Today we will look at the form रमन्ति 3Ap-लँट् from श्रीमद्भगवद्गीता Bg10-9
मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् |
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च || १०-९ ||
Gita Press translation “With their minds fixed on Me, and their lives surrendered to Me, conversing and enlightening one another about My glories, My devotees ever remain contended and so take delight in me.”
रमन्ति is derived from the धातुः √रम् (भ्वादि-गणः, रमँ क्रीडायाम् | धातु-पाठः #१.९८९)
Note: Some editions of the धातु-पाठ: have this धातु: listed as रमुँ क्रीडायाम् instead of रमँ क्रीडायाम्।
The विवक्षा is वर्तमान-काले, कर्तरि प्रयोग:, प्रथम-पुरुषः, बहुवचनम् ।
In the धातु-पाठः, √रम् has one इत् letter which is the अकार: (or according to some – उकार:) following the मकार:। This इत् letter has a अनुदात्त-स्वर:। Therefore, as per the सूत्रम् 1-3-12 अनुदात्तङित आत्मनेपदम्, √रम् should only take आत्मनेपद-प्रत्ययाः। But in the present case, we see that a परस्मैपद-प्रत्यय: “झि” has been used. It is not that uncommon in literature to find situations like these where a परस्मैपद-प्रत्यय: has been used in spite of the fact that, as per grammar rules, a आत्मनेपद-प्रत्यय: is called for (or vice-versa.) See advanced question.
So 1-3-78 शेषात् कर्तरि परस्मैपदम् has been applied, ignoring 1-3-12 अनुदात्तङित आत्मनेपदम्।
Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्यय: will be “झि”।
(1) रम् + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.
(2) रम् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
(3) रम् + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झि” as the substitute for the लकारः। “झि” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।
(4) रम् + शप् + झि । By 3-1-68 कर्तरि शप्, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. The शप्-प्रत्यय: which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।
(5) रम् + अ + झि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः ।
(6) रम + अन्त् इ । By 7-1-3 झोऽन्तः -“अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।
(7) रमन्ति । By 6-1-97 अतो गुणे – In the place of the letter अ which not at the end of a पदम्, and the following गुण: letter, there is single substitute of the latter (the गुण: letter.)
Questions:
1. Where else (besides in रमन्ति) has the झि-प्रत्यय: been used in this verse?
2. Can you spot a नुँम्-आगम: in the verse?
3. Where is the अस्मद्-प्रातिपदिकम् used in the second line? Is that an alternate form possible?
4. The लँट्-प्रत्यय: has:
a) The आर्धधातुक-सञ्ज्ञा
b) The कृत्-सञ्ज्ञा
c) Both the आर्धधातुक-सञ्ज्ञा and the कृत्-सञ्ज्ञा
d) Neither the आर्धधातुक-सञ्ज्ञा nor the कृत्-सञ्ज्ञा
5. Which term used in the second line of the verse has the अव्यय-सञ्ज्ञा?
6. How would you say this in Sanskrit?
“The mind becomes pure by austerity.” Use the adjective प्रातिपदिकम् “शुद्ध” for “pure” and the neuter प्रातिपदिकम् “तपस्” for “austerity.”
7. How would you say this in Sanskrit?
“My father reads the गीता everyday.” Use the धातु: “पठ्” (पठँ व्यक्तायां वाचि १. ३८१) for “to read” and “प्रतिदिनम्” for “everyday.”
Advanced question:
1. There is a धातु: “चक्ष्” (चक्षिँङ् व्यक्तायां वाचि। अयं दर्शनेऽपि २. ७)। The इकार: in चक्षिँङ् is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत् and the ङकार: is an इत् by 1-3-3 हलन्त्यम्। The इकार: has a अनुदात्त-स्वर: on it.
