Today we will look at the form वृश्चति 3As-लँट् from श्रीमद्भागवतम् Sb6.3.2

यमस्य देवस्य न दण्डभङ्गः कुतश्चनर्षे श्रुतपूर्व आसीत् ।
एतन्मुने वृश्चति लोकसंशयं न हि त्वदन्य इति मे विनिश्चितम् ।। ६-३-२ ।।

Gita Press translation “(Such) supersession of the authority of the glorious Yama at the hands of another was never heard of before, O (holy) sage ! (And) none other than you can resolve the doubt which will arise in the popular mind on this point; that is my conviction.”

वृश्चति is derived from the धातुः √व्रश्च् (तुदादि-गणः, ओँव्रश्चूँ छेदने, धातु-पाठः # ६. १२)

In the धातु-पाठः, as per 1-3-2 उपदेशेऽजनुनासिक इत्, the √व्रश्च्-धातुः has two इत् letters – the ओकारः and the ऊकारः। The ऊकारः has a उदात्त-स्वर:। Hence, the √व्रश्च्-धातुः is devoid of any indications for bringing in आत्मनेपद-प्रत्ययाः। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √व्रश्च्-धातुः, in कर्तरि प्रयोगः, will take the परस्मैपद-प्रत्ययाः 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 √व्रश्च्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोगः।

The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्यय: will be “तिप्”।

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

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

(3) व्रश्च् + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् 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) व्रश्च् + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) व्रश्च् + श + ति । By 3-1-77 तुदादिभ्यः शः, the श-प्रत्यय: is placed after the verbal roots of the तुदादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।
Note: By 1-2-4 सार्वधातुकमपित्, the श-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)।

(6) व्रश्च् + अ + ति । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(7) व् र् अ श्च् + अ + ति = व् ऋ अ श्च् + अ + ति । 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।

(8) वृश्चति । See question 2.

Questions:

1. In the first ten verses of Chapter Two of the गीता, can you spot a word in which (as in this example) the श-प्रत्यय: has been used and the रेफ: of the धातु: has taken सम्प्रसारणम्?

2. Which सूत्रम् is required in step 8?

3. Can you spot a “ईट्”-आगम: in the verse?

4. Where has 1-1-51 उरण् रपरः been used in the verse?

5. How would you say this in Sanskrit?
“Let us cut this chain.” Use the feminine प्रातिपदिकम् “शृङ्खला” for chain. Use the same धातु: as in the example.

6. How would you say this in Sanskrit?
“O Lord! Please remove (cut) all doubts present in my mind.” Use the same धातु: as in the example. Use a प्रातिपदिकम् from the verse for “doubt.” Use the adjective प्रातिपदिकम् “वर्तमान” for “present.”

Easy questions:

1. Can you spot two places in the verse where 8-3-19 लोपः शाकल्यस्य has been used?

2. Which सूत्रम् was used for the “स्य”-आदेश: in the forms यमस्य and देवस्य?

Today we will look at the form उद्विजेत 3As-विधिलिँङ् from श्रीमद्भागवतम् Sb11-18-31.

नोद्विजेत जनाद्धीरो जनं चोद्वेजयेन्न तु ।
अतिवादांस्तितिक्षेत नावमन्येत कञ्चन ।
देहमुद्दिश्य पशुवद्वैरं कुर्यान्न केनचित् ।। ११-१८-३१ ।।

Gita Press translation “He should not be annoyed with anyone nor should he annoy anyone. With his mind (fully) controlled he should put up with abuses and should never show disrespect to anyone; nor should he for the sake of his body make enemies with anyone like a brute.”

विजेत is derived from the धातुः √विज् (तुदादि-गणः, ओँविजीँ भयचलनयोः, धातु-पाठः # ६. ९) Note: The धातुवृत्ति: says – प्रायेणायमुत्पूर्व: – which means that this धातु: is mostly used with the उपसर्ग: “उद्”।

In the धातु-पाठः, as per 1-3-2 उपदेशेऽजनुनासिक इत्, the √विज्-धातुः has two इत् letters – the ओकारः and the ईकारः। The ईकारः has a अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम्, √विज् takes आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √विज् can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

The विवक्षा is विधिलिँङ्, कर्तरि प्रयोगः, प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्यय: will be “त”।

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

(3) विज् + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् 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) विज् + सीयुट् त । By 3-4-102 लिङस्सीयुट् – The affixes of लिँङ् get सीयुट् as the augment.

