Today we will look at the form अजहात् 3As-लँङ् from श्रीमद्भागवतम् Sb1-13-59.

इत्युक्त्वाथारुहत्स्वर्गं नारदः सहतुम्बुरुः ।
युधिष्ठिरो वचस्तस्य हृदि कृत्वाजहाच्छुचः ।। १-१३-५९ ।।

Gita Press translation “Having told him all this, the sage Nārada with Tumburu immediately ascended to heaven; and, treasuring up his words in his heart, Yudhiṣṭhira ceased sorrowing.”

अजहात् is derived from the धातुः √हा (जुहोत्यादि-गणः, ओँहाक् त्यागे, धातु-पाठः #३.९)

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

In the धातु-पाठः, the √हा-धातुः has ओकारः and ककारः as इत् by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-3 हलन्त्यम् respectively. After 1-3-9 तस्य लोपः only “हा” remains. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √हा-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √हा-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

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

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

(3) हा + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः। “तिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

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

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

(6) हा + शप् + त् । By 3-1-68 कर्तरि शप्, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. The शप्-प्रत्यय: which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

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

(8) हा + हा + त् । By 6-1-10 श्लौ, a verbal root when followed by “श्लु” gets reduplicated.

(9) झा + हा + त् । By 7-4-62 कुहोश्चुः, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the कवर्गः or हकारः is replaced by a letter of the चवर्गः । The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।
(क्, ख्, ग्, घ्, ङ्, ह्) are replaced by (च्, छ्, ज्, झ्, ञ्, झ्) respectively.

(10) झ + हा + त् । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(11) अट् झहात् । by 6-4-71 लुङ्लङ्लृङ्क्ष्वडुदात्तः – When followed by लुँङ्, लँङ् or लृँङ्, an अङ्गम् gets the अट्-आगमः which is उदात्तः। 1-1-46 आद्यन्तौ टकितौ places the अट्-आगमः before the अङ्गम् ।

(12) अ झहात् । अनुबन्ध-लोपः is done by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(13) अजहात् । By 8-4-54 अभ्यासे चर्च, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the झल्-प्रत्याहारः is substituted by a letter of the चर्-प्रत्याहारः or जश्-प्रत्याहारः। The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।

Questions:

1. In which chapter of the गीता has √हा (ओँहाक् त्यागे, धातु-पाठः #३.९) been used in a तिङन्तं पदम् in two places?

2. Why didn’t the सूत्रम् 6-4-116 जहातेश्च apply in this example? (Which condition was not satisfied?)

3. In the nine items in the conjugation table of √हा (ओँहाक् त्यागे, धातु-पाठः #३.९) with लँङ्, in which form does 3-4-109 सिजभ्यस्तविदिभ्यश्च apply?

4. Can you spot a शस्-प्रत्यय: in the verse?

5. Which अधिकार-सूत्राणि exert their influence on the सूत्रम् 3-2-111 अनद्यतने लङ्?

6. How would you say this in Sanskrit?
“Stop worrying.” Paraphrase to “Give up worry.” Use the feminine प्रातिपदिकम् “चिन्ता” for “worry.”

Easy Questions:

1. By which सूत्रम् does the term कृत्वा get the अव्यय-सञ्ज्ञा?

2. Where has 8-4-63 शश्छोऽटि been used in the verse?

Today we will look at the form अहीयन्त 3Pp-लँङ् from श्रीमद्भागवतम् Sb3-20-48.

येऽहीयन्तामुतः केशा अहयस्तेऽङ्ग जज्ञिरे ।
सर्पाः प्रसर्पतः क्रूरा नागा भोगोरुकन्धराः ।। ३-२०-४८ ।।

Gita Press translation “The hair that dropped from that body (as he apparently pulled them in a fit of excitement) were transformed into snakes, dear Vidura: while, even as the body crawled along (with its hands and feet contracted), there sprang from it ferocious serpents and Nāgas with their necks dilated in the form of hood.”

अहीयन्त is derived from the धातुः √हा (जुहोत्यादि-गणः, ओँहाक् त्यागे, धातु-पाठः #३.९)

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

In the धातु-पाठः, the √हा-धातुः has ओकारः and ककारः as इत् by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-3 हलन्त्यम् respectively. After 1-3-9 तस्य लोपः only “हा” remains.

