Today we will look at the form नष्टाः mNp from श्रीमद्भागवतम् 8.10.29.
देवा वैधृतयो नाम विधृतेस्तनया नृप । नष्टाः कालेन यैर्वेदा विधृताः स्वेन तेजसा ।। ८-१-२९ ।।
तत्रापि जज्ञे भगवान्हरिण्यां हरिमेधसः । हरिरित्याहृतो येन गजेन्द्रो मोचितो ग्रहात् ।। ८-१-३० ।।
श्रीधर-स्वामि-टीका –
अन्यानपि विशिष्टपराक्रमान्देवानाह – देवा वैधृतय इति ।। २९ ।। हरिरित्याहृतो व्याहृतः । ग्रहात् ग्राहात् ।। ३० ।।
Gita Press translation – The (other) gods (in that Manvantara), Vaidhṛtis by name, were sons of Vidhṛti, by whom the Vedas, that had been lost (forgotten) in course of time, were preserved (retained in their memory) by their own intellectual calibre, O King! (29) In that Manvantara the Lord too was born through Hariṇī from (the loins of) the sage Harimedhā (her husband) and was named Śrī Hari, by whom the (celebrated) leader of (a herd of) elephants was extricated from (the grip of) an alligator (30).
The प्रातिपदिकम् “नष्ट” is derived from the verbal root √नश् (णशँ अदर्शने ४. ९१). The beginning णकार: of this verbal root is replaced by a नकार: as per 6-1-65 णो नः। The ending अकार: gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।
(1) नश् + 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) नश् + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। The निष्ठा affix ‘त’ is prevented from taking the augment ‘इट्’ here as per 7-2-15 यस्य विभाषा – If a verbal root optionally allows an augment इट् in some case, then following that verbal root a निष्ठा affix (ref. 1-1-26) is prohibited from taking the augment इट्। Note: 7-2-15 applies here because as per 7-2-45 रधादिभ्यश्च – An आर्धधातुक-प्रत्यय: beginning with a letter of the वल्-प्रत्याहारः optionally gets the augment इट् when following the verbal root √रध् (रधँ हिंसासंराद्ध्योः ४. ९०) or √नश् (णशँ अदर्शने ४. ९१) or √तृप् (तृपँ प्रीणने ४. ९२) or √दृप् (दृपँ हर्षमोहनयोः ४. ९३) or √द्रुह् (द्रुहँ जिघांसायाम् ४. ९४) or √मुह् (मुहँ वैचित्त्ये ४. ९५) or √स्नुह् (ष्णुहँ उद्गिरणे ४. ९६) or √स्निह् (ष्णिहँ प्रीतौ ४. ९७).
(3) नष् + त । By 8-2-36 व्रश्च-भ्रस्ज-सृज-मृज-यज-राज-भ्राजच्छशां षः – The seven verbal roots listed – √व्रश्च् (ओँव्रश्चूँ छेदने ६. १२), √भ्रस्ज् (भ्रस्जँ पाके ६. ४), √सृज् (सृजँ विसर्गे ६. १५०), √मृज् (मृजूँ शुद्धौ २. ६१), √यज् (यजँ देवपूजासङ्गतिकरणदानेषु १. ११५७), √राज् (राजृँ दीप्तौ १. ९५६) and √भ्राज् (टुभ्राजृँ दीप्तौ १. ९५७) – and terms ending in the letter ‘छ्’ or the letter ‘श्’ get the letter ‘ष्’ as a replacement, when they are at the end of a पदम् or are followed by a झल् letter. Note: As per 1-1-52 अलोऽन्त्यस्य only the ending letter is replaced by the letter ‘ष्’।
(4) नष् + ट । By 8-4-41 ष्टुना ष्टुः – When the letter ‘स्’ or a letter of the त-वर्ग: (‘त्’, ‘थ्’, ‘द्’, ‘ध्’, ‘न्’) comes in contact with either the letter ‘ष्’ or a letter of the ट-वर्ग: (‘ट्’, ‘ठ्’, ‘ड्’, ‘ढ्’, ‘ण्’) then it is replaced respectively by ‘ष्’, ट-वर्ग: (‘ट्’, ‘ठ्’, ‘ड्’, ‘ढ्’, ‘ण्’).
