53 - The Exposition of Nirukta 

Being a technical and difficult subject, an explanation is added in the translation itself as mere literal translation would be unintelligible.

Sanandana continued: 

1. I shall now delineate to you the excellent accessory of the Veda, called Nirukta. It is said to be of five kinds and pertains to Vedic conjugations or verbal formations. 

2. Therein at some places is found epenthesis, in other cases is seen metathesis, at some places is found modification of the syllable, at other places, (we get) haplology. 

3. O Narada, where due to the change or loss of a syllable, light is thrown on the special connotation of the root, it is called Samyoga. 

4. (Now follow the illustrations of these processes:) By addition of a syllable, the word Hamsa (< √han-) ‘a swan’ is formed¹ by the addition of sa). The word Simha² ‘a lion’ is formed by metathesis, gudhotma (gudha†atma) is formed due to change of syllable (here the vowel a is changed to u) while in prushodara (prushat†Udara) there is a loss of a letter (t). 

1. Hantiti hamsah. 

2. √hims ‘to kill’: hims-a = himsa & metathesis by Pan. VI. 3. 109. Bhattoji Dikshita quotes this very verse in the NP. to elucidate the above sutra of Panini. If Bhattoji Dikshita is not presumed to have consulted the NP. both S.K. (Siddhanta Kaumudi) and the NP. Used a common source.

5. The fifth kind of modification should be known in words like bhramara ‘a bumble bee’ (from √bhram†ara by the unadi sutra artikamibhramichami etc., cf. √kam->kamara, √cham->chamara). 

In the Vedic (language) there are changes or options in the formations of words etc. Here is the example of Punarvasu. (In the Vedas, the two stars Punarvasu may optionally be singular and connote a dual vide, Pan. I. 2. 61). 

6. The form nabhasvat (nabhas†vat ‘like the sky’ vaporous, retains 1/2 S though followed by-vat (vide the Varttika- ‘nabho ‘ngiromanusham vatyupasankhyanam on Pan. I. 4. 9 or by the Varttika Vrushanvasvashvayoh ** /. The form Vrushanshva retains ½ n 1/2 even though the derivation is vrusha ashvo yasya sah, (whereas in classical Sk. it would be Vrushashva. Sometimes the Parasmaipada is used instead of the Atmanepada (In Classical Sk., the prepositions or proverbs like pra-, a-precede the verb and are called gati). But in the Vedic, these prepositions are used after the verbs (as post-positions). They are called gatis (e.g., haribhyam yahyoka a RV. VII. 32.4) Here a-yahi is the verb but a is placed separately after the verb in the Vedic. 

7. (In the Vedic) there is a change in the cases. For example, dadhna juhoti, ‘He offers oblations of curds into the fire)’. Here the word dadhi is in the Instrumental case instead of the Acc. case. But as per Pan. II.3.3. the object of the verb √hu- ‘to sacrifice takes the terminations of the Instr, as well as of the Acc. case. 

The Aorist form of abhi†ul†√sad is abhyutsadaya maka (instead of Cl. Sk-Classical Sanskrit-abhyudasishadat) in the Vedic (as per Pan. III.1.42), and dhvanayit (< √dhvan ‘to sound’) as per Pan. III.1.51 (in Cl. Sk. adidhvanat is found. But in RV.I.162.15 we find: ma tva guir dhvanayit). These are the prominent instances. The forms like nishtarkya (√krut- ‘to cut’) and others are similar³. And also, formations like grubhaya and others. Here √grubh†shayach √grubhaya, the-h in grah ‘to seize’ is √transformed to bh i.e., √grah. < √grubh-in Vedic (vide Pan. III.1.84and S. K. on it.⁴ e.g., gribhaya jihvaya madhu (RV. VIII.17.5). 

3. As a matter of fact though the form nishtarkya is sanctioned by Pan. III.1.123 the formation is extremely irregular. 

nis†√kut†ya (nyat instead of the regular kyap) and the root √krut becomes √truk and we get nishtarkya. 

4. As a matter of fact the change-bh>-h is accepted by modern linguists and Vedic √grubh->class. Sk √gruh. grah-is more natural linguistically.

8. Due to optional formations in the Vedic) the writers on this science desire (accept changes in declension, conjugation, Padas (Parsmaipada and Atmanepada,) gender, person, tense, consonants, vowels, causatives and yan (the intensive suffix-ya). 

9. The verse lists the following peculiar Vedic forms: ratri:      ratri†nip in the Vedic as per Pan. IV.1.31 for class. Sk. ratri ‘a night’.

Vibhvi:     fem. of vibhu as per Pan. IV 1.47 we get vibhu†nis (i.e., the affix-i) in forming the feminine.