(5) विज् + सीय् त। अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः। Note: In the सीयुट्-आगमः, the उकारः before the टकारः is उच्चारणार्थ:।

(6) विज् + श + सीय् त । By 3-1-77 तुदादिभ्यः शः, the श-प्रत्यय: is placed after the verbal roots of the तुदादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।
Note: By 1-2-4 सार्वधातुकमपित्, the श-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the इकार: (of the अङ्गम् “विज्”) which would have been done by 7-3-86 पुगन्तलघूपधस्य च।

(7) विज् + अ + सीय् त । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(8) विज् + अ + ई य् त । 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) विज् + अ + ई त । By 6-1-66 लोपो व्योर्वलि, a वकारः or a यकारः is elided when it is followed by a letter of the वल्-प्रत्याहारः।

(10) विजेत । गुणादेशः by 6-1-87 आद्गुणः।

“उद्” is the उपसर्गः (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
उद् + विजेत = उद्विजेत।

Questions:

1. Where in the गीता has √विज् (तुदादि-गणः, ओँविजीँ भयचलनयोः, धातु-पाठः # ६. ९) been used with the उपसर्ग: “उद्” in a तिङन्तं पदम्?

2. Where has 6-4-109 ये च been used in the verse?

3. Commenting on the सूत्रम् 6-1-66 (used in step 9 of this example), the काशिका says – व्रश्चादीनामुपदेशसामर्थ्याद् वलि लोपो न भवति। Please explain.

4. How would you say this in Sanskrit?
“You should not be annoyed with anyone.” Use the same धातु:/उपसर्ग:, as in this example, for “to be annoyed.” Use पञ्चमी विभक्ति: with “anyone.”

5. Use some words from the verse to construct the following sentence in Sanskrit:
“One should not show disrespect to anyone.”

6. Use some words from the verse to construct the following sentence in Sanskrit:
“One should not make enemies with anyone.”

Easy questions:

1. Where has 8-3-7 नश्छव्यप्रशान् been used in the verse?

2. Do पदच्छेद: of चोद्वेजयेन्न and mention the relevant rules.

Today we will look at the form वितुदन्ति 3Ap-लँट् from श्रीमद्भागवतम् Sb4-6-47.

पृथग्धियः कर्मदृशो दुराशयाः परोदयेनार्पितहृद्रुजोऽनिशम् ।
परान्दुरुक्तैर्वितुदन्त्यरुन्तुदास्तान्मा वधीद्दैववधान्भवद्विधः ।। ४-६-४७ ।।

Gita Press translation “Let not one (an exalted soul) like You kill them whose mind perceives diversity and whose eyes are fixed on the ritual, nay, who have a malignant mind and whose heart is ever burning (with jealously) at the sight of others’ prosperity and who, being naturally disposed to hurt others’ feelings, prick them with abusive words, and are (thus already) doomed by Providence.”

तुदन्ति is derived from the धातुः √तुद् (तुदादि-गणः, तुदँ व्यथने, धातु-पाठः # ६. १)

In the धातु-पाठः, the √तुद्-धातुः has one इत् letter which is the अकार: following the दकार:। This इत् letter has a स्वरित-स्वर:। Therefore, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √तुद्-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 √तुद्-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 √तुद् will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √तुद्-धातुः will be उभयपदी। In this verse it has taken a परस्मैपद-प्रत्यय:।

The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, बहुवचनम्, therefore the प्रत्यय: will be “झि”।

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

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

(3) तुद् + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् 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) तुद् + श + झि । By 3-1-77 तुदादिभ्यः शः, the श-प्रत्यय: is placed after the verbal roots of the तुदादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।

(5) तुद् + अ + झि । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः। See question 2.

