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Adhyāya 1 of 8 · 351 sūtras

प्रथमः अध्यायः Definitions & metarules

Definitions & metarules · Sets up the vocabulary the rest of the grammar runs on (vṛddhi, guṇa, it, dhātu, prātipadika, pada, kāraka, person and number) and the metarules that say how rules are to be read and applied.

Headings: 1.4.1 आ कडारादेका संज्ञा → 2.2.38; 1.4.23 कारके → 1.4.55; 1.4.56 प्राग्रीश्वरान्निपाताः → 1.4.97

  1. 1.1 Basic terms; how to read a rule
  2. 1.2 kit/ṅit status, accent, prātipadika
  3. 1.3 dhātu, it-markers, voice
  4. 1.4 One label each; kāraka; person & number
See adhyāya 1 on the structure map →

Pāda 1.1 Basic terms; how to read a rule

vṛddhi and guṇa (1.1.1–3), savarṇa, pragṛhya, sarvanāma, avyaya; metarules for substitution: the genitive means "in place of" (1.1.49), a substitute behaves like the original (1.1.56), locative/ablative mark the right/left context (1.1.66–67). map →

  1. 1.1.1 वृद्धिरादैच् The letters आ, ऐ and औ are called 'वृद्धि'. saṃjñā
  2. 1.1.2 अदेङ् गुणः The letters अ, ए and ओ are called 'गुण'. saṃjñā
  3. 1.1.3 इको गुणवृद्धी If the words गुण or वृद्धि are used to denote the operation of गुणादेश or वृद्धि-आदेश without specifying where such an आदेश happens, then this आदेश should be done in place of the 'इक्' letter. paribhāṣā
  4. 1.1.4 न धातुलोप आर्धधातुके If a part of धातु gets removed due to an आर्धधातुक प्रत्यय, then that प्रत्यय cannot cause any गुण or वृद्धि on the इक् letter of the remaining part of that धातु.
  5. 1.1.5 क्ङिति च In presence of a कित्, गित् or a ङित् प्रत्यय, any गुण or वृद्धि that might happen on an इक्-letter of an अङ्ग is prohibited.
  6. 1.1.6 दीधीवेवीटाम् The इक् letter of - (a) the verb दीधीङ्, (b) The verb वेवीङ् , and (c) इडागम - do not undergo a गुण or a वृद्धि.
  7. 1.1.7 हलोऽनन्तराः संयोगः Group of two or more व्यञ्जनानि pronounced together without any स्वर or a pause between them is referred as संयोग. saṃjñā
  8. 1.1.8 मुखनासिकावचनोऽनुनासिकः A letter whose pronunciation needs the usage of nose as well as mouth is called an अनुनासिक. saṃjñā
  9. 1.1.9 तुल्यास्यप्रयत्नं सवर्णम् Two letters are called सवर्ण of each other if their mouth-based location of pronunciation and their आभ्यन्तरप्रयत्न are same as of each other. saṃjñā
  10. 1.1.10 नाज्झलौ A स्वर and a व्यञ्जन cannot be सवर्ण of each other. saṃjñā
  11. 1.1.11 ईदूदेद्द्विवचनं प्रगृह्यम् दीर्घ-ईकारान्त, दीर्घ-ऊकारान्त and एकारान्त forms of द्विवचन are known as 'प्रगृह्य'. saṃjñā
  12. 1.1.12 अदसो मात् The forms of the अदस् word which end in मी / मू / मे are known as 'प्रगृह्य'. saṃjñā
  13. 1.1.13 शे 'शे' is called प्रगृह्य. saṃjñā
  14. 1.1.14 निपात एकाजनाङ् Except for the word आङ्, all other निपाताः that contain only one स्वर (and no व्यञ्जन) are known as प्रगृह्य. saṃjñā
  15. 1.1.15 ओत् All ओकारान्त निपातs are known as प्रगृह्य. saṃjñā
  16. 1.1.16 सम्बुद्धौ शाकल्यस्येतावनार्षे According to Shakalya, the ओकार at end of the सम्बोधन-एकवचन form, when followed by the word 'इति' in a non vedic context, gets the term प्रगृह्य. saṃjñā
  17. 1.1.17 उञः According to Shakalya, the निपात 'उञ्', when followed by the word 'इति' in a non vedic context, gets the term 'प्रगृह्य'. saṃjñā
  18. 1.1.18 ऊँ According to Shakalya, the 'उञ्' when followed by the अवैदिक 'इति' word gets optionally converted to प्रगृह्य ऊँ. saṃjñā
  19. 1.1.19 ईदूतौ च सप्तम्यर्थे An ईकारान्त and an ऊकारान्त word that represents the meaning of सप्तमी gets the term 'प्रगृह्य'. saṃjñā
  20. 1.1.20 दाधा घ्वदाप् Except for the verbs दाप् and दैप्, all other verbs that are referred to as 'दारूपाः' or 'धारूपाः' are known as 'घु'. saṃjñā
  21. 1.1.21 आद्यन्तवदेकस्मिन् If a word has a single letter, it acts as the first letter, and it also acts as the last letter. paribhāṣāatideśa
  22. 1.1.22 तरप्तमपौ घः The तरप् प्रत्यय and the तमप् प्रत्यय are known as 'घ' saṃjñā
  23. 1.1.23 बहुगणवतुडति संख्या The words बहु and गण, and the words ending in the वतुँप् and डति प्रत्यय are known as 'संख्या'. saṃjñā
  24. 1.1.24 ष्णान्ता षट् The षकारान्त and the नकारान्त words which are referred to as 'संख्या' are also called 'षट्'. saṃjñā
  25. 1.1.25 डति च The word ending in the डति प्रत्यय which is referred to as 'संख्या' is also called 'षट्'. saṃjñā
  26. 1.1.26 क्तक्तवतू निष्ठा The 'क्त' and 'क्तवतु' pratyayas are called 'निष्ठा'. saṃjñā
  27. 1.1.27 सर्वादीनि सर्वनामानि The words belonging to the सर्वादिगण are called सर्वनाम. saṃjñā
  28. 1.1.28 विभाषा दिक्समासे बहुव्रीहौ The words of सर्वादिगण in a दिशावाची बहुव्रीहि समास are optionally considered सर्वनाम. saṃjñā
  29. 1.1.29 न बहुव्रीहौ The words of सर्वादिगण, when used to create a बहुव्रीहिसमास are not called सर्वनाम. saṃjñā
  30. 1.1.30 तृतीयासमासे The words of the सर्वादिगण participating in a तृतीयासमास are not called सर्वनाम. saṃjñā
  31. 1.1.31 द्वन्द्वे च The words formed by the द्वन्द्व समास of the words of सर्वादिगण are not called सर्वनाम. saṃjñā
  32. 1.1.32 विभाषा जसि The words formed by the द्वन्द्व समास of the words of सर्वादिगण are optionally called सर्वनाम when they get the 'जस्' pratyay. saṃjñā
  33. 1.1.33 प्रथमचरमतयाल्पार्धकतिपयनेमाश्च The words - प्रथम, चरम, अल्प, अर्ध, कतिपय, and नेम ; and also the words ending in the 'तयप्' प्रत्यय are optionally called सर्वनाम when they get the 'जस्' प्रत्यय. saṃjñā
  34. 1.1.34 पूर्वपरावरदक्षिणोत्तरापराधराणि व्यवस्थायामसंज्ञायाम् The words 'पूर्व', 'पर', 'अवर', 'दक्षिण', 'उत्तर', 'अपर' and 'अधर'; when used in the sense of 'limit' but not as a proper noun; are optionally called सर्वनाम when followed by the जस् प्रत्यय. saṃjñā
  35. 1.1.35 स्वमज्ञातिधनाख्यायाम् The word 'स्व', when used in a meaning different than 'relatives' and 'money' is optionally called सर्वनाम when followed by the जस् प्रत्यय. saṃjñā
  36. 1.1.36 अन्तरं बहिर्योगोपसंव्यानयोः The word 'अन्तर', when used in the meaning of 'outside a certain place' or 'undergarment', is optionally called 'सर्वनाम' when followed by the 'जस्' प्रत्यय. saṃjñā
