Today we will look at the form अपूजयत् 3As-लँङ् from श्रीमद्भागवतम् Sb6.12.18

श्रीशुक उवाच
इन्द्रो वृत्रवचः श्रुत्वा गतालीकमपूजयत् ।
गृहीतवज्रः प्रहसंस्तमाह गतविस्मयः ।। ६-१२-१८ ।।

Gita Press translation – Śrī Śuka continued : “On hearing the guileless speech of Vṛtra, Indra welcomed it. Picking up his thunderbolt and feeling no wonder (at his foe’s extraordinary presence of mind and charitable disposition), he laughed heartily and replied to him (as follows).”

अपूजयत् is derived from the धातुः √पूज (चुरादि-गणः, पूज पूजायाम्, धातु-पाठः # १०. ४७२)

The ending अकारः of “पूज” is not a अनुनासिक: and hence does not get the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत्।

By 3-1-25 सत्यापपाशरूपवीणातूलश्लोकसेनालोमत्वचवर्मवर्णचूर्णचुरादिभ्यो णिच्, the affix णिच् is used after these words – “सत्य” ‘truth’ (which then takes the form of “सत्याप्” as exhibited in the सूत्रम्), “पाश” ‘fetter’, “रूप” ‘form’, “वीणा” ‘lute’, “तूल” ‘cotton’, “श्लोक” ‘celebration’, “सेना” ‘army’, “लोमन्” ‘hair of the body’, “त्वच” ‘skin’, “वर्मन्” ‘mail’, “वर्ण” ‘color’, “चूर्ण” ‘powder’ and the verbal roots belonging to the चुरादि-गणः।

पूज + णिच् । By 3-1-25. “णिच्” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।
= पूज् + णिच् । By 6-4-48 अतो लोपः, when an आर्धधातुकम् affix follows, the अकारः at the end of a अङ्गम् is elided if the अङ्गम् ends in a अकार: at the time when the आर्धधातुकम् affix is prescribed.
= पूज् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= पूजि ।
“पूजि” gets धातु-सञ्ज्ञा by 3-1-32 सनाद्यन्ता धातवः।

As per 1-3-74 णिचश्च, the verbal roots that end in the णिच्-प्रत्ययः shall 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 these verbal roots shall 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 that ends in the णिच्-प्रत्ययः will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, it will be उभयपदी। Here it has taken a परस्मैपद-प्रत्ययः।

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

(1) पूजि + लँङ् । By 3-2-111 अनद्यतने लङ्, the affix लँङ् follows a धातुः when used in the sense of past not of today.

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

(3) पूजि + 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।

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

(5) पूजि + 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) पूजि + 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.

(7) पूजि + अ + त् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(8) पूजे + अ + त् । 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.

(9) पूजयत् । By 6-1-78 एचोऽयवायावः।

(10) अट् पूजयत् । 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 at the beginning of the अङ्गम् ।

(11) अपूजयत् । अनुबन्ध-लोपः is done by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

Questions:

1. Where has the णिच्-प्रत्यय: been used in a तिङन्तं पदम् in the last five verses of Chapter Three of the गीता?

2. Using the सूत्रम् 3-4-84 ब्रुवः पञ्चानाम् आदित आहो ब्रुवः, the form आह can be derived from the धातु: √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९) in the विवक्षा of लँट्, प्रथम-पुरुष-एकवचनम्। But in the present verse, as is clear from the translation (“replied”), आह has not been used in a present tense but in a past tense. How do we justify this usage?

3. How would you say this in Sanskrit?
“One should worship the Goddess on the ninth day of the moon. On the other hand, one should worship (Lord) Ganesha on the fourth day of the moon.”
Use the feminine प्रातिपदिकम् “देवी” for “the Goddess”, the adjective “चतुर्थ” (feminine चतुर्थी) for “fourth”, the adjective “नवम” (feminine नवमी) for “ninth” and the feminine प्रातिपदिकम् “तिथि” for “day of the moon.” Use the अव्ययम् “तु” for “on the other hand.”

4. How would you say this in Sanskrit?
“The wise worship the cow because all the gods reside in her body.” Use the adjective प्रातिपदिकम् “बुध” for “wise”, use the combination of the अव्यये “यत: + हि = यतो हि” for “because” and √वस् (वसँ निवासे १. ११६०) with the उपसर्ग: “नि” for “to reside.”

5. How would you say this in Sanskrit?
“Show me the way.” Use the masculine प्रातिपदिकम् “मार्ग” for “way” and √दृश् (दृशिँर् प्रेक्षणे १. ११४३) in the causative for “to show.” Use चतुर्थी विभक्ति: with “me” (प्रातिपदिकम् “अस्मद्”)।

6. How would you say this?
“Knowledge brings about happiness.” Use √पद् (पदँ गतौ ४. ६५) in the causative with the उपसर्ग: “उद्” for “to bring about.”

Easy questions:

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

2. Which term from the सर्वादि-गण: (ref. 1-1-27 सर्वादीनि सर्वनामानि) has been used in the verse?