Today we will look at the form पुष्णाति 3As-लँट् from श्रीमद्भागवतम् Sb10.49.23

पुष्णाति यानधर्मेण स्वबुद्ध्या तमपण्डितम् ।
तेऽकृतार्थं प्रहिण्वन्ति प्राणा रायः सुतादयः ।। १०-४९-२३ ।।

Gita Press translation “Life, riches and sons etc., that a man nourishes through unrighteousness under the (false) notion that they are his own (ultimately) forsake the stupid fellow for good (even) when he (feels that he) has not yet accomplished his purpose (the enjoyment of pleasure).”

पुष्णाति is derived from the धातुः √पुष् (क्र्यादि-गणः, पुषँ पुष्टौ, धातु-पाठः # ९. ६५)

The अकारः at the end gets इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः। This इत् letter has उदात्त-स्वरः। Thus √पुष् is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। (Neither 1-3-12 अनुदात्तङित आत्मनेपदम् nor 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले applies.) Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, √पुष् takes परस्मैपद-प्रत्यया: in कर्तरि प्रयोग:।

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

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

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

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

(5) पुष् + श्ना + ति । By 3-1-81 क्र्यादिभ्यः श्ना, the श्ना-प्रत्यय: is placed after the verbal roots belonging to the क्र्यादि-गणः, when followed by a सार्वधातुक-प्रत्ययः that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌। “श्ना” which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्। (Note: Since the सार्वधातुक-प्रत्यय: “श्ना” is अपित्, by 1-2-4 सार्वधातुकमपित् it behaves ङिद्वत् – as if it has ङकार: as a इत्। Hence 1-1-5 ग्क्ङिति च prevents the गुणादेश: for the उकार: of the अङ्गम् “पुष्” which would have been done by 7-3-86 पुगन्तलघूपधस्य च।)

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

(7) पुष्णाति । By 8-4-1 रषाभ्यां नो णः समानपदे, when a नकारः follows a रेफः or a षकारः in a single पदम्, it gets णकारः as a replacement.

Questions:

1. Where has √पुष् (क्र्यादि-गणः, पुषँ पुष्टौ, धातु-पाठः # ९. ६५) been used in a तिङन्तं पदम् in Chapter Fifteen of the गीता?

2. Which सूत्रम् is used for the णत्वम् in प्रहिण्वन्ति? (We have seen this सूत्रम् in a prior post.)

3. Which other (other than 8-4-1) सूत्रम् could have been used for the णत्वम् in step 7 of this example?

4. How would you say this in Sanskrit?
“(You) bring up this boy, because he has no father.” Use √पुष् (पुषँ पुष्टौ, धातु-पाठः # ९. ६५) for “to bring up” and use the combination of the अव्यये “यत: + हि = यतो हि” for “because.”

5. How would you say this in Sanskrit?
“Let us sit in the shade of this tree.” Use √विश् (विशँ प्रवेशने ६. १६०) with the उपसर्ग: “उप” for “to sit.” Use the feminine प्रातिपदिकम् “छाया” for “shade.”

6. How would you say this in Sanskrit?
“I’m not able to carry this load.” Use √शक् (शकॢँ शक्तौ ५. १७) for “to be able”, use the अव्ययम् “वोढुम्” for “to carry” and use the masculine प्रातिपदिकम् “भार” for “load.”

Easy questions:

1. Where has 7-1-12 टाङसिङसामिनात्स्याः been used in the verse?

2. Which सूत्रम् is used for ते + अकृतार्थम् = तेऽकृतार्थम्?

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?

Today we will look at the form चूर्णय 2As-लोँट् from श्रीमद्भागवतम् Sb6.8.24

गदेऽशनिस्पर्शनविस्फुलिङ्गे निष्पिण्ढि निष्पिण्ढ्यजितप्रियासि ।
कुष्माण्डवैनायकयक्षरक्षोभूतग्रहांश्चूर्णय चूर्णयारीन् ।। ६-८-२४ ।।

Gita Press translation “(Similarly addressing the Lord’s mace, Kaumodakī in living form,) Beloved as You are of the invincible Lord (whose servant I am), and sending forth sparks whose impact is as deadly as that of a thunderbolt, O mace, (pray), thoroughly crush, (O) completely pound the Kūṣmāṇḍas (a class of imps), Vaināyakas (a class of malevolent demigods who are living obstacles to all noble and benevolent undertakings), Yakṣas (a species of ghosts), Rākṣasas (ogres), Bhūtas (ghosts) and Grahas (a class of evil demons who seize upon children); and pulverize, (O) crumble to dust, (my) adversaries.”