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

(7) तुदन्ति । एकादेश: by 6-1-97 अतो गुणे।

“वि” is the उपसर्गः (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
वि + तुदन्ति = वितुदन्ति।

Questions:

1. In the last verse of which chapter of the गीता has 3-1-77 तुदादिभ्यः शः been used?

2. Why didn’t the उकार: of the अङ्गम् “तुद्” takes the गुणादेश: (by 7-3-86 पुगन्तलघूपधस्य च) after step 5?

3. The word कर्मदृश: used in this verse is पुंलिङ्गे प्रथमा-बहुवचनम् of the प्रातिपदिकम् “कर्मदृश्”। What would be the form for पुंलिङ्गे प्रथमा-एकवचनम्?
i. कर्मदृक् / कर्मदृग्
ii. कर्मदृट् / कर्मदृड्
iii. कर्मदृश्
iv. कर्मदृश:

4. Which अव्ययम् used in the verse has been translated to “ever”?

5. Where has 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियङुवङौ been used in the verse?

6. How would you say this in Sanskrit?
“Why do you always pierce me with abusive words?” Use the same verbal root as in the example and some other words from the verse. Use the अव्ययम् “कस्मात्” for “why.”

Easy questions:

1. Where has 7-2-102 त्यदादीनामः been used in the verse?

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

Today we will look at the form प्रवृणोमि 1As-लँट् from श्रीमद्भागवतम् Sb3.4.15

को न्वीश ते पादसरोजभाजां सुदुर्लभोऽर्थेषु चतुर्ष्वपीह ।
तथापि नाहं प्रवृणोमि भूमन्भवत्पदाम्भोजनिषेवणोत्सुकः ।। ३-४-१५ ।।

Gita Press translation “Which on earth of the four objects (of human pursuit), my lord, is difficult to attain for those who are devoted to Your lotus-feet? Yet, O Perfect One, I crave for none of these, keen as I am to worship Your lotus-feet.”

वृणोमि is derived from the धातुः √वृ (स्वादि-गणः, वृञ् वरणे, धातु-पाठः # ५. ८)

Since “वृञ्” has ञकारः as a इत् in the धातु-पाठः, as per 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √वृ-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 √वृ-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 √वृ-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, √वृ-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा is उत्तम-पुरुषः, एकवचनम्, the प्रत्ययः is “मिप्”।

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

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

(3) वृ + मिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् 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 “धातोः” अधिकारः।

(4) वृ + मि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) वृ + श्नु + मि । By 3-1-73 स्वादिभ्यः श्नुः, the श्नु-प्रत्यय: is placed after the verbal roots of the स्वादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।

(6) वृ + नु + मि । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

Note: By 1-2-4 सार्वधातुकमपित्, the नु-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the ऋकार: (of the अङ्गम् “वृ”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

(7) वृनोमि । 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.

(8) वृणोमि । 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)।

Note: “प्र” has been used as a उपसर्ग:। – ref. 1-4-59 उपसर्गाः क्रियायोगे।
प्र + वृणोमि = प्रवृणोमि।

Questions:

1. Can you spot a word in the Sixteenth Chapter of the गीता where the नकार: of the श्नु-प्रत्यय: has taken a णकारादेश: (as in step 8 of this example) by the वार्त्तिकम् (under 8-4-1) – ऋवर्णान्नस्य णत्वं वाच्यम्?

2. Why doesn’t the रेफ: in चतुर्षु take the विसर्गादेश: by 8-3-15 खरवसानयोर्विसर्जनीयः?

3. Which of the following is correct with regard to the word ते used in the first line of the verse?
i. It is पुंलिङ्गे षष्ठी-एकवचनम् of the सर्वनाम-प्रातिपदिकम् “युष्मद्”
ii. It is पुंलिङ्गे चतुर्थी-एकवचनम् of the सर्वनाम-प्रातिपदिकम् “युष्मद्”
iii. It is पुंलिङ्गे प्रथमा-बहुवचनम् of the सर्वनाम-प्रातिपदिकम् “तद्”
iv. None of the above.

4. How would you say this in Sanskrit?
“You forgot the most important thing (principle.)” Use the adjective प्रातिपदिकम् “गरिष्ठ” for “most important”, the neuter प्रातिपदिकम् “तत्त्व” for “principle” and the धातु: √स्मृ (स्मृ चिन्तायाम् १. १०८२) with the उपसर्ग: “वि” for “to forget.”

5. How would you say this in Sanskrit?
“What could be the reason for (of) this?” Use the neuter प्रातिपदिकम् “कारण” for “reason.”

6. How would you say this in Sanskrit?
“How would I know the reason for (of) this?” Use √विद् (विदँ ज्ञाने २. ५९) for “to know” and the अव्ययम् “कथम्” for “how.”

