Today we will look at the form मात्रे from श्रीमद्भागवतम् SB 3-24-40

मात्रे आध्यात्मिकीं विद्यां शमनीं सर्वकर्मणाम् ।
वितरिष्ये यया चासौ भयं चातितरिष्यति ।। ३-२४-४० ।।

Gita Press translation “To My mother (Devahūti) as well I shall impart that spiritual Knowledge, which frees one from the bondage of all actions and by virtue of which she will get over the fear of transmigration (and attain supreme joy.) ”

‘मातृ’ gets प्रातिपदिकसंज्ञा by 1-2-45 अर्थवदधातुरप्रत्ययः प्रातिपदिकम्. The विवक्षा here is चतुर्थी-एकवचनम्. 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् mandates the प्रत्ययाः सुँ, औ, जस् etc. after the प्रातिपदिकम् ‘मातृ‘.

(1) मातृ + ङे

(2) मातृ + ए । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः.

(3) मात्रे । यणादेशः by 6-1-77 इको यणचि ।

Questions:

1. In the 11th Chapter of the गीता , can you spot a ऋकारान्त-प्रातिपदिकम् that has been declined चतुर्थी-एकवचनम् (same as in this example)?

2. Which सन्धि-कार्यम् has not been done in this verse?

3. Where is the सूत्रम् 7-3-105 आङि चापः used in this verse?

4. Which two words in the verse are declined like नदी-शब्द:?

5. We have studied a rule that specifically mentions the ङे-प्रत्यय: . Which one is it? Why did it not apply in this example?

6. The सूत्रम् 6-1-77 इको यणचि is part of the संहितायाम्-अधिकार: which goes from 6-1-72 संहितायाम् to 6-1-158 अनुदात्तं पदमेकवर्जम्‌ . There is another संहितायाम्-अधिकार: which पाणिनि: runs in the अष्टाध्यायी . From where to where does that go?

7. Which word in the verse translates to “by virtue of which”?

Easy questions:

1. Which सूत्रम् is used in च + असौ = चासौ ?

2. Why didn’t the पदान्तमकार: at the end of “सर्वकर्मणाम्” become an अनुस्वार: by 8-3-23 मोऽनुस्वारः ?