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उशन्ति 3Ap-लँट्

Today we will look at the form उशन्ति 3Ap-लँट् from श्रीमद्भागवतम् Sb12-8-46.

तस्मात्तवेह भगवन्नथ तावकानां शुक्लां तनुं स्वदयितां कुशला भजन्ति ।
यत्सात्वताः पुरुषरूपमुशन्ति सत्त्वं लोको यतोऽभयमुतात्मसुखं न चान्यत् ।। १२-८-४६ ।।

Note: As per श्रीधरस्वामी, the meaning of उशन्ति in this verse is मन्यन्ते।

Gita Press translation “Therefore, on realizing this truth, O Lord, men of wisdom in this world worship Your manifestation in the form of Lord Nārāyaṇa, (which is made up of Sattva unmixed with Rajas and Tamas and) which is (so) dear to (the heart of) Your devotees; for the followers of the Pañcarātra school recognize Sattva (alone) and no other Guṇa to be the manifestation of the Supreme Person and through Sattva (alone) is attained (by them) the Lord’s realm as well as (the state of) fearlessness and the bliss of Self-Realization.”

उशन्ति is derived from the धातुः √वश् (वशँ कान्तौ, अदादि-गणः, धातु-पाठः #२. ७५)

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

The ending अकारः (which is an इत्) of “वशँ” has a उदात्त-स्वरः। Thus the √वश्-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 √वश्-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default.
Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्यय: will be “झि”।

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

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

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

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

(7) उ अ श् + अन्ति । By 6-1-16 ग्रहिज्यावयिव्यधिवष्टिविचतिवृश्चतिपृच्छतिभृज्जतीनां ङिति च – The verbal roots √ग्रह (ग्रहँ उपादाने ९. ७१), √ज्या (ज्या वयोहानौ ९. ३४), √वय् (वयँ गतौ १. ५४७), √व्यध् (व्यधँ ताडने ४. ७८), √वश् (वशँ कान्तौ २. ७५), √व्यच् (व्यचँ व्याजीकरणे ६. १३), √व्रश्च् (ओँव्रश्चूँ छेदने ६. १२), √प्रच्छ् (प्रच्छँ ज्ञीप्सायाम् ६.१४९) and √भ्रस्ज् (भ्रस्जँ पाके ६. ४) take सम्प्रसारणम् (ref. 1-1-45) when followed by an affix which is a कित् or a ङित्।
“अन्ति” is not a पित् and therefore it is ङिद्वत् by 1-2-4 सार्वधातुकमपित्

(8) उशन्ति । By 6-1-108 सम्प्रसारणाच्च, when a सम्प्रसारणम् is followed by a अच् (vowel), there is a single replacement (in place of both the सम्प्रसारणम् and the following अच्) of the prior letter (the सम्प्रसारणम्)।

Questions:

1. Where has 6-1-16 ग्रहिज्यावयिव्यधिवष्टिविचतिवृश्चतिपृच्छतिभृज्जतीनां ङिति च been used in a तिङन्तं पदम् in Chapter Six of the गीता?

2. Which अव्ययम् in the verse has been translated to “in this world”?

3. Can you spot a “अदड्”-आदेश: in the verse?

4. In which सूत्रम् (that we have studied) does पाणिनि: mention the term “सम्प्रसारण” twice?

5. How would you say this in Sanskrit?
“I long only for happiness and nothing else.” Use √वश् (वशँ कान्तौ, धातु-पाठः #२. ७५) for “to long for.” Take some words from the verse for “and nothing else.”

6. How would you say this in Sanskrit?
“Let us try to find the answer to this question.” Use the अव्ययम् “लब्धुम्” for “to find” and the verbal root √यत् (यतीँ प्रयत्ने १. ३०) for “to try.”

