Today we will look at the form स्तवः mNs from श्रीमद्भागवतम् 4.15.22.

पृथुरुवाच ।
भोः सूत हे मागध सौम्य वन्दिँल्लोकेऽधुनास्पष्टगुणस्य मे स्यात् । किमाश्रयो मे स्तव एष योज्यतां मा मय्यभूवन्वितथा गिरो वः ।। ४-१५-२२ ।।
तस्मात्परोक्षेऽस्मदुपश्रुतान्यलं करिष्यथ स्तोत्रमपीच्यवाचः । सत्युत्तमश्लोकगुणानुवादे जुगुप्सितं न स्तवयन्ति सभ्याः ।। ४-१५-२३ ।।

श्रीधर-स्वामि-टीका
लोके स्पष्टगुणस्य सतो मे स्तुतिः स्यात् । अधुना तु किमाश्रयो मे स्तवो योज्यताम् । अतो वो गिरोऽधुना मयि वितथा माभूवन् । यद्वा लोकेऽधुनास्पष्टगुणस्य मे किमाश्रयः स्तवः स्यात् । अत एष क्रियमाणः स्तवोऽमे मदन्यस्य योज्यतां, नतु मे वितथाभिधानापत्तेरित्यर्थः ।। २२ ।। तस्मात् परोक्षे कालान्तरे स्पष्टेषु गुणेषु सत्स्वस्माकमुपश्रुतानि यशांसि प्रतिस्तोत्रमलमत्यर्थं करिष्यथ । हे अपीच्यवाचो मधुरगिरः । सभ्यैः प्रेरिता वयं त्वामेव स्तुम इति चेत्तत्राह । उत्तमश्लोकस्य गुणानुवादे कार्ये सति जुगुप्सितमर्वाचीनं न स्तावयान्ति ।। २३ ।।

Gita Press translation – Pṛthu said: O you noble minstrel, herald and singer of praises! Praises may be due to me when my virtues (performances) will be known among men. Where is the ground at present for praises being addressed to me? It is not desirable that your eulogies should prove untrue in my case (22). Therefore, at some future date, when we attain distinctions worthy of being heard and spoken of, you, who are masters of fine expressions, may praise us to your heart’s fill. Respectable persons do not let minstrels extol ordinary men (like me) of the recent times, it being open to them to glorify the greatness of God, whose shining attributes no darkness can touch (23).

स्तूयतेऽनेनेति (स्तूयते अनेन इति) स्तव:।

The प्रातिपदिकम् ‘स्तव’ is derived from the verbal root √स्तु (ष्टुञ् स्तुतौ २. ३८).

The धातुः “ष्टुञ्” has an initial षकारः in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः , there is the substitution of सकारः in the place of the initial षकारः of a धातुः। And as per the न्यायः “निमित्तापाये नैमित्तिकस्याप्यपाय:” (when a cause is gone, its effect is also gone) the टकार-आदेशः for the तकारः, which has come in by 8-4-41 ष्टुना ष्टुः, because of the presence of the षकारः, reverts to the तकारः since the cause for the टकारादेश: no longer exists. So we now have “स्तुञ्”।
The ending ञकारः is a इत् by 1-3-3 हलन्त्यम् and takes लोपः by 1-3-9 तस्य लोपः।

(1) स्तु + अप् । By 3-3-57 ॠदोरप्‌ – The affix अप् may be used following a verbal root ending in a ॠकार: or a उवर्ण: (उकार:/ऊकार:) 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.

See question 2.

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

(3) स्तो + 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) स्तव । By 6-1-78 एचोऽयवायावः।

‘स्तव’ 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 ।

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

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

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

Questions:

1. Where has the affix ‘अप्’ been used with the verbal root √कॄ (कॄ विक्षेपे (निक्षेपे) ६. १४५) in Chapter Three of the गीता?

2. The affix ‘अप्’ prescribed by the सूत्रम् 3-3-57 ॠदोरप्‌ (used in step 1) is a अपवाद: (exception) to which affix?

3. Why is the word अभूवन् used in the verses a आर्ष-प्रयोग: (irregular grammatical usage)?

4. Which सूत्रम् prescribes the affix सन् in the form जुगुप्सितम्?

5. Where has the सूत्रम् 7-4-28 रिङ् शयग्लिङ्क्षु been used in the commentary?

6. How would you say this in Sanskrit?
“Whom are you praising?” Paraphrase to “Whose praise is being done by you?”

Easy questions:

1. In the commentary can you spot two words in which the सूत्रम् 2-4-72 अदिप्रभृतिभ्यः शपः has been used?

2. Where has the सूत्रम् 6-4-10 सान्तमहतः संयोगस्य been used in the commentary?

 

Today we will look at the form क्षयाय mDs from श्रीमद्भागवतम् 10.51.40.

तथाप्यद्यतनान्यङ्ग शृणुष्व गदतो मम । विज्ञापितो विरिञ्चेन पुराहं धर्मगुप्तये । भूमेर्भारायमाणानामसुराणां क्षयाय च ।। १०-५१-४० ।।
अवतीर्णो यदुकुले गृह आनकदुन्दुभेः । वदन्ति वासुदेवेति वसुदेवसुतं हि माम् ।। १०-५१-४१ ।।

श्रीधर-स्वामि-टीका
No commentary on these verses.