Easy questions:

1. Which सूत्रम् has been used to do the “क”-आदेश: in the form क: (पुंलिङ्गे प्रथमा-एकवचनम् of the सर्वनाम-प्रातिपदिकम् “किम्”)?

2. Can you spot two places in the verse where 6-1-77 इको यणचि has been used?

Today we will look at the form अश्नुवते 3Ap-लँट् from श्रीमद्भागवतम् Sb8-23-7.

यत्पादपद्ममकरन्दनिषेवणेन ब्रह्मादयः शरणदाश्नुवते विभूतीः ।
कस्माद्वयं कुसृतयः खलयोनयस्ते दाक्षिण्यदृष्टिपदवीं भवतः प्रणीताः ।। ८-२३-७ ।।

Gita Press translation “(It is) by virtue of (their) addiction to the honey of Your lotus-feet (that guardians of the various worlds such as) Brahmā and others enjoy opulence and powers (of various kinds), O Lord affording shelter to all ! (Such being the case,) we are at a loss to understand wherefore we, those born of a wicked race and following evil ways should have been made recipients of Your gracious look (kindness).”

अश्नुवते is derived from the धातुः √अश् (स्वादि-गणः, अशूँ व्याप्तौ सङ्घाते च, धातु-पाठः # ५. २०)

The ending ऊकार: (which is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत् ) of “अशूँ” has अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम् √अश् will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √अश् can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

Since the विवक्षा is लँट्, कर्तरि प्रयोगः, प्रथम-पुरुषः, बहुवचनम्, therefore the प्रत्ययः will be “झ”।

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

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

(3) अश् + झ । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् 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 “धातोः” अधिकारः।

(4) अश् + 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) अश् + श्नु + झे । By 3-1-73 स्वादिभ्यः श्नुः, the श्नु-प्रत्ययः is placed after the verbal roots of the स्वादि-गणः, when followed by a सार्वधातुक-प्रत्ययः that is used signifying the agent. This सूत्रम् is a अपवादः (exception) to 3-1-68 कर्तरि शप्‌ ।

(6) अश् + नु + झे । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(7) अश्नु + अते । By 7-1-5 आत्मनेपदेष्वनतः, the झकारः of a आत्मनेपद-प्रत्ययः gets “अत्” as the replacement when following an अङ्गम् that does not end in अकारः।

(8) अश्नुवते। By 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियँङुवँङौ , if a प्रत्ययः beginning with an अच् (vowel) follows, then the (ending letter of the) अङ्गम् is replaced by इयँङ्/उवँङ् in the following three cases – (1) If the अङ्गम् ends in the प्रत्ययः “श्नु” or (2) If the अङ्गम् ends in the इवर्णः or उवर्णः of a धातुः or (3) If the अङ्गम् is the word “भ्रू”।

Questions:

1. Where has 7-1-5 आत्मनेपदेष्वनतः been used in Chapter Three of the गीता?

2. Commenting on the सूत्रम् 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियँङुवँङौ (used in step 8 of this example), the तत्त्वबोधिनी says – अचीति किम्?। आप्नुयात्। Please explain.

3. Commenting on the same सूत्रम् (6-4-77), the काशिका says – श्नुधातुभ्रुवाम् इति किम्? लक्ष्म्यै। Please explain.

4. Which of the following is correct with regard to the word भवत: used in the verse?
i. It is पञ्चमी-एकवचनम् of the प्रातिपदिकम् “भवत्” ending in the शतृँ-प्रत्यय:
ii. It is पञ्चमी-एकवचनम् of the प्रातिपदिकम् “भवत्” ending in the डवतुँ-प्रत्यय:
iii. It is षष्ठी-एकवचनम् of the प्रातिपदिकम् “भवत्” ending in the डवतुँ-प्रत्यय:
iv. It is षष्ठी-एकवचनम् of the प्रातिपदिकम् “भवत्” ending in the शतृँ-प्रत्यय:

5. Which of the following is correct with regard to the word ते used in the second line of the verse?
i. It is पुंलिङ्गे षष्ठी-एकवचनम् of the सर्वनाम-प्रातिपदिकम् “युष्मद्”
ii. It is पुंलिङ्गे चतुर्थी-एकवचनम् of the सर्वनाम-प्रातिपदिकम् “युष्मद्”
iii. It is पुंलिङ्गे प्रथमा-बहुवचनम् of the सर्वनाम-प्रातिपदिकम् “तद्”
iv. None of the above.

