Today we will look at the form भेजिरे 3Ap-लिँट् from श्रीमद्भागवतम् 9.20.31

जित्वा पुरासुरा देवान्ये रसौकांसि भेजिरे । देवस्त्रियो रसां नीताः प्राणिभिः पुनराहरत् ।। ९-२०-३१ ।।
सर्वान्कामान्दुदुहतुः प्रजानां तस्य रोदसी । समास्त्रिणवसाहस्रीर्दिक्षु चक्रमवर्तयत् ।। ९-२०-३२ ।।

श्रीधर-स्वामि-टीका –
पुरा देवान् जित्वा येऽसुरा रसौकांसि रसातलादिस्थानाननि भेजिरे तैः प्राणिभिर्बलिभिर्देवस्त्रियो रसातलं नीताः सतीः पुनराहरदानिन्ये । प्राणिभिरन्यैर्मनुष्यादिभिः सह नीता इति वा । ‘पणिभिः’ इति पाठे पणयोऽसुरास्तैर्नीताः सतीः । यद्वा पणयो दूतास्तैर्दूतान्प्रस्थाप्याहरदित्यर्थः ।। ३१ ।। त्रिणवसाहस्त्रीः समाः सप्तविंशतिसहस्रं वत्सरान् चक्रं सेना आज्ञा वा ।। ३२ ।।

Gita Press translation “He (further) recovered wives of gods that had been carried away to Rasātala (the sixth subterranean region from above) by the demons, who having conquered the gods in the past had occupied (various) parts of Rasātala. (31) (During his reign) heaven as well as the earth yielded to his subjects all the objects of their desire. (In this way) he held sway in all the (four) quarters for thrice nine millenniums.(32)”

भेजिरे is derived from the धातुः √भज् (भ्वादि-गणः, भजँ सेवायाम्, धातु-पाठः #१.११५३)

In the धातु-पाठः, “भजँ” has one इत् letter which is the अकार: following the जकार:। This इत् letter has a स्वरित-स्वर:। Therefore, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, √भज् is उभयपदी। In this verse, it has taken a आत्मनेपद-प्रत्यय:।

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

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

(3) भज् + 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) भज् + 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 1-1-55 अनेकाल्शित्सर्वस्य, the entire affix “झ” is replaced.

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

(6) भज् भज् + 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.

(6) भ भज् + 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.

(7) ब भज् + इरे । By 8-4-54 अभ्यासे चर्च, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the झल्-प्रत्याहारः is substituted by a letter of the चर्-प्रत्याहारः or जश्-प्रत्याहारः। The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।

(8) भेजिरे । By 6-4-122 तॄफलभजत्रपश्च, the अकार: of the four verbal roots √तॄ (तॄ प्लवनतरणयोः १. ११२४), √फल् (ञिफलाँ विशरणे १. ५९४, फलँ निष्पत्तौ १. ६०८), √भज् (भजँ सेवायाम् १. ११५३) and √त्रप् (त्रपूँष् लज्जायाम्) takes एकार: as the substitute and simultaneously there is लोप: (elision) of the अभ्यास:, when the प्रत्यय: following is either a –
(i) लिँट् affix which is कित्, or
(ii) “थल्” (मध्यम-पुरुष-एकवचनम्) affix which has a “इट्”-आगम:।

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, “इरे” is a कित्-प्रत्यय: here. This allows 6-4-122 to apply.

See advanced question.

Questions:

1. Where has 8-4-54 अभ्यासे चर्च (used in step 7) been used in Chapter Fifteen of the गीता?

2. Where else (besides in भेजिरे) has 1-2-5 असंयोगाल्लिट् कित् been used in the verses?

3. Can you spot an augment “अट्” in the verses?

4. Which सूत्रम् is used for the “यण्”-आदेश: (यकार:) in the form आनिन्ये used in the commentary?

5. How would you say this in Sanskrit?
“In Sri Rama’s kingdom, all the people followed (practiced) Dharma.” Use the neuter noun “राज्य” for “kingdom” and √भज् (भ्वादि-गणः, भजँ सेवायाम्, धातु-पाठः #१.११५३) for “to follow (practice.)”

Advanced question:

1. Commenting on the सूत्रम् 6-4-122 तॄफलभजत्रपश्च (used in step 8), the तत्त्वबोधिनी says – तरतेरकारस्य गुणशब्देन भावित्वात्फलभजोर्वैरूप्यसम्पादकादेशादित्वात् त्रपतेस्त्वेकहल्मध्यस्थत्वाभावादप्राप्ते विधिरयम्। Please explain.

Easy questions:

1. Which सूत्रम् is used for the substitution “इयँङ्” in the form देवस्त्रिय: used in the verses?

2. Where has 8-2-62 क्विन्प्रत्ययस्य कुः been used in the verses?

Today we will look at the form विस्मर्यते 3Ps-लँट् from श्रीमद्भागवतम् 4.9.8.

त्वद्दत्तया वयुनयेदमचष्ट विश्वं सुप्तप्रबुद्ध इव नाथ भवत्प्रपन्नः ।
तस्यापवर्ग्यशरणं तव पादमूलं विस्मर्यते कृतविदा कथमार्तबन्धो ।। ४-९-८ ।।
नूनं विमुष्टमतयस्तव मायया ते ये त्वां भवाप्ययविमोक्षणमन्यहेतोः ।
अर्चन्ति कल्पकतरुं कुणपोपभोग्यमिच्छन्ति यत्स्पर्शजं निरयेऽपि नॄणाम् ।। ४-९-९ ।।

श्रीधर-स्वामि-टीका –
अपि च किं वक्तव्यं वह्न्यादयो ज्ञानादिशक्तिधरा न भवन्तीति, यस्माद्ब्रह्मणोऽपि ज्ञानं त्वदधीनमेवेत्याह । त्वद्दत्तया वयुनया ज्ञानेन भवन्तं शरणं प्रपन्नो ब्रह्मा इदं विश्वमचष्टापश्यत् । कथम् । सुप्तः पुरुषः प्रबुद्धः सन्यथा पश्यति तद्वत् । अत आपवर्ग्या मुक्तास्तेषामपि शरणम् । कृतविदा सर्वेन्द्रियजीवनेन त्वत्कृतमुपकारं जानता कथं विस्मर्यते । एवंभूतं त्वामभजन्तः कृतघ्ना इत्यर्थः ।। ८ ।। ये च मादृशाः कामाद्यर्थं भजन्ति तेऽतिमूढा इत्याह – नूनमिति । भवाप्ययौ जन्ममरणे तद्विमोक्षे हेतुं त्वामन्यहेतोः कामाद्यर्थं ये भजन्ति ते नूनं विमुष्टमतयो वञ्चितचित्ताः । यतस्ते कल्पतरुं त्वामर्चन्ति । ततः कुणपतुल्येन देहेनोपभोग्यं सुखमिच्छन्ति । न चेच्छायोग्यं तदित्याह । यत्स्पर्शजं विषयसंबन्धजन्यं सुखं तन्नरकेऽपि भवति ।। ९ ।।

Gita Press translation “Through the vision conferred by You, O Lord, Brahmā (who sought refuge in You) viewed this universe like one who has just woke from sleep. How can the soles of Your feet, the resort of even liberated souls, be forgotten by him who is conscious of Your benevolent acts. O friend of the afflicted? (8) Their mind has surely been beguiled by Your Māyā (deluding potency), who worship You – a veritable wiyielding tree, capable of freeing one from (the bondage of) birth and death – for other purposes and hanker after the pleasures of sense, enjoyable by the body (which is no better than a corpse), and which can be had by living beings even in hell.”