Gita Press translation – Nevertheless, O beloved monarch, hear from Me, as I tell you, of those relating to the present day. Prayed of yore by Brahmā (the creator) for the vindication of virtue and the extermination of the demons that were proving a (veritable) burden to the earth, I have appeared in the house of Ānakadundubhi (Vasudeva) in the race of Yadu. They call Me by the name of Vāsudeva because of My being the most distinguished son of Vasudeva (although I have been known by this name even before in a different sense of course) (40-41).

क्षयणं क्षय:।

The प्रातिपदिकम् ‘क्षय’ is derived from the verbal root √क्षि (क्षि निवासगत्योः ६. १४३).

(1) क्षि + अच् । By 3-3-56 एरच् – The affix अच् may be used following a verbal root ending in a इवर्ण: (इकार:/ईकार:) 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.

See question 2.

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

(3) क्षे + 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) क्षय् + अ = क्षय । By 6-1-78 एचोऽयवायावः।

‘क्षय’ 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: घाजन्तश्च (लिङ्गानुशासनम् २.३) – A प्रातिपदिकम् ending in the affix ‘घ’ or ‘अच्’ is used in the masculine gender.

The विवक्षा here is चतुर्थी-एकवचनम्।

(5) क्षय + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(6) क्षय + य । By 7-1-13 ङेर्यः – Following a प्रातिपदिकम् ending in an अकार:, the affix “ङे” (चतुर्थी-एकवचनम्) is replaced by “य”।

(7) क्षयाय । By 7-3-102 सुपि च – The ending अकारः of a प्रातिपदिकम् is elongated if it is followed by a सुँप् affix beginning with a letter of the यञ्-प्रत्याहार:।

Questions:

1. Where has क्षयाय been used in the गीता?

2. The affix ‘अच्’ prescribed by the सूत्रम् 3-3-56 एरच् (used in step 1) is a अपवाद: (exception) to which affix?

3. Where has the सूत्रम् 3-1-11 कर्तुः क्यङ् सलोपश्च been used in the verses?

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

5. Which सूत्रम् prevents the augment ‘इट्’ in the form ‘अवतीर्ण’?

6. How would you say this in Sanskrit?
“At the close (end/termination) of the night, the stars disappear.” Use the verbal root √ली (लीङ् श्लेषणे ४. ३४) with the उपसर्ग: ‘वि’ for ‘to disappear.’

Easy questions:

1. Why is शृणुष्व a आर्ष-प्रयोग: (irregular grammatical usage)?

2. Where has the सूत्रम् 8-3-19 लोपः शाकल्यस्य been used in the verses?

Today we will look at the form आहारः mNs from श्रीमद्-वाल्मीकि-रामायणम् 3.74.8.

तौ दृष्ट्वा तु तदा सिद्धा समुत्थाय कृताञ्जलिः । पादौ जग्राह रामस्य लक्ष्मणस्य च धीमतः ।। ३-७४-६ ।।
पाद्यमाचमनीयं च सर्वं प्रादाद् यथाविधि । तामुवाच ततो रामः श्रमणीं संशितव्रताम् ।। ३-७४-७ ।।
कच्चित्ते निर्जिता विघ्नाः कच्चित्ते वर्धते तपः । कच्चित्ते नियतः कोप आहारश्च तपोधने ।। ३-७४-८ ।।
कच्चित्ते नियमाः प्राप्ताः कच्चित्ते मनसः सुखम् । कच्चित्ते गुरुशुश्रूषा सफला चारुभाषिणि ।। ३-७४-९ ।।

Gita Press translation – Rising respectfully with joined palms on seeing the two princes, Śabarī (who had attained perfection through Yoga or obstruction) for her part presently clasped the feet of Śrī Rāma and the prudent Lakṣmaṇa and offered (to honored guests) with due ceremony water to bathe their feet and rinse their mouth with and every (other) form of hospitality, Śrī Rāma then spoke (as follows) to the aforesaid ascetic woman, who was intent upon virtue :- (6-7) ‘Have all impediments (to the practice of your austerities) been thoroughly overcome by you? Is your asceticism (steadily) growing? Has anger been fully controlled by you as well as your diet, O lady with asceticism (alone) as your wealth? (8) Are (all) your religious vows completely observed and has satisfaction come to your mind? Has your attendance on your preceptor borne fruit, O lady of pleasing speech?’ (9)

आहरन्ति  रसं यस्मादित्याहारः।

The प्रातिपदिकम् ‘आहार’ is derived from the verbal root √हृ (हृञ् हरणे १. १०४६) along with the उपसर्गः ‘आङ्’।

The ending ञकार: at the end of ‘हृञ्’ gets the इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

(1) आङ् + हृ + घञ् । By 3-3-19 अकर्तरि च कारके संज्ञायाम् – The affix घञ् may be used following a verbal root to denote any कारक: except the agent of the action, provided the word so derived is a proper name.
Note: A कारक: means ‘the capacity in which a thing becomes instrumental in bringing about an action.’ There are six कारका: – कर्तृ-कारक: (agent), कर्म-कारक: (object), करण-कारक: (instrument), सम्प्रदान-कारक: (recipient/beneficiary), अपादान-कारक: (separation/detachment/ablation) and अधिकरण-कारक: (locus.)
Note: Here संज्ञायाम् refers to a conventional/traditional sense (रूढार्थ:) as opposed to the mere derivative/etymological sense (यौगिकार्थ:)।

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

(3) आ हर् + 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. As per 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a “रँ” (“र्”, “ल्”) letter.

