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?

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

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

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

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

“इर्” of “रुधिँर्” gets the इत्-सञ्ज्ञा by the वार्त्तिकम् “इर इत्सञ्ज्ञा वाच्या”। The इकारः of “इर्” has a स्वरित-स्वर: here. Therefore, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √रुध्-धातुः will take आत्मनेपद-प्रत्ययाः when the fruit of the action (क्रियाफलम्) accrues to the doer (कर्त्रभिप्रायम् = कर्तृ-अभिप्रायम्)। In the remaining case – when the fruit of the action does not accrue to the doer – by 1-3-78 शेषात् कर्तरि परस्मैपदम् – the √रुध्-धातुः will take परस्मैपद-प्रत्ययाः।
In reality though, this distinction of the fruit of the action accruing to the doer or not, is rarely honored in the language. So as a practical matter, a verbal root such as √रुध् will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √रुध्-धातुः will be उभयपदी। In this verse it has taken a आत्मनेपद-प्रत्यय:।

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

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

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

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

(4) रुध् + महि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-9 तस्य लोपः।

(5) रुध् + महे । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

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

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

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

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

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

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

Questions:

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

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

3. As we have seen in previous examples, the क्त्वा-प्रत्यय: is used when we have the same doer doing two actions. The verbal root in the earlier action takes the क्त्वा-प्रत्यय:| (The सूत्रम् is 3-4-21 समानकर्तृकयोः पूर्वकाले । If there is a compound formation then the क्त्वा-प्रत्यय: is replaced by ल्यप् as per 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्)। In this verse the word “आस्थाय” ends in ल्यप्-प्रत्यय:। Who is/are the common doer(s)?

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

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

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

Easy questions:

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

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

Today we will look at the form ध्रियते 3As-लँट् from श्रीमद्भागवतम् Sb3.1.40

अहो पृथापि ध्रियतेऽर्भकार्थे राजर्षिवर्येण विनापि तेन ।
यस्त्वेकवीरोऽधिरथो विजिग्ये धनुर्द्वितीयः ककुभश्चतस्रः ।। ३-१-४० ।।

Gita Press translation “Oh, Pṛthā (my sister-in-law) is surviving merely for the sake of her children, though bereaved of Pāṇḍu (that foremost of royal sages), who, a matchless hero and foremost car-warrior that he was, had conquered all the four quarters with no other companion than his bow.”

ध्रियते is derived from the धातुः √धृ (तुदादि-गणः, धृङ् अवस्थाने, धातु-पाठः # ६. १४८)

In the धातु-पाठः, the √धृ-धातुः has ङकारः as इत् letter. Thus by 1-3-12 अनुदात्तङित आत्मनेपदम्, √धृ takes आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √धृ 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) धृ + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

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

(3) धृ + 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) धृ + 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) धृ + 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 ।

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

(7) ध् 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 “धृ” gets replaced.

(8) ध्रि + 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 “ध्रि”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

(9) ध्र् 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 “ध्रि” gets replaced.

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

Questions :

1. Where has 7-4-28 रिङ् शयग्लिङ्क्षु been used in the last five verses of Chapter Seventeen of the गीता?

2. What would have been the final form in this example if the विवक्षा had been भावे (impersonal passive) rather than कर्तरि (active)?

3. The word चतस्रः used in the verse is स्त्रीलिङ्गे द्वितीया-बहुवचनम् from the प्रातिपदिकम् “चतसृ”। Why didn’t “चतसृ” take the feminine affix “ङीप्” as per the सूत्रम् 4-1-5 ऋन्नेभ्यो ङीप्‌ (The प्रातिपदिकानि that end in a ऋकारः or नकारः get the ङीप् affix in the feminine gender)?

4. How would you say this in Sanskrit?
“How do you survive without food?” Use the अव्ययम् “कथम्” for “how” and the neuter प्रातिपदिकम् “अन्न” for “food.”

5. How would you say this in Sanskrit?
“Nobody survives without water.”

6. How would you say this in Sanskrit?
“I don’t see an end to (of) this debate.” Use the masculine प्रातिपदिकम् “विवाद” for “debate” and use √दृश् (दृशिँर् प्रेक्षणे १. ११४३) for “to see.”

