Today we will look at the form कृत्रिमम् nNs from श्रीमद्-वाल्मीकि-रामायणम् 6.3.20.

स्वयं प्रकृतिसम्पन्नो युयुत्सू राम रावणः । उत्थितश्चाप्रमत्तश्च बलानामनुदर्शने ।। ६-३-१९ ।।
लङ्का पुनर्निरालम्बा देवदुर्गा भयावहा । नादेयं पार्वतं वान्यं कृत्रिमं च चतुर्विधम् ।। ६-३-२० ।।
स्थिता पारे समुद्रस्य दूरपारस्य राघव । नौपथश्चापि नास्त्यत्र निरुद्देशश्च सर्वतः ।। ६-३-२१ ।।
शैलाग्रे रचिता दुर्गा सा पूर्देवपुरोपमा । वाजिवारणसम्पूर्णा लङ्का परमदुर्जया ।। ६-३-२२ ।।
परिखाश्च शतघ्न्यश्च यन्त्राणि विविधानि च । शोभयन्ति पुरीं लङ्कां रावणस्य दुरात्मनः ।। ६-३-२३ ।।

Gita Press translation – The bellicose Rāvaṇa, O Rāma, is himself self-possessed, and remains active and alert in reviewing his forces (19). Laṅkā again, offers no base for invasion, is difficult to access (even) for gods and inspires terror (in the invader). It has a fourfold defense, consisting of (i) a river (which encircles it on all sides), (ii) a mountain (viz., the Trikūṭa mountain, on whose summit it stands), (iii) a belt of forests (surrounding it) and (iv) an artificial fortification (in the form of an enclosing wall and moats) (20). Standing as it does beyond a sea with a distant shore, it offers no passage for vessels either and the sea is undivided too on all sides, O scion of Raghu! (21) Built on a mountain peak, the aforesaid city of Laṅkā is difficult to access and vies with a celestial city, is packed with horses and elephants and is (therefore) most difficult to conquer (22). Moats and Śataghnīs too as well as engines of various kinds adorn Laṅkā, the city of the evil-minded Rāvaṇa (23).

कृत्या निर्वृत्तं कृत्रिमम्।

The प्रातिपदिकम् ‘कृत्रिम’ is derived from the verbal root √कृ (डुकृञ् करणे ८. १०).

The “डु” at the beginning of this धातुः gets इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः। The ञकारः at the end gets इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम्। Both take लोप: by 1-3-9 तस्य लोपः।

(1) कृ + क्त्रि । By 3-3-88 ड्वितः क्त्रिः – To denote the sense of the verbal root as having attained to a completed state, the affix ‘क्त्रि’ may be used following a verbal root which is marked with ‘डु’।
Note: In the धातु-पाठ: there are only nine verbal roots which are marked with ‘डु’। They are as follows – (i) √लभ् (डुलभँष् प्राप्तौ १. ११३०) (ii) √पच् (डुपचँष् पाके १. ११५१) (iii) √वप् (डुवपँ बीजसन्ताने | छेदनेऽपि १. ११५८) (iv) √भृ (डुभृञ् धारणपोषणयोः ३. ६) (v) √दा (डुदाञ् दाने ३. १०) (vi) √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११) (vii) √मि (डुमिञ् प्रक्षेपणे ५. ४) (viii) √कृ (डुकृञ् करणे ८. १०) and (ix) √क्री (डुक्रीञ् द्रव्यविनिमये ९. १).

(2) कृत्रि । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

Note: 1-1-5 क्क्ङिति च stops 7-3-84 सार्वधातुकार्धधातुकयोः and 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ stops the augment ‘इट्’ which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।

‘कृत्रि’ 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।

(3) कृत्रि टा + मप् । By 4-4-20 क्त्रेर्मम् नित्यम् – To denote the sense of ‘accomplished thereby’, the affix ‘मप्’ is necessarily used following a nominal stem which ends in the affix ‘क्त्रि’ (ref. 3-3-88 ड्वितः क्त्रिः) and used with the instrumental.

(4) कृत्रि टा + म । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

Note: The affix ‘मप्’ has the तद्धित-सञ्ज्ञा by 4-1-76 तद्धिताः। Hence ‘कृत्रि टा + म’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।

(5) कृत्रिम । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

The विवक्षा is नपुंसकलिङ्गे प्रथमा-एकवचनम्।

(6) कृत्रिम + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(7) कृत्रिम + 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।

(8) कृत्रिमम् । 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. In how many places is the गीता has the सूत्रम् 3-3-88 ड्वितः क्त्रिः been used?
(i) 0 (ii) 1 (iii) 2 (iv) 3.

2. As shown above, the विग्रह-वाक्यम् for कृत्रिमम् is कृत्या निर्वृत्तम्। Shouldn’t it be कृत्र्या  निर्वृत्तम्? In reference to this the सिद्धान्तकौमुदी says – ‘४-४-२० क्त्रेर्मम् नित्यम्’ नित्यग्रहणात् क्त्रिर्मब्विषय:। अत एव क्त्र्यन्तेन न विग्रह:। Please explain.

3. What would be an alternate form for उत्थित:?

4. Where has the सूत्रम् 6-4-52 निष्ठायां सेटि been used in the verses?

5. Which सूत्रम् justifies the use of the affix ‘ड’ in deriving the प्रातिपदिकम् ‘परिखा’?

6. How would you say this in Sanskrit?
“Bees are not attracted by artificial flowers.” Use the सूत्रम् 3-2-3 आतोऽनुपसर्गे कः to create a प्रातिपदिकम् for ‘bee’ (मधु पिबति)। Use (a passive form) of the verbal root √कृष् (कृषँ विलेखने १. ११४५) preceded by the उपसर्ग: ‘आङ्’ for ‘to attract.’

Easy questions:

1. Which सूत्रम् is used for the दीर्घादेश: (elongation) in the form पू: (स्त्रीलिङ्ग-प्रातिपदिकम् ‘पुर्’, प्रथमा-एकवचनम्)?

2. Where has the सुत्रम् 3-1-26 हेतुमति च been used in the verses?

Today we will look at the form परिघम् mAs from श्रीमद्-वाल्मीकि-रामायणम् 5.58.157.