स्मर्यते is a passive form derived from the धातुः √स्मृ (स्मृ चिन्तायाम्, भ्वादि-गणः, धातु-पाठः #१. १०८२)

Since this is a कर्मणि प्रयोग: (passive usage), a आत्मनेपद-प्रत्ययः is used as per 1-3-13 भावकर्मणोः।

The विवक्षा is लँट्, कर्मणि प्रयोगः, प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्यय: is “त”।

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

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

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

(4) स्मृ + 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) स्मृ + यक् + ते । By 3-1-67 सार्वधातुके यक्, the यक्-प्रत्ययः follows a धातुः when a सार्वधातुक-प्रत्ययः follows denoting the action of the verb (भावे) or the object of the verb (कर्मणि)। यक् gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(6) स्मृ + य + ते । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) स्मर्यते । By 7-4-29 गुणोऽर्तिसंयोगाद्योः, the verbal root √ऋ (ऋ गतिप्रापणयोः १. १०८६, ऋ गतौ ३. १७) as well as any verbal root which ends in a ऋकार: and begins with a संयोग: (conjunct consonant) takes a गुण: substitute when followed by either the affix यक् or a लिँङ् affix which has the आर्धधातुक-सञ्ज्ञा and begins with a यकार:। Note: As per 1-1-52 अलोऽन्त्यस्य, only the ending ऋकार: of the verbal root takes the गुण: substitute. By 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a “रँ” (“र्”, “ल्”) letter.
See question 2.

“वि” is the उपसर्गः (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
वि + स्मर्यते = विस्मर्यते ।

Questions:

1. Where has 3-1-67 सार्वधातुके यक् (used in step 5 of the example) been used in the first ten verses of Chapter Eighteen of the गीता?

2. In the absence of 7-4-29 गुणोऽर्तिसंयोगाद्योः, which सूत्रम् would have applied in step 7?

3. Commenting on the सूत्रम् 7-4-29 गुणोऽर्तिसंयोगाद्योः, the काशिका says – श इत्यसम्भवात् निवृत्तम्। Please explain.

4. Where has 8-2-29 स्कोः संयोगाद्योरन्ते च been used in the verses?

5. From which verbal root is the form इच्छन्ति used in the verses derived?

6. How would you say this in Sanskrit?
“I forget your name.” Paraphrase to “Your name is forgotten by me.”

Easy questions:

1. Where has 6-4-137 न संयोगाद्वमन्तात्‌ been used in the commentary?

2. What would be an alternate form for the word नॄणाम् used in the verses?

Today we will look at the form उत्स्रक्ष्ये 1As-लृँट् from श्रीमद्भागवतम् 10.66.8.

उवाच दूतं भगवान्परिहासकथामनु । उत्स्रक्ष्ये मूढ चिह्नानि यैस्त्वमेवं विकत्थसे ।। १०-६६-८ ।।
मुखं तदपिधायाज्ञ कङ्कगृध्रवटैर्वृतः । शयिष्यसे हतस्तत्र भविता शरणं शुनाम् ।। १०-६६-९ ।।

श्रीधर-स्वामि-टीका –
हे मूढ, उत्स्रक्ष्ये त्वयि प्रक्षेप्स्यामि । यैः सह त्वमेवं विकत्थसे तेष्वपीत्यर्थः । यद्वा यैः कृत्रिमैः सुदर्शनादिभिस्त्वमेवं श्लाघसे तान्युत्स्रक्ष्ये त्याजयिष्यामीत्यर्थः ।। ८ ।। मां शरणमेहीत्यस्योत्तरम् – मुखमिति । वटाः कङ्कादिवत्पक्षिविशेषा: । तत्र तदा शुनां शरणमाश्रयो भवितासि ।। ९ ।।

Gita Press translation “When their jokes were over, the Lord replied through the messenger (as follows): ‘O foolish one, I shall (no doubt) discharge My (discus and other) insignia on you and (all) those associates of yours, encouraged by whom you brag in this manner. (8) O fool, hiding those lips (with which you are bragging) and you will (then) lie down dead on the ground, surrounded by buzzards, vultures and other (carnivorous) birds, and (instead of giving shelter to Me,) you will serve as subsistence for dogs.'”

स्रक्ष्ये is derived from the धातुः √सृज् (दिवादि-गणः, सृजँ विसर्गे, धातु-पाठः # ४. ७५).
Note: There is also a धातुः √सृज् (तुदादि-गणः, सृजँ विसर्गे, धातु-पाठः # ६. १५०)। But it is परस्मैपदी and hence cannot be used in this example.

The ending vowel (अकार:) of “सृजँ” gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः। This vowel has a अनुदात्त-स्वर:। Thus by 1-3-12 अनुदात्तङित आत्मनेपदम्, √सृज् (दिवादि-गणः, सृजँ विसर्गे, धातु-पाठः # ४. ७५) takes आत्मनेपद-प्रत्ययाः। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So √सृज् (दिवादि-गणः, सृजँ विसर्गे, धातु-पाठः # ४. ७५) can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

(1) सृज् + लृँट् । 3-3-13 लृट् शेषे च – With or without the presence of a क्रियार्था क्रिया (an action meant or intended for another action), the affix लृँट् is prescribed after a धातुः when used in the sense of future.

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

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

(4) सृज् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) सृज् + 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) सृज् + स्य + ए । 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.

Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ stops the “इट्”-आगम: (for the प्रत्यय: “स्य”) which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।

(7) सृ अम् ज् + स्य + ए । By 6-1-58 सृजिदृशोर्झल्यमकिति, when followed by a अकित् (does not have ककार: as a इत्) affix which begins with a झल् letter, the verbal root √सृज् (सृजँ विसर्गे ४. ७५, ६. १५०) as well as √दृश् (दृशिँर् प्रेक्षणे १. ११४३) gets the augment अम्। As per 1-1-47 मिदचोऽन्त्यात्परः, the augment अम् joins after the last vowel (ऋकार:) of the अङ्गम् “सृज्”।
See question 2.

