Today we will look at the form सानुनि from श्रीमद्भागवतम् SB 4-23-24

कुर्वत्यः कुसुमासारं तस्मिन्मन्दरसानुनि ।
नदत्स्वमरतूर्येषु गृणन्ति स्म परस्परम् ।। ४-२३-२४ ।।

Gita Press translation “Raining down flowers on that peak of Mount Mandara, they spoke to one another (as follows) in the midst of a flourish of celestial trumpets.”

‘मन्दरसानु’ gets प्रातिपदिकसंज्ञा by 1-2-46 कृत्तद्धितसमासाश्च. The विवक्षा here is सप्तमी-एकवचनम्. 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् mandates the प्रत्ययाः सुँ, औ, जस् etc. after the प्रातिपदिकम् ‘मन्दरसानु’.

(1) मन्दरसानु + ङि ।

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

(3) मन्दरसानु नुँम् + इ । By 7-1-73 इकोऽचि विभक्तौ,when a case affix that begins with a vowel follows, the इक् (इ, उ, ऋ, ऌ) ending neuter bases get the नुँम् augment.

(4) मन्दरसानुन् + इ । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् । and 1-3-9 तस्य लोपः.

(5) मन्दरसानुनि

Questions:

1. ‘मन्दरसानु’ gets घि-सञ्ज्ञा by 1-4-7 शेषो घ्यसखि. Then why didn’t 7-3-119 अच्च घेः (which is परकार्यम् to 7-1-73 इकोऽचि विभक्तौ) apply after step 2?

2. Where is the सूत्रम् 6-1-77 इको यणचि used in this verse?

3. By which सूत्रम् did the ङि-प्रत्यय: get the स्मिन्-आदेश: in the form तस्मिन्?

4. Which सूत्रम् (that we have studied) is an अपवाद: to 7-1-73 इकोऽचि विभक्तौ?

5. Which word in this verse is declined like नदी-शब्द: ?

6. Which word in the verse translates to “to one another”? Where does this word come in the गीता ?

7. How many rules are there in the सिद्धान्तकौमुदी?
a) About half the number of rules in the अष्टाध्यायी
b) About one-third the number of rules in the अष्टाध्यायी
c) Only those rules of the अष्टाध्यायी which are required in classical Sanskrit – no वैदिक-प्रक्रिया
d) All the rules of the अष्टाध्यायी are included in the सिद्धान्तकौमुदी

8. Sometimes पाणिनि: composes a rule to derive only one single word form. Can you think of such a rule (among the ones that we have studied so far)?

Easy questions:

1. What does कुँ (used in 1-3-8 लशक्वतद्धिते) stand for?

a) A special ककार: – just like सुँ is a special सकार: and रुँ is a special रेफ:
b) Any ककार:
c) All the letters of the कवर्ग:
d) The letters क् and उ

2. In this verse identify every यण् letter that is followed by an अच् (vowel.) (These are the possible places where the सूत्रम् 6-1-77 इको यणचि may have applied.)

Today we will look at the form मातरि from श्रीमद्वाल्मीकि-रामायणम्

कौसल्यायां महातेजा यथा मातरि वर्तते |
तथा यो वर्ततेऽस्मासु महात्मा क्व नु गच्छति || २-४१-४||

Gita Press translation “Where goes the high-souled Śrī Rāma, who is endowed with exceptional glory and who behaved with us (in the same way) as he did with his own mother, Kausalyā ? ”

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

(1) मातृ + ङि

(2) मातर् + ङि । ‘अर्’ comes in as a आदेशः for ऋ by 7-3-110 ऋतो ङिसर्वनामस्थानयोः and 1-1-51 उरण् रपरः

(3) मातरि । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः.

Questions:

1. Why didn’t 6-1-77 इको यणचि apply after step 1?

2. Which word in the verse translates to “where”?

3. Does “मातृ” get the घि-सञ्ज्ञा?

4. Where is the सूत्रम् 7-2-102 त्यदादीनामः used in this verse?

5. What is the purpose of having the ङकार: as an इत् in the ङि-प्रत्यय:?

6. Who is the author of the सिद्धान्त-कौमुदी?
a) वरदराज: b) पाणिनि: c) भट्टोजि-दीक्षित: d) पतञ्जलि: e) नागेशभट्ट:

Easy questions:

1. From where does the अनुवृत्ति: of “गुण:” come into 7-3-110 ऋतो ङिसर्वनामस्थानयोः ?

2. Where is the सूत्रम् 6-1-109 एङः पदान्तादति used in this verse?

3. Which are the two rules which define the सर्वनामस्थान-सञ्ज्ञा?

Today we will look at the form दध्नः from श्रीमद्भागवतम् SB 10-46-46

उद्गायतीनामरविन्दलोचनं व्रजाङ्गनानां दिवमस्पृशद्ध्वनिः |
दध्नश्च निर्मन्थनशब्दमिश्रितो निरस्यते येन दिशाममङ्गलम् ।। १०-४६-४६।।

Gita Press translation “(Now) rose to heavens the music of the women of Vraja, who were celebrating at the pitch of their voice the exploits of Śrī Kṛṣṇa (the lotus-eyed Lord), blended with the (gurgling) noise produced by the churning of curds, both of which combined to drive away the evil forces operating in the (four) quarters.”

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

(1) दधि + ङस् ।

(2) दध् इ + अस् । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः

(3) दध् अनँङ् + अस् । By 7-1-75 अस्थिदधिसक्थ्यक्ष्णामनङुदात्तः , when a case affix – starting from the instrumental singular affix टा – beginning with a vowel (अच्), follows, the bases अस्थि, दधि, सक्थि and अक्षि get the अनँङ् replacement, which has the उदात्तः accent.

(3) दध् अन् + अस् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् ,1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः.

(4) दध् न् + अस् । By 6-4-134 अल्लोपोऽनः , the अकारः of the अन् in the अङ्गम् is elided when a स्वादि affix which is not सर्वनामस्थानम् and which either begins with a यकारः or a vowel (अच्), follows.

(5) दध्नः । Applying रुँत्व-विसर्गौ 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः.

Questions:

1. Why didn’t the अनँङ्-आदेश: replace the entire अङ्गम् “दधि” as per 1-1-55 अनेकाल्शित्सर्वस्य ?

2. Which सूत्रम् (that we have studied) has been violated in the सूत्रम् 7-1-75 अस्थिदधिसक्थ्यक्ष्णामनङुदात्तः itself?

3. Can you think of another सूत्रम् (that we have studied) which has the same kind of violation as in the सूत्रम् 7-1-75 अस्थिदधिसक्थ्यक्ष्णामनङुदात्तः ?

4. The सूत्रम् 7-1-75 अस्थिदधिसक्थ्यक्ष्णामनङुदात्तः is required in the सूत्रम् 7-1-75 अस्थिदधिसक्थ्यक्ष्णामनङुदात्तः itself. How is that?

5. Which word in the verse translates to “music”?

6. Where is the सूत्रम् 8-4-40 स्तोः श्चुना श्चुः used in this verse?

7. Why didn’t the सूत्रम् 7-3-111 घेर्ङिति (which is पर-कार्यम् compared to 7-1-75 अस्थिदधिसक्थ्यक्ष्णामनङुदात्तः) apply after step 2?

Easy/Repeat question:

1. Why didn’t the ending सकार: of ङस्-प्रत्यय: get the इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् and be subject to लोप: by 1-3-9 तस्य लोपः ?

Today we will look at the form अक्षिणी from श्रीमद्भागवतम् SB 3-26-64

अक्षिणी चक्षुषाऽऽदित्यो नोदतिष्ठत्तदा विराट् ।
श्रोत्रेण कर्णौ च दिशो नोदत्तिष्ठत्तदा विराट् ।। ३-२६-६४।।

Gita Press translation “The sun-god entered His eyes along with the sense of sight; but the Cosmic Being failed to get up even then. The Digdevatās entered His ears along with the auditory sense; but the Cosmic Being could not be stirred into activity even then.”

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

(1) अक्षि + औट् ।

(2) अक्षि + शी । By 7-1-19 नपुंसकाच्च , the affixes औ and औट् take शी as their replacement when following a neuter अङ्गम्.

(3) अक्षि + ई । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः.

(4) अक्षि नुँम् + ई । By 7-1-73 इकोऽचि विभक्तौ , when a case affix that begins with a vowel follows, the इक् (इ, उ, ऋ, ऌ) ending neuter bases get the नुँम् augment.

(5) अक्षिन् + ई । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः.

(6) अक्षिणी । The letter न् is replaced by ण् by 8-4-2 अट्कुप्वाङ्नुम्व्यवायेऽपि.

Questions:

1. Where is the सूत्रम् 7-1-12 टाङसिङसामिनात्स्याः used in this verse?

2. The तृतीया-एकवचनम् of अक्षि-शब्द: becomes अक्ष्णा, but that of वारि-शब्द: becomes वारिणा . Which सूत्रम् causes the difference?