(4) आहार् + 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।

= आहार ।

‘आहार’ 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 ।

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

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

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

Questions:

1. Where has the word आहारः been used in the गीता?

2. Commenting on the सूत्रम् 3-3-19 अकर्तरि च कारके संज्ञायाम् (used in step 1) the सिद्धान्तकौमुदी says इत उत्तरं ‘३-३-१८ भावे’ ‘३-३-१९ अकर्तरि च कारके संज्ञायाम्’ इति ‘३-३-११३ कृत्यल्युटो बहुलम्’ इति यावद् द्व्यमप्यनुवर्तते। Please explain.

3. Commenting on the सूत्रम् 3-3-19 अकर्तरि च कारके संज्ञायाम् the काशिका says अकर्तरीति किम्? मिषत्यसौ मेषः। Please explain.

4. Commenting further on the same सूत्रम् the काशिका says संज्ञायामिति किम्? कर्तव्यः कटः। Please explain.

5. Which सूत्रम् prescribes the affix ‘घञ्’ in ‘पाद’? Which one prescribes it in ‘कोप’?

6. How would you say this in Sanskrit?
“If a man’s diet is not clean then his mind is also not clean.”

Easy questions:

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

2. Where has the सूत्रम् 7-3-107 अम्बार्थनद्योर्ह्रस्वः been used in the verses?

Today we will look at the form त्यागे mLs from श्रीमद्-वाल्मीकि-रामायणम् 1.1.19.

विष्णुना सदृशो वीर्ये सोमवत्प्रियदर्शनः । कालाग्निसदृशः क्रोधे क्षमया पृथिवीसमः ।। १-१-१८ ।।
धनदेन समस्त्यागे सत्ये धर्म इवापरः । तमेवङ्गुणसम्पन्नं रामं सत्यपराक्रमम् ।। १-१-१९ ।।
ज्येष्ठं ज्येष्ठगुणैर्युक्तं प्रियं दशरथः सुतम् । प्रकृतीनां हितैर्युक्तं प्रकृतिप्रियकाम्यया ।। १-१-२० ।।
यौवराज्येन संयोक्तुमैच्छत्प्रीत्या महीपतिः ।। first half of verse १-१-२१ ।।

Gita Press translation – He is a replica of Lord Viṣṇu in prowess and is pleasing of aspect as the moon. In (show of) anger he resembles the destructive fire at the end of creation and is a counterpart of Mother Earth in forbearance (18). He equals Kubera (the god of riches, the bestower of wealth) in liberality and is another Dharma (the god of piety) as it were in point of truthfulness. With intent to gratify the people, the king (Emperor Daśaratha) lovingly sought to invest with the office of Regent, his beloved son, Śrī Rāma, who possessed unfailing prowess and was adorned with the aforesaid qualities, who was not only the eldest (of his four sons in point of age) but was also endowed with the highest virtues and devoted to the interests of the people (verses 19,20 and first half of verse 21).

त्यजनं त्यागः।

The प्रातिपदिकम् ‘त्याग’ is derived from the verbal root √त्यज् (त्यजँ हानौ १. ११४१).

The ending अकार: of ‘त्यजँ’ gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

(1) त्यज् + 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.

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

(3) त्यग् + अ । By 7-3-52 चजोः कु घिण्ण्यतोः – A चकारः or a जकारः is replaced by a letter of the क-वर्गः when followed by either –
i) an affix which has घकारः as a इत् or
ii) the affix ण्यत्।

(4) त्याग् + 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।

= त्याग ।

‘त्याग’ 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।

(5) त्याग + ङि । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

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

(7) त्यागे । By 6-1-87 आद्गुणः।

Questions:

1. Where has the word त्यागे been used in the गीता?

2. Can you recall a वार्तिकम् in which कात्यायन: specifically mentions the verbal root √त्यज् (त्यजँ हानौ १. ११४१)?

3. Which सूत्रम् prescribes the affix काम्यच् in the form प्रकृतिप्रियकाम्यया?

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

5. The use of the affix तुमुँन् in the form संयोक्तुम् used in the verses is justified by which सूत्रम्?
(i) 3-3-10 तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्‌
(ii) 3-3-158 समानकर्तृकेषु तुमुन्
(iii) 3-3-167 कालसमयवेलासु तुमुन्
(iv) 3-4-65 शकधृषज्ञाग्लाघटरभलभक्रमसहार्हास्त्यर्थेषु तुमुन्

6. How would you say this in Sanskrit?
“Man obtains peace only by renunciation.”

Easy questions:

1. Where has the सूत्रम् 6-4-72 आडजादीनाम् been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘ना’ in the form विष्णुना?

Today we will look at the form सारम् mAs from श्रीमद्भागवतम् 4.18.2.

सन्नियच्छाभिभो मन्युं निबोध श्रावितं च मे । सर्वतः सारमादत्ते यथा मधुकरो बुधः ।। ४-१८-२ ।।
अस्मिल्ँलोकेऽथवामुष्मिन्मुनिभिस्तत्त्वदर्शिभिः । दृष्टा योगाः प्रयुक्ताश्च पुंसां श्रेयःप्रसिद्धये ।। ४-१८-३ ।।

श्रीधर-स्वामि-टीका
हे अभिभो प्रभो, यद्वा भो देव, अभि अभयं यथा भवत्येवं मन्युं सन्नियच्छ । श्रावितं विज्ञापितम् । न मद्वाक्येऽनादरः कर्तव्य इत्याह । बुधो हि सर्वतः सारमादत्ते ।। २ ।। मयि जीर्णाश्चौषधीरुपायेन गृहाणेति सर्वं सिध्यति नान्यथेत्याह – अस्मिन्निति त्रिभिः । पुंसां श्रेयसः पुरुषार्थस्य प्रसिद्धयेऽस्मिन् लोके कृष्यादयोऽमुष्मिंश्च लोकेऽग्निहोत्रादयो योगा उपाया दृष्टाः प्रयुक्ता अनुष्ठिताश्च ।। ३ ।।

Gita Press translation – O Lord! You possess power to do anything that You please; kindly control Your wrath and consider what I tell You (in humble submission.) Like the bee, a wise man takes the essence from everything (2). Sages who have realized the Truth have discovered and tested methods for the realization of human ends here as well as hereafter (3).