Kadru:      as per Pan. IV.1.71 the feminine affix-Un (-U) comes after the words Kadru ‘tawny’ (and kamandalu ‘water bowl’). 

avishtya: As per Varttika on the above sutra the affix-tyap is added to the word avis in the Veda e.g. avishtyo vardhale / 

Vajasaneyinah: as per Pan. IV.3.10.6 the affix-vini comes in the sense of “enunciated by him”, after the word Shaunaka e.g. (Shaunakinah “who study the chandas as per Shaunaka.” Similarly, Vajasaneya†nini = Vajasaneyin: who studies the Veda as per Vajasaneya. 

10. The following Vedic forms are explained as below: Karnebhih: Instr. Pl. of Karna “an ear”. The termination-ebhih instead of the usual-ais as per bahulam chandasi (Pan. 11.4.76.). 

yashobhagya: (yasho-bhagya-in the printed text of the NP is not correct) is dissolved as follows: yashas tad eva bhagah: This Karmadharaya compound has bhaga changed to bhagya by the addition of the suffix-yat as per Pan. IV.4.131,32. 

Yashobhagya and others include forms like veshobhagya. chaturaksharam indicates four-lettered formulas like ashravaya astu shraushat.⁵

5. In the Vedic, the following seventeen letters are implied in akshara samuha (collection of letters viz. ashravaya (4 letters), astu shraushat (4 letters), Ye yajamahe (5 letters), yaja (2 letten) and vashat (2 letters) = 17 letters in all.

devasah: The Nom. pl. of deva ‘a god’ (vide Pan. VII.1.50) sarva-devatati; sarva-deva†tatil (pleonastic) e.g., savita nah suvatu sarvatatim /-RV.X.36.14 tvavat ‘like you’. Here, as in asmad & yushmad, the affix-vatup showing similarity is added. 

11. The following formsare formed thus: 

ubhayavinam: Here the possessive affix vini (i.e., vin) is added (optionally) as per Pan. V.2.122 and the final-a in Ubhaya is lengthened as per Varttika: Chandovit prakarane dirghash cheti vaktavyam / 

Pralayadyah is prob. a misprint. 

Tricham: tri-Ruc (a Sukta with three Ruks). This form is derived, thus: tri >tr by Samprasarana†C <Truc. 

Apasprudhetham * 

*apasprudhetham-Imp. 2nd p. dual of apa†√spardh ‘to challenge’. As per Pan. VI.1.36, the reduplication of the root, vocalisation of ra and the elision of an irregularly is accepted in the Vedic.

Avyat- **as in vasubhir no avyat ayo asman mukhas tatha / If ayo be a misprint for apo, the quotation in the NP is probably:

**avyat-As per Pan. VI.1.116, the e or o retain their original form in the middle of Vedic verse in the case of avyat (avadyat, avakramuh, etc.) though ‘a’ in these has-a ‘v’ & ‘y’ following it.  

apo asman matarah shundhyantu / RV X.7.10 and the form is as per Pan VI.1.118, the short a is retained after apo (also ushano, Vrushno etc.) 

12. The following forms are derived thus: 

Sagarbhyah: ‘a brother of the whole blood, by the same father and mother’. Here sa=samana ‘common’ but the affix-yan (-ya) is as per Pan. IV.4.114. 

sthapadi or asthapadi (a misprint prob. For ashtapadi?) Rutvyam ‘seasonal’ rutau bhavam. This formation from rutu is as per Pan. VI.4.175 the final-u is changed to-va (similarly vastva < vastu) 

Rajishtha: ruju >ishtha ‘the most straight-forward & delicate vide Pan. VI.4.162 for the change of r >ra-before the affixes-iyas, -ishtha 

tri-panchakam: -trini panchakani yatra Bahuvnhi comp. Hiranyaya- ‘golden, abounding in gold’

Hiranya†ya (mayat) 

Hiranyayena is a part of the mantra hiranyayena savita rathena (RV.1.35.2) 

naram- (misprint? otherwise no Vedic speciality) 

parame vyoman: instead of Vyomni, the Loc. sg. term is dropped as per supam suluk |

13. The explanation of the following irregular forms: 

urviya (Sk. uru-na) But-ya is affixed instead of-na, as per Varttika-iyadiyaji etc. on Pan. VII. 1.39. 

svapraya- (?) Is it a misprint for svapnaya?

varavadhvat- (?) Is it a misprint for varayadhvat? 

Aduha (?) The root √duh is obvious but the special formation-not clear. 

Vadhi (?) The Vedic special form is Vadhim & not Vadhi. We have in RV. I.165.8, X.28.7 the form Vadhim from √Vadh. The Cl. Sk. form would be avadhisham. 

