Today we will look at the form कुरुष्व 2As-लोँट् from श्रीमद्भागवतम् Sb10-23-29.

पत्न्य ऊचुः
मैवं विभोऽर्हति भवान्गदितुं नृशंसं सत्यं कुरुष्व निगमं तव पादमूलम् ।
प्राप्ता वयं तुलसिदाम पदावसृष्टं केशैर्निवोढुमतिलङ्घ्य समस्तबन्धून् ।। १०-२३-२९ ।।

Gita Press translation – The wives (of the Brāhmaṇas) said: It is not becoming of You, O almighty Lord, to utter such cruel words. (Pray) vindicate the Vedic dictum, “One does not return” (on having attained me). Ignoring all our near and dear ones we have sought the soles of Your feet in order to wear on our locks the wreath of Tulasī leaves kicked off (even indifferently at us) by You.

Note: “(Pray) vindicate” is the translation for “सत्यं कुरुष्व”।

कुरुष्व is derived from the धातुः √कृ (डुकृञ् करणे, तनादि-गणः, धातु-पाठः #८. 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 √कृ-धातुः has ञकारः as इत् in the धातु-पाठः by 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √कृ-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 √कृ-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 “√कृ” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √कृ-धातुः will be उभयपदी। In this verse, it has taken a आत्मनेपद-प्रत्यय:।

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

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

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

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

(4) कृ + 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 the सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ।

(5) कृ + स्व । By 3-4-91 सवाभ्यां वामौ, the एकारः of लोँट् which follows a सकारः or वकारः is replaced by “व” and “अम्” respectively.

(6) कृ + उ + स्व । By 3-1-79 तनादिकृञ्भ्य उः, when a सार्वधातुक-प्रत्ययः signifying the agent follows, the affix “उ” is placed after the verbal root √कृ (डुकृञ् करणे ८. १०) and also after a verbal root belonging to the तनादि-गणः। “उ” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(7) कर् + उ + स्व । 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. 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.
Since “स्व” has the सार्वधातुक-सञ्ज्ञा and is अपित् (does not have पकार: as a इत्) it becomes ङिद्वत् (as if it has ङकार: as a इत्) by 1-2-4 सार्वधातुकमपित्। Hence 1-1-5 ग्क्ङिति च prevents the गुणादेश: for the उकार: which would have taken place by 7-3-84 सार्वधातुकार्धधातुकयोः।

(8) कुरु + स्व । By 6-4-110 अत उत्‌ सार्वधातुके, when √कृ (डुकृञ् करणे ८. १०) ends in the “उ”-प्रत्यय: and is followed by a सार्वधातुक-प्रत्ययः which is a कित् or a ङित्, then there is a substitution of उकारः in place of the अकारः (which is a result of गुणादेशः) of √कृ।

(9) कुरुष्व । षकारादेशः by 8-3-59 आदेश-प्रत्यययो:।

Questions:

1. Where is कुरुष्व used in the गीता?

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

3. 3-4-91 सवाभ्यां वामौ is an अपवाद: for which सूत्रम्?

4. Which प्रातिपदिकम् used in the verse ends in the डवतुँ-प्रत्यय:?

5. By which सूत्रम् does “गदितुम्” get the अव्यय-सञ्ज्ञा?

6. How would you say this in Sanskrit?
“You (sir) ought to tell the truth.” Use a word from the verse for “ought” and “to tell.”

Easy questions:

1. In the verse can you spot a प्रातिपदिकम् ending in a नकार:?

2. Where has 6-1-105 दीर्घाज्जसि च been used?

Today we will look at the form प्रदीयताम् 3Ps-लोँट् from श्रीमद्भागवतम् Sb10-16-52.

अनुगृह्णीष्व भगवन्प्राणांस्त्यजति पन्नगः ।
स्त्रीणां नः साधुशोच्यानां पतिः प्राणः प्रदीयताम् ।। १०-१६-५२ ।।

Gita Press translation “Be gracious (to him), O Lord; the serpent is about to give up the ghost. Let our life in the form of our husband be vouchsafed to us (helpless) women, deserving to be pitied by the righteous.”