(8) सृ अ ज् + स्य + ए । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(9) स्र ज् + स्य + ए । By 6-1-77 इको यणचि।

(10) स्र ज् स्ये । By 6-1-97 अतो गुणे।

(11) स्र ष् स्ये । By 8-2-36 व्रश्च-भ्रस्ज-सृज-मृज-यज-राज-भ्राजच्छशां षः, the seven verbal roots listed (“व्रश्च्”, “भ्रस्ज्”, “सृज्”, “मृज्”, “यज्”, “राज्”, “भ्राज्”) and terms ending in a छकारः or शकारः get षकारः as a replacement, when they are at the end of a पदम् or are followed by a झल् letter.

(12) स्र क् स्ये । By 8-2-41 षढोः कः सि, a षकारः or a ढकारः is replaced by a ककार: if followed by a सकारः।

(13) स्रक्ष्ये । By 8-3-59 आदेशप्रत्यययो:, the letter “स्” is replaced by the cerebral “ष्” when preceded either by a letter of the इण्-प्रत्याहार: or a letter of the क-वर्ग: (“क्”, “ख्”, “ग्”, “घ्”, “ङ्”)। This substitution only takes place if the “स्” is an आदेश: (substitute) or part of a प्रत्यय: (affix.)

“उद्” is the उपसर्गः (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
उद् + स्रक्ष्ये = उत्स्रक्ष्ये । By 8-4-55 खरि च।

Questions:

1. Among the two verbal roots √सृज् (दिवादि-गणः, सृजँ विसर्गे, धातु-पाठः # ४. ७५) and √सृज् (तुदादि-गणः, सृजँ विसर्गे, धातु-पाठः # ६. १५०), which one has been used in the गीता in a तिङन्तं पदम्?

2. Can you recall another सूत्रम् (besides 6-1-58 सृजिदृशोर्झल्यमकिति) which prescribes an augment अम्?

3. Among the monosyllabic verbal roots when end in a ईकार: in the धातु-पाठ:, only two do not a have a अनुदात्त-स्वर: on their ईकार:। One of them has been used in the verses. Which one is it?

4. Can you spot a “णिच्” affix in the commentary?

5. Where has लोँट् been used in the commentary?

6. How would you say this in Sanskrit?
“I will never give up the study of grammar.” Use the same धातु:/उपसर्ग: as in the post for “to give up.” Use the neuter noun “अध्ययन” for “study.”

Easy questions:

1. Which सूत्रम् is used for the सम्प्रसारणम् in the form शुनाम् used in the commentary?

2. Where has 7-3-103 बहुवचने झल्येत्‌ been used in the commentary?

Today we will look at the form दुदुहुः 3Ap-लिँट् from श्रीमद्भागवतम् 4.18.13

इति प्रियं हितं वाक्यं भुव आदाय भूपतिः । वत्सं कृत्वा मनुं पाणावदुहत्सकलौषधीः ।। ४-१८-१२ ।।
तथा परे च सर्वत्र सारमाददते बुधाः । ततोऽन्ये च यथाकामं दुदुहुः पृथुभाविताम् ।। ४-१८-१३ ।।

श्रीधर-स्वामि-टीका –
मनुं स्वायंभुवम् । ओषधीर्व्रीह्यादीः ।। १२ ।। प्रसङ्गादर्थान्तरमाह – तथेति । यथा पृथुरेवं सर्वत्र वाक्ये परेऽपि सारमाददते । प्रस्तुतमनुवर्तयति । ततोऽन्ये च ऋष्यादयः पञ्चदश दुदुहुः । पृथुना भावितां वशीकृताम् ।। १३ ।।

Gita Press translation “Accepting this agreeable and wholesome advice of goddess Earth, the Emperor made a calf of Swāyambhuva Manu and drew from her in his own hands all species of herbs and annual plants. (12) Likewise all other wise and intelligent persons too take the essence of everything and so after Pṛthu others also drew from Earth, as a cow tamed by him, the objects sought after by them. (13)”

दुदुहुः is derived from the धातुः √दुह् (दुहँ प्रपूरणे, अदादि-गणः, धातु-पाठः #२. ४)

In the धातु-पाठः, √दुह् has one इत् letter which is the अकार: following the हकार:। This इत् letter has a स्वरित-स्वर:। Therefore, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, √दुह् is उभयपदी।
In this verse, it has taken a परस्मैपद-प्रत्यय:।
See question 2.

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

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

(3) दुह् + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झि” 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 “झि” gets the आर्धधातुक-सञ्ज्ञा। This prevents 3-1-68 कर्तरि शप्‌ (which requires a सार्वधातुक-प्रत्यय: to follow) from applying.

(4) दुह् + उस् । 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.
1-3-4 न विभक्तौ तुस्माः prevents the ending सकार: of “उस्” from getting the इत्-सञ्ज्ञा।

(5) दुह् दुह् + उस् । 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) दु दुह् + उस् । 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.

Note: “उस्” 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: (conjunct consonant) prior to the affix. Hence 1-1-5 ग्क्ङिति च prevents 7-3-86 पुगन्‍तलघूपधस्‍य च from applying.

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

Questions:

1. The substitution “उस्” (in place of “झि”) by 3-4-82 परस्मैपदानां णलतुसुस्थलथुसणल्वमाः used in step 4 of the example is used in only one word in the गीता। Which one is it?

2. What would have been the final form in this example if आत्मनेपदम् were to be used?

3. The form अदुहत् used in the verses is a (irregular) लुँङ् form derived from √दुह् (दुहँ प्रपूरणे २. ४). The विवक्षा is कर्तरि प्रयोग:, प्रथम-पुरुष:, एकवचनम्। What would be the corresponding form (परस्मैपदम्) if लँङ् were to be used (instead of लुँङ्)?

