Today we will look at the form श्रूयात् 3As-आशीर्लिँङ् from श्रीमद्भागवतम् 10.90.50.

जयति जननिवासो देवकीजन्मवादो यदुवरपर्षत्स्वैर्दोर्भिरस्यन्नधर्मम् ।
स्थिरचरवृजिनघ्नः सुस्मितश्रीमुखेन व्रजपुरवनितानां वर्धयन्कामदेवम् ।। १०-९०-४८ ।।
इत्थं परस्य निजवर्त्मरिरक्षयाऽऽत्तलीलातनोस्तदनुरूपविडम्बनानि ।
कर्माणि कर्मकषणानि यदूत्तमस्य श्रूयादमुष्य पदयोरनुवृत्तिमिच्छन् ।। १०-९०-४९ ।।

श्रीधर-स्वामि-टीका –
यत एवंभूतः श्रीकृष्णस्ततः स एव सर्वोत्तम इत्याह – जयतीति । जनानां जीवानां यो निवास आश्रयस्तेषु वा निवसत्यन्तर्यामितया तथा स कृष्णो जयति, देवक्यां जन्मेति वादमात्रं यस्य सः । वस्तुतोऽजन्मा । यदुवराः पर्षत्सभासेवकरूपा यस्य । इच्छामात्रेण निरसनसमर्थोऽपि क्रीडार्थं दोर्भिरधर्ममस्यन् क्षिपन् स्थिरचरवृजिनघ्नोऽधिकारिविशेषानपेक्षमेव वृन्दावनगततरुतृणलतादीनां संसारदुःखहन्ता । तथा विलासवैदग्ध्यानपेक्षं व्रजवनितानां पुरवनितानां च सुस्मितेन शोभनहास्ययुतेन श्रीमता मुखेनैव कामदेवं वर्धयन् । कामश्चासौ दीव्यति विजिगीषति संसारमिति देवस्तम् । भोगद्वारा मोक्षप्रदमित्यर्थः ।। ४८ ।। तत्तत्कार्यविशेषैः स्वीकृतमत्स्यकूर्मादिनानामूर्तेर्विशेषतो यदूत्तमस्य सतः परस्य तदनुरूपानुकारीणि कर्मकषणानि कर्माणि चरितानि श्रूयात्, शृणुयादित्यर्थः ।। ४९ ।।

Gita Press translation “Bhagavān Śrī Kṛṣṇa is the (sole) asylum of (all) beings. (He is constantly present everywhere, and yet) they say He manifested Himself from the womb of Devakī. The Yadava heroes (always) waited on Him (with joined palms). By (the strength of) His arms He put down (all) unrighteousness. (By His very nature, O king,) the Lord wipes out the sufferings of all mobile and immobile creatures. By His charming countenance full of winning smiles He kindled love into the hearts of (the women) of Vraja as well as of the towns, He is the one conqueror of the whole world. (Victory to Him and Him alone!) (48) (Parīkṣit!) the Supreme Person (who is beyond the realm of Parīkṣit) sportively assumed a (transcendental) Form with intent to vindicate the path of virtue chalked out by Himself, and enacted (many wonderful) sports appropriate to that Form. Everyone of His acts is capable of cutting asunder the bonds of Karma (of those who contemplate on it). He who seeks to gain the previlege of serving the (lotus) feet of Bhagavān Śrī Kṛṣṇa, the crown-jewel of Yadus, should (make it a point to) listen to the stories of His sports.(49)”

श्रूयात् is derived from the धातुः √श्रु (भ्वादि-गणः, श्रु श्रवणे, धातु-पाठः #१. १०९२)

In the धातु-पाठः, the √श्रु 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, √श्रु takes परस्मैपद-प्रत्यया: by default in कर्तरि प्रयोग:। As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √श्रु can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

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

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

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

(5) श्रु + त् । By 3-4-100 इतश्‍च, the ending इकारः of a परस्मैपद-प्रत्ययः which came in the place of a ङित्-लकारः is elided.

(6) श्रु + यासुट् त् । 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) श्रु + यास् त् । 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: “यास् त्” (which contains the augment यासुट्) is a कित् here. This enables 1-1-5 ग्क्ङिति च to prevent 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

See question 3.

(8) श्रू + यास् त् । By 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः, the ending vowel of an अङ्गम् is elongated when followed by a प्रत्ययः which begins with a यकार:, as long as the प्रत्यय: neither has the कृत्-सञ्ज्ञा nor the सार्वधातुक-सञ्ज्ञा।

(9) श्रूयात् । By 8-2-29 स्कोः संयोगाद्योरन्ते च, the सकारः or ककारः at the beginning of a conjunct takes लोपः when the conjunct is at the end of a पदम् or followed by a झल् letter.

Questions:

1. What would have been the final form in this example if विधिलिँङ् were to used (instead of आशीर्लिङ्)? (This form has been used in the commentary.)

2. Where has this form (answer to question 1) been used in the गीता?

3. Which सूत्रम् could have been used after step 7 of the example? (It won’t change the final form.)

4. In the word जयति (seen in the first verse), which गण-विकरण: has been used?
i. शप्
ii. श्यन्

5. Where has 8-2-77 हलि च been used in the commentary?

6. How would you say this in Sanskrit?
“May (I wish) I hear only that which is good.” Use the adjective प्रातिपदिकम् “भद्र” for “good.” Use the pronouns “यद्” and “तद्”।

Easy questions:

1. In the verses, can you spot a प्रातिपदिकम् which ends in a सकार:?

2. Where has 8-2-80 अदसोऽसेर्दादु दो मः been used in the verses?