A kves tacchIla;taddharma;tatsAdhu-kAriSu ONPANINI 32134
Down to kvi, doers with habit, duty or skill.mmmmmmmmm ^ C+ 338

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.

The tacchIlAdi affixes are 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

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.

tRn ONPANINI 32135
tRn (means habitual doer.)mmmmmmmmm ^ M- C+ 339 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+ 340

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+ 341

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.

san;AzaMsa;bhikSa:: uH ONPANINI 32168
Add u' after san AzaMs bhikS (to mean the doer).mmmmmmmmm ^ M+ C+ 343

(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"

KAZIKA saniti sanpratyayAnto gRhyate na sanirdhAtuH, anabhidhAnAt vyAptinyAyAd vA. sann-antebhyo dhAtubhyaH AzaMser bhikSez ca tac-chIl'-AdiSu kartRSu uH pratyayo bhavati. cikIrSuH. jihIrSuH. AzaMsuH. bhikSuH. AGaH zasi icchAyAm ity asya grahaNaM, na zaMSeH stuty-arthasya.

Note. Even though rule AkvestacchI say all these can be used only when the action of the root is a habit, in fact only bhikSu- has habitual meaning. For instance, yuyutsus means one that is now going to fight, or wanting to fight. Not necessarily 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 (k)v(ip) compulsorily.mmmmmmmmm ^ C+ 344

The (k)v(ip) affix is a rootnounmaker, and means the doer by kartarikRt.

By rule kvipca, all roots may get kvip, not just these eight, and by vA 'sarUpo 'striyAm, most kvip are optional. This exception says that these eight can get only kvip, never the other rootnounmaker affixes.

The grAvastu in the list means that the root stu' "praise" only gets compulsory kvip when compounded after grAvan- "stone", to mean a stonepraiser. Other stu get optional kvip.

In (k)v(ip),

the i is padding,

the k label prevents puganta,

the p label triggers hrasvasyapitikRtituk,

and the v is real, but always disappears by vera.

Examples.

bhrAj + kvip → bhrAj- "shiner, someone or something that shines"

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

vi + dyut + kvip + su vidyut "what shines all around, lightning"

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"

This grAvNas word is --

grAvan- + zas →alloponaH grAvnas →Natvam grAvNas

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 dIrghaz ca 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.

In old India, praising stones was considered to be a serious occupation, and the pros were called grAva-stut-

grAvaM stauti "he praises a (soma-squeezing) stone" →supodhA grAvan- + stu' + su →bhrAja-bhAsa grAvan + stu + kvip + s →hrasvasyapitikRtituk grAva + stut + s

dAm@;nI;zasa; yu;yuja;stu; tudasi;sica;miha; pata;daza;nahaH karaNe ONPANINI 32182
dA(p) nI zas, yu yuj stu', tud si sic', mih pat daz, nah (get tran) to mean a tool.mmmmmmmmm ^ C+ 346

This tra(n) affix makes names of tools or organs (the karaNa in the rule does not mean the tool role).

It is in fact properly called (S)Tra(n) --

It is Sit, so the feminine gets GIS (see SidgaurA).

By titutrata, it never gets iT.

tra(n)-enders are neuter.

Examples --

dA(p) "cut" + tran → dAtra- "cutting tool, cutter, knife"

nI "lead, guide" + tran → netra- "leading tool, eye, GPS"

stu "praise" + tran → stotra- "flattering tool"

mih "pee" + tran →hardsoft meh + tra →hoDhaH meDhtra →jhaSa meDhDhra →DhoDhe meDhra- "whatever you pee with"

KAZIKA dAp lavane, NIJ prApaNe, zasu hiMsAyAm, yu mizraNe, yujir yoge, STuJ stutau, tuda vyathane, SiJ bandhane, Sicir kSaraNe, miha secane, patL gatau, daMza dazane, Naha bandhane, etebhyo dhAtubhyaH karaNe kArake STran pratyayo bhavati. dAti anena iti dAtram. netram. zastram. yotram. yoktram. stotram. tottram. setram. sektram. meDhram. patram. daMSTrA. ajAditvAt TAp, na DIp. daMzer anunAsika-lopena nirdezo jJApanarthaH, kGito 'nyasminn api pratyaye nalopaH kvacid bhavati iti. tena lyuTy api bhavati. dazanam. nadghrI.

