Today we will look at the form उपसङ्गम्य ind from श्रीमद्भागवतम् 10.48.3.

गृहं तमायान्तमवेक्ष्य साऽऽसनात्सद्यः समुत्थाय हि जातसम्भ्रमा । यथोपसङ्गम्य सखीभिरच्युतं सभाजयामास सदासनादिभिः ।। १०-४८-३ ।।
तथोद्धवः साधु तयाभिपूजितो न्यषीददुर्व्यामभिमृश्य चासनम् । कृष्णोऽपि तूर्णं शयनं महाधनं विवेश लोकाचरितान्यनुव्रतः ।। १०-४८-४ ।।

श्रीधर-स्वामि-टीका
यथा यथोचितम् । सद्भिरासनादिभिः ।। ३ ।। ४ ।।

Gita Press translation – Seized with a flurry, as a matter of fact, to perceive Him coming to her house, she stood up at once from her seat and, meeting Him with due ceremony along with her female companions, honored Śrī Kṛṣṇa (the unfailing Lord) by offering Him a good seat and other articles of worship (3). Duly honored by her in a like manner, Uddhava squatted on the floor touching the seat (offered by her) with his head. Following the practices of the worldy-minded, Śrī Kṛṣṇa, for His part, quickly settled down on the costly bed (already placed there) (4).

उपसंगम्य is derived from the verbal root √गम् (गमॢँ गतौ १. ११३७) preceded by the उपसर्ग: ‘उप’ and ‘सम्’।

(1) गम् + क्त्वा । By 3-4-21 समानकर्तृकयोः पूर्वकाले – The affix ‘क्‍त्‍वा’ is used following a verbal root which denotes a prior action relative to that of another verbal root, provided the agent of both the actions is the same.
Note: Here the common agent of the actions उपसङ्गम्य (meeting) and सभाजयामास (honored) is सा (she.) The earlier of the two actions is the action ‘meeting’ which is denoted by √गम् and hence √गम् takes the affix ‘क्त्वा’।
Note: अव्ययकृतो भावे (from महाभाष्यम्) – कृत् affixes (such as ‘क्‍त्‍वा’) having the अव्यय-सञ्ज्ञा are used to denote भाव: (action) – and not the agent (ref. 3-4-67 कर्तरि कृत्‌) of the action.

(2) उप + सम् + गम् + क्त्वा । ‘गम् + क्त्वा’ is compounded with ‘उप’ and ‘सम्’ using the सूत्रम् 2-2-18 कुगतिप्रादयः।

(3) उप + सम् + गम् + ल्यप् । By 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्‌ – When the affix ‘क्त्वा’ occurs at the end of a compound, it is replaced by ‘ल्यप्’ provided the prior member of the compound is a अव्‍ययम् other than ‘नञ्’ (ref. 2-2-6 नञ्)। The entire term ‘क्त्वा’ is replaced by ‘ल्यप्’ as per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य।
Note: As per 1-1-56 स्थानिवदादेशोऽनल्विधौ, the substitution ‘ल्यप्’ (in place of the affix ‘क्त्वा’) inherits the property of being a कित् affix with the designation of कृत् (by 3-1-93 कृदतिङ्) and आर्धधातुकम् (by 3-4-114 आर्धधातुकं शेषः।)

(4) उप + सम् + गम् + य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(5) उप + सम् + गम् + य । As per 6-4-38 वा ल्यपि – When followed by the affix ल्यप्, there is an optional elision of the final nasal consonant of the verbal roots* which have अनुदात्त-स्वरः in the धातु-पाठः as well as the verbal root √वन् (वनँ शब्दे १. ५३३, वनँ सम्भक्तौ १. ५३४, वनुँ च नोच्यते १. ९१५) and the verbal roots belonging to the तनादि-गणः।
Note: * सिद्धान्त-कौमुदी – ‘यमिरमिनमिगमिहनिमन्यतयोऽनुदात्तोपदेशाः।’ The following six roots end in a nasal consonant and have a अनुदात्त-स्वरः in the धातु-पाठः।
√यम् (यमँ उपरमे १. ११३९), √रम् (रमुँ क्रीडायाम् | रमँ इति माधवः १. ९८९), √नम् (णमँ प्रह्वत्वे शब्दे च १. ११३६), √गम् (गमॢँ गतौ १. ११३७), √हन् (हनँ हिंसागत्योः २. २) and √मन् (मनँ ज्ञाने ४. ७३)।