Yajadhvainam < yajadhvam†enam. These are joined after dropping-m of dhvam. 

Emasi-irregular for imah by Pan. VII.1.46. 

snatvi (as in svinnah snatvi malad iva-AV. VI.115. 3, VS.20.20). Also-tvi for Class. Sk.-tva vide Pan. VIII.1.49 (cf. pitvi < pa-to drink) 

gatva pachasthabhih: Out of this asthabhih may be a misprint for ashthabhih. Instr. pl. of asthin. The rest is anybody's guess. (possibly gatvaya chasthabhih /). 

14. (The following irregular forms are explained).

Gonam-Gen. Pl. of go ‘a cow’-Pan. VII. 1.57 

Aparihvaratah as per Pan. VII 2.31 √hru is substituted for √hvar (Bhvadi 978) before a participialal fix. 

chaturi or aturi (?) prob. a misprint. 

Grasita ppp. of √gras- (CI. Sk. grasta) treated as set (cf. skabhita) vide Pan. VII.2.34. 

Pashya-Nothing special. 

Dadhat as in dadhad ratnani dashushe RV.IV.15.3. It is the Ved. subjunctive of √dha. 

Babhutha-Perfect 2nd p. sg. of √bhu in Vedic, vide Pan. VII.2.64. 

Praminanti is prob. A misprint for praminanti for classical SK praminanti-mi is shortened to- mi-as per Pan. VII.1.81 

Avivrudhat-Aor-3rd p. sg. of √vridh-As per Pan. VII. 4.8., in Vedic (Chandas), r is substituted invariably for penultimate r or r of a causative stem in the Reduplicative Aorist. 

15. (The following forms are derivedas follows:) mitrayu ‘friendly-minded’. As per Pan. VII.4.35, rules of lengthening or the substitution of-i for the final vowel of the stem before the affix Kyac is not applicable in the Vedic. 

Durasyu-dushta iva carati & ‘Wishing to do harm’. As per Pan. VII.4.36, dushta becomes duras-before the affix-kyac. [The NP. gives durasea which is prob. a mis-print). 

hatva: Abs. of √ha ‘to abandon’ √ha >√hi (hi) optionally in Vedic (Pan. VII.4.44). 

Sudhita: ‘well-placed’ ppp. of Su-√dha. Pan. VII.4.43 sanctions √dha >ppp-dhita in Sudhita, Vasudhita, nemadhita. 

Dadharti should have been dadharti. As per Pan. VII.4.65, in Vedic the Caus. Aor. 3 p. sg. of √dhr becomes dadharti cf, dardharti, dardharshi sanctioned in the same Sutra. 

Svavadbhih: Instr. pl. of Svavas. As per Vart, on Pan. VII.4.45, -t is substituted for-s in the case of Svavas. He whose protection is good (derived from Su-√av) ‘to protect well’.

Sasuva. -Perf. -3 p. sg. of √su ‘to give birth to’ Formation as per Pan. VII.4.74. 

Dhishva-Imp. II p. sg. of √dha-as per Pan. VII 4.45 (but Cl. Sk. form is dhatsva). 

16. (the following forinsare explained thus:) 

Prapraya as in praprayam agnih (RV.VII.8.4) shows the reduplication of the prefix pra-as per Pan. VIII.1.6 Panini sanctions pra, sam, upa and ul as padapuranas (the completers of the foot of a verse). 

Harivate-Here v is substituted for m of the affix-mat, as the stem Hari ends in-i Pan. VII.2. 15 sanctions this change for stems ending in-i-i or. /

Akshanvatah (a misprint for akshanvantah) vide RV. X. 71.7 (akshanvantah karnavantah sakhayah) | 

A-kshan-vat ‘not injuring’. As per Pan. VIII.2.16. The augment-nut is added to the possessive affix, after stems ending in-an. 

Supathi-tara: Supathin†tara>Supathi-tara (as per Pan. VIII.2.7) and-n nut is augmented to tara by Pan. VIII.2.17.

Rathi-tari: rathin-tari >rathi (Pan. VIII.2.7) & lengthened to-rathi†tari as per Varttika on VIII.2.17. nasat (?) Is it nasatta < na-√sad for Pan. VIII. 2.61 sanctions nasatta and nishatta. 

Amnar: The original word is amnas ‘unawares'according to Pan. VIII.2.70, it becomes amnar before Sandhi e.g., amnareva. 

Bhuvaratho: Pan. VIII.2.71. states that in Chandas-ru or-ra replace the final of the word Bhuvas. 

