Home » Example for the day » ध्यातम् nNs

ध्यातम् nNs

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 नष्टचेतनःन्मृत्युं वा मृत्युतुल्यां सुषुप्तिं वा प्राप्नोति यथा तद्वदेनानार्थदृक् 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?


1 Comment

  1. 1. Where has the सूत्रम् 8-2-57 न ध्याख्यापॄमूर्च्छिमदाम् (used in step 2) been used in Chapter Eighteen of the गीता?
    Answer: The सूत्रम् 8-2-57 न ध्याख्यापॄमूर्च्छिमदाम् has been used in the derivation of the प्रातिपदिकम् ‘आख्यात’ in the following verse:
    इति ते ज्ञानमाख्यातं गुह्याद्‌गुह्यतरं मया |
    विमृश्यैतदशेषेण यथेच्छसि तथा कुरु || 18-63||

    The प्रातिपदिकम् ‘आख्यात’ is derived from the verbal root √ख्या (ख्या प्रकथने २. ५५) with the उपसर्ग: ‘आङ्’ (आ) as follows:
    आ ख्या + क्त । By 3-2-102 निष्ठा, 1-1-26 क्तक्तवतू निष्ठा। Note: The affix ‘क्त’ has been used कर्मणि (to denote the object) here as per 3-4-70 तयोरेव कृत्यक्तखलर्थाः।
    = आख्यात । 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:।

    “आख्यात” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।

    2. Commenting on the सूत्रम् 8-2-43 संयोगादेरातो धातोर्यण्वतः (referred to in step 2), the काशिका says – संयोगादेरिति किम्? यातः। Please explain.
    Answer: The प्रातिपदिकम् ‘यात’ is derived from the verbal root √या (या प्रापणे २. ४४) as follows:

    या + क्त । By 3-2-102 निष्ठा, 1-1-26 क्तक्तवतू निष्ठा। Note: The affix ‘क्त’ has been used कर्तरि (to denote the agent) here as per 3-4-72 गत्यर्थाकर्मकश्लिषशीङ्स्थासवसजनरुहजीर्यतिभ्यश्च।
    = यात । 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।

    As per 8-2-43 संयोगादेरातो धातोर्यण्वतः – A नकार: is the replacement in place of a तकार: of a निष्ठा affix (ref. 1-1-26) which immediately follows a verbal root which satisfies all the following conditions –
    (i) the verbal root begins with a संयोग: (conjunct consonant – ref. 1-1-7)
    (ii) the verbal root ends in a आकार:
    (iii) the verbal root contains a यण् letter (‘य्’, ‘व्’, ‘र्’, ‘ल्’)।
    In this example even though conditions (ii) and (iii) are satisfied, the verbal root √या does not begin with a संयोगः। Therefore 8-2-43 cannot apply in this case.

    “यात” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।

    3. Further commenting on the सूत्रम् 8-2-43 संयोगादेरातो धातोर्यण्वतः, the काशिका says – आत इति किम्? च्युतः। Please explain.
    Answer: The प्रातिपदिकम् ‘च्युत’ is derived from the verbal root √च्यु (च्युङ् गतौ १. ११०८) as follows:

    च्यु + क्त । By 3-2-102 निष्ठा, 1-1-26 क्तक्तवतू निष्ठा। Note: The affix ‘क्त’ has been used कर्तरि (to denote the agent) here as per 3-4-72 गत्यर्थाकर्मकश्लिषशीङ्स्थासवसजनरुहजीर्यतिभ्यश्च।
    = च्युत । 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। Also, since the affix ‘क्त’ is a कित्, 1-1-5 क्क्ङिति च stops 7-3-84 सार्वधातुकार्धधातुकयोः।

    As per 8-2-43 संयोगादेरातो धातोर्यण्वतः – A नकार: is the replacement in place of a तकार: of a निष्ठा affix (ref. 1-1-26) which immediately follows a verbal root which satisfies all the following conditions –
    (i) the verbal root begins with a संयोग: (conjunct consonant – ref. 1-1-7)
    (ii) the verbal root ends in a आकार:
    (iii) the verbal root contains a यण् letter (‘य्’, ‘व्’, ‘र्’, ‘ल्’)।
    In this example even though conditions (i) and (iii) are satisfied, the verbal root √च्यु does not end in a आकारः। Therefore 8-2-43 cannot apply in this case.

