A kves tacchIla;taddharma;tatsAdhu-kAriSu ONPANINI 32134
Down to kvi, doers with habit, duty or skill.mmmmmmmmm ^ C+ 312

headline. The tacchIlAdi affixes (those explained in the next rules) make words that mean the habitual doer of the root.

Habitual doers are those that are used to, or have a duty to, or are good at, doing the action of the root.

So, if you killed a few dogs accidentally, nonprofessionally, and unskilfully, no one can grammatically call you a dogkiller by using han with the tacchIlAdi affix tRn. But they may still use tRc, which is not a tacchIlAdi.

Similarly, rule glA;ji " ksnu after ji", tells us that jiSNu- means an habitual victor. An accidental victor might be jetR-, with tRc.

KAZIKA bhrAja;bhAsa;dhurvi; dyut';..orji;pRR; ju;grAvastuvaH kvib iti kvipaM vakSyati. A etasmAt kvip saMzabdAd yAnita UrdhvamanukramiSyAmas tacchIlAdiSu kartRSu te veditavyAH. abhividhau ca ayam AG. tena kvipo 'py ayam artha-nirdezaH. tad iti dhAtv-arthaH zIlAdi vizeSaNa-tvena nirdizyate. tacchIlo yaH svabhAvataH phalanirapekSas tatra pravartate. taddharmA tadAcAraH, yaH sva-dharme mamAyam iti pravartate vinApi zIlena. tatsAdhukarI yo dhAtv-arthaM sAdhu karoti. uttaratraiva udAhariSyAmaH.

Do I need to know these rules?

Not really. Most of them are like "jiSNu means habitual victor". But you may get the meaning of jiSNu- from a dictionary, so you don't need to know those. The exception to that is the affix tRn, that can be added to all roots, so please take a quick look at it.

What affixes exactly are tacchIlAdi?

All those described between the word tacchIla of this rule, and the word kvip of rule bhrAja;bhAsa;dhurvi; dyut';..orji;pRR; ju;grAvastuvaH kvip way below. These are some of them --

tRn iSNuc ksnu knu ghinuN vuJ yuc ukaJ SAkan ini Aluc ru' kmarac ghurac kurac kvarap Uka ra u' najiG Aru kru klukan varac kvip

tRn ONPANINI 32135
tRn (means habitual doer.)mmmmmmmmm ^ M- C+ 313 accent

Example. With root kR "make", any maker is kR + tRc, but only a habitual doer is kR + tRn.

These two differ only in the accent, which the former gets from citaH and the latter from JnityAdi. So someone that makes chairs professionally or as a hobby gets accent in the first vowel of kartA --

AsandAnAGM k(a)rtA saH he's a maker of chairs, he's a chairmaker

but if you jump to fame for having made just one chair, and not particularly skillfully, then the last vowel is accented --

Asandasya kart(A) saH he's the maker of the chair, he is the Chairmaker, he is Elethiomel

alaMkRJ;nirAkRJ;prajan%otpac%otpat%onmada; rucy;apatrapa;vRtu; vRdhu;saha;cara iSNuc ONPANINI 32136
iSNu(c) after alamkR nirAkR prajan utpac utpat unmad ruc apatrap vRt vRdh sah car (to mean habitual doer).mmmmmmmmm ^ C+ 314

This uncommon affix makes roots into adjectives that mean habitual doer.

Examples --

car "move" + iSNuc → cariSNu- "moving, locomotive, unsteady, wandering about"

unmad "to be mad" + iSNuc → unmadiSNu- "mad as a bat"

sah "to be patient" + iSNuc → sahiSNu- "patient"

Because of kric, the affix ksnu below sometimes makes iSNu-enders too, like jiSNu-.

I suspect that these two have iSNuc, but I'm not sure, sorry --

pra + bhU "overpower" + iSNuc → prabho + iSNu →ecoya prabhaviSNu- "powerful, great lord, great ruler"

gras "eat" + iSNuc → grasiSNu "habitual devourer"

I mention these because they appear in bhg 13 16 --

bhUta-bhartR ca taj jJeyaGM grasiSNu prabhaviSNu ca "it is the supporter of beings, their devourer and overlord"

KAZIKA alaGkRJ-Adibhyo dhAtubhyaH tacchIlAdiSu kartRSu iSNuc pratyayo bhavati. alaGkariSNuH. nirAkariSNuH. prajaniSNuH. utpaciSNuH. utpatiSNuH. unmadiSNuH. rociSNuH. apatrapiSNuH. vartiSNuH. vardhiSNuH. sahiSNuH. cariSNuH. alaGakRJo maNDanArthAd yucaH pUrvavipratiSedheneSNuj vaktavyaH.

glA;ji;sthaz ca ksnuH ONPANINI 32139
ksnu after glA ji sthA bhUmmmmmmmmm ^ C+ 315

The affix (k)snu can be added to glA ji sthA bhU to mean habitual doer --

glA + ksnu → glAsnu- "often weary"

ji + ksnu → jisnu →kric jiSnu →STunA jiSNu- "always victorious, conqueror"

sthA + ksnu → sthAsnu- "always firm"

bhU + ksnu →kric bhUSNu- "that often becomes"

Notice that ksnu got no iT after bhU because bhU ends with U, an uk vowel (see zryukaHkiti).

