Today we will look at the form सहिष्णुम् mAs from श्रीमद्भागवतम् 4.5.5.

आज्ञप्त एवं कुपितेन मन्युना स देवदेवं परिचक्रमे विभुम् । मेने तदात्मानमसङ्गरंहसा महीयसां तात सहः सहिष्णुम् ।। ४-५-५ ।।
अन्वीयमानः स तु रुद्रपार्षदैर्भृशं नदद्भिर्व्यनदत्सुभैरवम् । उद्यम्य शूलं जगदन्तकान्तकं स प्राद्रवद्घोषणभूषणाङ्घ्रिः ।। ४-५-६ ।।

मन्युना रुद्रेण । परिचक्रमे प्रदक्षिणीचकार । असङ्गमप्रतिघातं यद्रंहो वेगस्तेन । भो तात, महीयसां बलीयसामपि सहः सहिष्णुम् बलं सोढुं क्षमं मेने ।। ५ ।। जगदन्तको मृत्युस्तस्याप्यन्तकं शूलम् । घोषयन्ति शब्दं कुर्वन्तीति घोषणानि नूपुरादीनि भूषणानि ययोस्तावङ्घ्री यस्य सः ।। ६ ।।

Gita Press translation – Enjoined thus by the wrathful Rudra (who is anger personified,) he went round (as a mark of respect) the all-pervading Lord, the adored of (all) the gods (and departed.) At that time he thought himself, by virtue of his irresistible force, as capable of braving the might of the most powerful, O dear Vidura (5). He thundered most terribly and, lifting his trident, which was capable of destroying even Death (the destroyer of the universe,) ran (towards Dakṣa’s abode,) followed by the attendants of Śrī Rudra – who were (all) roaring violently – the anklets about his ankles making a jingling sound (even as he trod the earth) (6).

सहते तच्छील: = सहिष्णु: । तं सहिष्णुम् ।

The प्रातिपदिकम् ‘सहिष्णु’ is derived from the verbal root √सह् (षहँ मर्षणे १. ९८८).

The धातुः “षहँ” has an initial षकारः in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः, there is the substitution of सकारः in the place of the initial षकारः of a धातुः। The अकार: at the end of ‘षहँ’ gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

(1) सह् + इष्णुच् । By 3-2-136 अलंकृञ्निराकृञ्प्रजनोत्पचोत्पतोन्मदरुच्यपत्रपवृतुवृधुसहचर इष्णुच् – Following any one of the verbal roots listed below, the affix ‘इष्णुच्’ may be used to denote an agent who performs an action because of his nature/habit or sense of duty or skill –
(i) अलम् (ref 1-4-64) + √कृ (डुकृञ् करणे ८. १०)
(ii) निर् + आङ् (आ) + √कृ (डुकृञ् करणे ८. १०)
(iii) प्र + √जन् (जनीँ प्रादुर्भावे ४. ४४)
(iv) उद् + √पच् (डुपचँष् पाके १. ११५१)
(v) उद् + √पत् (पतॢँ गतौ १. ९७९)
(vi) उद् + √मद् (मदीँ हर्षे ४. १०५)
(vii) √रुच् (रुचँ दीप्तावभिप्रीतौ च १. ८४७)
(viii) अप + √त्रप् (त्रपूँष् लज्जायाम्)
(ix) √वृत् (वृतुँ वर्तने १. ८६२)
(x) √वृध् (वृधुँ वृद्धौ १. ८६३)
(xi) √सह् (षहँ मर्षणे, # १. ९८८)
(xii) √चर् (चरँ गत्यर्थ: १. ६४०)

(2) सह् + इष्णु । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

= सहिष्णु ।

‘सहिष्णु’ 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, द्वितीया-एकवचनम्।

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

(4) सहिष्णुम् । 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. Can you find a line in Chapter Thirteen of the गीता in which the affix ‘इष्णुच्’ has been used twice? Note: 3-2-136 is not applicable for these forms because the affix ‘इष्णुच्’ has been applied following verbal roots not specifically listed in 3-2-136. Then how do we justify these? We’ll have to use the statement from the काशिका (under 3-2-138 भुवश्च) which says that चकारोऽनुक्तसमुच्चयार्थः – meaning that by using ‘च’ in 3-2-138, पाणिनि: gives the suggestion that the affix ‘इष्णुच्’ may sometimes be seen being used following verbal roots other than those specifically mentioned.

2. The सूत्रम् 3-2-136 अलंकृञ्निराकृञ्प्रजनोत्पचोत्पतोन्मदरुच्यपत्रपवृतुवृधुसहचर इष्णुच् belongs to the अधिकार: of ‘तच्छीलतद्धर्मतत्साधुकारिषु’। From which सूत्रम् up to which सूत्रम् does पाणिनि: run this अधिकार:?

3. The derivation of the प्रातिपदिकम् ‘अन्तक’ (used twice as part of the compound जगदन्तकान्तकम् in the verses) is given by one of the commentators as follows – अन्तं करोति = अन्तयति। ‘तत्करोति-‘ इति ण्यन्ताद् ण्वुल्। Please explain.

4. Where has the सूत्रम् 7-2-82 आने मुक् been used in the verses?

5. Can you spot the substitution ‘शतृँ’ in the verses?

6. How would you say this in Sanskrit?
“You are good at tolerating pain.”  Use the masculine प्रातिपदिकम् ‘क्लेश’ for ‘pain.’

Easy questions:

1. Can you spot the augment ‘अट्’ in two places in the verses?

2. Where has the सूत्रम् 6-1-102 प्रथमयोः पूर्वसवर्णः been used in the commentary?