Today we will look at the form वृक्णः mNs from श्रीमद्भागवतम् 11.29.39.

प्रत्यर्पितो मे भवतानुकम्पिना भृत्याय विज्ञानमयः प्रदीपः । हित्वा कृतज्ञस्तव पादमूलं कोऽन्यत् समीयाच्छरणं त्वदीयम् ।। ११-२९-३८ ।।
वृक्णश्च मे सुदृढः स्नेहपाशो दाशार्हवृष्ण्यन्धकसात्वतेषु । प्रसारितः सृष्टिविवृद्धये त्वया स्वमायया ह्यात्मसुबोधहेतिना ।। ११-२९-३९ ।।

श्रीधर-स्वामि-टीका
किंच, यद्यपि तव संनिधानादेव गतस्तथाप्यनुकम्पिना भवता विज्ञानमयः प्रदीपश्च प्रत्यर्पितः स्वमाययापहृतः पुनः समर्पितः, अतस्तव कृतज्ञो यस्त्वया कृतमनुग्रहं जानाति स को नाम त्वदीयं पादमूलं हित्वाऽन्यच्छरणं समीयादाश्रयेत् ।। ३८ ।। किंच, दाशार्हादिषु त्वया यः स्वमायया स्नेहपाशः प्रसारितः स त्वयैवात्मतत्त्वज्ञानशस्त्रेण वृक्णश्छिन्नः ।। ३९ ।।

Gita Press translation – The lamp of wisdom (that had been snatched away by Your Māyā) has been restored to me, Your servant, by You, compassionate as You are. Leaving the soles of Your feet, what grateful man would seek any other asylum? (38) Nay, the most tough snare of my affection for Dāśārhas, the Vṛṣṇis, the Andhakas and the Sātvatas, that had been spread by You through Your deluding potency for the propagation of species, has actually been torn asunder by You with the sword of Self-Realization (39).

The प्रातिपदिकम् “वृक्ण” is derived from the verbal root √व्रश्च् (ओँव्रश्चूँ छेदने ६. १२). The original form of this verbal root is ‘व्रस्च्’ which becomes ‘व्रश्च्’ only after applying 8-4-40 स्तोः श्चुना श्चुः।

(1) व्रस्च् + 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 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) व्रस्च् + 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 7-2-44 स्वरतिसूतिसूयतिधूञूदितो वा – An आर्धधातुक-प्रत्यय: beginning with a letter of the वल्-प्रत्याहारः optionally gets the augment इट् when following a verbal root that is ऊदित् (has ऊकार: as a इत्) or the verbal root √स्वृ (स्वृ शब्दोपतापयोः १. १०८१) or √सू (षूङ् प्राणिगर्भविमोचने २. २५) or √सू (षूङ् प्राणिप्रसवे ४. २७) or √धू (धूञ् कम्पने ५. १०, ९. २०).

(3) व् ऋ अ स्च् + त । By 6-1-16 ग्रहिज्यावयिव्यधिवष्टिविचतिवृश्चतिपृच्छतिभृज्जतीनां ङिति च – The verbal roots √ग्रह (ग्रहँ उपादाने ९. ७१), √ज्या (ज्या वयोहानौ ९. ३४), √वय् (वयँ गतौ १. ५४७), √व्यध् (व्यधँ ताडने ४. ७८), √वश् (वशँ कान्तौ २. ७५), √व्यच् (व्यचँ व्याजीकरणे ६. १३), √व्रश्च् (ओँव्रश्चूँ छेदने ६. १२), √प्रच्छ् (प्रच्छँ ज्ञीप्सायाम् ६.१४९) and √भ्रस्ज् (भ्रस्जँ पाके ६. ४) take सम्प्रसारणम् (ref. 1-1-45) when followed by an affix which is a कित् or a ङित्।

(4) वृस्च् + त । By 6-1-108 सम्प्रसारणाच्च – When a सम्प्रसारणम् is followed by a अच् (vowel), there is a single replacement (in place of both the सम्प्रसारणम् and the following अच्) of the prior letter (the सम्प्रसारणम्)।

(5) वृच् + त । By 8-2-29 स्कोः संयोगाद्योरन्ते च – The सकारः or ककारः at the beginning of a conjunct takes लोपः when the conjunct is at the end of a पदम् or followed by a झल् letter.

