ङ्य्-आप्-प्रातिपदिकात्

This is an 'adhikara' aphorism pure and simple. It simply consists of terms which other aphorisms, in order to complete their sense, are under the necessity of borrowing. In other words, this sutra points out the base प्रकृति to which the affixes beginning with सु treated of in the next sutra, and ending with कप् 5.4.151, are to be applied.

The sutra consists of three words. The term ङी is a common name for the three affixes ङीप्, ङीष्, and ङीन् ॥ The term आप्, is the common name for the three affixes टाप्, डाप् and चाप् ॥ These are feminine affixes and are taught from sutra 4 to 65 of this chapter. The word प्रातिपदिक means 'a Nominal stem' and has been defined in sutra 1.2.45, 1.2.46, i. e. that which is possessed of a meaning, not being a root or an affix; or what ends with a Krit or a Taddhita affix. The word ङ्याप् प्रातिपदिकात् is a Samahara-dvandva or Collective aggregate of these three words.

Q. All affixes are placed after the base (See Sutra 3.1.2); the affixes treated of in the last Book were to be placed after the root ('dhatu'); the remaining affixes taught in Books Fourth and Fifth, will therefore, be placed after all such bases प्रकृति which are not roots (dhatu); and such bases remaining are pratipadika and feminine words. What is then the necessity of making this sutra, when these pratipadika &c, are the only bases left to us to apply the affixes taught herein-after ?

A. To this we reply, the necessity of making this sutra arose from the following considerations: that the word ङ्याप् प्रतिपदिकात् should qualify the words 'वृद्ध' 'अवृद्ध,' 'the letter अ,' 'अनुदात्तादि', and 'द्व्यच्,' wherever used in the following sutras. So that, where a rule says: \let such an affix be applied to a Vriddha word,\ we must understand it to mean, \let such an affix be applied to a Vriddha word which is a pratipadika, or which ends with 'ni' or 'ap'; and not to every Vriddha word.\ The principal aphorism, besides the present, which regulates the application of Taddhita affixes, is 4.1.82, which declares:- \The taddhita affixes, on the alternative of their being employed al all, come after the word that is signified by the first of the words in construction.\ Thus 4.1.157 says;-- \The affix फिञ् is added, according to the opinion of Northern Grammarians, in the sense of 'descendant,' after a word which is entitled to the designation of Vriddham, provided it does not end with a Gotra affix.\ Thus the idea, 'the son of Amragupta,' may be expressed either by the phrase 'आम्रगुप्तस्यापत्यम्'; or by adding the affix 'phin' to the first of the word in construction, viz, 'amraguptasya,' which is a Vriddha word (1. 1. 73). But can we apply the affix 'phin' to the first of the word in construction in the following, ज्ञानाम् ब्राह्मणानामपत्यम्'; because the word 'jnanam' the genitive plural of 'jna', is a Vriddha word ? Certainly not, because the word 'pratipadikat' must be read into this sutra (IV. I. 157), and the affix 'phin' should be added after that Vriddha word which is in its crude-form also a Vriddham, and not that which becomes Vriddham only in construction. Now the pratipadika of 'jnanam' is 'jna', the latter is not a vriddham, therefore, the rule does not apply to it. So also the word 'jna' is a vriddham in its pratipadika state; but in the following phrase, it loses its vriddha nature; 'ज्ञयो र्ब्राह्मनोरपत्त्यम्' meaning 'the son of two wise Brahman ladies'. Still the affix 'phin' must be added to the word 'jnyor', because its pratipadika is a vriddha word (2) Similarly the word 'अवृद्ध' (sutra (IV. I. 160); 'the affix phin is applied diversely to a non-vriddha word, according to the opinion of the Eastern Grammarians') must be qualified by the word 'pratipadika'; otherwise it would lead to similar incongruous results as in the last aphorism. (3) Similarly the word अत् in Sutra 4.1.95 ('the affix इञ् is added after a word which ends in the letter अ') must be qualified by the word 'pratipadika'; that is to say, the word in its crude-form must end in अ, and not necessarily when it is in construction. If it were not so; then the affix 'इञ्' will apply only to the word 'दक्षस्य' in 'दक्षस्यापत्त्यम्' but will not apply to the words 'दक्षयोः', or 'दक्षानाम्' in the phrases 'दक्षयोरपत्त्यम्' or 'दक्षानामपत्त्यम्' ॥ But the affix applies to all those three words.

