs[å] käsa-roga-çabde (1A, “to cough”).
Käçikä says asmäd eväm (“only after this käs[å] is äm applied”). Thus, due to this difference of opinions,
some say that both of the dhätus optionally take äm. Now we begin the conjugation of the dhätu gä[ì]
gatau (1A, “to go, move”).
Ø gä + te → (393) gä + [ç]a[p] + te → (46) gäte <acyuta ät. 1.1>.
Ø gä + äte → (393) gä + [ç]a[p] + äte → (46) gä + äte → (46) gäte <acyuta ät. 1.2>.
Ø gä + ante → (393) gä + [ç]a[p] + ante → (46) gä + ante → (426) gä + ate → (46) gäte <acyuta
ät. 1.3>.
1
This dhätu is listed in the Dhätu-päöha as käç[å] déptau (1A, “to shine”), but Jéva Gosvämé is listing it here as käs[å] déptau to
make the point that both forms of the dhätu are used, and that when the dhätu is listed as käs[å], it takes äm in accordance
with aneka-sarveçvara-käsibhyäm äm adhokñaje (513).
Ø gä + se → (393) gä + [ç]a[p] + se → (46) gäse <acyuta ät. 2.1>.
acyuta ätmapada of gä[ì] gatau

gäte gäte gäte
gäse gäthe gädhve
gai gävahe gämahe
Ø gä + te → (398) gä + ya[k] + te → (440, 544, 399) géyate <acyuta karmaëi. 1.1>.
But the Kaläpa grammarians list the word gäyati instead of gä in their version of the sütra beginning
dämodara (sütra 544) and thus they consider that the form can only be gäyate <acyuta karmaëi 1.1>.
Now we begin the conjugation of the dhätu de[ì] pälane (1A, “to protect”).
Ø de + te → (393) de + [ç]a[p] + te → (63) dayate <acyuta ät. 1.1>.
Ø de → (539) dä → dä + te → (398) dä + ya[k] + te → (dä is aniö by verse 1, 544) déyate <acyuta

karmaëi 1.1>.
In bhüteça, sthä-dämodarayor i-rämo vaiñëavädi-säv ätmapade, siç ca kapilaù (549) is applied and we get
the following forms:
Ø de → (539) dä → dä + ta → (414, 415, dä is aniö by verse 1) a[t] + dä + s[i] + ta → (549) adi +

s[i] + ta → (465) adita <bhüteça ät. 1.1>.
Ø de → (539) dä → dä + ätäm → (414, 415, dä is aniö by verse 1) a[t] + dä + s[i] + ätäm → (549)
adisätäm → (170) adiñätäm <bhüteça ät. 1.2>.
Amåta—By citing the example from Bhaööi-kävya beginning käsäïcakre, an example which is upheld by
Bhäñä-våtti, Jéva Gosvämé proves that although the dhätu is well-known as ending in the tälavya (palatal)
varëa ç when it has the meaning of dépti, there are also instances where it ends in the dantya (dental)
varëa s. Furthermore in that regard, Mallinätha, a commentator on Bhaööi-kävya, explains that
käsäïcakre is the same as cakäçe <bhüteça ät. 1.1 of käç[å] déptau>. All of this is backed up by Äkhyäta-
candrikä, which says käsate kapha-je çabde déptau cäyaà prayogataù (“From the usage of learned persons
we surmise that käsate (the dhätu käs[å]) is used both in the sense of coughing and shining”). Although
Käçikä says that äm should only be applied after käs[å] käsa-roga-çabde, and although others, seeing the
difference of opinions, say that both käs[å] déptau and käs[å] käsa-roga-çabde optionally take äm, the
truth is that both dhätus always take äm because käs[å] is mentioned without any distinctions in the
sütra aneka-sarveçvara-käsibhyäm (513).
In dvi-vacana and bahu-vacana we also get gäte because first the sandhi of the ä of the dhätu gä[ì] with
the a of [ç]a[p] is done, and only then are the other käryas done. This is because a kärya which applies
to the prakåti is antaraìga (see våtti 211) and because of the maxim yävat sambhavas tävad vidhiù (våtti
194). Otherwise in dvi-vacana ata ä is ta-thayoù (400) would apply and in bahu-vacana the n of ante
wouldn’t be deleted as the deletion would be blocked by sütra 450.
600 / de"x~: s$anar"sya id"igAr"DaAeºajae /
600. deìaù sa-narasya digir adhokñaje
deìaù—of the dhätu de[ì] pälane (1A, “to protect”); sa-narasya—along with its nara; digiù—the
replacement digi; adhokñaje—when an adhokñaja pratyaya follows.
De[ì] along with its nara is replaced by digi when an adhokñaja pratyaya follows.
digye. gupa gopana-kutsanayoù—gopate. kutsäyäm—jugupsate. mäna vicäraëe püjäyäà ca—
Våtti—Ø de → (539) dä → dä + e → (440, 432, 433) dä + dä + e → (600) digi + e → (501) digye

<adhokñaja ät. 1.1>.
Now we begin the conjugation of the dhätu gup[a] gopana-kutsanayoù (1A, “to protect, hide; to
despise”).
Ø gup + te → (393) gup + [ç]a[p] + te → (443) gopate (“he protects / hides”) <acyuta ät. 1.1>.
But when the meaning is kutsä (“despising”), we get the following form:
Ø gup → (577) gup + sa[n] → (578, 579, 399, 432, 433) gu + gup + sa[n] → (457) jugupsa →
(jugupsa is a new dhätu by 365) jugupsa + te → (393) jugupsa + [ç]a[p] + te → (396) jugupsate (“he
despises”) <acyuta ät. 1.1>.
Now we begin the conjugation of the dhätu män[a] vicäraëe püjäyäà ca1 (“to investigate; to worship,
honor”).
601 / maAnabaDad"AnazAAnBya: s$aªa, , wRr"Amaê nar"sya /
601. mäna-badha-däna-çänbhyaù sann, é-rämaç ca narasya
mäna-badha-däna-çänbhyaù—after the dhätus män[a] vicäraëe püjäyäà ca (1A, “to investigate; to

worship, honor”), badh[a] bandhane nindäyäà ca (1A, “to bind; to despise”), dän[a] avakhaëòane (1U,
“to cut off”), and çän[a] tejane (1U, “to sharpen”); san—the pratyaya sa[n]; é-rämaù—the change to é-
räma; ca—and; narasya—of the nara.
Sa[n] is applied after män[a], badh[a], dän[a], and çän[a], and the final varëa of the nara changes to é-
räma.
mémäàsate. püjäyäm—mänate. badha bandhane nindäyäà ca—badhate. nindäyäm—bébhatsate.

bébhatsäïcakre. vargyäditväc chasu-dadeti na—bedhe. rabha räbhasye—kautuke ity arthaù. äì-pürvas tv
ärambhe—
Våtti—Ø män → (601) män + sa[n] → (578, 432, 433) mä + män + sa[n] → (601) mémänsa → (230)
mémäàsa → (mémäàsa is a new dhätu by 365) mémäàsa + te → (393) mémäàsa + [ç]a[p] + te → (396)
mémäàsate (“he investigates”) <acyuta ät. 1.1>.
But when the meaning is püjä (“worship, honor”), we get the following form:
Ø män + te → (393) män + [ç]a[p] + te → mänate <acyuta ät. 1.1>.
Now we begin the conjugation of the dhätu badh[a] bandhane nindäyäà ca (1A, “to bind; to despise”).
Ø badh + te → (393) badh + [ç]a[p] + te → badhate (“he binds”) <acyuta ät. 1.1>.
1
This dhätu is listed in the Dhätu-päöha as män[a] püjäyäà vicäraëe ca.
But when the meaning is nindä (“despising”), we get the following form:
Ø badh → (601) badh + sa[n] → (578, 432, 433) ba + badh + sa[n] → (601) bé + badh + sa[n] →
(259) bé + bhadh + sa[n] → (98) bébhatsa → (bébhatsa is a dhätu by 365) bébhatsa + te → (393) bébhatsa +
[ç]a[p] + te → (396) bébhatsate (“he despises”) <acyuta ät. 1.1>.
Ø badh → (601) badh + sa[n] → (578, 432, 433) ba + badh + sa[n] → (601) bé + badh + sa[n] →
(259) bé + bhadh + sa[n] → (98) bébhatsa → (bébhatsa is a dhätu by 365) bébhatsa + e → (513) bébhatsa +
äm + e → (440, 482) bébhatsa + äm + kå + e → (440, 511) bébhatsäm + kå + e → (447, 399, 61) bébhatsäm
+ kr + e → (432, 433, the replacement r is treated like the original å by 486) bébhatsäm + kå + kr + e →
(457) bébhatsäm + cå + kr + e → (484) bébhatsäm + ca + kr + e → (230) bébhatsäà + cakre → (114)
bébhatsäïcakre (“he despised”) <adhokñaja ät. 1.1>.
Çasu-dada-va-rämädénäà govindä-rämasya ca naitvädi (493) does not apply here because the dhätu
badh[a] begins with the v which belongs to the vargas.1
Ø badh + e → (440, 432, 433) ba + badh + e → (447, 475) ba + bedh + e → bedhe (“he bound”)
Now we begin the conjugation of the dhätu rabh[a] räbhasye (1A, “to long for, enjoy, embrace, act
rashly”). Räbhasya means kautuka (“ardent desire, enjoyment”). However, when rabh[a] is preceded by
the upendra ä[ì] it means “to begin.”
Saàçodhiné—One should remember that, according to the verse given in våtti 577, sa[n] is only applied
after the dhätus män[a] and badh[a] when they mean vicäraëa (“investigation”) and nindä (“despising”)
respectively. According to Kätyäyana’s Värttika on Añöädhyäyé 3.1.6, sa[n] is only applied after the dhätu
dän[a] when the meaning is ärjave (“straightness”). Thus dédäàsate (“he straightens”) but dänati /
dänate (“he cuts off”). However, sa[n] is always applied after the dhätu çän[a]. Thus we get çéçäàsate and
so on. Usually when sa[n] follows, the a-räma of the nara becomes i-räma by narä-rämasye-rämaù sani
(590), but this sütra says that for these dhätus it instead becomes é-räma. However, one cannot then
apply narasya vämanaù (491) otherwise the phrase would be pointless. Nor should one mistakenly think
that the change to é-räma was already covered by tat-parasya nara-laghos trivikramaù (591) because that
sütra only applies when [ë]i which is followed by a[ì] follows and not when sa[n] follows.
602 / r"iBalaBaAenau< zAbaDaAeºajavaijaRtas$avaeRìre" /
602. rabhi-labhor nuà çab-adhokñaja-varjita-sarveçvare
rabhi-labhoù—of the dhätus rabh[a] räbhasye (1A, “to long for, enjoy, embrace, act rashly”) and
[òu]labh[añ] präptau (1A, “to obtain, possess”); num—the ägama n[um]; çap-adhokñaja-varjita-
sarveçvare—when any pratyaya beginning with a sarveçvara, except [ç]a[p] or an adhokñaja pratyaya,
follows.
1
Sometimes the dhätu badh[a] is listed as vadh[a]. In that case, since the v of vadh[a] is vargya by the verse in våtti 466 and
since Amåta 493 explains that the vargya va-räma is considered labial, sütra 493 doesn’t apply to vadh[a] because it was stated
in våtti 493 that “only the dhätus beginning with v that begin with a dento-labial varëa are taken here.” The problem in
accepting that the dhätu is vadh[a] and not badh[a] is that we cannot apply ja-varja-harigadäder (259) to form bébhatsa since
va-räma is not a harigadä, unless we are to consider that since the vargya va-räma is labial it is non-different than ba-räma in
every way, but that is not said in so many words here. In any case the san-anta-dhätu comes out as bébhatsa. In most
grammars and Dhätu-päöhas the original dhätu is listed as badh[a] bandhane.
Rabh[a] and [òu]labh[añ] take n[um] when any pratyaya beginning with a sarveçvara1, except [ç]a[p]
or an adhokñaja pratyaya, follows.
ärabhate, ärabhyate. ärabdha. ärambhi. òulabhañ präptau—òu-ñäv itau—labhate, labhyate. alabdha.
Våtti—Ø ä + rabh + te → (393) ä + rabh + [ç]a[p] + te → ärabhate (“he begins”) <acyuta ät. 1.1 of ä[ì] +
rabh[a] räbhasye>.
Ø ä + rabh + te → (398) ä + rabh + ya[k] + te → (rabh is aniö by verse 6) ärabhyate <acyuta

karmaëi 1.1 of ä[ì] + rabh[a] räbhasye>.
Ø ä + rabh + ta → (414, 415, rabh is aniö by verse 6) ä + a[t] + rabh + s[i] + ta → (465) ä + arabh
+ ta → (466) ä + arabh + dha → (96) ä + arabdha→ (46) ärabdha <bhüteça ät. 1.1 of ä[ì] + rabh[a]
räbhasye>.
Ø ä + rabh + ta → (414, 421) ä + a[t] + rabh + i[ë] + ta → (602, 225) ä + a[t] + ra + n[um] + bh +
i[ë] + ta → (230) ä + araàbh + i[ë] + ta → (114) ä + arambh + i[ë] + ta → (423) ä + arambhi → (46)
ärambhi <bhüteça karmaëi 1.1 of ä[ì] + rabh[a] räbhasye>.
Now we begin the conjugation of the dhätu [òu]labh[añ] präptau (1A, “to obtain, possess”). The òu and ñ
are indicatory letters.
Ø labh + te → (393) labh + [ç]a[p] + te → labhate <acyuta ät. 1.1>.
Ø labh + te → (398) labh + ya[k] + te → (labh is aniö by verse 6) labhyate <acyuta karmaëi 1.1>.
Ø labh + ta → (414, 415, labh is aniö by verse 6) a[t] + labh + s[i] + ta → (465) alabh + ta →
(466) alabh + dha → (96) alabdha <bhüteça ät. 1.1>.
603 / laBaenau< NAimvaNAAevaAR , s$aAepaen‰"sya tau inatyama, /
603. labher nuà ëamv-iëor vä, sopendrasya tu nityam
labheù—of the dhätu [òu]labh[añ] präptau (1A, “to obtain, possess”); num—the ägama n[um]; ëamu-
iëoù—when the kåt pratyaya [ë]am[u] or the pratyaya i[ë] follows; vä—optionally; sa-upendrasya—
which is with an upendra; tu—but; nityam—always.
[Òu]labh[añ] optionally takes n[um] when [ë]am[u] or i[ë] follow. But if it is with an upendra it
always takes n[um] when [ë]am[u] or i[ë] follow.
alambhi aläbhi, prälambhi. dyuta déptau—dyotate.
Våtti—Ø labh + ta → (414, 421) a[t] + labh + i[ë] + ta → (two options by 603):
1) (n[um] is applied, 225) a[t] + la + n[um] + bh + i[ë] + ta → (230) alaàbh + i[ë] + ta → (114)
alambh + i[ë] + ta → (423) alambhi <bhüteça karmaëi 1.1>.
2) (n[um] is not applied, 470) aläbh + i[ë] + ta → (423) aläbhi <bhüteça karmaëi 1.1>.
1
Ø pra + labh + ta → (414, 421) pra + a[t] + labh + i[ë] + ta → (602, 225) pra + a[t] + la + n[um] +
bh + i[ë] + ta → (230) pra + alaàbh + i[ë] + ta → (114) pra + alambh + i[ë] + ta → (423) pra + alambhi
→ (46) prälambhi (“he was cheated”) <bhüteça karmaëi 1.1 of pra + [òu]labh[añ] präptau>.
Now we begin the conjugation of the dhätu dyut[a] déptau (1A, “to shine”).
Ø dyut + te → (393) dyut + [ç]a[p] + te → (443) dyotate <acyuta ät. 1.1>.
604 / âutaAid"Bya: par"padM" vaA BaUtaezAe /
604. dyut-ädibhyaù parapadaà vä bhüteçe

dyut-ädibhyaù—after the dyut-ädis (a sub-group of 19 bhv-ädi-dhätus beginning with dyut[a] déptau (1A,
“to shine”)); parapadam—the parapada ending; vä—optionally; bhüteçe—when the viñaya is a bhüteça
pratyaya.
The parapada endings are optionally applied after the dyut-ädis when the viñaya is a bhüteça pratyaya.
puñädi-dyutädéti ìaù,—adyutat adyotiñöa.
Våtti—Then [ì]a is applied by puñädi-dyutädi-ÿd-ito ìo bhüteçe parapade (569):
Ø dyut → (two options by 604):

1) (parapada endings are applied) dyut + d[ip] → (414, 569, 440) a[t] + dyut + [ì]a + d[ip] →
(252) adyutat <bhüteça pa. 1.1>.
2) (ätmapada endings are applied as usual) dyut + ta → (414, 415, 424) a[t] + dyut + i[ö] + s[i] +
ta → (443) adyotista → (170) adyotiñta → (280) adyotiñöa <bhüteça ät. 1.1>.
bhüteça parapada / ätmapada of dyut[a] déptau

adyutat / adyotiñöa adyutatäm / adyotiñätäm adyutan / adyotiñata
adyutaù / adyotiñöhäù adyutatam / adyotiñäthäm adyutata / adyotidhvam
adyutam / adyotiñi adyutäva / adyotiñvahi adyutäma / adyotiñmahi
605 / s$apar"s$avaeRìr"yavar"ANAAimao[%r"AmaAde"zA: s$aÆÿSaRNAs$aMÁa: /
605. sa-para-sarveçvara-ya-va-räëäm i-u-å-rämädeçaù saìkarñaëa-saàjïaù
sa-para-sarveçvara—along with the following sarveçvara; ya-va-räëäm—for ya-räma, va-räma, and ra-
räma; i-u-å-räma-ädeçaù—the substitution of i-räma, u-räma, and å-räma; saìkarñaëa-saàjïaù—called
saìkarñaëa.
When y, v, and r along with their following sarveçvara are replaced by i, u, and å respectively, this
replacement is called saìkarñaëa.
“samprasäraëam” ity anye.
Våtti—Others call it samprasäraëa.
Saàçodhiné—In a table form, saìkarñaëa translates as follows:
y + the following sarveçvara → i

v + the following sarveçvara → u
r + the following sarveçvara → å
606 / âuitasvaApyaAenaRr"sya s$aÆÿSaRNA: /
606. dyuti-sväpyor narasya saìkarñaëaù
dyuti-sväpyoù—of dyut[a] déptau (1A, “to shine”) and of the ëy-anta-dhätu sväpi (made from [ïi]ñvap[a]
+ [ë]i); narasya—of the nara; saìkarñaëaù—saìkarñaëa.
The nara of dyut[a] and sväpi takes saìkarñaëa.
didyute. våtu vartane—vartate. dyut-äditväd—avåtat avartiñöa.
Ø dyut + e → (440, 447, 399, 432, 433) dyu + dyut + e → (606) didyute <adhokñaja ät. 1.1>.
adhokñaja ätmapada of dyut[a] déptau

didyute didyutäte didyutire
didyutiñe didyutäthe didyutidhve
didyute didyutivahe didyutimahe
Now we begin the conjugation of the dhätu våt[u] vartane (1A, “to be, exist, remain, happen”).
Ø våt + te → (393) våt + [ç]a[p] + te → (443) vartate <acyuta ät. 1.1>.
acyuta ätmapada of våt[u] vartane

vartate vartete vartante
vartase vartethe vartadhve
varte vartävahe vartämahe
And because våt[u] is a dyut-ädi we get the following forms:
Ø våt → (two options by 604):

1) (parapada endings are applied) våt + d[ip] → (414, 569, 440) a[t] + våt + [ì]a + d[ip] → (252)
avåtat <bhüteça pa. 1.1>.
Comment [136]: count how many dhätus in
2) (ätmapada endings are applied as usual) våt + ta → (414, 415, 424) a[t] + våt + i[ö] + s[i] + ta each group and insert number here
→ (443) avartista → (170) avartiñta → (280) avartiñöa <bhüteça ät. 1.1>. Matsya Avatara dasa 19/10/06 19:12
Comment [137]: comment in class that
although Amåta says this is a para-nimitta, that
bhüteça parapada / ätmapada of våt[u] vartane would mean that parapada endings are applied
avåtat / avartiñöa avåtatäm / avartiñätäm avåtan / avartiñata between the dhätus and sya and san. Further in
our system whole pratyayas like syate would have
avåtaù / avartiñöhäù avåtatam / avartiñäthäm avåtata / avartidhvam to be applied first for their to be sya:
avåtam / avartiñi avåtäva / avartiñvahi avåtäma / avartiñmahi If necessary explain this information:
The sya referred to here is the pratyaya sya
Amåta—This sütra is an apaväda of nara-viñëujanänäm ädiù çiñyate (452). described in the Päëinian sütra sya-täsé lå-luöoù
(Añöädhyäyé 3.1.33). This is because the current
sütra is based on the Päëinian sütra våtädibhyaù
sya-sanoù (Añöädhyäyé 1.3.92). In the Päëinian
system the kalki and ajita pratyayas are separately
607 / va{taAid"Bya: par"padM" vaA syas$anaAe: / formulated by adding the pratyaya sya before the
regular acyuta and bhüteçvara pratyayas and
applying sütras 396, 397, and 400 where relevant.
Thus sya + ti[p] = syati, sya + anti = syanti, sya +
607. våt-ädibhyaù parapadaà vä sya-sanoù vas = syävas, sya + äte = syete, sya + d[ip] = syad
and so on. Not wanting to bother the students
with these unnecessary extra steps, Jéva Gosvämi
våt-ädibhyaù—after the våt-ädis (a sub-group of five bhv-ädi-dhätus beginning with våt[u] vartane (1A, has listed the kalki and ajita pratyayas in such a
“to be, exist, remain, happen”)); parapadam—parapada endings; vä—optionally; sya-sanoù—when the way that they include sya. Whereas in the Päëinian
system sya is applied first and then based on that
viñaya is sya or sa[n].1 parapada endings can optionally be applied by
våtädibhyaù sya-sanoù (Añöädhyäyé 1.3.92), in our
system sya is not a separate pratyaya and thus
Parapada endings are optionally applied after the våt-ädis when the viñaya is sya or sa[n]. cannot be applied first, rather whole pratyayas like
syati or syate are applied first and by then it has
already been decided whether the pratyaya should
Saàçodhiné—The våt-ädis are a sub-group of five dhätus belonging to the dyut-ädis. They are listed be parapada or ätmapada. Thus in our system sya
below as follows: doesn’t make sense as a para-nimitta because it
would mean that the kalki and ajita ätmapada
våt[u] vartane 1A to be, exist, remain, happen pratyayas would already have been applied since
the våtädis are ätmapadé, and only then are we
ordaining the optional use of the parapada
endings.
1
See Saàçodhiné 512 for discussion on why a viñaya-saptamé was used here instead of a para-nimitta. Thus only the viñaya saptamé makes sense.
vådh[u] våddhau 1A to grow, increase
çådh[u] apäna-çabde 1A to fart
608 / k{(paebaARlak(lk(AE ca /
608. kåper bälakalkau ca
kåpeù—of the dhätu kåp[ü] sämarthye (1A, “to be able, fit for”); bälakalkau—when the viñaya is
bälakalki; ca—also (it already takes the parapada endings by the previous sütra when the viñaya is sya or
sa[n]).
Kåp[ü] also takes the parapada endings when the viñaya is bälakalki.
609 / va{tauva{DauZa{DausyanäU"ByaAe naeq%. s$ar"Amae @Atmapad"ABaAvae /
609. våtu-vådhu-çådhu-syandübhyo neö sa-räme ätmapadäbhäve
våtu-vådhu-çådhu-syandübhyaù—afters the dhätus våt[u] vartane (1A, “to be, exist, remain, happen”),
vådh[u] våddhau (1A, “to grow, increase”), çådh[u] apäna-çabde (1A, “to fart”), and syand[ü] prasravaëe
(1A, “to flow, run”); na—not; iö—i[ö]; sa-räme—when a pratyaya beginning with sa-räma follows;
ätmapada-abhäve—in the absence of ätmapada endings.
In the case that the ätmapada endings are not applied, i[ö] is not inserted after the dhätus våt[u],
vådh[u], çådh[u], and syand[ü] when a pratyaya beginning with sa-räma follows.
vartsyati vartiñyate. kåpü sämarthye—
Våtti—Ø våt → (two options by 607):

1) (parapada endings are applied) våt + syati → (609, 443) vartsyati <kalki pa. 1.1>.
2) (ätmapada endings are applied as usual) våt + syate → (424) våt + i[ö] + syate → (443)
vartisyate → (170) vartiñyate <kalki ät. 1.1>.
kalki parapada / ätmapada of våt[u] vartane

vartsyati / vartiñyate vartsyataù / vartiñyete vartsyanti / vartiñyante
vartsyasi / vartiñyase vartsyathaù / vartiñyethe vartsyatha / vartiñyadhve
vartsyämi / vartiñye vartsyävaù / vartiñyävahe vartsyämaù / vartiñyämahe
Now we begin the conjugation of the dhätu kåp[ü] sämarthye (1A, “to be able, fit for”).
Amåta—“In the case that the ätmapada endings are not applied” means “in the case that the parapada
endings are applied.” Where våt[u], vådh[u], çådh[u] would usually always take i[ö], and where syand[ü]
would optionally take i[ö] by sütra 463 since it has the indicatory letter ü, this sütra prohibits i[ö].
610 / k{(pae[R% la{ /
610. kåper å ÿ
kåpeù—of the dhätu kåp[ü] sämarthye (1A, “to be able, fit for”); å—of the å-räma; ÿ—the replacement ÿ-
räma.
The å of kåp[ü] changes to ÿ.
kalpate. akÿpat akÿpta akalpiñöa. sthäni-vattvät nara-å-rämasyä-rämaù—cakÿpe.
Våtti—Ø kåp → (610) kÿp → kÿp + te → (393) kÿp + [ç]a[p] + te → (443) kalpate <acyuta ät. 1.1>.
acyuta ätmapada of kåp[ü] sämarthye

kalpate kalpete kalpante
kalpase kalpethe kalpadhve
kalpe kalpävahe kalpämahe
Ø kåp[ü] → (610) kÿp[ü] → (two options by 604):

1) (parapada endings are applied) kÿp[ü] + d[ip] → (414, 569, 440) a[t] + kÿp[ü] + [ì]a + d[ip] →
(252) akÿpat <bhüteça pa. 1.1>.
2) (ätmapada endings are applied as usual) kÿp[ü] + ta → (414, 415) a[t] + kÿp[ü] + s[i] + ta →
(two options by 463):
i) (i[ö] is applied) a[t] + kÿp + i[ö] + s[i] + ta → (443) akalpista → (170) akalpiñta → (280)
akalpiñöa <bhüteça ät. 1.1>.
ii) (i[ö] is not applied, 467, 399, 465) akÿpta <bhüteça ät. 1.1>.
bhüteça parapada / ätmapada of kåp[ü] sämarthye

akÿpat / akÿpatäm / akÿpan /
akalpiñöa / akÿpta akalpiñätäm / akÿpsätäm akalpiñata / akÿpsata
akÿpaù / akÿpatam / akÿpata /
akalpiñöhäù / akÿpthäù akalpiñäthäm / akÿpsäthäm akalpidhvam / akÿpdhvam
akÿpam / akÿpäva / akÿpäma /
akalpiñi / akÿpsi akalpiñvahi / akÿpsvahi akalpiñmahi / akÿpsmahi
Nara-å-rämasyä-rämaù (484) is applied since the replacement ÿ is treated like the original å by sütra 486.
Thus we get the following form:
Ø kåp → (610) kÿp → kÿp + e → (440, 447, 399, 432, 433, the replacement ÿ is treated like the
original å by 486) kå + kÿp + e → (457) cå + kÿp + e → (484) cakÿpe <adhokñaja ät. 1.1>.
adhokñaja ätmapada of kåp[ü] sämarthye

cakÿpe cakÿpäte cakÿpire
cakÿpiñe cakÿpäthe cakÿpidhve
cakÿpe cakÿpivahe cakÿpimahe
611 / k{(paenaeRq%. s$ar"AmaAid"baAlak(lfyaAer"Atmapad"ABaAvae /
611. kåper neö sa-rämädi-bälakalkyor ätmapadäbhäve
kåpeù—of the dhätu kåp[ü] sämarthye (1A, “to be able, fit for”); na—not; iö—i[ö]; sa-räma-ädi-
bälakalkyoù—when a pratyaya beginning with sa-räma or a bälakalki pratyaya follows ätmapadäbhäve—
in the absence of ätmapada endings.
In the case that the ätmapada endings are not applied, i[ö] is not inserted after kåp[ü] when a pratyaya
beginning with sa-räma or a bälakalki pratyaya follows.
kalptä. ätmapade—kalptä kalpitä. vyatha duùkhe bhaye calane ca—avyathiñöa avyäthi.
Våtti—Ø kåp[ü] → (610) kÿp[ü] → (two options by 608):

1) (parapada endings are applied) kÿp[ü] + tä → (611, 443) kalptä <bälakalki pa. 1.1>.
2) (ätmapada endings are applied as usual) kÿp[ü] + tä → (two options by 463):
i) (i[ö] is applied) kÿp + i[ö] + tä → (443) kalpitä <bälakalki ät. 1.1>.
ii) (i[ö] is not applied, 443) kalptä <bälakalki ät. 1.1>.
Now we begin the conjugation of the dhätu vyath[a] duùkhe bhaye calane ca (1A “to be unhappy; to be
afraid; to tremble”).
Ø vyath + ta → (414, 415, 424) a[t] + vyath + i[ö] + s[i] + ta → (170) avyathiñta → (280)
avyathiñöa <bhüteça ät. 1.1>.
Ø vyath + ta → (414, 421) a[t] + vyath + i[ë] + ta → (470) avyäth + i[ë] + ta → (423) avyäthi
612 / vyaTaAe nar"sya s$aÆÿSaRNAAe'DaAeºajae , paunanaR s$aÆÿSaRNA: /
612. vyatho narasya saìkarñaëo ’dhokñaje, punar na saìkarñaëaù
vyathaù—of the dhätu vyath[a] duùkhe bhaye calane ca (1A “to be unhappy; to be afraid; to tremble”);
narasya—of the nara; saìkarñaëaù—saìkarñaëa; adhokñaje—when an adhokñaja pratyaya follows;
punaù—again; na—not; saìkarñaëaù—saìkarñaëa.
The nara of vyath[a] takes saìkarñaëa when an adhokñaja pratyaya follows, but it doesn’t take
saìkarñaëa a second time.
asya cänantara-päöhän nätra nara-viñëujanänäm ädiù çiñyate—vivyathe. üha vitarke—ühate ühyate.
Våtti—Because this rule is listed later, nara-viñëujanänäm ädiù çiñyate (452) is not applicable here.
Ø vyath + e → (440, 432, 433) vya + vyath + e → (612) vivyathe <adhokñaja ät. 1.1>.
adhokñaja ätmapada of vyath[a] duùkhe bhaye calane ca

vivyathe vivyathäte vivyathire
vivyathiñe vivyathäthe vivyathidhve
vivyathe vivyathivahe vivyathimahe
Now we begin the conjugation of the dhätu üh[a] vitarke (1A, “to speculate, reason”).
Ø üh + te → (393) üh + [ç]a[p] + te → ühate <acyuta ät. 1.1>.
Ø üh + te → (398) üh + ya[k] + te → (440) ühyate <acyuta bhäve 1.1>.

Amåta—When we do saìkarñaëa of the ya-räma of the nara vya along with the following sarveçvara, a-
räma, we get vi. At that time even though vi would normally take saìkarñaëa again by the phrase vyatho
narasya saìkarñaëo ’dhokñaje, the phrase punar na saìkarñaëaù prohibits it. Since the current sütra was
ordained later, it sets aside nara-viñëujanänäm ädiù çiñyate (452). This is in accordance with the maxim
pürva-parayoù para-vidhir balavän (våtti 59).
613 / opaen‰"AäU"h"taevaARmana: k(ipalayae /
613. upendräd ühater vämanaù kapila-ye
upendrät—after an upendra; ühateù—of the dhätu üh[a] vitarke (1A, “to speculate, reason”); vämanaù—
the change to vämana; kapila-ye—when a kapila pratyaya beginning with ya-räma follows.
After an upendra, the ü of üh[a] becomes vämana when a kapila pratyaya beginning with y follows.
samuhyate. kevalohater eva. neha—ä-ühyate ohyate, samohyate. nityatväd vämanaà bädhitvä våñëéndraù.
“sakåd api vipratiñedhe yad bädhitam tad bädhitam” iti nyäyena punar na vämanaù. samauhyata. ity bhv-
ädi-ätmapada-prakriyä.
Våtti—Ø sam + üh + te → (398) sam + üh + ya[k] + te → (440, 613) samuhyate (“is perceived”) <acyuta
karmaëi 1.1 of sam + üh[a] vitarke>.
Comment [138]: this is the meaning given by
vopadeva.. the meaning of collecting listed by
This rule only applies to üh[a] when it is by itself. Thus, when we have ä + ühyate → (50) ohyate, the o Yadu is from the dhätu sam+vah
of ohyate doesn’t become vämana when ohyate comes after the upendra sam. Thus we get samohyate
<acyuta karmaëi 1.1 of sam + ä[ì] + üh[a] vitarke>. Because the våñëéndra ordained by sarveçvaräder
våñëéndro ’t-prasaìga-mätre (472) is nitya it sets asides the vämana ordained by the current sütra. And it
is not that the change to vämana can be applied after the våñëéndra is done because the maxim sakåd api
vipratiñedhe yad bädhitaà tad bädhitam eva (våtti 418) prohibits this.
Ø sam + üh + ta → (472) sam + auh + ta → (398, 414) sam + a[t] + auh + ya[k] + ta → (57)
samauhyata (“was perceived”) <bhüteçvara karmaëi 1.1 of sam + üh[a] vitarke>.
Comment [139]: this is the meaning given by
Thus ends the Bhv-ädi-ätmapada-prakriyä (“the section on bhv-ädi-dhätus which take ätmapada vopadeva.. the meaning of collecting listed by
endings”). Yadu is from the dhätu sam+vah
Atha bhv-ädi-miçra-prakriyä
Now we begin the section on the mixed group of bhv-ädi-dhätus.
patÿ gatau—patati.
Now we begin the conjugation of the dhätu pat[ÿ] gatau (1P, “to fall, fly”).
Ø pat + ti[p] → (393) pat + [ç]a[p] + ti[p] → patati <acyuta pa. 1.1>.
614 / pata: pauma. xe~ /

Comment [140]: don’t include this sütra in the
614. pataù pum ìe madhyama edition apaptat only appears in the
vedas/ upanisads
pataù—of the dhätu pat[ÿ] gatau (1P, “to fall, fly”); pum—the ägama p[um]; ìe—when [ì]a follows (see
sütra 569).
Pat[ÿ] takes p[um] when [ì]a follows.
u-mäv itau. apaptat. ñaha marñaëe—sahate. iñu-saheti veö—
Våtti—The u and m are indicatory letters.
Ø pat + d[ip] → (414, 569, 440) a[t] + pat + [ì]a + d[ip] → (614, 225) a[t] + pa+ p[um] + t + [ì]a
+ d[ip] → (252) apaptat <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu ñah[a] marñaëe (1A, “to tolerate, conquer”).
Ø ñah (458) sah → sah + te → (393) sah + [ç]a[p] + te → sahate <acyuta ät. 1.1>.
Ñah[a] is veö by iñu-saha-lubha-ruña-riña iò vä te (535).
615 / s$aih"vah"Aer"r"Amasya @Aer"AmaAe X#laAepae /
615. sahi-vahor a-rämasya o-rämo òha-lope
sahi-vahoù—of the dhätus ñah[a] marñaëe (1A, “to tolerate, conquer”) and vah[a] präpaëe (1U, “to bear,
lead, carry”); a-rämasya—of the a-räma; o-rämaù—the replacement o-rämaù; òha-lope—when there is
deletion of òha-räma (see sütra 537).
The a of ñah[a] and vah[a] changes to o when òh is deleted.
soòhä sahitä. ñadÿ viçaraëa-gaty-avasädaneñu—sadeù sédaù, sédati niñédati. çadÿ çätane—çätanaà chedanam.
Våtti—Ø ñah (458) sah → sah + tä → (two options by 535)

1) (i[ö] is inserted) sahitä <bälakalki ät. 1.1>.
2) (i[ö] is not inserted, 290) saòh + tä → (466) saòh + dhä → (280) saòh + òhä → (537) saòhä →
(615) soòhä <bälakalki ät. 1.1>.
Now we begin the conjugation of the dhätu ñad[ÿ] viçaraëa-gaty-avasädaneñu (1P, “to burst, open; to go,
move; to be dejected, perish”). Sadeù sédaù (550) is applied and we get the following forms:
Ø ñad (458) sad → sad + ti[p] → (393) sad + [ç]a[p] + ti[p] → (550) séda + [ç]a[p] + ti[p] →
(396) sédati <acyuta pa. 1.1>.
acyuta parapada of ñad[ÿ] viçaraëa-gaty-avasädaneñu

sédati sédataù sédanti
sédasi sédathaù sédatha
sédämi sédävaù sédämaù
Ø ni + ñad (458) ni + sad → ni + sad + ti[p] → (393) ni + sad + [ç]a[p] + ti[p] → (550) ni + séda +
[ç]a[p] + ti[p] → (396) ni + sédati → (462) niñédati (“he sits down”) <acyuta pa. 1.1 of ni + ñad[ÿ]
viçaraëa-gaty-avasädaneñu>.
Now we begin the conjugation of the dhätu çad[ÿ] çätane (1P, “to fall, perish, decay”). Çätana means
chedana (“cutting, destroying”).1
Saàçodhiné—This sütra is an apaväda of the phrase pürvasya trivikramaç ca in sütra 537.
616 / zAde"r"AtmapadM" izAvae /
616. çader ätmapadaà çive
çadeù—after the dhätu çad[ÿ] çätane (1P or 6P, “to fall, perish, decay”); ätmapadam—the ätmapada
endings; çive—when the viñaya is a çiva pratyaya.2
Ätmapada endings are applied after çad[ÿ] when the viñaya is a çiva pratyaya.
çadeù çéyaù—çéyate. phaëa gatau—phaëati. paphäëa pheëatuù paphaëatuù. räjå déptau—räjati räjate.
rejatuù raräjatuù. öubhräjå déptau—bhräjate. bhreje babhräje. khanu avadäraëe—khanati khanate.
Våtti— Çadeù çéyaù (550) is applied and we get the following form:
Ø çad + te → (393) çad + [ç]a[p] + te → (550) çéya + [ç]a[p] + te → (396) çéyate <acyuta ät. 1.1>.
Now we begin the conjugation of the dhätu phaë[a] gatau (1P, “to go, move”).
Ø phaë + ti[p] → (393) phaë + [ç]a[p] + ti[p] → phaëati <acyuta pa. 1.1>.
Ø phaë + [ë]a[l] → (440, 470) phäë + a → (432, 433, the våñëéndra ä is treated like the original
a by 486) pha + phäë + a → (439) paphäëa <adhokñaja pa. 1.1>.
Ø phaë + atus → (440, 432, 433) pha + phaë + atus → (447, two options by 477):
1) (the change to e and so on takes place) pha + pheë + atus → pheëatus → (155) pheëatuù
2) (the change to e and so on doesn’t takes place, 439) paphaëatus → (155) paphaëatuù
Now we begin the conjugation of the dhätu räj[å] déptau (1U, “to shine, rule over”).
Ø räj + ti[p] → (393) räj + [ç]a[p] + ti[p] → räjati <acyuta pa. 1.1>.
Ø räj + te → (393) räj + [ç]a[p] + te → räjate <acyuta ät. 1.1>.
Ø räj + atus → (440, 432, 433) rä + räj + atus → (447, two options by 477):
1) (the change to e and so on takes place) rä + rej + atus → rejatus → (155) rejatuù <adhokñaja
pa. 1.2>.
2) (the change to e and so on doesn’t takes place, 491) raräjatus → (170) raräjatuù <adhokñaja
pa. 1.2>.
1
In the Dhätu-päöha Jéva Gosvämé says that çätana means pätana (“causing to fall”) which is a similar idea to chedana. The
idea that çätana means chedana is based on Maitreya-rakñita’s explanation that çätana means viçätana (“cutting, destroying”).
Siddhänta-kaumudé, however, say that çätana means viçérëatä (“being broken, destroyed, perishing, decaying”). This is the
meaning that is commonly accepted by modern grammarians and scholars.
2
Now we begin the conjugation of the dhätu [öu]bhräj[å] déptau (1A, “to shine”).
Ø bhräj + te → (393) bhräj + [ç]a[p] + te → bhräjate <acyuta ät. 1.1>.
Ø bhräj + e → (440, 432, 433) bhrä + bhräj + e → (447, two options by 477):
1) (the change to e and so on takes place) bhrä + bhrej + e → bhreje <adhokñaja ät. 1.1>.
2) (the change to e and so on doesn’t takes place, 452) bhä + bhräj + e → (439) bä + bhräj + e →
(491) babhräje <adhokñaja ät. 1.1>.
Now we begin the conjugation of the dhätu khan[u] avadäraëe (1U, “to dig”).
Ø khan + ti[p] → (393) khan + [ç]a[p] + ti[p] → khanati <acyuta pa. 1.1>.
Ø khan + te → (393) khan + [ç]a[p] + te → khanate <acyuta ät. 1.1>.
617 / janaKanas$anaAmaAr"AmaAe vaA kM(s$aAir"yae /
617. jana-khana-sanäm ä-rämo vä kaàsäri-ye
jana-khana-sanäm—of the dhätus jan[é] prädur-bhäve (4A, “to be born, produced, to occur, happen”) or
jan[a] janane (3P, “to be born, produced, to occur, happen”), khan[u] avadäraëe (1U, “to dig”), and
ñaë[u] däne (8U, “to give”); ä-rämaù—the change to ä-rämaù; vä—optionally; kaàsäri-ye—when a
kaàsäri pratyaya beginning with ya-räma follows.
The final varëa1 of jan[é], jan[a], khan[u], and ñaë[u] optionally changes to ä when a kaàsäri pratyaya
beginning with y follows.
Amåta—Due to the general mention of jana here, both the hv-ädi-dhätu and div-ädi-dhätu are taken.
618 / vaESNAvaAâAe: kM(s$aAir"s$anaAeinaRtyama, /
618. vaiñëavädyoù kaàsäri-sanor nityam
vaiñëava-ädyoù—which begin with a vaiñëava; kaàsäri-sanoù—when a kaàsäri pratyaya or sa[n] follow;

nityam—always.
But the final varëa of jan[é], jan[a], khan[u], and ñaë[u] always changes to ä when a kaàsäri pratyaya
beginning with a vaiñëava or sa[n] that begins with a vaiñëava follows.
khäyate khanyate. cakhäna cakhnatuù. khäyät khanyät. guhü saàvaraëe—ü-räma it—
Våtti—Ø khan + te → (398) khan + ya[k] + te → (440, two options by 617):

1) (the change to ä is done) kha + ä + ya[k] + te → (46) khäyate <acyuta karmaëi 1.1>.
2) (the change to ä is not done) khanyate <acyuta karmaëi 1.1>.
1
In this regard, one should remember the maxim eka-varëa-vidhir ante pravartate (våtti 160).
Ø khan + [ë]a[l] → (440, 470) khän + a → (432, 433, the våñëéndra ä is treated like the original
a by 486) kha + khän + a → (439) ka + khän + a → (457) cakhäna <adhokñaja pa. 1.1>.
Ø khan + atus → (440, 447, 570) khn + atus → (432, 433, the deleted a is sthäni-vat by 486) kha
+ khn + atus → (439) ka + khn + atus → (457) cakhnatus → (155) cakhnatuù <adhokñaja pa. 1.2>.
Ø khan + yät → (440, two options by 617):

1) (the change to ä is done) kha + ä + yät → (46) khäyät <kämapäla pa. 1.1>.
2) (the change to ä is not done) khanyät <kämapäla pa. 1.1>.
Now we begin the conjugation of the dhätu guh[ü] saàvaraëe (1U, “to cover, hide”). The ü is an
indicatory letter.
Amåta—The word nityam is used here to remove the anuvåtti of the word vä from the previous sütra.
Jan[é], jan[a], and khan[u] only undergo the change to ä when a kaàsäri pratyaya beginning with a
vaiñëava follows because there is no possibility of sa[n] which begins with a vaiñëava to follow since
jan[é], jan[a], and khan[u] always take i[ö] when sa[n] follows.1
619 / gAAeh" @Ae O s$avaeRìre" /
619. goha o ü sarveçvare
gohaù—of goh (guh[ü] after govinda is applied by sütra 443); o—of the o-räma; ü—the replacement ü-
räma; sarveçvare—when a pratyaya beginning with a sarveçvara follows2.
The o of goh changes to ü when a pratyaya beginning with a sarveçvara follows.
gühati gühate. agühét aghukñat agühiñöa.
Våtti—Ø guh + ti[p] → (393) guh + [ç]a[p] + ti[p] → (443) goh + a + ti[p] → (619) gühati <acyuta pa.
1.1>.
Ø guh + te → (393) guh + [ç]a[p] + te → (443) goh + a + te → (619) gühate <acyuta ät. 1.1>.
acyuta parapada / ätmapada of guh[ü] saàvaraëe

gühati / gühate gühataù / gühete gühanti / gühante
gühasi / gühase gühathaù / gühethe gühatha / gühadhve
gühämi / gühe gühävaù / gühävahe gühämaù / gühämahe
Ø guh[ü] + d[ip] → (414, two options by 463):

1) (i[ö] is inserted, 415) a[t] + guh + i[ö] + s[i] + d[ip] → (443) a + goh + i[ö] + s[i] + d[ip] →
(619) agüh + i[ö] + s[i] + d[ip] → (444) agüh + i[ö] + s[i] + é[ö] + d[ip] → (445) agühéd → (252) agühét
2) (i[ö] is not inserted, 533) a[t] + guh + sa[k] + d[ip] → (399, 290) a[t] + guòh + sa[k] + d[ip] →
(259) aghuòh + sa[k] + d[ip] → (531) aghuksad → (170) aghukñad → (252) aghukñat <bhüteça pa. 1.1>.
bhüteça parapada of guh[ü] saàvaraëe
1
Ñaë[u], on the other hand optionally doesn’t take i[ö] when sa[n] follows (see sütra 891), and in that case it is eligible for
the change to ä-räma since then sa[n] will begin in a vaiñëava.
2
agühét / aghukñat agühiñöäm / aghukñatäm agühiñuù / aghukñan
agühéù / aghukñaù agühiñöam / aghukñatam agühiñöa / aghukñata
agühiñam / aghukñam agühiñva / aghukñäva agühiñma / aghukñäma
Ø guh[ü] + ta → (414, two options by 463):

1) (i[ö] is inserted, 415) a[t] + guh + i[ö] + s[i] + ta → (443) a[t] + goh + i[ö] + s[i] + ta → (619)
agühista → (170) agühiñta → (280) agühiñöa <bhüteça ät. 1.1>.
2) see next våtti.
620 / äu"h"ilah"id"h"gAuhe"Bya: s$ak(Ae h"r"Ae vaA d"ntyaAâAtmapade" /
620. duha-liha-diha-guhebhyaù sako haro vä dantyädy-ätmapade
duha-liha-diha-guhebhyaù—after the dhätus duh[a] prapüraëe (“2U, to milk, extract”), lih[a] äsvädane
(“2U, to lick, taste”), dih[a] pralepe (“2U, to smear”), guh[ü] samvaraëe (“1U, to cover, hide”); sakaù—
of sa[k] (see sütra 533); haraù—deletion; vä—optionally; dantya-ädi-ätmapade—when an ätmapada
pratyaya beginning with a dental varëa follows.
After duh[a], lih[a], dih[a], or guh[ü], sa[k] is optionally deleted when an ätmapada pratyaya
beginning with a dental varëa follows.
agüòha aghukñata. sako ’nta-haraù sarveçvare—aghukñätäm aghukñata. agüòhäù aghukñathäù aghukñäthäm

aghüòhvam aghukñadhvam. aghukñi. pratyaya-va-rämasya dantauñöhyatvät—aguhvahi aghukñävahi. jugüha
juguhatuù. goòhä. håï haraëe—harati harate. ahärñét. å-dvayäd viñëujanäntety-ädinä seù kapilatvam—ahåta
ahåñätäm.
Våtti—Ø guh[ü] + ta → (414, two options by 463):

2) (i[ö] is not inserted, 533) a[t] + guh + sa[k] + ta → (399, two options by 620):
i) (sa[k] is deleted) a + guh + ta → (290) aguòh + ta → (466) aguòh + dha → (280) aguòh + òha
→ (537) agu + òha → agüòha <bhüteça ät. 1.1>.
ii) (sa[k] is not deleted, 290) aguòh + sa[k] + ta → (259) aghuòh + sa[k] + ta → (531) aghuksata
→ (170) aghukñata <bhüteça ät. 1.1>.
Sako ’nta-haraù sarveçvare (534) is applied and we get the following forms:
Ø guh + ätäm → (414, 440, 533) a[t] + guh + sa[k] + ätäm → (399, 290) aguòh + sa + ätäm →
(259) aghuòh + sa + ätäm → (531) aghuk + sa + ätäm → (170) aghuk + ña + ätäm → (534) aghukñätäm
<bhüteça ät. 1.2>.
Ø guh + anta → (414, 440, 533) a[t] + guh + sa[k] + anta → (399, 290) aguòh + sa + anta →
(259) aghuòh + sa + anta → (531) aghuk + sa + anta → (170) aghuk + ña + anta → (534) aghuk + ñ + anta
→ (426) aghukñata <bhüteça ät. 1.3>.
Ø guh[ü] + thäs → (414, i[ö] is not inserted by 463, 533) a[t] + guh + sa[k] + thäs → (399, two
options by 620):
i) (sa[k] is deleted) aguh + thäs → (290) aguòh + thäs → (466) aguòh + dhäs → (280) aguòh +
òhäs → (537) agu + òhäs → agüòhäs → (155) agüòhäù <bhüteça ät. 2.1>.
ii) (sa[k] is not deleted, 290) aguòh + sa + thäs → (259) aghuòh + sa + thäs → (531) aghuksathäs
→ (170) aghukñathäs → (155) aghukñathäù <bhüteça ät. 2.1>.
Ø guh + äthäm → (414, 440, 533) a[t] + guh + sa[k] + äthäm → (399, 290) aguòh + sa + äthäm →
(259) aghuòh + sa + äthäm → (531) aghuk + sa + äthäm → (170) aghuk + ña + äthäm → (534)
aghukñäthäm <bhüteça ät. 2.2>.
Ø guh[ü] + dhvam → (414, i[ö] is not inserted by 463, 533) a[t] + guh + sa[k] + dhvam → (399,
two options by 620):
i) (sa[k] is deleted) aguh + dhvam → (290) aguòh + dhvam → (259) aghuòh + dhvam → (280)
aghuòh + òhvam → (537) aghu + òhvam → aghüòhvam <bhüteça ät. 2.1>.
ii) (sa[k] is not deleted, 290) aguòh + sa + dhvam → (259) aghuòh + sa + dhvam → (531)
aghuksadhvam → (170) aghukñadhvam <bhüteça ät. 2.1>.
Ø guh + i → (414, 440, 533) a[t] + guh + sa[k] + i → (399, 290) aguòh + sa + i → (259) aghuòh +
sa + i → (531) aghuk + sa + i → (170) aghuk + ña + i → (534) aghukñi <bhüteça ät. 3.1>.
Since the va-räma of a pratyaya is a dento-labial varëa (see våtti 466), we get the following forms:
Ø guh[ü] + vahi → (414, i[ö] is not inserted by 463, 533) a[t] + guh + sa[k] + vahi → (399, two
options by 620):
i) (sa[k] is deleted) aguhvahi <bhüteça ät. 3.2>.
ii) (sa[k] is not deleted, 290) aguòh + sa[k] + vahi → (259) aghuòh + sa[k] + vahi (531) aghuk +
sa[k] + vahi → (397) aghuksävahi → (170) aghukñävahi <bhüteça ät. 3.2>.
bhüteça ätmapada of guh[ü] saàvaraëe

agühiñöa / agüòha / agühiñätäm / aghukñätäm agühiñata / aghukñata
aghukñata
agühiñöhäù / agüòhäù / agühiñäthäm / aghukñäthäm agühiòhvam / agühidhvam /
aghukñathäù aghüòhvam / aghukñadhvam
agühiñi / aghukñi agühiñvahi / aguhvahi / agühiñmahi / aghukñämahi
aghukñävahi
Ø guh + [ë]a[l] → (440, 443) goh + a → (619) güh + a → (432, 433, the ü is treated like the
original u by 486) gu + güh + a → (457) jugüha <adhokñaja pa. 1.1>.
Ø guh + atus → (440, 447, 399, 432, 433) gu + guh + atus → (457) juguhatus → (155) juguhatuù
adhokñaja parapada of guh[ü] saàvaraëe

jugüha juguhatuù juguhuù
jugühitha juguhathuù juguha
jugüha juguhiva juguhima
adhokñaja ätmapada of guh[ü] saàvaraëe

juguhe juguhäte juguhire
juguhiñe juguhäthe juguhiòhve / juguhidhve
juguhe juguhivahe juguhimahe
Ø guh[ü] + tä → (i[ö] is not inserted by 463, 443) goh + tä → (290) goòh + tä → (466) goòh +
dhä → (280) goòh + òhä → (537) goòhä <bälakalki pa. 1.1>.
Now we begin the conjugation of the dhätu hå[ï] haraëe (1U, “to take, remove, steal”).
Ø hå + ti[p] → (393) hå + [ç]a[p] + ti[p] → (394) harati <acyuta pa. 1.1>.
Ø hå + te → (393) hå + [ç]a[p] + te → (394) harate <acyuta ät. 1.1>.
acyuta parapada / ätmapada of hå[ï] haraëe

harati / harate harataù / harete haranti / harante
harasi / harase harathaù / harethe haratha / haradhve
harämi / hare harävaù / harävahe harämaù / harämahe
Ø hå + d[ip] → (414, 415, hå is aniö by verse 1) a[t] + hå + s[i] + d[ip] → (497) ahär + s[i] + d[ip]
→ (444) ahär + s[i] + é[ö] + d[ip] → (170) ahärñéd → (252) ahärñét <bhüteça pa. 1.1>.
bhüteça parapada of hå[ï] haraëe

ahärñét ahärñöäm ahärñuù
ahärñéù ahärñöam ahärñöa
ahärñam ahärñva ahärñma
When s[i] is kapila by å-dvayäd viñëujanänteçoddhaväc ca vaiñëavädi-si-kämapälau kapiläv ätmapade,

Ø hå + ta → (414, 415, hå is aniö by verse 1) a[t] + hå + s[i] + ta → (467, 399, 465) ahåta
Ø hå + ätäm → (414, 415, hå is aniö by verse 1) a[t] + hå + s[i] + ätäm → (467, 399, 170)
ahåñätäm <bhüteça ät. 1.2>.
bhüteça ätmapada of hå[ï] haraëe

ahåta ahåñätäm ahåñata
ahåthäù ahåñäthäm ahåòhvam
ahåñi ahåñvahi ahåñmahi
621 / h"sya jaAe nar"sya /
621. hasya jo narasya
hasya—of the ha-räma; jaù—the replcaement ja-räma; narasya—of a nara.
The h of a nara changes to j.
jahära. å-rämät tu nityaà neö—jahartha. bhaja seväyäm—bhajati bhajate. babhäja bhejatuù bhejuù bhejitha
babhaktha. çriï seväyäm—ëi-çréty aì—açiçriyat. ranja räge—rajati rajyate. yaja deva-püjä-saìgati-karaëa-
däneñu—yajati yajate.
Våtti—Ø hå + [ë]a[l] → (440, 422) här + a → (432, 433, the våñëéndra är is treated like the original å by
486) hå + här + a → (621) jå + här + a → (484) jahära <adhokñaja pa. 1.1>.
Å-rämät tu nityaà neö (507) is applied and we get the following form:
Ø hå + tha[l] → (507, 394) har + tha → (432, 433, the govinda ar is treated like the original å by
486) hå + har + tha → (621) jå + har + tha → (484) jahartha <adhokñaja pa. 2.1>.
adhokñaja parapada of hå[ï] haraëe

jahära jahratuù jahruù
jahartha jahrathuù jahra
jahära / jahara jahriva jahrima
adhokñaja ätmapada of hå[ï] haraëe

jahre jahräte jahrire
jahriñe jahräthe jahriòhve / jahridhve
jahre jahrivahe jahrimahe
Now we begin the conjugation of the dhätu bhaj[a] seväyäm (1U, “to serve, worship, divide,
experience”).
Ø bhaj + ti[p] → (393) bhaj + [ç]a[p] + ti[p] → bhajati <acyuta pa. 1.1>.
Ø bhaj + te → (393) bhaj + [ç]a[p] + te → bhajate <acyuta ät. 1.1>.
acyuta parapada / ätmapada of bhaj[a] seväyäm

bhajati / bhajate bhajataù / bhajete bhajanti / bhajante
bhajasi / bhajase bhajathaù / bhajethe bhajatha / bhajadhve
bhajämi / bhaje bhajävaù / bhajävahe bhajämaù / bhajämahe
Ø bhaj + [ë]a[l] → (440, 470) bhäj + a → (432, 433, the våñëéndra ä is treated like the original a
by 486) bha + bhäj + a → (439) babhäja <adhokñaja pa. 1.1>.
Ø bhaj + atus → (440, 432, 433) bha + bhaj + atus → (447, 475) bha + bhej + atus → bhejatus →
(155) bhejatuù <adhokñaja pa. 1.2>.
Ø bhaj + us → (440, 432, 433) bha + bhaj + us → (447, 475) bha + bhej + us → bhejus → (155)
bhejuù <adhokñaja pa. 1.3>.
Ø bhaj + tha[l] → (two options by 504):

1) (i[ö] is inserted) bhaj + i[ö] + tha[l] → (432, 433) bha + bhaj + itha → (447, 476) bha + bhej +
itha → bhejitha <adhokñaja pa. 2.1>.
2) (i[ö] is not inserted, 432, 433) bha + bhaj + tha[l] → (439) ba + bhaj + tha → (243) ba + bhag +
tha → (98) babhaktha <adhokñaja pa. 2.1>.
adhokñaja parapada of bhaj[a] seväyäm

babhäja bhejatuù bhejuù
bhejitha / babhaktha bhejathuù bheja
babhäja / babhaja bhejiva bhejima
adhokñaja ätmapada of bhaj[a] seväyäm

bheje bhejäte bhejire
bhejiñe bhejäthe bhejidhve
bheje bhejivahe bhejimahe
Now we begin the conjugation of the dhätu çri[ï] seväyäm (1U, “to serve, worship, dwell, depend on”).
A[ì] is applied by ëi-çri-dru-sru-kamibhyo ’ì bhüteçe kartari (568) and we get the following form:
Ø çri + d[ip] → (414, 568, 440) a[t] + çri + a[ì] + d[ip] → (499) a + çriy + a[ì] + d[ip] → (432,
433, the replacement iy is treated like the original i by 486) a + çri + çriy + a + d → (452) a + çi + çriy + a
+ d → (252) açiçriyat <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu ranj[a] räge (1U, “to be colored, delighted, to love, be
attached”).
Ø ranj + ti[p] → (393) ranj + [ç]a[p] + ti[p] → (575) rajati <acyuta pa. 1.1>.
acyuta parapada / ätmapada of ranj[a] räge

rajati / rajate rajataù / rajete rajanti / rajante
rajasi / rajase rajathaù / rajethe rajatha / rajadhve
rajämi / raje rajävaù / rajävahe rajämaù / rajämahe
Ø ranj + te → (398) ranj + ya[k] + te → (454) rajyate <acyuta bhäve 1.1>.
Now we begin the conjugation of the dhätu yaj[a] deva-püjä-saìgati-karaëa-däneñu (1U, “to worship,
sacrifice; to meet; to give”).
Ø yaj + ti[p] → (393) yaj + [ç]a[p] + ti[p] → yajati <acyuta pa. 1.1>.
Ø yaj + te → (393) yaj + [ç]a[p] + te → yajate <acyuta ät. 1.1>.
acyuta parapada / ätmapada of yaj[a] deva-püjä-saìgati-karaëa-däneñu

yajati / yajate yajataù / yajete yajanti / yajante
yajasi / yajase yajathaù / yajethe yajatha / yajadhve
yajämi / yaje yajävaù / yajävahe yajämaù / yajämahe
622 / vaicasvaipayajaAd"InaAM s$aÆÿSaRNA: k(ipalae /
622. vaci-svapi-yaj-ädénäà saìkarñaëaù kapile
vaci-svapi-yaj-ädénäm—of vac[a] paribhäñaëe (2P, “to speak, say, tell”), [ïi]ñvap[a] çaye (2P, “to sleep,
lie down”), and the yaj-ädis (see explanation below); saìkarñaëaù—saìkarñaëa; kapile—when a kapila
pratyaya follows.
Vac[a], [ïi]ñvap[a], and the yaj-ädis take saìkarñaëa when a kapila pratyaya follows.
Üyajo vapo vahaç caiva / veï-vyeïau hvayatis tathä

vad-vasau çvayatiç caiva / navaite syur yaj-ädayaùÛ
ijyate. nityatvät saìkarñaëe sati—aijyata. cha-ço räj iti ñatvam—ayäkñét ayäñöäm.
Våtti—The following nine dhätus are called the yaj-ädis:

yaj[a] deva-püjä-saìgati-karaëa-däneñu 1U to worship, sacrifice; to meet; to give
ve[ï] tantu-santäne 1U to weave, sew, compose
hve[ï] spardhäyäà çabde ca 1U to vie with, challenge; to call
vad[a] vyaktäyäà väci 1P to speak, say, tell
vas[a] niväse 1P to dwell, live, stay
Ø yaj + te → (398) yaj + ya[k] + te → (622) ijyate <acyuta karmaëi 1.1>.
Because saìkarñaëa is done first, since it is nitya, we get the following form:
Ø yaj + ta → (398) yaj + ya[k] + ta → (622) ij + ya + ta → (472) aij + ya + ta → (414) a[t] + aij +
ya + ta (55) aijyata <bhüteçvara karmaëi 1.1>.
The change to ñ takes place by cha-ço räj-yaj-bhräj-parivräj-såj-måj-bhrasj-vraçcäà ca ño viñëupadänte

vaiñëave ca (249) and we get the following forms:
Ø yaj + d[ip] → (414, 415, yaj is aniö by verse 3) a[t] + yaj + s[i] + d[ip] → (464) ayäj + s[i] +
d[ip] → (444) ayäj + s[i] + é[ö] + d[ip] → (249) ayäñ + s[i] + é[ö] + d[ip] → (531) ayäkséd → (170)
ayäkñéd → (252) ayäkñét <bhüteça pa. 1.1>.
Ø yaj + täm → (414, 415, yaj is aniö by verse 3) a[t] + yaj + s[i] + täm → (464) ayäj + s[i] + täm
→ (465) ayäj + täm → (249) ayäñtäm → (280) ayäñöäm <bhüteça pa. 1.2>.
bhüteça parapada of yaj[a] deva-püjä-saìgati-karaëa-däneñu

ayäkñét ayäñöäm ayäkñuù
ayäkñéù ayäñöam ayäñöa
ayäkñam ayäkñva ayäkñma
bhüteça ätmapada of yaj[a] deva-püjä-saìgati-karaëa-däneñu

ayañöa ayakñätäm ayakñata
ayañöhäù ayakñäthäm ayaòòhvam
ayakñi ayakñvahi ayakñmahi
Amåta—Both vac[a] paribhäñaëe and the vac that replaces the dhätu brü[ï] vyaktäyäà väci (see sütra
668) are accepted by the mention of vaci here. Someone may wonder, “In bhüteçvara of the dhätu yaj[a],
should dhätoù pürvam at bhüteçvara-bhüteçäjiteñu (414) be done first or should saìkarñaëa be done
first?” In answer to that, Jéva Gosvämé speaks the sentence beginning nityatvät. Saìkarñaëa takes place
regardless of whether or not a[t] is applied by sütra 414, therefore it is nitya and thus it is done first,
before the application of a[t]. After saìkarñaëa is done, sarveçvaräder våñëéndro ’t-prasaìga-mätre (472)
is applied.
623 / vacyaAd"InaAM ƒah"Ad"InaAM ca nar"sya s$aÆÿSaRNAAe'DaAeºajae /
623. vacy-ädénäà grah-ädénäà ca narasya saìkarñaëo ’dhokñaje
vacy-ädénäm—of the vacy-ädis (all the dhätus mentioned in the previous sütra, including the yaj-ädis);
grah-ädénäm—of the grah-ädis (all the dhätus mentioned in sütra 626); ca—and; narasya—of the nara;
saìkarñaëaù—saìkarñaëa; adhokñaje—when an adhokñaja pratyaya follows.
The nara of the vacy-ädis and grah-ädis takes saìkarñaëa when an adhokñaja pratyaya follows.
grahädayo vakñyante. iyäja éjatuù éjuù, iyajitha iyañöha. ijyät. òuvapa béja-tantu-santäne—òur it—vapati
vapate. upyate. vaha präpaëe—vahati vahate. uhyate. aväkñét. viçeñatväd o-rämo våñëéndraà bädhate—
avoòhäm avoòha. uväha ühatuù. veï tantu-santäne—vayati vayate. üyate.
Våtti—The grah-ädis will be mentioned in sütra 626.
Ø yaj + [ë]a[l] → (440, 470) yäj + a → (432, 433, the våñëéndra ä is treated like the original a by
486) ya + yäj + a → (623) iyäja <adhokñaja pa. 1.1>.
Ø yaj + atus → (440, 447, 622) ij + atus → (432, 433) i + ij + atus → (46) éjatus → (155) éjatuù
Ø yaj + us → (440, 447, 622) ij + us → (432, 433) i + ij + us → (46) éjus → (155) éjuù <adhokñaja
pa. 1.3>.
Ø yaj + tha[l] → (two options by 504):

1) (i[ö] is inserted) yaj + i[ö] + tha[l] → (432, 433) ya + yaj + itha → (623) iyajitha <adhokñaja pa.
2.1>.
2) (i[ö] is not inserted, 432, 433) ya + yaj + tha[l] → (623) i + yaj + tha → (249) iyañtha → (280)
iyañöha <adhokñaja pa. 2.1>.
adhokñaja parapada of yaj[a] deva-püjä-saìgati-karaëa-däneñu

iyäja éjatuù éjuù
éyajitha / iyañöha éjathuù éja
iyäja / iyaja éjiva éjima
adhokñaja ätmapada of yaj[a] deva-püjä-saìgati-karaëa-däneñu

éje éjäte éjire
éjiñe éjäthe éjidhve
éje éjivahe éjimahe
Ø yaj + yät → (440, 441, 622) ijyät <kämapäla pa. 1.1>.
Now we begin the conjugation of the dhätu [òu]vap[a] béja-tantu-santäne (1U, “to sow”). The òu is an
indicatory letter.
Ø vap + ti[p] → (393) vap + [ç]a[p] + ti[p] → vapati <acyuta pa. 1.1>.
Ø vap + te → (393) vap + [ç]a[p] + te → vapate <acyuta ät. 1.1>.
Ø vap + te → (398) vap + ya[k] + te → (622) upyate <acyuta karmaëi 1.1>.
Now we begin the conjugation of the dhätu vah[a] präpaëe (1U, “to bear, lead, carry”).
Ø vah + ti[p] → (393) vah + [ç]a[p] + ti[p] → vahati <acyuta pa. 1.1>.
Ø vah + te → (393) vah + [ç]a[p] + te → vahate <acyuta ät. 1.1>.
acyuta parapada / ätmapada of vah[a] präpaëe

vahati / vahate vahataù / vahete vahanti / vahante
vahasi / vahase vahathaù / vahethe vahatha / vahadhve
vahämi / vahe vahävaù / vahävahe vahämaù / vahämahe
Ø vah + te → (398) vah + ya[k] + te → (622) uhyate <acyuta karmaëi 1.1>.
Ø vah + d[ip] → (414, 415, vah is aniö by verse 8) a[t] + vah + s[i] + d[ip] → (464) aväh + s[i] +
d[ip] → (444) aväh + s[i] + é[ö] + d[ip] → (290) aväòh + s[i] + é[ö] + d[ip] → (531) aväkséd → (170)
aväkñéd → (252) aväkñét <bhüteça pa. 1.1>.
Since the change to o-räma by sütra 615 is more specific it blocks the våñëéndra by sütra 464.1
Ø vah + täm → (414, 415, vah is aniö by verse 8) a[t] + vah + s[i] + täm → (465) avah + täm →
(290) avaòh + täm → (466) avaòh + dhäm → (280) avaòh + òhäm → (537) avaòhäm → (615) avoòhäm
Ø vah + ta → (414, 415, vah is aniö by verse 8) a[t] + vah + s[i] + ta → (447) avah + ta → (290)
avaòh + ta → (466) avaòh + dha → (280) avaòh + òha → (537) avaòha → (615) avoòha <bhüteça pa.
2.3>.
bhüteça parapada of vah[a] präpaëe

aväkñét avoòhäm aväkñuù
aväkñéù avoòham avoòha
aväkñam aväkñva aväkñma
bhüteça ätmapada of vah[a] präpaëe

avoòha avakñätäm avakñata
avoòhäù avakñäthäm avoòhvam
avakñi avakñvahi avakñmahi
Ø vah + [ë]a[l] → (440, 470) väh + a → (432, 433, the våñëéndra ä is treated like the original a
by 486) va + väh + a → (623) uväha <adhokñaja pa. 1.1>.
Ø vah + atus → (440, 447, 622) uh + atus → (432, 433) u + uh + atus → (46) ühatus → (155)
ühatuù <adhokñaja pa. 1.2>.
adhokñaja parapada of vah[a] präpaëe

uväha ühatuù ühuù
uvahitha / uvoòha ühathuù üha
uväha / uvaha ühiva ühima
adhokñaja ätmapada of vah[a] präpaëe

ühe ühäte ühire
ühiñe ühäthe ühiòhve / ühidhve
ühe ühivahe ühimahe
Now we begin the conjugation of the dhätu ve[ï] tantu-santäne (1U, “to weave, sew, compose”).
Ø ve + ti[p] → (393) ve + [ç]a[p] + ti[p] → (394) vayati <acyuta pa. 1.1>.
1
In this regard, one should remember the maxim utsargäpavädayor apavädo balavän (våtti 59).
Ø ve + te → (393) ve + [ç]a[p] + te → (394) vayate <acyuta ät. 1.1>.
Ø ve → (539) vä → vä + te → (398) vä + ya[k] + te → (622) u + ya + te → (508) üyate <acyuta

karmaëi 1.1>.
Amåta—This rule only applies when an adhokñaja pratyaya which is not kapila follows, for when an
adhokñaja pratyaya which is kapila follows, saìkarñaëa is done first by sütra 622 or sütra 626, then there
is reduplication of the saìkarñaëa, and thus we get such forms as éjatuù <adhokñaja pa. 1.2>.
Comment [141]: the proof of this is SK p246
Saàçodhiné—The reason why there is reduplication of the saìkarñaëas like i-räma and so on in éjatuù
and so on (see next few våttis) instead of the reduplication of the original ya-räma and so on is because,
even though saìkarñaëa is in some ways a sarveçvarasyädeçaù, Jéva Gosvämé doesn’t include it in his
elaboration on the phrase sarveçvarasyädeçaù in våtti 486. So whereas govinda, våñëéndra, and other
replacements are sthäni-vat since they are included in that list, saìkarñaëa is not sthäni-vat because it is
not included in that list.
624 / vaeHaAe na s$aÆÿSaRNAAe'DaAeºajae /
624. veïo na saìkarñaëo ’dhokñaje
veïaù—of the dhätu ve[ï] tantu-santäne (1U, “to weave, sew, compose”); na—not; saìkarñaëaù—
saìkarñaëa; adhokñaje—when an adhokñaja pratyaya follows.
Ve[ï] doesn’t take saìkarñaëa when an adhokñaja pratyaya follows.
vavau vavatuù.
Våtti—Ø ve → (539) vä → vä + [ë]a[l] → (541) vä + au → (440, 624, 432, 433) vä + vä + au → (491)

va + vä + au → (57) vavau <adhokñaja pa. 1.1>.
Ø ve → (539) vä → vä + atus → (440, 624, 432, 433) vä + vä + atus → (491) va + vä + atus →

(542) vavatus → (155) vavatuù <adhokñaja pa. 1.2>.
Amåta—Where saìkarñaëa would normally be done by vaci-svapi-yaj-ädénäà saìkarñaëaù kapile (622),

this sütra prohibits it. Thus in vavatuù <adhokñaja pa. 1.2> neither the nara nor the näräyaëa take
saìkarñaëa.
625 / vaeHaAe vaiya vaADaAeºajae /
625. veïo vayi vädhokñaje
veïaù—of the dhätu ve[ï] tantu-santäne (1U, “to weave, sew, compose”); vayi—the replacement vay[i];
vä—optionally; adhokñaje—when an adhokñaja pratyaya follows.
Ve[ï] is optionally replaced by vay[i] when an adhokñaja pratyaya follows.
grahäditvän narasya saìkarñaëaù—uväya.
Våtti—Since vay[i] is a grahädi its nara takes saìkarñaëa.

Ø ve → (539) vä → vä + [ë]a[l] → (625) vay + [ë]a[l] → (440, 470) väy + a → (432, 433, the
våñëéndra ä is treated like the original a by 486) va + väy + a → (623) uväya <adhokñaja pa. 1.1>.
Comment [142]: eka-deça-vikåtam ananya-vat
626 / ƒaih"jyaAvaiyavyaiDavaizAvyaicaãiê‘aicC$”as$jaInaAM s$aÆÿSaRNA: kM(s$aAr"AE /
626. grahi-jyä-vayi-vyadhi-vaçi-vyaci-vraçci-pracchi-bhrasjénäà saìkarñaëaù kaàsärau
grahi-jyä-vayi-vyadhi-vaçi-vyaci-vraçci-pracchi-bhrasjénäm—of the dhätus listed below; saìkarñaëaù—

saìkarñaëa; kaàsärau—when a kaàsäri pratyaya follows.
The following dhätus (known as the grah-ädis) take saìkarñaëa when a kaàsäri pratyaya follows:
grah[a] upädäne 9U to accept, take

jyä vayo-hänau 9P to grow old
vay[i] (the replacement of ve[ï])
vyadh[a] täòane 4P to pierce, wound
vaç[a] käntau 2P to desire
vyac[a] vyäjé-karaëe 6P to deceive
[o]vraçc[ü] chedane 6P to cut
bhrasj[a] päke 6U to roast, fry
vayi-grahaëaà veïo neti niñedhätyayatärtham.
Våtti—The mention of vay[i] here is to remove the prohibition veïo na saìkarñaëo ’dhokñaje (624).
Amåta—Normally the prohibition would also apply to vay[i] in accordance with the maxim eka-deça-
vikåtam ananya-vat (våtti 146), but vay[i] is listed among the grah-ädis to counteract that.
627 / vayaAe yasya vaAe vaA k(ipalae /
627. vayo yasya vo vä kapile
vayaù—of vay[i] (see sütra 625); yasya—of the ya-räma; vaù—the replacement va-räma; vä—optionally;
kapile—when a kapila pratyaya follows.
The y of vay[i] optionally changes to v when a kapila pratyaya follows.
üyatuù üvatuù uvayitha. vyeï saàvaraëe—
Våtti—Ø ve → (539) vä → vä + atus → (625) vay + atus → (440, 447, 626) uy + atus → (432, 433) u +
uy + atus → (46) üyatus → (two options by 627):
1) (the y of vay[i] doesn’t change to v, 155) üyatuù <adhokñaja pa. 1.2>.
2) (the y of vay[i] changes to v, 155) üvatuù <adhokñaja pa. 1.2>.
Ø ve → (539) vä → vä + tha[l] → (625) vay + tha[l] → (468, 424) vay + i[ö] + tha[l] → (432,
433) va + vay + itha → (623) uvayitha <adhokñaja pa. 2.1>.
adhokñaja parapada of ve[ï] tantu-santäne
vavau / uväya vavatuù / üyatuù / üvatuù vavuù / üyuù / üvuù
vavitha / vavätha / vavathuù / üyathuù / vava / üya / üva
uvayitha üvathuù
vavau / uväya / uvaya vaviva / üyiva / üviva vavima / üyima / üvima
adhokñaja ätmapada of ve[ï] tantu-santäne

vave / üve / üye vaväte / üväte / üyäte vavire / üvire / üyire
vaviñe / üviñe / üyiñe vaväthe / üväthe / üyäthe vaviòhve / vavidhve / üviòhve
/ üvidhve / üyiòhve / üyidhve
vave / üve / üye vavivahe / üvivahe / üyivahe vavimahe / üvimahe /
üyimahe
Now we begin the conjugation of the dhätu vye[ï] saàvaraëe (1U, “to cover, close”).
628 / vyaeHaAe naAtvamaDaAeºajae /
628. vyeïo nätvam adhokñaje
vyeïaù—of the dhätu vye[ï] saàvaraëe (1U, “to cover, close”); na—not; ätvam—the change to ä by sütra
539; adhokñaje—when the viñaya is an adhokñaja pratyaya.1
Vye[ï] doesn’t undergo the change to ä when the viñaya is an adhokñaja pratyaya.
våñëéndraù, vivyäya. vivyatuù. “näräyaëasya saìkarñaëa-nityatva-niñedhäd vivyayatuù” iti käläpäù. thali

atty-arti-vå-vyeïbhyo nityam iti—vivyayitha. véyät. hveï spardhäyäm çabde ca—hvayati hvayate. hüyate.
Våtti—Våñëéndra is then done by sütra 422 and we get the following form:
Ø vye → (628) vye + [ë]a[l] → (440, 422) vyai + a → (64) vyäy + a → (432, 433, the våñëéndra
ai and the replacement äy are sthäni-vat by 486) vye + vyäy + a → (623) vivyäya <adhokñaja pa. 1.1>.
Ø vye → (628) vye + atus → (440, 447, 622) vi + atus → (432, 433) vi + vi + atus → (501)
vivyatus → (155) vivyatuù <adhokñaja pa. 1.2>.
The Kaläpa grammarians say that because the näräyaëa doesn’t always take saìkarñaëa, we also get
vivyayatuù <adhokñaja pa. 1.2>. When tha[l] follows, atty-arti-vå-vyeïbhyo nityam (506) is applied and
we get the following form:
Ø vye → (628) vye + tha[l] → (506) vye + i[ö] + tha[l] → (432, 433) vye + vye + itha → (623) vi
+ vye + itha → (63) vivyayitha <adhokñaja pa. 2.1>.
adhokñaja parapada of vye[ï] saàvaraëe

vivyäya vivyatuù vivyuù
vivyayitha vivyathuù vivya
vivyäya / vivyaya vivyiva vivyima
1
adhokñaja ätmapada of vye[ï] saàvaraëe
vivye vivyäte vivyire
vivyiñe vivyäthe vivyiòhve / vivyidhve
vivye vivyivahe vivyimahe
Ø vye + yät → (440, 622) vi + yät → (508) véyät <kämapäla pa. 1.1>.
Now we begin the conjugation of the dhätu hve[ï] spardhäyäm çabde ca (1U, “to vie with, challenge; to
call”).
Ø hve + ti[p] → (393) hve + [ç]a[p] + ti[p] → (63) hvayati <acyuta pa. 1.1>.
Ø hve + te → (393) hve + [ç]a[p] + te → (63) hvayate <acyuta ät. 1.1>.
acyuta parapada / ätmapada of hve[ï] spardhäyäm çabde ca

hvayati / hvayate hvayataù / hvayete hvayanti / hvayante
hvayasi / hvayase hvayathaù / hvayethe hvayatha / hvayadhve
hvayämi / hvaye hvayävaù / hvayävahe hvayämaù / hvayämahe
Ø hve → (539) hvä → hvä + te → (398) hvä + ya[k] + te → (622) hu + ya + te → (508) hüyate
Amåta—This sütra prohibits the change to ä that would normally take place by caturvyühäntänäm ä-
rämänta-päöho ’çive (539). Regarding vivyäya <adhokñaja pa. 1.1>, the saìkarñaëa of the nara by sütra
623 blocks nara-viñëujanänäm ädiù çiñyate (452) because sütra 623 is a later rule. There is no further
saìkarñaëa of the nara or näräyaëa in forms like vivyatuù and so on because the prohibition punar na
saìkarñaëaù in vyatho narasya saìkarñaëo ’dhokñaje, punar na saìkarñaëaù (612) additionally implies
that other dhätus also don’t undergo further saìkarñaëa.
629 / ilaipais$aicaù"Ae x~Ae BaUtaezAe k(taRir" /
629. lipi-sici-hvo ìo bhüteçe kartari
lipi-sici-hvaù—after the dhätus lip[a] upadehe (6U, “to anoint, cover, stain, pollute”), ñic[a] kñaraëe (6U,
“to sprinkle, discharge”), and hve[ï] spardhäyäm çabde ca (1U, “to vie with, challenge; to call”); ìaù—
the pratyaya [ì]a; bhüteçe—when a bhüteça pratyaya follows; kartari—when the kartä is to be expressed.
In kartari prayoga, [ì]a is applied after lip[a], ñic[a], and hve[ï] when a bhüteça pratyaya follows.
630 / @Atmapade" tau vaA /
630. ätmapade tu vä
ätmapade—when a bhüteça ätmapada pratyaya follows; tu—but; vä—optionally.
But this is optional when a bhüteça ätmapada pratyaya follows.
ä-räma-haraù, ahvat ahvata ahvästa.

Våtti—Then ä-räma is deleted by sütra 542 and we get the following form:
Ø hve → (539) hvä → hvä + d[ip] → (414, 629, hvä is aniö by verse 1) a[t] + hvä + [ì]a + d[ip] →
(542) ahvad → (252) ahvat <bhüteça pa. 1.1>.
bhüteça parapada of hve[ï] spardhäyäm çabde ca

ahvat ahvatäm ahvan
ahvaù ahvatam ahvata
ahvam ahväva ahväma
Ø hve → (539) hvä → hvä + ta → (414) a[t] + hvä + ta → (two options by 630):
1) ([ì]a is applied, hvä is aniö by verse 1) a[t] + hvä + [ì]a + ta → (542) ahvata <bhüteça ät. 1.1>.
2) (s[i] is applied as usual by 415, hvä is aniö by verse 1) a[t] + hvä + s[i] + ta → ahvästa <bhüteça
ät. 1.1>.
bhüteça parapada of hve[ï] spardhäyäm çabde ca

ahvata / ahvästa ahvetäm / ahväsätäm ahvanta / ahväsata
ahvathäù / ahvästhäù ahvetäm / ahväsäthäm ahvadhvam / ahvädhvam
ahve / ahväsi ahvävahi / ahväsvahi ahvämahi / ahväsmahi
Amåta—[Ì]a is only optionally applied after lip[a], ñic[a], and hve[ï] when a bhüteça ätmapada pratyaya
follows. One should understand that since the word kartari is carried forward from the previous sütra,
[ì]a is not applied in karmaëi prayoga.
631 / ù"Ae nar"naAr"AyaNAyaAe: s$aÆÿSaRNAAe naAmaDaAtauM ivanaA /
631. hvo nara-näräyaëayoù saìkarñaëo näma-dhätuà vinä
hvaù—of the dhätu hve[ï] spardhäyäm çabde ca (1U, “to vie with, challenge; to call”); nara-
näräyaëayoù—of the nara and näräyaëa; saìkarñaëaù—saìkarñaëa; näma-dhätum—a näma-dhätu (“a
dhätu produced from a näma”); vinä—except.
Both the nara and näräyaëa of hve[ï] take saìkarñaëa, but not when hve[ï] is part of a näma-dhätu.
juhäva. vasa niväse—vasati.
Våtti—Ø hve → (539) hvä → hvä + [ë]a[l] → (440, 631) hu + [ë]a[l] → (422) hau + a → (66) häv + a
→ (432, 433, the våñëéndra au and the replacement äv are sthäni-vat by 486) hu + häv + a → (621) juhäva
adhokñaja parapada of hve[ï] spardhäyäm çabde ca

juhäva juhuvatuù juhuvuù
juhavitha / juhotha juhuvathuù juhuva
juhäva / juhava juhuviva juhuvima
adhokñaja ätmapada of hve[ï] spardhäyäm çabde ca

juhuve juhuväte juhuvire
juhuviñe juhuväthe juhuviòhve / juhuvidhve
juhuve juhuvivahe juhuvimahe
Now we begin the conjugation of the dhätu vas[a] niväse (1P, “to dwell, live, stay”).
Ø vas + ti[p] → (393) vas+ [ç]a[p] + ti[p] → vasati <acyuta pa. 1.1>.
acyuta parapada of vas[a] niväse

vasati vasataù vasanti
vasasi vasathaù vasatha
vasämi vasävaù vasämaù
Amåta—The para-nimittas like adhokñaja (see sütra 628) and so on are removed by the words nara and
näräyaëa here, and thus the consideration of what is kapila and what is not kapila is also thrown out.
Therefore the saìkarñaëa of the nara and näräyaëa takes place when any adhokñaja pratyaya follows.
Saàçodhiné—Commenting on the equivalent Päëinian sütra, Añöädhyäyé 6.1.33, Siddhänta-kaumudé says

abhyasté-bhaviñyato hveïaù samprasäraëaà syät, tato dvitvam (“the dhätu hve[ï], which is just about to
be reduplicated, first takes samprasäraëa (saìkarñaëa) and then reduplication is done”). In other words,
when any pratyaya that causes reduplication follows, hve[ï] first becomes hu by saìkarñaëa, and then hu
gets reduplicated. A further example of this is ajühavat in våtti 794. Why do we say näma-dhätuà vinä?
Consider jihväyakéyiñati <acyuta pa. 1.1 of the san-anta-dhätu jihväyakéyiña>. The san-anta-dhätu
Comment [143]: see SK p251
jihväyakéyiña is formed by applying sa[n] after the näma-dhätu hväyakéya (hväyaka + [k]ya[n]) which
means “to desire a hväyaka1.” When we have hväyakéya + sa[n], reduplication is done by sütra 432, but
saìkarñaëa is not done due to the phrase näma-dhätuà vinä.
Comment [144]: this comment is from SK p512
632 / vais$aGasyaAe: Sa: /
632. vasi-ghasyoù ñaù
vasi-ghasyoù—of the dhätus vas[a] niväse (1P, “to dwell, live, stay”) and ghas[ÿ] adane (1P, “to eat”);
ñaù—the change to ña-räma.
The s of vas[a] and ghas[ÿ] changes to ñ
uñyate.
Våtti—Ø vas + te → (398) vas + ya[k] + te → (622) us + ya + te → (632) uñyate <acyuta bhäve 1.1>.
Amåta—This rule ordains the change to ñ where it was previously unobtained by sütra 170 because,
since vas[a] and ghas[ÿ] are dhätus, they are not pratyayas or viriïcis. Both ghas[ÿ] adane (1P, “to eat”)
and the ghas[ÿ] that replaces ad[a] bhakñaëe (2P, “to eat”) by sütra 642 are accepted here.
Saàçodhiné—In accordance with pürvokta-nimittatve saty eva ñatva-ëatve (407), this rule can only be
applied when the s of vas[a] and ghas[ÿ] comes after an éçvara, harimitra, k, or ì.
633 / s$asya ta: s$ar"AmaAid"r"AmaDaAtauke( /
633. sasya taù sa-rämädi-räma-dhätuke
1
A hväyaka is someone who calls out. The word hväyaka is a kådanta formed by applying the kåt pratyaya [ë]aka after the
dhätu hve[ï].
sasya—of sa-räma; taù—the replacement ta-räma; sa-räma-ädi-räma-dhätuke—when a räma-dhätuka
beginning with sa-räma follows.
S changes to t when a räma-dhätuka beginning with sa-räma follows.
avätsét avättäm avätsuù. uväsa üñatuù uvastha uvasitha. vada vyaktäyäà väci—avädét. öuoçvi gati-
våddhyoù—öu-o itau—çvayati. çüyate.
Våtti—Ø vas + d[ip] → (414, 415, vas is aniö by verse 8) a[t] + vas + s[i] + d[ip] → (464) aväs + s[i] +
d[ip] → (444) aväs + s[i] + é[ö] + d[ip] → (633) avätséd → (252) avätsét <bhüteça pa. 1.1>.
Ø vas + täm → (414, 415, vas is aniö by verse 8) a[t] + vas + s[i] + täm → (464) aväs + s[i] + täm
→ (633) avät + s[i] + täm → (465) avättäm <bhüteça pa. 1.2>.
Ø vas + an → (414, 415, vas is aniö by verse 8) a[t] + vas + s[i] + an → (464) aväs + s[i] + an →
(633) avät + s[i] + an → (446) avät + s[i] + us → (155) avätsuù <bhüteça pa. 1.3>.
bhüteça parapada of vas[a] niväse

avätsét avättäm avätsuù
avätséù avättam avätta
avätsam avätsva avätsma
Ø vas + [ë]a[l] → (440, 470) väs + a → (432, 433, the våñëéndra ä is treated like the original a by
486) va + väs + a → (623) uväsa <adhokñaja pa. 1.1>.
Ø vas + atus → (440, 447, 622) us + atus → (432, 433) u + us + atus → (632) u + uñ + atus →
(46) üñatus → (155) üñatuù <adhokñaja pa. 1.2>.
Ø vas + tha[l] → (two options by 504):

1) (i[ö] is inserted) vas + i[ö] + tha[l] → (432, 433) va + vas + itha → (623) uvasitha <adhokñaja
pa. 2.1>.
2) (i[ö] is not inserted, 432, 433) va + vas + tha[l] → (623) uvastha <adhokñaja pa. 2.1>.
adhokñaja parapada of vas[a] niväse

uväsa üñatuù üñuù
uvasitha / uvastha üñathuù üña
uväsa / uvasa üñiva üñima
Now we begin the conjugation of the dhätu vad[a] vyaktäyäà väci (1P, “to speak, say, tell”).
Ø vad + d[ip] → (414, 415, 424) a[t] + vad + i[ö] + s[i] + d[ip] → (444) avad + i[ö] + s[i] + é[ö] +
d[ip] → (494) aväd + i[ö] + s[i] + é[ö] + d[ip] → (445) aväd + i[ö] + é[ö] + d[ip] → (46) avädéd → (252)
avädét <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu [öu][o]çvi gati-våddhyoù (1P, “to go, move; to grow”). The öu
and o are indicatory letters.
Ø çvi + ti[p] → (393) çvi + [ç]a[p] + ti[p] → (394) çve + a + ti[p] → (63) çvayati <acyuta pa. 1.1>.
acyuta parapada of [öu][o]çvi gati-våddhyoù

çvayati çvayataù çvayanti
çvayasi çvayathaù çvayatha
çvayämi çvayävaù çvayämaù
Ø çvi + te → (398) çvi + ya[k] + te → (440, 622) çu + ya + te → (508) çüyate <acyuta bhäve 1.1>.
634 / ja|stanBau•aucaumlaucauƒaucauglaucauglauÂauiìByaAe x~Ae vaA BaUtaezApar"pade" /
634. jè-stanbhu-mrucu-mlucu-grucu-glucu-gluïcu-çvibhyo ìo vä bhüteça-parapade
jè-stanbhu-mrucu-mlucu-grucu-glucu-gluïcu-çvibhyaù—after the dhätus listed below; ìaù—the pratyaya

[ì]a; vä—optionally; bhüteça-parapade—when a bhüteça parapada pratyaya follows.
[Ì]a is optionally applied after the following dhätus when a bhüteça parapada pratyaya follows:

stanbh[u] rodhane1 9P to stop, obstruct
mruc[u] gatau 1P to go, move
Comment [145]: reference sütra and våtti:
mluc[u] gatau 1P to go, move
gruc[u] steya-karaëe 1P to steal stanbha-stunbha-..
gluc[u] steya-karaëe 1P to steal

gluïc[u] gatau 1P to go, move
glucunaiva siddhau gluïceù påthag-upädänän na-lopäbhävaù. tena—agluïcat.
Våtti—Because gluïc[u] is separately mentioned here, even though the same form could be achieved by
gluc[u] alone, the deletion of n by sütra 454 doesn’t take place. Thus we get agluïcat <bhüteça pa. 1.1 of
gluïc[u] gatau>.
Amåta—The implied meaning of the sentence beginning glucunaiva siddhau is that just as the form of
gluc[u] is aglucat, the form of gluïc[u] would also be aglucat by applying ani-rämetäà viñëujanäntänäm
uddhava-na-räma-haraù kaàsärau (454). But the fact that gluïc[u] was separately mentioned in this
sütra indicates that the n of gluïc[u] is not deleted by sütra 454.
Saàçodhiné—This sütra is listed variously in the different editions of Hari-nämämåta-vyäkaraëa,

however, only the reading found in the Kåñëadäsa edition is actually correct as can be proven by
consulting the equivalent Päëinian sütra jè-stanbhu-mrucu-mlucu-grucu-glucu-gluïcu-çvibhyaç ca
(Añöädhyäyé 3.1.58). The readings found in the other editions are either incomplete or wrong.
635 / ìyataeir"r"Amah"r"Ae xe~ /
635. çvayater i-räma-haro ìe
çvayateù—of the dhätu [öu][o]çvi gati-våddhyoù (1P, “to go, move; to grow”); i-räma-haraù—deletion of
the i-räma; ìe—when [ì]a follows.
1
Stanbh[u] is a sautra-dhätu listed in sütra. It will be explained in våtti that stanbh[u] has the meaning of rodhana.
The i of [öu][o]çvi is deleted when [ì]a follows.
açvat. pakñe siù, ha-ma-yänteti na våñëéndraù—açvayét. pakñe aì—açiçviyat.
Våtti— Ø çvi + d[ip] → (414, 634, 440) a[t] + çvi + [ì]a + d[ip] → (635) açvad → (252) açvat <bhüteça
pa. 1.1>.
In the case that [ì]a is not applied, a[ì] is applied by dheö-çvibhyäm aì vä bhüteçe kartari (546):
Ø çvi + d[ip] → (414, 546, 440) a[t] + çvi + a[ì] + d[ip] → (499) a + çviy + a[ì] + d[ip] → (432,
433, the replacement iy is treated like the original i by 486) a + çvi + çviy + a + d → (452) açiçviyad →
(252) açiçviyat <bhüteça pa. 1.1>.
In the case that neither [ì]a nor a[ì] is applied, s[i] is applied as usual by sütra 415 and våñëéndra is
forbidden by ha-ma-yänta-kñaëa-çvasa-çvénäm e-rämetaç ca na våñëéndraù seöi sau parapade (509):
Ø çvi + d[ip] → (414, 415, 424) a[t] + çvi + i[ö] + s[i] + d[ip] → (509, 394) açve + i[ö] + s[i] +
d[ip] → (63) açvay + i[ö] + s[i] + d[ip] → (444) açvay + i[ö] + s[i] + é[ö] + d[ip] → (445) açvay + i[ö] + é[ö]
+ d[ip] → (46) açvayéd → (252) açvayét <bhüteça pa. 1.1>.
bhüteça parapada of [öu][o]çvi gati-våddhyoù

açvat / açiçviyat / açvayét açvatäm / açiçviyatäm / açvan / açiçviyan / açvayiñuù
açvayiñöäm
açvaù / açiçviyaù / açvayéù açvatam / açiçviyatam / açvata / açiçviyata /
açvayiñöam açvayiñöa
açvam / açiçviyam / açväva / açiçviyäva / açväma / açiçviyäma /
açvayiñam açvayiñva açvayiñma
636 / ìe: s$aÆÿSaRNAAe vaA yax~DaAeºajayaAe: /
636. çveù saìkarñaëo vä yaì-adhokñajayoù
çveù—of the dhätu [öu][o]çvi gati-våddhyoù (1P, “to go, move; to grow”); saìkarñaëaù—saìkarñaëa; vä—
optionally; yaì-adhokñajayoù—when ya[ì] or an adhokñaja pratyaya follows.
[Öu][o]çvi optionally takes saìkarñaëa when ya[ì] or an adhokñaja pratyaya follows.
Amåta—This rule makes saìkarñaëa optional where it would have otherwise been unapplicable when
ya[ì] follows and always applicable when a kapila adhokñaja pratyaya follows, since [öu][o]çvi is one of
the yaj-ädis.
Saàçodhiné—Previously the saìkarñaëa of [öu][o]çvi by sütra 622 was only applicable when a kapila
pratyaya followed, but this sütra amends that by saying that the saìkarñaëa is optional when any
adhokñaja pratyaya follows, regardless of whether it is kapila or not kapila. Thus, in the next våtti, we get
çuçäva <adhokñaja pa. 1.1>. This sütra covers the saìkarñaëa of both the dhätu [öu][o]çvi and its nara.
Thus in the case that the dhätu doesn’t take saìkarñaëa, the nara also doesn’t take saìkarñaëa, even
though it normally would by sütra 623. This will be seen in the examples çiçväya, çiçviyatuù, and
çiçvayitha in the next våtti.
637 / s$aªax.~pare" NAAE ca /
637. sann-aì-pare ëau ca
san-aì-pare—which is followed by sa[n] or a[ì]; ëau—when [ë]i follows; ca—also.
[Öu][o]çvi also optionally takes saìkarñaëa when [ë]i which is followed by sa[n] or a[ì] follows.
atra sakåd-gata-nyäyo na bädhakaù. Ümätå-vat paribhäñeti neñöaà hi virudhyateÛ. tato “yävat sambhavas
tävad vidhiù” iti nyäyena våñëéndraù. tato dvir-vacanam—çuçäva, çuçuvatuù çuçavitha. çiçväya çiçviyatuù
Comment [146]: virudhyate is 4A , not passive,
çiçvayitha. iti miçra-prakriyä. bhv-ädi-gaëaù samäptaù. as confirmed by Prayukta
Våtti—In this case the maxim sakåd api vipratiñedhe yad bädhitaà tad bädhitam eva (våtti 418) doesn’t
block the våñëéndra because since a paribhäñä (“maxim”) is like a mother it doesn’t obstruct the desired
form. Therefore våñëéndra is done, in accordance with the maxim yävat sambhavas tävad vidhiù (våtti
194), and then reduplication is done:
Ø çvi + [ë]a[l] → (440, saìkarñaëa is done by 636) çu + [ë]a[l] → (422) çau + a → (66) çäv + a
→ (432, 433, the våñëéndra au and the replacement äv are sthäni-vat by 486) çuçäva <adhokñaja pa. 1.1>.
Ø çvi + atus → (440, saìkarñaëa is done by 636) çu + atus → (499) çuv + atus → (432, 433, the
replacement uv is treated like the original u by 486) çu + çuv + atus → (155) çuçuvatuù <adhokñaja pa.
1.2>.
Ø çvi + tha[l] → (424) çvi + i[ö] + tha[l] → (saìkarñaëa is done by 636) çu + i[ö] + tha[l] → (394)
ço + itha → (65) çav + itha → (432, 433, the govinda o and the replacement av are sthäni-vat by 486)
çuçavitha <adhokñaja pa. 2.1>.
Ø çvi + [ë]a[l] → (440, saìkarñaëa is not done by 636, 422) çvai + a → (64) çväy + a → (432,
433, the våñëéndra ai and the replacement äy are sthäni-vat by 486) çvi + çvai + a → (452) çi + çvai + a →
(64) çiçväya <adhokñaja pa. 1.1>.
Ø çvi + atus → (440, saìkarñaëa is not done by 636, 499) çviy + atus → (432, 433, the
replacement iy is treated like the original i by 486) çvi + çviy + atus → (452) çi + çviy + atus → (155)
çiçviyatuù <adhokñaja pa. 1.2>.
Ø çvi + tha[l] → (424) çvi + i[ö] + tha[l] → (saìkarñaëa is not done by 636, 394) çve + itha →
(63) çvay + itha → (432, 433, the govinda e and the replacement ay are sthäni-vat by 486) çvi + çvay +
itha → (452) çiçvayitha <adhokñaja pa. 2.1>.
Thus ends the section on the mixed group of bhv-ädi-dhätus. Thus ends the section dealing with the bhv-
ädi-gaëa (the first class of primary dhätus1).
Amåta—Someone may argue, “Regarding çuçäva, first the våñëéndra is blocked by the saìkarñaëa since
the rule of saìkarñaëa (sütra 636) is nitya. Thus, in accordance with the maxim sakåd api vipratiñedhe
yad bädhitaà tad bädhitam eva (våtti 418), the våñëéndra should not be applied again after the saìkarñaëa
is done.” In answer to this, Jéva Gosvämé speaks the maxim beginning mätå-vat paribhäñä.
1
See Saàçodhiné 365.
Atha ad-ädiù
Now we begin the section dealing with the ad-ädi-dhätus (the second class of primary dhätus1).
ada bhakñaëe—
Now we begin the conjugation of the dhätu ad[a] bhakñaëe (2P, “to eat”).
638 / @d"Ade": zApaAe mah"Ah"r": /
638. ad-ädeù çapo mahäharaù
ad-ädeù—after an ad-ädi-dhätu; çapaù—of [ç]a[p]; mahäharaù—mahähara.
[Ç]a[p] undergoes mahähara when it comes after an ad-ädi-dhätu.
atti attaù adanti. adyate. adyät. attu.
Våtti—Ø ad + ti[p] → (393) ad + [ç]a[p] + ti[p] → (638) ad + ti → (98) atti <acyuta pa. 1.1>.
Ø ad + tas → (393) ad + [ç]a[p] + tas → (638) ad + tas → (98) attas → (155) attaù <acyuta pa.
1.2>.
Ø ad + anti → (393) ad + [ç]a[p] + anti → (638) adanti <acyuta pa. 1.3>.
acyuta parapada of ad[a] bhakñaëe

atti attaù adanti
atsi atthaù attha
admi advaù admaù
Ø ad + te → (398) ad + ya[k] + te → (440) adyate <acyuta karmaëi 1.1>.
Ø ad + yät → (393) ad + [ç]a[p] + yät → (638) adyät <vidhi pa. 1.1>.
vidhi parapada of ad[a] bhakñaëe

adyät adyätäm adyuù
adyäù adyätam adyäta
adyäm adyäva adyäma
Ø ad + tu[p] → (393) ad + [ç]a[p] + tu[p] → (638) ad + tu → (98) attu <vidhätä pa. 1.1>.
Amåta—The word ad-ädeù here means ad-ädi-gaëa-paöhität dhätoù (“after a dhätu listed in the ad-ädi-
gaëa”).
639 / ò"vaESNAvaAByaAM he"iDaR: /
639. hu-vaiñëaväbhyäà her dhiù
1
hu-vaiñëaväbhyäm—after the dhätu hu vahnau däne (3P, “to offer into the sacrificial fire, to sacrifice”)
and after a vaiñëava; heù—of the vidhätä pratyaya hi; dhiù—the replacement dhi.
Hi is replaced by dhi when it comes after the dhätu hu or after a vaiñëava.
addhi.
Våtti—Ø ad + hi → (393) ad + [ç]a[p] + hi → (638) ad + hi → (639) ad + dhi → addhi <vidhätä pa. 2.1>.
vidhätä parapada of ad[a] bhakñaëe

attu / attät attäm adantu
addhi / attät attam atta
adäni adäva adäma
Amåta—Regarding addhi, on the strength of the word sarvatra in tu-hyos tätaì äçiñi vä sarvatra (404) the
optional subsitution of tät[aì] for hi when äçiñ is understood is not set aside even when there is
substitution of dhi for hi.
640 / @de"r"q%. BaUtaeìr"id"syaAe: /
640. ader aö bhüteçvara-di-syoù
adeù—after the dhätu ad[a] bhakñaëe (2P, “to eat”); aö—the ägama a[ö]; bhüteçvara-di-syoù—when the
bhüteçvara pratyayas d[ip] and s[ip] follow.
A[ö] is inserted after the dhätu ad[a] when the bhüteçvara pratyayas d[ip] and s[ip] follow.
641 / ç&d"Ade"r"Iq%. ca /
641. rud-äder éö ca
rud-ädeù—after the rud-ädis (a sub-group of five ad-ädi-dhätus beginning with rud[ir] açru-vimocane (2P,
“to cry”)); éö—the ägama é[ö]; ca—also.
A[ö] or é[ö] is inserted after the rud-ädis when the bhüteçvara pratyayas d[ip] and s[ip] follow.
ädat ädaù.
Våtti—Ø ad + d[ip] → (393) ad + [ç]a[p] + d[ip] → (638) ad + d[ip] → (472) äd + d[ip] → (414) a[t] +
äd + d[ip] → (640) a[t] + äd + a[ö] + d[ip] → (46) ädad → (252) ädat <bhüteçvara pa. 1.1>.
Ø ad + s[ip] → (393) ad + [ç]a[p] + s[ip] → (638) ad + s[ip] → (472) äd + s[ip] → (414) a[t] +
äd + s[ip] → (640) a[t] + äd + a[ö] + s[ip] → (46) ädas → (155) ädaù <bhüteçvara pa. 2.1>.
bhüteçvara parapada of ad[a] bhakñaëe

ädat ättäm ädan
ädaù ättam ätta
ädam ädva ädma
Amåta—Because of the word ca, a[ö] is also inserted after the rud-ädis. This sütra is an apaväda of rud-
ädibhya iö kåñëa-dhätuke (673). Because a[ö] and é[ö] were made with the indicatory letter ö they are
connected to the pratyaya and thus they are also considered påthu. Thus govinda is not blocked by
apåthu-kåñëa-dhätuko nirguëaù (395). This will be seen in arodat and so on in våtti 673.
Saàçodhiné—The following five dhätus are called the rud-ädis:

çvas[a] präëane 2P to breathe
an[a] präëane 2P to breathe
jakñ[a] bhakña-hasanayoù 2P to eat; to laugh
642 / @d"Ae Gas$a}BaURtaezAs$anaAer"DaAeºajae tau vaA /
642. ado ghasÿr bhüteça-sanor, adhokñaje tu vä
adaù—of the dhätu ad[a] bhakñaëe (2P, “to eat”); ghasÿù—the replacement ghas[ÿ]; bhüteça-sanoù—when
a bhüteça pratyaya or sa[n] follows; adhokñaje—when an adhokñaja pratyaya follows; tu—but; vä—
optionally.
Ad[a] is replaced by ghas[ÿ] when sa[n] or a bhüteça pratyaya follows, but it is only optionally
replaced by ghas[ÿ] when an adhokñaja pratyaya follows.
ÿ-räma it. puñädéti ìaù—aghasat. aghäsi aghatsätäm. jaghäsa jakñatuù jaghasitha. vikalpanam idaà
jïäpakam, tataù sahajäniö-ghasÿ-prayogo na särvatrika iti jaghastheti na bhaved eva. pakñe—äda ädatuù.
atty-arti-vå-vyeïbhyo nityam iö thali—äditha. psä bhakñaëe—psäti. ä-rämäd ana us bhüteçvarasya tu vä—
apsuù apsän. ä-rämäë ëala auù—papsau. psäyät pseyät. vaça käntau—käntir icchä—vañöi uñöaù uçanti
vakñi. uçyate. vañöu. ñasya òaù—uòòhi.
Våtti—The ÿ is an indicatory letter. [Ì]a is applied by puñädi-dyutädi-ÿd-ito ìo bhüteçe parapade (569)

and we get the following form:
Ø ad + d[ip] → (642) ghas + d[ip] → (414, 569, ghas is aniö by verse 8) a[t] + ghas + [ì]a + d[ip]
→ (252) aghasat <bhüteça pa. 1.1>.
bhüteça parapada of ad[a] bhakñaëe

aghasat aghasatäm aghasan
aghasaù aghasatam aghasata
aghasam aghasäva aghasäma
Ø ad + ta → (642) ghas + ta → (414, 421) a[t] + ghas + i[ë] + ta → (470) aghäs + i[ë] + ta →
(423) aghäsi <bhüteça karmaëi 1.1>.
Ø ad + ätäm → (642) ghas + ätäm → (414, 415, ghas is aniö by verse 8) a[t] + ghas + s[i] + ätäm
→ (633) aghatsätäm <bhüteça karmaëi 1.2>.
bhüteça karmaëi of ad[a] bhakñaëe

aghäsi aghatsätäm aghatsata
aghasthäù aghatsäthäm aghadhvam
aghatsi aghatsvahi aghatsmahi
Ø ad + [ë]a[l] → (642) ghas + [ë]a[l] → (440, 470) ghäs + a → (432, 433, the våñëéndra ä is
treated like the original a by 486) gha + ghäs + a → (439) ga + ghäs + a → (457) jaghäsa <adhokñaja pa.
1.1>.
Ø ad + atus → (642) ghas + atus → (440, 447, 570) ghs + atus → (432, 433, the deleted a is
sthäni-vat by 486) gha + ghs + atus → (439) ga + ghs + atus → (457) ja + ghs + atus → (98) jaksatus →
(170) jakñatus → (155) jakñatuù <adhokñaja pa. 1.2>.
Ø ad + tha[l] → (642) ghas + tha[l] → (468, 424) ghas + i[ö] + tha[l] → (432, 433) gha + ghas +
itha → (439) ga + ghas + itha → (457) jaghasitha <adhokñaja pa. 2.1>.
This option (that ad[a] is optionally replaced by ghas[ÿ] when an adhokñaja pratyaya follows) is a
jïäpaka1. Thus, since the sahäjaniö dhätu ghas[ÿ] adane (1P, “to eat”) is a defective verb, we can never
make jaghastha <adhokñaja pa. 2.1>. In the case that ad[a] is not replaced by ghas[ÿ] we get the following
Comment [147]: confirmed by SK p174
forms:
Ø ad + [ë]a[l] → (440, 470) äd + a → (432, 433, the våñëéndra ä is treated like the original a by
486) a + äd + a → (473) ä + äd + a → (46) äda <adhokñaja pa. 1.1>.
Ø ad + atus → (440, 432, 433) a + ad + atus → (473) ä + ad + atus → (46) ädatus → (155) ädatuù
When tha[l] follows, i[ö] is always inserted in accordance with atty-arti-vå-vyeïbhyo nityam (506):
Ø ad + tha[l] → (506) ad + i[ö] + tha[l] → (432, 433) a + ad + itha → (473) ä + ad + itha → (46)
äditha <adhokñaja pa. 2.1>.
adhokñaja parapada of ad[a] bhakñaëe

jaghäsa / äda jakñatuù / ädatuù jakñuù / äduù
jaghasitha / äditha jakñathuù / ädathuù jakña / äda
jaghäsa / jaghasa / äda jakñiva / ädiva jakñima / ädima
Now we begin the conjugation of the dhätu psä bhakñaëe (2P, “to eat”).
Ø psä + ti[p] → (393, 638) psäti <acyuta pa. 1.1>.
Ä-rämäd ana us, bhüteçvarasya tu vä (548) is applied and we get the following forms:
Ø psä + an → (393, 638, 414) a[t] + psä + an → (two options by 548):

1) (an is replaced by us) a + psä + us → (542) apsus → (155) apsuù <bhüteçvara pa. 1.3>.
2) (an is not replaced by us, 46) apsän <bhüteçvara pa. 1.3>.
Ä-rämäë ëala auù (541) is applied and we get the following form:
Ø psä + [ë]a[l] → (541) psä + au → (440, 432, 433) psä + psä + au → (452) pä + psä + au →
(491) pa + psä + au → (57) papsau <adhokñaja pa. 1.1>.
Ø psä + yät → (psä is aniö by verse 1, 441, two options by 543):
1
A jïäpaka is an expression or rule that implies something more than what is directly said by the rule itself. The option made
in this rule is a jïäpaka because it informs us that the sahäjaniö dhätu ghas[ÿ] adane (1P, “to eat”) is a defective verb.
1) (ä changes to e) pseyät <kämapäla pa. 1.1>.
1) (ä doesn’t change to e) psäyät <kämapäla pa. 1.1>.
Now we begin the conjugation of the dhätu vaç[a] käntau (2P, “to desire”). Känti means icchä (“desire”).
Ø vaç + ti[p] → (393, 638, 249) vañti → (280) vañöi <acyuta pa. 1.1>.
Ø vaç + tas → (393, 638, 395, 626) uç + tas → (249) uñtas → (280) uñöas → (155) uñöaù <acyuta
pa. 1.2>.
Ø vaç + anti → (393, 638, 395, 626) uçanti <acyuta pa. 1.3>.
Ø vaç + si[p] → (393, 638, 249) vañ + si → (531) vaksi → (170) vakñi <acyuta pa. 2.1>.
acyuta parapada of vaç[a] käntau

vañöi uñöaù uçanti
vakñi uñöhaù uñöha
vaçmi uçvaù uçmaù
Ø vaç + te → (398) vaç + ya[k] + te → (626) uçyate <acyuta karmaëi 1.1>.
Ø vaç + tu[p] → (393, 638, 249) vañtu → (280) vañöu <vidhätä pa. 1.1>.
Ñasya òo viñëupadänte harighoñe ca (251) is applied and we get the following form:
Ø vaç + hi → (393, 638, 639) vaç + dhi → (395, 626) uç + dhi → (249) uñ + dhi → (251) uò + dhi
→ (280) uòòhi <vidhätä pa. 2.1>.
vidhätä parapada of vaç[a] käntau

vañöu / uñöät uñöäm uçantu
uòòhi / uñöät uñöam uñöa
vaçäni vaçäva vaçäma
Amåta—Someone may argue, “Only the dhätu ghas[ÿ] adane (1P, “to eat”) is listed in the list of the
sahajäniö dhätus in våtti 496. Since the forms jaghäsa and so on could also be made from that dhätu, what
is the point of this rule?” In answer to this, Jéva Gosvämé speaks the sentence beginning vikalpanam. The
implied meaning of this sentence is that the optional replacement of ghas[ÿ] for ad[a] ordained here
when an adhokñaja pratyaya follows informs us that the sahäjaniö dhätu ghas[ÿ] adane (1P, “to eat”) is a
defective verb, and thus it never takes the form jagastha <adhokñaja pa. 2.1>, even though it should
theoretically only optionally take i[ö] when tha[l] follows, in accordance with sahajä-rämavataç ca
tädåçät (504). Otherwise, if the dhätu ghas[ÿ] adane (1P, “to eat”) were used in all the tenses, then two
forms (jagasitha and jagastha) would be made when tha[l] follows, and thus the optional replacement
of ghas[ÿ] for ad[a] ordained here when an adhokñaja pratyaya follows would be pointless. Therefore,
since the replacement ghas[ÿ] is not sahajäniö, i[ö] is always applied when tha[l] follows.
Saàçodhiné—The replacement ghas[ÿ] is treated like the dhätu ghas[ÿ] adane (1P, “to eat”) in accordance
with the maxim dhätu-pratirüpädeças tad-dhätu-vat-prayogo vaktavyaù (våtti 502). Thus, although the
replacement ghas[ÿ] is not sahajäniö since it is not directly mentioned in the aniò-gaëa, it is still aniö
because it is treated like the dhätu ghas[ÿ] adane, thus we get aghatsätäm <bhüteça karmaëi 1.2> and so
on.
643 / ivaSNAujanaAiÚ"syaAehR"r": /
643. viñëujanäd di-syor haraù
viñëujanät—after a viñëujana; di-syoù—of the bhüteçvara / bhüteça pratyayas d[ip] and s[ip]; haraù—
deletion.
D[ip] and s[ip] are deleted when they come after a viñëujana.
avaö auñöäm. “vañöiç chändasaù” iti bhäñyam. hana hiàsä-gatyoù—hanti. hariveëv-antety-ädi—hataù. gama-
hanety uddhavädarçanam, hano hasya gho ëin-nayoù—ghnanti. haàsi hathaù hatha. hanmi hanvaù hanmaù.
Våtti—Ø vaç + d[ip] → (393, 638, 414) a[t] + vaç + d[ip] → (643) avaç → (249) avañ → (251) avaò →
(252) avaö <bhüteçvara pa. 1.1>.
Ø vaç + täm → (393, 638, 395, 626) uç + täm → (472) auç + täm → (414) a[t] + auç + täm →
(57) auç + täm → (249) auñtäm → (280) auñöäm <bhüteçvara pa. 1.2>.
bhüteçvara parapada of vaç[a] käntau

avaö auñöäm auçan
avaö auñöam auñöa
avaçam auçva auçma
The Mahä-bhäñya says vañöiç chändasaù (“vaç[a] käntau is a Vedic dhätu”). Now we begin the
conjugation of the dhätu han[a] hiàsä-gatyoù (2P, “to strike, kill; to go, move”).
Ø han + ti[p] → (393, 638, 230) haàti → (114) hanti <acyuta pa. 1.1>.
The sütra beginning hariveëv-anta (sütra 524) is applied and we get the following form:
Ø han + tas → (393, 638, 395, 524) hatas → (155) hataù <acyuta pa. 1.2>.
The uddhava disappears by gama-hana-jana-khana-ghasäm uddhavädarçanaà kaàsäri-sarveçvare ìaà

vinä (570), then hano hasya gho ëin-nayoù (267) is applied and we get the following form:
Ø han + anti → (393, 638, 395, 570) hn + anti → (267) ghnanti <acyuta pa. 1.3>.
Ø han + si[p] → (393, 638, 230) haàsi <acyuta pa. 2.1>.
Ø han + thas → (393, 638, 395, 524) hathas → (155) hathaù <acyuta pa. 2.2>.
Ø han + tha → (393, 638, 395, 524) hatha <acyuta pa. 2.3>.
Ø han + mi[p] → (393, 638) hanmi <acyuta pa. 3.1>.
Ø han + vas → (393, 638, 155) hanvaù <acyuta pa. 3.2>.
Ø han + mas → (393, 638, 155) hanmaù <acyuta pa. 3.3>.
acyuta parapada of han[a] hiàsä-gatyoù

hanti hataù ghnanti
haàsi hathaù hatha
hanmi hanvaù hanmaù
644 / opaen‰"AÜ"ntaer"r"AmapaUvaRsya nasya NA: /
644. upendräd dhanter a-räma-pürvasya nasya ëaù
upendrät—after an upendra; hanteù—of the dhätu han[a] hiàsä-gatyoù (2P, “to strike, kill; to go, move”);
a-räma-pürvasya—which is preceded by a-räma; nasya—of the na-räma; ëaù—the replacement ëa-räma.
When han[a] comes after an upendra, the n of han[a] changes to ë, provided the n is preceded by a-
räma.
applied when han[a] comes after an upendra that contains r, ñ, or å-dvaya. This rule ordains the change
to ë where it usually wouldn’t take place since the n of han[a] isn’t situated in the same viñëupada as the
r, ñ, or å-dvaya (see sütra 173).
645 / @ntar"stvade"zAe /
645. antaras tv adeçe
antaraù—after the upendra antar; tu—but; adeçe—when something other than a deça (“place”) is to be
expressed.
But when han[a] comes after the upendra antar, the n of han[a] changes to ë only when the n is
preceded by a-räma and something other than a deça is being expressed.
prahaëyate antarhaëyate. neha—antar-hanano deçaù. upendräd iti kim? våtra-hananaà chatra-hananam.

prakriyä tu cintyä.
Våtti—Ø pra + han + te → (398) pra + han + ya[k] + te → (644) prahaëyate (“he is struck / beaten”)
Ø antar + han + te → (398) antar + han + ya[k] + te → (645) antarhaëyate (“he is rejected /
abandoned”) <acyuta karmaëi 1.1>.
But the change to ë doesn’t take place in antar-hanano deçaù (“the village called antar-hanana”). Why do
we say “after an upendra”? Consider våtra-hanana (“the killing of Våträsura”) and chatra-hanana (“the
killing of a teacher”). In this regard, Prakriyä-kaumudé is questionable. Matsya Avatara dasa 12/10/05 13:43
Comment [148]: see MW under chattra
Amåta—It will be explained later in sütra that the word antar is also considered an upendra.
Comment [149]: reference this: antaù çabdo
ëatva-vidhau ..
646 / opaen‰"AÜ"naAe NAtvaM vamaAevaAR /
646. upendräd dhano ëatvaà va-mor vä

upendrät—after an upendra; hanaù—of the dhätu han[a] hiàsä-gatyoù (2P, “to strike, kill; to go, move”);
ëatvam—the change to ë; va-moù—when va-räma or ma-räma follow; vä—optionally.
The change to ë that han[a] which comes after an upendra undergoes by sütras 644 and 645 is
optional when v or m follow.
prahaëmi prahanmi prahaëvaù prahanvaù. hantu hatät.
Våtti—Ø pra + han + mi[p]→ (393, 638, two options by 646) prahaëmi or prahanmi <acyuta pa. 1.1>.
Ø pra + han + vas→ (393, 638, two options by 646) prahaëvas or prahanvas → (155) prahaëvaù
or prahanvaù <acyuta pa. 1.1>.
Ø han + tu[p] → (393, 638, 230) haàtu → (114) hantu <vidhätä pa. 1.1>.
Ø han + tu[p] → (404) han + tät[aì] → (393, 638, 395, 524) hatät <vidhätä pa. 1.1>.
647 / h"nhe"jaRih" /
647. han-her jahi
han-heù—of the dhätu han[a] hiàsä-gatyoù (2P, “to strike, kill; to go, move”) along with the vidhätä
pratyaya hi; jahi—the replacement jahi.
Han + hi is replaced by jahi.
jahi. tätaì-pakñe tu—hatät. hanäni hanäva hanäma. ahan ahatäm aghnan.
Våtti—Ø han + hi → (393, 638, 647) jahi <vidhätä pa. 2.1>.
But in the case that tät[aì] is applied we get hatät:
Ø han + hi → (404) han + tät[aì] → (393, 638, 395, 524) hatät <vidhätä pa. 2.1>.
Ø han + äni[p] → (393, 638) hanäni <vidhätä pa. 3.1>.
Ø han + äva[p] → (393, 638) hanäva <vidhätä pa. 3.2>.
Ø han + äma[p] → (393, 638) hanäma <vidhätä pa. 3.2>.
vidhätä parapada of han[a] hiàsä-gatyoù

hantu / hatät hatäm ghnantu
jahi / hatät hatam hata
hanäni hanäva hanäma
Ø han + d[ip] → (393, 638, 414) a[t] + han + d[ip] → (643) ahan <bhüteçvara pa. 1.1>.
Ø han + täm → (393, 638, 414) a[t] + han + täm → (395, 524) ahatäm <bhüteçvara pa. 1.2>.
Ø han + an → (393, 638, 414) a[t] + han + an → (395, 570) a[t] + hn + an → (267) aghnan
bhüteçvara parapada of han[a] hiàsä-gatyoù

ahan ahatäm aghnan
ahan ahatam ahata
ahanam ahanva ahanma
Amåta—Jahi is mentioned here in the neuter gender for the sake of easy comprehension. This rule is a
special rule for the dhätu han[a], and thus someone may think, “On the strength of this rule, tät[aì] is
blocked”). In answer to that, Jéva Gosvämé says tätaì-pakñe tu hatät. The meaning is that since the word
sarvatra (“in all cases”) is used in sütra 404 there is no room for such a doubt.
648 / h"naAe vaDaAe BaUtaezAk(AmapaAlayaAe: /
648. hano vadho bhüteça-kämapälayoù
hanaù—of the dhätu han[a] hiàsä-gatyoù (2P, “to strike, kill; to go, move”); vadhaù—the replacement
vadha; bhüteça-kämapälayoù—when a bhüteça or kämapäla pratyaya follows.
Han[a] is replaced by vadha when a bhüteça or kämapäla pratyaya follows.
649 / BaUtaezAAtmapade" tau vaA /
649. bhüteçätmapade tu vä
bhüteça-ätmapade—when a bhüteça ätmapada pratyaya follows; tu—but; vä—optionally.
But han[a] is only optionally replaced by vadha when a bhüteça ätmapada pratyaya follows.
sarveçvaräntatve ’py ekäctväbhäväd iö, a-räma-haraù, anta-hare na govinda-våñëéndrau—avadhét. avadhi

aghäni. ië-vad-iò-abhäva-pakñe,
Våtti—Even though vadha ends in a sarveçvara, because it doesn’t have only one sarveçvara (ac) it takes
i[ö] (see verse 1 of the aniò-gaëa). Then a-räma-haro räma-dhätuke (511) and anta-hare na govinda-
våñëéndrau (551) are applied and we get the following form:
Ø han + d[ip] → (648) vadha + d[ip] → (414, 415, 424) a[t] + vadha + i[ö] + s[i] + d[ip] → (511)
avadh + i[ö] + s[i] + d[ip] → (551, 444) avadh + i[ö] + s[i] + é[ö] + d[ip] → (445) avadh + i[ö] + é[ö] + d[ip]
→ (46) avadhéd → (252) avadhét <bhüteça pa. 1.1>.
bhüteça parapada of han[a] hiàsä-gatyoù

avadhét avadhiñöäm avadhiñuù
avadhéù avadhiñöam avadhiñöa
avadhiñam avadhiñva avadhiñma
Ø han + ta → (two options by 649):

1) (han[a] is replaced by vadha) vadha + ta → (414, 421) a[t] + vadha + i[ë] + ta → (511) avadh +
i[ë] + ta → (551, 423) avadhi <bhüteça karmaëi 1.1>.
2) (han[a] is not replaced by vadha, 414, 421) a[t] + han + i[ë] + ta → (267) a[t] + ghan + i[ë] +
ta → (470) aghän + i[ë] + ta → (423) aghäni <bhüteça karmaëi 1.1>.
In the case that ië-vad-iö is not applied the following rule applies:
650 / h"na: is$a: k(ipala: /
650. hanaù siù kapilaù
hanaù—after the dhätu han[a] hiàsä-gatyoù (2P, “to strike, kill; to go, move”); siù—s[i]; kapilaù—
kapila.
After han[a], s[i] is kapila.
ahasätäm. ië-vad-iöi—aghäniñätäm. “atra han-ië-iì-ädeçä na bhavanti” iti käçikädi-matam.
Våtti—Ø han + ätäm → (414, 415, han is aniö by verse 5) a[t] + han + s[i] + ätäm → (650, 524)
ahasätäm <bhüteça karmaëi 1.2>.
In the case that ië-vad-iö is applied by sütra 425 we get the following form:
Ø han + ätäm → (414, 415, 425) a[t] + han + i[ö] + s[i] + ätäm → (267) a[t] + ghan + i[ö] + s[i] +
ätäm→ (470) aghänisätäm → (170) aghäniñätäm <bhüteça karmaëi 1.2>.
bhüteça karmaëi of han[a] hiàsä-gatyoù

avadhi / aghäni avadhiñätäm / ahasätäm / avadhiñata / ahasata /
aghäniñätäm aghäniñata
avadhiñöhäù / ahathäù / avadhiñäthäm / ahasäthäm / avadhiòhvam / avadhidhvam
aghäniñöhäù aghäniñäthäm / ahadhvam / aghäniòhvam /
aghänidhvam
avadhiñi / ahasi / aghäniñi avadhiñvahi / ahasvahi / avadhiñmahi / ahasmahi /
aghäniñvahi aghäniñmahi
It is the opinion of Käçikä and other authorities that the replacements of the dhätus han[a], i[ë], and i[ì]
do not take place when ië-vad-iö is applied.
Amåta—This rule really only comes into effect when an ätmapada pratyaya follows since han[a] is
always replaced by vadha when a parapada pratyaya follows. Moreover this rule is only applied in the
case that ië-vad-iö is not applied since it is not desirable that s[i] be kapila when ië-vad-iö is applied. In
the case that vadha replaces han[a] by sütra 649 we get avadhiñätäm <bhüteça karmaëi 1.2> and so on.
Furthermore, when ätmapada endings are applied after ä[ì] + han in kartari prayoga by äìo yama-hanaù
(Añöädhyäyé 1.3.28), we get ähata <bhüteça ät. 1.1 of ä[ì] + han>, ähasätäm <bhüteça ät. 1.2 of ä[ì] +
han>, and so on.
By the quoting the opinion of Käçikä and other authorities, Jéva Gosvämé indicates that the opinion of
those who say that the replacements take place when any of the pratyayas governed by ië-vad-iö1 follow
is useless. According to Käçikä and Bhäñä-våtti the replacements of han, i[ë], and i[ì], namely vadha (see
sütra 648), gä (see sütra 655), and gä[ì] (see sütra 695) respectively, do not take place when ië-vad-iö is
1
The pratyayas governed by ië-vad-iö are enumerated in the phrase sya-si-kämapäla-bälakalkiñu in sütra 425.
applied. This is because in their opinion ië-vad-iö is only ordained in relation to an aìga1 (and not in
relation to a replacement).
651 / nar"AÜ"ntaehR"sya Ga: /
651. naräd dhanter hasya ghaù
narät—after a nara; hanteù—of the dhätu han[a] hiàsä-gatyoù (2P, “to strike, kill; to go, move”);
hasya—of the ha-räma; ghaù—the replacement gha-räma.
The h of han[a] changes to gh when it comes after a nara.
jaghäna jaghnatuù jaghnuù. jaghanitha jaghantha. vadhyät haniñyati. yu miçraëämiçraëayoù—
Våtti—Ø han + [ë]a[l] → (440, 470) hän + a → (432, 433, the våñëéndra ä is treated like the original a
by 486) ha + hän + a → (651) ha + ghän + a → (621) jaghäna <adhokñaja pa. 1.1>.
Ø han + atus → (440, 447, 570) hn + atus → (432, 433, the deleted a is sthäni-vat by 486) ha +
hn + atus → (651) ha + ghn + atus → (621) jaghnatus → (155) jaghnatuù <adhokñaja pa. 1.2>.
Ø han + us → (440, 447, 570) hn + us → (432, 433, the deleted a is sthäni-vat by 486) ha + hn +
us → (651) ha + ghn + us → (621) jaghnus → (155) jaghnuù <adhokñaja pa. 1.3>.
Ø han + tha[l] → (two options by 504)

