Today we will look at the form लीनेषु nLp from श्रीमद्भागवतम् 3.27.14.
एवं त्रिवृदहङ्कारो भूतेन्द्रियमनोमयैः । स्वाभासैर्लक्षितोऽनेन सदाभासेन सत्यदृक् ।। ३-२७-१३ ।।
भूतसूक्ष्मेन्द्रियमनोबुद्ध्यादिष्विह निद्रया । लीनेष्वसति यस्तत्र विनिद्रो निरहङ्क्रियः ।। ३-२७-१४ ।।
श्रीधर-स्वामि-टीका –
एवं भूतेन्द्रियमनोमयैः देहेन्द्रियमनोभिरवच्छिन्नैः स्वाभासैरात्मप्रतिबिम्बैस्त्रिवृत्त्रिगुणोऽहंकारः सतो ब्रह्मण आभासो यस्मिंस्तेन रूपेण लक्षितः । अहंकारस्थाभासं विना विषयाभासानुत्पत्तेः । अनेन चाहंकारेण सदाभासवता सत्यदृक् परमार्थज्ञप्तिरूप आत्मा लक्षित इत्यर्थः ।। १३ ।। इदानीं सुषुप्तिसाक्षित्वेन शुद्धात्मप्रतिपत्तिमनुभवतो दर्शयति त्रिभिः । भूतादिष्वसत्यसत्तुल्येऽव्याकृते निद्रया लीनेषु सत्सु यस्तत्र तदा विनिद्रो निरहंक्रियस्तमात्मानं प्रतिपद्यत इति तृतीयेनान्वयः ।। १४ ।।
Gita Press transaltion – Even so the threefold (Sāttvika, Rājasika and Tāmasika) ego (which reflects the Spirit) is revealed through its reflections on the body, the Indriyas and the mind and through the ego, which contains a reflection of the Spirit, is seen God, who is possessed of true wisdom, is absolutely free from egotism and keeps awake even when the subtle elements (in the shape of sound etc.), the Indriyas, the mind and the intellect etc., get merged in the Unmanifest (Primordial Matter) on account of sleep (during the state of deep slumber) (13-14).
The प्रातिपदिकम् “लीन” is derived from the verbal root √ली (ली श्लेषणे ९. ३६).
(1) ली + क्त । 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 कर्तरि (to denote the agent) here as per 3-4-72 गत्यर्थाकर्मकश्लिषशीङ्स्थासवसजनरुहजीर्यतिभ्यश्च – When following one of the verbal roots listed below, the affix “क्त” may be used in the active voice (कर्तरि) as well as in the passive voice (भावकर्मणो:) –
(i) any verbal root used in the sense of motion (गत्यर्थ:)
(ii) any verbal root used intransitively (अकर्मक:)
(iii) the verbal roots √श्लिष् (श्लिषँ आलिङ्गने ४. ८३), √शी (शीङ् स्वप्ने २. २६), √स्था (ष्ठा गतिनिवृत्तौ १. १०७७), √आस् (आसँ उपवेशने २. ११), √वस् (वसँ निवासे १. ११६०), √जन् (जनीँ प्रादुर्भावे ४. ४४), √रुह् (रुहँ बीजजन्मनि प्रादुर्भावे च १. ९९५) and √जॄ (जॄष् वयोहानौ ४. २५)।
Note: The verbal roots listed in (iii) are intransitive. But when used with a उपसर्ग: they may become transitive. In that case they would not be covered by (ii). This is the reason for listing them separately in (iii).
(2) ली + 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। The affix ‘क्त’ is a कित् (has the letter ‘क्’ as a इत्)। Hence 1-1-5 क्क्ङिति च prevents 7-3-84 सार्वधातुकार्धधातुकयोः from applying.
(3) ली + न । By 8-2-44 ल्वादिभ्यः – A नकार: is the replacement in place of a तकार: of a निष्ठा affix (ref. 1-1-26) which immediately follows any one of the 21 verbal roots (listed in order in the धातु-पाठ:) from √लू (लूञ् छेदने ९. १६) onwards.
See question 2.
“लीन” 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 get the name प्रातिपदिकम्।
The विवक्षा is नपुंसकलिङ्गे, सप्तमी-बहुवचनम्।
(4) लीन + सुप् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।
(5) लीन + सु । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।
(6) लीने + सु । By 7-3-103 बहुवचने झल्येत् – The ending “अ” of a अङ्गम् changes to “ए” when followed by a plural सुँप् affix beginning with a झल् letter.
(7) लीनेषु । By 8-3-59 आदेशप्रत्यययोः ।
Questions:
1. Where has the प्रातिपदिकम् ‘लीन’ been used (as part of a compound) in the गीता?
2. Commenting on the सूत्रम् 8-2-44 ल्वादिभ्यः (used in step 3), the तत्त्वबोधिनी says – क्र्यादिषु प्वादयो द्वाविंशतिः पठ्यन्ते, तत्र पूञं विहाय ल्वादयो ज्ञेयाः। Please explain.
3. Which सूत्रम् is used for the नकारादेश: in the प्रातिपदिकम् ‘छिन्न’ used (as part of the compound अवच्छिन्नैः) in the commentary?
4. Which कृत्-प्रत्यय: is used to form the compound ‘अहंकारस्थ’ used (as part of the compound ‘अहंकारस्थाभास’) in the commentary?
5. How would you say this in Sanskrit?
“Look at the moon concealed among the clouds.”
