Today we will look at the form शृणुत 2Ap-लोँट् from श्रीमद्भागवतम् 4-21-21.
राजोवाच
सभ्याः शृणुत भद्रं वः साधवो य इहागताः ।
सत्सु जिज्ञासुभिर्धर्ममावेद्यं स्वमनीषितम् ।। ४-२१-२१ ।।
Gita Press translation – The king said : “Worthies present here, may you all be blessed. Pious souls gathered here, pray listen! Those who are eager to know what Dharma (righteousness) is ought to submit their own conception (about it) before the wise.”
शृणुत is derived from the धातुः √श्रु (भ्वादि-गणः, श्रु श्रवणे, धातु-पाठः #१. १०९२)
The विवक्षा is लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुषः, बहुवचनम्।
In the धातु-पाठः, the √श्रु-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 √श्रु-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 √श्रु-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is मध्यम-पुरुष-बहुवचनम्, the प्रत्यय: will be “थ”।
(1) श्रु + लोँट् । By 3-3-162 लोट् च, the affix लोँट् comes after a धातुः when used in the sense of command/request.
(2) श्रु + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
(3) श्रु + थ । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “थ” as the substitute for the लकारः। “थ” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।
(4) श्रु + त । By 3-4-85 लोटो लङ्वत्, लोँट् is treated like लँङ्। लँङ् is a ङित्-लकार: (it has ङकार: as an इत्)। The तिङ्-प्रत्ययाः तस्, थस्, थ and मिप् of a लकारः which is a ङित्, are replaced by ताम्, तम्, त and अम् respectively by 3-4-101 तस्थस्थमिपां तांतंतामः । Since लोँट् is treated like लँङ्, the थ-प्रत्ययः of लोँट् also is replaced by “त”। “त” gets the सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ।
(5) शृ + श्नु + त । By 3-1-74 श्रुवः शृ च , the श्नु-प्रत्ययः is placed after the verbal root √श्रु (श्रु श्रवणे १. १०९२), when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. Simultaneously, “श्रु” takes the substitution “शृ”। The श्नु-प्रत्यय: which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।
(6) शृ + नु + त । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः ।
Note: The प्रत्यय: “नु” as well as “त” is ङिद्वत् by 1-2-4 सार्वधातुकमपित्। Therefore 1-1-5 ग्क्ङिति च prevents 7-3-84 from performing the गुण: substitution for the ऋकार: of “शृ” as well as the उकार: of “नु”।
(7) शृणुत । By वार्त्तिकम् (under 8-4-1) – ऋवर्णान्नस्य णत्वं वाच्यम् – णकारः shall be ordained in the place of the नकारः after the vowel ऋ also (along-side the रेफः and षकारः)।
Questions:
1. In the first verse of which chapter of the गीता is √श्रु (श्रु श्रवणे १. १०९२) used with लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुषः?
2. The श्नु-प्रत्यय: is an अपवाद: for which प्रत्यय:?
3. Who is/are the subject(s) of the verb शृणुत?
4. In commenting on the सूत्रम् 1-2-4 सार्वधातुकमपित्, the काशिका says:
अपिदिति किम्? करोति। Please explain.
5. How would you say this in Sanskrit?
“Nobody heard what you said.” Use √वद् (वदँ व्यक्तायां वाचि १. ११६४) for “to say.”
Advanced question:
1. As per 3-4-85 लोटो लङ्वत्, लोँट् is treated like लँङ् । Then why doesn’t 3-4-111 लङः शाकटायनस्यैव (following a verbal root ending in a आकारः, the affix “झि” of लँङ् is optionally replaced by “जुस्”) apply in the case of लोँट् also? The तत्त्वबोधिनी (commenting on 3-4-85) gives one possible explanation as follows:
“विदो लटो वा” इति वाग्रहणमिहानुवर्त्य व्यवस्थितविभाषाश्रयणान्न जुस्। Please explain.
Easy questions:
1. Where is the युष्मद्-प्रातिपदिकम् used in the verse?
2. Can you spot two प्रातिपदिके in the verse that have the घि-सञ्ज्ञा?
Questions:
1. In the first verse of which chapter of the गीता is √श्रु (श्रु श्रवणे १. १०९२) used with लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुषः?