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

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।

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

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) 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 + 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) 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 + ताम् । By 3-4-90 आमेतः, the एकार: of लोँट् is replaced by आम्।

(6) दा + यक् + ताम् । 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।

(7) दा + य + ताम् । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) दीयताम् । 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।
Note: √दा (डुदाञ् दाने ३. १०) has the घु-सञ्ज्ञा by 1-1-20 दाधा घ्वदाप्।

Note: “प्र” has been used as a उपसर्ग:। – ref. 1-4-59 उपसर्गाः क्रियायोगे, 1-4-80 ते प्राग्धातोः।
प्र + दीयताम् = प्रदीयताम्।

Questions:

1. Where in the गीता has 6-4-66 घुमास्थागापाजहातिसां हलि been used with the धातु: √दा (डुदाञ् दाने ३. १०)?

2. How many verbal roots get the घु-सञ्ज्ञा (by 1-1-20 दाधा घ्वदाप्)?

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

4. Why didn’t the ending नकार: of (हे) भगवन् take लोप: by 8-2-7 नलोपः प्रातिपदिकान्तस्य?

5. How would you say this in Sanskrit?
“Knowledge gives humility.” Paraphrase to passive “Humility is given by knowledge.” Use the masculine noun “विनय” for “humility” and the feminine noun “विद्या” for “knowledge.”

6. How would you say this in Sanskrit?
“Let the cows drink water.” Paraphrase to passive “Let water be drunk by the cows.” Use √पा (पा पाने १. १०७४) for “to drink.”

Easy questions:

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

2. Where has the अस्मद्-प्रातिपदिकम् been used?

Today we will look at the form उच्यते 3Ps-लँट् from श्रीमद्भागवतम् Sb11-22-23.

तद्वत्षोडशसङ्ख्याने आत्मैव मन उच्यते ।
भूतेन्द्रियाणि पञ्चैव मन आत्मा त्रयोदश ।। ११-२२-२३ ।।

Gita Press translation “Likewise, according to the view (also mentioned in verse 3) which enumerates sixteen categories, the Ātmā itself (in its thinking aspect) is spoken of as the mind. (Again, according to the view, finding mention in verse 3 above, which recognizes only thirteen categories) the five elements (including the five Tanmātrās) and the same number of senses (that reveal them), the mind and the twofold Spirit (viz., the individual soul and the Universal Spirit) constitute the thirteen principles.”

उच्यते is derived from the धातुः √वच् (अदादि-गणः, वचँ परिभाषणे, धातु-पाठः # २. ५८)

In the धातु-पाठः, the √वच्-धातुः has one इत् letter which is the अकार: following the चकार:।

The अकार: gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत्and hence takes लोप: by 1-3-9 तस्य लोप:।

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.

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

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

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

(3) वच् + 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) वच् + 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) वच् + 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) वच् + य + ते । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) व् अ च् + य + ते = उ अ च् + य + ते । By 6-1-15 वचिस्वपियजादीनां किति, the verbal roots √वच् (वचँ परिभाषणे २. ५८), √स्वप् (ञिष्वपँ शये २. ६३) and also the nine verbal roots beginning with √यज् (यजँ देवपूजासङ्गतिकरणदानेषु १. ११५७) take सम्प्रसारणम् (ref. 1-1-45) when followed by an affix which is a कित्।

(8) उच्यते । 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)।

Questions:

1. For which other (besides √वच्) धातु: has 6-1-15 वचिस्वपियजादीनां किति been used in a तिङन्तं पदम् in Chapter 17 of the गीता?

2. Can you spot two places in the verse where 8-2-2 नलोपः सुप्स्वरसंज्ञातुग्विधिषु कृति has been used?

3. Please list the nine verbal roots यजादय: (beginning with यजँ देवपूजासङ्गतिकरणदानेषु १. ११५७) referred to in the सूत्रम् 6-1-15 वचिस्वपियजादीनां किति।

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

5. In commenting on the सूत्रम् 6-1-108 सम्प्रसारणाच्च, the तत्त्वबोधिनी commentary says:
“अमि पूर्वः” इत्यतः पूर्व इत्यनुवर्तते, “इको यणचि” इत्यतोऽचीति च, “एकः पूर्वपरयो:” इति चाधिक्रियते। Please explain.

Advanced question:

1. In commenting on the सूत्रम् 6-1-108 सम्प्रसारणाच्च, the काशिका says:
सम्प्रसारणविधानसामर्थ्यातद् विगृहीतस्य श्रवणे प्राप्ते पूर्वत्वं विधीयते।। Please explain.

