Today we will look at the form चोदनाम् fAs from श्रीमद्भागवतम् 11.12.14.

मत्कामा रमणं जारमस्वरूपविदोऽबलाः । ब्रह्म मां परमं प्रापुः सङ्गाच्छतसहस्रशः ।। ११-१२-१३ ।।
तस्मात्त्वमुद्धवोत्सृज्य चोदनां प्रतिचोदनाम् । प्रवृत्तं च निवृत्तं च श्रोतव्यं श्रुतमेव च ।। ११-१२-१४ ।।
मामेकमेव शरणमात्मानं सर्वदेहिनाम् । याहि सर्वात्मभावेन मया स्या ह्यकुतोभयः ।। ११-१२-१५ ।।

श्रीधर-स्वामि-टीका
एवं ता अबलाः केवलं मत्कामा अस्वरूपविदः स्वरूपं तु न जानन्ति तथापि, सत्सङ्गाज्जारं ब्रह्म जारबुद्धिवेद्यमपि ब्रह्मस्वरूपमेव मां परमं प्रापुरित्यर्थः ।। १३ ।। यस्मादेवंभूतो मद्भजनप्रभावस्तस्मात्त्वं चोदनां श्रुतिं प्रतिचोदनां स्मृतिं च । यद्वा विधिं च निषेधं चोत्सृज्य मां शरणं याहि ।। १४ ।। मयैवाकुतोभयः स्याः भव ।। १५ ।।

Gita Press translation – Full of passion for Me, thinking Me (only) as their lover, nay, paramour, women (of Vraja) in their hundreds and thousands, who did not know My essential (divine) character, attained to Me, the supreme Brahma, through the fellowship of the righteous (13). Therefore, turning your back upon injunctions as well as upon interdictions, (nay,) renouncing worldly activity as well as cessation from activity, and rejecting that which has been learnt and that which has (yet) to be learnt, O Uddhava, seek as your refuge Me alone, the one Self of all embodied creatures, with all your being; for with Me alone (as your Master) you can be rid of fear from all quarters (14-15).

चोद्यते (= प्रवर्त्यते) अनयेति चोदना।

The स्त्रीलिङ्ग-प्रातिपदिकम् ‘चोदना’ is derived from the verbal root √चुद् (चुदँ सञ्चोदने १०. ८१).

(1) चुद् + णिच् । By 3-1-25 सत्यापपाशरूपवीणातूलश्लोकसेनालोमत्वचवर्मवर्णचूर्णचुरादिभ्यो णिच् – The affix णिच् is used after these words – “सत्य” ‘truth’ (which then takes the form of “सत्याप्” as exhibited in the सूत्रम्), “पाश” ‘fetter’, “रूप” ‘form’, “वीणा” ‘lute’, “तूल” ‘cotton’, “श्लोक” ‘celebration’, “सेना” ‘army’, “लोमन्” ‘hair of the body’, “त्वच” ‘skin’, “वर्मन्” ‘mail’, “वर्ण” ‘color’, “चूर्ण” ‘powder’ and the verbal roots belonging to the चुरादि-गणः।

(2) चुद् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(3) चोद् + इ । By 7-3-86 पुगन्तलघूपधस्य च – When a अङ्गम् is followed by a सार्वधातुक-प्रत्ययः or an आर्धधातुक-प्रत्ययः, then its इक्-letter takes ‘गुण’-आदेशः in the following two cases:
i) The अङ्गम् ends in a “पुक्”-आगमः।
or
ii) The penultimate letter of the अङ्गम् has the लघु-सञ्ज्ञा।

= चोदि । ‘चोदि’ gets the धातु-सञ्ज्ञा by 3-1-32 सनाद्यन्ता धातवः।

(4) चोदि + युच् । By 3-3-107 ण्यासश्रन्थो युच् – Following verbal roots which end in the affix ‘णि’ as well as following the verbal roots √आस् (आसँ उपवेशने २. ११) and √श्रन्थ् (श्रन्थँ विमोचनप्रतिहर्षयोः ९. ४६), the affix युच् is used to denote in the feminine gender 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 युच् prescribed by this सूत्रम् is a अपवाद: (exception) to the affix ‘अ’ prescribed by 3-3-102 अ प्रत्ययात्‌ (in the case of verbal roots which end in the affix ‘णि’) and 3-3-103 गुरोश्च हलः (in the case of verbal roots √आस् and √श्रन्थ्)।

(5) चोदि + यु । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(6) चोदि + अन । By 7-1-1 युवोरनाकौ – The affixes ‘यु’ and ‘वु’ are substituted respectively by ‘अन’ and ‘अक’। The entire प्रत्ययः is replaced as per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य।

(7) चोद् + अन । By 6-4-51 णेरनिटि – The affix ‘णि’ is elided when followed by a आर्धधातुकम् affix which does not have the augment इट्।

= चोदन ।

‘चोदन’ 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: Since this प्रातिपदिकम् is used in the feminine gender we have to add the appropriate feminine affix (स्त्रीप्रत्यय:)।

(8) चोदन + टाप् । By 4-1-4 अजाद्यतष्टाप्‌ – The प्रातिपदिकानि ‘अज’ etc. and प्रातिपदिकानि ending in अकारः get the टाप् affix in the feminine gender.

(9) चोदन + आ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(10) चोदना । By 6-1-101 अकः सवर्णे दीर्घः।

The विवक्षा is द्वितीया-एकवचनम्।

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

(12) चोदनाम् । 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 ‘चोदना’ been used (as part of a compound) in the गीता?

2. Commenting on the सूत्रम् 3-3-107 ण्यासश्रन्थो युच् (used in step 4) the काशिका says – श्रन्थिः क्र्यादिर्गृह्यते – ‘श्रन्थ विमोचनप्रतिहर्षयोः’ इति, न चुरादिः – ‘श्रन्थ ग्रन्थ सन्दर्भे’ इति, ण्यन्तत्वेनैव सिद्धत्वात्। Please explain.

3. Where has the सूत्रम् 7-2-15 यस्य विभाषा been used in the verses?

4. From which verbal root is the प्रातिपदिकम् ‘विधि’ derived?

5. Can you spot a कृत्य-प्रत्यय: in the verses?

6. How would you say this in Sanskrit?
The first injunction is ‘Speak the truth.’ Use the adjective प्रातिपदिकम् ‘प्रथम’ (feminine ‘प्रथमा’) for ‘first.’

Easy questions:

1. Where has the सूत्रम् 6-4-111 श्नसोरल्लोपः been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘जा’ in the form जानन्ति?