  37. 1.1.37 स्वरादिनिपातमव्ययम् The words of the स्वरादिगण and the words which are called 'निपात' are all also known as 'अव्यय'. saṃjñā
  38. 1.1.38 तद्धितश्चासर्वविभक्तिः A तद्धितान्त word to which all the विभक्तिप्रत्ययाः cannot be attached is known as 'अव्यय'. saṃjñā
  39. 1.1.39 कृन्मेजन्तः A word that ends in - (a) a मकारान्त कृत्-प्रत्यय, or (b) a कृत्-प्रत्यय that ends in the एच् letter - is known as 'अव्यय'. saṃjñā
  40. 1.1.40 क्त्वातोसुन्कसुनः The words ending in क्त्वा, तोसुन् and कसुन् प्रत्यय are known as 'अव्यय'. saṃjñā
  41. 1.1.41 अव्ययीभावश्च The word formed using an अव्ययीभाव समास are known as अव्यय. saṃjñā
  42. 1.1.42 शि सर्वनामस्थानम् 'शि' is also called 'सर्वनामस्थान'. saṃjñā
  43. 1.1.43 सुडनपुंसकस्य The सुँ, औ, जस्, अम्, and औट् प्रत्ययाः attached to a non-नपुंसकलिङ्ग word are called 'सर्वनामस्थान'. saṃjñā
  44. 1.1.44 न वेति विभाषा The word विभाषा is used to indicate the meaning of 'optional negation' and 'optional application'. saṃjñā
  45. 1.1.45 इग्यणः सम्प्रसारणम् An 'इक्' letter that comes as a replacement for a 'यण्' letter is known as सम्प्रसारण. saṃjñā
  46. 1.1.46 आद्यन्तौ टकितौ A टित्-आगम is attached before its substrate, and a कित्-आगम comes after its substrate. paribhāṣā
  47. 1.1.47 मिदचोऽन्त्यात्परः A मित्-आगम is attached after the last स्वर of its substrate. paribhāṣā
  48. 1.1.48 एच इग्घ्रस्वादेशे When an 'एच्' letter undergoes a हस्वादेश, it is replaced by an 'इक्' letter. paribhāṣā
  49. 1.1.49 षष्ठी स्थानेयोगा When the षष्ठी विभक्ति occurring in a sutra does not indicate a clear relationship, it is considered to indicate the स्थानी. paribhāṣā
  50. 1.1.50 स्थानेऽन्तरतमः Out of multiple आदेशाः possible in a place, the one that is closest in properties gets selected. paribhāṣā
  51. 1.1.51 उरण् रपरः Any अ, आ, इ, ई, उ, ऊ letter appearing as an आदेश in place of a ऋकार/ऌकार is always followed by the letter र्/ल् respectively. paribhāṣā
  52. 1.1.52 अलोऽन्त्यस्य आदेश told in a sutra happens in the place of the last letter of the स्थानी. paribhāṣā
  53. 1.1.53 ङिच्च A ङित्-आदेश happens to the last letter of the स्थानी. paribhāṣā
  54. 1.1.54 आदेः परस्य The आदेश told on the latter word of a given निमित्त happens on its first letter. paribhāṣā
  55. 1.1.55 अनेकाल्शित्सर्वस्य An आदेश which either has more than one letters, or is शित् - replaces the entire स्थानी. paribhāṣā
  56. 1.1.56 स्थानिवदादेशोऽनल्विधौ An आदेश acts like a स्थानी in the context of the operations that are not associated with a single letter. atideśa
  57. 1.1.57 अचः परस्मिन् पूर्वविधौ An आदेश done in place of an अच् letter due to the परनिमित्त acts like the स्थानी even in the context of कार्याणि that are associated with a single letter; as long as the कार्याणि are on an entity prior to the location of the स्थानी. atideśa
  58. 1.1.58 न पदान्तद्विर्वचनवरेयलोपस्वरसवर्णानुस्वारदीर्घजश्चर्विधिषु An आदेश done in place of an अच् letter due to the परनिमित्त never acts like a स्थानी; even for the single-letter-कार्याणि done on an entity prior to the location of the स्थानी; in the context of - (1) पदान्तकार्य (2) द्वित्वकार्य (3) 'वरच्' प्रत्ययकार्य (4) यकारलोप (5) स्वरविधि (6) सवर्णकार्य (7) अनुस्वारविधि (8) दीर्घादेशकार्य (9) जश्त्वकार्य and (10) चर्त्वकार्य. atideśa
  59. 1.1.59 द्विर्वचनेऽचि An आदेश done in place of an अच् letter acts like a स्थानी for the द्वित्वकार्य, provided that such a द्वित्वकार्य is caused by an अजादि षनिमित्त. atideśa
  60. 1.1.60 अदर्शनं लोपः non-appearance of a letter or a group of letters is called लोप. saṃjñā
  61. 1.1.61 प्रत्ययस्य लुक्श्लुलुपः The elision of a प्रत्यय done using the specific words लुक्, श्लु and लुप् is respectively known by the terms लुक्, श्लु, लुप्. saṃjñā
  62. 1.1.62 प्रत्ययलोपे प्रत्ययलक्षणम् The कार्य associated with a प्रत्यय happens even when the प्रत्यय undergoes a लोप. paribhāṣā
  63. 1.1.63 न लुमताङ्गस्य A प्रत्यय that has been removed लुक् , श्लु or लुप् does not cause any अङ्गकार्यम्. paribhāṣā
  64. 1.1.64 अचोऽन्त्यादि टि The fragment of a word starting from its last अच् letter till the end is called टि. saṃjñā
  65. 1.1.65 अलोऽन्त्यात् पूर्व उपधा The second-last letter of a word is called उपधा. saṃjñā
  66. 1.1.66 तस्मिन्निति निर्दिष्टे पूर्वस्य The words in the सप्तमी विभक्ति are used to indicate that the कार्य happens on an immediately previous entity. paribhāṣā
  67. 1.1.67 तस्मादित्युत्तरस्य The words in the पञ्चमी विभक्ति are used to indicate that the कार्य happens on an immediately next entity. paribhāṣā
  68. 1.1.68 स्वं रूपं शब्दस्याशब्दसंज्ञा The words used in the rules of the grammar represent the verbatim sequence of the letters (and not their underlying meaning); except for the technical terms which represent the meaning rather than the verbatim sequence of the letters.
  69. 1.1.69 अणुदित् सवर्णस्य चाप्रत्ययः An अण् letter which does not represent an आदेश, and an उदित letter (one of कु, चु, टु, तु, पु) used in a sutra represent all the सवर्ण forms.
  70. 1.1.70 तपरस्तत्कालस्य A letter that follows or is followed by 'त्' represents only those सवर्णाः which require the same time for pronunciation as that letter.
  71. 1.1.71 आदिरन्त्येन सहेता A beginning letter, when combined with an ending इत् letter, stands for itself and for all the letters in between. saṃjñā
  72. 1.1.72 येन विधिस्तदन्तस्य A विधि mentioned using an adjective happens in the context of that adjective, and also in context of the words which end in that adjective.
  73. 1.1.73 वृद्धिर्यस्याचामादिस्तद् वृद्धम् A word whose first स्वर is वृद्धि is called 'वृद्ध'. saṃjñā
  74. 1.1.74 त्यदादीनि च The words of the त्यदादिगण are called 'वृद्ध'. saṃjñā
  75. 1.1.75 एङ् प्राचां देशे A word that represent the name of an eastern country and whose first स्वर is ए or ओ is called 'वृद्ध'. saṃjñā