Easy questions:

1. Which सूत्रम् was used to do the लुक् elision of the जस्-प्रत्यय: in the form पञ्च? (Similarly also in त्रयोदश)।

2. Why did 6-1-87 आद्गुणः not apply between मन उच्यते?

Today we will look at the form करोतु 3As-लोँट् from श्रीमद्भागवतम् Sb6-11-24.

अहं हरे तव पादैकमूलदासानुदासो भवितास्मि भूयः।
मनः स्मरेतासुपतेर्गुणांस्ते गृणीत वाक्कर्म करोतु कायः ।। ६-११-२४ ।।

Gita Press translation “(Turning mentally toward the Lord), May I, O Hari, be born again (after death) as a servant of those devotees who have solely taken refuge in Your (lotus) feet. Let my mind ponder and tongue celebrate the excellences of the Lord of my life and let my body do Your service (alone).”

करोतु is derived from the धातुः √कृ (डुकृञ् करणे, तनादि-गणः, धातु-पाठः #८. १०)

The विवक्षा is लोँट्, 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।

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

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

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

(3) कृ + 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।

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

(5) कृ + उ + तु । By 3-1-79 तनादिकृञ्भ्य उः, when a सार्वधातुक-प्रत्ययः signifying the agent follows, the affix “उ” is placed after the verbal root √कृ (डुकृञ् करणे ८. १०) and also after a verbal root belonging to the तनादि-गणः। “उ” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(6) कर् + ओ + तु । 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. 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.

(7) करोतु।

Questions:

1. Where has √कृ (डुकृञ् करणे, धातु-पाठः #८. १०) been used with लोँट् (कर्तरि प्रयोग:) in Chapter 12 of the गीता?

2. 3-1-79 तनादिकृञ्भ्य उः is a अपवाद: for which सूत्रम्?

3. In commenting on the सूत्रम् 1-3-9 तस्य लोपः, the काशिका says:
तस्य-ग्रहणं सर्वलोपार्थम्। अलोऽन्त्यस्य मा भूत् – “1-3-5 आदिर्ञिटुडवः” इति। Please explain.

4. With regard to the form स्मरेत used in the verse, the commentator says तङार्ष:। Please explain.

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

6. How would you say this in Sanskrit?
“Do as told.” Use the (compound) अव्ययम् “यथोक्तम्” for “as told.”

Easy questions:

1. Where has 7-3-108 ह्रस्वस्य गुणः been used in the verse?

2. Can you spot a चकारान्त-प्रातिपदिकम् (a प्रातिपदिकम् ending in a चकार:) used in the verse?

Today we will look at the form वेत्थ 2As-लँट् from श्रीमद्भागवतम् Sb11-22-28.

त्वत्तो ज्ञानं हि जीवानां प्रमोषस्तेऽत्र शक्तितः ।
त्वमेव ह्यात्ममायाया गतिं वेत्थ न चापरः ।। ११-२२-२८ ।।

Gita Press translation “Since enlightenment in this world comes to the Jīvas (embodied souls) through You (alone), and the obscuration of knowledge (too) follows from Your energy (in the shape of Avidyā or Nescience), therefore You alone know the course of Your own Māyā, and none else.”

वेत्थ is derived from the धातुः √विद् (विदँ ज्ञाने, अदादि-गणः, धातु-पाठः २. ५९)

The विवक्षा is लँट्, कर्तरि प्रयोगः, मध्यम-पुरुषः, एकवचनम्।

In the धातु-पाठः, the √विद्-धातुः has one इत् letter which is the अकार: following the दकार:। This इत् letter has a उदात्त-स्वर:। Thus the √विद्-धातुः 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, the √विद्-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 √विद्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is मध्यम-पुरुष-एकवचनम्, the प्रत्यय: will be “सिप्”।

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

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

(3) विद् + 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) विद् + थल् । By 3-4-83 विदो लटो वा, The affixes (तिप्, तस् etc.) of लँट् following the verbal root √विद् (विदँ ज्ञाने २. ५९ ) optionally get the nine affixes णल्, अतुस् etc., as replacements respectively.
Note: The nine परस्‍मैपद-प्रत्यया: [तिप्, तस्, झि, सिप्, थस्, थ, मिप्, वस्, मस्] of लँट् optionally get णल्, अतुस्, उस्, थल्, अथुस्, अ, णल्, व, म as replacements. As per 1-3-10 यथासंख्यमनुदेशः समानाम्, the substitutions are done respectively.
थल् also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ।

