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)?

Today we will look at the form विघ्नः mNs from श्रीमद्-वाल्मीकि-रामायणम् 5.58.37.

अथ मे बुद्धिरुत्पन्ना किंनाम गमने मम । ईदृशो विघ्न उत्पन्नो रूपं यत्र न दृश्यते ।। ५-५८-३७ ।।
अधोभागे तु मे दृष्टिः शोचतः पतिता तदा । तत्राद्राक्षमहं भीमां राक्षसीं सलिलेशयाम् ।। ५-५८-३८ ।।
प्रहस्य च महानादमुक्तोऽहं भीमया तया । अवस्थितमसम्भ्रान्तमिदं वाक्यमशोभनम् ।। ५-५८-३९ ।।
क्वासि गन्ता महाकाय क्षुधिताया ममेप्सितः । भक्षः प्रीणय मे देहं चिरमाहारवर्जितम् ।। ५-५८-४० ।।

Gita Press translation – Then the thought came to me: ‘How I wonder has such an obstacle appeared in my journey, although no concrete form is to be discerned here?’ (37) While I was brooding thus, my eye presently fell downward. There I espied a terrible ogress lying on water (38). Heartily laughing on seeing me motionless, yet undaunted, that dreadful woman accosted me with a loud cry in the following inauspicious words :- (39) ‘Whither are you bound, O gigantic monkey? You are my coveted food, hungry as I am. (Pray) gratify my person, which has remained without sustenance for a long period.’ (40)

विहन्यन्तेऽस्मिन्निति विघ्न:।

The प्रातिपदिकम् ‘विघ्न’ is derived from the verbal root √हन् (हनँ हिंसागत्योः २. २) with the उपसर्ग: ‘वि’।

(1) वि हन् + क । By the वार्तिकम् (under 3-3-58 ग्रहवृदृनिश्चिगमश्च) घञर्थे कविधानम् – The affix ‘क’ is prescribed (after verbal roots) in the same sense as the affix ‘घञ्’।
Note: In the महाभाष्यम् this वार्तिकम् is stated as घञर्थे कविधानं स्थास्नापाव्यधिहनियुध्यर्थम् – The affix ‘क’ is prescribed in the same sense as the affix ‘घञ्’, but only after the verbal roots √स्था (ष्ठा गतिनिवृत्तौ १. १०७७), √स्ना (ष्णा शौचे २. ४७), √पा (पा पाने १. १०७४), √व्यध् (व्यधँ ताडने ४. ७८), √हन् (हनँ हिंसागत्योः #२. २) and √युध् (युधँ सम्प्रहारे ४. ६९). In the सिद्धान्तकौमुदी this वार्तिकम् has been stated more generally as घञर्थे कविधानम्।

See question 2.

(2) वि हन् + अ । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(3) वि ह् न् + अ । By 6-4-98 गमहनजनखनघसां लोपः क्ङित्यनङि – The उपधा (penultimate letter – ref. 1-1-65) of the verbal roots √गम् (गमॢँ गतौ १. ११३७), √हन् (हनँ हिंसागत्योः २. २), √जन् ([जनीँ प्रादुर्भावे ४. ४४], [जनँ जनने ३. २५]), √खन् (खनुँ अवदारणे १. १०२०) and √घस् (घसॢँ अदने १. ८१२) is elided, when followed by an अजादि-प्रत्ययः which is a कित् (has the letter ‘क्’ as a इत्) or a ङित् (has the letter ‘ङ्’ as a इत्) with the exclusion of the अङ्-प्रत्ययः।

(4) वि घ् न् + अ = विघ्न । By 7-3-54 हो हन्तेर्ञ्णिन्नेषु – The letter ‘ह्’ of √हन् (हनँ हिंसागत्योः २. २) gets replaced by a letter of the कवर्ग: when followed by an affix with the letter ‘ञ्’ or ‘ण्’ as an इत् , or when followed (immediately) by the letter ‘न्’।

‘विघ्न’ 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।

‘विघ्न’ is a masculine प्रातिपदिकम्।

The विवक्षा here is प्रथमा-एकवचनम् ।

(5) विघ्न + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

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

Questions:

1. In the last fifteen verses of Chapter Ten of the गीता can you spot a प्रातिपदिकम् derived using the वार्तिकम् (under 3-3-58 ग्रहवृदृनिश्चिगमश्च) घञर्थे कविधानम्?

