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

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?

Today we will look at the form अगस्त्यभ्रातरम् from श्रीमद्वाल्मीकि-रामायणम्
प्रविश्य तु महारण्यं रामो राजीवलोचनः ।
विराधं राक्षसं हत्वा शरभङ्गं ददर्श ह ।। १-१-४१ ।।
सुतीक्ष्णं चाप्यगस्त्यं च अगस्त्यभ्रातरं तथा |१-१-४२, first half ।

Gita Press translation "Entering the great forest (of Dandaka) and having dispatched the ogre Viradha, the lotus-eyed Rama saw one after another the sages Sarabhanga and Sutiksna as well as Agatsya and his brother (Idhmavahana)."

अगस्त्यभ्रातृ (अगस्त्य + भ्रातृ) gets प्रातिपदिकसंज्ञा by 1-2-46 कृत्तद्धितसमासाश्च. The विवक्षा here is द्वितीया-एकवचनम्. 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् mandates the प्रत्ययाः सुँ, औ, जस् etc. after the प्रातिपदिकम् “अगस्त्यभ्रातृ”.

(1) अगस्त्यभ्रातृ + अम् ।

(2) अगस्त्यभ्रात् अर् + अम् । by 7-3-110 ऋतो ङिसर्वनामस्थानयोः, ऋत् (short ऋ) ending अङ्गम् gets a गुणः replacement, when followed by the affix ङि or an affix with the designation सर्वनामस्थानम्. By 1-1-51 उरण् रपरः the ‘अ’ which is the गुण-आदेशः for ऋ, is followed by रेफः (र्)।

(3) अगस्त्यभ्रातरम्

Questions:

1. Why didn’t 6-1-107 अमि पूर्वः apply in step 2 instead of 7-3-110 ऋतो ङिसर्वनामस्थानयोः ?

2. By which सूत्रम् did the अम्-प्रत्यय: get the designation of सर्वनामस्थानम् (which is required for 7-3-110 to apply) ?

3. The द्वितीया-एकवचनम् of the प्रातिपदिकम् “स्वसृ” (meaning “sister”) is स्वसारम् . Why do we get a दीर्घ: (आकार:) in that case but not in the case of भ्रातरम् ?

4. Consider the सन्धि-कार्यम् between रामस् + राजीवलोचन: = रामर् + राजीवलोचन: (by 8-2-66 ससजुषो रुः, 1-3-2 उपदेशेऽजनुनासिक इत् ) . At this stage why doesn’t 8-3-14 रो रि apply instead of 6-1-114 हशि च ?

5. As we have seen in previous examples, the क्त्वा-प्रत्यय: is used when we have the same doer doing two actions. The verbal root in the earlier action takes the क्त्वा-प्रत्यय: . (The सूत्रम् is 3-4-21 समानकर्तृकयोः पूर्वकाले । If there is a compound formation (as in प्रविश्य) then the क्त्वा-प्रत्यय: is replaced by ल्यप् as per 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्‌ ) . In the commentary on 3-4-21 the काशिका says द्विवचनमतन्त्रम् । and gives the example स्नात्वा पीत्वा भुक्त्वा व्रजति । Please explain what this means and how it applies to the present verse.

6. From which सूत्रम् does the अनुवृत्ति: of “गुण:” come into 7-3-110 ऋतो ङिसर्वनामस्थानयोः ?

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

8. In the सूत्रम् 7-3-110 ऋतो ङिसर्वनामस्थानयोः which is the विभक्ति: (पञ्चमी अथवा षष्ठी ?) in the term ऋत: ? Which is the विभक्ति: (षष्ठी अथवा सप्तमी ?) in the term ङिसर्वनामस्थानयोः ?

9. Can you spot a place in the verse where सन्धि-कार्यम् has not been done? What could be the reason for this?

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

ततः सुग्रीवसहितो गत्वा तीरं महोदधेः |
समुद्रं क्षोभयामास शरैरादित्यसंनिभैः || १-१-७९||

Gita Press translation “Moving to the shore of the (Indian) ocean (in the extreme south), accompanied by Sugriva, Sri Rama then shook the ocean to its lowest depths (in Patala, the nethermost subterranean plane) by his arrows glorious as the sun (on the latter refusing to allow passage to the army of monkeys, that sought to march across it in order to reach Lanka in their bid to recover Sita.)”