6. How would you say this in Sanskrit?
“Rāvaṇa cut off Jaṭāyu’s (two) wings.” Use the प्रातिपदिकम् ‘जटायुस्’ for Jaṭāyu. Use √लू (लूञ् छेदने ९. १६) for ‘to cut off.’ Use the affix ‘क्तवतुँ’।
Easy questions:
1. Can you spot the affix ‘श्यन्’ in the commentary?
2. Where has the सूत्रम् 7-2-112 अनाप्यकः been used in the verses?
1. Where has the प्रातिपदिकम् ‘लीन’ been used (as part of a compound) in the गीता?
Answer: The प्रातिपदिकम् ‘लीन’ has been used (as part of a compound) in the form प्रलीनः in the following verse –
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते |
तथा प्रलीनस्तमसि मूढयोनिषु जायते || 14-15||
2. Commenting on the सूत्रम् 8-2-44 ल्वादिभ्यः (used in step 3), the तत्त्वबोधिनी says – क्र्यादिषु प्वादयो द्वाविंशतिः पठ्यन्ते, तत्र पूञं विहाय ल्वादयो ज्ञेयाः। Please explain.
Answer: The 24 verbal roots प्वादय: (starting from √पू (पूञ् पवने ९. १४) in the धातु-पाठ:) are referred to in the सूत्रम् 7-3-80 प्वादीनां ह्रस्वः। √लू (लूञ् छेदने ९. १६) is the second verbal root in the list of प्वादय:। If we remove the first verbal root √पू (पूञ् पवने ९. १४) from the list of प्वादय: we get the list of ल्वादय: mentioned in the सूत्रम् 8-2-44 ल्वादिभ्यः (used in step 3). But then we should have 23 (= 24-1) verbal roots in the list of ल्वादय: and not 21. The reason for this discrepancy is that two of the verbal roots √झॄ and √धॄ are not found in some editions of the धातु-पाठ:। If we include these two then the प्वादय: list has 24 verbal roots and the ल्वादय: list has 23 (= 24-1). If we don’t include them then the प्वादय: list has 22 verbal roots and the ल्वादय: list has 21 (= 22-1). This explains the comment in the तत्त्वबोधिनी – क्र्यादिषु प्वादयो द्वाविंशतिः पठ्यन्ते, तत्र पूञं विहाय ल्वादयो ज्ञेयाः।
3. Which सूत्रम् is used for the नकारादेश: in the प्रातिपदिकम् ‘छिन्न’ used (as part of the compound अवच्छिन्नैः) in the commentary?
Answer: The नकारादेश: in the प्रातिपदिकम् ‘छिन्न’ is by 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः – A नकार: is the replacement in place of a तकार: of a निष्ठा affix (ref. 1-1-26) which immediately follows a रेफ: or a दकार: and also in place of a दकार: which immediately precedes a निष्ठा affix.
Please see the following post for the derivation of the प्रातिपदिकम् ‘छिन्न’ –
http://avg-sanskrit.org/2012/11/23/छिन्नम्-mas/
4. Which कृत्-प्रत्यय: is used to form the compound ‘अहंकारस्थ’ used (as part of the compound ‘अहंकारस्थाभास’) in the commentary?
Answer: The कृत्-प्रत्यय: ‘क’ has been used in the derivation of the प्रातिपदिकम् ‘अहंकारस्थ’।
अहंकारे तिष्ठतीति अहंकारस्थः। The derivation of the प्रातिपदिकम् “अहंकारस्थ” is similar to that of the प्रातिपदिकम् “गजस्थ” shown in the following post –
http://avg-sanskrit.org/2012/10/12/गजस्थस्य-mgs/
5. How would you say this in Sanskrit?
“Look at the moon concealed among the clouds.”
Answer: जलदेषु/मेघेषु लीनम् चन्द्रम्/इन्दुम् पश्य = जलदेषु/मेघेषु लीनं चन्द्रं पश्य। – अथवा – जलदेषु/मेघेषु लीनमिन्दुं पश्य।
6. How would you say this in Sanskrit?
“Rāvaṇa cut off Jaṭāyu’s (two) wings.” Use the प्रातिपदिकम् ‘जटायुस्’ for Jaṭāyu. Use √लू (लूञ् छेदने ९. १६) for ‘to cut off.’ Use the affix ‘क्तवतुँ’।
Answer: रावणः जटायुषः (द्वौ) पक्षौ लूनवान् = रावणो जटायुषः पक्षौ लूनवान्।
Easy questions:
1. Can you spot the affix ‘श्यन्’ in the commentary?
Answer: The affix ‘श्यन्’ can be seen in the form प्रतिपद्यते derived from √पद् (पदँ गतौ ४. ६५).
Please see the answer to question 4 in the following comment for the derivation of पद्यते – http://avg-sanskrit.org/2012/08/01/जङ्गमम्-nns/#comment-4120
“प्रति” is the उपसर्गः (ref 1-4-59 उपसर्गाः क्रियायोगे, 1-4-80 ते प्राग्धातोः।)
प्रति + पद्यते = प्रतिपद्यते ।
2. Where has the सूत्रम् 7-2-112 अनाप्यकः been used in the verses?
Answer: 7-2-112 अनाप्यकः has been used in the form अनेन (प्रातिपदिकम् “इदम्”, पुंलिङ्गे तृतीया-एकवचनम्।)
Please see the answer to easy question 1 in the following comment for the derivation of अनेन – http://avg-sanskrit.org/2012/05/01/अध्यगमत्-3as-लुँङ्/#comment-3686