चूर्णय is derived from the धातुः √चूर्ण् (चुरादि-गणः, चूर्णँ प्रेरणे, धातु-पाठः # १०. २६)

The ending अकारः of “चूर्णँ” gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

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।

चूर्ण् + णिच् । By 3-1-25. “णिच्” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।
= चूर्ण् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= चूर्णि ।
“चूर्णि” 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 लोँट्, कर्तरि प्रयोगः, मध्यम-पुरुषः, एकवचनम्, therefore the प्रत्यय: will be “सिप्”।

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

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

(3) चूर्णि + 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।

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

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

(6) चूर्णि + 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.

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

(8) चूर्णे + अ + हि । 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) चूर्णय + हि । By 6-1-78 एचोऽयवायावः।

(10) चूर्णय । By 6-4-105 अतो हेः, there is an elision of the affix “हि” when it follows an अङ्गम् ending in a अकार:।

Questions:

1. Where has the णिच्-प्रत्यय: been used in a तिङन्तं पदम् in the first fifteen verses of Chapter Ten of the गीता?

2. Derive the form पिण्ढि (लोँट्, कर्तरि प्रयोगः, मध्यम-पुरुषः, एकवचनम्) from the धातु: √पिष् (पिषॢँ सञ्चूर्णने ७. १५).

3. In which word in the verse has the शप्-प्रत्यय: taken लुक् (elision)?

4. How would you say this in Sanskrit?
“Our powerful army crushed all the enemies.” Use the adjective प्रातिपदिकम् “बलवत्” for “powerful.” Use a word from the verse for “enemies.”

5. How would you say this in Sanskrit?
“My wife made me do this.” Use (in the causative) √कृ (डुकृञ् करणे ८. १०) for “to do.” Use तृतीया विभक्ति: with “me” (प्रातिपदिकम् “अस्मद्”)।

6. How would you say this in Sanskrit?
“I don’t do anything at all.” Take the answer from Chapter Five of the गीता।

Easy questions:

1. Which सूत्रम् is used for the एकारादेश: in the form (हे) गदे (स्त्रीलिङ्ग-प्रातिपदिकम् “गदा”, सम्बुद्धि:)?

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

Today we will look at the form वर्णय 2As-लोँट् from श्रीमद्भागवतम् Sb2.7.52

यथा हरौ भगवति नृणां भक्तिर्भविष्यति ।
सर्वात्मन्यखिलाधारे इति सङ्कल्प्य वर्णय ।। २-७-५२ ।।

Gita Press translation “Proceed with this work of amplification with a will that men may develop devotion to Lord Śrī Hari, the Universal Spirit and the Sustainer of all.”

वर्णय is derived from the धातुः √वर्ण (चुरादि-गणः, वर्ण वर्णक्रियाविस्तारगुणवचनेषु, धातु-पाठः # १०. ४८४)

The ending अकारः of “वर्ण” 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।

वर्ण + णिच् । By 3-1-25. “णिच्” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः
= वर्ण् + 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.
= वर्ण् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= वर्णि ।
“वर्णि” 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 लोँट्, कर्तरि प्रयोगः, मध्यम-पुरुषः, एकवचनम्, therefore the प्रत्यय: will be “सिप्”।

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

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

(3) वर्णि + 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।

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

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

(6) वर्णि + 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.

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

(8) वर्णे + अ + हि । 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) वर्णय + हि । By 6-1-78 एचोऽयवायावः।

(10) वर्णय । By 6-4-105 अतो हेः, there is an elision of the affix “हि” when it follows an अङ्गम् ending in a अकार:।

Questions:

1. Can you spot a तिङन्तं पदम् in the Tenth Chapter of the गीता wherein a धातु: from the चुरादि-गण: has been used and the विवक्षा (as in this example) is लोँट्, कर्तरि प्रयोगः, मध्यम-पुरुषः, एकवचनम्?

