Today we will look at the form अतिपिपर्ति 3As-लँट् from श्रीमद्भागवतम् Sb3-18-12.

त्वं पद्रथानां किल यूथपाधिपो घटस्व नोऽस्वस्तय आश्वनूहः |
संस्थाप्य चास्मान्प्रमृजाश्रु स्वकानां यः स्वां प्रतिज्ञां नातिपिपर्त्यसभ्यः ।। ३-१८-१२ ।।

Gita Press translation “A leader of leaders of foot soldiers as you are, take prompt steps to overthrow us, giving up all hitch, and wipe the tears of your kith and kin by slaying us; for he does not deserve a seat in an assembly (of good people), who fails to redeem his plighted word.”

पिपर्ति is derived from the धातुः √पॄ (जुहोत्यादि-गणः, पॄ पालनपूरणयोः, धातु-पाठः #३. ४)

The विवक्षा is लँट्, कर्तरि प्रयोगः, प्रथम-पुरुषः, एकवचनम् ।

In the धातु-पाठः, the √पॄ-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 √पॄ-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 √पॄ-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) पॄ + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

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

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

(5) पॄ + 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) पॄ + ति । By 2-4-75 जुहोत्यादिभ्यः श्लुः, the “शप्”-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).

(7) पॄ + पॄ + ति । By 6-1-10 श्लौ, a verbal root when followed by “श्लु” gets reduplicated.

(8) पिर् + पॄ + ति । By 7-4-77 अर्तिपिपर्त्योश्च, when “श्लु” follows, इकारः is substituted for the ending vowel of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः,) of √ऋ (ऋ- [गतौ] #३. १७) and √पॄ (पॄ पालनपूरणयोः #३. ४) ।
Note: Since the आदेश: “इ” is being done in place of “पॄ” which is not a term which has meaning, the सूत्रम् 1-1-52 अलोऽन्त्यस्य would not have applied here. But since this आदेश: involves a operation on a अभ्यास: (ref. 6-1-4 पूर्वोऽभ्यासः), the सूत्रम् 1-1-52 अलोऽन्त्यस्य does apply. This is as per the following परिभाषा – नानर्थकेऽलोन्त्यविधिरनभ्यासविकारे।
This means that the rule 1-1-52 अलोऽन्त्यस्य does not apply in the case of a term that is devoid of meaning, except in the case which involves modification of an अभ्यास:।
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.

(9) पि + पॄ + ति । By 7-4-60 हलादिः शेषः – Of the consonants of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), only the one (if any) at the beginning is retained, the rest are elided.

(10) पिपर्ति । 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.

“अति” is the उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
अति + पिपर्ति = अतिपिपर्ति।

Questions:

1. Where has the सुत्रम् 6-1-10 श्लौ been used in the first ten verses of Chapter Ten of the गीता?

2. Why didn’t 7-1-102 उदोष्ठ्यपूर्वस्य apply (instead of 7-3-84 सार्वधातुकार्धधातुकयोः) in step 10?

3. Where has 3-4-91 सवाभ्यां वामौ been used in the verse?

4. Commenting on the सूत्रम् 2-4-75 जुहोत्यादिभ्यः श्लुः, the काशिका says – लुकि प्रकृते श्लुविधानं द्विर्वचनार्थम्। Please explain.

5. How would you say this in Sanskrit?
“Strive to speak in Sanskrit.” Use the अव्ययम् “भाषितुम्” for “to speak”, use the feminine (compound) प्रातिपदिकम् “संस्कृत-भाषा” for “Sanskrit.” Use a word from the verse for “strive.”

6. How would you say this in Sanskrit?
“Give up censure.” Use √हा (ओँहाक् त्यागे ३. ९) for “to give up” and use the feminine प्रातिपदिकम् “निन्दा” for “censure.”

Easy questions:

1. Where has 7-1-23 स्वमोर्नपुंसकात्‌ been used in the verse?

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

Today we will look at the form याति 3As-लँट् from श्रीमद्भागवतम् 10-46-32.