3. Which word in the verse translates to “ears”?

4. Since the अङ्गम् “अक्षि” ends in an अच् , why couldn’t we use 7-1-72 नपुंसकस्य झलचः to bring in the नुँम्-आगम: in step 4?

5. Where does the term “अक्षि” come in the गीता (as part of a compound)?

6. From where does the अनुवृत्ति: of “नुँम्” come into 7-1-73 इकोऽचि विभक्तौ ?

7. On the सूत्रम् 7-1-73 इकोऽचि विभक्तौ the न्यास: commentary says “विभक्तौ” इति वचनात् “सर्वनामस्थाने” इति निवृत्तम्। What does this mean?

8. Which सूत्रम् was used to decide the placement of the नुँम्-आगम: in step 4?

Advanced question:

1. What is the ज्ञापक: (hint) given by पाणिनि: by using the term “अचि” in 7-1-73 इकोऽचि विभक्तौ ?

Today we will look at the form दिनाधिपतये from श्रीमद्वाल्मीकि-रामायणम्

नमः पूर्वाय गिरये पश्चिमायाद्रये नमः ।
ज्योतिर्गणानां पतये दिनाधिपतये नमः ।। ६-१०५-१६ ।।

Gita Press translation "Hail to (you in the form of ) the eastern mountain and hail to you to the western mountain. Hail to the lord of hosts of luminaries, the lord of the day. "

‘दिनाधिपति’ gets प्रातिपदिकसंज्ञा by 1-2-46 कृत्तद्धितसमासाश्च. The विवक्षा here is चतुर्थी-एकवचनम्. 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् mandates the प्रत्ययाः सुँ, औ, जस् etc. after the प्रातिपदिकम् ‘दिनाधिपति’.

(1) दिनाधिपति + ङे । By 1-4-8 पतिः समास एव ‘पति’ gets the घि-सञ्ज्ञा only when it occurs in a compound.

(2) दिनाधिपते + ङे । गुणादेशः by 7-3-111 घेर्ङिति. When a ङित् सुँप् affix follows, then an अङ्गम् having the घि-संज्ञा takes the गुण: substitution.

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

(4) दिनाधिपतये । अयादेशः to the एकारः by 6-1-78 एचोऽयवायावः

Questions:

1. What kind of सूत्रम् is 1-4-8 पतिः समास एव –
a) अपवाद: – Exception to another rule
b) अतिदेश: – Extension of another rule
c) विधि: – A rule which prescribes an operation
d) नियम: – A rule which restricts another rule

2. In the verse, we also have the word पतये which is not part of a compound. How can this form be justified using the rules of पाणिनि: ?

3. Where is the सूत्रम् 7-1-54 ह्रस्वनद्यापो नुट् used in this verse?

4. The सूत्रम् 6-1-78 एचोऽयवायावः is part of which अधिकार:?

5. Please do पदच्छेद: of “समास एव” and mention the relevant rules.

6. Which two words in the verse translate to “mountain” ?

7. Which परिभाषा-सूत्रम् did we use to decide to do the गुणादेश: only for the ending इकार: of the अङ्गम् in step 2?

8. Of the 21 सुँप्-प्रत्यया: how many are ङित् ?

Today we will look at the form सखायः from श्रीमद्भागवतम् SB 4-29-6

सखाय इन्द्रियगणा ज्ञानं कर्म च यत्कृतम् ।
सख्यस्तद्वृत्तयः प्राणः पञ्चवृत्तिर्यथोरगः ।। ४-२९-६ ।।

Gita Press translation " The (ten) Indriyas (the five senses of perception and the five organs of action), which bring about (all) knowledge and action, are the male companions (of Puranjani); their activities are her female companions and the vital air with its fivefold activity is referred to as a (five-hooded) serpent."

सखि gets प्रातिपदिकसंज्ञा by 1-2-45 अर्थवदधातुरप्रत्ययः प्रातिपदिकम्. The विवक्षा here is प्रथमा-बहुवचनम्. 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् mandates the प्रत्ययाः सुँ, औ, जस् etc. after the प्रातिपदिकम् “सखि”.

(1) सखि + जस् । जस् gets सर्वनामस्थान-सञ्ज्ञा by 1-1-43 सुडनपुंसकस्य . By 7-1-92 सख्युरसम्बुद्धौ , when following the word सखि that has the designation अङ्गम्, the non-vocative affixes that have the designation सर्वनामस्थानम् behave as if they have णकारः as an इत् letter.