Easy questions:

1. Please do पदच्छेद: of यस्त्वेकवीरोऽधिरथ: and mention the relevant rules.

2. The word ककुभ: used in the verse is द्वितीया-बहुवचनम् from the स्त्रीलिङ्ग-प्रातिपदिकम् “ककुभ्”। What would be the form in सप्तमी-बहुवचनम्?
i. ककुभासु
ii. ककुभेषु
iii. ककुब्सु
iv. ककुप्सु

Today we will look at the form आसिञ्चत् 3As-लँङ् from श्रीमद्भागवतम् Sb3-22-25

अशक्नुवंस्तद्विरहं मुञ्चन्बाष्पकलां मुहुः ।
आसिञ्चदम्ब वत्सेति नेत्रोदैर्दुहितुः शिखाः ।। ३-२२-२५ ।।

Gita Press translation “Unable to bear separation from her, he shed tears again and again, and drenched with them his daughter’s looks, crying “My daughter, my darling!”

आसिञ्चत् is derived from the धातुः √सिच् (तुदादि-गणः, षिचँ क्षरणे, धातु-पाठः # ६. १७०)
The beginning षकार: of “षिचँ” takes the सकारादेश: as per 6-1-64 धात्वादेः षः सः।

The ending अकार: (which is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत्) of “षिचँ” has स्वरित-स्वर:। Therefore, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √सिच्-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 √सिच्-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 √सिच् will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √सिच्-धातुः will be उभयपदी। In this verse it has taken a परस्मैपद-प्रत्यय:।

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

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

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

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

(5) सिच् + 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) सिच् + श + त् । 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 ।

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

(8) सि नुँम् च् + अ + त् । By 7-1-59 शे मुचादीनाम्, the eight verbal roots √मुच् (मुचॢँ मोक्षणे (मोचने) #६. १६६), √लुप् (लुपॢँ छेदने #६. १६७), √विद् (विदॢ्ँ लाभे #६. १६८), √लिप् (लिपँ उपदेहे #६. १६९), √सिच् (षिचँ क्षरणे #६. १७०), √कृत् (कृतीँ छेदने #६. १७१), √खिद् (खिदँ परिघाते (परिघातने) #६. १७२) and √पिश् (पिशँ अवयवे #६. १७३) get the नुँम्-आगमः when श-प्रत्ययः follows. As per 1-1-47 मिदचोऽन्त्यात्परः, the “नुँम्”-आगम: attaches after the last vowel (इकार:) of the अङ्गम् “सिच्”।

(9) सि न् च् + अ + त् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(10) अट् सिन्चत् । 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) असिन्चत् । अनुबन्ध-लोपः is done by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

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

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

“आङ्” (ending ङकार: in a इत् by 1-3-3 हलन्त्यम्) is the उपसर्गः (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
आ + असिञ्चत् = आसिञ्चत्। (6-1-101 अकः सवर्णे दीर्घः)

Questions:

1. Where has 7-1-59 शे मुचादीनाम् (used in step 8 of this example) been used in the first fifteen verses of Chapter Four of the गीता?

2. Can you spot a place in the verse where the सन्धि: is आर्ष: (archaic – does not follow the rules of grammar)?

3. When the सम्बुद्धि-प्रत्यय: (vocative singular) is added to a स्त्रीलिङ्ग-प्रातिपदिकम् like “रमा” we get the form (हे) रमे। In the verse, the प्रातिपदिकम् “अम्बा” has been used with the सम्बुद्धि-प्रत्यय:। How did the form become (हे) अम्ब?

4. The सूत्रम् 7-1-59 शे मुचादीनाम् (used in step 8 of this example) applies to eight verbal roots. Can you recall another सूत्रम् (which we have studied) which also applies to eight verbal roots?

5. Commenting on the सूत्रम् 6-1-64 धात्वादेः षः सः, the तत्त्वबोधिनी says – धातुग्रहणं किम्? षट्। Please explain.

6. How would you say this in Sanskrit?
“(You) Instill courage in my heart.” Use √सिच् (तुदादि-गणः, षिचँ क्षरणे, धातु-पाठः # ६. १७०) for “to instill” and use the neuter प्रातिपदिकम् “धैर्य” for “courage.”