महोदधि (महा + उदधि) gets प्रातिपदिकसंज्ञा by 1-2-46 कृत्तद्धितसमासाश्च. The विवक्षा here is षष्ठी-एकवचनम्. 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् mandates the प्रत्ययाः सुँ, औ, जस् etc. after the प्रातिपदिकम् “महोदधि”.

(1) महोदधि + ङस् । ‘महोदधि’ gets the घि-सञ्ज्ञा by 1-4-7 शेषो घ्यसखि ।

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

(3) महोदध् ए + अस् । 7-3-111 घेर्ङिति , when a ङित् सुँप् affix follows, then an अङ्गम् having the घि-संज्ञा takes the गुण: substitution. Note: By 1-1-52 अलोऽन्त्यस्य the गुण: substitution will take place for the ending letter of the अङ्गम् (in this case इ is substituted by ए).

(4) महोदधेस् । By 6-1-110 ङसिङसोश्च , In place of a preceding एङ् (ए, ओ) letter and the following short अ of the affix ङसिँ or ङस्, there is a single substitute of the former (एङ् letter.)

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

Questions:

1. 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 गत्वा which comes from the धातु: “गम्” . Who is the doer of this action? Which word in the verse gives us the second (later) action?

2. What does शेष: refer to in the सूत्रम् 1-4-7 शेषो घ्यसखि ? The answer is given in the काशिका as follows – कश्च शेषः? ह्रस्वम् इवर्णोवर्णान्तं यन् न स्त्र्याख्यम्, स्त्र्याख्यं च यन् न नदीसंज्ञकं, स शेषः। Please explain.

3. In the declension table of an इकारान्त-पुंलिङ्ग-शब्द: (like “महोदधि”) which of the 21 (7×3) places are affected by the घि-सञ्ज्ञा?

4. Which other विभक्ति:/वचनम् of “महोदधि” will give the same form महोदधे: ?

5. From where does the अनुवृत्ति: of “पूर्व:” come into 6-1-110 ङसिङसोश्च ?

6. The सूत्रम् 7-3-111 घेर्ङिति is required in the सूत्रम् 7-3-111 घेर्ङिति itself. How is that?

7. In the commentary on the सूत्रम् 6-1-110 ङसिङसोश्च , the काशिका says अपदान्तार्थः आरम्भः। Please explain what this means.

8. Where is the सूत्रम् 7-1-9 अतो भिस ऐस् used in this verse?

Today we will look at the formation of मौनम् used in श्रीमद्भागवतम् SB 3-31-33

सत्यं शौचं दया मौनं बुद्धिः श्रीर्ह्रीर्यशः क्षमा ।
शमो दमो भगश्चेति यत्सङ्गाद्याति सङ्क्षयम् ।।

Gita Press translation “by whose company truthfulness, purity, compassion, control over the tongue, wisdom, prosperity, modesty, fair name, forbearance, control of mind and the senses and good fortune are blotted out of existence.”

मौन 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 मौन

(1) मौन + सुँ ।

(2) मौन + अम् । 7-1-24 अतोऽम् replaces सुँ with अम्

(3) मौनम् । 6-1-107 अमि पूर्वः gives पूर्वरूपम् as एकादेशः

Questions:

1. What is the पदच्छेदः in भगश्चेति ? Please mention the relevant rules.

2. मौनम् could also be द्वितीया-एकवचनम्. What hints does this verse provide to help us determine the विभक्तिः ?

3. Where is the सूत्रम् 8-3-35 शर्परे विसर्जनीयः used in this verse? Where is 6-1-114 हशि च used?

4. There are nine स्त्रीलिङ्ग-प्रातिपदिकानि which end in ईकार: but unlike the नदी-शब्द: there is no सुँलोप: in the प्रथमा-एकवचनम् (6-1-68 हल्ङ्याब्भ्यो दीर्घात्‌ सुतिस्यपृक्तं हल् does not apply.) Two of those nine words are in this verse. Which are they?