Easy question:

1. Where has 8-3-32 ङमो ह्रस्वादचि ङमुण्नित्यम् been used in the verse?

2. Where else (besides in उशन्ति) has लँट् been used?

माति 3As-लँट्

Today we will look at the form माति 3As-लँट् from श्रीमद्भागवतम् 2-7-30.

गृह्णीत यद्यदुपबन्धममुष्य माता शुल्बं सुतस्य न तु तत्तदमुष्य माति ।
यज्जृम्भतोऽस्य वदने भुवनानि गोपी संवीक्ष्य शङ्कितमनाः प्रतिबोधितासीत् ।। २-७-३० ।।

Gita Press translation “Every cord that His mother (Yaśodā) catches hold of to bind her Child will prove in adequate. Nay, when the cowherd lady (Yaśodā) beholds the (fourteen) spheres in His mouth, even as He yawns, she will at first be filled with dismay and then she will be roused to a sense of His supreme divinity.”

माति is derived from the धातुः √मा (मा माने, अदादि-गणः, धातु-पाठः #२. ५७)

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

In the धातु-पाठः, the √मा-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 √मा-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 √मा-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

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

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

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

(5) मा + शप् + ति । 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.

(6) माति । 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 the “इदम्”-प्रातिपदिकम् been used in the verse?

2. In which सूत्रम् (that we’ve studied) does पाणिनि: specifically mention √मा? Why didn’t this सूत्रम् apply in the present example? (Which condition was not satisfied?)

3. Where has 8-2-80 अदसोऽसेर्दादु दो मः been used in the verse?

4. Can you spot a “अनङ्”-आदेश: in the verse?

5. How would you say this in Sanskrit?
“Fire is inferred from smoke.” Use √मा (मा माने, धातु-पाठः #२. ५७) with the उपसर्ग: “अनु” for “to infer.” (Use a passive form.)

6. How would you say this in Sanskrit?
“One who has faith obtains knowledge.” Take the answer directly from the गीता।

Easy questions:

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

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

शृणुमः 1Ap-लँट्

Today we will look at the form शृणुमः 1Ap-लँट् from श्रीमद्भागवतम् 9-24-9.

बभ्रुर्देवावृधसुतस्तयोः श्लोकौ पठन्त्यमू ।
यथैव शृणुमो दूरात्सम्पश्यामस्तथान्तिकात् ।। ९-२४-९ ।।

Translation – Devāvṛdha’s son was Babhru; of these two (father and son) they recite the following two couplets: – “As we hear from a distance, so do we observe from near.”

शृणुमः is derived from the धातुः √श्रु (भ्वादि-गणः, श्रु श्रवणे, धातु-पाठः #१. १०९२)

The विवक्षा is लँट्, कर्तरि प्रयोग:, उत्तम-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 उत्तम-पुरुष-बहुवचनम्, the प्रत्यय: will be “मस्”।

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

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

(3) श्रु + मस् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “मस्” as the substitute for the लकारः। “मस्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्1-3-4 न विभक्तौ तुस्माः prevents ending सकारः of मस् from getting the इत्-सञ्ज्ञा।

(4) शृ + श्नु + मस् । 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

(5) शृ + नु + मस् । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः । Note: The प्रत्यय: “नु” as well as “मस्” are 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”।

(6) शृनुमः । रुँत्व-विसर्गौ – 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः

(7) शृणुमः । 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. Where has 3-1-74 श्रुवः शृ च been used for the first time in this गीता?

2. What would be an optional final form in this example?

3. Which सर्वनाम-प्रातिपदिकम् has been used in the form अमू (पुंलिङ्गे द्वितीया-द्विवचनम्)? Please give the details of the derivation.

4. Which सूत्रम् was used to do the “पश्य”-आदेश: for √दृश् (दृशिर् प्रेक्षणे १. ११४३) in the form पश्याम:?

5. 3-1-74 श्रुवः शृ च is an अपवाद: for 3-1-68 कर्तरि शप्‌। Can you recall another सूत्रम् that we have studied, which is an अपवाद: for 3-1-68 कर्तरि शप्‌?