JItaH ktaH ONPANINI 32187
kta after JIt (may mean what is happening).mmmmmmmmm ^ C+ 347

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+ 348

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+ 349

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+ 350 tense

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

Example --

kR + lRT mip → kR + sya + mi →Rd;dhanossye kariSyAmi "I will do"

The luT tense also means what will happen.

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+ 351

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+ 352 tense

Example. The verb kartAsmi "I will make" 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.

See also luT replacements .

See also split 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.

The word anadyatane in the rule teaches that luT cannot be used to mean that something will happen today. That restriction is often ignored, so I didn't bother to translate it. Yet, it is true that in the epics most luT are accompanied by a word such as zvas "tomorrow".

Nowadays, there is no difference in meaning between the lRT and the luT, 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.

Saying asmi kartA to mean kartAsmi "I will make" definitely sux, but you'll hear that often anyway. See split luT for more examples.

bhAve ONPANINI 33018
(Roots get ghaJ) to mean the action.mmmmmmmmm ^ C+ 353

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.

See also exception erac below.

KAZIKA bhAve vAcye dhAtoH ghaJ pratyayo bhavati. pAkaH. tyAgaH. rAgaH. kriyAsAmAnyavAcI bhavatiH. tena arthanirdezaH kriyamANaH sarvadhAtuviSayaH kRto bhavati. dhAtvarthazca dhAtunA eva ucyate. yastasya siddhatA nAma dharmaH tatra ghaJAdayaH pratyayAH vidhIyante. puMliGgaekavacanaM ca atra na tantraM, liGgAntare vacanAntare 'pi ca atra pratyayA bhavantyeva. paktiH, pacanam, pAkau, pAkAH iti.

er ac ONPANINI 33056
ac'' after i I (means the action).mmmmmmmmm ^ C+ 354

This debars ghaJ.

ac'' ordinarily means the doer of the root by kartarikRt. But by this exception, after i I roots, it means the action --

ci + ac'' →hardsoft ce + a →ecoya caya- "a picking up"

iN' + ac'' aya- "a going"

ji + ac'' jaya- "a victory"

Those are m. But by a vArttika, bhI vRS and some other roots get ac'', forming a neuter name of action --

bhI + ac'' →hardsoft bhaya- @n "fear"

vRS + ac'' →puganta varSa- @n "rain"

KAZIKA bhAve, akartari ca kArake iti prakRtam anuvartate yAvat kRtya-lyuTo bahulam 3-3-113 iti. i-varN%AntAd dhAtoH bhAve, akartari ca kArake saMjJAyAm ac pratyayo bhavati. ghaJo 'pavAdaH. cakAro vizeSaNArthaH, anta 6-2-143 thA 'tha-ghaJ-ktAj-ab-itra-kANAm 6-2-144 iti. cayaH. ayaH. jayaH. kSayaH. aj-vidhau bhayAdInAm upasaGkhyAnam. napuMsake ktAdini-vRtty-artham. bhayam. varSam. javasavau chandasi vaktavyau. Urvor astu me javaH. paJcaudanaH savaH.

DvitaH ktriH ONPANINI 33088
Dvits get (k)trimmmmmmmmm ^ C+ 355

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+ 356

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+ 357

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

yaj + naG →stozz yajJaH "sacrifice"

yAcJA "solicitation, request"

yatnaH "effort"

viznaH "glowing"

praznaH "question"

rakSNaH "an act of protection"

Notes --

* naG is Git to prevent puganta in viznaH.

* A z replaced vicch and pracch by cchvozz.