KAZIKA chandasi iti nivRttam. glA ji sthA ityetebhyo dhAtubhyaH, cakArAt bhuvazca tacchIlAdiSu kSnuH pratyayo bhavati. glAsnuH. jiSNuH. sthAsnuH. bhUSNuH. giccAyaM pratyayo na kit. tena sthaH IkAro na bhavati. kGiti cety atra gakAro 'pi cartvabhUto nirdizyate, tena guNo na bhavati. zryukaH kiti ityatra api gakaro nirdizyate, tena bhuva iD na bhavati. kStorgittvAn na stha IkAraH kaGitorItvazAsanAt. guNAbhAvastriSu smAryaH zryuko 'niTtvaM gakoritoH. daMzezchandasyupasaGkhyAnam. daMkSNavaH pazavaH.

What kept rule ghu;mA;sthA; gA;pA;jahAti; sAM hali from affecting sthAsnu-? It should have been sthISNu-, I reckon.

Some say that pANini forgot to tell us that sthA + ksnu is an exception to ghumAsthA.

And what do the others say?

They say that pANini forgot to tell us that ksnu has g label not k label, and also forgot to tell us that kGitica works on g label too.

I didn't understand a word of what you just said.

Then NVM it. What I said just boils down to saying that sthA + ksnu is an exception to ghumAsthA.

Then why does the kAzikA waste effort in telling us that ksnu has label g, not label k?

He's not wasting anything but our time. For kAzikA, saying "ksnu has g, not k" was far far easier than saying "pANini forgot", as I do. BTW, do not say "pANini forgot" when an old-school Sanskrit grammarian is nearby. You might get punched on the nose.

How can I tell the old-school grammarians from the others?

Make them write down the rule kGitica. Old-schoolers will spell it as gkGitica (and chant kiGitica as everybody else does).

san;AzaMsa;bhikSa:: uH ONPANINI 32168
Add u' after san AzaMs bhikS (to mean the doer).mmmmmmmmm ^ M+ C+ 316

(This affix u' is not the same as the u added to uclass roots.)

After AzaMs "to desire", u' makes "desirous" --

AG + zaMs + u' → AzaMsu- "desirous"

After bhikS "to beg", makes "habitual beggar" --

bhikS- + u' → bhikSu- "(habitual) beggar"

After san, this u' makes adjectives that, by rule dhAtoHkarma, mean "that want to" or "that are going to" --

yudh + san + u' → yuyutsa + u →atolopaH yuyutsu- "(that) want(s) to fight"

han + san + u' + jas → jighAMsa + u' + jas →atolopaH jighAMsu + jas →jasica jighAMso + jas →ecoya jighAMsavas "(that) wanted to kill, that were about to kill"

Doesn't rule AkvestacchI say all these can be used only when the action of the root is a habit?

It says so, but only bhikSu- has habitual meaning. The word yuyutsus, for instance, just means one that is now going to fight, or that wants to fight now, and not someone that often wants to fight.

bhrAja;bhAsa;dhurvi; dyut';..orji;pRR; ju;grAvastuvaH kvip ONPANINI 32177
bhrAj-bhAs-dhur dyut-Urj-pRR ju-gravAstu get kvip only.mmmmmmmmm ^ C+ 317

The (k)v(ip) affix is a rootnounmaker, and means the doer by kartarikRt. For instance, adding kvip after the root bhrAj "shine" we get the nounbase bhrAj- "shiner, someone or something that shines" --

vi + bhrAj + kvip + jas vibhrAjas "those that shine all round, shining ones, gods"

The i of k(v)ip is padding. The k label prevents puganta. The p label adds tuk, and the v is real but always disappears by vera --

grAvNasH stutaH "both praise stones" → grAvNas + stu + kvip + au →supodhA grAvan + stu + kvip + au →nalopaHprA grAva + stu + kvip + au →hrasvasyapiti grAva + stut + v + au →verapRktasya grAvastutau "two stone-praisers"

The kAzikA lists examples of all eight rootnouns made by this rule, with su, au and jas added --

vibhrAT vibhrAjau vibhrAjaH " shining, splendid, luminous"

bhAH bhAsau bhAsaH "light or ray of light, lustre, brightness"

dhUH dhurau dhuraH @f "a yoke; (figuratively) burden, load"

vidyut vidyutau vidyutaH @f "lightning"

Urk Urjau UrjaH @f "strength, vigour"

pUH purau puraH @f "rampart, wall, stronghold, fortress, castle, city, town"

jUH juvau juvaH "quick"

grAvastut "stonepraiser"

Notice that ju plus kvip adds up to jU- (not ju- and not jut-).

You wrote "only" in the translation, but there is no "only" in the original.