17. (the special formations recorded in this verse) 

Bruhyadeh: Acc. to Pan. VIII.2.91 the first syllable of bruhi, preshya, shaushat, vaushat, and avaha is pluta or prolated. Thus, we say: agnaye ‘nubrutahi / (By the next Sutra) both the syllables become prolated or Pluta as in ‘0tashratavaya’ when the adhvaryu (the chief sacrificial) priest gives order to the Agnidhra priest (who is to kindle the fire.). 

Dashvan-p.pf. from √dash- ‘to honour’ √dash†Kvasu but here the reduplication and the augment-i-are prohibited as per Pan. VI.1.12. 

Svatavan-nom. sg. of sva-tavas ‘inherently powerful’. This formation takes place in case of yapau but yapau is obscure, (a misprint probably for Payu?) 

Tribhishtvam <tribhis†tvam; As per Pan. VII.3.103-S coming within the (Vedic) metrical foot is changed-S before the t-of tvam and of tatakshuh. 

nrubhishtutah < nrubhis†stutah. Here ending-s of nrubhis is changed to-s-as per Pan. VIII.3.105 the cerebralization of st->st-in shtutah and stoma in go-shtoma (< go†stoma) is allowed. 

18-19. (The following forms are derived as explained below). 

Abhishunah-As per Pan. VIII. 3.107, the s->sh-of the particle-su is permissible when it stands in the beginning of a second word and preceded by a word ending in i etc. (in the Vedic) e.g., madhusthanam: madhushthanam. 

Rutaavaha-obscure. Is it a misprint for Rutashaha, mentioned by Pan. in Saheh prutanartabhyam cha? (Pan. VIII.3.109). 

nyashidat-Here -s-> -s- in this form (though-s is preceded by a) is permissible as per Pan. VIII.3.119. 

Nrumanah-as per Pan. VIII.4.26, in the Vedic na of a second term is changed to na when preceded by r -even though there is a hiatus (Avagraha) between the two terms. 

Optionals are of four types: sometimes it shows a tendency to add, sometimes to withhold, sometimes both are optional and sometimes a new substitute is added. Such is the word formation in the Vedic. 

√bhu (I. conj.), √Va (II conj). -These are the dhatus (roots indicating different conjugations). Theyare remembered as being Parasmaipadi. 

20*. Thirty-six roots (dhatus) beginning with √edh- ‘to prosper’ are Udatta (of acute accent) and Atmanepadi. And thirtyeight dhatus beginning with √at: - ‘to go constantly’ or ‘to obtain’ are Parasmaipadi.

*verses from 20 onwards are based on Paniniya dhatupatha and the verses are practically quotations from it. For example, after listing 36 dhatus from edh- ‘to prosper’ to √katth- ‘to boast’, Pan. Dhatupatha remarks: 

Edhadaya udatta anudattetah atmanebhashah. And after listing 37 (No. 38 to 74) dhatus from √at ‘to move constantly’ to √shundh- ‘to purify or to get purified’, the Dhatupatha concludes: atadaya udatta udattetah parasmat-bhashah. NP. repeats or paraphrases in verse these remarks of Panini’s-Dhatupatha.

21. Fortytwo dhatus beginning with √shi-, √kr-, are spoken of as belonging to Atmanepada. Fifty dhatus beginning with √phakk- ‘to move slowly’ are laid down as udattel i.e., Parasmai-padi. 

22. Twentyone roots beginning with √varc- ‘to shine’ are spoken as Anudattet or Atmanepadi, while the group of forty-two dhatus beginning with √gup- ‘to protect’ are said to be udattet (parasmaipadi). 

23. Grammarians have stated that ten Dhatus beginning with √ghin- ‘to take, to grasp’ (cf. Pkt. √genha-) are anudattet (Atm. pada)⁶ while twenty-seven roots⁷ beginning with √an ‘to breathe’ are also Udattet (Parasmaipada). 

6. vide Dhatu Nos. 435-444 (both inclusive) in the Dhatupatha (conj. I).

7. Vide Dhatu Nos. 445-474. (ibid).

24. Grammarians have regarded thirty-four⁸ Dhatus beginning with √ay⁹- ‘to go as Anudattet (Atm. pada), while seventy-two (in all) Dhatus¹⁰ with √mavy¹¹ ‘to bind’ as its first are Parasmai-padis. 

8. vide Dhatu Nos. 475-508 (ibid).

9. amadayah is a misprint in the NP.

10. vide Dhatu Nos. 509-601 (ibid).

25. √dhav- ‘to run’ is declared as the only root which is svaritet while fiftytwo Dhatus beginning with √kshudh¹²- ‘to be hungry’ are spoken as Anudattet (Atm. padi). 