2. Commenting on the वार्तिकम् (under 3-3-58 ग्रहवृदृनिश्चिगमश्च) घञर्थे कविधानम् (used in step 1) the पदमञ्जरी says – भाव: कर्तृवर्जितं च कारकं घञर्थ:। Please explain.

3. What would be an alternate form for अद्राक्षम्?

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

5. How would you say this in Sanskrit?
“If you want to overcome obstacles, worship the Lord of obstacles – Śrī Gaṇeśa.” Use the affix तुमुँन् will the verbal root √भू (भू सत्तायाम् १. १) preceded by the उपसर्ग: ‘अभि’ for ‘to overcome.’

Advanced Question:

1. Derive the compound प्रातिपदिकम् ‘सलिलेशय’ (feminine ‘सलिलेशया’) using the following सूत्रम् (which we have not studied previously) –
3-2-15 अधिकरणे शेतेः which means – The affix अच् may be used after the verbal root √शी (शीङ् स्वप्ने २. २६) when in composition with a पदम् which denotes the locus (of the action.) Note: The अनुवृत्ति: of अच् comes down from 3-2-9 हरतेरनुद्यमनेऽच् in to 3-2-15.
Remember to use 6-3-14 तत्पुरुषे कृति बहुलम्।

Easy questions:

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

2. Which term used in the verses has the नदी-सञ्ज्ञा? (Reference 1-4-3 यू स्त्र्याख्यौ नदी)।

Today we will look at the form रणे mLs from श्रीमद्-वाल्मीकि-रामायणम् 3.37.25.

स सर्वैः सचिवैः सार्धं विभीषणपुरस्कृतैः ।
मन्त्रयित्वा तु धर्मिष्ठैः कृत्वा निश्चयमात्मनः । दोषाणां च गुणानां च सम्प्रधार्य बलाबलम् ।। ३-३७-२३ ।।
आत्मनश्च बलं ज्ञात्वा राघवस्य च तत्त्वतः । हितं हि तव निश्चित्य क्षमं त्वं कर्तुमर्हसि ।। ३-३७-२४ ।।
अहं तु मन्ये तव न क्षमं रणे समागमं कोसलराजसूनुना । इदं हि भूयः शृणु वाक्यमुत्तमं क्षमं च युक्तं च निशाचराधिप ।। ३-३७-२५ ।।

Gita Press translation – Taking counsel with all your most virtuous ministers headed by Vibhīṣaṇa, and making up your mind, nay, weighing carefully the preponderance and otherwise of the merits and demerits (of the proposition) and judging aright your own strength as well as that of Rāma (a scion of Raghu), and ascertaining what is conducive to your good, you ought to do the proper thing (23-24). I, for my part, do not deem fit your encounter on a field of battle with Rāma (the prince of Kosala). Listen once more, O suzerain lord of ogres, to my following most useful, appropriate and reasonable submission (25).

रणन्ति शब्दं कुर्वन्त्यस्मिन्निति रण: (संग्राम:)।

The प्रातिपदिकम् ‘रण’ is derived from the verbal root √रण् (रणँ शब्दार्थः १. ५१३).

(1) रण् + अप् । By the वार्तिकम् (under 3-3-58 ग्रहवृदृनिश्चिगमश्च) वशिरण्योरुपसङ्ख्यानम् – The two verbal roots √वश् (वशँ कान्तौ २. ७५) and √रण् (रणँ शब्दार्थः १. ५१३) should be listed (included) among those verbal roots (given in 3-3-58 ग्रहवृदृनिश्चिगमश्च) which take the affix अप्।

See question 2.

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

= रण । ‘रण’ 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।

‘रण’ is a masculine/neuter प्रातिपदिकम्।

The विवक्षा is सप्तमी-एकवचनम्।

(3) रण + ङि । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

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

(5) रणे । By 6-1-87 आद्गुणः।

Questions:

1. Where has रणे been used in Chapter Eleven of the गीता?

2. In the absence of the वार्तिकम् (under 3-3-58 ग्रहवृदृनिश्चिगमश्च) वशिरण्योरुपसङ्ख्यानम् which affix would have applied (instead of अप्) in step 1?

