Today we will look at the form वक्ष्यन्ति 3Ap-लृँट् from श्रीमद्वाल्मीकि-रामायणम् 1.9.17.
ते तु राज्ञो वचः श्रुत्वा व्यथिता विनताननाः । न गच्छेम ऋषेर्भीता अनुनेष्यन्ति तं नृपम् ।। १-९-१६ ।।
वक्ष्यन्ति चिन्तयित्वा ते तस्योपायांश्च तान्क्षमान् । आनेष्यामो वयं विप्रं न च दोषो भविष्यति ।। १-९-१७ ।।
एवमङ्गाधिपेनैव गणिकाभिरृषेः सुतः । आनीतोऽवर्षयद्देवः शान्ता चास्मै प्रदीयते ।। १-९-१८ ।।
Gita Press translation “They will, however, be distressed to hear the king’s command, and with drooping faces submit (as follows):- ‘We are not prepared to go, afraid (as we are) of the Ṛṣi (Vibhāṇḍaka, Ṛṣyaśṛṅga’s father, who was sure to curse those who would try to lure away the young hermit from his father’s presence)’ and will (try to) pacify the king (in order to avert his displeasure at their disobedience by assuring him that they would think out some other means of luring away the hermit and submit their proposals in that connection later).(16) (Duly) deliberating on the feasible methods of luring away Ṛṣyaśṛṅga (from his father’s hermitage), they will suggest them (to the king) and say, ‘We shall (try to) fetch the (youthful) Brāhmaṇa (to your capital) and (we shall do so in such a way that) no blame will attach to us.'(17) In this way (according to the suggestion of the family priest and the minister of King Romapāda) the Ṛṣi’s son (Ṛṣyaśṛṅga) will be caused by Romapāda (the ruler of Aṅga territory) to be brought (to his own capital) through courtesans, when the rain-god will cause clouds to send down rain and Śāntā (Daśaratha’s daughter adopted by Romapāda) will be given (in marriage) to Ṛṣyaśṛṅga.”
वक्ष्यन्ति is derived from the धातुः √वच् (वचँ परिभाषणे २. ५८).
See questions 2 and 3.
In the धातु-पाठः, “वचँ” has one इत् letter (by 1-3-2 उपदेशेऽजनुनासिक इत्) which is the अकार: following the चकार:। This इत् letter has a उदात्त-स्वर:। Thus √वच् 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: √वच् 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 √वच् can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।
The विवक्षा here is लृँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, बहुवचनम्।
(1) वच् + 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.
(3) वच् + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झि” as the substitute for the लकारः।
(4) वच् + स्य + झि । 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.
(5) वच् + स्य + अन्ति । By 7-1-3 झोऽन्तः – “अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।
(6) वच्स्यन्ति । By 6-1-97 अतो गुणे, in the place of the letter “अ” which is not at the end of a पदम्, and the following गुण: letter, there is single substitute of the latter (the गुण: letter).
(7) वक्स्यन्ति । 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) वक्ष्यन्ति । 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.)
1. In the first verse of which chapter of the गीता has √वच् (वचँ परिभाषणे २. ५८) been used with लृँट्?
2. वक्ष्यन्ति can also be derived from another धातु: from the अदादि-गण:। Which one is it?
3. वक्ष्यन्ति can also be derived from yet another धातु: (not from the अदादि-गण:)। Which one is it? (Hint: In this case 8-2-41 षढोः कः सि will need to be used.)
4. Where has 6-4-66 घुमास्थागापाजहातिसां हलि been used in the verses?
5. Can you spot a “यासुट्”-आगम: in the verses?
6. How would you say this in Sanskrit?
“Who will possibly tell me the answer to this question?” Use the अव्ययम् “नु” for “possibly.”
1. Where has 7-3-111 घेर्ङिति been used in the last verse?
2. Which सूत्रम् is used for the “स्मै”-आदेश: in the form अस्मै (प्रातिपदिकम् “इदम्”, पुंलिङ्गे चतुर्थी-एकवचनम्)?