11. Dhatu Nos. 602 

12. The Dhatupatha records √dhuksh-to be kindled and not ✓kshudh-vide the group from dhatu Nos. 603-653.

26. Eighty Dhatus¹³ beginning with √ghus- ‘to make noise’, ‘to proclaim’ are regarded as Udattet (Parasmaipada) while twenty-two Dhatus¹⁴ from √dyut- ‘to shine’ are considered as Anudattet (Atm. pada). 

13. vide, ibid Dhatu nos. 654-741.

14. vide, ibid Dhatu n0s. 742-763.

27 In the group beginning with √ghat-the thirteen roots are spoken as shit¹⁵ and Anudattet (Atm. pada). There after fiftytwo¹⁶ dhatus from √Jval- ‘to burn’ are regarded as Udattet (Parasmaipadi). 

15. shit-an affix attached to roots to show the verb-activity. The Gana sutra in the Dhatupatha includes the roots from √ghat-to √tvar (nos. 764-776) as shit for the purposc of adding the Krt. affix-a. e.g., ghata, vyatha, tvara. 

16. vide, ibid Dhatu Nos. (806-846?)

28. √raj-to shine is both Udatta and Svarita.¹⁷ While the three roots √bhraj, √bhrash, √bhlash, are spoken as Anudatta (Atm. pada), while Dhatus from √syam- ‘to shout’ No. 851) onwards are Udattet (Parasmaipadi). 

17. vide ibid Dhatu Nos. 847.

29. There only one Dhatu √sah- ‘to bear’ (recorded as √sah in the Dhatupatha is Anudattet and √ram- ‘to play’ is Atm. padi. There after three dhatus beginning with √sad (or √sad) are udattet, while four Dhatus e.g., √kuc-and others are Parasmaipadi. 

30. There after thirtyfive Dhatus beginning with √hikk- ‘to make an indistinct sound’ (Dhatupatha-ibid Nos. 886-921 upto √guh- ‘to conceal’) are Svaritet or both the Padas.¹⁸ Similarly √Shri- ‘to serve’ and the four roots √bhru-, √hru-, √dhru-and √ni-are also Svaritet. 

18. a Dict. of Sk. Grammar (GOS 134. 1961) p. 409.

31. Fortysix Dhatus¹⁹ from √dhe- ‘to drink’ are said to be Parasmaipadi, while eighteen²⁰ dhatus from √smi ‘to smile’ are opined to be Atm. padi. 

19. vide-Dhatupatha (ibid) Dhatu Nos. 927-972.

20. vide ibid Dhatu Nos. 973-990.

32. Three roots beginning with √Pu ‘to purify (Dhatu nos. 991-993) are described as Anudattet (Atm. padi). √hru- ‘in take away’ is Parasmai-padi, while the three roots √gup- ‘to protect (nos. 995-998) are Atm. padi. 

33. (√rabh-, √labh-, √saj-, √had-) thcsc four roots are Anudattet, while √kshvid- ‘to be wet’ is Udattet and fifieen roots from √skambh- (Dhatupatha records √skand-) are Parasmaipadi. 

34. √kit- ‘to desire’ is Udattet (Parasmaipadi) while √dan- (‘to cut’ and √Shan-to shine are Ubhaya-padi (i.e., are found both Par. & atm. pd). Nine roots beginning with √pac- ‘to cook’ (Dhatu nos. 1021-1029 from √pac- to √vah in Pan. Dhatupathia) are Svaritet. They are regarded as Parasmaipadi, (and Atm. pd) as well. 

35. Three more dhtus are Svaritet- √Vad- and √vac-both mcaning ‘to speak’ are Parasmaipadi. In this way, one thousand and six are said to be the roots of the group of Dhatus beginning with √bhu (i.e, of the 1st conjugation).

DHATUS OF THE 2ND CONJUGATION

36. √ad*- ‘to eat’ and √han’- ‘to kill or to go’ are spoken of as belonging to Parasınaipada). And the four Dhatus beginning with √dvish ‘to hate’ (i.e., Dhatu Nos. 3-6 of Pan. Dhatupatha) are regarded as Svaritet (both Par, pada and Atm. pd.).

*√vad is a misprint as this conjugation is called adadi and as such √ad- & not √vad (of the 1st conj.) can be the original.  

37. Here. the Dhatu √caksh ‘to speak’ is regarded as Atm. pd.**, while thirteen roots from √ir- ‘to go’ (Nos. 8-20 in Pan. Dhatupatha) are Anudattet (Atm. pd).

**the Dhatupatha states udatto anudatted atmanepadi / 

38. O sage! grammarians have proclaimed √su-to give birth to and √si- ‘to sleep’ as Atmane-padis, while seven Dhatus beginning with √su (it should be √yu as per Dhatupatha). 