यस्मिञ्जनः प्राणवियोगकाले क्षणं समावेश्य मनोऽविशुद्धम् ।
निर्हृत्य कर्माशयमाशु याति परां गतिं ब्रह्ममयोऽर्कवर्णः ।। १०-४६-३२ ।।

Gita Press translation “Focussing (even) one’s impure mind on Śrī Kṛṣṇa (merely) for an instant at the time of death one speedily attains the supreme goal, burning the store of Karma and becoming one with Brahma (the Absolute) and attaining a form consisting of Sattva unmixed with Rajas and Tamas.”

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

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

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

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

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

(5) या + 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) याति । 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 is याति used in Chapter Six of the गीता?

2. Which अव्ययम् used in the verse has been translated to “speedily”?

3. As we have seen in previous examples, the क्त्वा-प्रत्यय: is used when we have the same doer doing two actions. The verbal root in the earlier action takes the क्त्वा-प्रत्यय:| (The सूत्रम् is 3-4-21 समानकर्तृकयोः पूर्वकाले । If there is a compound formation then the क्त्वा-प्रत्यय: is replaced by ल्यप् as per 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्)। In this verse the word “समावेश्य” as well as “निर्हृत्य” ends in ल्यप्-प्रत्यय:। Who is the common doer(s) and what is his/her later action?

4. How would you say this in Sanskrit?
“A man who doesn’t hate anyone goes to the supreme goal.” Use √द्विष् (द्विषँ अप्रीतौ २. ३) for “to hate.” Use some words from the verse for “goes to the supreme goal.”

5. How would you say this in Sanskrit?
“Where should I go?” “Go home quickly.” Use a अव्ययम् from the verse for “quickly (speedily.)”

6. How would you say this in Sanskrit?
“O Lord! Protect me.” Use √पा (पा रक्षणे २. ५१) for “to protect.” Use the masculine प्रातिपदिकम् “भगवत्” for “Lord.”

Easy questions:

1. Where has 8-4-40 स्तोः श्चुना श्चुः been used in the verse?

2. By which सूत्रम् has the ङि-प्रत्यय: (सप्तमी-एकवचनम्) been replaced by “स्मिन्” in the form “यस्मिन्”?

Today we will look at the form विक्रियन्ते 3Pp-लँट् from श्रीमद्भागवतम् Sb4-20-12.

भिन्नस्य लिङ्गस्य गुणप्रवाहो द्रव्यक्रियाकारकचेतनात्मनः ।
दृष्टासु सम्पत्सु विपत्सु सूरयो न विक्रियन्ते मयि बद्धसौहृदाः ।। ४-२०-१२ ।।

Gita Press translation “Transmigration takes place only of the subtle body – which is made of the five subtle elements, the senses and the deities presiding over the same and a reflection of the Spirit – and which is distinct from the Spirit. Enlightened souls who have conceived a strong attachment to Me never give way to morbid feelings of joy and grief, when they meet with affluent or adverse circumstances.”

Note: The translation includes the commentary of श्रीधर-स्वामी which says हर्षशोकादिभिर्न विक्रियन्ते।

क्रियन्ते 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 लँट्, कर्मणि प्रयोग:, प्रथम-पुरुषः, बहुवचनम्।

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-बहुवचनम्, the प्रत्यय: will be “झ”।

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

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

(3) कृ + झ । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झ” as the substitute for the लकारः। “झ” 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 + झे । 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 + यक् + झे । 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) कृ + य + झे । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) क् रिङ् + य + झे । 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। As per 1-1-53 ङिच्च, only the ending ऋकार: of the अङ्गम् gets replaced.

(8) क् रि + य + झे । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(9) क्रिय अन्ते । By 7-1-3 झोऽन्तः, “अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।

(10) क्रियन्ते । By 6-1-97 अतो गुणे।

“वि” is the उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे, 1-4-80 ते प्राग्धातोः।)
वि + क्रियन्ते = विक्रियन्ते।

Questions:

1. Where is क्रियन्ते used in the गीता?

2. Can you spot a गुणादेश: in the verse?

3. After step 8 why doesn’t the ending इकार: of the अङ्गम् “क्रि” take the दीर्घादेश: by 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः?