“नष्ट” 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 पुंलिङ्गे प्रथमा-बहुवचनम्।
(6) नष्ट + जस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।
(7) नष्ट + अस् । अनुबन्ध-लोपः by 1-3-7 चुटू and 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of “जस्” from getting इत्-सञ्ज्ञा।
(8) नष्टास् । 6-1-102 प्रथमयो: पूर्वसवर्ण: – When an अक् letter is followed by a vowel (अच्) of the first (nominative) or second (accusative) case then for the two of them (अक् + अच्) there is a single substitute which is the elongated form of the first member (the अक् letter.)
(9) नष्टाः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।
Questions:
1. Where has the प्रातिपदिकम् ‘नष्ट’ been used for the last time in the गीता?
2. Commenting on the सूत्रम् 7-2-45 रधादिभ्यश्च (referred to in step 2), the तत्त्वबोधिनी says – ‘स्वरतिसूति-‘ इत्यतो वेत्यनुवर्तते। योगविभागो वैचित्र्यार्थः। Please explain.
3. Which कृत्-प्रत्यय: is used to form the प्रातिपदिकम् ‘देव’?
4. Can you spot the affix ‘क’ in the verses?
5. From which verbal root is the form जज्ञे derived?
6. How would you say this in Sanskrit?
“When wealth is lost nothing is lost. When health is lost something is lost. But when character is lost everything is lost.” Use the प्रातिपदिकम् ‘आरोग्य’ for ‘health’ and ‘शील’ for ‘character.’
Easy questions:
1. Where has the सूत्रम् 8-3-22 हलि सर्वेषाम् been used in the verses?
2. Can you spot an augment ‘आट्’ in the verses?
1. Where has the प्रातिपदिकम् ‘नष्ट’ been used for the last time in the गीता?
Answer: The प्रातिपदिकम् ‘नष्ट’ has been used for the last time in the form नष्टः in the following verse:
अर्जुन उवाच |
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत |
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव || 18-73||
The विवक्षा is पुंलिङ्गे प्रथमा-एकवचनम्।
2. Commenting on the सूत्रम् 7-2-45 रधादिभ्यश्च (referred to in step 2), the तत्त्वबोधिनी says – ‘स्वरतिसूति-‘ इत्यतो वेत्यनुवर्तते। योगविभागो वैचित्र्यार्थः। Please explain.
Answer: “स्वरतिसूति..” इत्यतो वेत्यनुवर्तते (= “7-2-44 स्वरतिसूतिसूयतिधूञूदितो वा” इति अत: “वा” इति अनुवर्तते) means that the अनुवृत्ति: of “वा” comes in to the सूत्रम् 7-2-45 रधादिभ्यश्च from the सूत्रम् 7-2-44 स्वरतिसूतिसूयतिधूञूदितो वा। Now the question arises – why has पाणिनि: separated the two rules 7-2-44 and 7-2-45? Why not combine in to one rule? The answer is योगविभागो वैचित्र्यार्थः। (= योगविभागः वैचित्र्य-अर्थः।) means that the grammatical rule has been separated into two parts for the sake of वैचित्र्यम् – simply for the sake of variety without any specific purpose in view!