Since the विवक्षा is कर्मणि (passive) only आत्मनेपदम् can be used as per 1-3-13 भावकर्मणोः – when denoting the action of the verb (भावे) or the object of the verb (कर्मणि), आत्मनेपद-प्रत्ययाः are used in the place of a लकार:। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So in कर्मणि प्रयोगः, only one of these nine प्रत्यया: can be used. Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्ययः will be “झ”।

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

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

(3) हा + झ । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झ” as the substitute for the लकारः। “झ” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातोः” अधिकारः।

(4) हा + यक् + झ । By 3-1-67 सार्वधातुके यक्, the यक्-प्रत्ययः follows a धातुः when a सार्वधातुक-प्रत्ययः follows denoting the action of the verb (भावे) or the object of the verb (कर्मणि)। यक् gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(5) हा + य + झ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

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

(7) ही + य + अन्त । By 6-4-66 घुमास्थागापाजहातिसां हलि, the आकारः of the verbal roots having the घु-सञ्ज्ञा and the verbal roots √मा [मेङ् प्रणिदाने १. १११६, मा माने २. ५७, माङ् माने शब्दे च ३. ७, माङ् माने ४. ३७], √स्था [ष्ठा गतिनिवृत्तौ १. १०७७], √गा [गै शब्दे १. १०६५, गाङ् गतौ १. ११०१, गा स्तुतौ ३. २६ as well as the गा-आदेश: done in place of इण् गतौ २. ४० and इक् स्मरणे (नित्यमधिपूर्वः) २. ४१, as well as the गाङ्-आदेश: in the place of इङ् अध्ययने (नित्यमधिपूर्वः) २. ४२], √पा [पा पाने १. १०७४], √हा [ओँहाक् त्यागे ३. ९] and √सो [षो अन्तकर्मणि ४. ४२] gets ईकारः as replacement, when followed by a हलादि: (beginning with a consonant) आर्धधातुक-प्रत्ययः which is a कित् or a ङित्।

(8) ही + यन्त । By 6-1-97 अतो गुणे, in the place of an अकार: which is not at the end of a पदम्, and the following गुण: letter, there is single substitute of the latter (the गुण: letter.)

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

(10) अहीयन्त । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

Questions:

1. The यक्-प्रत्यय: (used in step 4 in this example) is used many times in the गीता। Where is it used for the first time in a तिङन्तं पदम्? Where is it used for the last time in a तिङन्तं पदम्?

2. Can you recall another सूत्रम् (besides 6-4-66 घुमास्थागापाजहातिसां हलि) by which पाणिनि: prescribes a ईकारादेश:?

3. In which सूत्रम् used in the steps in this example has the श्तिप्-प्रत्यय: been used?

4. What would have been the final form in this example if the विवक्षा had been कर्तरि (rather that कर्मणि)?

5. Which अव्ययम् used in the verse has been translated to “dear (Vidura)”?

6. How would you say this in Sanskrit?
“Do whatever needs to be done.” Use the neuter प्रातिपदिकम् “कार्य” for “needs to be done.” Use the combination of यावत्/तावत् to express the meaning of “whatever.” Use √कृ (डुकृञ् करणे ८. १०) for “to do.”

Easy Questions:

1. Where is the सूत्रम् 8-3-17 भोभगोअघोअपूर्वस्य योऽशि used in the verse?

2. Can you spot a “शी”-आदेश: in the verse?

Today we will look at the form ह्रियते 3Ps-लँट् from श्रीमद्भागवतम् Sb11-28-6.

आत्मैव तदिदं विश्वं सृज्यते सृजति प्रभुः ।
त्रायते त्राति विश्वात्मा ह्रियते हरतीश्वरः ।। ११-२८-६ ।।

Gita Press translation “Therefore, this universe is (no other than) the (Supreme) Spirit, inasmuch as it is capable of assuming all forms and almighty (capable of evolving everything). It is that (Universal) Spirit (alone) which creates and is created, protects and is protected, destroys and is destroyed.