* That z caused no stozz because of exception zAt.

* naG being Git, ordinarily grahijyA would have worked on praznaH. However, we know that grahijyA does not work there because pANini himself says prazna in rule praznecAsa.

KAZIKA bhAve akartari ca kArake iti vartate. yajA'dibhyo dhAtubhyo naG pratyayo bhavati. GakAro guNa-pratiSedh%ArthaH. yajJaH. yAcJA. yatnaH. viznaH. praznaH. rakSNaH. praccheH asamprasAraNaM jJApakAt prazne c' AsannakAla iti.

striyAM ktin ONPANINI 33094
ktin makes feminine action nouns.mmmmmmmmm ^ C+ 358

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.

saMjJAyAM samaja;niSada;nipata;mana;vida;SuJ;zIG;bhRJiNaH ONPANINI 33099
sam-aj ni-Sad ni-pat man vid suJ zIG bhRJ iN' get ( feminine) (k)ya(p) in a tag.mmmmmmmmm ^ C+ 359

This rule says that these nine words are valid when they have special meanings --

samajyA- "assembly"

niSadyA- "small couch"

nipatyA- "slippery ground"

manyA- "thinking"

vidyA- "knowledge"

sutyA- "juicing; giving birth"

zayyA- "bed"

bhRtyA- "wages; service"

ityA- "palanquin"

KAZIKA bhAve iti na svaryate. pUrva eva atra arthAdhikAraH. samajAdibhyo dhAtubhyaH striyAM kyap pratyayo bhavati udAttaH saMjJAyAM viSaye. samajanti asyAmiti samajyA. niSadyA. nipatyA. manyA. vidyA. sutyA. zayyA. bhRtyA. ityA. kathaM taduktam striyAM bhAvAdhikAro 'sti tena bhAryA prasidhyati iti? bhAvAdhikAro bhAvavyApAraH vAcyatvena vivakSitaH, na tu zAstrIyo 'dhikAraH.

(k)ya(p) is accented, by AdyudAttazca. The k label makes kGitica work, and the p is for hrasvasyapitikRtituk.

bhRtyA- "service" is formed as follows --

bhR + kyap →hrasvasyapitikRtituk bhRt + ya →ajAdyataSTAp bhRtyA-

bhRtya- "servant" is formed from the same root bhR with yat in the sense "one supported, hired, paid".

Incidentally, from the same root bhR with Nyat we get

bhAryA- "wife, one to be maintained", and with tRc we get bhartR- "husband, maintainer".

a pratyayAt ONPANINI 33102
a'' (forms feminine action nounbase) after sanAdyanta.mmmmmmmmm ^ C+ 360

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.

(Roots that are not sanAdyanta form their feminine action nouns with the affix ktin)

Example.

pA is a root and means "drink".

pA plus san makes pipAsa, which is a root and means "want to drink".

pipAsa + laT jhi makes pipAsanti "they want to drink".

pipAsa + a'' makes pipAsA- "a wish to drink" or "thirst", which is almost always used with TA to mean "with thirst" or "because of thirst", as in --

nadIM yAnti pipAsayA "they go to the river with a wish to drink"

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 drink" and is feminine.

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

Examples with other sanAdyanta roots --

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

putrAn + kyac + a'' → putrIya + a'' →atolopaH 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.

guroz ca halaH ONPANINI 33103
After heavy plus consonant too.mmmmmmmmm ^ C+ 361

When a root has a heavy vowel and ends in a consonant, it gets a'' to form a feminine action nounbase. Not ktin as usual.

So, this affects roots that end in long vowel plus one or more consonants --

Ih "strive for" + a'' →ajAdy;ataSTAp Iha + Ap → IhA- "effort"

Uh "infer" + a'' → UhA- "inference"

and also roots that end in any vowel plus a cluster --

cint "to worry" + a'' f → cinta + Ap → cintA- "a worry"

This rule won't work when the root ends in a vowel --

nI + ktin → nIti- f

Or in a short plus one consonant --

bhaj + ktin →coHkuH bhakti- f

KAZIKA halanto yo dhAtuH gurumAn, tataH striyAm akAraH pratyayo bhavati. ktino 'pavAdaH. kuNDA. huNDA. IhA. UhA. guroH iti kim? bhaktiH. halaH iti kim? nItiH.