4. Where has 7-1-4 अदभ्यस्तात्‌ been used in the commentary?

5. Can you spot a “णिच्” affix in the commentary?

6. How would you say this in Sanskrit?
“Take the essence of what I say.” Use √वद् (वदँ व्यक्तायां वाचि १. ११६४) for “to say” and use a धातु:/उपसर्ग: combination from the commentary for “to take.” Use a word from the verse for “essence.” Use the appropriate forms of the pronouns “यद्” and “तद्”।

Easy questions:

1. Where has 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियङुवङौ been used in the verses?

2. In the verses, can you spot two words in which the “शी”-आदेश: has been used?

Today we will look at the form अध्यापयामास 3As-लिँट् from श्रीमद्भागवतम् 1.7.9

स संहितां भागवतीं कृत्वानुक्रम्य चात्मजम् । शुकमध्यापयामास निवृत्तिनिरतं मुनिः ।। १-७-८ ।।
शौनक उवाच
स वै निवृत्तिनिरतः सर्वत्रोपेक्षको मुनिः । कस्य वा बृहतीमेतामात्मारामः समभ्यसत् ।। १-७-९ ।।

श्रीधर-स्वामि-टीका –
अनुक्रम्य शोधयित्वा ।। ८ ।। कस्य वा हेतोः । बृहतीं वितताम् ।। ९ ।।

Gita Press translation – Having produced and revised the Bhāgavata-Saṁhitā, the sage (Vedavyāsa) taught it to his son Śuka, who loved to live in retirement.(8) Śaunaka said : “The sage Śuka is a lover of quietism and, indifferent to everything (belonging to this world), he delights only in his Self. What was his motive, then, in mastering this voluminous work? “

अध्यापयामास is s causative form derived from the धातुः √इ (इङ् अध्ययने – नित्यमधिपूर्वः २. ४१)
See question 2.

The विवक्षा is लिँट्, कर्तरि प्रयोग: (हेतुमति), प्रथम-पुरुषः, एकवचनम्।

The ending ङकार: of “इङ्” is an इत् as per 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः। Note: This धातु: is always preceded by the उपसर्ग: “अधि”।

अधि इ + णिच् । By 3-1-26 हेतुमति च – The affix “णिच्” is used after a root, when the operation of a causer – such as the operation of directing – is to be expressed. “णिच्” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।
= अधि इ + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= अधि ऐ + इ । 7-2-115 अचो ञ्णिति, a vowel ending अङ्गम् gets a वृद्धिः substitute, when followed by a प्रत्ययः that has ञकारः or a णकारः as an indicatory letter.
= अधि आ + इ । By 6-1-48 क्रीङ्जीनां णौ, when the “णि”-प्रत्यय: follows, there is a substitution of आकार: in the place of the एच् letter of the following verbal roots – (डुक्रीञ् द्रव्यविनिमये ९. १) ‘to buy’, (इङ् अध्ययने – नित्यमधिपूर्वः २. ४१) ‘to study’ and (जि जये १. ६४२) ‘to conquer.’
= अधि आ पुक् + इ । By 7-3-36 अर्त्तिह्रीव्लीरीक्नूयीक्ष्माय्यातां पुङ्णौ, the augment पुक् is added to the roots √ऋ (ऋ गतिप्रापणयोः १. १०८६, ऋ गतौ ३. १७), √ह्री (ह्री लज्जायाम् ३. ३), √व्ली (व्ली वरणे ९. ३७), √री (रीङ् श्रवणे ४. ३३, री गतिरेषणयोः ९. ३५), √क्नूय् (क्नूयीँ शब्द उन्दने च १. ५५८), √क्ष्माय् (क्ष्मायीँ विधूनने १. ५५९) and to a root ending in a आकार: when the causative affix “णि” follows. As per 1-1-46 आद्यन्तौ टकितौ, the “पुक्”-आगम: joins at the end of the अङ्गम् “आ”।
= अधि आप् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः। Note: The उकार: in “पुक्” is उच्चारणार्थ: (for pronunciation only.)
= अधि आपि

“आपि” gets the धातु-सञ्ज्ञा by 3-1-32 सनाद्यन्ता धातवः।

As per 1-3-74 णिचश्च, a verbal root that ends in the णिच्-प्रत्ययः is उभयपदी। Here it has taken a परस्मैपद-प्रत्ययः।
See advanced question 1.

(1) अधि आपि + 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) अधि आपि + आम् + लिँट् । By वार्त्तिकम् (under 3-1-35) कास्यनेकाच आम् वक्तव्यो लिँटि, when लिँट् follows, the affix आम् is prescribed after the धातु: √कास् (कासृँ शब्दकुत्सायाम् १. ७१०) as also after any धातु: that is अनेकाच् (has more than one vowel.)

(3) अधि आपय् + आम् + लिँट् । By 6-4-55 अयामन्ताल्वाय्येत्न्विष्णुषु, the affix “णि” is substituted by “अय्” when followed by any one of the following affixes – “आम्”, “अन्त”, “आलु”, “आय्य”, “इत्नु” or “इष्णु”।

(4) अधि आपयाम् । By 2-4-81 आमः, an affix which follows the affix “आम्” takes the लुक् elision. Now “आपयाम्” gets the प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च with the help of 1-1-62 प्रत्ययलोपे प्रत्ययलक्षणम्।
Note: लिँट् has the कृत्-सञ्ज्ञा by 3-1-93 कृदतिङ्।

(5) अधि आपयाम् + सुँ । By 4-1-2 स्वौजसमौट्छष्टा…..।

(6) अधि आपयाम् । By 2-4-81 आमः, an affix which follows the affix “आम्” takes the लुक् elision.

(7) अधि आपयाम् + अस् + लिँट् । By 3-1-40 कृञ् चानुप्रयुज्यते लिटि, following a term ending in the affix “आम्”, one of the following is annexed:
i. √कृ (डुकृञ् करणे ८. १०) followed by लिँट्
ii. √भू (भू सत्तायाम् १. १) followed by लिँट् or
iii. √अस् (असँ भुवि २. ६०) followed by लिँट्

Note: In this सूत्रम्, “कृञ्” is a प्रत्याहार: formed starting from “कृ” in 5-4-50 and ending with “ञ्” in 5-4-58.

(8) अधि आपयाम् + अस् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

The ending अकार: (which is a इत् by 1-3-2 उपदेशेऽजनुनासिक इत्) of (असँ भुवि २. ६०) has a उदात्त-स्वर:। Hence as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, √अस् takes परस्मैपद-प्रत्यया: in कर्तरि प्रयोग:। The विवक्षा is प्रथम-पुरुषः, एकवचनम्, hence the प्रत्ययः is तिप्।

(9) अधि आपयाम् + अस् + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” 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 “तिप्” gets the आर्धधातुक-सञ्ज्ञा। This prevents 3-1-68 कर्तरि शप्‌ (which requires a सार्वधातुक-प्रत्यय: to follow) from applying.

(10) अधि आपयाम् + अस् + णल् । 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.

(11) अधि आपयाम् + अस् + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(12) अधि आपयाम् + अस् अस् + अ । 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.

Note: As per 1-1-59 द्विर्वचनेऽचि, we apply 6-1-8 लिटि धातोरनभ्यासस्य before applying 7-2-116 अत उपधायाः।

(13) अधि आपयाम् + आस् अस् + अ । By 7-4-70 अत आदेः, a beginning अकारः of a अभ्यास: (reduplicate) takes the दीर्घादेश: (आकार:) when लिँट् follows.