6. How would you say this in Sanskrit?
“You never listen to what I say.” Use वदँ व्यक्तायां वाचि १. ११६४ for “to say.” Use यत्/तत्।

Easy questions:

1. Why didn’t the सूत्रम् 6-1-102 प्रथमयोः पूर्वसवर्णः apply in the form श्लोकौ (द्वितीया-द्विवचनम्)?

2. Where has 7-1-3 झोऽन्तः been used in the verse?

दृश्यते 3Ps-लँट्

Today we will look at the form दृश्यते 3Ps-लँट् from श्रीमद्भागवतम् Sb8-14-10.

स्तूयमानो जनैरेभिर्मायया नामरूपया ।
विमोहितात्मभिर्नानादर्शनैर्न च दृश्यते ।। ८-१४-१० ।।

Gita Press translation “Though depicted (diversely) by these (so-called learned) people – whose understanding is (as a matter of fact) deluded by Māyā, consisting of (so many) names and forms – through different systems of philosophy, the Lord is (actually) not perceived (by them).”

दृश्यते is derived from the verbal root √दृश् (भ्वादि-गणः, दृशिँर् प्रेक्षणे , धातु-पाठः #१. ११४३)

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), आत्मनेपदम् affixes are used in the place of a लकार:। As per 1-4-100 तङानावात्मनेपदम्, the nine affixes from ‘त’ to ‘महिङ्’ get the आत्मनेपद-सञ्ज्ञा। So in कर्मणि प्रयोगः, only one of these nine affixes can be used.

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

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

(3) दृश् + त । By 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ्। ‘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) दृश् + ते । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपदम् affix which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets the letter ‘ए’ as the replacement.

(5) दृश् + यक् + ते । By 3-1-67 सार्वधातुके यक्, the affix यक् follows a verbal root when a सार्वधातुकम् affix 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) दृश्यते । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः। Note: 1-1-5 क्क्ङिति च stops 7-3-86 पुगन्‍तलघूपधस्‍य च

Questions:

1. Where is √दृश् (दृशिँर् प्रेक्षणे १. ११४३) used with लँट्, कर्मणि प्रयोग: in the गीता?

2. Why didn’t 7-3-78 पाघ्राध्मास्थाम्नादाण्दृश्यर्त्तिसर्त्तिशदसदां पिबजिघ्रधमतिष्ठमनयच्छपश्यर्च्छधौशीयसीदाः apply in this example? (Which condition was not satisfied?)

3. Where is 7-1-11 नेदमदसोरकोः used in the verse?

4. How would you say this in Sanskrit?
“I have seen you before somewhere.” Use “पूर्वम्” as an adverb for “before” and the अव्ययम् combination “कुत्रापि” for “somewhere.”

5. How would you say this (sentence above) in the passive?
“You were seen by me before somewhere.”

6. How would you say this in Sanskrit?
“Even though obvious still people don’t see this.” Use the अव्ययम् combination “यद्यपि” for “even though”, the अव्ययम् combination “तथापि” for “still” and the adjective “स्पष्ट” for “obvious.”

Easy questions:

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

2. Can you recall a निषेध-सूत्रम् (prohibition rule) for 1-3-3 हलन्त्यम्?

हन्यात् 3As-विधिलिँङ्

Today we will look at the form हन्यात् 3As-विधिलिँङ् from श्रीमद्भागवतम् Sb8-14-9.

सर्गं प्रजेशरूपेण दस्यून्हन्यात्स्वराड्वपुः ।
कालरूपेण सर्वेषामभावाय पृथग्गुणः ।। ८-१४-९ ।।

Gita Press translation “(Appearing) in the form of lords of created beings (like the sage Marīci), He carries on creation; taking the form of an independent ruler, He destroys robbers; (and) assuming diverse characteristics (such as heat and cold) in the form of Time, it is He who makes for the disappearance of all.”