(5) विद् + थ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः।

(6) विद् + शप् + थ । 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) विद् + थ । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः।

(8) वेद् + थ । By 7-3-86 पुगन्‍तलघूपधस्‍य च, when a अङ्गम् is followed by a सार्वधातुक-प्रत्ययः or an आर्धधातुक-प्रत्ययः, then its इक्-letter takes गुण-आदेशः in the following two cases: i) The अङ्गम् ends in a पुक्-आगमः or ii) The penultimate letter of the अङ्गम् has the लघु-सञ्ज्ञा।
Note: Since “थ” came in the place of “सिप्”, by 1-1-56 स्थानिवदादेशोऽनल्विधौ it is also a पित्। See question 2.

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

Questions:

1. Where has वेत्थ been used in the गीता?

2. In this example, why is it important for “थल्” to be a पित् (by 1-1-56 स्थानिवदादेशोऽनल्विधौ)?

3. By which सूत्रम् does अत्र get the अव्यय-सञ्ज्ञा?

4. What would have been the final form in this example if the (optional) “थल्”-आदेश: had not been done?

5. How would you say this in Sanskrit?
“I know that you’re tired.” Use the adjective प्रातिपदिकम् “श्रान्त” for “tired” and use the अव्ययम् “इति” (end-quote) for “that.”

6. How would you say this in Sanskrit?
“How would I know the answer to (of) this question?” Use the अव्ययम् “कथम्” for “how.”

Easy questions:

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

2. Where has 6-4-3 नामि been used?

Today we will look at the form अवभाति 3As-लँट् from श्रीमद्भागवतम् Sb3-29-40.

यत्रेदं व्यज्यते विश्वं विश्वस्मिन्नवभाति यत् ।
तत्त्वं ब्रह्म परं ज्योतिराकाशमिव विस्तृतम् ।। ४-२४-६० ।।

Gita Press translation “You are the same Brahma (Infinite) in whom is manifested this universe and who shines through the universe, nay, who is supreme effulgence and is all-pervading like ether.”

भाति is derived from the धातुः √भा (भा दीप्तौ, अदादि-गणः, धातु-पाठः #२. ४६)

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

In the धातु-पाठः, the √भा-धातुः has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √भा-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 √भा-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) भा + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

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

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

(5) भा + 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. The शप्-प्रत्यय: which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(6) भाति । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः।

Note: “अव” has been used as a उपसर्ग:। – ref. 1-4-59 उपसर्गाः क्रियायोगे।
अव + भाति = अवभाति।

Questions:

1. In Chapter 16 of the गीता can you spot a आकारान्त-धातु: belonging to the अदादि-गण: (just like √भा) which has taken the लँट्-प्रत्यय:, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्? (Form will be similar to भाति)।

2. Please give the two (optional) forms when √भा is conjugated in लँङ्, कर्तरि प्रयोग:, प्रथम-पुरुषः, बहुवचनम्।

3. Where has 6-4-24 अनिदितां हल उपधायाः क्ङिति been used in the verse?

4. Can you spot another (besides the one referred to in question 3) नकार-लोप: in the verse?

5. How would you say this in Sanskrit?
“It appears that you have studied grammar.” Paraphrase this to “It appears that grammar has been studied by you.” Use √भा (भा दीप्तौ #२. ४६) for “to appear”, use the अव्ययम् “इति” (end-quote) for “that” and use the adjective “अधीत” for “has been studied.”

6. How would you say this in Sanskrit?
“Do as you wish.” Take the answer directly from Chapter 18 of the गीता।

Easy questions:

1. Where has 8-3-32 ङमो ह्रस्वादचि ङमुण्नित्यम् been used in the verse?

2. Which सूत्रम् was used to replace the ङि-प्रत्यय: by “स्मिन्” in the form विश्वस्मिन्?

Today we will look at the form विदुः 3Ap-लँट् from श्रीमद्भागवतम् Sb11-30-38.

