Today we will look at the form अवरुन्ध्महे 1Ap-लँट् from श्रीमद्भागवतम् Sb5.1.15.

ईशाभिसृष्टं ह्यवरुन्ध्महेऽङ्ग दुःखं सुखं वा गुणकर्मसङ्गात् ।
आस्थाय तत्तद्यदयुङ्क्त नाथश्चक्षुष्मतान्धा इव नीयमानाः ।। ५-१-१५ ।।

Gita Press translation “Taking whatever form the Lord has ordained for us according to our attachment to actions dominated by a particular Guna (mode of Prakrti), and conducted by him even as the blind are led by one endowed with vision, we undergo pleasurable or painful experiences decreed by God, O dear Priyavrata.”

रुन्ध्महे is derived from the धातुः √रुध् (रुधादि-गणः, रुधिँर् आवरणे, धातु-पाठः # ७. १)

“इर्” of “रुधिँर्” gets the इत्-सञ्ज्ञा by the वार्त्तिकम् “इर इत्सञ्ज्ञा वाच्या”। The इकारः of “इर्” has a स्वरित-स्वर: here. Therefore, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √रुध्-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 √रुध्-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 √रुध् will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √रुध्-धातुः will be उभयपदी। In this verse it has taken a आत्मनेपद-प्रत्यय:।

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

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

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

(3) रुध् + महिङ् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “महिङ्” as the substitute for the लकारः। “महिङ्” 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) रुध् + महि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः।

(5) रुध् + महे । 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.

(6) रु श्नम् ध् + महे । By 3-1-78 रुधादिभ्यः श्नम्, the श्नम्-प्रत्ययः is placed after the verbal roots belonging to the रुधादि-गणः, when followed by a सार्वधातुक-प्रत्ययः that is used signifying the agent. श्नम् is a मित्। Hence as per 1-1-47 मिदचोऽन्त्यात्परः, it is placed after the last vowel (उकार:) of the अङ्गम् “रुध्”।
This सूत्रम् is a अपवादः (exception) to 3-1-68 कर्तरि शप्‌ ।

(7) रुनध् + महे । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

(8) रुन् ध् + महे । By 6-4-111 श्नसोरल्लोपः, the अकारः of “श्न” and of the verbal root √अस् (असँ भुवि २. ६०) is elided when followed by सार्वाधातुक-प्रत्ययः which is a कित् or a ङित्।
Note: “श्न” refers to the “श्नम्”-प्रत्यय: (ref. 3-1-78 रुधादिभ्यः श्नम्)।
Note: By 1-2-4 सार्वधातुकमपित्, the “महे”-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। This allows 6-4-111 to apply.

(9) रुंध्महे । By 8-3-24 नश्चापदान्तस्य झलि, the नकारः (which is not at the end of the पदम्) gets अनुस्वारः as replacement since a झल् letter follows.

(10) रुन्ध्महे । By 8-4-58 अनुस्वारस्य ययि परसवर्णः, when a यय् letter follows, अनुस्वारः gets the सवर्णः of the यय् letter as its replacement.

“अव” is the उपसर्गः (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
अव + रुन्ध्महे = अवरुन्ध्महे।

Questions:

1. Where has 6-4-111 श्नसोरल्लोपः (used in step 8 of this example) been used for the last time in the गीता?

2. Where else (besides in रुन्ध्महे) has 3-1-78 रुधादिभ्यः श्नम् been used in the verse?

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 “आस्थाय” ends in ल्यप्-प्रत्यय:। Who is/are the common doer(s)?

4. Can you spot two places in the verse where the “टा”-प्रत्यय: has been used?

5. How would you say this in Sanskrit?
“The enemies besieged our city.” Use the neuter प्रातिपदिकम् “पुर” for “city” and √रुध् (रुधादि-गणः, रुधिँर् आवरणे, धातु-पाठः # ७. १) with the उपसर्ग: “अव” for “to besiege.”

6. How would you say this in Sanskrit?
“Why do you use complicated sentences?” Use the adjective “जटिल” for “complicated”, the अव्ययम् “कस्मात्” for “why” and √युज् (युजिँर् योगे ७. ७) with the उपसर्ग: “प्र” for “to use.”

Easy questions:

1. Which सूत्रम् is used for हि + अवरुन्ध्महे = ह्यवरुन्ध्महे?

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