This is a niyama rule. These roots get kvip compulsorily, other roots may get kvip by kvipca, or other rootnounmaker affixes.

KAZIKA bhrAjAdibhyaH dhAtubhyas tacchIlAdiSu kartRSu kvip pratyayo bhavati. vibhrAT, vibhrAjau, vibhrAjaH. bhAH, bhAsau, bhasaH. dhUH, dhurau, dhuraH. vidyut, vidyutau, vidyutaH. Urk, Urjau, UrjaH. pUH, purau, puraH. javater dIrghazca nipAtyate. jUH juvau, juvaH. grAvastut, grAvastutau, grAvastutaH. kim artham idam ucyate, yAvatA anyebhyo 'pi dRzyante 32075, kvip ceti kvip siddha eva tAcchIlikair bAdhyate. vA 'sarUpavidhir na asti ity uktam. atha tu prAyikam etat. tatas tasya eva ayaM prapJcaH.

JItaH ktaH ONPANINI 32187
kta after JIt (may mean what is happening).mmmmmmmmm ^ C+ 318

Here JIt (from Ji + it) means "a root that has label Ji". One such root is svap (listed as svap (Ji)svap(a) svapiti 02.0063).

Such roots, when kta is added, may mean either past time (by niSThA) --

suptasH siMhaH "the lion fell asleep"

or ongoing time (by this rule) --

suptasH siMhaH "the lion is asleep"

KAZIKA Ji id yasya, asau JIt. JIto dhAtoH vartamane 'rthe kta-pratyayo bhavati. bhUte niSThA vihitA, vartamane na prApnoti iti vidhIyate. JimidA snehane minnaH. JikSvidA kSviNNaH. JidhRSA dhRSTaH.

bhaviSyati gamy;AdayaH ONPANINI 33003
The gamin- class mean what will happenmmmmmmmmm ^ C+ 319

The gamin-class are group 41 in the ashtadhyayidotcom gaNapATha . They are made by adding some (N)in affix after a few roots. They are --

gamI . AgamI . bhAvI . prasthAyI . pratirodhI . pratiyodhI . pratibodhI . pratiyAyI . pratiyogI ..

Such affixes usually mean the doer of the root, by kartarikRt, and usually mean what is happening. For instance, an AnAyakas "bringer" (word made with Nvul affix) is someone that is now bringing, or that usually brings. However, because of this exception rule, these nine words mean what will happen after tomorrow. As in --

zvo gamI grAmam "he'll go to the village tomorrow, he plans to go to the village tomorrow"

The word bhaviSyati "to mean what will happen" of this rule trickles down to lRTassadvA.

KAZIKA bhaviSyati kAle gamyAdayaH zabdAH sAdhavo bhavanti. pratyayasya eva bhaviSyatkAlatA vidhIyate na prakRteH. gamI grAmam. AgAmI. prasthAyI. pratirodhI. pratibodhI. pratiyodhI. pratiyogI. pratiyAyI. AyAvI. bhAvI. anadyatana upasaGkhyAnam. zvo gamI grAmam.

tumun;Nvulau kriyAyAM kriyArthAyAm ONPANINI 33010
Add tum(un) or Nvul to an action that expresses the purpose of another action.mmmmmmmmm ^ M- C+ 320

This rule can be roughly reworded as --

" tum(un) and (N)vu(l) mean 'to' "

Example with tumun --

AneSyAmi "I will bring" → AG + nI + lRT A + nI + tumun →hardsoft Anetum "to bring"

Example with Nvul --

AneSyAmi "I will bring" → AG + nI + lRT A + nI + Nvul →yuvoranAkau A + nI + Nakal →acoJNiti Anai + aka →ecoya AnAyaka- "to bring"

These words can be used to mean that the action "I bring" is the purpose of another action, as in --

nirgacchAmy jalam Anetum "I'm going out to bring water"

nirgacchAmy jalam AnAyakaH "I'm going out to bring water"

In the last example, the nounbase AnAyaka- got su added because it has to agree with its doer (rule NvultRcau says so). The Anetum gets nothing because the tumun-enders are unchanging.

This rule can be used only when the purpose action and the other action have the same doer.

KAZIKA bhaviSyati ity eva. kriyArthAyAM kriyAyAm upapade dhAtor bhavisyati kale tumunNvulau pratyayau bhavataH. bhoktuM vrajati. bhojako vrajati. bhujikriyArthaH vrajiratropapadam. kriyAyAm iti kim? bhikSiSya ityasya jaTAH. kriyArthAyAm iti kim? dhAvataste patiSyati daNDaH. atha kimarthaM Nvul vidhIyate yAvatA NvultRcAv iti sAmAnyena vihita eva so 'sminnapi viSaye bhavisyati? lRTA kriyArthaupapadena bAdhyeta. vA 'sarUpavidhinA so 'pi bhavisyati? evaM tarhi etad jJApyate, kriyAyAm upapade kriyArthAyAM vA 'sarUpeNa tRjAdayo na bhavanti iti. tena kartA vrajati, vikSipo vrajati ityevam Adi nivartyate.

lRT zeSe ca ONPANINI 33013
lRT (means it will happen).mmmmmmmmm ^ M- C+ 321 tense

The trickle (means it will happen) comes from rule bhaviSyati.