2. Approximately how many verbal roots (like वर्ण वर्णक्रियाविस्तारगुणवचनेषु १०. ४८४) in the चुरादि-गण: end in a अकार:? (These are listed at the end of the चुरादि-गण: starting with कथ वाक्यप्रबन्धे १०. ३८९).
i. 25
ii. 50
iii. 100
iv. 150

3. Can you spot a place in the verse where the सन्धि-कार्यम् has not been done?

4. Why didn’t the ऋकार: in form नृणाम् (पुंलिङ्ग-प्रातिपदिकम् “नृ”, षष्ठी-बहुवचनम्) get the दीर्घादेश: by the सूत्रम् 6-4-3 नामि?

5. How would you say this in Sanskrit?
“Elaborate on this topic.” Use the neuter प्रातिपदिकम् “प्रकरण” for “topic” and use √वर्ण (चुरादि-गणः, वर्ण वर्णक्रियाविस्तारगुणवचनेषु, धातु-पाठः # १०. ४८४) for “to elaborate on.”

6. How would you say this in Sanskrit?
“In adversity, a man is abandoned by (his) friends.” Use the feminine प्रातिपदिकम् “आपद्” for “adversity” and use (in the passive) √त्यज् (त्यजँ हानौ १. ११४१) for “to abandon.”

Easy questions:

1. Where has 7-3-119 अच्च घेः been used in the verse?

2. The word भगवति used in this verse is सप्तमी-एकवचनम् of the प्रातिपदिकम् “भगवत्”। What would be another possibility (in another context) in deriving the form भगवति?

Today we will look at the form दण्डयति 3As-लँट् from श्रीमद्भागवतम् Sb4.16.13

नादण्ड्यं दण्डयत्येष सुतमात्मद्विषामपि ।
दण्डयत्यात्मजमपि दण्ड्यं धर्मपथे स्थितः ।। ४-१६-१३ ।।

Gita Press translation “He never punishes him who does not deserve to be punished even if he be the son of those who are determined to do harm to His own self; on the other hand, He punishes His own son when found guilty, as He is establishes in the path of truth and justice.”

दण्डयति is derived from the धातुः √दण्ड (चुरादि-गणः, दण्ड दण्डनिपाते, धातु-पाठः # १०. ४७२)

The ending अकारः of “दण्ड” 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।

दण्ड + णिच् । By 3-1-25. “णिच्” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः
= दण्ड् + 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.
= दण्ड् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= दण्डि ।
“दण्डि” 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 लँट्, कर्तरि प्रयोगः, प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्यय: will be “तिप्”।

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

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

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

(5) दण्डि + 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) दण्डि + अ + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(7) दण्डे + अ + ति । 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) दण्डयति । By 6-1-78 एचोऽयवायावः।

Questions:

1. In the first verse of which chapter of the गीता has the णिच्-प्रत्यय: been used in a तिङन्तं पदम्?

2. Can you recall another (besides “णिच्”) प्रत्यय: (which we have studied) which has “णि” in it?

3. The सूत्रम् 6-4-48 अतो लोपः (used in this example) belongs to the अधिकार: 6-4-46 आर्धधातुके which extends up to 6-4-68. Can you recall another सूत्रम् (which we have studied) which belongs to this same अधिकार:?

4. How would you say this in Sanskrit?
“One should not punish a person (masculine) who does not deserve to the punished.” Use a word from the verse for “a person (masculine) who does not deserve to the punished.” Use √दण्ड् (दण्डँ दण्डनिपाते, धातु-पाठः # १०. ४७२) for “to punish.”

5. How would you say this in Sanskrit?
“I would never punish my son.”

6. How would you say this in Sanskrit?
“I don’t care for your opinion.” Use the neuter प्रातिपदिकम् “मत” for “opinion” and use √गण (गण सङ्ख्याने १०. ३९१) for “to care for.”

Easy questions:

1. Where has 6-1-132 एतत्तदोः सुलोपोऽकोरनञ्समासे हलि been used in the verse?

2. Which सूत्रम् is used for सुत + अम् (द्वितीया-एकवचनम्) = सुतम्? (Why doesn’t 6-1-101 अकः सवर्णे दीर्घः apply?)

Today we will look at the form चिन्तयसे 2As-लँट् from श्रीमद्भागवतम् Sb10.90.22

न चलसि न वदस्युदारबुद्धे क्षितिधर चिन्तयसे महान्तमर्थम् ।
अपि बत वसुदेवनन्दनाङ्घ्रिं वयमिव कामयसे स्तनैर्विधर्तुम् ।। १०-९०-२२ ।।

Gita Press translation “Oh, dear mountain, you possess a noble mind. It is you who support the earth by maintaining her balance. How is it that you neither move nor speak anything? You seem to be merged in some serious thought. Or is it that you long to place the lotus-feet of our beloved Lord on your breast-like peaks (even) as we.”