Pāda 1.2 kit/ṅit status, accent, prātipadika

Which affixes behave as kit or ṅit (1.2.1–26, an atideśa block; kit/ṅit affixes block guṇa by 1.1.5), the accent terms udātta/anudātta/svarita, the definition of a nominal stem (prātipadika, 1.2.45–46), upasarjana, and ekaśeṣa (one word standing for several, 1.2.64). map →

  1. 1.2.1 गाङ्कुटादिभ्योऽञ्णिन्ङित् The non-ञित् and non-णित् प्रत्ययाः attached to the - (1) the 'गाङ्' आदेश (that happens to the धातु 'इङ् अध्ययने'), and (2) the verbs of the कुटादिगण (an अन्तर्गण of तुदादिगण) - behave as if they are ङित्. atideśa
  2. 1.2.2 विज इट् A प्रत्यय that gets an इडागम is considered ङित् when attached to the dhatu 'विज्'. atideśa
  3. 1.2.3 विभाषोर्णोः After the verb ऊर्ण 'to cover', the affix beginning with the augment इट् is regarded optionally like ङित्. atideśa
  4. 1.2.4 सार्वधातुकमपित् An अपित् सार्वधातुकप्रत्ययः behaves like a ङित् प्रत्यय. atideśa
  5. 1.2.5 असंयोगाल्लिट् कित् For a verb root that does not end in a संयोग, the अपित् प्रत्यय of लिट्-लकार behaves like a कित् प्रत्यय. atideśa
  6. 1.2.6 इन्धिभवतिभ्यां च The लिट् (Perfect Tense) affixes after the roots इन्धि 'to kindle' and भू 'to become' are also कित्. atideśa
  7. 1.2.7 मृडमृदगुधकुषक्लिशवदवसः क्त्वा The affix क्त्वा is कित् after मृड् 'to be gracious', मृद् 'to squeeze', गुध् 'to wrap up', कुष् 'to tear', क्लिश् 'to suffer', वद् 'to speak' and वस् 'to dwell'. atideśa
  8. 1.2.8 रुदविदमुषग्रहिस्वपिप्रच्छः सँश्च The affixes क्त्वा and सन् (3.1.7) are कित् after रुद् 'to weep', विद् 'to know', मुष् 'to steal', गृह् 'to seize', स्वप् 'to sleep' and प्रच्छ् 'to ask'. atideśa
  9. 1.2.9 इको झल् The affix सन् beginning with a letter of the प्रत्यहार झल् is like कित् after the verbs ending in इक् vowels. atideśa
  10. 1.2.10 हलन्ताच्च And after a root ending in a consonant and preceded by a vowel of the प्रत्यहार इक् , the affix सन् beginning with a झल् consonant, is like कित् . atideśa
  11. 1.2.11 लिङ्सिचावात्मनेपदेषु After roots ending in a consonant, that adjoins a vowel of इक् प्रत्यहार , the substitutes of the -- विधिनिमन्त्रणामन्त्रण अधीष्टसम्प्रश्नप्रार्थनेषु लिङ् (3.3.161) and सिच् -- च्लेः सिच् (3.1.44), when they begin with a consonant of झल् प्रत्यहार , are कित् when the आत्मनेपद affixes follow. atideśa
  12. 1.2.12 उश्च And after the verbs ending in ऋ , the substitutes of लिङ् and the affix सिच् , are कित् , when they begin with झल् and the आत्मनेपद affixes follow. atideśa
  13. 1.2.13 वा गमः Optionally after the verb गम् , the लिङ् and the सिच् beginning with झल् consonants, in the आत्मनेपद , are कित्. atideśa
  14. 1.2.14 हनः सिच् The सिच् आत्मनेपद affixes are कित् after the root हन् 'to kill'. atideśa
  15. 1.2.15 यमो गन्धने The affix सिच् before आत्मनेपद affixes is कित् after the verb यम् when meaning 'to divulge'. atideśa
  16. 1.2.16 विभाषोपयमने The affix सिच् before आत्मनेपद affixes is कित् optionally when यम् means 'to expose'. atideśa
  17. 1.2.17 स्था घ्वोरिच्च The affix सिच् before आत्मनेपद affixes is कित् after स्था 'to stand' and घु मृषस्तितिक्षायाम् (1.2.20) verbs, and these verbs change their आ into इ before these terminations. atideśa
  18. 1.2.18 न क्त्वा सेट् The affix क्त्वा when it takes the augment इट् (i.e. when it is सेट्) is not कित् . atideśa
  19. 1.2.19 निष्ठा शीङ्स्विदिमिदिक्ष्विदिधृषः The सेट् निष्ठा affixes are not कित् after the verbs शीङ् 'to lie down', स्विद् 'to sweat', मिद् 'to melt', क्ष्विद् 'to be unctuous', and दृश् 'to offend'. atideśa
  20. 1.2.20 मृषस्तितिक्षायाम् The सेट् निष्ठा affix is not कित् after the verb मृष् 'to forbear'. atideśa
  21. 1.2.21 उदुपधाद्भावादिकर्मणोरन्यतरस्याम् The सेट् निष्ठा affix is optionally not कित् after the verbs with a penultimate उ if used impersonally or denoting the beginning of action. atideśa
  22. 1.2.22 पूङः क्त्वा च The सेट् निष्ठा affix and the सेट् क्त्वा are not कित् after the verb पुङ् 'to purify'. atideśa
  23. 1.2.23 नोपधात्थफान्ताद्वा The सेट् क्त्वा is optionally कित् after the verbs having a penultimate न् ending in a थ् and फ्. atideśa
  24. 1.2.24 वञ्चिलुञ्च्यृतश्च The सेट् क्त्वा is optionally कित् after the verbs वञ्च् 'to cheat', लुञ्च् 'to pluck' and ऋत् 'to dare or abhor'. atideśa
  25. 1.2.25 तृषिमृषिकृशेः काश्यपस्य The सेट् क्त्वा is optionally कित् , according to the opinion of ऋषि काश्यप after the verbs तृष् 'to be thirsty', मृष् 'to sprinkle' and कृश् 'to become lean'. atideśa
  26. 1.2.26 रलो व्युपधाद्धलादेः संश्च After a verb which begins in a consonant and ends in a letter of रल् प्रत्यहार and has as its penultimate इ or ई and उ or ऊ , the क्त्वा and सन् affixes are optionally कित् . atideśa
  27. 1.2.27 ऊकालोऽज्झ्रस्वदीर्घप्लुतः Vowels are classified as ह्रस्व, दीर्घ and प्लुत based on the time taken for their pronunciation, as compared against the time of उ, ऊ and उ3 respectively. saṃjñā
  28. 1.2.28 अचश्च Action denoted by the words ह्रस्व / दीर्घ / प्लुत happens in place of an अच् letter. paribhāṣā
  29. 1.2.29 उच्चैरुदात्तः A vowel that is pronounced using the upper-half portion of its उच्चारणस्थान is known as उदात्त. saṃjñā
  30. 1.2.30 नीचैरनुदात्तः A vowel that is pronounced using the lower-half portion of its उच्चारणस्थान is known as अनुदात्त. saṃjñā
  31. 1.2.31 समाहारः स्वरितः A vowel that is pronounced using the upper as well as lower portions of its उच्चारणस्थान is known as स्वरित. saṃjñā
  32. 1.2.32 तस्यादित उदात्तमर्धह्रस्वम् The first half part of a स्वरित-स्वर is considered उदात्त.
  33. 1.2.33 एकश्रुति दूरात् सम्बुद्धौ In addressing a person from a distance the tone is called एकश्रुति or monotony.
  34. 1.2.34 यज्ञकर्मण्यजपन्यूङ्खसामसु In sacrificial works there is Monotony, except in जप (silent repetition of a formula), न्यूङ्ख vowels (16 sorts of ओम्) and the साम Vedas.
  35. 1.2.35 उच्चैस्तरां वा वषट्कारः The pronunciation of the word वषट् , may optionally be by raising the voice (acutely accented), or it may be pronounced with monotony.
  36. 1.2.36 विभाषा छन्दसि The monotony is optional in the recitation of the Vedas or they may be recited with accents.
  37. 1.2.37 न सुब्रह्मण्यायां स्वरितस्य तूदात्तः There should be no Monotony in the recitation of the सब्रह्मण्य hymns and in those hymns, the vowels, that would otherwise have taken the स्वरित accent, take the उदात्त accent instead.