1) (i[ö] is inserted) han + i[ö] + tha[l] → (432, 433) ha + han + itha → (651) ha + ghan + itha →
(621) jaghanitha <adhokñaja pa. 1.1>.
2) (i[ö] is not inserted, 432, 433) ha + han + tha[l] → (651) ha + ghan + tha → (621) jaghantha →
(230) jaghaàtha → (114) jaghantha <adhokñaja pa. 1.1>.
adhokñaja parapada of han[a] hiàsä-gatyoù

jaghäna jaghnatuù jaghnuù
jaghanitha / jaghantha jaghnathuù jaghna
jaghäna / jaghana jaghniva jaghnima
Ø han + yät → (648) vadha + yät → (440, 511) vadhyät <kämapäla pa. 1.1>.
kämapäla parapada of han[a] hiàsä-gatyoù

vadhyät vadhyästäm vadhyäsuù
vadhyäù vadhyästam vadhyästa
vadhyäsam vadhyäsva vadhyäsma
Ø han + syati → (556) han + i[ö] + syati → (170) haniñyati <kalki pa. 1.1>.
kalki parapada of han[a] hiàsä-gatyoù

haniñyati haniñyataù haniñyanti
haniñyasi haniñyathaù haniñyatha
haniñyämi haniñyävaù haniñyämaù
1
The crude base of a noun or verb to which affixes are added. In other words, a näma or a dhätu, but in this case a dhätu.
Now we begin the conjugation of the dhätu yu miçraëämiçraëayoù (2P, “to mix; to separate”).
Amåta—Even though the forms jaghäna, jaghnuù, and so on could have been achieved by hano hasya gho
ëin-nayoù (267), one should know that only the current sütra is succesful in achieving forms like
jaghanitha, jaghantha, and jaìghanyate.
652 / or"Amasya va{SNAIn‰": zAblauik( pa{TauivaSNAujanae /
652. u-rämasya våñëéndraù çab-luki påthu-viñëujane
u-rämasya—of u-räma; våñëéndraù—våñëéndra; çap-luki—when there is luk (mahähara) of [ç]a[p] by

sütra 638; påthu-viñëujane—when a påthu pratyaya beginning with a viñëujana follows1.
When [ç]a[p] undergoes mahähara, the final u-räma of a dhätu takes våñëéndra when a påthu pratyaya
beginning with a viñëujana follows.
653 / ONAAeRtaevaAR /
653. ürëoter vä
ürëoteù—of the dhätu ürëu[ï] äcchädane (2U, “to cover”); vä—optionally.
When [ç]a[p] undergoes mahähara, the u-räma of ürëu[ï] only optionally takes våñëéndra when a
påthu pratyaya beginning with a viñëujana follows.
654 / na tau naAr"AyaNAsya /
654. na tu näräyaëasya
na—not; tu—but; näräyaëasya—of a näräyaëa (see sütras 437 and 675).
But when [ç]a[p] undergoes mahähara, the final u-räma of a näräyaëa doesn’t take våñëéndra when a
påthu pratyaya beginning with a viñëujana follows.
yauti yutaù yuvanti. yüyate, yuyät, ayävét. läkñaëikatvän nä-rämänta-päöhatvam. ië gatau—ëa it—eti itaù.
eti-huvor iti yaù—yanti. éyate, iyät.
Våtti—Ø yu + ti[p] → (393, 638, 652) yauti <acyuta pa. 1.1>.
Ø yu + tas → (393, 638, 395, 399, 155) yutaù <acyuta pa. 1.2>.
Ø yu + anti → (393, 638, 395, 399, 499) yuvanti <acyuta pa. 1.3>.
acyuta parapada of yu miçraëämiçraëayoù

yauti yutaù yuvanti
yauñi yuthaù yutha
1
yaumi yuvaù yumaù
Ø yu + te → (397) yu + ya[k] + te → (440, 399, 508) yüyate <acyuta karmaëi. 1.1>.
Ø yu + yät → (393, 638, 395, 399) yuyät <vidhi pa. 1.1>.
Ø yu + d[ip] → (414, 415, 424) a[t] + yu + i[ö] + s[i] + d[ip] → (497) ayau + i[ö] + s[i] + d[ip] →
(66) ayäv + i[ö] + s[i] + d[ip] → (444) ayäv + i[ö] + s[i] + é[ö] + d[ip] → (445) ayäv + i[ö] + é[ö] + d[ip] →
(46) ayävéd → (252) ayävét <bhüteça pa. 1.1>.
Since yau is läkñaëika it doesn’t change to a dhätu ending in an original ä-räma.1 Now we begin the
conjugation of the dhätu i[ë] gatau (2P, “to go, move”). The ë is an indicatory letter.
Ø i + ti[p] → (393, 638, 394) eti <acyuta pa. 1.1>.
Ø i + tas → (393, 638, 395, 399, 155) itaù <acyuta pa. 1.2>.
I changes to y by eti-huvor ya-vau kåñëa-dhätuka eva (502):
Ø i + anti → (393, 638, 395, 399, 502) yanti <acyuta pa. 1.3>.
acyuta parapada of i[ë] gatau

eti itaù yanti
eñi ithaù itha
emi ivaù imaù
Ø i + te → (398) i + ya[k] + te → (440, 399, 508) éyate <acyuta karmaëi. 1.1>.
Ø i + yät → (393, 638, 395, 399) iyät <vidhi pa. 1.1>.
Amåta—Someone may argue, “When våñëéndra is done, why doesn’t yau change to a dhätu ending in an
original ä-räma in accordance with caturvyühäntänäm ä-rämänta-päöho ’çive (539)?” In answer to this,
Jéva Gosvämé speaks the sentence beginning läkñaëikatvät.
655 / wNAAe gAA BaUtaezAe /
655. iëo gä bhüteçe
iëaù—of the dhätu i[ë] gatau (2P, “to go, move”); gäù—the replacement gä; bhüteçe—when a bhüteça
pratyaya follows.
I[ë] is replaced by gä when a bhüteça pratyaya follows.
ië-stheti ser mahäharaù—agät. våñëéndraù, dvir-vacanam, iy-ädeçaù—iyäya. etéty-ädäv eva-kärän na

yädeçaù. tato dvir-vacane iy-ädeçe ca kåte—éyatuù éyuù. iyayitha iyetha. éyät.
Våtti—Then s[i] undergoes mahähara by ië-sthä-pibati-dämodara-bhübhyaù ser mahäharaù parapade

(416):
1
In this regard, one should remember the läkñaëika-pratipadoktayoù pratipadoktasyaiva grahaëam (våtti 70).
Ø i + d[ip] → (655) gä + d[ip] → (414, 415, gä is aniö by verse 1) a[t] + gä + s[i] + d[ip] → (416)
agäd → (252) agät <bhüteça pa. 1.1>.
bhüteça parapada of i[ë] gatau

agät agätäm aguù
agäù agätam agäta
agäm agäva agäma
Våñëéndra is done, then reduplication is done, and the substitution of iy is done by sütra 489. Thus we
get iyäya:
Ø i + [ë]a[l] → (440, 422) ai + a → (64) äy + a → (432, 433, the våñëéndra ai and the
replacement äy are sthäni-vat by 486) i + äy + a → (489) iyäya <adhokñaja pa. 1.1>.
Due to the word eva in eti-huvor ya-vau kåñëa-dhätuka eva (502) the substitution of y is not done here.
Thus when reduplication and the substitution of iy are done, we get the following forms:
Ø i + atus → (440, 447, 399, 499) iy + atus → (432, 433, the replacement iy is treated like the
original i by 486) i + iy + atus → (46) éyatus → (155) éyatuù <adhokñaja pa. 1.2>.
Ø i + us → (440, 447, 399, 499) iy + us → (432, 433, the replacement iy is treated like the
original i by 486) i + iy + us → (46) éyus → (155) éyuù <adhokñaja pa. 1.3>.
Ø i + tha[l] → (two options by 503):

1) (i[ö] is applied) i + i[ö] + tha[l] → (394) e + itha → (63) ay + itha → (432, 433, the govinda e
and the replacement ay are sthäni-vat by 486) i + ay + itha → (489) iyayitha <adhokñaja pa. 2.1>.
2) (i[ö] is not applied) i + tha[l] → (394) e + tha → (432, 433) e + e + tha → (491, 239) i + e +
tha → (489) iyetha <adhokñaja pa. 2.1>.
adhokñaja parapada of i[ë] gatau

iyäya éyatuù éyuù
iyayitha / iyetha éyathuù éya
iyäya / iyaya éyiva éyima
Ø i + yät → (i is aniö by verse 1, 441, 399, 508) éyät <kämapäla pa. 1.1>.
656 / opaen‰"Aid"NAAe na i‡aiva‚(ma: k(AmapaAlae /
656. upendräd iëo na trivikramaù kämapäle
upendrät—after an upendra; iëaù—of the dhätu i[ë] gatau (2P, “to go, move”); na—not; trivikramaù—the
change to trivikrama; kämapäle—when a kämapäla pratyaya follows
If it comes after an upendra, the dhätu i[ë] doesn’t become trivikrama when a kämapäla pratyaya
follows.
anviyät. sandhir bhavaty eva—abhéyät. ik smaraëe—

Våtti—Ø anu + i + yät → (i is aniö by verse 1, 441, 399, 656, 60) anviyät (“may he follow”) <kämapäla
pa. 1.1 of anu + i[ë] gatau>.
But sandhi certainly takes place, thus abhéyät:
Ø abhi + i + yät → (i is aniö by verse 1, 441, 399, 656, 46) abhéyät (“may he approach / obtain”)
<kämapäla pa. 1.1>.
Now we begin the conjugation of the dhätu i[k] smaraëe (2P, “to remember”).
Saàçodhiné—Where trivikrama would usually take place by vämanasya trivikrama kåt-kåñëa-

dhätuketara-ya-pratyaye (508), this sütra prohibits it. The trivikrama that arises from the application of
daçävatära ekätmake militvä trivikramaù (46) is not prohibited here, thus abhéyät.
657 / wNvaid"k,( /
657. ië-vad ik
ië-vat—like the dhätu i[ë] gatau (2P, “to go, move”); ik—the dhätu i[k] smaraëe (2P, “to remember”).
I[k] is conjugated like i[ë].
tato ya-rämädi—
Våtti—Therefore i[k] also undergoes the substitution of y by sütra 502 and so on.
Amåta—The substitution of gä by sütra 655 and the prohibition of trivikrama by sütra 656 are included
by the ädi in tato ya-rämädi.
658 / wik(x~AE inatyamaiDapaUvaAE= /
658. ik-iìau nityam adhi-pürvau
ik-iìau—the dhätus i[k] smaraëe (2P, “to remember”) and i[ì] adhyayane (2A, “to study”); nityam—
always; adhi-pürvau—preceded by the upendra adhi.
I[k] and i[ì] are always preceded by adhi.
adhyeti adhétaù adhiyanti. adhyagät. mä mäne—mäti. méyate. meyät. khyä prakathane—
Våtti—Ø adhi + i + ti[p] → (393, 638, 394) adhi + eti → (59) adhyeti <acyuta pa. 1.1>.
Ø adhi + i + tas → (393, 638, 395, 399, 155) adhi + itaù → (46) adhétaù <acyuta pa. 1.2>.
Ø adhi + i + anti → (393, 638, 395, 399, 657, 502) adhiyanti <acyuta pa. 1.3>.
Ø adhi + i + d[ip] → (657, 655) adhi + gä + d[ip] → (414, 415, gä is aniö by verse 1) adhi + a[t] +
gä + s[i] + d[ip] → (416) adhi + agäd → (59) adhyagäd → (252) adhyagät <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu mä mäne (2P, “to measure”).
Ø mä + ti[p] → (393, 638) mäti <acyuta pa. 1.1>.
Ø mä + te → (398) mä + ya[k] + te → (mä is aniö by verse 1, 544) méyate <acyuta karmaëi 1.1>.
Ø mä + yät → (mä is aniö by verse 1, 441, 545) meyät <kämapäla pa. 1.1>.
Now we begin the conjugation of the dhätu khyä prakathane (2P, “to declare, tell”).
Amåta—Bhaööoji-dékñita, the author of Siddhänta-kaumudé, says that according to some the atideça-sütra
ië-vad ik (657) only applies when a räma-dhätuka follows. Thus, in their opinion, only the substitution
of gä by sütra 655 takes place, but not the substitution of y by sütra 502. An example of this, is seen in
the following phrase from Bhaööi-kävya: sa-sétayo räghavayor adhéyan (“remembering Räma and
Lakñmaëa along with Sétä”).
Saàçodhiné—The word adhéyan (“remembering”) seen in the example from Bhaööi-kävya, is the first case
singular form of adhéyat, the combination of adhi + i[k] + the kåt pratyaya [ç]at[å]. In adhéyan the
substitution of iy by dhätoç catuùsanasyey-uvau sarveçvare (499) is done instead of the substitution of y
by eti-huvor ya-vau kåñëa-dhätuka eva (502), because in their opinion the atideça-sütra ië-vad ik (657)
only applies when a räma-dhätuka follows.
659 / @syaitavai·(KyaAitaByaAe x~Ae BaUtaezAe k(taRir" /
659. asyati-vakti-khyätibhyo ìo bhüteçe kartari
asyati-vakti-khyätibhyaù—after the dhätus as[u] kñepaëe (4P, “to throw”), vac[a] paribhäñaëe (2P, “to
speak, say, tell”), and khyä prakathane (2P, “to declare, tell”); ìaù—the pratyaya [ì]a; bhüteçe—when a
bhüteça pratyaya follows; kartari—when the kartä is to be expressed.
In kartari prayoga, [ì]a is applied after as[u], vac[a] and khyä when a bhüteça pratyaya follows.
ä-räma-haraù, akhyat. yä präpaëe—yäti. vä gati-gandhanayoù—gatir vätasyaiva, gandhanaà hiàsä

sücanaà vä—väti. drä kutsäyäà gatau—ni-pürvo nidräyäm—nidräti. vida jïäne—vetti vittaù vidanti ity-
ädi.
Våtti—Then ä-räma-haraù kaàsäri-sarveçvara-räma-dhätuke iöi usi ca (542) is applied and we get the
following form:
Ø khyä + d[ip] → (414, 659, khyä is aniö by verse 1) a[t] + khyä + [ì]a + d[ip] → (542) akhyad
→ (252) akhyat <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu yä präpaëe (2P, “to go, move, to attain”).
Ø yä + ti[p] → (393, 638) yäti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu vä gati-gandhanayoù (2P, “to blow; to strike, kill, point out
the faults of others”). The word gati here refers only to the movement of the wind. The word gandhana
can mean hiàsä (“striking, killing”) or sücana (“pointing out”).
Comment [150]: JG defines gandhana as hiàsä
sücanaà vä in våtti of asyati-vakti-khyätibhyo ìo
Ø vä + ti[p] → (393, 638) väti <acyuta pa. 1.1>. bhüteçe kartari
Now we begin the conjugation of the dhätu drä kutsäyäà gatau (2P, “to be ashamed; to run, make
haste”). When the dhätu drä is preceded by the upendra ni, it means “to sleep”:
Comment [151]: these meanings are confirmed
Ø ni + drä + ti[p] → (393, 638) nidräti (“he sleeps”) <acyuta pa. 1.1>. by SK and Apte
Now we begin the conjugation of the dhätu vid[a] jïäne (2P, “to know”).
Ø vid + ti[p] → (393, 638, 443) ved + ti[p] → (98) vetti <acyuta pa. 1.1>.
Ø vid + tas → (393, 638, 395, 399, 98) vittas → (155) vittaù <acyuta pa. 1.2>.
Ø vid + anti → (393, 638, 395, 399) vidanti <acyuta pa. 1.3>.
Amåta—This is an apaväda of sir bhüteçe (415). Due to the mention of asyati, which includes the
vikaraëa [ç]ya, only as[u] kñepaëe (4P, “to throw”) is accepted here, and not as[a] bhuvi (2P, “to be,
become, exist”). Both vac[a] paribhäñaëe (2P, “to speak, say, tell”) and the vac that replaces brü[ï] by
sütra 668 are accepted by the mention of vakti here. Similarly both khyä prakathane (2P, “to declare,
tell”) and the khyä[ï] which replaces cakñ[iì] by sütra 688 are accepted by the mention of khyäti here.1
Even though as[u] kñepaëe (4P, “to throw”) is listed among the puñ-ädis and thus already takes [ì]a by
sütra 569, it is mentioned again here so that it will also take [ì]a when a bhüteça ätmapada pratyaya
follows.2
Saàçodhiné—Commenting of the dhätu khyä prakathane (2P, “to declare, tell”), Siddhänta-kaumudé says
ayaà sarva-dhätuka-mätra-viñayaù (“this dhätu is conjugated only in the sarva-dhätuka (kåñëa-dhätuka)
tenses”). Thus khyä prakathane (2P, “to declare, tell”) is a defective verb and what might appear as
räma-dhätuka forms of the dhätu are actually made from the khyä[ï] which replaces cakñ[iì] by sütra
688.
660 / vaeiÔa‘aBa{taInaAM vaed"Ad"yaAe nava inapaAtaA vaA /
660. vetti-prabhåténäà vedädayo nava nipätä vä
vetti-prabhåténäm—of the nine acyuta parapada forms of vid[a] beginning with vetti; veda-ädayaù—
beginning with veda; nava—nine; nipätäù—substitute forms (see the definition of a nipäta given in våtti
257); vä—optionally.
The nine nipätas beginning with veda optionally replace vetti and so on.
veda vidatuù viduù. vettha vidathuù vida. veda vidva vidma. anayos tu viñëusargäbhävena nipätaù.
Våtti—The nine nipätas beginning with veda are veda, vidatuù, viduù, vettha, vidathuù, vida, veda, vidva,
and vidma. The substitute forms of vidvaù and vidmaù are without a viñëusarga.
acyuta parapada of vid[a] jïäne

vetti / veda vittaù / vidatuù vidanti / viduù
vetsi / vettha vitthaù / vidathuù vittha / vida
1
In våtti 689, Jéva Gosvämé himself confirms that vac and khyä[ï] are also accepted by the mention of vakti and khyäti here.
2
After an upendra, the dhätu as[u] kñepaëe (4P, “to throw”) optionally takes the ätmapada endings by präder ühäsyatibhyäà
vä (1135).
vedmi / veda vidvaù / vidva vidmaù / vidma
661 / vaeÔau‘aBa{taInaAM ivad"AÆÿr"Aetau‘aBa{taIina vaA /
661. vettu-prabhåténäà vidäìkarotu-prabhåténi vä
vettu-prabhåténäm—of the nine vidhätä parapada forms of vid[a] beginning with vettu; vidäìkarotu-
prabhåténi—the nipätas beginning with vidäìkarotu; vä—optionally;
The nipätas beginning with vidäìkarotu optionally replace vettu and so on.
vidäìkarotu vidäìkurutät vä vidäìkurutäm vidäìkurvantu. vidäìkuru vidäìkurutät vä vidäìkurutam

vidäìkuruta. vidäìkaraväëi vidäìkaraväva vidäìkaraväma iti. avet avittäm aviduù.
Våtti—The nipätas beginning with vidäìkarotu are vidäìkarotu or vidäìkurutät, vidäìkurutäm,

vidäìkurvantu, vidäìkuru or vidäìkurutät, vidäìkurutam, vidäìkuruta, vidäìkaraväëi, vidäìkaraväva, and
vidäìkaraväma.
vidhätä parapada of vid[a] jïäne

vettu / vittät / vidäìkarotu / vittäm / vidäìkurutäm vidantu / vidäìkurvantu
vidäìkurutät
viddhi / vittät / vidäìkuru / vittam / vidäìkurutam vitta / vidäìkuruta
vidäìkurutät
vedäni / vidäìkaraväëi vedäva / vidäìkaraväva vedäma / vidäìkaraväma
Ø vid + d[ip] → (393, 638, 414) a[t] + vid + d[ip] → (443) aved + d[ip] → (643) aved → (252)
avet <bhüteçvara pa. 1.1>.
Ø vid + täm → (393, 638, 395, 399, 414) a[t] + vid + täm → (98) avittäm <bhüteçvara pa. 1.2>.
Ø vid + an → (393, 638, 395, 399, 414) a[t] + vid + an → (446) a[t] + vid + us → (155) aviduù
662 / d"DaAe ç&: is$aipa vaA /
662. da-dho ruù sipi vä
da-dhoù—of da-räma and dha-räma; ruù—the replacement r[u]; sipi—when s[ip] follows; vä—
optionally;
D and dh are optionally replaced by r[u] when s[ip] follows.
aveù avet. avedét. uña-vetti-jägåbhya äm—
Våtti—Ø vid + s[ip] → (393, 638, 414) a[t] + vid + s[ip] → (443) a[t] + ved + s[ip] → (two options by
662):
1) (the d of vid is replaced by r[u]) a[t] + ver + s[ip] → (643) aver → (155) aveù <bhüteçvara pa.
2.1>.
2) (the d of vid is not replaced by r[u], 643) aved → (252) avet <bhüteçvara pa. 2.1>.
bhüteçvara parapada of vid[a] jïäne
avet avittäm aviduù
aveù / avet avittam avitta
avedam avidva avidma
Ø vid + d[ip] → (414, 415, 424) a[t] + vid + i[ö] + s[i] + d[ip] → (443) aved + i[ö] + s[i] + d[ip] →
(444) aved + i[ö] + s[i] + é[ö] + d[ip] → (445) aved + i[ö] + é[ö] + d[ip] → (46) avedéd → (252) avedét
bhüteça parapada of vid[a] jïäne

avedét avediñöäm avediñuù
avedéù avediñöam avediñöa
avediñam avediñva avediñma
When uña-vetti-jägåbhya äm adhokñaje vä (536) is applied, the following rule applies:
663 / ivade"r"Aima na gAAeivand": /
663. vider ämi na govindaù
videù—of vid[a] jïäne (2P, “to know”); ämi—when äm follows; na—not; govindaù—govinda.
Vid[a] doesn’t take govinda when äm follows.
vidäïcakära viveda. asa bhuvi—sattäyäm ity arthaù—asti.
Våtti—Ø vid + [ë]a[l] → (two options by 536):

1) (äm is applied) vid + äm + [ë]a[l] → (663, 482) vidäm + kå + [ë]a[l] → (440, 422) vidäm + kär
+ a → (432, 433, the våñëéndra är is treated like the original å by 486) vidäm + kå + kär + a → (457)
vidäm + cå + kär + a → (484) vidäm + ca + kär + a → (230) vidäà + cakära → (114) vidäïcakära
2) (äm is not applied, 440, 443) ved + a → (432, 433, the govinda e is treated like the original i by
486) viveda <adhokñaja pa. 1.1>.
adhokñaja parapada of vid[a] jïäne

vidäïcakära / viveda vidäïcakratuù / vividatuù vidäïcakruù / vividuù
vidäïcakartha / viveditha vidäïcakrathuù / vividathuù vidäïcakra / vivida
vidäïcakära / vidäïcakara vidäïcakåva / vividiva vidäïcakåma / vividima
/ viveda
Now we begin the conjugation of the dhätu as[a] bhuvi (2P, “to be, become, exist”). Bhuvi means
sattäyäm.
Ø as + ti[p] → (393, 638) asti <acyuta pa. 1.1>.
Amåta—Where govinda would usually be applied by laghüddhavasya govindaù (443), this sütra prohibits
it.
664 / ámastyaAer"r"Amah"r"Ae inagAuRNAe /
664. çnam-astyor a-räma-haro nirguëe
çnam-astyoù—of the vikaraëa [ç]na[m] (see sütra) and the dhätu as[a] bhuvi (2P, “to be, become, exist”);
a-räma-haraù—deletion of the a-räma; nirguëe—when a nirguëa pratyaya follows. Matsya Avatara dasa 14/10/05 8:55
The a of [ç]na[m] and as[a] is deleted when a nirguëa pratyaya follows. rudh-ädeh çap-khaëòé çnam
staù santi.
Våtti—Ø as + tas → (393, 638, 395, 664) stas → (155) staù <acyuta pa. 1.2>.
Ø as + anti → (393, 638, 395, 664) santi <acyuta pa. 1.3>.
665 / @stae: s$alaAepa: s$ae /
665. asteù sa-lopaù se
asteù—of the dhätu as[a] bhuvi (2P, “to be, become, exist”); sa-lopaù—deletion of the sa-räma; se—
when sa-räma follows.
The s of as[a] is deleted when another s follows.
asi sthaù stha. asmi svaù smaù.
Våtti—Ø as + si[p] → (393, 638, 665) asi <acyuta pa. 2.1>.
Ø as + thas → (393, 638, 395, 664) sthas → (155) sthaù <acyuta pa. 2.2>.
Ø as + tha → (393, 638, 395, 664) stha <acyuta pa. 2.3>.
Ø as + mi[p] → (393, 638) asmi <acyuta pa. 3.1>.
Ø as + vas → (393, 638, 395, 664) svas → (155) svaù <acyuta pa. 3.2>.
Ø as + mas → (393, 638, 395, 664) smas → (155) smaù <acyuta pa. 3.3>.
acyuta parapada of as[a] bhuvi

asti staù santi
asi sthaù stha
asmi svaù smaù
666 / opaen‰"‘aAäu"ByaARmastae: s$a: SaAe yas$avaeRìr"yaAe: /
666. upendra-prädurbhyäm asteù saù ño ya-sarveçvarayoù

upendra-prädurbhyäm—after an upendra or the avyaya prädur (“manifest”); asteù—of the dhätu as[a]
bhuvi (2P, “to be, become, exist”); saù—of the sa-räma; ñaù—the replacement ña-räma; ya-
sarveçvarayoù—when ya-räma or a sarveçvara follows.
After an upendra or the avyaya prädur, the s of as[a] changes to ñ when y or a sarveçvara follows.
niñanti präduùsanti. prädur iti çabdo ’yam påthag avyayaà, na tu prädénäm samudäyaù, påthag-upädänät.
tenopendra-käryam anyaträpi näsya gamyam. kriyä-vyatéhäre dhätor ätmapadaà vakñyate. vyatiste
vyatiñäte vyatiñate. pratyaya-sa-rämasya viñëupadäditvän na ñatvam—vyatise. päëinéyäç ca “sät-padädyoù”
iti sütrayanti, udäharanti ca—agnisäd bhavati, dadhi siïcati, vyatise iti. vyatiñäthe vyatidhve.
Våtti—Ø ni + as + anti → (393, 638, 395, 664) ni + santi → (666) niñanti <acyuta pa. 1.3 of ni + as[a]
bhuvi>.
Comment [153]: no meaning is given for this
Ø prädur + as + anti → (393, 638, 395, 664) prädur + santi → (666) prädur + ñanti → (155)
präduùsanti (“they are manifest”) <acyuta pa. 1.3 of prädur + as[a] bhuvi>.
This word prädur is a separate avyaya. It is not a combination of pra and so on because it is mentioned
separately here. Thus one should understand that both here and elsewhere prädur doesn’t undergo the
grammatical operations which are relevant to the upendras. It will be described later in sütra that a dhätu
takes the ätmapada endings when there is kriya-vyatéhära (“reciprocity of the action”).
Ø vi + ati + as + te → (393, 638, 395, 664) vi + ati + s + te → (59) vyatiste (“he surpasses”)
<acyuta ät. 1.1 of vi + ati + as[a] bhuvi>.
Ø vi + ati + as + äte → (393, 638, 395, 664) vi + ati + s + äte → (666) vi + ati + ñ + äte → (59)
vyatiñäte (“they (two) surpass”) <acyuta ät. 1.2 of vi + ati + as[a] bhuvi>.
Ø vi + ati + as + ante → (393, 638, 426) vi + ati + as + ate → (395, 664) vi + ati + s + ate → (666)
vi + ati + ñ + ate → (59) vyatiñate (“they surpass”) <acyuta ät. 1.3 of vi + ati + as[a] bhuvi>.
The s of the pratyaya se doesn’t change to ñ because it is at the beginning of the viñëupada (see sütra
170), thus we get vyatise:
Ø vi + ati + as + se → (393, 638, 395, 664) vi + ati + s + se → (665) vi + ati + se → (59) vyatise
(“you surpass”) <acyuta ät. 1.1 of vi + ati + as[a] bhuvi>.
The Päëinians also make the sütra sät-padädyoù (Añöädhyäyé 8.3.111) and give the counterexamples
agnisäd bhavati (“to become fire”), dadhi siïcati (“he sprinkles yogurt”), and vyatise (“you surpass”).
Ø vi + ati + as + äthe → (393, 638, 395, 664) vi + ati + s + äthe → (666) vi + ati + ñ + äthe → (59)
vyatiñäthe (“you (two) surpass”) <acyuta ät. 2.2 of vi + ati + as[a] bhuvi>.
Ø vi + ati + as + dhve → (393, 638, 395, 664) vi + ati + s + dhve → (429) vi + ati + dhve → (59)
vyatidhve (“you all surpass”) <acyuta ät. 2.3 of vi + ati + as[a] bhuvi>.
Amåta—This rules ordains the change to ñ where it would otherwise be unapplicable since as[a] is not a
pratyaya or viriïci (see sütra 170). Moreover, it is ordained that the s of as[a] only changes to ñ when
the a of as[a] is deleted by sütra 664. This is because in other situations the change to ñ cannot be done
because the präì-nimitta is lacking due to the intervention of a-räma.1 Examples of when y follows are
1
In this regard, one should remember the sütra pürvokta-nimittatve saty eva ñatva-ëatve (407).
niñyät <vidhi pa. 1.1 of ni + as[a] bhuvi> and präduùñyät <vidhi pa. 1.1 of prädur + as[a] bhuvi>. Prädur
can also be formed by combining the upendras pra + ä[ì] + dur, but that is not accepted here because
prädur is mentioned separately in the sütra. Therefore one should understand that prädur is a separate
Comment [154]: this would have already been
avyaya, and not a combination of upendras. covered by the word upendra here.
667 / @stae: s$asya h" Wr"Amae /
667. asteù sasya ha e-räme
asteù—of the dhätu as[a] bhuvi (2P, “to be, become, exist”); sasya—of the sa-räma; haù—the
replacement ha-räma; e-räme—when e-räma follows.
The s of as[a] changes to h when e-räma follows.
vyatihe vyatisvahe vyatismahe. atränukaraëäd anuprayoge tu na, indämäse. “çtipä dhätu-svarüpa-nirdeçän

na syät” iti käläpäù.
Våtti—Ø vi + ati + as + e → (393, 638, 395, 664) vi + ati + s + e → (667) vi + ati + h + e → (59) vyatihe
(“I surpass”) <acyuta ät. 3.1 of vi + ati + as[a] bhuvi>.
Ø vi + ati + as + vahe → (393, 638, 395, 664) vi + ati + s + vahe → (59) vyatisvahe (“we (two)
surpass”) <acyuta ät. 3.2 of vi + ati + as[a] bhuvi>.
Ø vi + ati + as + mahe → (393, 638, 395, 664) vi + ati + s + mahe → (59) vyatismahe (“we
surpass”) <acyuta ät. 3.3 of vi + ati + as[a] bhuvi>.
But the s of as[a] doesn’t change to h in indämäse <adhokñaja bhäve 1.1 of id[i] paramaiçvarye> because
the as[a] that is used as a postposition by sütra 482 is merely an anukaraëa (an imitation of the real
as[a]). The Kaläpa grammarians say that the s of the postposition as[a] doesn’t change to h because
[ç]ti[p] only indicates the dhätu itself.
Amåta—A grammatical operation which is ordained in relation to a dhätu that is mentioned in a sütra
along with the kåt pratyaya [ç]ti[p] in accordance with the rule ik-çtipau dhätu-nirdeçe () only applies to
that dhätu and not to something else. Thus the Kaläpa grammarians say that the s of the dhätu as[a]
changes to h, but not the s of the postposition as[a].
668 / @staeBaUR“auRvaAe vacaI r"AmaDaAtauke( /
668. aster bhür bruvo vacé räma-dhätuke
asteù—of the dhätu as[a] bhuvi (2P, “to be, become, exist”); bhüù—the replacement bhü; bruvaù—of the
dhätu brü[ï] vyaktäyäà väci (2U, “to speak, say, tell”); vaciù—the replacement vac; räma-dhätuke—
when a räma-dhätuka follows.
When a räma-dhätuka follows, as[a] is replaced by bhü and brü[ï] is replaced by vac.1
bhüyate. syät syätäm. ñatve—niñyät. astu stät vä.
1
In this sütra the word vaci is made from vac + the kåt pratyaya i[k]. The i is not an indicatory letter because then we would
have to apply i-rämed-dhätor num (456).
Våtti—Ø as + te → (398) as + ya[k] + te → (668) bhü + ya + te → (440, 399) bhüyate <acyuta bhäve
1.1>.
Ø as + yät → (393, 638, 395, 664) syät <vidhi pa. 1.1>.
Ø as + yätäm → (393, 638, 395, 664) syätäm <vidhi pa. 1.2>.
vidhi parapada of as[a] bhuvi

syät syätäm syuù
syäù syätam syäta
syäm syäva syäma
Ø ni + as + yät → (393, 638, 395, 664) ni + syät → (666) niñyät <vidhi pa. 1.1 of ni + as[a]
bhuvi>.
Comment [156]: no meaning is given for this
Ø as + tu[p] → (393, 638) astu <vidhätä pa. 1.1>.
Ø as + tu[p] → (404) as + tät[aì] → (393, 638, 395, 664) stät <vidhätä pa. 1.1>.
669 / @s$he"re"iDa /
669. as-her edhi
as-heù—of the dhätu as[a] bhuvi (2P, “to be, become, exist”) along with the vidhätä pratyaya hi; edhi—
the replacement edhi.
As + hi is replaced by edhi.
edhi. pakñe—stät. asäni. asti-sibhyäm éö—äsét.
Våtti—Ø as + hi → (393, 638, 669) edhi <vidhätä pa. 2.1>.
In the case that tät[aì] is applied instead by sütra 404 we get stät:
Ø as + hi → (404) as + tät[aì] → (393, 638, 395, 664) stät <vidhätä pa. 2.1>.
Ø as + äni[p] → (393, 638) asäni <vidhätä pa. 3.1>.
vidhätä parapada of as[a] bhuvi

astu / stät stäm santu
edhi / stät stam sta
asäni asäva asäma
Asti-sibhyäm éò dip-sipoù (444) is applied and we get the following form:
Ø as + d[ip] → (393, 638, 472) äs + d[ip] → (414) a[t] + äs + d[ip] → (444) a[t] + äs + é[ö] +
d[ip] → (46) äséd → (252) äsét <bhüteçvara pa. 1.1>.
670 / @staenaARr"Amah"r"Ae BaUtaeìre" /
670. aster nä-räma-haro bhüteçvare
asteù—of the dhätu as[a] bhuvi (2P, “to be, become, exist”); na—not; a-räma-haraù—deletion of the a-
räma bhüteçvare—when a bhüteçvara pratyaya follows.
The a of as[a] is not deleted when a bhüteçvara pratyaya follows.
ästäm äsan. abhüt, bhuvaà prati mahäharo ’yaà sannipätas tasya vighätäya na bhavati. babhüva ity-ädi.
måjüñ çuddhau—ü-ñäv itau—
Våtti—Ø as + täm → (393, 638, 670, 472) äs + täm → (414) a[t] + äs + täm → (46) ästäm <bhüteçvara
pa. 1.2>.
bhüteçvara parapada of as[a] bhuvi

äsét ästäm äsan
äséù ästam ästa
äsam äsva äsma
Ø as + d[ip] → (414, 415) a[t] + as + s[i] + d[ip] → (668) a[t] + bhü + s[i] + d[ip] → (416) a[t] +
bhü + d[ip] → (418, 252) abhüt <bhüteça pa. 1.1>.
Since the mahähara of s[i] is based on the existence of bhü it doesn’t cause the disappearance of bhü.1
Ø as + [ë]a[l] → (668) bhü + [ë]a[l] → (440, 419) bhüv + a → (432, 433) bhü + bhüv + a →
(438) bha + bhüv + a → (439) babhüva <adhokñaja pa. 1.1>.
Now we begin the conjugation of the dhätu måj[üñ] çuddhau (2P, “to clean, purify”). The ü and ñ are
indicatory letters.
Amåta—Where the a of as[a] would usually be deleted by çnam-astyor a-räma-haro nirguëe (664), this
sütra prohibits it. Someone may argue, “Regarding abhüt, why doesn’t bhü revert back to as[a] since
when s[i] undergoes mahähara there is no longer a räma-dhätuka following?” In answer to this, Jéva
Gosvämé speaks the sentence beginning bhuvaà prati.
671 / ma{jaeva{RSNAIn‰": /
671. måjer våñëéndraù
måjeù—of the dhätu måj[üñ] çuddhau (2P, “to clean, purify”); våñëéndraù—våñëéndra.
Måj[üñ] takes våñëéndra.
märñöi. éçasya na govinda-våñëéndrau, måñöaù. “kaàsäri-sarveçvarädau vä” iti tu bhäñya-matam, måjanti

märjanti. märkñi. måjyate. måòòhi. amärö. amärjét amärkñét. mamåjatuù mamärjatuù. ädi-grahaëän naika-
sarveçvare—mamåjuù. vaca paribhäñaëe—ca-vargasya ka-vargaù—vakti vaktaù. vacantéti tu na syät. “na hi
1
In this regard one should remember the maxim yaà dåñövä yasyotpattiù, sa tasya sannipätaù. sannipäta-lakñaëa-vidhir
animittaà tad-vighätäya (våtti 548).
vacir anti-paraù prayujyate” iti bhäñyam. evaà vacantu avacan ity api na syäd iti jïeyam. ucyate. asyati-
vaktéti ìaù—
Våtti—Ø måj + ti[p] → (393, 638, 671) märj + ti[p] → (249) märñti → (280) märñöi <acyuta pa. 1.1>.
Éçasya na govinda-våñëéndrau kaàsäriñu (399) is applied and thus we get the following form:
Ø måj + tas → (393, 638, 395, 399, 249) måñ + tas → (280) måñöas → (155) måñöaù <acyuta pa.
1.2>.
However it is the opinion of Mahä-bhäñya that the dhätu måj[üñ] optionally takes våñëéndra when a
kaàsäri pratyaya beginning with a sarveçvara follows. Thus måjanti or märjanti:
Ø måj + anti → (393, 638, two forms according to Mahä-bhäñya):

1) (395, 399) måjanti <acyuta pa. 1.3>.
2) (671) märjanti <acyuta pa. 1.3>.
Ø måj + si[p] → (393, 638, 671) märj + si[p] → (249) märñ + si → (531) märksi → (170) märkñi
<acyuta pa. 2.1>.
acyuta parapada of måj[üñ] çuddhau

märñöi måñöaù måjanti / märjanti
märkñi måñöhaù måñöha
märjmi måjvaù måjmaù
Ø måj + te → (398) måj + ya[k] + te → (440, 399) måjyate <acyuta karmaëi. 1.1>.
Ø måj + hi → (393, 638, 395, 399, 249) måñ + hi → (639) måñ + dhi → (251) måòdhi → (280)
måòòhi <vidhätä pa. 2.1>.
vidhätä parapada of måj[üñ] çuddhau

märñöu / måñöät måñöäm måjantu / märjantu
måòòhi / måñöät måñöam måñöa
märjäni märjäva märjäma
Ø måj[üñ] + d[ip] → (414, 415) a[t] + måj[üñ] + s[i] + d[ip] → (two options by 463):
1) (i[ö] is inserted) a[t] + måj + i[ö] + s[i] + d[ip] → (671) amärj + i[ö] + s[i] + d[ip] → (444)
amärj + i[ö] + s[i] + é[ö] + d[ip] → (445) amärj + i[ö] + é[ö] + d[ip] → (46) amärjéd → (252) amärjét
2) (i[ö] is not inserted, 464) amärj + s[i] + d[ip] → (444) amärj + s[i] + é[ö] + d[ip] → (249) amärñ
+ s[i] + é[ö] + d[ip] → (531) amärkséd → (170) amärkñéd → (252) amärkñét <bhüteça pa. 1.1>.
bhüteça parapada of måj[üñ] çuddhau

amärjét / amärkñét amärjiñöäm / amärñöäm amärjiñuù / amärkñuù
amärjéù / amärkñéù amärjiñöam / amärñöam amärjiñöa / amärñöa
amärjiñam / amärkñam amärjiñva / amärkñva amärjiñma / amärkñma
Ø måj + atus → (440, two forms according to Mahä-bhäñya):

1) (447, 399, 432, 433) må + måj + atus → (484) mamåjatus → (155) mamåjatuù <adhokñaja pa.
1.2>.
2) (671) märj + atus → (432, 433, the våñëéndra är is treated like the original å by 486) må + märj
+ atus → (484) mamärjatus → (155) mamärjatuù <adhokñaja pa. 1.2>.
Due to the inclusion of the word ädi (in Mahä-bhäñya’s rule kaàsäri-sarveçvarädau vä) the dhätu måj[üñ]
doesn’t take våñëéndra when a pratyaya that only has one sarveçvara follows:
Ø måj + us → (440, 447, 399, 432, 433) må + måj + us → (484) mamåjus → (155) mamåjuù
adhokñaja parapada of måj[üñ] çuddhau

mamärja mamåjatuù / mamärjatuù mamåjuù
mamärjitha mamåjathuù / mamärjathuù mamåja
mamärja mamåjiva / mamärjiva mamåjima / mamärjima
Now we begin the conjugation of the dhätu vac[a] paribhäñaëe (2P, “to speak, say, tell”). Ca-vargasya
ka-vargo viñëupadänte, vaiñëave tv asa-varge (243) is applied and we get the following forms:
Ø vac + ti[p] → (393, 638, 243) vakti <acyuta pa. 1.1>.
Ø vac + tas → (393, 638, 243) vaktas → (155) vaktaù <acyuta pa. 1.2>.
But there is no such form as vacanti <acyuta pa. 1.3> because Mahä-bhäñya says na hi vacir anti-paraù
prayujyate (“but the dhätu vac[a] is not used in connection with anti”). In the same way, one should
know that there are no such forms as vacantu <vidhätä pa. 1.3> and avacan <bhüteçvara 1.3>.
acyuta parapada of vac[a] paribhäñaëe

vakti vaktaù
vakñi vakthaù vaktha
vacmi vacvaù vacmaù
Ø vac + te → (398) vac + ya[k] + te → (440, 622) ucyate <acyuta karmaëi 1.1>.
vidhätä parapada of vac[a] paribhäñaëe

vaktu / vaktät vaktäm
vagdhi / vaktät vaktam vakta
vacäni vacäva vacäma
bhüteçvara parapada of vac[a] paribhäñaëe

avak avaktäm
avak avaktam avakta
avacam avacva avacma
When [ì]a is applied by asyati-vakti-khyätibhyo ìo bhüteçe kartari (659), the following rule applies:
Amåta—The word akaàsäri-pratyaye (“when a pratyaya which is not kaàsäri follows”) has to be
supplied in this sütra. This sütra is an apaväda of laghüddhavasya govindaù (443). One should know that
Jéva Gosvämé agrees with the opinion of Mahä-bhäñya that the dhätu måj[üñ] optionally takes våñëéndra
when a kaàsäri pratyaya beginning with a sarveçvara follows. The meaning of the phrase ädi-grahaëän
naika-sarveçvare in the våtti is that even though in the rule of Mahä-bhäñya it would have been sufficient
to say kaàsäri-sarveçvare, the fact that kaàsäri-sarveçvarädau was said instead indicates that måj[üñ]
optionally takes våñëéndra only if the kaàsäri pratyaya beginning with a sarveçvara has more than one
sarveçvara, but not if it has only one sarveçvara.
672 / vaca oma. xe~ /
672. vaca um ìe
vacaù—of the dhätu vac[a] paribhäñaëe (2P, “to speak, say, tell”); um—the ägama u[m]; ìe—when [ì]a
follows.
Vac[a] takes u[m] when [ì]a follows.
avocat avocatäm avocan ity api. uväca ücatuù ücuù. rudir açru-vimocane—
Våtti—Ø vac + d[ip] → (414, 659, vac is aniö by verse 2) a[t] + vac + [ì]a + d[ip] → (672, 225) a + va +
u[m] + c + a + d → (50) avocad → (252) avocat <bhüteça pa. 1.1>.
Ø vac + täm → (414, 659, vac is aniö by verse 2) a[t] + vac + [ì]a + täm → (672, 225) a + va +
u[m] + c + a + täm → (50) avocatäm <bhüteça pa. 1.2>.
We also get the form avocan:
Ø vac + an → (414, 659, vac is aniö by verse 2) a[t] + vac + [ì]a + an → (672, 225) a + va + u[m]
+ c + a + an → (50) avoc + a + an → (396) avocan <bhüteça pa. 1.3>.
bhüteça parapada of vac[a] paribhäñaëe

avocat avocatäm avocan
avocaù avocatam avocata
avocam avocäva avocäma
Ø vac + [ë]a[l] → (440, 470) väc + a → (432, 433, the våñëéndra ä is treated like the original a
by 486) va + väc + a → (623) uväca <adhokñaja pa. 1.1>.
Ø vac + atus → (440, 447, 622) uc + atus → (432, 433) u + uc + atus → (46) ücatus → (155)
ücatuù <adhokñaja pa. 1.2>.
Ø vac + us → (440, 447, 622) uc + us → (432, 433) u + uc + us → (46) ücus → (155) ücuù
adhokñaja parapada of vac[a] paribhäñaëe

uväca ücatuù ücuù
uvacitha / uvaktha ücathuù üca
uväca / uvaca üciva ücima
Now we begin the conjugation of the dhätu rud[ir] açru-vimocane (2P, “to cry”).
Amåta—From the pratyaya anti the followers of Päëini deduce other prathama-puruña-bahuvacana-
pratyayas such as antu, an and so on. And thus one may think that, since Mahä-bhäñya says anti-paraù
(see previous våtti), vac[a] can never be used in the prathama-puruña-bahuvacana. Aware that such a
doubt may arise, Jéva Gosvämé dispels it with the phrase avocan ity api. The meaning of this phrase is
that the form avocan certainly exists because we see it in actual usage.
673 / ç&d"Aid"Bya wq%. k{(SNADaAtauke( /
673. rud-ädibhya iö kåñëa-dhätuke
rud-ädibhyaù—after the rud-ädis (a sub-group of five ad-ädi-dhätus beginning with rud[ir] açru-vimocane
(2P, “to cry”)); iö—i[ö]; kåñëa-dhätuke—when a kåñëa-dhätuka follows.
I[ö] is inserted after the rud-ädis when a kåñëa-dhätuka follows.
roditi ruditaù. neö ya-sarveçvarayoù—rudanti. bhäve—rudyate. rud svap çvas an jakñ rud-ädiù. di-syos tu
rud-äder éö ca—arodét arodat aruditäm. ir-anubandhän ìo vä—arudat arodét. ïiñvapa çaye—svapiti.
supyate. kåñëa-dhätuka-grahaëät taträniöo ’pi syän, na tv anyatra, svaptä. ana çvasa präëane—çvasiti. ha-
ma-yänteti—açvasét. aniti.
Våtti—Ø rud + ti[p] → (393, 638, 673) rud + i[ö] + ti[p] → (443) roditi <acyuta pa. 1.1>.
Ø rud + tas → (393, 638, 673) rud + i[ö] + tas → (395, 399, 155) ruditaù <acyuta pa. 1.2>.
Neö ya-sarveçvarayoù (440) is applied and we get the following form:
Ø rud + anti → (393, 638, 440, 395, 399) rudanti <acyuta pa. 1.3>.
acyuta parapada of rud[ir] açru-vimocane

roditi ruditaù rudanti
rodiñi rudithaù ruditha
rodimi rudivaù rudimaù
Ø rud + te → (398) rud + ya[k] + te → (440, 399) rudyate <acyuta bhäve. 1.1>.
The following five dhätus are called the rud-ädis:

çvas[a] präëane 2P to breathe
an[a] präëane 2P to breathe
But when d[ip] or s[ip] follows, rud-äder éö ca (641) is applied:
Ø rud + d[ip] → (393, 638, 414) a[t] + rud + d[ip] → (two options by 641):
1) (a[ö] is inserted) a[t] + rud + a[ö] + d[ip] → (443) arodad → (252) arodat <bhüteçvara pa. 1.1>.
2) (é[ö] is inserted) a[t] + rud + é[ö] + d[ip] → (443) arodéd → (252) arodét <bhüteçvara pa. 1.1>.
Ø rud + täm → (393, 638, 414) a[t] + rud + täm → (673) a[t] + rud + i[ö] + täm → (395, 399)
aruditäm <bhüteçvara pa. 1.2>.
bhüteçvara parapada of rud[ir] açru-vimocane

arodat / arodét aruditäm arudan
arodaù / arodéù aruditam arudita
arodam arudiva arudima
Ir-anubandhän ìo vä bhüteça-parapade (451) is applied and we get the following forms:
Ø rud[ir] + d[ip] → (414) a[t] + rud[ir] + d[ip] → (two options by 451):

1) ([ì]a is applied, 440) a[t] + rud + [ì]a + d[ip] → (399, 252) arudat <bhüteça pa. 1.1>.
2) (s[i] is applied as usual by 415, 424) a[t] + rud + i[ö] + s[i] + d[ip] → (443) arod + i[ö] + s[i] +
d[ip] → (444) arod + i[ö] + s[i] + é[ö] + d[ip] → (445) arod + i[ö] + é[ö] + d[ip] → (46) arodéd → (252)
arodét <bhüteça pa. 1.1>.
bhüteça parapada of rud[ir] açru-vimocane

arudat / arodét arudatäm / arodiñöäm arudan / arodiñuù
arudaù / arodéù arudatam / arodiñöam arudata / arodiñöa
arudam / arodiñam arudäva / arodiñva arudäma / arodiñma
Now we begin the conjugation of the dhätu [ïi]ñvap[a] çaye (2P, “to sleep, lie down”).
Ø ñvap → (458) svap → svap + ti[p] → (393, 638, 673) svap + i[ö] + ti[p] → svapiti <acyuta pa.
1.1>.
Ø ñvap → (458) svap → svap + te → (398) svap + ya[k] + te → (440, 622) supyate <acyuta bhäve
1.1>.
Due to the mention of a kåñëa-dhätuka in this sütra, even an aniö dhätu takes i[ö] when a kåñëa-dhätuka
follows, but not when any other pratyaya follows. Thus svaptä:
Ø ñvap → (458) svap → svap + tä → (svap is aniö by verse 6) svaptä <bälakalki pa. 1.1>.
Now we begin the conjugation of the dhätus çvas[a] präëane and an[a] präëane (both 2P, “to breathe”).
Ø çvas + ti[p] → (393, 638, 673) çvas + i[ö] + ti[p] → çvasiti <acyuta pa. 1.1>.
Ha-ma-yänta-kñaëa-çvasa-çvénäm e-rämetaç ca na våñëéndraù seöi sau parapade (509) is applied and we get
the following form:
Ø çvas + d[ip] → (414, 415, 424) a[t] + çvas + i[ö] + s[i] + d[ip] → (509, 444) açvas + i[ö] + s[i] +
é[ö] + d[ip] → (445) açvas + i[ö] + é[ö] + d[ip] → (46) açvaséd → (252) açvasét <bhüteça pa. 1.1>.
Ø an + ti[p] → (393, 638, 673) an + i[ö] + ti[p] → aniti <acyuta pa. 1.1>.
Amåta—This is a special rule where i[ö] would otherwise be unobtained when a kåñëa-dhätuka follows
since i[ö] is ordained only in relation to the räma-dhätukas. Regarding ruditaù, govinda doesn’t take place
because i[ö] is nirguëa as things that have the indicatory letter ö are connected to the pratyaya. Someone
may argue, “It was previously ordained in rud-äder éö ca (641) that the rud-ädis take é[ö] when d[ip] or
s[ip] follow, but in the current sütra it is ordained that the rud-ädis take i[ö] when a kåñëa-dhätuka
follows. Therefore only i[ö] should be applied in accordance with the maxim vipratiñedhe paraà
käryam1.” In answer to this, Jéva Gosvämé speaks the sentence beginning di-syos tu. The word tu in this
sentence excludes i[ö]. The hidden meaning is that there should be no fear of a conflict between sütra
641 and the current sütra because, even when a kåñëa-dhätuka follows, the rule of é[ö] (sütra 641) is
1
This maxim is one of Päëini sütras, namely Añöädhyäyé 1.4.2. It means “when there is conflict between two rules, the later
rule is applied.”
stronger since it is sv-alpäçrita as it only applies to d[ip] and s[ip]. Therefore only rud-äder éö ca (641)
should be applied here. A[ö] is dragged in by the word ca in rud-äder éö ca (641).
674 / opaen‰"Ad"naAe NAtvamantasya ca naAr"AyaNAsya ca /
674. upendräd ano ëatvam antasya ca näräyaëasya ca
upendrät—after an upendra; anaù—of the dhätu an[a] präëane (2P, “to breathe”); ëatvam—the change to
ë; antasya—which is at the end of a viñëupada; ca—and; näräyaëasya—which is a näräyaëa; ca—and.
After an upendra, the n of an[a] changes to ë. This change takes place even when the n of an[a] is at
the end of a viñëupada or when it is part of a näräyaëa.
präëiti. he präë. keçava-våttau he prän iti vä. jakña bhakña-hasanayoù—jakñiti
Våtti—Ø pra + an + ti[p] → (393, 638, 673) pra + an + i[ö] + ti[p] → (674) pra + aëiti → (46) präëiti
(“he breathes”) <acyuta pa. 1.1 of pra + an[a] präëane>.
An example of when the n of an[a] is at the end of a viñëupada is he präë (“O you who breathe”) <8.1>.
But Keçava-våtti says he prän iti vä (“or else he prän <8.1>”). Now we begin the conjugation of the dhätu
jakñ[a] bhakña-hasanayoù (2P, “to eat; to laugh”).
Ø jakñ + ti[p] → (393, 638, 673) jakñ + i[ö] + ti[p] → jakñiti <acyuta pa. 1.1>.
applied when an[a] comes after an upendra that contains r, ñ, or å-dvaya. This rule ordains the change to
ë where it usually wouldn’t take place since the n of an[a] isn’t situated in the same viñëupada as the r, ñ,
or å-dvaya (see sütra 173). Similarly, the phrase antasya ca ordains the change to ë where it usually
wouldn’t take place, even by the phrase upendräd ano ëatvam, since it is prohibited by the phrase na tu
viñëupadäntasya (173). The phrase näräyaëasya ca ordains the change to ë where it usually wouldn’t
take place, even by the phrase upendräd ano ëatvam, since the ë or the nara is intervening (only
sarveçvara, h, y, v, ka-varga, or pa-varga are allowed to intervene). The n of the nara undergoes the
change to ë by upendräd ano ëatvam.
An example of when the n of the nara and the n of the näräyaëa change to ë is präëiëat <bhüteça caus.
pa. 1.1 of pra + an[a] präëane> in våtti 787. The word präë in the example he präë is the vocative
singular form of the word prän, a word formed by applying the kåt pratyaya [k]vi[p] after the dhätu
an[a] präëane. When s[u] is applied after prän, it is deleted by sütra 202, and then the n of prän changes
to ë by antasya ca (674). The only chance for antasya ca to apply is the vocative singular because in
every other case the n is deleted by nämäntasya nasya haro viñëupadäne buddhaà vinä (260).
675 / jaºaAid"r"ipa naAr"AyaNA: /
675. jakñ-ädir api näräyaëaù
jakñ-ädiù—the jakñ-ädis (a sub-group of five ad-ädi-dhätus beginning with jakñ[a] bhakña-hasanayoù (2P,
“to eat; to laugh”)); api—also; näräyaëaù—called näräyaëa.
The jakñ-ädis are also called näräyaëa

jakña jägå daridrä cakäså çäsu jakñädiù.
Våtti—The following five dhätus are called the jakñ-ädis:

jägå nidrä-kñaye 2P to be awake
daridrä durgatau 2P to be poor or needy
cakäs[å] déptau 2P to shine
çäs[u] anuçiñöau 2P to instruct, punish, rule
676 / naAr"AyaNAAd"ntaAe nasya h"r": /
676. näräyaëäd anto nasya haraù
näräyaëät—after a näräyaëa; antaù—of ant (see explanation below); nasya—of the na-räma; haraù—
deletion.
After a näräyaëa, the n of anti and antu is deleted.
anta ity anty-ädénäm ekadeça-nirdeçaù ñañöhy-antaù. jakñati. ajakñuù. jägå nidrä-kñaye—jägarti jägåtaù
jägrati.
Våtti—The word antaù ends in the ñañöhé-viñëubhakti [ì]as and is an abbreviation of anti and so on.
Ø jakñ + anti → (393, 638, 440, 675, 676) jakñati <acyuta pa. 1.3>.
Ø jakñ + an → (393, 638, 440, 414) a[t] + jakñ + an → (675, 446) a + jakñ + us → (155) ajakñuù
Now we begin the conjugation of the dhätu jägå nidrä-kñaye (2P, “to be awake”).
Ø jägå + ti[p] → (393, 638, 394) jägarti <acyuta pa. 1.1>.
Ø jägå + tas → (393, 638, 395, 399, 155) jägåtaù <acyuta pa. 1.2>.
Ø jägå + anti → (393, 638, 395, 399, 675, 676) jägå + ati → (61) jägrati <acyuta pa. 1.3>.
Amåta—One should understand that only the n of anti and antu is deleted by this sütra.
Bäla—Only antu is accepted by the word ädi in anty-ädénäm because in dadate <acyuta ät. 1.3 of
[òu]dä[ï] däne> and so on the deletion of n takes place merely by a-rämänya-varëäd ante-antäm-antänäà
nasya haraù (426). Thus even though the bahu-vacana form anty-ädénäm was made here, the plural is
without a purpose.
677 / jaAgAtaeRgAAeRivand": s$avaR‡a , na tau wNNAilnagAuRNAeSau /
677. jägarter govindaù sarvatra, na tu ië-ëal-nirguëeñu
jägarteù—of the dhätu jägå nidrä-kñaye (2P, “to be awake”); govindaù—govinda; sarvatra—in all cases;
na—not; tu—but; ië-ëal-nirguëeñu—when i[ë], [ë]a[l], or a nirguëa pratyaya follows.
Jägå takes govinda in all cases, but not when i[ë], [ë]a[l], or a nirguëa pratyaya follows.
Amåta—This sütra counteracts the prohibition éçasya na govinda-våñëéndrau kaàsäriñu (399) and it also
counteracts the våñëéndra that takes place when there is a nåsiàha pratyaya. Examples of when it
counteracts the prohibition are jägaryät <kämapäla pa. 1.1> and, when a kåt pratyaya follows,
jägaritaù <1.1 of jägarita (jägå + [k]ta)>. Examples of when it counteracts the våñëéndra are jägarayati
<acyuta 1.1 of the ëy-anta-dhätu jägari (jägå + [ë]i)> and when a kåt pratyaya follows, jägarakaù <1.1 of
jägaraka (jägå + [ë]aka)>.
Saàçodhiné—Thus jägå also takes govinda when a kapila pratyaya follows. This rule also counteracts the
våñëéndra that would take place by éçäntasya våñëéndraù sau parapade (497).
678 / oÔamaNAila vaA /
678. uttama-ëali vä
uttama-ëali—when the uttama-puruña adhokñaja pratyaya [ë]a[l] follows; vä—optionally.
But jägå optionally takes govinda when the uttama-puruña [ë]a[l] follows.
jägaryate. ajägaù ajägåtäm.
Våtti—Ø jägå + te → (398) jägå + ya[k] + te → (440, 677) jägaryate <acyuta bhäve 1.1>.
Ø jägå + d[ip] → (393, 638, 414) a[t] + jägå + d[ip] → (677) ajägar + d[ip] → (643) ajägar →
(155) ajägaù <bhüteçvara pa. 1.1>.
Ø jägå + täm → (393, 638, 414) a[t] + jägå + täm → (395, 399) ajägåtäm <bhüteçvara pa. 1.2>.
Saàçodhiné—Where våñëéndra would usually always be done when [ë]a[l] follows since govinda was
prohibited by the phrase na tu ië-ëal-nirguëeñu, this sütra makes govinda optional.
679 / wRzAAntasya gAAeivand"Ae'na ois$a /
679. éçäntasya govindo ’na usi
éça-antasya—of a dhätu which ends in an éça; govindaù—govinda; anaù—of the bhüteçvara / bhüteça
pratyaya an; usi—when there is the replacement us.
Dhätus that end in an éça take govinda when an is replaced by us.
ajägaruù ajägaù. govinde kåte na tv ar al ity antasya våñëéndro na ca viñëujanäder laghor iti tad-vikalpaù,
sarvatra-grahaëena sarväpavädatvät—ajägarét. ajägäri. jajägära jajägaratuù. eka-sarveçvaräd eva sarvam
apy aniöaà manyante—jajägaritha. jajägära jajägara. ämi—jägarämäsa jägarämäsatuù. daridrä durgatau.
daridräti.
Våtti—Ø jägå + an → (393, 638, 414) a[t] + jägå + an → (675, 446) a + jägå + us → (679) ajägarus →
(155) ajägaruù <bhüteçvara pa. 1.3>.
Ø jägå + s[ip] → (393, 638, 414) a[t] + jägå + s[ip] → (677) ajägar + s[ip] → (643) ajägar →
(155) ajägaù <bhüteçvara pa. 2.1>.
Once govinda is done, våñëéndra cannot be applied by ar al ity antasya våñëéndraù sau parapade (525) nor
can it be optionally applied by viñëujanäder laghor a-rämasya våñëéndra iò-ädau sau vä parapade (469)
because the rule of govinda (sütra 677) is an apaväda of all these sütras since it contains the word
sarvatra.
Ø jägå + d[ip] → (414, 415, 424) a[t] + jägå + i[ö] + s[i] + d[ip] → (677) ajägar + i[ö] + s[i] +
d[ip] → (444) ajägar + i[ö] + s[i] + é[ö] + d[ip] → (445) ajägar + i[ö] + é[ö] + d[ip] → (46) ajägaréd →
(252) ajägarét <bhüteça pa. 1.1>.
Ø jägå + ta → (414, 421) a[t] + jägå + i[ë] + ta → (422) ajägär + i[ë] + ta → (423) ajägäri
Ø jägå + [ë]a[l] → (440, 422) jägär + a → (432, 433, the våñëéndra är is treated like the original
å by 486) jä + jägär + a → (491) jajägära <adhokñaja pa. 1.1>.
Ø jägå + atus → (440, 677) jägar + atus → (432, 433, the govinda ar is treated like the original å
by 486) jä + jägar + atus → (491) jajägaratus → (155) jajägaratuù <adhokñaja pa. 1.2>.
Learned persons consider that only dhätus that have a single sarveçvara are forbidden to take i[ö] by å-
rämät tu nityaà neö (507). Thus we get jajägaritha:
Ø jägå + tha[l] → (424) jägå + i[ö] + tha[l] → (677) jägar + itha → (432, 433, the govinda ar is
treated like the original å by 486) jä + jägar + itha → (491) jajägaritha <adhokñaja pa. 2.1>.
Ø jägå + [ë]a[l] → (440, two options by 678):

1) (govinda is done) jägar + a → (432, 433, the govinda ar is treated like the original å by 486) jä
+ jägar + a → (491) jajägara <adhokñaja pa. 3.1>.
2) (våñëéndra is done as usual by 422) jägär + a → (432, 433, the våñëéndra är is treated like the
original å by 486) jä + jägär + a → (491) jajägära <adhokñaja pa. 3.1>.
In the case that äm is applied by sütra 536 we get the following forms:
Ø jägå + [ë]a[l] → (536) jägå + äm + [ë]a[l] → (677) jägaräm + [ë]a[l] → (440, 482) jägaräm +
as + [ë]a[l] → (440, 470) jägaräm + äs + a → (432, 433, the våñëéndra ä is treated like the original a by
486) jägaräm + a + äs + a → (473) jägaräm + ä + äs + a → (46) jägarämäsa <adhokñaja pa. 1.1>.
Ø jägå + atus → (536) jägå + äm + atus → (677) jägaräm + atus → (440, 482) jägaräm + as + atus
→ (440, 432, 433) jägaräm + a + as + atus → (473) jägaräm + ä + as + atus → (46) jägarämäsatus →
(155) jägarämäsatuù <adhokñaja pa. 1.1>.
Now we begin the conjugation of the dhätu daridrä durgatau (2P, “to be poor or needy”).
Ø daridrä + ti[p] → (393, 638) daridräti <acyuta pa. 1.1>.
Amåta—This sütra ordains govinda where it was otherwise forbidden by sütra 677 when a nirguëa
pratyaya follows.
Bäla—The implied meaning of the phrase sarvatra-grahaneëa sarväpavädatvät is that since the rule of
govinda (sütra 677) is an apaväda of all the other rules, it is an apaväda of éçäntasya våñëéndraù sau
parapade (497). Thus the govinda takes place after blocking the våñëéndra. But once govinda is done,
våñëéndra cannot take place by ar al ity antasya (525) or viñëujanäder laghor a-rämasya (469) because
then the rule of govinda would be useless.
680 / d"ir"‰"Ataeir"r"AmaAe inagAuRNAivaSNAujanae /
680. daridräter i-rämo nirguëa-viñëujane
daridräteù—of the dhätu daridrä durgatau (2P, “to be poor or needy”); i-rämaù—the change to i-räma;
nirguëa-viñëujane—when a nirguëa pratyaya beginning with a viñëujana follows1.
The ä of daridrä changes to i when a nirguëa pratyaya beginning with a viñëujana follows.
daridritaù.
Våtti—Ø daridrä + tas → (393, 638, 395, 680) daridri + tas → (155) daridritaù <acyuta pa. 1.2>.
Amåta—Only the nirguëa-viñëujana of a kåñëa-dhätuka is accepted here as this is what is indicated in the
next sütra in connection with the deletion of ä-räma. When the kåt pratyaya [k]ta is applied to the dhätu
daridrä we also get daridritaù <1.1>, but that is achieved through the application of i[ö] since [k]ta is a
räma-dhätuka, it is not achieved by this sütra.
Comment [157]: after iö is applied ä-räma is
deleted by 542 or 682
681 / áAnaAr"AyaNAyaAer"Ar"Amah"r"Ae inagAuRNAk{(SNADaAtauke( /
681. çnä-näräyaëayor ä-räma-haro nirguëa-kåñëa-dhätuke
çnä-näräyaëayoù—of the vikaraëa [ç]nä and of a näräyaëa; ä-räma-haraù—deletion of ä-räma; nirguëa-

kåñëa-dhätuke—when a nirguëa kåñëa-dhätuka follows.
The ä-räma of [ç]nä or a näräyaëa is deleted when a nirguëa kåñëa-dhätuka follows.
daridrati. id-vidhänäd anyatredam.
Våtti—Ø daridrä + anti → (393, 638, 395, 675, 681) daridr + anti → (675, 676) daridrati <acyuta pa.
1.3>.
This rule only applies where the rule of i-räma (the previous sütra) is not applicable.
Amåta—By saying id-vidhänäd anyatredam, Jéva Gosvämé removes the fear of ativyäpti (“overpervasion of
a rule”) in regards to daridritaù <acyuta pa. 1.2> and so on. Thus the result is that the deletion of ä-räma
only takes place when a nirguëa kåñëa-dhätuka beginning with a sarveçvara follows.
682 / d"ir"‰"Ataer"Ar"Amah"r"Ae vaESNAvaAid"s$anNAk(q%navaijaRtar"AmaDaAtauke( /
1
682. daridräter ä-räma-haro vaiñëavädi-san-ëaka-öana-varjita-räma-dhätuke
daridräteù—of the dhätu daridrä durgatau (2P, “to be poor or needy”); ä-räma-haraù—deletion of the ä-
räma; vaiñëava-ädi-san—sa[n] which begins with a vaiñëava; ëaka-öana—the kåt pratyayas [ë]aka and
[ö]ana; varjita—except; räma-dhätuke—when a räma-dhätuka follows.
The ä of daridrä is deleted when any räma-dhätuka, except vaiñëavädi sa[n], [ë]aka or [ö]ana, follows.
Amåta—The example of when vaiñëavädi sa[n] follows is didaridräsati (see våtti), the example of when
[ë]aka follows is daridräyakaù (see våtti), and the example of when [ö]ana follows is daridräëaù.
Comment [158]: referece this: våtti of
muco ’karmakatve mokñaì-mumukñaìäv aniö-sanä
Saàçodhiné—In the Haridäsa, Purédäsa, and GM editions this sütra is listed as daridräter ä-räma-haro saha
vaiñëavädi-san-yuk-öana-varjita-räma-dhätuke, but this reading is false because we will see in the next Matsya Avatara dasa 21/10/05 7:14
våtti that y[uk] is only applied in the case that the ä of daridrä is not deleted by bhüteçe tu vä (683) and Comment [159]: reference this: våtti of
nämadhätu-hano na ghatvaà, na ca tatvam
that it cannot be applied in the case that the ä of daridrä is deleted by the current sütra. The truth is that
Amåta and Kåñëadäsa are correct because this sütra is actually the combination of two of Kätyäyana’s
värttikas on Añöädhyäyé 6.4.112. The värttikas are daridräter ärdhadhätuke vivakñita ä-lopo väcyaù and
sani ëvuli lyuöi ca na. In the Päëinian system [ë]aka is called [ë]vu[l] and [ö]ana is called [l]yu[ö]. Thus
this proves that it is [ë]aka that is being excluded in this sütra, not y[uk]. Furthermore, in våtti, Jéva
Gosvämé gives the example daridräyakaù, which proves that it is [ë]aka that is being excluded here, for Matsya Avatara dasa 21/10/05 7:42
otherwise the form should have been daridrakaù. nämadhätu-hano na ghatvaà, na ca tatvam
683 / BaUtaezAe tau vaA /
683. bhüteçe tu vä
bhüteçe—when a bhüteça pratyaya follows; tu—but; vä—optionally.
But the ä of daridrä is only optionally deleted when a bhüteça pratyaya follows.
bhäve—daridryate. ä-räma-hara-pakñe siù—adaridrét. pakñäntare sug-iöau—adaridräsét. adaridri

adaridräyi. aneka-sarveçvareti—daridräïcakära. “dadaridrau” iti kaçcit. cakäså déptau—cakästi. hau—
cakädhi. “cakäddhi” iti kecit.
Våtti—In bhäve prayoga we get the following form:
Ø daridrä + te → (398) daridrä + ya[k] + te → (682) daridryate <acyuta bhäve 1.1>.
In the case that the ä of daridrä is deleted only s[i] is applied, but in the case that the ä of daridrä is not
deleted s[uk] and i[ö] are also applied by sütra 522:
Ø daridrä + d[ip]→ (two options by 683):

1) (the ä of daridrä is deleted) daridr + d[ip] → (414, 415, 424) a[t] + daridr + i[ö] + s[i] + d[ip]
→ (444) adaridr + i[ö] + s[i] + é[ö] + d[ip] → (445) adaridr + i[ö] + é[ö] + d[ip] → (46) adaridréd → (252)
adaridrét <bhüteça pa. 1.1>.
2) (the ä of daridrä is not deleted, 414, 415) a[t] + daridrä + s[i] + d[ip] → (522) adaridrä + s[uk]
+ i[ö] + s[i] + d[ip] → (444) adaridräs + i[ö] + s[i] + é[ö] + d[ip] → (445) adaridräs + i[ö] + é[ö] + d[ip] →
(46) adaridräséd → (252) adaridräsét <bhüteça pa. 1.1>.
Ø daridrä + d[ip]→ (two options by 683):

1) (the ä of daridrä is deleted) daridr + d[ip] → (414, 415, 424) a[t] + daridr + i[ö] + s[i] + d[ip]
→ (444) adaridr + i[ö] + s[i] + é[ö] + d[ip] → (445) adaridr + i[ö] + é[ö] + d[ip] → (46) adaridréd → (252)
adaridrét <bhüteça pa. 1.1>.
2) (the ä of daridrä is not deleted, 414, 415) a[t] + daridrä + s[i] + d[ip] → (522) adaridrä + s[uk]
+ i[ö] + s[i] + d[ip] → (444) adaridräs + i[ö] + s[i] + é[ö] + d[ip] → (445) adaridräs + i[ö] + é[ö] + d[ip] →
(46) adaridräséd → (252) adaridräsét <bhüteça pa. 1.1>.
Ø daridrä + ta→ (two options by 683):

1) (the ä of daridrä is deleted) daridr + ta → (414, 421) a[t] + daridr + i[ë] + ta → (423) adaridri
2) (the ä of daridrä is not deleted, 414, 421) a[t] + daridrä + i[ë] + ta → (540) adaridrä + u[uk] +
i[ë] + ta → (423) adaridräyi <bhüteça bhäve 1.1>.
Aneka-sarveçvara-käsibhyäm äm adhokñaje (513) is applied and we get the following form:
Ø daridrä + [ë]a[l] → (513) daridrä + äm + [ë]a[l] → (682) daridräm + [ë]a[l] → (440, 482)
daridräm + kå + [ë]a[l] → (440, 422) daridräm + kär + a → (432, 433, the våñëéndra är is treated like the
original å by 486) daridräm + kå + kär + a → (457) daridräm + cå + kär + a → (484) daridräm + ca + kär +
a → (230) daridräà + cakära → (114) daridräïcakära <adhokñaja pa. 1.1>.
Some say the form should be dadaridrau <adhokñaja pa. 1.1>. Now we begin the conjugation of the dhätu
cakäs[å] déptau (2P, “to shine”).
Ø cakäs + ti[p] → (393, 638) cakästi <acyuta pa. 1.1>.
When the vidhätä pratyaya hi follows, we get the following form:
Ø cakäs + hi → (393, 638, 639) cakäs + dhi → (429) cakädhi <vidhätä pa. 2.1>.
Some say the form should be cakäddhi <vidhätä pa. 2.1>.
Amåta—Those who say the form should be dadaridrau <adhokñaja pa. 1.1> reason that the au in ä-rämäë
ëala auù (541) was made so that daridrä will take au when it loses its ä by sütra 682 because otherwise
the forms for all the other dhätus ending in ä could have been achieved by making o instead of au. It is
the opinion of Mahä-bhäñya that the form should be cakädhi, whereas it is the opinion of Käçikä and
others that the form should be cakäddhi.
684 / s$asya taAe id"blaAepae /
684. sasya to dib-lope
sasya—of sa-räma; taù—the replacement ta-räma; dip-lope—when there is deletion of d[ip] (by sütra
643).
When d[ip] is deleted, s changes to t.
685 / is$ablaAepae tau r"ê /
685. sib-lope tu raç ca

sip-lope—when there is deletion of s[ip]; tu—but; raù—ra-räma; ca—and.
But when s[ip] is deleted, s changes either to t or r.
acakät. acakäù acakät. sarveçvara-vyavadhäne viñëujanäder laghor iti na manyante—acakäsét. cakäsämäsa.

çäsu anuçiñöau—anuçiñöir upadeço daëòanaà ca—çästi.
Våtti—Ø cakäs + d[ip] → (393, 638, 414) a[t] + cakäs + d[ip] → (643) acakäs → (684) acakät
Ø cakäs + s[ip] → (393, 638, 414) a[t] + cakäs + s[ip] → (643) acakäs → (685) acakät
<bhüteçvara pa. 2.1> or acakär → (155) acakäù <bhüteçvara pa. 2.1>.
Learned persons consider that viñëujanäder laghor a-rämasya våñëéndra iò-ädau sau vä parapade (469)
cannot be applied when another sarveçvara comes in between the laghu a-räma and s[i]. Thus we get
acakäsét:
Ø cakäs + d[ip] → (414, 415, 424) a[t] + cakäs + i[ö] + s[i] + d[ip] → (444) acakäs + i[ö] + s[i] +
é[ö] + d[ip] → (445) acakäs + i[ö] + é[ö] + d[ip] → (46) acakäséd → (252) acakäsét <bhüteça pa. 1.1>.
Ø cakäs + [ë]a[l] → (513) cakäs + äm + [ë]a[l] → (440, 482) cakäsäm + as + [ë]a[l] → (440,
470) cakäsäm + äs + a → (432, 433, the våñëéndra ä is treated like the original a by 486) cakäsäm + a + äs
+ a → (473) cakäsäm + ä + äs + a → (46) cakäsämäsa <adhokñaja pa. 1.1>.
Now we begin the conjugation of the dhätu çäs[u] anuçiñöau (2P, “to instruct, punish, rule”). Anuçiñöi
means upadeça (“instruction”) or daëòana (“punishing”).
Ø çäs + ti[p] → (393, 638) çästi <acyuta pa. 1.1>.
686 / zAAs$a: izASkM(s$aAir"ivaSNAujanax~yaAe: /
686. çäsaù çiñ kaàsäri-viñëujana-ìayoù
çäsaù—of the dhätu çäs[u] anuçiñöau (2P, “to instruct, punish, rule”); çiñ—the replacement çiñ; kaàsäri-
viñëujana-ìayoù—when a kaàsäri pratyaya beginning with a viñëujana follows1 or when [ì]a follows.
Çäs[u] is replaced by çiñ when [ì]a or a kaàsäri pratyaya beginning with a viñëujana follows.
çiñöaù çäsati. çiñyate. çiñyät. äìaù çäsu icchäyäm ity ätmapadino na çiño grahaëam, dhätv-antaratayä påthak-
päöhät. tena—äçäste.
Våtti—Ø çäs + tas → (393, 638, 395, 686) çiñ + tas → (399, 280) çiñöas → (155) çiñöaù <acyuta pa. 1.2>.
Ø çäs + anti → (393, 638, 395, 675, 676) çäsati <acyuta pa. 1.3>.
acyuta parapada of çäs[u] anuçiñöau

çästi çiñöaù çäsati
çässi çiñöhaù çiñöha
1
çäsmi çiñvaù çiñmaù
Ø çäs + te → (398) çäs + ya[k] + te → (440, 686) çiñ + ya + te → (399) çiñyate <acyuta karmaëi
1.1>.
Ø çäs + yät → (393, 638, 395, 686) çiñ + yät → (399) çiñyät <vidhi pa. 1.1>.
The ätmapadé dhätu ä[ì] + çäs[u] icchäyäm (2A, “to desire”) doesn’t undergo the change to çiñ because it
is listed as a separate dhätu in the Dhätu-päöha. Thus we get äçäste:
Ø ä + çäs + te → (393, 638) äçäste <acyuta ät. 1.1 of ä[ì] + çäs[u] icchäyäm>.
687 / zAAs$he": zAAiDa /
687. çäs-heù çädhi
çäs-heù—of the dhätu çäs[u] anuçiñöau (2P, “to instruct, punish, rule”) along with the vidhätä pratyaya
hi; çädhi—the replacement çädhi.
Çäs + hi is replaced by çädhi.
çädhi. pakñe—çiñöät. bhüteçvare—açät açäù açät. bhüteçe—açiñat. cakñiì vyaktäyäm väci—i-ìäv itau, i-
räma uccäraëärthaù, nityam äì-pürvo ’yam, s-koù sat-saìgädyor haraù—äcañöe äcakñäte äcakñate.
Våtti—Ø çäs + hi → (393, 638, 687) çädhi <vidhätä pa. 2.1>.
But in the case that tät[aì] is applied we get çiñöät:
Ø çäs + hi → (404) çäs + tät[aì] → (393, 638, 686) çiñtät → (280) çiñöät <vidhätä pa. 2.1>.
vidhätä parapada of çäs[u] anuçiñöau

çästu / çiñöät çiñöäm çäsatu
çädhi / çiñöät çiñöam çiñöa
çäsäni çäsäva çäsäma
In bhüteçvara, we get the following forms:
Ø çäs + d[ip] → (393, 638, 414) a[t] + çäs + d[ip] → (643) açäs → (684) açät <bhüteçvara pa.
1.1>.
Ø çäs + s[ip] → (393, 638, 414) a[t] + çäs + s[ip] → (643) açäs → (684) açät <bhüteçvara pa.
2.1> or açär → (155) açäù <bhüteçvara pa. 2.1>.
bhüteçvara parapada of çäs[u] anuçiñöau

açät açiñöäm açäsuù
açäù / açät açiñöam açiñöa
açäsam açiñva açiñma
In bhüteça, we get the following form:

Ø çäs + d[ip] → (414, 558, 440) a[t] + çäs + [ì]a + d[ip] → (686) a[t] + çiñ + [ì]a + d[ip] →
(399, 252) açiñat <bhüteça pa. 1.1>.
bhüteça parapada of çäs[u] anuçiñöau

açiñat açiñatäm açiñan
açiñaù açiñatam açiñata
açiñam açiñäva açiñäma
Now we begin the conjugation of the dhätu cakñ[iì] vyaktäyäm väci (2A, “to speak, say, tell”). The i and
ì are indicatory letters. The i is for the sake of pronunciation. This dhätu is always preceded by ä[ì]. S-
koù sat-saìgädyor haro viñëupadänte vaiñëave ca (250) is applied and we get the following forms:
Ø ä + cakñ + te → (393, 638, 250) ä + cañ + te → (280) äcañöe <acyuta ät. 1.1 of ä[ì] + cakñ[iì]
vyaktäyäm väci>.
Ø ä + cakñ + äte → (393, 638) äcakñäte <acyuta ät. 1.2 of ä[ì] + cakñ[iì] vyaktäyäm väci>.
Ø ä + cakñ + ante → (393, 638, 426) äcakñate <acyuta ät. 1.3 of ä[ì] + cakñ[iì] vyaktäyäm väci>.
Amåta—The dhätu cakñ[iì] is always preceded by ä[ì] only when the meaning is vyaktäyäà väci (“to
speak, say, tell”), but not when the meaning is something else. Thus vyacakñata (“he saw”) <bhüteçvara
ät. 1.3 of vi + cakñ[iì] vyaktäyäm väci> and samacakñiñöa (“he excluded”) <bhüteça ät. 1.1 of sam +
cakñ[iì] vyaktäyäm väci>
Saàçodhiné—Although the dhätu cakñ[iì] has the indicatory letter i, it doesn’t take n[um] by i-rämed-
dhätor num (456) because the i is not kevala since it is accompanied by ì (see Amåta 575). Moreover, by
saying “the i is for the sake of pronunciation (uccäraëa),” Jéva Gosvämé blocks the insertion of n[um] in
another way, because if an indicatory letter is used to aid pronunciation (uccäräëa) it cannot also be the
cause of a rule or prohibition (vidhy-ädi-nimitta).1 Furthermore, although the dhätu cakñ[iì] is listed in
the Dhätu-päöha as meaning vyaktäyäà väci (“to speak, say, tell”), it is frequently used in the meaning of
darçana (“to see”)2, and when it has this meaning it is not preceded by ä[ì]. Thus, in his commentary on
the Bhägavatam entitled Bhävärtha-dépikä, Çrédhara Svämé glosses acañöa <bhüteçvara ät. 1.1 of cakñ[iì]
vyaktäyäm väci> in Bhägavatam 4.9.8 as apaçyat (“he saw”) and acakñata <bhüteçvara ät. 1.3 of cakñ[iì]
vyaktäyäm väci> in Bhägavatam 3.2.24 as apaçyan (“they saw”). Therefore whenever the dhätu cakñ[iì]
isn’t preceded by ä[ì] it means “to see,” but when it is preceded by ä[ì] it means “to speak, say, tell.”
688 / caiºax~: KyaAHa. rAmaDaAtauke( /
688. cakñiìaù khyäï räma-dhätuke
cakñiìaù—of the dhätu cakñ[iì] vyaktäyäm väci (2A, “to speak, say, tell”); khyäï—the replacement
khyä[ï]; räma-dhätuke—when a räma-dhätuka follows.
Cakñ[iì] is replaced by khyä[ï] when a räma-dhätuka follows.
1
For further details. see våtti 152. There is no fear, however, that the indicatory letter i by itself at the end of a dhätu could
ever be used for the sake of pronunciation because, unlike cakñ[iì], all the dhätus ending in the indicatory letter i can be
pronounced without the i. Thus i-rämed-dhätor num (456) is applied whenever a dhätu ends with the indicatory letter i.
2
This is in accordance with the maxim dhätünäm anekärthatvam (“dhätus have more than one meaning”).
689 / @DaAeºajae tau vaA /
689. adhokñaje tu vä
adhokñaje—when an adhokñaja pratyaya follows; tu—but; vä—optionally.
But this is optional when an adhokñaja pratyaya follows.
äkhyäyate. bhävini bhüta-vad-upacära iti ìa-pratyayät pürvam eva khyädeçaù. ïittväd ubhayapadam.
asyati-vaktéty-ädäv ädeço vaciù khyäï copalakñyate1. äkhyat äkhyatäm äkhyata.
Våtti—Ø ä + cakñ + te → (398) ä[ì] + cakñ + ya[k] + te → (688) ä[ì] + khyä[ï] + ya[k] + te → äkhyäyate
<acyuta karmaëi. 1.1 of ä[ì] + cakñ[iì] vyaktäyäm väci>.
The substitution of khyä[ï] is done before the application of the pratyaya [ì]a in accordance with the
maxim bhävini bhüta-vad-upacäraù (våtti 512). Since khyä[ï] has the indicatory letter ï, it takes both the
parapada and ätmapada endings (see sütra 390). The replacements vac and khyä[ï] are implied in the
sütra beginning asyati-vakti (sütra 659).
Ø ä + cakñ + d[ip] → (688) ä + khyä[ï] + d[ip] → (414, 659, khyä[ï] is aniö by verse 12) ä + a[t]
+ khyä[ï] + [ì]a + d[ip] → (542) ä + akhyad → (46) äkhyad → (252) äkhyat <bhüteça pa. 1.1 of ä[ì] +
cakñ[iì] vyaktäyäm väci>.
Ø ä + cakñ + täm → (688) ä + khyä[ï] + täm → (414, 659, khyä[ï] is aniö by verse 1) ä + a[t] +
khyä[ï] + [ì]a + täm → (542) ä + akhyatäm → (46) äkhyatäm <bhüteça pa. 1.2 of ä[ì] + cakñ[iì]
vyaktäyäm väci>.
Ø ä + cakñ + ta → (688) ä + khyä[ï] + ta → (414, 659, khyä[ï] is aniö by verse 1) ä + a[t] +

khyä[ï] + [ì]a + ta → (542) ä + akhyata → (46) äkhyata <bhüteça ät. 1.1 of ä[ì] + cakñ[iì] vyaktäyäm
väci>.
Amåta—Anticipating in his mind that someone may argue that the substitution of khyä[ï] shouldn’t be
done when a bhüteça pratyaya follows since the bhüteça pratyayas are kåñëa-dhätukas by acyutädayaù
païca çivaç ca kåñëa-dhätukäù (386), Jéva Gosvämé speaks the sentence beginning bhävini.
Both the original dhätu khyä prakathane (2P, “to declare, tell”) and the khyä[ï] which replaces cakñ[iì]
by sütra 688 are accepted by the word khyäti in asyati-vakti-khyätibhyo ìo bhüteçe kartari (659). This
suggests that just as the original dhätu vac[a] paribhäñaëe (2P, “to speak, say, tell”) is accepted by the
word vakti in the same sütra, the vac that replaces brü[ï] by sütra should likewise be accepted. This is
the meaning of the phrase vaciù khyäïopalakñyate here in the våtti.
Comment [161]: reference this aster bhür,
bruvo väci räma-dhätuke
690 / vajaR"nae tau naAde"zA: /
690. varjane tu nädeçaù
varjane—when the meaning is varjana (“to exclude”); tu—but; na—not; ädeçaù—the replacement.
1
All the printed editions of Hari-nämämåta-vyäkaraëa list ädeço vaciù khyäïopalakñyate instead of ädeço vaciù khyäï
copalakñyate. The correct reading ädeço vaciù khyäï copalakñyate can be found in manuscript 554D (Serial No: 3024,
Accession No: 554D) in the Vrindavan Research Institute.
2
In this regard, one should remember the maxim dhätu-pratirüpädeças tad-dhätu-vat-prayogo vaktavyaù (våtti 502).
But cakñ[iì] is not replaced by khyä[ï] when the meaning is varjana.
samacakñiñöa. äcakhyau, äcakhye, äcacakñe. éòa stutau—éööe.
Våtti—Ø sam + cakñ + ta → (414, 415, 424) sam + a[t] + cakñ + i[ö] + s[i] + ta → (170) samacakñiñta →
(280) samacakñiñöa (“he excluded”) <bhüteça ät. 1.1 of sam + cakñ[iì] vyaktäyäm väci>.
Ø ä + cakñ + e → (three options by 689):

1) (the replacement is done and parapada endings are used) ä + khyä[ï] + [ë]a[l] → (541) ä +
khyä + au → (440, 432, 433) ä + khyä + khyä + au → (452) ä + khä + khyä + au → (439) ä + kä + khyä +
au → (457) ä + cä + khyä + au → (491) ä + ca + khyä + au → (57) äcakhyau <adhokñaja pa. 1.1 of ä[ì] +
cakñ[iì] vyaktäyäm väci>.
2) (the replacement is done and ätmapada endings are used) ä + khyä[ï] + e → (440, 432, 433) ä
+ khyä + khyä + e → (452) ä + khä + khyä + e → (439) ä + kä + khyä + e → (457) ä + cä + khyä + e →
(491) ä + ca + khyä + e → (447, 542) äcakhye <adhokñaja ät. 1.1 of ä[ì] + cakñ[iì] vyaktäyäm väci>.
3) (the replacement is not donei[ë] gatau (2P, “to go, move”), 440, 432, 433) ä + ca + cakñ + e →
äcacakñe <adhokñaja ät. 1.1 of ä[ì] + cakñ[iì] vyaktäyäm väci>.
Now we begin the conjugation of the dhätu éò[a] stutau (2A, “to praise”).
Ø éò + te → (393, 638, 98) éö + te → (280) éööe <acyuta ät. 1.1>.
691 / wRx"IizAByaAimaq%. s$aDvaAer," , na tau BaUtaeìre" /
691. éò-éçibhyäm iö sa-dhvor, na tu bhüteçvare
éò-éçibhyäm—after the dhätus éò[a] stutau (2A, “to praise”) and éç[a] aiçvarye (2A, “to be master of, to be
able”); iö—i[ö]; sa-dhvoù—when s or dhv follow; na—not; tu—but; bhüteçvare—when a bhüteçvara
pratyaya follows.
I[ö] is inserted after éò[a] and éç[a] when s or dhv follow, but not when the bhüteçvara pratyaya dhvam
follows.
éòiñe éòidhve. aiòòhvam. aiòiñöa. éça aiçvarye—éñöe éçiñe éçidhve. äsa upaveçane—äste. äsäïcakre. vasa
äcchädane—vaste. ñüì präëi-garbha-vimocane—süte.
Våtti—Ø éò + se → (393, 638, 691) éò + i[ö] + se → (170) éòiñe <acyuta ät. 2.1>.
Ø éò + dhve → (393, 638, 691) éò + i[ö] + dhve → éòidhve <acyuta ät. 2.3>.
Ø éò + dhvam → (472) aiò + dhvam → (393, 638, 414) a[t] + aiò + dhvam → (55) aiòdhvam →
(280) aiòòhvam <bhüteçvara ät. 2.3>.
Ø éò + ta → (472) aiò + ta → (414, 415, 424) a[t] + aiò + i[ö] + s[i] + ta → (55) aiòista → (170)
aiòiñta → (280) aiòiñöa <bhüteça ät. 1.1>.
Now we begin the conjugation of the dhätu éç[a] aiçvarye (2A, “to be master of, to be able”).
Ø éç + te → (393, 638, 249) éñ + te → (280) éñöe <acyuta ät. 1.1>.

Ø éç + se → (393, 638, 691) éç + i[ö] + se → (170) éçiñe <acyuta ät. 2.1>.
Ø éç + dhve → (393, 638, 691) éç + i[ö] + dhve → éçidhve <acyuta ät. 2.3>.
Now we begin the conjugation of the dhätu äs[a] upaveçane1 (2A, “to sit”).
Ø äs + te → (393, 638) äste <acyuta ät. 1.1>.
Ø äs + e → (596) äs + äm + e → (440, 482) äsäm + kå + e → (440, 447, 399, 61) äsäm + kr + e →

(432, 433, the replacement r is treated like the original å by 486) äsäm + kå + kr + e → (457) äsäm + cå +
kr + e → (484) äsäm + ca + kr + e → (230) äsäà + cakre → (114) äsäïcakre <adhokñaja ät. 1.1>.
Now we begin the conjugation of the dhätu vas[a] äcchädane (2A, “to cover, dress”).
Ø vas + te → (393, 638) vaste <acyuta ät. 1.1>.
Now we begin the conjugation of the dhätu ñü[ì] präëi-garbha-vimocane (2A, “to give birth, produce”).
Ø ñü → (458) sü → sü + te → (393, 638) süte <acyuta ät. 1.1>.
692 / s$auva: k{(SNADaAtauke( na gAAeivand": /
692. suvaù kåñëa-dhätuke na govindaù
suvaù—of the dhätu ñü[ì] präëi-garbha-vimocane (2A, “to give birth, produce”); kåñëa-dhätuke—when a
kåñëa-dhätuka follows; na—not; govindaù—govinda.
Ñü[ì] doesn’t take govinda when a kåñëa-dhätuka follows.
suvai suvävahai suvämahai. “süter lug-vikaraëasyedaà grahaëam” iti käçikä-likhana-dåñöyä çtipi ca kåti—
sütiù. sütre çtipä nirdeçäbhävät yaì-luki ca—soñüti soñuvéti setsyati. päëinéyä hi “bhü-suvos tiìi” iti guëaà
niñidhya bobhavéti bobhotéty atraiva bobhütv ity-ädi-dvayasya chandaù-sütre nipäta-jïäpaka-baläd guëaà
sädhayanti. asaviñöa asoñöa. çéì svapne—
Våtti—Ø ñü → (458) sü → sü + ai[p] → (393, 638, 692, 499) suvai <vidhätä ät. 3.1>.
Ø ñü → (458) sü → sü + ävahai[p] → (393, 638, 692, 499) suvävahai <vidhätä ät. 3.2>.
Ø ñü → (458) sü → sü + ämahai[p] → (393, 638, 692, 499) suvämahai <vidhätä ät. 3.3>.
According to what is written by Käçikä on bhü-suvos tiìi (Añöädhyäyé 7.3.88), only the ñü[ì] whose
vikaraëa undergoes luk (mahähara) is accepted by the word suvaù here. Moreover, when the kåt
pratyaya [ç]ti[p] is applied, we get the word süti. Since the dhätu ñü[ì] is not mentioned in this sütra in
its [ç]ti[p] form, govinda is also forbidden when there is luk (mahähara) of ya[ì] and thus the forms
soñüti and soñuvéti <alternate acyuta intens. cakrapäëi 1.1 forms of ñü[ì] präëi-garbha-vimocane> will be
achieved. The Päëinians prohibit guëa by bhü-suvos tiìi (Añöädhyäyé 7.3.88) but at the same time they
make guëa just in bobhavéti and bobhoti because the two nipätas beginning with bobhütu mentioned in
the Vedic sütra (Añöädhyäyé 7.4.65) suggest this.
1
This dhätu is listed in the Dhätu-päöha as äs[a] upaveçane vidyamänatäyäà ca (2A, “to sit; to be, exist”).
Ø ñü → (458) sü → sü + ta → (414, 415) a[t] + sü + s[i] + ta → (two options by 463):
1) (i[ö] is inserted) a[t] + sü + i[ö] + s[i] + ta → (394) aso + i + s + ta → (65) asavista → (170)
asaviñta → (280) asaviñöa <bhüteça ät 1.1>.
2) (i[ö] is not inserted, 394) aso + s + ta → (170) asoñta → (280) asoñöa <bhüteça ät. 1.1>.
Now we begin the conjugation of the dhätu çé[ì] svapne (2A, “to sleep, lie down”).
Amåta—Where govinda would usually be applied when a påthu kåñëa-dhätuka follows, this sütra
prohibits it. Only the govinda of ñü[ì] präëi-garbha-vimocane (2A, “to give birth, produce”) is prohibited
here, and not the govinda of ñü[ì] präëi-garbha-vimocane (4A, “to give birth, produce”) or ñü preraëe
(6P, “to impel”) because in these cases a vikaraëa is intervening between the dhätu and the kåñëa-
dhätuka. Jéva Gosvämé proves this by quoting the words of Käçikä beginning with süteù. Moreover the
fact that Käçikä uses the word süteù, a form of the word süti which is made by applying [ç]ti[p] after
ñü[ì] präëi-garbha-vimocane (2A, “to give birth, produce”) without doing govinda, is further proof of
this.
It will be described in the verse beginning sütre çtipänubandhena (see våtti) that käryas that are ordained
by mentioning the dhätu in its [ç]ti[p] form don’t take place when there is luk (mahähara) of ya[ì].
Therefore, since the dhätu ñü[ì] is not mentioned here in its [ç]ti[p] form, govinda is also forbidden tad-antaç cakrapäëi-saàjïaù
when there is luk (mahähara) of ya[ì]. Soñuvéti is made by applying é[ö] by cakrapäëes tu vä (700) and
then changing ü to uv by dhätoç catuùsanasyey-uvau sarveçvare (499).
The Päëinians prohibit the guëa (govinda) of the dhätus bhü and ñü[ì] by bhü-suvos tiìi (Añöädhyäyé
7.3.88) and then they list bobhütu as an the irregular form in the Vedic sütra beginning dädharti
(Añöädhyäyé 7.4.65). Thus the fact that bobhütu was listed as an irregular Vedic form even though guëa
was already prohibited by bhü-suvos tiìi (Añöädhyäyé 7.3.88) suggests that in common Sanskrit govinda is
certainly applied when there is luk (mahähara) of ya[ì]. However, this suggestion is only relevant to bhü
because in the Vedic sütra (Añöädhyäyé 7.4.65) only the nipäta of bhü (namely bobhütu) was made. Ñü[ì],
on the other hand, is still prohibited from taking guëa by the general rule bhü-suvos tiìi (Añöädhyäyé
7.3.88). Indeed, the words ity atraiva in the våtti indicate this and the word eva in ity atraiva particularly
lets us know that ñü[ì], on the other hand, doesn’t take govinda when there is luk (mahähara) of ya[ì].
In regard to the phrase bhobhütv ity ädi-dvayasya, one should know that in the case that é[ö] is applied by
sütra 700 we also get the form bobhuvétu.
693 / zAIx~: zAe k{(SNADaAtauke( /
693. çéìaù çe kåñëa-dhätuke
çéìaù—of the dhätu çé[ì] svapne (2A, “to sleep, lie down”); çe—the replacement çe; kåñëa-dhätuke—
when a kåñëa-dhätuka follows.
Çé[ì] is replaced by çe when a kåñëa-dhätuka follows.
çete çayäte. a-rämänyety-ädau çéìo ruö ca—çerate.
Våtti—Ø çé + te → (693) çe + te → (393, 638) çete <acyuta ät. 1.1>.
Ø çé + äte → (693) çe + äte → (393, 638, 63) çayäte <acyuta ät. 1.2>.
After the sütra beginning a-rämänya (sütra 426) is applied çéìo ruö ca (427) is applied and we get the
following form:
Ø çé + ante → (693) çe + ante → (393, 638, 426) çe + ate → (427) çe + r[uö] + ate → çerate
<acyuta ät. 1.3>.
694 / zAetae: zAykM(s$aAir"yae /
694. çeteù çay kaàsäri-ye
çeteù—of the dhätu çé[ì] svapne (2A, “to sleep, lie down”); çay—the replacement çay; kaàsäri-ye—when
a kaàsäri pratyaya beginning with ya-räma follows1.
Çé[ì] is replaced by çay when a kaàsäri pratyaya beginning with y follows.
çayyate. iì adhyayane—nityam adhi-pürvo ’yam—adhéte adhéyäte adhéyate. karmaëi ca adhéyate.

bhüteçvare—adhyaita. yoga-vibhägena yatheñöa-siddhéti sarvatra kalpanät iy, tato våñëéndraù—
adhyaiyätäm.
Våtti—Ø çé + te → (398) çé + ya[k] + te → (440, 694) çayyate <acyuta bhäve 1.1>.
Now we begin the conjugation of the dhätu i[ì] adhyayane (2A, “to study”). This dhätu is always
preceded by adhi (see sütra 658).
Ø adhi + i + te → (393, 638, 46) adhéte <acyuta ät. 1.1>.
Ø adhi + i + äte → (393, 638, 499) adhi + iy + äte → (46) adhéyäte<acyuta ät. 1.2>.
Ø adhi + i + ante → (393, 638, 499) adhi + iy + ante → (426) adhi + iy + ate → (46) adhéyate
<acyuta ät. 1.3>.
In karmaëi prayoga the form is also adhéyate:
Ø adhi + i + te → (398) adhi + i + ya[k] + te → (508) adhi + é + ya[k] + te → (46) adhéyate

In bhüteçvara we get the following forms:
Ø adhi + i + ta → (472) adhi + ai + ta → (393, 638, 414) adhi + a[t] + ai + ta → (55) adhi + ai + ta
→ (59) adhyaita <bhüteçvara ät. 1.1>.
In accordance with the maxim yoga-vibhägena yatheñöa-siddhi (“If it is necessary to achieve the desired
result, the yoga2 should be divided so that the kärya can take place”) the yoga of adhi + i[ì] is divided
and the change to iy by sütra 499 is done, then våñëéndra is done by sütra 472.
Comment [163]: this is from Bäla
Ø adhi + i + ätäm → (499) adhi + iy + ätäm → (472) adhi + aiy + ätäm → (393, 638, 414) adhi +
a[t] + aiy + ätäm → (55) adhi + aiyätäm → (59) adhyaiyätäm <bhüteçvara ät. 1.2>.
1
2
In this case the yoga being referred to is the samäsa of the dhätu with the upendra which was described in sütra 406.
Amåta—Even though the sandhi of adhi + i[ì] is nitya by the paribhäñä nityaà dhätüpasargayoù (44),
still because paribhäñäs are applied only in accordance with the desired result1 the yoga of adhi + i[ì] is
divided and the change to iy is done by dhätoç catuùsanasyey-uvau sarveçvare (499), then våñëéndra is
done by sütra 472. Otherwise, if the sandhi of adhi + i[ì] were done first, the käryas relating to the dhätu
wouldn’t be applied. Furthermore, the fact that the word adhyayana is used in the sütra våttam
adhyayane () suggests that the käryas relating to the dhätu should be applied first.
Comment [164]: reference this: kådanta
Saàçodhiné—In the case of adhyaiyätäm <bhüteçvara ät. 1.2> and in many other cases we would get an prakaraëam
incorrect form if we were to combine the dhätu and upasarga first. Thus the maxim beginning yoga-
vibhägena is given so that in such cases the dhätu and upasarga will combine only after the käryas
relating to the dhätu have been done. When we say “the yoga should be divided” it really means that the
yoga of the dhätu and upasarga should be delayed until the käryas relating to the dhätu have been done.
Although in this book there is no explicit rule saying that first the dhätu and upasarga should be
combined, Siddhänta-kaumudé, commenting of Añöädhyäyé 2.4.49, quotes the general maxim pürvaà
dhätur upasargeëa (“a dhätu must first combine with the upasarga”). It is in contravention to this view
that Jéva Gosvämé speaks the maxim beginning yoga-vibhägena. In this edition of Hari-nämämåta-
vyäkaraëa we have chosen to always combine the dhätu and upasarga as the final step for in this way
there is never any fear of an incorrect form.
The word adhyayana (adhi + i + ana → adhi + e + ana → adhi + ayana → adhyayana) in våttam adhyayane
() suggests that the käryas relating to the dhätu should be applied first, for if the dhätu first combined
with the upasarga we would not get adhyayana, but would rather get the incorrect form adhayana.
Comment [165]: reference this: kådanta
prakaraëam
695 / wx~Ae gAAx~DaAeºajae , BaUtaezAAijatayaAestau gAIvaAR /
695. iìo gäì adhokñaje, bhüteçäjitayos tu gér vä
iìaù—of the dhätu i[ì] adhyayane (2A, “to study”); gäì—the replacement gä[ì]; adhokñaje—when an
adhokñaja pratyaya follows; bhüteça-ajitayoù—when a bhüteça or ajita pratyaya follows; tu—but; géù—
the replacement gé; vä—optionally.
I[ì] is replaced by gä[ì] when an adhokñaja pratyaya follows, but when a bhüteça or ajita pratyaya
follows, i[ì] is optionally replaced by gé.
“yena nävyavadhänaà sambhavati” iti nyäyena si-prabhåti-vyavadhäne ’pi géù syät—adhyagéñöa adhyaiñöa.
adhyagäyi adhyäyi. adhijage. adhyagéñyata adhyaiñyata. govindatvaà ced e-rämaù kriyeta. dviña aprétau—
dveñöi dviñöaù. adveö adviñan. “us vä” iti kecit, adviñuù. advikñat advikñan. duha prapüraëe—dogdhi dhokñi.
dugdhe dhugdhve. adhok, adhukñat adhukñata. pakñe—duha-liha-diheti sako haraù—adugdha adhukñätäm.
diha upacaye—degdhi digdhe. liha äsvädane—leòhi léòhe. ürëuï äcchädane—u-rämasya våñëéndra ity-ädau
ürëoter vä—ürëoti ürëauti.
Våtti—In accordance with the maxim yena nävyavadhänaà sambhavati tena vyavadhäne ’pi syät (våtti
414), the substitution of gé takes place even though s[i] and so on2 are intervening.
Ø adhi + i + ta → (414, 415) adhi + a[t] + i + s[i] + ta → (two options by 695):

1) (i[ì] is replaced by gé, gé is aniö by verse 1) adhi + a[t] + gé + s[i] + ta → (170) adhi + agéñta →
(280) adhi+ agéñöa → (59) adhyagéñöa <bhüteça ät. 1.1>.
1
In this regard, one should remember the maxim mätå-vat paribhäñeti neñöaà hi virudhyate (“since a paribhäñä is like a
mother it doesn’t obstruct the desired form.”).
2
The word prabhåti (“and so on”) is included here so that the substitution of gé may also take place when i[ë] intervenes.
2) (i[ì] is not replaced by gé, i[ì] is aniö by verse 1, 472) adhi + a[t] + ai + s[i] + ta → (48) adhi +
aista → (170) adhi + aiñta → (280) adhi + aiñöa → (59) adhyaiñöa <bhüteça ät. 1.1>.
Ø adhi + i + ta → (414, 421) adhi + a[t] + i + i[ë] + ta → (two options by 695):

1) (i[ì] is replaced by gé, gé is aniö by verse 1) adhi + a[t] + gé + i[ë] + ta → (422) adhi + agai +
i[ë] + ta → (64) adhi + agäy + i[ë] + ta → (423) adhi + agäyi → (59) adhyagäyi <bhüteça karmaëi. 1.1>.
2) (i[ì] is not replaced by gé, i[ì] is aniö by verse 1) adhi + a[t] + i + i[ë] + ta → (422) adhi + a +
ai + i[ë] + ta → (55) adhi + ai + i[ë] + ta → (64) adhi + äy + i[ë] + ta → (423) adhi + äyi → (59) adhyäyi
<bhüteça karmaëi. 1.1>.
Ø adhi + i + e → (695) adhi + gä[ì] + e → (447, 542) adhi + g + e → (432, 433, the deleted ä is
sthäni-vat by 486) adhi + gä + g + e → (457) adhi + jä + g + e → (491) adhijage <adhokñaja ät. 1.1>.
Ø adhi + i + syata → (414) adhi + a[t] + i + syata → (two options by 695):

1) (i[ì] is replaced by gé, gé is aniö by verse 1) adhi + a[t] + gé + syata → (170) adhi + agéñyata →
(59) adhyagéñyata <ajita ät. 1.1>.
2) (i[ì] is not replaced by gé, i[ì] is aniö by verse 1, 472) adhi + a[t] + ai + syata → (48) adhi +
aisyata → (170) adhi + aiñyata → (59) adhyaiñyata <ajita ät. 1.1>.
If govinda were applicable then e-räma should have been made. Now we begin the conjugation of the
dhätu dviñ[a] aprétau (2U, “to hate”).
Ø dviñ + ti[p] → (393, 638, 443) dveñti → (280) dveñöi <acyuta pa. 1.1>.
Ø dviñ + tas → (393, 638, 395, 399, 280) dviñöas → (155) dviñöaù <acyuta pa. 1.2>.
Ø dviñ + d[ip] → (393, 638, 414) a[t] + dviñ + d[ip] → (443) adveñ + d[ip] → (643) adveñ →
(251) adveò → (252) adveö <bhüteçvara pa. 1.1>.
Ø dviñ + an → (393, 638, 414) a[t] + dviñ + an → (395, 399) adviñan <bhüteçvara pa. 1.3>.
Some say that an is optionally replaced by us and thus they also make adviñuù <bhüteçvara pa. 1.3>.
Ø dviñ + d[ip] → (414, 533, dviñ is aniö by verse 7) a[t] + dviñ + sa[k] + d[ip] → (399, 531)
adviksad → (170) advikñad → (252) advikñat <bhüteça pa. 1.1>.
Ø dviñ + an → (414, 533, dviñ is aniö by verse 7) a[t] + dviñ + sa[k] + an → (399, 531) advik + sa
+ an → (170) advik + ña + an → (534) advikñan <bhüteça pa. 1.3>.
Now we begin the conjugation of the dhätu duh[a] prapüraëe (2U, “to milk, extract”).
Ø duh + ti[p] → (393, 638, 443) doh + ti → (290) dogh + ti → (466) dogh + dhi → (96) dogdhi
<acyuta pa. 1.1>.
Ø duh + si[p] → (393, 638, 443) doh + si → (290) dogh + si → (259) dhogh + si → (98) dhoksi →
(170) dhokñi <acyuta pa. 2.1>.
acyuta parapada of duh[a] prapüraëe

dogdhi dugdhaù duhanti
dhokñi dugdhaù dugdha
dohmi duhvaù duhmaù
Ø duh + te → (393, 638, 395, 399, 290) dugh + te → (466) dugh + dhe → (96) dugdhe <acyuta ät.
1.1>.
Ø duh + dhve → (393, 638, 395, 399, 290) dugh + dhve → (259) dhugh + dhve → (96) dhugdhve
<acyuta ät. 2.3>.
acyuta ätmapada of duh[a] prapüraëe

dugdhe duhäte duhate
dhukñe duhäthe dhugdhve
duhe duhvahe duhmahe
Ø duh + d[ip] → (393, 638, 414) a[t] + duh + d[ip] → (443) adoh + d[ip] → (643) adoh → (290)
adogh → (259) adhogh → (252) adhok <bhüteçvara pa. 1.1>.
bhüteçvara parapada of duh[a] prapüraëe

adhok adugdhäm aduhan
adhok adugdham adugdha
adoham aduhva aduhma
bhüteçvara ätmapada of duh[a] prapüraëe

adugdha aduhätäm aduhata
adugdhäù aduhäthäm adhugdhvam
aduhi aduhvahi aduhmahi
Ø duh + d[ip] → (414, 533, duh is aniö by verse 8) a[t] + duh + sa[k] + d[ip] → (399, 290) a +
dugh + sa + d → (259) adhugh + sa + d → (98) adhuksad → (170) adhukñad → (252) adhukñat <bhüteça
pa. 1.1>.
bhüteça parapada of duh[a] prapüraëe

adhukñat adhukñatäm adhukñan
adhukñaù adhukñatam adhukñata
adhukñam adhukñäva adhukñäma
Ø duh + ta → (414, 533, duh is aniö by verse 8) a[t] + duh + sa[k] + ta → (399, 290) a + dugh + sa
+ ta → (259) adhugh + sa + ta → (98) adhuksata → (170) adhukñata <bhüteça ät. 1.1>.
In the other case sa[k] is deleted by duha-liha-diha-guhebhyaù sako haro vä dantyädy-ätmapade (620):
Ø duh + ta → (414, 533, duh is aniö by verse 8) a[t] + duh + sa[k] + ta → (399, 620) a + duh + ta
→ (290) adugh + ta → (466) adugh + dha → (96) adugdha <bhüteça ät. 1.1>.
Ø duh + ätäm → (414, 533, duh is aniö by verse 8) a[t] + duh + sa[k] + ätäm → (399, 290) a +
dugh + sa + ätäm → (259) adhugh + sa + ätäm → (98) adhuk + sa + ätäm → (170) adhuk + ña + ätäm
(534) adhukñätäm <bhüteça ät. 1.2>.
bhüteça ätmapada of duh[a] prapüraëe

adhukñata / adugdha adhukñätäm adhukñata
adhukñathäù / adugdhäù adhukñäthäm adhukñadhvam /
adhugdhvam
adhukñi adhukñävahi adhukñämahi
Now we begin the conjugation of the dhätu dih[a] upacaye (2U, “to smear”).
Ø dih + ti[p] → (393, 638, 443) deh + ti → (290) degh + ti → (466) degh + dhi → (96) degdhi
<acyuta pa. 1.1>.
Ø dih + te → (393, 638, 395, 399, 290) digh + te → (466) digh + dhe → (96) digdhe <acyuta ät.
1.1>.
Now we begin the conjugation of the dhätu lih[a] äsvädane (2U, “to lick, taste”).
Ø lih + ti[p] → (393, 638, 443) leh + ti → (290) leòh + ti → (466) leòh + dhi → (280) leòh + òhi
→ (537) leòhi <acyuta pa. 1.1>.
Ø lih + te → (393, 638, 290) liòh + te → (466) liòh + dhe → (280) liòh + òhe → (537) li + òhe →
léòhe <acyuta ät. 1.1>.
Now we begin the conjugation of the dhätu ürëu[ï] äcchädane (2U, “to cover”). In connection with the
sütra beginning u-rämasya våñëédraù (sütra 652) there is the exception ürëoter vä (653):
Ø ürëu + ti[p] → (393, 638, two options by 653:

1) (våñëéndra is done by 652) ürëauti <acyuta pa. 1.1>.
2) (govinda is done by 394) ürëoti <acyuta pa. 1.1>.
Amåta—Someone may wonder, “Why doesn’t the final varëa of the replacement gé take govinda when a
bhüteça or ajita pratyaya follows?” In answer to this, Jéva Gosvämé speaks the sentence beginning
govindatvam. The implied meaning of this sentence is that if govinda were desirable here then, in the
sütra, ge, a replacement which has already undergone govinda, should have been made instead of gé.
Thus, since ge was not made in this sütra, govinda cannot take place.
696 / ONAAeRtaegAAeRivand"Ae id"syaAe: /
696. ürëoter govindo di-syoù
ürëoteù—of the dhätu ürëu[ï] (2U, “to cover”); govindaù—govinda; di-syoù—when d[ip] or s[ip] follow.
Ürëu[ï] takes govinda when d[ip] or s[ip] follow.
aurëot aurëoù. éçäntasyety-ädau ürëoter vä—aurëävét.
Våtti—Ø ürëu + d[ip] → (472) aurëu + d[ip] → (393, 638, 414) a[t] + aurëu + d[ip] → (57) aurëu +
d[ip] → (696) aurëod → (252) aurëot <bhüteçvara pa. 1.1>.
Ø ürëu + s[ip] → (472) aurëu + s[ip] → (393, 638, 414) a[t] + aurëu + s[ip] → (57) aurëu + s[ip]
→ (696) aurëos → (155) aurëoù <bhüteçvara pa. 2.1>.
In connection with the sütra beginning éçäntasya (sütra 497) there is the exception ürëoter vä (498):
Ø ürëu + d[ip] → (472) aurëu + d[ip] → (414, 415, 424) a[t] + aurëu + i[ö] + s[i] + d[ip] → (57)
aurëu + i[ö] + s[i] + d[ip] → (two options by 697):
1) (the pratyaya beginning with i[ö] is not nirguëa, two options by 498):
i) (våñëéndra is applied) aurëau + i[ö] + s[i] + d[ip] → (66) aurëäv + i[ö] + s[i] + d[ip] → (444)
aurëäv + i[ö] + s[i] + é[ö] + d[ip] → (445) aurëäv + i[ö] + é[ö] + d[ip] → (46) aurëävéd → (252) aurëävét
ii) see next våtti
2) see next våtti
Amåta—Where there would optionally be våñëéndra by ürëoter vä (653), this sütra is given so that
govinda will always be applied.
697 / ONAAeRtaeir"q%. inagAuRNAAe vaA /
697. ürëoter iö nirguëo vä
ürëoteù—after the dhätu ürëu[ï] (2U, “to cover”); iö—i[ö]; nirguëaù—nirguëa; vä—optionally.
After ürëu[ï], i[ö] is optionally nirguëa.

Comment [166]: if I want to be more elaborate
aurëuvét aurëavét. aurëuviñöa aurëaviñöa. add this info: but it is somewhat unnecessary:
1
Amåta explains iö here as iò-anvitaù pratyayaù (“a
Våtti—Ø ürëu + d[ip] → (472) aurëu + d[ip] → (414, 415, 424) a[t] + aurëu + i[ö] + s[i] + d[ip] → (57) pratyaya that has i[ö]”). In this regard, one should
aurëu + i[ö] + s[i] + d[ip] → (two options by 697): remember that i[ö] is connected to the pratyaya
because it has the indicatory letter ö (see våtti 167).
1) (i[ö] is not nirguëa, two options by 498): Thus, in accordance with the maxim pratyaya-
i) see previous våtti varëena tad-ädir gåhyate (våtti 195), i[ö] here
means a pratyaya beginning with i[ö].
ii) (govinda is applied) aurëo + i[ö] + s[i] + d[ip] → (65) aurëav + i[ö] + s[i] + d[ip] → (444)
aurëav + i[ö] + s[i] + é[ö] + d[ip] → (445) aurëav + i[ö] + é[ö] + d[ip] → (46) aurëavéd → (252) aurëavét
2) (i[ö] is nirguëa, 399, 499) aurëuv + i[ö] + s[i] + d[ip] → (444) aurëuv + i[ö] + s[i] + é[ö] + d[ip]
→ (445) aurëuv + i[ö] + é[ö] + d[ip] → (46) aurëuvéd → (252) aurëuvét <bhüteça pa. 1.1>.
Ø ürëu + ta → (472) aurëu + ta → (414, 415, 424) a[t] + aurëu + i[ö] + s[i] + ta → (57) aurëu +
i[ö] + s[i] + ta (two options by 697):
1) (i[ö] is not nirguëa, 394) aurëo + i[ö] + s[i] + ta → (65) aurëavista → (170) aurëaviñta → (280)
aurëaviñöa <bhüteça ät. 1.1>.
2) (i[ö] is nirguëa, 399, 499) aurëuv + i[ö] + s[i] + ta → (170) aurëuviñta → (280) aurëuviñöa
698 / ONAAeRtaenaARma, /
698. ürëoter näm
ürëoteù—after the dhätu ürëu[ï] (2U, “to cover”); na—not; äm—the pratyaya äm.
Äm is not applied after ürëu[ï].
sarveçvaräditve tu sat-saìgädi-na-ba-da-ra-varjasyänya-bhägasyeti ëor dvir-vacane präpte

“käryärtham akñaraà viçleñayet” iti nyäyena ra-räma-viçleñaëaà, tato dvir-vacanaà, ra-ñäbhyäm öos ta-
varga-jatvän naimittikäpäyaù—ürëunäva ürëunuvatuù ürëunuvitha ürëunavitha. ürëuvitä ürëavitä. ñöuï
stutau—stauti stutaù. stute. stüyate. su-stu-dhuïbhya itéö—astävét. kr-ädi-niyamät tuñöotha. ru çabde—rauti.
evaà ëu stutau—nauti. brüï vyaktäyäà väci—
Våtti—When there is reduplication of the ëu portion by sarveçvaräditve tu sat-saìgädi-na-ba-da-ra-

varjasyänya-bhägasya (434), ra-räma is separated1 in accordance with the maxim käryärtham akñaraà
viçleñayet (“for the sake of the kärya one should separate the akñara”), then reduplication is done and,
since öu (öa-varga) which comes after r or ñ is born of ta-varga, the naimittika ëa-räma disappears (see
våtti 551 and 245).
Ø ürëu + [ë]a[l] → (440, 422) ürëau + a → (66) ürëäv + a → (432, 434, the våñëéndra au and the
replacement äv are sthäni-vat by 486) ür + ëu + ëäv + a → ürëunäva <adhokñaja pa. 1.1>.
Ø ürëu + atus → (440, 499) ürëuv+ atus → (434, the replacement uv is treated like the original u
by 486) ür + ëu + ëuv + atus → ür + ëu + nuv + atus → (155) ürëunuvatuù <adhokñaja pa. 1.2>.
Ø ürëu + tha[l] → (424) ürëu + i[ö] + tha[l] → (two options by 697):

1) (i[ö] is not nirguëa, 394) ürëo + itha → (65) ürëav + itha → (432, 434, the govinda o and the
replacement av are sthäni-vat by 486) ür + ëu + ëav + itha → ürëunavitha <adhokñaja pa. 2.1>.
2) (i[ö] is nirguëa, 399, 499) ürëuv + itha → (432, 434, the replacement uv is treated like the
original u by 486) ür + ëu + ëuv + itha → ürëunuvitha <adhokñaja pa. 2.1>.
Ø ürëu + tä → (424) ürëu + i[ö] + tä → (two options by 697):

1) (i[ö] is not nirguëa, 394) ürëo + i + tä → (65) ürëavitä <bälakalki pa. 1.1>.
2) (i[ö] is nirguëa, 399, 499) ürëuvitä <bälakalki pa. 1.1>.
Now we begin the conjugation of the dhätu ñöu[ï] stutau (2U, “to praise”).
Ø ñöu → (458) söu → stu2 → stu + ti[p] → (393, 638, 652) stauti <acyuta pa. 1.1>.
Ø ñöu → (458) söu → stu → stu + tas → (393, 638, 395, 399, 155) stutaù <acyuta pa. 1.2>.
Ø ñöu → (458) söu → stu → stu + te → (393, 638, 395, 399) stute <acyuta ät. 1.1>.
Ø ñöu → (458) söu → stu → stu + te → (398) stu + ya[k] + te → (stu is aniö by verse 1, 399, 508)
stüyate <acyuta karmaëi 1.1>.
I[ö] is inserted by su-stu-dhüïbhya iö sau parapade (567) and we get the following form:
Ø ñöu → (458) söu → stu → stu + d[ip] → (414, 415) a[t] + stu + s[i] + d[ip] → (567) a[t] + stu +
i[ö] + s[i] + d[ip] → (497) astau + i[ö] + s[i] + d[ip] → (66) astäv + i[ö] + s[i] + d[ip] → (444) astäv + i[ö]
+ s[i] + é[ö] + d[ip] → (445) astäv + i[ö] + é[ö] + d[ip] → (46) astävéd → (252) astävét <bhüteça pa. 1.1>.
Due to the niyama beginning with kå (sütra 468) we get the following form:
Ø ñöu → (458) söu → stu → stu + tha[l] → (468, 394) sto + tha → (432, 433) sto + sto + tha →
(491, 239) stu + sto + tha → (453) tustotha → (170) tuñtotha → (280) tuñöotha <adhokñaja pa. 2.1>.
1
This separation is mainly done in consideration of how the varëas appear in writing. For example, in the Devanägaré script
the ra-räma goes on top of the ëa-räma by the maxim described in våtti 52, thus ürëu is written as ONAuR . But when we want to
isolate the ëu portion for the sake of reduplication, we have to remove the ra-räma from the top of the ëa-räma by the maxim
käryärtham akñaraà viçleñayet, and thus we get Or," NAu .
2
Since öu (öa-varga) which comes after r or ñ is born of ta-varga, the naimittika öa-räma disappears (see våtti 551 and 245).
Now we begin the conjugation of the dhätu ru çabde (2P, “to cry, sound”)
Ø ru + ti[p] → (393, 638, 652) rauti <acyuta pa. 1.1>.
The dhätu ëu stutau (2P, “to praise”) is conjugated in the same way.
Ø ëu → (478) nu → nu + ti[p] → (393, 638, 652) nauti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu brü[ï] vyaktäyäà väci (2U, “to speak, say, tell”).
Amåta—Where äm would normally be applied either by sütra 481, since ürëu[ï] begins with an éçvara
that is guru, or by sütra 513, since ürëu[ï] has more than one sarveçvara, this rule prohibits it.
699 / “auva wRq%. k{(SNADaAtauk(pa{TauivaSNAujanae /
699. bruva éö kåñëa-dhätuka-påthu-viñëujane
bruvaù—after the dhätu brü[ï] vyaktäyäà väci (2U, “to speak, say, tell”); éö—the ägama é[ö]; kåñëa-
dhätuka-påthu-viñëujane—when a påthu kåñëa-dhätuka beginning with a viñëujana follows1.
É[ö] is inserted after brü[ï] when a påthu kåñëa-dhätuka beginning with a viñëujana follows.
700 / ca‚(paANAestau vaA /
700. cakrapäëes tu vä
cakrapäëeù—after a cakrapäëi (a class of secondary dhätus formed by applying and then deleting ya[ì].
See sütras 844 to 856); tu—but; vä—optionally.
É[ö] is optionally applied after a cakrapäëi when a påthu kåñëa-dhätuka beginning with a viñëujana
follows.
“tu-ru-stu-çamy-amaù särvadhätuke” ity aträpåthäv apéö chandasy eveti bhäñä-våtty-ädau—stavéti stuvétaù.