Here we consider the case where the letter ‘म्’ of √गम् is not elided.

See questions 2 and 4.

(6) उपसंगम्य । By 8-3-23 मोऽनुस्वारः।

(7) उपसंगम्य/उपसङ्गम्य । By 8-4-59 वा पदान्तस्य। ‘उपसंगम्य/उपसङ्गम्य’ gets the प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च and the अव्यय-सञ्ज्ञा by 1-1-40 क्त्वातोसुन्कसुनः।

(8) उपसंगम्य/उपसङ्गम्य + सुँ (default) । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(9) उपसंगम्य/उपसङ्गम्य । By 2-4-82 अव्ययादाप्सुपः – The feminine affix आप् and सुँप् affixes that are prescribed after a अव्ययम् take the लुक् elision.

Questions:

1. Where has उपसंगम्य/उपसङ्गम्य been used in Chapter One of the गीता? Identify the common doer and the later action done by the common doer.

2. What would be the optional final form in this example in the case where the letter ‘म्’ of √गम् is elided (by 6-4-38 वा ल्यपि)?

3. In the verses, can you spot three other instances (besides उपसङ्गम्य) where the सूत्रम् 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्‌ has been used?

4. Commenting on the सूत्रम् 6-4-38 वा ल्यपि (used in step 6) the सिद्धान्त-कौमुदी says – व्यवस्थितविभाषेयम् । तेन मान्तानिटां वा, नान्तानिटां वनादीनां च नित्यम् । Please explain.

5. How would you say this in Sanskrit?
Approaching (having approached) Śrī Rāma, Śrī Hanumān said – ‘I am a servant of Surgrīva the king of monkeys.’

Advanced question:

1. Consider the सूत्रम् 8-3-63 प्राक्सितादड्व्यवायेऽपि। The वृत्ति: says – ‘सेवसित -‘ इत्यत्र सितशब्दात्प्राग् ये सुनोत्यादयस्तेषामड्व्यवायेऽपि षत्वं स्यात् – The substitution ‘ष्’ (in place of ‘स्’) of the verbal roots √सु (षुञ् अभिषवे ५. १) etc mentioned in the rules 8-3-65 उपसर्गात्‌ सुनोतिसुवतिस्यतिस्तौतिस्तोभतिस्थासेनयसेधसिचसञ्जस्वञ्जाम् onward prior to term ‘सित’ (mentioned in 8-3-70 परिनिविभ्यः सेवसितसयसिवुसहसुट्स्तुस्वञ्जाम्) occurs even when the augment ‘अट्’ intervenes (between the इण् letter which is the cause for the substitution and the letter ‘स्’ which is substituted.)
In this section from 8-3-65 onward prior to the mention of ‘सित’ in 8-3-70 can you find a सूत्रम् which justifies the substitution ‘ष्’ (in place of ‘स्’) in the form न्यषीदत् used in the verses? Hint: The form न्यषीदत् is derived from the verbal root √सद् (षद्ऌँ विशरणगत्यवसादनेषु १. ९९०, ६. १६३). The सूत्रम् that we’re looking for specifically mentions √सद्।

Easy questions:

1. Where has the सूत्रम् 7-1-12 टाङसिङसामिनात्स्याः been used in the verses?

2. Which सूत्रम् prescribes the substitution णल् (in place of तिप्) in the form विवेश?