(6) वृक् + त । By 8-2-30 चोः कुः – The consonants of the च-वर्ग: (च्, छ्, ज्, झ्, ञ्) get the consonants of the क-वर्ग: (क्, ख्, ग्, घ्, ङ्) as a replacement when they occur at the end of a पदम् or when they are followed by a झल् letter.
Note: The सूत्रम् 8-2-36 व्रश्चभ्रस्जसृजमृजयजराजभ्राजच्छशां षः is prevented from applying here by the following वार्तिकम् (under the सूत्रम् 8-2-3 in the काशिका) निष्ठादेशः षत्त्वस्वरप्रत्ययविधीड्विधिषु सिद्धो वाच्यः – A substitution in place of a निष्ठा affix (ref. 1-1-26 क्तक्तवतू निष्ठा) should be considered सिद्ध: (valid) – in spite of  8-2-1 पूर्वत्रासिद्धम् – when it comes to doing any of the following operations – i) षत्वम् (using the letter ‘ष्’ as a substitute) ii) स्वर: (intonation) iii) प्रत्ययविधि: (prescribing an affix) and iv) इड्विधि: (prescribing the augment ‘इट्’)।
Thus, in the present example, the सूत्रम् 8-2-36 does see the substitution ‘न्’ coming in place of the letter ‘त्’ (of the निष्ठा affix ‘त’) by the सूत्रम् 8-2-45. (This happens in spite of the fact that 8-2-45 is a later rule in the अष्टाध्यायी compared to 8-2-36.) And since the letter ‘न्’ does not belong to the प्रत्याहार: ‘झल्’, 8-2-36 cannot prescribe the substitution ‘ष्’ (in place of the ending letter of the verbal root.)  If 8-2-36 were to apply we would not get the desired final form ‘वृक्ण’।

(7) वृक् + न । By 8-2-45 ओदितश्च – 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 has ओकार: as a इत्।

(8) वृक्ण । By 8-4-2 अट्कुप्वाङ्नुम्व्यवायेऽपि with the help of the वार्तिकम् (under 8-4-1 रषाभ्यां नो णः समानपदे) – ऋवर्णान्नस्य णत्वं वाच्यम्।

“वृक्ण” 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 पुंलिङ्गे, प्रथमा-एकवचनम्।

(9) वृक्ण + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(10) वृक्ण + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।

(11) वृक्णः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. In the last twenty verses of Chapter Two of the गीता can you spot a प्रातिपदिकम् in which the सूत्रम् 8-2-45 ओदितश्च (used in step 7) has been used?

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

3. Where has the सूत्रम् 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः been used in the commentary?

4. Which सूत्रम् is used for the अनुनासिकलोप: in the form गत: (used in the commentary)?

5. From which verbal root is the form जानाति derived?

6. How would you say this in Sanskrit?
“At Nandigrāma, Śrī Rāma cut his (own) matted hair.” Use the feminine प्रातिपदिकम् ‘जटा’ for ‘matted hair.’

Easy questions:

1. Where has the सूत्रम् 7-1-25 अद्ड् डतरादिभ्यः पञ्चभ्यः been used in the verses?

2. Can you spot the affix ‘शप्’ in the commentary?

 

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?

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?

Today we will look at the form कृत्तः mNs from श्रीमद्-वाल्मीकि-रामायणम् 2.103.3.