“påthäv eva” iti tasyäà bhramaù. bravéti brütaù bruvanti.
Våtti—In Bhäña-våtti and other works we see stavéti <alternate acyuta pa. 1.1 form of ñöu[ï] stutau> and
stuvétaù <alternate acyuta pa. 1.2 form of ñöu[ï] stutau> because in tu-ru-stu-çamy-amaù särvadhätuke
(Añöädhyäyé 7.3.95) é[ö] is applied even when the kåñëa-dhätuka beginning with a viñëujana is not påthu.
But this is only done in the Vedas. In this regard, Prakriyä-kaumudé, commenting on Añöädhyäyé 7.3.95,
is wrong in saying that é[ö] is only applied when the kåñëa-dhätuka beginning with a viñëujana is påthu.
Ø brü + ti[p] → (393, 638, 699) brü + é[ö] + ti[p] → (394) bro + é + ti → (65) bravéti <acyuta pa.
1.1>.
Ø brü + tas → (393, 638, 395, 399, 155) brütaù <acyuta pa. 1.2>.
Ø brü + anti→ (393, 638, 395, 399, 499) bruvanti <acyuta pa. 1.3>.
1
Amåta—The rule tu-ru-stu-çamy-amaù särvadhätuke (Añöädhyäyé 7.3.95) is applicable only in regards to
the Vedic language and therefore it is appropriate that the nimitta in sütras 699 and 700 is only a påthu-
viñëujana beginning with a viñëujana. Commenting on Añöädhyäyé 7.3.95, Käçikä says särvadhätuka iti
vartamäne punaù särvadhätuka-grahaëam apid-artham (“The inclusion of the word särvadhätuke in
Añöädhyäyé 7.3.95, even though it is already being carried forward from Añöädhyäyé 7.3.87,is to stop the
anuvåtti of the word piti, thus enabling the rule to also apply when the kåñëa-dhätuka beginning with a
viñëujana is apit (not påthu)”). Upon seeing this statement, a less intelligent person may suspect that the
dhätu brü[ï] also takes é[ö] even when the kåñëa-dhätuka beginning with a viñëujana is not påthu. Thus
the words chandasy eva (“only in the Vedas”) are used to remove that doubt.
701 / “avaItyaAid"paÂaAnaAmaAh"Ad"yaAe vaA /
701. bravéty-ädi-païcänäm ähädayo vä
bravéti-ädi-païcänäm—of the five acyuta parapada forms of brü[ï] beginning with bravéti; äha-ädayaù—
the nipätas beginning with äha; vä—optionally.
The five nipätas beginning with äha optionally replace the five forms beginning with bravéti.
äha ähatuù ähuù. ättha ähathuù. bruvo vaciù—ucyate. avocat. uväca. ity ad-ädiù.
Våtti—The five nipätas beginning with äha are äha, ähatuù, ähuù, ättha, and ähathuù.
acyuta parapada of brü[ï] vyaktäyäà väci

bravéti / äha brütaù / ähatuù bruvanti / ähuù
bravéñi / ättha brüthaù / ähathuù brütha
bravémi brüvaù brümaù
Brü[ï] is replaced by vac by sütra 668:
Ø brü + te → (398) brü + ya[k] + te → (668) vac + ya[k] + te → (vac is aniö by verse 2, 622) uc +
ya[k] + te → (399) ucyate <acyuta karmaëi 1.1>.
Ø brü + d[ip] → (414, 659) a[t] + brü + [ì]a + d[ip] → (668) a[t] + vac + [ì]a + d[ip] → (vac is
aniö by verse 2, 672, 225) a + va + u[m] + c + a + d → (50) avocad → (252) avocat <bhüteça pa. 1.1>.
Ø brü + [ë]a[l] → (668) vac + [ë]a[l] → (440, 470) väc + a → (432, 433, the våñëéndra ä is
treated like the original a by 486) va + väc + a → (623) uväca <adhokñaja pa. 1.1>.
Thus ends the section dealing with the ad-ädi-dhätus.
Amåta—It should be understood that since the replacement vac is ubhayapadé (since the original dhätu
brü[ï] is ubhayapadé) we also get avocata <bhüteça ät. 1.1>, üce <adhokñaja ät. 1.1>, and so on.
Atha hv-ädiù
Now we begin the section dealing with the hv-ädi-dhätus (the third class of primary dhätus1).
1
hu vahnau däne—
Now we begin the conjugation of the dhätu hu vahnau däne (3P, “to offer into the sacrificial fire, to
sacrifice”).
702 / jauh"AetyaAde": paUvaRvaä," iã"vaRcanaM zAblauik( /
702. juhoty-ädeù pürva-vad dvir-vacanaà çab-luki
juhoti-ädeù—of the hv-ädis (the dhätus beginning with hu vahnau däne, also called the juhoty-ädis) pürva-
vat—according to the rules mentioned previously (sütras 433 and 434); dvir-vacanam—reduplication;
çap-luki—when there is luk (mahähara) of [ç]a[p] by sütra 638.
When [ç]a[p] undergoes mahähara, the hv-ädis are reduplicated according to the rules mentioned
previously.
na tu näräyaëasyeti na våñëéndraù—juhoti juhutaù juhvati. juhudhi. ajuhavuù.
Våtti—Våñëéndra is prohibited by na tu näräyaëasya (654):
Ø hu + ti[p] → (393, 638, 702, 433) hu + hu + ti[p] → (621) ju + hu + ti[p] → (654, 394) juhoti
<acyuta pa. 1.1>.
Ø hu + tas → (393, 638, 702, 433) hu + hu + tas → (621) ju + hu + tas → (395, 399, 155) juhutaù
<acyuta pa. 1.2>.
Ø hu + anti → (393, 638, 702, 433) hu + hu + anti → (621) ju + hu + anti → (676) ju + hu + ati →
(395, 399, 502) juhvati <acyuta pa. 1.3>.
acyuta parapada of hu vahnau däne

juhoti juhutaù juhvati
juhoñi juhuthaù juhutha
juhomi juhuvaù juhumaù
Ø hu + hi → (393, 638, 702, 433) hu + hu + hi → (621) ju + hu + hi → (395, 399, 639) juhudhi

<vidhätä pa. 2.1>.
Ø hu + an → (393, 638, 414) a[t] + hu + an → (702, 433) a + hu + hu + an → (621) a + ju + hu +

an → (446) a + ju + hu + us → (679) a + ju + ho + us → (65) ajuhavus → (155) ajuhavuù <bhüteçvara pa.
1.3>.
Amåta—This rule ordains reduplication where it was otherwise unobtained when a kåñëa-dhätuka
follows. The word pürva-vat here means that the rules of reduplication mentioned previously are to be
applied as is appropriate. The word çab-luki indicates that the hv-ädi-dhätus are actually just a sub-group
of the ad-ädi-dhätus (see also våtti 718). For the sake of easy comprehension, the dhätu hu is mentioned
in its [ç]ti[p] form in the phrase juhoty-ädeù. Otherwise, if we said hv-ädeù, someone may suspect that
the rule is ordaining the reduplication of hve[ï] spardhäyäà çabde ca (1U, “to vie with, challenge; to
call”). 1
1
This is because hve[ï] becomes hvä by caturvyühäntänäm ä-rämänta-päöho ’çive (539), and hvä + ädi becomes hvädi.
Saàçodhiné—Dvir-vacana-nimitta-sarveçvare para-mätre sati yaù sarveçvarasyädeçaù sa sthäni-vad dvir-
vacane eva kartavye (486) cannot be applied when reduplication takes place by the current sütra because
Comment [167]: do manuscript checking on
there is no sarveçvara that causes reduplication following. In other words, since none of the kåñëa- this..
dhätukas cause reduplication, the special reduplication ordained here when [ç]a[p] undergoes mahähara
is done first, before the dhätu takes govinda and so on.
703 / BaIœ"IBa{"ò"Bya @AmaDaAeºajae vaA , iã"vaRcanaM ca /
703. bhé-hré-bhå-hubhya äm adhokñaje vä, dvir-vacanaà ca
bhé-hré-bhå-hubhyaù—after the dhätus [ïi]bhé bhaye (3P, “to fear”), hré lajjäyäm (3P, “to be shy,
ashamed”), [òu]bhå[ï] dhäraëa-poñaëayoù (3U, “to hold, bear; to support, nourish”), and hu vahnau
däne (3P, “to offer into the sacrificial fire, to sacrifice”); äm—the pratyaya äm; adhokñaje—when an
adhokñaja pratyaya follows; vä—optionally; dvir-vacanam—reduplication; ca—and.
Äm is optionally applied after [ïi]bhé, hré, [òu]bhå[ï], and hu when an adhokñaja pratyaya follows,
and in the case that äm is applied there is reduplication of the dhätu.
juhavämäsa juhäva. ïibhé bhaye—ïi-räma it—bibheti.
Våtti—Ø hu + [ë]a[l] → (two options by 703):

1) (äm is applied) hu + äm + [ë]a[l] → (440, 482) hu + äm + as + [ë]a[l] → (394) ho + äm + as +
[ë]a[l] → (65) hav + äm + as + [ë]a[l] → (703, 433, the govinda o and the replacement av are sthäni-vat
by 486) hu + hav + äm + as + [ë]a[l] → (621) juhaväm + as + [ë]a[l] → (440, 470) juhaväm + äs + a →
(432, 433, the våñëéndra ä is treated like the original a by 486) juhaväm + a + äs + a → (473) juhaväm + ä
+ äs + a → (46) juhavämäsa <adhokñaja pa. 1.1>.
2) (äm is not applied, 440, 422) hau + a → (66) häv + a → (432, 433, the våñëéndra au and the
replacement äv are sthäni-vat by 486) hu + häv + a → (621) juhäva <adhokñaja pa. 1.1>.
Now we begin the conjugation of the dhätu [ïi]bhé bhaye (3P, “to fear”). The ïi is an indicatory letter.
Ø bhé + ti[p] → (393, 638, 702, 433) bhé + bhé + ti[p] → (439) bé + bhé + ti[p] → (491) bi + bhé +
ti[p] → (394) bibheti <acyuta pa. 1.1>.
704 / iBayaAe vaAmanaAe vaA k{(SNADaAtauke( /
704. bhiyo vämano vä kåñëa-dhätuke
bhiyaù—of the dhätu [ïi]bhé bhaye (3P, “to fear”); vämanaù—the change to vämana; vä—optionally;
kåñëa-dhätuke—when a kåñëa-dhätuka follows.
The é of bhé optionally becomes vämana when a kåñëa-dhätuka follows.
bibhitaù bibhétaù bibhyati. abhaiñét abhaiñéù. kathaà mä bhaiù çaçäìka mama sédhuni nästi rähur iti?
“ägama-çäsanam anityam” iti nyäyäd éöo ’sad-bhävät. hré lajjäyäm—jihreti jihrétaù jihriyati. pè pälana-
püraëayoù—
Våtti—Ø bhé + tas → (393, 638, 702, 433) bhé + bhé + tas → (439) bé + bhé + tas → (491) bi + bhé + tas →
(395, 399, two options by 704):
1) (the é of bhé becomes vämana) bibhitas → (155) bibhitaù <acyuta pa. 1.2>.
2) (the é of bhé doesn’t become vämana, 155) bibhétaù <acyuta pa. 1.2>.
Ø bhé + anti → (393, 638, 702, 433) bhé + bhé + anti → (439) bé + bhé + anti → (491) bi + bhé +
anti → (676) bi + bhé + ati → (395, 399, 501) bibhyati <acyuta pa. 1.3>.
acyuta parapada of [ïi]bhé bhaye

bibheti bibhitaù / bibhétaù bibhyati
bibheñi bibhithaù / bibhéthaù bibhitha / bibhétha
bibhemi bibhivaù / bibhévaù bibhimaù / bibhémaù
Ø bhé + d[ip] → (414, 415, bhé is aniö by verse 1) a[t] + bhé + s[i] + d[ip] → (497) abhai + s[i] +
d[ip] → (444) abhai + s[i] + é[ö] + d[ip] → (170) abhaiñéd → (252) abhaiñét <bhüteça pa. 1.1>.
Ø bhé + s[ip] → (414, 415, bhé is aniö by verse 1) a[t] + bhé + s[i] + s[ip] → (497) abhai + s[i] +
s[ip] → (444) abhai + s[i] + é[ö] + s[ip] → (170) abhaiñés → (155) abhaiñéù <bhüteça pa. 2.1>.
bhüteça parapada of [ïi]bhé bhaye

abhaiñét abhaiñöäm abhaiñuù
abhaiñéù abhaiñöam abhaiñöa
abhaiñam abhaiñva abhaiñma
Well, why then do we see mä bhaiù çaçäìka mama sédhuni nästi rähuù (“O moon, do not fear. Rähu is not
in my liquor”)? Because é[ö] is not applied in bhaiù in accordance with the maxim ägama-çäsanam
anityam (“Rules which deal with ägamas are not compulsory”). Now we begin the conjugation of the
dhätu hré lajjäyäm (3P, “to be shy, ashamed”).
Ø hré + ti[p] → (393, 638, 702, 433) hré + hré + ti[p] → (452) hé + hré + ti[p] → (621) jé + hré +
ti[p] → (491) ji + hré + ti[p] → (394) jihreti <acyuta pa. 1.1>.
Ø hré + tas → (393, 638, 702, 433) hré + hré + tas → (452) hé + hré + tas → (621) jé + hré + tas →
(491) ji + hré + tas → (395, 399, 155) jihrétaù <acyuta pa. 1.2>.
Ø hré + anti → (393, 638, 702, 433) hré + hré + anti → (452) hé + hré + anti → (621) jé + hré + anti
→ (491) ji + hré + anti → (676) ji + hré + ati → (395, 399, 499) jihriyati <acyuta pa. 1.3>.
Now we begin the conjugation of the dhätu pè pälana-püraëayoù (3P, “to nourish; to fill, fulfill”).
Amåta—Some include the extra phrase nirguëa-viñëujane here, but that is unnecessary because the rule
of vämana (the current sütra) only applies in bibhitaù and so on since it is pointless for the é of bhé to
become vämana when a kåñëa-dhätuka beginning with a sarveçvara follows since sandhi will anyway take
place as there is nothing to block it.
Saàçodhiné—Bhaiù is an alternate bhüteça pa. 2.1 form which is without a[t] by at-pratiñedho mä-
mäsma-yoge (420) and which is without é[ö] in accordance with the maxim ägama-çäsanam anityam.
Since é[ö] is not intervening here, s[ip] is deleted by viñëujanäd di-syor haraù (643) and s[i] becomes a
viñnusarga by sa-ra-rämayor viñëusargo viñëupadänte (155).
705 / @itaRipapatyaAeRnaRr"syaer"Ama: k{(SNADaAtauke( /
705. arti-pipartyor narasye-rämaù kåñëa-dhätuke
arti-pipartyoù—of the dhätus å gatau (3P, “to go, move”) and på pälana-püraëayoù and pè pälana-
püraëayoù (both 3P, “to nourish; to fill, fulfill”); narasya—of the nara; i-rämaù—the change to i-räma;
kåñëa-dhätuke—when a kåñëa-dhätuka follows.
The final varëa of the nara of å, på, and pè changes to i-räma when a kåñëa-dhätuka follows.
piparti.
Våtti—Ø pè + ti[p] → (393, 638, 702, 433) pè + pè + ti[p] → (705) pi + pè + ti[p] → (394) piparti
<acyuta pa. 1.1>.
706 / @Aeï"YaAeÜ"vasya \#ta ok<(s$aAr"AE /
706. oñöhyoddhavasya èta ur kaàsärau
oñöhya-uddhavasya—of a dhätu whose uddhava is a labial varëa (p, ph, b, bh, or m); ètaù—of the è-räma;
ur—the replacement ur; kaàsärau—when a kaàsäri pratyaya follows.
The è-räma of a dhätu whose uddhava is labial changes to ur when a kaàsäri pratyaya follows.
pipürtaù pipurati. püryate. sat-saìgädy-åd-antasyety-ädinä govinda eva, mätra-grahaëät—paparatuù.

vämano ’py asti—pipåtaù papratuù. ohäk tyäge—o-käv itau—jahäti.
Våtti—Ø pè + tas → (393, 638, 702, 433) pè + pè + tas → (705) pi + pè + tas → (395, 399, 706) pipurtas
→ (262) pipürtas → (155) pipürtaù <acyuta pa. 1.2>.
Ø pè + anti → (393, 638, 702, 433) pè + pè + anti → (705) pi + pè + anti → (395, 399, 706) pipur
+ anti → (676) pipurati <acyuta pa. 1.3>.
Ø pè + te → (398) pè + ya[k] + te → (440, 399, 706) puryate → (262) püryate <acyuta karmaëi
1.1>.
Govinda certainly take places in accordance with the sütra beginning sat-saìgädy-åd-antasya (sütra 555)
due to the inclusion of the word mätra there:
Ø pè + atus → (440, 447, 399, 555) par + atus → (432, 433, the govinda ar is treated like the
original è by 486) pè + par + atus → (491) på + par + atus → (484) paparatus → (155) paparatuù
There is also the dhätu på which ends in the vämana å, but its forms are as follows:
Ø på + tas → (393, 638, 702, 433) på + på + tas → (705) pi + på + tas → (395, 399, 155) pipåtaù
<acyuta pa. 1.2>.
Ø på + atus → (440, 447, 399, 61) pr + atus → (432, 433, the replacement r is treated like the
original å by 486) på + pr + atus →(484) papratus → (155) papratuù <adhokñaja pa. 1.2>.
Now we begin the conjugation of the dhätu [o]hä[k] tyäge (3P, “to abandon”). The o and k are
indicatory letters.
Ø hä + ti[p] → (393, 638, 702, 433) hä + hä + ti[p] → (621) jä + hä + ti[p] → (491) jahäti
<acyuta pa. 1.1>.
Saàçodhiné—This sütra is an apaväda of è-rämasyer kaàsärau (572). Because it ends in the vämana å,
the dhätu på pälana-püraëayoù (3P, “to nourish; to fill, fulfill”) doesn’t undergo the change to ur by the
current sütra nor does it take govinda. Some don’t list på pälana-püraëayoù as a separate dhätu because
they say that by çè-dè-präà hrasvo vä (Añöadhyäyé 7.4.12) the è of pè pälana-püraëayoù optionally
becomes vämana when an adhokñaja pratyaya follows. In their opinion there is no such form as pipåtaù
<acyuta pa. 1.2>.
707 / d"AmaAed"rM" ivanaA áAnaAr"AyaNAAr"AmayaAer"I k{(SNADaAtauk(inagAuRNAivaSNAujanae , jah"Ataeir"ê /
707. dämodaraà vinä çnä-näräyaëä-rämayor é kåñëa-dhätuka-nirguëa-viñëujane, jahäter iç ca
dämodaram—a dämodara; vinä—except; çnä-näräyaëa-ä-rämayoù—of the ä-räma of the vikaraëa [ç]nä

or a näräyaëa; é—the replacement é-räma; kåñëa-dhätuka-nirguëa-viñëujane—when a nirguëa kåñëa-
dhätuka beginning with a viñëujana follows1; jahäteù—of the dhätu [o]hä[k] tyäge (3P, “to abandon”);
iù—the change to i-räma; ca—also.
The ä-räma of [ç]nä or of any näräyaëa except a dämodara changes to é when a nirguëa kåñëa-dhätuka
beginning with a viñëujana follows, and the ä-räma of [o]hä[k] can also change to i.
jahétaù jahitaù jahati. héyate.
Våtti—Ø hä + tas → (393, 638, 702, 433) hä + hä + tas → (621) jä + hä + tas → (491) ja + hä + tas →
1) (the ä-räma changes to é) jahétas → (155) jahétaù <acyuta pa. 1.2>.
2) (the ä-räma changes to i) jahitas → (155) jahitaù <acyuta pa. 1.2>.
Ø hä + anti → (393, 638, 702, 433) hä + hä + anti → (621) jä + hä + anti → (491) ja + hä + anti
→ (681) ja + h + anti → (676) jahati <acyuta pa. 1.3>.
acyuta parapada of [o]hä[k] tyäge

jahäti jahitaù / jahétaù jahati
jahäsi jahithaù / jahéthaù jahitha / jahétha
jahämi jahivaù / jahévaù jahimaù / jahémaù
Ø hä + te → (398) hä + ya[k] + te → (440, 544) hé + ya[k] + te → (399) héyate <acyuta karmaëi

1.1>.
Saàçodhiné—This sütra is an apaväda of çnä-näräyaëayor ä-räma-haro nirguëa-kåñëa-dhätuke (681).
708 / jah"Ataer"Ar"Amah"r": k{(SNADaAtauk(yae /
1
708. jahäter ä-räma-haraù kåñëa-dhätuka-ye
jahäteù—of the dhätu [o]hä[k] tyäge (3P, “to abandon”); ä-räma-haraù—deletion of the ä-räma; kåñëa-
dhätuka-ye—when a kåñëa-dhätuka beginning with ya-räma follows1.
The ä-räma of [o]hä[k] is deleted when a kåñëa-dhätuka beginning with y follows.
jahyät jahihi jahéhi jahähéty api matam. å gatau—arti-pipartyor itétvaà, nared-utor iy-uväv iti—iyarti
iyåtaù iyrati. aryate. iy, våñëéndraù, govindaù, viñëujanäd di-syor haraù, rät sasyaiveti niyamät na tu sat-
saìgänta-haraù—aiyaù aiyåtäm aiyaruù. ärad ity-ädi bhauvädika-vat. ëijir çauce—
Våtti—Ø hä + yät → (393, 638, 702, 433) hä + hä + yät → (621) jä + hä + yät → (491) ja + hä + yät →
(708) jahyät <vidhi pa. 1.1>.
Ø hä + hi → (393, 638, 702, 433) hä + hä + hi → (621) jä + hä + hi → (491) ja + hä + hi → (two

options by 707): jahéhi <vidhätä pa. 2.1> or jahihi <vidhätä pa. 2.1>.
Jahähi is also considered a valid vidhätä pa. 2.1 form.
Now we begin the conjugation of the dhätu å gatau (3P, “to go, move”). The nara of å changes to i by
arti-pipartyor narasye-rämaù kåñëa-dhätuke (705) and that i changes to iy by nared-utor iy-uväv
ekätmaketara-sarveçvare (489). Thus we get the following form:
Ø å + ti[p] → (393, 638, 702, 433) å + å + ti[p] → (705) i + å + ti[p] → (489) iy + å + ti[p] →
(394) iyarti <acyuta pa. 1.1>.
Ø å + tas → (393, 638, 702, 433) å + å + tas → (705) i + å + tas → (489) iy + å + tas → (395, 399,
155) iyåtaù <acyuta pa. 1.2>.
Ø å + anti → (393, 638, 702, 433) å + å + anti → (705) i + å + anti → (489) iy + å + anti → (395,
399, 676) iy + å + ati → (61) iyrati <acyuta pa. 1.2>.
Ø å + te → (398) å + ya[k] + te → (440, 553) aryate <acyuta bhäve 1.1>.
The change to iy takes place by sütra 489, våñëéndra is done by sütra 472, govinda is done by sütra 394,
viñëujanäd di-syor haraù (643) is applied and the final varëa of the sat-saìga remains undeleted in
accordance with the restriction rät sasyaiva sat-saìgänta-hara-vidhiù (255). Thus we get the following
form:
Ø å + d[ip] → (393, 638, 702, 433) å + å + d[ip] → (705) i + å + d[ip] → (489) iy + å + d[ip] →
(472) aiy + å + d[ip] → (414) a[t] + aiy + å + d[ip] → (55) aiy + å + d[ip] → (394) aiy + ar + d[ip] →
(643) aiyar → (155) aiyaù <bhüteçvara pa. 1.1>.
Ø å + täm → (393, 638, 702, 433) å + å + täm → (705) i + å + täm → (489) iy + å + täm → (472)
aiy + å + täm → (414) a[t] + aiy + å + täm → (55) aiy + å + täm → (395, 399) aiyåtäm <bhüteçvara pa.
1.2>.
1
Ø å + an → (393, 638, 702, 433) å + å + an → (705) i + å + an → (489) iy + å + an → (472) aiy + å
+ an → (414) a[t] + aiy + å + an → (55) aiy + å + an → (446) aiy + å + us → (679) aiyarus → (155)
aiyaruù <bhüteçvara pa. 1.3>.
The rest of the forms like ärat <bhüteça pa. 1.1> and so on are the same as those of the bhv-ädi-dhätu å
gatau (see våtti 561). Now we begin the conjugation of the dhätu ëij[ir] çauce (3U, “to wash, purify”).
Saàçodhiné—This sütra in an apaväda of the previous sütra. An interesting example from Bhaööi-kävya is
jahihi jahéhi jahähi räma-bhäryäm (“Let go, let go, let go of the wife of Räma”) wherein all three vidhätä
pa. 2.1 forms of [o]hä[k] are used.
709 / iNAijaivaijaivaSaAM nar"sya gAAeivand": k{(SNADaAtauk(maA‡ae /
709. ëiji-viji-viñäà narasya govindaù kåñëa-dhätuka-mätre
ëiji-viji-viñäm—of the dhätus ëij[ir] çauce (3U, “to wash, purify”), vij[ir] påthak-karaëe (3U, “to separate,
discriminate”), and viñ[ÿ] vyäptau (3U, “to pervade”); narasya—of the nara; govindaù—govinda; kåñëa-
dhätuka-mätre—when any kåñëa-dhätuka follows.
The nara of ëij[ir], vij[ir] and viñ[ÿ] takes govinda when any kåñëa-dhätuka follows.
nenekti.
Våtti—Ø ëij → (478) nij → nij + ti[p] → (393, 638, 702, 433) ni + nij + ti[p] → (709) ne + nij + ti[p] →
(443) ne + nej + ti → (243) ne + neg + ti → (98) nenekti <acyuta pa. 1.1>.
Amåta—The word mätra is included here so that govinda will take place even when a nirguëa kåñëa-
dhätuka follows.
710 / na naAr"AyaNAAeÜ"vasya gAAeivand": k{(SNADaAtauk(s$avaeRìre" /
710. na näräyaëoddhavasya govindaù kåñëa-dhätuka-sarveçvare
na—not; näräyaëa-uddhavasya—of the uddhava of a näräyaëa; govindaù—govinda; kåñëa-dhätuka-

sarveçvare—when a kåñëa-dhätuka beginning with a sarveçvara follows1.
The uddhava of a näräyaëa doesn’t take govinda when a kåñëa-dhätuka beginning with a sarveçvara
follows.
nenijäni. viñÿ vyäptau—veveñöi. sahaja-ñäntatvän na ëatvam—praniveveñöi. jana janane chändasaù. aträpi

sa-dhvor iö. käläpäs tu vyatijajïiña ity-ädikaà bhäñäyäm apécchanti. òudäï däne—òu-ïäv itau—dadäti. çnä-
näräyaëayor ä-räma-haraù—dattaù dadati. datte. déyate.
Våtti—Ø ëij → (478) nij → nij + äni[p] → (393, 638, 702, 433) ni + nij + äni[p] → (709) ne + nij +
äni[p] → (710) nenijäni <vidhätä pa. 3.1>.
Now we begin the conjugation of the dhätu viñ[ÿ] vyäptau (3U, “to pervade”).
1
Ø viñ + ti[p] → (393, 638, 702, 433) vi + viñ + ti[p] → (709) ve + viñ + ti[p] → (443) veveñti →
(280) veveñöi <acyuta pa. 1.1>.
But the change to ë doesn’t take place in praniveveñöi <acyuta pa. 1.1 of pra + ni + viñ[ÿ] vyäptau> because
viñ[ÿ] naturally ends in ñ (see sütra 480). The dhätu jan[a] janane is found only in the Vedas. I[ö] is also
inserted after this dhätu when s or dhv follows. But the Kaläpa grammarians consider that jan[a] janane
is also used in the common language and thus they give examples like vyatijajïiñe <acyuta ät. 2.1 of vi +
ati + jan[a] janane> and so on. Now we begin the conjugation of the dhätu [òu]dä[ï] däne (3U, “to
give”). The òu and ï are indicatory letters.
Ø dä + ti[p] → (393, 638, 702, 433) dä + dä + ti[p] → (491) dadäti <acyuta pa. 1.1>.
Çnä-näräyaëayor ä-räma-haro nirguëa-kåñëa-dhätuke (681) is applied and we get the following form:
Ø dä + tas → (393, 638, 702, 433) dä + dä + tas → (491) da + dä + tas → (681) da + d + tas →
(98) dattas → (155) dattaù <acyuta pa. 1.2>.
Ø dä + anti → (393, 638, 702, 433) dä + dä + anti → (491) da + dä + anti → (681) da + d + anti
→ (676) dadati <acyuta pa. 1.3>.
acyuta parapada of [òu]dä[ï] däne

dadäti dattaù dadati
dadäsi datthaù dattha
dadämi dadvaù dadmaù
Ø dä + te → (393, 638, 702, 433) dä + dä + te → (491) da + dä + te → (681) da + d + te → (98)

datte <acyuta ät. 1.1>.
acyuta ätmapada of [òu]dä[ï] däne

datte dadäte dadate
datse dadäthe daddhve
dade dadvahe dadmahe
Ø dä + te → (398) dä + ya[k] + te → (dä is aniö by verse 1, 544, 399) déyate <acyuta karmaëi
1.1>.
Amåta—This sütra prohibits the govinda that would normally take by laghüddhavasya govindaù (443).
The meaning of the sentence aträpi sa-dhvor iö is that just as i[ö] was ordained after the dhätus éò[a] and
éç[a] when s or dhv follow (see sütra 691), i[ö] is also applied after the dhätu jan[a] janane when s or dhv
follow, but because the dhätu jan[a] janane is only found in the Vedas it was not mentioned in sütra 691.
However, the Kaläpa grammarians consider that jan[a] janane is used both in the Vedic language and in
the common language. For example, their sütra says éò-janoù sa-dhve ca, and they give the examples
éòidhve, vyatijajïiñe, and so on.
711 / d"AmaAed"r"syaEtvanar"Ad"zAR"nae h"AE /
711. dämodarasyaitva-narädarçane hau

dämodarasya—of a dämodara; etva-nara-adarçane—the change to e and the disappearance of the nara;
hau—when the vidhätä pratyaya hi follows.
When hi follows, the ä of a dämodara changes to e and the nara disappears.
dehi. adadät. adät. ä-rämäd ana us—aduù. adita. adäyi adäyiñätäm. òudhäï dhäraëa-poñaëayoù—dadhäti.
Våtti—Ø dä + hi → (393, 638, 702, 433) dä + dä + hi → (711) da + de + hi → dehi <vidhätä pa. 2.1>.
vidhätä parapada of [òu]dä[ï] däne

dadätu / dattät dattäm dadatu
dehi / dattät dattam datta
dadäni dadäva dadäma
Ø dä + d[ip] → (393, 638, 414) a[t] + dä + d[ip] → (702, 433) a + dä + dä + d → (491) a + da +

dä + d → (252) adadät <bhüteçvara pa. 1.1>.
bhüteçvara parapada of [òu]dä[ï] däne

adadät adattäm adaduù1
adadäù adattam adatta
adadäm adadva adadma
Ø dä + d[ip] → (414, 415, dä is aniö by verse 1) a[t] + dä + s[i] + d[ip] → (416) adäd → (252)
adät <bhüteça pa. 1.1>.
Ä-rämäd ana us, bhüteçvarasya tu vä (548) is applied and we get the following form:
Ø dä + an → (414, 415, dä is aniö by verse 1) a[t] + dä + s[i] + an → (416) a + dä + an → (548) a

+ dä + us → (542) adus → (155) aduù <bhüteça pa. 1.3>.
bhüteça parapada of [òu]dä[ï] däne

adät adätäm aduù
adäù adätam adäta
adäm adäva adäma
Ø dä + ta → (414, 415, dä is aniö by verse 1) a[t] + dä + s[i] + ta → (549) a + di + s[i] + ta →

(465) a + di + ta → (399) adita <bhüteça ät. 1.1>.
bhüteça ätmapada of [òu]dä[ï] däne

adita adiñätäm adiñata
adäù adiñäthäm adiòhvam
adiñi adiñvahi adiñmahi
Ø dä + ta → (414, 421) a[t] + dä + i[ë] + ta → (540) adä + y[uk] + i[ë] + ta → (423) adäyi
Ø dä + ätäm → (414, 415, ië-vad-iö is applied by 425) a[t] + dä + i[ö] + s[i] + ätäm → (540) adä +
y[uk] + i[ö] + s[i]+ ätäm → (170) adäyiñätäm <bhüteça karmaëi 1.2>.
1
Since dä is a näräyaëa, an changes to us here by si-näräyaëa-vettibhyo ’na us (446).
bhüteça karmaëi of [òu]dä[ï] däne
adäyi adäyiñätäm / adiñätäm adäyiñata / adiñata
adäyiñöhäù / adithäù adäyiñäthäm / adiñäthäm adäyidhvam / adäyiòhvam /
adiòhvam
adäyiñi / adiñi adäyiñvahi / adiñvahi adäyiñmahi / adiñmahi
Now we begin the conjugation of the dhätu [òu]dhä[ï] dhäraëa-poñaëayoù (3U, “to hold, make; to
support, bestow”).
Ø dhä + ti[p] → (393, 638, 702, 433) dhä + dhä + ti[p] → (439) dä + dhä + ti[p] → (491) dadhäti
<acyuta pa. 1.1>.
712 / @paer"Aid"h"r"Ae DaAHnaÜ"yaAevaAR /
712. aper ädi-haro dhäï-naddhayor vä
apeù—of the upendra api; ädi-haraù—deletion of the initial varëa; dhäï-naddhayoù—when [òu]dhä[ï] or
naddha follows; vä—optionally.
The a of api is optionally deleted when [òu]dhä[ï] or naddha follows.
Amåta—Naddha is a word made by applying the kåt pratyaya [k]ta after the dhätu ëah[a] bandhane (4U,
“to bind, tie”).
713 / @vasya taMs$ae /
713. avasya taàse
avasya—of the upendra ava; taàse—when taàsa follows.
The a of ava is optionally deleted when taàsa follows.
Saàçodhiné—Taàsa is a word made by applying the kåt pratyaya [gh]a[ë] after the dhätu tas[i] alaìkäre
(1P or 10P, “to decorate”).
714 / tar"taAE caetyaeke( /
714. taratau cety eke
taratau—when the dhätu tè plavana-taraëayoù (1P, “to float, swim; to cross over”) follows; ca—also;
iti—thus; eke—some.
Some say the a of ava is also optionally deleted when tè follows.
apidadhäti pidadhäti. avataàsaù vataàsaù. avatarati vatarati.
Våtti—Ø api + dadhäti → (712) apidadhäti or pidadhäti (“he covers”).

Ø ava + taàsa → (712) avataàsaù <1.1> or vataàsaù <1.1> (“an ornament”).
Ø ava + tarati → (712) avatarati or vatarati (“he descends”).
Amåta—The grammarian Bhäguri considers that the initial varëa of ava and api should be deleted in all
cases. The exact words in this regard are vañöi bhägurir al-lopam aväpyor upasargayoù. äpaà caiva hal-
antänäà yathä väcä niçä diçä1 (“The grammarian Bhäguri wishes that there shall be deletion of the a of
Comment [168]: see translation on SK 453
ava and api and that the taddhita pratyaya ä[p] should be applied to all feminine words which would page 276,, vañöi here means “desires.”Amåta also
otherwise end in consonants, e.g väcä instead of väc, niçä instead of niç, and diçä instead of diç”). This quotes this under avyayät sväder mahä-haraù
statement is also accepted by the great poets. Thus we see pürväparau toya-nidho vagähya in Kälidäsa’s
Kumära-sambhava and etad valagna-gaganäïcala-cumbi cäru in Kavi-karëapüra’s Alaìkära-kaustubha.2
715 / DaAHaAe nar"sya DaAe inagAuRNAe vaESNAvae /
715. dhäïo narasya dho nirguëe vaiñëave
dhäïaù—of the dhätu [òu]dhä[ï] dhäraëa-poñaëayoù (3U, “to hold, make; to support, bestow”);
narasya—of the nara; dhaù—the change to dha-räma; nirguëe—which is nirguëa; vaiñëave—when a
pratyaya beginning with a vaiñëava follows3.
The dh of the nara of [òu]dhä[ï] remains dh when a nirguëa pratyaya beginning with a vaiñëava
follows.
harigadäpavädaù. dhattaù dhatthaù. dhatse dhaddhve.
Våtti—This is an apaväda of harighoñasya harigadä narasya (439).
Ø dhä + tas → (393, 638, 702, 433) dhä + dhä + tas → (395, 715) dhä + dhä + tas → (491) dha +
dhä + tas → (681) dha + dh + tas → (98) dhattas → (155) dhattaù <acyuta pa. 1.2>.
Ø dhä + thas → (393, 638, 702, 433) dhä + dhä + thas → (395, 715) dhä + dhä + thas → (491)
dha + dhä + thas → (681) dha + dh + thas → (98) dhatthas → (155) dhatthaù <acyuta pa. 2.2>.
acyuta parapada of [òu]dhä[ï] dhäraëa-poñaëayoù

dadhäti dhattaù dadhati
dadhäsi dhatthaù dhattha
dadhämi dadhvaù dadhmaù
Ø dhä + se → (393, 638, 702, 433) dhä + dhä + se → (395, 715) dhä + dhä + se → (491) dha + dhä
+ se → (681) dha + dh + se → (98) dhatse <acyuta ät. 2.1>.
Ø dhä + dhve → (393, 638, 702, 433) dhä + dhä + dhve → (395, 715) dhä + dhä + dhve → (491)
dha + dhä + dhve → (681) dha + dh + dhve → (96) dhaddhve <acyuta ät. 2.3>.
acyuta ätmapada of [òu]dhä[ï] dhäraëa-poñaëayoù

dhatte dadhäte dadhate
1
Siddhänta-kaumudé quotes the same statement while commenting on Añöädhyäyé 2.4.82.
2
Usually the words would be avagähya and avalagna, but here the poets have chosen to honor the opinion of Bhäguri. The
conclusion is that Bhäguri’s rule is optional for it rests on the opinion of a single grammarian.
3
dhatse dadhäthe dhaddhve
dadhe dadhvahe dadhmahe
bhüteça ätmapada of [òu]dhä[ï] dhäraëa-poñaëayoù

adhita adhiñätäm adhiñata
adhithäù adhiñäthäm adhiòhvam
adhiñi adhiñvahi adhiñmahi
bhüteça karmaëi of [òu]dhä[ï] dhäraëa-poñaëayoù

adhäyi adhäyiñätäm / adhiñätäm adhäyiñata / adhiñata
adhäyiñöhäù / adhithäù adhäyiñäthäm / adhiñäthäm adhäyidhhvam /
adhäyiòhvam / adhiòhvam
adhäyiñi / adhiñi adhäyiñvahi / adhiñvahi adhäyiñmahi / adhiñmahi
716 / ™aid"tyavyayamaupaen‰"vaÜ"AiHa /
716. çrad ity avyayam upendra-vad dhäïi
çrad iti—çrad (“faithfulness”); avyayam—the avyaya; upendra-vat—treated like an upendra; dhäïi—

when the dhätu [òu]dhä[ï] dhäraëa-poñaëayoù (3U, “to hold, make; to support, bestow”) follows.
The avyaya çrad is treated like an upendra when [òu]dhä[ï] follows.
çraddadhäti, niçcinoty abhilañati vety arthaù. òubhåï dhäraëa-poñaëayoù—
Våtti—Ø çrad + dhä + ti[p] → (393, 638, 702, 433) çrad + dhä + dhä + ti[p] → (439) çrad + dä + dhä +
ti[p] → (491) çraddadhäti <acyuta pa. 1.1 of çrad + [òu]dhä[ï] dhäraëa-poñaëayoù>.
Çraddadhäti means niçcinoti (“he has faith in”) or abhilañati (“he desires”). Now we begin the
conjugation of the dhätu [òu]bhå[ï] dhäraëa-poñaëayoù (3U, “to hold, bear; to support, nourish”).
717 / h"Ax.~maAx~AenaRr"syaer"Ama: k{(SNADaAtauke( /
717. häì-mäìor narasye-rämaù kåñëa-dhätuke
häì-mäìoù—of the dhätus [o]hä[ì] gatau (3A, “to go, move”) and mä[ì] mäne (3A, “to measure”);
narasya—of the nara; i-rämaù—the change to i-räma; kåñëa-dhätuke—when a kåñëa-dhätuka follows.
The final varëa of the nara of [o]hä[ì] and mä[ì] changes to i when a kåñëa-dhätuka follows.
Amåta—Because hä is mentioned here along with indicatory letter ì, [o]hä[k] tyäge is excluded.
718 / Ba{Ha @Aima ca /
718. bhåïa ämi ca
bhåïaù—of the dhätu [òu]bhå[ï] dhäraëa-poñaëayoù (3U, “to hold, bear; to support, nourish”); ämi—
when the pratyaya äm follows; ca—also.
The final varëa of the nara of [òu]bhå[ï] changes to i when a kåñëa-dhätuka or äm follows.
bibharti. bibharäïcakära babhära. ohäì gatau—jihéte jihäte. evaà mäì mäne—miméte mimäte. ity ad-ädau
juhoty-ädiù ad-ädiç ca samäptaù.
Våtti—Ø bhå + ti[p] → (393, 638, 702, 433) bhå + bhå + ti[p] → (439) bå + bhå + ti[p] → (718) bi + bhå +
ti[p] → (394) bibharti <acyuta pa. 1.1>.
Ø bhå + [ë]a[l] → (two options by 703):

1) (äm is applied) bhå + äm + [ë]a[l] → (440, 482) bhå + äm + kå + [ë]a[l] → (394) bhar + äm +
kå + [ë]a[l] → (703, 433, the govinda ar is treated like the original å by 486) bhå + bhar + äm + kå +
[ë]a[l] → (439) bå + bhar + äm + kå + [ë]a[l] → (718) bibharäm + kå + [ë]a[l] → (440, 422) bibharäm +
kär + a → (432, 433, the våñëéndra är is treated like the original å by 486) bibharäm + kå + kär + a →
(457) bibharäm + cå + kär + a → (484) bibharäm + cakära → (230) bibharäà + cakära → (114)
bibharäïcakära <adhokñaja pa. 1.1>.
2) (äm is not applied, 440, 422) bhär + a → (432, 433, the våñëéndra är is treated like the original
å by 486) bhå + bhär + a → (439) bå + bhär + a → (484) babhära <adhokñaja pa. 1.1>.
Now we begin the conjugation of the dhätu [o]hä[ì] gatau (3A, “to go, move”).
Ø hä + te → (393, 638, 702, 433) hä + hä + te → (621) jä + hä + te → (718) ji + hä + te → (395,

707) jihéte <acyuta pa. 1.1>.
Ø hä + äte → (393, 638, 702, 433) hä + hä + äte → (621) jä + hä + äte → (718) ji + hä + äte →
(395, 681) jihäte <acyuta pa. 1.2>.
Now we begin the conjugation of the dhätu mä[ì] mäne (3A, “to measure”).
Ø mä + te → (393, 638, 702, 433) mä + mä + te → (718) mi + mä + te → (395, 707) miméte

<acyuta pa. 1.1>.
Ø mä + äte → (393, 638, 702, 433) mä + mä + äte → (718) mi + mä + äte → (395, 681) mimäte
<acyuta pa. 1.2>.
Thus ends the section dealing with the juhoty-ädis (hv-ädis) which are a sub-group of the ad-ädi-dhätus.
Thus ends the section dealing with the ad-ädi-dhätus.
Atha div-ädiù
Now we begin the section dealing with the div-ädi-dhätus (the fourth class of primary dhätus1).
divu kréòä-vijigéñä-vyavahära-dyuti-stuti-moda-mada-svapna-känti-gatiñu—
Now we begin the conjugation of the dhätu div[u] kréòä-vijigéñä-vyavahära-dyuti-stuti-moda-mada-

svapna-känti-gatiñu2 (4P, “to play; to desire; to conquer; to bet; to shine; to praise; to rejoice; to be
intoxicated; to sleep; to desire; to go, move”).
1
2
This dhätu is listed in the Dhätu-päöha as div[u] kréòä-vijigéñä-vyavahära-dyuti-stuti-känti-gatiñu (4P, “to play; to desire; to
conquer; to bet; to shine; to praise; to desire; to go”).
719 / id"vaAde": zApa: zya: /
719. div-ädeù çapaù çyaù
div-ädeù—after a div-ädi-dhätu; çapaù—of [ç]a[p]; çyaù—the replacement [ç]ya.
[Ç]a[p] is replaced by [ç]ya when it comes after a div-ädi-dhätu.
ça it. çit-karaëän na sthäni-vattvam, tena na påthuù. dhäto ra-va-präg id-utoù—dévyati. evaà ñivu tantu-
santäne. nåté gätra-vikñepe—nåtyati.
Våtti—The ç is an indicatory letter. Because it was made with the indicatory letter ç, the replacement
[ç]ya is not treated like the original [ç]a[p], thus it is not påthu. Dhäto ra-va-präg id-utos trivikramo ra-
vato viñëujane (262) is applied and we get the following form:
Ø div + ti[p] → (393) div + [ç]a[p] + ti[p] → (719) div + [ç]ya + ti[p] → (395, 399, 262) dévyati
<acyuta pa. 1.1>.
The dhätu ñiv[u] tantu-santäne (4P, “to sew”) is conjugated in the same way. Now we begin the
conjugation of the dhätu nåt[é] gätra-vikñepe (4P, “to dance”).
Ø nåt + ti[p] → (393, 719) ërt + [ç]ya + ti[p] → (395, 399) nåtyati <acyuta pa. 1.1>.
720 / na{taIk{(tyaAde"ir"Ò"A s$ae is$aM ivanaA /
720. nåté-kåty-äder iò vä se sià vinä
nåté-kåté-ädeù—after the dhätus nåt[é], kåt[é], and so on; iö—i[ö]; vä—optionally; se—when a pratyaya
beginning with sa-räma follows1; sim—s[i]; vinä—except.
I[ö] is only optionally inserted after the following dhätus when any pratyaya beginning with s, except
s[i], follows:

kåt[é] chedane 6P to cut
kåt[é] veñöane 7P to surround
cåt[é] hiàsä-granthanayoù2 6P to hurt, kill; to tie
[u]chåd[ir] dépti-devanayoù 7U to shine; to play
[u]tåd[ir] hiàsänädarayoù 7U to destroy; to disregard
nartiñyati nartsyati. trasé udvege—trasyati. jèñ vayo-hänau—jéryati. ajarat ajärét. sat-saìgädy-åd-antasyeti

jè-bhrameti—jajaratuù jeratuù. ço tanü-karaëe—
Våtti—Ø nåt + syati → (two options by 720):

1) (i[ö] is inserted) nåt + i[ö] + syati → (443) nartisyati → (170) nartiñyati <kalki pa. 1.1>.
2) (i[ö] is not inserted, 443) nartsyati <kalki pa. 1.1>.
1
2
This dhätu and the next two dhätus are not included in Jéva-Gosvämé’s Dhätu-päöha due to their rare usage.
Now we begin the conjugation of the dhätu tras[é] udvege (4P, “to fear, be afraid of”).
Ø tras + ti[p] → (393, 719) tras + [ç]ya + ti[p] → trasyati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu jè[ñ] vayo-hänau (4P, “to grow old”).
Ø jè + ti[p] → (393, 719) jè + [ç]ya + ti[p] → (395, 399, 572) jir + ya + ti → (262) jéryati <acyuta
pa. 1.1>.
Ø jè + d[ip] → (414, two options by 634):

1) ([ì]a is applied, 440) a[t] + jè + [ì]a + d[ip] → (559) ajarad → (252) ajarat <bhüteça pa. 1.1>.
2) (s[i] is applied as usual by 415, 424) a[t] + jè + i[ö] + s[i] + d[ip] → (497) ajär + i[ö] + s[i] +
d[ip] → (444) ajär + i[ö] + s[i] + é[ö] + d[ip] → (445) ajär + i[ö] + é[ö] + d[ip] → (46) ajäréd → (252)
ajärét <bhüteça pa. 1.1>.
Sat-saìgädy-åd-antasya (555) is applied, then jè-bhramu-trasa-phaëädénäà hiàsärtha-rädhaç ca vä (477)

is applied and we get the following forms:
Ø jè + atus → (440, 555) jar + atus → (432, 433, the govinda ar is treated like the original è by
486) jè + jar + atus → (two options by 477):
1) (the change to e and so on is done) jè + jer + atus → jeratus → (155) jeratuù <adhokñaja pa.
1.2>.
2) (the change to e and so on is not done, 491) jå + jar + atus → (484) ja + jar + atus → (155)
jajaratuù <adhokñaja pa. 1.2>.
Now we begin the conjugation of the dhätu ço tanü-karaëe (4P, “to make thin, sharpen”).
Amåta—Where these dhätus would normally always take i[ö] since they are not listed in the aniò-gaëa,
this rule says that they should optionally take i[ö]. Both kåt[é] chedane (6P, “to cut”) and kåt[é] veñöane
(7P, “to surround”) are accepted due to the general mention of kåté here. By the word ädi, the tud-ädi
dhätu cåt[é] hiàsä-granthanayoù and the rudh-ädi-dhätus [u]chåd[ir] dépti-devanayoù, [u]tåd[ir]
hiàsänädarayoù are included.
721 / @Aer"Amasya h"r": zyae /
721. o-rämasya haraù çye
o-rämasya—of o-räma; haraù—deletion; çye—when [ç]ya follows.
O-räma is deleted when [ç]ya follows.
çyati. çäyät. evaà cho chedane—chyati. ño ’nta-karmaëi—syati, séyate, seyät. do avakhaëòane—dyati,

déyate, deyät. rädha sädha saàsiddhau1—rädhyati, arätsét. jè-bhramv ity-ädau hiàsärtha-rädhaç ca vä—
aparedhatuù apararädhatuù. vyadha täòane—grahi-jyeti saìkarñaëaù—vidhyati. puña puñöau—puñyati.
puñädéti ìaù—apuñat. çliña äliìgane—çliñyati.
1
The dhätu sädh[a] hiàsäyäm is also mentioned here because if two dhätus that come one after another in the Dhätu-päöha
have the same meaning, the meaning is only mentioned after the second dhätu. Thus to determine the meaning of the first
dhätu you have to see what is written after the second dhätu. In this case the meaning of rädh[a] is determined by seeing the
meaning written after sädh[a].
Våtti—Ø ço + ti[p] → (393, 719) ço + [ç]ya + ti[p] → (721) çyati <acyuta pa. 1.1>.
Ø ço → (539) çä → çä + yät → (çä is aniö by verse 1) çäyät <kämapäla pa. 1.1>.
The dhätu cho chedane (4P, “to cut”) is conjugated in the same way.
Ø cho + ti[p] → (393, 719) cho + [ç]ya + ti[p] → (721) chyati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu ño anta-karmaëi (4P, “to destroy, finish”).
Ø ño → (458) so → so + ti[p] → (393, 719) so + [ç]ya + ti[p] → (721) syati <acyuta pa. 1.1>.
Ø ño → (458) so → (539) sä → sä + te → (398) sä + ya[k] + te → (çä is aniö by verse 1, 544) sé +

ya[k] + te → (399) séyate <acyuta karmaëi 1.1>.
Ø ño → (458) so → (539) sä → sä + yät → (sä is aniö by verse 1, 545) seyät <kämapäla pa. 1.1>.
Now we begin the conjugation of the dhätu do avakhaëòane (4P, “to break into pieces, destroy”).
Ø do + ti[p] → (393, 719) do + [ç]ya + ti[p] → (721) dyati <acyuta pa. 1.1>.
Ø do → (539) dä → dä + te → (398) dä + ya[k] + te → (dä is aniö by verse 1, 544) dé + ya[k] + te

→ (399) déyate <acyuta karmaëi 1.1>.
Ø do → (539) dä → dä + yät → (dä is aniö by verse 1, 545) deyät <kämapäla pa. 1.1>.
Now we begin the conjugation of the dhätu rädh[a] saàsiddhau (4P, “to succeed, accomplish”).
Ø rädh + ti[p] → (393, 719) rädh + [ç]ya + ti[p] → rädhyati <acyuta pa. 1.1>.
Ø rädh + d[ip] → (414, 415, rädh is aniö by verse 5) a[t] + rädh + s[i] + d[ip] → (444) arädh +
s[i] + é[ö] + d[ip] → (98) arätséd → (252) arätsét <bhüteça pa. 1.1>.
In the sütra beginning jè-bhramu (sütra 477) there is the phrase hiàsärtha-rädhaç ca vä. Thus we get the
following forms:
Ø apa + rädh + atus → (440, 432, 433) apa + rä + rädh + atus → (447, two options by 477):
1) (the change to e and so on takes place) apa + rä + redh + atus → aparedhatus → (155)
aparedhatuù (“they (two) offended”) <adhokñaja pa. 1.2 of apa + rädh[a] saàsiddhau>.
2) (the change to e and so on doesn’t takes place, 491) apararädhatus → (155) apararädhatuù
(“they (two) offended”) <adhokñaja pa. 1.2 of apa + rädh[a] saàsiddhau>.
Now we begin the conjugation of the dhätu vyadh[a] täòane (4P, “to pierce, wound”). There is
saìkarñaëa by grahi-jyä (626) and we get the following form:
Ø vyadh + ti[p] → (393, 719) vyadh + [ç]ya + ti[p] → (395, 626) vidhyati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu puñ[a] puñöau (4P, “to nourish”).
Ø puñ + ti[p] → (393, 719) puñ + [ç]ya + ti[p] → (395, 399) puñyati <acyuta pa. 1.1>.
[Ì]a is applied by puñädi-dyutädi-ÿd-ito ìo bhüteçe parapade (569):
Ø puñ + d[ip] → (414, 569, puñ is aniö by verse 7) a[t] + puñ + [ì]a + d[ip] → (399, 252) apuñat
Now we begin the conjugation of the dhätu çliñ[a] äliìgane (4P, “to adhere, embrace”).
722 / iëSa @AilaËÿnaATaARts$afBaUtaezAe /
722. çliña äliìganärthät sak bhüteçe
çliñaù—after the dhätu çliñ[a] äliìgane (4P, “to adhere, embrace”); äliìgana-arthät—which has the
meaning of äliìgana (“adhering, embracing”); sak—sa[k] (see sütra 533); bhüteçe—when a bhüteça
pratyaya follows.
Sa[k] is only applied after çliñ[a] when it has the meaning of äliìgana and a bhüteça pratyaya follows.
açlikñat priyäà kåñëaù. arthäntare tu—samäçliñat tulaséà candanaà ca, mitho milite ity arthaù. kurda
kréòäyäm evety eva-käreëa dhätünäm anekärthatvät. radha saàräddhau hiàsäyäà ca—radhyati. num,
Üyasya viñëus tasya so ’ìgamÛ iti nyäyena dhätv-aìgatvän nasya haraù—aradhat. yathä—bhäñä-våttau
“äìo yi” iti labher numaà vidhäya älambhyaù paçur iti sädhyate, älabhyata ity aträniditvän na-lopaù
kriyate. tasmät prakriyä cintyä.
Våtti—For example, açlikñat priyäà kåñëaù (“Kåñëa embraced His beloved”), but when the meaning is
something other than äliìgana: samäçliñat tulaséà candanaà ca (“the tulasé and candana joined with each
other”). Here the meaning is mitho milite (“they united with each other”). This is because dhätus have
more than one meaning as is indicated by the word eva in kurda krédäyäm eva (Dhätu 21 in the Päëinian
Dhätu-päöha). Now we begin the conjugation of the dhätu radh[a] saàräddhau hiàsäyäà ca (4P, “to
accomplish, be completed; to hurt, kill”).
Ø radh + ti[p] → (393, 719) radh + [ç]ya + ti[p] → radhyati <acyuta pa. 1.1>.
N[um] is applied by sütra 583, and then n is deleted by sütra 454 because n[um] is considered part of the
dhätu in accordance with the maxim yasya viñëus tasya so ’ìgam (“A viñëu becomes part of the thing to
which it is applied”):
Ø radh + d[ip] → (414, 569, 440) a[t] + radh + [ì]a + d[ip] → (583, 225) a[t] + randh + [ì]a +
d[ip] → (454) aradhad → (252) aradhat <bhüteça pa. 1.1>.
For example, älambhyaù paçuù (“the sacrificial animal”) is achieved in the Bhäñä-våtti by ordaining that
the dhätu [òu]labh[añ] präptau (1A, “to obtain, possess”) should take n[um] by äìo yi (Añöädhyäyi
7.1.65) and in älabhyate <acyuta karmaëi 1.1 of ä[ì] + [òu]labh[añ] präptau> the deletion of n is done
since the dhätu [òu]labh[añ] präptau doesn’t have the indicatory letter i. Therefore Prakriyä-kaumudé is
questionable.
Amåta—Even though it is well-known that the dhätu çliñ[a] has the meaning of äliìgana (e.g the dhätu is
listed in the Dhätu-päöha as çliñ[a] äliìgane), the mention of äliìganärtha here is for the sake of
restriction since dhätus have more than one meaning. Someone may argue, “What proof is there that
dhätus have more than one meaning”? In answer to this, Jéva Gosvämé quotes the words of Päëini,
namely kurda krédäyäm eva. The word eva here is used in the sense of avadhäraëa (“restriction”). Thus
the meaning of kurda krédäyäm eva is that the dhätu kurd[a] only has the meaning of kréòä (“playing”), it
doesn’t have any other meaning. Thus the word eva there indicates that dhätus have more than one
meaning, otherwise there would be no need to use the word eva
With the maxim beginning yasya viñëuù, Jéva Gosvämé proves that n[um] is considered part of the dhätu.
The meaning of this maxim is “A viñëu becomes part of the näma or dhätu to which it is applied.” Thus,
since n[um] is considered part of the dhätu radh[a], deletion is done by ani-rämetäm (sütra 454). Jéva
Gosvämé supports his opinion by quoting the example from Bhäñä-våtti. Bhäñä-våtti explains the
Päëinian sütra äìo yi (Añöädhyäyi 7.1.65) with the words äì-pürvasya labher num syäd ya-kärädi-
pratyaye (“if it is preceded by ä[ì], the dhätu [òu]labh[añ] takes n[um] when a pratyaya beginning with y
follows”) and gives the example älabhyaù. In älabhyate n[um] is applied by the same sütra and then the
deletion of n is done by the sütra beginning ani-rämetäm (sütra 454). Here the proper understanding is
that n[um] first of all becomes a part of the dhätu, based on the very fact that it is accepted as the
uddhava of the dhätu [òu]labh[añ]. Therefore the fact that n was deleted in älabhyate implies that it is
appropriate that n should also be deleted in aradhat <bhüteça pa. 1.1>. However, in Prakriyä-kaumudé the
n is not deleted when radh[a] takes n[um]. For example, Prakriyä-kaumudé says radhi-jabhor acéti num,
arandhat. Thus, to prove that Prakriyä-kaumudé is wrong, Jéva Gosvämé quotes the opinion of Bhäñä-
våtti.
723 / r"DaAde"ir"Ò"A /
723. radh-äder iò vä
radh-ädeù—after the radh-ädis; iö—i[ö]; vä—optionally.
I[ö] is optionally applied after the radh-ädis.
Saàçodhiné—The radh-ädis are a sub-group of eight dhätus belonging to the puñ-ädis. They are listed
below as follows:
radh[a] saàräddhau hiàsäyäà ca 4P to accomplish, be completed; to hurt,
kill
muh[a] vaicittye 4P to be bewildered
druh[a] jighäàsäyäm 4P to hate, seek to harm
ñëuh[a] udgiraëe 4P to vomit
ñëih[a] prétau 4P to love, have affection for
ëaç[a] adarçane 4P to perish, disappear
Saàçodhiné—Tåp[a] and dåp[a] would have never taken i[ö] since they are listed in the aniò-gaëa and
the rest of the dhätus would have always taken i[ö] since they are not listed in the anid-gaëa, but this
rule says that all of them should optionally take i[ö].
724 / r"DaenauRi°aSaeDaAe'DaAeºajavaijaRtaeiq% /
724. radher num-niñedho ’dhokñaja-varjiteöi

radheù—of the dhätu radh[a] saàräddhau hiàsäyäà ca (4P, “to accomplish, be completed; to hurt,
kill”); num-niñedhaù—prohibition of n[um]; adhokñaja-varjita-iöi—when any pratyaya beginning with
i[ö], except an adhokñaja pratyaya, follows1.
Radh[a] doesn’t take n[um] when any pratyaya beginning with i[ö], except an adhokñaja pratyaya,
follows.
aratsätäm aradhiñätäm. adhokñaje tu—rarandhitha rarandhiva, niyama-balän nityam iö. tåpa préëane—
tåpyati. kåñ-spåç iti—atåpat atarpét. sahajäniösu päöhäd aà vä—atärpsét aträpsét. evaà dåpa harña-
mohanayoù. muha vaicittye—muhyati. amuhat. mogdhä moòhä mohitä. ëaça adarçane—naçyati.
Våtti—Ø radh + ätäm → (414, 415) a[t] + radh + s[i] + ätäm → (two options by 723):
1) (i[ö] is applied) a[t] + radh + i[ö] + s[i] + ätäm → (724, 170) aradhiñätäm <bhüteça karmaëi
1.2>.
2) (i[ö] is not applied, 98) aratsätäm <bhüteça karmaëi 1.2>.
But when an adhokñaja pratyaya follows, we get the following forms:
Ø radh + tha[l] → (468, 424) radh + i[ö] + tha[l] → (583, 225) ra + n[um] + dh + itha → (230)
raàdh + itha → (114) randh + itha → (432, 433) rarandhitha <adhokñaja pa. 2.1>.
Ø radh + va → (468, 424) radh + i[ö] + va → (583, 225) ra + n[um] + dh + iva → (230) raàdh +
iva → (114) randh + iva → (432, 433) rarandhiva <adhokñaja pa. 3.2>.
On the strength of the niyama (sütra 468), i[ö] is always applied. Now we begin the conjugation of the
dhätu tåp[a] préëane (4P, “to satisfy, be satisfied”).
Ø tåp + ti[p] → (393, 719) tåp + [ç]ya + ti[p] → (395, 399) tåpyati <acyuta pa. 1.1>.
Kåñ-spåç-måç-tåp-dåp-såpaù sir vä (530) is applied, and because tåp[a] is listed among the sahajäniö dhätus
(see verse 6 of the aniò-gaëa) it optionally takes a[m] by sütra 532. Thus we get the following forms:
Ø tåp + d[ip] → (414, two options by 530):

1) (s[i] is applied by 530) a[t] + tåp + s[i] + d[ip] → (two options by 723):
i) (i[ö] is applied) a[t] + tåp + i[ö] + s[i] + d[ip] → (443) a[t] + tarp + i[ö] + s[i] + d[ip] → (444)
a[t] + tarp + i[ö] + s[i] + é[ö] + d[ip] → (445) a[t] + tarp + i[ö] + é[ö] + d[ip] → (46) atarpéd → (252)
atarpét <bhüteça pa. 1.1>.
ii) (i[ö] is not applied, two options by 532):
i) (a[m] is applied, 225) a[t] + tå + a[m] + p + s[i] + d[ip] → (61) a[t] + trap + s[i] + d[ip] →
(464) aträp + s[i] + d[ip] → (444) aträp + s[i] + é[ö] + d[ip] → (252) aträpsét <bhüteça pa. 1.1>.
ii) (a[m] is not applied, 464) atärp + s[i] + d[ip] → (444) atärp + s[i] + é[ö] + d[ip] → (252)
atärpsét <bhüteça pa. 1.1>.
2) ([ì]a is applied as usual by 569, 440) a[t] + tåp + [ì]a + d[ip] → (399, 252) atåpat <bhüteça pa.
1.1>.
The dhätu dåp[a] harña-mohanayoù2 (4P, “to be greatly delighted; to be mad or foolish”) is conjugated in
the same way. Now we begin the conjugation of the dhätu muh[a] vaicittye (4P, “to be bewildered”).
1
2
According to traditional commentators, the word mohana here means garva. Thus in his own Dhätu-päöha, Jéva Gosvämé has
listed the dhätu as dåp[a] garve (4P, “to be proud”).
Ø muh + ti[p] → (393, 719) muh + [ç]ya + ti[p] → (395, 399) muhyati <acyuta pa. 1.1>.
Ø muh + d[ip] → (414, 569, 440) a[t] + muh + [ì]a + d[ip] → (399, 252) amuhat <bhüteça pa.
1.1>.
Ø muh + tä → (two options by 723):

1) (i[ö] is applied) muh + i[ö] + tä → (443) mohitä <bälakalki pa. 1.1>.
2) (i[ö] is not applied, 443) moh + tä → (two options by 290):
i) (h changes to gh) mogh + tä → (466) mogh + dhä → (96) mogdhä <bälakalki pa. 1.1>.
i) (h changes to òh) moòh + tä → (466) moòh + dhä → (280) moòh + òhä → (537) moòhä
Now we begin the conjugation of the dhätu ëaç[a] adarçane (4P, “to perish, disappear”).
Ø ëaç → (478) naç → naç + ti[p] → (393, 719) naç + [ç]ya + ti[p] → (395) naçyati <acyuta pa.
1.1>.
Amåta—Since i[ö] is connected to the pratyaya, this sütra is a prohibition where n[um] would normally
be applicable by radhi-jabhor nuà sarveçvare (583). Regarding rarandhiva <adhokñaja pa. 3.2>, when
n[um] is applied, the n is not deleted by sütra 454 because the adhokñaja pratyaya va is not kapila since it
comes after a dhätu which ends in a sat-saìga (see sütra 447).
Saàçodhiné—Although it was said in radhi-jabhor nuà sarveçvare (583) that radh[a] takes n[um] when a
pratyaya beginning with a sarveçvara follows, the addition of n[um] actually only takes place when a
räma-dhätuka follows because radh[a] takes [ç]ya when a kåñëa-dhätuka follows and [ç]ya doesn’t begin
with a sarveçvara. However the current sütra then limits the application of n[um] to a räma-dhätuka
beginning with a sarveçvara that doesn’t begin with i[ö], with the exception of an adhokñaja pratyaya.
And even when n[um] is added, it is liable to be deleted by sütra 454. Thus in only a few cases will we
actually see n[um]. There is one place, however, where the sütra radhi-jabhor nuà sarveçvare (583) is
particularly useful and that is in making the ëy-anta-dhätu randhi (radh[a] + [ë]i with n[um] inserted).
In Bhägavatam 5.18.8 we see the vidhätä 2.1 form of this ëy-anta-dhätu used in a famous prayer to Lord
Nåsiàhadeva: karmäçayän randhaya randhaya (“destroy destroy our desires for fruitive activity”). One
should note, however, that in this case the [ë]i in the ëy-anta-dhätu randhi is just a svärtha pratyaya and
not a preraëärtha pratyaya. Thus it just means “to kill, destroy” and not “to cause to kill, to cause to
destroy.” This is because, in the cur-ädi section of the Dhätu-päöha, Jéva Gosvämé says hanty-arthäç ca (ye
ca teñu gaëeñu hiàsärthä dhätava uktäs te cur-ädäv api jïeyäù ity arthaù) (“Dhätus which mean “to kill”
can also be cur-ädis (One should know that those dhätus having the meaning of hiàsä which were
previously mentioned in the other nine gaëas can also be conjugated as cur-ädis)”).1
725 / nazAenaeRizAxeR~ vaA /
725. naçer neçir ìe vä
naçeù—of the dhätu ëaç[a] adarçane (4P, “to perish, disappear”); neçiù—the replacement neç[i]; ìe—
when [ì]a follows; vä—optionally.
Ëaç[a] is optionally replaced by neç[i] when [ì]a follows.
aneçat anaçat. naçiñéñöa.
1
See Saàçodhiné 806 for further examples and discussion.
Våtti—Ø ëaç → (478) naç → naç + d[ip] → (414, 569, 440) a[t] + naç + [ì]a + d[ip] → (two options by
725):
1) (naç is replaced by neç[i]) a[t] + neç[i] + [ì]a + d[ip]→ (252) aneçat <bhüteça pa. 1.1>.
1) (naç is not replaced by neç[i], 252) anaçat <bhüteça pa. 1.1>.
Ø ëaç → (478) naç → naç + séñöa → (i[ö] is applied by 723) naç + i[ö] + séñöa → (170) naçiñéñöa
<kämapäla karmaëi 1.1>.
Amåta—Vopadeva, author of the Mugdha-bodha-vyäkaraëa, also makes a sütra about this: naç neç vä ìe.
However, Päëini and other grammarians do not accept this replacement. Matsya Avatara dasa 3/11/05 6:30
Comment [169]: reference this if possible
726 / mais$janazAAenau< vaESNAvae /
726. masji-naçor nuà vaiñëave
masji-naçoù—of the dhätus [öu]masj[o] çuddhau (6P, “to bathe, dive, sink”) and ëaç[a] adarçane (4P, “to
perish, disappear”); num—the ägama n[um]; vaiñëave—when a pratyaya beginning with a vaiñëava
follows1.
[Öu]masj[o] and ëaç[a] take n[um] when a pratyaya beginning with a vaiñëava follows.
naìkñéñöa, naàñöä.
Våtti—Ø ëaç → (478) naç → naç + séñöa → (i[ö] is not applied by 723, 726, 225) na + n[um] + ç + séñöa
→ (two options):
1) (ç changes to gh by 290) nangh + séñöa → (98) nank + séñöa → (170) nankñéñöa → (230)
naàkñéñöa → (114) naìkñéñöa <kämapäla karmaëi 1.1>.
2) (ç changes to ñ by 249) nanñ + séñöa → (531) nank + séñöa → (170) nankñéñöa → (230) naàkñéñöa
→ (114) naìkñéñöa <kämapäla karmaëi 1.1>.
Ø ëaç → (478) naç → naç + tä → (two options by 723

1) (i[ö] is applied) naçitä <bälakalki pa. 1.1>.
2) (i[ö] is not applied, 726, 225) na + n[um] + ç + tä → (two options):
1) (ç changes to gh by 290) nangh + tä → (466) nangh + dhä → (96) nangdhä → (230) naàgdhä
→ (114) naìgdhä <bälakalki pa. 1.1>.
2) (ç changes to ñ by 249) nanñ + tä → (280) nanñöä → (230) naàñöä <bälakalki pa. 1.1>.
727 / nazAenaR NAtvaM Satvae /
727. naçer na ëatvaà ñatve
naçeù—of the dhätu ëaç[a] adarçane (4P, “to perish, disappear”); na—not; ëatvam—the change to ë;
ñatve—when there is the change to ñ by sütra 249.
When the ç of naç changes to ñ, the n doesn’t change to ë.
1
pranaàñöä. iti radh-ädiù. kramu päda-vikñepe—kramas trivikrama ity-ädi—krämyati. “çapi” iti tasyäà
bhramaù. çamu upaçame—
Våtti—Ø pra + naàñöä (see previous våtti) (727) pranaàñöä <bälakalki pa. 1.1 of pra + ëaç[a] adarçane>.
Thus ends the section dealing with the radh-ädis. Now we begin the conjugation of the dhätu kram[u]
päda-vikñepe (4P, “to step, walk”). The sütra beginning kramas trivikramaù (sütra 519) is applied and we
get the following form:
Ø kram + ti[p] → (393, 719) kram + [ç]ya + ti[p] → (519) krämyati <acyuta pa. 1.1>.
Prakriyä-kaumudé is wrong in saying that the a of kram[u] only becomes trivikrama when [ç]a[p]
follows. Now we begin the conjugation of the dhätu çam[u] upaçame (4P, to be calm, peaceful).
Amåta—This sütra prohibits the change to ë that would normally take place by upendräë ëopadeçasya
ëatvam (408).
728 / zAmaAd"InaAM i‡aiva‚(ma: zyae /
728. çam-ädénäà trivikramaù çye
çam-ädénäm—of the çam-ädis; trivikramaù—the change to trivikrama; çye—when [ç]ya follows.
The a of the çam-ädis becomes trivikrama when [ç]ya follows.
çämyati. jani-vadhyor mäntänäm—açami. klamu glänau—klämyati. asu kñepaëe—asyati.
Saàçodhiné—The çam-ädis are a sub-group of eight dhätus belonging to the puñ-ädis. They are listed
below as follows:
dam[u] upaçame 4P to tame, subdue
tam[u] glänau 4P to be exhausted
çram[u] tapasi khede ca 4P to perform austerities, work hard; to
be tired
klam[u] glänau 4P to be fatigued, tired
mad[é] harñe 4P to be joyful, intoxicated, maddened
Våtti—Ø çam + ti[p] → (393, 719) çam + [ç]ya + ti[p] → (728) çämyati <acyuta pa. 1.1>.
Jani-vadhyor mäntänäm (517) is applied and we get the following form:
Ø çam + ta → (414, 421) a[t] + çam + i[ë] + ta → (517) açam + i[ë] + ta → (423) açami <bhüteça
bhäve 1.1>.
Now we begin the conjugation of the dhätu klam[u] glänau (4P, “to be fatigued, tired”).
Ø klam + ti[p] → (393, 719) klam + [ç]ya + ti[p] → (728) klämyati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu as[u] kñepaëe (4P, “to throw”).
Ø as + ti[p] → (393, 719) as + [ç]ya + ti[p] → asyati <acyuta pa. 1.1>.
729 / @syataer"sTaAe xe~ /
729. asyater astho ìe
asyateù—of the dhätu as[u] kñepaëe (4P, “to throw”); asthaù—the replacement astha; ìe—when [ì]a
follows.
As[u] is replaced by astha when [ì]a follows.
ästhat. “nirästhata” ity ätmapadaà vakñyate. yasu prayatne—
Våtti—Ø as + d[ip] → (414, 659, 440) a[t] + naç + [ì]a + d[ip] → (729) a[t] + astha + [ì]a + d[ip] →
(46) ästha + a + d → (511) ästhad → (252) ästhat <bhüteça pa. 1.1>.
It will be described in sütra how as[u] can also take ätmapada endings:
Comment [170]: reference this: Käraka-sütra
Ø nir + as + ta → (414, 659, 440) nir + a[t] + naç + [ì]a + ta → (729) nir + a[t] + astha + [ì]a + ta
→ (46) nir + ästha + a + ta → (511) nirästhata (“he threw out”) <bhüteça ät. 1.1 of nir + as[u] kñepaëe>. präder ühäsyatibhyäà vä
Now we begin the conjugation of the dhätu yas[u] prayatne (4P, “to strive, endeavour”).
Amåta—Due to the mention of asyati, which is the [ç]ti[p] form of as[u] kñepaëe (4P, “to throw”), as[a]
bhuvi (2P, “to be, become, exist”) is excluded. Even though as[u] kñepaëe (4P, “to throw”) is listed
among the puñ-ädis and thus already takes [ì]a by sütra 569, it is mentioned again in asyati-vakti-
khyätibhyo ìo bhüteçe kartari (659) so that it will also take [ì]a when a bhüteça ätmapada pratyaya
follows.
730 / yas$a: zyaAe vaA , s$aMvajaAeR"paen‰"AÔau inatyama, /
730. yasaù çyo vä, saà-varjopendrät tu nityam
yasaù—after the dhätu yas[u] prayatne (4P, “to strive, endeavour”); çyaù—[ç]ya; vä—optionally; sam-
varja-upendrät—after an upendra except sam; tu—but; nityam—always.
[Ç]ya is optionally applied after yas[u]. But when yas[u] comes after any upendra except sam, [ç]ya is
always applied.
yasyati yasati. saàyasyati saàyasati. prayasyati. lubha gärddhye. gärddhyam äkäìkñä. lubhyati. iñu-saha-
lubheti iò vä, lobdhä lobhitä. ïimidä snehane.
Våtti—Ø yas + ti[p] → (393, two options by 730):

1) ([ç]a[p] is replaced by [ç]ya) yas + [ç]ya + ti[p] → yasyati <acyuta pa. 1.1>.
2) ([ç]a[p] is not replaced by [ç]ya) yas + [ç]a[p] + ti[p] → yasati <acyuta pa. 1.1>.
Ø sam + yas + ti[p] → (393, two options by 730):

1) ([ç]a[p] is replaced by [ç]ya) sam + yas + [ç]ya + ti[p] → (113) saàyasyati <acyuta pa. 1.1>.
2) ([ç]a[p] is not replaced by [ç]ya) sam + yas + [ç]a[p] + ti[p] → (113) saàyasati <acyuta pa.
1.1>.
Ø pra + yas + ti[p] → (393, 719) pra + yas + [ç]ya + ti[p] → prayasyati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu lubh[a] gärddhye (4P, “to covet, be greedy for”). Gärddhya
means äkäìkñä (“intense desire”).
Ø lubh + ti[p] → (393, 719) lubh + [ç]ya + ti[p] → (395, 399) lubhyati <acyuta pa. 1.1>.
I[ö] is optional by iñu-saha-lubha-ruña-riña iò vä te (535):
Ø lubh + tä → (two options by 535):

1) (i[ö] is applied) lubh + i[ö] + tä → (443) lobhitä <bälakalki pa. 1.1>.
2) (i[ö] is not applied, 443) lobh + tä → (466) lobhdhä → (96) lobdhä <bälakalki pa. 1.1>.
Now we begin the conjugation of the dhätu [ïi]mid[ä] snehane (“to be affectionate, greasy”).
731 / imade"gAAeRivand": izAvae /
731. mider govindaù çive
mideù—of the dhätu [ïi]mid[ä] snehane (“to be affectionate, greasy”); govindaù—govinda; çive—when a
çiva pratyaya follows.
[Ïi]mid[ä] takes govinda when a çiva pratyaya follows.
medyati. iti puñ-ädiù. ñüì präëi-prasave—süyate. asaviñöa asoñöa. déì kñaye—
Våtti—Ø mid + ti[p] → (393, 719) mid + [ç]ya + ti[p] → (731) medyati <acyuta pa. 1.1>.
Thus ends the section dealing with the puñ-ädis. Now we begin the conjugation of the dhätu ñü[ì] präëi-
prasave (4A, “to give birth, produce”).
Ø ñü → (458) sü → sü + te → (393, 719) sü + [ç]ya + te → (395, 399) süyate <acyuta ät. 1.1>.
Ø ñü → (458) sü → sü + ta → (414, 415) a[t] + sü + s[i] + ta → (two options by 463):

1) (i[ö] is inserted) a[t] + sü + i[ö] + s[i] + ta → (394) a + so + i + s + ta → (65) asavista → (170)
asaviñta → (280) asaviñöa <bhüteça ät. 1.1>.
2) (i[ö] is not inserted, 394) a + so + s + ta → (170) asoñta → (280) asoñöa <bhüteça ät. 1.1>.
Now we begin the conjugation of the dhätu dé[ì] kñaye (4A, “to decay, perish”).
Amåta—This rule ordains govinda where it was otherwise unobtained since [ç]ya is nirguëa by sütra
395.
732 / maInaAitaimanaAeitad"Ix~AmaAr"AmaAntapaAQ&êtauvyaURh"ivaiDasTaAnae yaipa ca /
732. ménäti-minoti-déìäm ä-rämänta-päöhaç caturvyüha-vidhi-sthäne yapi ca

ménäti-minoti-déìäm—of the dhätus mé[ï] hiàsäyäm (9U, “to desroy, diminish”), [òu]mi[ï] prakñepaëe
(5U, “to throw, scatter”), and dé[ì] kñaye (4A, “to decay, perish”); ä-räma-anta-päöhaù—recitation as
dhätus ending in ä-räma; caturvyüha-vidhi-sthäne—instead of a rule which creates a caturvyüha (instead
of govinda or våñëéndra); yapi—when the viñaya is the kåt pratyaya ya[p]1; ca—and.
When govinda or våñëéndra are applicable or when the viñaya is ya[p], the dhätus mé[ï], [òu]mi[ï], and
dé[ì] become dhätus that end in an original ä-räma.
Amåta—The word yapi here means yapi viñaye (“when the viñaya is ya[p]”) and the word caturvyüha-
vidhi refers to govinda or våñëéndra. The resultant meaning is that wherever govinda or våñëéndra are
applicable, the current rule blocks them and instead makes the dhätus end in an original ä-räma. Due to
the use of the word päöha here, the change to ä-räma takes place before the application of the pratyaya.
733 / laIyaitalaInaAtyaAevaAR /
733. léyati-lénätyor vä
léyati-lénätyoù—of the dhätus lé[ì] çleñaëe (4A, “to stick, adhere to”) and lé çleñaëe (9P, “to stick, adhere
to”); vä—optionally.
When govinda or våñëéndra are applicable or when the viñaya is ya[p], the dhätus lé[ì] and lé
optionally become dhätus that end in an original ä-räma.
dämodaratväbhävän ne-rämaù—adästa.
Våtti—Because it is not a dämodara (see sütra 417) the change to é-räma doesn’t take place by sütra 544:
Ø dé → (732) dä → dä + ta → (414, 415, dä is aniö by verse 1) a[t] + dä + s[i] + ta → adästa

734 / d"Ix~Ae yauq%. k(ipalas$avaeRìre" /
734. déìo yuö kapila-sarveçvare
déìaù—after the dhätu dé[ì] kñaye (4A, “to decay, perish”); yuö—the ägama y[uö]; kapila-sarveçvare—
when a kapila pratyaya beginning with a sarveçvara follows2.
Y[uö] is applied after dé[ì] when a kapila pratyaya beginning with a sarveçvara follows.
narasya vämanaù—didéye. iò-vyavadhäna ity anyägama-vyavadhäne tu na òhatvam, didéyidhve. syäd ity

eke, didéyiòhve. “sahaja-harimitra-grahaëam” iti prasäda-käraù. jané prädur-bhäve—
Våtti—Narasya vämanaù (491) is then applied and we get the following form:
Ø dé + e → (440, 447, 725) dé + y[uö] + e → (432, 433) dé + dé + y + e → (491) didéye <adhokñaja

ät. 1.1>.
1
2
Due to the mention of iò-vyavadhäne in sütra 431, the change to òh by sütra 430 doesn’t take place when
any other ägama intervenes:
Ø dé + dhve → (424) dé + i[ö] + dhve → (447, 725) dé + y[uö] + i[ö] + dhve → (432, 433) dé + dé + y
+ i + dhve → (491) didéyidhve <adhokñaja ät. 2.3>.
However, some say that the change to òh should take place and thus they make the form didéyiòhve
<adhokñaja ät. 2.3>. Viööhaläcärya, the author of the Prasäda commentary on Prakriyä-kaumudé, says
only an original harimitra is accepted. Now we begin the conjugation of the dhätu jan[é] prädur-bhäve
(4A, “to be born, produced, to occur, happen”).
Amåta—This sütra prohibits the substitution of y that would normally take place by asaàyoga-
pürvasyäneka-sarveçvarasya tu yaù (501) because, since y[uö] is connected to the pratyaya, there is no
chance for the subsitution of y to take place since there is no sarveçvara following. In the sütra ordaining
the change to òh, namely éçvara-harimitra-ha-kärebhyaù (430), only the intervention of i[ö] was
mentioned, and not the intervention of any other ägama. Thus when y[uö] intervenes, the change to òh
doesn’t take place. Regarding éçvara-harimitra-ha-kärebhyaù (430), Viööhaläcärya only accepts an original
harimitra by the word harimitra here. Thus he doesn’t endorse the change to òh since only a part of a
dhätu can be original, and not a part of an ägama.
735 / ÁaAjanaAejaAR izAvae /
735. jïä-janor jä çive
jïä-janoù—of the dhätus jïä avabodhane (9P, “to know”) and jan[é] prädur-bhäve (4A, “to be born,
produced, to occur, happen”); jä—the replacement jä; çive—when a çiva pratyaya follows.
Jïä and jan[é] are replaced by jä when a çiva pratyaya follows.
jäyate. bhäve—jäyate janyate. dép-janéti ië vä kartari—ajani ajaniñöa. jajïe. pada gatau—padyate. kartari—
apädi. budha avagamane—budhyate. abodhi abuddha, abhutsätäm. ëaha bandhane—nahyati nahyate.
naddhä. iti div-ädiù.
Våtti—Ø jan + te → (393, 719) jan + [ç]ya + te → (735) jäyate <acyuta ät. 1.1>.
In bhäve prayoga we get the following forms:
Ø jan + te → (398) jan + ya[k] + te → (440, two options by 617) jäyate <acyuta bhäve 1.1> or
janyate <acyuta bhäve 1.1>.
I[ë] is optionally applied in kartari prayoga by dép-jané-budhyati-püré-täyi-pyäyibhya ië vä bhüteça-te

kartari (597):
Ø jan + ta → (414) a[t] + jan + ta → (two options by 597):

1) (i[ë] is applied) a[t] + jan + i[ë] + ta → (440, 517, 423) ajani <bhüteça ät. 1.1>.
2) (s[i] is applied as usual by 415) a[t] + jan + s[i] + ta → (424) a[t] + jan + i[ö] + s[i] + ta →
(170) ajaniñta → (280) ajaniñöa <bhüteça ät. 1.1>.
Ø jan + e → (440, 447, 570) jn + e → (432, 433, the deleted a is sthäni-vat by 486) ja + jn + e →
(241) jajïe <adhokñaja ät. 1.1>.
Now we begin the conjugation of the dhätu pad[a] gatau (4A, “to go, move”).
Ø pad + te → (393, 719) pad + [ç]ya + te → padyate <acyuta ät. 1.1>.
In bhüteça kartari prayoga we get the following form:
Ø pad + ta → (414) a[t] + pad + ta → (598) a[t] + pad + i[ë] + ta → (440, 470) apäd + i[ë] + ta
→ (423) apädi <bhüteça ät. 1.1>.
Now we begin the conjugation of the dhätu budh[a] avagamane (4A, “to understand”).
Ø budh + te → (393, 719) budh + [ç]ya + te → budhyate <acyuta ät. 1.1>.
Ø budh + ta → (414) a[t] + budh + ta → (two options by 597):

1) (i[ë] is applied) a[t] + budh + i[ë] + ta → (budh is aniö by verse 5, 443) abodh + i[ë] + ta →
(423) abodhi <bhüteça ät. 1.1>.
2) (s[i] is applied as usual by 415, budh is aniö by verse 5) a[t] + budh + s[i] + ta → (467, 399,
465) a + budh + ta → (466) a + budh + dha → (96) abuddha <bhüteça ät. 1.1>.
Ø budh + ätäm → (414, 415, budh is aniö by verse 5) a[t] + budh + s[i] + ätäm → (467, 399, 259)
a + bhudh + s + ätäm → (98) abhutsätäm <bhüteça ät. 1.2>.
Now we begin the conjugation of the dhätu ëah[a] bandhane (4U, “to bind, tie”).
Ø ëah → (478) nah → nah + ti[p] → (393, 719) nah + [ç]ya + ti[p] → nahyati <acyuta pa. 1.1>.
Ø ëah → (478) nah → nah + te → (393, 719) nah + [ç]ya + te → nahyate <acyuta ät. 1.1>.
Ø ëah → (478) nah → nah + tä → (ëah is aniö by verse 8, 290) nadh + tä → (466) nadh + dhä →
(96) naddhä <bälakalki pa. 1.1>.
Thus ends the section dealing with the div-ädi-dhätus.
Amåta—Only the div-ädi-dhätu jan[é] prädur-bhäve (4A, “to be born, produced, to occur, happen”) is
accepted here and not the hv-ädi-dhätu jan[a] janane (3P, “to be born, produced, to occur, happen”) as
this rule cannot apply to jan[a] janane because there is no çiva pratyaya following due to the mahähara
ordained in sütra 638.
Atha sv-ädiù
Now we begin the section dealing with the sv-ädi-dhätus (the fifth class of primary dhätus1).
ñuï abhiñave—abhiñavaù sandhänaà maìgala-snänaà vä. péòanam ity anye.
Now we begin the conjugation of the dhätu ñu[ï] abhiñave (5U, “to extract, distil; to do ablutions”).
Abhiñava means sandhäna (“distilling”) or maìgala-snäna (“ablution”). Others say it means péòana
(“squeezing, pressing out”).
1
736 / svaAde": zApa: áu: /
736. sv-ädeù çapaù çnuù
sv-ädeù—after a sv-ädi-dhätu; çapaù—of [ç]a[p]; çnuù—the replacement [ç]nu.
[Ç]a[p] is replaced by [ç]nu when it comes after a sv-ädi-dhätu.
u-çnvor govindaù—sunoti. ñatvam—abhiñuëoti. na govinda-våñëéndrau, sunutaù sunvanti. sunoñi ity-ädi.

sunute sunväte ity-ädi. süyate. su-stu-dhüïbhya iö sau—asävét asoñöa. evaà dhüï kampane. òumiï
prakñepaëe—ménätéty ätvam—amäsét. ciï cayane—cinoti. adhokñaje—ceù kir vä—cikäya cicäya. ståï
äcchädane—è-räma-vå iti veö—astariñöa aståta. stariñéñöa. våï varaëe—avärét. è-räma-våbhya itéöo
dérghaù—avaréñöa avariñöa avåta. atty-arti-vå—vavaritha vavåva. hi gatau våddhau ca—hinoti. ëatvam—
prahiëoti.
Våtti—Then u-çnvor govindaù (563) is applied and we get the following form:
Ø ñu → (458) su → su + ti[p] → (393) su + [ç]a[p] + ti[p] → (736) su + [ç]nu + ti[p] → (395,

399, 563) sunoti <acyuta pa. 1.1>.
The change to ñ takes place by sütra 462:
Ø abhi + ñu → (458) abhi + su → abhi + su + ti[p] → (393, 736) abhi + su + [ç]nu + ti[p] → (395,
399, 563) abhi + sunoti → (462) abhiñunoti (“he extracts / distils”) <acyuta pa. 1.1>.
Éçasya na govinda-våñëéndrau kaàsäriñu (399) is applied and we get the following forms:
Ø ñu → (458) su → su + tas → (393, 736) su + [ç]nu + tas → (395, 399, 395, 399, 155) sunutaù
<acyuta pa. 1.2>.
Ø ñu → (458) su → su + anti → (393, 736) su + [ç]nu + anti → (395, 399, 395, 399, 60) sunvanti
<acyuta pa. 1.3>.
Ø ñu → (458) su → su + si[p] → (393, 736) su + [ç]nu + si[p] → (395, 399, 563) sunosi → (170)
sunoñi <acyuta pa. 2.1>.
Ø ñu → (458) su → su + te → (393, 736) su + [ç]nu + te → (395, 399, 395, 399) sunute <acyuta
ät. 1.1>.
Ø ñu → (458) su → su + äte → (393, 736) su + [ç]nu + äte → (395, 399, 395, 399, 60) sunväte
<acyuta ät. 1.2>.
Ø ñu → (458) su → su + te → (398) su + ya[k] + te → (su is aniö by verse 1, 399, 508) süyate

Su-stu-dhüïbhya iö sau parapade (567) is applied and we get the following form:
Ø ñu → (458) su → su + d[ip] → (414, 415) a[t] + su + s[i] + d[ip] → (567) a[t] + su + i[ö] + s[i]
+ d[ip] → (497) asau + i[ö] + s[i] + d[ip] → (66) asäv + i[ö] + s[i] + d[ip] → (444) asäv + i[ö] + s[i] + é[ö] +
d[ip] → (445) asäv + i[ö] + é[ö] + d[ip] → (46) asävéd → (252) asävét <bhüteça pa. 1.1>.
Ø ñu → (458) su → su + ta → (414, 415, su is aniö by verse 1) a[t] + su + s[i] + ta → (394) aso + s
+ ta → (170) asoñta → (280) asoñöa <bhüteça ät. 1.1>.
The dhätu dhü[ï] kampane (5U, “to shake, agitate”)1 is conjugated in the same way. Now we begin the
conjugation of the dhätu [òu]mi[ï] prakñepaëe (5U, “to throw, scatter”). The change to ä is done by
ménäté-minoti-déìäm (732) and we get the following form:
Ø mi → (732) mä → mä + d[ip] → (414, 415, mä is aniö by verse 1) a[t] + mä + s[i] + d[ip] →

(444) amä + s[i] + é[ö] + d[ip] → (252) amäsét <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu ci[ï] cayane (5U, “to collect”).
Ø ci + ti[p] → (393, 736) ci + [ç]nu + ti[p] → (395, 399, 563) cinoti <acyuta pa. 1.1>.
When an adhokñaja pratyaya follows, ceù kir vä (529) is applied and we get the following forms:
Ø ci + [ë]a[l] → (two options by 529):

1) (ci is replaced by ki) ki + [ë]a[l] → (440, 422) kai + a → (64) käy + a (432, 433, the våñëéndra
ai and the replacement äy are sthäni-vat by 486) ki + käy + a → (457) cikäya <adhokñaja pa. 1.1>.
2) (ci is not replaced by ki, 440, 422) cai + a → (64) cäy + a (432, 433, the våñëéndra ai and the
replacement äy are sthäni-vat by 486) ci + cäy + a → (457) cicäya <adhokñaja pa. 1.1>.
Now we begin the conjugation of the dhätu stå[ï] äcchädane (5U, “to cover”). I[ö] is optional by è-räma-
vå-sat-saìgädy-åd-antebhya iò vä si-kämapälayor ätmapade (554):
Ø stå + ta → (414, 415) a[t] + stå + s[i] + ta → (two options by 554):

1) (i[ö] is inserted) a[t] + stå + i[ö] + s[i] + ta → (394) astarista → (170) astariñta → (280)
astariñöa <bhüteça ät. 1.1>.
2) (i[ö] is not inserted, 467, 399, 465) aståta <bhüteça ät. 1.1>.
Ø stå + séñöa → (two options by 554):

1) (i[ö] is inserted) stå + i[ö] + séñöa → (394) stariséñöa → (170) stariñéñöa <kämapäla ät. 1.1>.
2) (i[ö] is not inserted, 467, 399, 170) ståñéñöa <kämapäla ät. 1.1>.
Now we begin the conjugation of the dhätu vå[ï] varaëe (5U, “to choose, ask for”).
Ø vå + d[ip] → (414, 415, 424) a[t] + vå + i[ö] + s[i] + d[ip] → (497) avär + i[ö] + s[i] + d[ip] →
(444) avär + i[ö] + s[i] + é[ö] + d[ip] → (445) avär + i[ö] + é[ö] + d[ip] → (46) aväréd → (252) avärét
I[ö] optionally becomes trivikrama by è-räma-våbhya iöas trivikramo vä (573):
Ø vå + ta → (414, 415) a[t] + vå + s[i] + ta → (two options by 554):

1) (i[ö] is inserted) a[t] + vå + i[ö] + s[i] + ta → (394) avar + i[ö] + s[i] + ta → (two options by
573):
i) (i[ö] becomes trivikrama) avar + é + s + ta → (170) avaréñta → (280) avaréñöa <bhüteça ät. 1.1>.
ii) (i[ö] doesn’t become trivikrama, 170) avariñta → (280) avariñöa <bhüteça ät. 1.1>.
2) (i[ö] is not inserted, 467, 399, 465) avåta <bhüteça ät. 1.1>.
1
Some list this dhätu as dhu[ï] kampane (5U, “to shake, agitate”).
Atty-arti-vå-vyeïbhyo nityam (506) is applied and we get the following form:
Ø vå + tha[l] → (506) vå + i[ö] + tha[l] → (394) var + itha → (432, 433, the govinda ar is treated
like the original å by 486) vå + var + itha → (484) vavaritha <adhokñaja pa. 2.1>.
Ø vå + va → (468, 447, 399, 432, 433) vå + vå + va → (484) vavåva <adhokñaja pa. 3.2>.
Now we begin the conjugation of the dhätu hi gatau våddhau ca (5P, “to go, move, send, shoot; to
promote”).
Ø hi + ti[p] → (393, 736) hi + [ç]nu + ti[p] → (395, 399, 563) hinoti <acyuta pa. 1.1>.
The change to ë takes place by sütra 409:
Ø pra + hi + ti[p] → (393, 736) pra + hi + [ç]nu + ti[p] → (395, 399, 563) pra + hinoti → (409)
prahiëoti (“he sends”) <acyuta pa. 1.1>.
Amåta—The ç is an indicatory letter. Because it was made with the indicatory letter ç, the replacement
[ç]nu also isn’t treated like the original [ç]a[p], thus it is not påthu (see våtti 719).
737 / nar"taAe he"iGaRnaR tvaix~ /
737. narato her ghir na tv aìi
narataù—after the nara; heù—of the dhätu hi gatau våddhau ca (5P, “to go, move, send, shoot; to
promote”); ghiù—the replacement ghi; na—not; tu—but; aìi—when a[ì] follows (sütra 568).
When it comes after its nara, hi is replaced by ghi, but not when a[ì] follows.
jighäya. kåvi jighäàsäyäm—
Våtti—Ø hi + [ë]a[l] → (737) ghi + [ë]a[l]1 → (440, 422) ghai + a → (64) ghäy + a → (432, 433, the
våñëéndra ai and the replacement äy are sthäni-vat by 486) ghi + ghäy + a → (439) gi + ghäy + a → (457)
jighäya <adhokñaja pa. 1.1>.
Now we begin the conjugation of the dhätu kåv[i] jighäàsäyäm (5P, “to seek to harm or kill”).
738 / k{(ivaiDavyaAe: k{(DaI áAE /
738. kåvi-dhivyoù kå-dhé çnau
kåvi-dhivyoù—of the dhätus kåv[i] jighäàsäyäm (5P, “to seek to harm or kill”) and dhiv[i] préëane (5P,
“to love”); kå-dhé—the replacements kå and dhi; çnau—when [ç]nu follows.
Kåv[i] and dhiv[i] are replaced by kå and dhi2 when [ç]nu follows.
1
In this regard, one should remember the maxim bhävini bhüta-vad upacäraù (våtti 512).
2
In this regard, one should remember the maxim yathä-saìkhyam anudeçaù samänäm (våtti 175).
antaù-sthäntar-gaëe paöhitäv etau. kåëoti. id-ittvän num—kåëvyate. akåëvét. cakåëva. kåëvitä. dhivi
préëane—dhinoti. danbhu dambhe—dambhaù para-vaïcanä—dabhnoti dabhnutaù dabhnuvanti. dadambha.
çranthi-granthéty-ädinä kapilo vä—debhatuù dadambhatuù, debhitha dadambhitha. ädeça-hénety-
ädinaivaitvädau präpte ’pi tatra çranthéti dambheù påthag-upädänaà niyamärtham, na-lopinäà madhye
teñäm eveti. tenädhokñajäbhe kåti “mamathvän” iti setsyati. açüì vyäptau—açnute açnuväte açnuvate.
Våtti—These two dhätus are listed in the sub-group of dhätus that end in an antaù-stha (harimitra).
Ø kåv + ti[p] → (393, 736) kåv + [ç]nu + ti[p] → (738) kå + [ç]nu + ti[p] → (395, 399, 563)
kånoti → (173) kåëoti <acyuta pa. 1.1>.
N[um] is applied since kåv[i] has the indicatory letter i:
Ø kåv[i] → (456) kå + n[um] + v → (173) kåëv + te → (398) kåëv + ya[k] + te → kåëvyate

Ø kåv[i] → (456) kå + n[um] + v → (173) kåëv + d[ip] → (414, 415, 424) a[t] + kåëv + i[ö] + s[i]
+ d[ip] → (444) akåëv + i[ö] + s[i] + é[ö] + d[ip] → (445) akåëv + i[ö] + é[ö] + d[ip] → (46) akåëvéd →
(252) akåëvét <acyuta bhäve 1.1>.
Ø kåv[i] → (456) kå + n[um] + v → (173) kåëv + [ë]a[l] → (440, 432, 433) kå + kåëv + a →
(457) cå + kåëv + a → (484) cakåëva <adhokñaja pa. 1.1>.
Ø kåv[i] → (456) kå + n[um] + v → (173) kåëv + tä → (424) kåëvitä <bälakalki pa. 1.1>.
Now we begin the conjugation of the dhätu dhiv[i] préëane (5P, “to love”).
Ø dhiv[i] + ti[p] → (393, 736) dhiv + [ç]nu + ti[p] → (738) dhi + [ç]nu + ti[p] → (395, 399, 563)
dhinoti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu danbh[u] dambhe (5P, “to deceive”). Dambha means para-
vaïcanä (“cheating another”)
Ø danbh + ti[p] → (393, 736) danbh + [ç]nu + ti[p] → (395, 454) dabh + [ç]nu + ti[p] → (563)
dabhnoti <acyuta pa. 1.1>.
Ø danbh + tas → (393, 736) danbh + [ç]nu + tas → (395, 454) dabh + [ç]nu + tas → (395, 399,
155) dabhnutaù <acyuta pa. 1.2>.
Ø danbh + anti→ (393, 736) danbh + [ç]nu + anti → (395, 454) dabh + [ç]nu + anti → (395, 399,
500) dabhnuvanti <acyuta pa. 1.3>.
Ø danbh + [ë]a[l] → (230) daàbh + [ë]a[l] → (114) dambh + [ë]a[l] → (440, 432, 433) da +
dambh + a → dadambha <adhokñaja pa. 1.1>.
The adhokñaja pratyaya is optionally kapila by çranthi-granthi-dambhibhyas thal ca vä (449):
Ø danbh + atus → (440, two options by 449):

1) (the adhokñaja pratyaya is kapila, 454) dabh + atus → (432, 433) da + dabh + atus → (476) da +
debh + atus → debhatus → (155) debhatuù <adhokñaja pa. 1.2>.
2) (the adhokñaja pratyaya is not kapila, 230) daàbh + atus → (114) dambh + atus → (432, 433)
da + dambh + atus → (155) dadambhatuù <adhokñaja pa. 1.2>.
Ø danbh + tha[l]→ (424) danbh + i[ö] + tha[l] → (two options by 449):

1) (the adhokñaja pratyaya is kapila, 454) dabh + itha → (432, 433) da + dabh + itha → (476) da +
debh + itha → debhitha <adhokñaja pa. 2.1>.
2) (the adhokñaja pratyaya is not kapila, 230) daàbh + itha → (114) dambh + itha → (432, 433)
da + dambh + itha → dadambhitha <adhokñaja pa. 2.1>.
The separate mention of danbh[u] in na-lopi-granthi-çranthi-danbhénäà ca (476), even though the

change to e and so on was already covered by the sütra beginning ädeça-héna (sütra 475), is for creating a
restriction that among dhätus that lose their na-räma only granth[a], çranth[a], and danbh[u] will
undergo the change to e and so on. Thus the form that will be achieved in the Kådanta-prakaraëa when
the adhokñajäbha pratyaya [k]vas[u] follows is mamathvän <1.1>. Now we begin the conjugation of the
dhätu aç[üì] vyäptau (5A, “to pervade, obtain”).
Ø aç + te → (393, 736) aç + [ç]nu + te → (395, 399) açnute <acyuta ät. 1.1>.
Ø aç + äte → (393, 736) aç + [ç]nu + äte → (395, 399, 500) açnuväte <acyuta ät. 1.2>.
Ø aç + ante→ (393, 736) aç + [ç]nu + ante → (395, 399, 426) aç + [ç]nu + ate → (500) açnuvate
<acyuta ät. 1.3>.
Amåta—Regarding kåëvyate <acyuta bhäve 1.1>, n[um] doesn’t change to viñëucakra because there is no
vaiñëava following since the va-räma of the dhätu kåv[i] is dento-labial (see Amåta 493). Thus the change
to ë takes place instead by ra-ña-å-dvayebhyaù (173). When ya[k] is applied to the dhätu dhiv[i] we get
dhiëvyate <acyuta bhäve 1.1> because, since n[um] is antaraìga because it is original (see våtti 456), it
blocks the trivikrama that would take place by dhäto ra-va-präg id-utoù (262).
739 / @áAeitanar"Aªaux"DaAeºajae /
739. açnoti-narän nuò adhokñaje
açnoti-narät—after the nara of the dhätu aç[üì] vyäptau (5A, “to pervade, obtain”); nuö—the ägama
n[uö]; adhokñaje—when an adhokñaja pratyaya follows.
N[uö] is inserted after the nara of aç[üì] when an adhokñaja pratyaya follows.
änaçe. iti sv-ädiù.
Våtti—Ø aç + e → (440, 432, 433) a + aç + e → (473) ä + aç + e → (739) ä + n[uö] + aç + e → änaçe

Thus ends the section dealing with the sv-ädi-dhätus.
Atha tud-ädiù
Now we begin the section dealing with the tud-ädi-dhätus (the sixth class of primary dhätus1).
tuda vyathane.
Now we begin the conjugation of the dhätu tud[a] vyathane (6U, “to strike, wound”).
740 / taud"Ade": zApa: zA: /
740. tud-ädeù çapaù çaù
tud-ädeù—after a tud-ädi-dhätu; çapaù—of [ç]a[p]; çaù—the replacement [ç]a.
[Ç]a[p] is replaced by [ç]a when it comes after a tud-ädi-dhätu.
tudati. tudate. bhrasja päke—grahi-jyeti saìkarñaëaù, sasya jo je—bhåjjati.
Våtti—Ø tud + ti[p] → (393) tud + [ç]a[p] + ti[p] → (740) tud + [ç]a + ti[p] → (395, 399) tudati <acyuta
pa. 1.1>.
Ø tud + te → (393) tud + [ç]a[p] + te → (740) tud + [ç]a + te → (395, 399) tudate <acyuta ät.
1.1>.
Now we begin the conjugation of the dhätu bhrasj[a] päke (6U, “to roast, fry”).
Saìkarñaëa is done by grahi-jyä (626) and sasya jo je (492) is applied. Thus we get the following form:
Ø bhrasj + ti[p] → (393, 740) bhrasj + [ç]a + ti[p] → (395, 626) bhåsj + a + ti → (492) bhåjjati
<acyuta pa. 1.1>.
Amåta—The ç is an indicatory letter. Because it was made with the indicatory letter ç, the replacement
[ç]a also isn’t treated like the original [ç]a[p], thus it is not påthu (see våtti 719).
741 / ”as$jaeBaRjaAeR'kM(s$aAr"AE vaA /
741. bhrasjer bharjo ’kaàsärau vä
bhrasjeh—of the dhätu bhrasj[a] päke (6U, “to roast, fry”); bharjaù—the replacement bharj[a];
akaàsärau—when a pratyaya which is not kaàsäri follows; vä—optionally.
Bhrasj[a] is optionally replaced by bharj[a] when a non-kaàsäri pratyaya follows.
abhärkñét abhräkñét. babharja babhrajja. kaàsärau tu—bhåjjyate. mucÿ mokñaëe—
Våtti—Ø bhrasj + d[ip] → (two options by 741):

1) (bhrasj is replaced by bharj) bharj + d[ip] → (414, 415, bharj is aniö by verse 3) a[t] + bharj +
s[i] + d[ip] → (464) abhärj + s[i] + d[ip] → (444) abhärj + s[i] + é[ö] + d[ip] → (243) abhärgséd → (98)
abhärkséd → (170) abhärkñéd → (252) abhärkñét <bhüteça pa. 1.1>.
1
2) (bhrasj is not replaced by bharj, 414, 415, bhrasj is aniö by verse 3) a[t] + bhrasj + s[i] + d[ip]
→ (464) abhräsj + s[i] + d[ip] → (250) abhräj + s[i] + d[ip] → (444) abhräj + s[i] + é[ö] + d[ip] → (243)
abhrägséd → (98) abhräkséd → (170) abhräkñéd → (252) abhräkñét <bhüteça pa. 1.1>.
Ø bhrasj + [ë]a[l] → (440, two options by 741):

1) (bhrasj is replaced by bharj) bharj + [ë]a[l] → (432, 433) bha + bharj + a → (439) babharja
2) (bhrasj is not replaced by bharj, 432, 433) bhra + bhrasj + a → (452) bha + bhrasj + a → (464)
ba + bhrasj + a → (492) babhrajja <adhokñaja pa. 1.1>.
But when a kaàsäri pratyaya follows:
Ø bhrasj + te → (398) bhrasj + ya[k] + te → (626) bhåsj + ya + te → (492) bhåjjyate <acyuta

karmaëi 1.1>.
Now we begin the conjugation of the dhätu muc[ÿ] mokñaëe (6U, “to release, abandon”).
742 / maucaAde"nau< zAe /
742. muc-äder nuà çe
muc-ädeù—of the muc-ädi-dhätus (a sub-group of seven tud-ädi-dhätus beginning with muc[ÿ] mokñaëe
(6U, “to release, abandon”)); num—the ägama n[um]; çe—when [ç]a follows
The muc-ädis take n[um] when [ç]a follows.
muïcati. lupÿ chedane—lumpati. vidÿ läbhe—vindati. lipa upadehe—limpati. lipi-sici ity-ädi, alipat alipata
alipta. ñica kñaraëe—ir-anubandhatvaà bahünäm asammatam—siïcati. ñatvam—abhiñiïcati. asicat asicata
asikta. ete ubhayapadinaù. kåté chedane—kåntati. kartsyati kartiñyati. iti muc-ädiù.
ñü preraëe—suvati. ovrascü chedane—sasya çaç ca-varga-yoge—våçcati. åccha gaty-ädiñu—åcchati. sat-
saìgädy-åd-antasyeti govindaù, tri-viñëujane ’pi nuò iñyate—änarccha änarcchatuù. uddhavatväbhävän na
Comment [171]: make a footnote that says:
govindaù—åcchitä. kè vikñepe—è-rämasyer—kirati. kéryate. cakaratuù. karitä karétä. One should be careful to understand that the
forms åcchati and so on can either be made from
åcch[a] gatau, from åcch[a] gaténdriya-pralaya-
Saàçodhiné—The muc-ädis are listed below as follows: mürté-bhüveñu, or from å gatau prapäëe ca (by
muc[ÿ] mokñaëe 6U to release, abandon arter åcchaù)

vid[ÿ] läbhe 6U to find, obtain
lip[a] upadehe 6U to anoint, cover, stain, pollute
ñic[a] kñaraëe 6U to sprinkle, discharge
khid[a] parighäte 6P to strike, afflict
Våtti—Ø muc + ti[p] → (393, 740) muc + [ç]a + ti[p] → (742, 225) mu + n[um] + c + a + ti → (241)
muïcati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu lup[ÿ] chedane (6U, “to cut, break, take away, delete”).
Ø lup + ti[p] → (393, 740) lup + [ç]a + ti[p] → (742, 225) lu + n[um] + p + a + ti → (230) luàp +
a +ti → (114) lumpati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu vid[ÿ] läbhe (6U, “to find, obtain”).
Ø vid + ti[p] → (393, 740) vid + [ç]a + ti[p] → (742, 225) vi + n[um] + d + a + ti → (230) viàd +
a +ti → (114) vindati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu lip[a] upadehe (6U, “to anoint, cover, stain, pollute”).
Ø lip + ti[p] → (393, 740) lip + [ç]a + ti[p] → (742, 225) li + n[um] + p + a + ti → (230) liàp + a
+ti → (114) limpati <acyuta pa. 1.1>.
The sütra beginning lipi-sici (sütra 629) is applied and we get the following forms:
Ø lip + d[ip] → (414, 629, lip is aniö by verse 6) a[t] + lip + [ì]a + d[ip] → (399, 252) alipat
Ø lip + ta → (414) a[t] + lip + ta → (two options by 630):

1) ([ì]a is applied, lip is aniö by verse 6) a[t] + lip + [ì]a + ta → (399) alipata <bhüteça ät. 1.1>.
2) (s[i] is applied as usual by 415, lip is aniö by verse 6) a[t] + lip + s[i] + ta → (467, 399, 465)
alipta <bhüteça ät. 1.1>.
Now we begin the conjugation of the dhätu ñic[a] kñaraëe (6U, “to sprinkle, discharge”). Many disagree
that this dhätu has the anubandha ir.
Ø ñic → (458) sic → sic + ti[p] → (393, 740) sic + [ç]a + ti[p] → (742, 225) si + n[um] + c + a + ti
→ (241) siïcati <acyuta pa. 1.1>.
The change to ñ takes place by sütra 462:
Ø abhi + ñic → (458) abhi + sic → abhi + sic + ti[p] → (393, 740) abhi + sic + [ç]a + ti[p] → (742,
225) abhi + si + n[um] + c + a + ti → (241) abhi + siïcati → (462) abhiñiïcati (“he sprinkles /
consecrates”) <acyuta pa. 1.1>.
Ø ñic → (458) sic → sic + d[ip] → (414, 629, sic is aniö by verse 2) a[t] + sic + [ì]a + d[ip] →
(399, 252) asicat <bhüteça pa. 1.1>.
Ø ñic → (458) sic → sic + ta → (414) a[t] + sic + ta → (two options by 630):
1) ([ì]a is applied, sic is aniö by verse 2) a[t] + sic + [ì]a + ta → (399) asicata <bhüteça ät. 1.1>.
2) (s[i] is applied as usual by 415, sic is aniö by verse 2) a[t] + sic + s[i] + ta → (467, 399, 465)
asic + ta → (243) asikta <bhüteça ät. 1.1>.
All the dhätus just mentioned were ubhayapadé-dhätus. Now we begin the conjugation of the dhätu kåt[é]
chedane (6P, “to cut”).
Ø kåt + ti[p] → (393, 740) kåt + [ç]a + ti[p] → (742, 225) kå + n[um] + t + a + ti → (230) kåàt +
a +ti → (114, 273) kåntati <acyuta pa. 1.1>.
Ø kåt + syati → (two options by 720):

1) (i[ö] is inserted) kåt + i[ö] + syati → (394) kartisyati → (170) kartiñyati <kalki pa. 1.1>.
2) (i[ö] is not inserted, 394) kartsyati <kalki pa. 1.1>.
Thus ends the section dealing with the muc-ädi-dhätus. Now we begin the conjugation of the dhätu ñü
preraëe (6P, “to impel”).
Ø ñü → (458) sü → sü + ti[p] → (393, 740) sü + [ç]a + ti[p] → (395, 399, 499) suvati <acyuta pa.
1.1>.
Now we begin the conjugation of the dhätu [o]vrasc[ü] chedane1 (6P, “to cut”). Sasya çaç ca-varga-yoge
Ø vrasc → (248) vraçc → vraçc + ti[p] → (393, 740) vraçc + [ç]a + ti[p] → (395, 626) våçcati
<acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu åcch[a] gaténdriya-pralaya-mürté-bhäveñu2 (6P, “to go, move;
to fail in faculties; to assume a form”).
Ø åcch + ti[p] → (393, 740) åcch + [ç]a + ti[p] → åcchati <acyuta pa. 1.1>.
Govinda is done by sat-saìgädy-åd-antasya (555) is applied, and n[uö] is applied by sütra 474 even when
a dhätu that has three viñëujanas follows. Thus we get the following forms:
Ø åcch + [ë]a[l] → (440, 555) arcch + a → (432, 433, the govinda ar is treated like the original å
by 486) å + arcch + a → (484) a + arcch + a → (473) ä + arcch + a → (474) änarccha <adhokñaja pa. 1.1>.
Ø åcch + atus → (440, 555) arcch + atus → (432, 433, the govinda ar is treated like the original å
by 486) å + arcch + atus → (484) a + arcch + atus → (473) ä + arcch + atus → (474) änarcchatus → (155)
änarcchatuù <adhokñaja pa. 1.2>.
Because the å in åcch is not an uddhava, govinda cannot be applied by sütra 443:
Ø åcch + tä→ (424) åcch + i[ö] + tä → åcchitä <bälakalki pa. 1.1>.
Now we begin the conjugation of the dhätu kè vikñepe (6P, “to scatter, throw”). È-rämasyer kaàsärau
(572) is applied and we get the following forms:
Ø kè + ti[p] → (393, 740) kè + [ç]a + ti[p] → (395, 399, 572) kirati <acyuta pa. 1.1>.
Ø kè + te → (398) kè + ya[k] + te → (440, 399, 572) kir + ya + te → (262) kéryate <acyuta

karmaëi. 1.1>.
Ø kè + atus → (440, 555) kar + atus → (432, 433, the govinda ar is treated like the original è by
486) kè + kar + atus → (457) cè + kar + atus → (491) cå + kar + atus → (484) cakaratus → (155)
cakaratuù <adhokñaja pa. 1.2>.
Ø kè + tä → (424) kè + i[ö] + tä → (394) kar + i[ö] + tä → (two options by 573):

1) (i[ö] becomes trivikrama) karétä <bälakalki pa. 1.1>.
2) (i[ö] doesn’t become trivikrama) karitä <bälakalki pa. 1.1>.
Amåta—Regarding the phrase tri-viñëujane ’pi in the våtti, the earlier grammarians say that the word dvi-
viñëujana in sütra 474 additionally implies any dhätu that has more than one viñëujana.
1
2
One should be careful to understand that the forms åcchati and so on can either be made from åcch[a] gatau (1P, “to go”),
from åcch[a] gaténdriya-pralaya-mürté-bhäveñu (6P, “to go; to fail in faculties; to assume a form”), or from å gatau prapäëe ca
(1P, “to go; to obtain”) by arter åcchaù (550).
743 / opaAts$auq%. ik(r"taAE Ce$d"nae /
743. upät suö kiratau chedane
upät—after the upendra upa; suö—the ägama s[uö]; kiratau—when the dhätu kè vikñepe (6P, “to scatter,
throw”) follows; chedane—when the meaning is chedana (“cutting”).
S[uö] is inserted after upa when the dhätu kè follows and the meaning is chedana.
upaskirati.
Våtti—Ø upa + kè + ti[p] → (393, 740) upa + kè + [ç]a + ti[p] → (743) upa + s[uö] + kè + [ç]a + ti[p] →
(395, 399, 572) upaskirati (“he cuts”) <acyuta pa. 1.1>.
744 / @ªar"vyavaDaAnae'ipa /
744. an-nara-vyavadhäne ’pi
at-nara-vyavadhäne—when a[t] or nara intervenes; api—even.
S[uö] is inserted even when a[t] or nara intervenes.
upäskirat. upacaskära.
Våtti—Ø upa + kè + d[ip] → (393, 740, 414) upa + a[t] + kè + [ç]a + d[ip] → (743, 744) upa + a[t] +
s[uö] + kè + [ç]a + d[ip] → (395, 399, 572) upa + askirad → (252) upa + askirat → (46) upäskirat
Ø upa + kè + [ë]a[l] → (422) upa + kär + a → (432, 433, the våñëéndra är is treated like the
original è by 486) upa + kè + kär + a → (457) upa + cè + kär + a → (491) upa + cå + kär + a → (484) upa
+ ca + kär + a → (743, 744) upa + ca + s[uö] + kär + a → upacaskära <adhokñaja pa. 1.1>.
745 / opa‘aitaByaAM s$auq%. ik(r"taAE ihM"s$aAyaAma, /
745. upa-pratibhyäà suö kiratau hiàsäyäm
upa-pratibhyäm—after the upendras upa and prati; suö—the ägama s[uö]; kiratau—when the dhätu kè
vikñepe (6P, “to scatter, throw”) follows; hiàsäyäm—when the meaning is hiàsä (“violence”).
S[uö] is inserted after upa or prati when the dhätu kè follows and the meaning is hiàsä.
upaskirati. hiàsä-pürvakaà kñipatéty arthaù. evaà pratiskiratéty-ädi. gè nigaraëe—nigaraëaà galädhaù-

karaëam—
Våtti—Ø upa + kè + ti[p] → (393, 740) upa + kè + [ç]a + ti[p] → (745) upa + s[uö] + kè + [ç]a + ti[p] →
(395, 399, 572) upaskirati (“he hurts”) <acyuta pa. 1.1>.
Upaskirati means “he violently throws.” Similarly, we get pratiskirati (“he hurts”) <acyuta pa. 1.1> and
so on. Now we begin the conjugation of the dhätu gè nigaraëe (6P, “to swallow”). Nigaraëa means
galädhaù-karaëam (“swallowing”).
746 / igAr"Ae r"Ae la: s$avaeRìre" vaA , inatyaM tau yaix~ /
746. giro ro laù sarveçvare vä, nityaà tu yaìi
giraù—of the dhätu gè nigaraëe (6P, “to swallow”) raù—of the ra-räma; laù—the replacement la-räma;
sarveçvare—when a pratyaya beginning with a sarveçvara follows1; vä—optionally; nityam—always; tu—
but; yaìi—when the pratyaya ya[ì] follows.
The r of gè optionally changes to l when a pratyaya beginning with a sarveçvara follows, but it always
changes to l when ya[ì] follows.
girati gilati. gupha gunpha granthe.
Våtti—Ø gè + ti[p] → (393, 740) gè + [ç]a + ti[p] → (395, 399, 572) gir + a + ti → (746) gilati <acyuta
pa. 1.1> or girati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätus guph[a] granthe and gunph[a] granthe (Both 6P, “to tie,
string together”).
747 / gAunP(Ade"naRlaAepa: zAe vaA /
747. gunph-äder na-lopaù çe vä
gunph-ädeù—of the gunph-ädis (a sub-group of eight tud-ädi-dhätus beginning with gunph[a] granthe
(6P, “to tie, string together”)); na-lopaù—deletion of the na-räma; çe—when [ç]a follows; vä—
optionally.
The n of the gunph-ädis is optionally deleted when [ç]a follows.
guphati gumphati. na-räma-vaiyarthyäd eva na-lopo na syäd iti cet? räma-dhätuke särthakaù syät. gophitä
gumphitä. spåça saàsparçe—spåçati. aspräkñét aspärkñét aspåkñat. praccha jïépsäyäm—påcchati. apräkñét.
såja visarge—visargaù såñöis tyägo vä—såjati. asräkñét.
öumasjo çuddhau—çuddhir iha snänam, avagähe tu prayoga-bähulyam—majjati. lopa-vidher balavattvät
kåte sa-lope num—amäìkñét. saàyukta-viñëujana-madhyatvän naitvädi—mamajjitha mamaìktha. tsara
chadma-gatau—bhauvädikaù—tsarati. tatsaratuù. viccha gatau—vicchäyati. tud-äditva-balät pakñe Matsya Avatara dasa 6/9/05 19:48
Comment [172]: the steps of making this are
vikaraëaç ca—vicchati. måça ämarçane—måçati. amräkñét amärkñét amåkñat. iñu icchäyäm—icchati. eñöä explained well in Amåta of sasya jo je, na tu
eñitä. kuöa kauöilye— vaiñëave
Våtti—Ø guph + ti[p] → (393, 740) guph + [ç]a + ti[p] → (395, 399) guphati <acyuta pa. 1.1>.
Ø gunph + ti[p] → (393, 740) gunph + [ç]a + ti[p] → (two options by 747):
1) (n is deleted) guph + [ç]a + ti[p] → (395, 399) guphati <acyuta pa. 1.1>.
2) (n is not deleted) gunphati <acyuta pa. 1.1>.
1
Someone may argue that the deletion of n shouldn’t be done simply because the na-räma would be
useless if it were always deleted. The answer to this is that the na-räma is meaningful when a räma-
dhätuka follows.
Ø guph + tä → (424) guph + i[ö] + tä → (443) gophitä <bälakalki pa. 1.1>.
Ø gunph + tä → (424) gunph + i[ö] + tä → (230) guàphitä → (114) gumphitä <bälakalki pa. 1.1>.
Now we begin the conjugation of the dhätu spåç[a] saàsparçe (6P, “to touch”).
Ø spåç + ti[p] → (393, 740) spåç + [ç]a + ti[p] → (395, 399) spåçati <acyuta pa. 1.1>.
Ø spåç + d[ip] → (414, two options by 530):

1) (s[i] is applied by 530, spåç is aniö by verse 7) a[t] + spåç + s[i] + d[ip] → (two options by 532):
i) (a[m] is applied, 225) a[t] + spå + a[m] + ç + s[i] + d[ip] → (61) a[t] + spraç + s[i] + d[ip] →
(464) aspräç + s[i] + d[ip] → (249) aspräñ + s[i] + d[ip] → (444) aspräñ + s[i] + é[ö] + d[ip] → (531)
aspräkséd → (170) aspräkñéd → (252) aspräkñét <bhüteça pa. 1.1>.
ii) (a[m] is not applied, 464) aspärç + s[i] + d[ip] → (249) aspärñ + s[i] + d[ip] → (444) aspärñ +
s[i] + é[ö] + d[ip] → (531) aspärkséd → (170) aspärkñéd → (252) aspärkñét <bhüteça pa. 1.1>.
2) (sa[k] is applied as usual by 533, spåç is aniö by verse 7) a[t] + spåç + sa[k] + d[ip] → (399,
249) aspåñ + sa[k] + d[ip] → (531) aspåksad → (170) aspåkñad → (252) aspåkñat <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu pracch[a] jïépsäyäm (6P, “to ask, question”).
Ø pracch + ti[p] → (393, 740) pracch + [ç]a + ti[p] → (395, 626) påcchati <acyuta pa. 1.1>.
Ø pracch + d[ip] → (414, 415, pracch is aniö by verse 2) a[t] + pracch + s[i] + d[ip] → (464)
apräcch + s[i] + d[ip] → (249) apräñ1 + s[i] + d[ip] → (444) apräñ + s[i] + é[ö] + d[ip] → (531) apräkséd
→ (170) apräkñéd → (252) apräkñét <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu såj[a] visarge (6P, “to create, release”). Visarga means såñöi
(“creating”) or tyäga (“releasing”).
Ø såj + ti[p] → (393, 740) såj + [ç]a + ti[p] → (395, 399) såjati <acyuta pa. 1.1>.
Ø såj + d[ip] → (414, 415, såj is aniö by verse 3) a[t] + såj + s[i] + d[ip] → (576, 225) a[t] + så +
a[m] + j + s[i] + d[ip] → (61) a[t] + sraj + s[i] + d[ip] → (464) asräj + s[i] + d[ip] → (249) asräñ + s[i] +
d[ip] → (444) asräñ + s[i] + é[ö] + d[ip] → (531) asräkséd → (170) asräkñéd → (252) asräkñét <bhüteça pa.
1.1>.
Now we begin the conjugation of the dhätu [öu]masj[o] çuddhau (6P, “to bathe, dive, sink”). Here çuddhi
means snäna (“bathing”), but occasionally the dhätu is used in the sense of avagäha (“submersion,
sinking, diving”).
Ø masj + ti[p] → (393, 740) masj + [ç]a + ti[p] → (492) majjati <acyuta pa. 1.1>.
Since a rule of deletion is stronger, n[um] is applied only after the deletion of s has been done:
1
When the nimitta ch changes to ñ by sütra 249, the naimittika c which was produced by dviù sarveçvara-mäträc chaù (116)
and yädava-mätre harikamalam (98) disappears in accordance with the maxim nimittäpäye naimittikasyäpy apäyaù (våtti 245).
Ø masj + d[ip] → (414, 415, masj is aniö by verse 3) a[t] + masj + s[i] + d[ip] → (464) a + mäsj +
s[i] + d[ip] → (250) a + mäj + s[i] + d[ip] → (726, 225) a + mä + n[um] + j + s[i] + d[ip] → (444) amänj +
s[i] + é[ö] + d[ip] → (243) amäng + s[i] + é[ö] + d[ip] → (98) amänkséd → (230) amäàkséd → (114)
amäìkséd → (170) amäìkñéd → (252) amäìkñét <bhüteça pa. 1.1>.
[Öu]masj[o] doesn’t undergo the change to e and so on because its a-räma comes between viñëujanas
that are part of a sat-saìga (see sütra 475):
Ø masj + tha[l] → (two options by 504):

1) (i[ö] is applied) masj + i[ö] + tha[l] → (432, 433) ma + masj + i[ö] + tha[l] → (492) mamajjitha
2) (i[ö] is not applied) masj + tha[l] → (432, 433) ma + masj + tha → (250) ma + maj + tha →
(726, 225) ma + ma + n[um] + j + tha → (243) ma + mang + tha → (98) mamanktha → (230) mamaàktha
→ (114) mamaìktha <adhokñaja pa. 2.1>.
Now we begin the conjugation of the bhv-ädi-dhätu tsar[a] chadma-gatau (1P, “to approach stealthily,
sneak”).
Ø tsar + ti[p] → (393) tsar + [ç]a[p] + ti[p] → tsarati <acyuta pa. 1.1>.
Ø tsar + atus → (440, 432, 433) tsa + tsar + atus → (452) tatsaratus → (155) tatsaratuù1
Now we begin the conjugation of the dhätu vicch[a] gatau (6P, “to go, move”).
Ø vicch → (510) vicchäya → (vicchäya is a new dhätu by 365) vicchäya + ti[p] → (393) vicchäya
+ [ç]a[p] + ti[p] → (396) vicchäyati (“he goes”) <acyuta pa. 1.1>.
On the strength of vicch[a] being a tud-ädi-dhätu, the vikaraëa [ç]a is alternatively applied instead of
äya:
Ø vicch + ti[p] → (393, 740) vicch + [ç]a + ti[p] → vicchati (“he goes”) <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu måç[a] ämarçane (6P, “to touch; to discuss, reason; to
consider”).
Ø måç + ti[p] → (393, 740) måç + [ç]a + ti[p] → (395, 399) måçati <acyuta pa. 1.1>.
Ø måç + d[ip] → (414, two options by 530):

1) (s[i] is applied by 530, måç is aniö by verse 7) a[t] + måç + s[i] + d[ip] → (two options by 532):
i) (a[m] is applied, 225) a[t] + må + a[m] + ç + s[i] + d[ip] → (61) a[t] + mraç + s[i] + d[ip] →
(464) amräç + s[i] + d[ip] → (249) amräñ + s[i] + d[ip] → (444) amräñ + s[i] + é[ö] + d[ip] → (531)
amräkséd → (170) amräkñéd → (252) amräkñét <bhüteça pa. 1.1>.
ii) (a[m] is not applied, 464) amärç + s[i] + d[ip] → (249) amärñ + s[i] + d[ip] → (444) amärñ +
s[i] + é[ö] + d[ip] → (531) amärkséd → (170) amärkñéd → (252) amärkñét <bhüteça pa. 1.1>.
2) (sa[k] is applied as usual by 533, måç is aniö by verse 7) a[t] + måç + sa[k] + d[ip] → (399,
249) amåñ + sa[k] + d[ip] → (531) amåksad → (170) amåkñad → (252) amåkñat <bhüteça pa. 1.1>.
1
Jéva Gosvämé is introducing the bhv-ädi-dhätu tsar[a] and giving the form tatsaratuù here simply to give another
counterexample of asaàyukta-viñëujana-madhyasya (475).
Now we begin the conjugation of the dhätu iñ[u] icchäyäm (6P, “to desire, want”).
Ø iñ + ti[p] → (393, 740) iñ + [ç]a + ti[p] → (521) ichati → (116) ichchati → (98) icchati <acyuta
pa. 1.1>.
Ø iñ + tä → (two options by 535):

1) (i[ö] is inserted) iñ + i[ö] + tä → (443) eñitä <bälakalki pa. 1.1>.
2) (i[ö] is not inserted, 443) eñtä → (280) eñöä <bälakalki pa. 1.1>.
Now we begin the conjugation of the dhätu kuö[a] kauöilye (6P, “to be crooked”).
Amåta—Where the deletion of n would usually always be done by ani-rämetäà viñëujanäntänäm

uddhava-na-räma-haraù kaàsärau (454), this rule makes it optional. Guphati <acyuta pa. 1.1> is a form
of the dhätu guph[a] and it is also a form of the dhätu gunph[a] in the case that its n is deleted by the
current sütra. Someone may argue, “The deletion of n is blocked here, just like it was for agluïcat in våtti
634, due to the very fact that gunph[a] is listed as a separate dhätu even though the desired forms could
be achieved by guph[a] alone. Thus the n of the gunph-ädis cannot be deleted by ani-rämetäm (454)
because then their na-räma would be useless. Why then do we have this statement which makes the
prohibition of the deletion of n optional?”
In the våtti Jéva Gosvämé raises the same doubt in brief and then renconciles it with the sentence
beginning räma-dhätuke. The deletion of n by ani-rämetäm (454) is not applicable in all cases because it
requires that a kaàsäri-pratyaya must be following. Thus the n of a dhätu is meaningful because there is
no fear that it will be deleted when a non-kaàsäri pratyaya like a bälakalki pratyaya follows. Therefore,
since the deletion of n must be honored, it is appropriate to say that it is optional. Vopadeva, the author
of the Mugdha-bodha-vyäkaraëa, also agrees with this.
The gunph-ädis1 are listed below as follows:
gumphatis tåmphatiç caiva

tumpatis tumphatis tathä
dåmphir åmphis tathaivombhiù
çumbhir gumphädiñu småtä
gunph[a] granthe 6P to tie, string together

tånph[a] tåptau 6P to be satisfied
tunp[a] hiàsäyäm 6P to hurt, kill
tunph[a] hiàsäyäm 6P to hurt, kill
dånph[a] utkleçe 6P to torture
ånph[a] hiàsäyäm 6P to hurt, kill
unbh[a] püraëe 6P to fill up
çunbh[a] çobhärthe 6P to shine, look beautiful
Regarding the phrase lopa-vidher balavattvät, a rule of deletion is stronger in accordance with the
previously described maxim sarva-vidhibhyo haro, harät sarveçvarädeço balavän (207). When s[i]
follows, the s of [öu]masj[o] cannot change to j due to the prohibition na tu vaiñëave (492). Therefore
the s of [öu]masj[o] is deleted instead by s-koù sat-saìgädyor haro viñëupadänte vaiñëave ca (250), and
then only is n[um] inserted by masji-naçor nuà vaiñëave (726). Otherwise if n[um] were inserted first, n
would be at the beginning of the sat-saìga and thus s-koù sat-saìgädyor haro viñëupadänte vaiñëave ca
(250) would not be applicable and we would not be able to achieve the correct form.
1
Many of the gunph-ädis are not listed in Jéva Gosvämé Dhätu-päöha due to their rare usage.
748 / ku(q%Ade"r"na{is$aMh"Ae inagAuRNA: /
748. kuö-äder anåsiàho nirguëaù
kuöädeù—after the kuö-ädis (a sub-group of 21 tud-ädi-dhätus beginning with kuö[a] kauöilye (6P, “to be
crooked”)); anåsiàhaù—any pratyaya which is not nåsiàha; nirguëaù—nirguëa.
After the kuöädis, any pratyaya which is not nåsiàha is nirguëa.
Saàçodhiné—The kuö-ädis are listed below as follows:

kuö[a] kauöilye 6P to be crooked
mil[a] saìge 6P to meet
likh[a] vilekhane 6P to write
kuc[a] saìkoce 6P to contract
vyac[a] vyäjé-karaëe 6P to deceive
guj[a] çabde 6P to sound, hum, buzz
chur[a] chedane 6P to cut
truö[a] chedane 6P to tear, break
sphuö[a] visaraëe 6P to bloom, be manifest
ghuö[a] pratighäte 6P to retaliate, strike back
tuò[a] upahanane 6P to split, break
vuò[a] majjane 6P to sink
vruò[a] majjane 6P to sink
sphur[a] sphuraëe 6P to tremble, shine, to be manifest
ëü stavane 6P to praise
dhü vidhünane 6P to shake, agitate
gu puréñotsarge 6P to evacuate, pass stool
dhru gati-sthairyayoù 6P to go, move; to be fixed
gur[é] udyame 6A to endeavor, make an effort
ku[ì] çabde 6A to sound
kü[ì] çabde 6A to sound
749 / vyacaestvais$aM ivanaA /
749. vyaces tv asià vinä
vyaceù—after the dhätu vyac[a] vyäjé-karaëe (6P, “to deceive”); tu—but; asim—the kåt pratyaya as[i];
vinä—except;
But after vyac[a], as[i] is not nirguëa.
akuöét. uttama-ëali nåsiàha-kärya-våñëéndra-vidhy-abhäväd govinda eva—cukoöa. kuöitä. likha likhane,

mila saìge—
Våtti—Ø kuö + d[ip] → (414, 415, 424) a[t] + kuö + i[ö] + s[i] + d[ip] → (748, 399, 444) akuö + i[ö] + s[i]
+ é[ö] + d[ip] → (445) akuö + i[ö] + é[ö] + d[ip] → (46) akuöéd → (252) akuöét <bhüteça pa. 1.1>.
Govinda should certainly be applied when the uttama-puruña adhokñaja pratyaya [ë]a[l] follows, even
though the rules of våñëéndra (sütras 422 and 470), which are nåsiàha-käryas, are not applicable.
Ø kuö + [ë]a[l] → (440, 443) koö + a → (432, 433, the govinda o is treated like the original u by
486) ku + koö + a → (457) cukoöa <adhokñaja pa. 3.1>.
Ø kuö + tä → (424) kuö + i[ö] + tä → (748, 399) kuöitä <bälakalki pa. 1.1>.
Now we begin the conjugation of the dhätus likh[a] likhane1 (6P, “to write”), and mil[a] saìge (6P, “to
meet”).
Amåta—The meaning of the sentence beginning uttama-ëali is that, due to the existence of a nåsiàha
pratyaya, govinda certainly takes place even though no nåsiàha-käryas are done since antasya våñëéndro
nåsiàhe (422) and uddhavä-rämasya våñëéndro nåsiàhe (470) are not applicable. This is because sütra
748 only ordained that a pratyaya which is not nåsiàha is nirguëa.
750 / ilaKaimalaAE ku(q%Ad"I baò"lama, /
750. likha-milau kuö-ädé bahulam
likha-milau—the dhätus likh[a] vilekhane (6P, “to write”) and mil[a] saìge (6P, “to meet”). kuöädé—kuö-
ädis; bahulam—variously.
Likh[a] and mil[a] are sometimes counted as kuö-ädis and sometimes not.
tena likhiñyati lekhiñyati, miliñyati meliñyati. likhanam lekhanam, milanam melanam. sphura sphuraëe,
sphurati. vyaca vyäjé-karaëe—grahi-jyeti—vicati. vivyäca vivicatuù vivicitha. “vyacer asi-varjitasya kåt-
pratyayasyaiva nirguëatvam” ity eke—vivyacitha. asir vakñyate—uru-vyacäù.
ëü stavane—nuvati. iöi na govindaù—anuviñätäm. ië-vad-iöi tu våñëéndraù—anäviñätäm. uttama-ëali vä—
nunäva nunava. iti kuöädiù. ete parapadinaù. måì präëa-tyäge—å-rämasya riù—mriyate. amåta. måñéñöa.
Våtti—Thus likhiñyati <kalki pa. 1.1> or lekhiñyati <kalki pa. 1.1>, miliñyati <kalki pa. 1.1> or meliñyati
<kalki pa. 1.1>, likhanam or lekhanam, and milanam or melanam. Now we begin the conjugation of the
dhätu sphur[a] sphuraëe (6P, “to tremble, shine, to be manifest”).
Ø sphur + ti[p] → (393, 740) sphur + [ç]a + ti[p] → (395, 399) sphurati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu vyac[a] vyäjé-karaëe (6P, “to deceive”). Grahi-jyä (626) is
applied and we get the following form:
Ø vyac + ti[p] → (393, 740) vyac + [ç]a + ti[p] → (626) vicati <acyuta pa. 1.1>.
Ø vyac + [ë]a[l] → (440, 470) vyäc + a → (432, 433, the våñëéndra ä is treated like the original a
by 486) vya + vyäc + a → (623) vivyäca <adhokñaja pa. 1.1>.
Ø vyac + atus → (440, 447, 626) vic + atus → (432, 433) vi + vic + atus → (155) vivicatuù
1
This dhätu is listed in the Dhätu-päöha as likh[a] vilekhane. The meaning is the same in both cases.
Ø vyac + tha[l] → (424) vyac + i[ö] + tha[l] → (748, 626) vic + itha → (432, 433) vivicitha
Some say that after vyac[a] only a kåt pratyaya, except for as[i], is nirguëa, thus they get vivyacitha
<adhokñaja pa. 2.1>. The kåt pratyaya as[i] will be described in sütra. In that regard, the example is uru-
vyacäù (see våtti). Now we begin the conjugation of the dhätu ëü stavane (6P, “to praise”).
Comment [173]: reference this: this is the sütra
asiù from the Kådanta-prakaraëa
Ø ëü → (478) nü → nü + ti[p] → (393, 740) nü + [ç]a + ti[p] → (395, 399, 499) nuvati <acyuta Matsya Avatara dasa 15/11/05 19:24
pa. 1.1>. Comment [174]: reference this: våtti of asiù
When i[ö] follows govinda is not done, but when ië-vad-iö follows våñëéndra is certainly done. Thus we
get the following forms:
Ø ëü → (478) nü → nü + ätäm → (414, 415) a[t] + nü + s[i] + ätäm → (two options by 425):
1) (ië-vad-iö is applied by 425) a[t] + nü + i[ö] + s[i] + ätäm → (422) anau + i[ö] + s[i] + ätäm →
(66) anävisätäm → (170) anäviñätäm <bhüteça karmaëi 1.2>.
2) (normal iö is applied by 424) a[t] + nü + i[ö] + s[i] + ätäm → (748, 399, 499) anuvisätäm →
(170) anuviñätäm <bhüteça karmaëi 1.2>.
By sütra 471 våñëéndra is only optional when the uttama-puruña adhokñaja pratyaya [ë]a[l] follows:
Ø ëü → (478) nü → nü + [ë]a[l] → (440, two options by 471):

