Sutra 1087

HNV 1087

१०८७ । अण्केशवगौरादिभ्यः
1087. aṇ-keśava-gaurādibhyaḥ

aṇ-keśava-gaurādibhyaḥ—after a[ṇ], after a keśava pratyaya, and after the
words gaura and so on.

In the feminine gender, ī[p] is applied after words ending in a[ṇ], after words
ending in a keśava pratyaya and after the words gaura and so on, provided
the word’s own meaning is predominant.

aṇ—sṛṣṭi-kārī yādavī. keśavāt—vṛndāvana-carī vainateyī. paṭhitā gītety atra
tu kṛteṭaḥ ktasya keśavatvābhāvaḥ, tasyaiva tat-saṁjñatvāt. gaurādeḥ—gaurī
kumārī kiśorī taruṇī barkarī kalabhī vadhūṭī ciraṇṭī. acarama-vayaskāḥ sarve
gaurādayaḥ. tathā sakhī ity-ādi. aśiśvī śiśunā vinā, varṣābhvī putrī kalmāṣī
śabalī piśaṅgī sāraṅgī pāṇḍarī mātā-mahī pitā-mahī tanvī hayī gavayī śunī
caurī anuḍuhī. anaḍvāhīty eke. tathā nāgī sthūlāyāṁ, kālī kṛṣṇāyāṁ, nīlī
vaḍavauṣadhyoḥ nīlī nīlā ca saṁjñāyāṁ, kuṇḍī pātre, sthalī akṛtrima bhumau,
bhājī śrāṇāyāṁ, kuśī lauha-vikāre, kāmukī maithunecchau, goṇī āvapane,
kavarī keśa-veśe ity-ādi. gaurādir ākṛti-gaṇaḥ. asvārthe tu—prāpta-vṛndāvana-
carety-ādi.

Vṛtti

Examples of ī[p] applied after words ending in a[ṇ] are sṛṣṭi-
kārī (the (female) doer of creation) and yādavī (a female descendant of
Yadu). Examples of ī[p] applied after words ending in a keśava pratyaya
are vṛndāvana-carī (a lady who wanders about in Vṛndāvana) and vainateyī
(a female descendant of Vinatā). However, in cases like paṭhitā gītā (The
Bhagavad-gītā was recited) [k]ta which has taken i[ṭ] isn’t considered
keśava, because only i[ṭ] itself is keśava.

Examples of ī[p] applied after the words gaura and so on are:
Gaurī, kumārī, kiśorī, taruṇī, barkarī, kalabhī, vadhūṭī, and ciraṇṭī,
which all refer to girls whose age is not old.
Sakhī (girlfriend) and so on.
Aśiśvī which denotes a lady who doesn’t have a child, varṣābhvī (a female
frog or earthworm), putrī (a daughter), kalmāṣī (spotted), śabalī (spotted),
piśaṅgī (yellowish, reddish), sāraṅgī (spotted), pāṇḍarī (pale, white),
mātā-mahī (maternal grandmother), pitā-mahī (paternal grandmother),
tanvī (a slender woman), hayī (a female horse, mare), gavayī (a female
gavaya), śunī (a female dog), caurī (a female thief), and anuḍuhī (a cow),
though some say the form should be anaḍvāhī.
Nāgī in the sense of “a stout female elephant,” kālī in the sense of
“blackish,” nīlī in the sense of “a bluish mare” or “the indigo plant” and
nīlī or nīlā when a name is being expressed referring to a name, kuṇḍī in
the sense of “a bowl), sthalī in the sense of “a natural spot of ground,”
bhājī in the sense of “rice gruel,” kuśī in the sense of “a small pin made
of metal,” kāmukī in the sense of “a woman desirous of sex,” goṇī in the
sense of “a sack,” kavarī in the sense of “a braid,” and so on.

The gaurādis are an ākṛti-gaṇa.

But when the word’s own meaning is not predominant, we get prāpta-
vṛndāvana-carā (A lady who has attained someone who wanders about in
Vṛndāvana).

AmṛtA—With the two examples beginning with sṛṣṭi-kārī Jīva Gosvāmī
shows that the word aṇ in this sūtra refers in a general way to both the kṛt
pratyaya a[ṇ] and to the taddhita pratyaya a[ṇ]. Sṛṣṭi-kārī is formed by
applying the kṛt pratyaya a[ṇ] in the sense of sṛṣṭiṁ karoti (it does creation)
by karmaṇy aṇ (827) and then applying ī[p]. Yādavī is formed by applying the
taddhita pratyaya keśava [ṇ]a (also called a[ṇ]) in the sense of yador apatyaṁ
strī (a female descendant of Yadu) and then applying ī[p]. It is clear from the
examples that the name keśava also refers to both the kṛt pratyayas and the

taddhita pratyayas. Vṛndāvana-carī is formed by applying the kṛt pratyaya [ṭ]a
after the dhātu car[a] by adhikaraṇe bhikṣā-senādāyeṣu ca careṣ ṭaḥ (837). [Ṭ]a
is called keśava because it has the indicatory letter ṭ. Vainateyī is formed by
applying the taddhita pratyaya mādhava ḍha in the sense of vinatāyā apatyaṁ
strī (a female descendant of Vinatā) by lakṣmī-śubhrādibhyāṁ mādhava-ḍho
bahulam (1111). Ḍha is then replaced by eya and ī[p] is applied. A mādhava
pratyaya is also called keśava since it has the quality of having ṭ as its indicatory
letter in accordance with the definition ṭ-ṇin mādhavaḥ (1069).

