Today we will look at the form विवृणु 2As-लोँट् from श्रीमद्भागवतम् Sb8-24-53.

तं त्वामहं देववरं वरेण्यं प्रपद्य ईशं प्रतिबोधनाय ।
छिन्ध्यर्थदीपैर्भगवन्वचोभिर्ग्रन्थीन्हृदय्यान्विवृणु स्वमोकः ।। ८-२४-५३ ।।

Gita Press translation “Such as You are, I approach You – the almighty Lord, adorable (even) to gods, and worthy of being sought for (by all) – for instruction . (Kindly, therefore,) cut asunder, O Lord, with Your words throwing light on the (highest) truth, the knots (in the shape of egotism and so on) existing in the heart and reveal Your own Self (to me).”

विवृणु is derived from the धातुः √वृ (स्वादि-गणः, वृञ् वरणे, धातु-पाठः # ५. ८)

Since “वृञ्” has ञकारः as a इत् in the धातु-पाठः, as per 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √वृ-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 √वृ-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 √वृ-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, √वृ-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा is मध्यम-पुरुषः, एकवचनम्, the प्रत्ययः is “सिप्”।

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

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

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

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

(6) वृ + श्नु + हि । By 3-1-73 स्वादिभ्यः श्नुः, the श्नु-प्रत्यय: is placed after the verbal roots of the स्वादि-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) वृ + नु + हि । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(8) वृ + नु । By 6-4-106 उतश्च प्रत्ययादसंयोगपूर्वात्‌, the हि-प्रत्ययः (of लोँट्) is elided if it follows a उकारः of an affix and the उकार: is not preceded by a conjunct consonant.
Note: By 1-2-4 सार्वधातुकमपित्, the नु-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the ऋकार: (of the अङ्गम् “वृ”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

(9) वृणु । By वार्त्तिकम् (under 8-4-1) – ऋवर्णान्नस्य णत्वं वाच्यम् – णकारः shall be ordained in the place of the नकारः after the vowel ऋ also (along-side the रेफः and षकारः)।

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

Questions:

1. In the first verse of which chapter of the गीता has 6-4-106 उतश्च प्रत्ययादसंयोगपूर्वात्‌ been used?

2. Where has 8-4-65 झरो झरि सवर्णे been used in the verse?

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

4. Commenting on the सूत्रम् 6-4-106 उतश्च प्रत्ययादसंयोगपूर्वात्‌, the काशिका says – असंयोगपूर्वादिति किम्? प्राप्नुहि। Please explain.

5. How would you say this in Sanskrit?
“Please explain.” Paraphrase this to भावे प्रयोग: “Let (the action of) explaining be done.” Use (passive form of) √वृ (स्वादि-गणः, वृञ् वरणे, धातु-पाठः # ५. ८) with the उपसर्ग: “वि” for “to explain.”

6. How would you say this in Sanskrit?
“Fire is covered by smoke.” Take answer from Chapter Three of the गीता।

Easy questions:

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

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

Today we will look at the form प्रहिण्वन्ति 3Ap-लँट् from श्रीमद्भागवतम् Sb10-49-23.

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

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

हिन्वन्ति is derived from the धातुः √हि (स्वादि-गणः, हि गतौ वृद्धौ च, धातु-पाठः # ५. १२)

In the धातु-पाठः, “हि” does not have any इत् letter. 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 √हि-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 √हि-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

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

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

(3) हि + 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) हि + श्नु + झि । By 3-1-73 स्वादिभ्यः श्नुः, the श्नु-प्रत्यय: is placed after the verbal roots of the स्वादि-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 ।

(5) हि + नु + झि । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।
Note: By 1-2-4 सार्वधातुकमपित्, the नु-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the इकार: (of the अङ्गम् “हि”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः। Similarly, by 1-2-4 सार्वधातुकमपित्, the झि-प्रत्यय: becomes ङिद्वत्। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the उकार: (of the अङ्गम् “हिनु”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

