Today we will look at the form रेमिरे 3Ap-लिँट् from श्रीमद्भागवतम् 10.35.26

श्रीशुक उवाच
एवं व्रजस्त्रियो राजन्कृष्णलीला नु गायतीः ।
रेमिरेऽहःसु तच्चित्तास्तन्मनस्का महोदयाः ।। १०-३५-२६ ।।

श्रीधर-स्वामि-टीका –
एवं विरहदुःखेनापि नु अहो कृष्णलीला एव गायन्त्यस्तस्मिंश्चित्तं चेतना जीवितं यासां तास्तस्मिन्नेव मनः संकल्परूपं यासां ताः, अतो महानुदय उत्सवो यासां ता अहःस्वपि रेमिरे ।।

Gita Press translation – Śrī Śuka continued : “In this way, Oh Parīkṣit, the women of Vraja, whose intellect and mind were absorbed in Him and who were therefore full of great rejoicing, delightfully spent their time (even) during the day, celebrating in song the pastimes of Śrī Kṛṣṇa.”

रेमिरे is derived from the धातुः √रम् (भ्वादि-गणः, रमुँ क्रीडायाम् । रमँ इति माधवः, धातु-पाठः #१. ९८९)

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

The ending उकारः/अकार: of √रम्-धातुः gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः। This इत् has a अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम् √रम् takes आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √रम् can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

The विवक्षा is लिँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, बहुवचनम्, hence the प्रत्ययः is “झ”।

(1) रम् + लिँट् । By 3-2-115 परोक्षे लिँट् , the affix लिँट् (Perfect Tense) comes after a verbal root in the sense of the past not of today, provided that the action is unperceived by the narrator.

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

(3) रम् + झ । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झ” as the substitute for the लकारः। By 3-4-115 लिट् च, a तिङ्-प्रत्यय: which comes in place of लिँट् gets the आर्धधातुक-सञ्ज्ञा। Therefore “झ” gets the आर्धधातुक-सञ्ज्ञा। This prevents 3-1-68 कर्तरि शप्‌ (which requires a सार्वधातुक-प्रत्यय: to follow) from applying.

(4) रम् + इरेच् । By 3-4-81 लिटस्तझयोरेशिरेच्, when they come in place of लिँट्, the affixes “त” and “झ” take the substitutions “एश्” and “इरेच्” respectively.
As per 1-3-10 यथासंख्यमनुदेशः समानाम्, 1-1-55 अनेकाल् शित् सर्वस्य, “इरेच्” comes as a substitute for “झ”।

(5) रम् + इरे । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(6) रम् रम् + इरे । By 6-1-8 लिटि धातोरनभ्यासस्य, when लिँट् follows a verbal root, there is reduplication of the first portion – containing a single vowel – of the verbal root which is not already reduplicated. But if the verbal root (that has more than one vowel) begins with a vowel, then the reduplication is of the second portion – containing a single vowel.

(7) र रम् + इरे । By 7-4-60 हलादिः शेषः, of the consonants of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), only the one (if any) at the beginning is retained, the rest are elided.

(8) रेमिरे । By 6-4-120 अत एकहल्मध्येऽनादेशादेर्लिटि, the अकार: of a अङ्गम् takes एकार: as the substitute and simultaneously there is लोप: (elision) of the अभ्यास:, when all the following conditions are satisfied:
(i) the अकार: is preceded and followed by a single (non-conjunct) consonant
(ii) the अङ्गम् is followed by a लिँट् affix which is कित्
(iii) in place of the first letter of the अङ्गम् there is no आदेश: (substitution) that is based on the लिँट् affix.

Note : By 1-2-5 असंयोगाल्लिट् कित्, a लिँट् affix which is not a पित् – does not have पकार: as a इत् – shall be considered to be a कित् (as having ककार: as a इत्), as long as there is no संयोग: (conjunction consonant) prior to the affix. Hence “इरेच्” is a कित्-प्रत्यय: here. This allows 6-4-120 to apply.

Questions:

1. Where has √रम् (भ्वादि-गणः, रमुँ क्रीडायाम् । रमँ इति माधवः, धातु-पाठः #१. ९८९) been used in a तिङन्तं पदम् in Chapter Eighteen of the गीता?

2. The word अह:सु used in the verse is सप्तमी-बहुवचनम् of the neuter प्रातिपदिकम् “अहन्”। Can you recall a सूत्रम् (which we have studied) in which पाणिनि: specifically mentions “अहन्”?

3. In the verse can you spot a आर्ष-प्रयोग: (a archaic form which is not according to the rules of grammar)?

4. Commenting on the सूत्रम् 6-4-120 अत एकहल्मध्येऽनादेशादेर्लिटि, the काशिका says – तपरकरणं किम्? ररासे। Please explain.

5. Commenting further on the same सूत्रम्, the काशिका says – एकहल्मध्ये इति किम्? शश्रमतुः। Please explain.

6. How would you say this in Sanskrit?
“Observing the beauty of nature, Sita delightfully spent her time with Sri Rama in the forest.” Use the adjective प्रातिपदिकम् “अवलोकयत्” (feminine “अवलोकयन्ती”) for “observing.”

Easy questions:

1. Why didn’t the सूत्रम् 6-1-102 प्रथमयोः पूर्वसवर्णः apply in the form गायन्त्य: (स्त्रीलिङ्ग-प्रातिपदिकम् “गायन्ती”, प्रथमा-बहुवचनम्) used in the commentary?

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