हन्यात् is derived from the धातुः √हन् (हनँ हिंसागत्योः, अदादि-गणः, धातु-पाठः #२. २)

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

The ending अकारः (which is an इत्) of “हनँ” has a उदात्त-स्वरः। Thus the √हन्-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 √हन्-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default.
Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

(1) हन् + लिँङ् । By 3-3-161 विधिनिमन्त्रणामन्त्रणाधीष्टसंप्रश्नप्रार्थनेषु लिङ् , the affix लिङ् is prescribed after a धातुः when used in the sense of command, direction, invitation, request, inquiry and entreaty.

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

(3) हन् + 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

(4) हन् + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः

(5) हन् + त् । इतश्‍च 3-4-100, the ending letter (इकारः) of a इकारान्तः (ending in a इकारः) परस्मैपद-प्रत्ययः which came in the place of a ङित्-लकारः, is elided.

(6) हन् + यासुट् त् । By 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च , the परस्मैपदम् affixes of लिँङ् get यासुट् as an augment, and this augment is उदात्तः and a ङित्। 1-1-46 आद्यन्तौ टकितौ places the यासुट्-आगमः before the प्रत्यय:।

(7) हन् + यास् त् । The उकार: in यासुट् is for pronunciation only (उच्चारणार्थम्)। The टकार: is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः

(8) हन् + या त् । By 7-2-79 लिङः सलोपोऽनन्‍त्‍यस्‍य, the सकारः of a सार्वधातुक-लिङ् affix is elided, provided it is not the final letter of the affix.

(9) हन्यात् ।

Questions:

1. Where has √हन् (हनँ हिंसागत्योः २. २) been used with विधिलिङ् in Chapter One of the गीता? Where in Chapter Three?

2. Why didn’t 6-4-37 अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि क्ङिति apply in this example? (Which condition was not satisfied?)

3. Why didn’t 6-4-98 गमहनजनखनघसां लोपः क्ङित्यनङि apply in this example? (Which condition was not satisfied?)

4. How would you say this in Sanskrit?
“How many soldiers were killed in the war?” Use the प्रातिपदिकम् “कति” for “how many.”

5. How would you say this in Sanskrit?
“I have one brother and two sisters.” Paraphrase this to “There are (exist) one brother and two sisters of mine.” Use √वृत् (वृतुँ वर्तने १. ८६२) for “to exist.”

Advanced question:

1. In commenting on the सूत्रम् 7-2-79 लिङः सलोपोऽनन्‍त्‍यस्‍य, the तत्त्वबोधिनी says:
“रुदादिभ्यः” इति सूत्रात्सार्वधातुक इत्यनुवर्तते, सेति लुप्तषष्ठीकमनन्त्यस्येत्यनेन विशेष्यते।
Please explain.

Easy questions:

1. Where has 7-3-102 सुपि च been used in the verse?

2. Can you spot a “सुँट्”-आगम: in the verse?

स्तौमि 1As-लँट्

Today we will look at the form स्तौमि 1As-लँट् from श्रीमद्भागवतम् 11-20-40.

नाहं निन्दे न च स्तौमि स्वभावविषमं जनम् ।
एतेषां श्रेय आशासे उतैकात्म्यं महात्मनि ।। ७-१३-४२ ।।

Gita Press translation “I neither revile nor eulogize men who are diverse of disposition (due to the predominance of any one of the three modes of Prakrti, viz., Sattva, Rajas and Tamas). On the other hand, I (only) wish them welfare in the shape of (their) unity of being with Lord Viṣṇu (the supreme Spirit).”