तं तु वज्रमिवोत्सृष्टमाहवे दानवारिणा । वाग्वज्रं भरतेनोक्तममनोज्ञं परन्तपः ।। २-१०३-२ ।।
प्रगृह्य रामो बाहू वै पुष्पिताङ्ग इव द्रुमः । वने परशुना कृत्तस्तथा भुवि पपात ह ।। २-१०३-३ ।।
तथा हि पतितं रामं जगत्यां जगतीपतिम् । कूलघातपरिश्रान्तं प्रसुप्तमिव कुञ्जरम् ।। २-१०३-४ ।।
भ्रातरस्ते महेष्वासं सर्वतः शोककर्शितम् । रुदन्तः सह वैदेह्या सिषिचुः सलिलेन वै ।। २-१०३-५ ।।

Gita Press translation – Hearing the aforesaid unpleasant and heart-rending news broken by Bharata, which was (piercing) like a thunderbolt discharged by Indra (the enemy of demons) on a field of battle, and raising his arms, Śrī Rāma, the scorcher of his enemies, for his part actually sank to the ground precisely like a tree with boughs full of blossom felled down with an axe in a forest; so it is said (2-3). Weeping with Sītā (a princess of the Videha territory), his celebrated brothers (Bharata, Lakṣmaṇa and Śatrughna) promptly sprinkled all over with water Śrī Rāma, the ruler of the earth and the wielder of a mighty bow, fallen on the ground, as aforesaid, blasted with grief, like an elephant exhausted by striking (with his tusks) against a river bank and lying fast asleep (4-5).

The प्रातिपदिकम् “कृत्त” is derived from the verbal root √कृत् (कृतीँ छेदने ६. १७१). The ending ईकार: of ‘कृतीँ’ gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः। Hence this verbal root is a ईदित्। This allows 7-2-14 श्वीदितो निष्ठायाम् to prevent the augment ‘इट्’ in step 2.

(1) कृत् + 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 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) कृत् + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। Note: By 7-2-14 श्वीदितो निष्ठायाम् – When following the verbal root √श्वि (टुओँश्वि गतिवृद्ध्योः १. ११६५) or any verbal root which has ईकार: as a इत्, a निष्ठा affix (ref. 1-1-26) does not take the augment इट्। 7-2-14 श्वीदितो निष्ठायाम् 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। Hence 1-1-5 क्क्ङिति च prevents 7-3-86 पुगन्तलघूपधस्य च from applying.

“कृत्त” 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 पुंलिङ्गे, प्रथमा-एकवचनम्।

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

(4) कृत्त + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।

(5) कृत्तः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. In the last verse of which chapter of the गीता has the सूत्रम् 7-2-14 श्वीदितो निष्ठायाम् (used in step 2) been used?

2. Commenting on the सूत्रम् 7-2-14 श्वीदितो निष्ठायाम्, the काशिका says – निष्ठायामित्यधिकारः ‘आर्धधातुकस्य इड्वलादेः’ (७-२-३५) इति यावत्। Please explain.

3. Can you spot an augment ‘मुँम्’ in the verses?

4. Which सूत्रम् is used for the सम्प्रसारणम् in the प्रातिपदिकम् ‘उक्त’ as well as ‘सुप्त’?

5. The प्रातिपदिकम् ‘सृष्ट’ (used in the verses as part of the compound उत्सृष्टम्) is derived from the verbal root √सृज् (सृजँ विसर्गे ४. ७५, ६. १५०)। Can you recall two सूत्रे in which पाणिनि: specifically mentions this verbal root? Out of the two, which one has been used in ‘सृष्ट’?

6. How would you say this in Sanskrit?
“I did not see the man who felled this tree.” Use the affix ‘क्तवतुँ’ to express the past tense.

Easy questions:

1. Which सूत्रम् is used for the substitution ‘ना’ in the word परशुना?

2. Where has the सूत्रम् 7-3-110 ऋतो ङिसर्वनामस्थानयोः been used in the verses?

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?

Today we will look at the form जीर्णः mNs from श्रीमद्भागवतम् 1.13.24.