6. How would you say this in Sanskrit?
“One who is able to bring his (own) mind under control enjoys lasting peace.” Use the अव्ययम् “वशीकर्तुम्” for “to bring under control”, use the धातु: √शक् (शकॢँ शक्तौ ५. १७) for “to be able” and use the adjective “शाश्वत” (feminine “शाश्वती”) for “lasting.”

Easy questions:

1. Which सूत्रम् has been used to do the दीर्घादेश: in the form विभूती: (द्वितीया-बहुवचनम् of the स्त्रीलिङ्ग-प्रातिपदिकम् “विभूति”)?

2. Can you spot three places in the verse where 7-3-109 जसि च has been used?

Today we will look at the form परिक्षिणोति 3As-लँट् from श्रीमद्भागवतम् Sb3-8-20.

तमस्यपारे विदुरात्मसर्गं विचिन्वतोऽभूत्सुमहांस्त्रिणेमिः।
यो देहभाजां भयमीरयाणः परिक्षिणोत्यायुरजस्य हेतिः ।। ३-८-२० ।।

Gita Press translation “While he thus looked about for his own source in that impenetrable darkness, O Vidura, there elapsed a very long time – time, which is nothing but the Lord’s discus (Sudarśana), that inspires terror in the heart of living creatures and cuts short the allotted span of their life (every moment).”

क्षिणोति is derived from the धातुः √क्षि (स्वादि-गणः, क्षि- [हिंसायाम्], धातु-पाठः # ५. ३३)

In the धातु-पाठः, the √क्षि-धातुः has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्ययाः। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √क्षि-धातुः, in कर्तरि प्रयोगः, will take the परस्मैपद-प्रत्ययाः 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 √क्षि-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोगः।

Since the विवक्षा is लँट्, कर्तरि प्रयोगः, प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्ययः will be “तिप्”।

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

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

(3) क्षि + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् 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 “धातोः” अधिकारः।

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

(5) क्षि + श्नु + ति । By 3-1-73 स्वादिभ्यः श्नुः, the श्नु-प्रत्ययः is placed after the verbal roots of the स्वादि-गणः, when followed by a सार्वधातुक-प्रत्ययः that is used signifying the agent. This सूत्रम् is a अपवादः (exception) to 3-1-68 कर्तरि शप्‌ ।

(6) क्षि + नु + ति । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।
Note: By 1-2-4 सार्वधातुकमपित्, the नु-प्रत्ययः becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the इकारः (of the अङ्गम् “क्षि”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

(7) क्षि + नो + ति । By 7-3-84 सार्वधातुकार्धधातुकयोः, an अङ्गम् whose final letter is an इक् gets गुण-आदेशः, when a सार्वधातुक-प्रत्ययः or an आर्धधातुक-प्रत्ययः follows.

(8) क्षिणोति। By 8-4-2 अट्कुप्वाङ्नुम्व्यवायेऽपि , the letter न् is replaced by ण् when either र् or ष् precedes, even if intervened by a letter of the अट्-प्रत्याहार: or by a letter of the क-वर्गः or प-वर्गः or the term आङ् or नुँम् (अनुस्वारः) either singly or in any combination.

“परि” is the उपसर्गः (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
परि + क्षिणोति = परिक्षिणोति।

Questions:

1. Where has 7-3-84 सार्वधातुकार्धधातुकयोः (used in step 7 of this example) been used in the very first verse of the गीता?

2. In the verse, can you spot a “रुँ”-आदेश: which has been done by a सूत्रम् other than 8-2-66 ससजुषो रुः?

3. The तिङन्तं पदम् “अभूत्” has been formed from the धातु: √भू (भू सत्तायाम् १. १)। विवक्षा is लुँङ्, प्रथम-पुरुष-एकवचनम्। What would have been the form if the लकार: had been लँङ्?

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

5. How would you say this in Sanskrit?
“Wake up!” Use the धातु: √बुध् (बुधँ अवगमने ४. ६८) with the उपसर्ग: “प्र” for “to wake up.”

6. How would you say this in Sanskrit?
“I am not able to stand up.” Use the अव्ययम् “उत्थातुम्” for “to stand up” and the धातु: √शक् (शकॢँ शक्तौ ५. १७) for “to be able.”

