Today we will look at the form धत्स्व 2As-लोँट् from श्रीमद्भागवतम् Sb7-8-10.
जह्यासुरं भावमिमं त्वमात्मनः समं मनो धत्स्व न सन्ति विद्विषः ।
ऋतेऽजितादात्मन उत्पथास्थितात्तद्धि ह्यनन्तस्य महत्समर्हणम् ।। ७-८-१० ।।
Gita Press translation “Abandon you this demonic disposition of yours and keep your mind equipoised. There are no enemies other than an unsubdued and errant mind. For that (viz., maintaining the poise of the mind) constitutes the eminent and correct procedure of worshipping the infinite.”
धत्स्व is derived from the धातुः √धा (जुहोत्यादि-गणः, डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११)।
The विवक्षा is लोँट्, कर्तरि प्रयोगः, 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 √धा-धातुः has ञकारः as इत् in the धातु-पाठः by 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √धा-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 √धा-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 √धा-धातुः will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √धा-धातुः will be उभयपदी। In this verse, it has taken a आत्मनेपद-प्रत्यय:।
Since the विवक्षा is मध्यम-पुरुषः, एकवचनम्, the प्रत्ययः is “थास्”।
(1) धा + लोँट् । By 3-3-162 लोट् च , the affix लोँट् comes after a धातुः when used in the sense of command/request.
(2) धा + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
(3) धा + 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 – 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 “धातोः” अधिकारः।
(4) धा + 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. As per 1-1-55 अनेकाल्शित्सर्वस्य, से replaces the entire थास्-प्रत्ययः। से also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ।
(5) धा + 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) धा + शप् + स्व । 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.
(7) धा + स्व । By 2-4-75 जुहोत्यादिभ्यः श्लुः, the शप्-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).
(8) धा + धा + स्व । By 6-1-10 श्लौ, a verbal root when followed by “श्लु” gets reduplicated.
(9) ध + धा + स्व । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.
(10) ध + ध् + स्व । By 6-4-112 श्नाभ्यस्तयोरातः, when followed by a सार्वधातुक-प्रत्ययः which is a कित् or a ङित्, the आकारः of the श्ना-प्रत्ययः or of a reduplicated root (अभ्यस्तम्) is elided. Note: “स्व” is ङिद्वत् by 1-2-4 सार्वधातुकमपित्। This allows 6-4-112 to apply.
See question 5.
(11) द + ध् + स्व । By 8-4-54 अभ्यासे चर्च, in reduplication (अभ्यासः), a letter of the झल्-प्रत्याहारः is substituted by a letter of the चर्-प्रत्याहारः or जश्-प्रत्याहारः। The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।
(12) ध + ध् + स्व । By 8-2-38 दधस्तथोश्च, a letter of the बश्-प्रत्याहारः of the reduplicated verbal root √धा (जुहोत्यादि-गणः डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११) ending in a letter of the झष्-प्रत्याहारः, is substituted by a letter of the भष्-प्रत्याहारः, when followed by an affix beginning with a तकारः, थकारः, सकारः or the term “ध्व”।.
Note: Normally, as per 8-2-1, the दकारादेश: done by 8-4-54 should not be visible to 8-2-38. But then 8-2-38 would become useless – the conditions required for its application would never occur. So by the fact that पाणिनि: has composed (वचनसामर्थ्यात्) 8-2-38, it has to be given a chance to apply and hence it is allowed to see the operation done by 8-4-54. Also note that 8-2-40 झषस्तथोर्धोऽधः could not apply here because it contains the exclusion “अध:”। It doesn’t apply in the case of this धातु:।
(13) धत्स्व । By 8-4-55 खरि च, a झल् letter is replaced by a चर् letter when a खर् letter follows.
Questions:
1. Where has धत्स्व been used in the गीता?
2. Which अव्ययम् used in the verse has been translated to “other than.” Where is this अव्ययम् used in the गीता?
3. In the nine items in the conjugation table of √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) with लोँट्, आत्मनेपदम्, in which form does 8-4-53 झलां जश् झशि apply?
4. In the word “जहि” used in the beginning of the verse, the “हि”-प्रत्यय: is following an अङ्गम् “ज” which ends in a अकार:। Then why didn’t “हि” get elided by 6-4-105 अतो हेः?
5. What would have been the problem in this example if पाणिनि: had not said “अघो:” in the सूत्रम् 6-4-113 ई हल्यघोः?
6. How would you say this in Sanskrit?
“Focus (place) your mind on the subject at hand.” Use √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) with the उपसर्ग: “आङ्” (ending ङकार: is an इत् by 1-3-3 हलन्त्यम्) for “to focus (place)” and use the neuter प्रातिपदिकम् “प्रकृत” for “subject at hand.”
Easy questions:
1. Where has 7-2-109 दश्च been used in the verse?
2. Which सूत्रम् was used to replace the हकार: by a धकार: in तद्धि (= तद् + हि)?
Questions:
1. Where has धत्स्व been used in the गीता?
Answer: मय्येव मन आधत्स्व मयि बुद्धिं निवेशय |
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः || 12-8||
2. Which अव्ययम् used in the verse has been translated to “other than.” Where is this अव्ययम् used in the गीता?
Answer: अव्ययम् “ऋते” used in the verse has been translated to “other than.” “ऋते” belongs to the स्वरादि-गण: and hence gets the अव्यय-सञ्ज्ञा by 1-1-37 स्वरादिनिपातमव्ययम् ।
श्रीभगवानुवाच |
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः |
ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः || 11-32||
3. In the nine items in the conjugation table of √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) with लोँट्, आत्मनेपदम्, in which form does 8-4-53 झलां जश् झशि apply?