1) (it causes the nåsiàha-käryas, 470) nau + a → (66) näv + a → (432, 433, the våñëéndra au and
the replacement äv are sthäni-vat by 486) nü + näv + a → (491) nunäva <adhokñaja pa. 3.1>.
2) (it doesn’t cause the nåsiàha-käryas, 394) no + a → (65) nav + a → (432, 433, the govinda o
and the replacement av are sthäni-vat by 486) nü + nav + a → (491) nunava <adhokñaja pa. 3.1>.
Thus ends the section dealing with the kuö-ädis. All the dhätus just mentioned were parapadé-dhätus.
Now we begin the conjugation of the dhätu må[ì] präëa-tyäge (6A, “to die”). Å-rämasya riù ça-yak-
kämapäla-yeñu, na ca trivikramaù (557) is applied and we get the following form:
Ø må + te → (393, 740) må + [ç]a + te → (557) mri + [ç]a + te → (499) mriyate <acyuta ät. 1.1>.
Ø må + ta → (414, 415, må is aniö by verse 1) a[t] + må + s[i] + ta → (467, 399, 465) amåta
Ø må + séñöa → (må is aniö by verse 1, 467, 399, 170) måñéñöa <kämapäla ät. 1.1>.
Amåta—The meaning of this sütra is that sometimes likh[a] and mil[a] are kuö-ädis and thus the non-
nåsiàha pratyaya is nirguëa, and sometimes they are not kuö-ädis and thus the non-nåsiàha pratyaya is
not nirguëa and therefore govinda is applied. Likhanam and so on are kådantas (made with the kåt
pratyaya ana). The word eke here refers to the followers of Päëini. In their opinion, vyac[a] is only a
kuö-ädi when the viñaya is just a kåt pratyaya. Thus they make vivyacitha, vyacitä, vyaciñyati, and so on.
However, in our opinion, vivicitha, vicitä, viciñyati, and so on are the correct forms.
751 / i•ayatae: par"padM" izAvaBaUtaezAk(AmapaAlaeByaAe'nya‡a /
751. mriyateù parapadaà çiva-bhüteça-kämapälebhyo ’nyatra

mriyateù—after the dhätu må[ì] präëa-tyäge (6A, “to die”); parapadam—parapada endings; çiva-bhüteça-
kämapälebhyaù anyatra—when the viñaya is a pratyaya other than a çiva, bhüteça, or kämapäla pratyaya.1
Parapada endings are applied after the dhätu må[ì] when the viñaya is a pratyaya other than a çiva,
bhüteça, or kämapäla pratyaya.
mamära. mariñyati. ovijé bhaya-calanayoù—vijate.
Våtti—Ø må → (751) må + [ë]a[l] → (440, 422) mär + a → (432, 433, the våñëéndra är is treated like
the original å by 486) må + mär + a → (484) mamära <adhokñaja pa. 1.1>.
Ø må → (751) må + syati → (556) må + i[ö] + syati → (394) marisyati → (170) mariñyati <kalki
pa. 1.1>.
Now we begin the conjugation of the dhätu [o]vij[é] bhaya-calanayoù (6A, “to fear; to tremble”).
Ø vij + te → (393, 375) vij + [ç]a + te → (395, 399) vijate <acyuta ät. 1.1>.
752 / ivajaeir"q%. inagAuRNA: /
752. vijer iö nirguëaù
vijeù—after the dhätu [o]vij[é] bhaya-calanayoù (6A, “to fear; to tremble”); iö—i[ö]; nirguëaù—nirguëa.
After [o]vij[é], i[ö] is nirguëa.
avijiñöa. iti tud-ädiù.
Våtti—Ø vij + ta → (414, 415, 424) a[t] + vij + i[ö] + s[i] + ta → (752, 399, 170) avijiñta → (280)
avijiñöa <bhüteça ät. 1.1>.
Thus ends the section dealing with the tud-ädi-dhätus.
Atha rudh-ädiù
Now we begin the section dealing with the rudh-ädi-dhätus (the seventh class of primary dhätus2).
rudhir ävaraëe—ir anubandhaù—
Now we begin the conjugation of the dhätu rudh[ir] ävaraëe (7U, “to block, cover”). The ir is an
indicatory letter.
753 / ç&DaAde": zApKaNx"I áma, /
753. rudh-ädeù çap-khaëòé çnam
1
2
rudh-ädeù—after a rudh-ädi-dhätu; çap-khaëòé—which blocks [ç]a[p]; çnam—the vikaraëa [ç]na[m].
Comment [175]: both comms say “after” but it
[Ç]na[m] is applied to a rudh-ädi-dhätu and it blocks the application of [ç]a[p]. doesn’t sound good because çnam is applied in the
middle since it has the indicatory letter m
antya-sarveçvarät paraà mitaù sthänam, ça-räma it çnän nasya hara iti viçeñaëärthaù—ruëaddhi. çnam-
astyor a-räma-haraù, viñëujanät viñëudäsasyädarçanam—rundhaù runddhaù rundhanti. ruëatsi rundhaù
runddhaù rundha runddha, ruëadhmi rundhvaù rundhmaù. rundhe. rudhyate. rundhyät. aruëat. sipi—aruëat
aruëaç ca. arudhat arautsét. çiñÿ viçeñaëe—çinañöi. her dhiù—çiëòhi çiëòòhi. tåha hiàsäyäm—
Våtti—[Ç]na[m] is applied after the final sarveçvara by antya-sarveçvarät paraà mitaù sthänam (225).
The ç is an indicatory letter used to create distinction in the rule çnän nasya haraù (755).
Ø rudh + ti[p] → (753, 225) ru + [ç]na[m] + dh + ti[p] → (466) runadh + dhi → (96) runaddhi →
(173) ruëaddhi <acyuta pa. 1.1>.
Çnam-astyor a-räma-haro nirguëe (664) is applied and viñëujanäd viñëudäsasyädarçanaà sa-varge

viñëudäse (125) is applied:
Ø rudh + tas → (753, 225) ru + [ç]na[m] + dh + tas → (664) rundh + tas → (466) rundh + dhas →
(96) runddhas → (two options by 125):
1) (the viñëudäsa d is deleted) rundhas → (273, 155) rundhaù <acyuta pa. 1.2>.
2) (the viñëudäsa d is not deleted, 273, 155) runddhaù <acyuta pa. 1.2>.
Ø rudh + anti → (753, 225) ru + [ç]na[m] + dh + anti → (664) rundh + anti → (273) rundhanti
<acyuta pa. 1.3>.
Ø rudh + si[p] → (753, 225) ru + [ç]na[m] + dh + si[p] → (98) runatsi → (173) ruëatsi <acyuta
pa. 2.1>.
Ø rudh + thas → (753, 225) ru + [ç]na[m] + dh + thas → (664) rundh + thas → (466) rundh +
dhas → (96) runddhas → (two options by 125):
1) (the viñëudäsa d is deleted) rundhas → (273, 155) rundhaù <acyuta pa. 2.2>.
2) (the viñëudäsa d is not deleted, 273, 155) runddhaù <acyuta pa. 2.2>.
Ø rudh + tha → (753, 225) ru + [ç]na[m] + dh + tha → (664) rundh + tha → (466) rundh + dha →
(96) runddha → (two options by 125):
1) (the viñëudäsa d is deleted) rundha → (273) rundha <acyuta pa. 2.3>.
2) (the viñëudäsa d is not deleted, 273) runddha <acyuta pa. 2.3>.
Ø rudh + mi[p] → (753, 225) ru + [ç]na[m] + dh + mi[p] → (173) ruëadhmi <acyuta pa. 3.1>.
Ø rudh + vas → (753, 225) ru + [ç]na[m] + dh + vas → (664) rundh + vas → (155) rundhvaù
<acyuta pa. 3.2>.
Ø rudh + mas → (753, 225) ru + [ç]na[m] + dh + mas → (664) rundh + mas → (155) rundhmaù
<acyuta pa. 3.3>.
Ø rudh + te → (753, 225) ru + [ç]na[m] + dh + te → (664) rundh + te → (466) rundh + dhe →

(96) runddhe → (two options by 125):
1) (the viñëudäsa d is deleted) rundhe → (273) rundhe <acyuta ät. 1.1>.
2) (the viñëudäsa d is not deleted, 273) runddhe <acyuta ät. 1.1>.
acyuta parapada of rudh[ir] ävaraëe
ruëaddhi rundhaù / runddhaù rundhanti
ruëatsi rundhaù / runddhaù rundha / runddha
ruëadhmi rundhvaù rundhmaù
acyuta ätmapada of rudh[ir] ävaraëe

rundhe / runddhe rundhäte rundhate
runtse rundhäthe rundhve / runddhve
rundhe rundhvahe rundhmahe
Ø rudh + te → (398) rudh + ya[k] + te → (399) rudhyate <acyuta karmaëi 1.1>.
Ø rudh + yät → (753, 225) ru + [ç]na[m] + dh + yät → (664) rundhyät <vidhi pa. 1.1>.
Ø rudh + d[ip] → (753, 225) ru + [ç]na[m] + dh + d[ip] → (414) a[t] + runadh + d[ip] → (643)
arunadh → (173) aruëadh → (252) aruëat <bhüteçvara pa. 1.1>.
When s[ip] follows we get aruëat or aruëaù:
Ø rudh + s[ip] → (753, 225) ru + [ç]na[m] + dh + s[ip] → (414) a[t] + runadh + s[ip] → two
options by 662):
1) (the dh is replaced by r[u]) arunar + s[ip] → (643) arunar → (173) aruëar → (155) aruëaù
2) (the dh is not replaced by r[u], 643) arunadh → (173) aruëadh → (252) aruëat <bhüteçvara pa.
2.1>.
bhüteçvara parapada of rudh[ir] ävaraëe

aruëat arundhäm / arunddhäm arundhan
aruëat / aruëaù arundham / arunddham arundha / arunddha
aruëadham arundhva arundhma
bhüteçvara ätmapada of rudh[ir] ävaraëe

arundha / arunddha arundhätäm arundhata
arundhäh / arunddhäù arundhäthäm arundhvam / arunddhvam
arundhi arundhvahi arundhmahi
Ø rudh[ir] + d[ip] → (414) a[t] + rudh[ir] + d[ip] → (two options by 451):

1) ([ì]a is applied by 451) a[t] + rudh + [ì]a + d[ip] → (rudh is aniö by verse 4, 399, 252) arudhat
2) (s[i] is applied as usual by 415, rudh is aniö by verse 4) a[t] + rudh + s[i] + d[ip] → (464)
araudh + s[i] + d[ip] → (98) araut + s[i] + d[ip] → (444) araut + s[i] + é[ö] + d[ip] → (252) arautsét
bhüteça parapada of rudh[ir] ävaraëe

arudhat / arautsét arudhatäm / arauddhäm arudhan / arautsuù
arudhaù / arautséù arudhatam / arauddham arudhata / arauddha
arudham / arautsam arudhäva / arautsva arudhäma / arautsma
bhüteça ätmapada of rudh[ir] ävaraëe

aruddha arutsätäm arutsata
aruddhäù arutsäthäm aruddhvam
arutsi arutsvahi arutsmahi
Now we begin the conjugation of the dhätu çiñ[ÿ] viçeñaëe (7P, “to remain”).
Ø çiñ + ti[p] → (753, 225) çi + [ç]na[m] + ñ + ti[p] → (280) çinañöi <acyuta pa. 1.1>.
acyuta parapada of çiñ[ÿ] viçeñaëe

çinañöi çiàñöaù çiàñanti
çinakñi çiàñöhaù çiàñöha
çinañmi siàñvaù siàñmaù
Hu-vaiñëaväbhyäà her dhiù (639) is applied and we get the following forms:
Ø çiñ + hi → (753, 225) çi + [ç]na[m] + ñ + hi → (664) çinñ + hi → (639) çinñ + dhi → (251) çinò
+ dhi → (280) çinòòhi → (230) çiàòòhi → (114) çiëòòhi → (two options by 125) çiëòhi <vidhätä pa. 2.1>
or çiëòòhi <vidhätä pa. 2.1>.
Now we begin the conjugation of the dhätu tåh[a] hiàsäyäm (7P, “to injure”).
Bäla—Due to the phrase çap-khaëòi, [ç]na[m] is applied before the application of [ç]a[p]. It is not a
replacement of [ç]a[p]. Someone may argue, “It seems that there is no purpose for [ç]na[m] having the
indicatory letter ç.” In answer to this, Jéva Gosvämé says “the ç is an indicatory letter used to create
distinction in the rule çnän nasya haraù (755).” The word çnät in sütra 755, which means çnäd uttarasya
(“after [ç]na”), is a viçeñaëa of the word nasya. If the indicatory letter ç was not used here the sütra
would be nän nasya haraù, and then the second n of nandati <acyuta pa. 1.1 of [öu]nad[i]> and so on
would be deleted. Thus the purpose of including the indicatory letter ç in [ç]na[m] is to avoid this.
Amåta—Even though [ç]na[m] is a pratyaya, it is nonetheless inserted within the prakåti by antya-
sarveçvarät paraà mitaù sthänam (225) since it has the indicatory letter m. However, the advantage of it
being called a pratyaya is that its ç will be an indicatory letter by ça-ka-vargav ataddhite (våtti 152).
Someone may argue, “None of the käryas related to the kåñëa-dhätukas apply to [ç]na[m], so what is the
gain in making it with the indicatory letter ç?” In answer to this, Jéva Gosvämé In answer to this, Jéva
Gosvämé says “the ç is an indicatory letter used to create distinction in the rule çnän nasya haraù (755).”
[Ç]na[m] was not made with the indicatory letter ç so that it would be a kåñëa-dhätuka because there is
nothing to be gained by it being a kåñëa-dhätuka (even though it is one by circumstance). And one
cannot say that the advantage of it being a kåñëa-dhätuka is that govinda will be forbidden by apåthu-
kåñëa-dhätuko nirguëaù (395) because when the n of [ç]na[m] is in place there is no longer a laghu
uddhava and thus there is no question of applying govinda by sütra 443.
Someone may wonder, “Regarding rundhaù <acyuta pa. 1.2>, why isn’t the uddhava n deleted by ani-
rämetäà viñëujanäntänäm uddhava-na-räma-haraù kaàsärau (454)?” The answer is that only an ägama is
accepted as part of the dhätu by the maxim yasya viñëu tasya so ’ìgam (våtti 722), and since [ç]na[m] was
excluded from being an ägama in tatra öin-mitau sarvaträgamau çnamaà vinä (168) it is not an ägama
even though it is inserted within the dhätu. Thus since [ç]na[m] is not accepted as part of the dhätu, the
n of [ç]na[m] is not counted as the uddhava of the dhätu, and thus there is no question of deleting it by
sütra 454.
Saàçodhiné—As indicated by Bäla, [ç]na[m] is not a replacement of [ç]a[p]. This is because

replacements should occupy the same place of that which they are replacing. Due to having the
indicatory letter m, however, [ç]na[m] occupies a different place than [ç]a[p]. Thus [ç]na[m] is more
like an apaväda of [ç]a[p] in that its application takes place in such a way that the application of [ç]a[p]
is blocked.
754 / ta{h": ámaAe nae: pa{TauivaSNAujanae /
754. tåhaù çnamo neù påthu-viñëujane
tåhaù—after the dhätu tåh[a] hiàsäyäm (7P, “to injure”); çnamaù—of [ç]na[m]; neù—the replacement
ne; påthu-viñëujane—when a påthu pratyaya beginning with a viñëujana follows1.
The [ç]na[m] which is applied to tåh[a] is replaced by ne when a påthu pratyaya beginning with a
viñëujana follows.
tåëeòhi tåëòhaù tåàhanti, tåëekñi. hisi hiàsäyäm—id-ittvän num—
Våtti—Ø tåh + ti[p] → (753, 225) tå + [ç]na[m] + h + ti[p] → (754) tå + ne + h + ti[p] → (290) tåneòh + ti
→ (466) tåneòh + dhi → (280) tåneòh + òhi → (537) tåneòhi → (173) tåëeòhi <acyuta pa. 1.1>.
Ø tåh + tas → (753, 225) tå + [ç]na[m] + h + tas → (664) tånh + tas → (290) tånòh + tas → (466)
tånòh + dhas → (280) tånòh + òhas → (537) tånòhas → (230) tåàòhas → (114) trëòhas → (155) tåëòhaù
<acyuta pa. 1.2>.
Ø tåh + anti → (753, 225) tå + [ç]na[m] + h + anti → (664) tånh + anti → (230) tåàhanti <acyuta
pa. 1.3>.
Ø tåh + si[p] → (753, 225) tå + [ç]na[m] + h + si[p] → (754) tå + ne + h + si[p] → (290) tåneòh +
si → (531) tåneksi → (173) tåëeksi → (170) tåëekñi <acyuta pa. 2.1>.
Now we begin the conjugation of the dhätu his[i] hiàsäyäm (7P, “to hurt, kill”). Since his[i] has the
indicatory letter i it takes n[um] by sütra 456.
755 / áAªasya h"r": /
755. çnän nasya haraù
çnät—after [ç]na[m]; nasya—of na-räma; haraù—deletion;
Na-räma is deleted when it comes after [ç]na[m].
hinasti. anjü mrakñaëädiñu—anakti.
Våtti—Ø his[i] → (456, 225) hins → hins + ti[p] → (753, 225) hi + [ç]na[m] + ns + ti[p] → (755) hinasti
<acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu anj[ü] vyakti-mrakñaëa-känti-gatiñu2 (7P, “to manifest, make
clear; to anoint; to be beautiful; to go, move”).
1
2
In the Dhätu-päöha this dhätu is listed as aïj[ü] vyakti-mrakñaëa-känti-gatiñu. See Saàçodhiné 249 for details of why this is
so. The particular meaning of vyakti is usually seen in combination with the upendra vi. For example, vyanakti in Bhägavatam
4.21.49, 4.29.2, and 11.29.6.
Ø anj + ti[p] → (753, 225) a + [ç]na[m] + nj + ti[p] → (755) anaj + ti → (243) anag + ti → (98)
anakti <acyuta pa. 1.1>.
Amåta—The word çnät here is the fifth case singular form of çna, which is an abbreviation of çnam.
756 / @Ãaeir"q%. s$aAE /
756. aïjer iö sau
aïjeù—after the dhätu anj[ü] vyakti-mrakñaëa-känti-gatiñu (7P, “to manifest, make clear; to anoint; to be
beautiful; to go, move”); iö—i[ö]; sau—when s[i] follows.
I[ö] is applied after anj[ü] when s[i] follows.
äïjét. bhanjo ämardane—bhanakti. abhäìkñét
Våtti—Ø anj + d[ip] → (472) änj + d[ip] → (414, 415, 756) a[t] + änj + i[ö] + s[i] + d[ip] → (46) änj +
i[ö] + s[i] + d[ip] → (444) änj + i[ö] + s[i] + é[ö] + d[ip] → (445) änj + i[ö] + é[ö] + d[ip] → (46) änjéd →
(230) äàjéd → (241) äïjét <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu bhanj[o] ämardane (7P, “to break, interrupt, disappoint”).
Ø bhanj + ti[p] → (753, 225) bha + [ç]na[m] + nj + ti[p] → (755) bhanaj + ti → (243) bhanag + ti
→ (98) bhanakti <acyuta pa. 1.1>.
Ø bhanj + d[ip] → (414, 415, bhanj is aniö by verse 3) a[t] + bhanj + s[i] + d[ip] → (464) abhänj +
s[i] + d[ip] → (444) abhänj + s[i] + é[ö] + d[ip] → (243) abhängséd → (98) abhänkséd → (230) abhäàkséd
→ (114) abhäìkséd → (170) abhäìkñéd → (252) abhäìkñét <bhüteça pa. 1.1>.
Amåta—Where i[ö] would usually be optional by sütra 463 since anj[ü] has the indicatory letter ü, this
rule makes it compulsory.
757 / BaÃaenaRlaAepa wiNA vaA /
757. bhaïjer na-lopa iëi vä
bhaïjeù—of the dhätu bhanj[o] ämardane (7P, “to break, interrupt, disappoint”); na-lopaù—deletion of
the na-räma; iëi—when i[ë] follows; vä—optionally.
The n of bhanj[o] is optionally deleted when i[ë] follows.
abhäji abhaïji. ïiindhé déptau—indhe. iti rudh-ädiù.
Våtti—Ø bhanj + ta → (414, 421, bhanj is aniö by verse 3) a[t] + bhanj + i[ë] + ta → (two options by
757):
1) (n is deleted) a[t] + bhaj + i[ë] + ta → (470) abhäj + i[ë] + ta → (423) abhäji <bhüteça karmaëi
1.1>.
2) (n is not deleted, 423) abhanji → (241) abhaïji <bhüteça karmaëi 1.1>.
Now we begin the conjugation of the dhätu [ïi]indh[é] déptau (7A, “to kindle, to blaze”).
Ø indh + te → (753, 225) i + [ç]na[m] + ndh + te → (755) i + [ç]na[m] + dh + te → (664) indh + te

→ (466) indh + dhe → (96) inddhe → (two options by 125):
1) (the viñëudäsa d is deleted) indhe <acyuta ät. 1.1>.
2) (the viñëudäsa d is not deleted) inddhe <acyuta ät. 1.1>.
Thus ends the section dealing with the rudh-ädi-dhätus.
Atha tan-ädiù
Now we begin the section dealing with the tan-ädi-dhätus (the eighth class of primary dhätus1).
tanu vistäre—
Now we begin the conjugation of the dhätu tan[u] vistäre (8U, “to spread”).
758 / tanaAde": zApaAe'pavaAd" o: /
758. tan-ädeù çapo ’paväda uù
tan-ädeù—after a tan-ädi-dhätu; çapaù—of [ç]a[p]; apavädaù—which is an apaväda; uù—the vikaraëa u.
After a tan-ädi-dhätu, u is applied instead of [ç]a[p].
u-çnvor govindaù—tanoti tanutaù tanvanti. tanuvaù tanvaù tanumaù tanmaù. tanute tanväte tanvate.
Våtti—U-çnvor govindaù (563) is applied and we get the following form:
Ø tan + ti[p] → (758) tan + u + ti[p] → (563) tanoti <acyuta pa. 1.1>.
Ø tan + tas → (758) tan + u + tas → (395, 399, 155) tanutaù <acyuta pa. 1.2>.
Ø tan + anti → (758) tan + u + anti → (395, 399, 60) tanvanti <acyuta pa. 1.3>.
Ø tan + vas → (758) tan + u + vas → (two options by 564):

1) (u-räma is deleted) tanvas → (155) tanvaù <acyuta pa. 3.2>.
2) (u-räma is not deleted, 395, 399, 155) tanuvaù <acyuta pa. 3.2>.
Ø tan + mas → (758) tan + u + mas → (two options by 564):

1) (u-räma is deleted) tanmas → (155) tanmaù <acyuta pa. 3.3>.
2) (u-räma is not deleted, 395, 399, 155) tanumaù <acyuta pa. 3.3>.
acyuta parapada of tan[u] vistäre

tanoti tanutaù tanvanti
tanoñi tanuthaù tanutha
tanomi tanvaù / tanuvaù tanmaù / tanumaù
1
Ø tan + te → (758) tan + u + te → (395, 399) tanute <acyuta ät. 1.1>.
Ø tan + äte → (758) tan + u + äte → (395, 399, 60) tanväte <acyuta ät. 1.2>.
Ø tan + ante → (758) tan + u + ante → (426) tan + u + ate → (395, 399, 60) tanvate <acyuta ät.
1.3>.
acyuta ätmapada of tan[u] vistäre

tanute tanväte tanvate
tanuñe tanväthe tanudhve
tanve tanvahe / tanuvahe tanmahe / tanumahe
Amåta—Even though u is an apaväda of [ç]a[p], it is accepted that u is påthu because it comes in the
place of [ç]a[p]. The upcoming sütra karoty-a-rämasya ur nirguëe (764) is a clear indicator of this
Comment [176]: another way of looking at it is
(because otherwise how did kå become kar in karoti?). Indeed it was just so that u would be påthu that it that u is a räma-dhätuka therefore JG termed it an
was not made with the indicatory letter ç (this is reverse logic based on våtti 719). In tanvanti <acyuta pa. apaväda e.g he could have used the same
construction tan-ädeh çapa uù , but just like s[i] is
1.3> the vikaraëa u doesn’t change to uv because the rule saàyukta-çnoç ca (500) indicates that among an apaväda of [ç]a[p] and is a räma-dhätuka, u
the vikaraëas only the vikaraëa [ç]nu which is part of a sat-saìga undergoes the change to uv, the other could be a räma-dhätuka and thus there would be
nothing blocking govinda anyway.
vikaraëas do not undergo the change to uv.
Saàçodhiné—Amåta’s explanation of u is faulty because u is not a replacement of [ç]a[p] but an apaväda

of [ç]a[p]. If it were actually a replacement of [ç]a[p], the sütra would have been tan-ädeù çapa uù. In
other words, it would have been composed in the same way as the previous sütras div-ädeù çapaù çyaù
(719) and so on. But instead Jéva Gosvämé said that u is an apaväda of [ç]a[p]. This means that u doesn’t
inherit the qualities of [ç]a[p] in terms of being a påthu kåñëa-dhätuka just as s[i] also doesn’t inherit the
qualities of [ç]a[p] (see sütra 419). Therefore u is a simple räma-dhätuka, and thus govinda is not
blocked by apåthu-kåñëa-dhätuko nirguëaù (395) and so on.
759 / tanaAetaer"Ar"AmaAe vaA yaik( /
759. tanoter ä-rämo vä yaki
tanoteù—of the dhätu tan[u] vistäre (8U, “to spread”); ä-rämaù—the change to ä-räma; vä—optionally;
yaki—when ya[k] follows.
The n of tan[u]1 optionally changes to ä when ya[k] follows.
täyate tanyate. tanuyät.
Våtti—Ø tan + te → (398) tan + ya[k] + te → (440, two options by 759):

1) (the n changes to ä) ta + ä + ya[k] + te → (46) täyate <acyuta karmaëi 1.1>.
2) (the n doesn’t change to ä) tanyate <acyuta karmaëi 1.1>.
Ø tan + yät → (758) tan + u + yät → (395, 399) tanuyät <vidhi pa. 1.1>.
760 / tanaAde": s$aemaRh"Ah"r"Ae vaA taTaAs$aAe: /
1
In this regard, one should remember the maxim eka-varëa-vidhir ante pravartate (våtti 160).
760. tan-ädeù ser mahäharo vä ta-thäsoù
tan-ädeù—after a tan-ädi-dhätu; seù—of s[i]; mahäharaù—mahähara; vä—optionally; ta-thäsoù—when

the bhüteça pratyayas ta and thäs follow.
S[i] optionally undergoes mahähara when it comes after a tan-ädi-dhätu and ta or thäs follows.
Amåta—Because ta is listed along with thäs here, only the ätmapada 1.1 pratyaya ta is accepted and not
the parapada 2.3 pratyaya ta.
761 / k{(Hastau inatyama, /
761. kåïas tu nityam
kåïaù—after the dhätu [òu]kå[ï] karaëe (8U, “to do, make”); tu—but; nityam—always.
But s[i] always undergoes mahähara when it comes after [òu]kå[ï] and ta or thäs follows.
bhüteçasya kåñëa-dhätukatväd iò-abhävaù—atata ataniñöa. atathäù ataniñöhäù. ñaëu däne—sanoti sanute.

jana-khana-sanäm ity-ädau vaiñëavädyoù kaàsäri-sanor nityam—asäta asaniñöa. kñiëu kñaëu hiàsäyäm—
Våtti—(When s[i] undergoes mahähara,) i[ö] is not applied since the bhüteça pratyayas are kåñëa-
dhätukas:
Ø tan + ta → (414, 415) a[t] + tan + s[i] + ta → (two options by 760):

1) (s[i] undergoes mahähara) a[t] + tan + ta → (395, 399, 524) atata <bhüteça ät. 1.1>.
2) (s[i] doesn’t undergo mahähara, 424) a[t] + tan + i[ö] + s[i] + ta → (170) ataniñta → (280)
ataniñöa <bhüteça ät. 1.1>.
Ø tan + thäs → (414, 415) a[t] + tan + s[i] + thäs → (two options by 760):
1) (s[i] undergoes mahähara) a[t] + tan + s[i] + thäs → a + tan + thäs → (395, 399, 524) atathäs
→ (155) atathäù <bhüteça ät. 2.1>.
2) (s[i] doesn’t undergo mahähara, 424) a[t] + tan + i[ö] + s[i] + thäs → (170) ataniñthäs → (280)
ataniñöhäs → (155) ataniñöhäù <bhüteça ät. 2.1>.
Now we begin the conjugation of the dhätu ñaë[u] däne (8U, “to give”).
Ø ñan → (458) san → san + ti[p] → (758) san + u + ti[p] → (563) sanoti <acyuta pa. 1.1>.
Ø ñan → (458) san → san + te → (758) san + u + te → (395, 399) sanute <acyuta ät. 1.1>.
In connection with the sütra beginning jana-khana-sanäm (sütra 617) there is the sütra vaiñëavädyoù
kaàsäri-sanor nityam (618):
Ø ñan → (458) san → san + ta → (414, 415) a[t] + san + s[i] + ta → (two options by 760):
1) (s[i] undergoes mahähara) a[t] + san + ta → (395, 399, 618) a + sa + ä + ta → (46) asäta
2) (s[i] doesn’t undergo mahähara, 424) a[t] + san + i[ö] + s[i] + ta → (170) asaniñta → (280)
asaniñöa <bhüteça ät. 1.1>.
Now we begin the conjugation of the dhätus kñië[u] hiàsäyäm and kñaë[u] hiàsäyäm (Both 8U, “to hurt,
kill”).
762 / naAeÜ"vasya gAAeivand" oivak(r"NAe /
762. noddhavasya govinda u-vikaraëe
na—not; uddhavasya—of the uddhava; govindaù—govinda; u-vikaraëe—when the vikaraëa u follows.
The uddhava of a dhätu doesn’t take govinda when the vikaraëa u follows.
763 / [%r"Amasya tau vaA /
763. å-rämasya tu vä
å-rämasya—of å-räma; tu—but; vä—optionally.
But the uddhava å-räma of a dhätu can optionally take govinda when the vikaraëa u follows.
kñiëoti kñiëutaù. kñaëu—ha-ma-yänteti—akñaëét. tåëu adane—tåëoti tarëoti. òukåï karaëe—karoti.
Våtti—Ø kñië + ti[p] → (758) kñië + u + ti[p] → (762, 563) kñiëoti <acyuta pa. 1.1>.
Ø kñië + tas → (758) kñië + u + tas → (762, 395, 399, 155) kñiëutaù <acyuta pa. 1.2>.
In the case of the dhätu kñaë[u], ha-ma-yänta-kñaëa-çvasa-çvénäm e-rämetaç ca na våñëéndraù seöi sau
parapade (509) is applied and we get the following form:
Ø kñaë + d[ip] → (414, 415, 424) a[t] + kñaë + i[ö] + s[i] + d[ip] → (509, 444) akñaë + i[ö] + s[i]
+ é[ö] + d[ip] → (445) akñaë + i[ö] + é[ö] + d[ip] → (46) akñaëéd → (252) akñaëét <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu tåë[u] adane (8U, “to eat”).
Ø tåë + ti[p] → (758) tåë + u + ti[p] → (two options by 763):

1) (the uddhava å-räma takes govinda) tarë + u + ti[p] → (563) tarëoti <acyuta pa. 1.1>.
2) (the uddhava å-räma doesn’t take govinda) tåë + u + ti[p] → (563) tåëoti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu [òu]kå[ï] karaëe (8U, “to do, make”).
Ø kå + ti[p] → (758) kå + u + ti[p] → (394) kar + u + ti[p] → (563) karoti <acyuta pa. 1.1>.
764 / k(r"Aetyar"Amasya oinaRgAuRNAe /
764. karoty-a-rämasya ur nirguëe
karoti-a-rämasya—of the a-räma of the dhätu [òu]kå[ï] karaëe (8U, “to do, make”); uù—the
replacement u-räma; nirguëe—when a nirguëa pratyaya follows.
The a of [òu]kå[ï] changes to u when a nirguëa pratyaya follows.
kurutaù kurvanti karoñi ity-ädi. asaàyoga-pürvasyety-ädau karotes tu nityaà ye ca, kurvaù kurmaù. kurute.
kriyate. kuryät kurvéta. karotu kurutäm. hau—kuru. akarot akuruta. akärñét akåta. cakära cakre. kriyät
kåñéñöa. kartä. karmaëi—kartä käritä. kariñyati kariñyate. akariñyat akariñyata.
Amåta—Since the dhätu [òu]kå[ï] doesn’t itself have an a-räma, it is really the a-räma that comes when
govinda is done that is replaced by u-räma.
Våtti—Ø kå + tas → (758) kå + u + tas → (394) kar + u + tas → (395, 399, 764) kurutas → (155)
kurutaù <acyuta pa. 1.2>.
Ø kå + anti → (758) kå + u + anti → (394) kar + u + anti → (395, 399, 764) kuru + anti → (60)
kurvanti <acyuta pa. 1.3>.
Ø kå + si[p] → (758) kå + u + si[p] → (394) kar + u + si[p] → (563) karosi → (170) karoñi
<acyuta pa. 2.1>.
In connection with the sütra beginning asaàyoga-pürvasya (sütra 564) there is the karotes tu nityaà ye
ca (565):
Ø kå + vas → (758) kå + u + vas → (394) kar + u + vas → (395, 399, 764) kur + u + vas → (565)
kurvas → (155) kurvaù <acyuta pa. 3.2>.
Ø kå + mas → (758) kå + u + mas → (394) kar + u + mas → (395, 399, 764) kur + u + mas →
(565) kurmas → (155) kurmaù <acyuta pa. 3.3>.
acyuta parapada of [òu]kå[ï] karaëe

karoti kurutaù kurvanti
karoñi kuruthaù kurutha
karomi kurvaù kurmaù
Ø kå + te → (758) kå + u + te → (394) kar + u + te → (395, 399, 764) kurute <acyuta ät. 1.1>.
acyuta ätmapada of [òu]kå[ï] karaëe

kurute kurväte kurvate
kuruñe kurväthe kurudhve
kurve kurvahe kurmahe
Ø kå + te → (398) kå + ya[k] + te → (kå is aniö by verse 1, 557) kriyate <acyuta karmaëi 1.1>.
Ø kå + yät → (758) kå + u + yät → (394) kar + u + yät → (395, 399, 764) kur + u + yät → (565)
kuryät <vidhi pa. 1.1>.
vidhi parapada of [òu]kå[ï] karaëe

kuryät kuryätäm kuryuù
kuryäù kuryätam kuryäta
kuryäm kuryäva kuryäma
Ø kå + éta → (758) kå + u + éta → (394) kar + u + éta → (395, 399, 764) kur + u + éta → (60)
kurvéta <vidhi ät. 1.1>.
vidhi ätmapada of [òu]kå[ï] karaëe
kurvéta kurvéyätäm kurvéran
kurvéthäù kurvéyäthäm kurvédhvam
kurvéya kurvévahi kurvémahi
Ø kå + tu[p] → (758) kå + u + tu[p] → (394) kar + u + tu[p] → (563) karotu <vidhätä pa. 1.1>.
Ø kå + täm → (758) kå + u + täm → (394) kar + u + täm → (395, 399, 764) kurutäm <vidhätä ät.
1.1>.
When the vidhätä pratyaya hi follows, we get the following form:
Ø kå + hi → (758) kå + u + hi → (394) kar + u + hi → (395, 399, 764) kur + u + hi → (566) kuru

<vidhätä pa. 2.1>.
vidhätä parapada of [òu]kå[ï] karaëe

karotu / kurutät kurutäm kurvantu
kuru / kurutät kurutam kuruta
karaväni karaväva karaväma
vidhätä ätmapada of [òu]kå[ï] karaëe

kurutäm kurvätäm kurvatäm
kuruñva kurväthäm kurudhvam
karavai karavävahai karavämahai
Ø kå + d[ip] → (758, 414) a[t] + kå + u + d[ip] → (394) akar + u + d[ip] → (563) akarod →
(252) akarot <bhüteçvara pa. 1.1>.
bhüteçvara parapada of [òu]kå[ï] karaëe

akarot akurutäm akurvan
akaroù akurutam akuruta
akaravam akurva akurma
Ø kå + ta → (758, 414) a[t] + kå + u + ta → (394) akar + u + ta → (395, 399, 764) akuruta

<bhüteçvara ät. 1.1>.
bhüteçvara ätmapada of [òu]kå[ï] karaëe

akuruta akurvätäm akurvata
akuruthäù akurväthäm akurudhvam
akurvi akurvahi akurmahi
Ø kå + d[ip] → (414, 415, kå is aniö by verse 1) a[t] + kå + s[i] + d[ip] → (444) a[t] + kå + s[i] +
é[ö] + d[ip] → (497) akärséd → (170) akärñéd → (252) akärñét <bhüteça pa. 1.1>.
bhüteça parapada of [òu]kå[ï] karaëe

akärñét akärñöäm akärñuù
akärñéù akärñöam akärñöa
akärñam akärñva akärñma
Ø kå + ta → (414, 415, kå is aniö by verse 1) a[t] + kå + s[i] + ta → (467, 399, 761) akåta
bhüteça ätmapada of [òu]kå[ï] karaëe

akåta akåñätäm akåñata
akåthäù akåñäthäm akåòhvam
akåñi akåñvahi akåñmahi
Ø kå + [ë]a[l] → (440, 422) kär + a → (432, 433, the våñëéndra är is treated like the original å by
486) kå + kär + a → (457) cå + kär + a → (484) cakära <adhokñaja pa. 3.1>.
adhokñaja parapada of [òu]kå[ï] karaëe

cakära cakratuù cakruù
cakartha cakrathuù cakra
cakära / cakara cakåva cakåma
Ø kå + e → (440, 447, 399, 61) kr + e → (432, 433, the replacement r is treated like the original
å by 486) kå + kr + e → (457) cå + kr + e → (484) cakre <adhokñaja ät. 1.1>.
adhokñaja ätmapada of [òu]kå[ï] karaëe

cakre cakräte cakrire
cakåñe cakräthe cakåòhve
cakre cakåvahe cakåmahe
Ø kå + yät → (kå is aniö by verse 1, 557) kriyät <kämapäla pa. 1.1>.
kämapäla parapada of [òu]kå[ï] karaëe

kriyät kriyästäm kriyäsuù
kriyäù kriyästam kriyästa
kriyäsam kriyäsva kriyäsma
Ø kå + séñöa → (kå is aniö by verse 1, 467, 399, 170) kåñéñöa <kämapäla ät. 1.1>.
kämapäla ätmapada of [òu]kå[ï] karaëe

kåñéñöa kåñéyästäm kåñéran
kåñéñöhäù kåñéyästhäm kåñéòhvam
kåñéya kåñévahi kåñémahi
Ø kå + tä → (kå is aniö by verse 1, 394) kartä <bälakalki pa. or ät. 1.1>.
bälakalki parapada of [òu]kå[ï] karaëe

kartä kartärau kartäraù
kartäsi kartästhaù kartästha
kartäsmi kartäsvaù kartäsmaù
bälakalki ätmapada of [òu]kå[ï] karaëe

kartä kartärau kartäraù
kartäse kartäsäthe kartädhve
kartähe kartäsvahe kartäsmahe
In karmaëi prayoga we get the following forms:

Ø kå + tä → (two options by 425):
1) (ië-vad-iö is inserted by 425) kå + i[ö] + tä → (422) käritä <bälakalki karmaëi 1.1>.
2) (kå is aniö by verse 1, 394) kartä <bälakalki karmaëi 1.1>.
Ø kå + syati → (556) kå + i[ö] + syati → (394) karisyati → (170) kariñyati <kalki pa. 1.1>.
kalki parapada of [òu]kå[ï] karaëe

kariñyati kariñyataù kariñyanti
kariñyasi kariñyathaù kariñyatha
kariñyämi kariñyävaù kariñyämaù
Ø kå + syate → (556) kå + i[ö] + syate → (394) karisyate → (170) kariñyate <kalki ät. 1.1>.
kalki ätmapada of [òu]kå[ï] karaëe

kariñyate kariñyete kariñyante
kariñyase kariñyethe kariñyadhve
kariñye kariñyävahe kariñyämahe
Ø kå + syad → (414, 556) a[t] + kå + i[ö] + syad → (394) akarisyad → (170) akariñyad → (252)
akariñyat <ajita pa. 1.1>.
ajita parapada of [òu]kå[ï] karaëe

akariñyat akariñyatäm akariñyan
akariñyaù akariñyatam akariñyata
akariñyam akariñyäva akariñyäma
Ø kå + syata → (414, 556) a[t] + kå + i[ö] + syata → (394) akarisyata → (170) akariñyata <ajita
ät. 1.1>.
ajita ätmapada of [òu]kå[ï] karaëe

akariñyata akariñyetäm akariñyanta
akariñyathäù akariñyethäm akariñyadhvam
akariñye akariñyävahi akariñyämahi
765 / s$ampayauR"paeBya: s$auq%. k(r"AetaAE s$aMs$k(Ar"AâTaeRSau /
765. sam-pary-upebhyaù suö karotau saàskärädy-artheñu
sam-pari-upebhyaù—after the upendras sam, pari, and upa; suö—the ägama s[uö]; karotau—when the
dhätu [òu]kå[ï] karaëe (8U, “to do, make”) follows; saàskära-ädi-artheñu—when the meanings are
saàskära and so on (see explanation below).
S[uö] is applied after sam, pari, and upa when [òu]kå[ï] follows and the meanings are saàskära and so
on.
Saàçodhiné—This sütra is just a general introductory statement. The actual specific cases where s[uö] is
inserted will be described in sütras 767 and 769. The meanings described in the phrase saàskärädy-
artheñu are as follows:
bhüñaëa decoration
samaväya coming together, assembling
pratiyatna adding a new quality to a thing (in order to increase its
value or to keep it safe from deterioration)
vikåté-karaëa alteration (in the sense of preparation)
Comment [177]: based on SK 2553
väkyädhyähära supplying those elements of a sentence which are
understood but which are left out (supplying an ellipsis) Comment [178]: based on SK 2553
In this sütra Jéva Gosvämé used the word saàskära because it covers the two meanings bhüñaëa and
samaväya. Saàskära itself is not a separate meaning as we see that the word saàskära is simply a
product of sütra 767. If saàskära were a separate meaning it should have been listed in sütras 767 and
769 or in their Päëinian equivalents, Añöädhyäyé 6.1.137, 138, and 139. Indeed, the word saàskära is
nowhere to be found in the whole Añöädhyäyé. Thus it cannot be taken as a separate meaning. The fact
that Bäla 767 glosses bhüñaëa as saàskära is further proof of this fact.
766 / @ªar"vyavaDaAnae'ipa /
766. an-nara-vyavadhäne ’pi
at-nara-vyavadhäne—when a[t] or the nara intervenes; api—even.
S[uö] is applied even when a[t] or the nara intervenes between sam, pari, and upa and [òu]kå[ï].
767 / ta‡a s$ampair"ByaAM BaUSaNAe s$amavaAyae ca /
767. tatra sam-paribhyäà bhüñaëe samaväye ca
tatra—in that regard; sam-paribhyäm—after the upendras sam and pari; bhüñaëe—when the meaning is
bhüñaëa; samaväye—when the meaning is samaväya; ca—and.
In that regard, s[uö] is applied after sam and pari when [òu]kå[ï] follows and the meaning is bhüñaëa
or samaväya.
saàskaroti. iha “samo sa-lopaù” iti bhäñyam. tataù sa-ka-rämayor yatheñöam dvitvaà vikalpena, tatra
viñëucakra-viñëucäpayor ägamayoù satoù—saàsskaroti saàskkaroti sa* sskaroti sa* skkaroti ity-ädi-rüpäëi
bhavanti. “viñëucakrädi-dvayaà vinä” ity api kecit—sasskaroti. arti-sat-saìgädy-åd-antayor ity atra sahaja-
sat-saìgäditvam eva gåhyate, läkñaëika-pratipadoktayoù pratipadoktasyaiva grahaëam iti nyäyena na
govindaù—saàskriyate. evam iò-abhävaç ca—samaskåñätäm. samaskarot. saïcaskära. atra pratipadokta-
mätra-grahaëaà neñyate—saïcaskaratuù.
Våtti—Ø sam + kå → (767) sam + s[uö] + kå → sam + s + kå + ti[p] → (758) sam + s + kå + u + ti[p] →
(394) sam + s + kar + u + ti[p] → (563) sam + s + karoti → (113) saàskaroti <acyuta pa. 1.1>.
In this regard, Mahäbhäñya says that s is deleted when it comes after sam1. Then either sa-räma or ka-
räma are optionally reduplicated according to what is desired. In that regard, when the viñëucakra or Matsya Avatara dasa 18/11/05 17:20
Comment [179]: see if I can reference the
viñëucäpa are added as ägamas, we get the forms saàsskaroti, saàskkaroti, sa* sskaroti, sa* skkaroti, and so footnote.. exactly commenting on which sütra
does Mahä-bhäñya say this.. I pulled it from SK
138
1
The exact quote of Mahä-bhäñya in this regard is samo vä lopam eke (“some say that s[uö] is optionally deleted after sam”).
This quote is found in Mahä-bhäñya’s commentary on Añöädhyäyé 8.3.5, 8.3.6, and 8.3.12.
on. Some say that the forms can even be made without adding the viñëucakra or viñëucäpa, and thus they
make sasskaroti (or saskkaroti).
Govinda cannot be applied by sütra 553 since, in accordance with the maxim läkñaëika-pratipadoktayoù
pratipadoktasyaiva grahaëam (våtti 70), only dhätus ending in å that naturally begin with a sat-saìga are
accepted in arti-sat-saìgädy-åd-antayor govindo yak-kämapäla-yayor yaìi ca (553). Thus we get the
following form:
Ø sam + kå → (767) sam + s[uö] + kå → sam + s + kå + te → (398) sam + s + kå + ya[k] + te →

(557) sam + s + kriyate → (113) saàskriyate <acyuta karmaëi 1.1>.
I[ö] cannot applied by sütra 554 for the same reason:
Ø sam + kå → (767) sam + s[uö] + kå → sam + s + kå + ätäm → (414, 415, kå is aniö by verse 1)
sam + a[t] + s + kå + s[i] + ätäm → (467, 399, 170) samaskåñätäm <bhüteça ät. 1.2>.
Ø sam + kå → (767) sam + s[uö] + kå → sam + s + kå + d[ip] → (758, 414) sam + a[t] + s + kå + u
+ d[ip] → (394) sam + a[t] + s + kar + u + d[ip] → (563) samaskarod → (252) samaskarot <bhüteçvara pa.
1.1>.
Ø sam + kå → (767) sam + s[uö] + kå → sam + s + kå + [ë]a[l] → (440, 422) sam + s + kär + a →
(432, 433, the våñëéndra är is treated like the original å by 486) sam + kå + s + kär + a → (457) sam + cå +
s + kär + a → (484) sam + caskära → (113) saà + caskära → (114) saïcaskära <adhokñaja pa. 1.1>.
But in sütra 555 it is not wanted that only that which is pratipadokta is accepted. Thus we get the
following form:
Ø sam + kå → (767) sam + s[uö] + kå → sam + s + kå + atus → (440, 555) sam + s + kar + atus →
(432, 433, the govinda ar is treated like the original å by 486) sam + kå + s + kar + atus → (457) sam + cå
+ s + kar + atus → (484) sam + caskaratus → (155) sam + caskaratuù → (113) saà + caskaratuù → (114)
saïcaskaratuù <adhokñaja pa. 1.2>.
Amåta—After speaking the general statement sam-pary-upebhyaù suö karotau saàskärädy-artheñu (765),
Jéva Gosvämé now goes into details by telling us that among the three upendras, s[uö] is specifically
applied after sam and pari when [òu]kå[ï] follows and the meaning is bhüñaëa or samaväya. In
saàsskaroti the option for reduplication of sa-räma is done by viñëujane viñëujano vä (120) and in
saàskkaroti the option for reduplication of ka-räma is done by çauritaù sätvataù (121). Furthermore in
that regard, the order of operations is that first the dhätu is joined with the upasarga, then s[uö] is
applied because käryas relating to the dhätu and upasarga are antaraìga, and finally reduplication is
done.
Someone may argue, “If the maxim läkñaëika-pratipadoktayoù pratipadoktasyaiva grahaëam (våtti 70) is
accepted then how can govinda be applied by sütra 555 in saïcaskaratuù <adhokñaja pa. 1.2>?” In answer
to that, Jéva Gosvämé speaks the sentence beginning atra. The pratipadokta-paribhäñä (våtti 70) is not
desirable here because, just like a mother, a paribhäñä (“maxim”) doesn’t obstruct the desired form.1
Examples of when s[uö] is applied after sam and pari are tanuà saàskaroti, alaìkarotéty arthaù (“he
decorates his body”), sadasi vidväàsaù saàskurvanti, saìghé-bhavantéty arthaù (“the paëòitas assemble in
the hall”), and pariñkaroti gåhaà, sammärjayatéty arthaù (“he purifies the house”).
1
This is a paraphrase of the maxim mätå-vat paribhäñeti neñöaà hi virudhyate (våtti 637).
Saàçodhiné—In the våtti Jéva Gosvämé summarizes the formation of saàsskaroti, saàskkaroti, sa*sskaroti,
sa*skkaroti, and so on without mentioning the specific rules by which the various changes take place. This
is because such rules are left out in our system due to their rare application and obsolete nature.
However, for the sake of completeness and to satisfy the curiosity of inquisitive students, a full
explanation of the matter is given below:
When we have sam + s[uö] + karoti, the m of sam changes to r[u] by samaù suöi (Añöädhyäyé 8.3.5). Thus
we get sa + r[u] + s[uö] + karoti. A viñëucäpa is then optionally inserted before r[u] by atränunäsikaù
pürvasya tu vä (Añöädhyäyé 8.3.2), and in the case that the viñëucäpa is not inserted a viñëucakra is
inserted instead by anunäsikät paro ’nusväraù (Añöädhyäyé 8.3.4). The r[u] is then changed to a
viñëusarga by khar-avasänayor visarjanéyaù (Añöädhyäyé 8.3.15) and that viñëusarga becomes sa-räma by
visarjanéyasya saù (Añöädhyäyé 8.3.34). Thus we have sa* s + s + karoti or saàs + s + karoti. Then,
according to Mahäbhäñya, s is optionally deleted when it comes after sam1. Thus we get sa* skaroti or
saàskaroti at which point the rules or reduplication already mentioned are applied. Thus we get
saàsskaroti, saàskkaroti, sa* sskaroti, or sa* skkaroti. However the words ity-ädi-rüpäëi in the våtti inform
us that there are also other forms. For example, since, according to Mahäbhäñya, s is only optionally
deleted when it comes after sam, in the case that it is not deleted we get the forms saàssskaroti,
saàsskkaroti, sa* ssskaroti, or sa* sskkaroti.
Comment [180]: based on SK vol 1 p 69 - 70
768 / s$as$auq%.k(Atk{(Ha wx"DaAeºajae /
768. sa-suökät kåïa iò adhokñaje
sa-suökät—to which s[uö] has been applied; kåïaù—after the dhätu [òu]kå[ï] karaëe (8U, “to do,
make”); iö—i[ö]; adhokñaje—when an adhokñaja pratyaya follows.
When an adhokñaja pratyaya follows, i[ö] is applied after the [òu]kå[ï] to which s[uö] has been
applied.
saïcaskaritha saïcaskariva. çästréya-bhäñärthaù saàskåta-çabdaù, kärya-paryäyas tac-chabdaù, saàskära-

çabdaç cävyutpannaù. ñatvaà vakñyate—pariñkaroti.
Våtti—Ø sam + kå → (767) sam + s[uö] + kå → sam + s + kå + tha[l] → (768) sam + s + kå + i[ö] + tha[l]
→ (394) sam + s + kar + itha → (432, 433, the govinda ar is treated like the original å by 486) sam + kå +
s + kar + itha → (457) sam + cå + s + kar + itha → (484) sam + caskaritha → (113) saà + caskaritha →
(114) saïcaskaritha <adhokñaja pa. 2.1>.
Ø sam + kå → (767) sam + s[uö] + kå → sam + s + kå + va → (768) sam + s + kå + i[ö] + va →

(555) sam + s + kar + iva → (432, 433, the govinda ar is treated like the original å by 486) sam + kå + s +
kar + iva → (457) sam + cå + s + kar + iva → (484) sam + caskariva → (113) saà + caskariva → (114)
saïcaskariva <adhokñaja pa. 3.2>.
The word saàskåta which refers to the language used in the sacred texts, the word saàskåta which is a
synonym of the word kärya, and the word saàskära (“a purificatory ceremony or a mental impression”); Matsya Avatara dasa 21/11/05 19:23
all of these cannot be explained etymologically. The change to ñ in pariñkaroti will be explained later (in Comment [181]: reference this:
sütra):
parer ni-vibhyäà sevasya / sitasya ca sayasya ca
sivoù sahaù suöas tadvad / vinä soòhaà ñatä
Ø pari + kå → (767) pari + s[uö] + kå → pari + s + kå + ti[p] → (758) pari + s + kå + u + ti[p] → matä
(394) pari + s + kar + u + ti[p] → (563) pari + s + karoti → () pariñkaroti <acyuta pa. 1.1>. Matsya Avatara dasa 21/11/05 19:28
Comment [182]: reference this: same sütra as
1
See samo vä lopam eke (Mahä-bhäñya on Añöädhyäyé 8.3.5, 8.3.6, and 8.3.12). above
Amåta—This rule ordains i[ö] where it would normally be blocked by sütras 468 and 507. The word tac-
chabdaù in the våtti means saàskåta-çabdaù. An example of when saàskåta means kärya is saàskåtaà
bhakñyam (“the food is prepared”). The word avyutpannaù here means prakåti-pratyaya-yogena na
niñpanna ity arthaù (“not formed by the usual combination of a prakåti and pratyaya”).
Saàçodhiné—The three words mentioned in the våtti are avyutpannaù (“unable to be explained
etymologically”) because they cannot be regularly formed by sütras 767 and 769 since their meanings do
not fit into the required categories of bhüñaëa and so on. In that regard, Siddhänta-kaumudé, commenting
on Añöädhyäyé 6.1.138, says sam-pürvasya kvacid abhüñaëe ’pi suö, saàskåtaà bhakñä iti jïäpakät (“s[uö] is
sometimes added to [òu]kå[ï] preceded by sam even when the meaning is not bhüñaëa. We know this
because Päëini himself has used the word saàskåtaà in the sütra saàskåtaà bhakñäù (Añöädhyäyé 4.2.16)
not in the sense of bhüñaëa”). Jéva Gosvämé has also used the word saàskåtaà in the equivalent sütra
tatra saàskåtaà bhakñyaà cet ().
Comment [183]: reference this: taddhita
769 / opaAàU"SaNAs$amavaAya‘aitaya¥aivak{(taIk(r"NAvaAfyaADyaAh"Are"Sau /
769. upäd bhüñaëa-samaväya-pratiyatna-vikåté-karaëa-väkyädhyähäreñu
upät—after the upendra upa; bhüñaëa-samaväya-pratiyatna-vikåté-karaëa-väkya-adhyähäreñu—when the

meaning is bhüñaëa, samaväya, pratiyatna, vikåté-karaëa, or väkyädhyähära (see Saàçodhiné 765 for
definitions).
S[uö] is applied after upa when [òu]kå[ï] follows and the meaning is bhüñaëa, samaväya, pratiyatna,
vikåté-karaëa, or väkyädhyähära.
tatra sato guëäntarädhänaà pratiyatnaù. gamyamänärthasya väkyasyopädänaà väkyädhyähäraù.

upaskaroti upaskurute. iti tan-ädiù.
Våtti—In that regard, adding a new quality to something is called pratiyatna, and supplying words
whose meaning is implicit is called väkyädhyähära.
Ø upa + kå → (767) upa + s[uö] + kå → upa + s + kå + ti[p] → (758) upa + s + kå + u + ti[p] →

(394) upa + s + kar + u + ti[p] → (563) upaskaroti <acyuta pa. 1.1>.
Ø upa + kå → (767) upa + s[uö] + kå → upa + s + kå + te → (758) upa + s + kå + u + te → (394)

upa + s + kar + u + te → (395, 399, 764) upaskurute <acyuta ät. 1.1>.
Thus ends the section dealing with the tan-ädi-dhätus.
Amåta—The word sataù in the våtti means vidyamänasya vastunaù (“to a real thing”). Examples of the
above meanings are as follows:
1) bhüñaëa—deham upaskaroti (“he decorates his body”).

2) samaväya—sabhäyäm upaskåtäù paëòitäù (“the paëòitas assemble in the court”).
3) pratiyatna—yamunä-jalam upaskurute, su-väsayatéty arthaù (“he enhances the Yamunä water, which
means he adds fragrance to the Yamunä water”).
4) vikåté-karaëa—upaskåtaà bhuìkte, vikåté-kåtvety arthaù (“he eats that which was prepared, which
means after preparing it, he eats it”).
5) väkyädhyähära—upaskåtam adhéte, adhyähärya paöhatéty arthaù (“he studies (the text) after supplying
the missing words”).
Atha kry-ädiù
Now we begin the section dealing with the kry-ädi-dhätus (the ninth class of primary dhätus1).
òukréï dravya-vinimaye—vinamayaù parivartanam—
Now we begin the conjugation of the dhätu [òu]kré[ï] dravya-vinimaye (9U, “to buy, purchase, exhange
goods”). Vinimaya means parivartana (“exchange”).
770 / ‚(YaAde": zApa: áA /
770. kry-ädeù çapaù çnä
kry-ädeù—after a kry-ädi-dhätu; çapaù—of [ç]a[p]; çnä—the replacement [ç]nä.
[Ç]a[p] is replaced by [ç]nä when it comes after a kry-ädi-dhätu.
Amåta—Because it was made with the indicatory letter ç, the replacement [ç]nä is not treated like the
original [ç]a[p], and thus it is not påthu (same like before in våtti 719). Therefore there is no govinda in
kréëäti and so on.
771 / stanBastaunBas$k(nBas$ku(nBas$ku(Bya: áuê /
771. stanbha-stunbha-skanbha-skunbha-skubhyaù çnuç ca
stanbha-stunbha-skanbha-skunbha-skubhyaù—after the dhätus stanbh[u], stunbh[u], skanbh[u], skunbh[u]

(see explanation below), and after sku[ï] (9U, “to jump, lift, cover”); çnuù—the vikaraëa [ç]nu; ca—
and.
After stanbh[u], stunbh[u], skanbh[u], skunbh[u], and sku[ï], either [ç]nä or [ç]nu can be applied.
skuï äplavane. anye sauträ rodhane. ça it. kréëäti. dämodaraà vinä çnä-näräyaëä-rämayor éù—kréëétaù.
çnä-näräyaëayor ä-räma-haraù—kréëanti. kréëéte. kréyate. evaà préï tarpaëe icchäyäà ca—préëäti. méï
hiàsäyäm—ménäti. hinu-méneti ëatvaà—praméëäti. ménätéty ätvam—amäsét. mamau, mimyatuù. püï
pavane.
Våtti—Sku[ï] has the meaning of äplavana (“jumping, bathing”). All the other dhätus mentioned here
are sautra-dhätus2 which have the meaning of rodhana (“obstructing”). The ç in [ç]nä is an indicatory
letter.
Ø kré + ti[p] → (393) kré + [ç]a[p] + ti[p] → (770) kré + [ç]nä + ti[p] → (395, 399, 173) kréëäti
<acyuta pa. 1.1>.
Dämodaraà vinä çnä-näräyaëä-rämayor é kåñëa-dhätuka-nirguëa-viñëujane (707) is applied and we get

the following form:
1
2
A sautra-dhätu is a dhätu which is listed in a sütra, but not listed in the Dhätu-päöha.
Ø kré + tas → (393) kré + [ç]a[p] + tas → (770) kré + [ç]nä + tas → (395, 399, 395, 707) krénétas
→ (173) kréëétas → (155) kréëétaù <acyuta pa. 1.2>.
Çnä-näräyaëayor ä-räma-haro nirguëa-kåñëa-dhätuke (681) is applied and we get the following form:
Ø kré + anti → (393) kré + [ç]a[p] + anti → (770) kré + [ç]nä + anti → (395, 399, 395, 681) kré +
n + anti → (173) kréëanti <acyuta pa. 1.3>.
acyuta parapada of [òu]kré[ï] dravya-vinimaye

kréëäti kréëétaù kréëanti
kréëäsi kréëéthaù kréëétha
kréëämi kréëévaù kréëémaù
Ø kré + te → (393) kré + [ç]a[p] + te → (770) kré + [ç]nä + te → (395, 399, 395, 707) krénéte →
(173) kréëéte <acyuta ät. 1.1>.
acyuta ätmapada of [òu]kré[ï] dravya-vinimaye

kréëéte kréëäte kréëate
kréëéñe kréëäthe kréëédhve
kréëe kréëévahe kréëémahe
Ø kré + te → (398) kré + ya[k] + te → (399) kréyate <acyuta karmaëi 1.1>.
The dhätu pré[ï] tarpaëe icchäyäà ca (9U, “to please; to desire”) is conjugated in the same way:
Ø pré + ti[p] → (393, 770) pré + [ç]nä + ti[p] → (395, 399, 173) préëäti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu mé[ï] hiàsäyäm (9U, “to destroy, diminish”).
Ø mé + ti[p] → (393, 770) mé + [ç]nä + ti[p] → (395, 399) ménäti <acyuta pa. 1.1>.
The change to ë takes place by hinu-ménänipäà ca (409):
Ø pra + mé + ti[p] → (393, 770) pra + mé + [ç]nä + ti[p] → (395, 399, 409) praméëäti (“he
destroys”) <acyuta pa. 1.1>.
The change to ä takes place by ménäti-minoti-déìäm ä-rämänta-päöhaç caturvyüha-vidhi-sthäne yapi ca

(732):
Ø mé → (732) mä → mä + d[ip] → (414, 415, mä is aniö by verse 1) a[t] + mä + s[i] + d[ip] →

(444) amä + s[i] + é[ö] + d[ip] → (252) amäsét <bhüteça pa. 1.1>.
Ø mé → (732) mä → mä + [ë]a[l] → (541) mä + au → (440, 432, 433) mä + mä + au → (491)

ma + mä + au → (57) mamau <adhokñaja pa. 1.1>.
Ø mé + atus → (440, 447, 399, 501) my + atus → (432, 433, the replacement y is treated like the
original é by 486) mé + my + atus → (491) mi + my + atus → (155) mimyatuù <adhokñaja pa. 1.2>.
Now we begin the conjugation of the dhätu pü[ï] pavane (9U, “to purify”).
Saàçodhiné—Even though the dhätus stanbh[u] and so on are listed in this sütra as stanbha-stunbha-
skanbha-skunbha, they actually end in the indicatory letter u. The sütra beginning jè-stanbhu (sütra 634)
suggests this and the Päëinian sütra stanbhu-stunbhu-skanbhu-skunbhu-skuïbhyaù çnuç ca (Añöädhyäyé
3.1.82) confirms the same. The effect of the indicatory letter u is that i[ö] will only optionally be applied
when the kåt pratyaya [k]tvä follows, in accordance with u-rämeto veö ktvi (). Thus we will get stabdhvä
or stambhitvä, and so on. It will be explained in sütra that the s of the stanbh[u] changes to ñ when it is
preceded by the upendra vi. Thus we get viñöabhnoti or viñöabhnäti. And in bhüteça we get vyañöabhat or
vyañöambhét in accordance with the sütra beginning jè-stanbhu (sütra 634). Comment [185]: reference this:
upäd api mataà stambheù / ñatvaà yaträì na

dåçyate
772 / pvaAd"InaAM vaAmana: izAvae / ava-pürvasya sämépye / tadvad evävalambane
772. pv-ädénäà vämanaù çive
pv-ädénäm—of the pv-ädis (a sub-group of 20 kry-ädi-dhätus beginning with pü[ï] pavane (9U, “to
purify”)); vämanaù—the change to vämana; çive—when a çiva pratyaya follows.
The sarveçvara of the pv-ädis becomes vämana when a çiva pratyaya follows.
punäti punéte. püyate. govinda-sthäny-a-rämatvän naitvädi—pupavitha. lüï chedane—lunäti. dhüï

kampane—dhunäti. graha upädäne. grahi-jyeti saìkarñaëaù—gåhëäti gåhëéte. gåhyate.
Våtti—Ø pü + ti[p] → (393, 770) pü + [ç]nä + ti[p] → (395, 399, 772) punäti <acyuta pa. 1.1>.
Ø pü + te → (393, 770) pü + [ç]nä + te → (395, 399, 772) pu + [ç]nä + te → (395, 707) punéte
<acyuta ät. 1.1>.
Ø pü + te → (398) pü + ya[k] + te → (399) püyate <acyuta karmaëi 1.1>.
Because the a-räma is produced from govinda, the change to e and so on doesn’t take place in pupavitha
(see sütra 493):
Ø pü + tha[l] → (424) pü + i[ö] + tha[l] → (394) po + itha → (65) pav + itha → (432, 433, the
govinda o and the replacement av are sthäni-vat by 486) pü + pav + itha → (491) pupavitha <adhokñaja pa.
2.1>.
Now we begin the conjugation of the dhätu lü[ï] chedane (9U, “to cut, destroy”).
Ø lü + ti[p] → (393, 770) lü + [ç]nä + ti[p] → (395, 399, 772) lunäti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu dhü[ï] kampane (9U, “to shake, agitate”).
Ø dhü + ti[p] → (393, 770) dhü + [ç]nä + ti[p] → (395, 399, 772) dhunäti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu grah[a] upädäne (9U, “to accept, take”). Sankarñaëa is done
by grahi-jyä (626) and we get the following form:
Ø grah + ti[p] → (393, 770) grah + [ç]nä + ti[p] → (395, 626) gåhnäti → (173) gåhëäti <acyuta
pa. 1.1>.
acyuta parapada of grah[a] upädäne

gåhëäti gåhëétaù gåhëanti
gåhëäsi gåhëéthaù gåhëétha
gåhëämi gåhëévaù gåhëémaù
Ø grah + te → (393, 770) grah + [ç]nä + te → (395, 626) gåh + [ç]nä + te → (395, 707) gåhnéte →
(173) gåhëéte <acyuta ät. 1.1>.
acyuta ätmapada of grah[a] upädäne

gåhëéte gåhëäte gåhëate
gåhëéñe gåhëäthe gåhëédhve
gåhëe gåhëévahe gåhëémahe
Ø grah + te → (398) grah + ya[k] + te → (626) gåhyate <acyuta karmaëi. 1.1>.
Saàçodhiné—The pv-ädis are listed below as follows:

pü[ï] pavane 9U to purify
lü[ï] chedane 9U to cut, destroy
kè[ï] hiàsäyäm 9U to hurt, kill
vè[ï] varaëe 9U to choose, ask for
dhü[ï] kampane 9U to shake, agitate
grah[a] upädäne 9U to accept, take
çè hiàsäyäm 9P to hurt, kill
Comment [186]: IN the Paninian DP this is the
sè hiàsäyäm 9P to hurt, kill last dhatu in the whole kry-adis gana.. e.g all the
pè pälana-püraëayoù 9P to nourish; to fill, fulfill ubhyapadis are given, then parapadis, then the
only atmpada dhatu vå[ì], then a few more
vlé varaëe 9P to choose, ask for parapadis, then graha is a final ubhayapada dhatu
vè varaëe 9P to choose, ask for JG however put its in the middle of the pv-adis
dè vidaraëe 9P to tear, split along with the other ubhayapadis. no harm but
check manuscript
jyä vayo-hänau 9P to grow old
nè naye 9P to lead
è gatau 9P to go, move
gè çabde 9P to speak, praise, call out to
ré gatau reñaëe ca 9P to go, move; to howl
lé çleñaëe 9P to stick, adhere to
Why is the dhätu grah[a] considered a pv-ädi? First, grah[a] undergoes saìkarñaëa by sütra 626, because
the ninth class vikaraëa [ç]nä is kaàsäri on account of being not påthu. According to Päëini, the
resultant ac (in this case the vowel å) becomes dérgha if it comes after a hal which is part of the dhätu
(Käçikä on Añöädhyäyé 6.4.2). Thus we get gèh. Gèh then becomes gåh by the sütra pv-ädénäà vämanaù
çive (772).
773 / ivaSNAujanaAtá @AnaAe h"AE /
773. viñëujanät çna äno hau
viñëujanät—after a viñëujana; çnaù—of [ç]nä; änaù—the replacement äna; hau—when the vidhätä
pratyaya hi follows.
After a viñëujana, [ç]nä is replaced by äna when hi follows.

gåhäëa.
Våtti—Ø grah + hi → (393, 770) grah + [ç]nä + hi → (395, 626) gåh + [ç]nä + hi → (773) gåh + äna + hi
→ (405) gåhäna → (173) gåhäëa <vidhätä pa. 2.1>.
774 / ƒahe"ir"q%iñiva‚(maAe'naDaAeºajae /
774. graher iöas trivikramo ’nadhokñaje
graheù—after the dhätu grah[a] upädäne (9U, “to accept, take”); iöaù—of i[ö]; trivikramaù—the change
to trivikrama; an-adhokñaje—when any pratyaya except an adhokñaja pratyaya follows.
I[ö] becomes trivikrama when it comes after grah[a] and a pratyaya other than an adhokñaja pratyaya
follows.
agrahéñöäm. ië-vad-iöo na trivikramaù—agrähiñätäm. jagräha jagrahitha. ete ubhayapadinaù. çè

hiàsäyäm—çåëäti.
Våtti—Ø grah + täm → (414, 415, 424) a[t] + grah + i[ö] + s[i] + täm → (509, 774) agrahéstäm → (170)
agrahéñtäm → (280) agrahéñöäm <bhüteça pa. 1.2>.
Ië-vad-iöo na trivikramaù (573) is applied and we get the following form:
Ø grah + ätäm → (414, 415, 425) a[t] + grah + i[ö] + s[i] + ätäm → (470) agräh + i[ö] + s[i] +
ätäm → (573, 170) agrähiñätäm <bhüteça karmaëi 1.2>.
Ø grah + [ë]a[l] → (440, 470) gräh + a → (432, 433, the våñëéndra ä is treated like the original a
by 486) gra + gräh + a → (626) gå + gräh + a → (484) ga + gräh + a → (457) jagräha <adhokñaja pa.
1.1>.
Ø grah + tha[l] → (424) grah + i[ö] + tha[l] → (432, 433) gra + grah + itha → (623) gå + grah +
itha → (484) ga + grah + itha → (457) jagrahitha <adhokñaja pa. 2.1>.
adhokñaja parapada of grah[a] upädäne

jagräha jagåhatuù jagåhuù
jagrahitha jagåhathuù jagåha
jagräha / jagraha jagåhiva jagåhima
All the dhätus just mentioned were ubhayapadé-dhätus. Now we begin the conjugation of çè hiàsäyäm
(9P, “to hurt, kill”).
Ø çè + ti[p] → (393, 770) çè + [ç]nä + ti[p] → (395, 399, 772) çånäti → (173) çåëäti <acyuta pa.
1.1>.
775 / Za| ä|" wtyaetayaAevaARmanaAe vaADaAeºajae /
775. çè dè ity etayor vämano vädhokñaje

çè dè iti—the dhätus çè hiàsäyäm (9P, “to hurt, kill”) and dè vidäraëe (9P, “to tear, split”); etayoù—of
these; vämanaù—the change to vämana; vä—optionally; adhokñaje—when an adhokñaja pratyaya
follows.
The è of çè and dè optionally becomes vämana when an adhokñaja pratyaya follows.
nityau govinda-våñëéndrau tu bädhete—çaçära çaçratuù çaçaratuù. çaçaritha. dè vidäraëe—dadära dadratuù

ity-ädi. jyä vayo-hänau—grahi-jyeti saìkarñaëaù—jinäti. pv-ädir lv-ädiç ca gaëaù. jïä avabodhane—jïä-
janor jä—jänäti. grantha sandarbhe—grathnäti. aça bhojane—açnäti. kuña niñkarñe—niñkarño
niñkäçaëam—kuñëäti.
Våtti—However, govinda and våñëéndra block the change to vämana because they are nitya.
Ø çè + [ë]a[l] → (440, 422) çär + a → (432, 433, the våñëéndra är is treated like the original è by
486) çè + çär + a → (491) çå + çär + a → (484) çaçära <adhokñaja pa. 1.1>.
Ø çè + atus → (440, two options by 775):

1) (the è of çè becomes vämana) çå + atus → (61) çr + atus → (432, 433, the replacement r is
treated like the original å by 486) çå + çr + atus → (484) çaçratus → (155) çaçratuù <adhokñaja pa. 1.2>.
2) (the è of çè doesn’t become vämana, 555) çar + atus → (432, 433, the govinda ar is treated like
the original è by 486) çè + çar + atus → (491) çå + çar + atus → (484) çaçaratus → (155) çaçaratuù
Ø çè + tha[l] → (424) çè + i[ö] + tha[l] → (394) çar + itha → (432, 433, the govinda ar is treated
like the original è by 486) çè + çar + itha → (491) çå + çar + itha → (484) çaçaritha <adhokñaja pa. 2.1>.
Now we begin the conjugation of the dhätu dè vidäraëe (9P, “to tear, split”).
Ø dè + [ë]a[l] → (440, 422) där + a → (432, 433, the våñëéndra är is treated like the original è by
486) dè + där + a → (491) då + där + a → (484) dadära <adhokñaja pa. 1.1>.
Ø dè + atus → (440, two options by 775):

1) (the è of dè becomes vämana) då + atus → (61) dr + atus → (432, 433, the replacement r is
treated like the original å by 486) då + dr + atus → (484) dadratus → (155) dadratuù <adhokñaja pa. 1.2>.
2) (the è of dè doesn’t become vämana, 555) dar + atus → (432, 433, the govinda ar is treated like
the original è by 486) dè + dar + atus → (491) då + dar + atus → (484) dadaratus → (155) dadaratuù
Now we begin the conjugation of the dhätu jyä vayo-hänau (9P, “to grow old”). Saìkarñaëa is done by
grahi-jyä (626) and we get the following form:
Ø jyä + ti[p] → (393, 770) jyä + [ç]nä + ti[p] → (395, 626) jinäti <acyuta pa. 1.1>.
The pv-ädis and lv-ädis are particular groups of dhätus. Now we begin the conjugation of the dhätu jïä
avabodhane (9P, “to know”). Jïä-janor jä çive (735) is applied and we get the following form:
Ø jïä + ti[p] → (393, 770) jïä + [ç]nä + ti[p] → (735) jänäti <acyuta pa. 1.1>.
acyuta parapada of jïä avabodhane

jänäti jänétaù jänanti
jänäsi jänéthaù jänétha
jänämi jänévaù jänémaù
Now we begin the conjugation of the dhätu granth[a] sandarbhe (9P, “to string together, arrange”).
Ø granth + ti[p] → (393, 770) granth + [ç]nä + ti[p] → (395, 454) grathnäti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu aç[a] bhojane (9P, “to eat”).
Ø aç + ti[p] → (393, 770) aç + [ç]nä + ti[p] → açnäti <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu kuñ[a] niñkarñe (9P, “to extract”). Niñkarña means niñkäçaëa
(“extracting”).
Ø kuñ + ti[p] → (393, 770) kuñ + [ç]nä + ti[p] → (395, 399) kuñnäti <acyuta pa. 1.1>.
Amåta—The word vämanam has to be supplied in the sentence beginning nityau. Even though the word
adhokñaje (“when an adhokñaja pratyaya follows”) was used in this sütra, govinda and våñëéndra still
block the change to vämana because they are nitya. They are nitya because they take place regardless of
whether or not the change to vämana is done. Thus the resultant meaning is that this rule of vämana is
only applicable in those places where govinda and våñëéndra are not applicable.
776 / inar": ku(SaAe vaeq%. /
776. niraù kuño veö
niraù—after the upendra nir; kuñah—after the dhätu kuñ[a] niñkarñe (9P, “to extract”); vä—optionally;
iö—i[ö].
I[ö] is only optionally applied after kuñ[a] when kuñ[a] comes after nir.
nirakukñat nirakoñét. kñubha saïcalane—
Våtti—Ø nir + kuñ + d[ip] → (414, two options by 776):

1) (i[ö] is inserted, 415) nir + a[t] + kuñ + i[ö] + s[i] + d[ip] → (443) nir + akoñ + i[ö] + s[i] + d[ip]
→ (444) nir + akoñ + i[ö] + s[i] + é[ö] + d[ip] → (445) nir + akoñéd → (252) nirakoñét <bhüteça pa. 1.1>.
2) (i[ö] is not inserted, 533) nir + a[t] + kuñ + sa[k] + d[ip] → (399, 531) nir + akuksad → (170)
nir + kukñad → (252) nirakukñat <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu kñubh[a] saïcalane (9P, “to shake, tremble”).
Amåta—Where i[ö] would usually always be applied, this rule makes it optional.
777 / ºau¯aAid"Sau na NAtvama, /
777. kñubhnädiñu na ëatvam
kñubhnä-ädiñu—of kñubhnä (kñubh[a] + [ç]nä) and so on; na—not; ëatvam—the change to ë.
Kñubhnä and so on do not undergo the change to ë.

kñubhnäti kñubhnétaù ity-ädi. ukte vakñyamäëe ca niñedho ’yam. tåpu tarpaëe—tåpnoti tåpnutaù ity-ädi.
Våtti—Thus we get kñubhnäti, kñubhnétaù, and so on:
Ø kñubh + ti[p] → (393, 770) kñubh + [ç]nä + ti[p] → (395, 399, 777) kñubhnäti <acyuta pa. 1.1>.
Ø kñubh + tas → (393, 770) kñubh + [ç]nä + tas → (395, 399, 777, 707) kñubhnétas → (155)
kñubhnétaù <acyuta pa. 1.2>.
This prohibition applies to the words mentioned (in this våtti) and it also applies to the words which
will be mentioned (in the next våtti). Thus from the dhätu tåp[u] tarpaëe (5P, “to satisfy, be satisfied”)
we get tåpnoti <acyuta pa. 1.1>, tåpnutaù <acyuta pa. 1.2>, and so on.
Amåta—In kñubhnädiñu the saptamé viñëubhakti is used in the meaning of ñañöhé. The implied meaning of
this rule is that the change to ë that would normally take place in kñubhnä and so on is prohibited here.
778 / nar"Aªa{itaê /
778. narän nåtiç ca
narät—after its nara; nåtiù—the dhätu nåt[é] gätra-vikñepe (4P, “to dance”); ca—also.
When nåt[é] comes after its nara it is also counted among the kñubhnädis.
narénåtyate narinarti ity-ädi. parinadanaà, durnaddhaù, durnaddhiù, daurbhägineyaù, äcäryäné, äcärya-

bhogénaù. saàjïäyäm hari-nandé, hari-nagaraà, svar-bhänuù, sütra-naöaù, durnämä, nara-vähanaù, tri-
nayanaù, nå-namanaù, punar-navä. äkåti-gaëo ’yam. khava bhüta-prädur-bhäve.
Våtti—Thus we get narénåtyate <acyuta intens. ät. 1.1 of nåt[é] gätra-vikñepe>, narinarti <acyuta intens.
cakrapäëi 1.1 of nåt[é] gätra-vikñepe>, and so on. Other kñubhnädis are parinadanam, durnaddhaù,
durnaddhiù, daurbhägineyaù (“the son of a woman disliked by her husband”), äcäryäné (“the wife of the
äcärya”), and äcärya-bhogénaù (“fit for the teacher’s enjoyment”). Similarly the names hari-nandé (“name
of a person”), hari-nagaram (“name of a place”), svar-bhänuù (“name of Rähu”), sütra-naöaù (“name of a Matsya Avatara dasa 19/10/06 18:30
Comment [187]: see vartika on SK vol II p856
person”), durnämä (“name of the dérgha-koçikä shellfish”), nara-vähanaù (“name of Kuvera”), tri-
nayanaù (“name of Lord Çiva who has three eyes”), nå-namanaù (“name of a person”), and punar-navä
(“name of the çotha-ghné plant which is said to remove tumours”) are also kñubhnädis. The kñubhnädis
are an äkåti-gaëa1. Now we begin the conjugation of the dhätu khav[a] bhüta-prädur-bhäve (9P, “to
appear, be born again”).
Amåta—The meaning of this sütra is naräd uttaro nåtiç ca kñubhnädiñu gaëyate. Where the change to ë
would normally be applied in the three words beginning with parinadanam by upendräë ëopadeçasya
ëatvam (408), in the three words beginning daurbhägineyaù by ra-ña-å-dvayebhyaù (173), and in the
words hari-nandé and so on by saàjïäyäà, na tu gät (), it is not applied because these words are
kñubhnädis.
Comment [188]: reference this: samäsa sütra
1
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.
Bäla—Parinadanam is formed by applying the kåt pratyaya ana after pari + ëad[a] avyakta çabde (1P, “to
sound, roar”), durnaddhaù is formed by applying the kåt pratyaya [k]ta after dur + ëah[a] bandhane (4U,
“to bind, tie”), and durnaddhiù is formed by applying the kåt pratyaya [k]ti after dur + ëah[a] bandhane
(4U, “to bind, tie”). Daurbhägineyaù is formed by applying the taddhita pratyaya called mädhaveneya
after the word durbhagä by kalyäëy-äder mädhaveneyaù (), äcäryäné is irregularly formed through the
application of the taddhita pratyaya é[p] by agnäyé våñäkapäyy-ädayaù, manäyé manävé manuù indräëy-
Comment [189]: reference this: taddhita suöra
ädayaç ca (), and äcärya-bhogénaù is formed by applying the taddhita pratyaya kha after the word äcärya-
bhoga by viçva-janätma-bhogottara-padebhyaù kha-rämaù ().
Comment [190]: reference tis
Comment [191]: refernce tihjs
779 / C$sya zAAe vasya OQ&. h"ir"vaeNAAE ¸(AE kM(s$aAir"vaESNAvae ca /
779. chasya ço vasya üöh hariveëau kvau kaàsäri-vaiñëave ca
chasya—of cha-räma; çaù—the replacement ça-räma; vasya—of va-räma; üöh—the replacement ü[öh];
hariveëau—when a pratyaya beginning with a hariveëu follows; kvau—when the pratyaya [k]vi[p]
follows; kaàsäri-vaiñëave—when a kaàsäri pratyaya beginning with a vaiñëava follows1; ca—and.
Ch changes to ç and v changes to ü[öh] when a pratyaya beginning with a hariveëu follows, when
[k]vi[p] follows, or when a kaàsäri pratyaya beginning with a vaiñëava follows.
780 / jvar"tvar"i›avavamavaAM tau s$as$avaeRìr"sya /
780. jvara-tvara-sriv-ava-maväà tu sa-sarveçvarasya
jvara-tvara-sriv-ava-maväm—of the dhätus jvar[a] roge (1P, “to be hot with fever”), [ïi]tvar[ä]
sambhrame (1A, “to hurry”), sriv[u] gati-çoñaëayoù (4P, “to go, move; to become dry”), av[a] pälane (1P,
“to protect”), mav[a] bandhane (1P, “to bind”); tu—but; sa-sarveçvarasya—along with the sarveçvara.
But both the v and the sarveçvara of jvar[a], [ïi]tvar[ä], sriv[u], av[a], and mav[a] are replaced by
ü[öh] when a pratyaya beginning with a hariveëu follows, when [k]vi[p] follows, or when a kaàsäri
pratyaya beginning with a vaiñëava follows.
khaunäti, näma-prakaraëa-våñëéndratvät kaàsärau na niñedhaù. vaiñëaväd ity akaraëät äna eva balavän.
käläpäç ca çno ’pavädam eva taà kurvanti. tasmäd dhau—khaväna. våì sambhaktau—ä-räma-haraù—
sahasä vidadhéta na kriyäm avivekaù param äpadäà padam
våëate hi vimåçya-käriëaà guëa-lubdhäù svayam eva sampadaù. iti kiräte (2.30).
samyag bhajantéty arthaù. iti kry-ädiù.
Våtti—Even though a kaàsäri pratyaya is following, the våñëéndra that takes place by sütra 292 is not
prohibited by sütra 399 since it was ordained in the näma-prakaräëa. Thus we get the following form:
Ø khav + ti[p] → (393, 770) khav + [ç]nä + ti[p] → (395, 779) kha + ü[öh] + [ç]nä + ti[p] →
(292) kha + au + [ç]nä + ti[p] → (57) khaunäti <acyuta pa. 1.1>.
Äna is stronger due to the very fact that we didn’t use the word vaiñëavät in sütra 773. Furthermore, the
Kaläpa grammarians ordain äna as an apaväda of [ç]nä. Therefore, when hi follows, we get the following
form:
1
Ø khav + hi → (393, 770) khav + [ç]nä + hi → (773) khav + äna + hi → (405) khaväna <vidhätä
pa. 2.1>.
Now we begin the conjugation of the dhätu vå[ì] sambhaktau (9A, “to serve, worship”). The ä-räma of
[ç]nä is deleted by sütra 681 and we get the following form as is illustrated in the following verse from
Bhäravi’s kirätärjunéya (2.30):
Ø vå + ante → (393, 770) vå + [ç]nä + ante → (395, 399, 426) vå + [ç]nä + ate → (681) vå + n +
ate → (173) våëate <acyuta ät. 1.3>.
sahasä vidadhéta na kriyäm

avivekaù param äpadäà padam
våëate hi vimåçya-käriëaà
guëa-lubdhäù svayam eva sampadaù
“One should not perform activities whimsically, for activities performed without discrimination bring
misfortune. However, good fortune personified worships a person who acts with discrimination, for she
is greedy for the qualities of such a man.”
Våëate means samyag bhajanti (“she perfectly worships”). Thus ends the section dealing with the kry-
ädi-dhätus.
Amåta—Someone may argue “Regarding khaunäti <acyuta pa. 1.1>, why isn’t våñëéndra prohibited by
éçasya na govinda-våñëéndrau kaàsäriñu (399) since [ç]nä is kaàsäri since it is nirguëa?” In answer to
this, Jéva Gosvämé speaks the sentence beginning näma-prakaraëa. The implied meaning is that this
våñëéndra was ordained in the Näma-prakaraëa by a-dvayäd üöho våñëéndraù (292) while the prohibition
éçasya na govinda-våñëéndrau kaàsäriñu (399) was ordained later in the äkhyäta-prakaraëa. Therefore,
since the våñëéndra of ü[öh] was ordained irrespective of this prohibition from the äkhyäta-prakaraëa,
that våñëéndra is not blocked by this later prohibition.
Jéva Gosvämé prevents the possible application of ü[öh] in khaväna <vidhätä pa. 2.1> with the sentence
beginning vaiñëaväd ity akaraëät. What Jéva Gosvämé means to say is that if there was no intention to
prescribe the change to äna here when hi follows, then instead of using the word viñëujanät in sütra 773
the sütra should have made as vaiñëavät çna äno hau (773) and then there would have been no problems
since the change to äna wouldn’t apply because va-räma is not a vaiñëava. But the fact that the sütra
wasn’t made like that suggests that, when hi follows, the change to äna should certainly be done.
Moreover, since the change to äna is antaraìga since it is sv-alpäçrita1 because it only applies when hi
follow, it is done first, and when the change to äna is done there is no longer any pratyaya beginning
with a hariveëu following and thus there is no possibility of changing v to ü[öh] by sütra 779.
Still someone may further argue, “Since the replacement äna is treated like the original [ç]nä it is
considered that a pratyaya beginning with a hariveëu is still following and thus the change to ü[öh]
should certainly take place.” In answer to this, Jéva Gosvämé speaks the sentence beginning käläpäç ca.
The implied meaning of this sentence is that the Kaläpa grammarians ordain äna as an apaväda of [ç]nä,
not as a replacement of [ç]nä. Thus there is no question of treating äna like [ç]nä here.
Saàçodhiné—One should not be depressed, wondering how forms like våëe in na cänyaà våëe 'haà
vareçäd apéha (Dämodaräñöaka 4), våëéte in pada-trayaà våëéte yo (Bhägavatam 8.19.19), and våëéñva in
varaà våëéñva naù kämaà (Bhägavatam 12.10.19) come from the dhätu vå[ì] sambhaktau (9A, “to serve,
worship”) which has an incongruent meaning, for these forms actually come from the dhätu vè[ï]
varaëe (9U, “to choose, ask for”). The è of the vè[ï] becomes vämana by pv-ädénäà vämanaù çive (772)
1
In this regard, one should consult våtti 211.
and thus the forms look like those made from the dhätu vå[ì] sambhaktau, but in actuality the form våëe,
våëéte, våëéñva, and so on are almost always made from the dhätu vè[ï] varaëe. Indeed the only apparent
case of the dhätu vå[ì] sambhaktau in the Bhägavatam is the form saàvåëate in 4.21.44 which Çrédhara
Svämé glosses as samyag bhajanti (“she perfectly worships”).
Bhägavatam 4.21.44:
guëäyanaà çéla-dhanaà kåta-jïaà

våddhäçrayaà saàvåëate 'nu sampadaù
“Good fortune personified continually worships one who is an abode of good qualities, whose wealth is
good behavior, who is grateful, and who takes shelter of experienced persons.”
Atha cur-ädiù
Now we begin the section dealing with the cur-ädi-dhätus (the tenth class of primary dhätus1).
cura steye—
Now we begin the conjugation of the dhätu cur[a] steye (10P, “to steal”).
781 / caur"Ade"iNAR: /
781. cur-äder ëiù
cur-ädeù—after a cur-ädi-dhätu; ëiù—the pratyaya [ë]i.
[Ë]i is applied after a cur-ädi-dhätu.
“ëic” pä. ëa it, laghüddhavasya govindaù, san-ädy-antatvät dhätutvam—corayati.
Våtti—The Päëinians call it [ë]i[c] (see Añöädhyäyé 3.1.25). The ë is an indicatory letter.
Laghüddhavasya govindaù (443) is applied and since things that end in the pratyayas sa[n] and so on are
called dhätus, ti[p] and [ç]a[p] are applied. Thus we get corayati <acyuta pa. 1.1>:
Ø cur → (781) cur + [ë]i → (443) cori → (365) cori + ti[p] → (393) cori + [ç]a[p] + ti[p] →
(394) core + a + ti → (63) corayati <acyuta pa. 1.1>.
sanantädyä dhätavaù (365) Thus, since [ë]i is one of the san-ädis (see våtti 510), cori, the product of cur
+ [ë]i, is treated as a new dhätu. The [ë]i that is applied after the cur-ädi-dhätus is a svärtha-pratyaya (“a
pratyaya that merely conveys the dhätu’s own meaning”). Thus corayati means “he steals.”
782 / NAeç&Bayapad"ma, /
782. ëer ubhayapadam
ëeù—after a dhätu ending in [ë]i; ubhayapadam—both parapada and ätmapada pratyayas. Matsya Avatara dasa 24/11/05 16:52
Comment [192]: this is because the word
dhätoù is carried forward here. Both comms
1
See Saàçodhiné 365. confirm this.
Ëy-anta-dhätus are ubhayapadé.
idaà na cur-ädau pravartate dhätu-päöhe cur-ädäv api påthak-parapady-ädi-gaëanät. “pravartate” ity anye,
ëer anityatvena tad-gaëana-säphalyät—corayate corayati corati. coryate. dvir-vacane kärye ëau kåtaà
sthäni-vat—acücurat. corayämäsa. coryät. corayitä. kèta saàçabdane—
Våtti—This rule doesn’t apply to the cur-ädi-dhätus (which become ëy-anta-dhätus by sütra 781) because
in the cur-ädi-gaëa in the Dhätu-päöha the dhätus are listed separately as parapadé and so on. Other says
that this rule does apply to the cur-ädi-dhätus because the distinctions of parapadé and so on are
meaningful since [ë]i isn’t always applied. Thus they make corayati, corayate, and corati.
Ø cur → (781) cur + [ë]i → (443) cori → (365) cori + te → (398) cori + ya[k] + te → (440, 586)
coryate <acyuta karmaëi 1.1>.
When reduplication is being done, the käryas that are applied when [ë]i follows are sthäni-vat by sütra
486. Thus we get the following form:
Ø cur → (781) cur + [ë]i → (443) cor + [ë]i → (365) cor + [ë]i + d[ip] → (414, 568, 440) a[t] +
cor + [ë]i + a[ì] + d[ip] → (432, 433, the govinda o is sthäni-vat by 486) a + cu + cor + [ë]i + a[ì] + d[ip]
→ (588, 239) a + cu + cur + [ë]i + a[ì] + d[ip] → (591) a + cü + cur + [ë]i + a[ì] + d[ip] → (586)
acücurad → (252) acücurat <bhüteça pa. 1.1>.
Comment [193]: this is the proper order
Ø cur → (781) cur + [ë]i → (443) cori → (365) cori + [ë]a[l] → (513) cori + äm + [ë]a[l] → according to Amåta 782.. don’t change
(440, 482) cori + äm + as + [ë]a[l] → (440, 593, 394) core + äm + as + [ë]a[l] → (63) corayäm + as +
[ë]a[l] → (470) corayäm + äs + a → (432, 433, the våñëéndra ä is treated like the original a by 486)
corayäm + a + äs + a → (473) corayäm + ä + äs + a → (46) corayämäsa <adhokñaja pa. 1.1>.
Ø cur → (781) cur + [ë]i → (443) cor + [ë]i → (365) cor + [ë]i + yät → (440, 586) coryät
<kämapäla pa. 1.1>.
Ø cur → (781) cur + [ë]i → (443) cori → (365) cori + tä → (424) cori + i[ö] + tä → (394) core +
itä → (63) corayitä <bälakalki pa. 1.1>.
Now we begin the conjugation of the dhätu kèt[a] saàçabdane (10P, “to mention, name, glorify”).
Amåta—This rule doesn’t apply to the cur-ädi-dhätus (which become ëy-anta-dhätus by sütra 781), but it
only applies to ëy-anta-dhätus where [ë]i has been applied in the sense of preraëa and so on by sütra
787. Since it is accepted that the cur-ädi-ëy-anta-dhätus are sahaja-sarveçvaränta (see sütra 425), ië-vad-
iö can optionally be applied, and in that case we get coräyitä <bälakalki karmaëi 1.1>.
Saàçodhiné—As indicated in the våtti, some grammarians consider that the use of the indicatory letter i
in cur-ädi-dhätus like cit[i] småtyäm (10P, “to think, consider”) is an indication that the application of
[ë]i after the cur-ädi-dhätus is optional. Thus, when [ë]i is not applied, the cur-ädi-dhätus are conjugated
in the same way as the bhv-ädi-dhätus. These grammarians reason that if [ë]i were always applied after
the cur-ädi-dhätus, then cit[i] and so on should have been listed as cint[a] and so on since the deletion of
n by ani-rämetäm (454) would never be able to take place since the cur-ädi-dhätus would always take
[ë]i, and even when [ë]i is deleted by sütra 586, the deletion of n still wouldn’t be able to take place
because the deleted [ë]i is considered sthäni-vat and thus it blocks the deletion of n. But the fact that
cit[i] and so on were made with the indicatory letter i suggests that the application of [ë]i after the cur-
ädi-dhätus is optional, and in the case that [ë]i is not applied the indicatory letter i becomes fruitful
because, unlike the uddhava-na-räma of a dhätu like cint[a], the uddhava-na-räma that results from i-
rämed-dhätor num (456) cannot be deleted by ani-rämetäm (454).
However, many grammarians disagree with this because if that were the case then the gaëa-sütra ädhåñäd
vä in Päëini’s Dhätu-päöha, which is equivalent to the sütra yuj-äder ëir vä (786) in our system, would be
meaningless since it would be superfluous to say that the yuj-ädis optionally take [ë]i if all the cur-ädi-
dhätus already optionally take [ë]i. Thus Jéva Gosvämé doesn’t accept that all the cur-ädi-dhätus
optionally take [ë]i.
783 / oÜ"va\#r"Amasyaer," /
783. uddhava-è-rämasyer
uddhava-è-rämasya—of uddhava è-räma; ir—the replacement ir.
Uddhava è-räma is replaced by ir.
kértayati.
Våtti—Ø kèt → (781) kèt + [ë]i → (783) kirt + [ë]i → (201) kérti → (365) kérti + ti[p] → (393) kérti +
[ç]a[p] + ti[p] → (394) kérte + a + ti → (63) kértayati <acyuta pa. 1.1>.
784 / oÜ"vas$aMÁasya [%ã"yasya [%vaAR @x.~pare" NAAE /
784. uddhava-saàjïasya å-dvayasya år vä aì-pare ëau
uddhava-saàjïasya—which is called uddhava (by sütra 168); å-dvayasya—of å-dvaya; åù—the

replacement å-räma; vä—optionally; aì-pare—which is followed by a[ì] (see sütra 568); ëau—when the
pratyaya [ë]i follows;
Uddhava å-dvaya optionally becomes å when [ë]i which is followed by a[ì] follows.
acékåtat acikértat. atha nir-viñëucäpä ad-antäù. katha väkya-prabandhe—a-räma-haraù, anta-hare na

govinda-våñëéndrau. “a-räma-harasya sthäni-vattvaà” pä. yathoktam—
Üag-lopitvaà sthäni-vattvaà cäd-antatva-prayojanam
yatra tv ete na vidyete taträl-lopa-vikalpanamÛ. iti
ag-lopitvaà daçävatärädarçanam, tena san-nimitta-käryädy-abhävaù, sthänivattvenoddhavasya våñëéndra-
govindäbhävaù tathärthädénäà sä-rämasyaiva tha-rämäder dvir-vacanam ity abhipräyaù—kathayati.
acakathat. gaëa saìkhyäne—gaëayati. ajagaëat. “ajégaëat” iti cändra-matam. spåha épsäyäm—spåhayati.
apaspåhat. artha yäcïäyäm—arthayate. “al-lopa-vikalpanät antyä-rämasya ca våñëéndro ëäv iëi ca” iti
päëini-matam.
Våtti—Ø kèt → (781) kèt + [ë]i → (365) kèt + [ë]i + d[ip] → (414, 568, 440) a[t] + kèt + [ë]i + a[ì] +
d[ip] → (two options by 784):
1) (the uddhava è becomes å) a[t] + kåt + [ë]i + a[ì] + d[ip] → (432, 433) a + kå + kåt + [ë]i + a[ì]
+ d[ip] → (457) a + cå + kåt + [ë]i + a[ì] + d[ip] → (484) a + ca + kåt + [ë]i + a[ì] + d[ip] → (589, 590) a
+ ci + kåt + [ë]i + a[ì] + d[ip] → (591) a + cé + kåt + [ë]i + a[ì] + d[ip] → (586) acékåtad → (252) acékåtat
2) (the uddhava è doesn’t becomes å, 784) a[t] + kirt + [ë]i + a[ì] + d[ip] → (201) a[t] + kért +
[ë]i + a[ì] + d[ip] → (432, 433) a + ké + kért + [ë]i + a[ì] + d[ip] → (457) a + cé + kért + [ë]i + a[ì] +
d[ip] → (491) a + ci + kért + [ë]i + a[ì] + d[ip] → (586) acikértad → (252) acikértat <bhüteça pa. 1.1>.
Amåta—The change of è-räma to å-räma prescribed in this rule is to block the change to ir that would
otherwise take place by uddhava-è-rämasyer (783), but the change of å-räma to å-räma is to block
govinda and våñëéndra so that we will achieve avévåtat <bhüteça caus. pa. 1.1 of våt[u] vartane>, amémåjat
<bhüteça caus. pa. 1.1 of måj[üñ] çuddhau>, and so on. In the case that the current sütra is not applied,
sütras 783, 443, and 671 apply as before.
Saàçodhiné—As Amåta explains above, the optional change of å-räma to å-räma is meaningful because it
blocks the govinda that would have taken place by laghüddhavasya govindaù (443) and the våñëéndra that
would have taken place by måjer våñëéndraù (671). Thus we get avévåtat, amémåjat, and so on, or, in the
other case, avavartat, amamärjat, and so on (see Käçikä 7.4.7). Likewise we get acékÿpat or acakalpat
<bhüteça caus. pa. 1.1 of kåp[ü] sämarthye>. In acékÿpat (see Bhägavatam 3.5.8 and 8.9.26) the govinda
that would have taken place by laghüddhavasya govindaù (443) is first blocked and then the change to ÿ
by kåper å ÿ (610) is done. Once this change to ÿ is done, one cannot try and do govinda again, because
that is prohibited by the maxim sakåd api vipratiñedhe yad bädhitaà tad bädhitam eva (våtti 418).
Våtti—Now we begin the conjugation of the cur-ädi-dhätus that end in an a-räma which is nir-viñëucäpa
(“without a viñëucäpa and therefore not an indicatory letter1”). Now we begin the conjugation of the
dhätu katha väkya-prabandhe (10P, “to narrate, describe”). The a-räma is deleted by sütra 511 and anta-
hare na govinda-våñëéndrau (551) is applied. According to the Päëinians, the deleted a-räma is
considered sthäni-vat (“like the original”). As it is stated:
ag-lopitvaà sthäni-vattvaà
cäd-antatva-prayojanam
yatra tv ete na vidyete
taträl-lopa-vikalpanam
“The dhätus end in at (a-räma) so that there will be ag-lopitva (daçävatärädarçana) and so that there will
be sthäni-vattva (“the deleted a-räma being treated like the original”). However, where the ag-lopitva and
sthäni-vattva produce no effect, the deletion of at (a-räma) is optional.”
Ag-lopitva means daçävatärädarçana. Thus the san-nimitta-kärya and so on will not take place (see sütra
592). And because the deleted a-räma is sthäni-vat, the uddhava cannot take govinda by sütra 443 nor
våñëéndra by sütra 470, and the reduplication of arth2 and so on will be of the tha-räma and so on along
with a-räma. This is the intention.
Ø katha → (781) katha + [ë]i → (511) kath + [ë]i → (551, 365) kathi + ti[p] → (393) kathi +
[ç]a[p] + ti[p] → (394) kathe + a + ti → (63) kathayati <acyuta pa. 1.1>.
Ø katha → (781) katha + [ë]i → (511) kath + [ë]i → (551, 365) kath + [ë]i + d[ip] → (414, 568,
440) a[t] + kath + [ë]i + a[ì] + d[ip] → (432, 433) a + ka + kath + [ë]i + a[ì] + d[ip] → (457) a + ca +
kath + [ë]i + a[ì] + d[ip] → (586) acakathad → (252) acakathat <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu gaëa saìkhyäne (10P, “to count”).
1
In this regard, one should remember the prohibition jägå-kathädi-varjam (442).
2
Arth is the dhätu artha upayäcïäyäm (10A, “to request, beg”) once its a-räma has been deleted.
Ø gaëa → (781) gaëa + [ë]i → (511) gaë + [ë]i → (551, 365) gaëi + ti[p] → (393) gaëi + [ç]a[p]
+ ti[p] → (394) gaëe + a + ti → (63) gaëayati <acyuta pa. 1.1>.
Ø gaëa → (781) gaëa + [ë]i → (511) gaë + [ë]i → (551, 365) gaë + [ë]i + d[ip] → (414, 568,
440) a[t] + gaë + [ë]i + a[ì] + d[ip] → (432, 433) a + ga + gaë + [ë]i + a[ì] + d[ip] → (457) a + ja + gaë +
[ë]i + a[ì] + d[ip] → (586) ajagaëad → (252) ajagaëat <bhüteça pa. 1.1>.
In the opinion of the Cändra grammarians the forms should be ajégaëat <bhüteça pa. 1.1>. Now we begin
the conjugation of the dhätu spåha épsäyäm (10P, “to desire”).
Ø spåha → (781) spåha + [ë]i → (511) spåh + [ë]i → (551, 365) spåhi + ti[p] → (393) spåhi +
[ç]a[p] + ti[p] → (394) spåhe + a + ti → (63) spåhayati <acyuta pa. 1.1>.
Ø spåha → (781) spåha + [ë]i → (511) spåh + [ë]i → (551, 365) spåh + [ë]i + d[ip] → (414, 568,
440) a[t] + spåh + [ë]i + a[ì] + d[ip] → (432, 433) a + spå + spåh + [ë]i + a[ì] + d[ip] → (453) a + på +
spåh + [ë]i + a[ì] + d[ip] → (484) a + pa + spåh + [ë]i + a[ì] + d[ip] → (586) apaspåhad → (252)
apaspåhat <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu artha yäcïäyäm1 (10A, “to request, beg”).
Ø artha → (781) artha + [ë]i → (two options by al-lopa-vikalpanam2):

1) (a-räma is deleted by 511) arth + [ë]i → (365) arthi + te → (393) arthi + [ç]a[p] + te → (394)
arthe + a + te → (63) arthayate <acyuta ät. 1.1>.
2) see next våtti.
It is Päëini’s opinion that, since the deletion of at (a-räma) is optional, the final a-räma also takes
våñëéndra when [ë]i or i[ë] follow (see Añöädhyäyé 7.2.115).
Amåta—Due to the ag-lopitva (daçävatärädarçana), the san-nimitta-kärya and so on will not take place in
accordance with the prohibition na tu daçävatärädarçane (592). Examples of this are acakathat <bhüteça
pa. 1.1 of katha väkya-prabandhe (10P, “to narrate, describe”)> and so on. And since the deleted a-räma
is sthäni-vat, the uddhava cannot take govinda by laghüddhavasya govindaù (443) nor våñëéndra by
uddhavä-rämasya våñëéndraù (470). For example, kuëayati <acyuta pa. 1.1 of kuëa ämantraëe (10P, “to
invite”)>, gaëayati <acyuta pa. 1.1 of gaëa saìkhyäne (10P, “to count”)>, and so on. The word ete in the
second half of the verse means ag-lopitva-sthänivattve, and the line yatra tv ete na vidyete means yatra tu
tayoù käryam na sambhavet (“where they produce no effect”). For example, in the case of arth, aìk, and
so on3 treating the deleted a-räma like the original serves no purpose since the våñëéndra is already
impossible as a-räma is not the uddhava, and the ag-lopitva serves no purpose because the san-nimitta-
kärya is already impossible since the syllable belonging to the dhätu isn’t possessed of a laghu (see sütra
589). Thus (since the ag-lopitva and sthänivattva aren’t required for blocking the san-nimitta-kärya and
våñëéndra here) the deletion of a-räma by sütra 511 is optional in these cases. Thus in the case that a-
räma is not deleted, antasya våñëéndro nåsiàhe (422) is applied and p[uk] is inserted by the next sütra.
Thus we get arthäpayate <acyuta ät. 1.1>, aìkäpayati <acyuta pa. 1.1>, and so on.
In ajagaëat (and in acakathat and apaspåhat) the san-nimitta-kärya doesn’t take place since there is
daçävatärädarçana (see sütra 592). In the opinion of the Cändra grammarians the a of the nara changes
to é by their sütra jägå-gaëor vä (see also Añöädhyäyé 7.4.97), not by the san-nimitta-kärya.
1
This dhätu is listed in the Dhätu-päöha as artha upayäcïäyäm (10A, “to request, beg”).
2
See the fourth line of the verse quoted in this våtti.
3
Arth is the dhätu artha upayäcïäyäm (10A, “to request, beg”) once its a-räma has been deleted by sütra 511, and aìk is the
dhätu aìka lakñaëe (10P, “to mark”) once its a-räma has been deleted by sütra 511.
785 / @itaRœ"IvlaIr"I¡U(yaIºmaAyyaAr"AmaeBya: paufyalaAepaAe gAAeivand"ê NAAE , d"ir"‰"AM ivanaA /
785. arti-hré-vlé-ré-knüyé-kñmäyy-ä-rämebhyaù puk ya-lopo govindaç ca ëau, daridräà vinä
arti—after å gatau präpaëe ca (1P, “to go, move; to obtain”) and å gatau (3P, “to go, move”); hré-vlé-ré-
knüyé-kñmäyé—after the dhätus hré lajjäyäm (3P, “to be shy, ashamed”), vlé varaëe (9P, “to choose, ask
for”), ré[ì] sravaëe (4A, “to trickle, flow”), ré gatau reñaëe ca (9P, “to go, move; to howl”), knüy[é] çabde
unde ca (“1A, to make a creaking noise; to be wet”), and kñmäy[é] vidhünane (1A, “to shake, tremble”);
ä-rämebhyaù—and after dhätus ending in ä-räma; puk—the ägama p[uk]; ya-lopaù—deletion of ya-räma;
govindaù—govinda; ca—and; ëau—when [ë]i follows; daridräm—the dhätu daridrä durgatau (2P, “to be
poor or needy”); vinä—except.
When [ë]i follows, p[uk] is inserted after the dhätus å, hré, vlé, ré[ì], ré, knüy[é], kñmäy[é], and after
dhätus ending in ä except daridrä. And when p[uk] is inserted, ya-räma is deleted (in the case of
knüy[é] and kñmäy[é]) and govinda is applied.
arthäpayate. ëäv iëi ceti kim? kåti tu—gopäyakaù. aìi—sarveçvaräditve tv ity-ädi, açäsv-ådita iti laghu-
paratvät san-nimitta-käryam—ärtéthapata. “ärtathapata” iti käçikädi-matam. ärtathata. “a-räma-harasya
dvir-uktau na sthäni-vattvam” iti tu vopadevaù. tataù sa-ëer dvir-vacane “ärtithata” iti.
aìka lakñaëe—aìkayati. na-räma-jäv anusvärety-ädeù anka ity eva dhätoù svarüpam. tataù kasya dvir-
vacane—äïcékapat. pakñe—äïcakat, äïcikat. yuja saàyamane—
Våtti—Ø artha → (781) artha + [ë]i → (two options by al-lopa-vikalpanam):

2) (a-räma is not deleted by 511, 422) arthä + [ë]i → (785) arthä + p[uk] + [ë]i → arthäpi →
(365) arthäpi + te → (393) arthäpi + [ç]a[p] + te → (394) arthäpe + a + te → (63) arthäpayate <acyuta ät.
1.1>.
Why do we say “when [ë]i or i[ë] follow1”? Consider gopäyakaù <1.1 of gopäyaka (gopäya + the kåt
pratyaya [ë]aka)>. When a[ì] follows, the sütra beginning sarveçvaräditve tu (sütra 434) is applied,
açäsv-ådita uddhavasya vämanaù (588) is applied, and the san-nimitta-kärya is applied since the
following syllable is a laghu (see sütra 589). Thus we get ärtéthapata <bhüteça ät. 1.1>. In the opinion of
Käçikä and other authorities the form is ärtathapata <bhüteça ät. 1.1>. In the case that a-räma is deleted
the form is ärtathata <bhüteça ät. 1.1>:
Ø artha → (781) artha + [ë]i → (two options by al-lopa-vikalpanam):

1) (a-räma is deleted by 511) arth + [ë]i → (365) arth + [ë]i + ta → (414, 568, 440) a[t] + arth +
[ë]i + a[ì] + ta → (432, 434, the deleted a-räma is sthäni-vat by 486) a + ar + tha + th + [ë]i + a[ì] + ta
→ (439) a + ar + ta + th + [ë]i + a[ì] + ta → (46) är + ta + th + [ë]i + a[ì] + ta → (586) ärtathata
2) (a-räma is not deleted by 511, 422) arthä + [ë]i → (785) arthä + p[uk] + [ë]i → arthäp + [ë]i
→ (365) arthäp + [ë]i + ta → (472) ärthäp + [ë]i + ta → (414, 568, 440) a[t] + ärthäp + [ë]i + a[ì] + ta
→ (432, 434, the våñëéndra ä is sthäni-vat by 486) a + är + tha + thäp + [ë]i + a[ì] + ta → (588) a + är +
tha + thap + [ë]i + a[ì] + ta → (439) a + är + ta + thap + [ë]i + a[ì] + ta → (589, 590) a + är + ti + thap +
[ë]i + a[ì] + ta → (591) a + är + té + thap + [ë]i + a[ì] + ta → (46) är + té + thap + [ë]i + a[ì] + ta →
(586) ärtéthapata <bhüteça ät. 1.1>.
But Vopadeva, the author of Mugdha-bodha-vyäkaraëa, says the deleted a-räma is not treated like the
original when reduplication is being done and therefore it is the tha-räma along with the i of [ì]i that is
1
See the rule of Päëini quoted at the end of the previous våtti.
reduplicated. In this way Vopadeva makes the form ärtithata <bhüteça ät. 1.1>. Now we begin the
conjugation of the dhätu aìka lakñaëe (10P, “to mark”).
Ø aìka → (781) aìka + [ë]i → (511) aìk + [ë]i → (365) aìki + ti[p] → (393) aìki + [ç]a[p] +
ti[p] → (394) aìke + a + ti → (63) aìkayati <acyuta pa. 1.1>.
In acccordance with the verse beginning na-räma-jäv anusvära (våtti 551), anka is the actual form of the
dhätu. Therefore when the ka portion is reduplicated by sütra 434, we get äïcékapat. In the case that a-
räma is deleted we get äïcakat <bhüteça pa. 1.1>. According to Vopadeva, however, the form is äïcikat
Ø aìka → (781) aìka + [ë]i → (two options by al-lopa-vikalpanam):

1) (a-räma is deleted by 511) aìk + [ë]i → (365) aìk + [ë]i + d[ip] → (414, 568, 440) a[t] + aìk
+ [ë]i + a[ì] + d[ip] → (432, 434, the deleted a-räma is sthäni-vat by 486) a + an + ka + k + [ë]i + a[ì] +
d[ip] → (457) a + an + ca + k + [ë]i + a[ì] + d[ip] → (46) än + ca + k + [ë]i + a[ì] + d[ip] → (586, 241)
äïcakad → (252) äïcakat <bhüteça pa. 1.1>.
2) (a-räma is not deleted by 511, 422) aìkä + [ë]i → (785) aìkä + p[uk] + [ë]i → aìkäp + [ë]i →
(365) aìkäp + [ë]i + d[ip] → (472) äìkäp + [ë]i + d[ip] → (414, 568, 440) a[t] + äìkäp + [ë]i + a[ì] +
d[ip] → (432, 434, the våñëéndra ä is sthäni-vat by 486) a + än + ka + käp + [ë]i + a[ì] + d[ip] → (588) a
+ än + ka + kap + [ë]i + a[ì] + d[ip] → (439) a + än + ca + kap + [ë]i + a[ì] + d[ip] → (589, 590) a + än +
ci + kap + [ë]i + a[ì] + d[ip] → (591) a + än + cé + kap + [ë]i + a[ì] + d[ip] → (46) än + cé + kap + [ë]i +
a[ì] + d[ip] → (586, 241) äïcékapad → (252) äïcékapat <bhüteça pa. 1.1>.
Now we begin the conjugation of the dhätu yuj[a] saàyamane (10P, “to join, unite”).
Amåta—Both the bhv-ädi dhätu å and the hv-ädi-dhätu å are accepted by the mention of arti here.
Similarly, both ré[ì] sravaëe (4A, “to trickle, flow”) and ré gatau reñaëe ca (9P, “to go, move; to howl”)
are accepted by the mention of ré here. Regarding gopäyakaù, when the kåt pratyaya [ë]aka is applied
after the dhätu gup[ü] rakñaëe (1P, “to protect, hide”), äya is applied to gup[ü] by gupü-dhüpa-vicchi-
paëi-panibhya äyaù (510), and because the rule said “when [ë]i or i[ë] follow,” våñëéndra is not applied
when [ë]aka follows, but only a-räma-haro räma-dhätuke (511) is applied.
786 / yaujaAde"iNARvaAR /
786. yuj-äder ëir vä
yuj-ädeù—after the yuj-ädis (a sub-group of 40 cur-ädi-dhätus beginning with yuj[a] saàyamane (10P,
“join, unite”)); ëiù—[ë]i; vä—optionally.
[Ë]i is optional after the yuj-ädis.
yojati yojayati. bhü präptau—bhävayate bhavate. bhavatéty apy eke. iti cur-ädiù.
Våtti—Ø yuj → (two options by 786):