Easy questions:

1. Which सूत्रम् was used for replacing the “ङस्”-प्रत्यय: by “स्य” in the form अजस्य?

2. Where has 6-1-69 एङ्ह्रस्वात्‌ सम्बुद्धेः been used in the verse?

Today we will look at the form उत्सुनोषि 2As-लँट् from श्रीमद्भागवतम् Sb3-20-35.

या वा काचित्त्वमबले दिष्ट्या सन्दर्शनं तव ।
उत्सुनोषीक्षमाणानां कन्दुकक्रीडया मनः ।। ३-२०-३५ ।।

Gita Press translation “Whosoever you may be, O tender girl, we are fortunate in having been able to see you. While playing with a ball you agitate the mind of the lookers-on.”

सुनोषि is derived from the धातुः √सु-धातुः (स्वादि-गणः, षुञ् अभिषवे, धातु-पाठः # ५. १)

Since “षुञ्” has ञकारः as a इत् in the धातु-पाठः, as per 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √सु-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 √सु-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 √सु-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, √सु-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

The विवक्षा is लँट्, कर्तरि प्रयोगः, मध्यम-पुरुषः, एकवचनम्, therefore the प्रत्ययः will be “सिप्”।

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

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

(3) सु + सिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “सिप्” as the substitute for the लकारः। “सिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – 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) सु + सि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) सु + श्नु + सि । By 3-1-73 स्वादिभ्यः श्नुः, the श्नु-प्रत्ययः is placed after the verbal roots of the स्वादि-गणः, when followed by a सार्वधातुक-प्रत्ययः that is used signifying the agent. This सूत्रम् is a अपवादः (exception) to 3-1-68 कर्तरि शप्‌ ।

(6) सु + नु + सि । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।
Note: By 1-2-4 सार्वधातुकमपित्, the नु-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the उकार: (of the अङ्गम् “सु”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

(7) सुनोसि । 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.

(8) सुनोषि । 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.)

“उद्” is the उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे।
उद् + सुनोषि = उत्सुनोषि । 8-4-55 खरि च

Questions:

1. Where has 3-1-73 स्वादिभ्यः श्नुः been used in the last five verses of Chapter Two of the गीता?

2. Which term used in the verse has the निपात-सञ्ज्ञा by the गणसूत्रम् “उपसर्ग-विभक्ति-स्वर-प्रतिरूपकाश्च।”?

3. The वृत्ति: of the सूत्रम् “3-4-113 तिङ्शित्सार्वधातुकम्” (used in step 3 of the example) in the सिद्धान्त-कौमुदी says “तिङः शितश्च धात्वधिकारोक्ता एतत्संज्ञाः स्युः।” On this the तत्त्वबोधिनी comments – धात्वधिकारोक्ता इति कम्? हरीन्। शसः “सार्वधातुकमपित्” इति ङित्त्वे “घेर्ङिति” इति गुणः स्यात्। Please explain.

4. Commenting on the सूत्रम् “1-3-9 तस्य लोपः”, the काशिका says – तस्य-ग्रहणं सर्वलोपार्थम्। अलोऽन्त्यस्य मा भूत् – “१-३-५ आदिर्ञिटुडवः” इति। Please explain.

5. How would you say this in Sanskrit?
“I think that you’re not telling the truth.” Use √मन् (मनँ ज्ञाने ४. ७३) for “to think” and use √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९) for “to tell.”

6. How would you say this in Sanskrit?
“Only one who is crazy would think like this.” Use the adjective प्रातिपदिकम् “भ्रान्त” for “crazy.” Use the अव्ययम् “एवम्” for “like this” and “एव” for “only.”

Easy questions:

1. Where has 7-3-106 सम्बुद्धौ च been used in the verse?

2. Where has the “अम्”-प्रत्यय: taken the लुक् elision in the verse?

Today we will look at the form आचिनुते 3As-लँट् from श्रीमद्भागवतम् Sb4-29-78.

यदाक्षैश्चरितान्ध्यायन्कर्माण्याचिनुतेऽसकृत्।
सति कर्मण्यविद्यायां बन्धः कर्मण्यनात्मन: ।। ४-२९-७८।।

Gita Press translation “When a Jīva resorts to actions again and again, thinking of the pleasures enjoyed (by it) through the senses, it is bound by such actions of the body so long as they continue to be performed by it through ignorance.”

