Today we will look at the form याहि 2As-लोँट् from श्रीमद्भागवतम् Sb10-16-60.

श्रीशुक उवाच
इत्याकर्ण्य वचः प्राह भगवान्कार्यमानुषः ।
नात्र स्थेयं त्वया सर्प समुद्रं याहि मा चिरम् ।
स्वज्ञात्यपत्यदाराढ्यो गोनृभिर्भुज्यते नदी ।। १०-१६-६० ।।

Gita Press translation – Śrī Śuka went on : Hearing this (prayer), the almighty Lord, who had assumed a human semblance on purpose replied, “You ought not to stay here, O serpent! Accompanied by your kinsfolk, progeny and wives, proceed you to the ocean without delay; let the river be used by the bovine race and human beings.”

याहि is derived from the धातुः √या (या प्रापणे, अदादि-गणः, धातु-पाठः २. ४४)

The विवक्षा is लोँट्, कर्तरि प्रयोगः, मध्यम-पुरुषः, एकवचनम्।

In the धातु-पाठः, the √या-धातुः has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √या-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √या-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is मध्यम-पुरुष-एकवचनम्, the प्रत्यय: will be “सिप्”।

(1) या + लोँट् । By 3-3-162 लोट् च , the affix लोँट् comes after a धातुः when used in the sense of command/request.

(2) या + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) या + सिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “सिप्” as the substitute for the लकारः। “सिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(4) या + सि। अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् ।

(5) या + हि । By 3-4-87 सेर्ह्यपिच्च , “सि” of लोँट् is substituted by “हि” and it is an अपित्। हि also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ ।

(6) या + शप् + हि । 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।

(7) याहि । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः।

Questions:

1. Where has a तिङन्तं रूपम् (verbal form) of √या (या प्रापणे, धातु-पाठः २. ४४) been used four times in the same verse in the गीता?

2. We have studied two rules which prescribe a लुक् elision of the हि-प्रत्यय:। Which are they and why didn’t either of them apply in this example?

3. Where has 6-4-14 अत्वसन्तस्य चाधातोः been used in the verse?

4. Why doesn’t the ending इकार: of the “हि”-प्रत्यय: get the उकारादेश: by 3-4-86 एरुः?

5. How would you say this in Sanskrit?
“Go home without delay.” Use some words from the verse for “without delay.”

6. How would you say this in Sanskrit?
“Let the cows eat the grass.” Paraphrase to passive – “Let the grass be eaten by the cows.” Use √भुज् (भुजँ पालनाभ्यवहारयोः ७. १७) for “to eat.” Use the neuter प्रातिपदिकम् “तृण” for “grass.”

Easy questions:

1. Which term used in the verse has the नदी-सञ्ज्ञा?

2. Where has the “युष्मद्”-प्रातिपदिकम् been used in the verse?

Today we will look at the form द्वेष्टि 3As-लँट् from श्रीमद्भागवतम् Sb4-2-2.

कस्तं चराचरगुरुं निर्वैरं शान्तविग्रहम् ।
आत्मारामं कथं द्वेष्टि जगतो दैवतं महत् ।। ४-२-२ ।।

Gita Press translation “Who would bear enmity to Him, the Teacher of the whole animate and inanimate creation, who bears enmity to none, is possessed of a tranquil personality, delights in His own Self and is the highest object of veneration to the (whole) universe?”

द्वेष्टि is derived from the धातुः √द्विष् (द्विषँ अप्रीतौ, अदादि-गणः, धातु-पाठः #२. ३)

The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्।

In the धातु-पाठः, the √द्विष्-धातुः has one इत् letter which is the अकार: following the षकार:। This इत् letter has a स्वरित-स्वर:। Therefore, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √द्विष्-धातुः will take आत्मनेपद-प्रत्ययाः when the fruit of the action (क्रियाफलम्) accrues to the doer (कर्त्रभिप्रायम् = कर्तृ-अभिप्रायम्)। In the remaining case – when the fruit of the action does not accrue to the doer – by 1-3-78 शेषात् कर्तरि परस्मैपदम् – the √द्विष्-धातुः will take परस्मैपद-प्रत्ययाः।
In reality though, this distinction of the fruit of the action accruing to the doer or not, is rarely honored in the language. So as a practical matter, a verbal root such as “√द्विष्” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √द्विष्-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