(14) अधि आपयाम् + आ अस् + अ । 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.

(15) अधि आपयाम् + आ आस् + अ । By 7-2-116 अत उपधायाः , a penultimate (उपधा) अकार: of a अङ्गम् gets वृद्धिः as the substitute when followed by a प्रत्ययः which is a ञित् or a णित्।

(16) अधि आपयामास । By 6-1-101 अकः सवर्णे दीर्घः ।

(17) अध्यापयामास । By 6-1-77 इको यणचि।

Questions:

1. Where has √इ (इङ् अध्ययने – नित्यमधिपूर्वः २. ४१) been used in a तिङन्तं पदम् in Chapter Eighteen of the गीता?

2. In the अदादि-गण:, there are three verbal roots of the form “इ”। One of them is √इ (इङ् अध्ययने – नित्यमधिपूर्वः २. ४१) used in this example. Which are the other two?

3. The form समभ्यसत् used in the verses is a आर्ष-प्रयोगः (irregular form) derived from √अस् (असुँ क्षेपणे ४. १०६) with the उपसर्गौ “सम्” and “अभि”। The विवक्षा is लुँङ्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्। What would be the form if the विवक्षा were लँङ् (instead of लुँङ्)?

4. How would you say this in Sanskrit?
“I study grammar only in the evening.” Use the अव्ययम् “सायम्” for “in the evening.”

Advanced question:

1. Can you try to find a सूत्रम् in 1-3 (the third quarter of the first chapter) of the अष्टाध्यायी, by which only परस्मैपदम् could be used in this example? (Hint: पाणिनि: specifically mentions the verbal root √इ (इङ् अध्ययने – नित्यमधिपूर्वः २. ४१) in this सूत्रम्।)

2. In this example, what would be the final form if it were non-causative (no “णिच्”)? To answer this question you will need to use the following सूत्रम् (which we have not studied in the class) – 2-4-49 गाङ्‌ लिटि । वृत्ति: इङो गाङ् स्याल्लिटि – When the intention is to use the affix लिँट्, √इ (इङ् अध्ययने – नित्यमधिपूर्वः २. ४१) takes the substitute “गाङ्”।

Easy questions:

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

2. Can you spot a सुँ-लोप: (elision of the affix “सुँ”) in the verses?

Please Note: By popular demand, going forward the posts will be published only on weekdays.

Today we will look at the form भोक्ष्यते 3Ps-लृँट् from श्रीमद्भागवतम् 4.28.31.

एकैकस्याभवत्तेषां राजन्नर्बुदमर्बुदम् । भोक्ष्यते यद्वंशधरैर्मही मन्वन्तरं परम् ।। ४-२८-३१ ।।
अगस्त्यः प्राग्दुहितरमुपयेमे धृतव्रताम् । यस्यां दृढच्युतो जात इध्मवाहात्मजो मुनिः ।। ४-२८-३२ ।।

श्रीधर-स्वामि-टीका –
अर्बुदमिति । श्रवणादीनां प्रत्येकमनेके प्रकारा अभवन्नित्यर्थः । तदुक्तम् – ‘भक्तियोगो बहुविधो मार्गैर्भामिनि भाव्यते’ इति । येषां वंशधरैर्यतः प्रवृत्तैः संप्रदायभेदैः कृत्स्ना मही मन्वन्तरं ततः परं च भोक्ष्यते विद्याकामकर्मभ्योऽपि रक्षिष्यते ।। ३१ ।। अगस्त्यः अगानि निष्क्रियाणि गात्राणि स्त्यायति संघातयतीत्यगस्त्यो मनः । स प्राक्प्रथमजातां दुहितरं कृष्णसेवारुचिमुपयेमे, तस्य मनः कृष्णे दृढां रतिं बबन्धेत्यर्थः । धृतानि शमदमादीनि व्रतानि यया तां रतिम् । दृढेभ्यः सत्यलोकादिभोगेभ्योऽपि च्युतस्तद्रहितः, कृष्णरताविहामुत्रभोगविरागो जात इत्यर्थः । स एवोपशमात्मकत्वान्मुनि: । कथंभूतः । इध्मवाह आत्मजो यस्य सः । ‘तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्’ इत्यादिश्रुतिप्रसिद्धा समिद्वहनोपलक्षिता गुरूपसत्तिर्वैराग्यादभूदित्यर्थः । नह्यविरक्तस्य गुरूपसत्तिः संभवति । कथापक्षे यथाश्रुतमेव ।। ३२ ।।

Gita Press translation “A hundred million sons were born to each one of these latter, by whose descendants the earth will be ruled over for a whole Manvantara and (even) beyond it.(31) Agatsya married the first-born daughter (of Malayadhwaja), constant in virtue; of her was born the sage Dṛḍhacyuta, who (in his turn) had a son, Idhmavāha by name.”

भोक्ष्यते is derived from the धातुः √भुज् (रुधादि-गणः, भुजँ पालनाभ्यवहारयोः, धातु-पाठः # ७. १७) Note: Among the two meanings of √भुज् listed in the धातुपाठ: – namely पालने (to rule/to protect) and अभ्यवहारे (to eat/to enjoy) – the latter is much more common. But in the present example, √भुज् has been used in the former sense (पालने)।

Since this is a कर्मणि प्रयोग: (passive usage), a आत्मनेपद-प्रत्ययः is used as per 1-3-13 भावकर्मणोः।
Note: The सूत्रम् 1-3-66 भुजोऽनवने (The root √भुज् (भुजँ पालनाभ्यवहारयोः # ७. १७), takes आत्मनेपद-प्रत्यया: except when used in the sense of protecting) has application only in the active voice. In the passive voice 1-3-13 भावकर्मणोः always applies.

The विवक्षा is लृँट्, कर्मणि प्रयोगः, प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्यय: is “त”।

(1) भुज् + लृँट् । 3-3-13 लृट् शेषे च – With or without the presence of a क्रियार्था क्रिया (an action meant or intended for another action), the affix लृँट् is prescribed after a धातुः when used in the sense of future.

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

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

(4) भुज् + 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) भुज् + स्य + ते । 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. “स्य” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।

√भुज् is अनुदात्तोपदेश: and hence 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ blocks 7-2-35 आर्धधातुकस्येड् वलादेः। See question 2.

(6) भोज् + स्य + ते । By 7-3-86 पुगन्तलघूपधस्य च, when a अङ्गम् is followed by a सार्वधातुक-प्रत्ययः or an आर्धधातुक-प्रत्ययः, then its इक्-letter takes गुण-आदेशः in the following two cases:
i) The अङ्गम् ends in a पुक्-आगमः।
or
ii) The penultimate letter of the अङ्गम् has the लघु-सञ्ज्ञा।

(7) भोग् + स्य + ते । By 8-2-30 चोः कुः, the consonants of the च-वर्ग: (च्, छ्, ज्, झ्, ञ्) respectively get the consonants of the क-वर्ग: (क्, ख्, ग्, घ्, ङ्) as a replacement when they occur at the end of a पदम् or when they are followed by a झल् letter.