(2) सखि + अस् । अनुबन्ध-लोपः by 1-3-7 चुटू and 1-3-9 तस्य लोपः.

(3) सखै + अस् । By 7-2-115 अचो ञ्णिति , the ending vowel of the अङ्गम् gets a वृद्धिः substitute, when followed by a प्रत्ययः that has ञकारः or a णकारः as an इत् letter.

(4) सखायस् । By 6-1-78 एचोऽयवायावः, ‘आय्’ comes as an आदेशः for ‘ऐ’.

(5) सखायः । Applying रुँत्व-विसर्गौ 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः.

Questions:

1. From where does the अनुवृत्ति: of “णित्” come into the सूत्रम् 7-1-92 सख्युरसम्बुद्धौ ?

2. Why wasn’t the सूत्रम् 6-1-87 आद्गुणः applied to do the सन्धि: between सखाय इन्द्रियगणा: ?

3. There is a word in this verse that is declined like नदी-शब्द: – which one is it?

4. Where is the सूत्रम् 6-1-87 आद्गुणः used in this verse?

5. Where is the प्रातिपदिकम् “सखि” used in the गीता (chapter 11)?

6. In the absence of 7-1-92 सख्युरसम्बुद्धौ , which सूत्रम् would have applied to give which (undesired) form?

7. Which word in the verse translates to “serpent”?

8. After step 2, why did 7-2-115 अचो ञ्णिति apply instead of 7-3-109 जसि च, even though 7-3-109 is a later rule (परम् कार्यम्) compared to 7-2-115?

Today we will look at the form तासाम् from भगवद्गीता Bg14-4

सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः |
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता || 14-4||

Gita Press translation "Of all embodied beings that appear in all the species of various kinds, O Arjuna, Prakriti or Nature is the conceiving Mother, while I am the seed-giving Father."

(1) तद् + आम् । तद् gets सर्वनाम-सञ्ज्ञा by 1-1-27 सर्वादीनि सर्वनामानि . The विवक्षा here is षष्ठी-बहुवचनम्. 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् mandates the प्रत्ययाः सुँ, औ, जस् etc. after the प्रातिपदिकम् “तद्” .

(2) त अ + आम । By 7-2-102 त्यदादीनामः , तद् gets the अकारादेशः.

(3) त + आम् । By 6-1-97 अतो गुणे the अकारः of त and the अकारादेशः is replaced by अ (पररूपम्) as एकादेशः.

(4) त आ + आम् । Since we are forming the रूपम् in the feminine, the टाप्-प्रत्ययः is ordained by 4-1-4 अजाद्यतष्टाप्‌ ।. Only आ remains after अनुबन्ध-लोपः.

(5) ता + आम् । त and आ give ता by 6-1-101 अकः सवर्णे दीर्घः .

(6) ता + सुँट् + आम् । By 7-1-52 आमि सर्वनाम्नः सुट्, the affix आम् prescribed to a pronoun, takes the augment सुँट् when the base (अङ्गम्) ends in अवर्ण: (short or long अ).

(7) ता + स् + आम् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः.

(8) तासाम्

Questions:

1. Which two rules (in addition to 1-3-9 तस्य लोपः) were used to do the अनुबन्ध-लोप: for the टाप्-प्रत्यय: in step 4?

2. Please list the four अधिकार-सूत्राणि which exert their influence on the सूत्रम् 4-1-4 अजाद्यतष्टाप्‌ ।

3. Where is the सूत्रम् 6-1-78 एचोऽयवायावः used in this verse?

4. Where is the सूत्रम् 7-1-94 ऋदुशनस्पुरुदंसोऽनेहसां च used?

5. When the प्रातिपदिकम् “तद्” is used, it’s a good habit to look for making a connection with the प्रातिपदिकम् “यद्” . The two words will have the same लिङ्गम्/वचनम् (because they refer to the same item) but their विभक्ति: may be different depending on the role in the sentence. Please spot the प्रातिपदिकम् “यद्” in this sentence. Which विभक्ति: does it have?

6. In the सूत्रम् 7-1-52 आमि सर्वनाम्नः सुट् , the term “आमि” is in सप्तमी which means (as per 1-1-66 तस्मिन्निति निर्दिष्टे पूर्वस्य ) that the operation should be performed on the preceding element. On the other hand सर्वनाम्नः is in पञ्चमी which means (as per 1-1-67 तस्मादित्युत्तरस्य) that the operation should be performed on the following element. What helped us resolve this conflict and make the decision that the पञ्चमी has a greater force (compared to the सप्तमी) and hence the operation should be done on “आम्” ?