आयसं परिघं गृह्य तानि रक्षांस्यसूदयम् । ततस्तन्नगरद्वारं वेगेन प्लुतवानहम् ।। ५-५८-१५७ ।।
पुच्छेन च प्रदीप्तेन तां पुरीं साट्टगोपुराम् । दहाम्यहमसम्भ्रान्तो युगान्ताग्निरिव प्रजाः ।। ५-५८-१५८ ।।
विनष्टा जानकी व्यक्तं न ह्यदग्धः प्रदृश्यते । लङ्कायाःकश्चिदुद्देशः सर्वा भस्मीकृता पुरी ।। ५-५८-१५९ ।।
दहता च मया लङ्कां दग्धा सीता न संशयः । रामस्य च महत्कार्यं मयेदं विफलीकृतम् ।। ५-५८-१६० ।।
इति शोकसमाविष्टश्चिन्तामहमुपागतः । ततोऽहं वाचमश्रौषं चारणानां शुभाक्षराम् ।। ५-५८-१६१ ।।

Gita Press translation – Seizing an iron bar I made short work of those ogres. Then with agility I leapt up that city gate (157). Nay, with my tail inflamed I set fire to that city with its attics and gates without getting confused, (even) as the fire of universal destruction burns (all) created beings (158). “Evidently Sītā (daughter of Janaka) has (also) perished, since no part of Laṇkā is observed unburnt – the whole city stands reduced to ashes (159). (Even) while I was setting fire to Laṇkā, Sītā (too) has been burnt; there is no doubt about it. Nay, this great purpose of Śrī Rāma has (thereby) been defeated by me.” (160) Thoroughly possessed by grief, I began to reflect as above. In the meantime I heard the propitious utterance of Cāraṇas (celestial bards).

परिहन्यतेऽनेनेति परिघ:।

The प्रातिपदिकम् ‘परिघ’ is derived from the verbal root √हन् (हनँ हिंसागत्योः २. २).

(1) परि घ + अप् । By 3-3-84 परौ घः – To denote the instrument (of the action), the affix अप् may be used following the verbal root √हन् (हनँ हिंसागत्योः २. २) when in conjunction with the उपसर्ग: ‘परि’ and simultaneously the verbal root takes the substitution ‘घ’। As per 1-1-55 अनेकाल्शित्सर्वस्य the entire term ‘हन्’ is replaced by ‘घ’।

See question 2.

(2) परि घ + अ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) परि घ् + अ । By 6-4-48 अतो लोपः – When an आर्धधातुकम् affix follows, the अकारः at the end of a अङ्गम् is elided if the अङ्गम् ends in a अकार: at the time when the आर्धधातुकम् affix is prescribed. Note: The affix अप् has the आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।

= परिघ । ‘परिघ’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is द्वितीया-एकवचनम्।

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

(5) परिघम् । 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 affix अप् been used in the last three verses of Chapter One of the गीता?

2. From which सूत्रम् does the अनुवृत्ति: of ‘हन:’ come in to the सूत्रम् 3-3-84 परौ घः (used in step 1)?

3. Where has the सूत्रम् 3-2-124 लटः शतृशानचावप्रथमासमानाधिकरणे been used in the verses?

4. Which सूत्रम् prevents the affix ‘क्त’ from taking the augment ‘इट्’ in the form प्रदीप्तेन?

5. Can you spot the affix ‘क्तवतुँ’ in the verses?

6. How would you say this in Sanskrit?
“At night our city’s gate is locked by a huge bar.” Use (a passive form) of the verbal root √रुध् (रुधिँर् आवरणे ७. १) preceded by the उपसर्ग: ‘नि’ for ‘to lock.’ Use the adjective प्रातिपदिकम् ‘महत्’ for ‘huge.’

Easy questions:

1. Which सूत्रम् prescribes the वृद्धि: substitution in the from अश्रौषम्?

2. Where has the सूत्रम् 7-3-101 अतो दीर्घो यञि been used in the verses?

Today we will look at the form वधः mNs from श्रीमद्भागवतम् 7.2.20.

हिरण्यकशिपुरुवाच
अम्बाम्ब हे वधूः पुत्रा वीरं मार्हथ शोचितुम् । रिपोरभिमुखे श्लाघ्यः शूराणां वध ईप्सितः ।। ७-२-२० ।।
भूतानामिह संवासः प्रपायामिव सुव्रते । दैवेनैकत्र नीतानामुन्नीतानां स्वकर्मभिः ।। ७-२-२१ ।।
नित्य आत्माव्ययः शुद्धः सर्वगः सर्ववित्परः । धत्तेऽसावात्मनो लिङ्गं मायया विसृजन्गुणान् ।। ७-२-२२ ।।

श्रीधर-स्वामि-टीका
हे वधूरिति भ्रातुर्भार्यां संबोधयति ।। २० ।। भवतु नाम तस्य श्लाघ्यो वधस्तथाप्यस्माकं तावद्बन्धुर्गत एवेति चेत्तत्राह – भूतानामिति । दैवेन प्राचीनकर्मणा एकत्र नीतानां संयोजितानां पुनश्च स्वैः स्वैः कर्मभिरुन्नीतानां वियोजितानाम् ।। २१ ।। एवं लौकिकदृष्ट्या शोकं निवार्य तत्त्वदृष्ट्या वारयति – नित्य इति । आत्मा नित्यो मृत्युशून्यः । अव्ययोऽपक्षयशून्यः । शुद्धो निर्मलः । सर्वगतः सर्ववित्सर्वज्ञश्च । सर्वत्र हेतुः – परो देहादिव्यतिरिक्तः । अतो मृत इति मलिन इति वियुक्त इत्यज्ञ इति च मत्वा शोको न कार्य इत्यर्थः । कथं तर्हि तस्य संसारस्तत्राह – धत्त इति । आत्मनो मायया स्वाविद्यया लिङ्गं मूर्तीर्धत्ते । गुणानुच्चावचान्देहान्सुखदुःखादीन्वा विशेषेण सृजन्स्वीकुर्वन् । लिङ्गशरीरोपाधिः संसार इत्यर्थः ।। २२ ।।

Gita Press translation – Hiraṇyakaśipu said: Mother, O mother, sister-in-law and sons! You ought not to lament the hero (Hiraṇyākṣa). The death of the brave in front of their enemy is praiseworthy and (as such) coveted (by them) (20). The dwelling together in this world of created beings (first) collected at one place (under one roof) and (then) separated by Providence on account of their (past) actions, is (just) like the gathering of men in a shed (on the roadside) containing a reservoir of water (for the wayfarers), O virtuous mother! (21) The soul is eternal (deathless) free from decay, taintless, omnipresent, all-knowing and transcendent. It assumes bodies (of various kinds,) procuring the (numerous) objects of senses by its own Māyā (ignorance) (22).

