Today we will look at the form स्थाता 3As-लुँट् from श्रीमद्वाल्मीकि-रामायणम् 4.12.9

येन सप्त महासाला गिरिर्भूमिश्च दारिताः । बाणेनैकेन काकुत्स्थ स्थाता ते को रणाग्रतः ।। ४-१२-९ ।।
अद्य मे विगतः शोकः प्रीतिरद्य परा मम । सुहृदं त्वां समासाद्य महेन्द्रवरुणोपमम् ।। ४-१२-१० ।।
तमद्यैव प्रियार्थं मे वैरिणं भ्रातृरूपिणम् । वालिनं जहि काकुत्स्थ मया बद्धोऽयमञ्जलिः ।। ४-१२-११ ।।

Gita Press translation “Who can stand in the van of a battle before you, by whom seven ig sal trees as well as the mountain (on which the trees stood) and the earth (supporting it) have been pierced with a single arrow, O scion of Kakutstha? Now that I have duly met in the form of an ally you, who are a compeer of the mighty Indra (the ruler of gods) and Varuṇa (the god of waters), my grief has totally disaapeared and my joy is supreme today. For my pleasure, O scion of Kakutstha, (pray) make short work of Vālī, my enemy in the guise of a brother, this very day: so have these palms been joined by me.”

स्थाता is derived from the धातुः √स्था (भ्वादि-गणः, ष्ठा गतिनिवृत्तौ, धातु-पाठः #१. १०७७)

The धातुः “ष्ठा” has an initial षकारः in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः, there is the substitution of सकारः in the place of the initial षकारः of a धातुः। And as per the न्यायः “निमित्तापाये नैमित्तिकस्याप्यपाय:” (when a cause is gone, its effect is also gone) the ठकार-आदेशः for the थकारः, which has come in by 8-4-41 ष्टुना ष्टुः, because of the presence of the षकारः, will now be reverted to the थकारः since the cause for the ठकारादेश: no longer exists. So we now have √स्था।

In the धातु-पाठः, √स्था has no इत् letters. 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, in कर्तरि प्रयोग:, √स्था takes 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 √स्था can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

(1) स्था + लुँट् । By 3-3-15 अनद्यतने लुट्, the affix लुँट् is prescribed after a धातुः when used in the sense of future not of today.

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

(3) स्था + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः।

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

(5) स्था + तासिँ + ति । By 3-1-33 स्यतासी लृलुटोः, the affixes “स्य” and “तासिँ” are prescribed after a धातुः when followed by “लृँ” (लृँट् or लृँङ्) or लुँट् respectively.

Note: This rule is a अपवाद: for 3-1-68 कर्तरि शप्‌ etc.

(6) स्था + तास् + ति । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-9 तस्य लोपः।
Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ stops the “इट्”-आगम: (for “तास्”) which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।
See question 2.

(7) स्था + तास् + डा । By 2-4-85 लुटः प्रथमस्य डारौरसः, when they come in place of लुँट्, the third person affixes (“तिप्/त”, “तस्/आताम्”, “झि/झ”) are replaced respectively by “डा”, “रौ” and “रस्”।
See question 5.

(8) स्था + तास् + आ । अनुबन्ध-लोपः by 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(9) स्थाता । By 6-4-143 टेः, when the अङ्गम् has the भ-सञ्ज्ञा, then its “टि” portion (ref. 1-1-64 अचोऽन्त्यादि टि) takes लोप: when followed by an affix that has डकारः as an indicatory letter.
Note: The अङ्गम् does not have the भ-सञ्ज्ञा here. But still टि-लोप: is done because otherwise no purpose would be served by having डकार: as a इत् in “डा”। डित्वसामर्थ्यादभस्यापि टेर्लोपः।

Questions:

1. Where has लुँट् been used in Chapter Eighteen of the गीता?

2. In the धातु-पाठ:, among the monosyllabic (एकाच:) verbal roots ending in a आकार:, how many are उदात्तोपदेशा:?

3. Can you recall a सूत्रम् (which we have studied) in which पाणिनि: specifically mentions the धातु: √स्था (भ्वादि-गणः, ष्ठा गतिनिवृत्तौ, धातु-पाठः #१. १०७७)?

4. Why doesn’t the सूत्रम् 6-4-105 अतो हेः apply in the form जहि?

5. Besides “डा”, which other प्रत्यय: (which we have studied) is of the form “आ” after अनुबन्ध-लोप: (removing the इत् letters)?

6. How would you say this in Sanskrit?
“I will not be (stay) here tomorrow.” Use the अव्ययम् “श्वस्” for “tomorrow.”

Easy questions:

1. Which सूत्रम् is used for the “क”-आदेश: in the form क: (सर्वनाम-प्रातिपदिकम् “किम्”, पुंलिङ्गे प्रथमा-एकवचनम्)?

2. Which term used in the verses has the “षट्”-सञ्ज्ञा?