There was no need for having ङकार: as an इत् because the इकार: (which has a अनुदात्त-स्वर:) alone was enough to apply the सूत्रम् 1-3-12 अनुदात्तङित आत्मनेपदम्। The reason for having the ङकार: as an इत् is given as follows – अनुदात्तेत्त्वप्रयुक्तमात्मनेपदमनित्यम् इति ज्ञापनार्थ:। Please explain how this is used to justify usages like रमन्ति।
Easy questions:
1. Please do पदच्छेद: of कथयन्तश्च and mention the relevant rules.
2. Where has the सूत्रम् 8-3-22 हलि सर्वेषाम् been used?
Questions:
1. Where else (besides in रमन्ति) has the झि-प्रत्यय: been used in this verse?
Answer: the झि-प्रत्यय: been used in तुष्यन्ति, धातुः “तुष्”, लँट्, प्रथम-पुरुषः, बहुवचनम् ।
2. Can you spot a नुँम्-आगम: in the verse?
Answer: In बोधयन्तः (प्रातिपदिकम् “बोधयत्”, प्रथमा-बहुवचनम्) and कथयन्तः (प्रातिपदिकम् “कथयत्”, प्रथमा-बहुवचनम्)।
कथयत् + जस् । By 4-1-2 स्वौजसमौट्छष्टा…। “कथयत्” ends in the शतृँ-प्रत्ययः, thus it is an उगित् (since the ऋकार: in शतृँ is an इत्)।
कथय नुँम् त् + जस् । By 7-1-70 उगिदचां सर्वनामस्थानेऽधातोः, a non-verbal base with an उक् (उ, ऋ, ऌ) as a marker takes the नुँम् augment when followed by a सर्वनामस्थानम् affix.
कथयन्त् + अस् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-7 चुटू and 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of जस् from getting इत्-सञ्ज्ञा ।
कथयन्तः। Applying रुँत्व-विसर्गौ – 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।
Similarly for बोधयन्तः।
3. Where is the अस्मद्-प्रातिपदिकम् used in the second line? Is that an alternate form possible?
Answer: माम्।
Alternate form मा is possible. As per 8-1-23 त्वामौ द्वितीयायाः, the प्रातिपदिके युष्मद् and अस्मद् along with a singular affix of the second case, get त्वा and मा as replacements respectively when the two conditions mentioned below are satisfied.
1. There is a पदम् in the same sentence preceding युष्मद्/अस्मद्।
2. युष्मद्/अस्मद् is not at the beginning of a metrical पाद:।
The above two conditions are satisfied in the present example.
4. The लँट्-प्रत्यय: has:
a) The आर्धधातुक-सञ्ज्ञा
b) The कृत्-सञ्ज्ञा
c) Both the आर्धधातुक-सञ्ज्ञा and the कृत्-सञ्ज्ञा
d) Neither the आर्धधातुक-सञ्ज्ञा nor the कृत्-सञ्ज्ञा
Answer: c) Both the आर्धधातुक-सञ्ज्ञा and the कृत्-सञ्ज्ञा।
According to 3-1-93 कृदतिङ् – In the धात्वधिकारः starting with 3-1-91 धातोः, all the affixes other than the तिङ् affixes get the designation कृत्। लँट् is prescribed by 3-2-123 वर्तमाने लट् which comes under this धात्वधिकारः। लँट् is not a तिङ्-प्रत्यय:। Therefore it gets the कृत्-सञ्ज्ञा।
लँट् does not get सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्, because it is neither a तिङ्-प्रत्ययः nor does it have शकारः as an इत्। Hence it gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।
5. Which term used in the second line of the verse has the अव्यय-सञ्ज्ञा?
Answer: च is the first member of the चादि-गणः (1-4-57 चादयोऽसत्त्वे)। Since 1-4-57 चादयोऽसत्त्वे comes under the अधिकारः of 1-4-56 प्राग्रीश्वरान्निपाताः, च gets the निपात-सञ्ज्ञा। As a निपात:, च gets the अव्यय-सञ्ज्ञा by 1-1-37 स्वरादिनिपातम् अव्ययम् ।
6. How would you say this in Sanskrit?
“The mind becomes pure by austerity.” Use the adjective प्रातिपदिकम् “शुद्ध” for “pure” and the neuter प्रातिपदिकम् “तपस्” for “austerity.”