4. In step 9 of this example, the झकार: of the प्रत्यय: took the “अन्त्”-आदेश:। We have studied two rules by which the झकार: takes the “अत्”-आदेश:। Which are they and why didn’t either of them apply in this example?

5. How would you say this in Sanskrit?
“This correction should be made immediately.” As in the example, use passive of √कृ (डुकृञ् करणे, धातु-पाठः # ८. १०) = “to do, to make.” Use the neuter प्रातिपदिकम् “शोधन” for “correction.” Use the अव्ययम् “सद्यस्” for “immediately.”

6. How would you say this in Sanskrit?
“Criticism should not be done.” Use the feminine प्रातिपदिकम् “निन्दा” for “criticism.”

Easy questions:

1. 1-1-53 ङिच्च (used in step 7) is an अपवाद: for which सूत्रम्?

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

Today we will look at the form अब्रवीत् 3As-लँङ् from श्रीमद्भागवतम् Sb10-53-1.

श्रीशुक उवाच
वैदर्भ्याः स तु सन्देशं निशम्य यदुनन्दनः।
प्रगृह्य पाणिना पाणिं प्रहसन्निदमब्रवीत् ।। १०-५३-१ ।।

Gita Press translation “Śrī Śuka began again : Hearing the message of Rukmiṇī (the princess of Vidarbha), the said Śrī Kṛṣṇa (a Scion of Yadu), however, heartily laughed and, warmly clasping the Brāhmaṇa’s hand by His own, spoke (to him) as follows.”

अब्रवीत् is derived from the धातुः √ब्रू (अदादि-गणः, ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९).

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

In the धातु-पाठः, the √ब्रू-धातुः has one इत् letter which is the ञकार:। It 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 √ब्रू-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 √ब्रू-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 “√ब्रू” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √ब्रू-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) ब्रू + लँङ् । By 3-2-111 अनद्यतने लङ् , the affix लँङ् follows a धातुः when used in the sense of past not of today.

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

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

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

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

(8) ब्रू + ईट् त् । By 7-3-93 ब्रुव ईट्, when preceded by the verbal root √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९), a सार्वधातुक-प्रत्ययः which is हलादि: (beginning with a consonant) and is a पित्, gets ईट् as the augment. By 1-1-46 आद्यन्तौ टकितौ, the ईट्-आगमः is placed at the beginning of the प्रत्ययः।

(9) ब्रू + ई त् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(10) ब्रो + ई त् । By 7-3-84 सार्वधातुकाऽर्धधातुकयोः, an अङ्गम् whose final letter is an इक् gets गुण-आदेशः, when a सार्वधातुक-प्रत्यय: or an आर्धधातुक-प्रत्यय: follows.

(11) ब्रव् + ईत् । अव्-आदेशः by 6-1-78 एचोऽयवायावः, when an अच् letter follows, then in place of the एच् letters there is a respective substitution (ref. 1-3-10 यथासंख्यमनुदेशः समानाम्) of अय्, अव्, आय् and आव् ।

(12) अट् ब्रव् + ईत् । by 6-4-71 लुङ्लङ्लृङ्क्ष्वडुदात्तः, when followed by लुँङ्, लँङ् or लृँङ्, an अङ्गम् gets the अट्-आगमः which is उदात्तः। 1-1-46 आद्यन्तौ टकितौ places the अट्-आगमः before the अङ्गम् ।

(13) अब्रवीत् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

Questions:

1. Where is अब्रवीत् used in the गीता?

2. Can you spot a आट्-आगम: in the verse?

3. In the nine items in the conjugation table of √ब्रू (ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९) with लँङ् in परस्मैपदम् in which other form (besides अब्रवीत्) does 7-3-93 ब्रुव ईट् apply?

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

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

6. How would you say this in Sanskrit?
“When the teacher speaks, all students should be quiet.” Use the अव्ययम् “तूष्णीम्” with √भू (भू सत्तायाम् १. १) for “to be quiet.” Use यदा/तदा।

Easy questions:

1. Which सूत्रम् has been used to do the “ना”-आदेश: for the टा-प्रत्यय: in the form पाणिना?

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

Today we will look at the form हूयन्ताम् 3Pp-लोँट् from श्रीमद्भागवतम् Sb10-24-27.