Easy questions:

1. Where has 6-1-102 प्रथमयोः पूर्वसवर्णः been used in the verse?

2. Can a spot a ऋकारान्त-प्रातिपदिकम् (a प्रातिपदिकम् ending in the letter “ऋ”) in the verse?

Today we will look at the form कुर्वन्ति 3Ap-लँट् from श्रीमद्भागवतम् Sb1.3.39

अथेह धन्या भगवन्त इत्थं यद्वासुदेवेऽखिललोकनाथे ।
कुर्वन्ति सर्वात्मकमात्मभावं न यत्र भूयः परिवर्त उग्रः ।। १-३-३९ ।।

Gita Press translation “Now you blessed ones are lucky indeed, since you in this life and in this world (which is full of impediments and obstacles) thus cultivate that undivided love to Bhagavān Vāsudeva (Śrī Kṛṣṇa), the Lord of the entire universe, by virtue of which one never falls again into the terrible vortex of birth and death.”

कुर्वन्ति is derived from the धातुः √कृ (तनादि-गणः, डुकृञ् करणे, धातु-पाठः # ८. 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।

Since ‘डुकृञ्’ has ञकारः as इत् in the धातु-पाठः, by 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले this verbal root takes 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 – it takes 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 takes either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √कृ is उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

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

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

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

(3) कृ + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् 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) कृ + उ + झि । 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 आर्धधातुकं शेषः।

(5) कर् + उ + झि । 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” (“र्”, “ल्”) letter.
Note: By 1-2-4 सार्वधातुकमपित्, the “झि”-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the ending उकार: (of the अङ्गम् “करु”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

(6) कुर् + उ + झि । 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। See question 2.

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

(8) कुर्वन्ति । By 6-1-77 इको यणचि।

Note: The दीर्घादेशः (elongation) of the उपधा (उकारः) of the अङ्गम् “कुर्” that would have been done by 8-2-77 हलि च is prevented by 8-2-79 न भकुर्छुराम् which states –
The दीर्घादेश: (prescribed by 8-2-77) for the penultimate (उपधा) इक् letter of an अङ्गम् does not take place in the following three cases:
i. The अङ्गम् has the भ-सञ्ज्ञा or
ii. The अङ्गम् is ‘कुर्’ or
iii. The अङ्गम् is ‘छुर्’।

Questions:

1. Where has कुर्वन्ति been used in the गीता?

2. After step 6, why didn’t the उकार: of the अङ्गम् “कुर्” take the गुणादेश: by 7-3-86 पुगन्तलघूपधस्य च?

3. Which सूत्रम् prescribes the “नुँम्”-आगम: in the form भगवन्त: (पुंलिङ्गे प्रथमा-बहुवचनम्, प्रातिपदिकम् “भगवत्”)? Note: The प्रातिपदिकम् “भगवत्” ends in the “वतुँप्”-प्रत्यय:।

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

5. Match the following अव्ययानि with their meanings:
a) अथ
b) इत्थम्
c) यत्
d) भूय:

i. thus
ii. since
iii. again
iv. now

6. How would you say this in Sanskrit?
“(You) Obey my order.” Use the neuter प्रातिपदिकम् “शासन” for “order” and use √कृ (तनादि-गणः, डुकृञ् करणे, धातु-पाठः # ८. १०) for “to obey.”

Easy questions:

1. Which सूत्रम् has been used to get अथ + इह = अथेह?

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

Today we will look at the form तनुते 3As-लँट् from श्रीमद्भागवतम् Sb3.29.43

नभो ददाति श्वसतां पदं यन्नियमाददः ।
लोकं स्वदेहं तनुते महान्सप्तभिरावृतम् ।। ३-२९-४३ ।।

Gita Press translation “Subject to His control the yonder sky allows room to living beings and Mahat-tattva (the principle of cosmic intelligence) expands its own (sprout-like) form into this (vast) universe enveloped by seven sheaths (in the shape of earth, water, fire, air, ether, the ego and Prakṛti).”