चिनुते is derived from the धातुः √चि (स्वादि-गणः, चिञ् चयने, धातु-पाठः # ५. ५)

Since “चिञ्” has ञकारः as a इत् in the धातु-पाठः, as per 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √चि-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 √चि-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 √चि-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, √चि-धातुः will be उभयपदी। In this verse, it has taken a आत्मनेपद-प्रत्यय:।

The विवक्षा is लँट्, कर्तरि प्रयोगः, प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्यय: will be “त”।

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

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

(3) चि + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् 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) चि + 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) चि + श्नु + ते । By 3-1-73 स्वादिभ्यः श्नुः, the श्नु-प्रत्यय: is placed after the verbal roots of the स्वादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।
Note: By 1-2-4 सार्वधातुकमपित्, the श्नु-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the इकार: (of the अङ्गम् “चि”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः। Similarly, by 1-2-4 सार्वधातुकमपित्, the ते-प्रत्यय: becomes ङिद्वत्। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the उकार: (of the अङ्गम् “चिनु”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

(6) चिनुते । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

“आङ्” (ending ङकार: is a इत् by 1-3-3 हलन्त्यम्) is the उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे)।
आ + चिनुते = आचिनुते।

Questions:

1. In the first verse of which chapter of the गीता has 3-4-79 टित आत्मनेपदानां टेरे been used in a तिङन्तं पदम् in a कर्तरि प्रयोग:?

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

3. Would have been the final form in this example if the विवक्षा had been कर्मणि (instead of कर्तरि)?

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

5. Can you spot a “याट्”-आगम: in the verse?

6. How would you say this in Sanskrit?
“There is (exists) no end to (of) the merit of one who studies the गीता everyday.” Use √इ (इङ् अध्ययने (नित्यमधिपूर्वः) २. ४१) with the उपसर्ग: “अधि” for “to study”, use √विद् (विदँ सत्तायाम् ४. ६७) for “to exist”, use the feminine प्रातिपदिकम् “समाप्ति” for “end” and the neuter प्रातिपदिकम् “पुण्य” for “merit.” Use अनुदिनम् as an adverb for “every day.” (literally “day after day.”) Use the appropriate forms of the pronouns “यद्” and “तद्”।

Easy questions:

1. By which सूत्रम् does पाणिनि: define the टि-सञ्ज्ञा (referred to in the सूत्रम् 3-4-79 टित आत्मनेपदानां टेरे)?

2. Where has 6-1-103 तस्माच्छसो नः पुंसि been used in the verse?

Today we will look at the form विधुनोति 3As-लँट् from श्रीमद्भागवतम् Sb12-12-47.

सङ्कीर्त्यमानो भगवाननन्तः श्रुतानुभावो व्यसनं हि पुंसाम् ।
प्रविश्य चित्तं विधुनोत्यशेषं यथा तमोऽर्कोऽभ्रमिवातिवातः ।। १२-१२-४७ ।।

Gita Press translation “Entering the mind of men (even) while His name or praise is being loudly chanted or when His glory is heard of (by them), the infinite Lord, the wise declare, puts an end to all their misfortune in the same way as the sun dispels darkness and a tempestuous gale dispenses the clouds.”

धुनोति is derived from the धातुः √धु (स्वादि-गणः, धुञ् कम्पने, धातु-पाठः # ५. ९)

Since “धुञ्” has ञकारः as a इत् in the धातु-पाठः, as per 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √धु-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 √धु-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 √धु-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, √धु-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्यय: will be “तिप्”।

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

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

(3) धु + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् 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) धु + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) धु + श्नु + ति । By 3-1-73 स्वादिभ्यः श्नुः, the श्नु-प्रत्यय: is placed after the verbal roots of the स्वादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।

(6) धु + नु + ति । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।
Note: By 1-2-4 सार्वधातुकमपित्, the नु-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the उकार: (of the अङ्गम् “धु”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

(7) धुनोति । 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.

“वि” is the उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
वि + धुनोति = विधुनोति।

Questions:

1. In the last ten verses of Chapter Five of the गीता, can you spot a तिङन्तं पदम् in which the “श्नु”-प्रत्यय: has been used and the विवक्षा (as in this example) is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्?

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

3. The word पुंसाम् (षष्ठी-बहुवचनम्) used in this verse is derived from the प्रातिपदिकम् “पुम्स्”। Can you recall a सूत्रम् in which पाणिनि: specifically mentions the प्रातिपदिकम् “पुम्स्”? Why did that सूत्रम् not apply in the form पुंसाम्?