तस्यापि तव देहोऽयं कृपणस्य जिजीविषोः । परैत्यनिच्छतो जीर्णो जरया वाससी इव ।। १-१३-२४ ।।
गतस्वार्थमिमं देहं विरक्तो मुक्तबन्धनः । अविज्ञातगतिर्जह्यात्स वै धीर उदाहृतः ।। १-१३-२५ ।।

श्रीधर-स्वामि-टीका –
तस्यापि तवैवं दैन्यमनुभवतोऽपि परैति क्षीयते । अत एव धीरो भवेति ।। २४ ।। किंलक्षणो धीर इत्यपेक्षायामाह । गतस्वार्थं यशोधर्मादिशून्यम् । मुक्तबन्धनस्त्यक्ताभिमानः । क्व गत इत्यविज्ञाता गतिर्यस्य । स धीरः । प्राप्तदुःखस्य स्वयं सहनेन मुक्तिप्राप्तेः ।। २५ ।।

Gita Press translation – How foolish of you that you still desire to live ! Like tattered clothes, your age-worn body will nonetheless leave you, however reluctant you may be to cast it off (24). Therefore, free from worldly attachment and shaking off all bondage, he who drops this body, which is no longer of any use to him, away from and unknown to his kith and kin, he alone is spoken of as wise (25).

The प्रातिपदिकम् “जीर्ण” is derived from the verbal root √जॄ (जॄष् वयोहानौ ४. २५).

(1) जॄ + 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) जॄ + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। Note: 7-2-11 श्र्युकः क्किति – An affix which is either a गित् (has गकार: as a इत्) or कित् (has ककार: as a इत्) does not take the augment इट् when following the verbal root √श्रि (श्रिञ् सेवायाम् १. १०४४) or any verbal root which ends in a उक् letter. 7-2-11 श्र्युकः क्किति 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। Hence 1-1-5 क्क्ङिति च prevents 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

(3) जिर् + त । By 7-1-100 ॠत इद्धातोः – The ending ॠकारः of a verbal root that has the अङ्ग-सञ्ज्ञा is substituted by इकारः। By 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a “रँ” (“र्”, “ल्”) letter.

(4) जिर् + न । 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.
Thus there are two cases:
(i) The तकार: of a निष्ठा affix is immediately following a रेफ:। In this case the तकार: is replaced by a नकार:।
(ii) The तकार: of a निष्ठा affix is immediately following a दकार:। In this case the तकार: (of the निष्ठा affix) as well as the दकार: (of the धातु:) is replaced by a नकार:।

(5) जीर् + न । By 8-2-77 हलि च – The penultimate (उपधा) इक् letter of a verbal root ending in a वकारः or रेफः is made दीर्घः, when followed by a हल् (consonant.)

(6) जीर्ण । By 8-4-1 रषाभ्यां नो णः समानपदे, when a नकारः follows a रेफः or a षकारः in a single पदम्, it gets णकारः as a replacement.

“जीर्ण” 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 पुंलिङ्गे, प्रथमा-एकवचनम्।

(7) जीर्ण + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(8) जीर्ण + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।

(9) जीर्णः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. Where has the सूत्रम् 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः (used in step 4) been used in the first five verses of Chapter Seven of the गीता?

2. In the सिद्धान्त-कौमुदी the वृत्ति: of the सूत्रम् 7-2-11 श्र्युकः क्किति states – श्रिञ एकाच उगन्ताच्च गित्कितोरिण् न । Commenting on this the तत्त्वबोधिनी says – उगन्तात्किम्? शयितः। Please explain.

3. Commenting on the सूत्रम् 7-2-11 श्र्युकः क्किति , the काशिका says – कितीति किम्? श्रयिता। Please explain.

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

5. Where has the सूत्रम् 6-1-89 एत्येधत्यूठ्सु been used in the verses? (We have not discussed this सूत्रम् in the class but have seen it in a prior post.)

6. How would you say this in Sanskrit?
“Why do you always wear worn out clothes?” Use √वस् (वसँ आच्छादने २. १३) for ‘to wear.’

