Praudhamanorama 60_347

60_347

[On] 'uraḥkroḍā': Haradatta and others hold that this is of feminine gender. In that case, when shortening of the secondary member is done, ṅīṣ applies because it ends in *a*. But Amara said: "*kroḍa* [meaning] chest is not masculine [i.e., neuter or feminine]". Ratnamati, however, said it is masculine. And in the gaṇa, only the nominal stem *kroḍa* is recited, not that ending in ṭāp—so says the author of the Gaṇaratnamahodadhi. And thus, since there is no difference, the example should be understood in all three genders. Mādhava, however, under the root *kruḍa* 'to immerse' in the Tudādi class, said: '*kroḍaḥ* [with suffix] ghañ; *kroḍā* is the chest of horses. This form ending in ṭāp by nature applies to a specific referent, because only the form ending in ṭāp is recited among the *kroḍa* list. In a bahuvrīhi, for the word *kroḍa* whose referent is merely the chest, the option of ṅīṣ characterized by a part of one's own body certainly takes place: *kalyāṇakroḍī*, *kalyāṇakroḍā mayūrī*'.
[On] 'ṅīp is a substitute for ṅīṣ': on account of the ablative "dikpūrvapadāt", a genitive is postulated for the nominative *ṅīṣ*—such is the intention. If, on the other hand, ṅīp were independent, it would apply even in *prāggulphā* and the like. To avoid that, if there were continuation of the previously stated exclusion (paryudāsa) or of the absolute negations, there would be prolixity—such is the intention.
[On] 'vṛṣalī': when the state of being a *vṛṣala* has been stated with regard to one individual, even without explicit statement it is easily grasped in her offspring, sibling, etc.—such is the intention.
[On] 'aupagavī': being subsequent, this blocks the ṅīp conditioned by ending in *aṇ*. And thus, those who take *aupagavī* as the catchword in the section on offspring and explain it as ṅīp by "ṭiḍḍhāṇañ" are to be disregarded—such is the intention.