हूयन्तामग्नयः सम्यग्ब्राह्मणैर्ब्रह्मवादिभिः ।
अन्नं बहुविधं तेभ्यो देयं वो धेनुदक्षिणाः ।। १०-२४-२७ ।।

Gita Press translation “Let fires be properly fed with offerings by Brāhmaṇas who are expositors of the Vedas. Let excellent food be offered to them by you as well as cows and sacrificial fees.”

हूयन्ताम् is derived from the धातुः √हु (हु दानादनयोः । आदाने चेत्येके । प्रीणनेऽपीति भाष्यम्, जुहोत्यादि-गणः, धातु-पाठः #३. १)

The विवक्षा is लोँट्, कर्मणि प्रयोगः, प्रथम-पुरुषः, बहुवचनम्।

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-बहुवचनम्, the प्रत्यय: will be “झ”।

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

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

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

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

(6) हु + यक् + झ् आम् । 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) हु + य + झ् आम् । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) हू य + झ् आम् । 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।

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

(10) हूयन्ताम् । By 6-1-97 अतो गुणे ।

Questions:

1. Where has the यक्-पत्यय: been used with the झ-प्रत्यय: (as in this example) in Chapter One of the गीता?

2. Which two अपवाद-सूत्रे have we studied for 3-4-90 आमेतः?

3. Which other धातु: (besides √हु) would give the same final form (हूयन्ताम्) in this example? (Hint: That धातु: will be subject to सम्प्रसारणम्)।

4. Commenting on the सूत्रम् 3-1-67 सार्वधातुके यक्, the तत्त्वबोधिनी says:
“धातोरेकाचः-” इत्यतो धातोरिति, “चिण् भावकर्मणो:” इत्यतो भावकर्मणोरिति चानुवर्तते। Please explain.

5. How would you say this in Sanskrit?
“I know that you trust me.” Paraphrase this to “I know that your trust in me exists.” Use √विद् (विदँ ज्ञाने २. ५९) for “to know” and √वृत् (वृतुँ वर्तने १. ८६२) for “to exist.” Use the masculine प्रातिपदिकम् “विश्वास” for “trust.”

6. How would you say this in Sanskrit?
“Why are you confused?” Use the adjective “भ्रान्त” for “confused.”

Easy questions:

1. Where has 7-3-109 जसि च been used in the verse?

2. Which सूत्रम् was used to do the एकारादेश: in the form तेभ्य:?

Today we will look at the form जुहवाम 1Ap-लोँट् from श्रीमद्भागवतम् Sb12-6-21.

वयं मरुत्वन्तमिहार्थनाशनं ह्वयामहे त्वच्छ्रवसा हतत्विषम् ।
अयातयामोपहवैरनन्तरं प्रसह्य राजन्जुहवाम तेऽहितम् ।। ४-१९-२८ ।।

Gita Press translation “We will invoke to this very place through powerful spells Indra, who has thwarted your purpose and has been eclipsed by your glory, and will without delay forcibly throw your enemy, O king, (as an oblation) into the fire.”

जुहवाम is derived from the धातुः √हु (हु दानादनयोः । आदाने चेत्येके । प्रीणनेऽपीति भाष्यम्, जुहोत्यादि-गणः, धातु-पाठः #३. १)

The विवक्षा is लोँट्, कर्तरि प्रयोगः, उत्तम-पुरुषः, बहुवचनम्।

In the धातु-पाठः, the √हु-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 √हु-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 √हु-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) हु + लोँट् । By 3-3-162 लोट् च, the affix लोँट् comes after a धातुः when used in the sense of command/request.

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

(3) हु + 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 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) हु + म । 3-4-85 लोटो लङ्वत्‌ – लोँट् is treated like लँङ्। This allows the application of 3-4-99 नित्यं ङितः – A उत्तम-पुरुषः affix ending in a सकारः, always gets elided if it is of a लकारः which is ङित्। By 1-1-52 अलोऽन्त्यस्य only the ending सकारः takes लोपः ।

(5) हु + आट् म । 3-4-92 आडुत्तमस्य पिच्च, a उत्तम-पुरुष-प्रत्ययः of लोँट् gets आट् as an augment. And this उत्तम-पुरुष-प्रत्ययः is considered to have पकारः as इत्। As per 1-1-46 आद्यन्तौ टकितौ, the आट्-आगम: joins at the beginning of the प्रत्यय:।

(6) हु + आ म । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) हु + शप् + आम । 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.