Answer: In the nine items in the conjugation table of √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) with लोँट्, आत्मनेपदम्, 8-4-53 झलां जश् झशि applies to the form धद्ध्वम्। The विवक्षा is लोँट्, कर्तरि प्रयोगः, मध्यम-पुरुषः, बहुवचनम्।
धा + लोँट् । By 3-3-162 लोट् च ।
= धा + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
= धा + ध्वम्। 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् ।
= धा + शप् + ध्वम् । By 3-1-68 कर्तरि शप्।
= धा + ध्वम् । By 2-4-75 जुहोत्यादिभ्यः श्लुः।
= धा + धा + ध्वम् । By 6-1-10 श्लौ।
= ध + धा + ध्वम् । By 7-4-59 ह्रस्वः।
= ध + ध् + ध्वम् । By 6-4-112 श्नाभ्यस्तयोरातः।
= द + ध् + ध्वम् । By 8-4-54 अभ्यासे चर्च, 1-1-50 स्थानेऽन्तरतमः।
= ध + ध् + ध्वम् । By 8-2-38 दधस्तथोश्च।
= ध + द् + ध्वम्। By 8-4-53 झलां जश् झशि, the झल् letters are replaced by जश् letters when they are followed by a झश् letter.
= धद्ध्वम्।
4. In the word “जहि” used in the beginning of the verse, the “हि”-प्रत्यय: is following an अङ्गम् “ज” which ends in a अकार:। Then why didn’t “हि” get elided by 6-4-105 अतो हेः?
Answer: The word “जहि” is derived from the धातुः √हन् (हनँ हिंसागत्योः, अदादि-गणः, धातु-पाठः #२. २).
The विवक्षा is लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुषः, एकवचनम्।
हन् + लोँट् । By 3-3-162 लोट् च।
= हन् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
= हन् + सिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ्।
= हन् + सि। अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् ।
= हन् + हि । By 3-4-87 सेर्ह्यपिच्च।
= हन् + शप् + हि । By 3-1-68 कर्तरि शप्।
= हन् + हि । By 2-4-72 अदिप्रभृतिभ्यः शपः ।
= जहि । By 6-4-36 हन्तेर्जः ।
Now by 6-4-105 अतो हेः, the हि-प्रत्ययः should have taken elision. Since both 6-4-36 हन्तेर्जः and 6-4-105 अतो हेः belong to the अधिकारः of 6-4-22 असिद्धवदत्राभात्, the ज-आदेश: that was done by 6-4-36 हन्तेर्जः is not seen by 6-4-105 अतो हेः. Only हन् is seen by 6-4-105 अतो हेः and therefore there is no elision of the हि-प्रत्ययः here and the form remains as जहि।
Note: Both 6-4-36 and 6-4-105 prescribe an operation that involves the हि-प्रत्यय:। Since they are both based on a common element, 6-4-22 असिद्धवदत्राभात् (when one आभीय-कार्यम् is done based on a certain element, then it is considered असिद्धम् (as if it has not happened) in the view of another आभीय-कार्यम् which is based on the same element) comes into effect. A आभीय-कार्यम् is any operation/rule that is prescribed in the section starting from this rule (6-4-22) up to the end of the भस्य-अधिकारः (ref. 6-4-129), that is up to the end of the Sixth Chapter.
5. What would have been the problem in this example if पाणिनि: had not said “अघो:” in the सूत्रम् 6-4-113 ई हल्यघोः?
Answer: “अघो:” in the सूत्रम् 6-4-113 ई हल्यघोः means that the आकारः of the verbal roots having the घु-सञ्ज्ञा will not be substituted by ईकारः। पाणिनि: hays “अघो:” to avoid ईकारादेशः in the verbal roots having घु-सञ्ज्ञा ।
If पाणिनि: had not said “अघो:”, then in the present example, in step 10, instead of 6-4-112 श्नाभ्यस्तयोरातः applying, 6-4-113 would have applied, resulting in an undesired form.
6. How would you say this in Sanskrit?
“Focus (place) your mind on the subject at hand.” Use √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) with the उपसर्ग: “आङ्” (ending ङकार: is an इत् by 1-3-3 हलन्त्यम्) for “to focus (place)” and use the neuter प्रातिपदिकम् “प्रकृत” for “subject at hand.”
Answer: तव मनः प्रकृते आधत्स्व = तव मनः प्रकृत आधत्स्व।
Easy questions:
1. Where has 7-2-109 दश्च been used in the verse ?
Answer: 7-2-109 दश्च has been used in the form इमम् (सर्वनाम-प्रातिपदिकम् “इदम्”, पुंलिङ्गे द्वितीया-एकवचनम्।)
इदम् + अम् । 4-1-2 स्वौजसमौट्छष्टा.. ।
= इद अ + अम् । 7-2-102 त्यदादीनामः, 1-3-4 न विभक्तौ तुस्माः।
= इद + अम् । 6-1-97 अतो गुणे।
= इम + अम् । 7-2-109 दश्च, the दकारः of इदम् gets मकारः as a replacement when a विभक्तिः affix follows. The अम्-प्रत्यय: has the विभक्ति-सञ्ज्ञा by 1-4-104 विभक्तिश्च।
= इमम् । 6-1-107 अमि पूर्वः।
2. Which सूत्रम् was used to replace the हकार: by a धकार: in तद्धि (= तद् + हि)?
Answer: The सूत्रम् 8-4-62 झयो होऽन्यतरस्याम्, when a झय् letter precedes, then in place of the letter ह् there is optionally a substitute which is पूर्वसवर्ण: (सवर्ण: with the preceding झय् letter), was used to replace the हकार: by a धकार: in तद्धि (= तद् + हि)।
तद् + हि = तद्हि or तद्धि।