(8) भोग् + ष्यते । By 8-3-59 आदेशप्रत्यययो:, the letter “स्” is replaced by the cerebral “ष्” when preceded either by a letter of the इण्-प्रत्याहार: or a letter of the क-वर्ग: (“क्”, “ख्”, “ग्”, “घ्”, “ङ्”)। This substitution only takes place if the “स्” is an आदेश: (substitute) or part of a प्रत्यय: (affix.)

(9) भोक्ष्यते । By 8-4-55 खरि च, a झल् letter is replaced by a चर् letter when a खर् letter follows.

Questions:

1. In Chapter Two of the गीता, where has √भुज् (रुधादि-गणः, भुजँ पालनाभ्यवहारयोः, धातु-पाठः # ७. १७) been used with लृँट् (as in this example)?

2. Among the monosyllabic verbal roots which end in a जकार:, which others (besides √भुज्) are अनुदात्तोपदेशा: in the धातुपाठ:?

3. Where has 6-4-120 अत एकहल्मध्येऽनादेशादेर्लिटि been used in the verses?

4. In the commentary can you spot a word wherein the affix णिच् has taken लोप:?

5. Which सूत्रम् is used for the तकारादेश: in the form संघातयति (seen in the commentary)?

6. How would you say this in Sanskrit?
“By whom will the Veda be protected?” Use a word from the commentary for “will be protected.”

Easy questions:

1. Where has 8-3-32 ङमो ह्रस्वादचि ङमुण्नित्यम् been used in the verses? Where has it been used in the commentary?

2. In the verses, can you spot a प्रातिपदिकम् in which the feminine affix ङीप् has been prohibited?

Please Note: By popular demand, going forward the posts will be published only on weekdays.

Today we will look at the form भूयासुः 3Ap-आशीर्लिँङ् from श्रीमद्भागवतम् 6.4.44.

प्रीतोऽहं ते प्रजानाथ यत्तेऽस्योद्बृंहणं तपः । ममैष कामो भूतानां यद्भूयासुर्विभूतयः ।। ६-४-४४ ।।
ब्रह्मा भवो भवन्तश्च मनवो विबुधेश्वराः । विभूतयो मम ह्येता भूतानां भूतिहेतवः ।। ६-४-४५ ।।

श्रीधर-स्वामि-टीका –
यद्यतस्ते तपोऽस्य विश्वस्योद्बृंहणं वृद्धिकरमतस्तेऽहं प्रीतः । मत्तपसो लोकसमृद्ध्यर्थत्वे त्वत्प्रीतेः किं कारणं तत्राह – ममेति । भूतानां विभूतयः समृद्धयो भूयासुरिति यदेष एव मम कामः । अतो मत्कामपूरणादेवाहं प्रीतोऽस्मीत्यर्थः ।। ४४ ।। भूतिविस्तारप्रयत्नश्च तवोचित एवेत्याह – ब्रह्मेति । भवन्तः प्रजापतयः भूतेरुद्भवस्य हेतवः ।। ४५ ।।

Translation “I am pleased with you, O lord of created beings, inasmuch as your asceticism is conducive to the growth of this creation; (for) it is My wish (too) that all created beings should be prosperous.(44) Brahmā (the creator), Lord Śiva (the source of the universe), yourselves (the lord of created beings), the Manus (the progenitors of mankind, presiding over different Manvantaras or periods covering seventy-one and odd revolution of the four Yugas), and the chief of the gods (the guardians of the spheres, Indra and others) – indeed these are My glorious manifestation making for the prosperity of (all) created beings.(45)”

भूयासुः is derived from the धातुः √भू (भू सत्तायाम्, भ्वादि-गणः, धातु-पाठः #१. १).

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

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

(1) भू + लिँङ् (आशिषि) । 3-3-173 आशिषि लिङ्लोटौ, the affixes लिँङ् and लोँट् occur after a verbal root when used in the sense of benediction.

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

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

(4) भू + जुस् । By 3-4-108 झेर्जुस्, the affix “झि” of लिङ् is replaced by “जुस्”।

(5) भू + उस् । अनुबन्ध-लोपः by 1-3-7 चुटू, 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of “जुस्” from getting the इत्-सञ्ज्ञा।

(6) भू + यासुट् उस् । By 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च, the परस्मैपदम् affixes of लिँङ् get यासुट् as an augment, and this augment is उदात्तः and a ङित्। 1-1-46 आद्यन्तौ टकितौ places यासुट् at the beginning of the प्रत्यय:।

(7) भू + यास् उस् । The उकार: in यासुट् is for pronunciation only (उच्चारणार्थम्)। The टकार: is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

Note: As per 3-4-116 लिङाशिषि, the affix “यास् उस्” has the आर्धधातुक-सञ्ज्ञा here. Hence 3-1-68 कर्तरि शप्‌ and 7-2-79 लिङः सलोपोऽनन्त्यस्य do not apply.

By 3-4-104 किदाशिषि, the augment यासुट् (prescribed by 3-4-103) shall be considered to be a कित् (as having ककार: as a इत्) when it joins a लिँङ् affix used in the sense of benediction. Hence the प्रत्यय: “यास् उस्” (which contains the augment यासुट्) is a कित् here. This enables 1-1-5 ग्क्ङिति च to prevent 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

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

Questions:

1. Where has 3-4-108 झेर्जुस् (used in step 4 of the example) been used in Chapter One of the गीता?

2. 3-4-108 झेर्जुस् (used in step 4 of the example) is a अपवाद: for which सूत्रम्?

3. What would have been the final form in this example if instead of लिँङ्, लोँट् were to be used आशिषि?

4. The word आह used in the commentary is derived from which verbal root?

5. In the commentary, can you spot a word in which the affix शप् has taken the लुक् elision?

6. How would you say this in Sanskrit?
“May (I wish) all my sons become endowed with knowledge.” Use the adjective प्रातिपदिकम् “ज्ञानिन्” for “endowed with knowledge.”

Easy questions:

1. In the verses, can you spot three words in which 7-3-109 जसि च has been used?

2. In the verses, can you spot a word in which नकार-लोप: (elision of the letter “न्”) has taken place?

Today we will look at the form गमिष्यते 3Ps-लृँट् from श्रीमद्वाल्मीकि-रामायणम् 7.20.21.