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

(7) हिन्वन्ति । By 6-4-87 हुश्नुवोः सार्वधातुके, वकारः is the replacement for the उकारः of the √हु-धातुः or for the उकारः at the end of an अङ्गम् that is अनेकाच् (has more than one vowel) and ends in the श्नु-प्रत्यय:, provided
i) a conjunct consonant does not precede the उकारः।
ii) a सार्वधातुक-प्रत्ययः beginning with a vowel follows the उकारः।

Note: “प्र” has been used as a उपसर्ग:। – ref. 1-4-59 उपसर्गाः क्रियायोगे।
प्र + हिन्वन्ति = प्रहिण्वन्ति। See question 2.

Questions:

1. In which तिङन्तं पदम् in the गीता has the “श्नु” गण-विकरण: been used with a आत्मनेपद-प्रत्यय:?

2. In the अष्टाध्यायी, the rules which prescribe णत्वम् (substitution of णकार: in place of a नकार:) can be found in the section from 8-4-1 to 8-4-33. Can you find a सूत्रम् in that section which is required for the णत्वम् in प्रहिण्वन्ति? (Hint: पाणिनि: specifically mentioned the term “हिनु” in that सूत्रम्।)

3. Can you recall a सूत्रम् (which we have studied) which prescribes णत्वम् based on a निमित्तम् in a उपसर्ग: (such as “प्र”)? Why couldn’t this सूत्रम् be used to justify the णत्वम् in प्रहिण्वन्ति?

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

5. Where has 8-3-14 रो रि been used in the verse?

6. How would you say this in Sanskrit?
“Go (having gone) to the garden, collect flowers.” Use the अव्ययम् “गत्वा” for “having gone”, use the masculine प्रातिपदिकम् “आराम” for “garden” and use √चि (चिञ् चयने ५. ५) for “to collect.”

Easy questions:

1. In the verse, can you spot a प्रातिपदिकम् which ends in a ऐकार:?

2. Where has 7-3-109 जसि च been used in the verse?

Today we will look at the form हिन्वन्ति 3Ap-लँट् from श्रीमद्भागवतम् Sb10-77-32.

यत्पादसेवोर्जितयात्मविद्यया हिन्वन्त्यनाद्यात्मविपर्ययग्रहम् ।
लभन्त आत्मीयमनन्तमैश्वरं कुतो नु मोहः परमस्य सद्गतेः ।। १०-७७-३२ ।।

Gita Press translation “The greatest of sages worship the lotus-like feet of Bhagavān Śrī Kṛṣṇa and thereby attain the knowledge of the Self, which roots out ignorance existing from time without beginning in the form of identification of the self with the body and gain infinite spiritual glory. How can the Lord, who is the sole refuge of such sages, be subject to delusion?”

हिन्वन्ति is derived from the धातुः √हि (स्वादि-गणः, हि गतौ वृद्धौ च, धातु-पाठः # ५. १२)

In the धातु-पाठः, “हि” does not have any इत् letter. 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 √हि-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 √हि-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

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

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

(3) हि + 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) हि + श्नु + झि । By 3-1-73 स्वादिभ्यः श्नुः, the श्नु-प्रत्यय: is placed after the verbal roots of the स्वादि-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 ।

(5) हि + नु + झि । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।
Note: By 1-2-4 सार्वधातुकमपित्, the नु-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the इकार: (of the अङ्गम् “हि”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः। Similarly, by 1-2-4 सार्वधातुकमपित्, the झि-प्रत्यय: becomes ङिद्वत्। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the उकार: (of the अङ्गम् “हिनु”) which would have been done by 7-3-84 सार्वधातुकार्धधातुकयोः।

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

(7) हिन्वन्ति । By 6-4-87 हुश्नुवोः सार्वधातुके, वकारः is the replacement for the उकारः of the √हु-धातुः or for the उकारः at the end of an अङ्गम् that is अनेकाच् (has more than one vowel) and ends in the श्नु-प्रत्यय:, provided
i) a conjunct consonant does not precede the उकारः।
ii) a सार्वधातुक-प्रत्ययः beginning with a vowel follows the उकारः।

Questions:

1. Where has the “श्नु”-प्रत्यय: been used for the last time in the गीता?

2. Commenting on the सूत्रम् 6-4-87 हुश्नुवोः सार्वधातुके, the काशिका says – असंयोगपूर्वस्य इत्येव, आप्नुवन्ति। Please explain.

