Today we will look at the form ध्यातम् nNs from श्रीमद्भागवतम् 11.28.4.

तैजसे निद्रयापन्ने पिण्डस्थो नष्टचेतनः । मायां प्राप्नोति मृत्युं वा तद्वन्नानार्थदृक्पुमान् ।। ११-२८-३ ।।
किं भद्रं किमभद्रं वा द्वैतस्यावस्तुनः कियत् । वाचोदितं तदनृतं मनसा ध्यातमेव च ।। ११-२८-४ ।।

भ्रंशमेव दृष्टान्ततो दर्शयति – तैजसे राजसाहंकारकार्ये इन्द्रियगणे निद्रया आपन्नेऽभिभूते सति पिण्डस्थो जीवः केवलं मनोमात्रेण मायां स्वप्नरूपां प्राप्नोति, ततो मनसि लीने सति नष्टचेतनः सन्मृत्युं वा मृत्युतुल्यां सुषुप्तिं वा प्राप्नोति यथा तद्वदेव नानार्थदृक् द्वैताभिनिवेशी विक्षेपं लयं च प्राप्नोति। यथा प्राज्ञसंपर्काद्विश्वस्य भोगक्षयलक्षणो भ्रंश एवमनात्मसंपर्कादात्मनोऽपि स्वरूपभ्रंश इति भावः ।। ३ ।। द्वैतासत्यतया स्तुतिनिन्दयोर्निर्विषयत्वं प्रपञ्चयति सार्धैः षड्भिः – किं भद्रमिति । अवस्तुनो द्वैतस्य मध्ये किं भद्रं किं वाऽभद्रं कियद्भद्रं कियद्वाऽभद्रमित्यर्थः । अवस्तुत्वमेवाह – वाचेति बाह्येन्द्रियोपलक्षणम् । वाचा उदितमुक्तं चक्षुरादिभिश्च यद् दृश्यं तदनृतमिति ।। ४ ।।

Gita Press translation – On the senses (evolved form the Rājasika ego) being overpowered with sleep the soul imprisoned in the body enters the realm of Māyā (illusion in the shape of the dream state in the event of the mind continuing to function) and having lost its consciousness (of the body and its surroundings later on when the mind too becomes torpid) reaches the state of deep sleep (which has been likened to death). So does the man perceiving many things (instead of the one real substance) experience distraction on coming in contact with the pleasures of sense and later on finds himself sunk into the depths of ignorance (3). In the midst of duality, which is unreal (the question does not arise) what is good (praiseworthy) and what is evil (depreciable) and to what extent a (particular) thing is good or bad; (for) whatever is expressed through word (i.e., whatever is grasped through the senses) as well as whatever is contemplated with the mind is false (4).

The प्रातिपदिकम् “ध्यात” derived from the verbal root √ध्यै (ध्यै चिन्तायाम् १. १०५६).

(1) ध्या + क्त । By 6-1-45 आदेच उपदेशेऽशिति – The ending एच् (“ए”, “ओ”, “ऐ”, “औ”) letter of a धातु: in the धातु-पाठ: is replaced by a आकार:, but not in the context where a शकार: which is a इत् follows. By 3-2-102 निष्ठा – The affix “निष्ठा” (ref.1-1-26 क्तक्तवतू निष्ठा) may be used following a verbal root when denoting an action in the past tense. Note: The affix ‘क्त’ has been used कर्मणि (to denote the object) here as per 3-4-70 तयोरेव कृत्यक्तखलर्थाः – The affixes having the designation “कृत्य”, the affix “क्त” and the affixes that have the sense of “खल्” (ref: 3-3-126) are only used to denote the action (भावः) or the object (कर्म)।

(2) ध्या + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ prevents the affix ‘त’ from taking the augment ‘इट्’ which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।

Note: 8-2-43 संयोगादेरातो धातोर्यण्वतः is stopped by 8-2-57 न ध्याख्यापॄमूर्च्छिमदाम् – When following the verbal root √ध्यै (ध्यै चिन्तायाम् १. १०५६) or √ख्या (ख्या प्रकथने २. ५५) or √पॄ (पॄ पालनपूरणयोः ३. ४) or √मूर्च्छ् (मूर्च्छाँ मोहनसमुच्छ्राययोः १. २४०) or √मद् (मदीँ हर्षे ४. १०५), the तकार: of a निष्ठा affix (ref. 1-1-26) is not replaced by a नकार:।

“ध्यात” 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।

The विवक्षा is नपुंसकलिङ्गे, प्रथमा-एकवचनम्।

(3) ध्यात + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(4) ध्यात + अम् । By 7-1-24 अतोऽम् – The affixes “सुँ” and “अम्” that follow a neuter अङ्गम् ending in the short vowel “अ” take “अम्” as their replacement. 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of “अम्” from getting इत्-सञ्ज्ञा ।

(5) ध्यातम् । By 6-1-107 अमि पूर्वः – In place of a preceding अक् letter and the following vowel (अच्) belonging to the affix “अम्” there is a single substitute of that preceding अक् letter.

Questions:

1. Where has the सूत्रम् 8-2-57 न ध्याख्यापॄमूर्च्छिमदाम् (used in step 2) been used in Chapter Eighteen of the गीता?

2. Commenting on the सूत्रम् 8-2-43 संयोगादेरातो धातोर्यण्वतः (referred to in step 2), the काशिका says – संयोगादेरिति किम्? यातः। Please explain.

3. Further commenting on the सूत्रम् 8-2-43 संयोगादेरातो धातोर्यण्वतः, the काशिका says – आत इति किम्? च्युतः। Please explain.

4. Can you spot the affix ‘क’ in the verses?

5. Where has the सूत्रम् 3-1-110 ऋदुपधाच्चाकॢपिचृतेः been used in the commentary?

6. How would you say this in Sanskrit?
“I have never thought about this subject.” Paraphrase to passive.

Easy questions:

1. Can you spot the आदेश: (substitute) ‘असुँङ्’ in the verses?

2. Where has the सूत्रम् 3-1-73 स्वादिभ्यः श्नुः been used in the verses?