(4). Similarly the word 'अनुदात्तादेः' in 4.2.44, (the affix अञ् is added to a word which has the grave accent on its beginning), must be qualified by the word pratipadika. That is, the word in its crude form must have the grave accent on its initial, though in construction, it may or may not have grave accent. Otherwise, the affix 'इञ्' will apply to the words 'वाचः' and 'त्वचः' which in construction are anudattadi as in 'वाचो विकारः' 6.1.168; but which in their crude-forms (वाक्, त्वच्) are udattadi. And conversely, the affix 'अञ्,' will not apply to the word 'सर्वेषाम्' which in construction is udattadi, as, 'सर्वेषाम् विकारः,' but which in its crude-form is anudattadi.

(5). Similarly the word 'द्व्यचः' in 4.4.7, (the affix 'ठन्' is employed after words consisting of two vowels, when the sense is that of crossing), must be qualified by the word pratipadika. That is, the word in its pratipadika state must consist of two vowels, though in construction it may consist of more than two syllables. Otherwise, this affix will not apply to the word घटेन in the phrase 'घटेन तरति', while it will apply to the words 'वाचा' and 'त्वचा' in the phrases, 'वाचा तरति,' 'त्वचा तरति'. But this is undesirable.

Q Why have we employed the word 'ny-ap' in the aphorism? Is not the word pratipadika wide enough to include the words ending with the feminine affixes, by virtue of the paribhasha:-- \A pratipadika denotes, whenever it is employed in grammar, also such a crude-form as is derived from it by the addition of an affix denoting gender\ ?

A. Not so. The paribhasha you quote applies to that case, where there is a rule, relating to an individual word-form, given in the Sutra itself. In other words, \this paribhasha is applicable when a word is employed in grammar which either denotes pratipadikas generally (as the word 'pratipadika' does in this sutra) or denotes a particular pratipadika, (such as the words युवा, खलति, पलित, वलिन, and जरति, in 2.1.67).\ That is, in 2.1.67, the masculine form yuva, also includes the feminine : but not so every-where. Moreover the words, ङी, आप् have been employed in the Sutra, in order to make the Taddhita affixes applicable to feminine words ending in long ई (ङी) or long आ (आप्). Thus the feminine of 'काल', and 'हरिण' is, 'काली', and 'हरिणी', the feminine of 'खट्वा' and 'माला' is 'खट्वा' and 'माला' । After these words we can apply the Taddhita affix तरप् : as 'कालितरा', 'हरिणितरा', 'खट्वातरा', and 'मालातरा' ॥

Now, had we not used the word 'ny-ap' in the Sutra, and wished to express the same idea as is done, say, by the word 'kalitara,' we could not have got this form at all.

Q. The word काल takes ङीप् by (IV. I. 42); to which when तरप् is added, the vowel is shortened by 6.3.43; and we shall get the form कालितरा ॥ Why do you then say that the Taddhita affixes could not be applied, but for the words ny-ap?

A. To this we answer, that by the rule of vipratishedha, the Taddhita would have debarred the feminine. Thus, when feminine alone is meant and not comparison, we shall have काली; and when comparison alone is meant and not feminine, we shall have कालतर; but when both feminine and comparison are meant, then would arise the difficulty; and according to the general maxim, the Taddhita would have debarred the feminine. But by using the word ny-ap, it is shown that first the feminine affixes are to be added, and then the comparison making affixes.,