Today we will look at the form शूरमानी mNs from श्रीमद्-वाल्मीकि-रामायणम् 3.21.17.
मयि ते यद्यनुक्रोशो यदि रक्षःसु तेषु च । रामेण यदि शक्तिस्ते तेजो वास्ति निशाचर ।। ३-२१-१४ ।।
दण्डकारण्यनिलयं जहि राक्षसकण्टकम् । यदि रामममित्रघ्नं न त्वमद्य वधिष्यसि ।। ३-२१-१५ ।।
तव चैवाग्रतः प्राणांस्त्यक्ष्यामि निरपत्रपा । बुद्ध्याहमनुपश्यामि न त्वं रामस्य संयुगे ।। ३-२१-१६ ।।
स्थातुं प्रतिमुखे शक्तः सबलोऽपि महारणे । शूरमानी न शूरस्त्वं मिथ्यारोपितविक्रमः ।। ३-२१-१७ ।।
Gita Press translation – If you have compassion for me and if you have mercy for those ogres, (nay) if you have power or prowess to contend with Rāma, O prowler of the night, make short work of that thorn in the side of the ogres, who has taken up his abode in the Daṇḍaka forest. If, however, you do not kill Rāma, the slayer of his foes, today, I shall give up the ghost, (already) divested as I am of my shame (in the shape of my nose and ears). I vividly see with (the eye of) my intuition that, (even) though followed by your army on the battlefield, you cannot stand in front of Rāma in a major combat. (Even) though you account yourself to be brave, you are not (really) valiant; you have falsely assumed that you are brave. (14-17)
शूरमात्मानं मन्यते = शूरमानी।
“मानिन्” is a कृदन्त-प्रातिपदिकम् (participle form) derived from the verbal root √मन् (मनँ ज्ञाने ४. ७३).
The (compound) प्रातिपदिकम् “शूरमानी” is derived as follows:
(1) शूर + ङस् + मन् + णिनिँ । By 3-2-83 आत्ममाने खश्च – When in composition with a सुबन्तं पदम् (a पदम् which ends in a सुँप् affix), the verbal root √मन् (मनँ ज्ञाने ४. ७३) may take the the affix “खश्” – as well as the affix “णिनिँ” – provided the agent of the verbal root is also its object.
Note: In the सूत्रम् 3-2-83, the term सुपि (which comes as अनुवृत्ति: in to the सूत्रम् 3-2-83 from the सूत्रम् 3-2-78 सुप्यजातौ णिनिस्ताच्छील्ये) ends in the seventh (locative) case. Hence “शूर + ङस्” gets the उपपद-सञ्ज्ञा here by 3-1-92 तत्रोपपदं सप्तमीस्थम्।
Note: The affix “ङस्” is used here as per 2-3-65 कर्तृकर्मणोः कृति – To express the agent or the object (of an action), a nominal stem takes a sixth case affix when the nominal stem is used in conjunction with a term which ends in a कृत् affix. (This is what is called as कृद्योगे षष्ठी)।
(2) शूर + ङस् + मन् + इन् । अनुबन्ध-लोप: by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-7 चुटू and 1-3-9 तस्य लोपः।
(3) शूर + ङस् + मान् + इन् । 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।
We form a compound between “शूर ङस्” (which is the उपपदम्) and “मानिन्” by using the सूत्रम् 2-2-19 उपपदमतिङ् – A सुबन्तम् (term ending in a सुँप् affix) having the designation “उपपद” (in this case “शूर ङस्”) invariably compounds with a syntactically related term (in this case “मानिन्”) as long as the compound does not end in a तिङ् affix.
In the compound, “शूर ङस्” is placed in the prior position as per 2-2-30 उपसर्जनं पूर्वम् – In a compound a term which has the designation “उपसर्जन” should be placed in the prior position. Note: Here “शूर ङस्” is the उपपदम् and hence it gets the उपसर्जन-सञ्ज्ञा by 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – A term denoted by a word (in this case “उपपदम्”) ending in a nominative case in a सूत्रम् (in this case 2-2-19 उपपदमतिङ्) which prescribes a compound gets the designation “उपसर्जन”।
“शूर ङस् + मानिन्” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds gets the name प्रातिपदिकम्।
(4) शूर + मानिन् । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।
= शूरमानिन् ।
The विवक्षा is पुंलिङ्गे, प्रथमा-एकवचनम्।
(5) शूरमानिन् + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।
(6) शूरमानिन् + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।
(7) शूरमानीन् + स् । By 6-4-13 सौ च – The penultimate letter of terms ending in “इन्”, “हन्”, “पूषन्” and “अर्यमन्” is lengthened when the सुँ-प्रत्यय: – which is not सम्बुद्धि: – follows.