(8) हु + आम । By 2-4-75 जुहोत्यादिभ्यः श्लुः – the “शप”-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).

(9) हु + हु + आम । By 6-1-10 श्लौ – A verbal root when followed by “श्लु” gets reduplicated.

(10) झु + हु + आम । By 7-4-62 कुहोश्चुः – in reduplication (अभ्यासः), a letter of the कवर्गः or हकारः is replaced by a letter of the चवर्गः । The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।
(क्, ख्, ग्, घ्, ङ्, ह्) are replaced by (च्, छ्, ज्, झ्, ञ्, झ्) respectively.

(11) झुहो + आम । By 7-3-84 सार्वधातुकार्धधातुकयोः ।

(12) झुहव् + आम । By 6-1-78 एचोऽयवायावः ।

(13) जुहवाम । 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।

Questions:

1. Where has 3-4-99 नित्यं ङितः been used in the first ten verses of Chapter Two of the गीता?

2. Where has 3-4-79 टित आत्मनेपदानां टेरे been used in the verse?

3. What would have been the (undesirable) final form in this example if पाणिनि: had not said पिच्च in the सूत्रम् 3-4-92 आडुत्तमस्य पिच्च?

4. Approximately how many verbal roots are listed in the जुहोत्यादि-गण:?
i. 25
ii. 100
iii. 200
vi. 500

5. How would you say this in Sanskrit?
“Let us read this simple sentence.” Use the adjective “सरल” for “simple” and √पठ् (पठँ व्यक्तायां वाचि १. ३८१) for “to read.”

6. How would you say this in Sanskrit?
“Where is the हु-धातु: used in the गीता?” Use (in the passive) √युज् (युजिँर् योगे ७. ७) with the उपसर्ग: “प्र” for “to use.” Use the अव्ययम् “कुत्र” for “where.”

Easy questions:

1. Where has 8-2-8 न ङिसम्बुद्ध्योः been used in the verse?

2. Which other (besides 2-4-75 जुहोत्यादिभ्यः श्लुः) सूत्रम् (that we have studied) prescribes an elision of the शप्-प्रत्यय:?

Today we will look at the form जुह्वति 3Ap-लँट् from श्रीमद्भागवतम् Sb7-15-9.

एके कर्ममयान्यज्ञान्ज्ञानिनो यज्ञवित्तमाः ।
आत्मसंयमनेऽनीहा जुह्वति ज्ञानदीपिते ।। ७-१५-९ ।।

Gita Press translation “(That is why) some wise men, (who are) foremost among the knowers of the truth about sacrifices and free from desire offer sacrifices consisting of rituals into the fire of self-control kindled by Knowledge (of the Self). (That is to say, they completely withdraw themselves from external rituals.)”

जुह्वति is derived from the धातुः √हु (हु दानादनयोः । आदाने चेत्येके । प्रीणनेऽपीति भाष्यम्, जुहोत्यादि-गणः, धातु-पाठः #३. १)

The विवक्षा is लँट्, कर्तरि प्रयोगः, प्रथम-पुरुषः, बहुवचनम्।

In the धातु-पाठः, the √हु-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 √हु-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 √हु-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) हु + लँट् । By 3-2-123 वर्तमाने लट् – the affix लँट् comes after a धातुः when denoting an action in the present tense.

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

(3) हु + 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) हु + 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.

(5) हु + झि । By 2-4-75 जुहोत्यादिभ्यः श्लुः – the “शप”-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).

(6) हु + हु + झि । By 6-1-10 श्लौ – A verbal root when followed by “श्लु” gets reduplicated.