1) (ë[i] is applied) yuj + [ë]i → (443) yoji → (365) yoji + ti[p] → (393) yoji + [ç]a[p] + ti[p] →
(394) yoje + a + ti →(63) yojayati <acyuta pa. 1.1>.
2) (ë[i] is not applied) yuj + ti[p] → (393) yuj + [ç]a[p] + ti[p] → (443) yojati <acyuta pa. 1.1>.
Now we begin the conjugation of the dhätu bhü präptau (10A, “to obtain”).
Ø bhü → (two options by 786):
1) (ë[i] is applied) bhü + [ë]i → (422) bhau + [ë]i → (66) bhävi → (365) bhävi + te → (393)
bhävi + [ç]a[p] + te → (394) bhäve + a + te → (63) bhävayate <acyuta ät. 1.1>.
2) (ë[i] is not applied) bhü + te → (393) bhü + [ç]a[p] + te → (394) bho + a + te → (65) bhavate
<acyuta ät. 1.1>.
Some say that bhavati is also valid1. Thus ends the section dealing with the cur-ädi-dhätus.
Saàçodhiné—The yuj-ädis are listed below as follows:

yuj[a] saàyamane 10P to join, unite
påc[a] saàyamane 10P to join, unite
ñah[a] marñaëe 10P to tolerate
ér[a] preraëe 10P to throw, impel
lé dravé-karaëe 10P to melt
våj[é] varjane 10P to exclude
ric[a] viyojana-sampacanayoù 10P to separate; to join
çiñ[a] asarvopayoge 10P to leave a remainder
vi + çiñ[a] atiçaye 10P to excel
chad[a] ävaraëe 10P to cover
mé gatau 10P to go, move
krath[a] hiàsäyäm 10P to hurt, kill
his[i] hiàsäyäm 10P to hurt, kill
granth[a] hiàsäyäà bandhane ca 10P to hurt, kill; to bind, tie
ä[ì] + ñad[a] präptau 10P to reach, obtain
çranth[a] sandarbhe 10P to string together, arrange
äp[ÿ] lambhane 10P to obtain
vi + tan[u] dairghye 10P to stretch
vad[a] sandeça-vacane 10P to speak, convey a message
män[a] püjäyäm 10P to honor, worship
garh[a] vinindane 10P to criticize
dåbh[é] bhaye 10P to fear
dåbh[a] sandarbhe 10P to string together, arrange
märg[a] anveñaëe 10P to seek, search for
kaöh[i] çoke 10P to mourn, grieve for
måj[ü] çauce 10P to clean, purify
dhåñ[a] prahasane 10P to offend, conquer
bhü präptau 10A to obtain
måñ[a] titikñäyäm 10A to tolerate
tap[a] dähe 10A to burn
vad[a] bhäñaëe 10A to speak, inform
arc[a] püjäyäm 10A to worship
ard[a] hiàsäyäm 10A to hurt, kill
çundh[a] çuddhau 10A to clean, purify
vå[ï] ävaraëe 10U to cover, block
dhü[ï] kampane 10U to shake, agitate
pré[ï] tarpaëe 10U to please
1
For further details see discussion under sütra 399.
Atha ëy-anta-prakriyä
Now we begin the section dealing with the ëy-anta-dhätus (causatives).
787 / iNA: ‘aer"NAAd"AE /
787. ëiù preraëädau
ëiù—the pratyaya [ë]i; preraëa-ädau—when the sense is preraëa (“causation”) and so on.
[Ë]i is applied after a dhätu in the sense of preraëa and so on.
preraëädir hetu-kartå-vyäpäraù. ëer ubhayapadam. òukåï karaëe—kurvantaà preraëädinä pravartayati—

kärayati kärayate. käryate. acékarat. kärayämäsa. jägarter ië-ëalor govinda-niñedhän nätroddhavasya
våñëéndraù—jägarayati. laghu-yukta-dhätv-akñara-paratväbhävän na san-nimitta-käryam—ajajägarat.
“ajéjägarat” iti cändra-matam, “jägå-gaëor vä” iti tal-lakñaëam. iha tu syät, acécakäsat acikñaëat. upendräd
ana ity-ädi—präëiëat. corayantaà prerayati sma,
Comment [194]: see SK 2608, the order is first
Våtti—Preraëa and so on is the function of the hetu-kartä (“causative agent”). Ëer ubhayapadam (782) is reduplication, the the n of nara changes to ë by
applied. Now we begin the conjugation of the causative of [òu]kå[ï] karaëe (8U, “to do, make”). For 674, then the n of näräyaëa changes to ë by 674
also,
example, kärayati and kärayate mean kurvantaà preraëädinä pravartayati (“He impels the doer through
preraëa and so on”):
Ø kå → (787) kå + [ë]i → (422) käri → (365) käri + ti[p] → (393) käri + [ç]a[p] + ti[p] → (394)
käre + a + ti[p] → (63) kärayati (“he causes to do”) <acyuta caus. pa. 1.1>.
Ø kå → (787) kå + [ë]i → (422) käri → (365) käri + te → (393) käri + [ç]a[p] + te → (394) käre
+ a + te → (63) kärayate (“he causes to do”) <acyuta caus. ät. 1.1>.
Ø kå → (787) kå + [ë]i → (422) käri → (365) käri + te → (398) käri + ya[k] + te → (440, 586)
käryate (“he is being caused to do”) <acyuta caus. karmaëi 1.1>.
Ø kå → (787) kå + [ë]i → (422) kär + [ë]i → (365) kär + [ë]i + d[ip] → (414, 568, 440) a[t] +
kär + [ë]i + a[ì] + d[ip] → (432, 433, the våñëéndra är is sthäni-vat by 486) a + kå + kär + [ë]i + a[ì] +
d[ip] → (484) a + ka + kär + [ë]i + a[ì] + d[ip] → (588) a + ka + kar + [ë]i + a[ì] + d[ip] → (457) a + ca
+ kar + [ë]i + a[ì] + d[ip] → (589, 590) a + ci + kar + [ë]i + a[ì] + d[ip] → (591) a + cé + kar + [ë]i + a[ì]
+ d[ip] → (586) acékarad → (252) acékarat (“he caused to do”) <bhüteça caus. pa. 1.1>.
Comment [195]: this order of application is
Ø kå → (787) kå + [ë]i → (422) käri → (365) käri + [ë]a[l] → (513) käri + äm + [ë]a[l] → based on Amåta 592 and 793
(440, 482) käri + äm + as + [ë]a[l] → (440, 593, 394) käre + äm + as + [ë]a[l] → (63) kärayäm + as +
[ë]a[l] → (470) kärayäm + äs + a → (432, 433, the våñëéndra ä is treated like the original a by 486)
kärayäm + a + äs + a → (473) kärayäm + ä + äs + a → (46) kärayämäsa (“he caused to do”) <adhokñaja
caus. pa. 1.1>.
Since the dhätu jägå is only prohibited from taking govinda when i[ë] or [ë]a[l] follows (see sütra 677),
the uddhava cannot take våñëéndra in jägarayati:
Ø jägå → (787) jägå + [ë]i → (677) jägari → (365) jägari + ti[p] → (393) jägari + [ç]a[p] + ti[p]
→ (394) jägare + a + ti[p] → (63) jägarayati (“he causes to be awake”) <acyuta caus. pa. 1.1>.
Since the nara is not followed by a syllable belonging to the dhätu which is possessed of a laghu, the san-
nimitta-kärya cannot take place (see sütra 589). Thus we get ajajägarat:
Ø jägå → (787) jägå + [ë]i → (677) jägar + [ë]i → (365) jägar + [ë]i + d[ip] → (414, 568, 440)
a[t] + jägar + [ë]i + a[ì] + d[ip] → (432, 433) a + jä + jägar + [ë]i + a[ì] + d[ip] → (491) a + ja + jägar +
[ë]i + a[ì] + d[ip] → (586) ajajägarad → (252) ajajägarat (“he caused to be awake”) <bhüteça caus. pa.
1.1 of jägå nidrä-kñaye>.
It is the opinion of the Cändra grammarians that the form should be ajéjägarat <bhüteça caus. pa. 1.1>.
Their sütra is jägå-gaëor vä. But the san-nimitta-kärya does take place in acécakäsat and acikñaëat:
Comment [196]: tried to reference this, but the
Ø cakäs → (787) cakäs + [ë]i → (365) cakäs + [ë]i + d[ip] → (414, 568, 440) a[t] + cakäs + [ë]i book in Gopi’s library has no sutras., it is just an
+ a[ì] + d[ip] → (432, 433) a + ca + cakäs + [ë]i + a[ì] + d[ip] → (589, 590) a + ci + cakäs + [ë]i + a[ì] + overview in the Cändra-grammar, also fix up
previous reference to the same
d[ip] → (591) a + cé + cakäs + [ë]i + a[ì] + d[ip] → (586) acécakäsad → (252) acécakäsat (“he caused to
shine”) <bhüteça caus. pa. 1.1 of cakäs[å] déptau>.
Ø kñaë → (787) kñaë + [ë]i → (470) kñäë + [ë]i → (365) kñäë + [ë]i + d[ip] → (414, 568, 440)
a[t] + kñäë + [ë]i + a[ì] + d[ip] → (432, 433, the våñëéndra ä is sthäni-vat by 486) a + kña + kñäë + [ë]i +
a[ì] + d[ip] → (588) a + kña + kñaë + [ë]i + a[ì] + d[ip] → (452) a + ka + kñaë + [ë]i + a[ì] + d[ip] →
(457) a + ca + kñaë + [ë]i + a[ì] + d[ip] → (589, 590) a + ci + kñaë + [ë]i + a[ì] + d[ip] → (586)
acikñaëad → (252) acikñaëat (“he caused to hurt”) <bhüteça caus. pa. 1.1 of kñaë[u] hiàsäyäm>.
In accordance with upendräd ano ëatvam antasya ca näräyaëasya ca (674), we get präëiëat:
Ø pra + an → (787) pra + an + [ë]i → (470) pra + än + [ë]i → (365) pra + än + [ë]i + d[ip] →
(414, 568, 440) pra + a[t] + än + [ë]i + a[ì] + d[ip] → (432, 434) pra + a + ä + ni + n + [ë]i + a[ì] + d[ip]
→ (674) pra + a + ä + ëi + ë + [ë]i + a[ì] + d[ip] → (46) pra + ä + ëi + ë + [ë]i + a[ì] + d[ip] → (586) pra
+ äëiëad → (252) pra + äëiëat → (46) präëiëat (“he caused to breathe”) <bhüteça caus. pa. 1.1 of pra +
an[a] präëane>.
In making acücurat, which means corayantaà prerayati sma (“he impelled the thief”), the following rule
applies:
sanantädyä dhätavaù (365) Thus, since [ë]i is one of the san-ädis (see våtti 510), käri, the product of kå +
[ë]i, is treated as a new dhätu. Whereas the [ë]i that is applied after the cur-ädi-dhätus by sütra 781 is a
svärtha-pratyaya (“a pratyaya that merely conveys the dhätu’s own meaning”), the [ë]i that is applied by
the current sütra is a pratyaya that adds the meaning of preraëa and so on. Dhätus made with either [ë]i
are called ëy-anta-dhätus, but dhätus made with the preraëädi-ëi are specifically called causatives. An
example of a causative sentence in contrast to a simple sentence is kåñëa-däsaù kåñëa-kävyaà likhati
(“Kåñëa-däsa writes a poem about Kåñëa”) but vaiñëaväcäryaù kåñëa-däsena kåñëa-kävyaà lekhayati
(“The vaiñëaväcärya causes Kåñëa-däsa to write a poem about Kåñëa”). In präëiëat in the våtti the n of an
is reduplicated along with the i of [ë]i in accordance with sarveçvaräditve tu sat-saìgädi-na-ba-da-ra-
varjasyänya-bhägasya (434) because when [ë]i is applied to an[a] the result is the new ëy-anta-dhätu äni
which becomes ani by sütra 588. Since ani begins with a sarveçvara, it is the other portion, ni, that gets
reduplicated here. One should not suspect that the n is excluded from the reduplication by the phrase
na-ba-da-ra-varjasya in sütra 434 because that phrase is modified by the adjective sat-saìgädi. Thus only
n which is at the beginning of a sat-saìga is excluded from the reduplication.
Amåta—The following verse will be spoken later in the Käraka-prakaraëa:
kartä svatantra ity ukto

hetu-kartä prayojakaù
prayojakädhéna-kartä
prayojya iti sa tridhä
“The kartä (“simple agent”) is called the svatantra (“one who does the action by himself”), the hetu-
kartä (“causative agent”) is called the prayojaka (“one who causes another to do the action”), and the
prayojakädhéna-kartä (“agent under the control of the prayojaka”) is called the prayojya (“one who is
caused to do the action”). Thus there are three kinds of kartäs.”
In this way it is the function of the prayojaka that is expressed by the word preraëädi. Adhyeñaëa and
anuküläcaraëa are also included by the ädi in the word preraëädi. Engaging a subordinate and so on is
called preraëa. For example1, kåñëo bhåtyena dugdhaà dohayati (“Kåñëa causes the servant to milk out
the milk”). Causing worshipable persons like the guru and the so on to act in a certain way by showing
respect is called adhyeñaëa. For example2, gåha-medhé sädhunätmänaà saàskärayati (“The householder
causes the saintly person to perform purificatory ceremonies for him”). However, there are many kinds
of anuküläcaraëa (“favorable behavior”). For example, in kåñëas taëòulaà päcayati (“Kåñëa causes the
rice to cook”) the favorable behavior is giving permission, and in vaidya auñadhaà päyayati (“The
doctor gives medicine to drink”) the favorable behavior is giving instruction.
Someone may wonder, “Once jägå has taken govinda by sütra 677, why doesn’t the a or jägar take
våñëéndra by uddhavä-rämasya våñëéndro nåsiàhe (470)?” The answer is that the nåsiàha-käryas only
take place when i[ë] or [ë]a[l] follow because out of all the nåsiàha pratyayas only i[ë] and [ë]a[l] were
prohibited in jägarter govindaù sarvatra, na tu ië-ëal-nirguëeñu (677). Thus, when other nåsiàha
pratyayas like [ë]i follow, it is impossible to apply våñëéndra since by sütra 677 only govinda can be
applied.
Regarding acécakäsat <bhüteça caus. pa. 1.1 of cakäs[å] déptau>, the nara undergoes the san-nimitta-kärya
even though the dhätu cakäs[å] has a guru syllable because the syllable of the dhätu that is following the
nara (the ca of cakäs[å]) is possessed of a laghu. After that the laghu of the nara becomes trivikrama by
sütra 591. Regarding acikñaëat <bhüteça caus. pa. 1.1 of kñaë[u] hiàsäyäm>, the nara undergoes the san-
nimitta-kärya even though it has a guru syllable (see sütra 81) because the syllable of the dhätu that is
following the nara is possessed of a laghu. But there is no trivikrama by sütra 591 because the nara
doesn’t have a laghu.
788 / NAeNAAE= h"re" na d"zAAvataAr"Ad"zARnatvaM mantavyama, /
788. ëer ëau hare na daçävatärädarçanatvaà mantavyam
ëeù—of [ë]i; ëau—when [ë]i follows; hare—when there is deletion; na—not; daçävatära-
adarçanatvam—disappearance of a daçävatära; mantavyam—considered.
When one [ë]i is deleted by sütra 586 because another [ë]i follows, it is not considered
daçävatärädarçana.
1
In this regard, Bäla gives the example kärayati mäläà vaiñëavaà vaiñëaväcäryaù (“The vaiñëaväcärya causes the Vaiñëava to
make a garland”)
2
In this regard, Bäla gives the example bhojayati guruà vaiñëavaù (“The Vaiñëava causes the guru to eat”)
tata uddhavasya vämanädi—acücurat. rabhi-labhor num—rambhayati. ëi-lopasyäsiddhatvän na na-lopaù—
ararambhat. hinoter—ajéhayat.
Våtti—Therefore the uddhava becomes vämana by sütra 588 and so on:
Ø cur → (781) cur + [ë]i → (443) cor + [ë]i → (365, 787) cor + [ë]i + [ë]i → (586) cor + [ë]i →
cor + [ë]i + d[ip] → (414, 568, 440) a[t] + cor + [ë]i + a[ì] + d[ip] → (432, 433, the govinda o is sthäni-
vat by 486) a + cu + cor + [ë]i + a[ì] + d[ip] → (788, 588, 239) a + cu + cur + [ë]i + a[ì] + d[ip] → (591)
a + cü + cur + [ë]i + a[ì] + d[ip] → (586) acücurad → (252) acücurat (“he caused to steal”) <bhüteça
caus. pa. 1.1 of cur[a] steye>.
Rabhi-labhor nuà çab-adhokñaja-varjita-sarveçvare (602) is applied and we get the following form:
Ørabh → (787) rabh + [ë]i → (602, 225) ra + n[um] + bh + [ë]i → (230) raàbh + [ë]i → (114)
rambhi → (365) rambhi + ti[p] → (393) rambhi + [ç]a[p] + ti[p] → (394) rambhe + a + ti → (63)
rambhayati <acyuta caus. pa. 1.1 of rabh[a] räbhasye>.
The deletion of n cannot take place by sütra 454 because the deletion of [ë]i is asiddha. Thus we get the
following form:
Ørabh → (787) rabh + [ë]i → (602, 225) ra + n[um] + bh + [ë]i → (230) raàbh + [ë]i → (114)
rambh + [ë]i → (365) rambhi + d[ip] → (414, 568, 440) a[t] + rambh + [ë]i + a[ì] + d[ip] → (432, 433) a
+ ra + rambh + [ë]i + a[ì] + d[ip] → (586) ararambhad → (252) ararambhat <bhüteça caus. pa. 1.1 of
rabh[a] räbhasye>.
The form of hi gatau våddhau ca is ajéhayat:
Ø hi → (787) hi + [ë]i → (422) hai + [ë]i → (64) häy + [ë]i → (365) häy + [ë]i + d[ip] → (414,
568, 440) a[t] + häy + [ë]i + a[ì] + d[ip] → (432, 433, the våñëéndra ai and the replacement äy are
sthäni-vat by 486) a + ha + häy + [ë]i + a[ì] + d[ip] → (588) a + ha + hay + [ë]i + a[ì] + d[ip] → (621) a
+ ja + hay + [ë]i + a[ì] + d[ip] → (589, 590) a + ji + hay + [ë]i + a[ì] + d[ip] → (591) a + jé + hay + [ë]i +
a[ì] + d[ip] → (586) ajéhayad → (252) ajéhayat <bhüteça caus. pa. 1.1 of hi gatau våddhau ca>.
Saàçodhiné—This sütra is given here so that sütras 588 to 591 will not be prohibited by na tu
daçävatärädarçane (592). This sütra deals with the case when the preraëädi-ëi (see sütra 787) is applied
after a dhätu ending in the cor-ädi-ëi (see sütra 781).
Amåta—Someone may wonder, “When [ë]i is deleted by sütra 586, why isn’t the uddhava-na-räma
deleted by the sütra beginning ani-rämetäm (sütra 454)?” In answer to this, Jéva Gosvämé speaks the
sentence beginning ëi-lopasyäsiddhatvät. The implied meaning is that since n[um] becomes part of the
prakåti1, the deletion of n is antaraìga, and since [ë]i is a pratyaya the deletion of [ë]i is bahiraìga.
Therefore, since the deletion of [ë]i is asiddha in accordance with the maxim kvacid antaraìge kärye
kriyamäëe tad-animittaà bahiraìgam asiddhaà syät (våtti 260), where is the possibility of a kaàsäri
pratyaya following? Due to the prohibition na tv aìi (737), the h of the dhätu hi doesn’t change to gh in
ajéhayat.
789 / Gaq%Ad"InaAmauÜ"vasya vaAmanaAe NAAE , iNApaUvaRyaAeNARimvaNAAestau i‡aiva‚(maAe vaA /
1
In this regard, one should remember the maxim yasya viñëu tasya so ’ìgam (våtti 722).
789. ghaö-ädénäm uddhavasya vämano ëau, ëi-pürvayor ëamv-iëos tu trivikramo vä
ghaö-ädénäm—of the ghaö-ädis (see the list of ghaö-ädis below); uddhavasya—of the uddhava; vämanaù—
the change to vämana; ëau—when [ë]i follows; ëi-pürvayoù—which are preceded by [ë]i; ëamu-iëoù—
when [ë]am[u] or i[ë] follow; tu—but; trivikramaù—trivikrama; vä—optionally.
The uddhava of the ghaö-ädis becomes vämana when [ë]i follows. But then the uddhava optionally
becomes trivikrama if [ë]am[u] or i[ë] which are preceded by [ë]i follow.
ëamuù kåt. ghaöayati, ajéghaöat. iëi—aghaöi aghäöi. ïitvarä sambhrame—tvarayati.
Våtti—[Ë]am[u] is a kåt pratyaya.
Øghaö → (787) ghaö + [ë]i → (470) ghäö + [ë]i → (789) ghaöi → (365) ghaöi + ti[p] → (393)
ghaöi + [ç]a[p] + ti[p] → (394) ghaöe + a + ti → (63) ghaöayati <acyuta caus. pa. 1.1 of ghaö[a] ceñöäyäm>.
Øghaö → (787) ghaö + [ë]i → (470) ghäö + [ë]i → (789) ghaö + [ë]i → (365) ghaö + [ë]i + d[ip] →
(414, 568, 440) a[t] + ghaö + [ë]i + a[ì] + d[ip] → (432, 433) a + gha + ghaö + [ë]i + a[ì] + d[ip] → (439)
a + ga + ghaö + [ë]i + a[ì] + d[ip] → (457) a + ja + ghaö + [ë]i + a[ì] + d[ip] → (589, 590) a + ji + ghaö +
[ë]i + a[ì] + d[ip] → (591) a + jé + ghaö + [ë]i + a[ì] + d[ip] → (586) ajéghaöad → (252) ajéghaöat
<bhüteça caus. pa. 1.1 of ghaö[a] ceñöäyäm>.
When i[ë] follows, we get aghaöi or aghäöi:
Øghaö → (787) ghaö + [ë]i → (470) ghäö + [ë]i → (789) ghaö + [ë]i → (365) ghaö + [ë]i + ta →
(414, 421) a[t] + ghaö + [ë]i + i[ë] + ta → (two options by 789):
1) (the uddhava becomes trivikrama) a + ghäö + [ë]i + i[ë] + ta → (586) a + ghäö + i[ë] + ta →
(423) aghäöi <bhüteça caus. karmaëi 1.1 of ghaö[a] ceñöäyäm>.
2) (the uddhava doesn’t become trivikrama, 586) a + ghaö + i[ë] + ta → (423) aghaöi <bhüteça
caus. karmaëi 1.1 of ghaö[a] ceñöäyäm>.
Now we begin the conjugation of the causative of [ïi]tvar[ä] sambhrame (1A, “to hurry”).
Øtvar → (787) tvar + [ë]i → (470) tvär + [ë]i → (789) tvari → (365) tvari + ti[p] → (393) tvari
+ [ç]a[p] + ti[p] → (394) tvare + a + ti → (63) tvarayati <acyuta caus. pa. 1.1 of [ïi]tvar[ä] sambhrame>.
Saàçodhiné—The following dhätus are called the ghaö-ädis:

ghaö[a] ceñöäyäm 1A to endeavor, strive for
vyath[a] bhaye duùkhe calane ca 1A to be unhappy; to be afraid; to tremble
prath[a] prakhyäne 1A to spread, become famous
mrad[a] mardane 1A to crush
krad[i] vaiklavye 1A to grieve
[ïi]tvar[ä] sambhrame 1A to hurry
---ete ghaö-ädiñu ñitaù Among the ghaö-ädis, these (the dhätus from ghaö[a] to
[ïi]tvar[ä]) are understood as having the indicatory
letter ñ.1
jvar[a] roge 1P to be hot with fever
Comment [197]: reference sütra in footnote
ëaö[a] nåtau 1 1P to dance, mime
1
The result of these dhätus having the indicatory letter ñ is that [ì]ä[p] will be applied instead of [k]ti in accordance with the
sütra ñid-bhid-ädibhyaç ca (). Thus we will get ghaöä, vyathä, and so on.
lag[e] saìge 1P to adhere, contact
ñöag[e] saàvarane 1P to cover, hide
çraë[a] däne 1P to give
krath[a] hiàsäyäm 1P to hurt, kill
hval[a] calane 1P to shake, move
jval[a] déptau 1P to shine, blaze
små ädhyäne 1P to long for, to remember with regret
dè bhaye 1P to fear
çrä päke 1P to cook
märaëa-toñaëa-niçämaneñu jïä 2 The dhätu jïap[a] (jïäna-jïäpana-)märaëädau (10P,
“to know; to inform; to kill; to satisfy; to sharpen”)
kampane caliù 3 The dhätu cal[a] kampane (1P, “to move, shake”)
chad[ir] ürjane 1P to animate, strengthen
jihvonmathane laòiù 4 The dhätu laò[a] viläse (1P, “to play, sport, flirt”)
when it particularly means “to loll the tongue, put out
the tongue, lick”
mad[é] harña-glepanayoù 5 1P to be joyful; to be poor
dhvan[a] çabde 6 1P to sound, imply
jané-jèñ-ranjaù am-antäç ca 7 Jan[é] prädur-bhäve (4A, “to be born, produced, to
occur, happen”), jè[ñ] vayo-hänau (4P, “to grow old”),
ranj[a] räge (1U or 4U, “to be colored, delighted, to
love, be attached”), and dhätus that end in am are also
ghaö-ädis.
jvala-hvala-namo ’nupendräd vä Jval[a] déptau (1P, “to shine, blaze”), hval[a] calane
(1P, “to shake, move”), and ëam[a] prahvatve çabde ca
(1P, “to bend, bow down; to sound”) are only
optionally ghaö-ädis when they don’t come after an
upendra. 8
glä-snä-vanu-vamaç ca 9 Glai harña-kñaye (1P, “to be dejected, tired”), ñëä çauce
(1P, “to bathe”), van[a] çabde sambhaktau ca (1P, “to
sound; serve, worship”), and [öu]vam[a] udgiraëe (1P,
“to vomit”) are also optionally ghaö-ädis when they
don’t come after an upendra. 10
1
According to Siddhänta-kaumudé, this dhätu is a ëopadeça dhätu. Some list the meaning natau (“to bow”) instead of nåtau.
Others list the meaning as gatau (“to go, move”).
2
This is not a separate dhätu being mentioned here. Indeed the usual order of dhätu then meaning of the dhätu is reversed
here to indicate that. Thus jïap[a] (jïäna-jïäpana-)märaëädau (10P, “to know; to inform; to kill; to satisfy; to sharpen”) is a
ghaö-ädi, but jïä avabodhane (9P, “to know”) and jïä niyojane (10P, to command, direct”) are not. For further details see
Saàçodhiné 819.
3
According to Siddhänta-kaumudé, this refers to the cal[a] kampane (1P, “to move, shake”) which belongs to the jval-ädis. It
is also mentioned here so that it will be a ghaö-ädi. This is not a separate dhätu and thus the order was reversed again. Cal[a]
is mentioned here in its i[k] form cali.
4
According to Siddhänta-kaumudé, this is a repetition of laò[a] viläse (1P, “to play, sport, flirt”) so that it will be a ghaö-ädi
when it has this particular meaning. This is not a separate dhätu and thus the order was reversed again. Laò[a] is mentioned
here in its i[k] form laòi.
5
According to Siddhänta-kaumudé, mad[é] harñe (4P, “to be joyful, intoxicated, maddened”) is also a ghaö-ädi by this phrase.
6
According to Siddhänta-kaumudé, dhvan[a] çabde (10P, “to sound, imply”) is also a ghaö-ädi by this phrase.
7
The word ghaö-ädayaù is dragged in here by the word ca.
8
Usually these dhätus would always be ghaö-ädis since jval[a] and hval[a] are directly listed as ghaö-ädis and ëam[a] is a ghaö-
ädi by the phrase am-antäç ca, but this gaëa-sütra limits that by saying that they are only optionally ghaö-ädis when they don’t
come after an upendra. But Siddhänta-kaumudé confirms that they are always ghaö-ädis when they do come after an upendra.
9
According to Siddhänta-kaumudé, the words anupendräd vä are carried forward here.
10
Usually the first three of these dhätus wouldn’t be ghaö-ädis, but this gaëa-sütra allows them to optionally be ghaö-ädis when
they don’t come after an upendra. However, the dhätu [öu]vam[a] would normally always be a ghaö-ädi by the phrase am-antaç
na kamy-ami-camaù Kam[u] käntau (1A, “to desire”), am[a] gatau (1P, “to
go, move”), am[a] roge (10P, “to be sick”), and cam[u]
adane (1P, “to eat”) aren’t ghaö-ädis. 1
çamo darçane 2 The dhätu çam isn’t a ghaö-ädi when it means “to see,
perceive.” 3
yamir apariveñaëe 4 The dhätu yam isn’t a ghaö-ädi when it doesn’t mean
“to feed.” 5
790 / tvar"s$pazAsma{•ad"‘aTaä|"sta|NAAM nar"sya @r"AmaAe'x.~pare" NAAE /
790. tvara-spaça-små-mrada-pratha-dè-stèëäà narasya a-rämo ’ì-pare ëau
tvara-spaça-små-mrada-pratha-dè-stèëäm—of the dhätus listed below; narasya—of the nara; a-rämaù—

the change to a-räma; aì-pare—which is followed by a[ì]; ëau—when the pratyaya [ë]i follows;
The final varëa of the nara of the dhätus listed below becomes a-räma when [ë]i which is followed by
a[ì] follows.
[ïi]tvar[ä] sambhrame 1A to hurry

spaç[a] bädhana-sparçanayoù 1U to obstruct; to touch, perceive
små cintäyäm 1P to remember
små ädhyäne 1P to long for, to remember with
regret
Comment [198]: the proof that små ädhyäne
mrad[a] mardane 1A to crush and dè bhaye are included here is the end of the
prath[a] prakhyäne 1A to spread, become famous next vrtti
dè bhaye 1P to fear
dè vidäraëe 9P to tear, split
Amåta—This sütra is an apaväda of narä-rämasye-rämaù sani (590). Therefore in the beginning of the
next våtti it says tvarädénäà san-nimittäpavädaù.
791 / vaeií"caeí"YaAevaAR /
791. veñöi-ceñöyor vä
ca, but this gaëa-sütra limits that by saying that it is only optionally a ghaö-ädi when it doesn’t come after an upendra, though
it is always a ghaö-ädi when it comes after an upendra.
1
Usually these dhätus would be ghaö-ädis by the phrase am-antäç ca, but this gaëa-sütra prohibits that.
2
According to Siddhänta-kaumudé, the word na is carried forward here. Çamo is just the word çamaù which has undergone
sandhi.
3
Usually both çam[u] upaçame (4P, “to be calm. peaceful”) and çam[a] älocane (10P, “to see, perceive”) would be ghaö-ädis
by the phrase am-antäç ca, but this gaëa-sütra prohibits çam[a] älocane from being a ghaö-ädi. Thus only çam[u] upaçame is a
ghaö-ädi.
4
According to Siddhänta-kaumudé, the word na is carried forward here too. In the Päëinian Dhätu-päöha this gaëa-sütra is
listed as yamo ’pariveñaëe, but Jéva Gosvämé changed it to yamir apariveñaëe so that the a-räma in apariveñaëe won’t be
deleted by sandhi. Thus he avoids ambiguity. Yamir is the sandhi of yamiù which is the i[k] form of the dhätu yam. It is not an
ir-anubandha dhätu.
5
Usually both yam[u] uparame (1P, “to restrain”) and yam[a] pariveñaëe (10P, “to feed”) would be ghaö-ädis by the phrase
am-antäç ca, but this gaëa-sütra prohibits yam[u] uparame from being a ghaö-ädi. Thus only yam[a] pariveñaëe is a ghaö-ädi.
veñöi-ceñöyoù—of the dhätus veñö[a] veñöane (1A, “to surround”) and ceñö[a] ceñöäyäm (1A, “to act,
endeavor”); vä—optionally.
The final varëa of the nara of veñö[a] and ceñö[a] optionally becomes a-räma when [ë]i which is
followed by a[ì] follows.
tvar-ädénäà san-nimittäpavädaù. atatvarat. atvari atväri. dvitéye ëäv api tadvat. ghaö-ädi-päöhäd
anuddhavasyäpi trivikramaù—akrandi akrändi. cur-ädi-ëeù sahajatväd ië-vad-iö—açämiñätäm açamiñätäm
iti trivikrama-vikalpanät. açamayiñätäm iti tv iö-pakñe. spaça—apaspaçat. ete ghaö-ädau drañöavyäù. açäsv-
ådita iti niñedhät—açaçäsat. äìaù çäsu icchäyäm ity asya tu na niñedhaù—äçéçasat. araräghat. ejå—å-rämet-
karaëän na vämanaù, tato mä-yoge—maijijat. edhateù prathamaà vämanas tato dvir-vacanam—medidhat.
tad-ayoge tu aijijat aididhat. na-ba-da-ra-sat-saìge—aundidat aubjijat. adòa abhiyoge bhauvädikaù—
äòòiòat. evam ärcicat. çvi-dhätor ëiù—bhävini bhüta-vad upacäraù, çveù saìkarñaëo vety-ädi, kevala-ëau
Comment [199]: in the Paninian DP this is the
kåtasya sthäni-vattvät çor dvir-vacanam, aì-pare ëau vämanaù trivikramaç ca—açüçavat. pakñe—açiçvayat. bhv-ädi root aòò[a] abhiyoge see page 118 vol II of
små ädhyäne—ädhyänaà sotkaëöha-smaraëam—asasmarat. mrada—amamradat. pratha—apaprathat. SK, however even in the Paninian system it is
understood that it is original d and thus SK 2447
dè—adadarat. små-prabhåtayaç ca ghaö-ädayaù. stèï—atastarat. veñöi-ceñöyor vä—avaveñöat aviveñöat applies.. this is not in JG’s DP and probably
acaceñöat aciceñöat. shouldn’t be added because he mentions
bhauvädika indicating that he is getting it from
another DP.
Våtti—The previous rule about [ïi]tvar[ä] and so on is an apaväda of the san-nimitta-kärya (see sütras
589 and 590).
Øtvar → (787) tvar + [ë]i → (470) tvär + [ë]i → (789) tvar + [ë]i → (365) tvar + [ë]i + d[ip] →
(414, 568, 440) a[t] + tvar + [ë]i + a[ì] + d[ip] → (432, 433) a + tva + tvar + [ë]i + a[ì] + d[ip] → (452)
a + ta + tvar + [ë]i + a[ì] + d[ip] → (790, 586) atatvarad → (252) atatvarat <bhüteça caus. pa. 1.1 of
[ïi]tvar[ä] sambhrame>.
Øtvar → (787) tvar + [ë]i → (470) tvär + [ë]i → (789) tvar + [ë]i → (365) tvar + [ë]i + ta →
(414, 421) a[t] + tvar + [ë]i + i[ë] + ta → (two options by 789):
1) (the uddhava becomes trivikrama) a + tvär + [ë]i + i[ë] + ta → (586) a + tvär + i[ë] + ta →
(423) atväri <bhüteça caus. karmaëi 1.1 of [ïi]tvar[ä] sambhrame>.
2) (the uddhava doesn’t become trivikrama, 586) a + tvar + i[ë] + ta → (423) atvari <bhüteça caus.
karmaëi 1.1 of [ïi]tvar[ä] sambhrame>.
Likewise when there is a second [ë]i following.1 Due to the very fact that the dhätu krad[i] vaiklave (1A,
“to grieve”) is listed among the ghaö-ädis, its a-räma takes trivikrama even though it is not the uddhava:
Økrad[i] → (456, 225) kra + n[um] + d → (230) kraàd → (114) krand → (787) krand + [ë]i →
(365) krand + [ë]i + ta → (414, 421) a[t] + krand + [ë]i + i[ë] + ta → (two options by 789):
1) (the a-räma becomes trivikrama) a + kränd + [ë]i + i[ë] + ta → (586) a + kränd + i[ë] + ta →
(423) akrändi <bhüteça caus. karmaëi 1.1 of [ïi]tvar[ä] sambhrame>.
2) (the a-räma doesn’t become trivikrama, 586) a + krand + i[ë] + ta → (423) akrandi <bhüteça
caus. karmaëi 1.1 of [ïi]tvar[ä] sambhrame>.
Since the cur-ädi-ëi is sahaja, ië-vad-iö is applied by sütra 425. Thus we get the following forms due to
the option for trivikrama in sütra 789:
Ø çam → (787) çam + [ë]i → (470) çäm + [ë]i → (789) çam + [ë]i → (365) çam + [ë]i + ätäm →
(414, 415, 425) a[t] + çam + [ë]i + i[ö] + s[i] + ätäm → (two options by 7891):
1
This refers to the causative of the dhätus jïap[a] (jïäna-jïäpana-)märaëädau (10P, “to know; to inform; to kill; to satisfy; to
sharpen”) and yam[a] pariveñaëe (10P, “to feed”), which are the only cur-ädi-dhätus among the ghaö-ädis. Thus, in the case of
these two dhätus, sütra 788 applies.
1) (the uddhava becomes trivikrama) a + çäm + [ë]i + i[ö] + s[i] + ätäm → (586) a + çäm + i[ö] +
s[i] + ätäm → (170) açämiñätäm <bhüteça karmaëi 1.2 of çam[a] älocane (10A, “to see, perceive”)>.
2) (the uddhava doesn’t become trivikrama, 586) a + çam + i[ö] + s[i] + ätäm → (170) açamiñätäm
<bhüteça karmaëi 1.2 of çam[a] älocane (10A, “to see, perceive”)>.
But in the case that i[ö] is applied instead of ië-vad-iö we get açamayiñätäm:
Ø çam → (787) çam + [ë]i → (470) çäm + [ë]i → (789) çami → (365) çami + ätäm → (414, 415,
424) a[t] + çami + i[ö] + s[i] + ätäm → (394) a + çame + i[ö] + s[i] + ätäm → (63) açamayisätäm → (170)
açamayiñätäm <bhüteça karmaëi 1.2 of çam[a] älocane (10A, “to see, perceive”)>.
Now we begin the conjugation of the causative of spaç[a] bädhana-sparçanayoù (1U, “to obstruct; to
touch, perceive”).
Øspaç → (787) spaç + [ë]i → (470) späç + [ë]i → (365) späç + [ë]i + d[ip] → (414, 568, 440) a[t]
+ späç + [ë]i + a[ì] + d[ip] → (432, 433, the våñëéndra ä is sthäni-vat by 486) a + spa + späç + [ë]i + a[ì] +
d[ip] → (588) a + spa + spaç + [ë]i + a[ì] + d[ip] → (453) a + pa + spaç + [ë]i + a[ì] + d[ip] → (790, 586)
apaspaçad → (252) apaspaçat <bhüteça caus. pa. 1.1 of spaç[a] bädhana-sparçanayoù>.
All of the dhätus just mentioned are counted among the ghaö-ädis.2 Due to the prohibition açäsv-åditaù
(588), we get the following form:
Øçäs → (787) çäs + [ë]i → (365) çäs + [ë]i + d[ip] → (414, 568, 440) a[t] + çäs + [ë]i + a[ì] +
d[ip] → (432, 433) a + çä + çäs + [ë]i + a[ì] + d[ip] → (491) a + ça + çäs + [ë]i + a[ì] + d[ip] → (586)
açaçäsad → (252) açaçäsat <bhüteça caus. pa. 1.1 of çäs[u] anuçiñöau>.
But the prohibition doesn’t apply to ä[ì] + çäs[u] icchäyäm (2A, “to desire”). Thus we get äçéçasat:
Ø ä + çäs → (787) ä + çäs + [ë]i → (365) ä + çäs + [ë]i + d[ip] → (414, 568, 440) ä + a[t] + çäs +
[ë]i + a[ì] + d[ip] → (432, 433) ä + a + çä + çäs + [ë]i + a[ì] + d[ip] → (491) ä + a + ça + çäs + [ë]i +
a[ì] + d[ip] → (588) ä + a[t] + ça + ças + [ë]i + a[ì] + d[ip] → (589, 590) ä + a + çi + ças + [ë]i + a[ì] +
d[ip] → (591) ä + a + çé + ças + [ë]i + a[ì] + d[ip] → (586) ä + açéçasad → (46) äçéçasad → (252)
äçéçasat <bhüteça caus. pa. 1.1 of ä[ì] + çäs[u] icchäyäm>.
Ørägh → (787) rägh + [ë]i → (365) rägh + [ë]i + d[ip] → (414, 568, 440) a[t] + rägh + [ë]i +
a[ì] + d[ip] → (432, 433) a + rä + rägh + [ë]i + a[ì] + d[ip] → (491) a + ra + rägh + [ë]i + a[ì] + d[ip] →
(586) araräghad → (252) araräghat <bhüteça caus. pa. 1.1 of rägh[å] sämarthye (1A, “to be able”)>.
Now we begin the conjugation of the causative of ej[å] kampane (1A, “to tremble, shake”). Because ej[å]
was made with the indicatory letter å it doesn’t undergo the change to vämana by sütra 588. Therefore,
when there is yogä with mä (see sütra 420), we get maijijat.3 The dhätu edh[a] våddhau (1A, “to
increase”) first undergoes the change to vämana by sütra 588 and then it is reduplicated. Thus, when
there is yogä with mä, we get medidhat.4
1
Because ië-vad-iö is treated like i[ë] it is as if i[ë] which is preceded by [ë]i is following. Thus the change to trivikrama
optionally takes place by sütra 789.
2
Actually this is not true because spaç[a] is not listed as a ghaö-ädi in the Päëinian Dhätu-päöha or in Jéva Gosvämé’s own
Dhätu-päöha. Thus the sentence ete ghaö-ädau drañöavyäù should come before the sentence spaça, apaspaçat. When that is
done and when the change mentioned in Saàçodhiné 791 is done, the statement ete ghaö-ädau drañöavyäù holds true.
3
Maijijat is the sandhi of mä + ejijat by e-dvaye ai (55).
4
Medidhat is the sandhi of mä + ididhat by a-dvayam i-dvaye e (48).
Øej → (787) ej + [ë]i → (365) ej + [ë]i + d[ip] → (420, 568, 440) ej + [ë]i + a[ì] + d[ip] → (432,
4341) e + ji + j + [ë]i + a[ì] + d[ip] → (586) ejijad → (252) ejijat <bhüteça caus. pa. 1.1 of ej[å] kampane>.
Øedh → (787) edh + [ë]i → (365) edh + [ë]i + d[ip] → (420, 568, 440) edh + [ë]i + a[ì] + d[ip]
→ (588, 239) idh + [ë]i + a[ì] + d[ip] → (432, 434) i + dhi + dh + [ë]i + a[ì] + d[ip] → (439) i + di + dh +
[ë]i + a[ì] + d[ip] → (586) ididhad → (252) ididhat <bhüteça caus. pa. 1.1 of edh[a] våddhau>.
But when there is no yoga with mä the forms are aijijat and aididhat respectively:
Øej → (787) ej + [ë]i → (365) ej + [ë]i + d[ip] → (472) aij + [ë]i + d[ip] → (414, 568, 440) a[t] +
aij + [ë]i + a[ì] + d[ip] → (432, 434) a + ai + ji + j + [ë]i + a[ì] + d[ip] → (55) ai + ji + j + [ë]i + a[ì] +
d[ip] → (586) aijijad → (252) aijijat <bhüteça caus. pa. 1.1 of ej[å] kampane>.
Øedh → (787) edh + [ë]i → (365) edh + [ë]i + d[ip] → (472) aidh + [ë]i + d[ip] → (414, 568,
440) a[t] + aidh + [ë]i + a[ì] + d[ip] → (432, 434) a + ai + dhi + dh + [ë]i + a[ì] + d[ip] → (439) a + ai +
di + dh + [ë]i + a[ì] + d[ip] → (55) ai + di + dh + [ë]i + a[ì] + d[ip] → (586) aididhad → (252) aididhat
<bhüteça caus. pa. 1.1 of edh[a] våddhau>.
The following four forms are examples of when there is sat-saìga with n, b, d, and r respectively:
Øund → (787) und + [ë]i → (365) und + [ë]i + d[ip] → (472) aund + [ë]i + d[ip] → (414, 568,
440) a[t] + aund + [ë]i + a[ì] + d[ip] → (432, 434) a + aun + di + d + [ë]i + a[ì] + d[ip] → (57) aun + di +
d + [ë]i + a[ì] + d[ip] → (586) aundidad → (252) aundidat <bhüteça caus. pa. 1.1 of und[é] kledane>.
Øubj → (787) ubj + [ë]i → (365) ubj + [ë]i + d[ip] → (472) aubj + [ë]i + d[ip] → (414, 568, 440)
a[t] + aubj + [ë]i + a[ì] + d[ip] → (432, 434) a + aub + ji + j + [ë]i + a[ì] + d[ip] → (57) aub + ji + j + [ë]i
+ a[ì] + d[ip] → (586) aubjijad → (252) aubjijat <bhüteça caus. pa. 1.1 of ubj[a] ärjave>.
There is a bhv-ädi-dhätu adò[a] abhiyoge2 (1P, “to join, attack, argue, meditate”). Its form is as follows:
Øadò → (787) adò + [ë]i → (365) adò + [ë]i + d[ip] → (472) ädò + [ë]i + d[ip] → (414, 568,
440) a[t] + ädò + [ë]i + a[ì] + d[ip] → (432, 434) a + äd + òi + ò + [ë]i + a[ì] + d[ip] → (46) äd + òi + ò +
[ë]i + a[ì] + d[ip] → (280) äò + òi + ò + [ë]i + a[ì] + d[ip] → (586) äòòiòad → (252) äòòiòat <bhüteça
caus. pa. 1.1 of adò[a] abhiyoge>.
Øarc → (787) arc + [ë]i → (365) arc + [ë]i + d[ip] → (472) ärc + [ë]i + d[ip] → (414, 568, 440)
a[t] + ärc + [ë]i + a[ì] + d[ip] → (432, 434) a + är + ci + c + [ë]i + a[ì] + d[ip] → (46) är + ci + c + [ë]i +
a[ì] + d[ip] → (586) ärcicad → (252) ärcicat <bhüteça caus. pa. 1.1 of arc[a] püjäyäm>.
[Ë]i is applied after the dhätu [öu][o]çvi gati-våddhyoù (1P, “to go, move; to grow”), then saìkarñaëa is
optionally done by sann-aì-pare ëau ca (637) in accordance with the maxim bhävini bhüta-vad upacäraù
(våtti 512), and because the käryas that are done when only [ë]i follows are sthäni-vat, it is çu that is
reduplicated. Then, when [ë]i which is followed by a[ì] follows, the change to vämana is done by sütra
588, and the change to trivikrama is done by sütra 591. Thus we get the following form:
1
When [ë]i is applied and we get a new dhätu by bhü-sanantädyä dhätavaù (365), [ë]i is considered part of that new dhätu.
Thus, when the ëy-anta-dhätu begins with a sarveçvara, it is the other portion, including [ë]i, which is reduplicated by sütra
434. Thus ji (j + [ë]i) is reduplicated here. But, when it comes time to apply the aë-pare ëau rules (sütras 588 to 592), [ë]i is
not counted as a dhätv-akñara because it is already being used as the para-nimitta. Thus there is no question of applying tat-
parasya nara-laghos trivikramaù (591).
2
This dhätu is listed as aòò[a] abhiyoge in the Päëinian Dhätu-päöha. Since Jéva Gosvämé didn’t include this dhätu in his
Dhäöu-päöha, he is introducing it now in the våtti.
Øçvi → (787) çvi + [ë]i → (637) çu + [ë]i → (422) çau + [ë]i → (66) çäv + [ë]i → (365) çäv +
[ë]i + d[ip] → (414, 568, 440) a[t] + çäv + [ë]i + a[ì] + d[ip] → (432, 433, the våñëéndra au and the
replacement äv are sthäni-vat by 486) a + çu + çäv + [ë]i + a[ì] + d[ip] → (588) a + çu + çav + [ë]i + a[ì]
+ d[ip] → (591) a + çü + çav + [ë]i + a[ì] + d[ip] → (586) açüçavad → (252) açüçavat <bhüteça caus. pa.
1.1 of [öu][o]çvi gati-våddhyoù>.
Comment [200]: this order of application is in
But in the case that saìkarñaëa is not done by sütra 637 we get the following form: accordance with Bäla, Amåta is wrong here.
Øçvi → (787) çvi + [ë]i → (422) çvai + [ë]i → (64) çväy + [ë]i → (365) çväy + [ë]i + d[ip] →
(414, 568, 440) a[t] + çväy + [ë]i + a[ì] + d[ip] → (432, 433, the våñëéndra ai and the replacement äy are
sthäni-vat by 486) a + çvi + çväy + [ë]i + a[ì] + d[ip] → (452) a + çi + çväy + [ë]i + a[ì] + d[ip] → (588) a
+ çi + çvay + [ë]i + a[ì] + d[ip] → (586) açiçvayad → (252) açiçvayat <bhüteça caus. pa. 1.1 of [öu][o]çvi
gati-våddhyoù>.
Comment [201]: this order of application is in
Now we begin the conjugation of the causative of små ädhyäne (1P, “to long for, to remember with accordance with Bäla, Amåta is wrong here.
regret”). Ädhyäna means sotkaëöha-smaraëa (“remembering with longing or regret”).
Øsmå → (787) små + [ë]i → (422) smär + [ë]i → (789) smar + [ë]i → (365) smar + [ë]i + d[ip]
→ (414, 568, 440) a[t] + smar + [ë]i + a[ì] + d[ip] → (432, 433) a + sma + smar + [ë]i + a[ì] + d[ip] →
(452) a + sa + smar + [ë]i + a[ì] + d[ip] → (790, 586) asasmarad → (252) asasmarat <bhüteça caus. pa.
1.1 of små ädhyäne>.
Now we begin the conjugation of the causative of mrad[a] mardane (1A, “to crush”).
Ømrad → (787) mrad + [ë]i → (470) mräd + [ë]i → (789) mrad + [ë]i → (365) mrad + [ë]i +
d[ip] → (414, 568, 440) a[t] + mrad + [ë]i + a[ì] + d[ip] → (432, 433) a + mra + mrad + [ë]i + a[ì] +
d[ip] → (452) a + ma + mrad + [ë]i + a[ì] + d[ip] → (790, 586) amamradad → (252) amamradat
<bhüteça caus. pa. 1.1 of mrad[a] mardane>.
Now we begin the conjugation of the causative of prath[a] prakhyäne (1A, “to spread, become famous”).
Øprath → (787) prath + [ë]i → (470) präth + [ë]i → (789) prath + [ë]i → (365) prath + [ë]i +
d[ip] → (414, 568, 440) a[t] + prath + [ë]i + a[ì] + d[ip] → (432, 433) a + pra + prath + [ë]i + a[ì] +
d[ip] → (452) a + pa + prath + [ë]i + a[ì] + d[ip] → (790, 586) apaprathad → (252) apaprathat <bhüteça
caus. pa. 1.1 of prath[a] prakhyäne>.
Now we begin the conjugation of the causative of dè bhaye (1P, “to fear”).
Ødè → (787) dè + [ë]i → (422) där + [ë]i → (789) dar + [ë]i → (365) dar + [ë]i + d[ip] → (414,
568, 440) a[t] + dar + [ë]i + a[ì] + d[ip] → (432, 433) a + da + dar + [ë]i + a[ì] + d[ip] → (790, 586)
adadarad → (252) adadarat <bhüteça caus. pa. 1.1 of dè bhaye>.
The four dhätus just mentioned beginning with små are also ghaö-ädis. Now we begin the conjugation of
the causative of stè[ï] äcchädane (9U, “to cover”).
Østè → (787) stè + [ë]i → (422) stär + [ë]i → (365) stär + [ë]i + d[ip] → (414, 568, 440) a[t] +
stär + [ë]i + a[ì] + d[ip] → (432, 433, the våñëéndra är is sthäni-vat by 486) a + stè + stär + [ë]i + a[ì] +
d[ip] → (588) a + stè + star + [ë]i + a[ì] + d[ip] → (453) a + tè + star + [ë]i + a[ì] + d[ip] → (491) a + tå
+ star + [ë]i + a[ì] + d[ip] → (484) a + ta + star + [ë]i + a[ì] + d[ip] → (790, 586) atastarad → (252)
atastarat <bhüteça caus. pa. 1.1 of dè bhaye>.
Veñöi-ceñöyor vä (791) is applied and we get the following forms:
Øveñö → (787) veñö + [ë]i → (365) veñö + [ë]i + d[ip] → (414, 568, 440) a[t] + veñö + [ë]i + a[ì] +
d[ip] → (432, 433) a + ve + veñö + [ë]i + a[ì] + d[ip] → (two options by 791):
1) (the final varëa of the nara changes to a-räma) a + va + veñö + [ë]i + a[ì] + d[ip] → (586)
avaveñöad → (252) avaveñöat <bhüteça caus. pa. 1.1 of veñö[a] veñöane>.
2) (the final varëa of the nara doesn’t change to a-räma, 491, 239) a + vi + veñö + [ë]i + a[ì] +
d[ip] → (586) aviveñöad → (252) aviveñöat <bhüteça caus. pa. 1.1 of veñö[a] veñöane>.
Øceñö → (787) ceñö + [ë]i → (365) ceñö + [ë]i + d[ip] → (414, 568, 440) a[t] + ceñö + [ë]i + a[ì] +
d[ip] → (432, 433) a + ce + ceñö + [ë]i + a[ì] + d[ip] → (two options by 791):
1) (the final varëa of the nara changes to a-räma) a + ca + ceñö + [ë]i + a[ì] + d[ip] → (586)
acaceñöad → (252) acaceñöat <bhüteça caus. pa. 1.1 of ceñö[a] ceñöäyäm>.
2) (the final varëa of the nara doesn’t change to a-räma, 491, 239) a + ci + ceñö + [ë]i + a[ì] +
d[ip] → (586) aciceñöad → (252) aciceñöat <bhüteça caus. pa. 1.1 of ceñö[a] ceñöäyäm>.
Saàçodhiné—The examples açämiñätäm, açamiñätäm, and açamayiñätäm should be ayämiñätäm,

ayamiñätäm, and ayamayiñätäm because çam[a] älocane (10A, “to see, perceive”) is not a ghaö-ädi, and
the only ghaö-ädi ending in m among the cur-ädi-dhätus is yam[a] pariveñaëe (10P, “to feed”). The proof
that çam[a] älocane (10A, “to see, perceive”) is not a ghaö-ädi is the gaëa-sütra1 çamo darçane (“the dhätu
çam is not a ghaö-ädi when the meaning is darçana2”) and the gaëa-sütra anye svärtha-ëy-antä ghaö-ädi-
paöhitä api na ghaö-ädayaù. tena "çama, lakña älocane" ity asya niçämayati çåëoty ity arthaù (“Apart from
jïap[a] and yam[a], no other svärtha-ëy-anta-dhätus are ghaö-ädis, even if they are listed as ghaö-ädis (by
Comment [202]:
the phrase am-antaç ca). Thus the form of çam[a] älocane is niçämayati, which means çåëoti”).
see gana-sutra p465 (JG lists all the other dhatus
mentioned in SK as kathädis as SK also does, thus
their lack of våñëéndra is covered by that alone, it
792 / ”aAjaBaAs$aBaASad"IpajaIvamaIlapaIx"r"NABaNA™aNAùe"lapalaupalauQ&Ad"InaAmauÜ"vasya vaAmanaAe vaAx.~pare" NAAE /
is pointless to mention them again as ghaö-ädis)
792. bhräja-bhäsa-bhäña-dépa-jéva-méla-péòa-raëa-bhaëa-çraëa-hve-lapa-lupa-luöhädénäm uddhavasya

vämano väì-pare ëau
bhräja-bhäsa-bhäña-dépa-jéva-méla-péòa-raëa-bhaëa-çraëa-hve-lapa-lupa-luöha-ädénäm—of the dhätus

listed below and so on; uddhavasya—of the uddhava; vämanaù—the change to vämana; vä—optionally;
aì-pare—which is followed by a[ì]; ëau—when the pratyaya [ë]i follows.
The uddhava of the dhätus listed below and so on optionally becomes vämana when [ë]i which is
followed by a[ì] follows.
bhräj[a] déptau 1A to shine

[öu]bhräj[å] déptau 1A to shine
bhäs[å] déptau 1A to shine
Comment [203]: fix these up after manuscript
bhäñ[a] vyaktäyäà väci 1A to speak, say, tell checking. E.g bhräj[a] may be bhräj[å] like in P’s
dép[é] déptau 4A to shine, blaze DP
jév[a] präëa-dhäraëe 1P to live

mél[a] nimeñaëe 1P to blink, close the eyes
péò[a] avagähane duùkha-kriyäyäà ca 10P to press; to hurt
1
A sütra-like statement, found in the Dhätu-päöha or Gaëa-päöha, where dhätus or words are mentioned along with certain
conditions.
2
Darçana is a synonym of älocana. Here the word na (“not”) is carried forward from the previous gaëa-sütra, namely na
kamy-ami-camaù.
raë[a] çabde 1P to sound, ring
bhaë[a] çabde 1P to speak, call
lap[a] vyaktäyäà väci 1P to speak, whisper, lament
luöh[a] çokädinä patane 1A to faint out of grief and so on
luöh[a] viloòane 4P to stir, agitate
bhräja-bhäsor å-rämettvät kevalatväc ca—ababhräjat abibhrajat. ababhäñat abébhañat. aträlaghu-paratvän

na san-nimitta-käryam. äöiöad ity atra ëau pare laghu-yukta-paratväbhävän na trivikramaù. evaà maijijad
Comment [204]: this could possibly be bhräjå-
ity-ädi ca. mä bhavän aöiöad ity aträpi dvir-vacanam uddhava-vämanät paçcäd eva syät. oëå-dhätor åd-it- bhräjor indicating [öu]bhräj[å] and bhräj[a] ..
karaëät tatra tu mä bhavän oëiëat. tad evaà äöiöad ity-ädi-siddhaye nara-laghor ity asya “viñëujanädi” iti check manuscript
viçeñaëaà yat tasyäà kalpitaà tad vyartham eva ca syät. aurëünavat ärtéthapatety-ädau trivikramaù syäd Matsya Avatara dasa 3/12/05 3:46
eva. uddhava-saàjïasyety-ädi—avévåtat amémåjat. pakñe—govinda-våñëéndrau—avavartat amamärjat. Comment [205]: translate this phrase and the
amåta that explains it after the manuscript
ïisvapa çaye— checking has been done.
Våtti—Øbhräj → (787) bhräj + [ë]i → (365) bhräj + [ë]i + d[ip] → (414, 568, 440) a[t] + bhräj + [ë]i + Comment [206]: if the sentence bhräja-bhäsor
is correct these forms might by ababhäsat and
a[ì] + d[ip] → (432, 433) a + bhrä + bhräj + [ë]i + a[ì] + d[ip] → (two options by 792): bébhañat
1) (the uddhava becomes vämana) a + bhrä + bhraj + [ë]i + a[ì] + d[ip] → (452) a + bhä + bhraj +
[ë]i + a[ì] + d[ip] → (439) a + bä + bhraj + [ë]i + a[ì] + d[ip] → (491) a + ba + bhraj + [ë]i + a[ì] + d[ip]
→ (589, 590) a + bi + bhraj + [ë]i + a[ì] + d[ip] → (591) a + bé + bhraj + [ë]i + a[ì] + d[ip] → (586)
abébhrajad → (252) abébhrajat <bhüteça caus. pa. 1.1 of bhräj[a] déptau>.
2) (the uddhava doesn’t become vämana, 452) a + bhä + bhräj + [ë]i + a[ì] + d[ip] → (439) a + bä Comment [207]: fix up the dhätus here if
+ bhräj + [ë]i + a[ì] + d[ip] → (491) a + ba + bhräj + [ë]i + a[ì] + d[ip] → (586) ababhräjad → (252) necessary after manuscript checking
ababhräjat <bhüteça caus. pa. 1.1 of bhräj[a] déptau>.
Comment [208]: fix up the dhätus here if
Øbhäñ → (787) bhäñ + [ë]i → (365) bhäñ + [ë]i + d[ip] → (414, 568, 440) a[t] + bhäñ + [ë]i + necessary after manuscript checking
a[ì] + d[ip] → (432, 433) a + bhä + bhäñ + [ë]i + a[ì] + d[ip] → (two options by 792):
1) (the uddhava becomes vämana) a + bhä + bhañ + [ë]i + a[ì] + d[ip] → (439) a + bä + bhañ + [ë]i
+ a[ì] + d[ip] → (491) a + ba + bhañ + [ë]i + a[ì] + d[ip] → (589, 590) a + bi + bhañ + [ë]i + a[ì] + d[ip]
→ (591) a + bé + bhañ + [ë]i + a[ì] + d[ip] → (586) abébhañad → (252) abébhañat <bhüteça caus. pa. 1.1 of
bhäñ[a] vyaktäyäà väci>.
2) (the uddhava doesn’t become vämana, 439) a + bä + bhäñ + [ë]i + a[ì] + d[ip] → (491) a + ba +
bhäñ + [ë]i + a[ì] + d[ip] → (586) ababhäñad → (252) ababhäñat <bhüteça caus. pa. 1.1 of bhäñ[a] necessary after manuscript checking
vyaktäyäà väci>.
The san-nimitta-kärya doesn’t take place in ababhräjat and ababhäñat because the nara is not followed by necessary after manuscript checking
a syllable belonging to the dhätu that is possessed of a laghu (see sütra 589). Similarly, the change to
trivikrama by sütra 591 doesn’t take place in äöiöat because, when [ë]i follows, the nara is not followed
by a syllable belonging to the dhätu that is possessed of a laghu:
Øaö → (787) aö + [ë]i → (470) äö + [ë]i → (365) äö + [ë]i + d[ip] → (414, 568, 440) a[t] + äö +
[ë]i + a[ì] + d[ip] → (432, 434) a + ä + öi + ö + [ë]i + a[ì] + d[ip] → (55) ä + öi + ö + [ë]i + a[ì] + d[ip] →
(586) äöiöad → (252) äöiöat <bhüteça caus. pa. 1.1 of aö[a] gatau>.
Similarly, the change to trivikrama by sütra 591 doesn’t take place in maijijat1 and so on for the same
reason. The reduplication is only done after the uddhava changes to vämana by sütra 588 in the case of
mä bhavän aöiöat (“you must not go”) also.
Comment [211]: this word is important as is
Øaö → (787) aö + [ë]i → (470) äö + [ë]i → (365) äö + [ë]i + d[ip] → (420, 568, 440) äö + [ë]i + explained by Amåta below
a[ì] + d[ip] → (588) aö + [ë]i + a[ì] + d[ip] → (432, 434) a + öi + ö + [ë]i + a[ì] + d[ip] → (586) aöiöad
→ (252) aöiöat <bhüteça caus. pa. 1.1 of aö[a] gatau>.
But since the dhätu oë[å] apanayane (1P, “to take away”) was made with the indicatory letter å, sütra 588
doesn’t apply and thus we get mä bhavän oëiëat (“you must not take away”):
Øoë → (787) oë + [ë]i → (365) oë + [ë]i + d[ip] → (420, 568, 440) oë + [ë]i + a[ì] + d[ip] →
(432, 434) o + ëi + ë + [ë]i + a[ì] + d[ip] → (586) oëiëad → (252) oëiëat <bhüteça caus. pa. 1.1 of oë[å]
apanayane>.
Therefore, in Prakriyä-kaumudé, the adjective viñëujanädi (“of a dhätu that begins with a viñëujana”)
which is connected with the phrase nara-laghoù (see sütra 591) and which was created to achieve äöiöat
and so on is useless. Indeed, in aurëünavat <bhüteça caus. pa. 1.1 of ürëu[ï] äcchädane> and ärtéthapata
<bhüteça ät. 1.1 of artha upayäcïäyäm> trivikrama certainly takes place by sütra 591. The sütra
beginning uddhava-saàjïasya (sütra 784) is applied and we get avévåtat and amémåjat. But, in the case
that it is not applied, govinda and våñëéndra are applied instead, and thus we get avavartat and
amamärjat:
Ø våt → (787) våt + [ë]i → (365) våt + [ë]i + d[ip] → (414, 568, 440) a[t] + våt + [ë]i + a[ì] +
1) (the uddhava å becomes å) a[t] + våt + [ë]i + a[ì] + d[ip] → (432, 433) a + vå + våt + [ë]i + a[ì]
+ d[ip] → (484) a + va + våt + [ë]i + a[ì] + d[ip] → (589, 590) a + vi + våt + [ë]i + a[ì] + d[ip] → (591) a
+ vé + våt + [ë]i + a[ì] + d[ip] → (586) avévåtad → (252) avévåtat <bhüteça caus. pa. 1.1 of våt[u] vartane>.
2) (the uddhava å doesn’t becomes å, 443) a[t] + vart + [ë]i + a[ì] + d[ip] → (432, 433, the
govinda ar is sthäni-vat by 486) a + vå + vart + [ë]i + a[ì] + d[ip] → (484) a + va + vart + [ë]i + a[ì] +
d[ip] → (586) avavartad → (252) avavartat <bhüteça caus. pa. 1.1 of våt[u] vartane>.
Ø måj → (787) måj + [ë]i → (365) måj + [ë]i + d[ip] → (414, 568, 440) a[t] + måj + [ë]i + a[ì] +
1) (the uddhava å becomes å) a[t] + måj + [ë]i + a[ì] + d[ip] → (432, 433) a + må + måj + [ë]i +
a[ì] + d[ip] → (484) a + ma + måj + [ë]i + a[ì] + d[ip] → (589, 590) a + mi + måj + [ë]i + a[ì] + d[ip] →
(591) a + mé + måj + [ë]i + a[ì] + d[ip] → (586) amémåjad → (252) amémåjat <bhüteça caus. pa. 1.1 of
måj[üñ] çuddhau>.
2) (the uddhava å doesn’t becomes å, 671) a[t] + märj + [ë]i + a[ì] + d[ip] → (432, 433, the
våñëéndra är is sthäni-mat by 486) a + må + märj + [ë]i + a[ì] + d[ip] → (484) a + ma + märj + [ë]i + a[ì]
+ d[ip] → (586) amamärjad → (252) amamärjat <bhüteça caus. pa. 1.1 of måj[üñ] çuddhau>.
Now we begin the conjugation of the causative of [ïi]ñvap[a] çaye (2P, “to sleep, lie down”).
Amåta—Jinendra-buddhi, the author of Nyäsa, confirms that the dhätus kaë[a] nimélane (10P, “to blink,
close the eyes”), vaë[a] çabde (1P, “to sound”), and heöh[a] vibädhäyäm (1U, “to be wicked, to hurt,
harass”) are included by the word ädi here. The change to trivikrama by sütra 591 doesn’t take place in
äöiöat because the nara is not followed by a syllable belonging to the dhätu that is possessed of a laghu
since only the viñëujana ö is following and the qualities of laghu and guru only inhere in sarveçvaras. The
phrase äöiöad ity-ädi-siddhaye means vyatireka-mukhenäöiöad ity-ädi-siddhaye (“to achieve äöiöat and so on
1
Maijijat was conjugated in the previous våtti.
by means of exclusion1”). Similarly the word kalpitam suggests that Prakriyä-kaumudé’s statement is a
bhrama because it is not accepted by anyone.
Saàçodhiné—In some editions the bhäsa in this sütra is listed as bhräsa, but that is false because the
equivalent Päëinian sütra bhräja-bhäsa-bhäña-dépa-jéva-méla-péòäm anyatarasyäm (Añöädhyäyé 7.4.3) lists
bhäsa and not bhräsa and because there is no such dhätu as bhräs[a] anyway. Usually [öu]bhräj[å] déptau
and bhäs[å] déptau would be prohibited from the change to vämana by the phrase açäsv-åditaù in sütra
588, but this rule makes it optional. On the other hand, all the other dhätus mentioned here would
normally always undergo the change to vämana by sütra 588, but this rule makes it optional. The word
api (“also”) in the phrase mä bhävän aöiöad ity aträpi indicates that, like medidhat in the previous våtti, in
mä bhävän aöiöat the reduplication is also done only after the uddhava changes to vämana by sütra 588.
The adjective viñëujanädi in Prakriyä-kaumudé is useless because the change to trivikrama by sütra 591
anyway doesn’t take place in äöiöat since, when [ë]i follows, the nara is not followed by a syllable
belonging to the dhätu that is possessed of a laghu. Furthermore, the adjective viñëujanädi is totally false
because in aurëünavat and ärtéthapata the trivikrama certainly takes place by sütra 591 even though the
dhätus ürëu[ï] äcchädane and artha upayäcïäyäm don’t begin with a viñëujana. This is Jéva Gosvämé’s
intention.
793 / svaApae: s$aÆÿSaRNAAe'ix~ /
793. sväpeù saìkarñaëo ’ìi
sväpeù—of the ëy-anta-dhätu sväpi ([ïi]ñvap[a] + [ë]i); saìkarñaëaù—saìkarñaëa; aìi—when a[ì]

follows.
Sväpi takes saìkarñaëa when a[ì] follows.
tato dvir-vacanam—asüñupat.
Våtti—Then there is reduplication and we get the following form:
Ø ñvap → (458) svap → (787) svap + [ë]i → (470) sväp + [ë]i → (365) sväp + [ë]i + d[ip] →
(414, 568, 440) a[t] + sväp + [ë]i + a[ì] + d[ip] → (793) a + sup + [ë]i + a[ì] + d[ip] → (443) a + sop +
[ë]i + a[ì] + d[ip] → (588, 239) a + sup + [ë]i + a[ì] + d[ip] → (432, 433) a + su + sup + [ë]i + a[ì] +
d[ip] → (580) a + sü + sup + [ë]i + a[ì] + d[ip] → (586) asüsupad → (170) asüñupad → (252) asüñupat
<bhüteça caus. pa. 1.1 of [ïi]ñvap[a] çaye>.
Comment [212]: this order is based upon
Amåta and SK 2586
794 / zAAC$As$aAù"AvyaAvaepaAByaAe yaufNAAE /
794. çä-chä-sä-hvä-vyä-ve-päbhyo yuk ëau
çä-chä-sä-hvä-vyä-ve-päbhyaù—after the dhätus listed below; yuk—the ägama y[uk]; ëau—when [ë]i
follows.
When [ë]i follows, y[uk] is applied after the dhätus listed below.
ço tanu-karaëe 4P to make thin, sharpen

cho chedane 4P to chop
1
Exclusion because the dhätu aö[a] gatau doesn’t begin with a viñëujana.
ño ’nta-karmaëi 4P to destroy, finish
ve[ï] tantu-santäne 1U to weave, sew, compose
pai çoñaëe 1P to dry, wither
peti pä pai ca gåhyete, rakñaëärthas tu na, Üsandehe tu na lug-vikaraëasya grahaëamÛ iti nyäyät.
çäyayatéty-ädi. hvo nara-näräyaëayor iti saìkarñaëa eva, na tu yuk antaraìgatvät—ajühavat. Matsya Avatara dasa 11/8/05 6:48
Comment [213]: see SK vol II p193
Våtti—By the mention of pä here both pä and pai are accepted, but the pä that has the meaning of
rakñaëa is not accepted in accordance with the maxim sandehe tu na lug-vikaraëasya grahaëam (“When
there is doubt, a dhätu whose vikaraëa undergoes luk (mahähara) is not accepted”).
Ø ço → (539) çä → (787) çä + [ë]i → (794) çä + y[uk] + [ë]i → (365) çäyi + ti[p] → (393) çäyi +
[ç]a[p] + ti[p] → (394) çäye + a + ti → (63) çäyayati <acyuta caus. pa. 1.1 of ço tanu-karaëe>.
Only saìkarñaëa is applied by hvo nara-näräyaëayoù saìkarñaëo näma-dhätuà vinä (631), y[uk] is not
applied. This is because the saìkarñaëa is antaraìga.
Ø hve → (539) hvä → (787) hvä + [ë]i → (631) hu + [ë]i → (422) hau + [ë]i → (66) häv + [ë]i
→ (365) häv + [ë]i + d[ip] → (414, 568, 440) a[t] + häv + [ë]i + a[ì] + d[ip] → (432, 433, the våñëéndra
au and the replacement äv are sthäni-vat by 486) a + hu + häv + [ë]i + a[ì] + d[ip] → (two options by
792):
1) (the uddhava becomes vämana) a + hu + hav + [ë]i + a[ì] + d[ip] → (621) a + ju + hav + [ë]i +
a[ì] + d[ip] → (591) a + jü + hav + [ë]i + a[ì] + d[ip] → (586) ajühavad → (252) ajühavat <bhüteça caus.
pa. 1.1 of hve[ï] spardhäyäà çabde ca>.
2) (the uddhava doesn’t become vämana, 621) a + ju + häv + [ë]i + a[ì] + d[ip] → (586) ajuhävad
→ (252) ajuhävat <bhüteça caus. pa. 1.1 of hve[ï] spardhäyäà çabde ca>.
Amåta—This sütra is an apaväda of arti-hré-vlé-ré-knüyé-kñmäyy-ä-rämebhyaù puk ya-lopo govindaç ca

ëau, daridräà vinä (785). In this sütra the dhätus ço and so on are listed as ending in ä-räma (see sütra
539) to remind us that p[uk] would usually be applied. But if the dhätu ve[ï] were listed as ending in ä-
räma here, the rule would also apply to [o]vai çoñaëe (1P, “to dry, to become weary”). Therefore, to
avoid this overinclusion, ve[ï] is listed in its original form. The phrase rakñaëärthas tu na means that the
dhätu pä rakñaëe (2P, “to protect”) is not accepted. Rather it will be described in päteù päl ëau (796)
how it takes the ägama l[uk] instead. By saying nara-näräyaëor here Jéva Gosvämé informs us that the
sütra hvo nara-näräyaëayoù saìkarñaëo näma-dhätuà vinä (631) applies both when [ë]i which is
followed by a[ì] follows and when an adhokñaja pratyaya follows. In this regard, the rule of saìkarñaëa
is antaraìga because it is both sv-alpäçrita and prakåty-äçrita (see våtti 211). Similarly, when an
adhokñaja pratyaya follows, the form is juhavämäsa <adhokñaja caus. pa. 1.1 of hve[ï] spardhäyäà çabde
ca>. But when saìkarñaëa is not done the forms are hväyayati <acyuta caus. pa. 1.1 of hve[ï] spardhäyäà
çabde ca>, hväyayiñyati <kalki caus. pa. 1.1 of hve[ï] spardhäyäà çabde ca>, and so on.
795 / s$anar"sya ipabataer"x.~pare" NAAE paIpya: , itaï"taeistaiï"pa: , ija„ataestau ijai„apaAe vaA /
795. sa-narasya pibater aì-pare ëau pépyaù, tiñöhates tiñöhipaù, jighrates tu jighripo vä
sa-narasya—along with its nara; pibateù—of the dhätu pä päne (1P, “to drink”); aì-pare—which is
followed by a[ì]; ëau—when the pratyaya [ë]i follows; pépyaù—the replacement pépy[a]; tiñöhateù—of
the dhätu ñöhä gati-nivåttau (1P, “to stand, remain”); tiñöhipaù—the replacement tiñöhip[a]; jighrateù—of
the dhätu ghrä gandhopädäne (1P, “to smell”); tu—but; jighripaù—the replacement jighrip[a]; vä—
optionally.
When [ë]i which is followed by a[ì] follows, pä and its nara are replaced by pépy[a], ñöhä and its nara
are replaced by tiñöhip[a], but ghrä and its nara are optionally replaced by jighrip[a].
apépyad ity-ädi. å gati-präpaëayoù, å så gatau. arti hréti—arpayati hrepayati. ré, réì—repayati. ya-lopaù—
knopayati sthäpayati.
Våtti—Thus the forms are apépyat and so on:
Ø pä → (787) pä + [ë]i → (794) pä + y[uk] + [ë]i → (365) päy + [ë]i + d[ip] → (414, 568, 440)
a[t] + päy + [ë]i + a[ì] + d[ip] → (432, 433) a + pä + päy + [ë]i + a[ì] + d[ip] → (795) a + pépy[a] + [ë]i
+ a[ì] + d[ip] → (586) apépyad → (252) apépyat <bhüteça caus. pa. 1.1 of pä päne>.
Now we begin the conjugation of the causatives of å gatau präpaëe (1P, “to go, move; to obtain”) and å
gatau (3P, “to go, move”). Arti-hré-vlé-ré-knüyé-kñmäyy-ä-rämebhyaù puk ya-lopo govindaç ca ëau,
daridräà vinä (785) is applied and we get the following forms:
Ø å → (787) å + [ë]i → (785) å + p[uk] + [ë]i → arp + [ë]i → (365) arpi + ti[p] → (393) arpi +
[ç]a[p] + ti[p] → (394) arpe + a + ti → (63) arpayati <acyuta caus. pa. 1.1 of å gatau präpaëe ca or å
gatau>.
Ø hré → (787) hré + [ë]i → (785) hré + p[uk] + [ë]i → hrep + [ë]i → (365) hrepi + ti[p] → (393)
hrepi + [ç]a[p] + ti[p] → (394) hrepe + a + ti → (63) hrepayati <acyuta caus. pa. 1.1 of hré lajjäyäm>.
Now we begin the conjugation of the causatives of ré gatau reñaëe ca (9P, “to go, move; to howl”) and
ré[ì] sravaëe (4A, “to trickle, flow”).
Ø ré → (787) ré + [ë]i → (785) ré + p[uk] + [ë]i → rep + [ë]i → (365) repi + ti[p] → (393) repi +
[ç]a[p] + ti[p] → (394) repe + a + ti → (63) repayati <acyuta caus. pa. 1.1 of ré gatau reñaëe ca or ré[ì]
sravaëe>.
An example of when y is deleted by sütra 785 is knopayati:
Ø knüy → (787) knüy + [ë]i → (785) knüy + p[uk] + [ë]i → knü + p[uk] + [ë]i → knop + [ë]i →
(365) knopi + ti[p] → (393) knopi + [ç]a[p] + ti[p] → (394) knope + a + ti → (63) knopayati <acyuta
caus. pa. 1.1 of knüy[é] çabde unde ca>.
Ø ñöhä → (458) sthä → (787) sthä + [ë]i → (785) sthä + p[uk] + [ë]i → (365) sthäpi + ti[p] →
(393) sthäpi + [ç]a[p] + ti[p] → (394) sthäpe + a + ti → (63) sthäpayati <acyuta caus. pa. 1.1 of ñöhä gati-
nivåttau>.
Amåta—The a-räma in pépy[a], tiñöhip[a], and jighrip[a] is an indicatory letter employed to aid
pronunciation. The forms of ñöhä and ghrä are atiñöhipat and ajighripat.
796 / paAtae: paAlNAAE , vaAtae: k(mpanaATaeR vaAja, , DaUHaAe DaUna, , ‘aINAAtae: ‘aINA, /
796. päteù päl ëau, väteù kampanärthe väj, dhüïo dhün, préëäteù préë
päteù—of the dhätu pä rakñaëe (2P, “to protect”); päl—the replacement päl; ëau—when [ë]i follows;
väteù—of the dhätu vä gati-gandhanayoù (2P, “to blow; to strike, kill, point out the faults of others”);
kampana-arthe—when the meaning is kampana (“shaking”); väj—the replacement väj; dhüïaù—of the
Comment [214]: JG defines gandhana as hiàsä
dhätu dhü[ï] kampane (5U, 9U, or 10U, “to shake, agitate”); dhün—the replacement dhün; préëäteù—of sücanaà vä in våtti of asyati-vakti-khyätibhyo ìo
the dhätu pré[ï] tarpaëe icchäyäà ca (9U, “to please; to desire”); préë—the replacement préë. bhüteçe kartari
When [ë]i follows, pä is replaced by päl, vä is replaced by väj if the sense is shaking, dhü[ï] is
replaced by dhün, and pré[ï] is replaced by préë.
pälayati ity-ädi.
Våtti—Thus the forms are pälayati and so on:
Ø pä → (787) pä + [ë]i → (796) päl + [ë]i → (365) päli + ti[p] → (393) päli + [ç]a[p] + ti[p] →
(394) päle + a + ti → (63) pälayati (“he causes to protect”) <acyuta caus. pa. 1.1 of pä rakñaëe>.
Bäla—The word päteù (the [ç]ti[p] form of pä rakñaëe) is used here to exclude pä päne (1P, “to drink”).
Similarly, the word väteù (the [ç]ti[p] form of vä gati-gandhanayoù) is used to exclude [o]vai çoñaëe (1P,
“to dry, to become weary”). The mention of dhüïaù here with the indicatory letter ï is to exclude dhü
vidhünane (6P, “to shake, agitate”). Likewise, the word préëäteù (the [ç]ti[p] form of pré[ï] tarpaëe
icchäyäà ca) is used to exclude pré[ì] prétau (4A, “to please”).
Amåta—An example of when the sense is shaking is väjayati pakñau garuòaù (“Garuòa shakes his
wings”).
797 / ilayaAe laIna, , laAtaelaARlvaA NAAE µaeh"‰"AvaNAe /
797. liyo lén, läter läl vä ëau sneha-drävaëe
liyaù—of the dhätus lé çleñaëe (9P, “to stick, adhere to”) and lé[ì] çleñaëe (4A, “to stick, adhere to”);
lén—the replacement lén; läteù—of the dhätu lä däne (2P, “to give”); läl—the replacement läl; vä—
optionally; ëau—when [ë]i follows; sneha-drävaëe—when the meaning is sneha-drävaëe (“melting fat”).
Lé and lé[ì] are optionally replaced by lén and lä is optionally replaced by läl when [ë]i follows,
provided the sense is melting fat.
liya iti lé-léìor grahaëam. ghåtaà vilénayati. léyati-lénätyor vety ätve ’pi—vilénayati. lén-ädeçäd anyatra—
viläpayati viläyayati. lätes tu—vilälayati viläpayati ghåtam. sneheti kim? liyo—viläpayati vilälayati. lätes tu
viläpayati loham.
Våtti—Both lé çleñaëe (9P, “to stick, adhere to”) and lé[ì] çleñaëe (4A, “to stick, adhere to”) are accepted
by the mention of liyaù here. For example, ghåtaà vilénayati (“he melts the ghee”). Even in the case that
lé and lé[ì] undergo the change to ä by sütra 733, we still get vilénayati. But when the substitution of lén
is not done, we get ghåtaà viläpayati or ghåtaà viläyayati (“he melts the ghee”):
Ø vi + lé → (two options by 733):

1) (the change to ä is done) vi + lä → (787) vi + lä + [ë]i → (two options by 797):
i) (the substitution of lén is done) vi + lén + [ë]i → (365) vi + léni + ti[p] → (393) vi + léni +
[ç]a[p] + ti[p] → (394) vi + léne + a + ti → (63) vilénayati <acyuta caus. pa. 1.1 of vi + lé çleñaëe or lé[ì]
çleñaëe>.
ii) (the substitution of lén is not done, 785) vi + lä + p[uk] + [ë]i → (365) vi + läpi + ti[p] → (393)
vi + läpi + [ç]a[p] + ti[p] → (394) vi + läpe + a + ti → (63) viläpayati <acyuta caus. pa. 1.1 of vi + lé
çleñaëe or lé[ì] çleñaëe>.
2) (the change to ä is not done, 787) vi + lé + [ë]i → (two options by 797):
i) (the substitution of lén is done) vi + lén + [ë]i → (365) vi + léni + ti[p] → (393) vi + léni +
[ç]a[p] + ti[p] → (394) vi + léne + a + ti → (63) vilénayati <acyuta caus. pa. 1.1 of vi + lé çleñaëe or lé[ì]
çleñaëe>.
ii) (the substitution of lén is not done, 422) vi + lai + [ë]i → (64) vi + läy + [ë]i → (365) vi + läyi
+ ti[p] → (393) vi + läyi + [ç]a[p] + ti[p] → (394) vi + läye + a + ti → (63) viläyayati <acyuta caus. pa.
1.1 of vi + lé çleñaëe or lé[ì] çleñaëe>.
However, the forms of the dhätu lä are ghåtam vilälayati or ghåtam viläpayati (“he melts the ghee”):
Ø vi + lä → (787) vi + lä + [ë]i → (two options by 797):

1) (the substitution of läl is done) vi + läl + [ë]i → (365) vi + läli + ti[p] → (393) vi + läli +
[ç]a[p] + ti[p] → (394) vi + läle + a + ti → (63) vilälayati <acyuta caus. pa. 1.1 of vi + lä däne>.
2) (the substitution of läl is not done, 785) vi + lä + p[uk] + [ë]i → (365) vi + läpi + ti[p] → (393)
vi + läpi + [ç]a[p] + ti[p] → (394) vi + läpe + a + ti → (63) viläpayati <acyuta caus. pa. 1.1 of vi + lä
däne>.
Why do we say “fat”? Consider the following forms of lé and lé[ì]: lohaà viläpayati or lohaà vilälayati
(“he melts the iron”), and consider the following form of lä: lohaà viläpayati (“he melts the iron”).
798 / ilayaAer"Ar"maAe NAAE paUjaAiBaBava‘ataAr"naeSau @AtmapadM" ca /
798. liyor ä-ramo ëau püjäbhibhava-pratäraneñu ätmapadaà ca
liyoù—of the dhätus lé çleñaëe (9P, “to stick, adhere to”) and lé[ì] çleñaëe (4A, “to stick, adhere to”); ä-
ramaù—ä-räma; ëau—when [ë]i follows; püjä-abhibhava-pratäraneñu—when the meaning is püjä
(“honor, worship”), abhibhava (“subduing”), or pratärana (“deceiving”); ätmapadam—the ätmapada
endings; ca—and.
Lé and lé[ì] always undergo the change to ä-räma when [ë]i follows and the sense is honor, subduing,
or deceiving. However, at that time only the ätmapada endings are used.
vaiñëavatvena läpayate, ätmänaà püjitaà karotéty arthaù. kåñëaù kaàsam ulläpayate. bäla-kåñëam
ulläpayate gopé. käçikä-bhäñä-våtty-ädi-sammate ëäv ity aträpy “açiti” iti tu prakriyä cintyä.
Våtti—For example, vaiñëavatvena läpayate (“he obtains honor because of being a vaiñëava”). Here
läpayate means ätmänaà püjitaà karoti (“he causes himself to be honored”).
Ø lé → (787) lé + [ë]i → (798) lä + [ë]i → (785) lä + p[uk] + [ë]i → (365) läpi + te → (393) läpi
+ [ç]a[p] + te → (394) läpe + a + te → (63) läpayate <acyuta caus. ät. 1.1 of lé çleñaëe or lé[ì] çleñaëe>.
Examples of the other meanings are kåñëaù kaàsam ulläpayate (“Kåñëa subdues Kaàsa”) and bäla-
kåñëam ulläpayate gopé (“The gopé tricks baby Kåñëa”). In this regard, Prakriyä-kaumudé is questionable
because it says açiti (“when a pratyaya that doesn’t have the indicatory letter ç follows”) even though
Käçikä, Bhäñä-våtti, and other authoritative works agree that the para-nimitta is ëau.
Amåta—Where the change to ä-räma was optional by léyati-lénätyoù, this rule makes it compulsory.
Similarly, this rule blocks the parapada endings that would usually be applied since lé çleñaëe (9P, “to
stick, adhere to”) is a parapadi-dhätu.
Saàçodhiné—Pälayati can also be made from the dhätu päl[a] rakñaëe (10P, “to protect”) by applying
cur-äder ëiù (781). In this case the meaning is “he protects.”
799 / iBayaAe BaISBaApaAE NAAE ‘ayaAejak(Aà"yaM caed"AtmapadM" ca , smayatae: smaApa: s$aBayaivasmayaêeta, /
799. bhiyo bhéñ-bhäpau ëau prayojakäd bhayaà ced ätmapadaà ca, smayateù smäpaù sa-bhaya-
vismayaç cet
bhiyaù—of the dhätu [ïi]bhé bhaye (3P, “to fear”); bhéñ-bhäpau—the replacement bhéñ and bhäp[a];
ëau—when [ë]i follows; prayojakät—caused1 by the prayojaka (see Amåta 787); bhayam—fear; cet—if;
ätmapadam—the ätmapada endings; ca—and; smayateù—of the dhätu ñmi[ì] éñad-dhasane (1A, “to smile,
laugh”); smäpaù—the replacement smäp[a]; sa-bhaya-vismayaù—astonishment along with fear; cet—if.
When [ë]i follows, [ïi]bhé is replaced by bhéñ or bhäp[a], provided there is fear caused by the
prayojaka, and smi[ì] is replaced by smäp[a], provided there is astonishment and fear caused by the
prayojaka. In both cases only the ätmapada endings are used.
bhéñayate bhäpayate kaàsaà hariù, vismäpayate ca. prayojakäd iti kim? gaja-dantena bhäyayati
vismäyayati ca tam. sphäyé opyäyé våddhau—
Våtti—For example, bhéñayate kaàsaà hariù or bhäpayate kaàsaà hariù (“Lord Hari frightens Kaàsa”)
and vismäpayate kaàsaà hariù (“Lord Hari astonishes Kaàsa”).
Ø bhé → (787) bhé + [ë]i → (799) bhéñ + [ë]i → (365) bhéñi + te → (393) bhéñi + [ç]a[p] + te →
(394) bhéñe + a + te → (63) bhéñayate <acyuta caus. ät. 1.1 of [ïi]bhé bhaye>.
Ø bhé → (787) bhé + [ë]i → (799) bhäp[a] + [ë]i → (365) bhäpi + te → (393) bhäpi + [ç]a[p] + te
→ (394) bhäpe + a + te → (63) bhäpayate <acyuta caus. ät. 1.1 of [ïi]bhé bhaye>.
Ø vi + ñmi → (458) vi + smi → (787) vi + smi + [ë]i → (799) vi + smäp[a] + [ë]i → (365) vi +
smäpi + te → (393) vi + smäpi + [ç]a[p] + te → (394) vi + smäpe + a + te → (63) vismäpayate <acyuta
caus. ät. 1.1 of vi + smi[ì] éñad-dhasane>.
Why do we say “caused by the prayojaka”? Consider gaja-dantena bhäyayati kaàsaà hariù (“Lord Hari
frightens Kaàsa with the elephant’s’ tusk”) and gaja-dantena vismäyayati kaàsaà hariù (“Lord Hari
astonishes Kaàsa with the elephant’s tusk”).
Ø bhé → (787) bhé + [ë]i → (422) bhai + [ë]i → (64) bhäy + [ë]i → (365) bhäyi + ti[p] → (393)
bhäyi + [ç]a[p] + ti[p] → (394) bhäye + a + ti → (63) bhäyayati <acyuta caus. pa. 1.1 of [ïi]bhé bhaye>.
Ø vi + ñmi → (458) vi + smi → (787) vi + smi + [ë]i → (422) vi + smai + [ë]i → (64) vi + smäy +
[ë]i → (365) vi + smäyi + ti[p] → (393) vi + smäyi + [ç]a[p] + ti[p] → (394) vi + smäye + a + ti → (63)
vismäyayati <acyuta caus. pa. 1.1 of vi + smi[ì] éñad-dhasane>.
Now we begin the conjugation of the causative of sphäy[é] våddhau (1A, “to swell, increase”).
1
A païcamé viñëubhakti is used here to express the cause of the fear. This is in accordance with bhaye hetuù (988).
Amåta—In the counterexamples the fear and astonishment is caused through the agency of the
elephant’s tusk and not directly by the prayojaka himself, thus the forms bhäyayati and vismäyayati are
used.
800 / s$P(Aya: s$P(Ava, , zAde"r"gAtaAE zAAta, , wNAAe gAimar"baAeDanae , ‚(LHa: ‚(Apa, , @DaIx~Ae'DyaApa, , jaejaARpa, ,
is$aDyatae: s$aA©a tau paAr"laAEik(ke( , äu"SaAe äU"iScaÔak(maRtvae tau vaA NAAE /
800. sphäyaù sphäv, çader agatau çät, iëo gamir abodhane, kréïaù kräp, adhéìo ’dhyäp, jer jäp,
sidhyateù sädh na tu pära-laukike, duño düñ citta-karmatve tu vä ëau
sphäyaù—of the dhätu sphäy[é] våddhau (1A, “to swell, increase”); sphäv—the replacement sphäv;
çadeù—of the dhätu çad[ÿ] çätane (1P or 6P, “to fall, perish, decay”); agatau—when the meaning is not
gati (“movement”); çät—the replacement çät; iëaù—of the dhätu i[ë] gatau (2P, “to go, move”); gamiù—
the replacement gam[i]; abodhane—when the meaning is not bodhana (“understanding”); kréïaù—of the
dhätu [òu]kré[ï] dravya-vinimaye (9U, “to buy, purchase, exchange goods”); kräp—the replacement
kräp; adhi-iìaù—of adhi + i[ì] adhyayane (2A, “to study”); adhyäp—the replacement adhyäp; jeù—of the
dhätu ji jaye (1P, “to conquer, be glorious”); jäp—the replacement jäp; sidhyateù—of the dhätu ñidh[u]
saàräddhau (4P, “to succeed, accomplish”); sädh—the replacement sädh; na—not; tu—but; pära-
laukike—when referring to the other world; duñaù—of the dhätu duñ[a] vaikåtye (4P, “to be impure, bad,
wrong”); düñ—the replacement düñ; citta-karmatve—when the citta (“mind, intelligence”) is the karma
(“object”); tu—but; vä—optionally; ëau—when [ë]i follows.
When [ë]i follows, sphäy[é] is replaced by sphäv, çad[ÿ] is replaced by çät if it is not used in the sense
of gati, i[ë] is replaced by gam[i] if it is not used in the sense of bodhana, [òu]kré[ï] is replaced by
kräp, adhi + i[ì] is replaced by adhyäp, ji is replaced by jäp, ñidh[u] is replaced by sädh if it doesn’t
refer to the other world, and duñ[a] is replaced by düñ. But if the mind is the object in the sentence,
duñ[a] is only optionally replaced by düñ.
sphävayati, çätayati chinattéty arthaù. ië gatau—gamayati. ië-vad-ik—adhigamayati, bodhane—

pratyäyayati. sädhayati annam. päralaukike—sedhayati para-lokam.
Våtti—Ø sphäy → (787) sphäy + [ë]i → (800) sphäv + [ë]i → (365) sphävi + ti[p] → (393) sphävi +
[ç]a[p] + ti[p] → (394) sphäve + [ç]a[p] + ti[p] → (63) sphävayati <acyuta caus. pa. 1.1 of sphäy[é]
våddhau>.
Ø çad → (787) çad + [ë]i → (800) çät + [ë]i → (365) çäti + ti[p] → (393) çäti + [ç]a[p] + ti[p] →
(394) çäte + [ç]a[p] + ti[p] → (63) çätayati <acyuta caus. pa. 1.1 of çad[ÿ] çätane>.
Çätayati means chinatti (“he cuts, destroys”). The causative of i[ë] gatau is gamayati and, because the
dhätu i[k] is treated like the dhätu i[ë] (see sütra 657), the causative of i[k] smaraëe is adhigamayati:
Ø i → (787) i + [ë]i → (800) gam[i] + [ë]i → (470) gäm + [ë]i → (789) gami → (365) gami +
ti[p] → (393) gami + [ç]a[p] + ti[p] → (394) game + [ç]a[p] + ti[p] → (63) gamayati (“he causes to go”)
<acyuta caus. pa. 1.1 of i[ë] gatau>.
Ø i → (658) adhi + i → (787) adhi + i + [ë]i → (657, 800) adhi + gam[i] + [ë]i → (470) gäm +
[ë]i → (789) adhi + gami → (365) adhi + gami + ti[p] → (393) adhi + gami + [ç]a[p] + ti[p] → (394) adhi
+ game + [ç]a[p] + ti[p] → (63) adhigamayati (“he causes to remember (he reminds)”) <acyuta caus. pa.
1.1 of i[k] smaraëe>.
But when i[ë] gatau is used in the sense of bodhana, the form is pratyäyayati:
Ø prati + i → (787) prati + i + [ë]i → (422) prati + ai + [ë]i → (64) prati + äy + [ë]i → (365)
prati + äyi + ti[p] → (393) prati + äyi + [ç]a[p] + ti[p] → (394) prati + äye + [ç]a[p] + ti[p] → (63) prati +
äyayati → (59) pratyäyayati (“he causes to understand (he convinces)”) <acyuta caus. pa. 1.1 of prati +
i[ë] gatau>.
The form of ñidh[u] saàräddhau is sädhayati annam (“he prepares the food”), but when referring to the
other world, the form is sedhayati para-lokam (“he achieves the other world”).
Ø ñidh → (458) sidh → (787) sidh + [ë]i → (800) sädh + [ë]i → (365) sädhi + ti[p] → (393)
sädhi + [ç]a[p] + ti[p] → (394) sädhe + [ç]a[p] + ti[p] → (63) sädhayati <acyuta caus. pa. 1.1 of ñidh[u]
saàräddhau>.
Ø ñidh → (458) sidh → (787) sidh + [ë]i → (443) sedh + [ë]i → (365) sedhi + ti[p] → (393) sedhi
+ [ç]a[p] + ti[p] → (394) sedhe + [ç]a[p] + ti[p] → (63) sedhayati <acyuta caus. pa. 1.1 of ñidh[u]
saàräddhau>.
Amåta—Due to the mention of sidhyateù (the [ç]ti[p] form of ñidh[u] saàräddhau), ñidh[u] gatyäm (1P,
“to go, move”) and ñidh[ü] çästre mäìgalye ca (1P, “to instruct; to be auspicious”) are excluded. An
example of when çad[ÿ] çätane is used in the sense of gati is gäù çädayati govindaù (“Govinda herds the
cows”). Here çädayati means cälayati (“he causes to move”)
Saàçodhiné—The form of duñ[a] vaikåtye is aniveditännaà düñayati (“he spoils the unoffered food”), but
when the mind is the object, the forms are cittaà düñayati kämaù or cittaà doñayati kämaù (“Lust
perverts the intelligence”). In this regard, the synonyms of citta such as prajïä and so on may also be
used as the object. Sädhayati can also be made by applying [ë]i after the dhätu sädh[a] saàsiddhau (4P
or 5P, “to succeed, accomplish”). In this case it is also allowed to refer to the other world. The word
pära-laukika is formed by applying the taddhita pratyaya called mädhava-öha after the word para-loka in
the sense of tad-dhita (“beneficial for that”) by lokottara-padät (). Thus pära-laukika means that which is
beneficial or produces effects in the other world or afterlife. Thus sedhayati täpasaà tapaù (“Austerity Matsya Avatara dasa 6/12/05 5:57
Comment [215]: reference this: taddhita-sütra
makes the ascetic perfect”).
Comment [216]: based on SK 2604
801 / ç&h"Ae r"Aepa, , icaHaêApa, , s$Pu(r": s$P(Ar," , vaetae: ‘ajanae vaApNAAE vaA /
801. ruho rop, ciïaç cäp, sphuraù sphär, veteù prajane väp ëau vä
ruhaù—of the dhätu ruh[a] janmani prädur-bhäve ca (1P, “to grow, rise; to appear”); rop—the
replacement rop; ciïah—of the dhätu ci[ï] cayane (5U, “to collect”); cäp—the replacement cäp;
sphuraù—of the dhätu sphur[a] sphuraëe (6P, “to tremble, shine, to be manifest”); sphär—the
replacement sphär; veteù—of the dhätu vé gatau prajana-känty-asana-khädaneñu ca (2P, “to go, move; to
become pregnant; to shine, be beautiful, desire; to throw; to eat”); prajane—when the meaning is
prajana (“becoming pregnant”); väp—the replacement väp; ëau—when [ë]i follows; vä—optionally.
When [ë]i follows, ruh[a] is optionally replaced by rop, ci[ï] is optionally replaced by cäp, sphur[a] is
optionally replaced by sphär, and vé is optionally replaced by väp if it is used in the sense of prajana.
ropayati rohayati, cäpayati cäyayati, sphärayati sphorayati. ädeça-sad-bhäve ëau kåtasya sthäni-vattväd
dvir-vacanam—apuspharat apusphurat. vé prajanädau—väpayati väyayati, garbhaà grähayatéty arthaù.
Våtti—Ø ruh → (787) ruh + [ë]i → (two options by 801):
1) (ruh is replaced by rop) rop + [ë]i → (365) ropi + ti[p] → (393) ropi + [ç]a[p] + ti[p] → (394)
rope + a + ti → (63) ropayati <acyuta caus. pa. 1.1 of ruh[a] janmani prädur-bhäve ca>.
2) (ruh is not replaced by rop, 443) roh + [ë]i → (365) rohi + ti[p] → (393) rohi + [ç]a[p] + ti[p]
→ (394) rohe + a + ti → (63) rohayati <acyuta caus. pa. 1.1 of ruh[a] janmani prädur-bhäve ca>.
Ø ci → (787) ci + [ë]i → (two options by 801):

1) (ci is replaced by cäp) cäp + [ë]i → (365) cäpi + ti[p] → (393) cäpi + [ç]a[p] + ti[p] → (394)
cäpe + a + ti → (63) cäpayati <acyuta caus. pa. 1.1 of ci[ï] cayane>.
2) (ci is not replaced by cäp, 422) cai + [ë]i → (64) cäy + [ë]i → (365) cäyi + ti[p] → (393) cäyi +
[ç]a[p] + ti[p] → (394) cäye + a + ti → (63) cäyayati <acyuta caus. pa. 1.1 of ci[ï] cayane>.
Ø sphur → (787) sphur + [ë]i → (two options by 801):

1) (sphur is replaced by sphär) sphär + [ë]i → (365) sphäri + ti[p] → (393) sphäri + [ç]a[p] + ti[p]
→ (394) sphäre + a + ti → (63) sphärayati <acyuta caus. pa. 1.1 of sphur[a] sphuraëe>.
2) (sphur is not replaced by sphär, 443) sphor + [ë]i → (365) sphori + ti[p] → (393) sphori +
[ç]a[p] + ti[p] → (394) sphore + a + ti → (63) sphorayati <acyuta caus. pa. 1.1 of sphur[a] sphuraëe>.
It is sphu that is reduplicated when the replacement is done because the käryas that take place when [ë]i
follows are sthäni-vat by sütra 486. Thus we get the following forms:
Ø sphur → (787) sphur + [ë]i → (two options by 801):

1) (sphur is replaced by sphär) sphär + [ë]i → (365) sphär + [ë]i + d[ip] → (414, 568, 440) a[t] +
sphär + [ë]i + a[ì] + d[ip] → (432, 433, the ä of sphär is sthäni-vat by 486) a + sphu + sphär + [ë]i + a[ì]
+ d[ip] → (588) a + sphu + sphar + [ë]i + a[ì] + d[ip] → (453) a + phu + sphar + [ë]i + a[ì] + d[ip] →
(439) a + pu + sphar + [ë]i + a[ì] + d[ip] → (586) apuspharad → (252) apuspharat <bhüteça caus. pa. 1.1
of sphur[a] sphuraëe>.
2) (sphur is not replaced by sphär, 443) sphor + [ë]i → (365) sphor + [ë]i + d[ip] → (414, 568,
440) a[t] + sphor + [ë]i + a[ì] + d[ip] → (432, 433, the govinda o is sthäni-vat by 486) a + sphu + sphor +
[ë]i + a[ì] + d[ip] → (588, 239) a + sphu + sphur + [ë]i + a[ì] + d[ip] → (453) a + phu + sphur + [ë]i +
a[ì] + d[ip] → (439) a + pu + sphur + [ë]i + a[ì] + d[ip] → (586) apusphurad → (252) apusphurat
<bhüteça caus. pa. 1.1 of sphur[a] sphuraëe>.
The forms of vé prajanädau1 are väpayati and väyayati (“he impregnates”) which means garbhaà
grähayati (“he causes to have an embryo”):
Ø vé → (787) vé + [ë]i → (two options by 801):

1) (vé is replaced by väp) väp + [ë]i → (365) väpi + ti[p] → (393) väpi + [ç]a[p] + ti[p] → (394)
väpe + a + ti → (63) väpayati <acyuta caus. pa. 1.1 of vé gatau prajana-känty-asana-khädaneñu ca>.
2) (vé is not replaced by väp, 422) vai + [ë]i → (64) väy + [ë]i → (365) väyi + ti[p] → (393) väyi
+ [ç]a[p] + ti[p] → (394) väye + a + ti → (63) väyayati <acyuta caus. pa. 1.1 of vé gatau prajana-känty-
asana-khädaneñu ca>.
Amåta—But when the meaning is something other than prajana, we get uddhavaà väyayati kåñëaù
(“Kåñëa sends Uddhava”). Here väyayati means gamayati (“He causes to go”).
1
Since this dhätu has many meanings only the relevant meaning of prajana is mentioned here, but in the Dhätu-päöha the
dhätu is listed as vé gatau prajana-känty-asana-khädaneñu ca (2P, “to go; to become pregnant; to shine, be beautiful, desire; to
throw; to eat”).
802 / wx~Ae gAAx.~ s$aªax.~pare" NAAE vaA /
802. iìo gäì sann-aì-pare ëau vä
iìaù—of the dhätu i[ì] adhyayane (2A, “to study”); gäì—the replacement gä[ì]; san-aì-pare—which is
followed by sa[n] or a[ì]; ëau—when the pratyaya [ë]i follows; vä—optionally.
I[ì] is optionally replaced by gä[ì] when [ë]i which is followed by sa[n] or a[ì] follows.
adhyajégapat adhyäpipat.
Våtti—Ø i → (658) adhi + i → (787) adhi + i + [ë]i → (two forms by 802)1:

1) (i[ì] is replaced by gä[ì]) adhi + gä[ì] + [ë]i → (785) adhi + gä + p[uk] + [ë]i → (414, 568,
440) adhi + a[t] + gäp + [ë]i + a[ì] + d[ip] → (432, 433) adhi + a + gä + gäp + [ë]i + a[ì] + d[ip] → (588)
adhi + a + gä + gap + [ë]i + a[ì] + d[ip] → (457) adhi + a + jä + gap + [ë]i + a[ì] + d[ip] → (491) adhi + a
+ ja + gap + [ë]i + a[ì] + d[ip] → (589, 590) adhi + a + ji + gap + [ë]i + a[ì] + d[ip] → adhi + a + jé + gap +
[ë]i + a[ì] + d[ip] → (586) adhi + ajégapad → (59) adhyajégapad → (252) adhyajégapat <bhüteça caus. pa.
1.1 of adhi + i[ì] adhyayane>.
2) (i[ì] is not replaced by gä[ì], 800) adhy + äp + [ë]i → (414, 568, 440) adhy + a[t] + äp + [ë]i +
a[ì] + d[ip] → (432, 434) adhy + a + ä + pi + p + [ë]i + a[ì] + d[ip] → (46) adhy + ä + pi + p + [ë]i + a[ì]
+ d[ip] → (586) adhyäpipad → (252) adhyäpipat <bhüteça caus. pa. 1.1 of adhi + i[ì] adhyayane>.
803 / nar"Aeã"yasya w: pavagARh"ir"ima‡ajar"AmaeSvaã"yapare"Sau s$aina /
803. naro-dvayasya iù pa-varga-harimitra-ja-rämeñv a-dvaya-pareñu sani
nara-u-dvayasya—of the u-dvaya of a nara; iù—the replacement i-räma; pa-varga-harimitra-ja-rämeñu—

when pa-varga, harimitra, or ja-räma follows; a-dvaya-pareñu—which are followed by a-dvaya; sani—
when there is sa[n] (see sütra 807).
In the desiderative2 the u-dvaya of a nara changes to i when pa-varga, harimitra, or ja-räma which are
followed by a-dvaya follow.
804 / ›avaitaZa{NAAeita‰"vaita‘avaitaplavaitacyavataInaAM vaA /
804. sravati-çåëoti-dravati-pravati-plavati-cyavaténäà vä
sravati-çåëoti-dravati-pravati-plavati-cyavaténäm—of the dhätus listed below; vä—optionally.
But the u-dvaya of the nara of the following dhätus only optionally changes to i:
sru gatau 1P to flow

çru çravaëe 1P to hear
dru gatau 1P to run, melt
pru[ì] gatau 1A to go, move, jump
plu[ì] gatau 1A to float, jump, swim
1
In this regard, one should remember the maxim bhävini bhüta-vad upacäraù (våtti 512).
2
It will be explained in Saàçodhiné 807 that the san-anta form of a dhätu is called the desiderative.
cyu[ì] gatau 1A to go, move, fall
tataù san-nimitta-käryeëa—abébhavat ayéyavat. ju gatau sautraù—ajéjavat. asisravat asusravat ity-ädi.
Våtti—Thus, by the san-nimitta-kärya (sütra 803), we get the following forms:
Ø bhü → (787) bhü + [ë]i → (422) bhau + [ë]i → (66) bhäv + [ë]i → (365, 414, 568, 440) a[t] +
bhäv + [ë]i + a[ì] + d[ip] → (432, 433, the våñëéndra au and the replacement äv are sthäni-vat by 486) a+
bhü + bhäv + [ë]i + a[ì] + d[ip] → (588) a + bhü + bhav + [ë]i + a[ì] + d[ip] → (439) a + bü + bhav + [ë]i
+ a[ì] + d[ip] → (589, 803) a + bi + bhav + [ë]i + a[ì] + d[ip] → (591) a + bé + bhav + [ë]i + a[ì] + d[ip]
→ (586) abébhavad → (252) abébhavat <bhüteça caus. pa. 1.1 of bhü sattäyäm>.
Ø yu → (787) yu + [ë]i → (422) yau + [ë]i → (66) yäv + [ë]i → (414, 568, 440) a[t] + yäv + [ë]i
+ a[ì] + d[ip] → (432, 433, the våñëéndra au and the replacement äv are sthäni-vat by 486) a+ yu + yäv +
[ë]i + a[ì] + d[ip] → (588) a + yu + yav + [ë]i + a[ì] + d[ip] → (589, 803) a + yi + yav + [ë]i + a[ì] +
d[ip] → (591) a + yé + yav + [ë]i + a[ì] + d[ip] → (586) ayéyavad → (252) ayéyavat <bhüteça caus. pa. 1.1
of yu miçraëämiçraëayoù>.
The form of the sautra-dhätu ju gatau (1P, “to move quickly”) is ajéjavat:
Comment [217]: see SK p228
Ø ju → (787) ju + [ë]i → (422) jau + [ë]i → (66) jäv + [ë]i → (414, 568, 440) a[t] + jäv + [ë]i +
a[ì] + d[ip] → (432, 433, the våñëéndra au and the replacement äv are sthäni-vat by 486) a+ ju + jäv +
[ë]i + a[ì] + d[ip] → (588) a + ju + jav + [ë]i + a[ì] + d[ip] → (589, 803) a + ji + jav + [ë]i + a[ì] + d[ip]
→ (591) a + jé + jav + [ë]i + a[ì] + d[ip] → (586) ajéjavad → (252) ajéjavat <bhüteça caus. pa. 1.1 of ju
gatau>.
The forms obtained by the current sütra are asisravat or asusravat and so on.
Ø sru → (787) sru + [ë]i → (422) srau + [ë]i → (66) sräv + [ë]i → (414, 568, 440) a[t] + sräv +
[ë]i + a[ì] + d[ip] → (432, 433, the våñëéndra au and the replacement äv are sthäni-vat by 486) a + sru +
sräv + [ë]i + a[ì] + d[ip] → (588) a + sru + srav + [ë]i + a[ì] + d[ip] → (452) a + su + srav + [ë]i + a[ì] +
d[ip] → (589, two options by 804):
1) (the change to i takes place) a + si + srav + [ë]i + a[ì] + d[ip] → (586) asisravad → (252)
asisravat <bhüteça caus. pa. 1.1 of sru gatau>.
2) (the change to i doesn’t take place, 586) asusravad → (252) asusravat <bhüteça caus. pa. 1.1 of
sru gatau>.
805 / r"ÃaenaRsya h"r"Ae NAAE ma{gAr"maNAe /
805. raïjer nasya haro ëau måga-ramaëe
raïjeù—of the dhätu ranj[a] räge (1U or 4U, “to be colored, delighted, to love, be attached”); nasya—of
na-räma; haraù—deletion; ëau—when [ë]i follows; måga-ramaëe—when the meaning is hunting1.
The n of ranj[a] is deleted when [ë]i follows, provided the meaning is hunting.
rajayati mågän. anyatra raïjayati kåñëam. evam anye ’pi.
1
In this regard, Siddhänta Kaumudé, commenting on Añöädhyäyé 6.4.91 says måga-ramaëam äkheöanam. (“måga-ramaëa means
äkheöana (“hunting”)”).
Våtti—For example, rajayati mågän (“he hunts the deer”).
Ø ranj → (787) ranj + [ë]i → (470) ränj + [ë]i → (789) ranj + [ë]i → (805) raj + [ë]i → (365)
raji + ti[p] → (393) raji + [ç]a[p] + ti[p] → (394) raje + a + ti → (63) rajayati <acyuta caus. pa. 1.1 of
ranj[a] räge>.
But when the meaning is something else, we get raïjayati kåñëam (“he pleases Kåñëa”).
Ø ranj → (787) ranj + [ë]i → (470) ränj + [ë]i → (789) ranj + [ë]i → (241) raïj + [ë]i → (365)
raïji + ti[p] → (393) raïji + [ç]a[p] + ti[p] → (394) raïje + a + ti → (63) raïjayati <acyuta caus. pa. 1.1
of ranj[a] räge>.
Other causatives are made in a similar fashion.
806 / h"ntaestaAe na{is$aMhe"'inaNADaAeºajae /
806. hantes to nåsiàhe ’n-ië-adhokñaje
hanteù—of the dhätu han[a] hiàsä-gatyoù (2P, “to strike, kill; to go, move); taù—the change to ta-räma;
nåsiàhe—when a nåsiàha pratyaya follows; an-ië-adhokñaje—except i[ë] or an adhokñaja pratyaya.
The n of han[a] changes to t when any nåsiàha pratyaya, except i[ë] or an adhokñaja pratyaya,
follows.
hano hasya gho ëin-nayoù—ghätayati. “gaty-arthasyäpi ëau taù syät” iti durgaù—ghätayati. iti ëy-anta-
prakriyä.
Våtti—Then hano hasya gho ëin-nayoù (267) is applied and we get ghätayati (“he causes to kill”):
Ø han → (396) han + [ë]i → (267) ghan + [ë]i → (470) ghän + [ë]i → (806) ghät + [ë]i → (365)
ghäti + ti[p] → (393) ghäti + [ç]a[p] + ti[p] → (394) ghäte + a + ti → (63) ghätayati <acyuta caus. pa. 1.1
of han[a] hiàsä-gatyoù>.
Durga-siàha, author of the Durga-våtti on Kätantra-vyäkaraëa, says that when [ë]i follows, the change
to t takes place even when han[a] is used in the sense of gati (“movement”). Thus we get ghätayati (“he
causes to move”). Thus ends the section dealing with the ëy-anta-dhätus (causatives).
Amåta—In his våtti to hantes taù (Kätantra) Durga-siàha gives the example gäà ghätayati, gamayatéty
arthaù (“He herds the cow. Here ghätayati means gamayati”).
Comment [218]: reference this from
comparative book if possible
Saàçodhiné—Ghätayati often just means “he kills” because, in the cur-ädi section of the Dhätu-päöha,
Jéva Gosvämé says hanty-arthäç ca (ye ca teñu gaëeñu hiàsärthä dhätava uktäs te cur-ädäv api jïeyäù ity
arthaù) (“Dhätus which mean “to kill” can also be cur-ädis (One should know that those dhätus having
the meaning of hiàsä which were previously mentioned in the other nine gaëas can also be conjugated
as cur-ädis)”).1
1
Siddhänta-kaumudé, commenting on the same gaëa-sütra (hanty-arthäç ca) in the Päëinian Dhätu-päöha, says nava-gaëyäm
uktä api hanty-arthäù svärthe ëicaà labhanta ity arthaù (“Dhätus which mean “to kill” can also take svärtha [ë]i[c] (cur-ädi-ëi)
even though they are listed in the other nine gaëas”). This increases the list of cur-ädi-dhätus considerably. Thus from the ad-
ädi-dhätu han[a] hiàsä-gatyoù we can form not only hanti (“he kills”), but ghätayati (“he kills”) also.
Atha san-anta-prakriyä
Now we begin the section dealing with the san-anta-dhätus (desideratives)
807 / s$ana, i‚(yaecC$AyaAma, /
807. san kriyecchäyäm
san—the pratyaya sa[n]; kriyä-icchäyäm—when the sense is “desire (icchä) for the activity (kriyä).”
Sa[n] is applied after a dhätu in the sense of “desiring to do the activity expressed by the dhätu.”
Saàçodhiné—Whereas the sa[n] mentioned previously in sütras 577 and 601 is a svärtha-pratyaya (“a
pratyaya that merely conveys the dhätu’s own meaning”), the sa[n] that is applied by the current sütra is
a pratyaya that adds the meaning of icchä (“desire”). Dhätus made with either sa[n] are called san-anta-
dhätus, but dhätus made with the sa[n] mentioned in the current sütra are specifically called
desideratives. As explained previously, san-anta-dhätus take parapada endings and so on according to
the original dhätu from which they are formed (see sütra 581). In våtti 148 Jéva Gosvämé defined kriyä as
kriyä dhätv-arthaù, sattähära-jïäna-vihära-prabhåtiù (“Kriyä is the meaning of a dhätu such as being,
eating, knowing, strolling, and so on”).
808 / oã"yaƒah"gAuhe"ByaAe naeq%. s$aina /
808. u-dvaya-graha-guhebhyo neö sani
u-dvaya-graha-guhebhyaù—after dhätus ending in u-dvaya and after the dhätus grah[a] upädäne (9U, “to
accept, take”) and guh[ü] saàvaraëe (1U, “to cover, hide”); na—not; iö—i[ö]; sani—when sa[n] follows.
I[ö] is not applied after grah[a], guh[ü], and dhätus ending in u-dvaya when sa[n] follows.
éça-samépäd viñëujanäd aniö-san kapilaù, éçäc ca. “måjer na” iti kecit. u-dvaya-grahaëaà ru-snv-ädénäà
grahaëärtham. bhavitum icchati—bubhüñati. bubhüñyate. bubhüñäïcakära. mukhyatväd yasyaiva kriyä
tasyaivecchä gamyate; tenänyasya bhavanam icchatéty arthe na syät. kriyäyä icchä kriyecchä na tu
kriyayeccheti icchäyäù karmäntara-säpekñatvaà syät. gamanenecchatéty atra ca na bhavet.
Våtti—Aniö sa[n] is kapila by éça-samépäd viñëujanäd aniö-san kapilaù, éçäc ca (579 and 580). Some say
that sütra 579 doesn’t apply in the case of the dhätu måj[üñ] çuddhau (2P or 10P, “to clean purify”). The
mention of u-dvaya here is to include the dhätus ru çabde (2P, “to cry, sound”), ñëu prasravaëe (2P, “to
drip, flow”), and so on1. Thus we get bubhüñati which means bhavitum icchati (“he desires to be”):
Ø bhü → (807) bhü + sa[n] → (808, 580, 399, 432, 433) bhü + bhü + sa[n] → (439) bü + bhü +
sa[n] → (491) bu + bhü + sa[n] → (170) bubhüña → (365) bubhüña + ti[p] → (393) bubhüña + [ç]a[p] +
ti[p] → (396) bubhüñati (“he desires to be”) <acyuta desid. pa. 1.1 of bhü sattäyäm>.
1
Usually the dhätus ru, ñëu, kñëu, yu, ëu, and kñu would take i[ö] since they are listed as exceptions in verse 1 of the aniò-
gaëa. Thus, since all other dhätus ending in u-räma are already aniö by verse 1, the mention of u-dvaya here instead of ü-räma
is just to cover these dhätus.
sa[n] → (491) bu + bhü + sa[n] → (170) bubhüña → (365) bubhüña + te → (398) bubhüña + ya[k] + te →
(511) bubhüñyate (“the desire to be”) <acyuta desid. bhäve 1.1 of bhü sattäyäm>.
sa[n] → (491) bu + bhü + sa[n] → (170) bubhüña → (365) bubhüña + [ë]a[l] → (513) bubhüña + äm +
[ë]a[l] → (511) bubhüñäm + [ë]a[l] → (440, 482) bubhüñäm + kå + [ë]a[l] → (440, 422) bubhüñäm + kär
+ a → (432, 433, the våñëéndra är is treated like the original å by 486) bubhüñäm + kå + kär + a → (457)
bubhüñäm + cå + kär + a → (484) bubhüñäm + ca + kär + a → (230) bubhüñäà + cakära → (114)
bubhüñäïcakära (“he desired to be”) <adhokñaja desid. pa. 1.1 of bhü sattäyäm>.
Because the kriyä is the principal thing it is understood that the agent (kartä) of the icchä must be the
same as the agent (kartä) of the kriyä. Therefore sa[n] cannot be applied when the meaning is anyasya
bhavanam icchati (“he desires someone else to be”). The vigraha (“separation of the constituent words”)
of the compound word kriyecchä is kriyäyä icchä (“desire for the activity”), not kriyayä icchä (“desire by
means of the activity”), for it that were the case the desire would require another object (karma). Thus
sa[n] cannot be applied when the meaning is gamanenecchati (“by going he desires”) either.
Amåta—To prove that the kartä of the icchä should be the same as the kartä of the kriyä, Jéva Gosvämé
gives the reason mukhyatvät (“because the kriyä is the principal thing”). The phrase yasyaiva kriyä
tasyaivecchä gamyate means yasyaiva kartuù kriyä tasyaiva kartur icchäyäà satyäà san-pratyaya iñöaù
(“Sa[n] is applied when the person doing the desiring is the same person who is doing the activity”).
Therefore sa[n] cannot be applied when the meaning is anyasya bhavanam icchati because the kartä of
the icchä and the kartä of the kriyä are not the same, but it will be described later how the pratyaya
[k]ya[n] may be applied in this circumstance.
In kriyäyä icchä the ñañöhé viñëubhakti indicates the object (karma) in accordance with kartå-karmaëoù
ñañöhé kåd-yoge (). With the phrase na tu kriyayecchä, Jéva Gosvämé defeats another possibility. If the
vigraha were kriyayä icchä (“desire by means of the activity”), the kriyä would not be the object (karma) Matsya Avatara dasa 8/12/05 6:41
of the icchä and thus there would be expectation of another object since icchä, which is formed from the
dhätu iñ[u] icchäyäm (6P, “to desire want”), is sa-karmaka (“transitive”). For example, in gamanenecchati
(“by going he desires”) the kartäs are certainly the same because the person doing the desiring is the
same person who is doing the going, but there is expectation of another object because the person
obviously desires something by the going which he is doing. Thus sa[n] cannot be applied here since the
kriyä, or in other words the meaning of the dhätu1 (in this case gati is the meaning of the dhätu gam[ÿ]),
is not the karma of the icchä.
809 / opaAs$anae'ipa ™auva: /
809. upäsane ’pi çruvaù
upäsane—when the sense is upäsana (“service”); api—also; çruvaù—after the dhätu çru çravaëe (1P, “to
hear”).
Sa[n] is also applied after çru in the sense of service.
harià çuçrüñate. trivikrama ätmapadaà ca vakñyate. u-dvayeti kim? jijägariñati. gaìgä-külaà pipatiñatéty-
ädy, upacärät.
1
In this regard, one should remember the following definition of a kriyä from våtti 148: kriyä dhätv-arthaù, sattähära-jïäna-
vihära-prabhåtiù (“Kriyä is the meaning of a dhätu such as being, eating, knowing, strolling, and so on”).
Våtti—For example, harià çuçrüñate (“He serves Hari”). The trivikrama and ätmapada endings will be
ordained later:
Ø çru → (809) çru + sa[n] → (çru is aniö by verse 1, 811) çrü + sa[n] → (580, 399, 432, 433) çrü
+ çrü + sa[n] → (452) çü + çrü + sa[n] → (491) çu + çrü + sa[n] → (170) çuçrüña → (365) çuçrüña + te →
(393) çuçrüña + [ç]a[p] + te → (396) çuçrüñate <acyuta ät. 1.1 of çru çravaëe>.
Why did we say u-dvaya in the previous sütra? Consider jijägariñati:
Ø jägå → (807) jägå + sa[n] → (424) jägå + i[ö] + sa[n] → (394) jägar + i[ö] + sa[n] → (432,
433) jä + jägar + i[ö] + sa[n] → (491) ja + jägar + i[ö] + sa[n] → (590) ji + jägar + i[ö] + sa[n] → (170)
jijägariña → (365) jijägariña + ti[p] → (393) jijägariña + [ç]a[p] + ti[p] → (396, 551) jijägariñati (“he
wants to stay awake”) <acyuta desid. pa. 1.1 of jägå nidrä-kñaye>.
Examples like gaìgä-külaà pipatiñati (“the bank of the Gaìgä wants to collapse”) are valid by upacära
(“figurative application”).
Amåta—Because of the word api, sa[n] is also applied after çru in the sense of desiring to do the activity
expressed by the dhätu (see sütra 807). In çuçrüñate the change to trivikrama takes place by éçänta-
hantyor iì-ädeça-gameç ca trivikramaù sani (811) and the ätmapada endings are applied by
praty-äì-pürvaà varjayitvä çruva ätmapadaà sanaù (). An example of when sa[n] is applied after çru in
the sense of desiring to do the activity expressed by the dhätu is kåñëa-léläà çuçrüñate parékñit
(“Parékñit wants to hear about the pastimes of Kåñëa”). The normal rule, which was described
previously, is pürva-dhätu-vat sanaù parapadädi (581), but because the ätmapada endings in çuçrüñate
were ordained by the special rule praty-äì-pürvaà varjayitvä çruva ätmapadaà sanaù () there is no fault.
Someone may argue, “Only something that has consciousness can desire, but something that doesn’t
have consciousness cannot desire. Therefore how can examples like gaìgä-külaà pipatiñati be
considered valid?” In answer to this, Jéva Gosvämé says upacärät (“by figurative application”). The
meaning is that the state of being conscious is imposed on the unconcious bank of the Gaìgä and thus
sa[n] is applied. Someone may also argue, “How can examples like markaöo ’yaà mumürñati (“This
monkey wants to die”) be considered valid since no one wants to die?” The answer is that they are valid
by Kätyäyana’s Värttika on Añöädhyäyé 6.4.17 which says äçaìkäyäà san vaktavyaù (“It should be stated
that sa[n] is also applied when the sense is äçaìkä”). Äçaìkä means sambhävanä (“assumption”) and
that is the function of the speaker. Thus, since it is impossible that the monkey would want to die since
life is very dear to the living entity, such examples should be understood to mean that aham äçaìke
markaöo ’yaà mariñyati (“I fear that this monkey will die”). This is the proper understanding.
Saàçodhiné—Siddhänta-kaumudé also lists külaà pipatiñati as an example of Kätyäyana’s Värttika and

explains that it means çaìke patiñyati külam (“I fear that the bank will collapse”).
810 / d"Ix~ @A vaA s$aina /
810. déìa ä vä sani
déìaù—of the dhätu dé[ì] kñaye (4A, “to decay, perish”); äù—the change to ä-räma; vä—optionally;
sani—when sa[n] follows.
The é of dé[ì] optionally changes to ä when sa[n] follows.

didäsate didéñate.
Våtti—Ø dé → (807) dé + sa[n] → (two options by 810):

1) (the change to ä takes place) dä + sa[n] → (dä is aniö by verse 1, 432, 433) dä + dä + sa[n] →
(491) da + dä + sa[n] → (590) didäsa → (365) didäsa + te → (393) didäsa + [ç]a[p] + te → (396) didäsate
(“he wants to perish”) <acyuta desid. ät. 1.1 of dé[ì] kñaye>.
2) (the change to ä doesn’t take place, dé is aniö by verse 1, 580, 399, 432, 433) dé + dé + sa[n] →
(491) di + dé + sa[n] → (170) didéña → (365) didéña + te → (393) didéña + [ç]a[p] + te → (396) didéñate
(“he wants to perish”) <acyuta desid. ät. 1.1 of dé[ì] kñaye>.
Amåta—This rule ordains an optional change to ä where it would have otherwise been unobtained by
sütra 732 since there is no rule which creates a caturvyüha since sa[n] is kapila by éçac ca (580). Even
when the dhätu dé[ì] ends in sa[n] it still takes ätmapada endings in accordance with pürva-dhätu-vat
sanaù parapadädikam (581). In this regard, the Päëinians don’t agree that dé[ì] undergoes the change to
ä. Thus, in their opinion the only valid form is didéñate. The Kaläpa grammarians, on the other hand, say
that dé[ì] always undergoes the change to ä. Thus, in their opinion the only valid form is
didäsate.Therefore Jéva Gosvämé struck a balance and ordained that dé[ì] optionally undergoes the
change to ä.
811 / wRzAAntah"ntyaAeir"x~Ade"zAgAmaeê i‡aiva‚(ma: s$aina /
811. éçänta-hantyor iì-ädeça-gameç ca trivikramaù sani
éça-anta-hantyoù—of a dhätu that ends in an éça and of the dhätu han[a] hiàsä-gatyoù (2P, “to strike, kill;
to go, move”); iì-ädeça-gameù—of the gam[i] that replaces i[ì] by sütra 814; ca—and; trivikramaù—the
change to trivikrama; sani—when sa[n] follows.
Dhätus ending in an éça, han[a], and the gam[i] that replaces i[ì] take trivikrama when sa[n] follows.
oñöhyoddhavasyety ur, tato dvir-vacanam, atra mriyateù çiväbhävena parapaditve san-antasyäpi

parapaditvam—mumürñati. juhüñati. svaratéty-ädi, sisvariñati susvürñati. ado ghasÿ, sasya taù, attum
icchati—jighatsati. våtu vartane—vartitum icchati—vivåtsati, ätmapade tu—vivartiñate. vådhu—vivåtsati
vivardhiñate.
Våtti—The change to ur is done by oñöhyoddhavasya èta ur kaàsärau (706). Then reduplication is done.
In this regard, the san-anta of må[ì] präëa-tyäge (6A, “to die”) is also parapadé since må[ì] itself is
parapadé when sa[n] follows, due to the absence of a çiva pratyaya (see sütra 751).
Ø må → (807) må + sa[n] → (må is aniö by verse 1, 811) mè + sa[n] → (580, 399, 706) mur +
sa[n] → (262) mür + sa[n] → (432, 433) mü + mür + sa[n] → (491) mu + mür + sa[n] → (170) mumürña
→ (365) mumürña + ti[p] → (393) mumürña + [ç]a[p] + ti[p] → (396) mumürñati (“he wants to die”)
<acyuta desid. pa. 1.1 of må[ì] präëa-tyäge>.
Ø hu → (807) hu + sa[n] → (hu is aniö by verse 1, 811) hü + sa[n] → (580, 399, 432, 433) hü +
hü + sa[n] → (621) jü + hü + sa[n] → (491) ju + hü + sa[n] → (170) juhüña → (365) juhüña + ti[p] →
(393) juhüña + [ç]a[p] + ti[p] → (396) juhüñati (“he wants to sacrifice”) <acyuta desid. pa. 1.1 of hu
vahnau däne>.
Svarati-süti-süyati-dhüï-üd-ita iò vä (463) is applied and we get the following forms:

Ø svå → (807) svå + sa[n] → (two options by 463):
1) (svå takes i[ö]) svå + i[ö] + sa[n] → (394) svar + i[ö] + sa[n] → (432, 433, the govinda ar is
sthäni-vat by 486) svå + svar + i[ö] + sa[n] → (452) så + svar + i[ö] + sa[n] → (484) sa + svar + i[ö] + sa[n]
→ (590) si + svar + i[ö] + sa[n] → (170) sisvariña → (365) sisvariña + ti[p] → (393) sisvariña + [ç]a[p] +
ti[p] → (396, 551) sisvariñati <acyuta desid. pa. 1.1 of svå çabdopatäpayoù>.
2) (svå is aniö, 811) svè + sa[n] → (580, 399, 706) svur + sa[n] → (262) svür + sa[n] → (432,
433) svü + svür + sa[n] → (452) sü + svür + sa[n] → (491) su + svür + sa[n] → (170) susvürña → (365)
susvürña + ti[p] → (393) susvürña + [ç]a[p] + ti[p] → (396) susvürñati <acyuta desid. pa. 1.1 of svå
çabdopatäpayoù>.
Ado ghasÿr bhüteça-sanor, adhokñaje tu vä (642) is applied, then sasya taù sa-rämädi-räma-dhätuke (633)
is applied. Thus we get jighatsati, which means attum icchati (“he desires to eat”):
Ø ad → (807) ad + sa[n] → (642) ghas + sa[n] → (ghas is aniö by verse 8, 633) ghat + sa[n] →
(432, 433) gha + ghat + sa[n] → (439) ga + ghat + sa[n] → (457) ja + ghat + sa[n] → (590) jighatsa →
(365) jighatsa + ti[p] → (393) jighatsa + [ç]a[p] + ti[p] → (396) jighatsati <acyuta desid. pa. 1.1 of ad[a]
bhakñaëe>.
Now we begin the conjugation of the desiderative of våt[u] vartane (1A, “to be, exist, remain, happen”).
The form is vivåtsati, which means vartitum icchati (“he desires to be”):
Ø våt → (807) våt + sa[n] → (våt is aniö by 609, 580, 399, 432, 433) vå + våt + sa[n] → (484) va +
våt + sa[n] → (590) vivåtsa → (365) vivåtsa + ti[p] → (393) vivåtsa + [ç]a[p] + ti[p] → (396) vivåtsati
<acyuta desid. pa. 1.1 of våt[u] vartane>.
But when the ätmapada endings are applied the form is vivartiñate:
Ø våt → (807) våt + sa[n] → (424) våt + i[ö] + sa[n] → (443) vart + i[ö] + sa[n] → (432, 433, the
govinda ar is sthäni-vat by 486) vå + vart + i[ö] + sa[n] → (484) va + vart + i[ö] + sa[n] → (590) vi + vart +
i[ö] + sa[n] → (170) vivartiña → (365) vivartiña + te → (393) vivartiña + [ç]a[p] + te → (396, 551)
vivartiñate <acyuta desid. ät. 1.1 of våt[u] vartane>.
Now we begin the conjugation of the desiderative of vådh[u] våddhau (1A, “to grow, increase”).
Ø vådh → (807) vådh + sa[n] → (vådh is aniö by 609, 580, 399, 98) våt + sa[n] → (432, 433) vå +
våt + sa[n] → (484) va + våt + sa[n] → (590) vivåtsa → (365) vivåtsa + ti[p] → (393) vivåtsa + [ç]a[p] +
ti[p] → (396) vivåtsati (“he desires to grow”) <acyuta desid. pa. 1.1 of vådh[u] våddhau>.
Ø vådh → (807) vådh + sa[n] → (424) vådh + i[ö] + sa[n] → (443) vardh + i[ö] + sa[n] → (432,
433, the govinda ar is sthäni-vat by 486) vå + vardh + i[ö] + sa[n] → (484) va + vardh + i[ö] + sa[n] →
(590) vi + vardh + i[ö] + sa[n] → (170) vivardhiña → (365) vivardhiña + te → (393) vivardhiña + [ç]a[p] +
te → (396, 551) vivardhiñate (“he desires to grow”) <acyuta desid. ät. 1.1 of vådh[u] våddhau>.
Amåta—In this regard, må[ì] is parapadé by the rule mriyateù parapadaà çiva-bhüteça-kämapälebhyo
’nyatra (751) since sa[n] is also not a çiva pratyaya. Someone may argue “Regarding sisvariñati, why isn’t
govinda blocked by the rule of trivikrama (sütra 811)?” The answer is that the govinda is nitya because it
is done regardless of whether the change to trivikrama is done or not. Thus the govinda is done first, and
after that the rule of trivikrama no longer applies. Regarding vivåtsati, the parapada endings are
optionally applied by våt-ädibhyaù parapadaà vä sya-sanoù (607), and, when they are applied, i[ö] is
prohibited by våtu-vådhu-çådhu-syandübhyo neö sa-räme ätmapadäbhäve (609). But i[ö] is inserted when
the ätmapada endings are applied because the prohibition of i[ö] is only relevant when there is
ätmapadäbhäva (“absence of ätmapada endings”).
Saàçodhiné—This rule only applies when there is no govinda. In susvürñati the change to ur is done by
oñöhyoddhavasya èta ur kaàsärau (706) by considering that the va-räma here is vargya and thus oñöhya
(see våtti 466 and Amåta 493). Regarding the procedure of reduplication for san-anta-dhätus, the käryas
that take place when aniö sa[n] follows are not sthäni-vat by 486 because, since aniö sa[n] begins with a
viñëujana, the condition dvir-vacana-nimitta-sarveçvara-para-mätre sati (“when a sarveçvara which
causes reduplication follows”) is not fulfilled. However, when sa[n] does take i[ö], it begins with a
sarveçvara since things that have the indicatory letter ö become part of the pratyaya (see våtti 167).
Therefore the käryas that take place when the sa[n] beginning with i[ö] follows are sthäni-vat by 486.
812 / \#r"Amava{Bya wÒ"A s$aina /
812. è-räma-våbhya iò vä sani
è-räma-våbhyaù—after dhätus ending in è-räma and after the dhätus vå[ï] varaëe (5U, “to choose, ask
for”) and vå[ì] sambhaktau (9A, “to serve, worship”); iö—i[ö]; vä—optionally; sani—when sa[n] follows.
I[ö] is optionally applied after vå[ï], vå[ì], and dhätus ending in è-räma when sa[n] follows.
è-rämasyer, taritum icchati, titérñati titaréñati titariñati. cicéñati; ceù kir vä—cikéñati. oñöhyoddhavasyety ur—
vuvürñati vivaréñati vivariñati. jer giù—jigéñati. jighäàsati.
Våtti—È-rämasyer kaàsärau (572) is applied and we get titérñati, titaréñati, or titariñati, all of which
mean taritum icchati (“he desires to cross”).
Ø tè → (807) tè + sa[n] → (two options by 812):

1) (i[ö] is applied) tè + i[ö] + sa[n] → (two options by 573):
i) (i[ö] becomes trivikrama) tè + é[ö] + sa[n] → (394) tar + é[ö] + sa[n] → (432, 433, the govinda ar
is sthäni-vat by 486) tè + tar + é[ö] + sa[n] → (491) tå + tar + é[ö] + sa[n] → (484) ta + tar + é[ö] + sa[n] →
(590) ti + tar + é[ö] + sa[n] → (170) titaréña → (365) titaréña + ti[p] → (393) titaréña + [ç]a[p] + ti[p] →
(396) titaréñati <acyuta desid. pa. 1.1 of tè plavana-taraëayoù>.
ii) (i[ö] doesn’t become trivikrama, 394) tar + i[ö] + sa[n] → (432, 433, the govinda ar is sthäni-
vat by 486) tè + tar + i[ö] + sa[n] → (491) tå + tar + i[ö] + sa[n] → (484) ta + tar + i[ö] + sa[n] → (590) ti
+ tar + i[ö] + sa[n] → (170) titariña → (365) titariña + ti[p] → (393) titariña + [ç]a[p] + ti[p] → (396,
551) titariñati <acyuta desid. pa. 1.1 of tè plavana-taraëayoù>.
2) (i[ö] is not applied, 580, 399, 572) tir + sa[n] → (262) tér + sa[n] → (432, 433) té + tér + sa[n]
→ (491) ti + tér + sa[n] → (170) titérña → (365) titérña + ti[p] → (393) titérña + [ç]a[p] + ti[p] → (396)
titérñati <acyuta desid. pa. 1.1 of tè plavana-taraëayoù>.
Ceù kir vä (529) is applied, and thus we get the following forms:
Ø ci → (807) ci + sa[n] → (two options by 529):

1) (ci is replaced by ki) ki + sa[n] → (ki is aniö by verse 1, 580, 399, 811) ké + sa[n] → (432, 433)
ké + ké + sa[n] → (457) cé + ké + sa[n] → (491) ci + ké + sa[n] → (170) cikéña → (365) cikéña + ti[p] →
(393) cikéña + [ç]a[p] + ti[p] → (396) cikéñati <acyuta desid. pa. 1.1 of ci[ï] cayane>.
2) (ci isn’t replaced by ki, ci is aniö by verse 1, 580, 399, 811) cé + sa[n] → (432, 433) cé + cé +
sa[n] → (491) ci + cé + sa[n] → (170) cicéña → (365) cicéña + ti[p] → (393) cicéña + [ç]a[p] + ti[p] →
(396) cicéñati <acyuta desid. pa. 1.1 of ci[ï] cayane>.
The change to ur is done by oñöhyoddhavasya èta ur kaàsärau (706), and we get the following forms
Ø vå → (807) vå + sa[n] → (two options by 812):