3. Why do we need 6-4-87 हुश्नुवोः सार्वधातुके in step 7? Why not just use 6-1-77 इको यणचि?

4. Where else (besides in हिन्वन्ति) has 7-1-3 झोऽन्तः been used in the verse?

5. How would you say this in Sanskrit?
“How can there be an obstacle for one whom the Lord protects.” Use a अव्ययम् form the verse to express the meaning of “How can there be”, use the masculine प्रातिपदिकम् “विघ्न” for “obstacle”, use √पा (पा रक्षणे २. ५१) for “to protect” and use षष्ठी विभक्ति: to express the meaning “for.” Use the appropriate form of the pronouns “यद्”/”तद्”।

6. How would you say this in Sanskrit?
“Let the students get (some) rest.” Use the masculine noun “विश्राम” for “rest” and use a verbal root from the verse for “to get.”

Easy questions:

1. Where has 7-3-105 आङि चापः been used in the verse?

2. Why didn’t 6-1-101 अकः सवर्णे दीर्घः apply between लभन्त आत्मीयम्?

Today we will look at the form शक्नुमः 1Ap-लँट् from श्रीमद्भागवतम् Sb10-17-24.

सुदुस्तरान्नः स्वान्पाहि कालाग्नेः सुहृदः प्रभो ।
न शक्नुमस्त्वच्चरणं सन्त्यक्तुमकुतोभयम् ।। १०-१७-२४ ।।

Gita Press translation “(Pray) protect us, Your own friends, from the deadly fire, which is most difficult to escape from. We are unable to leave for good Your feet, our fearless asylum.”

शक्नुमः is derived from the धातुः √शक् (स्वादि-गणः, शकॢँ शक्तौ, धातु-पाठः # ५. १७)

The ending ऌकारः (which is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत्) of “शकॢँ” has a उदात्त-स्वरः। Thus the √शक्-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 √शक्-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 √शक्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

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

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

(3) शक् + मस् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “मस्” as the substitute for the लकारः। “मस्” 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:। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of the मस्-प्रत्ययः from getting the इत्-सञ्ज्ञा।

(4) शक् + श्नु + मस् । By 3-1-73 स्वादिभ्यः श्नुः, the श्नु-प्रत्यय: is placed after the verbal roots of the स्वादि-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 ।

(5) शक् + नु + मस् । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(6) शक्नुमः । रुँत्व-विसर्गौ – 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः ।

Questions:

1. Where has √शक् (शकॢँ शक्तौ, धातु-पाठः # ५. १७) been used in a तिङन्तं पदम् in Chapter Twelve of the गीता?

2. Will there be an alternate final form in this example (by the सूत्रम् 6-4-107 लोपश्चास्यान्यतरस्यां म्वोः)?

3. Can you spot a place in the verse where the शप्-प्रयय: has taken the लुक् elision?

4. Which of the following is an अपवाद: for 3-1-68 कर्तरि शप्‌?
i. 3-1-69 दिवादिभ्यः श्यन् ।
ii. 3-1-74 श्रुवः शृ च ।
iii. 3-1-77 तुदादिभ्यः शः ।
vi. All of the above

5. Which word used in the verse has the अव्यय-सञ्ज्ञा by the सूत्रम् 1-1-39 कृन्मेजन्तः?

6. How would you say this in Sanskrit?
“One who is able to control his (own) senses is brave.” Use the अव्ययम् “निग्रहीतुम्” for “to control” and the adjective “वीर” for “brave.”

