Today we will look at the form शुश्रुम 1Ap-लिँट् from श्रीमद्भागवतम् 6.1.40

यमदूता ऊचुः
वेदप्रणिहितो धर्मो ह्यधर्मस्तद्विपर्ययः ।
वेदो नारायणः साक्षात्स्वयम्भूरिति शुश्रुम ।। ६-१-४० ।।

श्रीधर-स्वामि-टीका –
वेदेन प्रणिहितो विहितो धर्मः, वेदप्रमाणक इत्यर्थः । अनेन यो वेदप्रमाणकः स धर्मो यो धर्मः स वेदप्रमाणक इति स्वरूपं प्रमाणं चोक्तम् । यथाह जैमिनिः ‘चोदनालक्षणोऽर्थो धर्मः’ इति । व्याख्यातं च भट्टैः ‘द्वयमेकेन सूत्रेण श्रुत्यर्थाभ्यां निरूप्यते’ इति । अपृष्टस्याप्यधर्मस्य स्वरूपं लक्षणं च दण्डस्थानकथनायाहुः । तद्विपर्ययो यो वेदनिषिद्धः सोऽधर्मः । निषेधश्च तस्मिन्प्रमाणमित्यर्थः । वेदस्य प्रामाण्ये हेतुः – वेदो नारायणादुद्भूतः स एव साक्षादित्युपचारः । स्वयंभूरिति च निःश्वासमात्रेण स्वयमेव भवतीति । तथाच श्रुतिः – ‘अस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदः’ इति ।

Gita Press translation – The messengers of Yama replied : “Dharma (righteousness) is (that which is) enjoined by the Veda and the reverse of it (that which is forbidden by the Veda) is Adharma (unrighteousness). And we have heard (from Yama and others) that the Veda is Bhagavān Nārāyaṇa Himself (from whom it has emanated) and self-born (in the sense that it flows from His nostrils by way of respiration without any conscious effort on His part).”

शुश्रुम is derived from the धातुः √श्रु (भ्वादि-गणः, श्रु श्रवणे, धातु-पाठः #१. १०९२)

In the धातु-पाठः, “श्रु” has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, in कर्तरि प्रयोग: √श्रु takes 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 √श्रु takes only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

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

(3) श्रु + मस् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “मस्” 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 “मस्” gets the आर्धधातुक-सञ्ज्ञा।

See question 2.

(4) श्रु + म । By 3-4-82 परस्मैपदानां णलतुसुस्थलथुसणल्वमाः, when they come in place of लिँट्, the nine परस्मैपद-प्रत्यया: – “तिप्”, “तस्”, “झि”, “सिप्”, “थस्”, “थ”, “मिप्”, “वस्” and “मस्” – are substituted by “णल्”, “अतुस्”, “उस्”, “थल्”, “अथुस्”, “अ”, “णल्”, “व” and “म” respectively.

Note: “म” is a कित्-प्रत्यय: here as per 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 1-1-5 ग्क्ङिति च prevents 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

See question 3.

(5) श्रु श्रु + म । 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.

(6) शुश्रुम । 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.

Questions:

1. Where is शुश्रुम used in the गीता?

2. Why doesn’t 3-1-74 श्रुवः शृ च apply in this example? (Which condition is not satisfied?)

3. Why doesn’t the प्रत्यय: “म” take a “इट्”-आगम: (as per 7-2-35 आर्धधातुकस्येड् वलादेः) in this example?

4. Where has 6-4-51 णेरनिटि been used in the commentary?

5. Which सूत्रम् is used for the सम्प्रसारणम् in the form ऊचुः?

6. How would you say this in Sanskrit?
“Sri Rama heard many wonderful stories explained by the sage Vishwamitra.” Use the adjective प्रातिपदिकम् “बहु” (feminine “बह्वी”) for “many”, “अद्भुत” for “wonderful” and “वर्णित” for “explained.”

Easy questions:

1. Which सूत्रम् is used for the “इन”-आदेश: in the form वेदेन used in the commentary?

2. Which लकार: is used in the form भवति used in the commentary?