  38. 1.2.38 देवब्रह्मणोरनुदात्तः The words देवा and ब्राह्मण in those hymns have अनुदात्त accent.
  39. 1.2.39 स्वरितात् संहितायामनुदात्तानाम् The Monotony takes the place of the अनुदात्त vowels which follow the स्वरित vowels, in close proximity (संहिता).
  40. 1.2.40 उदात्तस्वरितपरस्य सन्नतरः The accent called सन्नतर is substituted in the room of an अनुदात्त vowel, which has an उदात्त or स्वरित vowel following it.
  41. 1.2.41 अपृक्त एकाल् प्रत्ययः A प्रत्ययः that contains only one letter is called अपृक्त . saṃjñā
  42. 1.2.42 तत्पुरुषः समानाधिकरणः कर्मधारयः A तत्-पुरुष compound, the case of each member is the same, is called कर्मधारय or Appositional Determinative compound. saṃjñā
  43. 1.2.43 प्रथमानिर्दिष्टं समास उपसर्जनम् In (this book, in the sūtras relating to) compound, the word that is exhibited in the Nominative -1st case, is called उपसर्जन or the secondary word. saṃjñā
  44. 1.2.44 एकविभक्ति चापूर्वनिपाते A word which is one fixed case, (while the word compounded with it may vary its case) is also उपसर्जन , except for the purposes of the the rule which requires the उपसर्जन to stand first in a compound. saṃjñā
  45. 1.2.45 अर्थवदधातुरप्रत्ययः प्रातिपदिकम् A meaningful word which is not a धातु, not a प्रत्यय, and which does not end in प्रत्यय is called a 'प्रातिपदिक'. saṃjñā
  46. 1.2.46 कृत्तद्धितसमासाश्च कृत्-प्रत्ययान्त words, तद्धितप्रत्ययान्त words and the सामासिकशब्दाः are known as प्रातिपदिक. saṃjñā
  47. 1.2.47 ह्रस्वो नपुंसके प्रातिपदिकस्य The last letter of an अजन्त प्रातिपदिक is becomes हस्व in context of नपुंसकलिङ्ग.
  48. 1.2.48 गोस्त्रियोरुपसर्जनस्य A short vowel is the substitute of प्रातिपदिक which ends with the word गो 'a cow' and of that which ends with what has as its termination a feminine affix, when regarded as उपसर्जन.
  49. 1.2.49 लुक् तद्धितलुकि When a तद्धित affix is elided by the word लुक् there takes place the elision by लुक् of feminine affix of the उपसर्जन.
  50. 1.2.50 इद्गोण्याः The short is substituted in the place of गोणी , when the तद्धित affix is elided by लुक्.
  51. 1.2.51 लुपि युक्तवद्व्यक्तिवचने When a तद्धित affix is elided by using the word लुप् , then the gender and number (of the derivative word) agree with those of the original word. atideśa
  52. 1.2.52 विशेषणानां चाजातेः And of adjectives (the gender and number are the same as of the word formed by लुप् elision of the तद्धित and which they qualify) so far as the जाति (or kind of species) is concerned, (or when not expressing जाति). atideśa
  53. 1.2.53 तदशिष्यं संज्ञाप्रमाणत्वात् This (concord or gender and number, of primitive and derivative nouns, and of attributes and substantives need not be taught (or approved), because it has the authority of संज्ञा (conventional term or idiom).
  54. 1.2.54 लुब्योगाप्रख्यानात् The sūtras declaring लुप् elision need not also be taught, because of the non-currency of the etymological meaning of the words supposed to be formed by लुप् elision.
  55. 1.2.55 योगप्रमाणे च तदभावेऽदर्शनं स्यात् And if the etymological meaning 'be held authoritative', then when such meaning is absent, the word also should vanish.
  56. 1.2.56 प्रधानप्रत्ययार्थवचनमर्थस्यान्यप्रमाणत्वात् (Nor need be taught) the rule relating to the dependance of the meaning of a word on the principal (प्रधान in a compound) or on the affix (प्रत्यय) because the authority of the meaning (of a word, compound or derivative) consists in something else.
  57. 1.2.57 कालोपसर्जने च तुल्यम् And a rule fixing the meaning of Tense (काल) and उपसर्जन (sequence) is equally (unnecessary, and need not be taught).
  58. 1.2.58 जात्याख्यायामेकस्मिन् बहुवचनमन्यतरस्याम् In (a common) name (expressive of) class, in denoting the singular, the plural is optionally used.
  59. 1.2.59 अस्मदो द्वयोश्च The plural of the pronoun अस्मद् 'I', is used optionally, though the sense requires a singular or a dual number.
  60. 1.2.60 फल्गुनीप्रोष्ठपदानां च नक्षत्रे And the dual of फाल्गुनी and प्रष्ठपदा , when signifying asterisms, (also connotes optionally plural).
  61. 1.2.61 छन्दसि पुनर्वस्वोरेकवचनम् In the Vedas, the two stars, पुनर्वासू , may optionally be singular, (and connote a dual).
  62. 1.2.62 विशाखयोश्च In the Vedas, the two stars विशाखा may optionally be in the singular number.
  63. 1.2.63 तिष्यपुनर्वस्वोर्नक्षत्रद्वन्द्वे बहुवचनस्य द्विवचनं नित्यम् In the द्वन्द compounds of the stars तिष्व and पुनर्वसू , the dual constantly comes in place of the plural.
  64. 1.2.64 सरूपाणामेकशेष एकविभक्तौ If two or more words have identical forms for all विभक्तिs, then in usage only one word is used by applying appropriate वचन to it.
  65. 1.2.65 वृद्धो यूना तल्लक्षणश्चेदेव विशेषः The वृद्ध (or patronymic गोत्र word becomes एकशेष and is retained, when compounded) with a patronymic word युवन् , provided that the specific difference in form between them be in their signs (affix) only.
  66. 1.2.66 स्त्री पुंवच्च And so also a feminine word, ending with a वृद्ध affix, when similarly spoken along with the same word but which ends with a युवन् affix, is only retained and it is treated like a masculine. atideśa
  67. 1.2.67 पुमान् स्त्रिया A word in the masculine gender, similarly spoken along with the same word, but ending with the feminine affix, becomes एकशेष and the latter is dropped.
  68. 1.2.68 भ्रातृपुत्रौ स्वसृदुहितृभ्याम् The words भ्रातृ 'brother' and पुत्र 'son', when spoken of along with स्वसृ 'sister' and दुहितृ 'daughter' respectively are only retained and the latter are dropped.
  69. 1.2.69 नपुंसकमनपुंसकेनैकवच्चास्यान्यतरस्याम् A neuter noun, which has the same form, only differing in affix, is optionally retained and the other is dropped and it is like a singular number.
  70. 1.2.70 पिता मात्रा The word पितृ 'father' is optionally only retained when spoken of along with मातृ 'mother'.
  71. 1.2.71 श्वशुरः श्वश्र्वा The word श्वशुर 'father-in-law', is optionally only retained, when spoken of along with श्वशुरू 'mother-in-law'.
  72. 1.2.72 त्यदादीनि सर्वैर्नित्यम् The pronouns त्यद् etc. when spoken of along with any other noun, (pronoun other than त्यद् etc.) are always retained as एकशेष (to the exclusion of others).
  73. 1.2.73 ग्राम्यपशुसंघेष्वतरुणेषु स्त्री The feminine noun is only retained when denoting a collection of domestic animals, not being young.