Easy questions:

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

2. Which सूत्रम् was used for the नकारादेश: (letter “न्” as a substitute) in the word स्वान्?

Today we will look at the form आप्नोति 3As-लँट् from श्रीमद्भागवतम् Sb4-20-11.

उदासीनमिवाध्यक्षं द्रव्यज्ञानक्रियात्मनाम् ।
कूटस्थमिममात्मानं यो वेदाप्नोति शोभनम् ।। ४-२०-११ ।।

Gita Press translation “He who knows this immutable Self as if it were unconcerned, though presiding over the body, the senses of perception, the organs of action and the mind, attains blessedness.”

आप्नोति is derived from the धातुः √आप् (स्वादि-गणः, आपॢँ व्याप्तौ, धातु-पाठः # ५. १६)

The ending ऌकारः (which is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत्) of “आपॢँ” has a उदात्त-स्वरः। Thus the √आप्-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 √आप्-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 √आप्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

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

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

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

(5) आप् + श्नु + ति । By 3-1-73 स्वादिभ्यः श्नुः, the श्नु-प्रत्यय: is placed after the verbal roots of the स्वादि-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) आप् + नु + ति । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(7) आप्नोति । 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.

Questions:

1. आप्नोति is used a few times in the गीता। Where is it used for the first time and where is it used for the last time?

2. In which of the nine items in the conjugation table of √आप् (आपॢँ व्याप्तौ, धातु-पाठः # ५. १६) with लँट्, does 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियङुवङौ apply?

3. Can you spot a “णल्”-प्रत्यय: in the verse?

4. Can you recall a धातु: which takes the “श्नु”-प्रत्यय: even though it does not belong to the स्वादि-गण:?

5. How would you say this in Sanskrit?
“Only one who is free from desire attains peace.” Use the adjective (compound) प्रातिपदिकम् “निष्काम” for “one who is free from desire.”

6. How would you say this in Sanskrit?
“How may I be able to speak in Sanskrit?” Use the अव्ययम् “वक्तुम्” for “to speak”, use the feminine (compound) प्रातिपदिकम् “संस्कृत-भाषा” for “Sanskrit” and use √शक् (शकॢँ शक्तौ ५. १७) for “to be able.” Use the अव्ययम् “कथम्” for “how.”

Easy questions:

1. Can you spot a मकारादेश: (the letter “म्” used as a substitute) in the verse?

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

Today we will look at the form युध्यस्व 2As-लोँट् from श्रीमद्भागवतम् Sb10-50-19.

तव राम यदि श्रद्धा युध्यस्व धैर्यमुद्वह ।
हित्वा वा मच्छरैश्छिन्नं देहं स्वर्याहि मां जहि ।। १०-५०-१९ ।।

Gita Press Translation “If there is an itching in you (for a combat), O Balarāma, offer battle to me and have patience (to see the result). Casting off your body torn with my shafts, (either) ascend to heaven or slay me (if you can).”

युध्यस्व is derived from the धातुः √युध् (दिवादि-गणः, युधँ सम्प्रहारे, धातु-पाठः ४. ६९)

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

The ending अकार: (which is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत् ) of “युधँ” has अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम् √युध् takes आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा।

Since the विवक्षा is मध्यम-पुरुषः, एकवचनम्, the प्रत्ययः is “थास्”।

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

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

(3) युध् + 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 – 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) युध् + 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. As per 1-1-55 अनेकाल्शित्सर्वस्य, “से” replaces the entire थास्-प्रत्ययः। “से” also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ।

(5) युध् + 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) युध् + श्यन् + स्व । By 3-1-69 दिवादिभ्यः श्यन्, the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-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) युध्यस्व । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
Note: By 1-2-4 सार्वधातुकमपित्, the श्यन्-प्रत्यय: becomes ङिद्वत् (behaves like having a ङकारः as an इत्)। Hence 1-1-5 क्क्ङिति च prevents the गुणादेशः for the उकार: (of the अङ्गम् “युध्”) which would have been done by 7-3-86 पुगन्तलघूपधस्य च।