(1) द्विष् + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) द्विष् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) द्विष् + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः। “तिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) द्विष् + शप् + तिप् । 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) द्विष् + तिप् । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः।

(6) द्विष् + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) द्वेष् + ति । By 7-3-86 पुगन्‍तलघूपधस्‍य च, when a अङ्गम् is followed by a सार्वधातुक-प्रत्ययः or an आर्धधातुक-प्रत्ययः, then its इक्-letter takes गुण-आदेशः in the following two cases: i) The अङ्गम् ends in a पुक्-आगमः। or ii) The penultimate letter of the अङ्गम् has the लघु-सञ्ज्ञा।

(8) द्वेष्टि । टकारादेशः by 8-4-41 ष्टुना ष्टुः।

Questions:

1. Where is the form द्वेष्टि used in the गीता?

2. In which सूत्रम् (that we have studied) does पाणिनि: specifically mention the प्रातिपदिकम् “महत्”? Why did that सूत्रम् not apply in the form “महत्” used in this verse? (Which condition was not satisfied?)

3. In which लकार: is the प्रथम-पुरुष-एकवचनम् form same as the मध्यम-पुरुष-एकवचनम् form of √द्विष् ?
i. लँट्
ii. लोँट्
iii. लङ्
iv. (विधि)लिँङ्

4. Where has 7-2-103 किमः कः been used in the verse? Is 7-2-103 किमः कः a अपवाद: for 7-2-102 त्यदादीनामः?

5. How did the इकार: in “द्विष्” get the लघु-सञ्ज्ञा (which is required to apply 7-3-86 पुगन्‍तलघूपधस्‍य च in step 7) even though there is a संयोग: prior to it?

6. How would you say this in Sanskrit?
“Peace comes to him who doesn’t hate anyone.” Use √गम् (गमॢँ – [गतौ] १. ११३७) with the उपसर्ग: “उप” for “to come to.” Use the appropriate forms of “यत्”/”तत्”।

Easy questions:

1. Can you spot a ङस्-प्रत्यय: in the verse?

2. Can you recall a सूत्रम् (that we have studied) which is a निषेध-सूत्रम् (negation rule) for 8-4-41 ष्टुना ष्टुः?

Today we will look at the form स्तुवन्ति 3Ap-लँट् from श्रीमद्भागवतम् Sb8-4-25.

ये मां स्तुवन्त्यनेनाङ्ग प्रतिबुध्य निशात्यये ।
तेषां प्राणात्यये चाहं ददामि विपुलां गतिम् ।। ८-४-२५ ।।

Gita Press translation “And to them, who at the close of night (the commencement of the period known as the Brahma Muhūrta, which extends over two hours and twenty-four minutes before sunrise), extol Me by means of this hymn (mentally recited by you), O dear one, I vouchsafe unclouded memory (of Myself) at the moment of death.”

स्तुवन्ति is derived from the धातुः √स्तु (ष्टुञ् स्तुतौ, अदादि-गणः, धातु-पाठः #२. ३८)

The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, बहुवचनम्।

The धातुः “ष्टुञ्” has an initial षकारः in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः , there is the substitution of सकारः in the place of the initial षकारः of a धातुः। And as per the न्यायः “निमित्तापाये नैमित्तिकस्याप्यपाय:” (when a cause is gone, its effect is also gone) the टकार-आदेशः for the तकारः, which has come in by 8-4-41 ष्टुना ष्टुः, because of the presence of the षकारः, will now be reverted to the तकारः since the cause for the टकारादेश: no longer exists. So we now have “स्तुञ्”।

The  ञकार: gets the इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् and hence takes लोप: by 1-3-9 तस्य लोप:। Since ञकार: is an इत्, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √स्तु-धातुः will take आत्मनेपद-प्रत्ययाः when the fruit of the action (क्रियाफलम्) accrues to the doer (कर्त्रभिप्रायम् = कर्तृ-अभिप्रायम्)। In the remaining case – when the fruit of the action does not accrue to the doer – by 1-3-78 शेषात् कर्तरि परस्मैपदम् – the √स्तु-धातुः will take परस्मैपद-प्रत्ययाः।
In reality though, this distinction of the fruit of the action accruing to the doer or not, is rarely honored in the language. So as a practical matter, a verbal root such as “√स्तु” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √स्तु-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √स्तु-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्यय: will be “झि”।