3. In the verses can you spot two words derived using the सूत्रम् 3-3-58 ग्रहवृदृनिश्चिगमश्च?

4. Which कृत् affix is used to derive the प्रातिपदिकम् ‘अधिप’ (used as part of the compound निशाचराधिप in the verses)?

5. Which सूत्रम् justifies the use of the affix ‘तुमुँन्’ in the form कर्तुम् used in the verses?

6. How would you say this in Sanskrit?
Śūrpaṇakhā said to Rāvaṇa – ‘You are not capable of killing Rāma in a combat.’ Use the affix ‘क्त’ with the verbal root √आप् (आपॢँ व्याप्तौ ५. १६) preceded by the उपसर्ग: ‘परि’ to create a प्रातिपदिकम् meaning ‘capable.’ Use the affix ‘तुमुँन्’ with the verbal root √हन् (हनँ हिंसागत्योः २. २) to express the meaning ‘of killing (to kill.)’

Easy questions:

1. Which सूत्रम् prescribes the लुक् elision of the affix ‘हि’ in the form शृणु?

2. Can you spot the affix श्यन् in the verses?

Today we will look at the form निश्चयम् mAs from श्रीमद्-वाल्मीकि-रामायणम् 7.78.20.

स हि तारयितुं सौम्य शक्तः सुरगणानपि । किं पुनस्त्वां महाबाहो क्षुत्पिपासावशं गतम् ।। ७-७८-१९ ।।
सोऽहं भगवतः श्रुत्वा देवदेवस्य निश्चयम् । आहारं गर्हितं कुर्मि स्वशरीरं द्विजोत्तम ।। ७-७८-२० ।।
बहून्वर्षगणान्ब्रह्मन्भुज्यमानमिदं मया । क्षयं नाभ्येति ब्रह्मर्षे तृप्तिश्चापि ममोत्तमा ।। ७-७८-२१ ।।

Gita Press translation – O gracious one, he (Agastya) is capable of delivering even the host of gods. What to say of you afflicted with hunger and thirst O long armed one ? (19) Thus having learnt of the decision of the god of the gods (Brahmā), O best among men, I make food of my own body (20). O Brāhmaṇa, this (body) does not come to exhaust, although enjoyed by me for many years, and O Ṛṣi I am fully quenched too (21).

Note: The Gita Press translation above is missing the word गर्हितम् – contemptible.

निश्चयनं निश्चय:।

The प्रातिपदिकम् ‘निश्चय’ is derived from the verbal root  √चि (चिञ् चयने ५. ५) preceded by the उपसर्ग: ‘निस्’।

(1) निस् चि + अप् । By the 3-3-58 ग्रहवृदृनिश्चिगमश्च – Following any one of the verbal roots listed below, the affix अप् is be used 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 –
(i) √ग्रह् (ग्रहँ उपादाने ९.७१)
(ii) √वृ (वृञ् वरणे ५. ८, वृङ् सम्भक्तौ ९. ४५)
(iii) √दृ (दृङ् आदरे ६. १४७)
(iv) √चि (चिञ् चयने ५. ५) preceded by the उपसर्ग: ‘निस्’
(v) √गम् (गमॢँ गतौ १. ११३७)
Note: घञचोरपवाद:। (from सिद्धान्तकौमुदी) The affix ‘अप्’ prescribed by this सूत्रम् is a अपवाद: (exception) to the affix ‘घञ्’ (in the case of √ग्रह्, √वृ, √दृ and √गम्) prescribed by 3-3-18 भावे and 3-3-19 अकर्तरि च कारके संज्ञायाम् and to the affix ‘अच्’ (in the case of √चि preceded by the उपसर्ग: ‘निस्’) prescribed by 3-3-56 एरच्।

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

(3) निस् चे + अ । By 7-3-84 सार्वधातुकार्धधातुकयोः – An अङ्गम् whose final letter is a इक् gets a ‘गुण’ letter (ref. 1-1-2 अदेङ् गुणः) as a substitute, when a सार्वधातुक-प्रत्यय: or an आर्धधातुक-प्रत्यय: follows.

(4) निस् चय । By 6-1-78 एचोऽयवायावः।

(5) नि रुँ चय । By 8-2-66 ससजुषो रुः।

(6) निर् चय । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-9 तस्य लोपः।

(7) निः चय । By 8-3-15 खरवसानयोर्विसर्जनीयः।

(8) निस् चय । By 8-3-34 विसर्जनीयस्य सः ।

(9) निश्चय । By 8-4-40 स्तोः श्चुना श्चुः।

‘निश्चय’ 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।

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

(11) निश्चयम् । 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 ‘निश्चय’ been used in Chapter Eighteen of the गीता?