समुद्रममृतार्थं वै मथिष्यामि रसातलम् । अथाब्रवीद्दशग्रीवं नारदो भगवानृषिः ।। ७-२०-२० ।।
क्व खल्विदानीं मार्गेण त्वयेहान्येन गमिष्यते । अयं खलु सुदुर्गम्यः प्रेतराज्ञः पुरं प्रति ।। ७-२०-२१ ।।
मार्गो गच्छति दुर्धर्षो यमस्यामित्रकर्शन । स तु शारदमेघाभं मुक्त्वा हासं दशाननः ।। ७-२०-२२ ।।
उवाच कृतमित्येव वचनं चेदमब्रवीत् ।

Gita Press translation “‘I will churn up the ocean, which is the seat of nectar, for nectar.’ The revered Sage Nārada then said to Daśagrīva :- ‘Where, then, are you proceeding to along a different path? Indeed, this path which is extremely difficult to tread, leads to the city of Yama (the king of the departed), O scourge of your foes, who are so difficult to assail.’ Uttering a laugh resembling the rumbling of an autumnal cloud, the notorious Rāvaṇa (the ten-headed monster) said :- ‘It is as good as accomplished!’ and added the following -”

Note: Even though गमिष्यते is in the passive voice, the translation is in the active voice in order to sound proper in the English language.

गमिष्यते is derived from the धातुः √गम् (गमॢँ गतौ १. ११३७)।

The ऌकार: in “गमॢँ” gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोपः by 1-3-9 तस्य लोपः।

Since this is a कर्मणि प्रयोग: (passive usage), a आत्मनेपद-प्रत्ययः is used as per 1-3-13 भावकर्मणोः।

The विवक्षा is लृँट्, कर्मणि प्रयोगः, प्रथम-पुरुषः, एकवचनम्।

(1) गम् + लृँट् । 3-3-13 लृट् शेषे च – With or without the presence of a क्रियार्था क्रिया (an action meant or intended for another action), the affix लृँट् is prescribed after a धातुः when used in the sense of future.

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

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

(4) गम् + 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) गम् + स्य + ते । 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. “स्य” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।

(6) गम् + इट् स्य + ते । See question 2.

(7) गम् + इस्यते । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) गमिष्यते । By 8-3-59 आदेशप्रत्यययो:, the letter “स्” is replaced by the cerebral “ष्” when preceded either by a letter of the इण्-प्रत्याहार: or a letter of the क-वर्ग: (“क्”, “ख्”, “ग्”, “घ्”, “ङ्”)। This substitution only takes place if the “स्” is an आदेश: (substitute) or part of a प्रत्यय: (affix.)

Questions:

1. In Chapter Five of the गीता, where has √गम् (गमॢँ गतौ १. ११३७) been used in a तिङन्तं पदम् in a कर्मणि प्रयोग: (as in this example)?

2. Is the augment “इट्” justifiable in this example?

3. Which सूत्रम् is used for the छकारादेश: in the form गच्छति?

4. Where has 6-1-17 लिट्यभ्यासस्योभयेषाम् been used in the verses?

5. In the verses, can you spot a पदम् which contains two augments?

6. How would you say this in Sanskrit?
“I will go to the temple tomorrow.” Paraphrase to the passive – “The temple will be gone to by me tomorrow.”

Easy questions:

1. Where has 6-4-134 अल्लोपोऽनः been used in the verses?

2. Which प्रातिपदिकम् in used in the form अयम्?

Please Note: By popular demand, going forward the posts will be published only on weekdays.

Today we will look at the form योक्ष्यते 3Ps-लृँट् from श्रीमद्वाल्मीकि-रामायणम् 6.4.5.

सीतां हृत्वा तु तद् यातु क्वासौ यास्यति जीवितः । सीता श्रुत्वाभियानं मे आशामेष्यति जीविते । जीवितान्तेऽमृतं स्पृष्ट्वा पीत्वामृतमिवातुरः ।। ६-४-४ ।।
उत्तराफल्गुनी ह्यद्य श्वस्तु हस्तेन योक्ष्यते । अभिप्रयाम सुग्रीव सर्वानीकसमावृताः ।। ६-४-५ ।।
निमित्तानि च पश्यामि यानि प्रादुर्भवन्ति वै । निहत्य रावणं सीतामानयिष्यामि जानकीम् ।। ६-४-६ ।।

Gita Press translation “Let that ogre for his part return (to his abode) after abducting Sītā; but he cannot escape alive. Hearing (from the mouth of Siddhas and others) of my march (to Laṅkā), Sītā (too) will regain her (lost) hope of survival, even as an ailing man would on touching an immortalizing herb or quaffing the drink of immortality at the close of his life.(4) The constellation of Uttarāphālgunī is actually in the ascendant today, while tomorrow the moon will be in conjunction with the constellation Hasta. Let us (therefore) march (this very day), accompanied by all the troops, O Sugrīva!(5) From the omens which actually appear on my person and which I behold I conclude that, killing Rāvaṇa, I shall bring back Sītā, Janaka’s daughter.(6)”

योक्ष्यते is derived from the धातुः √युज् (रुधादि-गणः, युजिँर् योगे, धातु-पाठः # ७. ७)

By the वार्तिकम् – इर इत्सञ्ज्ञा वाच्या, “इर्” of “युजिँर्” gets the इत्-सञ्ज्ञा and takes लोपः by 1-3-9 तस्य लोपः।

Since this is a कर्मणि प्रयोग: (passive usage), a आत्मनेपद-प्रत्ययः is used as per 1-3-13 भावकर्मणोः।

The विवक्षा is लृँट्, कर्मणि प्रयोगः, प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्यय: is “त”।

(1) युज् + लृँट् । 3-3-13 लृट् शेषे च – With or without the presence of a क्रियार्था क्रिया (an action meant or intended for another action), the affix लृँट् is prescribed after a धातुः when used in the sense of future.

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

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

(4) युज् + 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) युज् + स्य + ते । 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. “स्य” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।

√युज् is अनुदात्तोपदेश: and hence 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ blocks 7-2-35 आर्धधातुकस्येड् वलादेः।

(6) योज् + स्य + ते । By 7-3-86 पुगन्तलघूपधस्य च, when a अङ्गम् is followed by a सार्वधातुक-प्रत्ययः or an आर्धधातुक-प्रत्ययः, then its इक्-letter takes गुण-आदेशः in the following two cases:
i) The अङ्गम् ends in a “पुक्”-आगमः।
or
ii) The penultimate letter of the अङ्गम् has the लघु-सञ्ज्ञा।

(7) योग् + स्य + ते । By 8-2-30 चोः कुः, the consonants of the च-वर्ग: (“च्”, “छ्”, “ज्”, “झ्”, “ञ्”) get the consonants of the क-वर्ग: (“क्”, “ख्”, “ग्”, “घ्”, “ङ्”) as a replacement when they occur at the end of a पदम् or when they are followed by a झल् letter.