चिन्तयसे is derived from the धातुः √चिन्त् (चुरादि-गणः, चितिँ स्मृत्याम्, धातु-पाठः # १०. २)

The इकारः at the end of “चितिँ” gets इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत्। Therefore this धातुः is an इदित् and by 7-1-58 इदितो नुम् धातोः, it gets the “नुँम्”-आगमः।

चितिँ = चित् । 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-9 तस्य लोपः।
= चि नुँम् त् । 7-1-58 इदितो नुम् धातोः, 1-1-47 मिदचोऽन्त्यात्परः।
= चि न् त् । 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
= चिन्त् ।

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।

चिन्त् + णिच् । By 3-1-25. “णिच्” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः
= चिन्त् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= चिन्ति ।
“चिन्ति” 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 आत्मनेपद-प्रत्ययः।

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

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

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

(3) चिन्ति + थास् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “थास्” as the substitute for the लकारः। “थास्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(4) चिन्ति + 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. “से” also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ।

(5) चिन्ति + शप् + से । 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) चिन्ति + अ + से । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(7) चिन्ते + अ + से । 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) चिन्तयसे । By 6-1-78 एचोऽयवायावः।

Questions:

1. Where has the “णिच्”-प्रत्यय: been used in a तिङन्तं पदम् for the first time in the गीता?

2. Can you spot a “णिङ्”-प्रत्यय: in the verse?

3. How would you say this in Sanskrit?
“(You) Find out the answer to (of) this question.” Use √चिन्त् (चुरादि-गणः, चितिँ स्मृत्याम्, धातु-पाठः # १०. २) for “to find out.”

4. How would you say this in Sanskrit?
“I think that this question itself is inappropriate.” Use √चिन्त् (चुरादि-गणः, चितिँ स्मृत्याम्, धातु-पाठः # १०. २) for “to think”, the अव्ययम् “एव” for “itself” and the adjective “अयुक्त” for “inappropriate.” Use the अव्ययम् “इति” (end-quote) for “that.”

5. How would you say this in Sanskrit?
“Who doesn’t know the answer to this question?” Use √ज्ञा (ज्ञा अवबोधने ९. ४३) for “to know.”

6. How would you say this in Sanskrit?
“I’m in love with you.” Use √कम् (कमुँ कान्तौ १. ५११) for “to be in love with.” Use द्वितीया विभक्ति: with “you” (प्रातिपदिकम् “युष्मद्”)।

Easy questions:

1. Where 6-4-10 सान्तमहतः संयोगस्य been used in the verse?

2. In the verse, can you spot two words in which the “सिप्”-प्रत्यय: has been used?

Today we will look at the form गृणामि 1As-लँट् from श्रीमद्भागवतम् Sb10.61.7

तासां या दशपुत्राणां कृष्णस्त्रीणां पुरोदिताः ।
अष्टौ महिष्यस्तत्पुत्रान्प्रद्युम्नादीन्गृणामि ते ।। १०-६१-७ ।।

Gita Press translation “Of the (sixteen thousand and odd) wives of Śrī Kṛṣṇa, who had ten sons each, I (now proceed to) mention to you the sons, Pradyumna and so on, of the eight principal spouses (alone) that have been previously referred to (by me).”

गृणामि is derived from the धातुः √गॄ (क्र्यादि-गणः, गॄ शब्दे, धातु-पाठः # ९. ३३)

The √गॄ-धातुः does not have any इत् letters in the धातु-पाठः। Thus it is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। (Neither 1-3-12 अनुदात्तङित आत्मनेपदम् nor 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले applies.) Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, √गॄ-धातुः takes परस्मैपद-प्रत्यया: in कर्तरि प्रयोग:।