ह्रियते is derived from the धातुः √हृ (भ्वादि-गणः, हृञ् हरणे, धातु-पाठः # १. १०४६)

The विवक्षा is लँट्, कर्मणि प्रयोग:, प्रथम-पुरुषः, एकवचनम्।

Since the विवक्षा is कर्मणि (passive) only आत्मनेपदम् can be used as per 1-3-13 भावकर्मणोः – when denoting the action of the verb (भावे) or the object of the verb (कर्मणि), आत्मनेपद-प्रत्ययाः are used in the place of a लकार:। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So in कर्मणि प्रयोगः, only one of these nine प्रत्यया: can be used. Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

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

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

(3) हृ + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् 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) हृ + 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) हृ + यक् + ते । By 3-1-67 सार्वधातुके यक्, the यक्-प्रत्ययः follows a धातुः when a सार्वधातुक-प्रत्ययः follows denoting the action of the verb (भावे) or the object of the verb (कर्मणि)। यक् gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(6) हृ + य + ते । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) ह् रिङ् + य + ते । By 7-4-28 रिङ् शयग्लिङ्क्षु – The ending ऋकारः (ऋत्) of an अङ्गम् is replaced by रिङ्, when followed by the श-प्रत्यय: or यक्-प्रत्यय: or यकारादि: (beginning with a यकार:) आर्धधातुक-प्रत्ययः of लिँङ्। As per 1-1-53 ङिच्च, only the ending ऋकार: of the अङ्गम् gets replaced.

(8) ह्रियते । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

Questions:

1. Where has ह्रियते been used in the गीता?

2. What would have been the final form in this example if the विवक्षा had been कर्तरि (instead of कर्मणि)? (This form has been used in the verse.)

3. Where has 8-2-2 नलोपः सुप्स्वरसंज्ञातुग्विधिषु कृति been used in the verse?

4. Why didn’t 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः apply after step 8?

5. Which अव्ययम् used in the verse has been translated to “Therefore”?

6. How would you say this in Sanskrit?
“The beauty of this temple captivates (carries away) my mind.” Use √हृ (हृञ् हरणे, धातु-पाठः # १. १०४६) for “to carry away.”

Easy questions:

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

2. Where has 7-1-24 अतोऽम् been used in the verse?

Today we will look at the form विजह्यात् 3As-विधिलिँङ् from श्रीमद्भागवतम् Sb7-15-45.

यावन्नृकायरथमात्मवशोपकल्पं धत्ते गरिष्ठचरणार्चनया निशातम् ।
ज्ञानासिमच्युतबलो दधदस्तशत्रुः स्वानन्दतुष्ट उपशान्त इदं विजह्यात् ।। ७-१५-४५ ।।

Gita Press translation “While (yet) the Jīva retains the chariot in the shape of a human body with (all) its appurtenances (in the shape of the senses etc.) under his control, he should get rid of (all the aforesaid) enemies, wielding the sword of wisdom sharpened with the worship of the feet of most exalted souls and finding his strength in (depending on) Lord Acyuta (alone). (Then,) sated with the bliss which constitutes His very being and tranquil (of mind), he should cast off the chariot (too).”

जह्यात् is derived from the धातुः √हा (जुहोत्यादि-गणः, ओँहाक् त्यागे, धातु-पाठः #३.९)

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

In the धातु-पाठः, the √हा-धातुः has ओकारः and ककारः as इत् by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-3 हलन्त्यम् respectively. After 1-3-9 तस्य लोपः only “हा” remains. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √हा-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √हा-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

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

(3) हा + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः। “तिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

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

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

(6) हा + यासुट् त् । by 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च , the परस्‍मैपद-प्रत्ययाः of लिँङ् get यासुट् as an augment, and this augment is उदात्तः and a ङित्। 1-1-46 आद्यन्तौ टकितौ places the यासुट्-आगमः before the प्रत्यय:।

(7) हा + यास् त् । The उकार: in यासुट् is for pronunciation only (उच्चारणार्थम्)। The टकार: is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

(8) हा + शप् + यास् त् । By 3-1-68 कर्तरि शप्, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent. The शप्-प्रत्यय: which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(9) हा + यास् त् । By 2-4-75 जुहोत्यादिभ्यः श्लुः, the शप्-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).

(10) हा + हा + यास् त् । By 6-1-10 श्लौ, a verbal root when followed by “श्लु” gets reduplicated.

(11) झा + हा + यास् त् । By 7-4-62 कुहोश्चुः, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the कवर्गः or हकारः is replaced by a letter of the चवर्गः । The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।
(क्, ख्, ग्, घ्, ङ्, ह्) are replaced by (च्, छ्, ज्, झ्, ञ्, झ्) respectively.

(12) झ + हा + यास् त् । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(13) झ + ह् + यास् त् । By 6-4-118 लोपो यि , the आकारः of the धातुः √हा (ओँहाक् त्यागे #३.९) is elided when followed by यकारादिः (beginning with यकारः) सार्वधातुक-प्रत्ययः।

(14) झ + ह् + या त् । 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.