(8) शूरमानीन् । By 6-1-68 हल्ङ्याब्भ्यो दीर्घात् सुतिस्यपृक्तं हल्। “शूरमानीन्” gets the पद-सञ्ज्ञा by 1-4-14 सुप्तिङन्तं पदम् with the help of 1-1-62 प्रत्ययलोपे प्रत्ययलक्षणम्।
(9) शूरमानी । By 8-2-7 नलोपः प्रातिपदिकान्तस्य – The ending नकार: of a पदम् is dropped when the पदम् also has the designation प्रातिपदिकम्।
Questions:
1. What would be the final form in this example if the affix “खश्” were to be used (instead of “णिनिँ”)?
2. Commenting on the सूत्रम् 3-2-83 आत्ममाने खश्च (used in step 1) the तत्त्वबोधिनी says – आत्ममाने किम्? दर्शनीयमानी देवदत्तो यज्ञदत्तस्य।
3. Can you spot an affix “ट” in the verses?
4. Where has the वार्तिकम् (under 3-2-5 तुन्दशोकयोः परिमृजापनुदोः) मूलविभुजादिभ्यः कः been used in the verses?
5. How would you say this in Sanskrit?
“You think yourself to be handsome, but you’re not (really) handsome.” Use the प्रातिपदिकम् “दर्शनीय” for “handsome (fit to be seen.)” For this sentence use a similar construction as in the verse.
6. How would you say this in Sanskrit?
“I consider (my) father to be a scholar.” Use षष्ठी विभक्ति: with “father.”
Easy questions:
1. Which सूत्रम् is used for the substitution “पश्य” in अनुपश्यामि?
2. Looking at that form बुद्ध्या (तृतीया-एकवचनम्) how can we tell that the प्रातिपदिकम् “बुद्धि” is feminine?
1. What would be the final form in this example if the affix “खश्” were to be used (instead of “णिनिँ”)?
Answer: The final form in this example if the affix “खश्” were to be used (instead of “णिनिँ”) would be शूरम्मन्यः।
The derivation is as follows:
शूर + ङस् (ref: 2-3-65) + मन् + खश् । By 3-2-83 आत्ममाने खश्च। The affix खश् has the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।
Note: The term सुपि (which comes as अनुवृत्ति: in to the सूत्रम् 3-2-83 from the सूत्रम् 3-2-78 सुप्यजातौ णिनिस्ताच्छील्ये) ends in the seventh (locative) case. Hence “शूर + ङस्” gets the उपपद-सञ्ज्ञा here by 3-1-92 तत्रोपपदं सप्तमीस्थम्।
= शूर ङस् + मन् + अ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।
The affix खश् has the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्। This allows 3-1-69 दिवादिभ्यः श्यन् to apply in the next step.
= शूर ङस् + मन् + श्यन् + अ । By 3-4-67 कर्तरि कृत्, 3-1-69 दिवादिभ्यः श्यन्
= शूर ङस् + मन् + य + अ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।
= शूर ङस् + मन्य । By 6-1-97 अतो गुणे।
Now we form the compound between “शूर ङस् ” (which is the उपपदम्) and “मन्य” using the सूत्रम् 2-2-19 उपपदमतिङ्। Note: Here “शूर ङस्” is the उपपदम् and hence it gets the उपसर्जन-सञ्ज्ञा by 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम्।
In the compound, “शूर ङस्” is placed in the prior position as per 2-2-30 उपसर्जनं पूर्वम्।
“शूर ङस् + मन्य” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।
= शूर + मन्य । By 2-4-71 सुपो धातुप्रातिपदिकयोः।
= शूर मुँम् + मन्य । By 6-3-67 अरुर्द्विषदजन्तस्य मुम्, 1-1-47 मिदचोऽन्त्यात्परः।
= शूरम् + मन्य । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
‘शूरम्’ gets the पद-सञ्ज्ञा by 1-4-14 सुप्तिङन्तं पदम् with the help of 1-1-62 प्रत्ययलोपे प्रत्ययलक्षणम्। This allows 8-3-23 मोऽनुस्वारः to apply in the next step.