1) (i[ö] is inserted) vå + i[ö] + sa[n] → (two options by 573):
i) (i[ö] becomes trivikrama) vå + é[ö] + sa[n] → (394) var + é[ö] + sa[n] → (432, 433, the govinda
ar is sthäni-vat by 486) vå + var + é[ö] + sa[n] → (484) va + var + é[ö] + sa[n] → (590) vi + var + é[ö] +
sa[n] → (170) vivaréña → (365) vivaréña + ti[p] → (393) vivaréña + [ç]a[p] + ti[p] → (396) vivaréñati
<acyuta desid. pa. 1.1 of vå[ï] varaëe>.
ii) (i[ö] doesn’t become trivikrama, 394) var + i[ö] + sa[n] → (432, 433, the govinda ar is sthäni-
vat by 486) vå + var + i[ö] + sa[n] → (484) va + var + i[ö] + sa[n] → (590) vi + var + i[ö] + sa[n] → (170)
vivariña → (365) vivariña + ti[p] → (393) vivariña + [ç]a[p] + ti[p] → (396, 551) vivariñati <acyuta desid.
pa. 1.1 of vå[ï] varaëe>.
2) (i[ö] is not inserted, 580, 399, 811) vè + sa[n] → (706) vur + sa[n] → (262) vür + sa[n] →
(432, 433) vü + vür + sa[n] → (491) vu + vür + sa[n] → (170) vuvürña → (365) vuvürña + ti[p] → (393)
vuvürña + [ç]a[p] + ti[p] → (396) vuvürñati <acyuta desid. pa. 1.1 of vå[ï] varaëe>.
Ø ji → (807) ji + sa[n] → (529) gi + sa[n] → (gi is aniö by verse 1, 580, 399, 811) gé + sa[n] →
(432, 433) gé + gé + sa[n] → (457) jé + gé + sa[n] → (491) ji + gé + sa[n] → (170) jigéña → (365) jigéña +
ti[p] → (393) jigéña + [ç]a[p] + ti[p] → (396) jigéñati <acyuta desid. pa. 1.1 of ji jaye>.
Ø han → (807) han + sa[n] → (han is aniö by verse 5, 811) hän + sa[n] → (432, 433) hä + hän +
sa[n] → (651) hä + ghän + sa[n] → (621) jä + ghän + sa[n] → (491) ja + ghän + sa[n] → (590) ji + ghän
+ sa[n] → (230) jighäàsa → (365) jighäàsa + ti[p] → (393) jighäàsa + [ç]a[p] + ti[p] → (396)
jighäàsati <acyuta desid. pa. 1.1 of han[a] hiàsä-gatyoù>.
Saàçodhiné—In vuvürñati the change to ur is done by oñöhyoddhavasya èta ur kaàsärau (706) by

considering that the va-räma here is vargya and thus oñöhya (see våtti 466 and Amåta 493).
813 / wNAAe gAimar"baAeDanae s$aina /
813. iëo gamir abodhane sani
iëah—of the dhätu i[ë] gatau (2P, “to go, move”); gamiù—the replacement gam[i]; abodhane—when the
meaning is not bodhana (“understanding”); sani—when sa[n] follows.
When sa[n] follows, i[ë] is replaced by gam[i], provided it is not used in the sense of bodhana.
814 / wx~ê /
814. iìaç ca
iìaù—of the dhätu i[ì] adhyayane (2A, “to study”); ca—also.
I[ì] is also replaced by gam[i] when sa[n] follows.
jigamiñati. bodhane tu—sarveçvaräditve tv ity-ädi, tatra san-yaìos tu tat-sambandhinaù sarveçvarasya ceti

dvir-vacanam—pratéñiñati. evam iko ’pi. iöo ’pi tat-sambandhi-sarveçvaratvät—undidiñati. ubja ärjave—
ubjijiñati ity-ädi.
Våtti—Ø i → (807) i + sa[n] → (813) gam[i] + sa[n] → (571) gam + i[ö] + sa[n] → (432, 433) ga + gam
+ i[ö] + sa[n] → (457) ja + gam + i[ö] + sa[n] → (590) ji + gam + i[ö] + sa[n] → (170) jigamiña → (365)
jigamiña + ti[p] → (393) jigamiña + [ç]a[p] + ti[p] → (396, 551) jigamiñati (“he wants to go”) <acyuta
desid. pa. 1.1 of i[ë] gatau>.
But when the meaning is bodhana, reduplication is done by the sütra san-yaìos tu tat-sambandhinaù
sarveçvarasya ca (435) which is connected to the sütra beginning sarveçvaräditve tu (sütra 434):
Ø prati + i → (807) prati + i + sa[n] → (i is aniö by verse 1, 580, 399, 811) prati + é + sa[n] →
(432, 435) prati + é + sa + sa[n] → (590) prati + é + si + sa[n] → (170) prati + éñisa → (170) prati + éñiña
→ (365) prati + éñiña + ti[p] → (393) prati + éñiña + [ç]a[p] + ti[p] → (396, 551) prati + éñiñati → (46)
pratéñiñati (“he wants to understand”) <acyuta desid. pa. 1.1 of prati + i[ë] gatau>.
I[k] undergoes the same change in accordance with ië-vad ik (657):
Ø adhi + i → (807) adhi + i + sa[n] → (813) adhi + gam[i] + sa[n] → (571) adhi + gam + i[ö] +
sa[n] → (432, 433) adhi + ga + gam + i[ö] + sa[n] → (457) adhi + ja + gam + i[ö] + sa[n] → (590) adhi + ji
+ gam + i[ö] + sa[n] → (170) adhi + jigamiña → (365) adhi + jigamiña + ti[p] → (393) adhi + jigamiña +
[ç]a[p] + ti[p] → (396, 551) adhijigamiñati (“he wants to remember”) <acyuta desid. pa. 1.1 of i[ë]
gatau>.
Since i[ö] is also a tat-sambandhi-sarveçvara (see sütra 435) we get undidiñati:
Ø und → (807) und + sa[n] → (424) und + i[ö] + sa[n] → (432, 435) un + di + d + i[ö] + sa[n] →
(170) undidiña → (365) undidiña + ti[p] → (393) undidiña + [ç]a[p] + ti[p] → (396, 551) undidiñati (“he
wants to wet”) <acyuta desid. pa. 1.1 of und[é] kledane>.
The desiderative of ubj[a] ärjave is ubjijiñati and so on1:
Ø ubj → (807) ubj + sa[n] → (424) ubj + i[ö] + sa[n] → (432, 435) ub + ji + j + i[ö] + sa[n] →
(170) ubjijiña → (365) ubjijiña + ti[p] → (393) ubjijiña + [ç]a[p] + ti[p] → (396, 551) ubjijiñati (“he
wants to make straight”) <acyuta desid. pa. 1.1 of ubj[a] ärjave>.
Amåta—Even though i[ö] comes before sa[n], it is still considered as a sarveçvara belonging to sa[n] in
accordance with the paribhäñä öid-ägamaù para-sambandhé (“An ägama that has the indicatory letter ö is
connected to the following element”).
815 / wRSyaAeR iya: s$ana, vaA iã": /
815. érñyo yiù san vä dviù
érñyaù—of the dhätu érñy[a] érñyäyäm (1P, “to envy”); yiù—yi; san—sa[n]; vä—or; dviù—is reduplicated.
In the case of the dhätu érñy[a], either yi or sa[n] can be reduplicated.
1
The word ity-ädi refers to the dhätus adò[a] abhiyoge and arc[a] püjäyäm and their desiderative forms aòòiòiñati and
arciciñati. As explained previously in våtti 791, the four dhätus und[é] kledane, ubj[a] ärjave, adò[a] abhiyoge, and arc[a]
püjäyäm are examples of the phrase sat-saìgädi-na-va-da-ra-varjasyänya-bhägasya (434).
iti cändra-sütram. érñyiyiñati érñyiñiñati. iì—ätmapada-viñayatväd gamer iö na—adhijigäàsate. kå—
läkñaëika-è-rämatvän na veö—cikérñati.
Våtti—This is a sütra from Cändra-vyäkaraëa (5.1.7).
Ø érñy → (807) érñy + sa[n] → (424) érñy + i[ö] + sa[n] → (432, two options by 815):
1) (yi is reduplicated) érñ + yi + y + i[ö] + sa[n] → (170) érñyiyiña → (365) érñyiyiña + ti[p] →
(393) érñyiyiña + [ç]a[p] + ti[p] → (396, 551) érñyiyiñati (“he wants to envy”) <acyuta desid. pa. 1.1 of
érñy[a] érñyäyäm>.
2) (sa[n] is reduplicated) érñy + i[ö] + sa + sa[n] → (590) érñy + i[ö] + si + sa[n] → (170) érñyiñisa
→ (170) érñyiñiña → (365) érñyiñiña + ti[p] → (393) érñyiñiña + [ç]a[p] + ti[p] → (396, 551) érñyiñiñati
(“he wants to envy”) <acyuta desid. pa. 1.1 of érñy[a] érñyäyäm>.
Now we begin the conjugation of the desiderative of i[ì] adhyayane (2A, “to study”). Because gam[i] is
applied in the ätmapada (since it replaces the ätmapadé dhätu i[ì]) it doesn’t take i[ö] by sütra 571:
Ø i[ì] → (658) adhi + i[ì] → (807) adhi + i[ì] + sa[n] → (814) adhi + gam[i] + sa[n] → (811)
adhi + gäm + sa[n] → (432, 433) adhi + gä + gäm + sa[n] → (457) adhi + jä + gäm + sa[n] → (491) adhi +
ja + gäm + sa[n] → (590) adhi + ji + gäm + sa[n] → (230) adhi + jigäàsa → (365) adhi + jigäàsa + te →
(393) adhi + jigäàsa + [ç]a[p] + te → (396) adhijigäàsate (“he wants to study”) <acyuta desid. pa. 1.1 of
i[ì] adhyayane>.
Now we begin the conjugation of the desiderative of [òu]kå[ï] karaëe (8U, “to do, make”). Because its è-
räma is läkñaëika (see våtti 70), it doesn’t take i[ö]. Thus we get the following form:
Ø kå → (807) kå + sa[n] → (kå is aniö by verse 1, 811) kè + sa[n] → (580, 399, 572) kir + sa[n]
→ (262) kér + sa[n] → (432, 433) ké + kér + sa[n] → (457) cé + kér + sa[n] → (491) ci + kér + sa[n] →
(170) cikérña → (365) cikérña + ti[p] → (393) cikérña + [ç]a[p] + ti[p] → (396) cikérñati (“he wants to
do”) <acyuta desid. pa. 1.1 of [òu]kå[ï] karaëe>.
Amåta—Someone may wonder, “When the dhätu kå which ends in a vämana takes trivikrama by éçänta-
hantyor iì-ädeça-gameç ca trivikramaù sani (811), why isn’t è-räma-våbhya iò vä sani (812) applied?” In
answer to this, Jéva Gosvämé says läkñaëika-è-rämatvät (“Because its è-räma is läkñaëika”). Someone may
then argue, “Well, if that’s the case, how can the kè, bhè, and so on which have attained their trivikrama
by the very same rule, namely éçänta-hantyor iì-ädeça-gameç ca trivikramaù sani (811), undergo the
changes to ir and ur by sütras 572 and 706 since their trivikrama è-räma is also läkñaëika?” The answer
is that only dhätus, pratyayas and ägamas are siddhopadeças (see våtti 152), but ädeças are not. The
nimitta for the application of a siddhopadeça should be pratipadokta and not läkñaëika, but there is no
such restriction for an ädeça. Therefore the trivikrama è-räma which is the nimitta for the application of
the ägama i[ö] has to be pratipadokta, but the nimitta of the ädeças ir and ur may be either pratipadokta
or läkñaëika.
816 / ç&d"vaeiÔamauSaƒaih"svaipa‘acC$: ftvaAs$anaAE k(ipalaAE /
816. ruda-vetti-muña-grahi-svapi-pracchaù ktvä-sanau kapilau
ruda-vetti-muña-grahi-svapi-pracchaù—after the dhätus rud[ir] açru-vimocane (2P, “to cry”), vid[a] jïäne
(2P, “to know”), muñ[a] steye (9P, “to steal”), grah[a] upädäne (9U, “to accept, take”), [ïi]ñvap[a] çaye
(2P, “to sleep, lie down”), and pracch[a] jïépsäyäm (6P, “to ask, question”); ktvä-sanau—the kåt
pratyaya [k]tvä and the pratyaya sa[n]; kapilau—kapila.
[K]tvä and sa[n] are kapila when they come after rud[ir], vid[a], muñ[a], grah[a], [ïi]ñvap[a], and
pracch[a].
grahi-jyä, ädau harighoñatvam—jighåkñati.
Våtti—Grahi-jyä (626) and ja-varja-harigadäder eka-sarveçvarasya dhätor harighoñäntasyädau

harighoñatvaà viñëupadänte sa-dhvoç ca (259) are applied. Thus we get jighåkñati:
Ø grah → (807) grah + sa[n] → (808, 816, 626) gåh + sa[n] → (432, 433) gå + gåh + sa[n] →
(457) jå + gåh + sa[n] → (484) ja + gåh + sa[n] → (590) ji + gåh + sa[n] → (290) ji + gåòh + sa[n] →
(259) ji + ghåòh + sa[n] → (531) ji + ghåk + sa[n] → (170) jighåkña → (365) jighåkña + ti[p] → (393)
jighåkña + [ç]a[p] + ti[p] → (396) jighåkñati <acyuta desid. pa. 1.1 of grah[a] upädäne>.
Amåta—Usually, by the next sütra, [k]tvä and sa[n] would have only optionally been kapila after rud[ir],
vid[a], and muñ[a], but this rule is given so that [k]tvä and sa[n] will always be kapila after rud[ir],
vid[a], and muñ[a]. In the case of grah[a], [ëi]ñvap[a], and pracch[a], however, this rule is just for the
sake of saìkarñaëa. The desiderative forms of [ëi]ñvap[a] and pracch[a] are suñupsati and pipåcchiñati.
817 / yavavaijaRtaivaSNAujanaAntaA»atau:s$anaAeÜ"vaAiã"SNAujanaAde": s$aeq%.ftvaAs$anaAE k(ipalaAE vaA /
817. ya-va-varjita-viñëujanäntäc catuùsanoddhaväd viñëujanädeù seö-ktvä-sanau kapilau vä
ya-va-varjita-viñëujana-antät—ending in a viñëujana except ya-räma or va-räma; catuùsana-uddhavät—

whose uddhava is a catuùsana; viñëujana-ädeù—after a dhätu which begins with a viñëujana; sa-iö-ktvä-
sanau—[k]tvä and sa[n] to which i[ö] has been applied; kapilau—kapila; vä—optionally.
[K]tvä and sa[n] that are with i[ö] are optionally kapila when they come after a dhätu that has the
following three characteristics: (i) it ends in a viñëujana other than y or v, (ii) its uddhava is a
catuùsana, and (iii) it begins with a viñëujana.
dyuti-sväpyor narasya saìkarñaëaù—didyutiñate didyotiñate. paratvät—cukuöiñati, cukoöiñati ity api. ya-

väntät tu—knüyé—cuknoyiñate, divu—dideviñati. viñëujanädeù kim? iñu—eñiñiñati. çveù saìkarñaëo vety-
ädi—çuçävayiñati çiçväyayiñati.
Våtti—Dyuti-sväpyor narasya saìkarñaëaù (606) is applied, and thus we get the following forms:
Ø dyut → (807) dyut + sa[n] → (424) dyut + i[ö] + sa[n] → (two options by 817):
1) (sa[n] is kapila, 399, 432, 433) dyu + dyut + i[ö] + sa[n] → (606) di + dyut + i[ö] + sa[n] →
(170) didyutiña → (365) didyutiña + te → (393) didyutiña + [ç]a[p] + te → (396, 551) didyutiñate <acyuta
desid. ät. 1.1 of dyut[a] déptau>.
1) (sa[n] isn’t kapila, 443) dyot + i[ö] + sa[n] → (432, 433, the govinda o is sthäni-vat by 486) dyu
+ dyot + i[ö] + sa[n] → (606) di + dyot + i[ö] + sa[n] → (170) didyotiña → (365) didyotiña + te → (393)
didyotiña + [ç]a[p] + te → (396, 551) didyotiñate <acyuta desid. ät. 1.1 of dyut[a] déptau>.
Because this is a later rule we get cukoöiñati as well as cukuöiñati:
Ø kuö → (807) kuö + sa[n] → (424) kuö + i[ö] + sa[n] → (two options by 817):
1) (sa[n] is kapila, 399, 432, 433) ku + kuö + i[ö] + sa[n] → (457) cu + kuö + i[ö] + sa[n] → (170)
cukuöiña → (365) cukuöiña + ti[p] → (393) cukuöiña + [ç]a[p] + ti[p] → (396, 551) cukuöiñati <acyuta
desid. pa. 1.1 of kuö[a] kauöilye>.
1) (sa[n] isn’t kapila, 443) koö + i[ö] + sa[n] → (432, 433, the govinda o is sthäni-vat by 486) ku +
koö + i[ö] + sa[n] → (457) cu + koö + i[ö] + sa[n] → (170) cukoöiña → (365) cukoöiña + ti[p] → (393)
cukoöiña + [ç]a[p] + ti[p] → (396, 551) cukoöiñati <acyuta desid. pa. 1.1 of kuö[a] kauöilye>.
But after dhätus ending in y and v like knüy[é] and div[u] the forms are as follows:
Ø knüy → (807) knüy + sa[n] → (424) knüy + i[ö] + sa[n] → (443) knoy + i[ö] + sa[n] →
(432, 433, the govinda o is sthäni-vat by 486) knu + knoy + i[ö] + sa[n] → (452) ku + knoy + i[ö] + sa[n]
→ (457) cu + knoy + i[ö] + sa[n] → (170) cuknoyiña → (365) cuknoyiña + te → (393) cuknoyiña + [ç]a[p]
+ te → (396, 551) cuknoyiñate <acyuta desid. ät. 1.1 of knüy[é] çabde unde ca>.
Ø div → (807) div + sa[n] → (424) div + i[ö] + sa[n] → (443) dev + i[ö] + sa[n] → (432, 433, the
govinda e is sthäni-vat by 486) di + dev + i[ö] + sa[n] → (170) dideviña → (365) dideviña + ti[p] → (393)
dideviña + [ç]a[p] + ti[p] → (396, 551) dideviñati <acyuta desid. pa. 1.1 of div[u] kréòä-vijigéñä-vyavahära-
dyuti-stuti-känti-gatiñu>.
Why do we say “which begins with a viñëujana”? Consider eñiñiñati, the desiderative form of iñ[u]:
Ø iñ → (807) iñ + sa[n] → (424) iñ + i[ö] + sa[n] → (443) eñ + i[ö] + sa[n] → (432, 435) e + ñi + ñ
+ i[ö] + sa[n] → (170) eñiñiña → (365) eñiñiña + ti[p] → (393) eñiñiña + [ç]a[p] + ti[p] → (396, 551)
eñiñiñati <acyuta desid. pa. 1.1 of iñ[u] icchäyäm>.
Sann-aì-pare ëau ca (637) is applied and thus we get the following forms:
Øçvi → (787) çvi + [ë]i → (two options by 637):

1) (saìkarñaëa is done1) çu + [ë]i → (422) çau + [ë]i → (66) çävi → (807) çävi + sa[n] → (424)
çävi + i[ö] + sa[n] → (394) çäve + i[ö] + sa[n] → (63) çävay + i[ö] + sa[n] → (432, 433, the våñëéndra au
and the replacement äv are sthäni-vat by 486) çu + çävay + i[ö] + sa[n] → (170) çuçävayiña → (365)
çuçävayiña + ti[p] → (393) çuçävayiña + [ç]a[p] + ti[p] → (396, 551) çuçävayiñati <acyuta caus. desid. pa.
1.1 of [öu][o]çvi gati-våddhyoù>.
2) (saìkarñaëa isn’t done, 422) çvai + [ë]i → (64) çväyi → (807) çväyi + sa[n] → (424) çväyi +
i[ö] + sa[n] → (394) çväye + i[ö] + sa[n] → (63) çväyay + i[ö] + sa[n] → (432, 433, the våñëéndra ai and
the replacement äy are sthäni-vat by 486) çvi + çväyay + i[ö] + sa[n] → (452) çi + çväyay + i[ö] + sa[n]
(170) çiçväyayiña → (365) çiçväyayiña + ti[p] → (393) çiçväyayiña + [ç]a[p] + ti[p] → (396, 551)
çiçväyayiñati <acyuta caus. desid. pa. 1.1 of [öu][o]çvi gati-våddhyoù>.
Amåta—Someone may argue, “When sa[n] follows, govinda should always be prohibited by kuö-äder
anåsiàho nirguëaù (748).” In answer to this, Jéva Gosvämé speaks the sentence beginning paratvät.
Because the current sütra is a later rule than kuö-äder anåsiàho nirguëaù (748) it blocks sütra 748 since
later rules are stronger in accordance with the maxim pürva-parayoù para-vidhir balavän (våtti 59). Thus,
in the case that sa[n] is not kapila, govinda certainly takes place.
818 / [%paUx.~isma@njaU@zAUk|(gA|ä{"x.~Da{x.~‘acC$ wtyaetaeBya wq%. s$aina /
1
The saìkarñaëa is done in anticipation of the application of sa[n] in accordance with the maxim bhävini bhüta-vad upacäraù
(våtti 512).
818. å püì smi anjü açü kè gè dåì dhåì praccha ity etebhya iö sani
å püì smi anjü açü kè gè dåì dhåì praccha iti—the dhätus listed below; etebhyaù—after these; iö—i[ö];
sani—when sa[n] follows.
When sa[n] follows, i[ö] is applied after the dhätus listed below:

pü[ì] pavane 1A to purify
ñmi[ì] éñad-dhasane 1A to smile, laugh
aïj[ü] vyakti-mrakñaëa-känti-gatiñu 7P to manifest, make clear; to anoint;
to be beautiful; to go, move
aç[üì] vyäptau 5A to pervade, obtain
kè vikñepe 6P to scatter, throw
gè nigaraëe 6P to swallow
då[ì] ädare 6A to respect
dhå[ì] avasthäne 6A to be, exist, remain
å gatau präpaëe ca, å så gatau—aririñati. cikariñati jigariñatéty anayor iöas trivikramatvaà neñöam. kr-
ädayas taudädikä eva praccha-sähacaryät. anyeñäà tu—cikérñatéty-ädi. kèï hiàsäyäm iti kry-ädäv asti.
Våtti—The desiderative of å gatau präpaëe ca and å gatau is aririñati:
Ø å → (807) å + sa[n] → (818) å + i[ö] + sa[n] → (394) ar + i[ö] + sa[n] → (432, 435) a + ri + r +
i[ö] + sa[n] → (170) aririña → (365) aririña + ti[p] → (393) aririña + [ç]a[p] + ti[p] → (396, 551)
aririñati <acyuta desid. pa. 1.1 of å gatau präpaëe ca or å gatau>.
I[ö] doesn’t take trivikrama by sütra 573 in cikariñati and jigariñati. In this sütra the four dhätus
beginning with kè are tud-ädis since they are listed alongside pracch[a]. But when such dhätus are not
tud-ädis, as in the case of the kry-ädi-dhätu kè[ï] hiàsäyäm (9U, “to hurt, kill”) for example, we get
cikérñati and so on.
Ø kè → (807) kè + sa[n] → (818) kè + i[ö] + sa[n] → (394) kar + i[ö] + sa[n] → (432, 433, the
govinda ar is sthäni-vat by 486) kè + kar + i[ö] + sa[n] → (457) cè + kar + i[ö] + sa[n] → (491) cå + kar +
i[ö] + sa[n] → (484) ca + kar + i[ö] + sa[n] → (590) ci + kar + i[ö] + sa[n] → (170) cikariña → (365)
cikariña + ti[p] → (393) cikariña + [ç]a[p] + ti[p] → (396, 551) cikariñati <acyuta desid. pa. 1.1 of kè
vikñepe>.
Ø gè → (807) gè + sa[n] → (818) gè + i[ö] + sa[n] → (394) gar + i[ö] + sa[n] → (432, 433, the
govinda ar is sthäni-vat by 486) gè + gar + i[ö] + sa[n] → (457) jè + gar + i[ö] + sa[n] → (491) jè + gar +
i[ö] + sa[n] → (484) ja + gar + i[ö] + sa[n] → (590) ji + gar + i[ö] + sa[n] → (170) jigariña → (365)
jigariña + ti[p] → (393) jigariña + [ç]a[p] + ti[p] → (396, 551) jigariñati <acyuta desid. pa. 1.1 of gè
nigaraëe>.
Ø kè → (807) kè + sa[n] → (two options by 812):

1) (i[ö] is applied) kè + i[ö] + sa[n] → (394) kar + i[ö] + sa[n] → (432, 433, the govinda ar is
sthäni-vat by 486) kè + kar + i[ö] + sa[n] → (457) cè + kar + i[ö] + sa[n] → (491) cå + kar + i[ö] + sa[n] →
(484) ca + kar + i[ö] + sa[n] → (590) ci + kar + i[ö] + sa[n] → (170) cikariña → (365) cikariña + ti[p] →
(393) cikariña + [ç]a[p] + ti[p] → (396, 551) cikariñati <acyuta desid. pa. 1.1 of kè hiàsäyäm>.
2) (i[ö] is not applied, 580, 399, 572) kir + sa[n] → (262) kér + sa[n] → (432, 433) ké + kér +
sa[n] → (457) cé + kér + sa[n] → (491) ci + kér + sa[n] → (170) cikérña → (365) cikérña + ti[p] → (393)
cikérña + [ç]a[p] + ti[p] → (396) cikérñati <acyuta desid. pa. 1.1 of kè hiàsäyäm>.
Amåta—This rule ordains i[ö] where it would have otherwise been prohibited for å, smi[ì], då[ì], dhå[ì],
and pracch[a] by verses 1 and 2 of the aniò-gaëa, prohibited for pü[ì] by u-dvaya-graha-guhebhyo neö
sani (808), optional for anj[ü] and aç[üì] by svarati-süti-süyati-dhüï-üd-ita iò vä (463), and optional for
kè and gè by è-räma-våbhya iò vä sani (812).
819 / wvanta[%Da”as$jad"mBaui™aONAuRyaAEitaBar"itaÁaipas$ainatainapaitad"ir"‰"ABya wÒ"A s$aina /
819. iv-anta-ådha-bhrasja-dambhu-çri-ürëu-yauti-bharati-jïapi-sani-tani-pati-daridräbhya iò vä sani
iv-anta-ådha-bhrasja-dambhu-çri-ürëu-yauti-bharati-jïapi-sani-tani-pati-daridräbhyaù—after the dhätus

listed below; iö—i[ö]; vä—optionally; sani—when sa[n] follows.
When sa[n] follows, i[ö] is optionally applied after the dhätus listed below:
dhätus ending in iv
bhrasj[a] päke 6U to roast, fry
danbh[u] dambhe 5P to deceive
çri[ï] seväyäm 1U to serve, worship, dwell, depend
on
ürëü[ï] äcchädane 2U to cover
yu miçraëämiçraëayoù 2P to mix; to separate
bhå[ï] bharaëe 1U to hold, bear, support, nourish
the ëy-anta-dhätu jïapi made from
jïap[a] (jïäna-jïäpana-)märaëädau
ñaë[a] sambhaktau 1P to honor, worship
ñaë[u] däne 8U to give
tan[u] vistäre 8U to spread
daridrä durgatau 2P to be poor or needy
jïapiç caurädiko hetu-ëy-antaç ca. divu—chasya ça ity-ädi, dvir-vacana-nimitta-sarveçvara ity uktatväd üöhi
yatve ca kåte dvir-vacanaà na tu sthäni-vat—dudyüñati dideviñati. bhrasja—bibhrajjiñati bibhrakñati. çri—
Comment [222]: this is an indication that the
éçänta-hantyor iti, çiçréñati; govindasya nityatvät—çiçrayiñati. titaniñati. real reading is dvir-vacana-nimitta-sarveçvare as I
have it, otherwise Kåñëadäsa which always does
sandhi would say dvir-vacana-nimitta-sarveçvarety
Våtti—Jïapi here refers both to the cur-ädi-ëy-anta-dhätu formed by sütra 781 and the hetu-ëy-anta- uktatväd here
dhätu formed by sütra 787. Now we begin the conjugation of the desiderative of div[u] kréòä-vijigéñä-
vyavahära-dyuti-stuti-känti-gatiñu (4P, “to play; to desire; to conquer; to bet; to shine; to praise; to desire;
to go, move”). The sütra beginning chasya ço (sütra 779) is applied and reduplication is done, but the
changes to ü[öh] and y are not sthäni-vat because sütra 486 said “when a sarveçvara which causes
reduplication follows”:
Ø div → (807) div + sa[n] → (two options by 819):

1) (i[ö] is applied) div + i[ö] + sa[n] → (443) dev + i[ö] + sa[n] → (432, 433, the govinda e is
sthäni-vat by 486) di + dev + i[ö] + sa[n] → (170) dideviña → (365) dideviña + ti[p] → (393) dideviña +
[ç]a[p] + ti[p] → (396, 551) dideviñati <acyuta desid. pa. 1.1 of div[u] kréòä-vijigéñä-vyavahära-dyuti-
stuti-känti-gatiñu>.
2) (i[ö] isn’t applied, 580, 399, 779) di + ü[öh] + sa[n] → (59) dyü + sa[n] → (432, 433) dyü + dyü
+ sa[n] → (452) dü + dyü + sa[n] → (491) du + dyü + sa[n] → (170) dudyüña → (365) dudyüña + ti[p] →
(393) dudyüña + [ç]a[p] + ti[p] → (396, 551) dudyüñati <acyuta desid. pa. 1.1 of div[u] kréòä-vijigéñä-
vyavahära-dyuti-stuti-känti-gatiñu>.
Now we begin the conjugation of the desiderative of bhrasj[a] päke (6U, “to roast, fry”).
Ø bhrasj → (807) bhrasj + sa[n] → (two options by 819):

1) (i[ö] is applied) bhrasj + i[ö] + sa[n] → (492) bhrajj + i[ö] + sa[n] → (432, 433) bhra + bhrajj +
i[ö] + sa[n] → (452) bha + bhrajj + i[ö] + sa[n] → (439) ba + bhrajj + i[ö] + sa[n] → (590) bi + bhrajj + i[ö]
+ sa[n] → (170) bibhrajjiña → (365) bibhrajjiña + ti[p] → (393) bibhrajjiña + [ç]a[p] + ti[p] → (396, 551)
bibhrajjiñati <acyuta desid. pa. 1.1 of bhrasj[a] päke>.
2) (i[ö] isn’t applied, 249) bhrasñ + sa[n] → (250) bhrañ + sa[n] → (531) bhrak + sa[n] → (432,
433) bhra + bhrak + sa[n] → (452) bha + bhrak + sa[n] → (439) ba + bhrak + sa[n] → (590) bi + bhrak +
sa[n] → (170) bibhrakña → (365) bibhrakña + ti[p] → (393) bibhrakña + [ç]a[p] + ti[p] → (396)
bibhrakñati <acyuta desid. pa. 1.1 of bhrasj[a] päke>.
Now we begin the conjugation of the desiderative of çri[ï] seväyäm (1U, “to serve, worship, dwell,
depend on”). Éçänta-hantyor iì-ädeça-gameç ca trivikramaù (811) is applied and we get çiçréñati, and
because govinda is nitya we get çiçrayiñati:
Ø çri → (807) çri + sa[n] → (two options by 819):

1) (i[ö] is applied) çri + i[ö] + sa[n] → (394) çre + i[ö] + sa[n] → (63) çray + i[ö] + sa[n] → (432,
433, the govinda e and the replacement ay are sthäni-vat by 486) çri + çray + i[ö] + sa[n] → (452) çi +
çray + i[ö] + sa[n] → (170) çiçrayiña → (365) çiçrayiña + ti[p] → (393) çiçrayiña + [ç]a[p] + ti[p] → (396,
551) çiçrayiñati <acyuta desid. pa. 1.1 of çri[ï] seväyäm>.
2) (i[ö] isn’t applied, 580, 399, 811) çré + sa[n] → (432, 433) çré + çré + sa[n] → (452) çé + çré +
sa[n] → (491) çi + çré + sa[n] → (170) çiçréña → (365) çiçréña + ti[p] → (393) çiçréña + [ç]a[p] + ti[p] →
(396) çiçréñati <acyuta desid. pa. 1.1 of çri[ï] seväyäm>.
Ø tan → (807) tan + sa[n] → (two options by 819):

1) (i[ö] is applied) tan + i[ö] + sa[n] → (432, 433) ta + tan + i[ö] + sa[n] → (590) ti + tan + i[ö] +
sa[n] → (170) titaniña → (365) titaniña + ti[p] → (393) titaniña + [ç]a[p] + ti[p] → (396, 551) titaniñati
<acyuta desid. pa. 1.1 of tan[u] vistäre>.
2) see next våtti.
Amåta—The mention of yauti and bharati, the [ç]ti[p] forms of yu miçraëämiçraëayoù (2P, “to mix; to
separate”) and bhå[ï] bharaëe (1U, “to hold, bear, support, nourish”), is to exclude yu[ï] bandhane (9U,
“to bind”) and [òu]bhå[ï] bharaëe (3U, “to hold, bear; to support, nourish”). Regarding bibhrakñati, the
s doesn’t become j due to the prohibition na tu vaiñëave in sütra 492. The govinda is nitya because it is
done regardless of whether the change to trivikrama by sütra 811 is done or not. Thus since the govinda
is nitya it blocks1 the change to trivikrama. This is the implied meaning.
Saàçodhiné—The cur-ädi-dhätu jïap[a] märaëädau ghaö-ädiç ca is one of the ghaö-ädis whose meanings
were mentioned previously in the list of ghaö-ädis found in the bhv-ädi section of the Dhätu-päöha. Thus
the word ädi in jïäp[a] märaëädau refers to the other two meanings mentioned previously, namely
toñaëa and niçämana. The proof of this is that Kñéra Svämé, one of the main commentators on the
1
In this regard, one should remember the maxim nityänityayor nityaù (våtti 59),
Päëinian Dhätu-päöha, lists this dhätu as jïap[a] märaëa-toñaëa-niçämaneñu mic ca1 (10P, “to kill; to
satisfy; to sharpen”) and gives the following examples for each meaning: paçuà saàjïapayati (“He kills
the sacrificial animal”), viñëuà vijïapayati (“He satisfies Viñëu”), and çastraà prajïapayati (“He
sharpens the weapon”). However, this dhätu is often just listed as jïap[a] mic ca, and the meaning is
supplied by the commentator. In this regard, Siddhänta Kaumudé, commenting on märaëa-toñaëa-
niçämaneñu jïä, says jïapa mic ca iti cur-ädau, jïäpanaà märaëädikaà ca tasyärthaù (“Among the cur-
ädi-dhätus is jïap[a] mic ca. Its meanings are jïäpana and märaëa and so on”), and, commenting on the
cur-ädi-dhätu jïap[a] mic ca, it says ayam jïäne jïäpane ca vartate (“This dhätu is used in the sense of
jïäna and jïäpana”). This last statement of Siddhänta Kaumudé is an observation based upon how Päëini
himself has used the dhätu. For example, in the Dhätu-päöha, Päëini says pracch[a] jïépsäyäm (“The
dhätu pracch[a] (6P) is used in the sense of jïépsä2 (“inquiry, desire to know”)”). Here the meaning of
jïap[a] is jïäna (“knowing”). But in çlägha-hnuì-sthä-çapäà jïépsyamänaù3 (Añöädhyäyé 1.4.34) the
Comment [223]: reference footnote:
meaning of jïap[a] is jïäpana (“informing, causing to know”). Therefore, considering all these opinions,
the Båhad-dhätu-kusumäkara lists this dhätu as jïap[a] jïäna-jïäpana-märaëa-toñaëa-niçämaneñu (10P, viñëuniñöhä-seöka-gurumad-viñëujanäntät
pratyayäntäc ca bhäve lakñmyäà ìäp, na tu ktiù
“to know; to inform; to kill; to satisfy; to sharpen”). In this edition we will therefore list this dhätu as
jïap[a] (jïäna-jïäpana-)märaëädau (10P, “to know; to inform; to kill; to satisfy; to sharpen”). Matsya Avatara dasa 19/12/05 8:08
Comment [224]: reference the sütra in the
footnote.
820 / tanaAetaeç&Ü"vasya i‡aiva‚(maAe vaESNAvaAid"s$aina vaA /
820. tanoter uddhavasya trivikramo vaiñëavädi-sani vä
tanoteù—of the dhätu tan[u] vistäre (8U, “to spread”); uddhavasya—of the uddhava; trivikramaù—the
change to trivikrama; vaiñëava-ädi-sani—when sa[n] which begins with a vaiñëava follows; vä—
optionally.
The uddhava of tan[u] optionally becomes trivikrama when sa[n] which begins with a vaiñëava4
follows.
titäàsati titaàsati.
Våtti—Ø tan → (807) tan + sa[n] → (two options by 819):

2) (i[ö] isn’t applied, two options by 820):
i) (the uddhava becomes trivikrama) tän + sa[n] → (432, 433) tä + tän + sa[n] → (491) ta + tän +
sa[n] → (590) ti + tän + sa[n] → (230) titäàsa → (365) titäàsa + ti[p] → (393) titäàsa + [ç]a[p] + ti[p]
→ (396) titäàsati <acyuta desid. pa. 1.1 of tan[u] vistäre>.
ii)(the uddhava doesn’t become trivikrama, 432, 433) ta + tan + sa[n] → (590) ti + tan + sa[n] →
(230) titaàsa → (365) titaàsa + ti[p] → (393) titaàsa + [ç]a[p] + ti[p] → (396) titaàsati <acyuta desid.
pa. 1.1 of tan[u] vistäre>.
1
Here mic ca is the Päëinian equivalent to our ghaö-ädiç ca, since in the Päëinian system the ghaö-ädis are those dhätus that
have the indicatory letter m.
2
Jïépsä is formed by applying the kåt pratyaya [ì]ä[p] after the san-anta-dhätu jïépsa by sütra. The san-anta-dhätu jïépsa is
formed by sütra 821.
3
In our system the equivalent sütra is çlägha-hnuì-sthä-çapäà jïäpayitum iñöaù ().
4
Vaiñëavädi-sani is equivalent to saying aniò-ädi-sani (“when sa[n] that doesn’t begin with i[ö] follows”).
821 / d"mBaAe DaIps$aiDaps$aAE , [%Da wRts$aR: , ÁapaeÁaI=ps$a: , @Apa wRps$a: , maInaAitaimanaAeitamaAnaAM imats$a: ,
d"AmaAed"r"ANAAM id"ts$aiDats$aAE , r"BalaBaAe ir"ps$ailaps$aAE , zAk(: izAºax.~ , r"ADaAe ir"ts$aAe ihM"s$aAyaAma, , patapad"Ae: ipats$a: ,
maucaAe'k(maRk(tvae maAeºax.~maumauºax~Avainaq%.s$anaA s$ah" /
821. dambho dhépsa-dhipsau, ådha értsaù, jïaper jïépsaù, äpa épsaù, ménäti-minoti-mänäà mitsaù,
dämodaräëäà ditsa-dhitsau, rabha-labho ripsa-lipsau, çakaù çikñaì, rädho ritso hiàsäyäm, pata-padoù
pitsaù, muco ’karmakatve mokñaì-mumukñaìäv aniö-sanä saha
dambhaù—of danbh[u] dambhe (5P, “to deceive”); dhépsa-dhipsau—the replacements dhépsa and dhipsa;
ådhaù—of ådh[u] våddhau (4P, “to increase, prosper”); értsaù—the replacement értsa; jïapeù—of the ëy-
anta-dhätu jïapi made from jïap[a] (jïäna-jïäpana-)märaëädau; jïépsaù—the replacement jïépsa; äpaù—
of äp[ÿ] vyäptau (5P, “to pervade, obtain”); épsaù—the replacement épsa; ménäti-minoti-mänäm—of mé[ï]
hiàsäyäm (9U, “to desroy, diminish”), [òu]mi[ï] prakñepaëe (5U, “to throw, scatter”), mä mäne (2P, “to
measure”), mä[ì] mäne (3A or 4A, “to measure”), and me[ì] pratidäne (1A, “to exchange, barter”);
mitsaù—the replacement mitsa; dämodaräëäm—of the dämodaras; ditsa-dhitsau—the replacements ditsa
and dhitsa; rabha-labhoù—of rabh[a] räbhasye (1A, “to long for, enjoy, embrace, act rashly”) and
[òu]labh[añ] präptau (1A, “to obtain, possess”); ripsa-lipsau—the replacements ripsa and lipsa; çakaù—
of çak[ÿ] çaktau (5P, “to be able”); çikñaì—the replacement çikña[ì]; rädhaù—of rädh[a] saàsiddhau (4P
or 5P, “to succeed, accomplish”); ritsaù—the replacement ritsa; hiàsäyäm—when the meaning is hiàsä
(“violence”); pata-padoù—of pat[ÿ] gatau (1P, “to fall, fly”) and pad[a] gatau (4A, “to go, move”);
pitsaù—the replacement pitsa; mucaù—of muc[ÿ] mokñaëe (6U, “to release, abandon”); akarmakatve—
when it is akarmaka (“intransitive”); mokñaì-mumukñaìau—the replacements mokña[ì] and
mumukña[ì]; aniö-sanä—sa[n] that is without i[ö]; saha—along with.
The following dhätus along with aniö sa[n] are replaced by the following nipätas1: danbh[u] + aniö
sa[n] → dhépsa or dhipsa ; ådh[u] + aniö sa[n] → értsa ; jïapi + aniö sa[n] → jïépsa ; äp[ÿ] + aniö sa[n]
→ épsa ; mé[ï], [òu]mi[ï], mä, mä[ì], or me[ì] + aniö sa[n] → mitsa ; the dämodaras + aniö sa[n] →
ditsa or dhitsa2 ; rabh[a] + aniö sa[n] → ripsa ; [òu]labh[añ] + aniö sa[n] → lipsa ; çak[ÿ] + aniö sa[n] →
çikña[ì] ; rädh[a] + aniö sa[n] → ritsa if the sense is hiàsä ; pat[ÿ] or pad[a] + aniö sa[n] → pitsa ;
muc[ÿ] + aniö sa[n] → mokña[ì] or mumukña[ì] if muc[ÿ] is akarmaka.
didambhiñati, dhipsati dhépsati. ardidhiñati értsati. jïapeç cur-äditvaà ghaö-äditvaà ca—jijïapayiñati

jïépsati. épsati. òumiï méï—mitsati mitsate. mä—mitsati. mäì meì—mitsate. ìittvät çikñate ity-ädi.
rädha—pratiritsati. hiàsäyäà kim? ärirätsati. muca—mokñate vatsaù, bandhanän niñkrämitum icchatéty
arthaù. evaà mumukñate. sa-karmakatve tu, mumukñati vatsaà kåñëaù. bandhanän niñkrämayitum icchatéty
arthaù. daridrä—didaridriñati didaridräsati dvayam apédaà bhäñya-matam. “vaiñëavädi-sany apy ä-lopaù”
ity eke, kintu dur-uccäraëatvän nodäharanti. ñaëu däne—jana-khana-sanäm ity-ädi—siñäsati ity-ädayo
jïeyäù. bhü-ëi-san—våñëéndra-sthäni-vad-bhäväd bhü-dvir-vacanam, naro-dvayasyetétvam—bibhävayiñati.
yu—yiyävayiñati. sru—sisrävayiñati susrävayiñati. a-dvaya-paratva eva, na tv iha—bubhüñati susrüñati.
Våtti—Ø danbh → (807) danbh + sa[n] → (two options by 819):

1) (i[ö] is applied) danbh + i[ö] + sa[n] → (230) daàbh + i[ö] + sa[n] → (114) dambh + i[ö] + sa[n]
→ (432, 433) da + dambh + i[ö] + sa[n] → (590) di + dambh + i[ö] + sa[n] → (170) didambhiña → (365)
didambhiña + ti[p] → (393) didambhiña + [ç]a[p] + ti[p] → (396, 551) didambhiñati (“he wants to
deceive”) <acyuta desid. pa. 1.1 of danbh[u] dambhe>.
2) (i[ö] isn’t applied, two options by 821):
1
In this regard, one should remember the definition of a nipäta given in våtti 257: pürva-parayoù sahaivädeço nipätaù (“The
simultaneous replacement of both the prakåti (pürva) and the pratyaya (para) is called a nipäta.”).
2
If the dämodara is dä the replacement is ditsa, and if the dämodara is dhä the replacement is dhitsa.
i) (danbh[u] + aniö sa[n] → dhépsa, 365) dhépsa + ti[p] → (393) dhépsa + [ç]a[p] + ti[p] → (396)
dhépsati (“he wants to deceive”) <acyuta desid. pa. 1.1 of danbh[u] dambhe>.
i) (danbh[u] + aniö sa[n] → dhipsa, 365) dhipsa + ti[p] → (393) dhipsa + [ç]a[p] + ti[p] → (396)
dhipsati (“he wants to deceive”) <acyuta desid. pa. 1.1 of danbh[u] dambhe>.
Ø ådh → (807) ådh + sa[n] → (two options by 819):

1) (i[ö] is applied) ådh + i[ö] + sa[n] → (443) ardh + i[ö] + sa[n] → (432, 435) ar + dhi + dh + i[ö] +
sa[n] → (439) ar + di + dh + i[ö] + sa[n] → (170) ardidhiña → (365) ardidhiña + ti[p] → (393) ardidhiña +
[ç]a[p] + ti[p] → (396, 551) ardidhiñati (“he wants to prosper”) <acyuta desid. pa. 1.1 of ådhu[u]
våddhau>.
2) (i[ö] isn’t applied, ådh[u] + aniö sa[n] → értsa by 821, 365) értsa + ti[p] → (393) értsa + [ç]a[p]
+ ti[p] → (396) értsati (“he wants to prosper”) <acyuta desid. pa. 1.1 of ådhu[u] våddhau>.
Jïap[a] (jïäna-jïäpana-)märaëädau (10P, “to know; to inform; to kill; to satisfy; to sharpen”) is a cur-ädi
and a ghaö-ädi.
Øjïap → (781) jïap + [ë]i → (470) jïäp + [ë]i → (789) jïapi → (807) jïapi + sa[n] → (two
options by 819):
1) (i[ö] is applied) jïapi + i[ö] + sa[n] → (394, 63) jïapay + i[ö] + sa[n] → (432, 433) jïa + jïapay
+ i[ö] + sa[n] → (452) ja + jïapay + i[ö] + sa[n] → (590) ji + jïapay + i[ö] + sa[n] → (170) jijïapayiña →
(365) jijïapayiña + ti[p] → (393) jijïapayiña + [ç]a[p] + ti[p] → (396, 551) jijïapayiñati <acyuta desid.
pa. 1.1 of jïap[a] märaëadau>.
2) (i[ö] isn’t applied, jïapi + aniö sa[n] → jïépsa by 821, 365) jïépsa + ti[p] → (393) jïépsa +
[ç]a[p] + ti[p] → (396) jïépsati <acyuta desid. pa. 1.1 of jïap[a] märaëadau>.
Ø äp → (807) äp + sa[n] → (äp is aniö by verse 6, äp[ÿ] + aniö sa[n] → épsa by 821, 365) épsa +
ti[p] → (393) épsa + [ç]a[p] + ti[p] → (396) épsati (“he wants to obtain”) <acyuta desid. pa. 1.1 of äp[ÿ]
vyäptau>.
[Òu]mi[ï] prakñepaëe and mé[ï] hiàsäyäm each have two forms (because they are ubhayapadé): mitsati
and mitsate. The form of mä mäne is mitsati, and the form of mä[ì] mäne and me[ì] pratidäne is mitsate.
Since the replacement çikña[ì] has the indicatory letter ì, the forms are çikñate and so on:
Ø çak → (807) çak + sa[n] → (çak is aniö by verse 2, çak[ÿ] + aniö sa[n] → çikña[ì] by 821, 365)
çikña + te → (393) çikña + [ç]a[p] + te → (396) çikñate (“he inquires / desires to know1”) <acyuta desid.
ät. 1.1 of çak[ÿ] çaktau>.
The form of rädh[a] saàsiddhau is pratiritsati:
Ø prati + rädh → (807) prati + rädh + sa[n] → (rädh is aniö by verse 5, rädh[a] + aniö sa[n] →
ritsa by 821, 365) prati + ritsa + ti[p] → (393) prati + ritsa + [ç]a[p] + ti[p] → (396) pratiritsati (“he
wants to counterattack”) <acyuta desid. pa. 1.1 of prati + rädh[a] saàsiddhau>.
Why do we say “if the sense is hiàsä”? Consider ärirätsati (“he wants to worship”) <acyuta desid. pa.
1.1 of ä[ì] + rädh[a] saàsiddhau>.
The forms of muc[ÿ] mokñaëe are mokñate vatsaù or mumukñate vatsaù (“the calf wants to be released”),
which mean bandhanän niñkrämitum icchati (“it desires to get out of its bondage”). But if muc[ÿ] is
sakarmaka (“transitive”) we get mumukñati vatsaà kåñëaù (“Kåñëa wants to release the calf”), which
means bandhanän niñkrämayitum icchati (“He wants to make it get out of its bondage”).
1
See çakeù san-antät påcchäyäm () for an explanation of the special meaning here.
The forms of daridrä are didaridriñati and didaridräsati. This is the opinion of the Mahä-bhäñya. Some
say that the deletion of ä (see sütra 682) takes place even when vaiñëavädi sa[n] follows, but they are
unable to give an example because such a form would be impossible to pronounce.
Ø daridrä → (807) daridrä + sa[n] → (two options by 819):

1) (i[ö] is applied) daridrä + i[ö] + sa[n] → (682) daridr + i[ö] + sa[n] → (432, 433) da + daridr +
i[ö] + sa[n] → (590) di + daridr + i[ö] + sa[n] → (170) didaridriña → (365) didaridriña + ti[p] → (393)
didaridriña + [ç]a[p] + ti[p] → (396, 551) didaridriñati (“he wants to be poor”) <acyuta desid. pa. 1.1 of
daridrä durgatau>.
2) (i[ö] isn’t applied, 432, 433) da + daridrä + sa[n] → (590) didaridräsa → (365) didaridräsa +
ti[p] → (393) didaridräsa + [ç]a[p] + ti[p] → (396) didaridräsati (“he wants to be poor”) <acyuta desid.
pa. 1.1 of daridrä durgatau>.
The forms of ñaë[u] däne are siñäsati and so on by the sütras beginning jana-khana-sanäm (sütras 617
and 618):
Ø ñaë → (458) san1 → (807) san + sa[n] → (two options by 819):

1) (i[ö] is applied) san + i[ö] + sa[n] → (432, 433) sa + san + i[ö] + sa[n] → (590) si + san + i[ö] +
sa[n] → (170) sisaniña → (365) sisaniña + ti[p] → (393) sisaniña + [ç]a[p] + ti[p] → (396, 551) sisaniñati
(“he wants to give”) <acyuta desid. pa. 1.1 of ñaë[u] däne>.
2) (i[ö] isn’t applied, 618) sa + ä + sa[n] → (46) sä + sa[n] → (432, 433) sä + sä + sa[n] → (491)
sa + sä + sa[n] → (590) si + sä + sa[n] → (170) siñäsa → (365) siñäsa + ti[p] → (393) siñäsa + [ç]a[p] +
ti[p] → (396) siñäsati (“he wants to give”) <acyuta desid. pa. 1.1 of ñaë[u] däne>.
Now we begin the conjugation of the desiderative of the causative of bhü sattäyäm. Since the våñëéndra is
sthäni-vat by 486, bhü is reduplicated, and then the change to i takes place by naro-dvayasya iù pa-varga-
harimitra-ja-rämeñv a-dvaya-pareñu sani (803). Thus we get bibhävayiñati:
Ø bhü → (787) bhü + [ë]i → (422) bhau + [ë]i → (66) bhävi → (807) bhävi + sa[n] → (424)
bhävi + i[ö] + sa[n] → (394, 63) bhävay + i[ö] + sa[n] → (432, 433, the våñëéndra au and the replacement
äv are sthäni-vat by 486) bhü + bhävay + i[ö] + sa[n] → (439) bü + bhävay + i[ö] + sa[n] → (803) bi +
bhävay + i[ö] + sa[n] → (170) bibhävayiña → (365) bibhävayiña + ti[p] → (393) bibhävayiña + [ç]a[p] +
ti[p] → (396, 551) bibhävayiñati (“he wants to cause to be”) <acyuta caus. desid. pa. 1.1 of bhü
sattäyäm>.
Similarly, the desiderative of the causative of yu miçraëämiçraëayoù is yiyävayiñati. The desiderative of

the causative of sru gatau is sisrävayiñati or susrävayiñati:
Ø sru → (787) sru + [ë]i → (422) sru + [ë]i → (66) srävi → (807) srävi + sa[n] → (424) srävi +
i[ö] + sa[n] → (394, 63) srävay + i[ö] + sa[n] → (432, 433, the våñëéndra au and the replacement äv are
sthäni-vat by 486) sru + srävay + i[ö] + sa[n] → (452) su + srävay + i[ö] + sa[n] → (two options by 804):
1) (the change to i is done) si + srävay + i[ö] + sa[n] → (170) sisrävayiña → (365) sisrävayiña +
ti[p] → (393) sisrävayiña + [ç]a[p] + ti[p] → (396, 551) sisrävayiñati (“he wants to cause to flow”)
<acyuta caus. desid. pa. 1.1 of sru gatau>.
2) (the change to i is not done, 170) susrävayiña → (365) susrävayiña + ti[p] → (393) susrävayiña
+ [ç]a[p] + ti[p] → (396, 551) susrävayiñati (“he wants to cause to flow”) <acyuta caus. desid. pa. 1.1 of
sru gatau>.
1
When the nimitta ñ disappears the naimittika ë also disappears in accordance with the maxim nimittäpäye naimittikasyäpy
apäyaù (våtti 245).
The change to i by sütra 803 is only done when the pa-varga, harimitra, or ja-räma are followed by a-
dvaya. Thus the change to i doesn’t take place in bubhüñati <acyuta desid. pa. 1.1 of bhü sattäyäm> (see
våtti 808) and susrüñati <acyuta desid. pa. 1.1 of sru gatau>.
Amåta—The words aniö-sanä saha are connected to every phrase here. Çikña[ì], mokña[ì], and
mumuksu[ì] take the ätmapada endings because they have the indicatory letter ì (see sütra 389). But
çikña[ì] only takes the ätmapada endings when it is used in the sense of jijïäsä (“inquiry, desire to
know”). This will be described later, in çakeù san-antät påcchäyäm (). Otherwise when çikña[ì] is used in
the normal sense of “desire to do the activity expressed by the original dhätu,” it takes the parapada Matsya Avatara dasa 16/12/05 5:58
endings by pürva-dhätu-vat sanaù parapadädi (581). Thus Käçikä gives the example çikñati (“he wants to
be able”) <acyuta desid. pa. 1.1 of çak[ÿ] çaktau>.
822 / nar"AtstaAEitaNyantayaAere"va SatvaM s$ana: Sae /
822. narät stauti-ëy-antayor eva ñatvaà sanaù ñe
narät—after the nara; stauti-ëy-antayoù—of ñöu[ï] stutau (2U, “to praise”) and ëy-änta-dhätus; eva—
only; ñatvam—the change to ñ by sütra 170; sanaù—belonging to sa[n]; ñe—when the ña-räma follows
When the ñ of sa[n] follows, only ñöu[ï] and ëy-anta-dhätus which come after an appropriate nara
may undergo the change to ñ.
Saàçodhiné—This is a niyama-sütra as the word eva indicates. Where all dhätus which come after an
appropriate nara would normally undergo the change to ñ by sütra 170 when the ñ of sa[n] follows, this
sütra limits it to just ñöu[ï] and the ëy-anta-dhätus. An “appropriate nara” means a nara that ends in an
éçvara.
823 / na tau s$ah"svad"isvad"Ama, /
823. na tu saha-svada-svidäm
na—not; tu—but; saha-svada-svidäm—of ñah[a] marñaëe (1A or 10P, “to tolerate”), ñvad[a] äsvädane
(1A or 10P, “to taste, please”), and [ïi]ñvid[ä] gätra-prakñaraëe (4P, “to sweat”).
But the ëy-anta-dhätus of ñah[a], ñvad[a], and ñvid[a] don’t undergo the change to ñ.
tuñöüñati. dyuti-sväpyor narasya saìkarñaëaù—suñväpayiñati. nänyatra ñatvam—ñica kñaraëe, sisikñati.

nara-nimitta eva niñedhäd iha tu syäd eva—pratéñiñati, pariñiñikñati. pürvatreçvara-harimitrety-ädi
pravartate; paratra ca pari-nimittakam ubhayoù ñatvaà vakñyate. sanaù ña iti kim? tiñöhäsati. sah-ädes tu
ëy-antatve ’pi na syät, sisähayiñatéty-ädi.
Våtti—Ø ñöu → (458) stu1 → (807) stu + sa[n] → (stu is aniö by verse 1, 580, 399, 811) stü + sa[n] →
(432, 433) stü + stü + sa[n] → (453) tü + stü + sa[n] → (491) tu + stü + sa[n] → (170) tu + stü + ña →
(822, 170) tu + ñtü + ña → (280) tuñöüña → (365) tuñöüña + ti[p] → (393) tuñöüña + [ç]a[p] + ti[p] →
(396) tuñöüñati (“he wants to praise”) <acyuta desid. pa. 1.1 of ñöu[ï] stutau>.
1
When the nimitta ñ disappears the naimittika ö also disappears in accordance with the maxim nimittäpäye naimittikasyäpy
Dyuti-sväpyor narasya saìkarñaëaù (606) is applied and we get suñväpayiñati:
Ø ñvap → (458) svap → (787) svap + [ë]i → (470) sväpi → (807) sväpi + sa[n] → (424) sväpi +
i[ö] + sa[n] → (394, 63) sväpay + i[ö] + sa[n] → (432, 433, the våñëéndra ä is sthäni-vat by 486) sva +
sväpay + i[ö] + sa[n] → (606) su + sväpay + i[ö] + sa[n] → (170) su + sväpay + i + ña → (822, 170)
suñväpayiña → (365) suñväpayiña + ti[p] → (393) suñväpayiña + [ç]a[p] + ti[p] → (396, 551) suñväpayiñati
(“he wants to cause to sleep”) <acyuta caus. desid. pa. 1.1 of [ïi]ñvap[a] çaye>.
The change to ñ doesn’t take place elsewhere. For example, the desiderative of ñic[a] kñaraëe (6U, “to
sprinkle, discharge”) is sisikñati:
Ø ñic → (458) sic → (807) sic + sa[n] → (sic is aniö by verse 2, 580, 399, 432, 433) si + sic +
sa[n] → (243) si + sik + sa[n] → (170) sisikña → (365) sisikña + ti[p] → (393) sisikña + [ç]a[p] + ti[p] →
(396) sisikñati (“he wants to sprinkle”) <acyuta desid. pa. 1.1 of ñic[a] kñaraëe>.
Since only the change to ñ which is caused by a nara was prohibited in sütra 822, the change to ñ
certainly takes place in pratéñiñati (because the upendra prati is not a nara):
Ø prati + i → (807) prati + i + sa[n] → (i is aniö by verse 1, 580, 399, 811) prati + é + sa[n] →
(432, 435) prati + é + sa + sa[n] → (590) prati + é + si + sa[n] → (170) prati + é + ñi + sa[n] → (170) prati
+ éñiña → (365) prati + éñiña + ti[p] → (393) prati + éñiña + [ç]a[p] + ti[p] → (396, 551) prati + éñiñati →
(46) pratéñiñati (“he wants to know”) <acyuta desid. pa. 1.1 of i[ë] gatau>.
Ø pari + ñic → (458) pari + sic → (807) pari + sic + sa[n] → (sic is aniö by verse 2, 579, 399, 432,
433) pari + si + sic + sa[n] → (,) pari + ñi + ñic + sa[n] → (243) pari + ñi + ñik + sa[n] → (170) pari +
ñiñikña → (365) pari + ñiñikña + ti[p] → (393) pari + ñiñikña + [ç]a[p] + ti[p] → (396) pariñiñikñati (“he Comment [227]: reference these two sütras:
wants to sprinkle about”) <acyuta desid. pa. 1.1 of pari + ñic[a] kñaraëe>. sicer api tathä ñatvam
nareëa sthädikasya tu ñatvaà väcyam
In the first example (pratéñiñati) the sütra beginning éçvara-harimitra (sütra 170) is applied, and in the
second example (pariñiñikñati) both the nara and the dhätu undergo the change to ñ due to the presence
of the upendra pari. This will be explained in sütras. Why do we say “when the ñ of sa[n] follows”?
Consider tiñöhäsati <acyuta desid. pa. 1.1 of ñöhä gati-nivåttau>:
Comment [228]: reference these two sütras:
sicer api tathä ñatvam
Ø ñöhä → (458) sthä1 → (807) sthä + sa[n] → (sthä is aniö by verse 1, 432, 433) sthä + sthä + nareëa sthädikasya tu ñatvaà väcyam
sa[n] → (453) thä + sthä + sa[n] → (439) tä + sthä + sa[n] → (491) ta + sthä + sa[n] → (590) ti + sthä +
sa[n] → (170) ti + ñthä + sa[n] → (280) tiñöhäsa → (365) tiñöhäsa + ti[p] → (393) tiñöhäsa + [ç]a[p] +
ti[p] → (396) tiñöhäsati (“he wants to remain”) <acyuta desid. pa. 1.1 of ñöhä gati-nivåttau>.
But ñah[a] and so on don’t undergo the change to ñ even when they are ëy-anta. Thus we get sisähayiñati
<acyuta caus. desid. pa. 1.1 of ñah[a] marñaëe> and so on.
824 / wcC$As$anantaAªa s$ana, /
824. icchä-san-antän na san
icchä-san-antät—after a dhätu ending in the sa[n] that conveys the sense of icchä (see sütra 807); na—
not; san—sa[n].
1
When the nimitta ñ disappears the naimittika öh also disappears in accordance with the maxim nimittäpäye naimittikasyäpy
Sa[n] cannot be applied again to a dhätu which already ends in the sa[n] that conveys the sense of
icchä.
svärtha-san-antät syäd eva—jugupsiñate. anarasyeti viçeñaëän na dvir-vacanam. iti san-anta-prakriyä.
Våtti—But it can certainly be applied again after a dhätu that ends in the sa[n] that merely conveys the
dhätu’s own meaning (see sütras 577 and 601). Thus we get jugupsiñate, in which there is no
reduplication due to the adjective anarasya in sütra 433:
Ø jugupsa → (807) jugupsa + sa[n] → (424) jugupsa + i[ö] + sa[n] → (511) jugups + i[ö] + sa[n]
→ (170) jugupsiña → (365) jugupsiña + te → (393) jugupsiña + [ç]a[p] + te → (396) jugupsiñate (“he
wants to despise”) <acyuta desid. ät. 1.1 of the san-anta-dhätu jugupsa (see våtti 600)>.
Thus ends the section dealing with the san-anta-dhätus (desideratives).
Atha yaì-anta-prakriyä
Now we begin the section dealing with the yaì-anta-dhätus (intensives).
825 / ivaSNAujanaAâek(s$avaeRìr"Aâx.~ paAEna:paunyaAitazAyayaAe: /
825. viñëujanädy-eka-sarveçvaräd yaì paunaù-punyätiçayayoù
viñëujana-ädi-eka-sarveçvarät—after a dhätu that begins with a viñëujana and has only one sarveçvara;
yaì—the pratyaya ya[ì]; paunaù-punya-atiçayayoù—in the sense of paunaù-punya (“frequent
repetition”) or atiçaya (“intensity”).
Ya[ì] is applied after a dhätu that begins with a viñëujana and has only one sarveçvara, in the sense of
repetition or intensity.
“cekréyita-saàjïo ’yam” ity eke. punaù punar atiçayena vä bhavatéty arthe bhü-dhätor yaì, dhätor dvir-
vacanam—
Våtti—Some say that ya[ì] is called cekréyita. Ya[ì] is applied after the dhätu bhü sattäyäm (1P, “to be,
become, exist”) in the sense of punaù punar bhavati (“he is again and again”) or atiçayena bhavati (“he is
very”). The dhätu gets reduplicated, then the following rule applies:
Amåta—Paunaù-punya and atiçaya are kriyä-viçeñaëas (“adverbs”), and ya[ì] merely indicates them.
This was pointed out in the sentence punaù punar atiçayena vä bhavati in the våtti. Since the word vä
expresses an option, both meanings can be applied to every dhätu, due to the connection between the
mukhya (“primary activity”) and the gauëa (“secondary activity”), but both meanings cannot be used
simultaneously. The dhätv-artha (“meaning of the dhätu”), or in other words the kriyä (“the action
expressed by the verb”), is of two kinds: primary and secondary. For example, in taëòulaà pacati (“he
boils the rice”) the activity which is to be achieved, the softening of the rice, is the main activity, and the
activities by which the main activity is achieved, putting the pot on the stove, lighting the fire, keeping
up the supply of wood, and so on, are the secondary activities. In the Käraka-prakaraëa Jéva Gosvämé
will likewise explain that every kriyä is included in the janya-janaka category of relationship (see våtti
927). In that regard the primary activity is the janya because it is sädhya (“to be achieved”), and the
secondary activity or activities are the janaka because they achieve that which is meant to be achieved
(the janya). Even though the activity takes place due to the relationship between the janya and the
janaka, still when the main activity of softening the rice is begun again because another activity which
had to be achieved was done in the meantime, then paunaù-punya (“repetition”) is understood.1 But
when the secondary activities of placing the pot on the stove and so on, which are the janaka of the
main activity of boiling, are done quickly and intensely, then atiçaya (“intensity”) is understood.
Saàçodhiné—When ya[ì] is applied after a dhätu, the new dhätu thus formed is called a yaì-anta-dhätu.
Yaì-anta-dhätus are also called frequentatives or intensives, but these two names are incomplete because
the first one only covers the meaning of paunaù-punya and the second one only covers the meaning of
atiçaya. Unlike the san-anta-dhätus, which take parapada endings and so on according to the original
dhätu from which they are formed, the yaì-anta-dhätus always take the ätmapada endings due to the
indicatory letter ì in ya[ì] (see sütra 389). For dhätus which aren’t covered by the current sütra (dhätus
that don’t begin with a viñëujana or dhätus that don’t have only one sarveçvara), the idea of paunaù-
punya is expressed by the words punaù punaù or muhur muhuù, and the idea of atiçaya is expressed by
the words bhåçam or atiçayena or by the upendra pra. Examples of this are punaù punaù kåñëaà ékñate
(“He looks at Kåñëa again and again”), bhåçam ékñate or prekñate (“He looks intensely”), and bhåçam
jägarti (“He suddenly wakes up”). In this regard, the cur-ädis and secondary dhätus are naturally
disqualified from taking ya[ì] since they always have more than one sarveçvara.2
826 / nar"sya gAAeivand"Ae yaix~ , ivaSNAur"ih"taAr"AmaAntasya tau i‡aiva‚(ma: /
826. narasya govindo yaìi, viñëu-rahitä-rämäntasya tu trivikramaù
narasya—of a nara; govindaù—govinda; yaìi—when ya[ì] follows; viñëu-rahita-a-räma-antasya—of a

nara which is devoid of a viñëu and which ends in a-räma; tu—but; trivikramaù—trivikrama.
The nara takes govinda when ya[ì] follows, but if it is devoid of a viñëu and ends in a-räma it takes
trivikrama.
dhätu-saàjïä, tib-ädayaù, ìittväd ätmapadam—bobhüyate, bobhüyyate, abobhüyiñöa, abobhüyi. ménäti-

minoti ity-äder varëänta-vidhitvän narasyä-rämo na syät. tena prameméyate iti durgaù. viñëujanädéti kim?
bhåçam ékñate prekñate vä. eka-sarveçvarät kim? bhåçaà jägarti.
Våtti—Bobhüya is called a dhätu by sütra 365, the tib-ädis are applied, but only the ätmapada endings are
used since ya[ì] has the indicatory letter ì. Thus we get the following forms:
Ø bhü → (825) bhü + ya[ì] → (440, 399, 432, 433) bhü + bhü + ya[ì] → (439) bü + bhü + ya[ì]
→ (826) bobhüya → (365) bobhüya + te → (393) bobhüya + [ç]a[p] + te → (396) bobhüyate <acyuta
intens. ät. 1.1 of bhü sattäyäm>.
→ (826) bobhüya → (365) bobhüya + te → (398) bobhüya + ya[k] + te → (511) bobhüyyate <acyuta
intens. bhäve 1.1 of bhü sattäyäm>.
1
For an activity to be done again another activity has to take place in the meantime. Otherwise the continuity of the first
action would not be broken and there would be no possibility of repetition. For example, when we say punaù punar namati
(“he bows down again and again”), it is understood that between each instance of bowing down another activity such a
getting up is done. If no action such a getting up were done in the meantime the person would remain bowed down on the
ground and there would be no possiblity of starting the action of bowing down again.
2
The cur-ädis must necessarily take [ë]i and thus they end up having more than one sarveçvara.
→ (826) bobhüya → (365) bobhüya + ta → (414, 415, 424) a[t] + bobhüya + i[ö] + s[i] + ta → (511)
abobhüyista → (170) abobhüyiñta → (280) abobhüyiñöa <bhüteça intens. ät. 1.1 of bhü sattäyäm>.
→ (826) bobhüya → (365) bobhüya + ta → (414, 421) a[t] + bobhüya + i[ë] + ta → (511) abobhüy + i[ë]
+ ta → (423) abobhüyi <bhüteça intens. bhäve 1.1 of bhü sattäyäm>.
Since the rule beginning ménäti-minoti (sütra 732) is a rule that applies only to the final varëa, the nara
doesn’t undergo the change to ä-räma. Thus Durga-siàha, author of the Durga-våtti on Kätantra-
vyäkaraëa, gives the example prameméyate <acyuta intens. ät. 1.1 of pra + mé[ï] hiàsäyäm>. Why did we
say viñëujanädi in the previous sütra? Consider bhåçam ékñate or prekñate (“He looks intensely”). Why
did we say eka-sarveçvarät? Consider bhåçam jägarti (“He suddenly wakes up”).
Amåta—Someone may argue, “When the nara of the dhätus mé[ï] hiàsäyäm, [òu]mi[ï] prakñepaëe, and
dé[ì] kñaye takes govinda by the current sütra why doesn’t the nara undergo the change to ä-räma by
sütra 732?” In answer to this, Jéva Gosvämé says varëänta-vidhitvät. In accordance with the maxim eka-
varëa-vidhir ante pravartate (våtti 160), only the final varëa of these dhätus undergoes the change to ä-
räma, the nara does not undergo the change.
Saàçodhiné—The nara is devoid of a viñëu as long as sütras 836, 837, 838, 841, or 853 don’t apply.
827 / na zAuBaç&cagA{NAAitaByaAe yax.~ /
827. na çubha-ruca-gåëätibhyo yaì
na—not; çubha-ruca-gåëätibhyaù—after the dhätus çubh[a] déptau / çobhärthe (1A or 6P, “to shine, look
beautiful”), ruc[a] déptau (1A, “to shine”)1, and gè çabde (9P, “to speak, praise, call out to”); yaì—ya[ì].
Ya[ë] is not applied after çubh[a], ruc[a], and gè.
muhuù çobhate.
Våtti—Thus we get muhuù çobhate (“He shines again and again”).
Amåta—This rule prohibits ya[ì] where it would have otherwise been applicable since these dhätus
begin with a viñëujana and have only one sarveçvara. The mention of gåëäti here implies that ya[ì] is
certainly applied after gè nigaraëe (6P, “to swallow”). Someone may ask “Well, why do we examples like
çoçubhyamänä vasudhä tadäbhavat (“At that time the earth was very beautiful”). The answer is that this
an example of çunbh[a] çobhärthe (6P, “to shine, look beautiful”), it is not an example of çubh[a].
828 / s$aUicas$aUi‡amaUi‡a@iq%@itaR@zAONAAeRitaByaê yax.~ /
828. süci-sütri-mütri-aöi-arti-aça-ürëotibhyaç ca yaì
süci-sütri-mütri-aöi-arti-aça-ürëotibhyaù—after the dhätus listed below; ca—also; yaì—ya[ì].
1
In the Päëinian Dhätu-päöha this dhätu is listed as ruc[a] déptäv abhiprétau ca (1A, “to shine; to please”).
Ya[ì] is also applied after the following dhätus:
süca paiçunye 10P to betray, reveal, ascertain

sütra avamocane 10P to bind, tie together
mütra prasravaëe 10P to urinate
aö[a] gatau 1P to go, move
aç[a] bhojane 9P to eat
ürëu[ï] äcchädane 2U to cover
sosücyate. aça bhojane—açäçyate. “açüìo ’pi” ity eke.
Våtti—Ø süca → (828) süca + ya[ì] → (440, 511) süc + ya[ì] → (432, 433) sü + süc + ya[ì] → (826)
sosücya → (365) sosücya + te → (393) sosücya + [ç]a[p] + te → (396) sosücyate <acyuta intens. ät. 1.1 of
süca paiçunye>.
The intensive of aç[a] bhojane (9P, “to eat”) is açäçyate:
Ø aç → (828) aç + ya[ì] → (440, 432, 435) a + çya + ç + ya[ì] → (452) a + ça + ç + ya[ì] →

(826) açäçya → (365) açäçya + te → (393) açäçya + [ç]a[p] + te → (396) açäçyate <acyuta intens. ät. 1.1
of aç[a] bhojane>.
Some say that ya[ì] is also applied after aç[üì] vyäptau (5A, “to pervade, obtain”).
Amåta—This rule ordains ya[ì] where it would have otherwise been unobtained since süca, sütra, and
mütra have more than one sarveçvara, aö[a], å, and aç[a] don’t begin with a viñëujana, and ürëu[ï] has
more than one sarveçvara and doesn’t begin with a viñëujana. The change to ñ by sütra 170 doesn’t take
place in sosücyate due to the fact that süca is not eligible for the change to ñ by sütra 458 because it is not
a ñopadeça (see sütra 461).
829 / ivaSNAujanaAts$aAr"Amayasya h"r"Ae r"AmaDaAtauke( /
829. viñëujanät sä-räma-yasya haro räma-dhätuke
viñëujanät—after a viñëujana; sa-a-räma-yasya—of ya-räma along with a-räma; haraù—deletion; räma-

dhätuke—when a räma-dhätuka follows.
After a viñëujana, ya-räma along with a-räma is deleted when a räma-dhätuka follows.
830 / fyasya tau vaA /
830. kyasya tu vä
kyasya—of the pratyayas [k]ya[n] and [k]ya[ì]; tu—but; vä—optionally.

Comment [229]: give some reference to the
But, after a viñëujana, the ya of [k]ya[n] and [k]ya[ì] is only optionally deleted when a räma-dhätuka future sütras here
follows.
sosücyate. asosüciñöa. sosücäïcakre. ürëonüyate. anta-hare na govinda-våñëéndrau, bobhujitä, bebhiditä. sä-
räma-grahaëän neha—érñyitä.
Våtti—Ø süca → (828) süca + ya[ì] → (440, 511) süc + ya[ì] → (432, 433) sü + süc + ya[ì] → (826)
sosücya → (365) sosücya + te → (398) sosücya + ya[k] + te → (829) sosücyate <acyuta intens. karmaëi
1.1 of süca paiçunye>.
Ø süca → (828) süca + ya[ì] → (440, 511) süc + ya[ì] → (432, 433) sü + süc + ya[ì] → (826)
sosücya → (365) sosücya + ta → (414, 415, 424) a[t] + sosücya + i[ö] + s[i] + ta → (829) asosücista →
(170) asosüciñta → (280) asosüciñöa <bhüteça intens. ät. 1.1 of süca paiçunye>.
Ø süca → (828) süca + ya[ì] → (440, 511) süc + ya[ì] → (432, 433) sü + süc + ya[ì] → (826)
sosücya → (365) sosücya + e → (513) sosücya + äm + e → (440, 482) sosücya + äm + kå + e → (440, 829)
sosücäm + kå + e → (447, 399, 61) sosücäm + kr + e → (432, 433, the replacement r is treated like the
original å by 486) sosücäm + kå + kr + e → (457) sosücäm + cå + kr + e → (484) sosücäm + ca + kr + e →
(230) sosücäà + cakre → (114) sosücäïcakre <adhokñaja intens. ät. 1.1 of süca paiçunye>.
Ø ürëu → (828) ürëu + ya[ì] → (440, 399, 508) ürëü + ya[ì] → (432, 434) ür + ëü + ëü + ya[ì]
→ ür + ëü + nü1 + ya[ì] → (826) ürëonüya → (365) ürëonüya + te → (393) ürëonüya + [ç]a[p] + te →
(396) ürëonüyate <acyuta intens. ät. 1.1 of ürëu[ï] äcchädane>.
Anta-hare na govinda-våñëéndrau (551) is applied, and thus we get the following forms:
Ø bhuj → (825) bhuj + ya[ì] → (440, 399, 432, 433) bhu + bhuj + ya[ì] → (439) bu + bhuj +
ya[ì] → (826) bobhujya → (365) bobhujya + tä → (424) bobhujya + i[ö] + tä → (829, 551) bobhujitä
<bälakalki intens. ät. 1.1 of bhuj[a] pälanäbhyavahärayoù>.
Ø bhid → (825) bhid + ya[ì] → (440, 399, 432, 433) bhi + bhid + ya[ì] → (439) bi + bhid + ya[ì]
→ (826) bebhidya → (365) bebhidya + tä → (424) bebhidya + i[ö] + tä → (829, 551) bebhiditä <bälakalki
intens. ät. 1.1 of bhid[ir] vidäraëe>.
Due to the mention of sä-räma (“along with a-räma”) in sütra 829, the y is not deleted in érñyitä:
Ø érñy + tä → (424) érñy + i[ö] + tä → érñyitä <bälakalki pa. 1.1 of érñy[a] érñyäyäm>.
Amåta—In våtti 833 it will be explained that kya refers to both [k]ya[n] and [k]ya[ì]. Even though
[k]ya[n] and [k]ya[ì] are pratyayas, things that end with them are called dhätus (see sütra 365). Thus
this rule makes the deletion of ya optional where it would have otherwise been compulsory by the
previous sütra.
831 / gAtyaTaARâÆÿAEiq%lya Wva /
831. gaty-arthäd yaì kauöilya eva
gati-arthät—after dhätus that have the meaning of gati 2 (“motion”); yaì—yaì; kauöilye—in the sense of
kauöilya (“crookedness”); eva—only.
1
When the nara ëu intervenes the naimittika ë which was caused by the nimitta r disappears because öa-varga is not allowed
to intervene by sütra 173. In this regard, one should remember the maxim nimittäpäye naimittikasyäpy apäyaù (våtti 245).
2
In other words, dhätus which are listed with the meaning of gati in the Dhätu-päöha. For example, aö[a] gatau, gam[ÿ] gatau,
and so on.
Ya[ì] is only applied after dhätus that have the meaning of gati when the sense is kauöilya.
kuöilam aöati—aöäöyate. neha—bhåçam aöati präöati vä. arti-sat-saìgädy-åd-antayoù,
Våtti—Thus we get aöäöyate which means kuöilam aöati (“he moves crookedly”).
Ø aö → (828, 831) aö + ya[ì] → (440, 432, 435) a + öya + ö + ya[ì] → (452) a + öa + ö + ya[ì] →
(826) aöäöya → (365) aöäöya + te → (393) aöäöya + [ç]a[p] + te → (396) aöäöyate <acyuta intens. ät. 1.1 of
aö[a] gatau>.
But ya[ì] cannot be applied in these cases: bhåçam aöati (“He intensely roams about”) and präöati (“He
roams about again and again”). Arti-sat-saìgädy-åd-antayor govindo yak-kämapäla-yayor yaìi ca (553) is
applied, and then the following rule applies:
Amåta—This rule creates the following restriction: Only when the sense is kauöilya is ya[ì] applied after
dhätus that have the meaning of gati, and not when the sense is paunaù-punya or atiçaya. The pra in
präöati indicates paunaù-punya. The restriction made in this sütra is accepted by Päëini, Padmanäbha,
and so on. But Kaläpa and Mugdha-bodha say that the idea of kauöilya is joined with the idea of paunaù-
punya or atiçaya, and that the idea of bhäva-garhä (discussed in sütra 834) is also joined with the idea of
paunaù-punya or atiçaya. Thus they say caìkramyate <acyuta intens. ät. 1.1 of kram[u] päda-vikñepe>
means bhåçaà kuöilaà krämati (“He moves very crookedly”) or punaù punar kuöilaà krämati (“He moves
crookedly again and again”) and they say lolupyate <acyuta intens. ät. 1.1 of lup[ÿ] chedane> means
bhåçaà garhitaà lumpati (“He cuts very badly”) or punaù punar garhitaà lumpati (“He cuts badly again
and again”).
832 / yar"Amapar"Ae r"r"AmaAe na iã"vaRcanae vajyaRtae /
832. ya-räma-paro ra-rämo na dvir-vacane varjyate
ya-räma-paraù—which is followed by ya-räma; ra-rämaù—ra-räma; na—not; dvir-vacane—in the

reduplication; varjyate—is excluded
Ra-räma which is followed by ya-räma is not excluded from the reduplication.
aräryate. dämodarety-ädinä é, tato dvir-vacanam—dedéyate.
Våtti—Ø å → (828) å + ya[ì] → (440, 399, 553) ar + ya[ì] → (432, 435, 832) a + rya + r + ya[ì] →
(452) a + ra + r + ya[ì] → (826) arärya → (365) arärya + te → (393) arärya + [ç]a[p] + te → (396)
aräryate <acyuta intens. ät. 1.1 of å gatau präpaëe ca>.
The change to é takes place by dämodara-mä-sthä-gä-pibati-jahäti-syaténäm é-rämo viñëujana-räma-

dhätuka-kaàsärau (544), then reduplication is done, and we get the following form:
Ø dä → (825) dä + ya[ì] → (440, 399, 544) dé + ya[ì] → (432, 433) dé + dé + ya[ì] → (826)
dedéya → (365) dedéya + te → (393) dedéya + [ç]a[p] + te → (396) dedéyate <acyuta intens. ät. 1.1 of
[òu]dä[ï] däne>.
Amåta—Where ra-räma would usually be excluded from the reduplication in accordance with the
phrase sarveçvaräditve tu sat-saìgädi-na-ba-da-ra-varjasyänya-bhägasya (434), this rule prohibits it. If
reduplication were done first, we would get the unwanted form dädéyate. Thus Jéva Gosvämé says that
the reduplication is done after the change to é.
833 / [%r"Amasya r"I: fyayax~Ae: /
833. å-rämasya réù kya-yaìoù
å-rämasya—of å-räma; réù—the replacement ré; kya-yaìoù—when [k]ya[n], [k]ya[ì], or ya[ì] follows.
Comment [230]: give some reference to the
Å-räma changes to ré when [k]ya[n], [k]ya[ì], or ya[ì] follows. future sütras here
kyeti kyaì-kyanoù. kå—cekréyate.
Våtti—Kya refers to both [k]ya[n] and [k]ya[ì]. The intensive of [òu]kå[ï] karaëe is cekréyate:
Ø kå → (825) kå + ya[ì] → (440, 399, 833) kré + ya[ì] → (432, 433) kré + kré + ya[ì] → (452)
ké + kré + ya[ì] → (457) cé + kré + ya[ì] → (826) cekréya → (365) cekréya + te → (393) cekréya + [ç]a[p]
+ te → (396) cekréyate <acyuta intens. ät. 1.1 of [òu]kå[ï] karaëe>.
Amåta—Here also the reduplication is done only after after the change to ré has been done. Otherwise
we would have to apply nara-å-rämasyä-rämaù (484).
834 / laupas$ad"car"japajaBad"h"dM"zAgA|ByaAe BaAvagAh"ARyaAmaeva yax.~ /
834. lupa-sada-cara-japa-jabha-daha-daàça-gèbhyo bhäva-garhäyäm eva yaì
lupa-sada-cara-japa-jabha-daha-daàça-gèbhyaù—after lup[ÿ] chedane (6U, “to cut, break, take away,

delete”), ñad[ÿ] viçaraëa-gaty-avasädaneñu (1P or 4P, “to burst, open; to go, move; to be dejected,
perish”), car[a] gatau (1P, “to go, move”), jap[a] vyaktäyäà väci mänase ca (1P, “to utter in a low voice,
chant; to repeat internally”), jabh[a] gätra-vinäme (3A, “to yawn, gape”), dah[a] bhasmé-karaëe (1P, “to
burn”), danç[a] daàçe (1P, to bite”), and gè nigaraëe (6P, “to swallow”); bhäva-garhäyäm—when the
sense is criticism (garhä) of the action (bhäva); eva—only; yaì—ya[ì].
Ya[ì] is only applied after lup[ÿ], ñad[ÿ], car[a], jap[a], jabh[a], dah[a], danç[a], and gè when the sense
is criticism of the action.
garhitaà lumpati—lolupyate. säsadyate. carädi-prayogo ’gre. giro ro laù—jegilyate. gè çabde ity atas tu yaì
na prayujyate. iha prorëonüyate, saïceskréyate, nijegilyate, upapanépadyate ity-ädikaà tair api prayujyate.
ataù sopasargän na syäd ity anyair upekñitam.
Våtti—Thus we get lolupyate which means garhitaà lumpati (“He cuts badly”):
Ø lup → (834) lup + ya[ì] → (440, 399, 432, 433) lu + lup + ya[ì] → (826) lolupya → (365)
lolupya + te → (393) lolupya + [ç]a[p] + te → (396) lolupyate (“He cuts badly”) <acyuta intens. ät. 1.1 of
lup[ÿ] chedane>.
Ø ñad → (458) sad → (834) sad + ya[ì] → (440, 432, 433) sa + sad + ya[ì] → (826) säsadya →
(365) säsadya + te → (393) säsadya + [ç]a[p] + te → (396) säsadyate (“He sits badly”) <acyuta intens. ät.
1.1 of ñad[ÿ] viçaraëa-gaty-avasädaneñu>.
Examples of car[a] and so on will be given in våttis 837 and 843. Giro ro laù sarveçvare vä, nityaà tu yaìi
Ø gè → (834) gè + ya[ì] → (440, 399, 572) gir + ya[ì] → (746) gil + ya[ì] → (432, 433) gi + gil
+ ya[ì] → (457) ji + gil + ya[ì] → (826) jegilya → (365) jegilya + te → (393) jegilya + [ç]a[p] + te →
(396) jegilyate (“He swallows badly”) <acyuta intens. ät. 1.1 of gè nigaraëe>.
But ya[ì] is not applied after gè çabde (see sütra 827). Earlier grammarians gave prorëonüyate,
saïceskréyate, nijegilyate, upapanépadyate, and so on as examples. Therefore recent grammarians reject
the opinion that ya[ì] should not applied after a dhätu that is preceded by an upasarga.
Amåta—This rule creates the following restriction: Only when the sense is bhäva-garhä is ya[ì] applied
after these dhätus, and not when the sense is paunaù-punya or atiçaya. Bhäva means dhätv-artha (“the
action expressed by the dhätu”) and garhä means nindä (“criticism”). Why do we say “when the sense is
criticism of the action”? Consider sädhu japati vaiñëavaù (“The Vaiñëava chants well”). Due to the
restriction created by the word eva, ya[ì] is not applied here: bhåçaà lumpati (“He cuts intensely”). The
word taiù means pürväcäryaiù päëiny-ädibhiù (“by earlier grammarians like Päëini and so on”) and
anyaiù means ädhunikaiù (“by recent grammarians”).
835 / k(vataenaRr"sya na caAe yaix~ /
835. kavater narasya na co yaìi
kavateù—of ku[ì] çabde (1A, “to sound”); narasya—of the nara; na—not; caù—the change to ca-räma;
yaìi—when ya[ì] follows.
The nara of ku[ì] doesn’t undergo the change to c when ya[ì] follows.
koküyate.
Våtti—Ø ku → (825) ku + ya[ì] → (440, 399, 508) kü + ya[ì] → (432, 433) kü + kü + ya[ì] → (826)
koküya → (365) koküya + te → (393) koküya + [ç]a[p] + te → (396) koküyate <acyuta intens. ät. 1.1 of
ku[ì] çabde>.
Amåta—This rule prohibits the change to c where it would have normally been applied by ka-varga-
narasya ca-vargaù (457). Due to the mention of kavati, which is the [ç]ti[p] form of ku[ì] çabde (1A, “to
sound”), ku[ì] çabde (6A, “to sound”) and ku çabde (2P, “to sound”) are excluded.
836 / vaÂau›aMs$auDvaMs$au”aMs$auk(s$apatapad"s$k(nd"nar"taAe naI yaix~ /
836. vaïcu-sraàsu-dhvaàsu-bhraàsu-kasa-pata-pada-skanda-narato né yaìi
vaïcu-sraàsu-dhvaàsu-bhraàsu-kasa-pata-pada-skanda-narataù—after the naras of the dhätus vaïc[u]

gatau (1P, “to go, move”), srans[u] adhaù patane (1A, “to fall down, perish”), dhvans[u] adhaù patane
(1A, “to fall down, perish”), bhrans[u] adhaù patane (1A, “to fall down, perish”), kas[a] gatau (1P, “to
go, move”), pat[ÿ] gatau (1P, “to fall, fly”), pad[a] gatau (4A, “to go, move”), and skand[ir] gati-
çoñaëayoù (1P, “to fall, discharge semen; to dry up, perish”); né—the ägama né; yaìi—when ya[ì]
follows.
Né is inserted after the naras of vaïc[u], srans[u], dhvans[u], bhrans[u], kas[a], pat[ÿ], pad[a], and
skand[ir].
vanévacyate, sanésrasyate ity-ädi.
Våtti—Ø vaïc → (825) vaïc + ya[ì] → (440, 4541) vac + ya[ì] → (432, 433) va + vac + ya[ì] → (836)
vanévacya → (365) vanévacya + te → (393) vanévacya + [ç]a[p] + te → (396) vanévacyate <acyuta intens.
ät. 1.1 of vaïc[u] gatau>.
Ø srans → (825) srans + ya[ì] → (440, 454) sras + ya[ì] → (432, 433) sra + sras + ya[ì] →
(452) sa + sras + ya[ì] → (836) sanésrasya → (365) sanésrasya + te → (393) sanésrasya + [ç]a[p] + te →
(396) sanésrasyate <acyuta intens. ät. 1.1 of srans[u] adhaù patane>.
Amåta—Due to the adjective viñëu-rahita in sütra 826, the nara doesn’t become trivikrama when the
ägama né is inserted.
837 / h"ir"vaeNvantaAnaAM japajaBad"h"dM"zABaÃapazAAM ca nar"Ad"r"AmataAe ivaSNAuca‚M( yaix~ /
837. hariveëv-antänäà japa-jabha-daha-daàça-bhaïja-paçäà ca naräd a-rämato viñëucakraà yaìi
hariveëu-antänäm—of dhätus that end in a hariveëu; japa-jabha-daha-daàça-bhaïja-paçäm—of the dhätus

jap[a] vyaktäyäà väci mänase ca (1P, “to utter in a low voice, chant; to repeat internally”), jabh[a] gätra-
vinäme (3A, “to yawn, gape”), dah[a] bhasmé-karaëe (1P, “to burn”), danç[a] daàçe (1P, to bite”),
bhanj[o] ämardane (7P, “to break, interrupt, disappoint”), and after the sautra-dhätu paç[a] bodhane (1P,
“to understand”); ca—and; narät—after the naras; a-rämataù—after the a-räma; viñëucakram—
viñëucakra; yaìi—when ya[ì] follows.
When ya[ì] follows, viñëucakra is inserted after the a-räma of the naras of jap[a], jabh[a], dah[a],
danç[a], bhanj[o], paç[a], and dhätus that end in a hariveëu.
yaàyamyate taàtanyate jaàjanyate jaàjapyate. jabha jåbhi gätra-vinäme—jaàjabhyate.
Våtti—Ø yam → (825) yam + ya[ì] → (440, 432, 433) ya + yam + ya[ì] → (837) yaàyamya → (365)
yaàyamya + te → (393) yaàyamya + [ç]a[p] + te → (396) yaàyamyate <acyuta intens. ät. 1.1 of yam[u]
uparame>.
Ø tan → (825) tan + ya[ì] → (440, 432, 433) ta + tan + ya[ì] → (837) taàtanya → (365)
taàtanya + te → (393) taàtanya + [ç]a[p] + te → (396) taàtanyate <acyuta intens. ät. 1.1 of tan[u]
vistäre>.
Ø jan → (825) jan + ya[ì] → (440, 432, 433) ja + jan + ya[ì] → (837) jaàjanya → (365)
jaàjanya + te → (393) jaàjanya + [ç]a[p] + te → (396) jaàjanyate <acyuta intens. ät. 1.1 of jan[é]
prädur-bhäve>.
Ø jap → (834) jap + ya[ì] → (440, 432, 433) ja + jap + ya[ì] → (837) jaàjapya → (365)
jaàjapya + te → (393) jaàjapya + [ç]a[p] + te → (396) jaàjapyate (“He chants badly”) <acyuta intens.
ät. 1.1 of jap[a] vyaktäyäà väci mänase ca>.
1
In this regard, one should remember the verse in våtti 551 which states that the ï in a dhätu is originally n.
The intensive of jabh[a] gätra-vinäme is jaàjabhyate:
Ø jabh → (834) jabh + ya[ì] → (440, 432, 433) ja + jabh + ya[ì] → (837) jaàjabhya → (365)
jaàjabhya + te → (393) jaàjabhya + [ç]a[p] + te → (396) jaàjabhyate (“He yawns badly”) <acyuta
intens. ät. 1.1 of jabh[a] gätra-vinäme>.
Amåta—Here also the a-räma of the nara doesn’t become trivikrama by sütra 826 because the nara
contains a viñëu. The rest of the forms are daàdahyate (“He burns badly”), daàdaçyate (“He bites
badly”), baàbhajyate, and paàpaçyate.
838 / lavayaAntasya tau vaA wita va·(vyama, /
838. la-va-yäntasya tu vä iti vaktavyam
la-va-ya-antasya—of dhätus ending in la-räma, va-räma, or ya-räma; tu—but; vä—optionally; iti—thus;

vaktavyam—it should be stated.
When ya[ì] follows, viñëucakra is optionally inserted after dhätus ending in l, v, or y.
caàcalyate cäcalyate, maàmavyate mämavyate, daàdayyate dädayyate.
Våtti—Ø cal → (825) cal + ya[ì] → (440, 432, 433) ca + cal + ya[ì] → (two options by 838):
1) (viñëucakra is inserted) caàcalya → (365) caàcalya + te → (393) caàcalya + [ç]a[p] + te →
(396) caàcalyate <acyuta intens. ät. 1.1 of cal[a] kampane>.
1) (viñëucakra isn’t inserted, 826) cäcalya → (365) cäcalya + te → (393) cäcalya + [ç]a[p] + te →
(396) cäcalyate <acyuta intens. ät. 1.1 of cal[a] kampane>.
Ø mav → (825) mav + ya[ì] → (440, 432, 433) ma + mav + ya[ì] → (two options by 838):
1) (viñëucakra is inserted) maàmavya → (365) maàmavya + te → (393) maàmavya + [ç]a[p] + te
→ (396) maàmavyate <acyuta intens. ät. 1.1 of mav[a] bandhane>.
1) (viñëucakra isn’t inserted, 826) mämavya → (365) mämavya + te → (393) mämavya + [ç]a[p] +
te → (396) mämavyate <acyuta intens. ät. 1.1 of mav[a] bandhane>.
Ø day → (825) day + ya[ì] → (440, 432, 433) da + day + ya[ì] → (two options by 838):
1) (viñëucakra is inserted) daàdayya → (365) daàdayya + te → (393) daàdayya + [ç]a[p] + te →
(396) daàdayyate <acyuta intens. ät. 1.1 of day[a] rakñaëe däna-gati-hiàsädäneñu ca>.
1) (viñëucakra isn’t inserted, 826) dädayya → (365) dädayya + te → (393) dädayya + [ç]a[p] + te
→ (396) dädayyate <acyuta intens. ät. 1.1 of day[a] rakñaëe däna-gati-hiàsädäneñu ca>.
839 / @‡a h"ir"vaeNAuivaiDavaAR va·(vya: /
839. atra hariveëu-vidhir vä vaktavyaù
atra—when ya[ì] is applied; hariveëu-vidhiù—the rule of hariveëu (sütra 114); vä—optionally;

vaktavyaù—it should be stated.
The change to hariveëu is optional when ya[ì] is applied.
tantanyate jaïjanyate. a-rämäd anyato na—bäbhämyate. bhämo veti jumara-matam. tetimyate.

Våtti—Ø tan → (825) tan + ya[ì] → (440, 432, 433) ta + tan + ya[ì] → (837) taàtanya → (839)
tantanya → (365) tantanya + te → (393) tantanya + [ç]a[p] + te → (396) tantanyate <acyuta intens. ät.
1.1 of tan[u] vistäre>.
Ø jan → (825) jan + ya[ì] → (440, 432, 433) ja + jan + ya[ì] → (837) jaàjanya → (839)
jaïjanya → (365) jaïjanya + te → (393) jaïjanya + [ç]a[p] + te → (396) jaïjanyate <acyuta intens. ät.
1.1 of jan[é] prädur-bhäve>.
Viñëucakra is not inserted after something other than a-räma. Thus we get bäbhämyate:
Ø bhäm → (825) bhäm + ya[ì] → (440, 432, 433) bhä + bhäm + ya[ì] → (439) bä + bhäm +
ya[ì] → (491) ba + bhäm + ya[ì] → (826) bäbhämya → (365) bäbhämya + te → (393) bäbhämya +
[ç]a[p] + te → (396) bäbhämyate <acyuta intens. ät. 1.1 of bhäm[a] krodhe>.
In the opinion of Jumara, the author of Rasavaté, a major commentary on the Saàkñipta-sära-vyäkaraëa,
the viñëucakra is optionally inserted after the nara of bhäm[a] krodhe.
Ø tim → (825) tim + ya[ì] → (440, 432, 433) ti + tim + ya[ì] → (826) tetimya → (365) tetimya
+ te → (393) tetimya + [ç]a[p] + te → (396) tetimyate <acyuta intens. ät. 1.1 of tim[a] ärdré-bhäve>.
Amåta—The word atra here means yaì-prayoge (“when there is application of ya[ì]”). Where the
change to hariveëu would normally always be applied since the viñëucakra is not at the end of a
viñëupada, this rule makes it optional. Regarding bäbhämyate, one cannot say that the viñëucakra should
be inserted when narasya vämanaù (491) is applied, because the a-räma that results from narasya
vämanaù (491) is läkñaëika, and in the rule naräd a-rämataù (837) only natural a-rämas are accepted.
The word viñëucakram has to be supplied in the sentence bhämo vä. Thus, in the opinion of Jumara,
baàbhämyate is also a valid form. In tetimyate the nara doesn’t end in a-räma, and thus the viñëucakra
isn’t inserted.
Saàçodhiné—All the forms mentioned in våttis 837 and 838 also optionally undergo the change to
hariveëu as was shown here in the examples tantanyate and jaïjanyate.
840 / ihM"s$aATaRsya h"ntae£aI= yaix~ /
840. hiàsärthasya hanter ghné yaìi
hiàsä-arthasya—which has the meaning of hiàsä (“violence”); hanteù—of the dhätu han[a] hiàsä-
gatyoù (2P, “to strike, kill; to go, move”); ghné—the replacement ghné; yaìi—when ya[ì] follows.
If han[a] is used in the sense of hiàsä, it is replaced by ghné when ya[ì] follows.
jeghnéyate. gaty-arthasya tu—jaàghanyate.
Våtti—Ø han → (825) han + ya[ì] → (440, 840) ghné + ya[ì] → (432, 433) ghné + ghné + ya[ì] → (452)
ghé + ghné + ya[ì] → (439) gé + ghné + ya[ì] → (457) jé + ghné + ya[ì] → (826) jeghnéya → (365)
jeghnéya + te → (393) jeghnéya + [ç]a[p] + te → (396) jeghnéyate (“He kills again and again”) or (“He
kills intensely”) <acyuta intens. ät. 1.1 of han[a] hiàsä-gatyoù>.
But when han[a] is used in the sense of gati (“movement”), we get the following form:
Ø han → (831) han + ya[ì] → (440, 432, 433) ha + han + ya[ì] → (621) ja + han + ya[ì] →
(651) ja + ghan + ya[ì] → (837) jaàghanya → (365) jaàghanya + te → (393) jaàghanya + [ç]a[p] + te
→ (396) jaàghanyate (“He moves crookedly”) <acyuta intens. ät. 1.1 of han[a] hiàsä-gatyoù>.
841 / [%maDyaDaAtaunar"taAe r"I yaix~ /
841. å-madhya-dhätu-narato ré yaìi
å-madhya-dhätu-narataù—after the nara of a dhätu that has a medial å-räma; ré—the ägama ré; yaìi—
when ya[ì] follows.
When ya[ì] follows, ré is inserted after the nara of a dhätu that has a medial å.
jaréjåmbhyate, jarégåhyate.
Våtti—Ø jåbh[i] → (456, 225) jå + n[um] + bh → (230) jåàbh → (114) jåmbh → (825) jåmbh + ya[ì] →
(440, 432, 433) jå + jåmbh + ya[ì] → (826) jar + jåmbh + ya[ì] → (452) ja + jåmbh + ya[ì] → (841)
jaréjåmbhya → (365) jaréjåmbhya + te → (393) jaréjåmbhya + [ç]a[p] + te → (396) jaréjåmbhyate <acyuta
intens. ät. 1.1 of jåbh[i] gätra-vinäme>.
Ø grah → (825) grah + ya[ì] → (440, 626) gåh + ya[ì] → (432, 433) gå + gåh + ya[ì] → (457) jå
+ gåh + ya[ì] → (826) jar + gåh + ya[ì] → (452) ja + gåh + ya[ì] → (841) jarégåhya → (365) jarégåhya +
te → (393) jarégåhya + [ç]a[p] + te → (396) jarégåhyate <acyuta intens. ät. 1.1 of grah[a] upädäne>.
Amåta—If this rule said å-rämoddhava-dhätu, we wouldn’t be able to make jaréjåmbhyate since n[um]
would be the uddhava since it is considered original (see sütra 456), thus å-madhya-dhätu is the proper
thing to say. Varévåçcyate <acyuta intens. ät. 1.1 of vraçc[ü] chedane> and parépåcchyate <acyuta intens.
ät. 1.1 of pracch[a] jïépsäyäm> are also made in the same way that jarégåhyate was made.
Saàçodhiné—Due to the adjective viñëu-rahita in sütra 826, the nara doesn’t become trivikrama when
the ägama ré is inserted.
842 / yax~ntaAid"q%Ae d"IGaAeR na /
842. yaì-antäd iöo dérgho na
yaì-antät—after a yaì-anta-dhätu; iöaù—of i[ö]; dérghaù—the change to dérgha (trivikrama); na—not.
I[ö] doesn’t become trivikrama after a yaì-anta-dhätu.
jarégåhitä. kñubhnäditvän na ëatvaà, narénåtyate. varévåçcyate. tåëu adane—tarétåëyate. para-vidher

balavattväd atra viñëucakraà bädhate. çeteù çay—çäçayyate.
Våtti—Ø grah → (825) grah + ya[ì] → (440, 626) gåh + ya[ì] → (432, 433) gå + gåh + ya[ì] → (457) jå
+ gåh + ya[ì] → (826) jar + gåh + ya[ì] → (452) ja + gåh + ya[ì] → (841) jarégåhya → (365) jarégåhya +
tä → (424) jarégåhya + i[ö] + tä → (842, 829, 551) jarégåhitä <bälakalki intens. ät. 1.1 of grah[a]
upädäne>.
Because nåt[é] is a kñubhnädi (see sütra 778) it doesn’t undergo the change to ë that would usually take
place by sütra 173:
Ø nåt → (825) nåt + ya[ì] → (440, 432, 433) nå + nåt + ya[ì] → (826) nar + nåt + ya[ì] → (452)
na + nåt + ya[ì] → (841, 778) narénåtya → (365) narénåtya + te → (393) narénåtya + [ç]a[p] + te → (396)
narénåtyate <acyuta intens. ät. 1.1 of nåt[é] gätra-vikñepe>.
Ø vraçc → (825) vraçc + ya[ì] → (440, 626) våçc + ya[ì] → (432, 433) vå + våçc + ya[ì] →
(826) var + våçc + ya[ì] → (452) va + våçc + ya[ì] → (841) varévåçcya → (365) varévåçcya + te → (393)
varévåçcya + [ç]a[p] + te → (396) varévåçcyate <acyuta intens. ät. 1.1 of vraçc[ü] chedane>.
The intensive of tåë[u] adane (8U, “to eat”) is tarétåëyate. Because it is a later rule, sütra 841 blocks the
insertion of viñëucakra by sütra 837:
Ø tåë → (825) tåë + ya[ì] → (440, 432, 433) tå + tåë + ya[ì] → (826) tar + tåë + ya[ì] → (452)
ta + tåë + ya[ì] → (841) tarétåëya → (365) tarétåëya + te → (393) tarétåëya + [ç]a[p] + te → (396)
tarétåëyate <acyuta intens. ät. 1.1 of tåë[u] adane>.
Çeteù çay kaàsäri-ye (694) is applied and we get the following form:
Ø çé → (825) çé + ya[ì] → (440, 694) çay + ya[ì] → (432, 433) ça + çay + ya[ì] → (826)
çäçayya → (365) çäçayya + te → (393) çäçayya + [ç]a[p] + te → (396) çäçayyate <acyuta intens. ät. 1.1 of
çé[ì] svapne>.
Amåta—This rule is a prohibition of graher iöas trivikramo ’nadhokñaje (774).
843 / k{(paeêlaIk}(pya: , svapa: s$aAeSaupya: , vyaeHaAe vaevaIya: , vazAAe vaAvazya: , caAyaêek(Lya: , „aAe jae„aIya: , DmaAe
de"DmaIya: , care"êÂauyaR: , P(lae: pamPu(lya wita yax~A inapaAtaA: /
843. kåpeç calékÿpyaù, svapaù soñupyaù, vyeïo vevéyaù, vaço vävaçyaù, cäyaç cekéyaù, ghro jeghréyaù,
dhmo dedhméyaù, careç caïcuryaù, phaleù pamphulya iti yaìä nipätäù
kåpeù—of kåp[ü] sämarthye (1A, “to be able, fit for”); calékÿpyaù—calékÿpya; svapaù—of [ïi]ñvap[a] çaye
(2P, “to sleep, lie down”); soñupyaù—soñupya; vyeïaù—of vye[ï] saàvaraëe (1U, “to cover, close”);
vevéyaù—vevéya; vaçaù—of vaç[a] käntau (2P, “to desire”); vävaçyaù—vävaçya; cäyaù—of cäy[å] püjä-
niçämanayoù (1U, “to worship; to perceive”); cekéyaù—cekéya; ghraù—of ghrä gandhopädäne (1P, “to
smell”); jeghréyaù—jeghréya; dhmaù—of dhmä çabdägni-saàyogayoù (1P, “to blow; to melt”);
dedhméyaù—dedhméya; careù—of car[a] gatau (1P, “to go, move”); caïcuryaù—caïcurya; phaleù—of
[ïi]phal[ä] viçaraëe (1P, “to burst, open”) and phal[a] niñpattau (1P, “to bear fruit, accomplish; to
rebound, be reflected”); pamphulyaù—pamphulya; iti—thus; yaìä—along with ya[ì]; nipätäù—the
nipätas.
The following dhätus along with ya[ì] are replaced by the following nipätas1: kåp[ü] + ya[ì] →
calékÿpya ; [ïi]ñvap[a] + ya[ì] → soñupya ; vye[ï] + ya[ì] → vevéya ; vaç[a] + ya[ì] → vävaçya ; cäy[å]
+ ya[ì] → cekéya ; ghrä + ya[ì] → jeghréya ; dhmä + ya[ì] → dedhméya ; car[a] + ya[ì] → caïcurya ;
[ïi]phal[ä] or phal[a] + ya[ì] → pamphulya.
1
calékÿpyate soñupyate ity-ädi. dhäto ra-va ity-ädi—caïcüryate. ya-lope tu caïcuritä. iti yaì-anta-prakriyä.
Våtti—Ø kåp → (610) kÿp → (825) kÿp + ya[ì] → (843) calékÿpya → (365) calékÿpya + te → (393)
calékÿpya + [ç]a[p] + te → (396) calékÿpyate <acyuta intens. ät. 1.1 of kåp[ü] sämarthye>.
Ø ñvap → (458) svap → (825) svap + ya[ì] → (843) soñupya → (365) soñupya + te → (393)
soñupya + [ç]a[p] + te → (396) soñupyate <acyuta intens. ät. 1.1 of [ïi]ñvap[a] çaye>.
The sütra beginning dhäto ra-va (sütra 262) is applied and we get caïcüryate:
Ø car → (825) car + ya[ì] → (843) caïcurya → (365) caïcurya + te → (393) caïcurya + [ç]a[p]
+ te → (396) caïcuryate → (262) caïcüryate (“He moves badly”) <acyuta intens. ät. 1.1 of car[a] gatau>.
But when ya is deleted by sütra 829, we get caïcuritä 1:
Ø car → (825) car + ya[ì] → (843) caïcurya → (365) caïcurya + tä → (424) caïcurya + i[ö] + tä
→ (829, 551) caïcuritä (“He will move badly”) <bälakalki intens. ät. 1.1 of car[a] gatau>.
Thus ends the section dealing with the yaì-anta-dhätus (intensives).
Atha cakrapäëi-prakriyä
Now we begin the section dealing with the cakrapäëis (intensives with ya[ì] deleted).
844 / yax~Ae mah"Ah"r"Ae baò"lama, /
844. yaìo mahäharo bahulam
yaìaù—of ya[ì]; mahäharaù—mahähara; bahulam—variously applicable (see explanation of bahula in

våtti 195).
Sometimes ya[ì] undergoes mahähara.
bähulyät kvacid bhäñäyäà kvacic chandasi ca. tathä dvir-vacanät pürvaà mahäharaù. naraà prati
haratvaà, dhätutvaà prati, saìkarñaëaà prati, nipätaà prati cety-ädi jïeyam.
Våtti—Because the mahähara of ya[ì] is bahula, it sometimes takes place in the common language and
sometimes takes place in the Vedic language. And because it is bahula, it is done prior to reduplication.
Moreover, because the mahähara of ya[ì] is bahula, it is considered a hara in regards to the nara, it is
considered a hara in regards to becoming a dhätu by sütra 365, it is considered a hara in regards to
saìkarñaëa, and it is considered a hara in regards to the nipätas mentioned in sütra 843.
Amåta—The mahähara of ya[ì] is considered optional due to the word bahula, because, if the mahähara
was compulsory, it would be impossible to make dhätus that actually end in ya[ì]. The word tathä here
means bähulyät eva (“simply because it is bahula”), and the phrase dvir-vacanät pürvaà mahäharaù (“the
mahähara is done prior to reduplication”) means “the very moment that ya[ì] is applied it is deleted.”
The words bähulyät and mahäharasya have to be supplied in the sentences beginning naraà prati
1
Here the change to trivikrama doesn’t take place by sütra 262 because when ya is deleted there is no viñëujana coming after
the r.
haratvam. The intention behind these sentences is that the previously mentioned käryas related to the
nara, dhätu, saìkarñaëa, and nipätas take place as before because the deleted ya[ì] is sthäni-vat since the
mahähara of ya[ì] is considered a hara in these cases. The mahähara of ya[ì] is considered a hara in
relation to a dhätu so that dhätor dvir-vacanam adhokñaja-sann-aì-yaìñu (432) will be applied.
845 / tad"ntaê‚(paAiNAs$aMÁa: /
845. tad-antaç cakrapäëi-saàjïaù
tad-antaù—that at whose end there is that (the mahähara of ya[ì]); cakrapäëi-saàjïaù—called

cakrapäëi.
That at whose end ya[ì] undergoes mahähara is called cakrapäëi.
carkaréta-saàjïaç cäyam ad-ädau parapadiñu gaëyate. bruva éò ity-ädi, cakrapäëes tu vä, anta-hare na
govinda-våñëéndräv iti niñedhaç cakrapäëeù kåñëa-dhätuke na syät—bobhavéti bobhoti bobhütaù bobhuvati.
bobhüyät. bobhavétu bobhotu bobhütät. abobhavét abobhot abobhütäm, éçäntasya govindaù, abobhavuù.
bhüteçe tu abobhüt abobhütäm, abobhavuù ity atra tu bhuvo na govinda ity api bädhyate. atrakéya-bähulyät
äm tu vä—bobhuväïcakära. dhätu-nirdeçe tu cakrapäëer api grahaëam, bhuvo bhüv; haratväd yaì-
vyavadhäne bhü-narasya bho na—bobhüva. “tad-grahaëaà vä” ity eke—bobhäva. taträpavädam ähuù,
sütre çtipänubandhena / nirdiñöaà yad gaëena ca
yac caikäj-grahaëaà kåtvä / catväri syur na yaì-luki. iti.
yathä—çtipä nirdeçät naräd dhanter hasya gho na, jaàhanéti jaàhanti. “atra ca ghatvam” iti tasyäà
Comment [231]: see SK vol II p45
cintyam. han-her jahi iti ca na syät; bähulyät—jaàhaàhi. çeçayéti çeçeti—çéìaù çe na syät. bhäve—
çeçéyate—çeteù çay na syät. cokoöitä—na nirguëatvam. rorotti—iö na syät. päpacitä—aniö-prakaraëe çak-
ädiñv apy ekäctvam anuvartanéyam, tata iö syät. tantanes tasi na hariveëu-haraù—
Våtti—Earlier grammarians called it carkaréta1. The cakrapäëis are counted among the ad-ädi parapadé
dhätus. Cakrapäëes tu vä (700), which is connected to the sütra beginning bruva éö (sütra 699), is
applied, but the prohibition anta-hare na govinda-våñëéndrau (551) doesn’t apply to the cakrapäëis when
a kåñëa-dhätuka follows.
Ø bhü → (825) bhü + ya[ì] → (844) bhü → (432, 433) bhü + bhü → (439) bü + bhü → (826)
bobhü → (365) bobhü + ti[p] → (393) bobhü + [ç]a[p] + ti[p] → (638) bobhü + ti[p] → (two options by
700):
1) (é[ö] is applied) bobhü + é[ö] + ti[p] → (394) bobho + é[ö] + ti[p] → (65) bobhavéti <acyuta
intens. cakrapäëi 1.1 of bhü sattäyäm>.
2) (é[ö] is not applied, 394) bobhoti <acyuta intens. cakrapäëi 1.1 of bhü sattäyäm>.
bobhü → (365) bobhü + tas → (393) bobhü + [ç]a[p] + tas → (638) bobhü + tas → (395, 399, 155)
bobhütaù <acyuta intens. cakrapäëi 1.2 of bhü sattäyäm>.
bobhü → (365) bobhü + anti → (393) bobhü + [ç]a[p] + anti → (638) bobhü + anti → (395, 399, 499)
bobhuv + anti → (676) bobhuvati <acyuta intens. cakrapäëi 1.3 of bhü sattäyäm>.
1
Sometimes they also called it yaì-luk, luk being the Päëinian term for mahähara.
bobhü → (365) bobhü + yät → (393, 638, 395, 399) bobhüyät <vidhi intens. cakrapäëi 1.1 of bhü
sattäyäm>.
bobhü → (365) bobhü + tu[p] → (393, 638, two options by 700):
1) (é[ö] is applied) bobhü + é[ö] + tu[p] → (394) bobho + é[ö] + tu[p] → (65) bobhavétu <vidhätä
2) (é[ö] is not applied, 394) bobhotu <vidhätä intens. cakrapäëi 1.1 of bhü sattäyäm>.
bobhü → (365) bobhü + tu[p] → (404) bobhü + tät[aì] → (393, 638, 399) bobhütät <vidhätä intens.
cakrapäëi 1.1 of bhü sattäyäm>.
bobhü → (365) bobhü + d[ip] → (393, 638, 414) a[t] + bobhü + d[ip] → (two options by 700):
1) (é[ö] is applied) a[t] + bobhü + é[ö] + d[ip] → (394) abobho + é[ö] + d[ip] → (65) abobhavéd
(252) abobhavét <bhüteçvara intens. cakrapäëi 1.1 of bhü sattäyäm>.
2) (é[ö] is not applied, 394) abobhod → (252) abobhot <bhüteçvara intens. cakrapäëi 1.1 of bhü
sattäyäm>.
bobhü → (365) bobhü + täm → (393, 638, 414) a[t] + bobhü + täm → (395, 399) abobhütäm <bhüteçvara
Éçäntasya govindo ’na usi (679) is applied, and we get the following form:
bobhü → (365) bobhü + an → (393, 638, 414) a[t] + bobhü + an → (446) a[t] + bobhü + us → (679)
abobho + us → (65) abobhav + us → (155) abobhavuù <bhüteçvara intens. cakrapäëi 1.3 of bhü sattäyäm>.
But in bhüteça we get the following forms:
bobhü → (365) bobhü + d[ip] → (414, 415) a[t] + bobhü + s[i] + d[ip] → (416) a[t] + bobhü + d[ip] (418,
252) abobhüt <bhüteça intens. cakrapäëi 1.1 of bhü sattäyäm>.
bobhü → (365) bobhü + täm → (414, 415) a[t] + bobhü + s[i] + täm → (416) a[t] + bobhü + täm (418,
252) abobhütäm <bhüteça intens. cakrapäëi 1.2 of bhü sattäyäm>.
But, in abobhavuù, even bhuvo na govindaù si-luki (418) is blocked by sütra 679:
bobhü → (365) bobhü + an → (414, 415) a[t] + bobhü + s[i] + an → (416) a[t] + bobhü + an → (446) a[t]
+ bobhü + us → (679) abobho + us → (65) abobhav + us → (155) abobhavuù <bhüteça intens. cakrapäëi
1.3 of bhü sattäyäm>.
Because the käryas related to the cakrapäëis are bahula, äm is only optionally applied. Thus we get
bobhuväïcakära. Bhuvo bhüv bhüteçädhokñaja-sarveçvare (419) is applied because the cakrapäëi is also
included when there is mention of a particular dhätu.1 But bhü-narasya bho ’dhokñaje (438) isn’t applied
because ya[ì] is intervening since the mahähara of ya[ì] is only considered a hara in regards to the nara
(see våtti 844). Thus we get bobhüva. Some say that the cakrapäëi is only optionally included when there
is mention of a particular dhätu, and thus they also get bobhäva.
bobhü → (365) bobhü + [ë]a[l] → (two options by bahula):
1) (äm is applied) bobhü + äm + [ë]a[l] → (440, 482) bobhü + äm + kå + [ë]a[l] → (551, 499)
bobhuväm + kå + [ë]a[l] → (440, 422) bobhuväm + kär + a → (432, 433, the våñëéndra är is treated like
the original å by 486) bobhuväm + kå + kär + a → (484) bobhuväm + ka + kär + a → (457) bobhuväm + ca
+ kär + a → (230) bobhuväà + cakära → (114) bobhuväïcakära <adhokñaja intens. cakrapäëi 1.1 of bhü
sattäyäm>.
2) (äm isn’t applied, 440, 419) bobhüva <adhokñaja intens. cakrapäëi 1.1 of bhü sattäyäm>.
In regard to the cakrapäëi being included when there is mention of a particular dhätu, the previous
authorities state the following exceptions:
sütre çtipänubandhena
nirdiñöaà yad gaëena ca
yac caikäj-grahaëaà kåtvä
catväri syur na yaì-luki
“The following four kinds of käryas do not apply to a yaì-luk (cakrapäëi): (i) a kärya which is ordained
by using a [ç]ti[p] form in the sütra, (ii) a kärya which is ordained by mentioning an anubandha
(“indicatory letter”) in the sütra, (iii) a kärya which is ordained by mentioning a gaëa2 in the sütra, and
(iv) a kärya which is ordained in relation to dhätus that have one ac (sarveçvara).3”
For example, naräd dhanter hasya ghaù (651) is not applied because the [ç]ti[p] form hanti is used there.
Thus we get jaàhanéti or jaàhanti:
Ø han → (825) han + ya[ì] → (844) han → (432, 433) ha + han → (621) ja + han → (837)
jaàhan → (365) jaàhan + ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) jaàhanéti <acyuta intens. cakrapäëi 1.1 of han[a] hiàsä-gatyoù>.
2) (é[ö] is not applied) jaàhanti <acyuta intens. cakrapäëi 1.1 of han[a] hiàsä-gatyoù>.
In this regard, Prakriyä-kaumudé is questionable becuase it says atra ca ghatvam (“The change to gh also
takes place here”). Because the käryas related to the cakrapäëis are bahula, han-her jahi (647) is also not
applied. Thus we get jaàhaàhi:
Ø han → (825) han + ya[ì] → (844) han → (432, 433) ha + han → (621) ja + han → (837)
jaàhan → (365) jaàhan + hi → (393, 638, 230) jaàhaàhi <vidhätä intens. cakrapäëi 2.1 of han[a]
hiàsä-gatyoù>.
1
The cakrapäëis are unique because, among all the secondary dhätus, only they follow the same rules as the original dhätus.
Other secondary dhätus do not.
2
The word gaëa here means a group or sub-group of dhätus such as the div-ädis or the kuö-ädis. Thus [ç]ya will not be
applied after the cakrapäëi of a div-ädi-dhätu, for example. In this regard, one should remember that all cakrapäëis are
counted among the ad-ädi parapadé dhätus.
3
As indicated by Jéva Gosvämé later in the våtti, this fourth kind of kärya only refers to the rules mentioned in the aniò-gaëa,
otherwise almost every kärya is ordained in relation to dhätu that has only one ac, and thus we wouldn’t be able to apply
rules like bhuvo bhüv bhüteçädhokñaja-sarveçvare (419) and so on.
Çéìaù çe kåñëa-dhätuke (693) is not applied (because çé[ì] is mentioned there along with the anubandha
ì). Thus we get çeçayéti or çeçeti:
Ø çé → (825) çé + ya[ì] → (844) çé → (432, 433) çé + çé → (826) çeçé → (365) çeçé + ti[p] →
(393, 638, two options by 700):
1) (é[ö] is applied) çeçé + é[ö] + ti[p] → (394) çeçe + é[ö] + ti[p] → (63) çeçayéti <acyuta intens.
cakrapäëi 1.1 of çé[ì] svapne>.
2) (é[ö] is not applied, 394) çeçeti <acyuta intens. cakrapäëi 1.1 of çé[ì] svapne>.
Çeteù çay kaàsäri-ye (694) is not applied (because the [ç]ti[p] form çeti is used there). Thus we get
çeçéyate in bhäve prayoga:
Ø çé → (825) çé + ya[ì] → (844) çé → (432, 433) çé + çé → (826) çeçé → (365) çeçé + te → (398)
çeçé + ya[k] + te → (440, 399) çeçéyate <acyuta intens. cakrapäëi 1.1 bhäve prayoga of çé[ì] svapne>.
The non-nåsiàha pratyaya is not nirguëa by sütra 748 (because the kuö-ädi-gaëa is mentioned there).
Thus we get cokoöitä:
Ø kuö → (825) kuö + ya[ì] → (844) kuö → (432, 433) ku + kuö → (484) cu + kuö → (826) cokuö
→ (365) cokuö + tä → (424) cokuö + i[ö] + tä → (443) cokoöitä <bälakalki intens. cakrapäëi 1.1 of kuö[a]
kauöilye>.
I[ö] is not applied by sütra 673 (because the rud-ädi-gaëa is mentioned there). Thus we get rorotti:
Ø rud → (825) rud + ya[ì] → (844) rud → (432, 433) ru + rud → (826) rorud → (365) rorud +
ti[p] → (393, 638, 443) rorod + ti[p] → (98) rorotti <acyuta intens. cakrapäëi 1.1 of rud[ir] açru-
vimocane>.
In the aniò-gaëa, the word ekäcaù (“which has only one sarveçvara”) is carried forward from the first
verse into the second verse and into all the other verses. Thus (since päpac has more than one
sarveçvara) i[ö] is applied and we get päpacitä:
Ø pac → (825) pac + ya[ì] → (844) pac → (432, 433) pa + pac → (826) päpac → (365) päpac +
tä → (424) päpac + i[ö] + tä → päpacitä <bälakalki intens. cakrapäëi 1.1 of [òu]pac[añ] päke>.
When tas follows, tantan (the cakrapäëi of tan[u] vistäre) doesn’t lose its hariveëu by sütra 524 (because
tan[u] is mentioned there along with the anubandha u), rather the following rule applies instead:
Amåta—The vigraha (“separation of the constituent words”) of the compound word tad-antaù is sa yaì-
mahäharo ’nte yasya saù (“that at whose end there is mahähara of ya[ì]”). The word cakrapäëi refers to
Viñëu and means cakraà päëau yasya saù (“He in whose hand there is a cakra”). Carkaréta is a name
used by the followers of Päëini. The statement carkarétaà ca1 in the Dhätu-päöha, at the end of the ad-
ädi-gaëa, informs us that the cakrapäëis are counted among the ad-ädi parapadé dhätus. Thus [ç]a[p] will
undergo mahähara by sütra 638. This is the purpose of the statement.
Because the deleted ya[ì] is sthäni-vat since the mahähara of ya[ì] is considered a hara in relation to a
dhätu, the rules and prohibitions ordained in relation to a dhätu certainly apply to the cakrapäëis. But
1
In Jéva Gosvämé’s Dhätu-päöha the equivalent statement is yaì-luk ca. This fact that Amåta quoted the statement carkarétaà
ca, which is from the Päëinian Dhätu-päöha, suggests that Amåta was not using Jéva Gosvämé’s Dhätu-päöha, but was rather
using the Päëinian Dhätu-päöha. Indeed, one will notice that whenever Amåta quotes dhätus, the meanings of the dhätus are
usually the same as those listed in the Päëinian Dhätu-päöha, which are often different than those listed in Jéva Gosvämé’s
Dhätu-päöha.
because the käryas relating to the cakrapäëis are bahula, the prohibition anta-hare na govinda-våñëéndrau
(551) doesn’t apply to the cakrapäëis when a kåñëa-dhätuka follows. However, the prohibition certainly
applies when a räma-dhätuka follows. Thus we get bobhuväïcakära, bebhiditä, and so on. Vopadeva,
Padmanäbha, Durga Siàha, and others are in agreeance with this, but Siddhänta-kaumudé doesn’t accept
the prohibition even when a räma-dhätuka follows. Thus it makes the forms momoditä, momodäïcakära,
and so on.
Regarding abobhavuù, because éçäntasya govindo ’na usi (679) is a later rule it blocks even bhuvo na
govindaù si-luki (418). Usually cakrapäëis would always take äm since they have more than one
sarveçvara (see sütra 513), but because the käryas related to the cakrapäëis are bahula, äm is only
optionally applied. The word atrakéya means yaì-lugéya (“relating to the yaì-luk (cakrapäëi)”), and the
word tatra here means dhätu-grahaëe cakrapäëer api grahaëam iti yat paribhäñitaà tatra (“In regard to
what was said about the cakrapäëi being included when there is mention of a particular dhätu”). The
word pürväcäryäù has to be supplied in the sentence taträpavädaà ähuù.
Saàçodhiné—Tantanes tasi na hariveëu-haraù is listed as a separate sütra in the printed editions of Hari-
nämämåta-vyäkaraëa, but this is improper for the following reasons: (i) there is no such sütra to be
found in any of the other grammars like Añöädhyäyé and so on, (ii) the deletion of hariveëu by sütra 524
is already prohibited by the verse in this våtti because tan[u] is mentioned in sütra 524 along with the
anubandha u, and (iii) the deletion of hariveëu by sütra 524 is prohibited when all kaàsäri-vaiñëavas
follow, not just when tas follows. Therefore one should understand that, by mentioning the form when
tas follows, Jéva Gosvämé is only giving us a sample of all the forms that follow the same pattern. The
words tantäntaù ity-ädi in våtti 847 are proof of this. The cakrapäëis convey exactly the same meaning as
the yaì-anta-dhätus. Thus bobhoti, for example, means the same as bobhüyate:-- punaù punar bhavati (“he
is again and again”) or atiçayena bhavati (“he is very”). Regarding abobhavuù, because the käryas related
to the cakrapäëis are bahula, si-näräyaëa-vettibhyo ’na us (446) is not always applied. Indeed the
Mädhavéya-dhätu-våtti lists both the bhüteçvara and bhüteça 1.3 forms as abobhüvan. This usage is also
supported by Vyäsadeva because we see the word aroruvan <bhüteçvara intens. cakrapäëi 1.3 of ru
çabde> in Bhägavatam 10.70.2. Çrédhara Svämé explains that this word means atiçayenäküjan (“they sang
loudly”).
846 / h"ir"vaeNvantaAeÜ"vasya i‡aiva‚(ma: ¸(AE kM(s$aAir"vaESNAvae ca /
846. hariveëv-antoddhavasya trivikramaù kvau kaàsäri-vaiñëave ca
hariveëu-anta-uddhavasya—of the uddhava of a dhätu which ends in a hariveëu; trivikramaù—the change

to trivikrama; kvau—when [k]vi[p] follows; kaàsäri-vaiñëave—when a kaàsäri pratyaya beginning with
a vaiñëava follows1; ca—and.
The uddhava of dhätu ending in a hariveëu becomes trivikrama when [k]vi[p] or a kaàsäri pratyaya
beginning with a vaiñëava follows.
Saàçodhiné—This rule only applies when the deletion of hariveëu by sütra 524 isn’t applicable. Thus it
applies in tantäntaù (see next våtti) because the deletion of hariveëu isn’t applicable since tan[u] is
mentioned in sütra 524 along with the anubandha u, but it doesn’t apply in jaìgataù because the deletion
of hariveëu takes place there since gam[ÿ] fits into the category of hariveëv-anta-sahajäniöäm.
847 / iftva tau ‚(maAe vaA /
1
847. ktvi tu kramo vä
ktvi—when the kåt pratyaya [k]tvä follows; tu—but; kramaù—of the dhätu kram[u] päda-vikñepe (1P, “to
step, walk”); vä—optionally.
But the uddhava of kram[u] only optionally becomes trivikrama when [k]tvä follows.
tantäntaù ity-ädi. jaìgaméti jaìganti, jaìgataù. uddhavädarçanam—jaìgmati. ekeñäà pakñe—jaìgamati.