यस्यात्मयोगरचितं न विदुर्विरिञ्चो रुद्रादयोऽस्य तनयाः पतयो गिरां ये ।
त्वन्मायया पिहितदृष्टय एतदञ्जः किं तस्य ते वयमसद्गतयो गृणीमः ।। ११-३०-३८ ।।

Gita Press translation “How can we of impious birth make any observation directly about this gesture (in the shape of the wholesale destruction of Yadu’s race) of Yours as Śrī Kṛṣṇa, the work of whose handmaid (Māyā) even Brahmā (the creator), his sons, Rudra and others, and the seers of Veda whose vision had been obscured by Your Māyā, are unable to know.”

विदुः is derived from the धातुः √विद् (विदँ ज्ञाने, अदादि-गणः, धातु-पाठः २. ५९)

The विवक्षा is लँट्, कर्तरि प्रयोगः, प्रथम-पुरुषः, बहुवचनम्।

In the धातु-पाठः, the √विद्-धातुः has one इत् letter which is the अकार: following the दकार:। This इत् letter has a उदात्त-स्वर:। Thus the √विद्-धातुः 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, the √विद्-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 √विद्-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) विद् + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

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

(3) विद् + 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) विद् + उस् । By 3-4-83 विदो लटो वा, The affixes (तिप्, तस् etc.) of लँट् following the verbal root √विद् (विदँ ज्ञाने २. ५९ ) optionally get the nine affixes णल्, अतुस् etc., as replacements respectively.
Note: The nine परस्‍मैपद-प्रत्यया: [तिप्, तस्, झि, सिप्, थस्, थ, मिप्, वस्, मस्] of लँट् optionally get णल्, अतुस्, उस्, थल्, अथुस्, अ, णल्, व, म as replacements. As per 1-3-10 यथासंख्यमनुदेशः समानाम्, the substitutions are done respectively.
उस् also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ।
1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of उस् from getting the इत्-सञ्ज्ञा।

(5) विद् + शप् + उस् । 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।

(6) विद् + उस् । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः।
Note: Since उस् is a सार्वधातुक-प्रत्यय: and is अपित् (does not have पकार: as an इत्, it becomes ङिद्वत् (as if it has ङकार: as an इत्) by 1-2-4 सार्वधातुकमपित्। Due to this, 1-1-5 ग्क्ङिति च stops the गुणादेश: for the इकार: (of the अङ्गम् “विद्”) which would have been done by 7-3-86 पुगन्तलघूपधस्य च।

(7) विदुः । रुँत्व-विसर्गौ 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः ।

Questions:

1. Where is 3-4-83 विदो लटो वा used twice in one verse in the गीता?

2. (Since 3-4-83 विदो लटो वा is optional), what would be the alternate final form in this example?

3. In the conjugation table of √विद् (विदँ ज्ञाने, धातु-पाठः २. ५९) in लँट् which form is repeated (appears more than once)?

4. Which adverb used in the verse has been translated to “directly”?

5. Where is 7-2-113 हलि लोपः used in the verse?

6. How would you say this in Sanskrit?
“Nobody knows everything.”

Easy questions:

1. Where is 7-3-109 जसि च used in the verse?

2. Does the प्रातिपदिकम् “पति” have the घि-सञ्ज्ञा in the verse?

Today we will look at the form जहि 2As-लोँट् from श्रीमद्भागवतम् Sb11-30-37.

तन्माशु जहि वैकुण्ठ पाप्मानं मृगलुब्धकम् ।
यथा पुनरहं त्वेवं न कुर्यां सदतिक्रमम् ।। ११-३०-३७ ।।

Gita Press translation “Therefore, speedily kill me, a sinful hunter of (innocent) deer, O Lord of Vaikuṇṭha, lest I should commit offense against noble souls any more as I have done (this time).”

जहि is derived from the धातुः √हन् (हनँ हिंसागत्योः, अदादि-गणः, धातु-पाठः #२. २)

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

The ending अकारः (which is an इत्) of “हनँ” has a उदात्त-स्वरः। Thus the √हन्-धातुः 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, the √हन्-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default.
Since the विवक्षा is मध्यम-पुरुष-एकवचनम्, the प्रत्यय: will be “सिप्”।

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

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

(3) हन् + 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।

(4) हन् + सि। अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् ।

(5) हन् + 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) हन् + 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. The शप्-प्रत्यय: which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(7) हन् + हि । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः।

(8) जहि । By 6-4-36 हन्तेर्जः, when followed by the हि-प्रत्ययः “हन्” gets “ज” as the replacement. See question 3. See easy question 2.