Pāda 1.3 dhātu, it-markers, voice

Defines dhātu (1.3.1); marker letters (it, 1.3.2–8) and their deletion (1.3.9); then which roots take ātmanepada endings (1.3.12 onward) and which take parasmaipada (1.3.78). map →

  1. 1.3.1 भूवादयो धातवः The words भू and others, when used to denote an action, are called 'धातु'. saṃjñā
  2. 1.3.2 उपदेशेऽजनुनासिक इत् An अनुनासिक स्वर present in an उपदेश is called 'इत्'. saṃjñā
  3. 1.3.3 हलन्त्यम् The ending हल् letter of an उपदेश is called 'इत्'. saṃjñā
  4. 1.3.4 न विभक्तौ तुस्माः The letters - त्, थ्, द्, ध्, न्, स्, म् - occurring in the औपदेशिक form of a विभक्ति are not called 'इत्' . saṃjñā
  5. 1.3.5 आदिर्ञिटुडवः The groups ञि, टु and डु occurring at the beginning of an उपदेश are called 'इत्'. saṃjñā
  6. 1.3.6 षः प्रत्ययस्य The letter ष् at the beginning of the औपदेशिक form of a प्रत्यय is called 'इत्' . saṃjñā
  7. 1.3.7 चुटू The letters - च्, छ्, ज्, झ्, ञ्, ट्, ठ्, ड्, ढ्, ण् - at the beginning of the औपदेशिक form of a प्रत्यय are called इत् . saṃjñā
  8. 1.3.8 लशक्वतद्धिते The letters ल्, श्, क्, ख्, ग्, घ्, ङ् at the beginning of the औपदेशिक form of a non-तद्धित प्रत्यय are called इत् . saṃjñā
  9. 1.3.9 तस्य लोपः The इत् letter is elided during the प्रक्रिया.
  10. 1.3.10 यथासंख्यमनुदेशः समानाम् When a certain relation is given between two groups having same number of elements, then the relation is considered to exist only between the correspondingly positioned members of the two groups. paribhāṣā
  11. 1.3.11 स्वरितेनाधिकारः In this सूत्रपाठ, a स्वरित स्वर is used to denote अनुवृत्तिs. paribhāṣā
  12. 1.3.12 अनुदात्तङित आत्मनेपदम् A verb that contains (a) इत्संज्ञक ङकारः, or (b) an इत्संज्ञक अनुदात्त स्वर gets the प्रत्ययाः of आत्मनेपद.
  13. 1.3.13 भावकर्मणोः A verb gets the प्रत्ययाः of आत्मनेपद in the भावे and the कर्मणि प्रयोग.
  14. 1.3.14 कर्तरि कर्मव्यतिहारे A verb gets the प्रत्ययाः of आत्मनेपद, even in the कर्तरि प्रयोग, in the context of व्यतिहार (exchange of actions).
  15. 1.3.15 न गतिहिंसार्थेभ्यः The verbs indicating the action of - (a) movement, or (2) violence - do not get the प्रत्ययाः of आत्मनेपद in the कर्तरि प्रयोग, in the context of व्यतिहार (exchange of actions).
  16. 1.3.16 इतरेतरान्योन्योपपदाच्च A verb does not get the प्रत्ययाः of आत्मनेपद in the कर्तरि प्रयोग, in the context of व्यतिहार (exchange of actions) when either of the words 'इतरेतर' or 'अन्योन्य' is used to describe the situation.
  17. 1.3.17 नेर्विशः When the उपसर्ग 'नि' is attached to the verb 'विश्', it gets the प्रत्ययाः of आत्मनेपद.
  18. 1.3.18 परिव्यवेभ्यः क्रियः When any of the उपसर्गs - परि, वि, अव - is attached to the verb 'क्री', it gets the प्रत्ययाः of आत्मनेपद.
  19. 1.3.19 विपराभ्यां जेः When any of the उपसर्गs - वि or परा - is attached to the verb 'जि', it gets the प्रत्ययाः of आत्मनेपद.
  20. 1.3.20 आङो दोऽनास्यविहरणे When the उपसर्ग आङ् is attached to the verb 'दा'; it gets the प्रत्ययाः of आत्मनेपद, provided that the meaning is something other than 'opening the mouth'.
  21. 1.3.21 क्रीडोऽनुसम्परिभ्यश्च When any of the उपसर्गs - आङ् , अनु, सम or परि - is attached to the verb 'क्रीड्', it gets the प्रत्ययाः of आत्मनेपद.
  22. 1.3.22 समवप्रविभ्यः स्थः When any of the उपसर्गs - सम् , अव, प्र, वि - is attached to the verb 'स्था', it gets the प्रत्ययाः of आत्मनेपद.
  23. 1.3.23 प्रकाशनस्थेयाख्ययोश्च The verb स्था gets the प्रत्ययाः of आत्मनेपद when used in the meaning of - (a) Clearing explaining own opinion, and (b) Putting and end to a question / debate.
  24. 1.3.24 उदोऽनूर्ध्वकर्मणि When the उपसर्ग 'उत्' is attached to the verb 'स्था', it gets the प्रत्ययाः of आत्मनेपद, provided that the meaning is not 'moving upwards / standing up'.
  25. 1.3.25 उपान्मन्त्रकरणे When the उपसर्ग 'उप' is attached to the verb 'स्था', it gets the प्रत्ययाः of आत्मनेपद ; provided the meaning is 'to approach using the मन्त्रs'.
  26. 1.3.26 अकर्मकाच्च When the उपसर्ग 'उप' is attached to the verb 'स्था', it gets the प्रत्ययाः of आत्मनेपद ; provided that the verb is used in an अकर्मक sense.
  27. 1.3.27 उद्विभ्यां तपः When either of the उपसर्गs - 'उत्', 'वि' - is attached to the verb 'तप्', it gets the प्रत्ययाः of 'आत्मनेपद' ; provided that the verb is used in an अकर्मक sense.
  28. 1.3.28 आङो यमहनः When the उपसर्ग 'आङ्' is attached to verbs यम् / हन् , they get the प्रत्ययाः of आत्मनेपद ; provided that the verbs are used in an अकर्मक sense.
  29. 1.3.29 समो गम्यृच्छिप्रच्छिस्वरत्यर्तिश्रुविदिभ्यः When the उपसर्ग 'सम्' is attached to any of the verbs - गम्, ऋच्छ्, प्रच्छ्, स्वर्, ऋ, श्रु, विद् - they get the प्रत्ययाः of आत्मनेपद ; provided that the verbs are used in an अकर्मक sense.
  30. 1.3.30 निसमुपविभ्यो ह्वः When any of the उपसर्गs - नि, सम्, वि - is attached to the verb 'ह्वे', it gets the प्रत्ययाः of आत्मनेपद.
  31. 1.3.31 स्पर्द्धायामाङः When the उपसर्ग 'आङ्' is attached to the verb 'ह्वे', it gets the प्रत्ययाः of 'आत्मनेपद', provided the meaning is 'to complete / to wish to defeat'.
  32. 1.3.32 गन्धनावक्षेपणसेवनसाहसिक्यप्रतियत्नप्रकथनोपयोगेषु कृञः The verb कृ gets the प्रत्ययाः of आत्मनेपद, when used in the meanings of - (1) गन्धनम् - To backbite, (2) अवक्षेपणम् - To defame, (3) सेवन् - To serve or help out (4) साहसिक्यम् - To force someone to do something against their wish, To rape (5) प्रतियत्न -To make someone change their character, (6) प्रकथनम् - To narrate, and (7) उपयोग - To bring in practice, to use.
  33. 1.3.33 अधेः प्रसहने When the उपसर्ग 'अधि' is attached to the verb 'कृ', it gets the प्रत्ययाः of आत्मनेपद ; provided that the meaning is 'to forgive / to obtain victory'.
  34. 1.3.34 वेः शब्दकर्मणः When the उपसर्ग 'वि' is attached to the verb 'कृ', it gets the प्रत्ययाः of आत्मनेपद ; provided the meaning is 'to make sound / to pronounce'.
  35. 1.3.35 अकर्मकाच्च When the उपसर्ग 'वि' is attached to the verb 'कृ', it gets the प्रत्ययाः of आत्मनेपद ; provided that the verb is used in an अकर्मक sense.
  36. 1.3.36 सम्माननोत्सञ्जनाचार्यकरणज्ञानभृतिविगणनव्ययेषु नियः The verb नी gets the प्रत्ययाः of आत्मनेपद ; when used in the meaning of - (1) सम्मानन, To respect in an appropriate way (2) उत्सञ्जन, To lift up, to toss (3) आचार्यकरण, To convert someone into a teacher (by imparting proper knowledge to them) (4) ज्ञान, To decide, fix upon (5) भृतिः, Employ someone by giving money (6) निगणन, To pay off, to give loan ; and (7) व्यय, To spend.
  37. 1.3.37 कर्तृस्थे चाशरीरे कर्मणि The verb 'नी' when used in the कर्तरि सकर्मकप्रयोग gets the प्रत्ययाः of आत्मनेपद, provided that the कर्मपद does not represent either the body or a part of the body of an animal.
  38. 1.3.38 वृत्तिसर्गतायनेषु क्रमः The verb 'क्रम्' gets the प्रत्ययाः of आत्मनेपद, when it is used in the meaning of - (1) वृत्तिः , To progress without getting stuck , (2) सर्गः, enthusiasm, (3) तायनः, expansion, elaboration.
  39. 1.3.39 उपपराभ्याम् When the verb 'क्रम्' comes with an उपसर्ग, it gets the प्रत्ययाः of आत्मनेपद only in the meaning of - (1) वृत्तिः , To progress without getting stuck , (2) सर्गः, enthusiasm, (3) तायनः, expansion, elaboration.
  40. 1.3.40 आङ उद्गमने When the उपसर्ग 'आङ्' is attached to the verb 'क्रम्', it gets the प्रत्ययाः of आत्मनेपद, provided the meaning is 'to rise, to travel upwards'.
  41. 1.3.41 वेः पादविहरणे When the उपसर्ग 'वि' is attached to the verb 'क्रम्', it gets the प्रत्ययाः of आत्मनेपद, provided the meaning is 'to roam around with feet'.
  42. 1.3.42 प्रोपाभ्यां समर्थाभ्याम् When the उपसर्ग 'प्र' or 'उप' is attached to the verb 'क्रम्', it gets the प्रत्ययाः of आत्मनेपद ; provided that the meaning expressed is 'the beginning of'.
  43. 1.3.43 अनुपसर्गाद्वा When the verb क्रम् is used without any उपसर्ग, it optionally gets the प्रत्ययाः of आत्मनेपद.
  44. 1.3.44 अपह्नवे ज्ञः After the verb ज्ञ , when used in the sense of 'denying', the आत्मनेपद is used.
  45. 1.3.45 अकर्मकाच्च And when used intransitively after the verb ज्ञ , the आत्मनेपद is used, when the fruit of the action does not accrue to the agent.
  46. 1.3.46 सम्प्रतिभ्यामनाध्याने After the verb ज्ञ , preceded by सम् and प्रति , the आत्मनेपद is used, when Not Used in the sense of 'remembering with regret'.
  47. 1.3.47 भासनोपसम्भाषाज्ञानयत्नविमत्युपमन्त्रणेषु वदः After the verb वद् , the आत्मनेपद is used, when used in the senses of 'showing brilliance, or proficiency in', pacifying', 'knowledge', 'effort', 'difference of opinion' and 'flattering'.