dhätor mo naù, jaìganmi jaìganvaù. caïcüryater éöi vämano, nimittäpäyät, na näräyaëoddhavasyeti
govinda-niñedhaù—caïcuréti. govindo ’kaàsäri-pratyayam apekñata iti bahiraìgaù, trivikramas tu
pratyayaà näpekñata ity antaraìgaù, tena caïcürti. caìkhanéti caìkhanti. jana-khana-sanäm iti caìkhätaù.
mürchä—momürchéti momürñöi.
Våtti—Thus we get tantäntaù and so on:
Ø tan → (825) tan + ya[ì] → (844) tan → (432, 433) ta + tan → (837) taàtan → (839) tantan
→ (365) tantan + tas → (393, 638, 846) tantäntas → (230, 114, 155) tantäntaù <acyuta intens. cakrapäëi
1.2 of tan[u] vistäre>.
Ø gam → (825) gam + ya[ì] → (844) gam → (432, 433) ga + gam → (457) ja + gam → (837)
jaàgam → (839) jaìgam → (365) jaìgam + ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) jaìgaméti <acyuta intens. cakrapäëi 1.1 of gam[ÿ] gatau>.
2) (é[ö] is not applied, 230, 114) jaìganti <acyuta intens. cakrapäëi 1.1 of gam[ÿ] gatau>.
jaàgam → (839) jaìgam → (365) jaìgam + tas → (393, 638, 524) jaìgatas → (155) jaìgataù <acyuta
intens. cakrapäëi 1.2 of gam[ÿ] gatau>.
Gama-hana-jana-khana-ghasäm uddhavädarçanaà kaàsäri-sarveçvare ìaà vinä (570) is applied, and we

get jaìgmati:
jaàgam → (839) jaìgam → (365) jaìgam + anti → (393, 638, 570) jaìgm + anti → (676) jaìgmati
<acyuta intens. cakrapäëi 1.3 of gam[ÿ] gatau>.
According to some this is optional, and thus, in the case it is not done, they get jaìgamati. Dhätor mo no
viñëupadänte ma-vayoç ca (274) is applied and we get the following forms:
jaàgam → (839) jaìgam → (365) jaìgam + mi[p] → (393, 638, 254) jaìganmi <acyuta intens. cakrapäëi
3.1 of gam[ÿ] gatau>.
jaàgam → (839) jaìgam → (365) jaìgam + vas → (393, 638, 274) jaìganvas → (155) jaìganvaù <acyuta
intens. cakrapäëi 3.2 of gam[ÿ] gatau>.
When é[ö] follows, the ü of caïcür1 becomes vämana due to the disappearance of its nimitta, then govinda
is prohibited by na näräyaëoddhavasya govindaù kåñëa-dhätuka-sarveçvare (710). Thus we get caïcuréti.
1
Caïcür is what is left of the nipäta caïcurya (see sütra 843) after dhäto ra-va-präg-id-utos trivikramo ra-vato viñëujane (262)
and yaìo mahäharo bahulam (844) have been applied.
Since govinda requires a non-kaàsäri pratyaya it is bahiraìga, but since the change to trivikrama by sütra
262 doesn’t require a pratyaya it is antaraìga.1 Thus we get caïcürti.
Ø car → (825) car + ya[ì] → (843) caïcurya → (262) caïcürya → (844) caïcur → (365) caïcur
+ ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) caïcuréti <acyuta intens. cakrapäëi 1.1 of car[a] gatau>.
2) (é[ö] is not applied, 262) caïcürti <acyuta intens. cakrapäëi 1.1 of car[a] gatau>.
Ø khan → (825) khan + ya[ì] → (844) khan → (432, 433) kha + khan → (439) ka + khan →
(457) ca + khan → (837) caàkhan → (839) caìkhan → (365) caìkhan + ti[p] → (393, 638, two options
by 700):
1) (é[ö] is applied) caìkhanéti <acyuta intens. cakrapäëi 1.1 of khan[u] avadäraëe>.
2) (é[ö] is not applied, 230, 114) caìkhanti <acyuta intens. cakrapäëi 1.1 of khan[u] avadäraëe>.
The sütra vaiñëavädyoù kaàsäri-sanor nityam (618), which is connected to the sütra beginning jana-
khana-sanäm (sütra 617) is applied and we get caìkhätaù:
Ø khan → (825) khan + ya[ì] → (844) khan → (432, 433) kha + khan → (439) ka + khan →
(457) ca + khan → (837) caàkhan → (839) caìkhan → (365) caìkhan + tas → (393, 638, 618) caìkha +
ä + tas → (46) caìkhätas → (155) caìkhätaù <acyuta intens. cakrapäëi 1.2 of khan[u] avadäraëe>.
The forms of mürch[ä] moha-samucchräyayoù (1P, “to faint, to grow”) are momürchéti or momürñöi.
Ø mürch → (825) mürch + ya[ì] → (844) mürch → (432, 433) mü + mürch → (826) momürch →
(365) momürch + ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) momürchéti <acyuta intens. cakrapäëi 1.1 of mürch[ä] moha-samucchräyayoù>.
2) (é[ö] is not applied, 249) momürñ + ti[p] → (280) momürñöi <acyuta intens. cakrapäëi 1.1 of
mürch[ä] moha-samucchräyayoù>.
848 / r"AcC$vayaAehR"r": ¸(AE kM(s$aAir"vaESNAvae ca /
848. räc cha-vayor haraù kvau kaàsäri-vaiñëave ca
rät—after ra-räma; cha-vayoù—of cha-räma and va-räma; haraù—deletion; kvau—when [k]vi[p] follows;
kaàsäri-vaiñëave—when a kaàsäri pratyaya beginning with a vaiñëava follows2; ca—and.
After r, ch and v are deleted when [k]vi[p] or a kaàsäri pratyaya beginning with a vaiñëava follows.
momürtaù. viccha—vevicchéti veveñöi veveçmi vevichvaù. divu—dedivéti. viñëujane tu govindaù—
Våtti—Ø mürch → (825) mürch + ya[ì] → (844) mürch → (432, 433) mü + mürch → (826) momürch →
(365) momürch + tas → (393, 638, 848) momürtas → (155) momürtaù <acyuta intens. cakrapäëi 1.2 of
mürch[ä] moha-samucchräyayoù>.
The forms of vicch[a] gatau (6P, “to go, move”) are as follows:
1
Jéva Gosvämé is making the point that change to trivikrama is antaraìga because it is sv-alpäçrita (“dependent on less
things”), while govinda is bahiraìga because it is bahv-äçrita (“dependent on more things”). Out of an antaraìga rule and a
bahiraìga rule, an antaraìga rule is stronger. In this regard, one should remember the definitions of antaraìga and bahiraìga
given in våtti 211.
2
Ø vicch → (825) vicch + ya[ì] → (844) vicch → (432, 433) vi + vicch → (826) vevicch → (365)
vevicch + ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) vevicchéti <acyuta intens. cakrapäëi 1.1 of vicch[a] gatau>.
2) (é[ö] is not applied, 249) veviñ1 + ti[p] → (443) veveñ + ti[p] → (280) veveñöi <acyuta intens.
cakrapäëi 1.1 of vicch[a] gatau>.
vevicch + mi[p] → (393, 638, 779) veviç + mi → (443) veveçmi <acyuta intens. cakrapäëi 3.1 of vicch[a]
gatau>.
vevicch + vas → (393, 638, 155) vevichvaù <acyuta intens. cakrapäëi 3.1 of vicch[a] gatau>.
From div[u] kréòä-vijigéñä-vyavahära-dyuti-stuti-känti-gatiñu (4P, “to play; to desire; to conquer; to bet;

to shine; to praise; to desire; to go, move”) we get dedivéti. But when a viñëujana follows, govinda is
applied. At that time the following rule applies:
Amåta—The phrase viñëujane tu govindaù means “since, in na näräyaëoddhavasya govindaù kåñëa-

dhätuka-sarveçvare (710), govinda is only blocked when a kåñëa-dhätuka beginning with a sarveçvara
follows, it is certainly done when a viñëujana follows.”
Saàçodhiné—This sütra is an apaväda of chasya ço vasya üöh hariveëau kvau kaàsäri-vaiñëave ca (779).
849 / yavayaAehR"r"Ae valae /
849. ya-vayor haro vale
ya-vayoù—of ya-räma and va-räma; haraù—deletion; vale—when a vala follows.
Y and v are deleted when a vala follows.
dedeti. üöhtve—dedyütaù. govindaç ca—dedyomi. u-rämasya våñëéndra ity-ädau na tu näräyaëasyeti—

yoyavéti yoyoti. nonavéti nonoti. turvé—totürvéti totürti totürtaù. ohäk—jähäti jähétaù. çtipä nirdeçän na
jahäter iç ca. jahetéty-ädy eke.
Våtti—Ø div → (825) div + ya[ì] → (844) div → (432, 433) di + div → (826) dediv → (365) dediv +
ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) dediv + é[ö] + ti[p] → (710) dedivéti <acyuta intens. cakrapäëi 1.1 of div[u]
kréòä-vijigéñä-vyavahära-dyuti-stuti-känti-gatiñu>.
2) (é[ö] is not applied, 443) dedev + ti[p] → (849) dedeti <acyuta intens. cakrapäëi 1.1 of div[u]
kréòä-vijigéñä-vyavahära-dyuti-stuti-känti-gatiñu>.
Ø div → (825) div + ya[ì] → (844) div → (432, 433) di + div → (826) dediv → (365) dediv + tas
→ (393, 638, 779) dedi + ü[öh] + tas → (59) dedyütas → (155) dedyütaù <acyuta intens. cakrapäëi 1.2 of
div[u] kréòä-vijigéñä-vyavahära-dyuti-stuti-känti-gatiñu>.
When mi[p] follows govinda also takes place:
1
When the nimitta ch changes to ñ by sütra 249, the naimittika c which was produced by dviù sarveçvara-mäträc chaù (116)
and yädava-mätre harikamalam (98) disappears in accordance with the maxim nimittäpäye naimittikasyäpy apäyaù (våtti 245).
Ø div → (825) div + ya[ì] → (844) div → (432, 433) di + div → (826) dediv → (365) dediv +
mi[p] → (393, 638, 779) dedi + ü[öh] + mi[p] → (59) dedyü + mi[p] → (394) dedyomi <acyuta intens.
cakrapäëi 3.1 of div[u] kréòä-vijigéñä-vyavahära-dyuti-stuti-känti-gatiñu>.
The sütra na tu näräyaëasya (654), which is connected with the sütra beginning u-rämasya våñëéndraù
(sütra 652), is applied and we get yoyavéti:
Ø yu → (825) yu + ya[ì] → (844) yu → (432, 433) yu + yu → (826) yoyu → (365) yoyu + ti[p]
→ (393, 638, two options by 700):
1) (é[ö] is applied) yoyu + é[ö] + ti[p] → (654, 394) yoyo + é[ö] + ti[p] → (65) yoyavéti <acyuta
intens. cakrapäëi 1.1 of yu miçraëämiçraëayoù>.
2) (é[ö] is not applied, 394) yoyoti <acyuta intens. cakrapäëi 1.1 of yu miçraëämiçraëayoù>.
Ø ëu → (478) nu → (825) nu + ya[ì] → (844) nu → (432, 433) nu + nu → (826) nonu → (365)

nonu + ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) nonu + é[ö] + ti[p] → (654, 394) nono + é[ö] + ti[p] → (65) nonavéti <acyuta
intens. cakrapäëi 1.1 of ëu stutau>.
2) (é[ö] is not applied, 394) nonoti <acyuta intens. cakrapäëi 1.1 of ëu stutau>.
The forms of turv[é] hiàsärthäù (1P, “to hurt”) are as follows:
Ø turv → (825) turv + ya[ì] → (844) turv → (262) türv → (432, 433) tü + türv → (826) totürv
→ (365) totürv + ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) totürvéti <acyuta intens. cakrapäëi 1.1 of turv[é] hiàsärthäù>.
2) (é[ö] is not applied, 849) totürti <acyuta intens. cakrapäëi 1.1 of turv[é] hiàsärthäù>.
Ø turv → (825) turv + ya[ì] → (844) turv → (262) türv → (432, 433) tü + türv → (826) totürv
→ (365) totürv + tas → (393, 638, 848) totürtas → (155) totürtaù <acyuta intens. cakrapäëi 1.1 of turv[é]
hiàsärthäù>.
The forms of [o]hä[k] tyäge (3P, “to abandon”) are as follows:
Ø hä → (825) hä + ya[ì] → (844) hä → (432, 433) hä + hä → (621) jä + hä → (491) ja + hä →

(826) jähä → (365) jähä + ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) jähä + é[ö] + ti[p] → (48) jäheti <acyuta intens. cakrapäëi 1.1 of [o]hä[k]
tyäge>.
2) (é[ö] is not applied) jähäti <acyuta intens. cakrapäëi 1.1 of [o]hä[k] tyäge>.
Ø hä → (825) hä + ya[ì] → (844) hä → (432, 433) hä + hä → (621) jä + hä → (491) ja + hä →

(826) jähä → (365) jähä + tas → (393, 638, 707) jähétas → (155) jähétaù <acyuta intens. cakrapäëi 1.1
of [o]hä[k] tyäge>.
Jahäter iç ca (707) cannot be applied because the [ç]ti[p] form jahäti is used there. Some say that the
forms should be jaheti and so on.
Amåta—Regarding dedyütaù, although both the deletion of v by sütra 849 and the change to ü[öh] by
sütra 779 are applicable, only the change to ü[öh] is applied, because it is stronger in accordance with
the maxim sarva-vidhibhyo haro, harät sarveçvarädeço balavän (207) and in accordance with the maxim
utsargäpavädayor apavädaù (våtti 59). In the opinion of those who say the forms should be jaheti and so
on, the nara shouldn’t become trivikrama by sütra 826.
850 / dM"zAAe nalaAepaAe vaA ca‚(paANAAE /
850. daàço na-lopo vä cakrapäëau
daàçaù—of danç[a] daàçane (1P, “to bite”); na-lopaù—deletion of na-räma by sütra 454; vä—optionally;
cakrapäëau—when the viñaya is a cakrapäëi.
The deletion of n is optional in the cakrapäëi of danç[a].
dandaçéti dandaàçéti ity-ädi. soñupéti soñopti. säsvapététy-ädy eke. öuoçvi—çoçavéti çeçvayéti.
Våtti—Ø danç → (825) danç + ya[ì] → (844) danç → (two options by 850):
1) (n is deleted) daç → (432, 433) da + daç → (837) daàdaç → (839) dandaç → (393, 638, two
options by 700):
i) (é[ö] is applied) dandaçéti <acyuta intens. cakrapäëi 1.1 of danç[a] daàçane>.
ii) (é[ö] is not applied, 249) dandañ + ti[p] → (280) dandañöi <acyuta intens. cakrapäëi 1.1 of
danç[a] daàçane>.
2) (n is not deleted, 230) daàç → (432, 433) da + daàç → (837) daàdaàç → (839) dandaàç →
(393, 638, two options by 700):
i) (é[ö] is applied) dandaàçéti <acyuta intens. cakrapäëi 1.1 of danç[a] daàçane>.
ii) (é[ö] is not applied, 249) dandaàñ + ti[p] → (280) dandaàñöi <acyuta intens. cakrapäëi 1.1 of
danç[a] daàçane>.
Ø ñvap → (458) svap → (825) svap + ya[ì] → (843) soñupya → (844) soñup → (365) soñup +
ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) soñupéti <acyuta intens. cakrapäëi 1.1 of [ïi]ñvap[a] çaye>.
2) (é[ö] is not applied, 443) soñopti <acyuta intens. cakrapäëi 1.1 of car[a] gatau>.
Some say the forms should be säsvapéti and so on. The forms of [öu][o]çvi gati-våddhyoù (1P, “to go,
move; to grow”) are as follows:
Ø çvi → (825) çvi + ya[ì] → (844) çvi → (two options by 636):

1) (saìkarñaëa is done) çu → (432, 433) çu + çu → (826) çoçu → (365) çoçu + ti[p] → (393, 638,
two options by 700):
i) (é[ö] is applied) çosu + é[ö] + ti[p] → (394) çoço + é[t] + ti[p] → (65) çoçavéti <acyuta intens.
cakrapäëi 1.1 of [öu][o]çvi gati-våddhyoù>.
ii) (é[ö] is not applied, 394) çoçoti <acyuta intens. cakrapäëi 1.1 of [öu][o]çvi gati-våddhyoù>.
2) (saìkarñaëa isn’t done, 432, 433) çvi + çvi → (452) çi + çvi → (826) çeçvi → (365) çeçvi + ti[p]
→ (393, 638, two options by 700):
i) (é[ö] is applied) çesvi + é[ö] + ti[p] → (394) çeçve + é[t] + ti[p] → (63) çeçvayéti <acyuta intens.
cakrapäëi 1.1 of [öu][o]çvi gati-våddhyoù>.
ii) (é[ö] is not applied, 394) çeçveti <acyuta intens. cakrapäëi 1.1 of [öu][o]çvi gati-våddhyoù>.
Amåta—Usually n would always be deleted by ani-rämetäà viñëujanäntänäm uddhava-na-räma-haraù

kaàsärau (454), but this rule makes it optional. The word eke here refers to the Päëinians, who don’t
make the nipäta soñupya. When the nipäta is not made, saìkarñaëa cannot be applied by vaci-svapi-yaj-
ädénäà saìkarñaëaù kapile (622) because ya[ì] is not kapila. Thus the nara undergoes trivikrama
instead by sütra 826.
861 / zyaAiìvyaAjyaAù"AM s$aÆÿSaRNAsya i‡aiva‚(ma: /
851. çyä-çvi-vyä-jyä-hväà saìkarñaëasya trivikramaù
çyä-çvi-vyä-jyä-hväm—of the dhätus çyai[ì] gatau (1A, “to go, move”), [öu][o]çvi gati-våddhyoù (1P, “to
go, move; to grow”), vye[ï] saàvaraëe (1U, “to cover, close”), jyä vayo-hänau (9P, “to grow old”),
hve[ï] spardhäyäà çabde ca (1U, “to vie with, challenge; to call”); saìkarñaëasya—of the saìkarñaëa;
trivikramaù—the change to trivikrama.
The saìkarñaëa of çyai[ì], [öu][o]çvi, vye[ï], jyä, and hve[ï] takes trivikrama.
852 / vaeHastau i¸(ipa /
852. veïas tu kvipi
veïaù—after ve[ï] tantu-santäne (1U, “to weave, sew, compose”); tu—but; kvipi—when the kåt pratyaya
[k]vi[p] follows.
But the saìkarñaëa of ve[ï] takes trivikrama only when [k]vi[p] follows.
çoçütaù.
Våtti—Ø çvi → (825) çvi + ya[ì] → (844) çvi → (two options by 636):
1) (saìkarñaëa is done) çu → (432, 433) çu + çu → (826) çoçu → (365) çoçu + tas → (393, 638,
395, 399, 851) çoçütas → (155) çoçütaù <acyuta intens. cakrapäëi 1.2 of [öu][o]çvi gati-våddhyoù>.
2) (saìkarñaëa isn’t done, 432, 433) çvi + çvi → (452) çi + çvi → (826) çeçvi → (365) çeçvi + tas
→ (393, 638, 395, 399, 155) çeçvitaù <acyuta intens. cakrapäëi 1.2 of [öu][o]çvi gati-våddhyoù>.
Amåta—The fact that Jéva Gosvämé created sütra 851 after he had already made the forms of [öu][o]çvi
when ti[p] follows suggests that the govinda is nitya here. This further suggests that in the forms çuçäva,
çuçuvatuù, and so on (see våtti 637) the våñëéndra and the change to uv are also nitya, because there
application is not blocked even when the change to trivikrama has been done. This rule was not made in
the section dealing with yaì-anta-dhätus because the desired result was already achieved by vämanasya
trivikrama kåt-kåñëa-dhätuketara-ya-pratyaye (508).
853 / [%r"AmaAntataäu"Ü"vayaAenaRr"taAe ir"r"Ir"Ae ivaSNAvaê‚(paANAAE /
853. å-rämänta-tad-uddhavayor narato ri-ré-ro viñëavaç cakrapäëau
å-räma-anta-tat-uddhavayoù—of dhätus that end in å-räma and of dhätus that have å-räma as their
uddhava; narataù—after the nara; ri-ré-raù—ri, ré, and r; viñëavaù—the viñëus (ägamas); cakrapäëau—
when the viñaya is a cakrapäëi.
When the viñaya is a cakrapäëi, the ägamas ri, ré, and r are inserted after the nara of dhätus that end
in å-räma and the nara of dhätus that have å-räma as their uddhava.
mahäharatvän na ré-rämädeça ir-urau ca. òukåï karaëe—narasya govindaù, nara-viñëujanänäm ädiù

çiñyate, viñëu-rahiteti viçeñaëän nätra trivikramaù—carikaréti carékaréti carkaréti ity-ädi. å gatau—aryarti
aryarti ararti, aryaréti aryaréti araréti. aryåtaù aryrati ity-ädi. varivåtéti varévåtéti varvåtéti ity-ädi.
kè vikñepe—viñëu-rahitä-rämäntasya tu trivikramaù—cäkaréti. pè pälana-püraëayoù—päparéti. uddhavasya
govinda-sthänéyasya våñëéndrasyäpi niñedhaù—marimåjéti marimärñöi.
Våtti—Since ya[ì] undergoes mahähara, the substitution of ré by sütra 833, and the changes to ir and ur
by sütras 572 and 706 cannot take place. The forms of [òu]kå[ï] karaëe (8U, “to do, make”) will now be
shown. Narasya govindo yaìi (826) is applied and nara-viñëujanänäm ädiù çiñyate (452) is applied, but
trivikrama isn’t done here due to the adjective viñëu-rahita in sütra 826. Thus the forms are carikaréti,
carékaréti, carkaréti, and so on:
Ø kå → (825) kå + ya[ì] → (844) kå → (432, 433) kå + kå → (457) cå + kå → (826) car + kå →

(452) ca + kå → (three options by 853):
1) (ri is inserted) carikå → (365) carikå + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied) carikå + é[ö] + ti[p] → (394) carikaréti <acyuta intens. cakrapäëi 1.1 of
[òu]kå[ï] karaëe>.
ii) (é[ö] is not applied, 394) carikarti <acyuta intens. cakrapäëi 1.1 of [òu]kå[ï] karaëe>.
2) (ré is inserted) carékå → (365) carékå + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied) carékå + é[ö] + ti[p] → (394) carékaréti <acyuta intens. cakrapäëi 1.1 of
[òu]kå[ï] karaëe>.
ii) (é[ö] is not applied, 394) carékarti <acyuta intens. cakrapäëi 1.1 of [òu]kå[ï] karaëe>.
3) (r is inserted) carkå → (365) carkå + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied) carkå + é[ö] + ti[p] → (394) carkaréti <acyuta intens. cakrapäëi 1.1 of [òu]kå[ï]
karaëe>.
ii) (é[ö] is not applied, 394) carkarti <acyuta intens. cakrapäëi 1.1 of [òu]kå[ï] karaëe>.
The forms of å gatau1 (3P, “to go, move”) are aryarti, aryarti, ararti, aryaréti, aryaréti, araréti, and
aryåtaù, aryrati, and so on:
Ø å → (825) å + ya[ì] → (844) å → (432, 433) å + å → (826) ar + å → (452) a + å → (three

options by 853):
1) (ri is inserted) ari + å → (59) aryå → (365) aryå + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied) aryå + é[ö] + ti[p] → (394) aryaréti <acyuta intens. cakrapäëi 1.1 of å gatau>.
ii) (é[ö] is not applied, 394) aryarti <acyuta intens. cakrapäëi 1.1 of å gatau>.
2) (ré is inserted) aré + å → (59) aryå → (365) aryå + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied) aryå + é[ö] + ti[p] → (394) aryaréti <acyuta intens. cakrapäëi 1.1 of å gatau>.
ii) (é[ö] is not applied, 394) aryarti <acyuta intens. cakrapäëi 1.1 of å gatau>.
3) (r is inserted) arå → (365) arå + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied) arå + é[ö] + ti[p] → (394) araréti <acyuta intens. cakrapäëi 1.1 of å gatau>.
ii) (é[ö] is not applied, 394) ararti <acyuta intens. cakrapäëi 1.1 of å gatau>.

options by 853):
1) (ri is inserted) ari + å → (59) aryå → (365) aryå + tas → (393, 638, 395, 399, 155) aryåtaù
<acyuta intens. cakrapäëi 1.2 of å gatau>.
2) (ré is inserted) aré + å → (59) aryå → (365) aryå + tas → (393, 638, 395, 399, 155) aryåtaù
<acyuta intens. cakrapäëi 1.2 of å gatau>.
3) (r is inserted) arå → (365) arå + tas → (393, 638, 395, 399, 155) aråtaù <acyuta intens.
cakrapäëi 1.2 of å gatau>.

options by 853):
1
The forms of å gatau präpaëe ca (1P, “to go, move; to obtain”) are made in exactly the same way.
1) (ri is inserted) ari + å → (59) aryå → (365) aryå + anti → (393, 638, 395, 399, 61) aryr + anti
→ (676) aryrati <acyuta intens. cakrapäëi 1.3 of å gatau>.
2) (ré is inserted) aré + å → (59) aryå → (365) aryå + anti → (393, 638, 395, 399, 61) aryr + anti
→ (676) aryrati <acyuta intens. cakrapäëi 1.3 of å gatau>.
3) (r is inserted) arå → (365) arå + anti → (393, 638, 395, 399, 61) arr + anti → (147) är + anti
→ (676) ärati <acyuta intens. cakrapäëi 1.3 of å gatau>.
Comment [232]: this is based on Amåta
Ø våt → (825) våt + ya[ì] → (844) våt → (432, 433) vå + våt → (826) var + våt → (452) va + våt
→ (three options by 853):
1) (ri is inserted) varivåt → (365) varivåt + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) varivåtéti <acyuta intens. cakrapäëi 1.1 of våt[u] vartane>.
ii) (é[ö] is not applied, 443) varivart + ti → (125) varivarti <acyuta intens. cakrapäëi 1.1 of våt[u]
vartane>.
2) (ré is inserted) varévåt → (365) varévåt + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) varévåtéti <acyuta intens. cakrapäëi 1.1 of våt[u] vartane>.
ii) (é[ö] is not applied, 443) varévart + ti → (125) varévarti <acyuta intens. cakrapäëi 1.1 of våt[u]
vartane>.
3) (r is inserted) varvåt → (365) varvåt + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) varvåtéti <acyuta intens. cakrapäëi 1.1 of våt[u] vartane>.
ii) (é[ö] is not applied, 443) varvart + ti → (125) varvarti <acyuta intens. cakrapäëi 1.1 of våt[u]
vartane>.
The forms of kè vikñepe (6P, “to scatter, throw”) will now be shown. Viñëu-rahitä-rämäntasya tu
trivikramaù (826) is applied and we get the following forms:
Ø kè → (825) kè + ya[ì] → (844) kè → (432, 433) kè + kè → (457) cè + kè → (491) cå + kè →

(826) car + kè → (452) ca + kè → (826) cäkè → (365) cäkè + ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) cäkè + é[ö] + ti[p] → (394) cäkaréti <acyuta intens. cakrapäëi 1.1 of kè vikñepe>.
2) (é[ö] is not applied, 394) cäkarti <acyuta intens. cakrapäëi 1.1 of kè vikñepe>.
The forms of pè pälana-püraëayoù (3P or 9P, “to nourish; to fill, fulfill”) are as follows:
Ø pè → (825) pè + ya[ì] → (844) pè → (432, 433) pè + pè → (491) på + pè → (826) par + pè →

(452) pa + pè → (826) päpè → (365) päpè + ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) päpè + é[ö] + ti[p] → (394) päparéti <acyuta intens. cakrapäëi 1.1 of pè pälana-
püraëayoù>.
2) (é[ö] is not applied, 394) päparti <acyuta intens. cakrapäëi 1.1 of pè pälana-püraëayoù>.
Even the våñëéndra by sütra 671 which is done instead of laghüddhavasya govindaù (443) is prohibited by
sütra 710. Thus we get marimåjéti:
Ø måj → (825) måj + ya[ì] → (844) måj → (432, 433) må + måj → (826) mar + måj → (452) ma
+ måj → (three options by 853):
1) (ri is inserted) marimåj → (365) marimåj + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) marimåjéti <acyuta intens. cakrapäëi 1.1 of måj[üñ] çuddhau>.
ii) (é[ö] is not applied, 671) marimärj + ti[p] → (249) marimärñti → (280) marimärñöi <acyuta
intens. cakrapäëi 1.1 of måj[üñ] çuddhau>.
2) (ré is inserted) marémåj → (365) marémåj + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) marémåjéti <acyuta intens. cakrapäëi 1.1 of måj[üñ] çuddhau>.
ii) (é[ö] is not applied, 671) marémärj + ti[p] → (249) marémärñti → (280) marémärñöi <acyuta
3) (r is inserted) marmåj → (365) marmåj + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) marmåjéti <acyuta intens. cakrapäëi 1.1 of måj[üñ] çuddhau>.
ii) (é[ö] is not applied, 671) marmärj + ti[p] → (249) marmärñti → (280) marmärñöi <acyuta
854 / na na{tyaAde"r"Iq%. /
854. na nåty-äder éö
na—not; nåté-ädeù—after the dhätus nåt[é] and so on (see list below); éö—é[ö].
É[ö] isn’t applied after the following dhätus:

kåt[é] veñöane 7P to surround
cåt[é] hiàsä-granthanayoù1 6P to hurt, kill; to tie
[u]chåd[ir] dépti-devanayoù 7U to shine; to play
[u]tåd[ir] hiàsänädarayoù 7U to destroy; to disregard
narinarti narinartsi. sarvatraiveöi kärye räma-dhätuka-paratvaà jïeyam. tena nåté-kåty-äder iti neö. våï
varaëe—varivarti. tåëu—å-dvaye ra-rämäàça-sad-bhäväd ra-ñäbhyäà öus ta-varga-jaù, na-varja-ta-varga-
sthasyety-ädinä bhüta-pürvasya ca mürdhanyasyäpäyät—taritarnti. hariveëv-antoddhavasyety-ädi—
taritèntaù.
Våtti—Ø nåt → (825) nåt + ya[ì] → (844) nåt → (432, 433) nå + nåt → (826) nar + nåt → (852) na + nåt
1) (ri is inserted) narinåt → (365) narinåt + ti[p] → (393, 638, 854, 443) narinart + ti → (125)
narinarti <acyuta intens. cakrapäëi 1.1 of nåt[é] gätra-vikñepe>.
2) (ré is inserted) narénåt → (365) narénåt + ti[p] → (393, 638, 854, 443) narénart + ti → (125)
narénarti <acyuta intens. cakrapäëi 1.1 of nåt[é] gätra-vikñepe>.
3) (r is inserted) narnåt → (365) narnåt + ti[p] → (393, 638, 854, 443) narnart + ti → (125)
narnarti <acyuta intens. cakrapäëi 1.1 of nåt[é] gätra-vikñepe>.
Ø nåt → (825) nåt + ya[ì] → (844) nåt → (432, 433) nå + nåt → (826) nar + nåt→ (452) na + nåt
→(three options by 853):
1) (ri is inserted) narinåt → (365) narinåt + si[p] → (393, 638, 854, 443) narinartsi <acyuta
intens. cakrapäëi 2.1 of nåt[é] gätra-vikñepe>.
2) (ré is inserted) narénåt → (365) narénåt + si[p] → (393, 638, 854, 443) narénartsi <acyuta
intens. cakrapäëi 2.1 of nåt[é] gätra-vikñepe>.
3) (r is inserted) narnåt → (365) narnåt + si[p] → (393, 638, 854, 443) narnartsi <acyuta intens.
cakrapäëi 2.1 of nåt[é] gätra-vikñepe>.
It is understood that in all cases when i[ö] is to be applied a räma-dhätuka must be following. Thus i[ö]
was not applied here by nåté-kåty-äder iò vä se sià vinä (720). The forms of vå[ï] varaëe (5U, “to choose,
ask for”) are as follows:
1
This dhätu and the next two dhätus are not included in Jéva-Gosvämé’s Dhätu-päöha due to their rare usage.
Ø vå → (825) vå + ya[ì] → (844) vå → (432, 433) vå + vå → (826) var + vå → (452) va + vå →
(three options by 853):
1) (ri is inserted) varivå → (365) varivå + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied) varivå + é[ö] + ti[p] → (394) varivaréti <acyuta intens. cakrapäëi 1.1 of vå[ï]
varaëe>.
ii) (é[ö] is not applied, 394) varivarti <acyuta intens. cakrapäëi 1.1 of vå[ï] varaëe>.
2) (ré is inserted) varévå → (365) varévå + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied) varévå + é[ö] + ti[p] → (394) varévaréti <acyuta intens. cakrapäëi 1.1 of vå[ï]
varaëe>.
ii) (é[ö] is not applied, 394) varévarti <acyuta intens. cakrapäëi 1.1 of vå[ï] varaëe>.
3) (r is inserted) varvå → (365) varvå + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied) varvå + é[ö] + ti[p] → (394) varvaréti <acyuta intens. cakrapäëi 1.1 of vå[ï]
varaëe>.
ii) (é[ö] is not applied, 394) varvarti <acyuta intens. cakrapäëi 1.1 of vå[ï] varaëe>.
The forms of tåë[u] adane (8U, “to eat”) will now be shown. Since å-dvaya that is in the same spot as ra-
räma is also considered ra-räma, ra-ñäbhyäà öus ta-varga-jaù (våtti 551) is applied, and since the
mürdhanya varëa (the ëa-räma that was there in tåë[u]) disappears in accordance with na-varja-ta-varga-
sthasya nasya na ëatvam (273), we get taritarnti.
Ø tåë → (825) tåë + ya[ì] → (844) tåë → (432, 433) tå + tåë → (826) tar + tåë → (452) ta + tåë
1) (ri is inserted) taritåë → (365) taritåë + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) taritåëéti <acyuta intens. cakrapäëi 1.1 of tåë[u] adane>.
ii) (é[ö] is not applied, ra-ñäbhyäà öus ta-varga-jaù, 273) taritån + ti[p] → (443) taritarnti <acyuta
intens. cakrapäëi 1.1 of tåë[u] adane>.
2) (ré is inserted) tarétåë → (365) tarétåë + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) tarétåëéti <acyuta intens. cakrapäëi 1.1 of tåë[u] adane>.
ii) (é[ö] is not applied, ra-ñäbhyäà öus ta-varga-jaù, 273) tarétån + ti[p] → (443) tarétarnti <acyuta
2) (r is inserted) tartåë → (365) tartåë + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) tartåëéti <acyuta intens. cakrapäëi 1.1 of tåë[u] adane>.
ii) (é[ö] is not applied, ra-ñäbhyäà öus ta-varga-jaù, 273) tartån + ti[p] → (443) tartarnti <acyuta
The sütra beginning hariveëv-antoddhavasya (sütra 846) is applied and we get taritèntaù.
Ø tåë → (825) tåë + ya[ì] → (844) tåë → (432, 433) tå + tåë → (826) tar + tåë → (452) ta + tåë
1) (ri is inserted) taritåë → (365) taritåë + tas → (393, 638, ra-ñäbhyäà öus ta-varga-jaù, 273)
taritån + tas → (846) taritèntas → (155) taritèntaù <acyuta intens. cakrapäëi 1.2 of tåë[u] adane>.
2) (ré is inserted) tarétåë → (365) tarétåë + tas → (393, 638, ra-ñäbhyäà öus ta-varga-jaù, 273)
tarétån + tas → (846) tarétèntas → (155) tarétèntaù <acyuta intens. cakrapäëi 1.2 of tåë[u] adane>.
3) (r is inserted) tartåë → (365) tartåë + tas → (393, 638, ra-ñäbhyäà öus ta-varga-jaù, 273)
tartån + tas → (846) tartèntas → (155) tartèntaù <acyuta intens. cakrapäëi 1.2 of tåë[u] adane>.
Amåta—The é[ö] that is optionally applied after the cakrapäëis when a påthu kåñëa-dhätuka beginning
with a viñëujana follows (see sütra 700) cannot be applied after the dhätus nåt[é] and so on. Someone
may argue, “Regarding narinartsi, why isn’t nåté-kåty-äder iò vä se sià vinä (720) applied since a pratyaya
beginning with s is following?” In answer to this, Jéva Gosvämé speaks the sentence beginning
sarvatraiva. The understanding of this sentence is that i[ö] is not applied because si[p] is a kåñëa-
dhätuka. In taritèntaù and so on, hariveëv-anta-sahajäniöäà tanu-kñaëu-kñiëu-tåëu-vanu-manünäm api
hariveëu-haro vaiñëavädi-kaàsärau (524) wasn’t applied because tåë[u] is mentioned there along with
the anubandha u. Thus trivikrama was done instead by sütra 846.
855 / NAq%AByaAM s$a: Sa: /
855. ëa-öäbhyäà saù ñaù
ëa-öäbhyäm—after ëa-räma or öa-räma; saù—of sa-räma; ñaù—the replacement ña-rämaù.
After ë or ö, s changes to ñ.
taritarëñi. ghaöa—jäghaöñi.
Våtti—Ø tåë → (825) tåë + ya[ì] → (844) tåë → (432, 433) tå + tåë → (826) tar + tåë → (452) ta + tåë
1) (ri is inserted) taritåë → (365) taritåë + si[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) taritåëési → (170) taritåëéñi <acyuta intens. cakrapäëi 2.1 of tåë[u] adane>.
ii) (é[ö] is not applied, 443) taritarësi → (855) taritarëñi <acyuta intens. cakrapäëi 2.1 of tåë[u]
adane>.
2) (ré is inserted) tarétåë → (365) tarétåë + si[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) tarétåëési → (170) tarétåëéñi <acyuta intens. cakrapäëi 2.1 of tåë[u] adane>.
ii) (é[ö] is not applied, 443) tarétarësi → (855) tarétarëñi <acyuta intens. cakrapäëi 2.1 of tåë[u]
adane>.
2) (r is inserted) tartåë → (365) tartåë + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) tartåëéti → (170) tartåëéñi <acyuta intens. cakrapäëi 2.1 of tåë[u] adane>.
ii) (é[ö] is not applied, 443) tartarësi → (855) tartarëñi <acyuta intens. cakrapäëi 2.1 of tåë[u]
adane>.
The forms of ghaö[a] ceñöäyäm (1A, “to endeavor, strive for”) are as follows:
Ø ghaö → (825) ghaö + ya[ì] → (844) ghaö → (432, 433) gha + ghaö → (439) ga + ghaö → (457)
ja + ghaö → (826) jäghaö → (365) jäghaö + si[p] → (393, 638, two options by 700):
1) (é[ö] is applied) jäghaöési → (170) jäghaöéñi <acyuta intens. cakrapäëi 2.1 of ghaö[a] ceñöäyäm>.
2) (é[ö] is not applied, 855) jäghaöñi <acyuta intens. cakrapäëi 2.1 of ghaö[a] ceñöäyäm>.
Saàçodhiné—All the changes to ñ or ë prescribed so far in the Äkhyäta-prakaraëa required the präì-
nimittas mentioned in sütras 170 and 173. This was directly stated in the sütra pürvokta-nimittatve saty
eva ñatva-ëatve (407). But the current sütra is unprecedented in that it doesn’t require those präì-
nimittas. Therefore Jéva Gosvämé didn’t use the word ñatvam here. The proof that the change to ñ here
doesn’t require the präì-nimittas specificed in sütra 170 is the example jäghaöñi.
856 / taTaA ke(valaena s$ar"AmaeNA vyavaDaAnae'ipa SatvaimaSyatae , s$ar"Amasya ca tasya /
856. tathä kevalena sa-rämeëa vyavadhäne ’pi ñatvam iñyate, sa-rämasya ca tasya
tathä—similarly; kevalena—just; sa-rämeëa—by sa-räma; vyavadhäne—when there is intervention; api—

even; ñatvam—the change to ñ by sütra 170; iñyate—is desired; sa-rämasya—of sa-räma; ca—and;
tasya—that.
Similarly, the s (of a pratyaya or viriïci) also changes to ñ when just sa-räma is intervening, and that
sa-räma (which is intervening) also changes to ñ.
piså—pepeññi. kevaleneti kim? neniàssi. grahi-jyä—jarigåhéti. saìkarñaëa-òhatva-dhatva-öa-vargatva-

govinda-òha-lopäù—jarigaròhi. “na saìkarñaëaù” ity eke—jägrahéti. òhatva-dhatva-öa-vargatva-òha-lopa-
trivikramäù—jägräòhi. ädau saìkarñaëaù, tato dvir-vacanam, ri-ré-raù—jarigåòhaù, jarigåhati.
gådhu abhikäìkñäyäm—jarigådhéti jarigarddhi. ajarigådhét. govindaù, di-syor haraù, atra govinda-ri-ré-ra-
harighoñatvam, harikamala-harigade—ajarighart ajarigåddhäm ajarigådhuù. da-dho ruù sipi vä, ro re
lopyaù pürvasya ceti—ajarighäù ajarighart ity-ädi. daridåçéti. am—daridrañöi ity-ädi. kià ca ñatve suvaty-
ädi-vat syati-stobhati-syandati-sphurati-skabhnätayo ’pi çtib-antä jïeyäù. saìkarñaëe ca vaçy-ädayo ’pi. ner
ëatve hanty-ädi-vat syati-yäti-vapati-vahati-çämyati-cinoti-degdhayaù. iti cakrapäëayo bahulam anye ’pi
saìgrähyäù. iti cakrapäëi-prakriyä.
Våtti—For example, the form of pis[å] gatau (1P, “to go, move”) is pepeññi:
Ø pis → (825) pis + ya[ì] → (844) pis → (432, 433) pi + pis → (826) pepis → (365) pepis + si[p]
→ (393, 638, two options by 700):
1) (é[ö] is applied, 710) pepisési → (170) pepiséñi <acyuta intens. cakrapäëi 2.1 of pis[å] gatau>.
2) (é[ö] is not applied, 443) pepes + si[p] → (856) pepesñi → pepeññi <acyuta intens. cakrapäëi 2.1
of pis[å] gatau>.
Why do we say kevalena? Consider neniàssi 1 <acyuta intens. cakrapäëi 2.1 of ëis[i] cumbane>. Grahi-jyä
(626) is applied and we get jarigåhéti. Saìkarñaëa is done by sütra 626, the h changes to òh by sütra 290,
the t changes to dh by sütra 466, that dh changes to öa-varga by sütra 280, govinda is done by sütra 443,
and then òh is deleted by sütra 537. Thus we get jarigaròhi.
Ø grah → (825) grah + ya[ì] → (844) grah → (626) gåh → (432, 433) gå + gåh → (457) jå + gåh
→ (826) jar + gåh → (452) ja + gåh → (three options by 853):
1) (ri is inserted) jarigåh (365) jarigåh + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) jarigåhéti <acyuta intens. cakrapäëi 1.1 of grah[a] upädäne>.
ii) (é[ö] is not applied, 290) jarigåòh + ti → (466) jarigåòh + dhi → (280) jarigåòh + òhi → (443)
jarigaròh + òhi → (537) jarigaròhi <acyuta intens. cakrapäëi 1.1 of grah[a] upädäne>.
2) (ré is inserted) jarégåh → (365) jarégåh + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) jarégåhéti <acyuta intens. cakrapäëi 1.1 of grah[a] upädäne>.
ii) (é[ö] is not applied, 290) jarégåòh + ti → (466) jarégåòh + dhi → (280) jarégåòh + òhi → (443)
jarégaròh + òhi → (537) jarégaròhi <acyuta intens. cakrapäëi 1.1 of grah[a] upädäne>.
1) (r is inserted) jargåh → (365) jargåh + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) jargåhéti <acyuta intens. cakrapäëi 1.1 of grah[a] upädäne>.
ii) (é[ö] is not applied, 290) jargåòh + ti → (466) jargåòh + dhi → (280) jargåòh + òhi → (443)
jargaròh + òhi → (537) jargaròhi <acyuta intens. cakrapäëi 1.1 of grah[a] upädäne>.
Some say that saìkarñaëa isn’t done. Thus they get jägrahéti. The h changes to òh by sütra 290, the t
changes to dh by sütra 466, that dh changes to öa-varga by sütra 280, the òh is deleted by sütra 537 and
the previous varëa becomes trivikrama. Thus they get jägräòhi.
Ø grah → (825) grah + ya[ì] → (844) grah → (432, 433) gra + grah → (452) ga + grah → (457)
ja + grah → (826) jägrah → (365) jägrah + ti[p] → (393, 638, two options by 700):
1) (é[ö] is applied) jägrahéti <acyuta intens. cakrapäëi 1.1 of grah[a] upädäne>.
1
Here both a viñëucakra and a sa-räma are intervening between the éçvara and the s of the pratyaya si[p].
2) (é[ö] is not applied, 290) jägraòh + ti → (466) jägraòh + dhi → (280) jägraòh + òhi → (537)
jägraòhi → jägräòhi <acyuta intens. cakrapäëi 1.1 of grah[a] upädäne>.
First saìkarñaëa is done, then reduplication, then the ägamas ri, ré, or r are applied. Thus we get the
forms jarigåòhaù and jarigåhati.
→ (826) jar + gåh → (452) ja + gåh (three options by 853):
1) (ri is inserted) jarigåh → (365) jarigåh + tas → (393, 638, 395, 399, 290) jarigåòh + tas →
(466) jarigåòh + dhas → (280) jarigåòh + òhas → (537, 538) jarigåòhas → (155) jarigåòhaù <acyuta
intens. cakrapäëi 1.2 of grah[a] upädäne>.
2) (ré is inserted) jarégåh → (365) jarégåh + tas → (393, 638, 395, 399, 290) jarégåòh + tas →
(466) jarégåòh + dhas → (280) jarégåòh + òhas → (537, 538) jarégåòhas → (155) jarégåòhaù <acyuta
3) (r is inserted) jargåh → (365) jargåh + tas → (393, 638, 395, 399, 290) jargåòh + tas → (466)
jargåòh + dhas → (280) jargåòh + òhas → (537, 538) jargåòhas → (155) jargåòhaù <acyuta intens.
cakrapäëi 1.2 of grah[a] upädäne>.
→ (826) jar + gåh → (452) ja + gåh → (three options by 853):
1) (ri is inserted) jarigåh → (365) jarigåh + anti → (393, 638, 395, 399, 676) jarigåhati <acyuta
2) (ré is inserted) jarégåh → (365) jarégåh + anti → (393, 638, 395, 399, 676) jarégåhati <acyuta
3) (r is inserted) jargåh → (365) jargåh + anti → (393, 638, 395, 399, 676) jargåhati <acyuta
The forms of gådh[u] abhikäìkñäyäm (4P, “to covet, be greedy for”) will now be shown.
Ø gådh → (825) gådh + ya[ì] → (844) gådh → (432, 433) gå + gådh → (457) jå + gådh → (826)
jar + gådh → (452) ja + gådh → (three options by 853):
1) (ri is inserted) jarigådh → (365) jarigådh + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) jarigådhéti <acyuta intens. cakrapäëi 1.1 of gådh[u] abhikäìkñäyäm>.
ii) (é[ö] is not applied, 466) jarigådh + dhi → (443) jarigardh + dhi → (46) jarigarddhi <acyuta
intens. cakrapäëi 1.1 of gådh[u] abhikäìkñäyäm>.
2) (ré is inserted) jarégådh → (365) jarégådh + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) jarégådhéti <acyuta intens. cakrapäëi 1.1 of gådh[u] abhikäìkñäyäm>.
ii) (é[ö] is not applied, 466) jarégådh + dhi → (443) jarégardh + dhi → (46) jarégarddhi <acyuta
3) (r is inserted) jargådh → (365) jargådh + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) jargådhéti <acyuta intens. cakrapäëi 1.1 of gådh[u] abhikäìkñäyäm>.
ii) (é[ö] is not applied, 466) jargådh + dhi → (443) jargardh + dhi → (46) jargarddhi <acyuta
In bhüteçvara, we get ajarigådhét. Or else govinda is applied by sütra 443, viñëujanäd di-syor haraù (643)
is applied, govinda is done by sütra 826, the ägamas ri, ré, or r are applied, the change to harighoña is
done by sütra 259, and (in the eka-vacana) the change to harikamala by sütra 252 is done. Thus we get
ajarighart. (In the dvi-vacana) the change to harigadä is done by sütra 96. Thus we get ajarigåddhäm:
1) (ri is inserted) jarigådh → (365) jarigådh + d[ip] → (393, 638, 414) a[t] + jarigådh + d[ip] →
i) (é[ö] is applied, 710) ajarigådhéd → (252) ajarigådhét <bhüteçvara intens. cakrapäëi 1.1 of
gådh[u] abhikäìkñäyäm>.
ii) (é[ö] is not applied, 443) ajarigardh + d[ip] → (643) ajarigardh → (259) ajarighardh → (252)
ajarighart <bhüteçvara intens. cakrapäëi 1.1 of gådh[u] abhikäìkñäyäm>.
2) (ré is inserted) jarégådh → (365) jarégådh + d[ip] → (393, 638, 414) a[t] + jarégådh + d[ip] →
i) (é[ö] is applied, 710) ajarégådhéd → (252) ajarégådhét <bhüteçvara intens. cakrapäëi 1.1 of
ii) (é[ö] is not applied, 443) ajarégardh + d[ip] → (643) ajarégardh → (259) ajaréghardh → (252)
ajaréghart <bhüteçvara intens. cakrapäëi 1.1 of gådh[u] abhikäìkñäyäm>.
3) (r is inserted) jargådh → (365) jargådh + d[ip] → (393, 638, 414) a[t] + jargådh + d[ip] → (two
options by 700):
i) (é[ö] is applied, 710) ajargådhéd → (252) ajargådhét <bhüteçvara intens. cakrapäëi 1.1 of gådh[u]
abhikäìkñäyäm>.
ii) (é[ö] is not applied, 443) ajargardh + d[ip] → (643) ajargardh → (259) ajarghardh → (252)
ajarghart <bhüteçvara intens. cakrapäëi 1.1 of gådh[u] abhikäìkñäyäm>.
1) (ri is inserted) jarigådh → (365) jarigådh + täm → (393, 638, 414) a[t] + jarigådh + täm →
(395, 399, 466) ajarigådh + dhäm → (46) ajarigåddhäm <bhüteçvara intens. cakrapäëi 1.2 of gådh[u]
2) (ré is inserted) jarégådh → (365) jarégådh + täm → (393, 638, 414) a[t] + jarégådh + täm →
(395, 399, 466) ajarégådh + dhäm → (46) ajarégåddhäm <bhüteçvara intens. cakrapäëi 1.2 of gådh[u]
3) (r is inserted) jargådh → (365) jargådh + täm → (393, 638, 414) a[t] + jargådh + täm → (395,
399, 466) ajargådh + dhäm → (46) ajargåddhäm <bhüteçvara intens. cakrapäëi 1.2 of gådh[u]
1) (ri is inserted) jarigådh → (365) jarigådh + an → (393, 638, 414) a[t] + jarigådh + an → (395,
399, 446) ajarigådh + us → (155) ajarigådhuù <bhüteçvara intens. cakrapäëi 1.3 of gådh[u]
2) (ré is inserted) jarégådh → (365) jarégådh + an → (393, 638, 414) a[t] + jarégådh + an → (395,
399, 446) ajarégådh + us → (155) ajarégådhuù <bhüteçvara intens. cakrapäëi 1.3 of gådh[u]
1) (r is inserted) jargådh → (365) jargådh + an → (393, 638, 414) a[t] + jargådh + an → (395,
399, 446) ajargådh + us → (155) ajargådhuù <bhüteçvara intens. cakrapäëi 1.3 of gådh[u]
Da-dho ruù sipi vä (662) is applied, then ro re lopyaù pürvaç ca trivikramaù (147) is applied. Thus we get
ajarighäù, ajarighart, and so on.
1) (ri is inserted) jarigådh → (365) jarigådh + s[ip] → (393, 638, 414) a[t] + jarigådh + s[ip] →
i) (é[ö] is applied, 710) ajarigådhés → (155) ajarigådhéù <bhüteçvara intens. cakrapäëi 2.1 of
ii) (é[ö] is not applied, 443) ajarigardh + s[ip] → (two options by 662):
i) (dh is replaced by r[u]) ajarigarr + s[ip] → (643) ajarigarr → (147) ajarigar → ajarigär →
(155) ajarigäù <bhüteçvara intens. cakrapäëi 2.1 of gådh[u] abhikäìkñäyäm>.
ii) (dh isn’t replaced by r[u], 643) ajarigardh → (259) ajarighardh → (252) ajarighart
<bhüteçvara intens. cakrapäëi 2.1 of gådh[u] abhikäìkñäyäm>.
2) (ré is inserted) jarégådh → (365) jarégådh + s[ip] → (393, 638, 414) a[t] + jarégådh + s[ip] →
i) (é[ö] is applied, 710) ajarégådhés → (155) ajarégådhéù <bhüteçvara intens. cakrapäëi 2.1 of
ii) (é[ö] is not applied, 443) ajarégardh + s[ip] → (two options by 662):
i) (dh is replaced by r[u]) ajarégarr + s[ip] → (643) ajarégarr → (147) ajarégar → ajarégär →
(155) ajarégäù <bhüteçvara intens. cakrapäëi 2.1 of gådh[u] abhikäìkñäyäm>.
ii) (dh isn’t replaced by r[u], 643) ajarégardh → (259) ajaréghardh → (252) ajaréghart
<bhüteçvara intens. cakrapäëi 2.1 of gådh[u] abhikäìkñäyäm>.
3) (r is inserted) jargådh → (365) jargådh + s[ip] → (393, 638, 414) a[t] + jargådh + s[ip] → (two
options by 700):
i) (é[ö] is applied, 710) ajargådhés → (155) ajargådhéù <bhüteçvara intens. cakrapäëi 2.1 of
ii) (é[ö] is not applied, 443) ajargardh + s[ip] → (two options by 662):
i) (dh is replaced by r[u]) ajargarr + s[ip] → (643) ajargarr → (147) ajargar → ajargär → (155)
ajargäù <bhüteçvara intens. cakrapäëi 2.1 of gådh[u] abhikäìkñäyäm>.
ii) (dh isn’t replaced by r[u], 643) ajargardh → (259) ajarghardh → (252) ajarghart <bhüteçvara
The forms of dåç[ir] prekñaëe (1P, “to see”) are daridåçéti and so on. Or else, when am is applied by sütra
576, the forms are daridrañöi and so on.
Ø dåç → (825) dåç + ya[ì] → (844) dåç → (432, 433) då + dåç → (457) då + dåç → (826) dar +
dåç → (452) da + dåç → (three options by 853):
1) (ri is inserted) daridåç → (365) daridåç + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) daridåçéti <acyuta intens. cakrapäëi 1.1 of dåç[ir] prekñaëe>.
ii) (é[ö] is not applied, 576, 225) daridå + a[m] + ç + ti[p] → (61) daridraç + ti[p] → (249)
daridrañti → (280) daridrañöi <acyuta intens. cakrapäëi 1.1 of dåç[ir] prekñaëe>.
2) (ré is inserted) darédåç → (365) darédåç + ti[p] → (393, 638, two options by 700):
i) (é[ö] is applied, 710) darédåçéti <acyuta intens. cakrapäëi 1.1 of dåç[ir] prekñaëe>.
ii) (é[ö] is not applied, 576, 225) darédå + a[m] + ç + ti[p] → (61) darédraç + ti[p] → (249)
darédrañti → (280) darédrañöi <acyuta intens. cakrapäëi 1.1 of dåç[ir] prekñaëe>.
3) (r is inserted) dardåç → (365) dardåç + ti[p] → (393, 638, two options by 700): Matsya Avatara dasa 1/1/06 5:07
i) (é[ö] is applied, 710) dardåçéti <acyuta intens. cakrapäëi 1.1 of dåç[ir] prekñaëe>. Comment [233]: reference this
ii) (é[ö] is not applied, 576, 225) dardå + a[m] + ç + ti[p] → (61) dardraç + ti[p] → (249) dardrañti Matsya Avatara dasa 31/12/05 8:39
→ (280) dardrañöi <acyuta intens. cakrapäëi 1.1 of dåç[ir] prekñaëe>. Comment [234]: reference this:
upendrät suvateù ñatvaà / sunoteù so-stubha-
stuväm
Moreover, regarding the rules about the change to ñ (sütras to), the dhätus ño, ñöubh[u], syand[ü], sthä-senaya-svanja-sanjäà / sedhates tv agatau
småtam
sphur[a], and skanbh[u] mentioned in sütras and so on should also be considered [ç]ti[p] forms just like Matsya Avatara dasa 31/12/05 8:47
suvati and so on in sütra. Thus they should be considered as syati, stobhati, syandati, sphurati, and Comment [235]: this refers to sunoteù in the
skabhnäti respectively. Regarding the rule of saìkarñaëa (sütra 626) all the dhätus from vaç[a] onwards same sütra
should also be considered [ç]ti[p] forms. Regarding the rule that changes the n of ni to ë (sütra 480), the Matsya Avatara dasa 31/12/05 8:41
dhätus ño, yä, [òu]vap[a], vah[a], çam[u], ci[ï], and dih[a] mentioned there should also be considered Comment [236]: reference this: same sütra
[ç]ti[p] forms just like hanti and so on in the same sütra. Thus they should be considered as syati, yäti, Matsya Avatara dasa 31/12/05 9:04
Comment [237]: reference this: same sütra
vapati, vahati, çämyati, cinoti, and degdhi respectively. Other cakrapäëis are also sometimes included
when there is mention of a particular dhätu. Thus ends the section dealing with the cakrapäëis.
Amåta—This sütra means sarveçvarädi-rahitena kevala-sa-rämeëa vyavadhäne ’pi pratyaya-viriïci-sasya

ñatvam iñyate, tathä yena vyavadhänena tat-sasya ñatvam iñyate (“The s of a pratyaya or viriïci changes to
ñ even when a simple sa-räma, that is to say a sa-räma devoid of sarveçvaras and so on, intervenes, and
that sa-räma which is intervening also changes to ñ”). The followers of Päëini agree that the cakrapäëi of
the dhätu grah[a] also takes saìkarñaëa, but the followers of Kaläpa say that it doesn’t take saìkarñaëa.
Thus, to honor their opinion also, Jéva Gosvämé shows the examples jägrahéti and so on. The word
harikamala-harigade means in the eka-vacana dha-räma changes to harikamala, and in the dvi-vacana
dha-räma changes to harigadä and the ta-räma of the pratyaya changes to harighoña.
Because the rules regarding the change to ñ would also apply to the cakrapäëis since [ç]ti[p] forms are
not used in the phrases so-stubha-stuväm (), syander apräëi-kartari (), sphuro ’pi syäd vibhäñayä (), and
veù skambhaù (), Jéva Gosvämé declares that the dhätus mentioned there are also treated like [ç]ti[p]
forms. This is in accordance with the opinion of Päëini. The intention here is that once one knows that
Comment [238]: reference these
they are [ç]ti[p] forms there will be no question of doing the change to ñ in the cakrapäëi form of the
dhätu. Thus we get parisosoti, atitostoti, and so on. Similarly, even though saìkarñaëa would usually
apply since it was said in våtti 844 that the mahähara of ya[ì] is considered a hara in regards to
saìkarñaëa, Jéva Gosvämé says that the five dhätus beginning with vaç[a] in the sütra grahi-jyä (626) are
also treated like [ç]ti[p] forms, and therefore the cakrapäëis of these dhätus to not take saìkarñaëa. Thus
we get vävaçéti or vävañöi, vävyadhéti or vävyaddhi, vävraçcéti or vävrañöi, päpracchéti or päprañöi, and
bäbhrajjéti or bäbhrañöi. All this is in accordance with the opinion of Päëini. Similarly, Jéva Gosvämé says
that the dhätus yä and so on in the sütra upendrän ner ëatvam (480) are also treated like [ç]ti[p] forms.
Thus we get pranisosoti, pranivävaséti, and so on.
The phrase anye ’pi saìgrähyäù signifies that [ë]i can also be applied after the cakrapäëis in accordance
with the following statement from våtti 845: dhätu-nirdeçe tu cakrapäëer api grahaëam (“The cakrapäëi is
also included when there is mention of a particular dhätu”). For example, bobhuvayati and carikrayati.
Y[uk] is also added when [ë]i is applied (see sütra 794), thus çäçäyayati and päpäyayati. Similarly sa[n]
can also be applied after the cakrapäëis. Thus we get bobhüñati and jaìgamiñati. But because the
cakrapäëis are separate new dhätus, i[ö] isn’t made optional by iv-anta-ådha-bhrasja-dambhu (819), rather
i[ö] is always applied. Therefore the nipätas mentioned in sütra 821 cannot apply. Thus we get
dädabhiñati, päpatiñati, dädiñati, dädhiñati, and dediviñati. It is impossible to make a cakrapäëi from a ëy-
anta-dhätu or a san-anta-dhätu because ya[ì] cannot be applied after ëy-anta-dhätus and san-anta-dhätus
since they have more than one sarveçvara (see sütra 825). But it is possible to make a cakrapäëi from a
yuj-ädi-dhätu (see sütra 786) in the case that [ë]i isn’t applied. Thus we get yoyujéti, yoyokti, and so on.
Atha näma-dhätu-prakriyä
Now we begin the section dealing with the näma-dhätus (“dhätus which are produced from nämas”).
857 / naAmaivaSNAupad"At‘atyaya: /
857. näma-viñëupadät pratyayaù
näma-viñëupadät—after a näma-viñëupada; pratyayaù—the pratyayaù.
The words näma-viñëupadät and pratyayaù are to be supplied in the subsequent sütras
vibhur ayam.
Våtti—This is a vibhu adhikära (see våtti 366).
Amåta—A viñëupada that is produced from a näma is called a näma-viñëupada. The adhikära dhätoù
(366) ceased at the end of the cakrapäëi-prakriyä.
Saàçodhiné—As explained before, an adhikära-sütra is a sütra that merely announces the word or words
which are to be supplied in all the sütras up to a certain limit. Sometimes Jéva Gosvämé himself specifies
the limit by saying X iti nirvåttaù in the våtti of the last sütra to which the adhikära extends itself. But
often the limit of the adhikära is left unspecified and it is up to the common sense of the reader to
estimate the limit. The same phenomena is observed in the Añöädhyäyé. Generally the adhikära (anuvåtti)
proceeds ahead into each subsequent sütra like the uninterrupted flow of a river, and this pattern is
Comment [239]: try and get a better
called gaìgä-srotä (“the flow of the Gaìgä”). But sometimes the adhikära proceeds ahead by jumps, understanding maybe from Yadu or Gopi of the
omitting rules along the way, and that pattern is called maëòüka-pluti (“the jumping of a frog”). Thus three kinds: vibhu etc.. and possibly change my
translation
whereas the adhikära dhätoù (366) proceeded like the flow of the Gaìgä in that the word dhätoù was
carried forward into almost every sütra, the current adhikära proceeds like the jumping of a frog in that
the words näma-viñëupadät and pratyayaù are not carried forward into every sütra, but only into those
sütras where they are required. For example, the words näma-viñëupadät and pratyayaù are carried
forward into the next sütra, and into sütras 865, 867, 868, 871, and so on, but they are not carried
forward into the intervening sütras, namely sütras 859 to 864, and sütras 866, 869, 870, and so on,
because they do not fit there. One can usually determine which sütras take these words by consulting
the Amåta commentary.
In some editions of the Hari-nämämåta-vyäkaraëa this section is listed as the vibhu-prakriyä rather than
the näma-dhätu-prakriyä, but this is obviously the later interpolation of an ignorant scribe because vibhu
is merely the name of a kind of an adhikära, a name that was already defined in våtti 366 and that does
not in any way refer to näma-dhätus. Furthermore both the Amåta and Bäla commentaries end this
section with the phrase iti näma-dhätu-prakriyä, not iti vibhu-prakriyä.
858 / yaimacC$ita tasmaAtfyana, /
858. yam icchati tasmät kyan
yam—which; icchati—one desires; tasmät—after that; kyan—[k]ya[n].
The pratyaya [k]ya[n] is applied after a näma-viñëupada which indicates that which one desires.
“kyac” pä. putram icchatéti kyani Üuktärthänäm aprayogaÛ iti nyäyenecchater aprayogaù. putraà kyan,
ka-näv itau, punaù kyan-ädinä sahaika-padatvaà bhaviñyati, punar viñëubhakti-siddhatvät, tataç ca—
Våtti—The Päëinians call it [k]ya[c] (see Añöädhyäyé 3.1.8). When [k]ya[n] is applied in the sense of
putram icchati (“he desires a son”), the word icchati (“he desires”) is left out in accordance with the
maxim uktärthänäm aprayogaù (“Words whose sense has already been expressed are not employed”).
Thus we have putram + [k]ya[n]. The k and n are indicatory letters. Furthermore, the näma-viñëupada
and the pratyayas [k]ya[n] and so on will combine to become a single word, and then, since another
viñëubhakti will be applied1, the following rule applies:
Comment [240]: literally: “will become”
1
It is understood that a sv-ädi viñëubhakti was already applied because the pratyayas [k]ya[n] and so on are applied after a
näma-viñëupada. And because things that end in the pratyayas [k]ya[n] and so on are called dhätus by sütra 365, it is
understood that a tib-ädi viñëubhakti will be applied after the dhätu ending in [k]ya[n].
Amåta—Words whose sense has already been expressed are not employed because employing them
would result in the fault of useless repetition. In this regard, the idea of desiring (icchä) is already
expressed by the pratyaya [k]ya[n] because [k]ya[n] is ordained in the sense of icchä. Thus the word
icchati isn’t used when [k]ya[n] is applied. The phrase punar viñëubhakti-siddhatvät (“since another
viñëubhakti will be applied”) means “since the tib-ädi viñëubhaktis are applied after things that end in the
pratyayas [k]ya[n] and so on because such things are called dhätus by sütra 365.”
Saàçodhiné—The indicatory letter k in [k]ya[n] is not for the sake of prohibiting govinda and våñëéndra,
because the rules of govinda and våñëéndra mentioned so far in the Äkhyäta-prakaraëa anyway don’t
apply here because they are isolated under the adhikära dhätoù (366) and thus only apply to dhätus,
whereas in this section we are dealing with näma-viñëupadas. Rather, the indicatory letter k in [k]ya[n]
is just for the sake of grouping [k]ya[n] and [k]ya[ì] together as the single unit kya in sütras like kyasya
tu vä (830), å-rämasya réù kya-yaìoù (833), näntam eva viñëupadaà kye (864), and so on. The indicatory
letter n in [k]ya[n], however, is to differentiate [k]ya[n] from the pratyaya [k]ya[ì] mentioned in sütra
871.
859 / @ntar"ËÿsvaAde"maRh"Ah"r" Wk(pad"tvaAr"mBae /
859. antaraìga-sv-äder mahähara eka-padatvärambhe
antaraìga-sv-ädeù—of an internal sv-ädi; mahäharaù—mahähara; eka-padatva-ärambhe—when making

into a single word.
In the formation of a compound word, an internal sv-ädi undergoes mahähara.
putra ya iti sthite—
Våtti—Then, when we have putra + ya, the following rule applies.
Amåta—The maxim bhävini bhüta-vad upacäraù (“something that is just about to happen is treated as if
it has already happened”) is applied, and thus the viñëubhakti that was previously applied (in this case
the sv-ädi viñëubhakti) is considered antaraìga (“internal”) in regard to the viñëubhakti that is just about
to be applied (in this case the tib-ädi viñëubhakti), in accordance with the maxim prakåtäv api pürva-
pürvam antaraìgam (våtti 211).
Saàçodhiné—When an internal sv-ädi undergoes mahähara, nimittäpäye naimittikasyäpy apäyaù (våtti

245) is applied, and thus any käryas produced by that sv-ädi are undone. Basically, when this rule is
applied, the pürva-pada (“the first word in the compound”) will look the same as its original prakåti
form. For example, when we apply this rule, gäm <2.1> becomes go since the change of o to ä by o ä am-
çasor, na ca so naù (207) is undone when there is mahähara of the sv-ädi am.
860 / @ã"yasya wR fyaina /
860. a-dvayasya é kyani
a-dvayasya—of a-dvaya; é—the replacement é; kyani—when [k]ya[n] follows.
A-dvaya changes to é when [k]ya[n] follows.

putréya. dhätu-saàjïä, tip-çab-ädi—putréyati. eka-vacanam atantram—puträv icchati, putréyati ity-ädi.
ätmärthaivecchä gamyate. anya-pada-säpekñatäyäà na syät—bhrätuù putram icchati, mahäntaà putram
icchati iti. bhrätuñ-putréyatéti tu samastatvät. putréyati çré-kåñëam iti tu paçcäd-yogena. lakñmaëaà sä
våñasyantéti bhaööi-vat. upendräras trivikrama ity-ädi—prarñabhéyati prärñabhéyati. upal-käréyati upäl-
käréyati. neha—upa è-käréyati upar-käréyati. upendrä-dvaya-hara ity-ädi—upekéyati upaikéyati. evaà gäm
icchati—go ya iti sthite—
Våtti—Thus we get putréya. Putréya is called a dhätu by sütra 365, ti[p] and [ç]a[p] are applied, and thus
we get putréyati:
Ø putram <2.1> → (858) putram + [k]ya[n] → (859) putra + [k]ya[n] → (860) putréya → (365)
putréya + ti[p] → (393) putréya + [ç]a[p] + ti[p] → (396) putréyati (“he desires a son”) <acyuta pa. 1.1 of
the näma-dhätu putréya>.
There is no rule that only eka-vacana can be used, thus putréyati could mean puträv icchati (“he desires
two sons”) and so on.
Ø putrau <2.2> → (858) putrau + [k]ya[n] → (859) putra + [k]ya[n] → (860) putréya → (365)
putréya + ti[p] → (393) putréya + [ç]a[p] + ti[p] → (396) putréyati (“he desires two sons”) <acyuta pa. 1.1
of the näma-dhätu putréya>.
It is understood that the desire must be for oneself.1 [K]ya[n] is not applied if there is dependence on
another word. For example, [k]ya[n] is not applied in bhrätuù putram icchati (“he desires his brother’s
son”) and mahäntaà putram icchati (“He desires a great son”). But [k]ya[n] is applied in bhrätuñ-
Comment [241]: comment in class that this
putréyati (“he desires his brother’s son”) because the words bhrätuù and putram have been compounded could theoretically be a counterexample of how
here. Examples like putréyati çré-kåñëam (“He desires Kåñëa as his son”) are valid by later syntactical the desire must be for oneself e.g “he desires a son
for his brother”.. Just like the SK example rajïaù
connection (paçcäd-yoga), just like in Bhaööi’s example lakñmaëaà sä våñasyanté (“She desires Lakñmaëa putram icchati (“he desires a son for the king”),
as her sex partner”). The sütra näma-dhätau tu vä tad-alaç ca, na tu trivikrama-bhavasya (561), which is but then we have the example bhrätuñ-putréyati
where the desire is obviously for oneself because
connected with the sütra upendräras trivikrama (560), is applied. Thus we get prarñabhéyati or [k]ya[n] is applied.
prärñabhéyati (from pra + åñabhéya), and upal-käréyati or upäl-käréyati (from upa + ÿ-käréya). But when Matsya Avatara dasa 5/1/06 6:48
we have upa + è-käréyati the change to trivikrama by sütra 561 cannot be done and thus we only get Comment [242]: “she” here refers to Ravana’s
upar-käréyati. The sütra näma-dhätau vä (488), which is connected with the sütra upendrä-dvaya-hara e- sister suparnakha
o-rämayor ië-edhau vinä (487), is applied. Thus we get upekéyati or upaikéyati (from upa + ekéya). When Matsya Avatara dasa 5/1/06 6:51
Comment [243]: maybe better to say “mate”
[k]ya[n] is applied in the sense of gäm icchati (“he desires a cow”), and we get go + ya by following the although the meaning here is literally
same procedure as before (see all the steps from sütra 858 to våtti 859), the following rule applies. maithunecchäyäm (“in the sense of desiring sex”)
Amåta—Regarding the sentence anya-pada-säpekñatäyäà na syät (“[K]ya[n] is not applied if there is

dependence on another word”), due to the word ca in the following statement of the earlier
grammarians, it is understood that pratyayas prescribed in the Äkhyäta-prakaraëa are also forbidden: na
säpekñe kåt-taddhita-samäsäç ca (“Kåt pratyayas, taddhita pratyayas, and samäsas are not applied when
there is dependence on another word”). Bhrätuñ-putréyati is formed by applying [k]ya[n] after the
samäsa bhrätuñ-pütram, a samäsa wherein the ñañöhé viñëubhakti of the word bhrätuù doesn’t undergo
mahähara by å-rämäd vidyä-yoni-sambandhe (). Someone may argue, “There is also dependence in the
example putréyati çré-kåñëam, so why is [k]ya[n] seen there?” In answer to this, Jéva Gosvämé says
paçcäd-yogena. Dependence is the state of being connected with a word other than a word which
assumes a merged meaning by compounding. In the preliminary stage, putram + icchati, there is no
relationship between two words apart from the relationship of the two words (putram + [k]ya[n]) which
are already in the process of becoming a single word by compounding. Thus there is no dependence.
The word çré-kåñëam, however, is connected later as the object (karma) of the new dhätu putréya. Thus
there is no fault, and Jéva Gosvämé backs this up by showing Bhaööi’s example beginning lakñmaëam. It
1
Thus Käçikä, commenting on Añöädhyäyé 3.1.8, gives the counterexample räjïaù putram icchati (“He desires a son for the
king”).
will be explained in sütra 866 that våña + [k]ya[n] are replaced by the nipäta våñasya when the sense is
desire for sex.
861 / @Aeã"yasyaAvaAvaAE ‘atyayayae /
861. o-dvayasyäv-ävau pratyaya-ye
o-dvayasya—of o-dvaya; av-ävau—the replacements av and äv; pratyaya-ye—when a pratyaya beginning

with y follows.
O and au change to av and äv when a pratyaya beginning with y follows1.
862 / DaAtaus$ambainDanastau naAnyainaimaÔasya /
862. dhätu-sambandhinas tu nänya-nimittasya
dhätu-sambandhinaù—which belong to a dhätu; tu—but; na—not; anya-nimittasya—caused by

something other than the pratyaya beginning with y.
But the o and au of a dhätu don’t become av and äv when the o and au are caused by something other
than the pratyaya beginning with y.
gavyati. nävam icchati—nävyati. dhätoù kåti—lavyam bhävyam. anya-nimittatvän neha—ä üyate oyate,
auyata.
Våtti—Thus we get gavyati.
Ø gäm <2.1> → (858) gäm + [k]ya[n] → (859) go + [k]ya[n] → (861) gavya → (365) gavya +
ti[p] → (393) gavya + [ç]a[p] + ti[p] → (396) gavyati (“he desires a cow”) <acyuta pa. 1.1 of the näma-
dhätu gavya>.
When [k]ya[n] is applied in the sense of nävam icchati (“he desires a boat”), we get nävyati.
Ø nävam <2.1> → (858) nävam + [k]ya[n] → (859) nau + [k]ya[n] → (861) nävya → (365)
nävya + ti[p] → (393) nävya + [ç]a[p] + ti[p] → (396) nävyati (“he desires a boat”) <acyuta pa. 1.1 of the
näma-dhätu nävya>.
When the kåt pratyaya ya[t] is applied after the dhätu lü[ï] chedane, we get lavyam <1.1>, and when the
kåt pratyaya [ë]ya[t] is applied after the dhätu bhü sattäyäm, we get bhävyam <1.1>. But the changes to
av and äv don’t take place in ä + üyate → oyate <acyuta karmaëi 1.1 of ä[ì] + ve[ï] tantu-santäne> or in
auyata <bhüteçvara karmaëi 1.1 of ve[ï] tantu-santäne> because the o and au is caused by something else
[they are not original].
Amåta—Regarding lavyam <1.1>, the kåt pratyaya ya[t] is applied after the dhätu lü[ï] by sarveçvaränta-
dhätor yat (), dhätor antasya govindaù pratyaye (394) is applied, and then o changes to av by the previous
sütra. Here the govinda takes place because of the pratyaya ya[t], thus the o is caused by the pratyaya
beginning with y. Regarding bhävyam <1.1>, the kåt pratyaya [ë]ya[t] is applied after the dhätu bhü by u-
dvayäë ëyad ävaçyake (), antasya våñëéndro nåsiàhe (422) is applied, and then au changes to äv by the
1
previous sütra. Here the våñëéndra takes place because of the pratyaya [ë]ya[t], thus the au is caused by
the pratyaya beginning with y. Regarding oyate, te is applied in karmaëi prayoga after ä[ì] + ve[ï], then
ya[k] is applied, and saìkarñaëa is done by vaci-svapi-yaj-ädénäà saìkarñaëaù kapile (622). Thus we get
ä + u + ya[k] + te. Then vämanasya trivikramaù kåt-kåñëa-dhätuketara-ya-pratyaye (508) and u-dvaye o
(50) are applied. Here the o is caused by ä-räma, not by the pratyaya beginning with y. Thus the change
to av doesn’t take place. Regarding auyata, the bhüteçvara pratyaya ta is applied in karmaëi prayoga after
ve[ï], then ya[k] is applied, and saìkarñaëa is done by vaci-svapi-yaj-ädénäà saìkarñaëaù kapile (622).
Thus we get u + ya[k] + ta. Then a[t] is added, våñëéndra is done by sarveçvaräder våñëéndro ’t-prasaìga-
mätre (472), and o-dvaye au (57) is applied. Here the au is caused by a[t], not by the pratyaya beginning
with y. Thus the change to äv doesn’t take place.
Comment [245]: reference these
863 / yauSmad"smad"Aestvanmad"AvauÔar"pad"‘atyayaAere"k(tvae /
863. yuñmad-asmados tvan-madäv uttara-pada-pratyayor ekatve
yuñmad-asmadoù—of the words yuñmad and asmad; tvad-madau—the replacements tvad and mad; uttara-
pada-pratyayoù—when an uttara-pada or pratyaya follows; ekatve—when the viñaya is eka-vacana (“the
singular”).
In eka-vacana, the words yuñmad and asmad are replaced by tvad and mad respectively when an
uttara-pada or pratyaya follows.
samäsasya para-padam uttara-padam. tväm icchati—tvadyati. mäm icchati—madyati. dvitva-bahutvayoù—

yuñmadyati asmadyati. na kura-chura-näma-dhätünäm—catur icchati caturyati, divam icchati divyati. evaà
giryati dhuryati. tathä ca bhäñyam, asupéty eva. tac ceha ñañöhyä vipariëamyate. tena sub-dhätor na
bhavatéti. vämana eva khalu käçikä-bhäñävåtti-kätantra-rasavaté-supadmädiñu manyate. prakriyä-prasädau
tu cintyau. å-rämasya réù kya-yaìoù—kartréyati.
Våtti—The last word of a samäsa (“compound word”) is called the uttara-pada. Thus, when [k]ya[n] is
applied in the sense of tväm icchati (“he desires you”), we get tvadyati, and when [k]ya[n] is applied in
the sense of mäm icchati (“he desires me”), we get madyati.
Ø tväm <2.1> → (858) tväm + [k]ya[n] → (859) yuñmad + [k]ya[n] → (863) tvadya → (365)
tvadya + ti[p] → (393) tvadya + [ç]a[p] + ti[p] → (396) tvadyati (“he desires you”) <acyuta pa. 1.1 of the
näma-dhätu tvadya>.
Ø mäm <2.1> → (858) mäm + [k]ya[n] → (859) asmad + [k]ya[n] → (863) madya → (365)
madya + ti[p] → (393) madya + [ç]a[p] + ti[p] → (396) madyati (“he desires me”) <acyuta pa. 1.1 of the
näma-dhätu madya>.
In dvi-vacana and bahu-vacana we get yuñmadyati and asmadyati.
Ø yuväm <2.2> → (858) yuväm + [k]ya[n] → (859) yuñmad + [k]ya[n] → yuñmadya → (365)
yuñmadya + ti[p] → (393) yuñmadya + [ç]a[p] + ti[p] → (396) yuñmadyati (“he desires the both of you”)
<acyuta pa. 1.1 of the näma-dhätu yuñmadya>.
Ø yuñmän <2.3> → (858) yuñmän + [k]ya[n] → (859) yuñmad + [k]ya[n] → yuñmadya → (365)
yuñmadya + ti[p] → (393) yuñmadya + [ç]a[p] + ti[p] → (396) yuñmadyati (“he desires all of you”)
<acyuta pa. 1.1 of the näma-dhätu yuñmadya>.
Ø äväm <2.2> → (858) äväm + [k]ya[n] → (859) asmad + [k]ya[n] → asmadya → (365)
asmadya + ti[p] → (393) asmadya + [ç]a[p] + ti[p] → (396) asmadyati (“he desires both of us”) <acyuta
pa. 1.1 of the näma-dhätu asmadya>.
Ø asmän <2.3> → (858) asmän + [k]ya[n] → (859) asmad + [k]ya[n] → asmadya → (365)
asmadya + ti[p] → (393) asmadya + [ç]a[p] + ti[p] → (396) asmadyati (“he desires all of us”) <acyuta pa.
1.1 of the näma-dhätu asmadya>.
Na kura-chura-näma-dhätünäm (262) is applied. Thus, when [k]ya[n] is applied in the sense of catur
icchati (“he desires four”), we get caturyati, and when [k]ya[n] is applied in the sense of divam icchati
(“he desires heaven”), we get divyati. In the same way we get giryati (“he desires speech”) and dhuryati
(“he desires a burden”). In the same way, Mahä-bhäñya, commenting on Añöädhyäyé 8.2.77, says asupi. In
this case asupi (a word that ends in a saptamé viñëubhakti) is changed into a word that ends in a ñañöhé
viñëubhakti. Thus asupi means sub-dhätor na bhavati (“But not of a sub-dhätu (näma-dhätu)”). Käçikä,
Bhäñä-våtti, Kätantra-vyäkaraëa, Rasavaté, and Supadma-vyäkaraëa also agree that the i and u in the
above examples should remain vämana. Thus Prakriyä-kaumudé and Prasäda, the commentary on
Prakriyä-kaumudé written by Viööhaläcärya, are questionable in this regard. Å-rämasya réù kya-yaìoù
(833) is applied. Thus we get kartréyati.
Ø kartäram <2.1> → (858) kartäram + [k]ya[n] → (859) kartå + [k]ya[n] → (833) kartréya →
(365) kartréya + ti[p] → (393) kartréya + [ç]a[p] + ti[p] → (396) kartréyati (“he desires an agent”)
<acyuta pa. 1.1 of the näma-dhätu kartréya>.
Amåta—Prakriyä-kaumudé and Prasäda make géryati and dévyati by hali ca (Añöädhyäyé 8.2.77). But this
is questionable because it is against the opinion of the Mahä-bhäñya.
864 / naAntamaeva ivaSNAupadM" fyae /
864. näntam eva viñëupadaà kye
na-antam—a word ending in na-räma; eva—only; viñëupadam—a viñëupada; kye—when [k]ya[n] or

[k]ya[ì] follow.
When [k]ya[n] or [k]ya[ì] follow, only words ending in n are treated like viñëupadas.
räjänam icchati, viñëupadatvän na-lopädiù. na-rämädi-haro näsiddhas tug-ädi-vidher anyatra, räjéyati.

aharyati. kaàsa-habhyäm ity atra tv asiddhas tataù påthäv api kvipi na tuk. niyamän neha viñëupadatvam—
Comment [246]: this is based on SK 353
väcyati. viñëujanäd ity-ädau kyasya tu vä—samidhitä samidhyitä.
Våtti—Thus, when [k]ya[n] is applied in the sense of räjänam icchati (“he desires a king”), there is
deletion of n and so on by sütras 260 and so on because the word ending in n is a viñëupada. The
deletion of n and so on isn’t asiddha in regards to rules other than the rules of t[uk] and so on.
Ø räjänam <2.1> → (858) räjänam + [k]ya[n] → (859) räjan + [k]ya[n] → (864, 260) räja +
[k]ya[n] → (860) räjéya → (365) räjéya + ti[p] → (393) räjéya + [ç]a[p] + ti[p] → (396) räjéyati (“he
desires a king”) <acyuta pa. 1.1 of the näma-dhätu räjéya>.
Ø ahaù <2.1> → (858) ahaù + [k]ya[n] → (859) ahan + [k]ya[n] → (864, 300) ahaù + [k]ya[n]
→ (145) aharya → (365) aharya + ti[p] → (393) aharya + [ç]a[p] + ti[p] → (396) aharyati (“he desires
day”) <acyuta pa. 1.1 of the näma-dhätu aharya>.
But in kaàsa-habhyäm (see våtti 267) the deletion of n is asiddha, and thus t[uk] isn’t applied when the
kåt pratyaya [k]vi[p] follows, even though [k]vi[p] is a påthu pratyaya. Due to the restriction made in
this sütra, the väc in väcyati isn’t treated like a viñëupada.
Ø väcam <2.1> → (858) väcam + [k]ya[n] → (859) väcya → (365) väcya + ti[p] → (393) väcya +
[ç]a[p] + ti[p] → (396) väcyati (“he desires speech”) <acyuta pa. 1.1 of the näma-dhätu väcya>.
Kyasya tu vä (830), which is connected to the sütra beginning viñëujanät (sütra 829), is applied, and we
get samidhitä or samidhyitä.
Ø samidham <2.1> → (858) samidham + [k]ya[n] → (859) samidhya → (365) samidhya + tä →

(424) samidhya + i[ö] + tä → (two options by 830):
1) (the ya of [k]ya[n] is deleted) samidhitä (“he will desire firewood”) <bälakalki pa. 1.1 of the
näma-dhätu samidhya>.
2) (the ya of [k]ya[n] isn’t deleted, 511) samidhyitä (“he will desire firewood”) <bälakalki pa. 1.1
of the näma-dhätu samidhya>.
Amåta—In the Näma-prakaraëa the prakåti was only treated like a viñëupada when a sv-ädi or taddhita
pratyaya follows (see sütra 246), but here the prakåti is treated like a viñëupada even when [k]ya[n] or
[k]ya[ì] follow. Thus this is a new rule (it is not the restriction of an old rule). Someone may argue
“Regarding räjéyati, since the deletion of n by sütra 260, which is a bahiraìga kärya, is asiddha at the
time of applying the antaraìga change of a to é by sütra 860 (see kvacid antaraìge in våtti 260), where is
the chance to apply the change of a to é?” In answer to this, Jéva Gosvämé speaks the sentence beginning
na-rämädi-haro näsiddhaù. Due to the word ädi in na-rämädi-haraù, the deletion of the s of ojas and so
on (see sütras 872 and 873) as well as the deletion of the t of çaçvat and so on (see sütra 878) also aren’t
asiddha. The implied meaning of Jéva Gosvämé’s statement that the deletion of n and so on isn’t asiddha
in regards to rules other than the rules of t[uk] and so on is that one shouldn’t think that the deletion of
n is asiddha in the word räjan, because the rules of t[uk] and so on don’t apply there.
But the deletion of n and so on is asiddha in regards to the rules of t[uk] and so on, and Jéva Gosvämé
shows this with the sentence beginning kaàsa-habhyäm. When the kåt pratyaya [k]vi[p] is applied in the
sense of kaàsaà hanti (“he kills Kaàsa”), we get the word kaàsa-han. When bhyäm is applied after
kaàsa-han and nämäntasya nasya haro viñëupadänte (260) is applied, vämanät tuk påthau () would
normally apply, but the deletion of n by sütra 260, which is a bahiraìga kärya, is asiddha at the time of
applying the rule of t[uk] (sütra), and thus t[uk] isn’t applied in kaàsa-habhyäm <3.2>. Due to the word
ädi in tug-ädi-vidheù, the deletion of n and so on is also asiddha in regards to rules related to sv-ädis and Matsya Avatara dasa 9/1/06 16:03
Comment [248]: reference this: same sütra
rules related to a saàjïä. Examples in regards to rules related to sv-ädis are how kåñëasya trivikramo
gopäle (160) doesn’t apply in räjabhyäm <3.2> because the deletion of n is asiddha, how kåñëäd bhisa ais
(161) doesn’t apply in räjabhiù <3.3> because the deletion of n is asiddha, and how kåñëasya e vaiñëave
bahutve (163) doesn’t apply in yuvasu <7.3> because the deletion of n is asiddha. An example in regards
to rules related to a saàjïä is how the sütra beginning hari-saàjïasya (sütra) doesn’t apply in the räma-
kåñëa-samäsa of daëòé ca dattaç ca because the word daëòin is not called hari since the deletion of the n
Comment [249]: reference this : samäsa-sütra:
of daëòin is asiddha. Thus the rule of pürva-nipäta (sütra) is not applied and we get datta-daëòinau or
daëòi-dattau. hari-saàjïasya, sarveçvarädy-a-rämäntasya, alpa-
sarveçvarasya, laghv-akñarasya, püjitasya ca, sva-
gaëe tu yathottaram
The word eva in the current sütra creates a restriction (niyama) such that all words other than those that Matsya Avatara dasa 9/1/06 16:54
end in n aren’t treated like viñëupadas when [k]ya[n] or [k]ya[ì] follow. Thus ca-vargasya ka-vargo Comment [250]: fix this up if necessary after
viñëupadänte (243) is not applied in väcyati (“he desires speech”), dhvaàsu-sraàsu-vasv-anaòuhäà do studying the samäsa prakaraëa
viñëupadänte (286) is not applied in vidvasyati (“he desires one who knows”), hasya òhaù (290) is not Matsya Avatara dasa 9/1/06 16:59
Comment [251]: reference this : samäsa-sütra:
applied in madhu-lihyati (“he desires one who licks honey”), dädes tu dhätor ghaù (290) is not applied in
go-duhyati (“he desires one who milks cows”), sat-saìgäntasya haro viñëupadänte (242) is not applied in hari-saàjïasya, sarveçvarädy-a-rämäntasya, alpa-
sarveçvarasya, laghv-akñarasya, püjitasya ca, sva-
puàsyati (“he desires a man”), and so on. gaëe tu yathottaram
865 / maAntaAvyayaAByaAM na fyana, /
865. mäntävyayäbhyäà na kyan

Comment [252]: don’t include this sütra in
ma-anta-avyayäbhyäm—after a word that ends in ma-räma or after an avyaya; na—not; kyan—[k]ya[n]. course
The pratyaya [k]ya[n] isn’t applied after a näma-viñëupada whose prakåti ends in m, nor is it applied
after an avyaya.
kim icchati, uccair icchati.
Våtti—For example, [k]ya[n] is not applied in kim icchati (“he desires what?”) and uccair icchati (“he
desires fervently”).
Saàçodhiné—This sütra is based on Kätyäyana’s Värttika to Añöädhyäyé 6.4.50 which says mänta-
prakåtikät sub-antäd avyayäc ca kyac na syät (“[K]ya[c] ([k]ya[n]) isn’t applied after a sub-anta (näma-
viñëupada) whose prakåti ends in m or after an avyaya”)
866 / @zAnaAya bauBauºaAyaAma, , od"nya ipapaAs$aAyaAma, , DanaAyaAitalaAeBae , @ìsyava{SasyaAE maETaunaecC$AyaAma, ,

ºaIr"syalavaNAsyaAE d"iDasyad"DyasyaAE maDausyamaDvasyaAE paitasyapatyasyaAivatyaAd"yaAe laAlas$aAyaAma, /
866. açanäya bubhukñäyäm, udanya pipäsäyäm, dhanäyäti-lobhe, açvasya-våñasyau maithunecchäyäm,

kñérasya-lavaëasyau dadhisya-dadhyasyau madhusya-madhvasyau patisya-patyasyäv ity-ädayo lälasäyäm
açanäya—açanäya; bubhukñäyäm—if bubhukñä (“hunger”) is understood; udanya—udanya; pipäsäyäm—

if pipäsä (“thirst”) is understood; dhanäya—dhanäya; ati-lobhe—if ati-lobha (“intense greed”) is
understood; açvasya-våñasyau—açvasya and våñasya; maithuna-icchäyäm—if maithunecchä (“desire for
sex”) is understood; kñérasya-lavaëasyau—kñérasya and lavaëasya; dadhisya-dadhyasyau—dadhisya and
dadhyasya; madhusya-madhvasyau—madhusya and madhvasya; patisya-patyasyau—patisya and patyasya;
ity-ädayaù—and so on; lälasäyäm—if lälasä (“ardent desire”) is understood.
The following words along with [k]ya[n] are replaced by the following nipätas1: açana + [k]ya[n] →
açanäya if there is hunger ; udaka + [k]ya[n] → udanya if there is thirst ; dhana + [k]ya[n] → dhanäya
if there is intense greed ; açva and våña + [k]ya[n] → açvasya and våñasya if there is desire for sex ;
kñéra and lavaëa + [k]ya[n] → kñérasya and lavaëasya if there is ardent desire ; and also when there is
ardent desire: dadhi + [k]ya[n] → dadhisya or dadhyasya, madhu + [k]ya[n] → madhusya or
madhvasya, pati + [k]ya[n] → patisya or patyasya, and so on.
açanodakädénäà kyann-antä nipätäù. våño ’tra puà-mätro våñabhaç ca. våñasyanté tu kämukéty amaraù.
dadhisyädayas tu dantya-madhyä eva. bubhukñayäçanam icchati—açanäyati ity-ädi.
Våtti—These are nipätas of the words açana, udaka, and so on along with [k]ya[n]. In this regard, the
word våña can refer just to a man or it can refer to a bull. Amara-koña (2.6.9) says våñasyanté tu kämuké
1
(“The word våñasyanté 1 refers to a lusty woman”). The nipätas dadhisya and so on only have a dental s.
Thus, when the sense is bubhukñayäçanam icchati (“he desires food because of hunger”) and so on, we Matsya Avatara dasa 9/1/06 6:45
Comment [253]: reference sütra in footnotes
get açanäyati <acyuta pa. 1.1 of the näma-dhätu açanäya> and so on.
Amåta—It doesn’t make sense that a human woman would desire sex with a bull. Therefore Jéva
Gosvämé explains that the word våña here refers only to a man, and he proves this by quoting Amara-
koña. Thus Bhaööi’s example lakñmaëaà sä våñasyanté (“She desires Lakñmaëa as her sex partner”) is
proper. But when there is no desire for sex, we get açvéyati sainikaù (“the soldier desires a horse”).
Comment [254]: “she” here refers to Ravana’s
Similarly, when there is no ardent desire, we get kñéréyati kåñëaù2 (“Kåñëa wants some milk”) and so on. sister suparnakha
If there is a desire to immediately eat the food, a desire to immediately drink the water, and a desire for Matsya Avatara dasa 9/1/06 6:59
more wealth even though one is already wealthy, then açanäyati, udanyati, and dhanäyati are used. Comment [255]: maybe better to say “mate”
Otherwise, if there is a desire to get food for some future occasion, a desire to get water for bathing and although the meaning here is literally
maithunecchäyäm (“in the sense of desiring sex”)
so on, and a desire to get wealth because one is poor, then açanéyati, udakéyati, and dhanéyati are used.
867 / k(Amyaê paUvaRfyaªaTaeR /
867. kämyaç ca pürva-kyann-arthe
kämyaù—kämya; ca—also; pürva-kyan-arthe—in the meaning of [k]ya[n] described before (see sütra
858).
The pratyaya kämya is also applied after a näma-viñëupada which indicates that which one desires.
uccäraëärthatvädy-abhävän na kit. dhätv-adhikära eveöo räma-dhätukatvasya ca vidhänäd iò-ädi-präptau

dvy-aìga-vaikalyam. putrakämyati kåñëam.
Våtti—The k in kämya is not an indicatory letter because it serves no purpose in aiding pronunciation
and so on. There is a twofold defect in applying i[ö] and so on because both i[ö] and the term räma-
dhätuka are ordained under the adhikära dhätoù (366). Thus we get putrakämyati kåñëam (“He desires
Kåñëa as his son”).
Ø putram <2.1> → (867) putram + kämya → (859) putrakämya → (365) putrakämya + ti[p] →
(393) putrakämya + [ç]a[p] + ti[p] → (396) putrakämyati (“he desires a son”) <acyuta pa. 1.1 of the
näma-dhätu putra-kämya>.
Amåta—Due to the word ca, the [k]ya[n] described previously in sütra 858 is also applied. Kapilärthatva
is also included by the word adi in uccäraëärthatvädy-abhävät. Thus the sentence means “The k in
kämya is not an indicatory letter because it serves no purpose in aiding pronunciation or in making
kämya kapila. And one cannot say that kämya has to be kapila to prevent govinda in harikämyati and so
on, because it is anyway impossible to apply govinda since in dhätor antasya govindaù pratyaye (394)
govinda is only ordained in relation to a dhätu, and here we have a näma. Someone may wonder “Why
isn’t i[ö] applied in putrakämyati and so on when kämya follows?” In answer to this, Jéva Gosvämé says
dvy-aìga-vaikalyam. The first defect is that the rule iö räma-dhätuke (424) only applies after a dhätu and
not after a näma since it comes under the adhikära dhätoù (366). The second defect is that the term
räma-dhätuka in anye pratyayä räma-dhätukäù (387) only applies after a dhätu and not after a näma since
it also comes under the adhikära dhätoù (366). However, the pratayaya kämya can also be applied after a
1
This word is formed by applying the kåt pratyaya [ç]at[å] after the näma-dhätu våñasya. The a of våñasya is deleted by sütra
396, and we get våñasyat[å]. Then, to make the feminine version of this word, the taddhita pratyaya é[p] is applied by å-rämäc
caturbhujänubandhän na-rämäd aïcater vähaç ca man-mätå-païcädi-varjam (). Thus we get våñasyaté. Finally n[um] is added by
çap-çyäbhyäà çatur num é-pratyaye (), and we get våñasyanté.
2
An example of when there is ardent desire is kñérasyati vatsaù (“The calf longs for some milk”).
näma-viñëupada whose prakåti ends in m and after an avyaya. Thus we get kiìkämyati (“he desires
what?”), svaùkämyati (“he desires heaven”), and so on.
868 / yaimavaAcar"ita yaismaiªava ca tasmaAtfyana, /
868. yam iväcarati yasminn iva ca tasmät kyan
yam—which; iva—like; äcarati—one treats or acts; yasmin—in which; iva—like; ca—and; tasmät—after
that; kyan—[k]ya[n].
The pratyaya [k]ya[n] is also applied after a näma-viñëupada which indicates that which one treats
someone like and after a näma-viñëupada which indicates that place in which one acts as if in.
putram iväcarati—putréyati rämam. putra-van manyata ity arthaù. våndävane iväcarati—våndävanéyati

nijopavane. våndävane yathä vyavaharati tathety arthaù.
Våtti—Thus, when [k]ya[n] is applied in the sense of putram iväcarati (“he treats like a son”), we get
putréyati rämam (“he treats Balaräma like his own son”) which means putra-van manyate (“he considers
like his own son”).
Ø putram <2.1> → (868) putram + [k]ya[n] → (859) putra + [k]ya[n] → (860) putréya → (365)
putréya + ti[p] → (393) putréya + [ç]a[p] + ti[p] → (396) putréyati (“he treats like a son”) <acyuta pa. 1.1
of the näma-dhätu putréya>.
When [k]ya[n] is applied in the sense of våndävane iväcarati (“he acts as if he were in Våndävana”), we
get våndävanéyati nijopavane (“he acts in his own garden as if he were in Våndävana”) which means
våndävane yathä vyavaharati tathä (“in which way he behaves in Våndävana, in that way he behaves in
his own garden”).
Ø våndävane <7.1> → (868) våndävane + [k]ya[n] → (859) våndävana + [k]ya[n] → (860)

våndävanéya → (365) våndävanéya + ti[p] → (393) våndävanéya + [ç]a[p] + ti[p] → (396) våndävanéyati
(“he acts as if in Våndävana”) <acyuta pa. 1.1 of the näma-dhätu våndävanéya>.
Amåta—Here Räma refers to Balaräma, and the meaning is “Yaçodä treats Balaräma as her own son” or
“Nanda treats Balaräma as his own son.” The meaning of the sentence beginning våndävane yathä is “As
in Våndävana he would do things suitable for worship like daëòa-vat-praëämas and parikramas, so in his
own garden he does the same things.” The pratyaya kämya cannot be applied in these meanings due to
the phrase pürva-kyann-arthe in the previous sütra.
869 / x~AE nalaAepainaSaeDa: fyae /
869. ìau na-lopa-niñedhaù kye
ìau—when there is [ì]i; na-lopa-niñedhaù—prohibition of the deletion of na-räma; kye—when [k]ya[n]

follows.
The deletion of n by sütra 260 doesn’t take place when [k]ya[n] follows if the näma-viñëupada is in
the saptamé eka-vacana.
räjanéväcarati—räjanyati gopäle. evaà pathinyati gåhe.
Våtti—Thus, when [k]ya[n] is applied in the sense of räjanéväcarati (“he acts as if before a king”), we
get räjanyati gopäle (“he acts before Kåñëa as if he were before a king”). Similarly, we get pathinyati gåhe
(“he acts in his own house as if he were on the road”).
Amåta—Where the deletion of n would normally always take place since words ending in n are
viñëupadas by sütra 864, this rule prohibits it. Why do we say “if the näma-viñëupada is in the saptamé
eka-vacana”? Consider how, when [k]ya[n] is applied in the sense of räjänam iväcarati (“he treats like a
king”), we get räjéyati kåñëam (“he treats Kåñëa like a king”).
870 / ivaSNAujanaAd"patyasya yaAe h"r": fyavyaAe: /
870. viñëujanäd apatyasya yo haraù kya-vyoù
viñëujanät—after a viñëujana; apatyasya—of a patronymic taddhita pratyaya (see sütras, ,and so on);
yaù—of ya-räma; haraù—deletion; kya-vyoù—when [k]ya[n], [k]ya[ì], or vi follow.
Comment [256]: reference these:
tasyäpatyam
If it comes after a viñëujana, the y of a patronymic taddhita pratyaya is deleted when [k]ya[n],
and
[k]ya[ì], or vi follow. gargäder mädhava-ya-rämaù
vis taddhitaù. gargasyäpatyam ity arthe ya-rämañ öaëit taddhitaù. ädi-sarveçvarasya våñëéndro nåsiàhe iti
vakñyate—gärgyaù; tataù kyani ya-mätra-hareëä-räma-çeñaù—gärgéyati.
Våtti—Here vi refers to the taddhita pratyaya vi (see sütra). When the taddhita pratyaya ya which has the
indicatory letters ö and ë is applied in the sense of gargasyäpatyam (“a descendant of Garga”), the future
sütra ädi-sarveçvarasya våñëéndro nåsiàhe (sütra) is applied and we get gärgyaù <1.1> (“a descendant of abhüta-tad-bhäve kåbhvasti-yoge viù, kåïi karmani
Garga”). When [k]ya[n] is applied, a-räma remains because only ya-räma is deleted. Thus we get bhv-astyoù kartari
gärgéyati. Matsya Avatara dasa 11/1/06 5:33

Ø gärgyam <2.1> → (868) gärgyam + [k]ya[n] → (859) gärgya + [k]ya[n] → (870) gärga +
[k]ya[n] → (860) gärgéya → (365) gärgéya + ti[p] → (393) gärgéya + [ç]a[p] + ti[p] → (396) gärgéyati
(“he treats like a descendant of Garga”) <acyuta pa. 1.1 of the näma-dhätu gärgéya>.
Amåta—In this case the y belongs to the patronymic taddhita pratyaya called mädhava-ya which is
ordained by gargäder mädhava-ya-rämaù (). Because it is mädhava it has the indicatory letters ö and ë by
öaëin mädhavaù ().
871 / ya wvaAcar"ita tasmaAtfyax.~ /
871. ya iväcarati tasmät kyaì
yaù—who or which; iva—like; äcarati—one acts; tasmät—after that; kyaì—[k]ya[ì].
The pratyaya [k]ya[ì] is applied after a näma-viñëupada which indicates that who or which one acts
like.
Saàçodhiné—Due to the indicatory letter ì, the ätmapada endings are applied after näma-dhätus that end
in [k]ya[ì] (see sütra 389).
872 / @AejaAe'ps$ar"s$aAe: s$asya ca h"r": /
872. ojo-’psarasoù sasya ca haraù
ojas-apsarasoù—of the words ojas (“strength, lustre, vitality”) and apsaras (“heavenly prostitute”);
sasya—of the sa-räma; ca—and; haraù—deletion.
And when [k]ya[ì] is applied, the final s of ojas and apsaras is deleted.
873 / payas$astau vaA /
873. payasas tu vä
payasaù—of the word payas (“milk”); tu—but; vä—optionally.
Similarly, when [k]ya[ì] is applied, the final s of payas is optionally deleted.
vämanasyeti sämänya-grahaëäd adhätor api vämanasya trivikramaù. kåñëa iväcarati—kåñëäyate. kyaì api
kya iti viñëupadatvam—çrédämäyate.
Våtti—Due to the general mention of vämanasya in sütra 508, even the vämana of something that is not
a dhätu becomes trivikrama. Thus when [k]ya[ì] is applied in the sense of kåñëa iväcarati (“he acts like
Kåñëa”), we get kåñëäyate.
Ø kåñëaù <1.1> → (871) kåñëaù + [k]ya[ì] → (859) kåñëa + [k]ya[ì] → (508) kåñëäya → (365)
kåñëäya + te → (393) kåñëäya + [ç]a[p] + te → (396) kåñëäyate (“he imitates Kåñëa”) <acyuta ät. 1.1 of
the näma-dhätu kåñëäya>.
Because [k]ya[ì] is also included by the mention of kya in sütra 864, words ending in n are also treated
like viñëupadas when [k]ya[ì] follows. Thus we get çrédämäyate.
Ø çrédämä <1.1> → (871) çrédämä + [k]ya[ì] → (859) çrédäman + [k]ya[ì] → (864, 260)
çrédäma + [k]ya[ì] → (508) çrédämäya → (365) çrédämäya + te → (393) çrédämäya + [ç]a[p] + te →
(396) çrédämäyate (“he imitates Çrédämä”) <acyuta ät. 1.1 of the näma-dhätu çrédämäya>.
Amåta—The phrase adhätor api vämanasya trivikramaù means nämno ’pi vämanasya trivikramaù (“even
the vämana of a näma becomes trivikrama”). Regarding kåñëäyate, the words tad-virahe gopé-janaù
should be added. Thus tad-virahe gopé-janaù kåñëäyate (“The gopés imitate Kåñëa in separation from
Him”). For example, in Bhägavatam (10.30.18):
ähüya düra-gä yadvat

kåñëas tam anukurvatém
veëuà kvaëantéà kréòantém
anyäù çaàsanti sädhv iti
“When one gopé perfectly imitated how Kåñëa would call the cows who had wandered far away, how He
would play His flute and how He would engage in various sports, the others congratulated her with
exclamations of “Well done! Well done!””
874 / vaAcyailaËÿlaºmaI: pauç&SaAeÔamavatfyax.~maAinanaAeNAAE= ca /
874. väcya-liìga-lakñméù puruñottama-vat kyaì-mäninor ëau ca
väcya-liìga-lakñméù—the feminine of a väcya-liìga word (see sütra 303); puruñottama-vat—like the

masculine; kyaì-mäninoù—when [k]ya[ì] or mänin (see explanation below) follow; ëau—when [ë]i
follows; ca—and.
The feminine of a väcya-liìga word becomes like the masculine when [k]ya[ì], mänin, or [ë]i follow.
gopéva äcarati—gopäyate pulindé. etädi-çabdänäà lakñmyäm eëy-ädayaù sädhayiñyante. eëéväcarati etäyate.

evaà çyené—çyetäyate. saàjïä-püraëé-ka-rämoddhavädénäà samäse yo niñedho vakñyate sa ihäpy äyäti.
taträkhyäta-kåtor apy upädänät—rukmiëéyate, païcaméyate, gopikäyate. oja iti ojäyate apsaräyate.
payäyate payasyate.
Våtti—Thus, when [k]ya[ì] is applied in the sense of gopéva äcarati (“He acts like a gopé”), we get
gopäyate pulindé (“the aborigine Pulinda woman acts like a gopé”).
Ø gopé <1.1> → (871) gopé + [k]ya[ì] → (859) gopé + [k]ya[ì] → (874) gopa + [k]ya[ì] →
(508) gopäya → (365) gopäya + te → (393) gopäya + [ç]a[p] + te → (396) gopäyate (“He acts like a
gopé”) <acyuta ät. 1.1 of the näma-dhätu gopäya>.
The words eta and so on will be made into eëé and so on in the feminine.Thus, when [k]ya[ì] is applied
in the sense of eëéva äcarati (“He imitates the variegated color”), we get etäyate. Similarly, when
[k]ya[ì] is applied in the sense of çyenéva äcarati (“He imitates white”), we get çyetäyate.
Ø eëé <1.1> → (871) eëé + [k]ya[ì] → (859) eëé + [k]ya[ì] → (874) eta + [k]ya[ì] → (508)
etäya → (365) etäya + te → (393) etäya + [ç]a[p] + te → (396) etäyate (“He imitates the variegated
color”) <acyuta ät. 1.1 of the näma-dhätu etäya>.
Ø çyené <1.1> → (871) çyené + [k]ya[ì] → (859) çyené + [k]ya[ì] → (874) çyeta + [k]ya[ì] →
(508) çyetäya → (365) çyetäya + te → (393) çyetäya + [ç]a[p] + te → (396) çyetäyate (“He imitates
white”) <acyuta ät. 1.1 of the näma-dhätu çyetäya>.
The prohibition in sütra that feminine names, feminine ordinal numbers, feminine words that have ka-
räma as their uddhava, and so on don’t become like the masculine in a sämasa also applies here, because
it says in the våtti there that this prohibition also applies when an äkhyäta pratyaya or kåt pratyaya na saàjïä-püraëyau ëakas taddhita-ka-
follows. Thus we get rukmiëéyate, païcaméyate, and gopikäyate respectively. rämoddhavaç ca
Ø rukmiëé <1.1> → (871) rukmiëé + [k]ya[ì] → (859) rukmiëé + [k]ya[ì] → () rukmiëéya →

(365) rukmiëéya + te → (393) rukmiëéya + [ç]a[p] + te → (396) rukmiëéyate (“He imitates Rukmiëé”) Comment [262]: reference this:
<acyuta ät. 1.1 of the näma-dhätu rukmiëéya>. na saàjïä-püraëyau ëakas taddhita-ka-
rämoddhavaç ca
Ø païcamé <1.1> → (871) païcamé + [k]ya[ì] → (859) païcamé + [k]ya[ì] → () païcaméya →

(365) païcaméya + te → (393) païcaméya + [ç]a[p] + te → (396) païcaméyate (“He imitates the fifth”)
<acyuta ät. 1.1 of the näma-dhätu païcaméya>. na saàjïä-püraëyau ëakas taddhita-ka-
rämoddhavaç ca
Ø gopikä <1.1> → (871) gopikä + [k]ya[ì] → (859) gopikä + [k]ya[ì] → () gopikäya → (365)
gopikäya + te → (393) gopikäya + [ç]a[p] + te → (396) gopikäyate (“He imitates the gopé”) <acyuta ät. 1.1
of the näma-dhätu gopikäya>. na saàjïä-püraëyau ëakas taddhita-ka-
rämoddhavaç ca
Ojo-’psarasoù sasya ca haraù (872) is applied and we get the following forms:
Ø ojaù <1.1> → (871) ojaù + [k]ya[ì] → (859) ojas + [k]ya[ì] → (872) oja + [k]ya[ì] → (508)
ojäya → (365) ojäya + te → (393) ojäya + [ç]a[p] + te → (396) ojäyate (“He imitates strength”) <acyuta
ät. 1.1 of the näma-dhätu ojäya>.
Ø apsaraù <1.1> → (871) apsaraù + [k]ya[ì] → (859) apsaras + [k]ya[ì] → (872) apsara +
[k]ya[ì] → (508) apsaräya → (365) apsaräya + te → (393) apsaräya + [ç]a[p] + te → (396) apsaräyate
(“He acts like a heavenly prostitute”) <acyuta ät. 1.1 of the näma-dhätu apsaräya>.
Ø payaù <1.1> → (871) payaù + [k]ya[ì] → (859) payas + [k]ya[ì] → (two options by 873):
1) (s is deleted) paya + [k]ya[ì] → (508) payäya → (365) payäya + te → (393) payäya + [ç]a[p]
+ te → (396) payäyate (“He imitates milk”) <acyuta ät. 1.1 of the näma-dhätu payäya>.
2) (s isn’t deleted) payasya → (365) payasya + te → (393) payasya + [ç]a[p] + te → (396)
payasyate (“He imitates milk”) <acyuta ät. 1.1 of the näma-dhätu payasya>.
Amåta—The words eta and so on will be made into eëé and so on in the feminine by çyeny-ädayo vä
sädhavaù () in the Taddhita-prakaraëa. Çabda-kalpa-druma says etaù mågaù karbura-varëaç ca, çyetaù
päëòura-varëaù (“The word eta means a deer or variegated color, and the word çyeta means white”). The Matsya Avatara dasa 11/1/06 14:02
words niñedho vakñyate here refer to the prohibition of becoming like the masculine mentioned in na
saàjïä-püraëyau ëakas taddhita-ka-rämoddhavaç ca (). Rukmiëé is a feminine name, thus it doesn’t
become like the masculine. Similarly, païcamé is a feminine ordinal number, and gopikä is a feminine
word that has ka-räma as its uddhava, thus they don’t become like the masculine. Gopikä is formed by
applying the taddhita pratyaya ä[p] after the word gopaka which ends in the kåt pratyaya [ë]aka. Amara-
koña defines the word ojas as ojo déptau bale (“Ojas means dépti (“light, luster”) or bala (“bodily strength,
vitality”)) and it defines the word apsaras as apsarasaù svar-veçyä urvaçé-mukhäù (“The Apsaräs are the
heavenly prostitutes headed by Urvaçé”).
Saàçodhiné—Mänin here refers to the word mänin which is formed by applying the kåt pratyaya [ë]in[i]
after the dhätu man[a] jïäne (4A, “to think, consider as”) by manyateù khaç-ëiné ätma-manane ().
Comment [267]: reference this.
875 / ¸(icatfyax~: i¸(pa, /
875. kvacit kyaìaù kvip
kvacit—sometimes; kyaìaù—of [k]ya[ì]; kvip—the replacement [k]vi[p].
Sometimes [k]ya[ì] is replaced by [k]vi[p].
tataù kyaì-van näntam eva viñëupadam. ka-päv itau.
Våtti—Thus, just as words ending in n are treated like viñëupadas when [k]ya[ì] follows, they are also
treated like viñëupadas when the [k]vi[p] that replaces [k]ya[ì] follows. The k and p in [k]vi[p] are
indicatory letters.
Amåta—Since [k]vi[p] is a replacement of [k]ya[ì], it is also applied in the sense of imitating, just like
[k]ya[ì]. But the word kvacit indicates that [k]vi[p] cannot be applied in all the senses in which
[k]ya[ì] is applied. Thus in çabdädikaà karoti (884) and so on, only [k]ya[ì] is applied, not [k]vi[p].
Somone may argue, “Since [k]vi[p] is a replacement of [k]ya[ì], the ätmapada endings should also be
used when [k]vi[p] is applied just as words ending in n are also treated like viñëupadas when [k]vi[p]
follow,” but in actuality the ätmapada endings aren’t used due to the very fact that in [k]vi[p] the
indicatory letter p was used instead of the indicatory letter ì and because the jïäpaka1 galbhäder
ätmapadaà ca (877) suggests that they are not used.
876 / ke(valasya ‘atyayavaehR"r": /
876. kevalasya pratyaya-ver haraù

Comment [268]: the original idea here is
kevalasya—which is alone (meaning that apart from the va-räma and i-räma there are no other varëas in apåktasya (see Sk 376 and 271), but there is no
the pratyaya); pratyaya-veù—of the vi of a pratyaya; haraù—deletion. explanation of how the vi is reduced to the single
letter v. I searched far and wide through kvip, kvin
etc.. There seems to be no reason stated why the vi
A pratyaya that is just vi is deleted. of kvip for examples is reduced to the single letter
v, while the uëädi suffixes [k]vi[n] and vi[n] are
not reduced to the single letter v and thus are not
kåñëati gopé. vidhavati tan-mukham. bhür iväcarati go-dhug iväcarati—bhuvati go-duhati. atra apåkta
govindäbhävaù, sahaja-dhätv-avasthäyäà kåtasya kvipo yat kaàsäritvaà tasyäntar-vidyamänatvät. Matsya Avatara dasa 12/7/07 20:11
vidhavatéty atra tu dhätv-adhikära-sämarthyena nämno vihitasya kitaù kaàsäritväbhävät. bhüteçe— Comment [269]: the proof that this is a ñañöhé-
tat-puruña is the following phrase in Amåta:
avidhävét. “avidhavét” ity eke. näntasya tu viñëupadatvam—räjati. räjänati iti kaçcit, tat tu durgädénäm pratyaya-ver iti kim? upendrasya mä bhüt
asammatam. kyaì-sthänéyasya tadéyäyi-pratyayasyaiva lopaù kriyate, na tu kvip kriyate. tataù pada-
käryatvam asty eva na cätra dérghaù. bhuväïcakära iti pratyayäntatväd äm iti kecit.
Våtti—For example, kåñëati gopé (“the gopé imitates Kåñëa”) and vidhavati tan-mukham (“her face
resembles the moon”).
Ø kåñëaù <1.1> → (871) kåñëaù + [k]ya[ì] → (875) kåñëaù + [k]vi[p] → (859) kåñëa + [k]vi[p]
→ (876) kåñëa → (365) kåñëa + ti[p] → (393) kåñëa + [ç]a[p] + ti[p] → (396) kåñëati (“he imitates
Kåñëa”) <acyuta pa. 1.1 of the näma-dhätu kåñëa>.
Ø vidhuù <1.1> → (871) vidhuù + [k]ya[ì] → (875) vidhuù + [k]vi[p] → (859) vidhu + [k]vi[p]
→ (876) vidhu → (365) vidhu + ti[p] → (393) vidhu + [ç]a[p] + ti[p] → (394) vidho + a + ti → (65)
vidhavati (“he imitates the moon”) <acyuta pa. 1.1 of the näma-dhätu vidhu>.
When the [k]vi[p] that replaces [k]ya[ì] is applied in the sense of bhür iväcarati (“he imitates
existence”) and go-dhug iväcarati (“he imitates one who milks cows”), we get bhuvati and go-duhati
respectively.
Ø bhüù <1.1> → (871) bhüù + [k]ya[ì] → (875) bhüù + [k]vi[p] → (859) bhü + [k]vi[p] → (876)
bhü → (365) bhü + ti[p] → (393) bhü + [ç]a[p] + ti[p] → (399, 499) bhuvati (“he imitates existence”)
<acyuta pa. 1.1 of the näma-dhätu bhü>.
Ø go-dhuk <1.1> → (871) go-dhuk + [k]ya[ì] → (875) go-dhuk + [k]vi[p] → (859) go-duh +
[k]vi[p] → (876) go-duh → (365) go-duh + ti[p] → (393) go-duh + [ç]a[p] + ti[p] → (399) go-duhati (“he
imitates one who milks cows”) <acyuta pa. 1.1 of the näma-dhätu go-duh>.
There is no govinda in bhuvati and go-duhati because the kaàsäri-ness that is in effect when the kåt
pratyaya [k]vi[p] is applied to the primary dhätu remains behind. But in vidhavati, the pratyaya that has
the indicatory letter k (in this case the [k]vi[p] that replaces [k]ya[ì]) is ordained after a näma, and thus
Comment [270]: literally “is inherent”
on the strength of the adhikära dhätoù (366) there is no kaàsäri-ness (and therefore sütra 399 doesn’t
apply). In bhüteça we get avidhävét, However some say the form is avidhavét.
1
Indicator; An expression or rule that implies something more than what is directly said by the rule itself.
Ø vidhuù <1.1> → (871) vidhuù + [k]ya[ì] → (875) vidhuù + [k]vi[p] → (859) vidhu + [k]vi[p]
→ (876) vidhu → (365) vidhu + d[ip] → (414, 415, 424) a[t] + vidhu + i[ö] + s[i] + d[ip] → (497) avidhau
+ i[ö] + s[i] + d[ip] → (66) avidhäv + i[ö] + s[i] + d[ip] → (444) avidhäv + i[ö] + s[i] + é[ö] + d[ip] → (445)
avidhäv + i[ö] + é[ö] + d[ip] → (46) avidhävéd → (252) avidhävét (“he imitates the moon”) <bhüteça pa.
1.1 of the näma-dhätu vidhu>.
Words ending in n are also treated like viñëupadas when the [k]vi[p] that replaces [k]ya[ì] follows (see
previous våtti). Thus we get räjati. Some say the form is räjänati, but Durga-siàha and others don’t agree
with this. Rather, instead of applying [k]vi[p], Durga-siàha and others just delete their pratyaya äyi,
which is the replacement of [k]ya[ì] in their system, and thus words ending in n certainly act like padas
(viñëupadas) and change to dérgha (trivikrama) doesn’t take place. Some consider that, since the näma-
dhätu bhü ends in the pratyaya [k]vi[p], äm is applied and the form is bhuväïcakära <acyuta pa. 1.1 of
the näma-dhätu bhü>.
Amåta—The vi here refers to the kåt pratyaya [k]vi[p] stripped of its anubandhas, and also to the kåt
pratyaya vi (see sütra ) and the taddhita pratyaya vi (see sütra ) 1. Kavayati (“he imitates a poet”) <acyuta
pa. 1.1 of the näma-dhätu kavi>, pitarati (“he imitates his father”) <acyuta pa. 1.1 of the näma-dhätu
pitå>, and so on are conjugated like vidhavati. Regarding bhuvati, first the kåt pratyaya [k]vi[p] is applied
after the dhätu bhü sattäyäm (1P, “to be, become, exist”) and deleted by the current sütra and we get the nämny ä-rämät manip kvanip vanip viç ca
word bhü, then the [k]vi[p] that replaces [k]ya[ì] is applied after the word bhü and deleted by the Matsya Avatara dasa 20/1/06 5:49
current sütra and we get the näma-dhätu bhü. Regarding go-duhati, first the kåt pratyaya [k]vi[p] is Comment [272]: reference this:
applied after go + duh[a] prapüraëe (2U, “to milk, extract”) and deleted by the current sütra and we get abhüta-tad-bhäve kåbhvasti-yoge viù, kåïi karmani
the word go-duh, then the [k]vi[p] that replaces [k]ya[ì] is applied after the word go-duh and deleted by bhv-astyoù kartari
the current sütra and we get the näma-dhätu go-duh. It might seem that dhätor antasya govindaù pratyaye
(394) should apply to the näma-dhätu bhü and that laghüddhavasya govindaù (443) should apply to the
näma-dhätu go-duh, but Jéva Gosvämé refutes that with the sentence beginning sahaja.
Instead of applying [k]vi[p], Durga-siàha and others apply äyi and subsequently delete it. For example,
Durga-våtti says kartur upamänän nämna äcäre ’bhidheye äyiù paro bhavati, äyeç ca lopaù (“When äcära
(“behavior”) is to be expressed, äyi is applied after a näma to which the kartä (“agent, subject”) is
compared and then it is deleted”). But even when äyi is deleted it is still sthäni-vat and thus words
ending in n are treated like viñëupadas and the deletion of n by sütra 260 proceeds unchecked.
Furthermore, when n is deleted, the a-räma is no longer in the uddhava position and thus there is no
chance for it to become trivikrama by sütra 846. Some apply äm after the pratyaya [k]vi[p] by käs-
pratyayäd äm amantre liöi (Añöädhyäyé 3.1.35) and thus get bhuväïcakära, but in our opinion äm isn’t
applied because the näma-dhätu-bhü doesn’t have more than one sarveçvara (see sütra 513)
877 / gAlBaAde"r"AtmapadM" ca /
877. galbhäder ätmapadaà ca
galbha-ädeù—after the words galbha (“bold”) and so on; ätmapadam—the ätmapada endings; ca—and.
After the words galbha and so on, [k]ya[ì] is replaced by [k]vi[p] and the ätmapada endings are used.
galbhate klébate. atra ca viñëupadatväbhäväd a-räma-hara e-ayoù.
Våtti—Thus we get galbhate and klébate. Because Galbha and kléba aren’t treated like viñëupadas, a-räma-
hara e-ayor aviñëupadänte (396) is applied.
1
The vi here also refers to the kåt pratyaya [ë]vi. See Saàçodhiné 291 for further details.
Ø galbhaù <1.1> → (871) galbhaù + [k]ya[ì] → (877) galbhaù + [k]vi[p] → (859) galbha +
[k]vi[p] → (876) galbha → (365) galbha + te → (393) galbha + [ç]a[p] + te → (396) galbhate (“he
imitates a bold person”) <acyuta pa. 1.1 of the näma-dhätu galbha>.
Ø klébaù <1.1> → (871) klébaù + [k]ya[ì] → (877) klébaù + [k]vi[p] → (859) kléba + [k]vi[p] →
(876) kléba → (365) kléba + te → (393) kléba + [ç]a[p] + te → (396) klébate (“he imitates an impotent
person”) <acyuta pa. 1.1 of the näma-dhätu kléba>.
Amåta—Actually [k]vi[p] was already achieved by sütra 875, this sütra is just for the sake of applying
the ätmapada endings. Due to the restriction näntam eva viñëupadaà kye (864), words other than those
which end in n aren’t treated like viñëupadas. Thus galbha and kléba aren’t treated like viñëupadas. By the
word ädi in galbhädeù we also get hoòate (“he imitates a disrespectful person”) <acyuta pa. 1.1 of the
näma-dhätu hoòa>.
878 / Ba{zAAid"Bya: fyax.~ , @ntaivaSNAujanah"r"êABaUtataà"Avae /
878. bhåçädibhyaù kyaì, anta-viñëujana-haraç cäbhüta-tad-bhäve
bhåça-ädibhyaù—after the words bhåça and so on (see list below); kyaì—[k]ya[ì]; anta-viñëujana-
haraù—deletion of the final viñëujana; ca—and; abhüta-tad-bhäve—when the meaning is abhüta-tad-
bhäva (“becoming (bhäva) that (tat) which one wasn’t before (abhüta)”).
The pratyaya [k]ya[ì] is applied after the bhåçädis in the sense of abhüta-tad-bhäva, and the final
viñëujana of the bhåçädis is deleted.
abhåço bhåço bhavati—bhåçäyate. çaçvat—çaçväyate. unmanäyate sumanäyate durmanäyate.
Våtti—For example, when [k]ya[ì] is applied in the sense of abhåço bhåço bhavati (“one who wasn’t
strong before becomes strong”), we get bhåçäyate. Similarly, when [k]ya[ì] is applied after çaçvat, we get
çaçväyate.
Ø bhåçaù <1.1> → (878) bhåçaù + [k]ya[ì] → (859) bhåça + [k]ya[ì] → (508) bhåçäya → (365)
bhåçäya + te → (393) bhåçäya + [ç]a[p] + te → (396) bhåçäyate (“he becomes stong”) <acyuta ät. 1.1 of
the näma-dhätu bhåçäya>.
Ø çaçvat <1.1> → (878) çaçvat + [k]ya[ì] → (859, 878) çaçva + [k]ya[ì] → (508) çaçväya →
(365) çaçväya + te → (393) çaçväya + [ç]a[p] + te → (396) çaçväyate (“he becomes eternal”) <acyuta ät.
1.1 of the näma-dhätu çaçväya>.
Ø unmanäù <1.1> → (878) unmanäù + [k]ya[ì] → (859) unmanas + [k]ya[ì] → (878) unmana +
[k]ya[ì] → (508) unmanäya → (365) unmanäya + te → (393) unmanäya + [ç]a[p] + te → (396)
unmanäyate (“he becomes perplexed”) <acyuta ät. 1.1 of the näma-dhätu unmanäya>.
Ø sumanäù <1.1> → (878) sumanäù + [k]ya[ì] → (859) sumanas + [k]ya[ì] → (878) sumana +
[k]ya[ì] → (508) sumanäya → (365) sumanäya + te → (393) sumanäya + [ç]a[p] + te → (396)
sumanäyate (“he becomes happy”) <acyuta ät. 1.1 of the näma-dhätu sumanäya>.
Ø durmanäù <1.1> → (878) durmanäù + [k]ya[ì] → (859) durmanas + [k]ya[ì] → (878)
durmana + [k]ya[ì] → (508) durmanäya → (365) durmanäya + te → (393) durmanäya + [ç]a[p] + te →
(396) durmanäyate (“he becomes sad”) <acyuta ät. 1.1 of the näma-dhätu durmanäya>.
Amåta—The following words are called the bhåçädis: bhåça (“strong, abundant”), çéghra (“quick”),
manda (“slow”), capala (“unsteady”), paëòita (“learned”), utsuka (“restless, eager”), unmanas
(“perplexed”), sumanas (“happy”), durmanas (“sad”), rahas (“secret”), çaçvat (“eternal”), vehat (“a
barren cow”), båhat (“big”), çuci (“clean”), adhara (“low”), ojas (“lustre, vitality”), and varcas (“lustre,
vitality”).
879 / laAeih"taAde"ç&Bayapad"tvaM ca /
879. lohitäder ubhayapadatvaà ca
lohita-ädeù—after the words lohita and so on (see list below); ubhayapadatvam—both parapada and
ätmapada endings; ca—and.
The pratyaya [k]ya[ì] is also applied after the lohitädis in the sense of abhüta-tad-bhäva, and the final
viñëujana is deleted, but both the parapada and ätmapada endings are used.
lohitäyati lohitäyate. carmäyati carmäyate. “kvip ca” ity eke—lohitati. “varmati” iti prakriyäyäm api.
taddhite tu bhåçé-syät lohité-syäd ity api.
Våtti—For example, lohitäyati (“he becomes red”) <acyuta pa. 1.1 of the näma-dhätu lohitäya> or
lohitäyate (“he becomes red”) <acyuta ät. 1.1 of the näma-dhätu lohitäya>, and carmäyati (“he becomes
skin”) <acyuta pa. 1.1 of the näma-dhätu carmäya> or carmäyate (“he becomes skin”) <acyuta ät. 1.1 of
the näma-dhätu carmäya>. Some say that [k]vi[p] can also replace [k]ya[ì] in this meaning, and thus
they make lohitati (“he becomes red”) <acyuta pa. 1.1 of the näma-dhätu lohita>. Similarly, in Prakriyä-
kaumudé we find varmati (“he becomes armor”). When the taddhita pratyaya vi is applied we also get
bhåçé-syät (“he becomes strong”) and lohité-syät (“he becomes red”).
Amåta—Normally only the ätmapada endings would be used since [k]ya[ì] has the indicatory letter ì,
but this rule allows both the parapada and ätmapada endings to be used. The taddhita pratyaya vi is
applied by abhüta-tat-bhäve kå-bhv-asti-yoge viù (), then a-räma changes to é-räma by a-dvayasya väv é-
rämaù (), and the taddhita pratyaya vi is deleted by kevalasya pratyaya-ver haraù (876). The difference is
that the taddhita pratyaya vi can be used in connection with kå, bhü, or as[a], but [k]ya[ì] can only be Matsya Avatara dasa 20/1/06 18:05
used in connection with bhü. The following words are called the lohitädis: lohita (“red”), néla (“blue”),
harita (“green”), péta (“yellow”), madra (“joy”), pheëa (“foam”), manda (“slow”), carman (“skin”),
varman (“armor”), nidrä (“sleep”), tandrä (“laziness”), kåpä (“mercy”), karuëä (“compassion”), ghåëä
(“compassion, contempt”), and kekä (“the cry of a peacock”). According to Käçikä and other
authorities, the lohitädis are an äkåti-gaëa1.
880 / @Ac‘atyayaAntaA»a /
880. äc-pratyayäntäc ca
äc-pratyaya-antät—after words ending in the taddhita pratyaya ä[c] (see sütra); ca—also.
1 kåte dvir-vacane ’neka-sarveçvarottarärddhäd