तनुते is derived from the धातुः √तन् (तनादि-गणः, तनुँ विस्तारे, धातु-पाठः # ८. १)

The ending उकार: (which is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत्) of “तनुँ” has स्वरित-स्वरः। As per 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √तन्-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 √तन्-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 √तन् will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √तन्-धातुः will be उभयपदी। In this verse, it has taken a आत्मनेपद-प्रत्यय:।

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

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

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

(3) तन् + 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 – 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) तन् + 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) तन् + उ + ते । 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।
Note: By 1-2-4 सार्वधातुकमपित्, the “ते”-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the ending उकार: (of the अङ्गम् “तनु”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

(6) तनुते।

Questions:

1. In which chapter of the गीता has 3-4-79 टित आत्मनेपदानां टेरे (used in step 4 of the example) been used in the last verse?

2. Can you spot a “श्लु” elision in the verse?

3. The word महान् used in the verse is पुंलिङ्गे प्रथमा-एकवचनम् of the प्रातिपदिकम् “महत्”। In which सूत्रम् (which we have studied) does पाणिनि: specifically mention the प्रातिपदिकम् “महत्”?

4. Why didn’t 7-1-9 अतो भिस ऐस् apply in the form सप्तभि:?

5. How would you say this in Sanskrit?
“In which chapters of the आष्टाध्यायी does पाणिनि: prescribe affixes?” Use the masculine noun “प्रत्यय” for “affix” and use √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) with the उपसर्ग: “वि” for “to prescribe.”

6. How would you say this in Sanskrit?
“I (masculine) am married.” Paraphrase this to “I am one who has a wife.” Use the adjective प्रातिपदिकम् “कलत्रवत्” for “one who has a wife.” Note: “कलत्रवत्” ends in the “वतुँप्”-प्रत्यय:।

Easy questions:

1. In the verse, can you spot two प्रातिपदिके which end in a सकार:?

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

Today we will look at the form विधीयताम् 3Ps-लोँट् from श्रीमद्भागवतम् Sb10-78-35।

ऋषय ऊचुः
अस्त्रस्य तव वीर्यस्य मृत्योरस्माकमेव च ।
यथा भवेद्वचः सत्यं तथा राम विधीयताम् ।। १०-७८-३५ ।।

Gita Press translation “The Sages said : (Lord) Balarāma! Kindly devise some means by which the infallibility of Your weapon and Your prowess, and the inevitability of his death may not be compromised and the boon granted by us may also be vindicated.”

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

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, भावे प्रयोग:।

Here the विवक्षा is भावे (impersonal 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। भावे प्रयोग: is always प्रथम-पुरुष:, एकवचनम् since it denotes an action. Hence the प्रत्यय: will be “त”।

(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 + 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 – 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) धा + 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) धा + ताम् । By 3-4-90 आमेतः, the एकार: of लोँट् is replaced by “आम्”। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकार: of “ताम्” from getting the इत्-सञ्ज्ञा।

(6) धा + 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) धा + य + ताम् । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) धीयताम् । 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।
√धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) has the घु-सञ्ज्ञा by 1-1-20 दाधा घ्वदाप्।

Note: “वि” has been used as a उपसर्ग:। – ref. 1-4-59 उपसर्गाः क्रियायोगे।
वि + धीयताम् = विधीयताम्।

Questions:

1. In Chapter Seventeen of the गीता, where has √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) been used with the “यक्”-प्रत्यय: (as in this example)?

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

3. Where has 6-1-110 ङसिङसोश्च been used in the verse?

4. How would you say this in Sanskrit?
“Why don’t you stay in India?” Paraphrase this to “Why is (the action of) staying in India not done by you?” Use (in the passive) √स्था [ष्ठा गतिनिवृत्तौ १. १०७७] for “to stay” and the masculine प्रातिपदिकम् “भारत-देश” for “India.” Use the अव्ययम् “कस्मात्” for “why.”

5. How would you say this in Sanskrit?
“Deposit your money in this box.” Paraphrase this to “Let your money be deposited in this box.” Use (in the passive) √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) with the उपसरग: “नि” for “to deposit” and use the feminine प्रातिपदिकम् “मञ्जूषा” for “box.”

6. How would you say this in Sanskrit?
“The thread ceremony of my son was performed this year.” Use (in the passive) √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके धातु-पाठः #३. ११) with the उपसर्ग: “वि” for “to perform” and use the (compound) masculine प्रातिपदिकम् “उपनयन-संस्कार” for “thread ceremony.”