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

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

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

(3) गॄ + 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।

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

(5) गॄ + श्ना + मि । By 3-1-81 क्र्यादिभ्यः श्ना, the श्ना-प्रत्यय: is placed after the verbal roots belonging to the क्र्यादि-गणः, when followed by a सार्वधातुक-प्रत्ययः that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌। “श्ना” which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।
(Note: Since the सार्वधातुक-प्रत्यय: “श्ना” is अपित्, by 1-2-4 सार्वधातुकमपित् it behaves ङिद्वत् – as if it has ङकार: as a इत्। Hence 1-1-5 ग्क्ङिति च prevents the गुणादेश: for the ending ॠकार: of the अङ्गम् “गॄ” which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।)

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

(7) गृ + ना + मि । By 7-3-80 प्वादीनां ह्रस्वः , a short vowel is substituted (in place of the long vowel) of the twenty-four verbal roots “पूञ्” etc., when a शित्-प्रत्ययः follows.

(8) गृणामि । 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)।

Questions:

1. Where has √गॄ (क्र्यादि-गणः, गॄ शब्दे, धातु-पाठः # ९. ३३) been used in a तिङन्तं पदम् in Chapter Eleven of the गीता?

2. In the list of 24 verbal roots referred to in the सूत्रम् 7-3-80 प्वादीनां ह्रस्वः, which four end in a ईकार:?

3. Which सूत्रम् is used to replace the जस्-प्रत्यय: by “औ” in the form अष्टौ (प्रातिपदिकम् “अष्टन्”, प्रथमा-बहुवचनम्)?

4. Which अव्ययम् used in the verse has been translated as “previously”?

5. How would you say this in Sanskrit?
“How many of our soldiers did the enemies kill?” Use the adjective प्रातिपदिकम् “कति” for “how many” and use √मृ (मृङ् प्राणत्यागे ६. १३९) in the causative for “to kill” (literally – “to cause to die.”)

6. How would you say this in Sanskrit?
“The wise declare that everything in this world is impermanent.” Use the प्रातिपदिकम् “बुध” (in the masculine) for “wise”, the अव्ययम् “इति” (end-quote) for “that”, use the adjective प्रातिपदिकम् “अशाश्वत” for “impermanent” and use √गॄ (क्र्यादि-गणः, गॄ शब्दे, धातु-पाठः # ९. ३३) for “to declare.”

Easy questions:

1. Where has 6-1-105 दीर्घाज्जसि च been used in the verse?

2. Can you spot a “सुँट्”-आगम: in the verse?

Today we will look at the form गृहाण 2As-लोँट् from श्रीमद्भागवतम् Sb3.12.14

गृहाणैतानि नामानि स्थानानि च सयोषणः ।
एभिः सृज प्रजा बह्वीः प्रजानामसि यत्पतिः ।। ३-१२-१४ ।।

Gita Press translation “Accept these names and abodes and consorts too, and beget through these numerous progeny, since you are a Prajāpati (a god presiding over creation).”

गृहाण is derived from the धातुः √ग्रह् (क्र्यादि-गणः, ग्रहँ उपादाने, धातु-पाठः # ९.७१)

The अकारः at the end of “ग्रहँ” gets इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः। This इत् letter has स्वरित-स्वरः and hence this धातु: is उभयपदी। Here it has taken a परस्मैपद-प्रत्यय:।

The विवक्षा is लोँट्, कर्तरि प्रयोगः, मध्यम-पुरुषः, एकवचनम्, therefore the प्रत्यय: will be “सिप्”।

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

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

(3) ग्रह् + 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।

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

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

(6) ग्रह् + श्ना + हि । By 3-1-81 क्र्यादिभ्यः श्ना, the श्ना-प्रत्यय: is placed after the verbal roots belonging to the क्र्यादि-गणः, when followed by a सार्वधातुक-प्रत्ययः that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌। “श्ना” which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(7) ग्रह् + शानच् + हि । By 3-1-83 हलः श्नः शानज्झौ, after a verbal root ending in a consonant, the affix “श्ना” is replaced by “शानच्”, when the हि-प्रत्ययः follows.
Note: As per 1-1-55 अनेकाल्शित्सर्वस्य, the entire term “श्ना” gets replaced.

(8) ग्रह् + आन + हि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(9) ग् ऋ अ ह् + आन + हि । 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।
Note: Since the सार्वधातुक-प्रत्यय: “शानच्” is अपित्, by 1-2-4 सार्वधातुकमपित्, it behaves ङिद्वत् – as if it has ङकार: as a इत्। This allows 6-1-16 to apply.

