Today we will look at the form जेतास्मि 1As-लुँट् from श्रीमद्वाल्मीकि-रामायणम् 4.39.5

एवं त्वयि न तच्चित्रं भवेद्यत्सौम्य शोभनम् । जानाम्यहं त्वां सुग्रीव सततं प्रियवादिनम् ।। ४-३९-४ ।।
त्वत्सनाथः सखे सङ्ख्ये जेतास्मि सकलानरीन् । त्वमेव मे सुहृन्मित्रं साहाय्यं कर्तुमर्हसि ।। ४-३९-५ ।।
जहारात्मविनाशाय मैथिलीं राक्षसाधमः । वञ्चयित्वा तु पौलोमीमनुह्लादो यथा शचीम् ।। ४-३९-६ ।।

Gita Press translation “(Even) so the noble virtue (of rendering good offices to your friends) which exists in you, is not (at all) strange, O gentle one; (for) I know you to be constantly in the habit of speaking kind words (to others), O Sugrīva ! With you as my helpful companion, O friend, I shall (be able to) conquer all enemies in combat. You alone are my benevolent friend and fit to render help to me. For his own destruction Rāvaṇa (the disgrace of ogres) bore away Sītā (a princess of Mithilā) by practicing fraud against her in the same way as Anuhlāda (a son of the demon Hiraṇyakaśipu, and a real brother of the celebrated devotee Prahlāda) for his part took away Śacī, daughter of the demon Pulomā (who was sought after by Indra).”

जेतास्मि is derived from the धातुः √जि (जि अभिभवे, भ्वादि-गणः, धातु-पाठः #१. १०९६)
Note: There are two verbal roots of the form √जि in the भ्वादि-गणः। One is (जि जये, भ्वादि-गणः, धातु-पाठः #१. ६४२) and the other is (जि अभिभवे, भ्वादि-गणः, धातु-पाठः #१. १०९६). The first one is अकर्मक: (intransitive) while the second one is सकर्मक: (transitive.) The first one means “to be victorious” while the second one means “to conquer.” In the verse we see that there is an object अरीन् – therefore we know that the सकर्मक: (जि अभिभवे, भ्वादि-गणः, धातु-पाठः #१. १०९६) has been used.

In the धातु-पाठः, √जि 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:, √जि 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 √जि can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

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

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

(4) जि + मि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) जि + तासिँ + मि । 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) जि + तास् + मि । 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।

(7) जेतास्मि । 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. The सूत्रम् 7-2-35 आर्धधातुकस्येड् वलादेः (referred to in step 6) prescribes “इट्” as a आगम:। Can you recall a सूत्रम् which prescribes “इट्” as a आदेश:?

2. How do we know that the “इट्” prescribed by this सूत्रम् (answer to question 1) is a आदेश: and not a आगम:?

3. Which सूत्रम् is used for the “जा”-आदेश: in the form जानामि?

4. Where has 7-4-62 कुहोश्चुः been used in the verses?

5. Where has विधि-लिँङ् been used in the verses?

6. How would you say this in Sanskrit?
“O Lord, with you as my guardian, I shall conquer even death.” Use a (compound) word from the verse for “with you as my guardian” and use the masculine प्रातिपदिकम् “मृत्यु” for “death.”

Easy questions:

1. Which सूत्रम् is used for the नकारादेश: (letter “न्” as a substitute) in the form अरीन्?

2. Where has 7-1-13 ङेर्यः been used in the verses?