5. Where does मौनम् come in the गीता?

6. In the absence of 7-1-24 अतोऽम् which सूत्रम् would have applied in step 2 to give which (undesired) form?

7. In the absence of 6-1-107 अमि पूर्वः which सूत्रम् would have applied in step 3 to give which (undesired) form?

8. Which word in the verse translates to “good fortune”?

9. In the वृत्ति: for the सूत्रम् 7-1-24 अतोऽम् , the term “अत:” is interpreted as “अदन्तात् अङ्गात्” . Please explain the basis for this interpretation.

Today we will look at the form ऋषय: from श्रीमद्वाल्मीकि-रामायणम्

ऋषयोऽभ्यागमन्सर्वे वधायासुररक्षसाम् ।। १-१-४४।। – First half

Gita Press translation “All the seers(dwelling in the forest) called (on him) with a request to make short work of the demons and ogres (haunting the forest).”

ऋषि 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 “ऋषि”.

(1) ऋषि + जस् ।

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

(3) ऋषे + अस् । 7-3-109 जसि च , when the affix जस् follows, there is a गुण: substitute for the (ending letter of) of an अङ्गम् ending in a short vowel. (‘इ’ is substituted by ‘ए’)

(4) ऋषय् + अस् । 6-1-78 एचोऽयवायावः ।

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

Questions:

1. Which entire सूत्रम् comes as अनुवृत्ति: into 7-3-109 जसि च ?

2. Please do पदच्छेद: of ऋषयोऽभ्यागमन् and mention the relevant rules.

3. Where does the word ऋषय: come in the गीता ?

4. As per the सूत्रम् 1-1-2 अदेङ् गुणः , the three letters अकार:, एकार: and ओकार: get the गुण-सञ्ज्ञा . Which सूत्रम् helped us in choosing the एकार: (and not अकार: or ओकार:) as the proper substitute for the इकार: in step 3?

5. In step 4, why doesn’t the ending यकार: of the अय्-आदेश: get the इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् (and be subject to लोप: by 1-3-9 तस्य लोपः)?

6. Where is the सूत्रम् 7-1-17 जसः शी used in this verse?

7. Which (compound) word in the verse translates to “of the demons and ogres”?

8. Under the सूत्रम् 7-3-109 जसि च , the काशिका gives the following examples – अग्नयः। वायवः। पटवः। धेनवः। बुद्धयः। Please give the प्रातिपदिकम् in each one of these.

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

सीताप्यनुगता रामं शशिनं रोहिणी यथा ।
पौरैरनुगतो दूरं पित्रा दशरथेन च ।। १-१-२८ ।।

Gita Press translation “Sita also accompanied Sri Rama as Rohini (the spouse of the moon-god also a constellation of that name,) follows the moon-god. Nay, he was followed afar by the citizens (of Ayodhya) as well as by his (aged) father, Dasaratha.”

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

(1) पितृ + टा ।

(2) पित् ऋ + आ । The टकार: gets इत्-सञ्ज्ञा by 1-3-7 चुटू and 1-3-9 तस्य लोपः causes it to disappear.

(3) पित्रा (पित् र् + आ) । By 6-1-77 इको यणचि

Questions:

1. Please do पदच्छेद: of सीताप्यनुगता।

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

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

4. The declension of पितृ-शब्द: is exactly like that of मातृ-शब्द: except in one place. Which one is different? Which सूत्रम् causes the difference?

5. The सूत्रम् 6-1-77 इको यणचि is part of which अधिकार:?

6. Where is the प्रातिपदिकम् “पितृ” used in the first chapter of the गीता ?

7. The word पित्रा is in समानाधिकरणम् with another word in the verse. (समानाधिकरणम् means that the two words have the same (समानम्) locus (अधिकरणम्) . They refer to the same item so they will generally have the same gender/number/case). Which is that other word in this verse?

8. What does “तस्य” refer to in the सूत्रम् 1-3-9 तस्य लोपः ?

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

जनकस्य कुले जाता देवमायेव निर्मिता ।
सर्वलक्षणसम्पन्ना नारीणामुत्तमा वधूः ।। १-१-२७ ।।

Gita Press translation “who (though not born in the ordinary way from a mother’s womb) was (taken as) descended in the line of Janaka (a king of Mithila, Siradhwaja by name, Janaka being his family title), was endowed with all auspicious marks (on her person) and was a (veritable) jewel among women and who looked like the Lord’s own wonderful potency manifested by the Lord Himself.”