हननं वध: ।

The प्रातिपदिकम् ‘वध’ is derived from the verbal root √हन् (हनँ हिंसागत्योः २. २).

(1) वध + अप् । By 3-3-76 हनश्च वधः – To denote the sense of the verbal root as having attained to a completed state, the affix अप् may be used following the verbal root √हन् (हनँ हिंसागत्योः २. २) when it is not in conjunction with a उपसर्ग: and simultaneously the verbal root takes the substitution ‘वध’ with a उदात्त: accent on its final vowel. As per 1-1-55 अनेकाल्शित्सर्वस्य the entire term ‘हन्’ is replaced by ‘वध’।

The mention of ‘च’ in the सूत्रम् indicates that the affix ‘घञ्’ may also be used here optionally. See question 1.

(2) वध + अ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) वध् + अ । By 6-4-48 अतो लोपः – When an आर्धधातुकम् affix follows, the अकारः at the end of a अङ्गम् is elided if the अङ्गम् ends in a अकार: at the time when the आर्धधातुकम् affix is prescribed. Note: The affix अप् has the आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।

= वध । ‘वध’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा here is प्रथमा-एकवचनम् ।

(4) वध + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

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

Questions:

1. What would be the optional final form in this example in the case where the affix घञ् is used (instead of अप्)?

2. Commenting on the सूत्रम् 3-3-76 हनश्च वधः (used in step 1) the काशिका says – अनुपसर्गस्येत्येव – प्रघातः। Please explain.

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

4. Which सूत्रम् prescribes the ईकारादेश: in the form ईप्सितः?

5. Where has the सूत्रम् 3-4-65 शकधृषज्ञाग्लाघटरभलभक्रमसहार्हास्त्यर्थेषु तुमुन् been used in the verses?

6. How would you say this in Sanskrit?
“All the gods desired to see the execution of Rāvaṇa.”

Easy questions:

1. Which सूत्रम् prescribes the ह्रस्वादेश: – shortening of the (ending) vowel – in the form (हे) अम्ब?

2. Where has the सूत्रम् 8-2-38 दधस्तथोश्च been used in the verses?

Today we will look at the form आहवे mLs from श्रीमद्भागवतम् 3.2.20.

दृष्टा भवद्भिर्ननु राजसूये चैद्यस्य कृष्णं द्विषतोऽपि सिद्धिः । यां योगिनः संस्पृहयन्ति सम्यग्योगेन कस्तद्विरहं सहेत ।। ३-२-१९ ।।
तथैव चान्ये नरलोकवीरा य आहवे कृष्णमुखारविन्दम् । नेत्रैः पिबन्तो नयनाभिरामं पार्थास्त्रपूताः पदमापुरस्य ।। ३-२-२० ।।

श्रीधर-स्वामि-टीका
न च तस्येश्वरत्वं साधनीयं, भवद्भिरपि दृष्टत्वादित्याह – दृष्टेति । यां सिद्धिं सम्यग्योगेन प्राप्तुमिच्छन्ति ।। १९ ।। आहवे युद्धे पार्थस्यास्त्रैः पूताः निष्पापाः सन्तः ।। २० ।।

Gita Press translation – You must have seen (with your own eyes) the consummation (oneness with the Lord) attained by Śiśupāla (the king of Cedi), who hated Śrī Kṛṣṇa – a consummation which even  Yogīs (ascetics) long to attain through the efficient practice of Yoga! Who could bear separation from such a benign Lord? (19) Similarly, such other heroes of this mortal world as were killed in action (during the Mahābhārata war) by the missiles discharged by Arjuna (son of Pṛthā), while drinking with (the cup of) their eyes (the nectar of) Śrī Kṛṣṇa’s lotus-like countenance, which ravished all eyes, attained to His (supreme) Abode (20).

आहूयन्तेऽस्मिन्नित्याहव:।

The प्रातिपदिकम् ‘आहव’ is derived from the verbal root √ह्वे (ह्वेञ् स्पर्धायां शब्दे च १. ११६३) preceded by the उपसर्गः ‘आङ्’।

(1) आङ् ह्वा + अप् । By 3-3-73 आङि युद्धे – To derive a word meaning युद्धम् ‘war’, the affix अप् may be used following the verbal root √ह्वे (ह्वेञ् स्पर्धायां शब्दे च १. ११६३) when in composition with the उपसर्ग: ‘आङ्’ and simultaneously the (letter ‘व्’ of) the verbal root takes सम्प्रसारणम् (ref. 1-1-45.)
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.

(2) आ ह्वा + अ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) आ ह् व् आ + अ = आ ह् उ आ + अ । सम्प्रसारणम् by the same सूत्रम् 3-3-73 आङि युद्धे (used in step 1 above.)

See question 3.

(4) आ हु + अ । 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) आ हो + अ । By 7-3-84 सार्वधातुकार्धधातुकयोः, an अङ्गम् whose final letter is an इक् gets गुण-आदेशः, when a सार्वधातुक-प्रत्यय: or an आर्धधातुक-प्रत्यय: follows.

(6) आ हव् + अ = आहव । By 6-1-78 एचोऽयवायावः।

‘आहव’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is सप्तमी-एकवचनम्।

(7) आहव + ङि । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(8) आहव + इ । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(9) आहवे । By 6-1-87 आद्गुणः।

Questions:

1. Where has the word आहवे been used in Chapter One of the गीता?

2. Commenting on the सूत्रम् 3-3-73 आङि युद्धे the सिद्धान्तकौमुदी says – युद्धे किम्? आह्वाय:। Please explain.

3. Could we use 6-1-15 वचिस्वपियजादीनां किति for the सम्प्रसारणम् operation in step 3? The answer is no. Why not? (Which condition is not satisfied?)