Answer: In the first verse of chapter 10, श्रु (श्रु श्रवणे १. १०९२) is used with लोँट्, कर्तरि प्रयोग: as शृणु ( मध्यम-पुरुष-एकवचनम्)।
श्रीभगवानुवाच
भूय एव महाबाहो शृणु मे परमं वचः ।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ 10-1 ॥
2. The श्नु-प्रत्यय: is an अपवाद: for which प्रत्यय:?
Answer: श्नु-प्रत्यय: is an अपवाद: for 3-1-68 कर्तरि शप्।
3. Who is/are the subject(s) of the verb शृणुत?
Answer: Since a मध्यम-पुरुष-प्रत्यय: has been used, the subject can only be the प्रातिपदिकम् “युष्मद्” as per 1-4-105 युष्मद्युपपदे समानाधिकरणे स्थानिन्यपि मध्यमः। And since शृणुत is a plural form the subjects must be यूयम्।
4. In commenting on the सूत्रम् 1-2-4 सार्वधातुकमपित्, the काशिका says:
अपिदिति किम्? करोति। Please explain.
Answer: In the formation of “करोति” after step कृ + उ + ति, 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) and 1-1-51 उरण् रपरः (in the place of ऋवर्ण: if an अण् letter (अ, इ, उ) comes as a substitute, it is always followed by a रँ letter), we get कर् + ओ + ति। Here the प्रत्ययः “तिप्” has पकारः as an इत् and hence it is not ङिद्वत् by 1-2-4 सार्वधातुकमपित्। So 1-1-5 ग्क्ङिति च cannot prevent the गुणादेश: for the उकार: which takes place by 7-3-84 सार्वधातुकार्धधातुकयोः। On the other hand if we had a अपित् (does not have पकार: as a इत्) it becomes ङिद्वत् (as if it has ङकार: as a इत्) by 1-2-4 सार्वधातुकमपित् and then 1-1-5 ग्क्ङिति च would prevent the गुणादेश: for the उकार: which would have taken place by 7-3-84 सार्वधातुकार्धधातुकयोः।
5. How would you say this in Sanskrit?
“Nobody heard what you said.” Use √वद् (वदँ व्यक्तायां वाचि १. ११६४) for “to say.”
Answer: यत् त्वम् अवदः तत् न कः अपि अशृणोत् । = यत्त्वमवदस्तन्न कोऽप्यशृणोत् ।
Note: त्वम् can be left out of this sentence, since the subject of अवद: can only be त्वम्।
Advanced question:
1. As per 3-4-85 लोटो लङ्वत्, लोँट् is treated like लँङ् । Then why doesn’t 3-4-111 लङः शाकटायनस्यैव (following a verbal root ending in a आकारः, the affix “झि” of लँङ् is optionally replaced by “जुस्”) apply in the case of लोँट् also? The तत्त्वबोधिनी (commenting on 3-4-85) gives one possible explanation as follows:
“विदो लटो वा” इति वाग्रहणमिहानुवर्त्य व्यवस्थितविभाषाश्रयणान्न जुस्। Please explain.
Answer: In the सूत्रम् 3-4-85 लोटो लङ्वत्,the अनुवृत्ति of “वा” is coming from the सूत्रम्
3-4-83 विदो लटो वा and we take that as व्यवस्थित-विभाषा। This leads us to accept two things (1) always absence of लङ्वत् in the replacement by “जुस्” and (2) always presence of लङ्वत् in substitution of ताम् etc (by 3-4-101 तस्थस्थमिपां तांतंतामः) and the elision of सकारः (by 3-4-99 नित्यं ङितः)। This particular explanation is well accepted by the scholars. काशिका gives other explanations too.
Note: व्यवस्थित-विभाषा means – An option which does not apply universally in all instances of a rule, which prescribes an operation optionally, but applies necessarily in some cases, and does not apply at all in the other cases, the total result being an option regarding the conduct of the rule.
Easy questions:
1. Where is the युष्मद्-प्रातिपदिकम् used in the verse?
Answer: वः – alternate form of युष्माकम् (युष्मद्-प्रातिपदिकम्, षष्ठी-बहुवचनम्)। This form is possible according to 8-1-21 बहुवचनस्य वस्नसौ, because the following two conditions are satisfied:
1. There is a पदम् (भद्रम्) in the same sentence preceding वः।
2. वः is not at the beginning of a metrical पाद:।
2. Can you spot two प्रातिपदिके in the verse that have the घि-सञ्ज्ञा?
Answer: प्रातिपदिकम् “साधु” and प्रातिपदिकम् “जिज्ञासु” get the घि-सञ्ज्ञा by 1-4-7 शेषो घ्यसखि – When a short “इ” ending or short “उ” ending term – except for “सखि” – does not have the नदी-सञ्ज्ञा then it gets the घि-सञ्ज्ञा।