Answer: तपसा मनः शुद्धम् भवति = तपसा मनः शुद्धं भवति।
7. How would you say this in Sanskrit?
“My father reads the गीता everyday.” Use the धातु: “पठ्” (पठँ व्यक्तायां वाचि १. ३८१) for “to read” and “प्रतिदिनम्” for “everyday.”
Answer: मम पिता गीताम् प्रतिदिनम् पठति = मम पिता गीतां प्रतिदिनं पठति।
Advanced question:
1. There is a धातु: “चक्ष्” (चक्षिँङ् व्यक्तायां वाचि। अयं दर्शनेऽपि २. ७)। The इकार: in चक्षिँङ् is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत् and the ङकार: is an इत् by 1-3-3 हलन्त्यम्। The इकार: has a अनुदात्त-स्वर: on it.
There was no need for having ङकार: as an इत् because the इकार: (which has a अनुदात्त-स्वर:) alone was enough to apply the सूत्रम् 1-3-12 अनुदात्तङित आत्मनेपदम्। The reason for having the ङकार: as an इत् is given as follows – अनुदात्तेत्त्वप्रयुक्तमात्मनेपदमनित्यम् इति ज्ञापनार्थ:। Please explain how this is used to justify usages like रमन्ति।
Answer: In the धातुः “चक्षिँङ्”, the इकारः is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत्। This इकारः has अनुदात्त-स्वरः। Therefore the सूत्रम् 1-3-12 अनुदात्तङित आत्मनेपदम् applies to the धातुः “चक्षिँङ्”। Hence “चक्षिँङ्” will take only आत्मनेपद-प्रत्ययाः।
Then why has पाणिनिः added ङकारः as an इत् in “चक्षिँङ्”? It is to guarantee the application of 1-3-12 अनुदात्तङित आत्मनेपदम्। This implies that having a अनुदात्त-इत् in a धातुः does not guarantee the application of 1-3-12.
Thus the ङकारः is ज्ञापनार्थः (serves as an indication) to show that आत्मनेपदम् which is अनुदात्तेत्त्वप्रयुक्तम् (coming as a result of the धातुः having the अनुदात्त-इत्) is अनित्यम् (not guaranteed.)
In the present example, we have the धातुः √रम् (भ्वादि-गणः, रमँ क्रीडायाम्) which has a अनुदात्त-इत्। Though 1-3-12 should have applied, it was bypassed. This can be justified based on the ज्ञापकः mentioned above.
Easy questions:
1. Please do पदच्छेद: of कथयन्तश्च and mention the relevant rules.
Answer: The पदच्छेदः is कथयन्तः, च|
कथयन्तस् + च
कथयन्त र् + च | by 8-2-66 ससजुषो रुः, 1-3-2 उपदेशेऽजनुनासिक इत्
कथयन्तः + च | by 8-3-15 खरवसानयोर्विसर्जनीयः |
कथयन्तस् + च | by 8-3-34 विसर्जनीयस्य सः |
कथयन्तश्च | by 8-4-40 स्तोः श्चुना श्चुः |
2. Where has the सूत्रम् 8-3-22 हलि सर्वेषाम् been used?
Answer:8-3-22 हलि सर्वेषाम् is used in मद्गतप्राणाः + बोधयन्तः।
मद्गतप्राणास् + बोधयन्तः
मद्गतप्राणारुँ + बोधयन्तः | by 8-2-66 ससजुषो रुः|
मद्गतप्राणाय् + बोधयन्तः | by 8-3-17 भोभगोअघोअपूर्वस्य योऽशि|
मद्गतप्राणा बोधयन्तः | by 8-3-22 हलि सर्वेषाम् – When a letter of the हल्-प्रत्याहारः follows then, in the opinion of all teachers, the यकारः at the end of a पदम् drops, when it is preceded by the अवर्णः (अकारः or आकारः)।