(1) स्तु + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) स्तु + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) स्तु + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates “झि” as the substitute for the लकारः। “झि” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) स्तु + 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) स्तु + झि । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः। Note: Since the सार्वधातुक-प्रत्यय: “झि” is अपित्, by 1-2-4 सार्वधातुकमपित् it behaves ङिद्वत् – as if it has ङकार: as a इत्। This allows 1-1-5 क्क्ङिति च to prevent 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

(6) स्तु + अन्ति । By 7-1-3 झोऽन्तः,“अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।

(7) स्तुवन्ति । By 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियँङुवँङौ, if a प्रत्यय: beginning with an अच् (vowel) follows, then the (ending letter of the) अङ्गम् is replaced by इयँङ्/उवँङ् in the following three cases – (1) If the अङ्गम् ends in the प्रत्यय: “श्नु” or (2) If the अङ्गम् ends in the इवर्ण: or उवर्ण: of a धातु: or (3) If the अङ्गम् is the word “भ्रू”।
In the present example, the ending उकार: of the अङ्गम् “स्तु” is part of a धातु:। Hence 6-4-77 applies. See question 2.

Questions:

1. Where is स्तुवन्ति used in the गीता?

2. In the absence of 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियँङुवँङौ, which सूत्रम् would have applied in step 7 to give which (undesired) form?

3. Which अव्ययम् in the verse translates to “O dear one”?

4. Where has 7-2-112 अनाप्यकः been used in the verse?

5. How would you say this in Sanskrit?
“One should always praise the Lord.”

6. How would you say this in Sanskrit?
“Why don’t people praise you?” Paraphrase to passive “Why are you not praised by people?” Use the अव्ययम् “कस्मात्” for “why.”

Easy questions:

1. Can you spot a सुँट्-आगम: in the verse?

2. Which प्रातिपदिकम् used in the verse has the घि-सञ्ज्ञा?

Today we will look at the form ईयते 3Ps-लँट् from श्रीमद्भागवतम् Sb3-32-26.

ज्ञानमात्रं परं ब्रह्म परमात्मेश्वरः पुमान्।
दृश्यादिभिः पृथग्भावैर्भगवानेक ईयते ।। ३-३२-२६ ।।

Gita Press translation “The Lord is nothing but absolute Consciousness and is the same as the Transcendental Reality (Brahma), the Supreme Spirit, the Ruler of all and the Highest Person.Though One, He appears in diverse forms as the seer, the object seen, the means of sight and so on.”

ईयते is derived from the धातुः √इ (इण् गतौ, अदादि-गणः, धातु-पाठः #२. ४०)

The विवक्षा is लँट्, कर्मणि प्रयोग:, प्रथम-पुरुषः, एकवचनम्।

By 1-3-13 भावकर्मणोः, when denoting the action of the verb (भावे) or the object of the verb (कर्मणि), आत्मनेपद-प्रत्ययाः are used in the place of a लकार:। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So in कर्मणि प्रयोगः, only one of these nine प्रत्यया: can be used. Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

(1) इ + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) इ + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) इ + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “त” as the substitute for the लकारः। “त” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) इ + ते । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

(5) इ + यक् + ते । By 3-1-67 सार्वधातुके यक्, the यक्-प्रत्ययः follows a धातुः when a सार्वधातुक-प्रत्ययः follows denoting the action of the verb (भावे) or the object of the verb (कर्मणि)। यक् gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(6) इयते । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) ईयते । By 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः, the ending vowel of an अङ्गम् is elongated when followed by a प्रत्ययः which begins with a यकार:, as long as the प्रत्यय: neither has the कृत्-सञ्ज्ञा nor the सार्वधातुक-सञ्ज्ञा। See question 3.

Questions:

1. Can you spot two places where the यक्-प्रत्यय: has been used in the last ten verses of Chapter Three of the गीता?

2. Commenting on the सूत्रम् 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः, the काशिका says- असार्वधातुके इति किम्? चिनुयात्। Please explain.