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

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

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 उत्तम-पुरुष-एकवचनम्, the प्रत्यय: will be “मिप्”।

(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 + मिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “मिप्” as the substitute for the लकारः। “मिप्” 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 + मि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः

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

(7) स्तौमि । By 7-3-89 उतो वृद्धिर्लुकि हलि, a root ending in ह्रस्व-उकारः whose विकरणः has taken लुक् (elision) gets वृद्धिः as the आदेशः when followed by a हलादि-सार्वधातुक-प्रत्ययः (a सार्वधातुक-प्रत्ययः beginning with a consonant) which is a पित् (has पकार: as a इत्), provided there is no reduplication (अभ्यासः)।

Questions:

1. Where is √स्तु used in a तिङन्तं पदम् in the गीता?

2. In commenting on the सूत्रम् 7-3-89 उतो वृद्धिर्लुकि हलि, the कौमुदी says:
“युयात्” – इह उतो वृद्धिर्न, भाष्ये – “पिच्च ङिन्न ङिच्च पिन्न” इति व्याख्यानात्। Please explain.

3. Where has 7-1-58 इदितो नुम् धातोः been used in the verse?

4. Can you spot another धातु: (besides √स्तु) from the अदादि-गण: that has been used in the verse in a तिङन्तं पदम्?

5. How would you say this in Sanskrit?
“Where would I find the answer to (of) this question?” Use √लभ् (डुलभँष् प्राप्तौ १. ११३०) for “to find” and the अव्ययम् “कुत्र” for “where.”

6. How would you say this in Sanskrit?
“Answers to (of) this and other similar questions are found in the Siddhanta Kaumudi.” Use the adjective “एतादृश” for “similar” (literally “of this kind.”)

Easy questions:

1. Which other सूत्रम् (besides 6-1-64 धात्वादेः षः सः) prescribes a substitution for the initial letter of a धातु: in the धातु-पाठ:?

2. Where has 6-1-101 अकः सवर्णे दीर्घः been used in the verse? Where has 6-1-88 वृद्धिरेचि been used?

जागर्ति 3As-लँट्

Today we will look at the form जागर्ति 3As-लँट् from श्रीमद्भागवतम् 4-25-35.

एते सखायः सख्यो मे नरा नार्यश्च मानद ।
सुप्तायां मयि जागर्ति नागोऽयं पालयन्पुरीम् ।। ४-२५-३५ ।।

Gita Press translation “These men and women are my male and female companions, O courteous one! When I am asleep, this serpent keeps awake, guarding the city.”

जागर्ति is derived from the धातुः √जागृ (जागृ निद्राक्षये, अदादि-गणः, धातु-पाठः # २. ६७)

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

In the धातु-पाठः, the √जागृ-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 √जागृ-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 √जागृ-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

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

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

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

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

(7) जागर्ति । 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. By 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.

Questions:

1. Where is जागर्ति used in the गीता?

2. In deriving the form सखाय: (प्रथमा-बहुवचनम्) from the पुंलिङ्ग-प्रातिपदिकम् “सखि” which special सूत्रम् (which only applies to the प्रातिपदिकम् “सखि”) is used?

3. In which other सूत्रम् (besides the answer to #2) does पाणिनि: mention the प्रातिपदिकम् “सखि”?

4. Where has 7-1-17 जसः शी been used?

5. How would you say this in Sanskrit?
“Let the truth be known.” Use √ज्ञा (ज्ञा अवबोधने ९. ४३) for “to know.”

6. How would you say this in Sanskrit?
“I know that this is not an easy question.” Use the adjective “सुकर” for “easy” and √विद् (विदँ ज्ञाने २. ५९) for “to know.” Use the अव्ययम् “इति” (end-quote) for “that.”

Easy questions:

1. Can you spot two places in the verse where the सूत्रम् 6-1-105 दीर्घाज्जसि च has been used?

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

उष्यताम् 3Ps-लोँट्

Today we will look at the form उष्यताम् 3Ps-लोँट् from श्रीमद्भागवतम् Sb9-13-11.