सरति कालान्तरमिति सारः।

The प्रातिपदिकम् ‘सार’ is derived from the verbal root √सृ (सृ गतौ १. १०८५).

(1) सृ + घञ् । By 3-3-17 सृ स्थिरे – To denote a stable agent, the affix घञ् may be used following the verbal root √सृ (सृ गतौ १. १०८५, सृ गतौ ३. १८).

Note: The affix ‘घञ्’ is used कर्तरि (to denote the agent) here as per 3-4-67 कर्तरि कृत्‌ – The affixes designated as कृत् are used to denote the agent.

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

(3) सर् + 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. As per 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a “रँ” (“र्”, “ल्”) letter.

(4) सार् + 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।

= सार ।

‘सार’ 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।

‘सार’ is a masculine/neuter प्रातिपदिकम्। The विवक्षा is द्वितीया-एकवचनम्।

(5) सार + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of ‘अम्’ from getting इत्-सञ्ज्ञा। Note: In the neuter, 7-1-24 अतोऽम् is used to prevent 7-1-23 स्वमोर्नपुंसकात्‌।

(6) सारम् । 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. Commenting on the सूत्रम् 3-3-17 सृ स्थिरे (used in step 1), the तत्त्वबोधिनी says – सर्तेरिति भ्वादेर्जुहोत्यादेश्च ग्रहणम्। Please explain.

2. Commenting further on the same सूत्रम्, the तत्त्वबोधिनी says – स्थिरग्रहणं प्रत्ययार्थस्य कर्तुर्विशेषणं न तूपपदम्। Please explain.

3. Which सूत्रम् prescribes the use of a आत्मनेपदम् affix in the form आदत्ते?

4. Where has the सूत्रम् 3-2-78 सुप्यजातौ णिनिस्ताच्छील्ये been used in the verses?

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

6. How would you say this in Sanskrit?
“Take the essence of what I say.”

Easy questions:

1. From which प्रातिपदिकम् is अमुष्मिन् (पुंलिङ्गे सप्तमी-एकवचनम्) derived?

2. Which सूत्रम् is used for the following operation – अस्मिन् + लोके = अस्मिल्ँलोके?

Today we will look at the form पादाः mNp from श्रीमद्भागवतम् 3.12.35.

स इत्थं गृणतः पुत्रान्पुरो दृष्ट्वा प्रजापतीन् । प्रजापतिपतिस्तन्वं तत्याज व्रीडितस्तदा । तां दिशो जगृहुर्घोरां नीहारं यद्विदुस्तमः ।। ३-१२-३३ ।।
कदाचिद्ध्यायतः स्रष्टुर्वेदा आसंश्चतुर्मुखात् । कथं स्रक्ष्याम्यहं लोकान्समवेतान्यथा पुरा ।। ३-१२-३४ ।।
चातुर्होत्रं कर्मतन्त्रमुपवेदनयैः सह । धर्मस्य पादाश्चत्वारस्तथैवाश्रमवृत्तयः ।। ३-१२-३५ ।।

श्रीधर-स्वामि-टीका
तन्वं तनुम् ।। ३३ ।। कथं स्रक्ष्यामीत्यभिध्यायतः स्रष्टुर्ब्रह्मणश्चतुःसंख्यायुक्तान्मुखात् । समवेतान्सुसङ्गतान् । यथापुरा प्राक्कल्पे ।। ३४ ।। चातुर्होत्रं होत्रादीनां चतुर्णां कर्म । कर्मतन्त्रं यज्ञविस्तारः । उपवेदैर्न्यायैश्च सह । आश्रमास्तद्वृत्तयश्चासन् ।। ३५ ।।

Gita Press translation – Brahmā (the lord of Prajāpatis) felt much ashamed to see his own sons, the lords of created beings, thus pleading with him before his very eyes, and immediately cast off his body. The four quarters picked up that fearful body, which continued in the form of fog, also known by the name of darkness (33). Once when Brahmā (the Creator) was pondering how should he be able to create the worlds as an organic whole as before, the four Vedas issued from his four mouths (one from each) (34). Even so the four supplementary Vedas, logic and other allied sciences (such as dialectics, Mīmāṁsā and so on), the functions of the four priests required to officiate at a sacrificial performance, the elaborate procedure of performing sacrifices, the four pillars of virtue, the four Āśramas (stages of life) and the duties assigned to each also appeared from his mouths (35).

पद्यतेऽसौ पाद:।

The प्रातिपदिकम् ‘पाद’ is derived from the verbal root √पद् (पदँ गतौ ४. ६५).