वधू 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 “वधू”.

(1) वधू + सुँ ।

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

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

Questions:

1. Why did 6-1-68 हल्ङ्याब्भ्यो दीर्घात्‌ सुतिस्यपृक्तं हल् not apply in this example?

2. Where is the सूत्रम् 6-1-87 आद्गुणः used in this verse? Where is 7-1-12 टाङसिङसामिनात्स्याः used?

3. By which सूत्रम् did the नुँट्-आगम: come in the word नारीणाम्?

4. Why has पाणिनि: used the word “अर्थवद्” in the सूत्रम् 1-2-45 अर्थवदधातुरप्रत्ययः प्रातिपदिकम् ? In answer to this the तत्त्वबोधिनी commentary says “अर्थवदिति किम्?। “धनं” “वन”मित्यादौ प्रतिवर्णं संज्ञा मा भूत्।” Please explain what this means.

5. How many possibilities of विभक्ति:/वचनम् are there in the word कुले? Which one of them is used in this verse?

6. Where does the word नारीणाम् come in the गीता?

7. List three rules that we have studied so far that apply to a “रुँ” and not to an ordinary रेफ: .

8. In the सूत्रम् 8-3-15 खरवसानयोर्विसर्जनीयः is खरवसानयोः a षष्ठी-द्विवचनम् or सप्तमी-द्विवचनम्?

Today we will look at the form पितुः from श्रीमद्वाल्मीकि-रामायणम्।

स जगाम वनं वीरः प्रतिज्ञामनुपालयन् |
पितुर्वचननिर्देशात्कैकेय्याः प्रियकारणात् || १-१-२४||

Gita Press translation “In obedience to his father’s command in the form of the boon (granted by him in favour of Kaikeyī) and with a view to pleasing Kaikeyī (his stepmother), the heroic Rāma retired to the woods in order to implement the pledge (of his father).”

‘पितृ’ gets प्रातिपदिकसंज्ञा by 1-2-45 अर्थवदधातुरप्रत्ययः प्रातिपदिकम्. The विवक्षा is षष्ठी-एकवचनम्.

(1) पितृ + ङस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(2) पित् ऋ + अस् । The letter ‘ङ्’ gets इत्-सञ्ज्ञा by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः causes it to disappear. Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘स्’ of the affix ‘ङस्’ from getting the इत्-सञ्ज्ञा।

(3) पित् उ + स् । By 6-1-111 ऋत उत्‌ – The short ‘उ’ shall be a single substitute in the place of the short ‘ऋ’ and the following short ‘अ’ of the affixes ‘ङसिँ’ or ‘ङस्’।

(4) पित् उर् + स् । By 1-1-51 उरण् रपरः – In the place of the ऋवर्ण: (letter ‘ऋ’ or ‘ॠ’) if an अण् letter (‘अ’, ‘इ’, ‘उ’) comes as a substitute, it is always followed by a ‘रँ’ letter. Note: ‘पित् उर् + स्’ has the पद-सञ्ज्ञा by 1-4-14 सुप्तिङन्तं पदम्।

(5) पित् उर् । By 8-2-23 संयोगान्तस्य लोपः along with 8-2-24 रात् सस्य – following a रेफः, the लोपः elision ordained for the last member of a संयोगः, happens only for the letter ‘स्’।

(6) पितु: । By 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. Which other विभक्ति: of पितृ-शब्द: gives the same form पितु:?

2. The सूत्रम् 6-1-111 ऋत उत्‌ is the last सूत्रम् in which अधिकार:?

3. In the commentary on the सूत्रम् 8-2-24 रात्‌ सस्य the कशिका says ‘सिद्धे सत्यारम्भो नियमार्थः, रात् सस्यैव लोपो भवति, नान्यस्य’ Please explain what this means.

4. The पदच्छेद: of 1-1-51 उरण् रपरः is उ: + अण् + रपर: . What is the प्रातिपदिकम् used to get the पदम् ‘उ:’ ?

5. The सूत्रम् 8-2-24 रात्‌ सस्य belongs to which अधिकार: ?

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

7. Which word from the श्लोक: translates to ‘pledge’?

8. Do पदच्छेद: of ‘स जगाम’। Please mention the relevant rules.

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

विष्णुना सदृशो वीर्ये सोमवत्प्रियदर्शनः |
कालाग्निसदृशः क्रोधे क्षमया पृथिवीसमः || १-१-१७||

Gita Press translation “He is a replica of Lord Visnu in prowess and is pleasing of aspect as the moon. In (show of) anger he resembles the destructive fire at the end of creation and is a counterpart of Mother earth in forbearance.”