Example --

kR + lRT mip → kariSyAmi "I will do"

So I must use lRT to mean what I think will happen?

No. You may use luT instead, by anadyataneluT. For the near future, you may use laT too (see vartamAnasAmIpye). And for dubious futures there's liG.

kR is an aniT root. Where's the i in kariSyAmi coming from?

From Rd;dhanos sye.

Wait, you cheated here. You left the zeSe ca words of the rule untranslated. What do they mean?

The zeSe means that the earlier rules, from bhaviSyati down, take precedence over this one when meaning just future time. The ca means that lRT too, as well as tumun Nvul, can mean the purpose of another action -- jIviSyAmIty auSadhAny Anayati "he brings medicines so that I will live".

KAZIKA bhaviSyati ityeva. zeSaH kriyArthaupapadAdanyaH. zeSe zuddhe bhaviSyati kAle, cakArAt kriyAyAM ca upapade kriyArthAyAM dhAtoH lRT pratyayo bhavati. kariSyAmi iti vrajati. hariSyAmi iti vrajati. zeSe khalvapi kariSyati. hariSyati.

lRTaH sad vA ONPANINI 33014
lRT to sat optionally.mmmmmmmmm ^ M+ C+ 322

Rule laTazza says that we can replace the laT of, say, karoti "is doing", with a sat affix, to make an adjective kurvat- that means "that is doing".

This rule says that we may also replace the lRT of kariSyati "will do", with sat, to make an adjective kariSyat- that means "that is about to do" or "that wants to do".

Example --

ghaTaGM kariSyati means "he will make" (a pot, for instance) and is made from kR + lRT = kR + tip

replacing the tip with zatR we get kR + zatR, and that adds up to kariSyat-, a nounbase.

This kariSyat- nounbase is an adjective that describes whoever is about to make anything. In these examples kariSyat- describes rAma- --

rAmo ghaTam kariSyan harSati "rAma, that is about to make a pot, is very happy"

rAmaGM ghaTam kariSyantamM pazyAmi "I see rAma, that is about to make a pot"

or "I see that rAma is about to make a pot"

Another example --

ploSyate means "he will jump", and is made from plu + lRT = plu + ta.

Replacing ta with sat we get plu + zAnac, which adds up to ploSyamANa-, a nounbase that means "that is about to jump".

In these examples ploSyamANa- describes a monkey --

kapiH ploSyamANo harSati "monkey that is about to jump is very happy"

kapimM ploSyamANamM pazyAmi "I see monkey that is about to jump"

or "I see that monkey is about to jump"

These forms where lRT became sat are found sometimes. inria labels them with pfu, "participe futur", meaning future participle.

The words kariSyan and kariSyantam above are made this way --

(1) In the verb kariSyati "he will make", that comes from kR + lRT, we replace lRT with zatR, getting kR + zatR.

(2) As this zatR replaced lRT, it makes sya appear, by syatAsI. This makes nounbase kariSyat(R)- that has label R --

kariSyati → kR + lRT kR + zatR →syatAsI kR + sya + zatR →Rddhanossye karisyat- →kric kariSyat- "that is about to make"

(3) When we add su and am to this nounbase, as these are strong, rule ugidacA kicks in --

kariSyat + su →ugidacA kariSyants →halGyA kariSyant →saMyogAnta kariSyan "that is about to make"

kariSyat + am →ugidacA kariSyantam "that is about to make"

When the sup is not strong, of course ugidacA won't work. Example with weak zas --

balAn ghaTAn kariSyataH pazyAmi "I see that the boys are about to make pots"

KAZIKA lRTaH sthAne satsaMjJau zatRzAnacau vA bhavataH. vyavasthitavibhASA iyam. tena yathA laTaH zatRzAnacau tathA asya api bhavataH. aprathamAsamAnAdhikaraNA'diSu nityam, anyatra vikalpaH. kariSyantaM devadattaM pazya. kariSyamANaM devadattaM pazya. he kariSyan. he karisyamANa. arjayiSyamaNo vasati. prathamAsamAnAdhikaraNe vikalpaH kariSyan devadattaH. karisyamaNo devadattaH. kariSyati. karisyate.

anadyatane luT ONPANINI 33015
luT (means what will happen).mmmmmmmmm ^ M- C+ 323 tense

Example. The verb kartAsmi of this verse --

arakSasam imaM lokaGM kartAsmi nizitaiz zaraiH "I shall make this world rAkSasa-less with my arrows!"

is made from --

kR + luT mip → kR + tAs + mi →hardsoft kartAsmi "I'll make"

and has the same meaning as kariSyAmi "I'll make", which is built from kR + lRT mip.

The word anadyatane in the rule teaches that luT cannot be used to mean that something will happen today. This restriction is often ignored, so I didn't bother to translate it.

See also luT terminations .

See also splitting the luT .