(15) जह्यात् । By 8-4-54 अभ्यासे चर्च, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the झल्-प्रत्याहारः is substituted by a letter of the चर्-प्रत्याहारः or जश्-प्रत्याहारः। The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।

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

Questions:

1. Where has √हा (ओँहाक् त्यागे, धातु-पाठः #३.९) been used in a तिङन्तं पदम् in Chapter Two of the गीता?

2. In the absence of 6-4-118 लोपो यि, which सूत्रम् would have applied in step 13?

3. The word दधत् used in this verse is पुंलिङ्गे प्रथमा-एकवचनम् of the प्रातिपदिकम् “दधत्”। This प्रातिपदिकम् ends in the शतृँ-प्रत्यय: and is formed from the धातु: √धा (जुहोत्यादि-गणः, डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११)। Why wasn’t there a नुँम्-आगम: by 7-1-70 उगिदचां सर्वनामस्थानेऽधातोः?

4. Among the following four forms, which one is not formed from √हा (ओँहाक् त्यागे, धातु-पाठः #३.९)?
i. जहाहि
ii.जहिहि
iii. जहि
iv. जहीहि

5. Which अव्ययम् used in the verse has been translated to “while”?

6. How would you say this in Sanskrit?
“Give up the idea that I am the body.” Use the feminine प्रातिपदिकम् “मति” for “idea.” Use the अव्ययम् “इति” (end-quote) for “that.”

Easy questions:

1. Where has 8-4-45 यरोऽनुनासिकेऽनुनासिको वा been used in the verse?

2. Can you spot a एकारादेश: (the letter “ए” used as a substitute) in a सुबन्तं पदम् in the verse?

Today we will look at the form आदत्ते 3As-लँट् from श्रीमद्भागवतम् 11-7-45.

तेजस्वी तपसा दीप्तो दुर्धर्षोदरभाजनः ।
सर्वभक्ष्योऽपि युक्तात्मा नादत्ते मलमग्निवत् ।। ११-७-४५ ।।

Gita Press translation “Full of glory and made brighter by glow (in the shape of austerity), formidable and having no vessel other than his belly, the Yogī, like fire, does not imbibe any impurity (in the form of sin) even though consuming anything and everything (although he never consciously eats any impure substance).”

दत्ते is derived from the धातुः √दा (जुहोत्यादि-गणः, डुदाञ् दाने, धातु-पाठः #३. १०)।

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

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।

As per the सूत्रम् 1-3-20 आङो दोऽनास्यविहरणे – When not used in the meaning of “to open the mouth”, the verbal root √दा (डुदाञ् दाने ३. १०) when preceded by the उपसर्गः “आङ्”, takes a आत्मनेपदम् affix (and not परस्मैपदम् by 1-3-78.) Hence only a आत्मनेपदम् affix may be used in this example.

Since the विवक्षा is प्रथम-पुरुषः, एकवचनम्, the प्रत्ययः is “त”।

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

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

(3) दा + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates “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) दा + 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) दा + शप् + ते । 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) दा + ते । By 2-4-75 जुहोत्यादिभ्यः श्लुः, the शप्-प्रत्यय: following the verbal roots “हु” etc. gets “श्लु” (elision).

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

(8) द + दा + ते । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(9) द + द् + ते । By 6-4-112 श्नाभ्यस्तयोरातः, when followed by a सार्वधातुक-प्रत्ययः which is a कित् or a ङित्, the आकारः of the श्नाप्रत्ययः and of a reduplicated root is elided. Note: Since the सार्वधातुक-प्रत्यय: ‘ते’ is अपित्, by 1-2-4 सार्वधातुकमपित् it behaves ङिद्वत् – as if it has ङकार: as a इत्। This allows 6-4-112 to apply.

(10) दत्ते । By 8-4-55 खरि च, a झल् letter is replaced by a चर् letter when a खर् letter follows.

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

Questions:

1. Where has आदत्ते been used in the गीता?

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

3. Which सूत्रम् is a अपवाद: for 6-4-112 श्नाभ्यस्तयोरातः?

4. In commenting on the सूत्रम् 6-4-112 श्नाभ्यस्तयोरातः, the तत्त्वबोधिनी says – क्ङिति किम्? दधाति। । Please explain.

5. Where has the सूत्रम् 6-4-13 सौ च been used in the verse?

6. How would you say this in Sanskrit?
“Take this coin.” Use the neuter प्रातिपदिकम् “नाणक” for “coin.” Use the same धातु: as in the example.