4. Can you recall a सूत्रम् (which we have studied) in which पाणिनि: specifically mentions the verbal root √ह्वे (ह्वेञ् स्पर्धायां शब्दे च १. ११६३)?

5. How would you say this in Sanskrit?
“Arjuna did not want to kill (his) own kinsmen in war.” Use the masculine प्रातिपदिकम् ‘बन्धु’ for ‘kinsman’ and the pronoun प्रातिपदिकम् ‘स्व’ for ‘own.’ Use the affix ‘तुमुँन्’ to express the meaning ‘want to.’

6. Translate the same sentence (given in question 5 above) but this time use the affix ‘सन्’ to express the meaning ‘want to kill.’

Easy questions:

1. Can you spot the augment ‘सीयुट्’ in the verses?

2. Which सूत्रम् prescribes the substitute letter ‘छ्’ in the form इच्छन्ति used in the commentary?

Today we will look at the form प्रमादात् m-Ab-s from श्रीमद्-वाल्मीकि-रामायणम् 4.15.2.

प्रमादाच्चरितं किंचित् कच्चिन्नावरजस्य मे । लक्ष्मणस्यर्षिभिर्दृष्टं नानुरूपं महात्मनः ।। २-११६-६ ।।
कच्चिच्छुश्रूषमाणा वः शुश्रूषणपरा मयि । प्रमदाभ्युचितां वृत्तिं सीता युक्तां न वर्तते ।। २-११६-७ ।।
अथर्षिर्जरया वृद्धस्तपसा च जरां गतः । वेपमान इवोवाच रामं भूतदयापरम् ।। २-११६-८ ।।
कुतः कल्याणसत्त्वायाः कल्याणाभिरतेः सदा । चलनं तात वैदेह्यास्तपस्विषु विशेषतः ।। २-११६-९ ।।
त्वन्निमित्तमिदं तावत्तापसान्प्रति वर्तते । रक्षोभ्यस्तेन संविग्नाः कथयन्ति मिथः कथाः ।। २-११६-१० ।।

Gita Press translation – I hope no lapse, unbecoming of an exalted soul, on the part of my younger brother, Lakṣmaṇa, has been detected by the sages (6). While attending on you, Sītā, who remains solely devoted to my service, does not, I am afraid, follow the conduct wholly worthy of a young lady and showing due respect (to you)” (7). The Ṛṣi, who was not only worn out from age but had also attained ripeness through askesis, replied (as follows), as though quaking, to Śrī Rāma, who regarded compassion for created beings as the highest virtue: – (8) “How can there be any aberration, my darling, on the part of Sītā (a princess of the Videha kingdom), who has a benign disposition and is ever devoted to goodness, particularly (in her attitude) towards ascetics? (9) This peril from the Rākṣasas threatens the ascetics because of you (who are kindly disposed to the latter). Alarmed by it, they hold conversation among themselves (10).

Note: The translation ‘lapse’ is of the phrase प्रमादाच्चरितम् which literally means ‘performed due to carelessness/error.’

The प्रातिपदिकम् ‘प्रमाद’ (carelessness, error) is derived from the verbal root √मद् (मदीँ हर्षे ४. १०५) preceded by the उपसर्गः ‘प्र’।

(1) प्र मद् + घञ् । By 3-3-18 भावे – The affix घञ् may be used following a verbal root to denote the sense of the verbal root as having attained to a completed state.

Note: As per 3-3-68 प्रमदसम्मदौ हर्षे – The two ready-made forms ‘प्रमद’ and ‘सम्मद’ are prescribed in the meaning of हर्ष: (joy.) In the present example the desired meaning is not हर्ष: (joy) and hence 3-3-68 does not apply here.

(2) प्र मद् + अ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(3) प्र माद् + अ । By 7-2-116 अत उपधायाः – A penultimate (उपधा) अकार: of a अङ्गम् gets वृद्धिः as the substitute when followed by a प्रत्ययः which is a ञित् or a णित्।

= प्रमाद ।

‘प्रमाद’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is पञ्चमी-एकवचनम्।

(4) प्रमाद + ङसिँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(5) प्रमाद + आत् । By 7-1-12 टाङसिङसामिनात्स्याः – Following a अङ्गम् ending in a अकार:, the affixes ‘टा’, ‘ङसिँ’ and ‘ङस्’ are replaced respectively by ‘इन’, ‘आत्’ and ‘स्य’। 1-3-4 न विभक्तौ तुस्माः prevents the ending तकार: of ‘आत्’ from getting the इत्-सञ्ज्ञा।

(6) प्रमादात् । By 6-1-101 अकः सवर्णे दीर्घः।

Questions:

1. Where has प्रमादात् been used in the गीता?

2. Commenting on the सूत्रम् 3-3-68 प्रमदसम्मदौ हर्षे (referred to in step 1) the तत्त्वबोधिनी says – ‘प्रसंभ्यां हर्षे’ इति तु नोक्म्। प्रसंमदः, संप्रमद इति हर्षे मा भूदिति। Please explain.

3. Which सूत्रम् prescribes the नकारादेश: in the प्रातिपदिकम् ‘विग्न’ (used as part of the compound संविग्नाः in the verses)?

4. Where has the सूत्रम् 1-3-57 ज्ञाश्रुस्मृदृशां सनः been used in the verses?

5. Why doesn’t the सूत्रम् 6-1-58 सृजिदृशोर्झल्यमकिति apply in the form दृष्टम्? (Which condition is not satisfied?)

6. How would you say this in Sanskrit?
“Even the wise make an error occasionally.” Paraphrase “Even of the wise an error takes place occasionally.” Use the adjective प्रातिपदिकम् ‘धीमत्’ for ‘wise’ and the अव्ययम् ‘क्वचित्’ for ‘occasionally.’ Use the verbal root √जन् (जनीँ प्रादुर्भावे ४. ४४) for ‘to take place.’

Easy questions:

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

2. Which सूत्रम् prescribes the elision of the letter ‘न्’ in the form तपस्विषु (प्रातिपदिकम् ‘तपस्विन्’, पुंलिङ्गे सप्तमी-बहुवचनम्)?

Today we will look at the form श्रीमदात् m-Ab-s from श्रीमद्भागवतम् 10.10.8.