KAZIKA bhaviSyati ityeva. bhaviSyadanadyatane 'rthe vartamAnAd dhatoH luT pratyayo bhavati. lRTo 'pavAdaH. zvaH kartA. zvo bhoktA. anadyatane iti bahuvrIhinirdezaH. tena vyAmizre na bhavati. adya zvo vA bhaviSyati. paridevane zvastanI bhaviSyad-arthe vaktavyA. iyaM nu kadA gantA, yA evaM pAdau nidadhAti. ayaM nu kadA 'dhyetA, ya evam anabhiyuktaH.

Is there a difference in meaning between the lRT and the luT?

Nowadays, none, as far as I know. In the epics, however, the luT is used far less often than the lRT, and it appears to be used in mostly in promises, oaths and threats, like the above example.

bhAve ONPANINI 33018
(Roots get ghaJ) to mean the action.mmmmmmmmm ^ C+ 324

In other words, ading (gh)a(J) after any root we get a masculine action noun. action nouns mean "an act of ...ing" or "the action of ...ing". So this affix turns to fly into a flight, to move into a movement, to sing into a song, to jump into a jump.

Being Jit, (gh)a(J) makes ata::upa, acoJNiti, JnityAdi work. Examples --

han + ghaJ + su →hohante ghan + ghaJ →hanasto ghat + ghaJ →ata::upa ghAtaH "a killing, a strike, an attack"

nI "lead" + ghaJ + su →acoJNiti nai + a + s →ecoya nAy + a + s → nAyaH "leading, policy, strategy"

Being ghit makes cajoHku work --

pac + ghaJ + su →cajoHku pak + aJ + s →ata::upa pAk + a + s → pAkaH "a cooking"

Action nouns can be formed by many other affixes, such as lyuT, or naG, or the a'' in yuyutsA- "desire to fight" (added to yuyutsa and all sananta) or the ti in mati- "thought, opinion" (added to root man "think").

Notice that the action nouns are not the same thing as the abstract nouns mentioned at tasya bhAvas tva-talau. In that rule, bhAva means state or nature, here the same word means action.

DvitaH ktriH ONPANINI 33088
Dvits get (k)trimmmmmmmmm ^ C+ 325

The Dvit are the roots that have label Du, such as (Du)pac(aS) "cook" and (Du)kR(J) a.k.a. kR "make" . All initial Du are labels, by Adir Ji;Tu;DavaH.

These roots can get (k)tri to mean the object. Then they gat ma by (k)tri gets ma(p) .

Examples --

pac + (k)tri →ktrerma pac + trima →coHkuH paktrima- "that has been ripened or cooked"

kR + (k)tri →ktrerma kRtrima- "artificial"

vap + ktri →vacisvapi up + tri →ktrerma uptrima- "sown, cultivated"

These examples imply deliberate action. So akRtrima- means natural, and anuptrima- means grown on its own, without sowing.

KAZIKA bhAve 'kartari ca kArake iti vartate. Du it yasya tasmAd Dvito dhAtoH ktriH pratyayo bhavati. ktrer mam nityam iti vacanAt kevalo na prayujyate. DupacaS pAke paktrimam. Duvap bIjasantAne uptrimam. DukRJ kRtrimam.

Tvito 'thuc ONPANINI 33089
Tvits get athu(c).mmmmmmmmm ^ C+ 326

The Tu' at the start of a root is a label, by AdirJiTuDavaH. One such root is (Tu)vep(R) "tremble, shiver". Such roots may get athu(c) to make an action noun --

vep + athuc → vepathu- @m " a trembling "

KAZIKA Tu it yasya, tasmAt Tvito dhAtoH athuc pratyayo bhavati bhAvAdau. TuvepR kampane vepathuH. Tuozvi gativRddhyoH zvayathuH. TukSu zabde kSavathuH.

yaja;yAca;yata; viccha;praccha;rakSo naG ONPANINI 33090
naG after yaj yAc yat vicch pracch rakS (makes action nouns etc).mmmmmmmmm ^ C+ 327

This rule explains these six words (that would otherwise have gotten ghaJ) --

yajJaH "sacrifice"

yAcJA "solicitation, request"

yatnaH "effort"

viznaH "glowing"

praznaH "question"

rakSNaH "an act of protection"

KAZIKA bhAve akartari ca kArake iti vartate. yajA'dibhyo dhAtubhyo naG pratyayo bhavati. GakAro guNapratiSedhArthaH. yajJaH. yAcJA. yatnaH. viznaH. praznaH. rakSNaH. praccheH asamprasAraNaM jJApakAt prazne c' AsannakAle iti.

How did the cch of vicch pracch turn into z?

See cchvozz.

Why no stozz in viznaH and praznaH? It did work in yajJaH and yAcJA.

Exception zAt.

naG is a Git affix. Why didn't grahijyA work on prazna-?

Obviously, prazna- must be an exception to grahijyA.

Then, obviously too, pANini must have said so somewhere, I reckon?