Questions:

1. Where has युध्यस्व been used in the गीता?

2. In which word in the verse has 6-4-22 असिद्धवदत्राभात्‌ been used?

3. Which सूत्रम् has been used to do the elision of the “हि”-प्रत्यय: in the form (उद्)वह?

4. Why didn’t this same सूत्रम् (answer to the question above) apply in the form याहि?

5. In the verse can you spot a term which is the first member of a गण: (class of words) referred to by पाणिनि:?

6. How would you say this in Sanskrit?
“With whom (masculine, plural) should I fight?” Use the अव्ययम् “सह” for “with.”

Easy questions:

1. Where has 6-1-69 एङ्ह्रस्वात्‌ सम्बुद्धेः been used in the verse?

2. Could the short form ते have been used in place of तव in the verse?

Today we will look at the form तप्ये 1As-लँट् from श्रीमद्भागवतम् Sb4-9-33.

दैवीं मायामुपाश्रित्य प्रसुप्त इव भिन्नदृक् ।
तप्ये द्वितीयेऽप्यसति भ्रातृभ्रातृव्यहृद्रुजा ।। ४-९-३३ ।।

Translation “Clinging to the Lord’s Māyā (deluding potency) and (hence) taking a perverted view of things, I burn with jealousy, mistaking my own brother for an enemy – although (from the point of view of the spirit) there is none other than me – just as a sleeping (dreaming) man sees the projection of his own self in the form of a lion, snake and so on and gets afraid of the same.”

तप्ये is derived from the धातुः √तप् (दिवादि-गणः, तपँ (दाहे) ऐश्वेर्ये वा, धातु-पाठः ४. ५४)

The ending अकार: (which is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत् ) of “तपँ” has अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम् √तप् will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √तप् can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

The विवक्षा is लँट्, कर्तरि प्रयोग:, उत्तम-पुरुषः, एकवचनम्। Therefore the प्रत्यय: will be “इट्”।

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

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

(3) तप् + इट् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “इट्” as the substitute for the लकारः। “इट्” 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) तप् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) तप् + ए । 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) तप् + श्यन् + ए । By 3-1-69 दिवादिभ्यः श्यन्, the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-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) तप् + य + ए । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) तप्ये । By 6-1-97 अतो गुणे।

Questions:

1. Where has √तप् (तपँ (दाहे) ऐश्वेर्ये वा, धातु-पाठः ४. ५४) been used in a तिङन्तं पदम् in the गीता?

2. Which सूत्रम् was used to do the क-वर्गादेश: in the form भिन्नदृक् (प्रातिपदिकम् “भिन्नदृश्”, पुंलिङ्गे प्रथमा-एकवचनम्)?

3. In the nine items in the conjugation table of √तप् (तपँ (दाहे) ऐश्वेर्ये वा, धातु-पाठः ४. ५४) with लँट्, in which other form (besides तप्ये) does 6-1-97 अतो गुणे apply?

4. What is the purpose of adding टकार: as a इत् in the “इट्”-प्रत्यय:?

5. 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 “उपाश्रित्य” ends in ल्यप्-प्रत्यय:। Who is/are the common doer(s)?

6. How would you say this in Sanskrit?
“I am pleased by your good conduct.” Use the adjective प्रातिपदिकम् “साधु” for “good”, use the masculine प्रातिपदिकम् “आचार” for “conduct” and use √तृप् (तृपँ प्रीणने ४. ९२) for “to be pleased.”

Easy questions:

1. Can you spot two words in the verse in which 6-1-107 अमि पूर्वः has been used?

2. Do पदच्छेद: of द्वितीयेऽप्यसति and mention the relevant rules.

Today we will look at the form खिद्यते 3As-लँट् from श्रीमद्भागवतम् Sb3-7-7.