  48. 1.3.48 व्यक्तवाचां समुच्चारणे After the verb वद् , the आत्मनेपद is used, when used in the sense of 'speaking articulately in a similar manner'.
  49. 1.3.49 अनोरकर्मकात् After the verb वद् , preceded by अनु when it is intransitively used, the आत्मनेपद is used, when the sense is that of 'speaking articulately in a similar manner'.
  50. 1.3.50 विभाषा विप्रलापे After the verb वद् , the आत्मनेपद is used optionally, when the sense is that of 'contradicting with each other'.
  51. 1.3.51 अवाद्ग्रः After the verb गॄ 'to swallow', when preceded by अव, the आत्मनेपद is used.
  52. 1.3.52 समः प्रतिज्ञाने After the verb गॄ 'to swallow', when preceded by सम् , the आत्मनेपद affix is used in the sense of 'promising'.
  53. 1.3.53 उदश्चरः सकर्मकात् After the verb चर् 'to walk' preceded by उत् , when used intransitively, the आत्मनेपद is used.
  54. 1.3.54 समस्तृतीयायुक्तात् After the verb चर् 'to walk' preceded by सम् , and when connected with a noun in the Instrumental - 3rd Case, the आत्मनेपद is used.
  55. 1.3.55 दाणश्च सा चेच्चतुर्थ्यर्थे And after the verb दा 'to give', preceded by सम् , and connected with a noun in the Instrumental - 3rd Case, the आत्मनेपद affix is used, provided this Instrumental Case has the sense of the Dative - 4th Case.
  56. 1.3.56 उपाद्यमः स्वकरणे After the verb यम् 'to give', preceded by उप , when used in the sense of 'espousing', the आत्मनेपद is used.
  57. 1.3.57 ज्ञाश्रुस्मृदृशां सनः After the Desideratives formed by the affix सन् , of the verbs ज्ञा 'to know', श्रु 'to hear', स्मृ 'to remember' and दृश् 'to see', the आत्मनेपद is used.
  58. 1.3.58 नानोर्ज्ञः After the Desiderative of ज्ञा 'to know' when preceded by अनु , the आत्मनेपद affix is Not used.
  59. 1.3.59 प्रत्याङ्भ्यां श्रुवः After the Desideratives of श्रु 'to hear', when preceded by प्रत and आङ् , the आत्मनेपद affix is Not used.
  60. 1.3.60 शदेः शितः After the verb शद् 'to decay', when it has one of the affixes with an indicatory श् (शित्) the आत्मनेपद is used.
  61. 1.3.61 म्रियतेर्लुङ्लिङोश्च After the verb मृ 'to die', when it has one of the affixes having an indicatory श् , as well as when it takes the affixes लुङ् (Aorist (3.2.110)) and लिङ् (Benedictive (3.3.159)), the आत्मनेपद is used.
  62. 1.3.62 पूर्ववत् सनः The verb which is आत्मनेपदि in its primitive form before taking of the affix सन् , will also be आत्मनेपदि when it ends in the affix सन्। in other words; after a Desiderative verb, आत्मनेपद is used, if it would have been used after the primitive verb. atideśa
  63. 1.3.63 आम्प्रत्ययवत् कृञोऽनुप्रयोगस्य When the verb root कृ is used after the आम् प्रत्यय, the verb root कृ gets the same पद as the original verb to which the आम् प्रत्यय has been attached.
  64. 1.3.64 प्रोपाभ्यां युजेरयज्ञपात्रेषु After the verb युज् 'to join', the आत्मनेपद is used, when it is preceded by प्र and उप except with reference to sacrificial vessels even when the fruit of the action does not accrue to the agent.
  65. 1.3.65 समः क्ष्णुवः After the verb क्षणु 'to sharpen', preceded by सम् , the आत्मनेपद is used.
  66. 1.3.66 भुजोऽनवने After the verb भुज् , the आत्मनेपद is used, except in the sense of protecting.
  67. 1.3.67 णेरणौ यत्कर्म णौ चेत् स कर्ताऽनाध्याने After a verb ending in the affix णि (causal) the आत्मनेपद is used, provided that when the object in the non-णि or non-causal sense becomes the agent in the causal; and when it does not mean 'to remember with regret', even when the fruit of the action does not accrue to the agent.
  68. 1.3.68 भीस्म्योर्हेतुभये After the causatives of the verbs भी 'to fear' and स्मि 'to wonder' even when the fruit of the action does not accrue to the agent the आत्मनेपद is employed, when the fear is produced directly by the causative agent.
  69. 1.3.69 गृधिवञ्च्योः प्रलम्भने After the causatives of the verbs गृध 'to covet' and वञ्च 'to go' the आत्मनेपद is used in the sense of 'deceiving' even though the fruit of the action does not accrue to the agent.
  70. 1.3.70 लियः सम्माननशालीनीकरणयोश्च After the causative of the verb लि 'to melt or stick', the आत्मनेपद is employed, when used in the sense of showing respect, subduing and deceiving, even though the fruit of action does not accrue to the agent.
  71. 1.3.71 मिथ्योपपदात् कृञोऽभ्यासे After the causative of the verb कृ , the आत्मनेपद is used, when it has the word मिथ्या 'incorrect', as an उपपद or dependent word and is used in the sense of 'repeated wrong utterance', even when the fruit of action does not accrue no the agent.
  72. 1.3.72 स्वरितञितः कर्त्रभिप्राये क्रियाफले A verb that contains इत्संज्ञक ञकार or an इत्संज्ञक स्वरित स्वरः gets the प्रत्यया of आत्मनेपद when the doer of the action does the action for himself.
  73. 1.3.73 अपाद्वदः After the verb वद् 'to tell', preceded by अप , when the fruit of the action accrues to the agent, the terminations are of the आत्मनेपद.
  74. 1.3.74 णिचश्च After a verb ending in the affix णि (causal) when the fruit of the action accrues to the agent, the आत्मनेपद is used.
  75. 1.3.75 समुदाङ्भ्यो यमोऽग्रन्थे After the verb यम् 'to strive', preceded by सम् , उत् and आङ् , when it does not refer to a book, the आत्मनेपद is used, when the fruit of the action accrues to the agent.
  76. 1.3.76 अनुपसर्गाज्ज्ञः After the verb ज्ञा , when not preceded by any उपसर्ग , the terminations are of the आत्मनेपद , when the fruit of the action accrues to the agent.
  77. 1.3.77 विभाषोपपदेन प्रतीयमाने The आत्मनेपद is optionally used, when the fact of the fruit of the action accruing to the agent is indicted by an उपपदग i.e. by a word used along with the verb.
  78. 1.3.78 शेषात् कर्तरि परस्मैपदम् The verbs that do not get the प्रत्ययाः of आत्मनेपद will get the प्रत्ययाः of परस्मैपद.
  79. 1.3.79 अनुपराभ्यां कृञः After the verb कृ 'to make' preceded by the अनु and पर , परस्मैपद is used, even the fruit of the action goes to the agent and when the sense is that of 'divulging' etc.
  80. 1.3.80 अभिप्रत्यतिभ्यः क्षिपः After the verb क्षिप् 'to throw', coming after अभि , प्रति and अति , परस्मैपद is used, even though the fruit of the action goes to the agent
  81. 1.3.81 प्राद्वहः After the verb वह् 'to bear', coming after प्र , परस्मैपद is used, even though the fruit of the action accrues to the the agent.
  82. 1.3.82 परेर्मृषः After the verb मृष् 'to bear', preceded by परि , परस्मैपद is used when the fruit of the action accrues to the agent.
  83. 1.3.83 व्याङ्परिभ्यो रमः After the verb रम् 'to sport', preceded by वि and आङ् , परस्मैपद is used.
  84. 1.3.84 उपाच्च And also after उप , the verb रम् takes the affixes of the परस्मैपद.
  85. 1.3.85 विभाषाऽकर्मकात् After the verb रम् 'to sport', preceded by उप , परस्मैपद is optionally used, when employed intransitively.
  86. 1.3.86 बुधयुधनशजनेङ्प्रुद्रुस्रुभ्यो णेः After the verbs बुध् 'to know', युध् 'to fight', नश् 'to destroy', जन 'to be born', एङ् 'to go', प्रु 'to move', द्रु 'to run' and स्रु 'to flow', ending in the affix णे (i.e. when used in the causative), परस्मैपद is used, even when the fruit of the action goes to the agent.
  87. 1.3.87 निगरणचलनार्थेभ्यश्च And after the causatives of verbs which have no sense of the 'eating or swallowing' and 'shaking or moving' परस्मैपद is used, even when the fruit of the action goes to the agent.
  88. 1.3.88 अणावकर्मकाच्चित्तवत्कर्तृकात् The affixes of the परस्मैपद are used after the causal of that verb, which in its non-causal state was intransitive and had a being endowed with reason for its agent, even when the fruit of the action accrues to the agent.
  89. 1.3.89 न पादम्याङ्यमाङ्यसपरिमुहरुचिनृतिवदवसः But the affixes of the परस्मैपद are not used after the causals of the verbs पा 'to drink', दम् 'to tame', आयम् 'to extend', आयस् 'to exert oneself', परिमुह 'to be bewildered', रुच् 'to shine' नृत् 'to dance', वद् 'to speak' and वस् 'to dwell'.
  90. 1.3.90 वा क्यषः The affixes of the परस्मैपद are used optionally after the denominative verbs ending in the affix क्यष.
  91. 1.3.91 द्युद्भ्यो लुङि After the verbs द्युत् 'to shine' etc., the terminations of the परस्मैपद are optionally employed, when the affixes of लुण् (Aorist) follow.
  92. 1.3.92 वृद्भ्यः स्यसनोः After the verbs वृत् 'to exist' etc., परस्मैपद is optionally used when the affixes स्य (Future and conditional) and सन् (Desiderative) follow.
  93. 1.3.93 लुटि च कॢपः After the verb क्लिप् 'to be fit', परस्मैपद is optionally used, when लुट् (1st Future) is affixed, as well as when स्य and सन् are affixed.