39. O lord of sages! Only one root viz. √urnu ‘to cover’ is said to be svarita (i.e., both Par. pd & Atm. pd), while three dhatus beginning with √ghu (a misprint for √dyu as evidenced in the Dhatu-patha-Dhatu No.30) are spoken as Parasmaipadis. * 

*Pan. Dhatupatha. 2nd conj. enumerates four dhatus viz. √dyu-, √su-, √ku and √stu. NP. records the first-three in this verse and relegates √stu to the next (no. 40) verse. 

40. O Narada! √stu- ‘to praise’ is the only root pronounced and remembered as Par. pd. by the grammarians. 

41. Eighteen Dhatus beginning with √ra ‘to give’ (prob. from √ya ‘to go’ to √vac ‘to speak’, in the Dhatupatha) are Par. pd. O Narada! Only √i- ‘to study (adhyayane) is declared as Atm. pd.). 

42. Four Dhatus from √vid- ‘to know to √rud- ‘to weep’, nos, 54-57 in the Dhatupatha are considered as Par, padi √svap- ‘to sleep’ is pointed as Par. pd. 

43. √Shvas- ‘to breathe’ etc. (syamadayah in the NP. is probably a misprint as per series of roots in the Dhatupatha) have been told by meas Parasmai-padi. √didhi ‘to shine’ and √vevi- ‘to go’ (rarely used in Cl. Sk.) are Atmanepadi, O sage. 

44. Three roots beginning from √pruth (prob. a misprint for √prath-1st conj. are Atm. and the Pan. Dhatupatha reads: ‘68 √sasa, 69 √sasti svapne, 70 √vashasa kantau as the three Dhatus in the serial list of roots of 2nd conj. are pro claimed as Udattet (Par. pd) **. Charkarita *** is a term for any intensive formed without the syllable ya like charkariti < √kru- √hnu- ‘to cover is declared as Anudatta, O excellent sage. 

**Shasadaya udatta udattetah parasmai bhashah-Pav. Dhatupatha.

***This is listed as Dhatu No. 71 in the Dhatupatha. 

45. Thus seventythree roots have been said to be included in the 2nd conjugation (adadi gana). 

(Now begins the list of the 3rd conjugation juhotyadayah) 

DHATUS OF THE III CONJUGATION

The four roots from √da (√hu?) are regarded as para-smaipadi.²¹ 

21. The text of this line is as follows: 

dadayo dhatavo vedah parasmai-padino matah / The 3rd conjugation is called juhotyadi i.e., √hu danddanayoh is implied in dadayo. V. 46a shows that here in v. 45b dhatus √hu √bhi, √hri and √pr are implied, the number ‘four’ seems to be implicd in Vedah. 

46. √bhru is svaritet (both Par. pd & Atm. pd) & ‘ohak’ (√ha ‘to abandon’) is udattet. √ma ‘to measure’ and √ha- ‘to go’ are Anudattet. √da-to give-√dha ‘to hold’, ‘to contain’ are symbolised as ‘it’ indicating their being svarita (both Par. Pad and Atm. pad). 

47. Three roots beginning with vanitir (prob. a misprint for nijir in the Dhatupatha) are spoken of as Svarita (both Par. pd and Atm. pd.), while twelve dhatus from √ghru-to besprinkle are regarded as Parasmaipadis. 

48a. Thus, twentytwo roots have been mentioned in the 3rd conjugation (hvadika gana).

DHATUS OF THE IV CONJUGATION

48b. Twenty-five Dhatus beginning with √div- ‘to shine’ have been spoken of as being Parasmaipadi. 

49. O Narada! There are two Atmanepadi Dhatus viz. √su- ‘to give birth to’ and √du. ‘to trouble’. The seven Dhatus beginning with √pu-are regarded as Atmanepadi. 

50. O Brahmana! Roots beginning with √di- ‘to perish’ ‘to die’ are known here as Atmanepadi, while the four Dhatus beginning with √so- ‘to kill’ are Parasmaipadi. 

51. O sage! Fifteen roots beginning with √jan- ‘to be born’ (Dhatus from 43-49) are Atmanepadi while the five dhatus beginning with √mrush- ‘to bear’ ‘to endure’ are svaritet (both Par. pd. & atm. pd.) 

52. Eleven dhatus from √pad- ‘to go’ (Root Nos. 63-74) are considered as Atm. padis²² while eight Dhatus from √radh ‘to hurt’, ‘to injure’, are known as Parasmaipadi.²³ 

22. √radh- ‘to prosper’ is also found in the 5th & 10th conjugation (Svadi-curadike). 

23. (Thirteen roots from √radh to √sidh in Pan. Dhatupatha) are udattet (tudadya) in the NP. Is a mistake & Pan. Dhatupatha does not support it).