एतस्मिन्मे मनो विद्वन्खिद्यतेऽज्ञानसङ्कटे ।
तन्नः पराणुद विभो कश्मलं मानसं महत्।। ३-७-७ ।।

Gita Press translation “My mind, O sage, is much distracted, stuck as it is in this morass of ignorance. Remove, my lord, this great confusion of my mind.”

खिद्यते is derived from the धातुः √खिद् (दिवादि-गणः, खिदँ दैन्ये, धातु-पाठः ४. ६६)

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

The ending अकार: (which is an इत् by 1-3-3 हलन्त्यम्) of “खिदँ” has a अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम् √खिद् will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √खिद् can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

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

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

(3) खिद् + 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) खिद् + 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) खिद् + श्यन् + ते । By 3-1-69 दिवादिभ्यः श्यन्, the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-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) खिद्यते । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

Questions:

1. Where has 3-1-69 दिवादिभ्यः श्यन् been used in a तिङन्तं पदम् the first ten verses of Chapter Nine of the गीता?

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

3. Can you spot two words in the verse where the “अस्मद्” प्रातिपदिकम् has been used?

4. How would you say this in Sanskrit?
“Why is your mind always depressed?” Use √खिद् (खिदँ दैन्ये, धातु-पाठः ४. ६६) for “to be depressed.”

5. How would you say this in Sanskrit?
“Who would not feel miserable in situation like this?” Use the feminine प्रातिपदिकम् “स्थिति” for “situation” and the adjective “ईदृश” (feminine “ईदृशी”) for “like this.” Use √खिद् (खिदँ दैन्ये, धातु-पाठः ४. ६६) for “to feel miserable.”

6. How would say this in Sanskrit?
“I think you’re exhausted.” Use √खिद् (खिदँ दैन्ये, धातु-पाठः ४. ६६) for “to be exhausted” and √मन् (मनँ ज्ञाने, धातु-पाठः #४. ७३) for “to think.”

Easy questions:

1. Which सूत्रम् was used to do the गुणादेश: in the form (हे) विभो?

2. Where has 7-2-102 त्यदादीनामः been used in the verse?

Today we will look at the form जायन्ते 3Ap-लँट् from श्रीमद्भागवतम् Sb9-7-13.

पशोर्निपतिता दन्ता यजस्वेत्याह सोऽब्रवीत् ।
यदा पशोः पुनर्दन्ता जायन्तेऽथ पशुः शुचिः ।। ९-७-१३ ।।

Gita Press translation – (On the teeth having fallen), Varuṇa (appeared once more and) said, “The teeth of the prospective victim have (already) fallen, (please) worship me (now).” (To this) Hariścandra replied, “When the teeth of the prospective victim sprout again, then (alone) is the prospective victim (regarded as) sacred.”

जायन्ते is derived from the धातुः √जन् (दिवादि-गणः, जनीँ प्रादुर्भावे, धातु-पाठः # ४. ४४)

In the धातु-पाठः, the √जन्-धातुः has one इत् letter which is the ईकार: following the नकार:। This इत् letter has a अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम्, √जन्-धातुः will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √जन्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

The विवक्षा is प्रथम-पुरुष-बहुवचनम्, therefore the प्रत्यय: will be “झ”।

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

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

(3) जन् + 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 “धातो:” अधिकार:।

(4) जन् + झे । 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) जन् + श्यन् + झे । By 3-1-69 दिवादिभ्यः श्यन् , the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-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) जन् + य + झे । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) जा + य + झे । By 7-3-79 ज्ञाजनोर्जा, the verbal roots √ज्ञा (ज्ञा अवबोधने ९. ४३) and √जन् (जनीँ प्रादुर्भावे ४. ४४) are substituted by “जा” when followed by a शित्-प्रत्ययः । As per 1-1-55 अनेकाल्शित् सर्वस्य , a substitute (आदेश:) which is अनेकाल् (has more than one letter) or has the letter ‘श्’ as a marker, takes the place of the entire term which is in the sixth case (in the सूत्रम् which prescribes the substitution.) Hence the entire term “जन्” is replaced by “जा”।