 

Easy questions:

1. Why doesn’t the सूत्रम् 6-1-101 अकः सवर्णे दीर्घः apply between वाससी + इव?

2. Where has the सूत्रम् 6-4-105 अतो हेः been used in the commentary?

Today we will look at the form कीर्णानाम् mGp from श्रीमद्-वाल्मीकि-रामायणम् 2.119.4.

रमेयं कथया ते तु दृढं मधुरभाषिणि । रविरस्तं गतः श्रीमानुपोह्य रजनीं शिवाम् ।। २-११९-३ ।।
दिवसं प्रति कीर्णानामाहारार्थं पतत्रिणाम् । सन्ध्याकाले निलीनानां निद्रार्थं श्रूयते ध्वनिः ।। २-११९-४ ।।

Gita Press translation – I would have been delighted much to hear (more of) your story, O sweet-speaking lady ! Ushering in the charming night, the glorious sun has, however, sunk below horizon (3). The noise is being heard of birds scattered about during the daytime in search of food and roosted (in their nests) at eventide for sleep (4).

The प्रातिपदिकम् “कीर्ण” is derived from the verbal root √कॄ (कॄ विक्षेपे ६. १४५).

(1) कॄ + 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) कॄ + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। Note: 7-2-11 श्र्युकः क्किति – An affix which is either a गित् (has गकार: as a इत्) or कित् (has ककार: as a इत्) does not take the augment इट् when following the verbal root √श्रि (श्रिञ् सेवायाम् १. १०४४) or any verbal root which ends in a उक् letter. 7-2-11 श्र्युकः क्किति 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। Hence 1-1-5 क्क्ङिति च prevents 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

(3) किर् + त । By 7-1-100 ॠत इद्धातोः – The ending ॠकारः of a verbal root that has the अङ्ग-सञ्ज्ञा is substituted by इकारः। By 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a “रँ” (“र्”, “ल्”) letter.

(4) किर् + न । 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.
Thus there are two cases:
(i) The तकार: of a निष्ठा affix is immediately following a रेफ:। In this case the तकार: is replaced by a नकार:।
(ii) The तकार: of a निष्ठा affix is immediately following a दकार:। In this case the तकार: (of the निष्ठा affix) as well as the दकार: (of the धातु:) is replaced by a नकार:।

(5) कीर् + न । By 8-2-77 हलि च – The penultimate (उपधा) इक् letter of a verbal root ending in a वकारः or रेफः is made दीर्घः, when followed by a हल् (consonant.)

(6) कीर्ण । By 8-4-1 रषाभ्यां नो णः समानपदे, when a नकारः follows a रेफः or a षकारः in a single पदम्, it gets णकारः as a replacement.

“कीर्ण” 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 पुंलिङ्गे षष्ठी-बहुवचनम्।

(7) कीर्ण + आम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of “आम्” from getting इत्-सञ्ज्ञा।

(8) कीर्ण + नुँट् आम् । By 7-1-54 ह्रस्वनद्यापो नुट्, the affix “आम्” takes the augment नुँट् when it follows a प्रातिपदिकम् which either ends in a short vowel or has the नदी-संज्ञा or ends in the feminine affix “आप्”। By the परिभाषा-सूत्रम् 1-1-46 आद्यन्तौ टकितौ, the ‘नुँट्’-आगम: joins at the beginning of “आम्”।

(9) कीर्ण + नाम् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(10) कीर्णानाम् । By 6-4-3 नामि – The ending vowel of an अङ्गम् gets elongated if followed by the term “नाम्”।

Questions:

1. In the first twenty-five verses of Chapter Two of the गीता can you spot a प्रातिपदिकम् in which 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः as well as 8-2-77 हलि च has been used (as in this example)?

2. Commenting on the सूत्रम् 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः the काशिका says – निष्ठेति किम्? कर्ता। Please explain.

3. Some manuscripts of the रामायणम् have ‘रमेऽहं कथया’ (while others have ‘रमेय कथया’) instead of ‘रमेयं कथया’। What could be the reason for this?