No need. pANini himself uses prazna-, not pRzna, in rule praznecAsa, so there's no need to waste a rule for that.

striyAM ktin ONPANINI 33094
ktin makes feminine action nouns.mmmmmmmmm ^ C+ 328

Some roots get ktin instead of ghaJ.

Examples --

man + ktin manti →anudAttopa mati- @f "opinion"

stu + ktin stuti- @f "praise"

kR + ktin kRti- @f "action"

vac + ktin vacti →coHkuH vakti →vacisvapi ukti- "speech, statement"

zam + ktin zamti →anunAsikasyakvi zAmti →monodhAtoH zAnti- @f "mental peace"

KAZIKA bhAve akartari ca kArake ti vartate. strIliGge bhAvAdau dhAtoH ktin pratyayo bhavati. ghaJajapAmapavAdaH. kRtiH. citiH. matiH. ktinnAvAdibhyazca vaktavyaH. AbAdayaH prayogato 'nusartavyAH. AptiH. rAddhiH. dIptiH. srastiH. dhvastiH. labdhiH. zruyajistubhyaH karaNe. zrUyate anayA iti zrutiH. iSTiH. stutiH. glA;mlA;jyA;hAbhyo niH. glAniH. mlAniH. jyAniH. hAniH. RRkAralvAdibhyaH ktin niSThAvad bhavati iti vaktavyam. kIrNiH. gIrNiH. jIrNiH. zIrNiH. lUniH. yUniH. sampadAdibhyaH kvip. sampad. vipad. pratipad. ktinnapi iSyate. sampattiH. vipattiH.

a pratyayAt ONPANINI 33102
a'' (forms feminine action nounbase) after sanAdyanta.mmmmmmmmm ^ C+ 329

sanAdyanta roots may get a kRt affix a'' added to mean the action. As this action noun is a feminine, it always gets Ap, so it looks like A.

Example.

pA is a root and means "drink".

pipAsa is a root and means "want to drink".

pipAsanti (which is pipAsa + laT) means "they want to drink".

pipASA (which is pipAsa + a'') means "a wish to drink" or "thirst"

and nadIM yAnti pipASayA means "they go to the river with a wish to drink"

which is the same thing as saying "because of thirst"

Grammatical details.

pipAsa is a sanAdyanta root

Because of this rule, we may add a'' after pipAsa to get pipAsa-, that means "a wish to cook" and is feminine.

Being feminine, it always gets Ap added (see ajAdyata) Ap, making pipAsA- "thirst"

Examples with other sanAdyanta roots --

yuyutsa + a'' →atolopa yuyutsa →ajAdya yuyutsA- "a wish to fight"

putrAn + kyac + a'' → putrIya + a'' →atolopa putriya →ajAdya putriyA- "the wish for progeny"

putrAn + kAmyac + a'' → putrakAmya + a'' putrakAmyA- "the wish for progeny"

lU "reap" + yaG + a'' → lolUya + a'' lolUyA- "a repeated reaping, a hoarding"

kaNDUya "to itch, to scratch" + a'' kaNDUyA- "an itch, a scratch"

cint + Nic + a'' →NeraniTi cinta- →ajAdya cintA- "act of thinking, reflexion; worry"

Even though san verbs such as pipAsanti or yuyutsante are seldom used, the a'' derivatives such as yuyutsA- "a wish to fight" and the u' derivatives such as yuyutsu- "that wants to fight" are common.

KAZIKA pratyayAntebhyo dhAtubhyaH stiryAm akAraH pratyayo bhavati. ktino 'pavAdaH. cikIrSA. jihIrSA. putrIyA. putrakAmyA. lolUyA. kaNDUyA.

Sid;bhid-Adibhyo 'G ONPANINI 33104
The Sit and the bhid-class get aG' (to form feminine action nouns).mmmmmmmmm ^ M- C+ 330

This a(G), a.k.a. aG', is a kRt affix. Not same as aG, a cli replacer.

By ajAdy;ataSTAp, the aG'-enders always get Ap.

Example with a Sit root --

jRR + aG' @f →RdRzoGiguNaH jar + a →ajAdy;ataSTAp jar + a + Ap → jarA- "old age, growing old"

Examples with bhid-class roots --

bhid "break" + aG' bhidA- "a breaking"

krap "feel empathy" + aG' → kRpa → kRpA- "compassion"

How is jRRS a Sit root? I see no label S in it.

In the dhAtupATha, those are listed as jRR(S), trap(US), etc.

What roots are bhid-class?

They are group forty-two in the ashtadhyayidotcom gaNapATha . Or, see the kAzikA.

May I nickname this rule the "Sitkrap rule"?

If it helps you to remember, go ahead.