3. Why doesn’t the यक्-प्रत्यय: (prescribed by 3-1-67 सार्वधातुके यक्) get the कृत्-सञ्ज्ञा?

4. Where has 8-2-2 नलोपः सुप्स्वरसंज्ञातुग्विधिषु कृति been used in the verse?

5. How would you say this in Sanskrit?
“It appears that you have not read the Geeta.” Paraphrase this to “It appears that the Geeta has not been read by you.” Use √पठ् (पठँ व्यक्तायां वाचि १. ३८१) for “to read ” and use √इ (इण् गतौ २. ४०) in the passive with the उपसर्ग: “प्रति” for “to appear.” Use the अव्ययम् “इति” (end-quote) to convey the meaning of “that.”

6. How would you say this in Sanskrit?
“There is no happiness for one who does not follow Dharma.” Use √वृत् (वृतुँ वर्तने १. ८६२) for “is” (“to exist”) and use √चर् (चरँ गत्यर्थ: १. ६४०) with the उपसर्ग: “अनु” for “to follow.” Use the appropriate forms of the pronouns “यत्”/”तत्”।

Easy questions:

1. Where has 6-4-14 अत्वसन्तस्य चाधातोः been used in the verse?

2. Can you spot a “असुँङ्”-आदेश: in the verse?

Today we will look at the form विद्धि 2As-लोँट् from श्रीमद्भागवतम् Sb6-12-10.

यथा दारुमयी नारी यथा यन्त्रमयो मृगः ।
एवं भूतानि मघवन्नीशतन्त्राणि विद्धि भोः ।। ६-१२-१० ।।

Gita Press translation “Just as a wooden puppet or even as a mechanical toy-deer is subject to the control of the showman or the individual winding up the toy, likewise know (all) living beings, O Indra, are subject to the control of God.”

विद्धि is derived from the धातुः √विद् (विदँ ज्ञाने, अदादि-गणः, धातु-पाठः २. ५९)

The विवक्षा is लोँट्, कर्तरि प्रयोगः, मध्यम-पुरुषः, एकवचनम्।

In the धातु-पाठः, the √विद्-धातुः has one इत् letter which is the अकार: following the दकार:। This इत् letter has a उदात्त-स्वर:। Thus the √विद्-धातुः is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। (Neither 1-3-12 अनुदात्तङित आत्मनेपदम् nor 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले applies.) Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √विद्-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √विद्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is मध्यम-पुरुष-एकवचनम्, the प्रत्यय: will be “सिप्”।

(1) विद् + लोँट् । By 3-3-162 लोट् च , the affix लोँट् comes after a धातुः when used in the sense of command/request.

(2) विद् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) विद् + सिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “सिप्” as the substitute for the लकारः। “सिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(4) विद् + सि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः।

(5) विद् + हि । By 3-4-87 सेर्ह्यपिच्च , सि of लोँट् is substituted by हि and it is an अपित्। हि also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ ।

(6) विद् + शप् + हि । 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।

(7) विद् + हि । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः। See question 1.

(8) विद्धि । By 6-4-101 हुझल्भ्यो हेर्धिः, the “हि” of लोँट् gets “धि” as replacement, when following the verbal root √हु (हु दानादनयोः | आदाने चेत्येके | प्रीणनेऽपीति भाष्यम् ३. १) or when following a verbal root ending in a letter of the झल्-प्रत्याहारः।

Questions:

1. Why doesn’t 7-3-86 पुगन्तलघूपधस्य च apply after step 7 to do a गुणादेश: in place of the इकार: of “विद्”?

2. Where is the form विद्धि used in the गीता?

3. Which प्रातिपदिकम् has been used in the form (हे) मघवन्? Is there an alternate form?

4. Can you recall two सूत्रे wherein पाणिनि: specifically refers to this प्रातिपदिकम् (answer to #3)?

5. How would you say this in Sanskrit?
“Know that the truth always wins.” Use √जि (जि जये १. ६४२) for “to win” and use the अव्ययम् “इति” (end-quote) to convey the meaning “that.”

6. How would you say this in Sanskrit?
“Seeing (having seen) a lion, all the deer quickly ran away.” Use the अव्ययम् “दृष्ट्वा” for “having seen” and use √अय् (अयँ- [गतौ]१. ५४६) with the उपसर्ग: “परा” for “to run away.” Use “द्रुतम्” as an adverb “quickly.”