Pāda 1.4 One label each; kāraka; person & number

Under 1.4.1, labels such as laghu/guru, aṅga (1.4.13), pada (1.4.14) and bha (1.4.18); the conflict rule 1.4.2; the six kārakas (1.4.23 kārake: apādāna 1.4.24 … kartṛ 1.4.54); nipāta, upasarga and gati (1.4.56ff); persons and numbers of verb endings (1.4.99–108). map →

  1. 1.4.1 आ कडारादेका संज्ञा If a word is given two संज्ञाs under this अधिकार, and if the संज्ञा given by the later sutra can only be given whenever the संज्ञा given by the earlier sutra is given, then under such circumstances, the word gets only the संज्ञा given by the later sutra, not the earlier sutra. adhikāra
  2. 1.4.2 विप्रतिषेधे परं कार्यम् If two sutras that can be invoked independent of each other happen to conflict at the same step during a प्रक्रिया, then the later occurring sutra gets applied by precedence. paribhāṣā
  3. 1.4.3 यू स्त्र्याख्यौ नदी The दीर्घ-ईकारान्त and दीर्घ-ऊकारान्त words which are only used as स्त्रीलिङ्ग forms get the term 'नदी'. saṃjñā
  4. 1.4.4 नेयङुवङ्स्थानावस्त्री Except for the word 'स्त्री', any other word which is eligible for getting an इयङ्-आदेश or an उवङ्-आदेश is not referred to as नदी. saṃjñā
  5. 1.4.5 वाऽऽमि Except for the word 'स्त्री', any other word which is eligible for getting an इयङ्-आदेश or an उवङ्-आदेश optionally gets the term नदी in presence of the आम् प्रत्यय of षष्ठी बहुवचन. saṃjñā
  6. 1.4.6 ङिति ह्रस्वश्च Except for the word 'स्त्री', any other word which is eligible for getting an इयङ्-आदेश or an उवङ्-आदेश, and any ह्रस्व-इकारान्त/हस्व-उकारान्त word optionally gets the term नदी in presence of a ङित् प्रत्यय. saṃjñā
  7. 1.4.7 शेषो घ्यसखि Except for the word सखि, all ह्रस्व-इकारान्त and ह्रस्व-उकारान्त words get the term घि whenever they do not get the term नदी. saṃjñā
  8. 1.4.8 पतिः समास एव The word पति gets the term घि only when used in a समास. saṃjñā
  9. 1.4.9 षष्ठीयुक्तश्छन्दसि वा The word पति, when associated with a word of षष्ठी विभक्ति, optionally gets the term घि in वेदाः. saṃjñā
  10. 1.4.10 ह्रस्वं लघु A ह्रस्व स्वर gets the term लघु. saṃjñā
  11. 1.4.11 संयोगे गुरु A ह्रस्व स्वर which is followed by a संयोग gets the term गुरु. saṃjñā
  12. 1.4.12 दीर्घं च A दीर्घ स्वर gets the term गुरु. saṃjñā
  13. 1.4.13 यस्मात् प्रत्ययविधिस्तदादि प्रत्ययेऽङ्गम् When a प्रत्यय is attached to a word, everything that begins with the first letter of that word up to (and excluding) the first letter of the प्रत्ययः itself, is called the an अङ्गम् of that प्रत्यय. saṃjñā
  14. 1.4.14 सुप्तिङन्तं पदम् Any word ending in a सुप् प्रत्यय or a तिङ् प्रत्यय is called a पद. saṃjñā
  15. 1.4.15 नः क्ये A नकारान्त word gets the term 'पद' when followed by a प्रत्यय that begins with क्य. saṃjñā
  16. 1.4.16 सिति च In presence of a प्रत्यय having सकार as इत्संज्ञक, the प्रकृति gets the term पद. saṃjñā
  17. 1.4.17 स्वादिष्वसर्वनामस्थाने If a प्रत्यय which is not a सर्वनामस्थान and which is specified in the fourth or fifth chapter gets attached to an प्रकृति , the प्रकृति gets the term पद. saṃjñā
  18. 1.4.18 यचि भम् If a यकारादि or an अजादि प्रत्यय which is not a सर्वनामस्थान and which is specified in the fourth or fifth chapter gets attached to a प्रकृति , the प्रकृति gets the term भ. saṃjñā
  19. 1.4.19 तसौ मत्वर्थे A तकारान्त or a सकारान्त word gets the term 'भ' when followed by a मत्वर्थीय प्रत्यय. saṃjñā
  20. 1.4.20 अयस्मयादीनि च्छन्दसि The 'अयस्मय' and other words should be considered valid words in the वैदिक literature. saṃjñā
  21. 1.4.21 बहुषु बहुवचनम् For referring to many, the बहुवचन forms are used.
  22. 1.4.22 द्व्येकयोर्द्विवचनैकवचने For referring to two, the द्विवचन forms are used, where as for referring to one, the एकवचन forms are used.
  23. 1.4.23 कारके The phrase कारक (meaning 'in the special relation to a word expressing an action') is to be understood in the following aphorisms. saṃjñāadhikāra
  24. 1.4.24 ध्रुवमपायेऽपादानम् A noun whose relation to an action is that of a fixed point from which departure takes place is called अपादान or Ablation. saṃjñā
  25. 1.4.25 भीत्रार्थानां भयहेतुः In case of words implying 'fear' and 'protection from danger' that from which the danger of fear proceeds is called अपादान कारक. saṃjñā
  26. 1.4.26 पराजेरसोढः In the case of the verb पराजि 'to be tired or weary of', that which becomes unbearable, is called अपादान कारक. saṃjñā
  27. 1.4.27 वारणार्थानामीप्सितः In case of verbs having the sense of 'preventing, the desired object from which one is prevented or warded off', is called Ablation or अपदान कारक. saṃjñā
  28. 1.4.28 अन्तर्द्धौ येनादर्शनमिच्छति When concealment is indicated, the person whose sight one wishes to avoid, is called अपादान कारक. saṃjñā
  29. 1.4.29 आख्यातोपयोगे The noun denoting the teacher is called Ablation or अपादान , in relation to the action signifying formal teaching. saṃjñā
  30. 1.4.30 जनिकर्तुः प्रकृतिः The prime cause of the agent of the verb जन् 'to be born', is called अपादान. saṃjñā
  31. 1.4.31 भुवः प्रभवः The source of the agent of the verb भू 'to become' is called अपादान. saṃjñā
  32. 1.4.32 कर्मणा यमभिप्रैति स सम्प्रदानम् The person whom one wishes to connect with the object of giving, is called सम्प्रदान or recipient. saṃjñā
  33. 1.4.33 रुच्यर्थानां प्रीयमाणः In case of verbs having the signification of the root रुच् 'to like', the person or thing that is pleased or satisfied, is called सम्प्रदान or recipient. saṃjñā
  34. 1.4.34 श्लाघह्नुङ्स्थाशपां ज्ञीप्स्यमानः In case of verbs श्लाघ् 'to praise', ह्नु 'to take away', स्था 'to stand', शप् 'to curse', the person whom it is intended to inform of or persuade by, these actions, is called सम्प्रदान. saṃjñā
  35. 1.4.35 धारेरुत्तमर्णः In the case of the verb धारि 'to owe', the creditor is called सम्प्रदान. saṃjñā
  36. 1.4.36 स्पृहेरीप्सितः In the case of the verb स्पृह् 'to desire', the thing desired is called सम्प्रदान कारक. saṃjñā
  37. 1.4.37 क्रुधद्रुहेर्ष्याऽसूयार्थानां यं प्रति कोपः In the case of the verbs having the sense of क्रद्ध् 'to be angry', द्रुह् 'to injure', ईर्ष्या 'to envy', असूया 'to detract', the person against whom the feeling of anger etc. is directed is called सम्प्रदान. saṃjñā
  38. 1.4.38 क्रुधद्रुहोरुपसृष्टयोः कर्म But in the case of the verbs क्रुद्ध् and द्रुह् , when preceded by prepositions, the person against whom the feeling of anger etc. is directed is called कर्म कारक or object. saṃjñā
  39. 1.4.39 राधीक्ष्योर्यस्य विप्रश्नः In the case of the verbs राध् 'to propitiate' and ईक्ष् 'to look to', the person about whose good or bad fortune questions are asked is called सम्प्रदान. saṃjñā
  40. 1.4.40 प्रत्याङ्भ्यां श्रुवः पूर्वस्य कर्ता In the case of the verb श्रु preceded by the prepositions प्रति and अङ् and meaning 'to promise', the person to whom promise is made (literally: the person who as the agent of the former verb) is called सम्प्रदान. saṃjñā
  41. 1.4.41 अनुप्रतिगृणश्च In the case of the verb गृ preceded by अनु and प्रति and meaning 'to encourage by repeating', the person who was the agent of the prior action, which is repeated, is called सम्प्रदान. saṃjñā
  42. 1.4.42 साधकतमं करणम् That which is especially auxiliary in the accomplishment of the action is called Instrument or करण कारक. saṃjñā
  43. 1.4.43 दिवः कर्म च That which is especially auxiliary in the accomplishment of the action, of the verb दिव् 'to play' is called कर्म - object, as well as करण. saṃjñā
  44. 1.4.44 परिक्रयणे सम्प्रदानमन्यतरस्याम् In the case of hiring on wages, that which is especially auxiliary in the accomplishment of the action of the verb परिक्री 'employing on stipulated wages', is optionally called सम्प्रदान or recipient. saṃjñā
  45. 1.4.45 आधारोऽधिकरणम् That which is related to the action as the site where the action is performed by reason of the agent or the object being in that place is called अधिकरण or location. saṃjñā
  46. 1.4.46 अधिशीङ्स्थाऽऽसां कर्म That which is the site of the verbs शीङ् 'to lie down', स्था 'to stand', आस् 'to sit', when preceded by the preposition अधि , is however called कर्म कारक or object. saṃjñā
  47. 1.4.47 अभिनिविशश्च That which is the site of the verb अभिनिविश् 'to enter', is also called कर्म कारक. saṃjñā
  48. 1.4.48 उपान्वध्याङ्वसः That which is the site of the verb वस् 'to dwell', when preceded by उप , अनु , and आङ् is called कर्म कारक. saṃjñā
  49. 1.4.49 कर्तुरीप्सिततमं कर्म That which is intended should be most effected by the act of the agent is called the object or कर्म. saṃjñā
  50. 1.4.50 तथायुक्तं चानीप्सितम् If that which is not intended to be most affected by the act becomes however similarly connected with the action it also is called कर्म. saṃjñā
  51. 1.4.51 अकथितं च And if that कारक which is not spoken of as coming under any of the special relations of Ablation etc., is also called कर्म. saṃjñā
  52. 1.4.52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ For verbs indicating motion (गति), knowledge (बुद्धि), eating (भक्षण); for verbs whose action involves a word (शब्दकर्म) ; and for the अकर्मक verbs the कर्ता of the अप्रयोजक sentence becomes कर्म in the प्रयोजक sentence. saṃjñā
  53. 1.4.53 हृक्रोरन्यतरस्याम् The agent of the verb in its non-णि (primitive) form in the case of हृ 'to lose' and कृ 'to make', is optionally called कर्म or object when these verbs take the affix. saṃjñā