Questions:

1. How many times has जहि been used in the गीता?

2. Which term used as an अव्ययम् in the verse, has been translated as “therefore”?

3. Why doesn’t 6-4-105 अतो हेः apply after step 8?

4. Where has 8-1-23 त्वामौ द्वितीयायाः been used in the verse?

5. How would you say this in Sanskrit?
“Kill the enemy in the form of desire/passion.” Take the answer directly from the गीता and rearrange the words in prose order.

6. Using similar construction (as above), compose the following sentences in Sanskrit:
i. “Kill the enemy in the form of anger.” Use the masculine प्रातिपदिकम् “क्रोध” for “anger.”
ii. “Kill the enemy in the form of ignorance.” Use the neuter प्रातिपदिकम् “अज्ञान” for “ignorance.”

Easy questions:

1. Where has 6-4-8 सर्वनामस्थाने चासम्बुद्धौ been used in the verse?

2. Why doesn’t the आदेश: “ज” replace only the ending नकार: of “हन्” as per 1-1-52 अलोऽन्त्यस्य?

Today we will look at the form घ्नन्ति 3Ap-लँट् from श्रीमद्भागवतम् Sb10-1-67.

मातरं पितरं भ्रातॄन्सर्वांश्च सुहृदस्तथा ।
घ्नन्ति ह्यसुतृपो लुब्धा राजानः प्रायशो भुवि ।। १०-१-६७ ।।

Gita Press translation “Greedy monarchs given to self-gratification on this earth generally, as a matter of fact, kill their (own) father and mother, brothers as well as all their relations.”

घ्नन्ति is derived from the धातुः √हन् (हनँ हिंसागत्योः, अदादि-गणः, धातु-पाठः #२. २)

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

The ending अकारः (which is an इत्) of “हनँ” has a उदात्त-स्वरः। Thus the √हन्-धातुः 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, the √हन्-धातुः, in कर्तरि प्रयोग:, will take the परस्मैपद-प्रत्यया: by default.
Since the विवक्षा is प्रथम-पुरुष-बहुवचनम्, the प्रत्यय: will be “झि”।

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

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

(3) हन् + 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 the letter ‘श्’ as a इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) हन् + 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. The शप्-प्रत्यय: which is a शित् (has the letter ‘श्’ as a इत्), gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(5) हन् + झि । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः।

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

(7) ह् न् + अन्ति । By 6-4-98 गमहनजनखनघसां लोपः क्ङित्यनङि, the उपधा (penultimate letter – ref. 1-1-65) of the verbal roots √गम् (गमॢँ गतौ १. ११३७), √हन् (हनँ हिंसागत्योः २. २), √जन् ([जनीँ प्रादुर्भावे ४. ४४], [जनँ जनने ३. २५]), √खन् (खनुँ अवदारणे १. १०२०) and √घस् (घसॢँ अदने १. ८१२) is elided, when followed by an अजादि-प्रत्ययः which is a कित् (has the letter ‘क्’ as a इत्) or a ङित् (has the letter ‘ङ्’ as a इत्) with the exclusion of the अङ्-प्रत्ययः।
“अन्ति” is not a पित् affix – does not have the letter ‘प्’ as a इत् – and therefore it is ङिद्वत् (behaves like having the letter ‘ङ्’ as a इत्) by 1-2-4 सार्वधातुकमपित्। This allows 6-4-98 to apply here.

(8) घ्नन्ति । By 7-3-54 हो हन्तेर्ञ्णिन्नेषु, The हकारः of हन् gets replaced by a letter of the कवर्ग: when followed by an affix with ञकारः or णकारः as an इत् , or when followed (immediately) by a नकारः।
Note: By 1-1-50 स्थानेऽन्तरतमः, of the five letters in the क-वर्गः (क्, ख्, ग्, घ्, ङ्), घ् is the closest substitute because it is both voiced (घोषवान्) as well as aspirate (महाप्राण:) just like the हकार:।

Questions:

1. In which chapter of the गीता has √हन् (हनँ हिंसागत्योः २. २) been used in the last verse?

2. Can you recall a प्रातिपदिकम् (which we have studied) where we used 7-3-54 हो हन्तेर्ञ्णिन्नेषु in the derivation of द्वितीया-बहुवचनम्?