Easy Questions:

1. The धातु: √दा (डुदाञ् दाने,धातु-पाठः #३. १०) has which सञ्ज्ञा?
i. घि-सञ्ज्ञा
ii. भ-सञ्ज्ञा
iii. घु-सञ्ज्ञा
iv. टि-सञ्ज्ञा

2. Which सूत्रम् used in the steps in this example belongs to the “असिद्धवत्” अधिकार:?

Today we will look at the form विदधातु 3As-लोँट् from श्रीमद्भागवतम् Sb3-13-17.

सृजतो मे क्षितिर्वार्भिः प्लाव्यमाना रसां गता ।
अथात्र किमनुष्ठेयमस्माभिः सर्गयोजितैः ।
यस्याहं हृदयादासं स ईशो विदधातु मे ।। ३-१३-१७ ।।

Gita Press translation “Even as I was engaged in pushing on the work of creation,” he said to himself, “the earth, which was all the time being washed by the waters, sank to the lowest depths. Now what should be done in the matter by us, who have been charged with the work of creation? Let the Lord, from whose heart (thought) I sprang, contrive some device for me.””

दधातु is derived from the धातुः √धा (जुहोत्यादि-गणः, डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११)।

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

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 √धा-धातुः has ञकारः as इत् in the धातु-पाठः by 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √धा-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 √धा-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 √धा-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, √धा-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा लोँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्, the प्रत्ययः is “तिप्”।

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

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

(3) धा + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः। “तिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातोः” अधिकारः।

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

(5) धा + तु । By 3-4-86 एरुः, इकारः of a लोँट् affix is substituted by उकारः।

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

(8) धा + धा + तु । By 6-1-10 श्लौ, a verbal root when followed by “श्लु” gets reduplicated.

(9) ध + धा + तु । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(10) दधातु । By 8-4-54 अभ्यासे चर्च, in reduplication (अभ्यासः), a letter of the झल्-प्रत्याहारः is substituted by a letter of the चर्-प्रत्याहारः or जश्-प्रत्याहारः। The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।

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

Questions:

1. Where has 3-4-86 एरुः (used in step 5 of this example) been used in Chapter Eleven 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 “आट्”-आगम: in the verse?

4. Why didn’t 6-4-113 ई हल्यघोः apply (after step 9) in this example? (Which condition(s) was/were not satisfied?)

5. The अमरकोश: gives twenty-six (!) synonyms for the word “भूमि:” (प्रातिपदिकम् “भूमि” feminine, meaning “Earth”). One of them is “ क्षिति:” (स्त्रीलिङ्ग-प्रातिपदिकम् “क्षिति”) used in this verse. Please list the remaining twenty-five. We have seen these in a prior post. (Search this web site for “क्षिति”)।

6. How would you say this in Sanskrit?
“In the form “यस्य”, by which सूत्रम् is the “स्य” substitute prescribed?” Use the नपुंसकलिङ्ग-प्रातिपदिकम् “रूप” for “form”, use (in the passive) √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) with the उपसर्ग: “वि” for “to prescribe.” Use the अव्ययम् “इति” as an end-quote.

Easy questions:

1. Match the columns:
a) अव्ययम्
b) स्त्रीलिङ्गे तृतीया-बहुवचनम्
c) नपुंसकलिङ्गे पञ्चमी-एकवचनम्
d) पुंलिङ्गे षष्ठी-एकवचनम्

i. वार्भिः
ii. हृदयात्
iii. एवम्
iv. सृजत:

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

Today we will look at the form पूर्यते 3Ps-लँट् from श्रीमद्भागवतम् Sb8-19-22.

त्रिभिः क्रमैरसन्तुष्टो द्वीपेनापि न पूर्यते ।
नववर्षसमेतेन सप्तद्वीपवरेच्छया ।। ८-१९-२२ ।।

Gita Press translation “He who is not satisfied with three paces (of land) cannot be sated even with a (whole) continent, consisiting of nine Varṣas (sub-continents), as he will be seized with a longing for (all) the seven Dwīpas (main divisions of the globe).”