Since an āgama which has the indicatory letter ṭ is connected with the
pratyaya that follows (vṛtti 105), i[ṭ] is connected with [k]ta. Thus somebody
may wonder whether or not [k]ta is called keśava. To remove this doubt Jīva
Gosvāmī speaks the sentence beginning paṭhitā gītety atra tu. The idea is that
i[ṭ] was already called keśava before [k]ta was applied not after [k]ta was
applied. In accordance with the precept aṣṭa-varṣā bhaved gaurī (an eight year
old girl should be called a gaurī) Jīva Gosvāmī speaks a special definition of
the gaurādis with the words acarama-vayaskāḥ (girls whose age is not old)
which mean yauvanāt pūrvāvasthā-bhājaḥ (girls who are at the stage of life
prior to youth). Since the gaurādis are an ākṛti-gaṇa, Jīva Gosvāmī shows
that ī[p] is applied after the words sakhi (friend) and so on even though
they don’t fit the definition acarama-vayaska (those whose age is not old).
Similarly, Jīva Gosvāmī shows that the words from aśiśvī to anaḍuhī end in
ī[p] simply because they are considered gaurādis. Moreover, Jīva Gosvāmī
shows that certain words, like the words from nāgī to the end, are gaurādis
only in particular meanings. By the words ity-ādi we get pṛthvī in the sense of
“the earth” which would have been optional otherwise by u-rāmānta-guṇa-
vacanāt (1093), samānī in the sense of a particular meter, revatī in the sense of
“the constellation rohiṇī,” and so on. The group of gaurādis mentioned by the
earlier grammarians has to be looked up in the Gaṇa-pāṭha.

SAṁśodhinī—The traditional list of gaurādis, according to the Pāṇinian
Gaṇa-pāṭha, is as follows: gaura, matsya, manuṣya, śrṅga, haya, gavaya,
mukaya, ṛṣya, puṭa, druṇa, droṇa, hariṇa, kaṇa, paṭara, ukaṇa, āmalaka,
kuvala, badara, bamba, tarkāra, śarkāra, puṣkara, śikhaṇḍa, suṣama, salanda,
gaḍuja, ānanda, sṛpāṭa, sṛgeṭha, āḍhaka, śaṣkula, sūrma, suba, sūrya, pūṣa,
mūṣa, ghātaka, sakalūka, sallaka, mālaka, mālata, sālvaka, vetasa, atasa,
pṛsa, maha, maṭha, cheda, śvan, takṣan, anaḍuhī, anaḍvāhī, eṣaṇa when it is
made in karaṇe prayoga, deha, kākādana, gavādana, tejana, rajana, lavaṇa,
pāna, medha, gautama, āyasthūṇa, bhauri, bhauliki, bhauliṅgi, audgāhamāni,
āliṅgi, āpicchika, āraṭa, ṭoṭa, naṭa, nāṭa, malāṭa, śātana, pātana, savana,
āstarana, ādhikaraṇa, eta, adhikāra, āgrahāyaṇī, pratyavarohiṇī, sevana,

sumaṅgala when it is someone’s name, sundara, maṇḍala, piṇḍa, viṭaka,
kurda, gūrda, paṭa, pāṇṭa, lophāṇṭa, kandara, kandala, taruṇa, taluna, bṛhat,
mahat, saudharma, rohiṇī and revatī when referring to a constellation, vikala,
niṣphala, puṣkala, and kaṭa when it denotes the hips. The words pippali and
so on are also included among the gaurādis. Thus we get pippalī, harītakī,
kośātakī, śamī, karīrī, pṛthivī, kroṣṭrī, mātāmahī, and pitāmahī.

Many of the gaurādi examples that Jīva Gosvāmī mentions here are actually
achieved by other sūtras in the Pāṇinian system. But since the gaurādis are an
all-accommodating ākṛti-gaṇa, Jīva Gosvāmī has included all such examples
within the gaurādi group for the sake of simplicity. For example, in the
Pāṇinian system gaurī is achieved by ṣid-gaurādibhyaś ca (Aṣṭādhyāyī 4.1.41)
but kumārī, kiśorī, taruṇī, barkarī, kalabhī, vadhūṭī, and ciraṇṭī are achieved
by vayasi prathame (4.1.20). Kātyāyana’s vārttikā on this sūtra changes early
age (vayasi prathame) to any age except old age (vayasy acarame) and gives
vadhūṭī and ciraṇṭī as examples, since these words denote women who have
attained their maturity. Similarly, sakhī and aśiśvī are achieved by sakhy
aśiśvīti bhāṣāyām (Aṣṭādhyāyī 4.1.62) and nāgī and so on are achieved by
jānapada-kuṇḍa-goṇa-sthala-bhāja-nāga-kāla-nīla-kuśa-kāmuka-kabarād
vṛtty-amatrāvapanākṛtrimā-śrāṇā-sthaulya-varṇānācchādanāyovikāra-
maithunecchā-keśaveśeṣu (Aṣṭādhyāyī 4.1.42).