Easy questions:

1. Can you spot a नुँट्-आगम: in the verse?

2. Where has 7-1-72 नपुंसकस्य झलचः been used in the verse?

Today we will look at the form तिष्ठति 3As-लँट् from श्रीमद्वाल्मीकि-रामायणम् 3-29-3.

उद्वेजनीयो भूतानां नृशंसः पापकर्मकृत् ।
त्रयाणामपि लोकानामीश्वरोऽपि न तिष्ठति ।। ३-२९-३ ।।

Gita Press translation “He who oppresses (all) created beings, is hard-hearted and perpetrates sinful deeds does not survive, be he the ruler of all the three worlds.”

तिष्ठति is derived from the धातुः √स्था (भ्वादि-गणः, ष्ठा गतिनिवृत्तौ, धातु-पाठः #१. १०७७)

The धातुः “ष्ठा” has an initial षकारः in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः , there is the substitution of सकारः in the place of the initial षकारः of a धातुः। And as per the न्यायः “निमित्तापाये नैमित्तिकस्याप्यपाय:” (when a cause is gone, its effect is also gone) the ठकार-आदेशः for the थकारः, which has come in by 8-4-41 ष्टुना ष्टुः, because of the presence of the षकारः, will now be reverted to the थकारः since the cause for the ठकारादेश: no longer exists. So we now have √स्था।

The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्।

In the धातु-पाठः, the √स्था has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √स्था, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √स्था can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

(1) स्था + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) स्था + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) स्था + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः। “तिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) स्था + शप् + तिप् । 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) स्था + अ + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(6) तिष्ठ + अ + ति । By 7-3-78 पाघ्राध्मास्थाम्नादाण्दृश्यर्त्तिसर्त्तिशदसदां पिबजिघ्रधमतिष्ठमनयच्छपश्यर्च्छधौशीयसीदाः – When followed by a प्रत्ययः which begins with शकार: as an इत्, the verbal roots “√पा (पा पाने १. १०७४), √घ्रा (घ्रा गन्धोपादाने १. १०७५), √ध्मा (ध्मा शब्दाग्निसंयोगयोः १. १०७६), √स्था (ष्ठा गतिनिवृत्तौ १. १०७७), √म्ना (म्ना अभ्यासे १. १०७८ ), √दा (दाण् दाने १. १०७९), √दृश् (दृशिर् प्रेक्षणे १. ११४३), √ऋ (ऋ गतिप्रापणयोः १. १०८६), √सृ (सृ गतौ १. १०८५), √शद् (शद्ऌँ शातने १. ९९१, ६. १६४) and √सद् (षद्ऌँ विशरणगत्यवसादनेषु १. ९९०, ६. १६३)” get “पिब, जिघ्र, धम, तिष्ठ, मन, यच्छ, पश्य, ऋच्छ, धौ, शीय and सीद” as replacements respectively. See question 3.

(7) तिष्ठति । 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 is तिष्ठति used in Chapter 3 of the गीता?

2. Which सूत्रम् was used to do the “त्रय”-आदेश: in the form त्रयाणाम्?

3. Based on which परिभाषा-सूत्रम् are the substitutions prescribed by 7-3-78 done “respectively”?

4. Among the verbal roots listed in 7-3-78, which one has the घु-सञ्ज्ञा?

5. How would you say this in Sanskrit?
“Stay here for one week.” Use the अव्ययम् “अत्र” for “here” and the masculine प्रातिपदिकम् “सप्ताह” for “week.”
Note: When an action is done for a continuous period of time (or distance) then द्वितीया-विभक्ति: has to be used with the measure of time (or distance.) सूत्रम् is 2-3-5 कालाध्वनोरत्यन्तसंयोगे।

6. How would you say this in Sanskrit?
“Wait.” Paraphrase this to the passive “Let the action of waiting be done.” Use √स्था (ष्ठा गतिनिवृत्तौ, धातु-पाठः #१. १०७७) for “to wait.”

Easy Questions:

1. Which सूत्रम् was used to get the नुँट्-आगम: in the form लोकानाम्?

2. Can you spot where in the verse has उकार: been used as an आदेश: (substitute)?

Today we will look at the form आस्ते 3As-लँट् from श्रीमद्भागवतम् Sb5-13-11.