53. Fortysix Dhatus from √sham- ‘to pacify’ are spoken of as Udattet (Par. pd). Thus, one hundred and forty Dhatus are regarded as belonging to the divadi gana (IV conjugation). 

DHATUS OF THE V CONJUGATION (SVADI GANA)

55. Nine roots beginning with √su- ‘to extract soma juice’ are described as being svaritet (both Par. & Atm. pd), while seven roots such as dunoti (√du-to trouble) are Parasmaipadis. 

56-57a. The two roots √ash- ‘to pervade’ and √stigh- ‘to mount over’ are known as Anudattet (Atm. pd.), while fourteen Dhatus beginning with √tik- ‘to go’, ‘to assail’ are Parasmaipadi here. O excellent Brahmana! Thirty-two dhatus are spoken of as constituting the svadika gana (V conjugation).²⁴ 

24. Actually the Dlatupatha gives 35 dhatus.

DHATUS OF THE VI CONJUGATION (TUDADI GANA)

57b. O excellent sage! Six dhatus²⁵ beginning with √tud- ‘to trouble’ are said to be svaritet (both Par, pd. & Atm. pd.) 

25. Viz. from √tud- ‘to trouble’ to √krish. ‘to plough’, to draw.

58. √rush- ‘to go’ is udattet (Par-pd.), while nine roots from √jush- ‘to be pleased’ are Atm. pd., and one hundred and five Dhatus²⁶ beginning from √vrasc- ‘to cut’ are declared as Udattet. 

26. Viz. from No. 12 √Vrashc to No. 115 √bhrd-to plunge’, in Pan. Datupatha.

59. O chief of sages! Only one Dhatu √gur- ‘to make exertion’ is declared as Udattel. Four roots beginning with √nu- ‘to praise’ are considered as Parasmaipadi. 

60. The Dhatu √ku- ‘to sound’ is spoken of as Anudattet (Atm. pd.). Here ends the kutadi gana. √pr- ‘to be active’ and √mr- ‘to die’ are Atmanepadis, while six Dhatus from √pi-, √ri- ‘to move to go’ are Parasmaipadis. 

61. Two roots viz. √dr.- ‘to honour’, and √dhr- ‘to exist, to live’ are spoken of as Atmanepadis, while sixteen Dhatus from √pracch- ‘to ask’ are Parasmaipadis. 

62. There after, O sage, six roots beginning with √mil- ‘to join’ are spoken of as svaritet (both Par. pd. and Atm. pd.) And Three Dhatus beginning with √Krut- ‘to cut’ are Parasmaipadis. 

63a. Thus, there are one hundred and fifiy seven dhatus in the VI conjugation (tudadi gana). 

ROOTS OF THE VII CONJUGATION

63b. Nine roots beginning with √rudh- ‘to obstruct are svaritet (both Par. and Atm. pd.), Kruti (Veshtane) is parpadi. 

64. Three Dhatus from √indh- ‘to kindle’ (& √khid- & √vid) are said to be Anudattet (Atm. pd.) (Twelve Dhatus from) √shish- ‘to leave as remainder’, √piy- ‘to reduce to powder are udattet. In this way, there are twentyfive roots in the VII conjugation (rudhadi gana).

DHATUS OF THE VIII CONJUGATION (TANADI GANA)

65. Seven Dhatus²⁷ beginning with √tan- ‘to spread’ are proclaimed as being Svanta (both par. & Atm. padis) √van- ‘to beg’, ‘to request’ and √man- ‘to think’ are Atmanepadi and √kr- (technically called dukrin) ‘to do’ is Svarita (both Par, and Atm. Pd.). 

27. i.e., Dhatus from (1) √tan- to (7) √ghrun.

66a. In this way, ten dhatus have been proclaimed as belonging to the eighth conjugation.

DHATUS OF THE IX CONJUGATION (KRYADI GANA)

66b-67. Seven Dhatus²⁸ beginning with √kri- ‘to buy belong to both the Padas. Four dhatus beginning with √stambh and which are used (by Panini) in the Sutras are Parasmaipadi. O chief of sages, twentytwo dhatus from √krudh- ‘to get angry’ (This is obviously a misprint for √knun as stated in the Dhatupatha) are Udattet (Par. pd.) 

28. viz. Dhatus from (1) √kri-to (7) √yu- ‘to join’ or ‘to bind’.

68. √Vru- ‘to select’ is Atmanepadi. Twenty-one Dhatus from √Shranth- ‘to loosen’ are Parasmaipadi while √grah- ‘to take’ is svaritet (both Par. padi & Atm. padi). 

69a. In this way fiftytwo roots²⁹ have been enumerated in the IX conjugation by the learned. 