Easy questions:

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

2. How many धातव: (verbal roots) get the घु-सञ्ज्ञा?

Today we will look at the form भुञ्जीत 3As-विधिलिँङ् from श्रीमद्भागवतम् Sb11.10.36

कथं वर्तेत विहरेत्कैर्वा ज्ञायेत लक्षणैः ।
किं भुञ्जीतोत विसृजेच्छयीतासीत याति वा ।। ११-१०-३६ ।।

Gita Press translation “How does a person liberated or bound behave or sport and by what characteristics is he to be known? How does he eat, ease nature, sleep, sit or walk?”

भुञ्जीत is derived from the धातुः √भुज् (रुधादि-गणः, भुजँ पालनाभ्यवहारयोः, धातु-पाठः # ७. १७)

The ending अकारः of the √भुज्-धातुः has a उदात्त-स्वरः। 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, the √भुज्-धातुः, in कर्तरि प्रयोग:, would take परस्मैपद-प्रत्यया: by default. But as per 1-3-66 भुजोऽनवने, the root √भुज् (भुजँ पालनाभ्यवहारयोः # ७. १७), takes आत्मनेपद-प्रत्यया: except when used in the sense of protecting. It takes परस्मैपद-प्रत्यया: only when used in the sense of अवने (protecting.) When used in any other meaning it takes आत्मनेपद-प्रत्यया:।
In the present example, √भुज् has not been used in the sense of अवने (protecting), hence it has taken a आत्मनेपद-प्रत्यय:।

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

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

(3) भुज् + 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) भुज् + सीयुट् त । By 3-4-102 लिङस्सीयुट् , the affixes of लिँङ् get सीयुट् as the augment. As per 1-1-46 आद्यन्तौ टकितौ, the सीयुट्-आगमः joins at the beginning of the प्रत्यय:।

(5) भुज् + सीय् त । The उकार: in सीयुट् is for pronunciation only (उच्चारणार्थम्)। The टकार: is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

(6) भु श्नम् ज् + सीय् त । By 3-1-78 रुधादिभ्यः श्नम्, the श्नम्-प्रत्ययः is placed after the verbal roots belonging to the रुधादि-गणः, when followed by a सार्वधातुक-प्रत्ययः that is used signifying the agent. श्नम् is a मित्। Hence as per 1-1-47 मिदचोऽन्त्यात्परः, it is placed after the last vowel (उकार:) of the अङ्गम् “भुज्”।
This सूत्रम् is a अपवादः (exception) to 3-1-68 कर्तरि शप्‌ ।
Note: The purpose of the शकार: (which is an इत् by 1-3-8) in “श्नम्” is in order for पाणिनि: to be able to refer specifically to this प्रत्यय: in rules such as 6-4-23, 6-4-111 etc. It is not for getting the सार्वधातुक-सञ्ज्ञा (by 3-4-113.) Since this प्रत्यय: does not follow the अङ्गम् (it is placed inside the अङ्गम् as per 1-1-47), it cannot act on the अङ्गम् and hence no purpose would be served by assigning the सार्वधातुक-सञ्ज्ञा।

(7) भुनज् + सीय् त । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् , 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

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

(9) भुन्ज् + ई य् त । 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.

(10) भुन्ज् + ईत । By 6-1-66 लोपो व्‍योर्वलि , a वकारः or a यकारः is elided when it is followed by a letter of the वल्-प्रत्याहारः।

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

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

Questions:

1. Where has 7-2-79 लिङः सलोपोऽनन्‍त्‍यस्‍य (used in step 9 of this example) been used in the last five verses of Chapter One of the गीता?

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

3. Where has 7-4-21 शीङः सार्वधातुके गुणः been used in the verse?

4. Can you spot a “श”-प्रत्यय: in the verse?

5. Use some words from the verse to construct this sentence in Sanskrit:
“By what characteristics would this disease be recognized?” Use the masculine प्रातिपदिकम् “रोग” for “disease.”

6. How would you say this in Sanskrit?
“You should be friendly with the students.” Paraphrase this to “You should behave with friendliness towards the students.” Use the neuter प्रातिपदिकम् “सौहृद” for “friendliness”and use a verbal root from the verse for “to behave.” Use सप्तमी विभक्ति: to express the meaning of “towards.”