    “च्युत” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।

    4. Can you spot the affix ‘क’ in the verses?
    Answer: The affix ‘क’ has been used in the derivation of the प्रातिपदिकम् ‘पिण्डस्थ’ used in पिण्डस्थः।

    पिण्डे तिष्ठतीति पिण्डस्थः। The derivation of the प्रातिपदिकम् “पिण्डस्थ” is similar to that of the प्रातिपदिकम् “गजस्थ” shown in the following post –
    http://avg-sanskrit.org/2012/10/12/गजस्थस्य-mgs/

    The विवक्षा is पुंलिङ्गे, प्रथमा-एकवचनम्।
    पिण्डस्थ + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।
    = पिण्डस्थ + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-9 तस्य लोपः।
    = पिण्डस्थ: । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

    5. Where has the सूत्रम् 3-1-110 ऋदुपधाच्चाकॢपिचृतेः been used in the commentary?
    Answer: The सूत्रम् 3-1-110 ऋदुपधाच्चाकॢपिचृतेः has been used in the derivation of the प्रातिपदिकम् ‘दृश्य’ used in दृश्यम्।

    The प्रातिपदिकम् ‘दृश्य’ is derived from the verbal root √दृश् (दृशिँर् प्रेक्षणे १. ११४३) as follows –
    दृश् + क्यप् । By 3-1-110 ऋदुपधाच्चाकॢपिचृतेः – The affix क्यप्‌ may be used following any verbal root which has a ऋकारः as its penultimate letter, barring the two verbal roots √कृप् (कृपूँ सामर्थ्ये १. ८६६) and √चृत् (चृतीँ हिंसाग्रन्थनयोः ६. ४९).
    = दृश् + य । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
    = दृश्य । Note: The affix क्यप् is a कित्। This allows 1-1-5 क्क्ङिति च to prevent 7-3-86 पुगन्तलघूपधस्य च from applying.

    “दृश्य” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।

    6. How would you say this in Sanskrit?
    “I have never thought about this subject.” Paraphrase to passive.
    Answer: मया अयम् विषयः न कदा अपि ध्यातः = मयायं विषयो न कदापि ध्यातः।

    Easy questions:

    1. Can you spot the आदेश: (substitute) ‘असुँङ्’ in the verses?
    Answer: The आदेश: (substitute) ‘असुँङ्’ is seen in the form पुमान् (पुंलिङ्ग-प्रातिपदिकम् ‘पुम्स्’, प्रथमा-एकवचनम्)। ‘असुँङ्’ is prescribed by the सूत्रम् 7-1-89 पुंसोऽसुङ् – When the intention is to add a सर्वनामस्थानम् affix, ‘पुम्स्’ gets the ‘असुँङ्’ replacement.

    Please see the answer to easy question 2 in the following comment for the derivation –
    http://avg-sanskrit.org/2012/09/14/त्याज्यः-mns/#comment-4469

    2. Where has the सूत्रम् 3-1-73 स्वादिभ्यः श्नुः been used in the verses?
    Answer: The सूत्रम् 3-1-73 स्वादिभ्यः श्नुः has been used in the form प्राप्नोति derived from √आप् (स्वादि-गणः, आपॢँ व्याप्तौ, धातु-पाठः # ५. १६).
    Please see the answer to question 1 in the following comment for the derivation of आप्नोति – http://avg-sanskrit.org/2011/10/15/उत्सुनोषि-2as-लँट्/#comment-1448

    “प्र” is the उपसर्गः (ref 1-4-59 उपसर्गाः क्रियायोगे, 1-4-80 ते प्राग्धातोः।)
    प्र + आप्नोति = प्राप्नोति । By 6-1-101 अकः सवर्णे दीर्घः।

Leave a comment

Your email address will not be published.

Recent Posts

November 2012
M T W T F S S
 1234
567891011
12131415161718
19202122232425
2627282930  

Topics