7. In the masculine, the षष्ठी-बहुवचनम् of the प्रातिपदिकम् “तद्” is तेषाम् . Why did the सकार: (of the सुँट्-आगम:) change to a षकार: in this case, but not in the feminine form तासाम् ?

8. Which word in the verse translates to “O Arjuna”?

Today we will look at the form गौः from श्रीमद्भागवतम् SB 10-1-18

गौर्भूत्वाश्रुमुखी खिन्ना क्रन्दन्ती करुणं विभोः ।
उपस्थितान्तिके तस्मै व्यसनं स्वमवोचत । १०-१-१८।

Gita Press translation “Appearing as a disconsolate cow, its face wet with tears and piteously bellowing, she sought the presence of Brahma (the supreme ruler) and told him of her distress.”

‘गो ‘ gets प्रातिपदिकसंज्ञा by 1-2-45 अर्थवदधातुरप्रत्ययः प्रातिपदिकम्. The विवक्षा here is प्रथमा-एकवचनम्. 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् mandates the प्रत्ययाः सुँ, औ, जस् etc. after the प्रातिपदिकम् “गो”.

(1) गो + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। ‘सुँ’ gets सर्वनामस्थान-सञ्ज्ञा by 1-1-43 सुडनपुंसकस्य . By 7-1-90 गोतो णित्‌ – The सर्वनामस्थानम् affixes following the letter ‘ओ’ behave as if they have the letter ‘ण्’ as an indicatory letter.

(2) गौ + सुँ । By 7-2-115 अचो ञ्णिति , the ending vowel of the अङ्गम् gets a वृद्धिः substitute, when followed by a प्रत्ययः that has ञकारः or a णकारः as an इत्

(3) गौ + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः.

(4) गौः । Applying रुँत्व-विसर्गौ 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः.

Questions:

1. Under the सूत्रम् 7-1-90 गोतो णित्‌ there is a वार्त्तिकम् which says “ओतो णिद् इति वाच्यम्” – what does this mean?

2. There is another वार्त्तिकम् on the सूत्रम् 7-1-90 गोतो णित् which says “विहितविशेषणं च” – what does this mean?

3. Where is the सूत्रम् 6-1-110 ङसिङसोश्च used in this verse?

4. If पाणिनि: had not mentioned “अच:” in the सूत्रम् 7-2-115 अचो ञ्णिति , then how would it change the interpretation of this rule?

5. There is one सर्वनाम-शब्द: in the verse. Which one is that?

6. Which word in the verse translates to “piteously”?

7. From where does the अनुवृत्ति: of सर्वनाम-स्थानम् come into the सूत्रम् 1-1-43 सुडनपुंसकस्य ?

8. Where does the प्रातिपदिकम् “गो” come in Chapter 15 of the गीता ?

Today we will look at the form अदित्याम् from श्रीमद्वाल्मीकि-रामायणम्

अथ विष्णुर्महातेजा अदित्यां समजायत |
वामनं रूपमास्थाय वैरोचनिमुपागमत् || १-२९-१९||

Gita Press translation "Now the exceptionally glorious Lord Vishnu took His descent through Aditi and, assuming the form of the divine Dwarf, sought the presence of Bali (the son of Virocana, Prahlada's son)."

अदिति gets प्रातिपदिकसंज्ञा by 1-2-45 अर्थवदधातुरप्रत्ययः प्रातिपदिकम्. The विवक्षा here is सप्तमी-एकवचनम्. 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् mandates the प्रत्ययाः सुँ, औ, जस् etc. after the स्रीलिङ्ग-प्रातिपदिकम् “अदिति”.

(1) अदिति + ङि । By 1-4-6 ङिति ह्रस्वश्च, अदिति optionally gets the नदी-सञ्ज्ञा, since it is followed by a ङित् affix.

(2) अदिति + इ । The ङकार: gets इत्-सञ्ज्ञा by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः causes it to disappear.

(3) अदिति + आम् । By 7-3-117 इदुद्भ्याम् , the affix ङि, following a term having the नदी-सञ्ज्ञा and ending in short इ or short उ, gets आम् as its replacement.

(4) अदिति + आट् आम् । By 7-3-112 आण्नद्याः , the ङित् affixes that follow an अङ्गम् ending in a term having the नदी-सञ्ज्ञा, get the आट् augment.

(5) अदिति + आ आम् । टकार-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः.