Easy questions:

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

2. Where has the “लँट्”-प्रत्यय: been used in the verse?

Today we will look at the form कुर्याम् 1As-विधिलिँङ् from श्रीमद्भागवतम् Sb10.57.12

नाहमीश्वरयोः कुर्यां हेलनं रामकृष्णयोः ।
को नु क्षेमाय कल्पेत तयोर्वृजिनमाचरन् ।। १०-५७-१२ ।।

Gita Press translation “I dare not cross the two almighty Brothers. Having given offense to Them, who can as a matter of fact hope to live in peace?”

कुर्याम् is derived from the धातुः √कृ (तनादि-गणः, डुकृञ् करणे, धातु-पाठः # ८. 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।

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:।

The विवक्षा is विधिलिँङ्, कर्तरि प्रयोग:, उत्तम-पुरुष-एकवचनम्।

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

(3) कृ + मिप् । By 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ्, 1-3-78 शेषात् कर्तरि परस्मैपदम्। ‘मिप्’ gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have the letter ‘श्’ as an इत् get the designation of सार्वधातुकम् if they are prescribed in the ‘धातो:’ अधिकार:।

(4) कृ + अम् । By 3-4-101 तस्थस्थमिपां तांतंतामः – The तिङ् affixes ‘तस्’, ‘थस्’, ‘थ’ and ‘मिप्’ of a लकारः which is a ङित्, are replaced by ‘ताम्’, ‘तम्’, ‘त’ and ‘अम्’ respectively (ref: 1-3-10 यथासंख्यमनुदेशः समानाम्)। As per 1-1-55 अनेकाल्शित्सर्वस्य, the entire term ‘मिप्’ is replaced by ‘अम्’। 1-3-4 न विभक्तौ तुस्माः prevents ending letter ‘म्’ of ‘अम्’ from getting the इत्-सञ्ज्ञा।

(5) कृ + यासुट् अम् । By 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च, the परस्मैपदम् affixes 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:।

(6) कृ + यास् अम् । The letter ‘उ’ in यासुट् is for pronunciation only (उच्चारणार्थम्)। The letter ‘ट्’ is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

(7) कृ + या अम् । By 7-2-79 लिङः सलोपोऽनन्‍त्‍यस्‍य, the letter ‘स्’ of a सार्वधातुक-लिङ् affix is elided, provided it is not the final letter of the affix.

(8) कृ + याम् । By 6-1-101 अकः सवर्णे दीर्घः।

(9) कृ + उ + याम् । 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।

(10) कर् + उ + याम् । By 7-3-84 सार्वधातुकार्धधातुकयोः, an अङ्गम् whose final letter is an इक् gets गुण-आदेशः, when a सार्वधातुकम् affix or an आर्धधातुकम् affix 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 (‘र्’, ‘ल्’) letter.
Note: Since यासुट् is a ङित् (by 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च), 1-1-5 क्क्ङिति च prevents the गुणादेश: for the letter ‘उ’ which would have taken place by 7-3-84 सार्वधातुकार्धधातुकयोः।

(11) कुर् + उ + याम् । By 6-4-110 अत उत्‌ सार्वधातुके, when √कृ (डुकृञ् करणे ८. १०) ends in the affix ‘उ’ and is followed by a सार्वधातुकम् affix which is a कित् or a ङित्, then there is a substitution of letter ‘उ’ in place of the letter ‘अ’ (which is a result of गुणादेशः) of √कृ।

(12) कुर्याम् । By 6-4-109 ये च, the letter ‘उ’ of an affix following the verbal root √कृ (डुकृञ् करणे, # ८. १०) takes लोप: (elision), when followed by an affix beginning with the letter ‘य्’।

Note: 8-2-79 न भकुर्छुराम् prevents the दीर्घादेशः (elongation) of the उपधा (letter ‘उ’) of the अङ्गम् ‘कुर्’ that would have been done by 8-2-77 हलि च।

Questions:

1. Where is कुर्याम् used in the गीता?

2. Can you spot a ‘सीयुट्’-आगम: in the verse?

3. Can you spot a एकारादेश: (letter ‘ए’ as a substitute) in the verse?

4. How would one say this in Sanskrit?
“Knowledge is conducive to happiness.” Use चतुर्थी विभक्ति: with the neuter प्रातिपदिकम् “सुख” (happiness.) Use a धातु: from the verse for “to be conducive to.”