3. Which कृत्-प्रत्यय: is used to form the प्रातिपदिकम् ‘देव’?
Answer: The कृत्-प्रत्यय: ‘अच्’ prescribed by the सूत्रम् 3-1-134 नन्दिग्रहिपचादिभ्यो ल्युणिन्यचः is used to form the प्रातिपदिकम् ‘देव’।
दीव्यतीति देव:।
‘देव’ is derived from the verbal root √दिव् (दिवुँ क्रीडाविजिगीषाव्यवहारद्युतिस्तुतिमोदमदस्वप्नकान्तिगतिषु ४. १) as follows:
दिव् + अच् । By 3-1-134 नन्दिग्रहिपचादिभ्यो ल्युणिन्यचः – The affix “ल्यु” may be used after a verbal root belonging to the group headed by “नन्दि”; the affix “णिनिँ” may be used after a verbal root belonging to the group headed by “ग्रहि”; and the affix “अच्” may be used after a verbal root belonging to the group headed by “पच्”।
Note: The term “देवट्” is listed in the पचादि-गणः। The letter ‘ट्’ in “देवट्” is a इत् by 1-3-3 हलन्त्यम् and takes लोपः by 1-3-9 तस्य लोपः।
= दिव् + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
= देव् + अ । By 7-3-86 पुगन्तलघूपधस्य च।
= देव । “देव” 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 verses in the derivation of the प्रातिपदिकम् ‘नृप’ in the form नृप (पुंलिङ्गे, सम्बुद्धिः) derived from the verbal root √पा (पा रक्षणे २. ५१).
नॄन् पातीति नृपः।
The derivation of नृप is shown in answer to question 5 in the following comment – http://avg-sanskrit.org/2012/10/17/निशाचरी-fns/#comment-5533
5. From which verbal root is the form जज्ञे derived?
Answer: जज्ञे can be derived from √जन् (जनीँ प्रादुर्भावे ४. ४४) as well as √ज्ञा (ज्ञा अवबोधने ९. ४३). The विवक्षा is लिँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्। In the verses √जन् (जनीँ प्रादुर्भावे ४. ४४) has been used in the form जज्ञे।
Please see answer to question 2 in the following comment for the derivation of the forms –
http://avg-sanskrit.org/2012/07/23/विवक्षोः-mgs/#comment-4075
6. How would you say this in Sanskrit?
“When wealth is lost nothing is lost. When health is lost something is lost. But when character is lost everything is lost.” Use the प्रातिपदिकम् ‘आरोग्य’ for ‘health’ and ‘शील’ for ‘character.’
Answer: यदा धनम् नष्टम् तदा न किञ्चित् अपि नष्टम् । यदा आरोग्यम् नष्टम् तदा किञ्चित् नष्टम् । परन्तु यदा शीलम् नष्टम् तदा सर्वम् नष्टम् । = यदा धनं नष्टं तदा न किञ्चिदपि नष्टम् । यदा आरोग्यं नष्टं तदा किञ्चिन्नष्टम् । परन्तु यदा शीलं नष्टं तदा सर्वं नष्टम् ।
Easy questions:
1. Where has the सूत्रम् 8-3-22 हलि सर्वेषाम् been used in the verses?
Answer: The सूत्रम् 8-3-22 हलि सर्वेषाम् has been used in the सन्धि-कार्यम् between देवाः + वैधृतयः = देवा वैधृतयः, तनया: + नृप = तनया + नृप and वेदाः + विधृताः = वेदा विधृताः।
The सन्धि-कार्यम् is similar to that shown in the answer to easy question 2 in the following comment –
http://avg-sanskrit.org/2012/05/11/मा-कृढ्वम्-2ap-लुँङ्/#comment-3717
2. Can you spot an augment ‘आट्’ in the verses?
Answer: The augment ‘आट्’ prescribed by the सूत्रम् 7-3-112 आण्नद्याः has been used in the form हरिण्याम् (स्त्रीलिङ्ग-प्रातिपदिकम् “हरिणी”, सप्तमी-एकवचनम्।) The सूत्रम् 7-3-112 आण्नद्याः states that the “ङित्” affixes that follow an अङ्गम् ending in a term having the नदी-सञ्ज्ञा, get the “आट्” augment.
The derivation of the form हरिण्याम् is similar to the derivation of पृथिव्याम् shown in the answer to easy question 2 in the following comment – http://avg-sanskrit.org/2012/10/12/गजस्थस्य-mgs/#comment-5480