KAZIKA SidbhyaH bhidAdibhyaz ca striyAm aG pratyayo bhavati. gaNapaThiteSu bhidAdiSu niSkRSya prakRtayo gRhyante. jRRS jarA. trapUS trapA. bhidAdibhyaH khalv api bhidA. chidA. vidA. kSipA. guhA giryoSadhyoH. zraddhA. medhA. godhA. ArA. hArA. kArA. kSiyA. tArA. dhArA. lekhA. rekhA. cUDA. pIDa. vapA. vasA. sRjA. krapeH samprasAraNaM ca kRpA. bhidA vidAraNe. bhittiH anyA. chidA dvaidhIkaraNe. chittiH anyA. ArA zastryAm. ArtiH anyA. dhArA prapAte. dhRtiH anyA.

Ny;Asa;zrantho yuc ONPANINI 33107
Ni-enders, As, zranth get yuc (to form a feminine action noun).mmmmmmmmm ^ C+ 331

This debars a''.

yu(c) becomes ana(c) by yuvoranAkau.

As + yuc → As + ana → As + ana + Ap → AsanA- "a sitting"

hAraNA- "a causing to take or seize"

dhAraNA- "an act of holding, supporting, mantaining"

KAZIKA Ny-antebhyo dhAtubhyaH, Asa zrantha ity etAbhyAm ca striyAm yuc pratyayo bhavati. akArasya apavAdaH. kAraNA. hAraNA. AsanA. zranthanA. katham AsyA? Rhalor Nyat bhaviSyati. vAsarUpapratiSedhazca strIprakaraNaviSayasya eva utsargApavAdasya. zranthiH kryAdirgRhyate zrantha vimocanapratiharSayoH iti , na curAdiH zrantha grantha sandarbhe iti. Nyantatvena eva siddhatvAt. ghaTTivandividhibhya upasaGkhyAnam. ghaTTanA. vandanA. vedanA. ghaTTeH bhauvAdikasya grahaNaM ghaTTa calane iti, na cuarAdikasya, tasya NeH ityeva siddhatvAt. iSer anicchArthasya yuj vaktavyaH. adhyeSaNA. anveSanA. parervA. paryeSanA, parISTiH.

lyuT ca ONPANINI 33115
lyuT makes neuter action nouns.mmmmmmmmm ^ C+ 332

This (l)yu(T) affix is (l)ana(T) by yuvoranAkau, and makes neuter action nouns.

has + lyuT + su →yuvoranAkau has + ana + su →atom hasanam "laughter"

gamL + lyuT → gamana- "a going" @n

After some roots there is lyu instead of lyuT.

ISad;dus;suSu kRcchr%A-kRcchr%ArtheSu khal ONPANINI 33126
Add khal to a root compounded after ISad dus su' when they mean hardly or easily.mmmmmmmmm ^ C+ 333

su' ISad mean easily, dus means with difficulty. After these, the (kh)a(l) affix replaces the usual kRtya affixes. So, we get kara-, made from kR + khal, and labha-, from labh + khal, in these compounds --

sukara- "easy to do"

duSkara- "hard to do"

durlabha- "hard to get"

ISatkara- "easy to do"

as in ISatkaro tvayA kaTaH "You can make the mat easily"

Works before preverbed roots too --

durutsaha- "hard to endure"

This rule is compulsory, so we may not use the usual Nyat yat etc, that would have made sukArya-, durlabhya- and so on.

Why do we bother to say kRcchrAkRcchrArtheSu "when meaning hard or easy"? Don't these always mean hard or easy?

No. ISad can also mean "a bit", su' "good" or "very", dus "bad" or "evil". So we say --

ISatkAryam "a small task"

durlAbhaH "a bad acquisition"

What turned s into S in duSkaraH?

idudupa did.

KAZIKA karaNAdhikaraNayoH iti nivRttam. ISat dus su ityeteSu upapadeSu kRcchrAkRcchrArtheSu dhatoH khal pratyayo bhavati. kRcchraM duHkham, tad duro vizeSaNam. akRcchraM sukham, taditarayoH vizeSanam, sambhavAt. ISatkaro bhavatA kaTaH. duSkaraH. sukaraH. ISadbhojaH. durbhojaH. subhojaH. ISadAdiSu iti kim? kRcchreNa kAryaH kaTaH. kRcchrAkRcchrArtheSu iti kim? ISatkAryaH. lakAraH svarArthaH. khitkaraNam uttarakra mumartham.

Ato yuc ONPANINI 33128
(Replace khal with) yuc after A.mmmmmmmmm ^ C+ 334

Addition to ISad;dus;suSu.

After su' dus ISad that mean hardly or easily, the A-ender roots get yuc, that is, ana(c) --

su' + pA + khal su + pA + yuc →yuvoranA su + pA + ana →akassa supAna- "easily drinkable"

duSpAna- "hard to drink"

ISatpAna- "to be drunk by small sips"

KAZIKA ISadAdayo 'nuvartante. kartRkarmaNoH iti na svaryate. kRcchrAkRcchrArtheSu ISadAdiSu upapadeSu AkArAntebhyo dhatubhyaH yuc pratyayo bhavati. khalo 'pavAdaH. ISatpAnaH somo bhavatA. duSpAnaH. supAnaH. ISaddAno gaurbhavatA. durdAnaH. sudAnaH.

vartamAna-sAmIpye vartamAnavad vA ONPANINI 33131
What means near present, is optionally like present.mmmmmmmmm ^ C+ 335

Example. When meaning "I just came" or "I'll leave straight away", you may use any present expression such as "I go" --

eSa AgacchAmi "look , I come" (meaning: I just came)

gacchAmi "I go" (meaning: I'm leaving)

Incidentally, the kAzikA on trhis rule has a curious example sentence. ayam Agamam, used clearly to mean "see, I just came". Which shows that the kAzikA-maker did not take seriously the anadyatane word of rule anadyatanelaG.

