Praudhamanorama 60_307

60_307

Under "mahāśūdrī": "An Ābhīra woman, however, is a mahāśūdrī, identical in both natural class and male association"—thus Amara.
Here this should be noted: In the ajādi list, only śūdrā should be read. The word jāti is redundant. Because an operation is understood to apply to the primary sense, only ṅīṣ conditioned by a natural class will be set aside. For in the case of association with a male, the signification is figurative. The mention of amahat etc. is also redundant. For the compound mahāśūdra denotes a distinct natural class as an undivided whole. There, because the constituent part is meaningless, feminine gender inhering in the meaning of the word śūdra does not exist, so ṭāp has no occasion at all. But where it is a great Śūdra woman (mahatī śūdrā), there mahāśūdrā is indeed intended.
Under "kruñcā, etc.": Some say these three end in consonants. Citing usages such as kruñcān ālabheta ("one should sacrifice curlews") and uṣṇihakakubhau, they are accepted in the Mahābhāṣya as ending in a as well.
Under "puṃyoge'pi": When jyeṣṭhā and the others denote the firstborn and so on, then ṭāp is established simply because they end in a. But when the intention is to express the wife of the eldest (jyeṣṭhasya strī), etc., then ṅīṣ conditioned by association with a male would apply; the word api is used to indicate that it is barred by this [rule].