2. Commenting on the सूत्रम् 3-3-58 ग्रहवृदृनिश्चिगमश्च the काशिका says निश्चिग्रहणं स्वरार्थम्। Please explain.

3. Which सूत्रम् justifies the use of the affix ‘तुमुँन्’ in तारयितुम् in the verses?
(i) 3-3-10 तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्‌
(ii) 3-3-158 समानकर्तृकेषु तुमुन्
(iii) 3-4-65 शकधृषज्ञाग्लाघटरभलभक्रमसहार्हास्त्यर्थेषु तुमुन्
(iv) 3-4-66 पर्याप्तिवचनेष्वलमर्थेषु

4. Can you spot the affix घञ् in the verses?

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

6. How would you say this in Sanskrit?
“A man whose resolve is firm always attains success.”

Easy questions:

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

2. In the verses can you spot a तिङन्तं पदम् that is a आर्ष-प्रयोग: (grammatically irregular form)? What would be the grammatically correct form?

Today we will look at the form भयम् nAs from श्रीमद्-वाल्मीकि-रामायणम् 6.33.6.

उक्ता यद्रावणेन त्वं प्रत्युक्तं च स्वयं त्वया ।। ६-३३-५ ।।
सखीस्नेहेन तद्भीरु मया सर्वं प्रतिश्रुतम् ।
लीनया गहने शून्ये भयमुत्सृज्य रावणात् । तव हेतोर्विशालाक्षि न हि मे रावणाद् भयम् ।। ६-३३-६ ।।
स सम्भ्रान्तश्च निष्क्रान्तो यत्कृते राक्षसेश्वरः । तत्र मे विदितं सर्वमभिनिष्क्रम्य मैथिलि ।। ६-३३-७ ।।
न शक्यं सौप्तिकं कर्तुं रामस्य विदितात्मनः । वधश्च पुरुषव्याघ्रे तस्मिन्नैवोपपद्यते ।। ६-३३-८ ।।

Gita Press translation – All that which you were told by Rāvaṇa and that which he was told in return by yourself was overheard by me out of affection for my friend (viz., yourself) while remaining concealed in a lonely thicket for your sake, O large-eyed lady, and shaking off (all) fear of Rāvaṇa; really speaking I have no fear of Rāvaṇa (6). The reason for which that ruler of ogres has sallied forth agitated has also been ascertained by me on the spot after going out, O princess of Mithilā! (7) It is not (at all) possible to kill Śrī Rāma, a knower of his self, while he is asleep. Nay, even death is not possible in the case of that tiger among men (8).

Note: The Gita Press translation above is missing the word (हे) भीरु – O timid one!

The प्रातिपदिकम् ‘भय’ is derived from the verbal root √भी (ञिभी भये ३. २).

(1) भी + अच् । By the वार्तिकम् (under 3-3-56 एरच्) अज्विधौ भयादीनामुपसङ्ख्यानम् – The words ‘भय’ etc should be enumerated (included) among those that are derived using the affix अच्।

See question 2.

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

(3) भे + 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.

(4) भय । By 6-1-78 एचोऽयवायावः।

‘भय’ 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।

‘भय’ is a neuter प्रातिपदिकम्।

The विवक्षा is द्वितीया-एकवचनम्।

(5) भय + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(6) भय + 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 । Note: 7-1-24 अतोऽम् is required here to prevent 7-1-23 स्वमोर्नपुंसकात्‌ from applying.

(7) भयम् । 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 ‘भय’ been used in Chapter Eleven of the गीता?

2. Commenting on the वार्तिकम् (under 3-3-56 एरच्) अज्विधौ भयादीनामुपसङ्ख्यानम् the सिद्धान्तकौमुदी says – नपुंसके क्तादिनिवृत्त्यर्थम्। Please explain.

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

4. Which सूत्रम् justifies the use of the affix ‘तुमुँन्’ in the form कर्तुम् in the verses?

5. Where has the सूत्रम् 8-2-44 ल्वादिभ्यः been used in the verses?

6. How would you say this in Sanskrit?
“For one who knows the Self there is no fear even from death.” Construct a उपपद-समास: using the affix क्विँप् for ‘one who knows the Self’ (आत्मानं वेत्ति)। Use षष्ठी विभक्ति: to express the meaning ‘for.’

Easy questions:

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

2. Where has the सूत्रम् 6-1-110 ङसिङसोश्च been used in the verses?