(8) योग् + ष्यते । By 8-3-59 आदेशप्रत्यययो:, the letter “स्” is replaced by the cerebral “ष्” when preceded either by a letter of the इण्-प्रत्याहार: or a letter of the क-वर्ग: (“क्”, “ख्”, “ग्”, “घ्”, “ङ्”)। This substitution only takes place if the “स्” is an आदेश: (substitute) or part of a प्रत्यय: (affix.)

(9) योक्ष्यते । By 8-4-55 खरि च, a झल् letter is replaced by a चर् letter when a खर् letter follows.

Questions:

1. In Chapter 18 of the गीता where has √युज् (रुधादि-गणः, युजिँर् योगे, धातु-पाठः # ७. ७) been used with लृँट् (as in this example)?

2. Which सूत्रम् is used for the पश्यादेश: in the form पश्यामि?

3. Which verbal root is used in the form एष्यति?

4. Why is the word आनयिष्यामि seen in the verses a आर्ष-प्रयोग: (archaic/irregular form)?

5. Where has 3-4-85 लोटो लङ्वत्‌ been used?

6. How would you say this in Sanskrit?
“This affix will be joined by a इट् augment.”

Easy questions:

1. Which अव्ययम् used in the verses has been translated to “today.” Which one has been translated to “tomorrow”?

2. Which सूत्रम् is used to get जानकी + अम् = जानकीम् (स्त्रीलिङ्ग-प्रातिपदिकम् “जानकी”, द्वितीया-एकवचनम्)?

Please Note: By popular demand, going forward the posts will be published only on weekdays.

Today we will look at the form भूयासम् 1As-आशीर्लिँङ् from श्रीमद्भागवतम् 10.51.53.

करोति कर्माणि तपःसुनिष्ठितो निवृत्तभोगस्तदपेक्षया ददत् ।
पुनश्च भूयासमहं स्वराडिति प्रवृद्धतर्षो न सुखाय कल्पते ।। १०-५१-५३ ।।
भवापवर्गो भ्रमतो यदा भवेज्जनस्य तर्ह्यच्युत सत्समागमः ।
सत्सङ्गमो यर्हि तदैव सद्गतौ परावरेशे त्वयि जायते मतिः ।। १०-५१-५४ ।।

Note: Instead of भूयासम्, some texts have भूयेयम् (which is a आर्ष-प्रयोग:)।

श्रीधर-स्वामि-टीका –
किंच तत्रातितृष्णाकुलस्य न भोगक्षणः कश्चिदस्तीत्याह – करोतीति । तपस्यधःशयनब्रह्मचर्यादौ सुनिष्ठितः । पुनश्च स्वराडिन्द्रः स्यामिति । यद्वा जन्मान्तरेष्वेवमेव चक्रवर्ती स्यामिति ।। ५३ ।।
तदेवमष्टभिः श्लोकैरीशबहिर्मुखानां संसारं प्रपञ्च्य भक्त्या तन्निवृत्तिक्रममाह – भवापवर्ग इति । भो अच्युत, भ्रमतः संसरतो जनस्य यदा त्वदनुग्रहेण भवस्य बन्धस्यापवर्गोऽन्तो भवेत्प्राप्तकालः स्यात्तदा सतां सङ्गमो भवेत् । यदा च सत्सङ्गमो भवेत्तदा सर्वसङ्गनिवृत्त्या कार्यकारणानियन्तरि त्वयि भक्तिर्भवति ततो मुच्यत इत्यर्थः ।। ५४ ।।

Translation “Devoted heart and soul to austerities with all enjoyments ceased, and making gifts in the hope of (securing) such enjoyments (hereafter), he performs (virtuous) actions (in his present life) longing ‘may I be born again as Indra (or as a universal monarch even in the life to come).’ He (however) whose thirst (for enjoyment) is (thus) fully developed is never able to enjoy (any) happiness (whatsoever).(53) When the end of (the cycle of) birth and death in the case of a soul undergoing transmigration is in sight, then (alone) his meeting with some saints takes place, O immortal Lord! (And) when there is fellowship with a saint, then alone is engendered (a feeling of) devotion to You, the Refuge of saints and the Ruler of the high and the low.”

भूयासम् is derived from the धातुः √भू (भू सत्तायाम्, भ्वादि-गणः, धातु-पाठः #१. १).

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

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

(1) भू + लिँङ् (आशिषि) । 3-3-173 आशिषि लिङ्लोटौ, the affixes लिँङ् and लोँट् occur after a verbal root when used in the sense of benediction.

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

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

(4) भू + अम् । By 3-4-101 तस्थस्थमिपां तांतंतामः, the तिङ्-प्रत्ययाः “तस्”, “थस्”, “थ” and “मिप्” of a लकारः which is a ङित्, are replaced by “ताम्”, “तम्”, “त” and “अम्” respectively. 1-3-4 न विभक्तौ तुस्माः prevents the ending मकार: of “अम्” from getting the इत्-सञ्ज्ञा।

(5) भू + यासुट् अम् । By 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च, the परस्मैपदम् affixes of लिँङ् get यासुट् as an augment, and this augment is उदात्तः and a ङित्। 1-1-46 आद्यन्तौ टकितौ places यासुट् at the beginning of the प्रत्यय:।

(6) भूयासम् । The उकार: in यासुट् is for pronunciation only (उच्चारणार्थम्)। The टकार: is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

Note: As per 3-4-116 लिङाशिषि, the affix “यास्त्” has the आर्धधातुक-सञ्ज्ञा here. Hence 3-1-68 कर्तरि शप्‌ and 7-2-79 लिङः सलोपोऽनन्त्यस्य do not apply.

By 3-4-104 किदाशिषि, the augment यासुट् (prescribed by 3-4-103) shall be considered to be a कित् (as having ककार: as a इत्) when it joins a लिँङ् affix used in the sense of benediction. Hence the प्रत्यय: “यासम्” (which contains the augment यासुट्) is a कित् here. This enables 1-1-5 ग्क्ङिति च to prevent 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

Questions:

1. लिँङ् (आशिषि) has been used in only one word in the गीता। Which one is it?

2. Can you spot a “उ”-प्रत्यय: in the verses?

3. Which सूत्रम् is used for the अकारलोप: in the form स्यात् used in the commentary?

4. Where has 3-4-79 टित आत्मनेपदानां टेरे been used in the commentary?

5. The word जायते used in the verses is derived from which धातु:?

6. How would you say this in Sanskrit?
“May (I wish) I become proficient in grammar.” Use the adjective प्रातिपदिकम् “कुशल” for “proficient.”

Easy questions:

1. What would be an alternate form for the word अष्टभि: used in the commentary?

2. Can you spot a “शि”-आदेश: in the verses?