तौ दृष्ट्वा मदिरामत्तौ श्रीमदान्धौ सुरात्मजौ । तयोरनुग्रहार्थाय शापं दास्यन्निदं जगौ ।। १०-१०-७ ।।
श्रीनारद उवाच
न ह्यन्यो जुषतो जोष्यान्बुद्धिभ्रंशो रजोगुणः । श्रीमदादाभिजात्यादिर्यत्र स्त्रीद्यूतमासवः ।। १०-१०-८ ।।
हन्यन्ते पशवो यत्र निर्दयैरजितात्मभिः । मन्यमानैरिमं देहमजरामृत्यु नश्वरम् ।। १०-१०-९ ।।

श्रीधर-स्वामि-टीका
अनुग्रहार्थाय अनुग्रहश्च मदनाशोऽर्थश्च श्रीकृष्णदर्शनं तदर्थम् । इदं वक्ष्यमाणं न ह्यन्य इत्यादि ।। ७ ।। जोष्यान्प्रियान्विषयान् जुषतः सेवमानस्य पुंसः श्रीमदादन्य आभिजात्यादिः सत्कुलविद्यादिजनितो मदः । अन्यो वा रजोगुणो रजःकार्यहास्यहर्षादिरूपो नहि । तथा बुद्धिभ्रंशो बुद्धिं भ्रंशयतीति तथा किंतु श्रीमद एवेति । तदाह – यत्रेत्यादिचतुर्भिः । यत्र श्रीमदे ।। ८ ।। इमं नश्वरं देहमजरामृत्यु अजरश्च अमृत्युश्च यथा तथा मन्यमानैः ।। ९ ।।

Gita Press translation – Seeing the two sons of Kubera inebriate with wine and blind with the pride of wealth, Nārada, who felt inclined to pronounce an imprecation for the sake of showering his grace on them, spoke as follows: – (7) Nārada said: Indeed in the case of a man indulging in enjoyable objects no pride other than the pride of wealth, such as that of pedigree (or learning), which is a product of Rajoguṇa, conduces a loss of reason (as the said pride of wealth does); (for) with pride of wealth, woman, gambling and liquor are invariably associated (8). (Nay,) where there is pride of wealth, animals are killed by merciless men of uncontrolled mind, who regard the perishable body as proof against age and death (9).

“मद” is a कृदन्त-प्रातिपदिकम् (participle form) derived from the verbal root √मद् (मदीँ हर्षे ४. १०५).

The (compound) प्रातिपदिकम् “श्रीमद” is derived as follows:

(1) श्री + टा + मद् + अप् । By the 3-3-67 मदोऽनुपसर्गे – The affix अप् is used following the verbal root √मद् (मदीँ हर्षे ४. १०५) – when in composition with a सुबन्तं पदम् (a पदम् which ends in a सुँप् affix) other than a उपसर्ग: – to denote either (i) the sense of the verbal root as having attained to a completed state or (ii) any कारक: except the agent of the action, provided the word so derived is a proper name.
Note: The affix ‘अप्’ prescribed by this सूत्रम् is a अपवाद: (exception) to the affix ‘घञ्’ prescribed by 3-3-18 भावे and 3-3-19 अकर्तरि च कारके संज्ञायाम्।

(2) श्री + टा + मद् + अ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

= श्री + टा + मद ।

In the सूत्रम् 3-3-67, the term अनुपसर्गे = उपसर्ग-भिन्ने (सुपि) ends in the seventh (locative) case. Hence ‘श्री + टा’ gets the उपपद-सञ्ज्ञा here by 3-1-92 तत्रोपपदं सप्तमीस्थम्‌।

We form a compound between ‘श्री टा’ (which is the उपपदम्) and ‘मद’ by using the सूत्रम् 2-2-19 उपपदमतिङ् – A सुबन्तम् (term ending in a सुँप् affix) having the designation ‘उपपद’ (in this case ‘श्री टा’) invariably compounds with a syntactically related term (in this case ‘मद’) as long as the compound does not end in a तिङ् affix.

In the compound, ‘श्री टा’ is placed in the prior position as per 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position. Note: Here ‘श्री टा’ is the उपपदम् and hence it gets the उपसर्जन-सञ्ज्ञा by 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – A term denoted by a word (in this case ‘उपपदम्’) ending in a nominative case in a सूत्रम् (in this case 2-2-19 उपपदमतिङ्) which prescribes a compound gets the designation ‘उपसर्जन’।
‘श्री टा + मद’ 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।

(4) श्री + मद । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

= श्रीमद ।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is पञ्चमी-एकवचनम्।

(5) श्रीमद + ङसिँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(6) श्रीमद + आत् । By 7-1-12 टाङसिङसामिनात्स्याः – Following a अङ्गम् ending in a अकार:, the affixes ‘टा’, ‘ङसिँ’ and ‘ङस्’ are replaced respectively by ‘इन’, ‘आत्’ and ‘स्य’। 1-3-4 न विभक्तौ तुस्माः prevents the ending तकार: of ‘आत्’ from getting the इत्-सञ्ज्ञा।

(7) श्रीमदात् । By 6-1-101 अकः सवर्णे दीर्घः।

Questions:

1. Commenting on the सूत्रम् 3-3-67 मदोऽनुपसर्गे (used in step 1) the सिद्धान्तकौमुदी says – उपसर्गे तु – उन्माद:। Please explain.

2. What is the purpose of the ईकार: as a इत् in the verbal root √मद् (मदीँ हर्षे ४. १०५)

3. Why is जुषत: a आर्ष-प्रयोग: (irregular grammatical form)?

4. Which सूत्रम् prescribes the affix क्वरप्‌ in ‘नश्वर’?

5. Where has the सूत्रम् 3-2-1 कर्मण्यण् been used in the verses?

6. How would you say this in Sanskrit?
“Ignorance is better than the arrogance of knowledge.” Use the neuter प्रातिपदिकम् ‘अज्ञान’ for ‘ignorance’ and the adjective प्रातिपदिकम् ‘वर’ for ‘better.’

Easy questions:

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

2. Where has the सूत्रम् 7-3-109 जसि च been used in the verses?

Today we will look at the form निनदम् mAs from श्रीमद्-वाल्मीकि-रामायणम् 4.15.2.