29. Paniniya Dhatupatha lists sixty-one roots in this conjugation.

DHATUS OF THE X CONJUGATION: (CURADI GANA)

69B. One hundred and thirtysix Dhatus beginning from √cur- ‘to steal’ belong to (both) parasmaipada and Atmanepada. 

70. O sage! Eighteen (but actually thirtynine roots from 140 √cit- to 178 √kusm-) Dhatus are Atmanepadi. O sage! Roots from √carc- ‘to study’ upto √dhrush) (Dhatu nos. 318) are declared as belonging to both Parasmaipada and Atmanepada. 

71. Fortyeight Dhatus from √kath- (Dhatus 319-365)-known as adantas, and in Dhatus beginning from √pad- (i.e., Dhatus 366-375) are Atmanepadi. 

72. Here eight roots beginning from √Sutr “to cover’ are spoken as belonging to both Parasmaipada and Atmanepada by the wise. In the sense of a root (verb) the pratipadika gets the affix nic (-i) and is formed in most cases like the application of the-ishtha. 

73-74. This affix-i is in the sense ‘does for the sake of’ or ‘tells the other’. In the sense of causative this nic is added. Eight roots beginning with √Cura (root no. 385 onwards) upto √Sangrama (root no. 390) are spoken as Anudattet by the learned grammarians. Sixteen Dhatus from √Stoma ‘to praise’. are the illustrations of adanta dhatus. 

75. The meaning of “optionally” (bahutam etan nidarshannam-as stated in the Gana-patha) is that it includes all the remaining dhatus irrespective of their use in (Panini's) Sutras, laukika Sanskrit and the Chandasa (Vedic) language. All dhatus belong to all conjugations and have different meanings. 

76. In addition to these roots, dhatus ending in the affixes beginning with-san (i.e., the twelve affixes viz.-san, -kyach, -kamyach, -kyan, -kyas, -achara, -kvip, -mc, -yan, -yak, -aya, -iyan and-nin.) are also called roots, and also Denominatives (e.g., Garudayate-acts like a Garuda). In this way innumerable number of Dhatus are formed here. O Narada. Here it is explained in a nutshell. The details are given in the relevant treatises. 

77. In Dhatus ending in the vowels, all Dhatus with the exception of those ending in-u and-r and the roots √yu-√ru √kshnu, √isi, √snu, √nu, √kshu, √shvi, √di, √shri, √Vri (of both Padas)-are regarded as Anudatta or anit. 

78. The following is the list of one hundred and two Dhatus ending in consonants which are Anudatta or Anit. √shakl, √pac, √muc, √ric, √ric, √vac, √sic, √pracch, √tyaj, √nij, √bhaj, √bhanj, √bhuj, √bhrasj, √masj, √yaj, √yuj, √ruj, √ranj, vi √ji, √svanj, √sanj, √sruj 

79. √ad, √kshud, √khid, √chid, √tud, √nud, √pad, (4th conj), √bhid, √vid, vi-√nad, √shad, √sad, √svid, √skand, √had, √krudh, √budh, 

80. √bandh, √yudh, √rudh, √radh, √vyadh, √shudh, √sadh, √sidh, √man (IV conj.), √han, √ap, √kship, √chup, √tap, √tip, √trip, √dip. 

81. √lip, √lup, √vap, √shap, √svap, √srip, √yabh, √rabh, √labh, √gam, √nam, √yam, √ram, (not rabhih i.e., √rabh-as in the text of the NP.), √krush, √dams, √dish, √drish, √mrish, √rish, √rush, √lish, √vish, √sprish, √kris. 

82. √tvis, √tus, √dus, √pus, (IV conj.) √pish, √vish, √shish, √shush, √shlis, √ghas, (-ad), √vas, √dah, √dih, √duh, √nah, √mih, √ruh, (√lih, √vah.) 

83b-85. Cha and others are called Nipalas.³⁰ The pre-positions like pra-are known as gatis (gavayah in the NP should have been gatayah); words which have been created in differ cnt quarters, regions and periods have a number of connotations. And, O Brahmana, they are characterised by all genders. Here Ganapatha, Sutrapatha Dhatupatha Anunusika Patha are called Parayaṇa. 

30. Panini gives no definition ofa Nipata, but states a number of particles with no gender, number or sense beginning with cha: chadayosattve /

O Narada! all words whether laukika (current) or Vedic-are permanent and imperishable. 

86a. The vocabulary collected by grammarians is hence intended for recitation. 

86b-88. The formation of the (already formed, permanent) words is briefly explained by (the study of) its original form (the noun base or root), terminations, substitutes, the augment, etc. 

In this manner a bit of Nirukta has been briefly related to you. Who is capable of recounting it in its entirety, as it is infinite (limitless), O Narada?