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

5. Where has 6-4-37 अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि क्ङिति been used in the verses?

6. How would you say this in Sanskrit?
“Collect all these scattered jewels.” Use the verbal root √चि (चिञ् चयने ५. ५) for ‘to collect.’

Easy questions:

1. Can you spot the affix ‘यक्’ in the verses?

2. Which सूत्रम् is used for the augment ‘नुँम्’ in the form ‘श्रीमान्’ (प्रातिपदिकम् ‘श्रीमत्’, पुंलिङ्गे प्रथमा-एकवचनम्)। Note: The प्रातिपदिकम् ‘श्रीमत्’ ends in the affix ‘मतुँप्’।

Today we will look at the form छिन्नम् mAs from श्रीमद्भागवतम् 10.50.18.

तव राम यदि श्रद्धा युध्यस्व धैर्यमुद्वह । हित्वा वा मच्छरैश्छिन्नं देहं स्वर्याहि मां जहि ।। १०-५०-१९ ।।
श्रीभगवानुवाच
न वै शूरा विकत्थन्ते दर्शयन्त्येव पौरुषम् । न गृह्णीमो वचो राजन्नातुरस्य मुमूर्षतः ।। १०-५०-२० ।।

श्रीधर-स्वामि-टीका –
अच्छेद्यदेहोऽसाविति स्वयमेव मत्वाऽपरितोषात्पक्षान्तरमाह – यद्वा मां जहीति ।। १९ ।। यथाश्रुतार्थग्रहणेन भगवत उत्तरम् – न शूरा इति । विकत्थन्ते श्लाघन्ते ।। २० ।।

Gita Press translation – If there is an itching in you (for a combat), O Balarāma, offer battle to me and have patience (to see the result.) Casting off your body torn with my shafts, (either) ascend to heaven or slay me (if you can.) (19) The glorious Lord replied : The valiant never brag; they only exhibit their manliness. We do not (however) take your words to heart, O king, full of grief as you are (over the death of your son-in-law, Kaṁsa) and about to die (20).

The प्रातिपदिकम् “छिन्न” is derived from the verbal root √छिद् (छिदिँर् द्वैधीकरणे ७. ३). The “इर्” at the end of the verbal root gets the इत्-सञ्ज्ञा by the वार्तिकम् “इर इत्सञ्ज्ञा वाच्या” and takes लोप: by 1-3-9 तस्य लोपः।

(1) छिद् + 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 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) छिद् + 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। Hence 1-1-5 क्क्ङिति च prevents 7-3-86 पुगन्तलघूपधस्य च from applying.

(3) छिन् + न । 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.

Thus there are two cases:
(i) The तकार: of a निष्ठा affix is immediately following a रेफ:। In this case the तकार: is replaced by a नकार:।
(ii) The तकार: of a निष्ठा affix is immediately following a दकार:। In this case the तकार: (of the निष्ठा affix) as well as the दकार: (of the धातु:) is replaced by a नकार:।

“छिन्न” 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/नपुंसकलिङ्गे, द्वितीया-एकवचनम्।

(4) छिन्न + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of “अम्” from getting इत्-सञ्ज्ञा । Note: नपुंसकलिङ्गे we have to also apply 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.

(5) छिन्नम् । 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 प्रातिपदिकम् ‘छिन्न’ been used (as part of a compound) in Chapter Eighteen of the गीता?

2. Up to which सूत्रम् in the अष्टाध्यायी does the अनुवृत्ति: of ‘निष्ठातो नः’ run from 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः (used in step 3)?

3. Commenting on the सूत्रम् 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः, the तत्त्वबोधिनी says – इह रदाभ्यामित्यनेन तकारो विशेष्यते, न निष्ठा, तेन चरितमुदितमित्यत्र न, तकारस्येटा व्यवहितत्वात्। Please explain.

4. Which सूत्रम् is used for the ईकारादेश: in the form गृह्णीम:?

5. How would you say this in Sanskrit?
“By reading the Geeta all my doubts have been removed (cut.)” Paraphrase to “By reading of the Geeta all my doubts have been removed (cut.)” Use the neuter प्रातिपदिकम् ‘पठन’ for ‘reading.’