देवा ऊचुः
विदेह उष्यतां कामं लोचनेषु शरीरिणाम् ।
उन्मेषणनिमेषाभ्यां लक्षितोऽध्यात्मसंस्थितः ।। ९-१३-११ ।।

Gita Press translation – The gods replied : “Bereft of a body, may you reside at will in the eyes of embodied souls.” (In this way) Nimi took up his abode in the body (of all the Jīvas), being indicated by the opening and closing of eyes.

उष्यताम् is derived from the धातुः √वस् (भ्वादि-गणः, वसँ निवासे धातु-पाठः #१. ११६०)

The विवक्षा is लोँट्, भावे प्रयोग:।

Here the विवक्षा is भावे (impersonal 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। भावे प्रयोग: is always प्रथम-पुरुष:, एकवचनम् since it denotes an action. Hence the प्रत्यय: will be “त”।

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

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

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

(6) वस् + 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) वस् + य + ताम् । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः

(8) उ अस् + य + ताम् । By 6-1-15 वचिस्वपियजादीनां किति, The verbal roots √वच् (वचँ परिभाषणे २. ५८), √स्वप् (ञिष्वपँ शये २. ६३) and also the nine verbal roots beginning with √यज् (यजँ देवपूजासङ्गतिकरणदानेषु १. ११५७) take सम्प्रसारणम् (ref. 1-1-45) when followed by an affix which is a कित्।
Note: The nine verbal roots √यज् etc are the last nine in the भ्वादि-गण:। They are as follows: √यज् (यजँ देवपूजासङ्गतिकरणदानेषु १. ११५७), √वप् (डुवपँ बीजसन्ताने | छेदनेऽपि १. ११५८), √वह् (वहँ प्रापणे १. ११५९), √वस् (वसँ निवासे १. ११६०), √वे (वेञ् तन्तुसन्ताने १. ११६१), √व्ये (व्येञ् संवरणे १. ११६२), √ह्वे (ह्वेञ् स्पर्धायां शब्दे च १. ११६३), √वद् (वदँ व्यक्तायां वाचि १. ११६४) and √श्वि (ट्वोँश्वि गतिवृद्ध्योः १. ११६५)।

(9) उस् + य + ताम् । By 6-1-108 सम्प्रसारणाच्च, when a सम्प्रसारणम् is followed by a अच् (vowel), there is a single replacement (in place of both the सम्प्रसारणम् and the following अच्) of the prior letter (the सम्प्रसारणम्)।

(10) उष्यताम् । By 8-3-60 शासिवसिघसीनां च , the सकारः of the धातु: “शास्”, “वस्” or “घस्” gets षकारः as a replacement when preceded by an इण् letter or a consonant of the क-वर्गः।

Questions:

1. In the first verse of which chapter of the गीता has 6-1-15 वचिस्वपियजादीनां किति been used in a तिङन्तं पदम्?

2. Which अव्ययम् in the verse has been translated to “at will”?

3. Why do we need 8-3-60 शासिवसिघसीनां च in the last step – could we not just use 8-3-59 आदेशप्रत्यययोः?

4. The भावे प्रयोग: used in this verse is आर्ष: – it is irregular. Since the कर्ता (विदेह:/निमि:) is in प्रथमा (not तृतीया), कर्तरि प्रयोग: should be used. What would be the form (instead of उष्यताम्) in कर्तरि प्रयोग:?

5. How would you say this in Sanskrit?
“Where does your brother currently live?” Use the अव्ययम् “कुत्र” for “where” and “साम्प्रतम्” for “currently.”

6. How would you say this in Sanskrit?
“Let the guests stay at my house today.” Paraphrase to passive – “Let (the action of) staying be done by the guests at my house today.”
Use the masculine प्रातिपदिकम् “अतिथि” for “guest” and the अव्ययम् “अद्य” for “today.”

Easy questions:

1. Where has 7-3-103 बहुवचने झल्येत्‌ been used in the verse?

2. By which सूत्रम् did the ending अकार: of the अङ्गम् “उन्मेषणनिमेष” take the दीर्घादेश: in the form उन्मेषणनिमेषाभ्याम्?