Why do we say "optionally"?

You may still use expressions that convey the proper time, such as a kta or a lRT --

eSa Agato 'smi "look, I came"

gamiSyAmi "I'll go"

KAZIKA samIpam eva sAmIpyam. SyaJaH svArthikatvaM jJApyate cAturvarNyAdi-siddhyartham. vartamAna-samIpe bhUte bhaviSyati ca vartamAnAd dhAtoH vartamAnavat pratyayA vA bhavanti. vartamAne laT 32123 ity Arabhya yAvad uN-Adayo bahulam 33001 iti vartAmAne pratyayA uktAH, te bhUta-bhaviSyator vidhIyante. kadA devadatta Agato 'si? ayam AgacchAmi. Agacchantam eva mAM viddhi. ayam Agamam. eSo 'smy AgataH. kadA devadatta gamiSyasi? eSa gacchAmi. gacchantam eva mAM viddhi. eSa gamiSyAmi. gantAsmi. vatkaraNaM sarvasAdRRzyArtham. yena vizeSaNena vartamAne pratyayAH vihitAH prakRtyopapadopAdhinA tathA eva atra bhavanti. pavamAnaH. yajamAnaH. alaGkariSNuH. sAmIpya-grahaNaM kim? viprakarSa-vivakSAyAM mA bhUt, parudagacchat pATaliputram. varSeNa gamiSyati. yo manyate gacchAmi iti padaM vartamAne kAle eva vartate, kAlAntaragatis tu vAkyAd bhavati, na ca vAkyagamyaH kAlaH padasaMskAravelAyAm upayujyate iti tAdRzaM vAkyArthapratipattAraM prati prakaraNam idaM nArabhyate. tathA ca zvaH kariSyati, varSeNa gamiSyati iti sarvam upapadyate.

liG-nimitte lRG kriyA-'tipattau ONPANINI 33139
Use lRG for future unfulfilled conditions and results.mmmmmmmmm ^ C+ 336 tense

In other words, you may use the lRG for expressions like "if he knew he'd cry". Such a sentence may use lRG verbs both for "he knew" and for "he'd cry".

This rule is optional. And extremely so. In practice such hypotethical statements will almost always get liG, by hetuhetumator liG.

See formation of lRG for an example.

See also bhUteca below.

KAZIKA bhaviSyati ityanuvartate. hetuhetumator liG 33156 ityevam AdikaM liGo nimittam. tatra liGnimitte bhaviSyati kAle lRG pratyayo bhavati kriyAtipattau satyAm. kutazcid vaiguNyAdanabhinirvRttiH kriyAyAH kriyAtipattiH. dakSiNena cedAyAsyan na zakaTaM paryabhavisyat. yadi kamalakamAhvAsyan na zakaTaM paryAbhaviSyat. abhokSyata bhavAn ghRtena yadi matsamIpamAgamiSyat. bhaviSyat kAlaviSayam etad vacanam. bhavisyadaparyAbhavanaM ca hetumat, tatra hetubhUtaM ca kamalakAhvAnam. liGgiliGge buddhavA tadatipattiM ca pramANAntarAdavagamya vaktA vAkyaM prayuGkte, yadi kamalakamAhvAsyanna zakTaM paryAbhaviSyatiti. hetuhetumatorAhvAnAparyAbhavanayoH bhaviSyat kAlaviSayayoH atipattiH ito vAkyAdavagamyate.

bhUte ca ONPANINI 33140
And for past ones too.mmmmmmmmm ^ C+ 337

We can also use lRG to talk about what could have happened in the past but did not happen.

Example. According to the previous rule, we may use lRG tenses of "know" and "cry" to mean "if he knew he'd cry". According to this rule, the same exact sentence might mean "if he had known he'd have cried".

Such statements, too, get liG way more often than lRG.

KAZIKA liG-nimitte lRG kriyA-'tipattau iti sarvam anuvartate. pUrvena bhaviSyati vihitaH samprati bhUte vidhIyate. bhUte ca kAle liGnimitte kriyAtipattau satyAM lRG pratyayo bhavati. utApyoH samarthayor liG 3-3-152 ityArabhya liGnimitteSu vidhAnam etat. prAk tato vikalpaM vakSyati. dRSTo mayA bhavatputro 'nnArthI caGkramyamANaH, aparaz ca dvijo brAhmaNArthI, yadi sa tena dRSTo 'bhaviSyat, tadA abhikSyata. na tu bhuktavAn, anyena pathA sa gataH.