An äkåti-gaëa is a list of specimens, a collection of words that follow a particular grammatical rule (not exhibiting every avyaktänukaraëät kåbhv asti-yoge äc, narasya ta-
word which follows the rule but only specimens, whereas a simple gaëa exhibits every word). lopaç ca
The pratyaya [k]ya[ì] is also applied after words ending in the taddhita pratyaya ä[c] and both the
parapada and ätmapada endings are used.
paöapaöäyati paöapaöäyate paöapaöäti. paöapaöé-syäd iti ca pürva-vat.
Våtti—For example, paöapaöäyati (“he makes a noise like paöapaöa”) <acyuta pa. 1.1 of the näma-dhätu
paöapaöäya>, paöapaöäyate (“he makes a noise like paöapaöa”) <acyuta ät. 1.1 of the näma-dhätu
Comment [275]: from SK vol II p590
paöapaöäya>, or paöapaöäti (“he makes a noise like paöapaöa”) <acyuta pa. 1.1 of the näma-dhätu paöapaöa
(made from [k]vi[p])>. When the taddhita pratyaya vi is applied we also get paöapaöé-syät (“he makes a
noise like paöapaöa”).
881 / k(í"s$a‡ak(ºak{(cC)$gAh"naeByaAe gAmyak(maRNAAe ivazAeSaNAeByastaAd"TyaRcatauTyaRntaeBya: fyax.~ paApava{ÔaAE ‚(maNAe

/
881. kañöa-satra-kakña-kåcchra-gahanebhyo gamya-karmaëo viçeñaëebhyas tädarthya-caturthy-

antebhyaù kyaì päpa-våttau kramaëe
kañöa-satra-kakña-kåcchra-gahanebhyaù—after the words kañöa (“sinful”), satra, kakña, kåcchra, and

gahana (Siddhänta-kaumudé, commenting on Añöädhyäyé 3.1.14, says that the words satra and so on also
mean päpa (“sinful”) in this particular connection); gamya-karmaëaù—for which the word karman
(“activity”) is understood; viçeñaëebhyaù—which are viçeñaëas; tädarthya-caturthy-antebhyaù—which
end in a caturthé viñëubhakti applied in the sense of tädarthya (“being meant for that”); kyaì—[k]ya[ì];
päpa-våttau—for sinful activity; kramaëe—when there is effort.
Comment [276]: MW says also (loc) in the
The pratyaya [k]ya[ì] is applied after the words kañöa, satra, kakña, kåcchra, and gahana when there meaning of making an effort for
is effort for sinful activity, provided these words have the following three characteristics: (i) they are
understood to be connected with the word karman (ii) they are viçeñaëas, and (iii) they end in a
caturthé viñëubhakti applied in the sense of tädarthya.
karmätra kåtir ucyate. kañöäya karmaëe krämati—kañöäyate. kañöena karmaëä päpaà cikérñatéty arthaù.
evaà saträyate ity-ädi. päpa-våtter anyatra—kañöäya tapase krämati.
Våtti—The word karman here means kåti (“activity”). Thus when [k]ya[ì] is applied in the sense of
kañöäya karmaëe krämati, (“he strives for sinful activity”) we get kañöäyate, which means kañöena
karmaëä päpaà cikérñati (“he plans to do sinful activity, i.e he plots / has wicked intentions”).
Ø kañöäya <4.1> → (881) kañöäya + [k]ya[ì] → (859) kañöa + [k]ya[ì] → (508) kañöäya → (365)
kañöäya + te → (393) kañöäya + [ç]a[p] + te → (396) kañöäyate (“he desires to do sinful activity”) <acyuta
ät. 1.1 of the näma-dhätu kañöäya>.
The forms saträyate and so on are made in the same way. When the effort is for something other than
sinful activity, we get kañöäya tapase krämati (“he undergoes difficult austerities”).
Amåta—The caturthé viñëubhakti applied in the sense of tädarthya will be described in the rule yad-
artham anyat tasmäc caturthé (). The words kañöena karmaëä are a vyadhikaraëa-viçeñaëa1 of the verbal
activity of desiring to do sinful activity. The vyadhikaraëa-viçeñaëa will be explained in the Käraka-
prakaraëa, under the sütra viçeña-lakñaëät tåtéyä (). In the counterexample it is understood that there is a
desire to do good through the performance of difficult austerities, and thus [k]ya[ì] isn’t applied.
1
A special kind of adverb which is used in the tåtéyä eka-vacana.
882 / r"AemanTamauã"taRyaita /
882. romantham udvartayati
romantham—the swallowed food; udvartayati—it regurgitates.
The pratyaya [k]ya[ì] is applied after the näma-viñëupada romantham <2.1> in the sense of
regurgitating.
asminn arthe kyaì. evam uttareñv api. romanthäyate gauù, udgéryamäëaà carvayatéty arthaù. hanu-calana
eva, neha—kéöo romantham udvartayati.
Våtti—When this is the meaning [k]ya[ì] is applied. These words are to be understood in sütras 883 to
887 also. Thus we get romanthäyate gauù (“the cow regurgitates the swallowed food”) which mean
udgéryamäëaà carvayati (“the cow chews the cud”).
Ø romantham <2.1> → (882) romantham + [k]ya[ì] → (859) romantha + [k]ya[ì] → (508)

romanthäya → (365) romanthäya + te → (393) romanthäya + [ç]a[p] + te → (396) romanthäyate (“it
ruminates”) <acyuta ät. 1.1 of the näma-dhätu romanthäya>.
But this sütra only applies when there is movement of the jaw (chewing), thus it doesn’t apply in kéöo
romantham udvartayati (“the silkworm regurgitates the silk fiber”).
Amåta—The sentence kéöo romantham udvartayati means romantham avagérëaà khäditaà vastu sütra-
rüpeëotgirati na tüdgérya carvayati (“the silkworm regurgitates the swallowed food in the form of the silk
fiber, but it doesn’t chew it after regurgitating it”).
883 / baASpaAid"k(mauã"maita /
883. bäñpädikam udvamati
bäñpa-ädikam—steam and so on; udvamati—it emits.
The pratyaya [k]ya[ì] is applied after the näma-viñëupadas bäñpam <2.1> and so on in the sense of
emitting.
bäñpäyate pheëäyate dhümäyate.
Våtti—Ø bäñpam <2.1> → (883) bäñpam + [k]ya[ì] → (859) bäñpa + [k]ya[ì] → (508) bäñpäya →
(365) bäñpäya + te → (393) bäñpäya + [ç]a[p] + te → (396) bäñpäyate (“it emits steam”) <acyuta ät. 1.1
of the näma-dhätu bäñpäya>.
Ø pheëam <2.1> → (883) pheëam + [k]ya[ì] → (859) pheëa + [k]ya[ì] → (508) pheëäya →
(365) pheëäya + te → (393) pheëäya + [ç]a[p] + te → (396) pheëäyate (“it emits foam”) <acyuta ät. 1.1 of
the näma-dhätu pheëäya>.
Ø dhümam <2.1> → (883) dhümam + [k]ya[ì] → (859) dhüma + [k]ya[ì] → (508) dhümäya →
(365) dhümäya + te → (393) dhümäya + [ç]a[p] + te → (396) dhümäyate (“it emits smoke”) <acyuta ät.
1.1 of the näma-dhätu dhümäya>.
Amåta—Examples are bäñpäyate randhana-sthälé (“the pot emits steam”), pheëäyate nadé (“the river
emits foam”), dhümäyate vahniù (“the fire emits smoke”), and üñmäyate bhojyam (“the food emits heat”).
884 / zAbd"Aid"kM( k(r"Aeita /
884. çabdädikaà karoti
çabda-ädikam—sound and so on; karoti—he makes.
The pratyaya [k]ya[ì] is applied after the näma-viñëupadas çabdam <2.1> and so on in the sense of
making.
çabdäyate vairäyate kalahäyate abhräyate meghäyate su-dinäyate dur-dinäyate léläyate.
Våtti—Ø çabdam <2.1> → (884) çabdam + [k]ya[ì] → (859) çabda + [k]ya[ì] → (508) çabdäya →
(365) çabdäya + te → (393) çabdäya + [ç]a[p] + te → (396) çabdäyate (“he makes noise”) <acyuta ät. 1.1
of the näma-dhätu çabdäya>.
Ø vairam <2.1> → (884) vairam + [k]ya[ì] → (859) vaira + [k]ya[ì] → (508) vairäya → (365)
vairäya + te → (393) vairäya + [ç]a[p] + te → (396) vairäyate (“he creates enmity”) <acyuta ät. 1.1 of the
näma-dhätu vairäya>.
Similarly kalahäyate (“he creates quarrel”), abhräyate (“he makes a cloud”), meghäyate (“he makes a
cloud”), su-dinäyate (“he creates a fine day”), dur-dinäyate (“he creates a cloudy day”), and léläyate (“he
performs pastimes”).
885 / nama@Aid"Bya: par"padM" ca /
885. nama-ädibhyaù parapadaà ca
namaù-ädibhyaù—obeisances and so on; parapadam—the parapada endings; ca—and.
The pratyaya [k]ya[ì] is applied after the näma-viñëupadas namaù <2.1> and so on in the sense of
making and the parapada endings are used.
namasyati varivasyati tapasyati.
Våtti—Ø namaù <2.1> → (885) namaù + [k]ya[ì] → (859) namas + [k]ya[ì] → namasya → (365)
namasya + ti[p] → (393) namasya + [ç]a[p] + ti[p] → (396) namasyati (“he offers obeisances”) <acyuta
pa. 1.1 of the näma-dhätu namasya>.
Ø varivaù <2.1> → (885) varivaù + [k]ya[ì] → (859) varivas + [k]ya[ì] → varivasya → (365)
varivasya + ti[p] → (393) varivasya + [ç]a[p] + ti[p] → (396) varivasyati (“he serves”) <acyuta pa. 1.1 of
the näma-dhätu varivasya>.
Ø tapaù <2.1> → (885) tapaù + [k]ya[ì] → (859) tapas + [k]ya[ì] → tapasya → (365) tapasya +
ti[p] → (393) tapasya + [ç]a[p] + ti[p] → (396) tapasyati (“he performs austerities”) <acyuta pa. 1.1 of
the näma-dhätu tapasya>.
886 / s$auKaAid"kM( vaed"yatae /
886. sukhädikaà vedayate
sukhädikam—happiness and so on; vedayate—he experiences
The pratyaya [k]ya[ì] is applied after the näma-viñëupadas sukham <2.1> and so on in the sense of
experiencing.
sukhäyate. ätmanaù sukhädi-vedana eveñöiù; neha—parasya sukhaà vedayati.
Våtti—Ø sukham <2.1> → (886) sukham + [k]ya[ì] → (859) sukha + [k]ya[ì] → (508) sukhäya →
(365) sukhäya + te → (393) sukhäya + [ç]a[p] + te → (396) sukhäyate (“he experiences happiness”)
<acyuta ät. 1.1 of the näma-dhätu sukhäya>.
But [k]ya[ì] is only applied when the experience of happiness and so on is one’s own. Therefore
[k]ya[ì] is not applied in parasya sukhaà vedayati (“he experiences the happiness of another”).
Amåta—In this regard, Käçikä gives the counterexample sukhaà vedayati prasädhako devadattasya (“the
valet knows the happiness of his master Devadatta”). Seeing the wide open eyes and so on of his master
who he is dressing, the valet also understands that his master is happy. But there is a difference: For one
the experience is through pratyakña (“direct perception with the senses”), while for the other the
experience is through anumäna (“inference”). Therefore [k]ya[ì] is not applied in this case.
887 / ica‡aAtfyaªaAtmapadM" caAêyaeR /
887. citrät kyann ätmapadaà cäçcarye
citrät—after citra; kyan—[k]ya[n]; ätmapadam—the ätmapada endings; ca—and; äçcarye—when the

sense is causing astonishment.
The pratyaya [k]ya[n] is applied after the näma-viñëupada citram <2.1> in the sense of causing
astonishment and the ätmapada endings are used.
citréyate hema-mågaù.
Våtti—For example, citréyate hema-mågaù (“the golden deer causes astonishment”).
Ø citram <2.1> → (887) citram + [k]ya[n] → (859) citra + [k]ya[n] → (860) citréya → (365)
citréya + te → (393) citréya + [ç]a[p] + te → (396) citréyate (“he causes astonishment”) <acyuta ät. 1.1 of
the näma-dhätu citréya>.
888 / @naek(s$avaeRìr"sya s$aMs$aAr"h"r": , pa{Tauma{ã"Ade"[R%r"Amasya r"ê , iºa‘asya ºaepa: , d"IGaRsya ‰"AGa: , baò"lasya
baMh": , œ"svasya œ"s$a: , ºau"‰"sya ºaAed": , gAur"AegARr": , or"AevaRr": , i‘ayasya ‘a: , bah"AeBaUR: , NAIïe"maeya:s$au /
888. aneka-sarveçvarasya saàsära-haraù, påthu-mådv-äder å-rämasya raç ca, kñiprasya kñepaù, dérghasya
dräghaù, bahulasya baàhaù, hrasvasya hrasaù, kñudrasya kñodaù, guror garaù, uror varaù, priyasya
praù, bahor bhüù, ëéñöhemeyaùsu
aneka-sarveçvarasya—of a word that has more than one sarveçvara; saàsära-haraù—deletion of the
saàsära; påthu-mådu-ädeù—of the words påthu, mådu, and so on (see list in våtti 903); å-rämasya—of the
å-räma; raù—the replacement ra; ca—also; kñiprasya—of the word kñipra (“quick”); kñepaù—the
replacement kñepa; dérghasya—of the word dérgha (“long”); dräghaù—the replacement drägha;
bahulasya—of the word bahula (“dense, abundant”); baàhaù—the replacement baàha; hrasvasya—of
the word hrasva (“short”); hrasaù—the replacement hrasa; kñudrasya—of the word kñudra (“small, low,
wicked”); kñodaù—the replcement kñoda; guroù—of the word guru (“heavy, great”); garaù—the
replacement gara; uroù—of the word uru (“wide, great”); varaù—the replacement vara; priyasya—of the
word priya (“dear”); praù—the replacement pra; bahoù—of the word bahu (“many, great”); bhüù—the
replacement bhü; ëi-iñöha-ima-éyaùsu—when [ë]i follows or when the taddhita pratyayas iñöha, iman[i],
or éyas[u] follow.
When [ë]i or the taddhita pratyayas iñöha, iman[i], and éyas[u] follow, the saàsära of a word that has
more than one sarveçvara is deleted, the å-räma of the words påthu, mådu and so on also changes to
ra, and the following replacements take place: kñipra → kñepa ; dérgha → drägha ; bahula → baàha ;
Comment [279]: this is to drag in the saàsara-
hrasva → hrasa ; kñudra → kñoda ; guru → gara ; uru → vara ; priya → pra ; bahu → bhü. hara for these words
ëau iñöhe imanau éyasau cety arthaù.
Våtti—The word ëéñöhemeyaùsu means ëau iñöhe imanau éyasau ca (“when [ë]i follows, when iñöha
follows, when iman[i] follows, and when éyas[u] follows”).
889 / BaUtaAe yauq%. , taTaA ‘azAsyasya ™ajyaAE , va{Ü"sya vaSaRjyaAE , isTar"sya sTa: , is$P(r"sya s$P(: , @intak(sya
naed": , baAX#sya s$aADa: , sTaUlasya sTava: , äU"r"sya d"va: , yaUnaAe yavak(naAE , ta{‘asya ‡apa: , va{nd"Ar"k(sya va{nd": ,
ivanmatvaAehR"r": , @lpasya tau k(naAe vaA NAIïe"ya:s$au /
889. bhüto yuö, tathä praçasyasya çra-jyau, våddhasya varña-jyau, sthirasya sthaù, sphirasya sphaù,
antikasya nedaù, bäòhasya sädhaù, sthülasya sthavaù, dürasya davaù, yüno yava-kanau, tåprasya trapaù,
våndärakasya våndaù, vin-matvor haraù, alpasya tu kano vä ëéñöheyaùsu
bhütaù—after the bhü that replaces bahu by the previous sütra; yuö—the ägama y[uö]; tathä—and;
praçasyasya—of the word praçasya (“excellent”); çra-jyau—the replacements çra and jya; våddhasya—of
the word våddha (“old”); varña-jyau—the replacements varña and jya; sthirasya—of the word sthira
(“firm”); sthaù—the replacement stha; sphirasya—of the word sphira (“abundant”); sphaù—the
replacement spha; antikasya—of the word antika (“near”); nedaù—the replacement neda; bäòhasya—of
the word bäòha (“firm”); sädhaù—the replacement sädha; sthülasya—of the word sthüla (“large, thick”);
sthavaù—the replacement sthava; dürasya—of the word düra (“far”) davaù—the replacement dava;
yünaù—of the word yuvan (“young”); yava-kanau—the replacements yava and kana; tåprasya—of the
word tåpra1 (“sacrificial cake”); trapaù—the replacement trapa; våndärakasya—of the word våndäraka
1
In våtti 903 Jéva Gosvämé confirms that this is the intended meaning by saying tåpraù puroòäçaù (“the word tåpra means the
sacrificial cake”).
(“excellent”); våndaù—the replacement vånda; vin-matvoù—of the taddhita pratyayas vin and mat[u];
haraù—deletion; alpasya—of the word alpa (“small”); tu—but; kanaù—the replacement kana; vä—
optionally; ëi-iñöha-éyaùsu—when [ë]i follows or when the taddhita pratyayas iñöha or éyas[u] follow.
When [ë]i or the taddhita pratyayas iñöha and éyas[u] follow, y[uö] is inserted after bhü, the taddhita
pratyayas vin and mat[u] are deleted, and the following replacements take place: praçasya → çra or
jya ; våddha → varña or jya ; sthira → stha ; sphira → spha ; antika → neda ; bäòha → sädha ; sthüla
→ sthava ; düra → dava ; yuvan → yava or kana ; tåpra → trapa ; våndäraka → vånda ; alpa
optionally → kana.
ëau iñöheyasvoç cety arthaù.
Våtti—The word ëéñöheyaùsu means ëau iñöheyasvoç ca (“when [ë]i follows and when iñöha or éyas[u]
follows”).
890 / ìetaAì"sya ìeta: , @ìtar"sya @ì: , gAAlaAeix"tasya gAAlaAex": , ù"r"k(sya ù"r"Ae NAAE /
890. çvetäçvasya çvetaù, açvatarasya açvaù, gäloòitasya gäloòaù, hvarakasya hvaro ëau
çvetäçvasya—of the word çvetäçva (“white horse”); çvetaù—the replacement çveta; açvatarasya—of the
word açvatara (“a mule”); açvaù—the replacement açva; gäloòitasya—of the word gäloòita (“the
examination of words”); gäloòaù—the replacement gäloòa; hvarakasya—of the word hvaraka (“a
covering”); hvaraù—the replacement hvara; ëau—when [ë]i follows.
When [ë]i follows, the following replacements take place: çvetäçva → çveta ; açvatara → açva ;
gäloòita → gäloòa ; hvaraka → hvara.
gäloòitaà väcäà vimarçaù. hvarakam apavärakam. tad evaà sthite—
Våtti—Gäloòita means väcäà vimarçaù (“the examination of words”), and hvaraka means apaväraka
(“something that covers”). Now that the käryas related to [ë]i have been described, we shall describe the
various meanings of [ë]i.
891 / paucC$AiNNAx]~tºaepaNAAd"AE /
891. pucchäë ëiì utkñepaëädau
pucchät—after the word puccha (“tail”); ëiì—[ë]i[ì]; utkñepaëa-ädau—in the sense of utkñepaëa (“lifting
up”) and so on.
The pratyaya [ë]i[ì] is applied after the word puccha in the sense of lifting up and so on.
saàsära-haraù, ëau padatväbhävaù, ëy-antatväd dhätu-saàjïä. puccham utkñipati—utpucchayate.

parikñipati. paripucchayate. vikñipati, vipucchayate. atropendra-yogaç ca paçcäd eva kriyate. tena
udapucchayata ity-ädau madhyata eväd-ägamaù.
Våtti—Then the saàsära is deleted by sütra 888. Compounding is not done when [ë]i is applied.
Something which ends in [ë]i is called a dhätu by sütra 365. Thus, when [ë]i[ì] is applied in the sense
Comment [280]: I didn’t cut out the mahahara
of puccham utkñipati (“it lifts up its tail”), we get utpucchayate. Similarly, when [ë]i[ì] is applied in the of the sv-adis because saàsara-hara isn’t enough to
get rid of the äni of bhaëòäni etc..
sense of puccham vikñipati (“it stretches its tail”), we get vipucchayate and when [ë]i[ì] is applied in the
sense of puccham parikñipati (“it throws about its tail”), we get paripucchayate. In this regard, the
upendra is added only later. Thus in udapucchayata <bhüteçvara ät. 1.1 of ud + the näma-dhätu pucchi>
and so on the ägama a[t] comes in the middle.
Ø puccham <2.1> → (891) puccham + [ë]i[ì] → (859) puccha + [ë]i[ì] → (888) pucchi → (365)
ud + pucchi + te → (393) ud + pucchi + [ç]a[p] + te → (394) ud + pucche + a + te → (63) ud + pucchayate
→ (98) utpucchayate (“it lifts up its tail”) <acyuta ät. 1.1 of ud + the näma-dhätu pucchi>.
vi + pucchi + te → (393) vi + pucchi + [ç]a[p] + te → (394) vi + pucche + a + te → (63) vipucchayate (“it
stretches its tail”) <acyuta ät. 1.1 of vi + the näma-dhätu pucchi>.
pari + pucchi + te → (393) pari + pucchi + [ç]a[p] + te → (394) pari + pucche + a + te → (63)
paripucchayate (“it throws about its tail”) <acyuta ät. 1.1 of vi + the näma-dhätu pucchi>.
Amåta—The indicatory letter ì in [ë]i[ì] is so that the ätmapada endings will be used. Thus ëer haro
’niò-ädau räma-dhätuke (586) also applies here. Someone may argue, “If the upendra is added at the time
of applying [ë]i[ì] to the word puccha, then we should get the dhätu utpucchi, and when the ägama a[t]
is applied before this dhätu by sütra 414, we should get autpucchayata in accordance with sütra 472.” To
refute this argument, Jéva Gosvämé says upendra-yogaù paçcät kriyate (“the upendra is added only later”).
892 / BaANx"AiNNAx.~ s$amaAcayanae /
892. bhäëòäë ëiì samäcayane
bhäëòät—after the word bhäëòa (“pot”); ëiì—[ë]i[ì]; samäcayane—in the sense of samäcayana
(“heaping together”).
The pratyaya [ë]i[ì] is applied after the word bhäëòa in the sense of heaping together.
893 / caIvar"Ad"jaR"nae pair"DaAnae ca /
893. cévaräd arjane paridhäne ca
cévarät—after the word cévara (“rags”); arjane—in the sense of arjana (“acquiring”); paridhäne—in the
sense of paridhäna (“wearing”); ca—and.
The pratyaya [ë]i[ì] is applied after the word cévara in the sense of acquiring or wearing.
bhäëòäni samäcinoti—sambhäëòayate. cévaräëi arjayati paridadhäti vä-cévarayate. “sammärjane ca” iti

kaçcit, saïcévarayate.
Våtti—Thus, when [ë]i[ì] is applied in the sense of bhäëòäni samäcinoti (“he heaps together the pots”),
we get sambhäëòayate.
Ø bhäëòäni <2.3> → (892) bhäëòäni + [ë]i[ì] → (859) bhäëòa + [ë]i[ì] → (888) bhäëòi →
(365) sam + bhäëòi + te → (393) sam + bhäëòi + [ç]a[p] + te → (394) sam + bhäëòe + a + te → (63, 113,
114) sambhäëòayate (“he heaps together the pots”) <acyuta ät. 1.1 of sam + the näma-dhätu bhäëòi>.
Similarly, when [ë]i[ì] is applied in the sense of cévaräëi arjayati (“he acquires rags”) or cévaräëi
paridadhäti (“he wears rags”), we get cévarayate.
Ø cévaräëi <2.3> → (893) cévaräëi + [ë]i[ì] → (859) cévara + [ë]i[ì] → (888) cévari → (365)
cévari + te → (393) cévari + [ç]a[p] + te → (394) cévare + a + te → (63) cévarayate (“he acquires or wears
rags”) <acyuta ät. 1.1 of the näma-dhätu cévari>.
Some say that [ë]i[ì] is also applied after the word cévara in the sense of sammärjana (“cleaning”). Thus
we also get saïcévarayate (“he washes the rags”).
894 / @ËÿAiNNAx.~ inar"s$anae /
894. aìgäë ëiì nirasane
aìgät—after a word denoting a limb of the body; ëiì—[ë]i[ì]; nirasane—in the sense of nirasana
(“chopping off”).
The pratyaya [ë]i[ì] is applied after a word denoting a limb of the body in the sense of chopping off.
nirasanam atra cchedanam. hastau nirasyati—hastayate. ëir iti kaçcit—hastayati.
Våtti—Here nirasana means chedana (“cutting off”). Thus when [ë]i[ì] is applied in the sense of hastau
nirasyati (“he chops off the hands”), we get hastayate. Some say that [ë]i is applied, and thus they get
hastayati instead.
Ø hastau <2.2> → (894) hastau + [ë]i[ì] → (859) hasta + [ë]i[ì] → (888) hasti → (365) hasti +
te → (393) hasti + [ç]a[p] + te → (394) haste + a + te → (63) hastayate (“he chops off the hands”)
<acyuta ät. 1.1 of the näma-dhätu hasti>.
895 / ãtaAiNNAstanmaA‡aBaAejanataiªava{ÔyaAe: /
895. vratäë ëis tan-mätra-bhojana-tan-nivåttyoù
vratät—after the word vrata (“vow”); ëiù—[ë]i; tat-mätra-bhojana-tat-nivåttyoù—in the sense of tan-
mätra-bhojana (“eating only that”) or tan-nivåtti (“abstaining from that”).
The pratyaya [ë]i is applied after the word vrata in the sense of eating only that or abstaining from
that.
viñëu-niveditam avaiñëavännaà ca vratayati. viñëu-nivedita-mätraà bhuìkte avaiñëavännaà ca na bhuìkta

ity arthaù.
Våtti—For example, viñëu-niveditam vratayati and avaiñëavännaà vratayati which mean viñëu-nivedita-
mätraà bhuìkte (“he eats only that which has been offered to Viñëu”) and avaiñëavännaà na bhuìkte
(“he doesn’t accept food from non-devotees”) respectively.
896 / vañAiNNA: s$amaAcC$Ad"nae pair"DaAnae ca /
896. vasträë ëiù samäcchädane paridhäne ca
vasträt—after the word vastra (“clothes”); ëiù—[ë]i; samäcchädane—in the sense of samäcchädana
(“covering”); paridhäne—in the sense of paridhäna (“wearing”); ca—and.
The pratyaya [ë]i is applied after the word vastra in the sense of covering or wearing.
vastreëa samäcchädayati—saàvastrayati. vastraà paridadhäti—parivastrayati.
Våtti—Thus when [ë]i is applied in the sense of vastreëa samäcchädayati (“he covers with clothes”), we
get saàvastrayati, and when [ë]i is applied in the sense of vastraà paridadhäti (“he wears clothes”), we
get parivastrayati.
Ø vastreëa <3.1> → (896) vastreëa + [ë]i → (859) vastra + [ë]i → (888) vastri → (365) sam +
vastri + ti[p] → (393) sam + vastri + [ç]a[p] + ti[p] → (394) sam + vastre + a + ti → (63, 113)
saàvastrayati (“he covers with clothes”) <acyuta pa. 1.1 of sam + the näma-dhätu vastri>.
Ø vastram <2.1> → (896) vastram + [ë]i → (859) vastra + [ë]i → (888) vastri → (365) pari +
vastri + ti[p] → (393) pari + vastri + [ç]a[p] + ti[p] → (394) pari + vastre + a + ti → (63) parivastrayati
(“he wears clothes”) <acyuta pa. 1.1 of pari + the näma-dhätu vastri>.
897 / h"lyaAid"ByaAe ƒah"NAAâTaeR iNA: /
897. haly-ädibhyo grahaëädy-arthe ëiù
hali-ädibhyaù—after the words hali (“a big plough”) and so on; grahaëa-ädi-arthe—in the sense of
grahaëa (“taking, using”) and so on; ëiù—[ë]i.
The pratyaya [ë]i is applied after the words hali and so on in the sense of taking and so on.
halià gåhëäti—halayati. kalià—kalayati. ajahalat acakalat. halir mahad-dhalam. tvacaà—tvacayati. a-

rämänto ’pi tvaca-çabdo ’sti. tvacaù paçcät sam-pürvatve—santvacayati. evaà varëayati kåtayati. evaà
tüstäni vinihanti, vitüstayati. tüstaà päpaà dhülir vä, saàhatä jaöä vä. päçaà vimocayati—vipäçayati.
päçaà saàyacchati sampäçayati. lomäny anumärñöi—anulomayati. rüpaà paçyati—rüpayati.
Våtti—Thus, when [ë]i is applied in the sense of halià gåhëäti (“he uses a large plough”), we get
halayati, and when [ë]i is applied in the sense of kalià gåhëäti (“he picks a quarrel”), we get kalayati.
Ø halim <2.1> → (897) halim + [ë]i → (859) hali + [ë]i → (888) hali → (365) hali + ti[p] →
(393) hali + [ç]a[p] + ti[p] → (394) hale + a + ti → (63) halayati (“he uses a large plough”) <acyuta pa.
1.1 of the näma-dhätu hali>.
Ø kalim <2.1> → (897) kalim + [ë]i → (859) kali + [ë]i → (888) kali → (365) kali + ti[p] →
(393) kali + [ç]a[p] + ti[p] → (394) kale + a + ti → (63) kalayati (“he picks a quarrel”) <acyuta pa. 1.1 of
the näma-dhätu kali>.
Ø halim <2.1> → (897) halim + [ë]i → (859) hali + [ë]i → (888) hal + [ë]i → (365) hal + [ë]i +
d[ip] → (414, 568, 440) a[t] + hal + [ë]i + a[ì] + d[ip] → (432, 433) a + ha + hal + [ë]i + a[ì] + d[ip] →
(621, 592) ajahal + [ë]i + a[ì] + d[ip] → (586) ajahalad → (252) ajahalat (“he used a large plough”)
<bhüteça pa. 1.1 of the näma-dhätu hali>.
Ø kalim <2.1> → (897) kalim + [ë]i → (859) kali + [ë]i → (888) kal + [ë]i → (365) kal + [ë]i +
d[ip] → (414, 568, 440) a[t] + kal + [ë]i + a[ì] + d[ip] → (432, 433) a + ka + kal + [ë]i + a[ì] + d[ip] →
(457, 592) acakal + [ë]i + a[ì] + d[ip] → (586) acakalad → (252) acakalat (“he picked a quarrel”)
<bhüteça pa. 1.1 of the näma-dhätu kali>.
The word hali means a great plough. When [ë]i is applied in the sense of tvacaà gåhëäti (“he takes the
skin”), we get tvacayati.
Ø tvacam <2.1> → (897) tvacam + [ë]i → (859) tvaci → (365) tvaci + ti[p] → (393) tvaci +
[ç]a[p] + ti[p] → (394) tvace + a + ti → (63) tvacayati (“he takes the skin”) <acyuta pa. 1.1 of the näma-
dhätu tvaci>.
There is also the word tvaca (“skin”) which ends in a-räma (and thus tvacayati could be made from
either tvac or tvaca). When the näma-dhätu tvaci is made from tvac and the upendra sam is later added,
we get santvacayati.
Ø tvacam <2.1> → (897) tvacam + [ë]i → (859) tvaci → (365) sam + tvaci + ti[p] → (393) sam +
tvaci + [ç]a[p] + ti[p] → (394) sam + tvace + a + ti → (63, 113, 114) santvacayati (“he takes the skin”)
<acyuta pa. 1.1 of the näma-dhätu tvaci>.
In the same way, when [ë]i is applied in the sense of varëaà gåhëäti (“he takes color”), we get varëayati,
and when [ë]i is applied in the sense of kåtaà gåhëäti (“he appreciates kindness, i.e he is grateful”), we
get kåtayati.
Ø varëam <2.1> → (897) varëam + [ë]i → (859) varëa + [ë]i → (888) varëi → (365) varëi +
ti[p] → (393) varëi + [ç]a[p] + ti[p] → (394) varëe + a + ti → (63) varëayati (“he takes color”) <acyuta
pa. 1.1 of the näma-dhätu varëi>.
Ø kåtam <2.1> → (897) kåtam + [ë]i → (859) kåta + [ë]i → (888) kåti → (365) kåti + ti[p] →
(393) kåti + [ç]a[p] + ti[p] → (394) kåte + a + ti → (63) kåtayati (“he is grateful”) <acyuta pa. 1.1 of the
näma-dhätu kåti>.
Similarly, when [ë]i is applied in the sense of tüstäni vinihanti (“he destroys the sins, he frees from dust,
he combs the hair”), we get vitüstayati. The word tüsta means sin, dust, or matted locks.
Ø tüstäni <2.3> → (897) tüstäni + [ë]i → (859) tüsta + [ë]i → (888) tüsti → (365) vi + tüsti +
ti[p] → (393) vi + tüsti + [ç]a[p] + ti[p] → (394) vi + tüste + a + ti → (63) vitüstayati (“he destroys the
sins, he frees from dust, he combs the hair”) <acyuta pa. 1.1 of vi + the näma-dhätu tüsti>.
When [ë]i is applied in the sense of päçaà vimocayati (“he unties the rope”), we get vipäçayati.
Ø päçam <2.1> → (897) päçam + [ë]i → (859) päça + [ë]i → (888) päçi → (365) vi + päçi + ti[p]
→ (393) vi + päçi + [ç]a[p] + ti[p] → (394) vi + päçe + a + ti → (63) vipäçayati (“he unties the rope”)
<acyuta pa. 1.1 of vi + the näma-dhätu päçi>.
Similarly, when [ë]i is applied in the sense of päçaà saàyacchati (“he ties the rope”), we get
sampäçayati.
Ø päçam <2.1> → (897) päçam + [ë]i → (859) päça + [ë]i → (888) päçi → (365) sam + päçi +
ti[p] → (393) sam + päçi + [ç]a[p] + ti[p] → (394) sam + päçe + a + ti → (63, 113, 114) sampäçayati (“he
ties the rope”) <acyuta pa. 1.1 of sam + the näma-dhätu päçi>.
When [ë]i is applied in the sense of lomäny anumärñöi (“he rubs the hair”), we get anulomayati.
Ø lomäni <2.3> → (897) lomäni + [ë]i → (859) loma + [ë]i → (888) lomi → (365) anu + lomi +
ti[p] → (393) anu + lomi + [ç]a[p] + ti[p] → (394) anu + lome + a + ti → (63) anulomayati (“he rubs the
hair”) <acyuta pa. 1.1 of anu + the näma-dhätu lomi>.
When [ë]i is applied in the sense of rüpaà paçyati (“he sees the form”), we get rüpayati.
Ø rüpam <2.1> → (897) rüpam + [ë]i → (859) rüpa + [ë]i → (888) rüpi → (365) rüpi + ti[p] →
(393) rüpi + [ç]a[p] + ti[p] → (394) rüpe + a + ti → (63) rüpayati (“he sees the form”) <acyuta pa. 1.1 of
the näma-dhätu rüpi>.
Amåta—The word kali here means quarrel. In ajahalat and so on the san-nimitta-kärya doesn’t take
place because of the prohibition na tu daçävatärädarçane (592). Jéva Gosvämé elaborates on the word ädi
in haly-ädibhyaù with the words kalim, tvacam, and so on, and he gives examples of the meanings
intended by the word ädi in grahaëädy-arthe with tüstäni vinihanti and so on. Some say that tüsta means
hair in general.
898 / ta{taIyaAntaivazAeSaAÜ"AtvaTaRivazAeSae /
898. tåtéyänta-viçeñäd dhätv-artha-viçeñe
tåtéyä-anta-viçeñät—after a word which particularly ends in a tåtéyä viñëubhakti; dhätu-artha-viçeñe—

when a particular meaning of the dhätu is understood.
The pratyaya [ë]i is applied after a word which ends in a tåtéyä viñëubhakti when a particular
meaning of the dhätu is understood.
véëayä upagäyati—upavéëayati. tülair avakuñëäti—avatülayati. evam anyac ca. çlokair upastauti—

upaçlokayati. senayä abhimukhaà yäti, ñatvaà ca—abhiñeëayati. varmaëä sannahyati—saàvarmayati.
cürëair avadhvaàsayati—avacürëayati
Våtti—Thus, when [ë]i is applied in the sense of véëayä upagäyati (“he sings with the véëä”), we get
upavéëayati.
Ø véëayä <3.1> → (897) véëayä + [ë]i → (859) véëä + [ë]i → (888) véëi → (365) upa + véëi +
ti[p] → (393) upa + véëi + [ç]a[p] + ti[p] → (394) upa + véëe + a + ti → (63) upavéëayati (“he sings with
the véëä”) <acyuta pa. 1.1 of upa + the näma-dhätu véëi>.
When [ë]i is applied in the sense of tülair avakuñëäti (“he brushes down with the tüla brush1”), we get
avatülayati. Other forms are also made in the same way.
1
Commenting on Añöädhyäyé 3.1.21, Siddhänta-kaumudé explains that the tüla brush is a brush made of the heads of grass.
Ø tülaiù <3.3> → (897) tülaiù + [ë]i → (859) tüla + [ë]i → (888) tüli → (365) ava + tüli + ti[p]
→ (393) ava + tüli + [ç]a[p] + ti[p] → (394) ava + tüle + a + ti → (63) avatülayati (“he brushes down
with the tüla brush”) <acyuta pa. 1.1 of ava + the näma-dhätu tüli>.
When [ë]i is applied in the sense of çlokair upastauti (“he praises with verses”), we get upaçlokayati.
Ø çlokaiù <3.3> → (897) çlokaiù + [ë]i → (859) çloka + [ë]i → (888) çloki → (365) upa + çloki +
ti[p] → (393) upa + çloki + [ç]a[p] + ti[p] → (394) upa + çloke + a + ti → (63) upaçlokayati (“he praises
with verses”) <acyuta pa. 1.1 of upa + the näma-dhätu çloki>.
When [ë]i is applied in the sense of senayä abhimukhaà yäti (“he approaches with an army”) and the
change to ñ is done by sütra 909, we get abhiñeëayati.
Ø senayä <3.1> → (897) senayä + [ë]i → (859) sena + [ë]i → (888) seni → (365) abhi + seni +
ti[p] → (393) abhi + seni + [ç]a[p] + ti[p] → (394) abhi + sene + a + ti → (63) abhi + senayati → (909)
abhiñenayati → (173) abhiñeëayati (“he approaches with an army”) <acyuta pa. 1.1 of abhi + the näma-
dhätu seni>.
When [ë]i is applied in the sense of varmaëä sannahyati (“he is clad with armor”), we get saàvarmayati.
Ø varmaëä <3.1> → (897) varmaëä + [ë]i → (859) varman + [ë]i → (888) varmi → (365) sam +
varmi + ti[p] → (393) sam + varmi + [ç]a[p] + ti[p] → (394) sam + varme + a + ti → (63, 113)
saàvarmayati (“he is clad with armor”) <acyuta pa. 1.1 of sam + the näma-dhätu varmi>.
When [ë]i is applied in the sense of cürëair avadhvaàsayati (“he sprinkles with powder”), we get
avacürëayati
Ø cürëaiù <3.3> → (897) cürëaiù + [ë]i → (859) cürëa + [ë]i → (888) cürëi → (365) ava + cürëi
+ ti[p] → (393) ava + cürëi + [ç]a[p] + ti[p] → (394) ava + cürëe + a + ti → (63) avacürëayati (“he
sprinkles with powder”) <acyuta pa. 1.1 of ava + the näma-dhätu cürëi>.
Bäla—The words evam anyac ca in the våtti signify other forms like anutülayati (“he brushes lengthwise
with the tüla brush”).
Amåta—The meaning of this sütra is dhätv-artha-viçeñe gamyamäne tåtéyänta-viçeñät çabdät ëi-pratyayo

bhavati. The word dhätv-artha-viçeña means a particular meaning of the dhätu as opposed to the basic
meaning of the dhätu listed in the Dhätu-päöha. Such meanings are brought out by the upendras1, and are
used by the näma-dhätus. The word tåtéyänta-viçeña here refers to words which end in a tåtéya viñëubhakti
because they have a particular relationship with the verb as the karaëa (“instrument of the action”) and
not to words which end in a tåtéyä viñëubhakti because they are connected to a preposition, since in that
case there is dependence on another word.
899 / taenaAita‚(maNAe ca /
899. tenätikramaëe ca
1
Amåta 406 similarly explains that upasargas merely bring out the various meanings that are inherent within the dhätus
themselves. In this regard, one should remember the maxim dhätünäm anekärthatvam (“dhätus have more than one
meaning”). The basic meaning or meanings of a dhätu are stated in the Dhätu-päöha, but other inherent meanings also exist
and they are brought out by the upasargas.
tena atikramaëe—in the sense of tena atikramaëa (“overtaking by means of that”); ca—also.
The pratyaya [ë]i is also applied after a word which ends in a tåtéyä viñëubhakti when the sense is
overtaking by means of that.
hastinä atikrämati—atihastayati.
Våtti—Thus, when [ë]i is applied in the sense of hastinä atikrämati (“he overtakes with an elephant”),
we get atihastayati
Ø hastinä <3.1> → (897) hastinä + [ë]i → (859) hastin + [ë]i → (888) hasti → (365) ati + hasti +
ti[p] → (393) ati + hasti + [ç]a[p] + ti[p] → (394) ati + haste + a + ti → (63) atihastayati (“he overtakes
with an elephant”) <acyuta pa. 1.1 of ati + the näma-dhätu hasti>.
Amåta—The word ca here is for the sake of dragging in the word tåtéyänta-viçeñät from the previous
sütra.
900 / mauNx"ima™aëºNAlavaNAlaGaupaq%]‘aBa{itaByastatk(r"AetaItyaTaeRe pa{TvaAde"r"nyaeByaê tatk(r"Aeita tad"Acaíe" wtyaTaeR

iNA: /
900. muëòa-miçra-çlakñëa-lavaëa-laghu-paöu-prabhåtibhyas tat karotéty-arthe påthv-äder anyebhyaç ca

tat karoti tad äcañöe ity-arthe ëiù
muëòa-miçra-çlakñëa-lavaëa-laghu-paöu-prabhåtibhyaù—after the words muëòa (“shaved”), miçra

(“mixed”), çlakñëa (“soft”), lavaëa (“salty”), laghu (“light”), paöu (“pungent, clever”), and so on; tat
karoti iti-arthe—in the sense of tat karoti (“he does that / he makes that”); påthu-ädeù—after the words
påthu and so on (see list in våtti 903); anyebhyaù—after other words; ca—also; tat karoti tat äcañöe iti-
arthe—in the sense of tat karoti (“he does that / he makes that”) or tad äcañöe (“he speaks about that”);
ëiù—[ë]i.
The pratyaya [ë]i is applied after muëòa, miçra, çlakñëa, lavaëa, laghu, paöu, and so on in the sense of
tat karoti and after the påthv-ädis and other words in the sense of tat karoti or tad äcañöe.
muëòaà karoti—muëòayati ity-ädi. vaha-dhätoù kåt ktiù, tata üòhiù, üòhim äcañöe karoti vä—üòhayati. aìi
tu dvir-vacanaà prati òhatvädénäm asiddhatvam, tad dhi kta-käryänte vaktavyam. tataç ca òhi-sthänasya
ha-saìgi-téty asya dvir-vacane jäte nara-viñëujanänäm ädiù, hasya jaù, näräyaëasya hasya ca punar
òhatvädi, tena aujiòhat iti sidhyati. “ktäntasya üòha-çabdasya tu ëau daçävatärädarçane sati san-nimitta-
käryäbhäväd aujaòhat” iti käçikä. aträpi “aujiòhat” ity eke. kecit tv asiddhatvaà na manyate—auòiòhat.
Våtti—For example, when [ë]i is applied in the sense of muëòaà karoti (“he makes shaved”) and so on,
we get muëòayati and so on.
Ø muëòam <2.1> → (900) muëòam + [ë]i → (859) muëòa + [ë]i → (888) muëòi → (365) muëòi
+ ti[p] → (393) muëòi + [ç]a[p] + ti[p] → (394) muëòe + a + ti → (63) muëòayati (“he shaves”) <acyuta
pa. 1.1 of the näma-dhätu muëòi>.
When the kåt pratyaya [k]ti is applied after the dhätu vah[a] präpaëe (1U, “to bear, lead, carry”), we get
the word üòhi (“the act of carrying”). When [ë]i is applied in the sense of üòhim äcañöe (“he speaks
about the act of carrying”) or üòhià karoti (“he does the act of carrying”) we get üòhayati.
Ø üòhim <2.1> → (900) üòhim + [ë]i → (859) üòhi + [ë]i → (888) üòhi → (365) üòhi + ti[p] →
(393) üòhi + [ç]a[p] + ti[p] → (394) üòhe + a + ti → (63) üòhayati (“he carries / he speaks about
carrying”) <acyuta pa. 1.1 of the näma-dhätu üòhi (from üòhi + [ë]i)>.
But when a[ì] follows the changes to òh and so on are considered asiddha in regard to reduplication.
The same thing will be explained towards the end of the section dealing with [k]ta (see våtti ).
Therefore, when the ti which is connected with h and which is replaced by òhi is reduplicated, nara-
viñëujanänäm ädiù çiñyate (452) and hasya jo narasya (621) are applied, and then the h and so on of the
näräyaëa portion again change to òh and so on. Thus we get aujiòhat. püïo vinäça eva
Ø üòhim <2.1> → (900) üòhim + [ë]i → (859) üòhi + [ë]i → (888) üòh + [ë]i → (365) üòh + [ë]i
+ d[ip] → (472) auòh + [ë]i + d[ip] → (414, 568, 440) a[t] + auòh + [ë]i + a[ì] + d[ip] → (432, 434, the
changes to òh and so on are sthäni-vat) a + au + hti + òh + [ë]i + a[ì] + d[ip] → (452) a + au + hi + òh +
[ë]i + a[ì] + d[ip] → (621) a + au + ji + òh + [ë]i + a[ì] + d[ip] → (57) aujiòh + [ë]i + a[ì] + d[ip] →
(586) aujiòhad → (252) aujiòhat (“he carried / he spoke about carrying”) <bhüteça pa. 1.1 of the näma-
dhätu üòhi (from üòhi + [ë]i)>.
Käçikä similarly says that we get aujaòhat <bhüteça pa. 1.1 of the näma-dhätu üòhi (from üòha + [ë]i)
because the san-nimitta-kärya doesn’t take place since there is daçävatärädarçana (see sütra 592) when
[ë]i is applied to the word üòha which is made with the kåt pratyaya [k]ta. Others also confirm that the
proper form here is aujiòhat. But some don’t accept that the changes to òh and so on are considered
asiddha, and thus they make auòiòhat <bhüteça pa. 1.1 of the näma-dhätu üòhi (from üòhi + [ë]i)>.
Amåta—The phrase òhatvädénäm here means òhatva-dhatva-öa-vargatva-òha-lopänäm. Thus the sentence

means “but when a[ì] follows the change to òh by sütra 290, the change to dh by sütra 466, the change
to öa-varga by sütra 280, and the deletion of òh by sütra 537 are considered asiddha in regard to
reduplication. The word vaktavyam here means vakñyate (“will be described”). For example. in våtti of
the Kådanta-prakaraëa there is the statement viñëuniñöhädeçasya ñatväd anyatra sthäni-vad-bhäva iñöaù
(“the replacement of a viñëuniñöhä is sthäni-vat in regard to all rules except the change to ñ”). The
sentence näräyaëasya hasya ca punar òhatvädi means punar näräyaëasya hti-bhägasya òhatva-dhatva-öa- püïo vinäça eva
vargatva-òha-lopäù (“then the näräyaëa portion hti again undergoes the change to òh by sütra 290, the
change to dh by sütra 466, the change to öa-varga by sütra 280, and the deletion of òh by sütra 537”).
Saàçodhiné—When the kåt pratyaya [k]ti is applied after the dhätu vah[a] präpaëe (1U, “to bear, lead,
carry”) saìkarñaëa is done by vaci-svapi-yaj-ädénäà saìkarñaëaù kapile (622), the h changes to òh by
hasya òhaù (290), then the t of [k]ti changes to dh by harighoñät ta-thor dho dhä-varjam (466), and that
dh changes to òh by ñät parasya (280). Thus we get uòh + òhi. Then òhasya haro òhe, pürvaç ca
trivikramaù (537) is applied and we get üòhi. However, when it comes time to do reduplication, all of
these changes except the saìkarñaëa are sthäni-vat.
901 / s$atyaATaR"vaede"Bya @Apaufca /
901. satyärtha-vedebhya äpuk ca
satya-artha-vedebhyaù—after the words satya (“truth”), artha (“meaning”), and veda (“the Vedas”);
äpuk—the ägama äp[uk]; ca—and.
The pratyaya [ë]i is also applied after satya, artha, and veda in the sense of tat karoti or tad äcañöe
and äp[uk] is inserted.
satyäpayati. näma-dhätu-ñöyai-ñvañka-ñöhiväà satva-natva-niñedhaù, ñañöhaà karoti tad äcañöe vä—
ñañöhayati. evaà ëa-rämayati. kavià—kavayati. adhikära-präptasya govinde dhätu-grahaëasyänarthakyän
nämno ’py antasya våñëéndro nåsiàhe.
Våtti—Ø satyam <2.1> → (901) satyam + [ë]i → (859) satya + [ë]i → (888) saty + [ë]i → (901) saty +
äp[uk] + [ë]i → satyäpi (365) satyäpi + ti[p] → (393) satyäpi + [ç]a[p] + ti[p] → (394) satyäpe + a + ti →
(63) satyäpayati (“he makes the truth / he speaks the truth”) <acyuta pa. 1.1 of the näma-dhätu satyäpi>.
Näma-dhätu-ñöyai-ñvañka-ñöhiväà satva-natva-niñedhaù (526) is applied, and thus when [ë]i is applied in

the sense of ñañöhaà karoti tad äcañöe vä (“he makes the sixth / he speaks about the sixth”), we get
ñañöhayati.
Ø ñañöham <2.1> → (900) ñañöham + [ë]i → (859) ñañöha + [ë]i → (888) ñañöhi → (365, 526)
ñañöhi + ti[p] → (393) ñañöhi + [ç]a[p] + ti[p] → (394) ñañöhe + a + ti → (63) ñañöhayati (“he makes the
sixth / he speaks about the sixth”) <acyuta pa. 1.1 of the näma-dhätu ñañöhi>.
Similarly, we get ëa-rämayati.
Ø ëa-rämam <2.1> → (900) ëa-rämam + [ë]i → (859) ëa-räma + [ë]i → (888) ëa-rämi → (365,
526) ëa-rämi + ti[p] → (393) ëa-rämi + [ç]a[p] + ti[p] → (394) ëa-räme + a + ti → (63) ëa-rämayati (“he
makes ëa-räma / he speaks about ëa-räma”) <acyuta pa. 1.1 of the näma-dhätu ëa-rämi>.
When [ë]i is applied after kavià <2.1>, we get kavayati.
Ø kavim <2.1> → (900) kavim + [ë]i → (859) kavi + [ë]i → (888) kavi → (365) kavi + ti[p] →
(393) kavi + [ç]a[p] + ti[p] → (394) kave + a + ti → (63) kavayati (“he makes a poet / he speaks about a
poet”) <acyuta pa. 1.1 of the näma-dhätu kavi>.
Because it was unnecessary to mention the word dhätu in the rule of govinda (sütra 394) since it is
already covered by the adhikära, the final varëa of a näma also takes våñëéndra when a nåsiàha pratyaya
follows.
Amåta—The implied meaning of the sentence beginning adhikära-präptasya is this: The fact that the
word dhätoù was used again in the rule dhätor antasya govindaù (394) even though it was already carried
forward from the adhikära dhätoù (396) suggests two things: (i) only the final varëa of a dhätu takes
govinda, the final varëa of something else doesn’t take govinda and (ii) since the word dhätoù is not
mentioned in antasya våñëéndro nåñiàhe (422), the final varëa of a näma also takes våñëéndra when a
nåsiàha pratyaya follows.
902 / ‘ak(r"NAe tva‡a va{SNAIn‰e" jaAta Wva s$aMs$aAr"h"r"Ae vaAcyaAe h"ilak(laI ivanaA /
902. prakaraëe tv atra våñëéndre jäta eva saàsära-haro väcyo hali-kalé vinä
prakaraëe—section; tu—but; atra—in this; våñëéndre—våñëéndra; jäte eva—only after there is; saàsära-
haraù—deletion of the saàsära; väcyaù—it should be stated; hali-kalé—the words hali and kali (see
sütra 897); vinä—except.
In this section on näma-dhätus the saàsära is deleted only after the våñëéndra takes place. But the
words hali and kali are exceptions to this.
tato na tu daçävatärädarçana iti na san-nimitta-kärya-niñedhaù—acékavat. atra tu våñëéndratve ’pi
daçävatäratvam eveti, rädhäm äkhyat—ararädhat. hva ity-ädau näma-dhätuà vineti kim? hväyakam äcañöe
sma—ajahväyakat. hväyakayitum icchati—jihväyakayiñati. evaà sväper api iñyate. sväpaka iväcarati—
sväpakäyate, siñväpakäyiñate.
Våtti—Therefore the prohibition of the san-nimitta-kärya, na tu daçävatärädarçane (592), doesn’t apply

and we get acékavat.
Ø kavim <2.1> → (900) kavim + [ë]i → (859) kavi + [ë]i → (422) kavai + [ë]i → (888) kav +
[ë]i → (365) kav + [ë]i + d[ip] → (414, 568, 440) a[t] + kav + [ë]i + a[ì] + d[ip] → (432, 433) a + ka +
kav + [ë]i + a[ì] + d[ip] → (457) a + ca + kav + [ë]i + a[ì] + d[ip] → (589, 590) a + ci + kav + [ë]i + a[ì]
+ d[ip] → (591) acékav + [ë]i + a[ì] + d[ip] → (586) acékavad → (252) acékavat (“he made a poet / he
spoke about a poet”) <bhüteça pa. 1.1 of the näma-dhätu kavi>.
When [ë]i is applied in the sense of rädhäm äkhyat (“he spoke about Rädhä”), we get ararädhat. Even
though there is våñëéndra here, the result is still a daçävatära (and thus na tu daçävatärädarçane (592) is
applied).
Ø rädhäm <2.1> → (900) rädhäm + [ë]i → (859) rädhä + [ë]i → (422) rädhä + [ë]i → (888)
rädh + [ë]i → (365) rädh + [ë]i + d[ip] → (414, 568, 440) a[t] + rädh + [ë]i + a[ì] + d[ip] → (432, 433)
a + rä + rädh + [ë]i + a[ì] + d[ip] → (491, 592) ararädh + [ë]i + a[ì] + d[ip] → (586) ararädhad → (252)
ararädhat (“he spoke about Rädhä”) <bhüteça pa. 1.1 of the näma-dhätu rädhi>.
Why do we say näma-dhätuà vinä in the sütra beginning hvo (sütra 631)? Consider how, when [ë]i is
applied in the sense of hväyakam äcañöe sma (“he spoke about a hväyaka1”) we get ajahväyakat.
Ø hväyakam <2.1> → (900) hväyakam + [ë]i → (859) hväyaka + [ë]i → (422) hväyakä + [ë]i →
(888) hväyak + [ë]i → (365, 787) hväyak + [ë]i + d[ip] → (414, 568, 440) a[t] + hväyak + [ë]i + a[ì] +
d[ip] → (432, 433) a + hvä + hväyak + [ë]i + a[ì] + d[ip] → (631, 452) a + hä + hväyak + [ë]i + a[ì] +
d[ip] → (621) a + jä + hväyak + [ë]i + a[ì] + d[ip] → (491) ajahväyak + [ë]i + a[ì] + d[ip] → (586)
ajahväyakad → (252) ajahväyakat (“he spoke about a hväyaka”) <bhüteça pa. 1.1 of the näma-dhätu
hväyaki>.
Similarly, when sa[n] is applied in the sense of hväyakayitum icchati (“he desires to speak about a
hväyaka”), we get jihväyakayiñati.
Ø hväyakam <2.1> → (900) hväyakam + [ë]i → (859) hväyaka + [ë]i → (422) hväyakä + [ë]i →
(888) hväyaki → (365, 807) hväyaki + sa[n] → (424) hväyaki + i[ö] + sa[n] → (394, 63) hväyakay + i[ö]
+ sa[n] → (432, 433) hvä + hväyakay + i[ö] + sa[n] → (631, 452) hä + hväyakay + i[ö] + sa[n] → (621) jä
+ hväyakay + i[ö] + sa[n] → (491) ja + hväyakay + i[ö] + sa[n] → (590) ji + hväyakay + i[ö] + sa[n] →
(170) jihväyakayiña → (365) jihväyakayiña + ti[p] → (393) jihväyakayiña + [ç]a[p] + ti[p] → (396, 551)
jihväyakayiñati (“he wants to speak about a hväyaka”) <acyuta desid. pa. 1.1 of the näma-dhätu hväyaki>.
It is said that the dhätu sväpi ([ïi]ñvap[a] + [ë]i) also acts in the same way. Thus when [k]ya[ì] is
applied in the sense of sväpaka iväcarati (“he acts like a sväpaka2”), we get sväpakäyate, and when sa[n]
is applied, we get siñväpakäyiñate.
1
A hväyaka is someone who calls out. The word hväyaka is a kådanta formed by applying the kåt pratyaya [ë]aka after the
dhätu hve[ï].
2
A sväpaka is someone who causes one to sleep. The word sväpaka is a kådanta formed by applying the kåt pratyaya [ë]aka
after the dhätu sväpi.
Ø sväpakam <2.1> → (871) sväpakam + [k]ya[ì] → (859) sväpaka + [k]ya[ì] → (508)
sväpakäya → (365, 807) sväpakäya + sa[n] → (424) sväpakäya + i[ö] + sa[n] → (511) sväpakäy + i[ö] +
sa[n] → (432, 433) svä + sväpakäy + i[ö] + sa[n] → (631, 452) sä + sväpakäy + i[ö] + sa[n] → (491) sa +
sväpakäy + i[ö] + sa[n] → (590) si + sväpakäy + i[ö] + sa[n] → (170) siñväpakäy + i[ö] + sa[n] → (170)
siñväpakäyiña → (365) siñväpakäyiña + te → (393) siñväpakäyiña + [ç]a[p] + te → (396, 551)
siñväpakäyiñate (“he wants to act like a sväpaka”) <acyuta desid. ät. 1.1 of the näma-dhätu sväpakäya>.
Amåta—The words prakaraëe tv atra here mean atra näma-dhätu-prakaraëe tu (“but in this section on
näma-dhätus”). The saàsära is deleted only after the våñëéndra takes place. Thus, since the våñëéndras ai
and so on are not daçävatäras, the san-nimitta-kärya is not blocked when there is disappearance of such
våñëéndras (see sütra 592). This is the purpose of this sütra. The implied meaning of the sentence evaà
sväper api iñyate is that when sväpi is used as a näma-dhätu, the saìkarñaëa that would usually apply by
dyuti-sväpyor narasya saìkarñaëe (606) is not applied because the prohibition näma-dhätuà vinä in sütra
631 additionally implies that sväpi also doesn’t saìkarñaëa when it is a näma-dhätu. The ätmapada
endings are used in siñväpakäyiñate in accordance with pürva-dhätu-vat sanaù parapadädikam (581)
because dhätus ending in [k]ya[ì] are ätmapadé.
Saàçodhiné—Since hali and kali are exceptions to this rule, their saàsära (i-räma) is deleted before it
can undergo våñëéndra, and thus there is certainly daçävatärädarçana and the san-nimitta-kärya is
blocked by na tu daçävatärädarçane (592). The forms of hali and kali have already been shown in våtti
897. The current sütra also should have been given earlier just like sütra 486, but because it was not
needed in ajahalat, acakalat, and aujiòhat because the san-nimitta-kärya doesn’t take place in these
forms, it is only given now. Thus one should reformulate all the forms from utpucchayate in våtti 891 up
to kavayati in våtti 901 so that våñëéndra is done first before the saàsära is deleted.
903 / naAmaDaAtauh"naAe na Gatvama, /
903. näma-dhätu-hano na ghatvam
näma-dhätu-hanaù—of the dhätu han[a] hiàsä-gatyoù (2P, “to strike, kill; to go, move”) when it is part
of a näma-dhätu; na—not; ghatvam—the change to gh by sütra 651.
When han[a] is part of a näma-dhätu it doesn’t undergo the change to gh.
kyan—jihananéyiñati. ëi—agni-citaà—agni-cayati, pratyaïcaà—pratyayati, udaïcaà—udayati. go-nävau

äcañöe—go-nayati. äçiñayatéty-ädau tu saàsära-haraà necchanti. etaù karbura-varëaù. strétvaà ced ép-
pratyayas tasya ca ëaù, tatra ëau ceti puà-vad-bhävät eëéà karoti etayati. ra-räma-bhävät saàsära-haräc
ca påthv-ädeù—prathayati.
påthuà måduà bhåçaà caiva / kåçaà ca dåòham eva ca
pari-pürva-våòhaà caiva / ñaò imän ra-vidhau smaret
kñiprädeù kñepayatéty-ädi. pra-çra-jya-stha-sphädeçe våñëéndraù pug-ägamaç ca—präpayati. bahor bhüù,
yuö—bhüyayati. praçasyädeù, çräpayati jyäpayati varñayati ity-ädi. tåpraù puroòäçaù ra-rämänto ’yaà—
trapayati. vin-matvor harät sragviëaù—srajayati. éëmataù—éçayati. tathä alpayati kanayati.
çvetäçväçvatarädeù—çvetayatéty-ädi. kintu prathamasya tenätikrämatéty apy artho jïeyaù.
Våtti—Ø hananam <2.1> → (868) hananam + [k]ya[n] → (859) hanana + [k]ya[n] → (860) hananéya →
(365, 807) hananéya +sa[n] → (424) hananéya + i[ö] + sa[n] → (511) hananéy + i[ö] + sa[n] → (432, 433)
ha + hananéy + i[ö] + sa[n] → (621) ja + hananéy + i[ö] + sa[n] → (590) ji + hananéy + i[ö] + sa[n] → (903,
170) jihananéyiña → (365) jihananéyiña + ti[p] → (393) jihananéyiña + [ç]a[p] + ti[p] → (396, 551)
jihananéyiñati (“he wants to treat like a killer”) <acyuta desid. pa. 1.1 of the näma-dhätu hananéya>.
Ø agni-citam <2.1> → (900) agni-citam + [ë]i → (859) agni-cit + [ë]i → (888) agni-ci → (365)
agni-ci + ti[p] → (393) agni-ci + [ç]a[p] + ti[p] → (394) agni-ce + a + ti → (63) agni-cayati (“he does the
act of arranging the sacrificial fire / he speaks about the act of arranging the sacrificial fire”) <acyuta pa.
1.1 of the näma-dhätu agni-ci>.
Ø pratyaïcam <2.1> → (900) pratyaïcam + [ë]i → (859) pratyaïc + [ë]i → (888) pratyi →
(365) pratyi + ti[p] → (393) pratyi + [ç]a[p] + ti[p] → (394) pratye + a + ti → (63) pratyayati (“he goes
back”) <acyuta pa. 1.1 of the näma-dhätu pratyi>.
Ø udaïcam <2.1> → (900) udaïcam + [ë]i → (859) udaïc + [ë]i → (888) udi → (365) udi + ti[p]
→ (393) udi + [ç]a[p] + ti[p] → (394) ude + a + ti → (63) udayati (“he rises”) <acyuta pa. 1.1 of the
näma-dhätu udi>.
When [ë]i is applied in the sense of go-nävau äcañöe (“he speaks about a cow and a boat”), we get go-
nayati.
Ø go-nävau <2.2> → (900) go-nävau + [ë]i → (859) go-nau + [ë]i → (888) go-ni → (365) go-ni +
ti[p] → (393) go-ni + [ç]a[p] + ti[p] → (394) go-ne + a + ti → (63) go-nayati (“he speaks about a cow
and a boat”) <acyuta pa. 1.1 of the näma-dhätu go-ni>.
But the previous authorities say that the saàsära isn’t deleted in äçiñayati and so on. The word eta mean
karbura-varëa (“variegated color”). If this word is used in the feminine, the taddhita pratyaya é[p] is
applied and the ë changes to t. In that regard, when [ë]i is applied in the sense of eëéà karoti (“he makes
variegated color”), we get etayati because the feminine word eëé becomes like the masculine word eta by
ëau ca (874).
Ø eëém <2.1> → (900) eëém + [ë]i → (859) eëé + [ë]i → (874) eta + [ë]i → (888) eti → (365) eti
+ ti[p] → (393) eti + [ç]a[p] + ti[p] → (394) ete + a + ti → (63) etayati (“He makes variegated color”)
<acyuta pa. 1.1 of the näma-dhätu eti>.
Since by sütra 888 the påthv-ädis undergo both the change to ra and the deletion of their saàsära, we get
prathayati.
Ø påthum <2.1> → (900) påthum + [ë]i → (859) påthu + [ë]i → (888) prathu + [ë]i → prathi
(365) prathi + ti[p] → (393) prathi + [ç]a[p] + ti[p] → (394) prathe + a + ti → (63) prathayati (“He
makes broad / he speaks about the broad thing”) <acyuta pa. 1.1 of the näma-dhätu prathi>.
påthuà måduà bhåçaà caiva

kåçaà ca dåòham eva ca
pari-pürva-våòhaà caiva
ñaò imän ra-vidhau smaret
“Påthu (“broad, great”), mådu (“soft, gentle”), bhåça (“strong, abundant”), kåça (“thin”), dåòha (“firm”),
and parivåòha (“Lord, master, king”). Know that these six words follow the rule of ra (påthu-mådv-äder
å-rämasya raç ca in sütra 888).”
From kñipra and so on we get kñepayati and so on.
Ø kñipram <2.1> → (900) kñipram + [ë]i → (859) kñipra + [ë]i → (888) kñepa + [ë]i → kñepi
(365) kñepi + ti[p] → (393) kñepi + [ç]a[p] + ti[p] → (394) kñepe + a + ti → (63) kñepayati (“he makes
quick / he speaks about the quick thing”) <acyuta pa. 1.1 of the näma-dhätu kñepi>.
When the replacements pra, jya, stha, and spha are done by sütras 888 and 889, there is våñëéndra and
the ägama p[uk] is inserted. Thus we get präpayati and so on.
Ø priyam <2.1> → (900) priyam + [ë]i → (859) priya + [ë]i → (888) pra + [ë]i → (422) prä +
[ë]i → (785) präpi → (365) präpi + ti[p] → (393) präpi + [ç]a[p] + ti[p] → (394) präpe + a + ti → (63)
präpayati (“he makes dear / he speaks about the dear thing”) <acyuta pa. 1.1 of the näma-dhätu präpi>.
Bahor bhüù (888) is applied and y[uö] is inserted by sütra 889. Thus we get bhüyayati.
Ø bahum <2.1> → (900) bahum + [ë]i → (859) bahu + [ë]i → (888) bhü + [ë]i → (889) bhüyi →
(365) bhüyi + ti[p] → (393) bhüyi + [ç]a[p] + ti[p] → (394) bhüye + a + ti → (63) bhüyayati (“he makes
many / he speaks about many”) <acyuta pa. 1.1 of the näma-dhätu bhüyi>.
From praçasya and so on, we get çräpayati, jyäpayati, varñayati, and so on.
Ø praçasyam <2.1> → (900) praçasyam + [ë]i → (859) praçasya + [ë]i → (two options by 888):
1) (praçasya is replaced by çra) çra + [ë]i → (422) çrä + [ë]i → (785) çräpi → (365) çräpi + ti[p]
→ (393) çräpi + [ç]a[p] + ti[p] → (394) çräpe + a + ti → (63) çräpayati (“he makes excellent / he speaks
about the excellent thing”) <acyuta pa. 1.1 of the näma-dhätu çräpi>.
2) (praçasya is replaced by jya) jya + [ë]i → (422) jyä + [ë]i → (785) jyäpi → (365) jyäpi + ti[p]
→ (393) jyäpi + [ç]a[p] + ti[p] → (394) jyäpe + a + ti → (63) jyäpayati (“he makes excellent / he speaks
about the excellent thing”) <acyuta pa. 1.1 of the näma-dhätu jyäpi>.
Ø våddham <2.1> → (900) våddham + [ë]i → (859) våddha + [ë]i → (two options by 888):
1) (våddha is replaced by varña) varña + [ë]i → varñi → (365) varñi + ti[p] → (393) varñi + [ç]a[p]
+ ti[p] → (394) varñe + a + ti → (63) varñayati (“he makes old / he speaks about the old thing”) <acyuta
pa. 1.1 of the näma-dhätu varñi>.
2) (våddha is replaced by jya) jya + [ë]i → (422) jyä + [ë]i → (785) jyäpi → (365) jyäpi + ti[p] →
(393) jyäpi + [ç]a[p] + ti[p] → (394) jyäpe + a + ti → (63) jyäpayati (“he makes old / he speaks about the
old thing”) <acyuta pa. 1.1 of the näma-dhätu jyäpi>.
From tåpra, a word ending in ra which means puroòäça (“the sacrificial cake”), we get trapayati.
Ø tåpram <2.1> → (900) tåpram + [ë]i → (859) tåpra + [ë]i → (888) trapa + [ë]i → (888) trapi
→ (365) trapi + ti[p] → (393) trapi + [ç]a[p] + ti[p] → (394) trape + a + ti → (63) trapayati (“he makes
the sacrificial cake / he speaks about the sacrificial cake”) <acyuta pa. 1.1 of the näma-dhätu trapi>.
Due to the deletion of the taddhita pratyayas vin and mat[u] by sütra 889, we get srajayati from the word
sragvin (“one who has a garland”) and éçayati from the word éëmat[u] (“one who has a master”).
Ø sragviëam <2.1> → (900) sragviëam + [ë]i → (859) sragvin + [ë]i → (889) sraj 1 + [ë]i → sraji
→ (365) sraji + ti[p] → (393) sraji + [ç]a[p] + ti[p] → (394) sraje + a + ti → (63) srajayati (“he speaks
about one who has a garland”) <acyuta pa. 1.1 of the näma-dhätu sraji>.
Ø éëmantam <2.1> → (900) éëmantam + [ë]i → (859) éëmat + [ë]i → (889) éç 1 + [ë]i → éçi →
(365) éçi + ti[p] → (393) éçi + [ç]a[p] + ti[p] → (394) éçe + a + ti → (63) éçayati (“he speaks about one
who has a master”) <acyuta pa. 1.1 of the näma-dhätu éçi>.
1
The word sragvin is made from sraj + vin, but the j becomes g by applying pürvasya viñëupadavattvaà svädi-taddhitayor aya-
sarveçvarädyoù (246) and ca-vargasya ka-vargo viñëupadänte, vaiñëave tv asa-varge (243). Thus when the taddhita pratyaya
vin, which is the nimitta, disappears, the naimittika g also disappears in accordance with the maxim nimittäpäye
naimittikasyäpy apäyaù (våtti 245).
From alpa, we get alpayati or kanayati.
Ø alpam <2.1> → (900) alpam + [ë]i → (859) alpa + [ë]i → (two options by 889):
1) (alpa is replaced by kana) kana + [ë]i → (888) kani → (365) kani + ti[p] → (393) kani +
[ç]a[p] + ti[p] → (394) kane + a + ti → (63) kanayati (“he makes small / he speaks about the small
thing”) <acyuta pa. 1.1 of the näma-dhätu kani>.
2) (alpa isn’t replaced by kana, 888) alpi → (365) alpi + ti[p] → (393) alpi + [ç]a[p] + ti[p] →
(394) alpe + a + ti → (63) alpayati (“he makes small / he speaks about the small thing”) <acyuta pa. 1.1
of the näma-dhätu alpi>.
From çvetäçva, açvatara, and so on, we get çvetayati and so on. But one should know that the first word
(çvetäçva) is also used in the sense of tenätikrämati (see sütra 899).
Ø çvetäçvam <2.1> → (900) çvetäçvam + [ë]i → (859) çvetäçva + [ë]i → (890) çveta + [ë]i →
(888) çveti → (365) çveti + ti[p] → (393) çveti + [ç]a[p] + ti[p] → (394) çvete + a + ti → (63) çvetayati
(“he makes a white horse / he speaks about a white horse / he overtakes with a white horse.”) <acyuta
pa. 1.1 of the näma-dhätu çveti>.
Amåta—Regarding the formation of jihananéyiñati, [k]ya[n] is applied after the word hanana in the sense
of yam iväcarati and we get the näma-dhätu hananéya. Sa[n] is then applied after hananéya in the sense of
hananéyitum icchati (“he wants to treat like a killer”). But when reduplication is done, the change to gh
that would normally be done by naräd dhanter hasya ghaù (651) is prohibited by the current sütra. With
the verse beginning påthum Jéva Gosvämé states the extra words which are included by the word ädi in
påthu-mådv-ädeù (888) and makes it known that the påthv-ädis are only six in number. When [ë]i
follows, pra and so on replace priya and so on by sütra 888 and they don’t undergo deletion of their
saàsära because they only have one sarveçvara. Thus their final a-räma takes våñëéndra by sütra 422 and
p[uk] is applied by arti-hré-vlé-ré-knüyé-kñmäyy-ä-rämebhyaù puk ya-lopo govindaç ca ëau, daridräà vinä
(785). The word ra-rämäntaù which modifies tåpraù is a mention of ra-räma along with a-räma. By the
ädi in çvetayatéty-ädi we get açvayati. The phrase tenätikrämatéty apy arthaù means çvetäçvenätikrämatéty
arthaù. Due to the word api, the meanings of tat karoti and tad äcañöe are also possible.
904 / k(NÒ"Aid"ByaAe yafk(r"AetyaTaeR /
904. kaëòv-ädibhyo yak karoty-arthe
kaëòv-ädibhyaù—after the kaëòv-ädis (see list below); yak—ya[k]; karoty-arthe—in the sense of doing.
The pratyaya ya[k] is applied after the kaëòv-ädis in the sense of doing.
kaëòüyati, asüyati, valgüyati, mantüyati. evaà sukha-duùkha-khelä-bhikñu-bhiñak-prabhåtayaù. kintu

kaëòüyaï asüyaï valgüyaï mantüyaï kaëòüyaty-ädy-arthe, håëéyaì-mahéyaìau ghåëä-püjayor dhätu-viçeñä
eva. kaëòüyate ity-ädi.
Våtti—Ø kaëòü → (904) kaëòü + ya[k] → (399) kaëòüya → (365) kaëòüya + ti[p] → (393) kaëòüya +
[ç]a[p] + ti[p] → (396) kaëòüyati (“he itches / scratches”) <acyuta pa. 1.1 of the näma-dhätu kaëòüya>.
1
The word éëmat[u] is made from éç + mat[u], but the ç becomes ñ by applying pürvasya viñëupadavattvam (246) and cha-ço
räj (249), then that ñ becomes ò by ñasya òo viñëupadänte (251), and that ò becomes ë by nityam hariveëu-vidhiù pratyaya-
hariveëau (279). Thus when the taddhita pratyaya mat[u], which is the nimitta, disappears, the naimittaka ë also disappears in
accordance with the maxim nimittäpäye naimittikasyäpy apäyaù (våtti 245).
Ø asu → (904) asu + ya[k] → (399, 508) asüya → (365) asüya + ti[p] → (393) asüya + [ç]a[p] +
ti[p] → (396) asüyati (“he grumbles at / is envious of”) <acyuta pa. 1.1 of the näma-dhätu asüya>.
Ø valgu → (904) valgu + ya[k] → (399, 508) valgüya → (365) valgüya + ti[p] → (393) valgüya +
[ç]a[p] + ti[p] → (396) valgüyati (“he honors / he is beautiful”) <acyuta pa. 1.1 of the näma-dhätu
valgüya>.
Ø mantu → (904) mantu + ya[k] → (399, 508) mantüya → (365) mantüya + ti[p] → (393)
mantüya + [ç]a[p] + ti[p] → (396) mantüyati (“he offends”) <acyuta pa. 1.1 of the näma-dhätu mantüya>.
The forms of sukha, duùkha, khelä, bhikñu1, bhiñaj, and so on are made in the same way. But kaëòüya[ï],
asüya[ï], valgüya[ï], and mantüya[ï] which mean “to itch / scratch” and so on as well as håëéya[ì] and
Comment [283]: check out my proposed form
mahéya[ì] which respectively mean “to hate” and “to be honored” are special dhätus. Thus we get in the footnote with Vopadeva
kaëòüyate and so on.
Amåta—The kaëòv-ädis actually function in two ways: as dhätus and as nämas. In that regard, just like
kamer ëiì (585) and åter éyaì (582), the pratyaya ya[k] is only applied after the kaëòv-ädis when they
are dhätus, and not when they are näma-viñëupadas because the indicatory letter k in ya[k] is for the sake
of prohibiting govinda and govinda is already impossible for a näma because sütra 394 contains the word
dhätoù. Someone may argue, “The final sarveçvara of kaëòü and so on is an indicatory letter by the
general rule dvy-akñara-dhätor antaù (442). How then can the indicatory letter k in ya[k] be for the sake
of prohibiting govinda since the dhätus don’t have a final sarveçvara to take govinda in the first place?”
To remove this very doubt, Jéva Gosvämé, with the sentence beginning kintu kaëòüyaï, further
mentions, as an indication, the forms of the dhätus once they have taken ya[k]. In that regard, the word
dhätu-viçeñäù is used to indicate that the final sarveçvara of kaëòü, medhä, and so on is not an indicatory
letter. Therefore the word kintu is used in the beginning of the sentence to distinguish the kaëòv-ädis
from ordinary dhätus. Moreover, one should understand that the six kaëòv-ädis mentioned here are
specifically ubhayapadé and so on, whereas all the other kaëòv-ädis are parapadé.
The kaëòv-ädis are listed below with their forms mentioned in the right column.
kaëòü gätra-vigharñaëe to itch, scratch kaëòüyati / kaëòüyate
mantu aparädhe to offend mantüyati / mantüyate
valgu püjä-mädhuryayoù to honor; to be beautiful valgüyati / valgüyate
asu upatäpe to grumble, envy asüyati / asüyate
leö dhaurtye svapne ca to deceive; to sleep leöyati
loö dhaurtye svapne ca to deceive; to sleep loöyati
iras érñyäyäm to envy irasyati
iraj érñyäyäm to envy irajyati
uñas prabhäté-bhäve to dawn uñasyati
medhä äçu-grahaëe to apprehend quickly medhäyati
kuñubha kñepe to throw, abuse, despise kuñubhyati
magadha pariveñöane néca- to surround; to be a slave magadhyati
däsye vä
tantas duùkhe to be sad tantasyati
pampas duùkhe to be sad pampasyati
sukha tat-kriyäyäm to be happy sukhyati
duùkha tat-kriyäyäm to be sad duùkhyati
1
Bhikñu is not found in the list of kaëòv-ädis given by Amåta below because that list is based only on Käçikä and Siddhänta-
kaumudé. Other grammars do include bhikñu among the kaëòv-ädis. Indeed, even Monier Williams recognizes this and lists
the form bhikñyati (“he begs”). Perhaps the form should actually be bhikñüyati (“he begs”).
sapara püjäyäm to honor, worship saparyati
arara ärä-karmaëi to work with an awl araryati
bhiñaj cikitsäyäm to heal bhiñajyati
bhiñëaj upaseväyäm to serve, worship, practice, bhiñëajyati
follow
iñudha çara-dhäraëe to contain arrows iñudhyati
caraëa gatau to go caraëyati
varaëa gatau to go varaëyati
curaëa caurye to steal curaëyati
turaëa tvaräyäm to make haste turaëyati
bhuraëa dhäraëa-poñaëayoù to hold, support; to maintain bhuraëyati
gadgada väkya-skhalane to falter in speech, stammer gadgadyati
elä viläse to be playful, merry eläyati
kelä viläse to be playful, merry keläyati
khelä viläse to be playful, merry kheläyati
lekhä viläse skhalane ca to be playful, merry; to totter lekhäyati
liöa alpa-kutsanayoù to be small; to criticize liöyati
läöa jévane to live läöyati
håëé[ì] ghåëä-lajjayoù to hate; to be ashamed håëéyate
mahé[ì] püjäyäm to be honored mahéyate
rekhä çläghäsädanayoù to praise; to obtain rekhäyati
dravas paritäpe to toil, harass one’s self dravasyati
tiras antardhau to disappear tirasyati
agada nérogatve to be free from disease agadyati
uras balärthaù to be strong urasyati
taraëa gatau to go taraëyati
payas prasåtau to flow payasyati
sambhüyas prabhüta-bhäve to be abundant sambhüyasyati
ambara to bring together ambaryati
sambara to bring together sambaryati
Some say the kaëòv-ädis are an äkåti-gaëa. When a räma-dhätuka follows, viñëujanät sä-räma-yasya haro
räma-dhätuke (829) is applied and the forms are sukhitä <bälakalki pa. 1.1> and so on.
Saàçodhiné—In Siddhänta kaumudé the indicatory letter ï is attributed directly to the dhätus kaëòü,
mantu, valgu, and asu themselves, hence making them ubhayapadé, while the indicatory letter ì is
attributed to håëé[ì] and mahé[ì], thus making them ätmapadé. Jéva Gosvämé has conveyed the same
information in the våtti by mentioning the ya[k] forms kaëòüya[ï] and so on with the indicatory letters
ï and so on, and by doing so he has further eliminated the doubt that the final sarveçvara of the dhätus
kaëòü and so on is an indicatory letter by sütra 442. As mentioned by Amåta above, the kaëòv-ädis
function both as dhätus and nämas. When they function as dhätus they take ya[k] by the current sütra,
and when ya[k] is applied a new dhätu is formed to which the tib-ädis are applied. But when they
function as nämas the sv-ädis are applied to them and they act like normal nouns. For example, in
Bhägavatam 3.6.18 we find kaëòüà yair asau pratipadyate (“by which the living entity experiences
itching”) and in Bhägavatam 6.1.8 we find yathä bhiñak cikitseta rujäm (“as a doctor would treat a
disease”).
905 / k(Nx"^yaAd"InaAM yaeiãR"vaRcanama, /
905. kaëòüyädénäà yer dvir-vacanam

kaëòüya-ädénäm—of the näma-dhätus kaëòüya and so on formed by the previous sütra; yeù—of the yi
portion; dvir-vacanam—reduplication.
For kaëòüya and so on it is the yi portion that is reduplicated.
kaëòüyiyiñati.
Våtti—Ø kaëòü → (904) kaëòü + ya[k] → (399) kaëòüya → (365, 807) kaëòüya + sa[n] → (424)
kaëòüya + i[ö] + sa[n] → (511) kaëòüy + i[ö] + sa[n] → (432, 905) kaëòü + yi + y + i[ö] + sa[n] → (170)
kaëòüyiyiña → (365) kaëòüyiyiña + ti[p] → (393) kaëòüyiyiña + [ç]a[p] + ti[p] → (396, 551)
kaëòüyiyiñati (“he wants to itch / scratch”) <acyuta desid. pa. 1.1 of the näma-dhätu kaëòüya>.
Amåta—The words tan-nimitta-pratyaye (“when a pratyaya that causes reduplication follows”) have to
be supplied in this sütra. This sütra is an apaväda of the next sütra.
906 / naAmaDaAtaUnaAM yaTaeí"ma, /
906. näma-dhätünäà yatheñöam
näma-dhätünäm—of näma-dhätus; yathä-iñöam—according to one’s desire.
For näma-dhätus the reduplication takes place according to one’s desire.
puputréyiñati putitréyiñati putréyiyiñati putréyiñiñati puputitréyiyiñati puputitréyiyiñiñati kåñëam.

sarveçvarädénäà tu sat-saìgädi-na-ba-da-ra-varjasya tat-parasyaiva jïeyam—éçiçéyiñati éçéyiyiñati éçéyiñiñati
éçiçéyiyiñiñati kåñëam. evam indidréyiñati kåñëam ity-ädi. sarveçvaräder anyaträpi na-ba-da-rädi-varjasyeti
prakriyä-käraù. candidréyiñati ity-ädi. iti näma-dhätu-prakriyä.
Våtti—For example, puputréyiñati kåñëam, putitréyiñati kåñëam, putréyiyiñati kåñëam, putréyiñiñati kåñëam,
puputitréyiyiñati kåñëam, or puputitréyiyiñiñati kåñëam (“he wants to treat Kåñëa like his own son”) <all
acyuta desid. pa. 1.1 forms of the näma-dhätu putréya>. But one should know that for näma-dhätus which
begin with a sarveçvara, only those portions which come after the initial sarveçvara and which exclude
n, b, d, or r which are at the beginning of a sat-saìga, are reduplicated. Thus we get éçiçéyiñati kåñëam,
éçéyiyiñati kåñëam, éçéyiñiñati kåñëam, or éçiçéyiyiñiñati kåñëam (“he wants to treat Kåñëa like God”) <all
acyuta desid. pa. 1.1 forms of the näma-dhätu éçéya>. Similarly we get indidréyiñati kåñëam (“he wants to
treat Kåñëa like Indra”) <acyuta desid. pa. 1.1 of the näma-dhätu indréya> and so on. Rämacandra Äcärya,
the author of Prakriyä-kaumudé, says that na-ba-da-ra-varjasyänya-bhägasya (434) is applied even if the
näma-dhätu doesn’t begin with a sarveçvara. Thus he makes candidréyiñati (“he wants to treat like the
moon”) <acyuta desid. pa. 1.1 of the näma-dhätu candréya> and so on. Thus ends the section dealing
with näma-dhätus.
Amåta—For näma-dhätus the reduplication takes place according to one’s desire, it doesn’t just take
place according to rules. In that regard, with the examples puputréyiñati and so on, Jéva Gosvämé shows
that a single portion may be reduplicated or all the portions may be reduplicated simultaneously.
Puputréyiñati and so on are formed by applying sa[n] after the näma-dhätu putréya, a näma-dhätu formed
by applying [k]ya[n] in the sense yam iväcarati (see sütra 868). Thus they mean putram iväcaritum
icchati (“he wants to treat like his own son”). The word kåñëam is added as the object by later syntactical
connection (paçcäd-yoga). The form indidréyiñati is made according to the normal rules of reduplication,
but it is inferred by the word ity-ädi that the reduplication can also be done according to one’s desire.
The opinion of Rämacandra Äcärya is contrary to our own opinion and to the opinion of many others
also.
Atha upendra-vidhau kaçcid viçeñaù
Now some special rules about what is an upendra and what is not an upendra will be described.
907 / @nta:zAbd"Ae NAtvaivaDaAE DaAHaAe x~Aipk(ivaDaAE taTaA /

Bavaeäu"paen‰"Ae'Ta naEtae SatvaATa< yaAntyaupaen‰"taAma, //
s$au: paUjaAyaAmaitastaã"ä," @ita‚(AntaAE @TaAe @ipa: /
staAek(taAyaAegyataAsvaEr"AnauÁaAgAh"ARs$amau»ayae //
907.
antaù-çabdo ëatva-vidhau
dhäïo ìäp-ki-vidhau tathä
bhaved upendro ’tha naite
ñatvärthaà yänty upendratäm
suù püjäyäm atis tadvad

atikräntau atho apiù
stokatä-yogyatä-svairä-
nujïä-garhä-samuccaye
antaù-çabdaù—the word antar; ëatva-vidhau—in regard to the rule governing the change of n to ë (sütra
408); dhäïaù—after [òu]dhä[ï] dhäraëa-poñaëayoù (3U, “to hold, make; to support, bestow”); ìäp-ki-
vidhau—in regard to the rule of [ì]ä[p] (sütra) and the rule of [k]i (sütra ); tathä—also; bhavet—is;
upendraù—an upendra; atha—moreover; na—not; ete—these; ñatva-artham—for the purpose of the
change of s to ñ by sütra 462; yänti—attain; upendratäm—the state of being upendras; suù—su; sopendrä-rämäc ca
püjäyäm—in the sense of püjä (“honor, worship”); atiù—ati; tadvat—in the same sense; atikräntau—in Matsya Avatara dasa 8/2/06 6:57
the sense of atikränti (“excessiveness”); atho—also; apiù—api; stokatä-yogyatä-svaira-anujïä-garhä- Comment [285]: reference this:
samuccaye—in the sense of stokatä (“littleness, scarcity”), yogyatä (“capability”), svairänujïä sopendra-dämodarät kir bhävädau
(“permission to do as one likes”), garhä (“criticism”), or samuccaya (“conjunction”).
The word antar is considered an upendra for accomplishing the change to ë by sütra 408 and for
applying the kåt pratyayas [ì]ä[p] and [k]i after [òu]dhä[ï] by sütras and. Moreover, the following
words aren’t considered upendras when it comes to making the change to ñ by sütra 462: su in the
Comment [286]: reference these: same as
sense of püjä, ati in the sense of püjä or atikränti, and api in the sense of stokatä, yogyatä, svairänujïä, above.
garhä, or samuccaya.
antar iti—antarëayati, antardhä, antardhiù. atha naita iti—su stuhi, ati stuhi. atho apir iti—sarpiño ’pi syät,
api syet parvataà siàhaù. api siïca api stuhi tulasém. api siïcet paläëòum. api siïca api stuhi.
Våtti—Examples of the segment beginning antar are antarëayati (“he leads inside”) <acyuta pa. 1.1 of
antar + ëé[ï] präpaëe>, antardhä (“disappearance”) <1.1 of antardhä (made from [òu]dhä[ï] dhäraëa-
poñaëayoù + the kåt pratyaya [ì]ä[p])>, and antardhiù (“disappearance”) <1.1 of antardhi (made from
[òu]dhä[ï] dhäraëa-poñaëayoù + the kåt pratyaya [k]i)>. Examples of the segment beginning atha naite
are su stuhi (“praise well”) <vidhätä pa. 2.1 of su + ñöu[ï] stutau> and ati stuhi (“praise well”) or
(“excessively praise”) <vidhätä pa. 2.1 of ati + ñöu[ï] stutau>. Examples of the segment beginning atho
apiù are sarpiño ’pi syät (“there may be a drop of ghee”) <vidhi pa. 1.1 of api + as[a] bhuvi>, api syet
parvataà siàhaù (“the lion is capable of breaking the mountain”) <vidhi pa. 1.1 of api + ño anta-
karmaëi>, api siïca api stuhi tulasém (“you may water tulasé or praise tulasé, it’s up to you”) <vidhätä pa.
2.1 of api + ñic[a] kñaraëe and api + ñöu[ï] stutau>, api siïcet paläëòum (“he waters onions”) <vidhi pa.
1.1 of api + ñic[a] kñaraëe>, and api siïca api stuhi (“water and praise”).
Amåta—Why do we say “su in the sense of püjä”? Consider suñikto mathurä-märgaù (“the road to
Mathurä is nicely sprinkled”). Ati stuhi can mean either püjaya (“worship”) or ati stutià kuru
(“excessively praise”). The meaning of sarpiño ’pi syät is ghåtasya bindunä yogo bhavet (“there may be a
drop of ghee”). Api syet means bhettuà çaknuyät (“it is able to break”). The idea behind api siïca api
stuhi tulasém is ubhayor ekataram ubhayaà vä kuru iti yathecchaà kuru (“you may do one or the other or
both, do as you like”), but in the last example, api siïca api stuhi, the idea is that of samuccaya, namely
ubhayam eva kuru (“you must do both”).
908 / DaAtvaTaRmaA‡avaAicanaAvaiDapar"I @ipa naAepaen‰"Aivaita vaAcyama, /
908. dhätv-artha-mätra-väcinäv adhi-paré api nopendräv iti väcyam
dhätu-artha-mätra-väcinau—which only express a meaning of the dhätu that is already listed in the
Dhätu-päöha; adhi-paré—adhi and pari; api—also; na—not; upendrau—upendras; iti—thus; väcyam—
should be stated.
Adhi and pari also aren’t considered upendras when they do nothing more than express a meaning of
the dhätu that is already listed in the Dhätu-päöha.
adhi-paré anarthakäv iti hi bhagavän päëiniù. tad idaà ca karma-pravacanéya-saàjïä-vidhänam upasarga-

saàjïä-bädhakam iti. adhikärtha-väcitve tu, adhiñyati pariëéya. athopendräd api ñopadeçasya ñatvaà kvacid
ity atra viçeñaù,
Våtti—In Añöädhyäyé 1.4.93 the venerable sage Päëini simply says adhi-paré anarthakau (“Adhi and pari
are karma-pravacanéyas 1 when used as mere expletives”) and explains that they are called karma-
pravacanéyas so that they will not be called upasargas. But when they express an additional meaning, we
Comment [287]: reference footnote: kp-yoge
get adhiñyati (“he accomplishes”) <acyuta pa. 1.1 of adhi + ño anta-karmaëi> and pariëéya (“having dvitéyä
married”) <pari + ëé[ï] präpaëe + the kåt pratyaya ya[p]>. Now the special rules which modify upendräd
api ñopadeçasya ñatvam kvacit (462) will be described.
Amåta—The word anarthakau in Päëini’s sütra means arthäntarädyotakau (“which don’t express another
meaning”), it doesn’t mean artha-rahitau (“which are without meaning”). In Päëini’s opinion, since
karma-pravacanéyas aren’t upasargas, the Vedic accent called nighäta (“the grave accent”) isn’t applied
nor are the changes to ë and ñ by sütras 408 and 462. Now, with the following nine sütras, Jéva Gosvämé
will mention the actual cases referred to by the word kvacit in the rule upendräd api ñopadeçasya ñatvam
kvacit (462).
Saàçodhiné—The Päëinian equivalents for everything from atha naite in sütra 907 til the end of the
current sütra, namely suù püjäyäà (Añöädhyäyé 1.4.94), atir atikramaëe ca (Añöädhyäyé 1.4.95), apiù
padärtha-sambhävanänvavasarga-garhä-samuccayeñu (Añöädhyäyé 1.4.96), and adhi-paré anarthakau
(Añöädhyäyé 1.4.93), all come under the adhikära karma-pravacanéyäù (Añöädhyäyé 1.4.83). Thus the su,
ati, and api mentioned in the previous sütra are also called karma-pravacanéyas. That is to say they are
1
When certain prädis (see sütra 406) are used as adverbs or prepositions not connected with a dhätu, they are called karma-
pravacanéyas. Jéva Gosvämé calls them kåñëa-pravacanéyas. When they function as prepositions, the word they govern takes a
dvitéyä viñëubhakti (see sütra ), but when they function as adverbs they don’t govern other words. The karma-pravacanéyas
described in sütra 907 are adverbs while those described in sütra 908 are mere expletives.
adverbs rather than upasargas. Examples of the current sütra are kuto ’dhy ägacchati (“from where does
he come?”) and kutaù pary ägacchati (“from where does he come?”). Here pari and adhi aren’t
considered as upendras, rather they are considered as kåñëa-pravacanéyas that are mere expletives.
909 / opaen‰"Ats$auvatae: SatvaM s$aunaAetae: s$aAestauBastauvaAma, /

sTaAs$aenayasvanjas$anjaAM s$aeDataestvagAtaAE sma{tama, //
909.
upendrät suvateù ñatvaà
sunoteù so-stubha-stuväm
sthä-senaya-svanja-sanjäà
sedhates tv agatau småtam
upendrät—after an upendra; suvateù—of ñü preraëe (6P, “to impel”); ñatvam—the change to ñ; sunoteù—
of ñu[ï] abhiñave (5U, “to extract, distil; to do ablutions”); so-stubha-stuväm—of ño anta-karmaëi (4P, “to
destroy, finish”), ñöubh[u] stambhe (1A, “to stop”), and ñöu[ï] stutau (2P, “to praise”); sthä-senaya-
svanja-sanjäm—of ñöhä gati-nivåttau (1P, “to stand, remain”), the näma-dhätu seni described in sütra 898,
ñvanj[a] pariñvaìge (1A, “to embrace”), and ñanj[a] saìge (1P, “to adhere, be attached”); sedhateù—of
ñidh[ü] çästre mäìgalye ca (1P, “to instruct, be auspicious”); tu—but; agatau—when it doesn’t have the
meaning of gati (thus ñidh[u] gatyäm (1P, “to go”) is excluded); småtam—is prescribed.
After an upendra, the s of the dhätus sü, su[ï], so, stubh[u], stu[ï], sthä, seni, svanj[a], sanj[a], and
sidh[u] changes to ñ, but the s of sidh[u] which has the meaning of gati doesn’t change to ñ.
Saàçodhiné—One should understand that, due to the restriction pürvokta-nimittatve saty eva ñatva-ëatve
(407), the upendra must end with a nimitta in the form of an éçvara or harimitra for this rule to be
applicable.1 In the following rules, the term “causal upendra” will be used to indicate the same thing.
The rules mentioned in this section specify the actual cases where the general rule upendräd api
ñopadeçasya ñatvam kvacit (462) applies. As mentioned before, upendräd api ñopadeçasya ñatvam kvacit
(462) is an extension of sütra 170. Usually when s is at the beginning of a viñëupada it is prohibited from
changing to ñ by the phrase na tu viñëupadädy-anta-säténäm in sütra 170, but the rule upendräd api
ñopadeçasya ñatvam kvacit (462) allows the initial s of a dhätu to change to ñ when it comes after an
upendra. Therefore the word api is used there, for the s changes to ñ even though it is at the beginning of
a viñëupada. All the dhätus mentioned here originally begin with ñ and are listed in that way in the
Dhätu-päöha, but the sütras in this section mention their forms once they have undergone the change to
s by dhätv-ädeù ñaù saù (458). It is this s that changes back to ñ by upendräd api ñopadeçasya ñatvam
kvacit (462). The s that replaces the initial ñ of the dhätu by dhätv-ädeù ñaù saù (458) is a viriïci
comprised solely of sa-räma and thus it is eligible to change to ña-räma by the phrase viriïci-sasya in
sütra 170. Example of all the sütras in this section will be given in våtti 917.
910 / is$acaer"ipa taTaA Satvama, s$ade": ‘aitaivavaijaRna: /

opaen‰"Ait‚(yatae taã"ä," vyavaAByaAM BaAejanae svana: //
910.
sicer api tathä ñatvam
sadeù prati-vivarjinaù
upendrät kriyate tadvad
1
Thus this rule is only applicable to the upendras anu, nir, dur, abhi, vi, adhi, su, ati, ni, prati, pari, and api.
vy-aväbhyäà bhojane svanaù
Comment [288]: I have merged these and
siceù—of ñic[a] kñaraëe (6U, “to sprinkle, discharge”); api—also; tathä—in the same way; ñatvam—the others into their original anuñöups in accordance
change to ñ; sadeù—of ñad[ÿ] viçaraëa-gaty-avasädaneñu (1P, “to burst, open; to go, move; to be dejected, with the footnote on this section in Haridas. This
must have been original because otherwise sütras
perish”); prati-vivarjinaù—except prati; upendrät—after an upendra; kriyate—is done; tadvat—in the require words from sütra two or three sütras ahead
same way; vi-aväbhyäm—after vi and ava; bhojane—when it means “to make sound while eating e.g they require “upendrät kriyate”
(particularly by smacking the lips)”; svanaù—of svan[a] çabde (1P, “to sound”).
The s of sic[a] also changes to ñ after a causal upendra. The ñopadeça s of sad[ÿ] changes to ñ after any
causal upendra except prati and the s of svan[a] changes to ñ after the upendras vi and ava, provided
svan[a] means “to make sound while eating.”
Saàçodhiné—Usually the change to ñ wouldn’t take place after the upendra ava because it doesn’t end
with a nimitta in the form of an éçvara or harimitra, but this rule is an exception to pürvokta-nimittatve
saty eva ñatva-ëatve (407). The next rule is also an exception because it allows the change to ñ to take
place after the upendras upa and ava. In the printed editions of Hari-nämämåta, sütras 910 to 917 are
broken up into smaller fragmental sütras, and the commentaries also explain them in terms of those
divisions. However, in the Haridäsa and Purédäsa editions, there is a footnote explaining that these
fragmental sütras, when assembled together, form regular anuñöubh çlokas. Moreover, without
assembling them there is the problem of certain fragmental sütras being incomplete by themselves due
to requiring words from the following fragmental sütra. For example, Amåta says that in the fragmental
sütra sadeù prati-vivarjinaù the word kriyate is needed from the following fragmental sütra upendrät
kriyate tadvad vy-aväbhyäà bhojane svanaù. Similarly, Amåta says that in the fragmental sütra vi-pary-
anv-abhi-nibhyo vä syander apräëi-kartari the word ñatvam is needed from the following fragmental sütra
ñatvaà nir-ni-vi-pürvasya sphuro ’pi syäd vibhäñayä. Thus, to avoid this problem and to facilitate easy
memorization, we have assembled the fragmental sütras into their original forms as anuñöubh çlokas. This
is quite allowable because there are no intervening våttis since Jéva Gosvämé collectively explains sütras
910 to 917 in våtti 917. On the other hand, even though Amåta 1108 and Bäla 1108 explain that the
fragmental sütras 1109 to 1184 form regular anuñöubh çlokas when joined together, we have not
assembled them into anuñöubh çlokas because there are intervening våttis and because the sütras don’t
require words from the following sütras.
911 / opaAd"ipa mataM stamBae: SatvaM ya‡aAx.~ na ä{"zyatae /

@vapaUvaRsya s$aAmaIpyae taã"de"vaAvalambanae //
911.
upäd api mataà stambheù
ñatvaà yaträì na dåçyate
ava-pürvasya sämépye
tadvad evävalambane
upät—after upa; api—also; matam—is considered; stambheù—of the sautra-dhätu stanbh[u] rodhane (“to
stop, obstruct”); ñatvam—the change to ñ; yatra—where; aì—the pratyaya a[ì] (see sütra 568); na—not;
dåçyate—is seen; ava-pürvasya—of stanbh[u] preceded by the upasarga ava; sämépye—in the sense of
nearness; tadvat eva—in the very same way; avalambane—in the sense of resting upon for support.
The s of stanbh[u] changes to ñ after a causal upendra and after the upendra upa. The s of stanbh[u]
also changes to ñ after the upendra ava in the sense of nearness or resting upon for support. However,
the s of stanbh[u] doesn’t change to ñ in the bhüteça causative.
Amåta—Due to the word api here the s of stanbh[u] changes to ñ both after the upendra upa and after
upendras which end with a nimitta in the form of an éçvara or harimitra.
912 / pare"inaRivaByaAM s$aevasya is$atasya ca s$ayasya ca /

is$avaAe: s$ah": s$auq%staã"ä," ivanaA s$aAeXM# SataA mataA //
912.
parer ni-vibhyäà sevasya
sitasya ca sayasya ca
sivoù sahaù suöas tadvad
vinä soòhaà ñatä matä
pareù—after pari; ni-vibhyäm—after ni and vi; sevasya—of ñev[å] sevane (1A, “to serve, visit, dwell”);
sitasya—of the word sita (made from ñi[ï] bandhane + the kåt pratyaya [k]ta); ca—and; sayasya—of the
word saya (made from ñi[ï] bandhane + the kåt pratyaya a[l]); ca—and; sivoù—of ñiv[u] tantu-santäne
(4P, “to sew”); sahaù—of ñah[a] marñaëe (1A, “to tolerate, conquer”); suöaù—of the ägama s[uö] (see
sütras 743 to 745 and sütras 765 to 769); tadvat—in the same way; vinä—except; soòham—soòh (see
examples in våtti 917); ñatä—the change to ñ; matä—is considered.
The s of sev[å], sita, saya, siv[u], sah[a], and s[uö] changes to ñ after the upendras pari, ni, and vi, but
the s of soòh doesn’t change to ñ.
913 / @taA vyavaAyae'pyaAs$aevama, nare"NA sTaAid"k(sya tau /

SatvaM vaAcyamtad"A tasya nar"sya ca taid"Syatae //
913.
atä vyaväye ’py äsevam
nareëa sthädikasya tu
ñatvaà väcyam tadä tasya
narasya ca tad iñyate
atä—by the ägama a[t] (see sütra 414); vyaväye—when there is intervention; api—even; äsevam—up to
sev[å] in sütra 912; nareëa—by the nara; sthä-ädikasya—of everything from sthä in sütra 909; tu—but;
ñatvam—the change to ñ; väcyam—it should be stated; tadä—then; tasya—of sthä and so on; narasya—of
the nara; ca—also; tat—that (the change to ñ); iñyate—is said.
The s of everything from sü in sütra 909 to sev[å] in sütra 912 changes to ñ even if a[t] intervenes.
Moreover, the s of everything from sthä in sütra 909 to sev[å] in sütra 912 changes to ñ even if the
nara intervenes, and the s of the nara also changes to ñ.
914 / vae: s$k(mBae: vaA pare": s$k(nde": vaestau inaï"AM ivanaA Bavaeta, /
ivapayaRnvaiBainaByaAe vaA syande"r"‘aAiNAk(taRir" /
SatvaM inainaRivapaUvaRsya s$Pu(r"Ae'ipa syaAiã"BaASayaA //
914.
veù skambheù vä pareù skandeù
ves tu niñöhäà vinä bhavet
vi-pary-anv-abhi-nibhyo vä
syander apräëi-kartari
ñatvaà nir-ni-vi-pürvasya
sphuro ’pi syäd vibhäñayä
veù—after vi; skambheù—of skabh[i] pratibandhe (1A, “to support”) or the sautra-dhätu skanbh[u]
rodhane (see sütra 771); vä—optionally; pareù—after pari; skandeù—of skand[ir] gati-çoñaëayoù (1P, “to
fall, discharge semen; to dry up, perish”); veù—after vi; tu—but; niñöhäm—the niñöhä1 form skanna
(made from skand[ir] gati-çoñaëayoù + the kåt pratyaya [k]ta); vinä—except; bhavet—takes place; vi-
pari-anu-abhi-nibhyaù—after vi, pari, anu, abhi, and ni; vä—optionally; syandeù—of syand[ü] prasravaëe
(1A, “to flow, run”); apräëi-kartari—when the kartä (“agent, subject”) isn’t a living being; ñatvam—the
change to ñ; nir-ni-vi-pürvasya—preceded by the upasargas nir, ni, or vi; sphuraù—of sphur[a] sphuraëe
(6P, “to tremble, shine, to be manifest”); api—also; syät—takes place; vibhäñayä—optionally.
The s of skabh[i] changes to ñ after the upendra vi. The s of skand[ir] optionally changes to ñ after the
upendras pari and vi, but the s of skanna doesn’t change to ñ after the upendra vi. The s of syand[ü]
optionally changes to ñ after the upendras vi, pari, anu, abhi, and ni when the kartä isn’t a living being,
and the s of sphur[a] optionally changes to ñ after the upendras nir, ni, and vi.
915 / s$auivainaäuR":paUvaRs$aUitas$amayaAe: SatvaimaSyatae /

tatpaUvaRtvae nar"syaAipa k{(tas$aÆÿSaRNAsvapae: //
915.
su-vi-nir-duù-pürva-süti-
samayoù ñatvam iñyate
tat-pürvatve narasyäpi
kåta-saìkarñaëa-svapeù
su-vi-nir-dur-pürva-süti-samayoù—of the words süti (made from ñü preraëe + the kåt pratyaya [k]ti) and
sama (see sütra) which are preceded by su, vi, nir, or dur; ñatvam—the change to ñ; iñyate—is prescribed;
tat-pürvatve—when preceded by those (su, vi, nir, or dur); narasya—of the nara; api—also; kåta-
Comment [289]: reference this: samäsa:
saìkarñaëa-svapeù—of [ïi]ñvap[a] çaye (2P, “to sleep, lie down”) that has undergone saìkarñaëa. tiñöha-gu-prabhåténi* käla-viçeñädau
After the upendras su, vi, nir, and dur, the s of süti and sama changes to ñ and the s of [ïi]svap[a] that
has undergone saìkarñaëa and the s of its nara also change to ñ.
916 / pare"inaRivaByaAM ca is$avaAe: stausvanjaAe: s$auq%.s$ah"Aer"ipa /

@taA vyavaAyae SatvaM syaAä," ivak(lpaenaeita s$ammatama, //
916.
parer ni-vibhyäà ca sivoù
stu-svanjoù suö-sahor api
atä vyaväye ñatvaà syäd
vikalpeneti sammatam
1
It will be explained in the Kådanta-prakaraëa how the kåt pratyayas [k]ta and [k]tavat[u] are called niñöhäs or viñëuniñöhäs.
pareù—after pari; ni-vibhyäm—after ni or vi; ca—and; sivoù—of ñiv[u] tantu-santäne (4P, “to sew”); stu-
svanjoù—of ñöu[ï] stutau (2P, “to praise”) and ñvanj[a] pariñvaìge (1A, “to embrace”); suö-sahoù—of the
ägama s[uö] and ñah[a] marñaëe (1A, “to tolerate, conquer”); api—also; atä—by the ägama a[t];
vyaväye—when there is intervention; ñatvam—the change to ñ; syät—takes place; vikalpena—optionally;
iti—thus; sammatam—it is accepted.
Previous authorities say that the s of siv[u], stu[ï], svanj[a], s[uö], and sah[a] optionally changes to ñ
even if a[t] intervenes.
917 / na s$auHa: syas$anaAe: Satvama, na ca SatvaM is$acae: yaix~ /

s$ausTaAid"Sau na SatvaM ca ‘aAde": is$avaus$ah"Aer"ix~ /
naAr"AyaNAe s$aid"svanjaAer," na SatvaM syaAd"DaAeºajae //
917.
na suïaù sya-sanoù ñatvam
na ca ñatvaà siceù yaìi
su-sthädiñu na ñatvaà ca
prädeù sivu-sahor aìi
näräyaëe sadi-svanjor
na ñatvaà syäd adhokñaje
na—not; suïaù—of ñu[ï] abhiñave (5U, “to extract, distil; to do ablutions”); sya-sanoù—when sya or
sa[n] follows; ñatvam—the change to ñ; na—not; ca—and; ñatvam—the change to ñ; siceù—of ñic[a]
kñaraëe (6U, “to sprinkle, discharge”); yaìi—when ya[ì] follows; su-stha-ädiñu—in the words su-stha
and so on; na—not; ñatvam—the change to ñ; ca—and; pra-ädeù—after pra and so on; sivu-sahoù—of
ñiv[u] tantu-santäne (4P, “to sew”) and ñah[a] marñaëe (1A, “to tolerate, conquer”); aìi—when the
pratyaya a[ì] follows (see sütra 568); näräyaëe—in the näräyaëa; sadi-svanjoù—of ñad[ÿ] viçaraëa-gaty-
avasädaneñu (1P, “to burst, open; to go, move; to be dejected, perish”) and ñvanj[a] pariñvaìge (1A, “to
embrace”); na—not; ñatvam—the change to ñ; syät—takes place; adhokñaje—when an adhokñaja
pratyaya follows.
The s of su[ï] doesn’t change to ñ when sya or sa[n] follows, and the s of sic[a] doesn’t change to ñ
when ya[ì] follows. Similarly, the change to ñ doesn’t take place in the words su-stha and so on. The
s of siv[u] and sah[a] doesn’t change to ñ in the bhüteça causative, and the s of the näräyaëa portion of
sad[ÿ] and svanj[a] doesn’t change to ñ when an adhokñaja pratyaya follows.
upe—pariñuvati abhiñuëoti pariñyati viñöobhate pariñöauti adhiñöhätä abhiñeëayati pariñvajate abhiñajati.

sedha—niñedhati, gatau tu—parisedhati. siceù—abhiñiïcati. sadeù—niñédati, neha—pratisédati. vy-avä—
viñvaëati avañvaëati bhaktam. upät—stanbhu rodhane sautraù. upañöabhnäti viñöabhnäti, neha—
upätastambhat. ava—avañöabhnäti senä, avañöabhnäti daëòam. neha—avätastambhat.
pareù—pariñevate pariñitaà viñayaù, dväv imau kådantau, niñévyati viñahate pariñkaroti. neha—parisoòhä
parisoòhaà parisoòhum. ktas tumuç cäyaà kåt. atä—eñäà suvatéty-ädénäà seva-paryantänäm ad-ägama-
vyavadhäne ’pi ñatvaà bhaved ity arthaù. yathä—nyañuvat ity-ädi. nareëeti, tatraiva sthädénäà tu nara-
vyadhäne ’pi ñatvaà bhaved ity arthaù. adhitañöhau ity-ädi. tadeti—tat-samaye narasya ca ñatvam—
abhiñiñeëayiñati ity-ädi.
veù—bhv-äditve viñkambhate, sautratve tu viñkabhnäti viñkabhnoti. “skabhnäter eva” iti päëinéyäù. kätantra-
pariçiñöe tv aviçeñeëaiva. vä pareù—pariñkandati pariskandati, viñkandati viskandati. niñöhä kåd-viçeñaù,
viskannam. vi-pari-syandeù—pariñyandate viñyandate vä gaìgä. neha—visyandante matsyäù. su-vi—süti-
samau samäsa-kärye vakñyete. tat-pürvatve—suñupyate suñuñupatuù. neha—susvapiti. pareù—paryañévyat
paryasévyat ity-ädi. na suïaù—parisoñyati, parisusüñati. stauti-ëy-antayor eveti ñatväbhäve ’pi särthakatä tu
kvipi pratisusüù ity atraiva. na ca—nisesicyate sesicyate. su-sthä—susthaù duùsthaù pratistabdhaù
nistabdhaù paristhitaù ity-ädi.
na prädeù—paryaséñivat nyaséñahat. upendrata eva niñidhyate, anyata éçvarädi-kåtaà tu syäd eveti parasya
ñatvam. närä—niñasäda pariñasvaje.
iti çré-hari-nämämåtäkhye vaiñëava-vyäkaraëe äkhyäta-prakaraëaà tåtéyaà samäptam.
Våtti—Examples of the segment beginning upendrät (in sütra 909) are pariñuvati <acyuta pa. 1.1 of pari +
ñü preraëe>, abhiñuëoti <acyuta pa. 1.1 of abhi + ñu[ï] abhiñave>, pariñyati <acyuta pa. 1.1 of pari + ño
anta-karmaëi>, viñöobhate <acyuta ät. 1.1 of vi + ñöubh[u] stambhe>, pariñöauti <acyuta pa. 1.1 of pari +
ñöu[ï] stutau>, adhiñöhätä <bälakalki pa. 1.1 of adhi + ñöhä gati-nivåttau>, abhiñeëayati <acyuta pa. 1.1 of
abhi + the näma-dhätu seni>, pariñvajate <acyuta ät. 1.1 of pari + ñvanj[a] pariñvaìge>, and abhiñajati
<acyuta pa. 1.1 of abhi + ñanj[a] saìge>. An example of the segment beginning sedhateù is niñedhati
<acyuta pa. 1.1 of ni + ñidh[ü] çästre mäìgalye ca>. But when the meaning is gati, we get parisedhati
<acyuta pa. 1.1 of pari + ñidh[u] gatyäm>. An example of the segment beginning siceù is abhiñiïcati
<acyuta pa. 1.1 of abhi + ñic[a] kñaraëe>, and an example of the segment beginning sadeù is niñédati
<acyuta pa. 1.1 of ni + ñad[ÿ] viçaraëa-gaty-avasädaneñu>. But the change to ñ doesn’t take place in
pratisédati <acyuta pa. 1.1 of prati + ñad[ÿ] viçaraëa-gaty-avasädaneñu>.
Examples of the segment beginning vy-aväbhyäm are viñvaëati bhaktam (“he noisily consumes the food”)
<acyuta pa. 1.1 of vi + svan[a] çabde> and avañvaëati bhaktam (“he noisily consumes the food”) <acyuta
pa. 1.1 of ava + svan[a] çabde>. Stanbh[u] rodhane is a sautra-dhätu. Examples of the segment beginning
upät are upañöabhnäti <acyuta pa. 1.1 of upa + stanbh[u] rodhane> and viñöabhnäti <acyuta pa. 1.1 of vi +
stanbh[u] rodhane>. But the change to ñ doesn’t take place in upätastambhat <bhüteça caus. pa. 1.1 of upa
+ stanbh[u] rodhane>. Examples of the segment beginning ava-pürvasya are avañöabhnäti senä (“the army
draws near”), avañöabhnäti daëòam (“he leans on the staff”) <both acyuta pa. 1.1 of ava + stanbh[u]
rodhane>. But the change to ñ doesn’t take place in avätastambhat <bhüteça caus. pa. 1.1 of ava +
stanbh[u] rodhane>.
Examples of the verse beginning pareù are pariñevate <acyuta pa. 1.1 of pari + ñev[å] sevane>, pariñitam
<1.1 of pari + sita>, and viñayaù <1.1 of vi + saya>. These two (pariñitam and viñayaù) are kådantas. Also
niñévyati <acyuta pa. 1.1 of ni + ñiv[u] tantu-santäne>, viñahate <acyuta ät. 1.1 of vi + ñah[a] marñaëe>,
and pariñkaroti <acyuta pa. 1.1 of pari + [òu]kå[ï] karaëe with s[uö]>. But the change to ñ doesn’t take
place in parisoòhä <bälakalki ät. 1.1 of pari + ñah[a] marñaëe>, parisoòham <1.1 of pari + soòha (made
from ñah[a] marñaëe + the kåt pratyaya [k]ta)>, and parisoòhum <the kåd-avyaya parisoòhum (soòhum is
made from ñah[a] marñaëe + the kåt pratyaya tum[u])>. [K]ta and tum[u] are kåt pratyayas. The segment
beginning atä means “the s of everything from sü in sütra 909 to sev[å] in sütra 912 changes to ñ even if
a[t] intervenes.” Examples are nyañuvat <bhüteçvara pa. 1.1 of ni + ñü preraëe> and so on. The segment
beginning nareëa means “the s of everything from sthä in sütra 909 to sev[å] in sütra 912 changes to ñ
even if the nara intervenes.” Examples are adhitañöhau <adhokñaja pa. 1.1 of adhi + ñöhä gati-nivåttau>
and so on. The segment beginning tadä means “at that time the s of the nara also changes to ñ.”
Examples are abhiñiñeëayiñati <acyuta desid. pa. 1.1 of the näma-dhätu seni> and so on.
Examples of the segment beginning veù are as follows: When we are dealing with the bhv-ädi-dhätu, we
get viñkambhate <acyuta pa. 1.1 of vi + skabh[i] pratibandhe>, but when we are dealing with the sautra-
dhätu, we get viñkabhnäti or viñkabhnoti <both acyuta pa. 1.1 of vi + the sautra-dhätu skanbh[u] rodhane>.
In Añöädhyäyé 8.3.77 the Päëinians say skabhnäteù (which only refers to the sautra-dhätu skanbh[u]
rodhane when conjugated as a kry-ädi-dhätu), but in the Kätantra-pariçiñöa there is no such limitation.
Examples of the segment beginning vä pareù are pariñkandati or pariskandati <both acyuta pa. 1.1 of pari
+ skand[ir] gati-çoñaëayoù> and viñkandati or viskandati <both acyuta pa. 1.1 of vi + skand[ir] gati-
çoñaëayoù>. A niñöhä is a special kind of kåt pratyaya. Thus we get viskannam <1.1 of vi + skanna>.
Examples of the segment beginning vi-pari- ... syandeù are pariñyandate gaìgä (“the Gaìgä flows”)
<acyuta ät. 1.1 of pari + syand[ü] prasravaëe> and viñyandate gaìgä (“the Gaìgä flows / overflows”)
<acyuta ät. 1.1 of vi + syand[ü] prasravaëe>. But the change to ñ doesn’t take place in visyandante
matsyäù (“the fish swim”).
Regarding the segment beginning su-vi, examples of süti and sama will be given in the section dealing
with grammatical operations related to samäsas (see våtti 1678). Examples of the segment beginning tat-
pürvatve are suñupyate <acyuta bhäve 1.1 of su + [ïi]ñvap[a] çaye> and suñuñupatuù <adhokñaja pa. 1.2 of
su + [ïi]ñvap[a] çaye>. But the change to ñ doesn’t take place in susvapiti <acyuta pa. 1.1 of su +
[ïi]ñvap[a] çaye>. Examples of the segment beginning pareù are paryañévyat or paryasévyat <both
bhüteçvara pa. 1.1 of pari + ñiv[u] tantu-santäne> and so on. Examples of the segment beginning na suïaù
are parisoñyati <kalki pa. 1.1 of pari + ñu[ï] abhiñave> and parisusüñati <acyuta desid. pa. 1.1 of pari +
ñu[ï] abhiñave>. Even though the change to ñ was already prohibited by narät stauti-ëy-antayor eva
ñatvaà sanaù ñe (822), the special purpose of na suïaù sya-sanoù ñatvam (917) is seen when [k]vi[p] is
applied and we get pratisusüù <1.1>.
Examples of the segment beginning na ca are nisesicyate <acyuta intens. ät. 1.1 of ni + ñic[a] kñaraëe>
and sesicyate <acyuta intens. ät. 1.1 of ñic[a] kñaraëe>. Examples of the segment beginning su-sthädiñu
are susthaù <1.1 of sustha (made from su + ñöhä gati-nivåttau + the kåt pratyaya [k]a by sütra)>, duùsthaù
<1.1 of duùstha (made from dur + ñöhä gati-nivåttau + the kåt pratyaya [k]a by sütra)>, pratistabdhaù <1.1 Matsya Avatara dasa 10/2/06 15:52
Comment [290]: reference this: akarmaëy ä-
of pratistabdha (made from prati + the sautra-dhätu stanbh[u] rodhane + the kåt pratyaya [k]ta)>, rämät kaù, stho bhäve tu puàsi
nistabdhaù <1.1 of nistabdha (made from ni + the sautra-dhätu stanbh[u] rodhane + the kåt pratyaya Matsya Avatara dasa 10/2/06 15:53
[k]ta)>, paristhitaù <1.1 of paristhita (made from pari + ñöhä gati-nivåttau + the kåt pratyaya [k]ta)>, and Comment [291]: reference this: akarmaëy ä-
so on. Examples of the segment beginning na prädeù are paryaséñivat <bhüteça caus. pa. 1.1 of pari + rämät kaù, stho bhäve tu puàsi
ñiv[u] tantu-santäne> and nyaséñahat <bhüteça caus. pa. 1.1 of ni + ñah[a] marñaëe>. The change to ñ is
only prohibited after an upendra, thus the näräyaëa certainly undergoes the change to ñ caused by the
sütra beginning éçvara (sütra 170) because it comes after something other than an upendra (namely the
nara). Examples of the segment beginning näräyaëe are niñasäda <adhokñaja pa. 1.1 of of ni + ñad[ÿ]
viçaraëa-gaty-avasädaneñu> and pariñasvaje <adhokñaja ät. 1.1 of pari + ñvanj[a] pariñvaìge>.
Thus ends the Äkhyäta-prakaraëa, the third prakaraëa in the Vaiñëava-vyäkaraëa entitled Çré-hari-
nämämåta.
Amåta—The segment beginning na suïaù is a prohibition of the general rule beginning upendrät suvateù
(sütra 909), and the segment beginning na ca is a prohibition of sicer api tathä ñatvam (910). The
segment beginning su-sthädiñu prohibits the change to ñ that would normally take place by sthä-senaya
(909) and upäd api mataà stambheù (911). The segment beginning prädeù is a prohibition of parer ni-
vibhyäm (916) and the segment beginning näräyaëe is a prohibition of sadeù prati-vivarjinaù (910), sthä-
senaya-svanja (909), and nareëa sthädikasya (913).
It is clear from the three counterexamples given here that the word soòh in sütra 912 refers only to the
form of the dhätu ñah[a] marñaëe that has become soòh by òhasya haro òhe (537) and sahi-vahor a-
rämasya o-rämo òha-lope (615). The sentence süti-samau samäsa-kärye vakñyete means in the section
dealing with the change to ñ in the Kådanta-prakaraëa, a section which actually deals with grammatical
operations related to samäsas, the examples viñütiù and su-ñamam will be given under the sütra
ambañöhädayaù ñatvena sädhavaù (). The change to ñ doesn’t take place in susvapiti because [ïi]svap[a]
doesn’t undergone saìkarñaëa there.
Someone may argue, “Regarding parisusüñati, the change to ñ was already prohibited by the restriction
narät stauti-ëy-antayor eva ñatvaà sanaù ñe (822), so what further purpose does the prohibition na suïaù
sya-sanoù ñatvam (917) serve?” In answer to this, Jéva Gosvämé says the special purpose of na suïaù sya-
sanoù ñatvam (917) is seen when [k]vi[p] is applied and we get pratisusüù <1.1>. Pratisusüù is formed by
applying the kåt pratyaya [k]vi[p] after the san-anta-dhätu pratisusüsa (made from prati + su[ï] abhiñave
+ sa[n]). The a of pratisusüsa is then deleted by a-räma-haro räma-dhätuke (511) and the s changes to
viñëusarga by sütra 155. Thus, since there is no ñ of sa[n] following once [k]vi[p] has been applied, narät
stauti-ëy-antayor eva ñatvaà sanaù ñe (822) doesn’t prohibit the change to ñ, but na suïaù sya-sanoù
ñatvam (917) does, and therefore it has purpose.
In nisesicyate the change to ñ that would normally take place by nareëa sthädikasya (913) and tadä tasya
narasya (913) is prohibited by na ca ñatvaà siceù yaìi (917), whereas in sesicyate the change to ñ that
would normally take place by éçvara-harimitra (170) is prohibited by na ca ñatvaà siceù yaìi (917).
Someone may wonder, “Given the prohibition prädeù sivu-sahor aìi (917), how can the s of the dhätu
change to ñ in paryaséñivat and nyaséñahat?” In answer to this, Jéva Gosvämé speaks the sentence
beginning upendrata eva. The word anyataù there means upendräd anyataù (“after something other than
an upendra”), or in other words, narataù (“after the nara”) and the word parasya means näräyaëasya.
Regarding niñasäda and pariñasvaje, even though the s of the näräyaëa doesn’t change to ñ, the s of the
nara does due to the rule narasya ca tad iñyate (913).

3 Akhyata-Prakarana

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3 Akhyata-Prakarana

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make a comment in 395 or somewhere about my system of <acyuta pa.

1.1> etc.. the categories should be parapada, ätmapada, karmaëi,

take out the periods after all examples

standardize “we get the following forms” e.g I didn’t do it in the

check numbers in Brhat dhatu-pathas, some have changed

maybe make a comment about upasargas based on prayukta äkhyäta

manuscript checking of ...sarveçvare para-mätre etc

explain my system of denotation in <> e.g pa. =parapada, ät.

‘avataRntae i‚(yaA: s$avaAR yataAe'vaARcaInavastauSau /

pravartante—proceed; kriyäù—actions; sarväù—all; yataù—from whom; arväcéna-vastuñu—towards

atha dhätu-jäni viñëupadäni

Now the viñëupadas produced from dhätus are going to be described:

Matsya Avatara dasa 17/5/07 11:24

365. bhü-sanantädyä dhätavaù

bhü-san-anta-ädyäù—those headed by bhü and san-anta; dhätavaù—dhätus (verbal roots).

Bhü and so on and san-anta and so on are called dhätus.

bhü sattäyäm ity-ädayaù san-ädi-pratyayäntäç ca dhätu-saàjïäù syuù.

dhätoù—after a dhätu, of a dhätu, when a dhätu follows (see explanation below).

The word dhätoù is to be supplied in the subsequent sütras.

adhikäro ’yam. pürva-nimittädi-bhedena sa cädhikäraç catur-vidhaù. tatra käryaà ca saàjïä-vidhi-niñedha-

eka-vacana dvi-vacana bahu-vacana

367 / ta‡a ‘aAyaAe vataRmaAnak(Alae itabaAd"yaAe'í"Ad"zAAcyautanaAmaAna: /

367. tatra präyo vartamäna-käle tib-ädayo ’ñöädaçäcyuta-nämänaù

tatra—there; präyaù—generally; vartamäna-käle—in the present tense; tib-ädayaù—beginning with

Våtti—The acyuta pratyayas are as follows:

Others call these vartamänä. Some call them laö.

368 / ivaiDas$amBaAvanaAd"AE yaAd"Ad"yaAe ivaiDanaAmaAna: /

368. vidhi-sambhävanädau yäd-ädayo vidhi-nämänaù

vidhi-sambhävanä-ädau—when vidhi, sambhavanä, and so on are understood (see explanation below);

Våtti—The vidhi pratyayas are as follows:

369. äçéù-preraëädau tub-ädayo vidhätå-nämänaù Matsya Avatara dasa 4/8/05 12:13

Våtti—The vidhätä pratyayas are as follows:

Others call these païcamé. Some call them loö.

370 / @naâtanaBaUtae id"baAd"yaAe BaUtaeìr"naAmaAna: /

370. anadyatana-bhüte dib-ädayo bhüteçvara-nämänaù

Våtti—The bhüteçvara pratyayas are as follows:

Others call these hyastané. Some call them laì.

371 / BaUtae id"baAd"yaAe BaUtaezAnaAmaAna: /

371. bhüte dib-ädayo bhüteça-nämänaù

bhüte—in the past tense; dip-ädayaù—beginning with d[ip]; bhüteça-nämänaù—called bhüteça.

ete “adyatané” ity anye, “luì” ity eke.

Våtti—Others call these adyatané. Some call them luì.

372. parokña-bhüte ëal-ädayo ’dhokñaja-nämänaù

Våtti—The adhokñaja pratyayas are as follows:

Others call these parokñä. Some call them liö.

eño ’dhaù çakaöasyäkñe

Våtti—The kämapäla pratyayas are as follows:

Others call these äçéù. Some call them äçér-liì.

374 / @h"ARTaeR'naâtanaBaivaSyaita ca taAd"yaAe baAlak(ilk(naAmaAna: /

374. arhärthe ’nadyatana-bhaviñyati ca tädayo bäla-kalki-nämänaù

Våtti—The bälakalki pratyayas are as follows:

Others call these çvastané. Some call them luö.

375 / BaivaSyatk(Alae syatyaAd"ya: k(ilk(naAmaAna: /

375. bhaviñyat-käle syaty-ädayaù kalki-nämänaù

bhaviñyat-käle—in the future tense; syati-ädayaù—beginning with syati; kalki-nämänaù—called kalki.

Våtti—The kalki pratyayas are as follows:

Others call these bhaviñyanté. Some call them låö.

Våtti—The ajita pratyayas are as follows:

377. pit påthuù

p-it—that which has the indicatory letter p; påthuù—called påthu.

378. ëin nåsiàhaù

ë-it—that which has the indicatory letter ë; nåsiàhaù—called nåsiàha.

379. kit kapilaù