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

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

Here the विवक्षा is कर्मणि (passive.) By 1-3-13 भावकर्मणोः, when denoting the action of the verb (भावे) or the object of the verb (कर्मणि), आत्मनेपद-प्रत्ययाः are used in the place of a लकार:। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So in कर्मणि प्रयोगः, only one of these nine प्रत्यया: can be used. Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

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

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

(3) पॄ + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् 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) पॄ + 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) पॄ + यक् + ते । By 3-1-67 सार्वधातुके यक्, the यक्-प्रत्ययः follows a धातुः when a सार्वधातुक-प्रत्ययः follows denoting the action of the verb (भावे) or the object of the verb (कर्मणि)। यक् gets the आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(6) पॄ + य + ते । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) पुर् + य + ते । 7-1-102 उदोष्ठ्यपूर्वस्य, the ending ॠकारः of an अङ्गम् is substituted by उकारः, when preceded by a labial consonant (औष्ठ्य-वर्णः) belonging to the अङ्गम् । By 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (अ, इ, उ) comes as a substitute, it is always followed by a रँ letter.

(8) पूर् + य + ते । 8-2-77 हलि च , the penultimate (उपधा) इक् letter of a verbal root ending in a वकारः or रेफः is made दीर्घः, when followed by a हल् (consonant.)

(9) पूर्यते।

Questions:

1. Where has the यक्-प्रत्यय: been used in a तिङन्तं पदम् in the first ten verses of Chapter Eighteen of the गीता?

2. The word “त्रिभि:” (तृतीया-बहुवचनम्) is formed from the प्रातिपदिकम् “त्रि”। Can you recall a सूत्रम् (which we have studied) which only applies to the प्रातिपादिकम् “त्रि”? Why didn’t that सूत्रम् apply in the form “त्रिभि:”?

3. 7-1-102 उदोष्ठ्यपूर्वस्य is a अपवाद: for which सूत्रम्?

4. In commenting on the सुत्रम् 8-2-77 हलि च, the काशिका says – अपदान्तार्थोऽयमारम्भः। Please explain. (Hint: Consider the prior सूत्रम् 8-2-76 र्वोरुपधाया दीर्घ इकः।)

5. What would have been the final form in this example if the विवक्षा had been कर्तरि (instead of कर्मणि)?

6. How would you say this in Sanskrit?
“Fill this box with jewels.” Use the feminine प्रातिपदिकम् “मञ्जूषा” for “box.”

Easy Questions:

1. Besides in त्रिभि:, where else has the भिस्-प्रत्यय: been used in the verse?

2. Where has 7-3-105 आङि चाऽऽपः been used in the verse?

Today we will look at the form देहि 2As-लोँट् from श्रीमद्भागवतम् Sb10-11-18.

धूलिधूसरिताङ्गस्त्वं पुत्र मज्जनमावह ।
जन्मर्क्षं तेऽद्य भवति विप्रेभ्यो देहि गाः शुचिः ।। १०-११-१८ ।।

Gita Press translation “Take your bath, my boy – you whose person is soiled with dust. The star presiding over your birth is in the ascendant today. Getting purified (through bath), give away cows to (holy) Brāhmaṇas.”

देहि is derived from the धातुः √दा (जुहोत्यादि-गणः डुदाञ् दाने,धातु-पाठः #३. १०)।

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

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 √दा-धातुः has ञकारः as इत् in the धातु-पाठः by 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √दा-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 √दा-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 “√दा” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √दा-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा is लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुषः, एकवचनम्, the प्रत्ययः is “सिप्”।

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

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

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

(5) दा + हि । By 3-4-87 सेर्ह्यपिच्च , “सि” of लोँट् is substituted by “हि” and it is an अपित्। “हि” also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ ।

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

(8) दा + दा + हि । By 6-1-10 श्लौ, a verbal root when followed by “श्लु” gets reduplicated.

(9) द + दा + हि । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(10) देहि । By 6-4-119 घ्वसोरेद्धावभ्यासलोपश्च, when the “हि”-प्रत्यय: follows, there is a substitution of एकार: in place of a धातु: that has the घु-सञ्ज्ञा and also in place of √अस् (असँ भुवि #२. ६०)। Simultaneously there is a लोप: of the अभ्यास: (if any). √दा-धातुः (डुदाञ् दाने ३. १०) has the घु-सञ्ज्ञा by 1-1-20 दाधा घ्वदाप् ।

Questions:

1. Where has 6-1-10 श्लौ been used in the first five verses of Chapter 14 of the गीता?

2. In the verse, can you identify a term which gets the अव्यय-सञ्ज्ञा by 1-1-38 तद्धितश्चासर्वविभक्तिः?

3. Where else (besides in देहि) has the हि-आदेश: been used in the verse?

4. Can you recall two other सूत्रे (besides 1-1-20 दाधा घ्वदाप् and 6-4-119 घ्वसोरेद्धावभ्यासलोपश्च) wherein पाणिनि: mentions the term “घु”?