The अकारः at the end of “पदँ” gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

(1) पद् + घञ् । By 3-3-16 पदरुजविशस्पृशो घञ् – The affix घञ् may be used following any one of the verbal roots listed below –
(i) √पद् (पदँ गतौ ४. ६५)
(ii) √रुज् (रुजोँ भङ्गे ६. १५२)
(iii) √विश् (विशँ प्रवेशने ६. १६०)
(iv)√स्पृश् (स्पृशँ संस्पर्शने ६. १५८)

Note: The affix ‘घञ्’ is used कर्तरि (to denote the agent) here as per 3-4-67 कर्तरि कृत्‌ – The affixes designated as कृत् are used to denote the agent.

See question 2.

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

(3) पाद् + 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।

= पाद ।

“पाद” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds get the name प्रातिपदिकम्।

The विवक्षा is पुंलिङ्गे, प्रथमा-बहुवचनम्।

(4) पाद + जस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(5) पाद + अस् । अनुबन्ध-लोपः by 1-3-7 चुटू and 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of “जस्” from getting इत्-सञ्ज्ञा।

(6) पादास् । 6-1-102 प्रथमयो: पूर्वसवर्ण: – 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.)

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

Questions:

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

2. Commenting on the सूत्रम् 3-3-16 पदरुजविशस्पृशो घञ् (used in step 1), the सिद्धान्तकौमुदी says – भविष्यतीति निवृत्तम्। Please explain.

3. Down to which सूत्रम् in the अष्टाध्यायी does the अनुवृत्ति: of ‘घञ्’ go from the सूत्रम् 3-3-16 पदरुजविशस्पृशो घञ्?

4. Where has the सूत्रम् 7-3-80 प्वादीनां ह्रस्वः been used in the verses?

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

6. How would you say this in Sanskrit?
“Lord Vāmana placed one foot on Bali’s head.” Use the verbal root √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११) with the उपसर्ग: ‘आङ्’ for ‘to place.’

Easy questions:

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

2. Where has the सूत्रम् 6-4-22 असिद्धवदत्रा भात्‌ been used in the verses?

Today we will look at the form सोढुम् ind from श्रीमद्-वाल्मीकि-रामायणम् 4.16.4.

सोढुं न च समर्थोऽहं युद्धकामस्य संयुगे । सुग्रीवस्य च संरम्भं हीनग्रीवस्य गर्जितम् ।। ४-१६-४ ।।
न च कार्यो विषादस्ते राघवं प्रति मत्कृते । धर्मज्ञश्च कृतज्ञश्च कथं पापं करिष्यति ।। ४-१६-५ ।।
निवर्तस्व सह स्त्रीभिः कथं भूयोऽनुगच्छसि । सौहृदं दर्शितं तारे मयि भक्तिः कृता त्वया ।। ४-१६-६ ।।
प्रतियोत्स्याम्यहं गत्वा सुग्रीवं जहि सम्भ्रमम् । दर्पं चास्य विनेष्यामि न च प्राणैर्वियोक्ष्यते ।। ४-१६-७ ।।

Gita Press translation – Nay, I am not able to tolerate the arrogance, much less the roar, of the weak-necked Sugrīva, who seeks an encounter on the battlefield (with me) (4). Nor should any anxiety be entertained by you from the side of Śrī Rāma on my account. How can Śrī Rāma – who knows what is right and cognizes his duty – perpetrate sin (in the form of killing one who is innocent)? (5) (Please) return with the (other) ladies. Why do you still follow me? Affection has been shown to such an extent and service rendered to me by you (6). Going out I shall give battle to Sugrīva; (pray) give up (all) perplexity. Nay, I shall take away his pride, yet he will not be rid of his life (7).

The प्रातिपदिकम् ‘सोढुम्’ is derived from the verbal root √सह् (षहँ मर्षणे १. ९८८). The अकारः at the end of “षहँ” gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः। The धातुः “षहँ” has an initial षकारः in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः there is the substitution of सकारः in the place of the initial षकारः of a धातुः।

(1) सह् + तुमुँन् । By 3-4-66 पर्याप्तिवचनेष्वलमर्थेषु – The affix तुमुँन् may be used following a verbal root when in conjunction with a word such as अलम् when it denotes ‘complete capability/competence.’

In the present example, सोढुम् is connected with समर्थ: which denotes ‘complete capability/competence.’ Hence 3-4-66 applies here.

Note: This सूत्रम् does not prescribe तुमुँन् when in conjunction with अलम् used in the sense of ‘enough of, no use of (having a prohibitive force.)’ But occasionally we may find तुमुँन् being used in conjunction with अलम् used in the prohibitive sense also. For example – अलं सुप्तजनं प्रबोधयितुम् ।

(2) सह् + तुम् । अनुबन्ध-लोप: by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।
Note: As per 7-2-48 तीषसहलुभरुषरिषः – When following any one of the verbal roots listed below, a आर्धधातुकम् affix beginning with the letter ‘त्’ optionally takes the augment इट् –
(i) √इष् (इषुँ इच्छायाम् ६. ७८). According to some grammarians the verbal root √इष् (इषँ आभीक्ष्ण्ये ९. ६१) should also be included here.
(ii) √सह् (षहँ मर्षणे १. ९८८)
(iii) √लुभ् (लुभँ गार्ध्ये ४. १५३)
(iv) √रुष् (रुषँ हिंसार्थः १. ७८९)
(v) √रिष् (रिषँ हिंसार्थः १. ७९०)
Here we consider the case when the verbal root does not take the augment ‘इट्’।

See question 1.