अथ तस्य निनादं तं सुग्रीवस्य महात्मनः । शुश्रावान्तःपुरगतो वाली भ्रातुरमर्षणः ।। ४-१५-१ ।।
श्रुत्वा तु तस्य निनदं सर्वभूतप्रकम्पनम् । मदश्चैकपदे नष्टः क्रोधश्चापादितो महान् ।। ४-१५-२ ।।
स तु रोषपरीताङ्गो वाली स कनकप्रभः । उपरक्त इवादित्यः सद्यो निष्प्रभतां गतः ।। ४-१५-३ ।।
वाली दंष्ट्राकरालस्तु क्रोधाद्दीप्ताग्निलोचनः । भात्युत्पतितपद्माभः समृणाल इव ह्रदः ।। ४-१५-४ ।।

Gita Press translation – Vālī, who was intolerant (by nature), and who happened to be in his gynaeceum (at the time), forthwith heard the aforesaid roar of the celebrated Sugrīva, who was noted for his extraordinary fortitude (1). On hearing his roar, which caused all created beings to tremble (with fear), Vālī’s vanity vanished all at once and a violent rage was aroused (in him) (2). The notorious Vālī, who possessed splendor of gold, thereupon lost his brilliance at once as the sun under eclipse, (all) his limbs seized with anger (3). Vālī, for his part, who looked fierce with his teeth and whose eyes shone like a blazing fire through anger, looked like a pond from which the splendor of lotuses has disappeared and in which the fibrous roots (alone) float (4).

निनदनं निनद:।

The प्रातिपदिकम् ‘निनद’ is derived from the verbal root √नद् (णदँ अव्यक्ते शब्दे १. ५६) preceded by the उपसर्ग: ‘नि’। The initial णकार: of ‘णदँ’ is replaced by a नकार: by 6-1-65 णो नः।

(1) नि नद् + अप् । By the 3-3-64 नौ गदनदपठस्वनः – The affix अप् is optionally used following the verbal root √गद् (गदँ व्यक्तायां वाचि १.५४) or √नद् (णदँ अव्यक्ते शब्दे १. ५६) or √पठ् (पठँ व्यक्तायां वाचि १. ३८१) or √स्वन् (स्वनँ शब्दे १. ९६१) – provided any one of these verbal roots is preceded by the उपसर्ग: ‘नि’ – to denote either (i) the sense of the verbal root as having attained to a completed state or (ii) any कारक: except the agent of the action, provided the word so derived is a proper name.
Note: In the other case (where the affix अप् is not used) the affix घञ् is used as per 3-3-18 भावे and 3-3-19 अकर्तरि च कारके संज्ञायाम्।

See question 2.

(2) नि नद् + अ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

= निनद । ‘निनद’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is द्वितीया-एकवचनम्।

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

(4) निनदम् । 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. In Chapter One of the गीता can you spot a प्रातिपदिकम् (used as part of a compound) formed using the affix घञ् with the verbal root √नद् (णदँ अव्यक्ते शब्दे १. ५६)?

2. What would be the alternate final form in the example? (Hint: This form has been used in the verses.)

3. Which सूत्रम् prevents the affix ‘क्त’ from taking the augment ‘इट्’ in the form नष्टः?

4. Which कृत् affix is used to form the प्रातिपदिकम् ‘दंष्ट्रा’ (used as part of the compound दंष्ट्राकरालः in the verses)?

5. Where has the सूत्रम् 6-4-24 अनिदितां हल उपधायाः क्ङिति been used in the verses?

6. How would you say this in Sanskrit?
“The lion’s roar caused all the deer to tremble.” Use (a causative form) of the verbal root √कम्प् (कपिँ चलने १. ४३५) preceded by the उपसर्ग: ‘प्र’ for ‘to tremble.’

Easy questions:

1. In the verses can you spot a प्रातिपदिकम् ending in the letter ‘ऋ’?

2. Where has the सूत्रम् 6-4-13 सौ च been used in the verses?

Today we will look at the form यमान् mAp from श्रीमद्भागवतम् 11.10.5.

यमानभीक्ष्णं सेवेत नियमान्मत्परः क्वचित् । मदभिज्ञं गुरुं शान्तमुपासीत मदात्मकम् ।। ११-१०-५ ।।
अमान्यमत्सरो दक्षो निर्ममो दृढसौहृदः । असत्वरोऽर्थजिज्ञासुरनसूयुरमोघवाक् ।। ११-१०-६ ।।
जायापत्यगृहक्षेत्रस्वजनद्रविणादिषु । उदासीनः समं पश्यन्सर्वेष्वर्थमिवात्मनः ।। ११-१०-७ ।।

श्रीधर-स्वामि-टीका
किंच यमानहिंसादीनभीक्ष्णमादरेण सेवेत। शौचादींस्तु नियमान्क्वचिद्यदा शक्तिस्तदा आत्मज्ञानाविरोधेन । यमान्द्वादशे, नियमांश्चैकोनविंशेऽध्याये वक्ष्यति । किंच यमेष्वप्यादरं परित्यज्य गुरुमुपासीतेत्याह – मदभिज्ञमिति । मदात्मकं मद्रूपम् ।। ५ ।। गुरुसेवकस्य धर्मानाह – अमानीति । दक्षोऽनलसः । निर्ममो जायादिषु ममताशून्यः । गुरौ तु दृढसौहृदः । असत्वरोऽव्यग्रः । अमोघवाग् व्यर्थालापरहितः । एतान्येव शिष्यस्य लक्षणानि ज्ञेयानि ।। ६ ।। ननु स्वजायादिषु कथं निर्ममः स्यात्तत्राह – जायेति । औदासीन्यहेतुं विवेकं दर्शयति – आत्मनोऽर्थं प्रयोजनं सर्वत्र सममिव पश्यन्निति । अयं भावः – सर्वदेहेष्वात्मन एकत्वाज्जायादिदेहेऽस्मिंश्च स्वदेहे आत्मनोऽर्थः सुखादिः सम एव । केन विशेषेणैतेष्वेव ममत्वाभिनिवेश इत्येवमुदासीनः सन् प्रपद्येतेति ।। ७ ।।

Gita Press translation – My votary should devoutly practice austerities and at times observe sacred vows (too); and he should wait upon his preceptor of tranquil mind who has realized Me as identical with Myself (5). He should be free from pride, jealousy, sloth and attachment; he should be firmly devoted to his preceptor and cool, and a seeker after Self-Knowledge, he should not be fault-finding and one indulging in useless talk (6). He should not feel attached to his wife, children, home, lands, relations and wealth etc., and should find his purpose equally in all (7).