(7) झु + हु + झि । By 7-4-62 कुहोश्चुः – in reduplication (अभ्यासः), a letter of the कवर्गः or हकारः is replaced by a letter of the चवर्गः । The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।
(क्, ख्, ग्, घ्, ङ्, ह्) are replaced by (च्, छ्, ज्, झ्, ञ्, झ्) respectively.
See question 2.

(8) झु हु + अत् इ । By 7-1-4 अदभ्यस्तात्‌ – the झकारः of a प्रत्ययः that follows a reduplicated root is substituted by ‘अत्’। ‘झुहु’ gets अभ्यस्तसञ्ज्ञा by 6-1-5 उभे अभ्यस्तम् – the double words that result due to the doubling done using the rules of the sixth chapter (from 6-1-1 एकाचो द्वे प्रथमस्य to 6-1-12 दाश्वान् साह्वान् मीढ्वांश्च), together get the अभ्यस्तम् designation.
See easy question 2.

(9) झुह् व् + अत् इ । By 6-4-87 हुश्नुवोः सार्वधातुके – the वकारः is the replacement for उकारः of the √हु-धातुः or for the उकारः at the end of an अङ्गम् that is अनेकाच् (has more than one vowel) and ends in the श्नु-प्रत्यय:, provided
i) a conjunct consonant does not precede the उकारः।
ii) a सार्वधातुक-प्रत्ययः beginning with a vowel follows the उकारः।
See question 3.

(10) जुह्वति । By 8-4-54 अभ्यासे चर्च् – 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।

Questions:

1. Where has जुह्वति been used in the गीता?

2. By which सूत्रम् does पाणिनि: define अभ्यासः?

3. In the absence of 6-4-87 हुश्नुवोः सार्वधातुके, which सूत्रम् would have applied in step 9?

4. Can you recall another (besides 6-1-5 उभे अभ्यस्तम् and 7-1-4 अदभ्यस्तात्‌) सूत्रम् (which we have studied) wherein पाणिनि: uses the term “अभ्यस्त”?

5. In which सूत्रम् used in the steps in this example has the सूत्रम् 7-3-119 अच्च घेः been used?

6. How would you say this in Sanskrit?
“Let there be peace and harmony in the world.” Use the नपुंसकलिङ्ग-प्रातिपदिकम् “ऐक्य” for “harmony.”

Easy questions:

1. Can you spot a शी-आदेश: in the verse?

2. In the absence of 7-1-4 अदभ्यस्तात्‌, which सूत्रम् would have applied in step 8?

Today we will look at the form ब्रवीषि 2As-लँट् from श्रीमद्भागवतम् 1-17-22.

राजोवाच
धर्मं ब्रवीषि धर्मज्ञ धर्मोऽसि वृषरूपधृक् ।
यदधर्मकृतः स्थानं सूचकस्यापि तद्भवेत् ।। १-१७-२२ ।।

Gita Press translation – The king said : “You speak what is right, O knower of Dharma (righteousness). Evidently you are Dharma (the god of virtue) in the guise of a bull. (You refuse to tell the name of your persecutor) only because (you know that) the lot which falls to a wrong-doer is also shared by the denouncer.”

ब्रवीषि is derived from the धातुः √ब्रू (अदादि-गणः, ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९).

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

In the धातु-पाठः, the √ब्रू-धातुः has one इत् letter which is the ञकार:। It 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 √ब्रू-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 √ब्रू-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 “√ब्रू” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √ब्रू-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा is मध्यम-पुरुष-एकवचनम्, the प्रत्यय: will be “सिप्”।

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

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

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

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

(7) ब्रू + ईट् सि । By 7-3-93 ब्रुव ईट्, when preceded by the verbal root √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९), a सार्वधातुक-प्रत्ययः which is हलादि: (beginning with a consonant) and is a पित्, gets ईट् as the augment. By 1-1-46 आद्यन्तौ टकितौ, the ईट्-आगमः is placed at the beginning of the सि-प्रत्ययः।

(8) ब्रू + ई सि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(9) ब्रो + ई सि By 7-3-84 सार्वधातुकाऽर्धधातुकयोः, an अङ्गम् whose final letter is an इक् gets गुण-आदेशः, when a सार्वधातुक-प्रत्यय: or an आर्धधातुक-प्रत्यय: follows.