5. How would you say this in Sanskrit?
“One should never eat meat.” Use the neuter प्रातिपदिकम् “मांस” for “meat” and √भुज् (भुजँ पालनाभ्यवहारयोः, धातु-पाठः # ७. १७) for “to eat.”

6. Use some words from the verse to construct the following sentence in Sanskrit:
“I dare not insult the teacher.”

Easy questions:

1. Why didn’t the ending नकार: of आचरन् (प्रातिपदिकम् “आचरत्”, पुंलिङ्गे प्रथमा-एकवचनम्) take लोप: by 8-2-7 नलोपः प्रातिपदिकान्तस्य?

2. Where has 7-3-102 सुपि च been used in the verse?

Today we will look at the form भिनत्ति 3As-लँट् from श्रीमद्भागवतम् Sb7.5.13

स एष आत्मा स्वपरेत्यबुद्धिभिर्दुरत्ययानुक्रमणो निरूप्यते ।
मुह्यन्ति यद्वर्त्मनि वेदवादिनो ब्रह्मादयो ह्येष भिनत्ति मे मतिम् ।। ७-५-१३ ।।

Translation “That (supreme) Spirit Itself is described (by the wise) as one whose ways cannot be easily comprehended by those that are laboring under the misapprehension that “he is my own and he is another”, and in whose quest even (great) exponents of the Veda such as Brahmā (the creator) get bewildered. Indeed it is He who alters my outlook.”

भिनत्ति is derived from the धातुः √भिद् (रुधादि-गणः, भिदिँर् विदारणे, धातु-पाठः # ७. २)

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

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

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

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

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

(5) भि श्नम् द् + ति । By 3-1-78 रुधादिभ्यः श्नम्, the श्नम्-प्रत्ययः is placed after the verbal roots belonging to the रुधादि-गणः, when followed by a सार्वधातुक-प्रत्ययः that is used signifying the agent. श्नम् is a मित्। Hence as per 1-1-47 मिदचोऽन्त्यात्परः, it is placed after the last vowel (इकार:) of the अङ्गम् “भिद्”।
This सूत्रम् is a अपवादः (exception) to 3-1-68 कर्तरि शप्‌ ।
Note: The purpose of the शकार: (which is an इत् by 1-3-8) in “श्नम्” is in order for पाणिनि: to be able to refer specifically to this प्रत्यय: in rules such as 6-4-23, 6-4-111 etc. It is not for getting the सार्वधातुक-सञ्ज्ञा (by 3-4-113.) Since this प्रत्यय: does not follow the अङ्गम् (it is placed inside the अङ्गम् as per 1-1-47), it cannot act on the अङ्गम् and hence no purpose would be served by assigning the सार्वधातुक-सञ्ज्ञा।

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

(7) भिनत्ति । By 8-4-55 खरि च

Questions:

1. In Chapter Two of the गीता, in which तिङन्तं पदम् ending in a परस्मैपद-प्रत्यय: has 3-1-78 रुधादिभ्यः श्नम् been used?

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

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

4. The अव्ययम् “इति” normally ends a quotation. Based on the context we have to find out where the quotation begins. From where does the quotation begin in this verse?

5. How would you say this in Sanskrit?
“Lotuses are blossomed (caused to open) by the rays of the Sun.” Use (in the passive) √भिद् (रुधादि-गणः, भिदिँर् विदारणे, धातु-पाठः # ७. २) for “to blossom (cause to open.)”

6. How would you say this in Sanskrit?
“This act of yours violates our (dual) agreement.” Use the masculine प्रातिपदिकम् “समय” for “agreement”, the feminine प्रातिपदिकम् “कृति” for “act” and √भिद् (रुधादि-गणः, भिदिँर् विदारणे, धातु-पाठः # ७. २) for “to violate.”

Easy questions:

1. By which सूत्रम् does “मति” get the घि-सञ्ज्ञा?

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