3. The verbal root √गम् (गमॢँ गतौ १. ११३७) is also listed (along with √हन्) in the सूत्रम् 6-4-98 गमहनजनखनघसां लोपः क्ङित्यनङि। But then why doesn’t this सुत्रम् get a chance to apply when deriving लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, बहुवचनम् of √गम्?

4. Which अव्ययम् used in the verse has been translated to “as a matter of fact”? Which अव्ययम् has been translated to “as well as”? Which अव्ययम् has been translated to “generally”?

5. Where has 7-3-110 ऋतो ङिसर्वनामस्थानयोः been used?

6. How would you say this in Sanskrit?
“The body gets killed, but not the Self.” Use the masculine प्रातिपदिकम् “आत्मन्” for “Self”, and the अव्ययम् “तु” for “but.”

Easy questions:

1. Which सूत्रम् was used to replace the ending सकार: of the शस्-प्रत्यय: by a नकार: in the form भ्रातॄन्?

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

Today we will look at the form संस्तूयते 3Ps-लँट् from श्रीमद्भागवतम् Sb4-30-36.

यत्र नारायणः साक्षाद्भगवान्न्यासिनां गतिः ।
संस्तूयते सत्कथासु मुक्तसङ्गैः पुनः पुनः ।। ४-३०-३६ ।।

Gita Press translation “In their midst is glorified Bhagavān Nārāyaṇa Himself, the goal of the recluses, through beautiful stories again and again by men who are free from attachment.”

स्तूयते is derived from the धातुः √स्तु (ष्टुञ् स्तुतौ, अदादि-गणः, धातु-पाठः #२. ३८)
The धातुः “ष्टुञ्” has an initial षकारः in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः , there is the substitution of सकारः in the place of the initial षकारः of a धातुः। And as per the न्यायः “निमित्तापाये नैमित्तिकस्याप्यपाय:” (when a cause is gone, its effect is also gone) the टकार-आदेशः for the तकारः, which has come in by 8-4-41 ष्टुना ष्टुः, because of the presence of the षकारः, will now be reverted to the तकारः since the cause for the टकारादेश: no longer exists. So we now have “स्तुञ्”।

The  ञकार: gets the इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् and hence takes लोप: by 1-3-9 तस्य लोप:।

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

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

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

(3) स्तु + 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) स्तु + 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) स्तु + 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) स्तुयते । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) स्तूयते । By 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः, the ending vowel of an अङ्गम् is elongated when followed by a प्रत्ययः which begins with a यकार:, as long as the प्रत्यय: neither has the कृत्-सञ्ज्ञा nor the सार्वधातुक-सञ्ज्ञा।

“सम्” has been used as a उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे)।
सम् + स्तूयते = संस्तूयते । अनुस्वार-आदेशः by 8-3-23 मोऽनुस्वारः। When the letter म् occurs at the end of a पदम् and is followed by a हल् letter, it is replaced by an अनुस्वारः।

Questions:

1. In the last verse of which chapter of the गीता has the यक्-प्रत्यय: been used?

2. What would have been the final form in this example if the विवक्षा were कर्तरि rather than कर्मणि?

3. Which अव्ययम् used in the verse has been translated to “Himself”?

4. Why doesn’t the ending नकार: of “भगवान्” take लोप: by 8-2-7 नलोपः प्रातिपदिकान्तस्य?

5. How would you say this in Sanskrit?
“Even the gods praise one who is free from attachment.” Use a (compound) प्रातिपदिकम् from the verse for “free from attachment.” Use the appropriate forms of “यत्”/”तत्”।

6. How would you say this in Sanskrit?
“I don’t like your behavior.” Paraphrase this to “Your behavior is not pleasing unto me.” Use the masculine प्रातिपदिकम् “आचार” for “behavior” and use the धातु: “रुच्” (रुचँ दीप्तावभिप्रीतौ च १. ८४७) for “to please.” Use चतुर्थी विभक्ति: with अस्मद्-प्रातिपदिकम् for “unto me.”

Easy questions:

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

2. Where has 7-1-9 अतो भिस ऐस् been used?