Sid;bhid'-Adibhyo 'G ONPANINI 33104
The Sit roots, and the bhid-class, get aG' (to form feminine action nouns).mmmmmmmmm ^ M- C+ 362

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

The aG'-enders always get Ap by ajAdy;ataSTAp.

Example with a Sit root, (jRR jRRS 04.0025 "get old") --

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' → kRp + aG' (with stretching) → kRpa + TAp →yasyetica kRpA- "compassion"

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. chittir anyA. ArA zastryAm. ArtiH anyA. dhArA prapAte. dhRtiH anyA.

The bhid-class roots are not listed anywhere official, but the kAzikA gives this list --

bhidA chidA vidA kSipA guhA giryoSadhyozH zraddhA medhA godhA ArA hArA kArA kSiyA tArA dhArA lekhA rekhA cUDA pIDa vapA vasA sRjA krapesH samprasAraNaJM ca kRpA

which is group forty-two in the ashtadhyayidotcom gaNapATha --

भिदा विदारणे । छिदा द्वेधीकरणे । विदा । क्षिपा । गुहा गिर्योषध्योः । श्रद्धा । मेधा । गोधा । आरा शस्त्र्याम् । हारा । कारा बन्धने । क्षिया । तारा ज्योतिषि । धारा प्रपातने । रेखा । चूडा । पीडा । वपा । वसा । सृजा । क्रपेः संप्रसारणं च । कृपा ॥

Notice the comment क्रपेः संप्रसारणं च -- the root 01.0876 krap gets stretching too before aG', even though it is not a grahi;jyA root.

Ny;Asa;zrantho yuc ONPANINI 33107
Ni-enders, As, zranth get yuc (to form a feminine action noun).mmmmmmmmm ^ C+ 363

This debars a''.

yu(c) means 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+ 364

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- @n "a going"

After some roots there is lyu instead of lyuT.

KAZIKA napuMsaka-liGge bhAve dhAtoH lyuT pratyayo bhavati. hasanaM chAtrasya. zobhanam. jopanam. zayanam. Asanam. yogavibhAga uttarArthaH.

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+ 365

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"

(the S comes from idudupa)

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.

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+ 366

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+ 367

In other words: you may use the laT to mean inmediate future or recent past.

This rule works in English too -- saying "I'm outta here" with the present verb "am" to mean inmediate future time is okay.

Sanskrit examples --

gacchAmi "I'm leaving" (meaning I'm about to leave)

gacchAmas "we're leaving" (meaning let's go)

In Sanskrit we can use laT to mean recent past --

eSa Agacchami "lookie, I come" (meaning "lookie, I just came", "here I am")

This rule is optional, so we 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 leave" (we'd say "I'm leaving")

KAZIKA samIpam eva sAmIpyam. SyaJaH svArthikatvaM jJApyate cAturvarNyAdi-siddhyartham. vartamAna-samIpe bhUte bhaviSyati ca vartamAnAd dhAtoH vartamAnavat pratyayA vA bhavanti. vartamAne laD 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.

Note: we saw elsewhere that the loT affixes Ani''' Ama''' etc may be used to mean "let's go".

gacchAma "let's go"

Yet, in practice the laT affixes are use more often than the loT in that sense --

gacchAmas "we go ; let's go"

The epics use both. It appears to me that the most common is laT, and that the loT is often used mc. But I might be wrong.

liG-nimitte lRG kriyA-'tipattau ONPANINI 33139
Use lRG for future unfulfilled conditions and results.mmmmmmmmm ^ C+ 368 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+ 369

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.