‘यच्छत्यनेन’ इति यम:।

The प्रातिपदिकम् ‘यम’ is derived from the verbal root √यम् (यमँ उपरमे १. ११३९).

(1) यम् + अप् । By the 3-3-63 यमः समुपनिविषु च – The affix अप् is optionally used following the verbal root √यम् (यमँ उपरमे १. ११३९) – provided the verbal root is either preceded by the उपसर्ग: ‘सम्’, ‘उप’, ‘नि’ or ‘वि’ or not in conjunction with a उपसर्ग: – to denote either (i) the sense of the verbal root as having attained to a completed state or (ii) any कारक: except the agent of the action, provided the word so derived is a proper name.
Note: In the other case (where the affix अप् is not used) the affix घञ् is used as per 3-3-18 भावे and 3-3-19 अकर्तरि च कारके संज्ञायाम्।

See question 2.

(2) यम् + अ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

= यम । ‘यम’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा here is द्वितीया-बहुवचनम्।

(3) यम + शस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(4) यम + अस् । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of ‘शस्’ from getting the इत्-सञ्ज्ञा ।

(5) यमास् । By 6-1-102 प्रथमयोः पूर्वसवर्णः – 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.)

(6) यमान् । By 6-1-103 तस्माच्छसो नः पुंसि – In the masculine gender, when the letter “स्” of the affix “शस्” follows a vowel which has been elongated by 6-1-102 then it is replaced by the letter “न्”।

Questions:

1. Where has the सूत्रम् 3-3-63 यमः समुपनिविषु च (used in step 1) been used in Chapter Seven of the गीता?

2. What would be the alternate final form in this example (in the case where the affix घञ् is used)?

3. Which वार्तिकम् is used to derive the प्रातिपदिकम् ‘वाच्’ (used as part of the compound अमोघवाक्)?

4. Can you spot the affix क्यप् in the commentary?

5. Where has the सूत्रम् 3-3-24 श्रिणीभुवोऽनुपसर्गे been used in the commentary?

6. How would you say this in Sanskrit?
“Who made this rule?” Paraphrase to “By whom was this rule made?” Use the affix अप् with the verbal root √यम् (यमँ उपरमे १. ११३९) preceded by the उपसर्ग: ‘नि’ to create a प्रातिपदिकम् meaning ‘rule.’

Easy questions:

1. In the verses can you spot two words which contain the augment सीयुट्?

2. Where has the सूत्रम् 3-1-26 हेतुमति च been used in the commentary?

Today we will look at the form स्वनम् mAs from श्रीमद्-वाल्मीकि-रामायणम् 1.64.8.

तामुवाच सहस्राक्षो वेपमानां कृताञ्जलिम् । मा भैषी रम्भे भद्रं ते कुरुष्व मम शासनम् ।। १-६४-५ ।।
कोकिलो हृदयग्राही माधवे रुचिरद्रुमे । अहं कन्दर्पसहितः स्थास्यामि तव पार्श्वतः ।। १-६४-६ ।।
त्वं हि रूपं बहुगुणं कृत्वा परमभास्वरम् । तमृषिं कौशिकं रम्भे भेदयस्व तपस्विनम् ।। १-६४-७ ।।
सा श्रुत्वा वचनं तस्य कृत्वा रूपमनुत्तमम् । लोभयामास ललिता विश्वामित्रं शुचिस्मिता ।। १-६४-८ ।।
कोकिलस्य तु शुश्राव वल्गु व्याहरतः स्वनम् । सम्प्रहृष्टेन मनसा तत एनामुदैक्षत ।। १-६४-९ ।।

Gita Press translation – (Requested thus) with a mind full of fear by the frightened nymph on that occasion, O Rāma, Indra (the thousand-eyed god) spoke (as follows) to her, who stood trembling (before him) with joined palms: – “Do not be afraid, Rambhā, may all be well with you! (Please) do my bidding (5). Accompanied by the god of love, I (too) shall remain by your side in the form of a cuckoo, that captivates the heart (by its enthralling notes) in the vernal season when the trees assume a delightful appearance (with their green foliage and fragrant blossoms) (6). Wearing an exceedingly smart appearance full of manifold charms, do divert the mind of the celebrated sage Viśwāmitra (son of Kuśika), who is given to austerities, O good lady!” (7) Hearing his command and assuming looks which could not be excelled by another, the belle, who wore a bright smile (on her lips) proceeded to lure Viśwāmitra (8). He heard the notes of the warbling cuckoo and with an overjoyed mind scanned her too (9).

स्वननं स्वन:।

The प्रातिपदिकम् ‘स्वन’ is derived from the verbal root √स्वन् (स्वनँ शब्दे १. ९६१)

(1) स्वन् + अप् । By the 3-3-62 स्वनहसोर्वा – The affix अप् is optionally used following the verbal root √स्वन् (स्वनँ शब्दे १. ९६१) or √हस् (हसेँ हसने १. ८२२) – provided any one of these two verbal roots is not in conjunction with a उपसर्ग: – to denote either (i) the sense of the verbal root as having attained to a completed state or (ii) any कारक: except the agent of the action, provided the word so derived is a proper name.
Note: In the other case (where the affix अप् is not used) the affix घञ् is used as per 3-3-18 भावे and 3-3-19 अकर्तरि च कारके संज्ञायाम्।

See question 1.

(2) स्वन् + अ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

= स्वन । ‘स्वन’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा is द्वितीया-एकवचनम्।

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

(4) स्वनम् । 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. What would be the alternate final form in this example (in the case where the affix घञ् is used)?

2. Commenting on the सूत्रम् 3-3-62 स्वनहसोर्वा (used in step 1) the सिद्धान्तकौमुदी says – ‘अनुपसर्गे’ इत्येव। प्रस्वान:। Please explain.