(3) सढ् + तुम् । By 8-2-31 हो ढः – A हकारः gets ढकारः as replacement when followed by a झल् letter or at the end of a पदम्।

(4) सढ् + धुम् । By 8-2-40 झषस्तथोर्धोऽधः – A तकारः or थकारः gets धकारः as the replacement, when preceded by a letter of the झष्-प्रत्याहारः with the exception of the धकारः belonging to the धातुः √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११)।

(5) सढ् + ढुम् । By 8-4-41 ष्टुना ष्टुः – When the letter “स्” or a letter of the त-वर्ग: (“त्”, “थ्”, “द्”, “ध्”, “न्”) comes in contact with either the letter “ष्” or a letter of the ट-वर्ग: (“ट्”, “ठ्”, “ड्”, “ढ्”, “ण्”) then it is replaced respectively by “ष्”, ट-वर्ग: (“ट्”, “ठ्”, “ड्”, “ढ्”, “ण्”)।

(6) स + ढुम् । By 8-3-13 ढो ढे लोपः – A ढकारः is elided if followed by a ढकारः।
Note: The situation of a ढकार: followed by a ढकार: only arises after applying 8-4-41 ष्टुना ष्टुः। So even though 8-3-13 is an earlier rule (compared to 8-4-41) in the अष्टाध्यायी, it has to be allowed (in spite of 8-2-1 पूर्वत्रासिद्धम्) to see the operation done by 8-4-41, for otherwise 8-3-13 would become useless.

(7) सोढुम् । By 6-3-112 सहिवहोरोदवर्णस्य – When the letter ‘ढ्’ is dropped, the prior अवर्ण: (‘अ’ or ‘आ’) belonging to the verbal root √सह् (षहँ मर्षणे १. ९८८) or √वह् (वहँ प्रापणे १. ११५९) is replaced by the letter ‘ओ’।
Note: The situation of a ढकारलोप: only arises after applying 8-3-13 ढो ढे लोपः। So even though 6-3-112 सहिवहोरोदवर्णस्य is an earlier rule (compared to 8-3-13) in the अष्टाध्यायी, it has to be allowed (in spite of 8-2-1 पूर्वत्रासिद्धम्) to see the operation done by 8-3-13, for otherwise 6-3-112 would become useless.

‘सोढुम्’ gets the 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।
And ‘सोढुम्’ gets the अव्यय-सञ्ज्ञा by 1-1-39 कृन्मेजन्तः – A term ending in a कृत्-प्रत्यय: ending in a मकारः or एच् (“ए”, “ओ”, “ऐ”, “औ”) is designated as an indeclinable.

(8) सोढुम् + सुँ (default) । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

Questions:

1. What would be the final form in this example in the case where the optional augment इट् is used?

2. Commenting on the सूत्रम् 3-4-66 पर्याप्तिवचनेष्वलमर्थेषु (used in step 1) the सिद्धान्तकौमुदी says – पर्याप्तिवचनेषु किम्? अलं भुक्त्वा। Please explain.

3. Commenting further on the सूत्रम् 3-4-66 पर्याप्तिवचनेष्वलमर्थेषु the सिद्धान्तकौमुदी says – अलमर्थेषु किम्? पर्याप्तं भुङ्क्ते। प्रभूततेह गम्यते न तु भोक्तु: सामर्थ्यम्। Please explain.

4. Commenting on the सूत्रम् 6-3-112 सहिवहोरोदवर्णस्य (used in step 7) the तत्त्वबोधिनी says – इह रेफलोपस्यासंभवात् ‘ढ्रलोपे पूर्वस्य-‘ इत्यतो ‘ढलोप’ एवानुवर्तते। Please explain.

5. Commenting further on the सूत्रम् 6-3-112 सहिवहोरोदवर्णस्य the तत्त्वबोधिनी says -ढलोपे किम्? सहते। Please explain.

6. How would you say this in Sankrit?
Jāmbavān said to Śrī Hanumān – ‘You are capable of crossing the ocean.’ Use the verbal root √तॄ (तॄ प्लवनतरणयोः १. ११२४) for ‘to cross.’

Easy questions:

1. Where has the सूत्रम् 7-3-106 सम्बुद्धौ च been used in the verses?

2. Can you recall a सूत्रम् from the ‘अङ्गस्य’ अधिकार: in the which पाणिनि: specifically mentions the प्रातिपदिकम् ‘स्त्री’ (used in the form स्त्रीभिः in the verses)?

Today we will look at the form वोढुम् ind from श्रीमद्भागवतम् 5.10.4.

न वयं नरदेव प्रमत्ता भवन्नियमानुपथाः साध्वेव वहामः । अयमधुनैव नियुक्तोऽपि न द्रुतं व्रजति नानेन सह वोढुमु ह वयं पारयाम इति ।। ५-१०-४ ।।
सांसर्गिको दोष एव नूनमेकस्यापि सर्वेषां सांसर्गिकाणां भवितुमर्हतीति निश्चित्य निशम्य कृपणवचो राजा रहूगण उपासितवृद्धोऽपि निसर्गेण बलात्कृत ईषदुत्थितमन्युरविस्पष्टब्रह्मतेजसं जातवेदसमिव रजसावृतमतिराह ।। ५-१०-५ ।।

श्रीधर-स्वामि-टीका
भवन्नियमानुपथास्त्वदाज्ञानुवर्तिनः । न पारयामो न शक्नुमः ।। ४ ।। कृपणानां वचो निशम्य सांसर्गिकः संसर्गनिमित्त एकस्यापि दोषः सर्वेषामेव भवितुमर्हतीति निश्चित्य रहूगण आहेत्यन्वयः । कथंभूतः । उपासिता वृद्धा येन सोऽपि स्वभावेन बलात्परवशः कृतः सन् । कथंभूतं प्रत्याह । न विस्पष्टं ब्रह्मतेजो यस्मिन् । भस्मना छन्नमग्निमिव स्थितम् ।। ५ ।।