(10) गृह् + आन + हि । By 6-1-108 सम्प्रसारणाच्च, when a सम्प्रसारणम् is followed by a अच् (vowel), there is a single replacement (in place of both the सम्प्रसारणम् and the following अच्) of the prior letter (the सम्प्रसारणम्)।

(11) गृहान । By 6-4-105 अतो हेः, there is an elision of the affix “हि” when it follows an अङ्गम् ending in a अकार:।

(12) गृहाण । 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-वर्ग: or प-वर्गः or the term “आङ्” or “नुँम्” (अनुस्वारः) either singly or in any combination.
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)।

Questions:

1. Where has the श्ना-प्रत्यय: been used with √ग्रह् (क्र्यादि-गणः, ग्रहँ उपादाने, धातु-पाठः # ९.७१) in Chapter Two of the गीता?

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

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

4. Where has 7-4-50 तासस्त्योर्लोपः been used in the verse?

5. Commenting on the सूत्रम् 3-1-83 हलः श्नः शानज्झौ, the काशिका says – हलः इति किम्? क्रीणीहि। हौ इति किम्? मुष्णाति। Please explain.

6. How would you say this in Sanskrit?
“Accept my daughter’s hand.” Use the feminine प्रातिपदिकम् “दुहितृ” for “daughter” and the masculine प्रातिपदिकम् “पाणि” for “hand.”

Easy questions:

1. Consider the form एभि: (सर्वनाम-प्रातिपदिकम् “इदम्”, नपुंसकलिङ्गे तृतीया-बहुवचनम्) used in the verse. The derivation goes as follows:
इदम् + भिस् । By 4-1-2 स्वौजसमौट्छष्टा….।
= इद अ + भिस् । By 7-2-102 त्यदादीनामः।
= इद + भिस् । By 6-1-97 अतो गुणे।
= अ + भिस् । By 7-2-113 हलि लोपः।
At this point why doesn’t 7-1-9 अतो भिस ऐस् apply?

2. Can you spot two words in the verse wherein 6-1-102 प्रथमयोः पूर्वसवर्णः has been used?

Today we will look at the form क्रीणाति 3As-लँट् from श्रीमद्भागवतम् Sb7.6.10

को न्वर्थतृष्णां विसृजेत्प्राणेभ्योऽपि य ईप्सितः ।
यं क्रीणात्यसुभिः प्रेष्ठैस्तस्करः सेवको वणिक् ।। ७-६-१० ।।

Gita Press translation “Who indeed can give up the thirst for wealth, which is coveted more than life itself and which a thief as well as a servant and a merchant purchases even in exchange for his most beloved life?”

क्रीणाति is derived from the धातुः √क्री (क्र्यादि-गणः, डुक्रीञ् द्रव्यविनिमये, धातु-पाठः # ९. १)

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 √क्री-धातुः has ञकारः as इत् in the धातु-पाठः, it is उभयपदी। Here it has taken परस्मैपद-प्रत्यय:।

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

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

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

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

(5) क्री + श्ना + ति । By 3-1-81 क्र्यादिभ्यः श्ना, the श्ना-प्रत्यय: is placed after the verbal roots belonging to the क्र्यादि-गणः, when followed by a सार्वधातुक-प्रत्ययः that is used signifying the agent. This सूत्रम् is a अपवाद: (exception) to 3-1-68 कर्तरि शप्‌। “श्ना” which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्। (Note: Since the सार्वधातुक-प्रत्यय: “श्ना” is अपित्, by 1-2-4 सार्वधातुकमपित् it behaves ङिद्वत् – as if it has ङकार: as a इत्। Hence 1-1-5 ग्क्ङिति च prevents the गुणादेश: for the ईकार: of the अङ्गम् “क्री” which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।)

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

(7) क्रीणाति । 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-वर्ग: or प-वर्गः or the term “आङ्” or “नुँम्” (अनुस्वारः) either singly or in any combination.

Questions:

1. Where has 3-1-81 क्र्यादिभ्यः श्ना (used in step 5 of this example) been used in the last five verses of Chapter Fifteen of the गीता?