क्वचिच्च शीतातपवातवर्षप्रतिक्रियां कर्तुमनीश आस्ते ।
क्वचिन्मिथो विपणन्यच्च किञ्चिद्विद्वेषमृच्छत्युत वित्तशाठ्यात् ।। ५-१३-११ ।।

Gita Press translation “And at some places they are unable to ward off (provide against) cold, the sun, storm and rain and sit down (helpless); while elsewhere they sell between themselves whatever commodity they have with them, and make enemies of one another, on the contrary because of their greed.”

आस्ते is derived from the धातुः √आस् (आसँ उपवेशने, धातु-पाठः २. ११)

The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्।

In the धातु-पाठः, the धातुः √आस् has one इत् letter – the अकार: following the सकार:। This इत् letter has a अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम्, √आस्-धातुः will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So आस्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

(1) आस् + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) आस् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) आस् + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “त” as the substitute for the लकारः। “त” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) आस् + ते । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

(5) आस् + शप् + ते । 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।

(6) आस् + ते । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः।

(7) आस्ते ।

Questions:

1. Where is आस्ते used in the गीता?

2. Where has the सूत्रम् 7-3-78 पाघ्राध्मास्थाम्नादाण्दृश्यर्त्तिसर्त्तिशदसदां
पिबजिघ्रधमतिष्ठमनयच्छपश्यर्च्छधौशीयसीदाः been used in the verse?

3. By which सूत्रम् does कर्तुम् get the अव्यय-सञ्ज्ञा?

4. Which अव्ययम् in the verse translates to “on the contrary”?

5. How would you say this in Sanskrit?
“All the students should sit on the ground.” Use √आस् (आसँ उपवेशने, धातु-पाठः २. ११) for “to sit” and the feminine प्रातिपदिकम् “भूमि” for “ground.”

6. How would you say this in Sanskrit?
“A student should act with humility towards his teacher.” Use √वृत् (वृतुँ वर्तने, धातु-पाठः १. ८६२) for “to act”, use “विनयेन” as an adverb meaning “with humility” and use सप्तमी विभक्ति: (to express the meaning of “towards”) with the प्रातिपदिकम् “गुरु” (teacher.)

Easy questions:

1. Where has 6-1-107 अमि पूर्वः been used in the verse?

2. Can you spot a ङसिँ-प्रत्यय: in the verse?

Today we will look at the form पलायते 3As-लँट् from श्रीमद्भागवतम् Sb7-5-50.

इमं तु पाशैर्वरुणस्य बद्ध्वा निधेहि भीतो न पलायते यथा ।
बुद्धिश्च पुंसो वयसार्यसेवया यावद्गुरुर्भार्गव आगमिष्यति ।। ७-५-५० ।।

Gita Press translation “Until, however, your perceptor (and our father), Śukrācārya (son of Bhṛgu), comes back, (please) keep the boy bound with the cords of Varuṇa (the god of water) so that he may not abscond through fear. A man’s reason returns with (advanced) age as well as through the service of exalted souls.”

अयते is derived from the धातुः √अय् (भ्वादि-गणः, अयँ – [गतौ] १. ५४६)

The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्।

In the धातु-पाठः, the धातुः √अय् has one इत् letter – the अकार: following the यकार:। This इत् letter has a अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम्, √अय्-धातुः will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So अय्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

(1) अय् + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) अय् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) अय् + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “त” as the substitute for the लकारः। “त” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) अय् + ते । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

(5) अय् + शप् + ते । 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।

(6) अय् + अ + ते । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(7) अयते ।

Note: “परा” has been used as a उपसर्ग:। – ref. 1-4-59 उपसर्गाः क्रियायोगे।

परा + अयते = परायते । By 6-1-101 अकः सवर्णे दीर्घः
= पलायते । By 8-2-19 उपसर्गस्यायतौ, the रेफः of a उपसर्गः gets लकारः as the replacement when the उपसर्गः is followed by the धातुः √अय् (अयँ- [गतौ] १. ५४६)।

Questions:

1. Where has 7-2-109 दश्च been used in the verse?

2. Which term in the verse gets the अव्यय-सञ्ज्ञा by 1-1-38 तद्धितश्चासर्वविभक्तिः?

3. Where has a यकार: been used as an आदेश: (substitute) in the verse?

4. How would you say this in Sanskrit?
“A brave soldier does not run away from the battle-field.” Use √अय् (अयँ- [गतौ]१. ५४६) with the उपसर्ग: “परा” for “to run away”, use the adjective प्रातिपदिकम् “शूर” for “brave” and the masculine/neuter प्रातिपदिकम् “रण” for “battle-field.”