5. Where has the सूत्रम् 6-1-93 औतोऽम्शसोः been used in the verse?

6. How would you say this in Sanskrit?
“Give this book to your teacher.” Use चतुर्थी विभक्ति: with “teacher.”

Easy questions:

1. Can you spot a “तिप्”-प्रत्यय: in the verse?

2. Where has 6-1-114 हशि च been used?

Today we will look at the form ददाति 3As-लँट् from श्रीमद्भागवतम् Sb3-1-27.

कच्चित्कुरूणां परमः सुहृन्नो भामः स आस्ते सुखमङ्ग शौरिः ।
यो वै स्वसॄणां पितृवद्ददाति वरान्वदान्यो वरतर्पणेन ।। ३-१-२७ ।।

Gita Press translation “Dear Uddhava, is our brother-in-law (sister’s husband), Vasudeva (son of Śūrasena), quite happy – Vasudeva, who is the greatest friend and well-wisher of the Kurus, and who like a father, liberally bestows on his sisters (Kuntī and others) the gifts of their choice, bringing satisfaction (by offering rich presents) even to their husbands?”

ददाति is derived from the धातुः √दा (जुहोत्यादि-गणः, डुदाञ् दाने,धातु-पाठः #३. १०))।

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

The ‘डु’ at the beginning of this verbal root gets इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः। The letter ‘ञ्’ at the end gets इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम्। Both take लोप: by 1-3-9 तस्य लोपः।

Since the √दा-धातुः has ञकारः as इत् in the धातु-पाठः by 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √दा takes आत्मनेपदम् affixes 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 √दा takes परस्मैपदम् affixes. 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 √दा takes either a आत्मनेपदम् affix or a परस्मैपदम् affix regardless of whether the fruit of the action accrues to the doer or not. In short, √दा is उभयपदी। In this verse, it has taken a परस्मैपदम् affix.

The विवक्षा लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्।

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

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

(3) दा + तिप् । By 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ्। ‘तिप्’ gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have letter ‘श्’ as a इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

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

(5) दा + शप् + ति । By 3-1-68 कर्तरि शप् – The शप् affix is placed after a verbal root, when followed by a सार्वधातुकम् affix that is used signifying the agent.

(6) दा + ति । By 2-4-75 जुहोत्यादिभ्यः श्लुः – The शप् affix following the verbal roots ‘हु’ etc. gets ‘श्लु’ (elision).

(7) दा + दा + ति । By 6-1-10 श्लौ – A verbal root when followed by ‘श्लु’ gets reduplicated.

(8) द + दा + ति । By 7-4-59 ह्रस्वः – The अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(9) ददाति ।

Questions:

1. Where is √दा (डुदाञ् दाने,धातु-पाठः #३. १०) used with लँट् in a कर्तरि प्रयोग: in Chapter Eleven of the गीता?

2. The word स्वसॄणाम् (षष्ठी-बहुवचनम्) is derived from the स्त्रीलिङ्ग-प्रातिपदिकम् “स्वसृ”। Why didn’t “स्वसृ” take the स्त्री-प्रत्यय: (feminine affix) “ङीप्” as per 4-1-5 ऋन्नेभ्यो ङीप्‌ (The प्रातिपदिकानि that end in a ऋकारः or नकारः get the ङीप् affix in the feminine gender)?

3. Which word used in the verse has the अव्यय-सञ्ज्ञा by 1-1-38 तद्धितश्चासर्वविभक्तिः?

4. Where has the शप्-प्रत्यय: taken the लुक् elision in the verse?

5. Which सूत्रम् have we studied in which पाणिनि: specifically mentions “दा”?

6. How would you say this in Sanskrit?
“Knowledge gives humility.” Use the masculine प्रातिपदिकम् “विनय” for “humility.”

Easy question:

1. Can you spot a नकारादेश: (the letter न् used as a substitute) in the verse? How about a “इन”-आदेश:?

2. In how places has 6-4-3 नामि been used?

Today we will look at the form जहति 3Ap-लँट् from श्रीमद्भागवतम् Sb10-15-6.