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

(1) विष्णु + टा ।

(2) विष्णु + आ । ट् gets इत्-सञ्ज्ञा by 1-3-7 चुटू and 1-3-9 तस्य लोपः causes it to disappear.

(3) विष्णुना । The affix आङ् is replaced by ना by 7-3-120 आङो नाऽस्त्रियाम् . (आङ् is an ancient name for the (instrumental singular) affix टा.) Please see question 2.

Questions:

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

2. The अङ्गम् should have which सञ्ज्ञा in order for 7-3-120 आङो नाऽस्त्रियाम् to apply in step 3? By which सूत्रम् does “विष्णु” get this सञ्ज्ञा ?

3. What would have been the problem if पाणिनि: had not said “अस्त्रियाम्” in the सूत्रम् 7-3-120 आङो नाऽस्त्रियाम् ? The काशिका-वृत्ति: says “अस्त्रियाम् इति किम्? कृत्या। धेन्वा।” Please explain what this means.

4. Why did the नकार: in विष्णुना not change to णकार: even though there is a षकार: present in the same पदम् prior to the नकार:? Which intervening letter blocked the change?

5. What is the purpose of having the टकार: as an इत् in the टा-प्रत्यय: ? The तत्त्वबोधिनी commentary says “टाटकारस्तु ’टाङसिङसां’ , ’द्वितीयाटौस्वेनः” इति विशेषणार्थः।’ Please explain what this means.

6. Where is the सूत्रम् 7-3-120 आङो नाऽस्त्रियाम् used in the 18th Chapter of the गीता ? (Search for “ना”)

7. The सूत्रम् 1-3-7 चुटू is of which of the following types:
a) अपवाद-सूत्रम् – A rule which is an exception to another rule
b) विधि-सूत्रम् – A rule which prescribes an operation
c) निषेध-सूत्रम् – A rule which negates another rule
d) सञ्ज्ञा-सूत्रम् – A rule which defines a technical term

8. The सूत्रम् 7-3-120 आङो नाऽस्त्रियाम् is of which type (among the ones mentioned above)?

9. Which word in the श्लोक: translates to the word “replica”?

10. The सूत्रम् 7-3-120 आङो नाऽस्त्रियाम् belongs to which अधिकार:?

Today we will look at the formation of राज्येन in श्रीमद्भगवद्गीता BG 1-32

न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च |
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ।।

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

(1) राज्य + टा

(2) राज्य + इन । 7-1-12 टाङसिङसामिनात्स्याः replaces टा with इन

(3) राज्येन । 6-1-87 आद्गुणः gives ए as एकादेशः to अ and इ

Questions

1. How do we know that टा should be replaced by इन and not by either आत् or स्य?

2. Why did the नकार: in राज्येन not change to णकार: even though there is a रेफ: present in the same पदम् prior to the नकार:? Which intervening letter blocked the change?

3. Where is 7-1-24 अतोऽम् used in this verse?

4. Where is 7-1-20 जश्शसोः शिः used in this verse?

5. Where is 6-1-69 एङ्ह्रस्वात्‌ सम्बुद्धेः used in this verse?

6. The वृत्ति: for 7-1-12 टाङसिङसामिनात्स्याः says “अदन्ताट्टादीनामिनादयः स्युः।” From which सूत्रम् do we get the term “अदन्त्तात्”?

7. From where does the अनुवृत्ति: of अचि come into 6-1-87 आद्गुणः ?

8. Which सूत्रम् defines the term “गुण” ?

9. There are three अधिकार-सूत्राणि which exert their influence on 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् . Which are the three?

10. Which of the following best describes an अधिकार-सूत्रम् ?
a) A rule forming an exception to the general rule
b) A governing rule consisting of a word or words which follows or is taken as understood in every following rule up to a particular limit.
c) A rule which extends the application of another rule.
d) A rule which defines a technical term