  54. 1.4.54 स्वतन्त्रः कर्ता Whatever the speaker chooses as the independent, principal and absolute source of action is called कर्ता or agent. saṃjñā
  55. 1.4.55 तत्प्रयोजको हेतुश्च That which is the mover thereof, i.e. of the independent source of action, is called हेतु or cause, as well as कर्ता or agent. saṃjñā
  56. 1.4.56 प्राग्रीश्वरान्निपाताः The words discussed till अधिरीश्वरे (1.4.97) are known as निपात. saṃjñāadhikāra
  57. 1.4.57 चादयोऽसत्त्वे The words included in the चादिगण are called निपात when used in a sense that does not denote an object. saṃjñā
  58. 1.4.58 प्रादयः The words included in the प्रादिगण are called निपात when used in a sense that does not denote an object. saṃjñā
  59. 1.4.59 उपसर्गाः क्रियायोगे The words belonging to the प्रादिगण are called उपसर्ग when used along with a verb. saṃjñā
  60. 1.4.60 गतिश्च The words belonging to the प्रादिगण are also called गति when used along with a verb. saṃjñā
  61. 1.4.61 ऊर्यादिच्विडाचश्च The words उरी 'assent' etc. and those that end with च्वि (5.4.50) and those that end with डाच् (5.4.57) (when in composition with the verb भू , कृ or अस् ) are called गति. saṃjñā
  62. 1.4.62 अनुकरणं चानितिपरम् A word imitative of sounds is also called गति when it is not followed by the word इति. saṃjñā
  63. 1.4.63 आदरानादरयोः सदसती The words सत् and असत् when in composition with a verb is called गति , when used in the sense of 'respect or love' and 'disrespect or indifference'. saṃjñā
  64. 1.4.64 भूषणेऽलम् The word अलम् when in composition with a verb is called गति , when used in the sense of 'ornament'. saṃjñā
  65. 1.4.65 अन्तरपरिग्रहे The word अन्तर् is called गति , when used in the sense of 'non-accepting', when in composition with a verb. saṃjñā
  66. 1.4.66 कणेमनसी श्रद्धाप्रतीघाते The words कणे and मनस् are गति when in composition with a verb and used in the sense of 'reaction by satiation'. saṃjñā
  67. 1.4.67 पुरोऽव्ययम् The word पुरः 'in front of', when indeclinable and in composition with a verb, is called गति. saṃjñā
  68. 1.4.68 अस्तं च And the indeclinable word अस्तम् 'at home' is called गति , when in composition with a verb. saṃjñā
  69. 1.4.69 अच्छ गत्यर्थवदेषु The indeclinable word अच्छ 'before in the presence of' is called गति , when used in the composition with verbs denoting 'motion' or with the verb वद् 'to speak'. saṃjñā
  70. 1.4.70 अदोऽनुपदेशे The word अदस् 'that' is called गति when in composition with a verb and not implying a direction to another. saṃjñā
  71. 1.4.71 तिरोऽन्तर्द्धौ The word तिरस् when used in the sense of 'disappearance' is called गति when in composition with a verb. saṃjñā
  72. 1.4.72 विभाषा कृञि The word तिरस् 'disappearance' is optionally called गति when the verb कृ follows. saṃjñā
  73. 1.4.73 उपाजेऽन्वाजे The words उपाजे and अनवाजे both meaning 'supporting or assisting the weak', are optionally called गति when used along with the verb कृ. saṃjñā
  74. 1.4.74 साक्षात्प्रभृतीनि च The words साक्षात् 'in the presence of' etc. are optionally called गति when used along with the verb कृ. saṃjñā
  75. 1.4.75 अनत्याधान उरसिमनसी The word उर्सि 'in the breast' and मनसि 'in the mind' ae optionally called गति when the verb कृ follows, provided that they are not used in the sense of 'placing'. saṃjñā
  76. 1.4.76 मध्ये पदे निवचने च And the words मध्ये 'in the middle', पदे 'in the foot' and निवचने 'speechless' are optionally called गति , when कृ follows, the sense not being of placing. saṃjñā
  77. 1.4.77 नित्यं हस्ते पाणावुपयमने The word हस्ते 'in the hand', पाणौ 'in the hand' are always necessarily called गति when used with the verb कृ in the sense of 'marriage'. saṃjñā
  78. 1.4.78 प्राध्वं बन्धने The indeclinable word प्रध्वम् followed by the verb कृ , is always called गति when in used in the sense of 'binding'. saṃjñā
  79. 1.4.79 जीविकोपनिषदावौपम्ये The words जीविका and उपनिषद् followed by the verb कृ are called गति when used in the sense of 'likeness and resemblance'. saṃjñā
  80. 1.4.80 ते प्राग्धातोः Words referred as उपसर्ग or गति are attached before the verb root. saṃjñā
  81. 1.4.81 छन्दसि परेऽपि In the छन्दस् (Veda) these गति and उपसर्ग are employed indifferently after the verbal root, as well as before it. saṃjñā
  82. 1.4.82 व्यवहिताश्च In the छन्दस् (Veda) these गति and उपसर्ग are also seen separated from the verb by intervening words. saṃjñā
  83. 1.4.83 कर्मप्रवचनीयाः From this point as far as aphorism (1.4.97) treated of, are to be understood as having the name of कर्म-प्रवचनीय. saṃjñāadhikāra
  84. 1.4.84 अनुर्लक्षणे The word अनु , when it denotes a sign, is called कर्म-प्रवचनीय. saṃjñā
  85. 1.4.85 तृतीयार्थे The word अनु , कर्म-प्रवचनीय when it has the force of the 3rd case. saṃjñā
  86. 1.4.86 हीने The word अनु , कर्म-प्रवचनीय when it is used in the sense of 'inferior or subordinate to'. saṃjñā
  87. 1.4.87 उपोऽधिके च The word उप when it means 'superior' or 'inferior to' is कर्म-प्रवचनीय. saṃjñā
  88. 1.4.88 अपपरी वर्जने The words अप and परि are कर्म-प्रवचनीय when meaning 'exclusion'. saṃjñā
  89. 1.4.89 आङ् मर्यादावचने The word आङ् 'as far as', is कर्म-प्रवचनीय when it expresses limit (e.g. when it means 'as far as inclusive of' or 'as far as exclusive of'). saṃjñā
  90. 1.4.90 लक्षणेत्थम्भूताख्यानभागवीप्सासु प्रतिपर्यनवः The words प्रति , परि and अनु are कर्म-प्रवचनीय when used in the sense of 'sign' ('in the direction of') , 'mere statement of circumstances' ('as regards'), 'division', 'share of' and 'pervasion', severally. saṃjñā
  91. 1.4.91 अभिरभागे The word अभि is कर्म-प्रवचनीय when used in the above senses of 'in the direction of', 'as regards', and 'each severally', but not when it means 'division', 'share of'. saṃjñā
  92. 1.4.92 प्रतिः प्रतिनिधिप्रतिदानयोः The word प्रति is कर्म -प्रवचनीय when used in the sense of representative ('representative of') or exchange ('in exchange for'). saṃjñā
  93. 1.4.93 अधिपरी अनर्थकौ The words अधि and परि are कर्म-प्रवचनीय when used as mere expletives. saṃjñā
  94. 1.4.94 सुः पूजायाम् The word सु is कर्म-प्रवचनीय when used in the sense of respect, (when it means 'excellently'). saṃjñā
  95. 1.4.95 अतिरतिक्रमणे च The word अति in the sense of super-abundance ('excessively') and 'excellently' is कर्म-प्रवचनीय. saṃjñā
  96. 1.4.96 अपिः पदार्थसम्भावनान्ववसर्गगर्हासमुच्चयेषु The word अपि is कर्म-प्रवचनीय when it implies, the sense of word 'understood' ('somewhat') or 'possibility' (e.g. 'even' in the sense of such a great person), or permission to do as one likes, ('if you like'), or censure ('even' in the sense of what is disgraceful); or collection ('and'). saṃjñā
  97. 1.4.97 अधिरीश्वरे The words अधि is कर्म-प्रवचनीय when used in the sense of 'lord' ('being as a lord' or 'having as a lord') saṃjñā
  98. 1.4.98 विभाषा कृञि The words अधि is optionally कर्म-प्रवचनीय when the verb कृ follows. saṃjñā
  99. 1.4.99 लः परस्मैपदम् The आदेशा that occur in place of a लकार are known as परस्मैपद. saṃjñā
  100. 1.4.100 तङानावात्मनेपदम् The तङ्, शानच् and कानच् आदेशाः that occur in place of a लकार are known as आत्मनेपद. saṃjñā
  101. 1.4.101 तिङस्त्रीणि त्रीणि प्रथममध्यमोत्तमाः The तिङ्-प्रत्ययाः, when grouped into groups of three, are sequentially known as प्रथम, मध्यम and उत्तम. saṃjñā
  102. 1.4.102 तान्येकवचनद्विवचनबहुवचनान्येकशः The तिङ्-प्रत्ययाः are sequentially referred as एकवचन, द्विवचन and बहुवचन. saṃjñā
  103. 1.4.103 सुपः The सुप्-प्रत्ययाः are sequentially referred as एकवचन, द्विवचन and बहुवचन. saṃjñā
  104. 1.4.104 विभक्तिश्च The सुप्-प्रत्ययाः and the तिङ्-प्रत्ययाः are called विभक्ति. saṃjñā
  105. 1.4.105 युष्मद्युपपदे समानाधिकरणे स्थानिन्यपि मध्यमः Where a form of the word युष्मद् shows the same substance which is shown by the लकार, there the तिङन्तपद must be expressed using the मध्यमपुरुष प्रत्ययाs.
  106. 1.4.106 प्रहासे च मन्योपपदे मन्यतेरुत्तम एकवच्च When one person wants to make fun of what other person thinks, and he uses the verb 'मन्' to indicate the thinking process, the verb मन् is used in उत्तमपुरुष-एकवचन and the other verb is used in मध्यमपुरुष. For example, consider this statement - 'Do you think you can eat the rice' (एहि मन्ये ओदनम् भोक्ष्यसे)? Here the speaker is making fun of the thinking process of other person, saying that the other person is thinking he could eat the rice, but he would not be able to. In such a case, the verb मन् would get उत्तमपुरुष (instead of ideally getting मध्यमपुरुष), and the other word (भुज् in this case) would get मध्यमपुरुष instead of ideally getting उत्तमपुरुष). So, instead of saying रे बुभुक्षित, किम् त्वं एतत् मन्यसे यत् अहम् ओदनम् भोक्ष्ये, we would say - एहि मन्ये ओदनम् भोक्ष्यसे?
  107. 1.4.107 अस्मद्युत्तमः Where a form of the word अस्मद् shows the same substance which is shown by the लकार, there the तिङन्तपद must be expressed using the उत्तमपुरुष प्रत्ययाs.
  108. 1.4.108 शेषे प्रथमः Where a form of the word other than अस्मद् or युष्मद् shows the same substance which is shown by the लकार, there the तिङन्तपद must be expressed using the प्रथमपुरुष प्रत्ययाs.
  109. 1.4.109 परः सन्निकर्षः संहिता Extreme closeness of letters is called संहिता. saṃjñā
  110. 1.4.110 विरामोऽवसानम् Absence of letters is called अवसान. saṃjñā

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