(6) अदिति + आम् । By 6-1-90 आटश्च, वृद्धिः letter is a single replacement when आट् is followed by a vowel.

(7) अदित्याम् । By 6-1-77 इको यणचि.

Questions:

1. By the सूत्रम् 1-4-6 ङिति ह्रस्वश्च , the term “अदिति” optionally got the नदी-सञ्ज्ञा . In the absence of the नदी-सञ्ज्ञा what would have been the optional final form in this example?

2. Can there be a case where a term has the घि-सञ्ज्ञा and the नदी-सञ्ज्ञा at the same time?

3. Why is 7-3-117 इदुद्भ्याम् required (in step 3)? Could we not have just used the prior rule 7-3-116 ङेराम्नद्याम्नीभ्यः since “अदिति” has the नदी-सञ्ज्ञा in this case?

4. Why didn’t 7-1-54 ह्रस्वनद्यापो नुट् apply after step 3?

5. Why didn’t 7-1-54 ह्रस्वनद्यापो नुट् apply after step 6?

6. From where does the अनु्वृत्ति: of “वृद्धि:” come in to the सूत्रम् 6-1-90 आटश्च ?

7. Where does the word “आस्थाय” come in the गीता ?

8. Why didn’t 6-1-77 इको यणचि apply in step 3 itself?

Today we will look at the form सखायम् from श्रीमद्भागवतम् SB 8-11-13

सखायं पतितं दृष्ट्वा जम्भो बलिसखः सुहृत् ।
अभ्ययात् सौहृदं सख्युर्हतस्यापि समाचरन् ।। ८-११-१३ ।।

Gita Press translation "Finding his friend (Bali) fallen (in battle), the demon Jambha, a (great) friend and well-wisher of Bali, assailed Indra, (thus) rendering good offices even to his fallen friend."

सखि gets प्रातिपदिकसंज्ञा by 1-2-45 अर्थवदधातुरप्रत्ययः प्रातिपदिकम्. The विवक्षा here is द्वितीया-एकवचनम्. 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् mandates the प्रत्ययाः सुँ, औ, जस् etc. after the प्रातिपदिकम् “सखि”.

(1) सखि + अम् । अम् gets सर्वनामस्थान-सञ्ज्ञा by 1-1-43 सुडनपुंसकस्य . By 7-1-92 सख्युरसम्बुद्धौ , when following the word सखि that has the designation अङ्गम्, the non-vocative affixes that have the designation सर्वनामस्थानम् behave as if they have णकारः as an इत् .

(2) सखै + अम् । By 7-2-115 अचो ञ्णिति , the ending vowel of the अङ्गम् gets a वृद्धिः substitute, when followed by a प्रत्ययः that has ञकारः or a णकारः as an इत् .

(3) सखायम् । By 6-1-78 एचोऽयवायावः, ‘आय्’ comes as an आदेशः for ‘ऐ’.

Questions:

1. Where is the सूत्रम् 6-1-112 ख्यत्यात्‌ परस्य used in this verse?

2. As we have seen in previous examples, the त्वा-प्रत्यय: is used when we have the same doer doing two actions. The verbal root in the earlier action takes the त्वा-प्रत्यय: . (The सूत्रम् is 3-4-21 समानकर्तृकयोः पूर्वकाले ।) In this verse we have the word दृष्ट्वा which comes from the धातु: “दृश्” . Who is the doer of this action? Which word in the verse gives us the second (later) action?

3. Why didn’t 6-1-107 अमि पूर्वः apply (instead of 7-2-115 अचो ञ्णिति) after step 1? Why didn’t it apply (instead of 6-1-78 एचोऽयवायावः) after step 2?

4. Where does पाणिनि: define the term “सम्बुद्धि:” ?

5. Which word in the verse translates to “well-wisher” ? Where is this प्रातिपदिकम् used in the गीता ?

6. In the declension table, in which of the 21 (7 x 3) places does सखि-शब्द: differ from हरि-शब्द:?

7. We have studied a सूत्रम् which is an अपवाद: for 6-1-78 एचोऽयवायावः . Which one is that?

8. In the commentary on 7-1-92 सख्युरसम्बुद्धौ the काशिका says “असम्बुद्धौ इति किम्? हे सखे। ” Please explain what this means.

9. Besides the सूत्रम् 7-1-92 सख्युरसम्बुद्धौ , there is another सूत्रम् (which we have studied) where पाणिनि: specifically mentions the प्रातिपदिकम् “सखि” . Which one is that?