6. How would you say this in Sanskrit?
“I wonder who cut this tree.” Paraphrase to “I wonder by whom this tree was cut.” Use the अव्ययम् ‘नु’ to express the meaning ‘I wonder.’

Easy questions:

1. Where has the सूत्रम् 3-4-91 सवाभ्यां वामौ been used in the verses?

2. In the verses, can you spot a word in which the affix ‘हि’ has been elided?

Today we will look at the form ज्ञातः mNs from श्रीमद्भागवतम् 3.9.36.

ऋषिमाद्यं न बध्नाति पापीयांस्त्वां रजोगुणः । यन्मनो मयि निर्बद्धं प्रजाः संसृजतोऽपि ते ।। ३-९-३५ ।।
ज्ञातोऽहं भवता त्वद्य दुर्विज्ञेयोऽपि देहिनाम् । यन्मां त्वं मन्यसेऽयुक्तं भूतेन्द्रियगुणात्मभिः ।। ३-९-३६ ।।

श्रीधर-स्वामि-टीका –
अनुग्रहमेवाह – ऋषिमिति चतुर्भिः । यत् यतस्ते मनो मयि निर्बद्धम् ।। ३५ ।। यद्यस्माद्भूतैरिन्द्रियैर्गुणैः सत्त्वादिभिरात्मनाऽहंकारेण चायुक्तं मन्यसे ।। ३६ ।।

Gita Press translation – The wicked Rajoguṇa (the principle of activity) will not bind you, the first seer, since your mind will remain attached to Me even while you are occupied with the work of evolving the creation (35). Today you have come to know Me, even though living beings find it difficult to know Me; for you regard Me as free from the five elements, the Indriyas, the Guṇas and the inner sense (36).

Note: The translation has been done in the active voice – “Today you have come to know Me.” The literal translation would be “Today I have come to be known by you.”

“ज्ञात” is a कृदन्त-प्रातिपदिकम् (participle form) derived from the verbal root √ज्ञा (ज्ञा अवबोधने ९. ४३).

(1) ज्ञा + 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 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) ज्ञा + 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।

“ज्ञात” 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 पुंलिङ्गे, प्रथमा-एकवचनम्।

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

(4) ज्ञात + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।

(5) ज्ञातः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. In the last verse of which Chapter of the गीता has the प्रातिपदिकम् ‘ज्ञात’ been used?

2. Can you recall three सूत्राणि (which we have studied) in which पाणिनि: specifically mentions the verbal root √ज्ञा (ज्ञा अवबोधने ९. ४३)?

3. Where has the सूत्रम् 3-2-99 उपसर्गे च संज्ञायाम् been used in the verses?

4. Which सूत्रम् is used for the नकार-लोप: in the form ‘बद्ध’?

5. Which कृत्य-प्रत्यय: is used to form the प्रतिपदिकम् ‘ज्ञेय’?

6. How would you say this in Sanskrit?
“No one knew this secret.” Paraphrase to “This secret was not known by anyone.” Use the प्रातिपदिकम् ‘रहस्य’ (in the neuter) for ‘secret.’

Easy Questions:

1. Can you spot the affix ‘श्यन्’ in the verses?

2. Where has the सूत्रम् 8-2-7 नलोपः प्रातिपदिकान्तस्य been used in the verses?

Today we will look at the form गृहीतः mNs from श्रीमद्भागवतम् 9.3.12.