5. How would you say this in Sanskrit?
“Wait for some time.” Paraphrase this to the passive “Let some time be waited for.” Use √ईक्ष् (ईक्षँ दर्शने १. ६९४) with the उपसर्ग: “प्रति” for “to wait for.”

Advanced question:

1. In commenting on the सूत्रम् 8-2-19 उपसर्गस्यायतौ, the सिद्धान्तकौमुदी says – निस्दुसो रुत्वस्यासिद्धत्वान्न लत्वम्। निरयते। दुरयते। निर्दुरोस्तु। निलयते। दुलयते। Please explain.

Easy questions:

1. Where has 7-3-105 आङि चापः been used in the verse?

2. Which terms used in the verse have the घि-सञ्ज्ञा?

Today we will look at the form कामये 1As-लँट् from श्रीमद्भागवतम् Sb8-19-17.

नान्यत्ते कामये राजन्वदान्याज्जगदीश्वरात् ।
नैनः प्राप्नोति वै विद्वान्यावदर्थप्रतिग्रहः ।। ८-१९-१७ ।।

Gita Press translation “I seek nothing else from your magnanimous self, the ruler of the world. Indeed a learned man receiving (by way of a gift only) as much as it is (actually) wanted by him incurs no sin (otherwise attaching to the man who accepts a donation.)”

कामये is derived from the धातुः √कम् (कमुँ कान्तौ १. ५११)

The विवक्षा is लँट्, कर्तरि प्रयोग:, उत्तम-पुरुषः, एकवचनम्।

कमुँ + णिङ् । By 3-1-30 कमेर्णिङ्, the affix णिङ् comes after the धातुः √कम्। /> = कम् + इ । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= कामि । By 7-2-116 अत उपधायाः – A penultimate (उपधा) अकार: of a अङ्गम् gets वृद्धिः as the substitute when followed by a प्रत्ययः which is a ञित् or a णित्।

“कामि” gets धातु-सञ्ज्ञा by 3-1-32 सनाद्यन्ता धातवः।
Since the णिङ्-प्रत्यय: has ङकार: as a इत्, as per 1-3-12 अनुदात्तङित आत्मनेपदम्, “कामि” will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √कामि can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is उत्तम-पुरुष-एकवचनम्, the प्रत्यय: will be “इट्”।

(1) कामि + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

(2) कामि + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) कामि + इट् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “इट्” as the substitute for the लकारः। “इट्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) कामि + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) कामि + ए । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

(6) कामि + शप् + ए । 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।

(7) कामि + अ + ए । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(8) कामे + अ + ए । By 7-3-84 सार्वधातुकार्धधातुकयोः, an अङ्गम् whose final letter is an इक् gets गुण-आदेशः, when a सार्वधातुक-प्रत्यय: or an आर्धधातुक-प्रत्यय: follows.

(9) कामय + ए । By 6-1-78 एचोऽयवायावः।

(10) कामये । By 6-1-97 अतो गुणे ।

Questions:

1. Can you recall another (besides णिङ्) सनादि-प्रत्यय: (referred to in 3-1-32 सनाद्यन्ता धातवः) that we have studied?

2. In commenting on the सुत्रम् 3-1-30 कमेर्णिङ्, the काशिका says – णकारो वृद्ध्यर्थः। ङकार आत्मनेपदार्थः। Please explain.

3. Where is 6-4-10 सान्तमहतः संयोगस्य used in the verse?

4. Can you recall a सूत्रम् (besides 3-4-78) that we have studied wherein पाणिनि: specifically mentions the इट्-प्रत्यय:?

5. How would you say this in Sanskrit?
“I do not long for wealth.” Use √कम् (कमुँ कान्तौ १. ५११) for “to long for.”

6. How would you say this in Sanskrit?
“No one found the answer to this question.” Paraphrase to passive – “The answer to this question was not found by anyone.” Use √लभ् (डुलभष् प्राप्तौ १. ११३०) for “to find.”

