Today we will look at the form मोक्ष्यसे 2Ps-लृँट् from श्रीमद्भागवतम् 6.13.6

श्रीशुक उवाच
ऋषयस्तदुपाकर्ण्य महेन्द्रमिदमब्रुवन् । याजयिष्याम भद्रं ते हयमेधेन मा स्म भैः ।। ६-१३-६ ।।
हयमेधेन पुरुषं परमात्मानमीश्वरम् । इष्ट्वा नारायणं देवं मोक्ष्यसेऽपि जगद्वधात् ।। ६-१३-७ ।।

श्रीधर-स्वामि-टीका –
No commentary on these verses.

Gita Press translation – Śrī Śuka continued : On hearing this the sages replied to the mighty Indra as follows :- “We shall get you to propitiate the Lord by means of a horse-sacrifice and all will be well with you. (Pray) do not be afraid. (6) Having worshipped Lord Nārāyaṇa, the Supreme Spirit, the Inner Controller and Ruler of the universe, through a horse-sacrifice you will be absolved even of the sin proceeding from the extermination of the (whole) world.(7)”

मोक्ष्यसे is derived from the धातुः √मुच् (तुदादि-गणः, मुचॢँ मोक्षणे (मोचने), धातु-पाठः # ६. १६६)

The ending ऌकार: is an इत् 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, मध्यम-पुरुषः, एकवचनम्, therefore the प्रत्यय: is “थास्”।

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

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

(4) मुच् + से । By 3-4-80 थासस्से, the थास्-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets “से” as the replacement.

(5) मुच् + स्य + से । 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।

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

(6) मोच् + स्य + से । 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) मोक् + स्य + से । 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) मोक्ष्यसे । 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. Where has मोक्ष्यसे been used in the गीता?

2. In the धातु-पाठ:, in addition to √मुच् how many other monosyllabic verbal roots which end in a चकार: are अनुदात्तोपदेशा:?

3. In the verses, can you spot a form in which the “णिच्” affix has been used? Note: This is a irregular form (आर्ष-प्रयोग:।)

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

5. How would you say this in Sanskrit?
“By what means will I be absolved of all sin?” Use the masculine प्रातिपदिकम् “उपाय” for “means” and the neuter प्रातिपदिकम् “पाप” for “sin.”

6. How would you say this in Sanskrit?
“Reading the Geeta continuously you (masculine) be absolved of all sin.” Use the adjective प्रातिपदिकम् “पठत्” (ends in the affix “शतृँ”) for “reading” and the adverb “सततम्” for “continuously.”

Easy questions:

1. Where has 7-3-109 जसि च been used in the verses?

2. Why doesn’t 7-2-102 त्यदादीनामः apply in the form इदम् (सर्वनाम-प्रातिपदिकम् “इदम्”, नपुंसकलिङ्गे द्वितीया-एकवचनम्) used in the verses?