Gita Press translation – We are not remiss, O ruler of men; (strictly) obeying your commands, we bear the palanquin quite well. Though engaged just now, this (new) man does not walk quickly. We are, therefore, unable to bear the palanquin with him (4). Hearing (their) piteous words, king Rahūgaṇa concluded that the fault appearing in one through contact (with others) is sure to become the fault of all who are connected with that person. Even though he had sat at the feet of sages, his Kṣatriya spirit prevailed over him. His judgement having been clouded by the element of Rajas, he felt a bit enraged and spoke (ironically as follows) to that Brāhmaṇa, whose spiritual glory was not distinctly perceived like (brilliance of) fire (embers) covered with ashes (5).

The प्रातिपदिकम् ‘वोढुम्’ is derived from the verbal root √वह् (वहँ प्रापणे १. ११५९). The अकारः at the end of “वहँ” gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

(1) वह् + तुमुँन् । By 3-4-65 शकधृषज्ञाग्लाघटरभलभक्रमसहार्हास्त्यर्थेषु तुमुन् – The affix तुमुँन् may be used following a verbal root when in conjunction with any one of the following verbal roots or their synonyms –
(i) √शक् (शकॢँ शक्तौ ५. १७)
(ii) √धृष् (ञिधृषाँ प्रागल्भ्ये ५. २५)
(iii) √ज्ञा (ज्ञा अवबोधने ९. ४३)
(iv) √ग्लै (ग्लै हर्षक्षये १. १०५१)
(v) √घट् (घटँ चेष्टायाम् १. ८६७)
(vi) √रभ् (रभँ राभस्ये १. ११२९)
(vii) √लभ् (डुलभँष् प्राप्तौ १. ११३०)
(viii) √क्रम् (क्रमुँ पादविक्षेपे १. ५४५)
(ix) √सह् (षहँ मर्षणे १. ९८८)
(x) √अर्ह् (अर्हँ पूजायाम् १. ८४१)
(xi) √अस् (असँ भुवि २. ६०)

पारयामः is synonymous with शक्नुमः। This allows 3-4-65 to apply here.

Note: अर्थग्रहणमस्तिनैव सम्बध्यते। अनन्तरत्वात्। (from सिद्धान्तकौमुदी) The word ‘अर्थ’ in this सूत्रम् connects only with ‘अस्ति’ and not with the other ten verbal roots listed in the सूत्रम्। As per this interpretation synonyms of only √अस् qualify as a उपपदम्। Synonyms of any of the other ten verbal roots don’t qualify. But Apte does not agree with this view because it would mean disqualifying many standard usages of good authors. For example कालिदास: has used न पारयाम: (synonymous with शक्नुम:) निवेदयितुम् in शाकुन्तलम् and न च वेद (synonymous with जानाति) सम्यग्द्रष्टुं न सा in रघुवंशम्। So in order to justify these usages of तुमुँन् Apte interprets ‘अर्थ’ as connecting with all the verbal roots and not just ‘अस्ति’। The translation of the सूत्रम् given above is as per Apte’s view.

(2) वह् + तुम् । अनुबन्ध-लोप: by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।
Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ stops the augment ‘इट्’ which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।

(3) वढ् + तुम् । By 8-2-31 हो ढः – A हकारः gets ढकारः as replacement when followed by a झल् letter or at the end of a पदम्।

(4) वढ् + धुम् । By 8-2-40 झषस्तथोर्धोऽधः – A तकारः or थकारः gets धकारः as the replacement, when preceded by a letter of the झष्-प्रत्याहारः with the exception of the धकारः belonging to the धातुः √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११)।

(5) वढ् + ढुम् । By 8-4-41 ष्टुना ष्टुः – When the letter “स्” or a letter of the त-वर्ग: (“त्”, “थ्”, “द्”, “ध्”, “न्”) comes in contact with either the letter “ष्” or a letter of the ट-वर्ग: (“ट्”, “ठ्”, “ड्”, “ढ्”, “ण्”) then it is replaced respectively by “ष्”, ट-वर्ग: (“ट्”, “ठ्”, “ड्”, “ढ्”, “ण्”)।

(6) व + ढुम् । By 8-3-13 ढो ढे लोपः – A ढकारः is elided if followed by a ढकारः।
Note: The situation of a ढकार: followed by a ढकार: only arises after applying 8-4-41 ष्टुना ष्टुः। So even though 8-3-13 is an earlier rule (compared to 8-4-41) in the त्रिपादी, it has to be allowed (in spite of 8-2-1 पूर्वत्रासिद्धम्) to see the operation done by 8-4-41, for otherwise 8-3-13 would become useless.

(7) वोढुम् । By 6-3-112 सहिवहोरोदवर्णस्य – When the letter ‘ढ्’ is dropped, the prior अवर्ण: (‘अ’ or ‘आ’) belonging to the verbal root √सह् (षहँ मर्षणे १. ९८८) or √वह् (वहँ प्रापणे १. ११५९) is replaced by the letter ‘ओ’।
Note: The situation of a ढकारलोप: only arises after applying 8-3-13 ढो ढे लोपः। So even though 6-3-112 सहिवहोरोदवर्णस्य is an earlier rule (compared to 8-3-13) in the अष्टाध्यायी, it has to be allowed (in spite of 8-2-1 पूर्वत्रासिद्धम्) to see the operation done by 8-3-13, for otherwise 6-3-112 would become useless.
See question 2.