शृणुत 2Ap-लोँट्

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?

कुरुष्व 2As-लोँट्

Today we will look at the form कुरुष्व 2As-लोँट् from श्रीमद्भागवतम् Sb10-23-29.

पत्न्य ऊचुः
मैवं विभोऽर्हति भवान्गदितुं नृशंसं सत्यं कुरुष्व निगमं तव पादमूलम् ।
प्राप्ता वयं तुलसिदाम पदावसृष्टं केशैर्निवोढुमतिलङ्घ्य समस्तबन्धून् ।। १०-२३-२९ ।।

Gita Press translation – The wives (of the Brāhmaṇas) said: It is not becoming of You, O almighty Lord, to utter such cruel words. (Pray) vindicate the Vedic dictum, “One does not return” (on having attained me). Ignoring all our near and dear ones we have sought the soles of Your feet in order to wear on our locks the wreath of Tulasī leaves kicked off (even indifferently at us) by You.

Note: “(Pray) vindicate” is the translation for “सत्यं कुरुष्व”।

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

The विवक्षा is लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुषः, एकवचनम्।

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

Since the √कृ-धातुः has ञकारः as इत् in the धातु-पाठः by 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √कृ-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 √कृ-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 “√कृ” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √कृ-धातुः will be उभयपदी। In this verse, it has taken a आत्मनेपद-प्रत्यय:।

Since the विवक्षा is लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुष-एकवचनम्, the प्रत्ययः is “थास्”।

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

(4) कृ + से । By 3-4-80 थासस्से the थास्-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets “से” as the replacement. “से” also gets the सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ

(5) कृ + स्व । By 3-4-91 सवाभ्यां वामौ, the एकारः of लोँट् which follows a सकारः or वकारः is replaced by “व” and “अम्” respectively.

(6) कृ + उ + स्व । By 3-1-79 तनादिकृञ्भ्य उः, when a सार्वधातुक-प्रत्ययः signifying the agent follows, the affix “उ” is placed after the verbal root √कृ (डुकृञ् करणे ८. १०) and also after a verbal root belonging to the तनादि-गणः। “उ” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः

(7) कर् + उ + स्व । 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. By 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.
Since “स्व” has the सार्वधातुक-सञ्ज्ञा and is अपित् (does not have पकार: as a इत्) it becomes ङिद्वत् (as if it has ङकार: as a इत्) by 1-2-4 सार्वधातुकमपित्। Hence 1-1-5 ग्क्ङिति च prevents the गुणादेश: for the उकार: which would have taken place by 7-3-84 सार्वधातुकार्धधातुकयोः

(8) कुरु + स्व । By 6-4-110 अत उत्‌ सार्वधातुके, when √कृ (डुकृञ् करणे ८. १०) ends in the “उ”-प्रत्यय: and is followed by a सार्वधातुक-प्रत्ययः which is a कित् or a ङित्, then there is a substitution of उकारः in place of the अकारः (which is a result of गुणादेशः) of √कृ।

(9) कुरुष्व । षकारादेशः by 8-3-59 आदेश-प्रत्यययो:

Questions:

1. Where is कुरुष्व used in the गीता?

2. What would have been the final form in this example if a परस्मैपद-प्रत्यय: had been used?

3. 3-4-91 सवाभ्यां वामौ is an अपवाद: for which सूत्रम्?

4. Which प्रातिपदिकम् used in the verse ends in the डवतुँ-प्रत्यय:?

5. By which सूत्रम् does “गदितुम्” get the अव्यय-सञ्ज्ञा?

6. How would you say this in Sanskrit?
“You (sir) ought to tell the truth.” Use a word from the verse for “ought” and “to tell.”

Easy questions:

1. In the verse can you spot a प्रातिपदिकम् ending in a नकार:?

2. Where has 6-1-105 दीर्घाज्जसि च been used?

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