Easy questions:

1. Can you spot a सकारान्तम् (ending in a सकार:) नपुंसकलिङ्ग-प्रातिपदिकम् in the verse?

2. Where has 8-2-8 न ङिसम्बुद्ध्योः been used?

Today we will look at the form क्रियताम् 3Ps-लोँट् from श्रीमद्भागवतम् Sb9-3-12.

ग्रहं ग्रहीष्ये सोमस्य यज्ञे वामप्यसोमपोः ।
क्रियतां मे वयोरूपं प्रमदानां यदीप्सितम् ।। ९-३-१२ ।।

Gita Press translation “I shall bear you both a cup of that juice, even though (I know) you are not entitled to a potation of the Soma juice in a sacrifice. Be pleased (therefore) to make my age and exterior such as may be coveted by young women.”

क्रियताम् is derived from the धातुः √कृ, तनादि-गणः, डुकृञ् करणे, धातु-पाठः # ८. १०

The “डु” at the beginning of this धातुः gets इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः। The ञकारः at the end gets इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम्। Both take लोप: by 1-3-9 तस्य लोपः।

The विवक्षा is लोँट्, कर्मणि प्रयोग:, प्रथम-पुरुषः, एकवचनम्।

Here the विवक्षा is कर्मणि (passive.) By 1-3-13 भावकर्मणोः, when denoting the action of the verb (भावे) or the object of the verb (कर्मणि), आत्मनेपद-प्रत्ययाः are used in the place of a लकार:। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So in कर्मणि प्रयोगः, only one of these nine प्रत्यया: can be used. Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

(1) कृ + लोँट् । By 3-3-162 लोट् च, the affix लोँट् comes after a धातुः when used in the sense of command/request.

(2) कृ + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) कृ + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “त” as the substitute for the लकारः। “त” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) कृ + ते । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

(5) कृ + ताम् । By 3-4-90 आमेतः, the एकार: of लोँट् is replaced by आम् ।

(6) कृ + यक् + ताम् । By 3-1-67 सार्वधातुके यक्, the यक्-प्रत्ययः follows a धातुः when a सार्वधातुक-प्रत्ययः follows denoting the action of the verb (भावे) or the object of the verb (कर्मणि)। यक् gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(7) कृ + य + ताम् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकार: of the ताम्-प्रत्यय: from getting the इत्-सञ्ज्ञा।

(8) क् रिङ् + य + ताम् । By 7-4-28 रिङ् शयग्लिङ्क्षु – The ending ऋकारः (ऋत्) of an अङ्गम् is replaced by रिङ्, when followed by the श-प्रत्यय: or यक्-प्रत्यय: or यकारादि: (beginning with a यकार:) आर्धधातुक-प्रत्ययः of लिँङ्। See easy question 1.

(9) क्रियताम् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः। See question 1.

Questions:

1. Why did 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः not apply (to put a ईकार: in place of the इकार:) after step 9?

2. In the form ग्रहम् as well as ग्रहीष्ये, we see that the verbal root √ग्रह (ग्रहँ उपादाने ९. ७१) has not taken सम्प्रसारणम्। From this fact what can we infer about the प्रत्यय: that is following √ग्रह?

3. Can you find an application of 7-4-28 रिङ् शयग्लिङ्क्षु in the last ten verses of the Sixth Chapter of the गीता?

4. Which प्रातिपदिकम् has been used in “वाम्”? Is this an alternate form?

5. How would you say this in Sanskrit?
“Please accept this flower.” Paraphrase this to the passive “Let this flower be accepted.” Use √ग्रह (ग्रहँ उपादाने ९. ७१) with the उपसर्ग: “प्रति” for “to accept.”

Advanced question:

1. Derive the form असोमपोः (षष्ठी-द्विवचनम्) from the प्रातिपदिकम् “असोमपा”। Use the सूत्रम् 6-4-140 आतो धातोः (we have not yet studied this in the class.)

Easy questions:

1. As per 1-1-55 अनेकाल्शित्सर्वस्य, why didn’t the रिङ्-आदेश: replace the entire स्थानी (term to be replaced) “कृ” in step 8?

2. By which सूत्रम् did the आम्-प्रत्यय: (षष्ठी-बहुवचनम्) take the नुँट्-आगम: in the form प्रमदानाम्?