= शूरंमन्य । By 8-3-23 मोऽनुस्वारः।
= शूरंमन्य/शूरम्मन्य । By 8-4-59 वा पदान्तस्य।
2. Commenting on the सूत्रम् 3-2-83 आत्ममाने खश्च (used in step 1) the तत्त्वबोधिनी says – आत्ममाने किम्? दर्शनीयमानी देवदत्तो यज्ञदत्तस्य।
Answer:By 3-2-83 आत्ममाने खश्च, both ‘खश्’ and ‘णिनिँ’ can be used to describe one’s opinion of oneself. But only ‘णिनिँ’ can be used (by the सूत्रम् 3-2-82 मनः) to describe one’s opinion of another. The sentence दर्शनीयमानी देवदत्तो यज्ञदत्तस्य means that देवत्तः considers यज्ञदत्तः to be handsome. Since the sentence explicitly talks about one’s opinion of another, ‘खश्’ is not applicable here – only ‘णिनिँ’ applies.
3. Can you spot an affix “ट” in the verses?
Answer: An affix ‘ट’ can be seen in the कृदन्त-प्रातिपदिकम् ‘चर’ used in the form निशाचर (प्रातिपदिकम् ‘निशाचर’, पुंलिङ्गे सम्बुद्धिः)।
The derivation of the (compound) प्रातिपदिकम् “निशाचर” is as shown in the following post – http://avg-sanskrit.org/2012/10/16/निशाचर-mvs/
4. Where has the वार्तिकम् (under 3-2-5 तुन्दशोकयोः परिमृजापनुदोः) मूलविभुजादिभ्यः कः been used in the verses?
Answer: The वार्तिकम् (under 3-2-5 तुन्दशोकयोः परिमृजापनुदोः) मूलविभुजादिभ्यः कः has been used in the derivation of the प्रातिपदिकम् ‘घ्न’ of the form अमित्रघ्नम् (पुंलिङ्गे द्वितीया-एकवचनम्)।
अमित्रं हन्तीति = अमित्रघ्नः।
The derivation of the (compound) प्रातिपदिकम् “अमित्रघ्न” is similar to the derivation of ‘शत्रुघ्न’ as shown in the following post – http://avg-sanskrit.org/2012/10/15/शत्रुघ्नः-mns/
5. How would you say this in Sanskrit?
“You think yourself to be handsome, but you’re not (really) handsome.” Use the प्रातिपदिकम् “दर्शनीय” for “handsome (fit to be seen.)” For this sentence use a similar construction as in the verse.
Answer: दर्शनीयमानी न दर्शनीय: त्वम् = दर्शनीयमानी न दर्शनीयस्त्वम्।
6. How would you say this in Sanskrit?
“I consider (my) father to be a scholar.” Use षष्ठी विभक्ति: with “father.”
Answer: पण्डितमानी अहम् पितु: = पण्डितमान्यहं पितु:।
Easy questions:
1. Which सूत्रम् is used for the substitution “पश्य” in अनुपश्यामि?
Answer: The सूत्रम् 7-3-78 पाघ्राध्मास्थाम्नादाण्दृश्यर्त्तिसर्त्तिशदसदां पिबजिघ्रधमतिष्ठमनयच्छपश्यर्च्छधौशीयसीदाः has been used for the substitution “पश्य” in अनुपश्यामि derived from √दृश् (दृशिँर् प्रेक्षणे #१. ११४३) with the उपसर्ग: ‘अनु’।
The derivation of the form पश्यामि is shown in the answer to easy question 1 in the following comment –
http://avg-sanskrit.org/2012/10/29/परंतपः-mns/#comment-5744
“अनु” is the उपसर्गः (ref. 1-4-59 उपसर्गाः क्रियायोगे, 1-4-80 ते प्राग्धातोः।)
अनु + पश्यामि = अनुपश्यामि।
2. Looking at that form बुद्ध्या (तृतीया-एकवचनम्) how can we tell that the प्रातिपदिकम् “बुद्धि” is feminine?
Answer: Looking at that form बुद्ध्या (तृतीया-एकवचनम्), we can tell that the प्रातिपदिकम् ‘बुद्धि’ is feminine because had ‘बुद्धि’ been masculine or neuter the form would have been बुद्धिना (and not बुद्ध्या) because of the सूत्रम् 7-3-120 आङो नास्त्रियाम् – Following an अङ्गम् having घि-सञ्ज्ञा, the affix “आङ्” is replaced by “ना”, but not in the feminine gender. “आङ्” is an ancient name for the (instrumental singular) affix “टा”।