तं शम्बरः कामरूपी हृत्वा तोकमनिर्दशम् । स विदित्वात्मनः शत्रुं प्रास्योदन्वत्यगाद्गृहम् ।। १०-५५-३ ।।
तं निर्जगार बलवान्मीनः सोऽप्यपरैः सह । वृतो जालेन महता गृहीतो मत्स्यजीविभिः ।। १०-५५-४ ।।

श्रीधर-स्वामि-टीका –
स प्रसिद्धः कामशत्रुः शम्बरस्तमात्मनः शत्रुं विदित्वा हृत्वा समुद्रे प्रास्य प्रक्षिप्य गृहमगादिति ।। ३ ।। निर्जगार गिलितवान् ।। ४ ।।

Gita Press translation – Coming to know Pradyumna to be his (future) enemy, the demon Śambara, who could assume any form at will, carried off the babe (from the lying-in-chamber) while it was not yet ten days old and, casting it into the sea, went home (3). A mighty fish swallowed it and the former too was alongwith others enmeshed in a huge net by fishermen (4).

“गृहीत” is a कृदन्त-प्रातिपदिकम् (participle form) derived from the verbal root √ग्रह् (ग्रहँ उपादाने ९.७१ ).

(1) ग्रह् + 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 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) ग्रह् + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। The affix “क्त” is a कित्। This allows 6-1-16 ग्रहिज्यावयिव्यधिवष्टिविचतिवृश्चतिपृच्छतिभृज्जतीनां ङिति च to apply in the next step.

(3) ग् ऋ अ ह् + त । By 6-1-16 ग्रहिज्यावयिव्यधिवष्टिविचतिवृश्चतिपृच्छतिभृज्जतीनां ङिति च – The verbal roots √ग्रह (ग्रहँ उपादाने ९. ७१), √ज्या (ज्या वयोहानौ ९. ३४), √वय् (वयँ गतौ १. ५४७), √व्यध् (व्यधँ ताडने ४. ७८), √वश् (वशँ कान्तौ २. ७५), √व्यच् (व्यचँ व्याजीकरणे ६. १३), √व्रश्च् (ओँव्रश्चूँ छेदने ६. १२), √प्रच्छ् (प्रच्छँ ज्ञीप्सायाम् ६.१४९) and √भ्रस्ज् (भ्रस्जँ पाके ६. ४) take सम्प्रसारणम् (ref. 1-1-45) when followed by an affix which is a कित् or a ङित्।

(4) गृह् + त । By 6-1-108 सम्प्रसारणाच्च – When a सम्प्रसारणम् is followed by a अच् (vowel), there is a single replacement (in place of both the सम्प्रसारणम् and the following अच्) of the prior letter (the सम्प्रसारणम्)।

(5) गृह् + इट् त । By 7-2-35 आर्धधातुकस्येड् वलादेः, an आर्धधातुक-प्रत्यय: beginning with a letter of the वल्-प्रत्याहारः gets the augment “इट्”। 1-1-46 आद्यन्तौ टकितौ places the “इट्”-आगमः at the beginning of the प्रत्यय:।

(6) गृह् + इ त । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) गृह् + ई त । By 7-2-37 ग्रहोऽलिटि दीर्घः – When prescribed after the monosyllabic verbal root √ग्रह् (ग्रहँ उपादाने ९. ७१), the augment “इट्” gets elongated, but not if the affix लिँट् follows.

“गृहीत” 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-एकवचनम्।

(8) गृहीत + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(9) गृहीत + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।

(10) गृहीतः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. Where has the प्रातिपदिकम् ‘गृहीत’ been used (as part of a compound) in Chapter Two of the गीता?

2. Why doesn’t the affix ‘क्त’ take the augment ‘इट्’ in the form ‘वृत’?

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

4. From which verbal root is the form अगात् derived?

5. Which सूत्रम् is used for the जकारादेश: in the form निर्जगार?

6. How would you say this in Sanskrit?
“Śrī Hanumān saw Sītā surrounded by ogresses.”

Easy questions:

1. Which सूत्रम् is used for the उपधा-दीर्घ: (elongation of the penultimate letter) in the from कामरूपी (प्रातिपदिकम् ‘कामरूपिन्’, पुंलिङ्गे प्रथमा-एकवचनम्)?

2. Where has the सूत्रम् 6-4-137 न संयोगाद्वमन्तात्‌ been used in the verses?