2. Can you spot a श-प्रत्यय: in the verse?

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

4. Approximately how many verbal roots are listed in the क्र्यादि-गण:?
i. 25
ii. 70
iii. 125
iv. 200

5. Can you recall two other rules (besides 3-1-81 क्र्यादिभ्यः श्ना) wherein पाणिनि: specifically mentions the विकरण-प्रत्यय: “श्ना”?

6. How would you say this in Sanskrit?
“You are confusing my understanding.” Use the feminine प्रातिपदिकम् “बुद्धि” for “understanding” and √मुह् (मुहँ वैचित्ये ४. ९५) in the causative for “to confuse.”

Easy questions:

1. In the verse, can you spot a प्रातिपदिकम् which ends in a जकार: (letter “ज्”)?

2. Derive the form क: (पुंलिङ्गे प्रथमा-एकवचनम्) from the सर्वनाम-प्रातिपदिकम् “किम्”।

Today we will look at the form म्रियते 3As-लँट् from श्रीमद्भागवतम् Sb11.22.45

मा स्वस्य कर्मबीजेन जायते सोऽप्ययं पुमान् ।
म्रियते वामरो भ्रान्त्या यथाग्निर्दारुसंयुतः ।। ११-२२-४५ ।।

Gita Press translation “Even such (an ignorant) Jīva is neither born nor dies as a result of its Karma continuing in the form of a seed. Yet through illusion (in the form of false identification with the body etc.), it appears to be born (though really unborn) and also dies as it were (though immortal), (just) as fire (though abiding in the form of an element till the end of the Kalpa) appears to come into existence and die through illusion as a result of contact with fire-wood (and the cessation of such contact respectively.)”

म्रियते is derived from the धातुः √मृ (तुदादि-गणः, मृङ् प्राणत्यागे, धातु-पाठः # ६. १३९)

In the धातु-पाठः, the √मृ-धातुः has ङकारः as इत् letter. Thus by 1-3-12 अनुदात्तङित आत्मनेपदम्, √मृ takes आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √मृ can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

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

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

(3) मृ + 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।

(4) मृ + 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) मृ + श + ते । 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 ending ऋकार: (of the अङ्गम् “मृ”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

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

(7) म् रिङ् + अ + ते । By 7-4-28 रिङ् शयग्लिङ्क्षु, the ending ऋकारः (ऋत्) of an अङ्गम् is replaced by रिङ्, when followed by any one of the following:
1. श-प्रत्यय:
2. यक्-प्रत्यय:
3. यकारादि: (beginning with a यकार:) आर्धधातुक-प्रत्ययः of लिँङ्।
As per the सूत्रम् 1-1-53 ङिच्च, only the ending ऋकार: of the अङ्गम् “मृ” gets replaced.

(8) म्रि + अ + ते । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
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 ending इकार: (of the अङ्गम् “म्रि”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

(9) म्र् इयँङ् + अ + ते । By 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियँङुवँङौ, if a प्रत्यय: 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 प्रत्यय: “श्नु” or (2) If the अङ्गम् ends in the इवर्ण: or उवर्ण: of a धातु: or (3) If the अङ्गम् is the word “भ्रू”।
As per the सूत्रम् 1-1-53 ङिच्च, only the ending इकार: of the अङ्गम् “म्रि” gets replaced.

(10) म्रियते । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

Questions:

1. Where has म्रियते been used in the गीता?

2. Which सूत्रम् is used for the “जा”-आदेश: in the word जायते?

3. Looking at the form भ्रान्त्या (तृतीया-एकवचनम्) what can we say about the gender of the प्रातिपदिकम् “भ्रान्ति”?

4. How would you say this in Sanskrit?
“Snakes and birds are born from eggs.” Use the masculine प्रातिपदिकम् “सर्प” for “snake”, the प्रातिपदिकम् “पक्षिन्” (in the masculine) for “bird” and the masculine/neuter प्रातिपदिकम् “अण्ड” for “egg.” Use a धातु: from the verse for “to be born.”

5. How would use say this in Sanskrit?
“Lotuses are born in water.” Use the feminine प्रातिपदिकम् “अप्” (always plural) for “water.”

6. How would you say this in Sanskrit?
“My younger brother was born in the month of “श्रावण””? Use the प्रातिपदिकम् “अनुज” (in the masculine) for “younger brother.”

Easy questions:

1. Can you spot a “असुँङ्”-आदेश: in the verse?

2. Where has 6-1-114 हशि च been used in the verse?