4. How would you say this in Sanskrit?
“The moon dispels the darkness of the night.” Use √धु (स्वादि-गणः, धुञ् कम्पने, धातु-पाठः # ५. ९) with the उपसर्ग: “वि” for “to dispel” and use a word from the verse for “darkness.”

5. How would you say this in Sanskrit?
“Wind blows away the pollen of flowers.” Use (in the plural) the masculine/feminine प्रातिपदिकम् “रेणु” for “pollen.” Use the same धातु:/उपसर्ग: (as in the question above) for “to blow away.”

6. How would you say this in Sanskrit?
“O Lord! (Please) remove my ignorance.” Use the neuter प्रातिपदिकम् “अज्ञान” for “ignorance.” Use the same धातु:/उपसर्ग: (as in the question above) for “to remove.”

Easy questions:

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

2. Can you spot a उकारादेश: (letter “उ” as a substitute) in the verse?

Today we will look at the form विवृणु 2As-लोँट् from श्रीमद्भागवतम् Sb8-24-53.

तं त्वामहं देववरं वरेण्यं प्रपद्य ईशं प्रतिबोधनाय ।
छिन्ध्यर्थदीपैर्भगवन्वचोभिर्ग्रन्थीन्हृदय्यान्विवृणु स्वमोकः ।। ८-२४-५३ ।।

Gita Press translation “Such as You are, I approach You – the almighty Lord, adorable (even) to gods, and worthy of being sought for (by all) – for instruction . (Kindly, therefore,) cut asunder, O Lord, with Your words throwing light on the (highest) truth, the knots (in the shape of egotism and so on) existing in the heart and reveal Your own Self (to me).”

विवृणु is derived from the धातुः √वृ (स्वादि-गणः, वृञ् वरणे, धातु-पाठः # ५. ८)

Since “वृञ्” has ञकारः as a इत् in the धातु-पाठः, as per 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √वृ-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 √वृ-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 √वृ-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, √वृ-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा is मध्यम-पुरुषः, एकवचनम्, the प्रत्ययः is “सिप्”।

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

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

(3) वृ + सिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “सिप्” as the substitute for the लकारः। “सिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – 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) वृ + सि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) वृ + हि । By 3-4-87 सेर्ह्यपिच्च, “सि” of लोँट् is substituted by “हि” and it is an अपित्।

(6) वृ + श्नु + हि । By 3-1-73 स्वादिभ्यः श्नुः, the श्नु-प्रत्यय: is placed after the verbal roots of the स्वादि-गणः, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌ ।

(7) वृ + नु + हि । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(8) वृ + नु । By 6-4-106 उतश्च प्रत्ययादसंयोगपूर्वात्‌, the हि-प्रत्ययः (of लोँट्) is elided if it follows a उकारः of an affix and the उकार: is not preceded by a conjunct consonant.
Note: By 1-2-4 सार्वधातुकमपित्, the नु-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the ऋकार: (of the अङ्गम् “वृ”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

(9) वृणु । 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)।

Note: “वि” has been used as a उपसर्ग:। – ref. 1-4-59 उपसर्गाः क्रियायोगे।
वि + वृणु = विवृणु।

Questions:

1. In the first verse of which chapter of the गीता has 6-4-106 उतश्च प्रत्ययादसंयोगपूर्वात्‌ been used?

2. Where has 8-4-65 झरो झरि सवर्णे been used in the verse?

3. Can you spot the श्यन्-प्रत्यय: in the verse?

4. Commenting on the सूत्रम् 6-4-106 उतश्च प्रत्ययादसंयोगपूर्वात्‌, the काशिका says – असंयोगपूर्वादिति किम्? प्राप्नुहि। Please explain.

5. How would you say this in Sanskrit?
“Please explain.” Paraphrase this to भावे प्रयोग: “Let (the action of) explaining be done.” Use (passive form of) √वृ (स्वादि-गणः, वृञ् वरणे, धातु-पाठः # ५. ८) with the उपसर्ग: “वि” for “to explain.”

6. How would you say this in Sanskrit?
“Fire is covered by smoke.” Take answer from Chapter Three of the गीता।

Easy questions:

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

2. In the verse, can you spot two प्रातिपदिके which end in a सकार:?