एतेऽलिनस्तव यशोऽखिललोकतीर्थं गायन्त आदिपुरुषानुपदं भजन्ते ||
प्रायो अमी मुनिगणा भवदीयमुख्या गूढं वनेऽपि न जहत्यनघात्मदैवम् ||१०-१५-६||

Gita Press translation “These bees, O most ancient Person, resort to You at every step, singing Your glory that is capable of purifying all the worlds. In all probability they are (no other than) hosts of hermits, the foremost among Your devotees, who do not forsake You, their Deity, though concealed in the forest, O sinless One!”

जहति is derived from the धातुः √हा (जुहोत्यादि-गणः, ओँहाक् त्यागे, धातु-पाठः #३.९)

The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, बहुवचनम्।

In the धातु-पाठः, the √हा-धातुः has ओकारः and ककारः as इत् by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-3 हलन्त्यम् respectively. After 1-3-9 तस्य लोपः only “हा” remains. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √हा-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √हा-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्यय: will be “झि”।

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

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

(3) हा + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झि” as the substitute for the लकारः। “झि” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) हा + शप् + झि । By 3-1-68 कर्तरि शप्, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent.

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

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

(7) झा + हा + झि । By 7-4-62 कुहोश्चुः, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the कवर्गः or हकारः is replaced by a letter of the चवर्गः । The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।
(क्, ख्, ग्, घ्, ङ्, ह्) are replaced by (च्, छ्, ज्, झ्, ञ्, झ्) respectively.

(8) झ + हा + झि । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(9) झ + हा + अत् इ। By 7-1-4 अदभ्यस्तात्‌,The झकारः of a प्रत्ययः that follows a reduplicated (ref. 6-1-5 उभे अभ्यस्तम्) root is substituted by ‘अत्’।

(10) झहति । By 6-4-112 श्नाभ्यस्तयोरातः, when followed by a सार्वधातुक-प्रत्ययः which is a कित् or a ङित्, the आकारः of the श्नाप्रत्ययः and of the reduplicated root is elided. (Note: Since the सार्वधातुक-प्रत्यय: “अति” is अपित्, by 1-2-4 it behaves ङिद्वत् – as if it has ङकार: as a इत्। This allows 6-4-112 to apply.)

(11) जहति । By 8-4-54 अभ्यासे चर्च, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the झल्-प्रत्याहारः is substituted by a letter of the चर्-प्रत्याहारः or जश्-प्रत्याहारः। The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।

Questions:

1. In verse 69 of Chapter Two of the गीता we see the two forms जागर्ति and जाग्रति। In which one has the झकार: of a प्रत्यय: taken the “अत्”-आदेश:?
(a) Only in जागर्ति।
(b) Only in जाग्रति।
(c) Both in जागर्ति and in जाग्रति।
(d) Neither in जागर्ति nor in जाग्रति।

2. Consider the form एते used in the verse. It is पुंलिङ्गे प्रथमा-बहुवचनम् of the सर्वनाम-प्रातिपदिकम् “एतद्”। Derivation is as follows:
(1) एतद् + जस् by 4-1-2 स्वौजसमौट्छष्टा..
(2) एत अ + जस् by 7-2-102 त्यदादीनामः।
(3) एत + जस् by 6-1-97 अतो गुणे।
(4) एत + शी by 7-1-17 जसः शी, 1-1-55 अनेकाल्शित्सर्वस्य।
(5) एत + ई by 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।
(6) एते by 6-1-87 आद्गुणः।

The question is – why has पाणिनि: prescribed the “शी”-आदेश: by 7-1-17 जसः शी (used in step 4)? Wouldn’t it be more economical to prescribe a “शि”-आदेश:? (We would get the same final form एते।)
Hint: अनुवृत्ति: of “शी” goes into 7-1-19 नपुंसकाच्च।

3. Commenting on the सूत्रम् 7-1-4 अदभ्यस्तात्‌, the काशिका says – अन्तादेशापवादोऽयं जुसादेशेन तु बाध्यते। अददु:। Please explain.

4. Where has 8-2-81 एत ईद्बहुवचने been used in the verse?

5. Which अव्ययम् used in the verse has been translated to “In all probability”?

6. How would you say this in Sanskrit?
“In all probability this question has no easy answer.” Paraphrase to “In all probability there is no easy answer of this question.” Use the adjective “लघु” for “easy.”

Easy Questions:

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

2. Where has the सूत्रम् 8-3-22 हलि सर्वेषाम् been used in the verse?