(8) जा + य + अन्ते । By 7-1-3 झोऽन्तः, “अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।

(9) जायन्ते । By 6-1-97 अतो गुणे।

Questions:

1. Where has 7-3-79 ज्ञाजनोर्जा been used in the last ten verses of Chapter One of the गीता?

2. Which सूत्रम् was used to get the “ईट्”-आगम: in the form अब्रवीत्?

3. Can you spot a “णल्”-प्रत्यय: in the verse?

4. Why didn’t 3-4-90 आमेतः apply in the derivation of यजस्व?

5. How would you say this in Sanskrit?
“Delusion is born out of anger.” Use the masculine प्रातिपादिकम् “सम्मोह” for “delusion.”

6. How would you say this in Sanskrit?
“The Self is never born.” Use the masculine प्रातिपदिकम् “आत्मन्” for “Self.”

Easy questions:

1. Where has 7-3-111 घेर्ङिति been used in the verse?

2. Can you spot a यकार-लोप: (elision of the letter “य्”) in the verse?

Today we will look at the form मन्ये 1As-लँट् from श्रीमद्भागवतम् 4-20-30.

मन्ये गिरं ते जगतां विमोहिनीं वरं वृणीष्वेति भजन्तमात्थ यत् ।
वाचा नु तन्त्या यदि ते जनोऽसितः कथं पुनः कर्म करोति मोहितः ।। ४-२०-३० ।।

Gita Press translation – The words “Ask (of Me) a boon (of your choice)” that You just addressed to me, enagaged in worshipping You (in a disinterested spirit), I reckon as intended to delude the creatures (of the world). If the people were not bound by the cords of Your speech (the Veda), wherefore should they take to action (with interested motives) under a spell of delusion?

मन्ये is derived from the धातुः √मन् (दिवादि-गणः, मनँ ज्ञाने, धातु-पाठः #४. ७३ )

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

In the धातु-पाठः, the √मन्-धातुः has one इत् letter which is the अकार: following the नकार:। This इत् letter has a अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम्, √मन्-धातुः will get आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √मन् can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

Since the विवक्षा is उत्तम-पुरुष-एकवचनम्, the प्रत्यय: will be “इट्”।

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

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

(3) मन् + इट् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “इट्” as the substitute for the लकारः। “इट्” 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) मन् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) मन् + ए । By 3-4-79 टित आत्मनेपदानां टेरे।

(6) मन् + श्यन् + ए । By 3-1-69 दिवादिभ्यः श्यन्, the श्यन्-प्रत्यय: is placed after the verbal roots belonging to the दिवादि-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) मन् + य + ए । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते , 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) मन्ये । By 6-1-97 अतो गुणे।

Questions:

1. Where has मन्ये been used in the गीता?

2. Where has the धातु: √ब्रू (ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९) been used in a तिङन्तं पदम् in the verse?

3. Can you spot a “उ”-प्रत्यय: in the verse?

4. How would you say this in Sanskrit?
“How do you know the answers to (of) all the questions?” Use √विद् (विदँ ज्ञाने २. ५९) for “to know” and use an अव्ययम् from the verse for “how.”

5. How would you say this in Sanskrit?
“Only one who is under the spell of delusion would speak like this.” Use an adjective from the verse for “one who is under the spell of delusion”, use the अव्ययम् “एव” for “only” and the अव्ययम् “एवम्” for “like this.” Use √ब्रू (ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९) for “to speak.” Use the appropriate form of the pronouns “यद्” and “तद्”।

6. How would you say this in Sanskrit?
“I think that you’re tired.” Use the adjective “श्रान्त” for “tired.”

Easy questions:

1. Where has 8-2-7 नलोपः प्रातिपदिकान्तस्य been used in the verse?

2. Which सूत्रम् was used to get वृणीष्व + इति = वृणीष्वेति?