3. Which सूत्रम् prescribes the affix वरच् in the प्रातिपदिकम् ‘भास्वर’ (used as part of the compound परमभास्वरम्)?

4. Can you spot the substitution ‘सिँच्’ (in the place of ‘च्लि’) in the verses?

5. Where has the सूत्रम् 3-2-124 लटः शतृशानचावप्रथमासमानाधिकरणे been used in the verses?

6. How would you say this in Sanskrit?
“When Śrī Rāma broke King Janaka’s bow a big sound was generated.” Use the verbal root √भन्ज् (भन्जोँ आमर्दने ७. १६) for ‘to break.’ Use the adjective प्रातिपदिकम् ‘महत्’ for ‘big.’ Use a causative form of the verbal root √जन् (जनीँ प्रादुर्भावे ४. ४४) for ‘to generate.’ Use the निष्ठा affix ‘क्त’।

Easy questions:

1. Can you spot the augment आट् in the verses?

2. Which सूत्रम् prescribes the affix ‘स्य’ in the form स्थास्यामि?

Today we will look at the form जपः mNs from श्रीमद्भागवतम् 11.19.34.

श्रीभगवानुवाच
अहिंसा सत्यमस्तेयमसङ्गो ह्रीरसञ्चयः । आस्तिक्यं ब्रह्मचर्यं च मौनं स्थैर्यं क्षमाभयम् ।। ११-१९-३३ ।।
शौचं जपस्तपो होमः श्रद्धातिथ्यं मदर्चनम् । तीर्थाटनं परार्थेहा तुष्टिराचार्यसेवनम् ।। ११-१९-३४ ।।
एते यमाः सनियमा उभयोर्द्वादश स्मृताः । पुंसामुपासितास्तात यथाकामं दुहन्ति हि ।। ११-१९-३५ ।।

श्रीधर-स्वामि-टीका
यमनियमानाह – अहिंसेति त्रिभिः । अस्तेयं मनसापि परस्वाग्रहणम् । आस्तिक्यं धर्मे विश्वासः ।। ३३ ।। शौचं बाह्यमाभ्यन्तरं चेति द्वयम् । अतो द्वादश नियमाः । श्रद्धा धर्मादरः ।। ३४ ।। उभयोः श्लोकयोर्ये स्मृतास्ते यमा नियमाश्च । यद्वा, उभयोः प्रवृत्तनिवृत्तयोः । मुमुक्षोर्यमा मुख्याः सकामस्य नियमा मुख्याः स्मृता इत्यर्थः । अत्र हेतुमाह – हि यस्मादुपासिताः सेविताः सन्तः पुंसां प्रवृत्तानां निवृत्तानां च यथाकामं कामानुसारेण मोक्षमभ्युदयं च दुहन्तीति ।। ३५ ।।

Gita Press translation – The glorious Lord replied: Harmlessness, uttering only that which is wholesome, agreeable and true, non-thieving, absence of attachment, modesty, non-accumulation of possessions, faith, chastity, silence, firmness (of resolve), forgiveness and fearlessness, bodily cleanliness and mental purity, muttering the Gāyatrī and other sacred texts, austerity, pouring oblations into the sacred fire, reverence (for true religion), hospitality and offering worship to Me; visiting sacred places, working for the benefit of others, contentment and service to the preceptor – these have been declared to be the twelve Yamas and the twelve Niyamas divided in two (separate) verses. Carried into practice they positively yield fruit (in the shape of final beatitude or worldly prosperity) according to the desire of men, O dear one! (33-35)

जपनं जप:।

The प्रातिपदिकम् ‘जप’ is derived from the verbal root √जप् (जपँ व्यक्तायां वाचि | जपँ मानसे च १. ४६३).

(1) जप् + अप् । By the 3-3-61 व्यधजपोरनुपसर्गे – The affix अप् is used following the verbal root √व्यध् (व्यधँ ताडने ४. ७८) or √जप् (जपँ व्यक्तायां वाचि | जपँ मानसे च १. ४६३) – provided any one of these two verbal roots is not in conjunction with a उपसर्ग: – to denote either (i) the sense of the verbal root as having attained to a completed state or (ii) any कारक: except the agent of the action, provided the word so derived is a proper name.
Note: The affix ‘अप्’ prescribed by this सूत्रम् is a अपवाद: (exception) to the affix ‘घञ्’ prescribed by 3-3-18 भावे and 3-3-19 अकर्तरि च कारके संज्ञायाम्।

(2) जप् + अ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

= जप । ‘जप’ 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।

Note: घञबन्त: (लिङ्गानुशासनम् २.२) – A प्रातिपदिकम् ending in the affix ‘घञ्’ or ‘अप्’ is used in the masculine gender.

The विवक्षा here is प्रथमा-एकवचनम् ।

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

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

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

Questions:

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

2. Commenting on the सूत्रम् 3-3-61 व्यधजपोरनुपसर्गे the सिद्धान्तकौमुदी says – उपसर्गे तु – उपजाप: । Please explain.

3. Besides 3-3-61 व्यधजपोरनुपसर्गे, can you recall two other सूत्रे (which we have studied) in which पाणिनि: specifically mentions the verbal root √जप् (जपँ व्यक्तायां वाचि | जपँ मानसे च १. ४६३)?

4. In the verses can you spot two words in which the निष्ठा affix ‘क्त’ has been used?

5. Which सूत्रम् prescribes the affix अप् used to derive the प्रातिपदिकम् ‘आदर’ (used as part of the compound धर्मादर: in the commentary)?

6. How would you say this in Sanskrit?
“The muttering of the Gāyatrī is to be done at the time of the sunrise (rise of the sun.)” Use the affix अच् (prescribed by the सूत्रम् 3-3-56 एरच्) with the verbal root √इ (इण् गतौ २. ४०) preceded by the उपसर्ग: ‘उद्’ to create a प्रातिपदिकम् meaning ‘rise.’ Use a कृत्य-प्रत्यय: with the verbal root √कृ (डुकृञ् करणे ८. १०) to create a प्रातिपदिकम् meaning ‘to be done.’

Easy questions:

1. Where has the सूत्रम् 2-4-72 अदिप्रभृतिभ्यः शपः been used in the verses?

2. In the commentary can you spot a प्रातिपदिकम् which is used only in the plural (no singular or dual)? Can you spot one which is used only in the dual (no singular or plural)?