(10) ब्रवीसि । अव्-आदेशः by 6-1-78 एचोऽयवायावः, when an अच् letter follows, then in place of the एच् letters there is a respective substitution (ref. 1-1-50 स्थानेऽन्तरतमः) of अय् , अव् , आय् and आव् ।

(11) ब्रवीषि । By 8-3-59 आदेशप्रत्यययो:, the letter स् is replaced by the cerebral ष् when preceded either by a letter of the इण्-प्रत्याहार: or a letter of the क-वर्ग: (क्, ख्, ग्, घ्, ङ्)। This substitution only takes place if the स् is an आदेश: (substitute) or part of a प्रत्यय: (affix.)

Questions:

1. Where has ब्रवीषि been used in the गीता?

2. Is there an alternate final form possible in this example?

3. Can you recall a सूत्रम् (which we have studied) in which the अनुवृत्ति: of “ईट्” comes in from 7-3-93 ब्रुव ईट्?

4. The काशिका makes the following comments on the सूत्रम् 7-3-93 ब्रुव ईट् –
हलि इत्येव, ब्रवाणि। पिति इत्येव, ब्रूतः। Please explain.

5. How would you say this in Sanskrit?
“Who said that I don’t like grammar?” Paraphrase this to “Who said that grammar is not pleasing unto me?” Use (रुचँ दीप्तावभिप्रीतौ च १. ८४७) for “to please.” Use चतुर्थी विभक्ति: with the प्रातिपदिकम् “अस्मद्” for “unto me.”

Advanced question:

1. The तत्त्वबोधिनी makes the following comment on the सूत्रम् 8-3-59 आदेशप्रत्यययो: –
प्रत्ययशब्दः प्रत्ययावयवे लाक्षणिकः, “हलि सर्वेषाम्” इति निर्देशात्। Please explain.

Easy questions:

1. Can you recall a सूत्रम् (which we have studied) which is an अपवाद: for 6-1-78 एचोऽयवायावः?

2. Where has 6-1-113 अतो रोरप्लुतादप्लुते been used in the verse?

Today we will look at the form ब्रूहि 2As-लोँट् from श्रीमद्वाल्मीकि-रामायणम् 6-120-2.

अमोघं दर्शनं राम तवास्माकं नरर्षभ ।
प्रीतियुक्ताः स्म तेन त्वं ब्रूहि यन्मनसेप्सितम् ।। ६-१२०-२ ।।

Gita Press translation “Your sight of us, O Rāma, a jewel among human beings, must not go in vain. We are pleased (with you). Therefore, speak out you, what is sought after by your mind.”

ब्रूहि is derived from the धातुः √ब्रू (अदादि-गणः, ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९).

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

In the धातु-पाठः, the √ब्रू-धातुः has one इत् letter which is the ञकार:। It 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 √ब्रू-धातुः will take आत्मनेपद-प्रत्ययाः when the fruit of the action (क्रियाफलम्) accrues to the doer (कर्त्रभिप्रायम्)। In the remaining case – when the fruit of the action does not accrue to the doer – by 1-3-78 शेषात् कर्तरि परस्मैपदम् – the √ब्रू-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 “√ब्रू” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √ब्रू-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा is मध्यम-पुरुष-एकवचनम्, the प्रत्यय: will be “सिप्”।

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

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

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

(5) ब्रू + 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 । See question 4.

(6) ब्रू + 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) ब्रूहि । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः। See question 5.

Questions:

1. Where is ब्रूहि used in the गीता?

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

3. Can you recall two सूत्रे (which we have studied) wherein पाणिनि: mentions the धातु: √ब्रू? Why didn’t either of them apply in this example? (Which condition was not satisfied?)

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

5. Why didn’t the ending ऊकार: of the अङ्गम् “ब्रू” take the गुणादेश: by 7-3-84 सार्वधातुकार्धधातुकयोः?

6. How would you say this in Sanskrit?
“What you said is true.” Use यत्/तत्।

Easy questions:

1. Please do पदच्छेद: of यन्मनसेप्सितम् and mention the relevant rules.

2. Where has 7-2-102 त्यदादीनामः been used?