‘वोढुम्’ gets the 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।
And ‘वोढुम्’ gets the अव्यय-सञ्ज्ञा by 1-1-39 कृन्मेजन्तः – A term ending in a कृत्-प्रत्यय: ending in a मकारः or एच् (“ए”, “ओ”, “ऐ”, “औ”) is designated as an indeclinable.

(8) वोढुम् + सुँ (default) । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

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

Questions:

1. Where has the सूत्रम् 6-3-112 सहिवहोरोदवर्णस्य (used in step 7) been used in Chapter Five of the गीता?

2. The सूत्रम् 6-3-112 सहिवहोरोदवर्णस्य is a अपवाद: (exception to) which सूत्रम्?

3. Where else (besides in वोढुम्) does the सूत्रम् 3-4-65 शकधृषज्ञाग्लाघटरभलभक्रमसहार्हास्त्यर्थेषु तुमुन् find application in the verses?

4. Why doesn’t the सूत्रम् 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः apply in the form ‘मत्त’?

5. Which उणादि-प्रत्यय: is used to derive the प्रातिपदिकम् ‘भस्मन्’ (used in the commentary in the form भस्मना)? (Search the following document for ‘भस्म’ – http://avg-sanskrit.org/notes-for-saturday-class/उणादिप्रकरणम्/)

6. How would you say this in Sanskrit?
“I am not able to carry this heavy load.” Use the adjective प्रातिपदिकम् ‘गुरु’ for ‘heavy’ and the masculine प्रातिपदिकम् ‘भार’ for ‘load.’

Easy questions:

1. In how many places in the verses has the सूत्रम् 7-3-101 अतो दीर्घो यञि been used?

2. Is there an alternate form for शक्नुमः by the सूत्रम् 6-4-107 लोपश्चास्यान्यतरस्यां म्वोः?

Today we will look at the form पितरः mNp from श्रीमद्भागवतम् 8.18.8.

प्रीताश्चाप्सरसोऽनृत्यन्गन्धर्वप्रवरा जगुः । तुष्टुवुर्मुनयो देवा मनवः पितरोऽग्नयः ।। ८-१८-८ ।।
सिद्धविद्याधरगणाः सकिम्पुरुषकिन्नराः । चारणा यक्षरक्षांसि सुपर्णा भुजगोत्तमाः ।। ८-१८-९ ।।

श्रीधर-स्वामि-टीका –
देवा मनव इत्यादीनां कुसुमैः समवाकिरन्निति तृतीयेनान्वयः ।। ८ ।।

Gita Press translation – Full of joy, Apsarās danced and the chief of the Gandharvas sang; while sages and gods, the Manus, the manes and the fire-gods, hosts of Siddhas and Vidyādharas along with Kimpuruṣas and Kinnaras, as well as Cāraṇas, Yakṣas and Rākṣasas, Suparṇas (the secretary birds) and the foremost of Nāgas (too) uttered praises (8-9).

The प्रातिपदिकम् ‘पितृ’ is derived from the verbal root √पा (पा रक्षणे २. ५१).

(1) पा + तृच् । By the उणादि-सूत्रम् 2-95 नप्तृनेष्टृत्वष्टृहॊतृपोतृभ्रातृजामातृमातृपितृदुहितृ – The following ten words ending in the affix ‘तृच्’ are given as ready-made forms, viz., ‘नप्तृ’ (a grandson), ‘नेष्टृ’ (one of the chief officiating priests at a Soma sacrifice), ‘त्वष्टृ’ (name of a Vedic God), ‘होतृ’ (a sacrificial priest), ‘पोतृ’ (one of the sixteen officiating priests at a sacrifice), ‘भ्रातृ’ (brother), ‘जामातृ’ (son-in-law), ‘मातृ’ (mother), ‘पितृ’ (father) and ‘दुहितृ’ (daughter).
Note: By the सूत्रम् 3-4-75 ताभ्यामन्यत्रोणादयः – The affixes उण् etc may be used to denote a sense other than the dative or the ablative. Here the affix ‘तृच्’ is used कर्तरि – to denote the agent of the action. पातीति (पाति इति) पिता।

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

(3) पि + तृ । The आकारः of the verbal root √पा is irregularly replaced by a इकारः in order to get the form ‘पितृ’ given in the उणादि-सूत्रम् 2-95 नप्तृनेष्टृत्वष्टृहॊतृपोतृभ्रातृजामातृमातृपितृदुहितृ।

‘पितृ’ 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।

The विवक्षा is पुंलिङ्गे प्रथमा-बहुवचनम्।

(4) पितृ + जस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। Note: The affix ‘जस्’ has the सर्वनामस्थान-सञ्ज्ञा here by 1-1-43 सुडनपुंसकस्य। This allows 7-3-110 to apply in step 6.

(5) पितृ + अस् । अनुबन्ध-लोपः by 1-3-7 चुटू and 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of ‘जस्’ from getting इत्-सञ्ज्ञा।

(6) पितर् + अस् । 7-3-110 ऋतो ङिसर्वनामस्थानयोः – The ending ऋकार: of a अङ्गम् gets a गुणः replacement, when followed by the affix “ङि” (सप्तमी-एकवचनम्) or an affix with the designation सर्वनामस्थानम्। By 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a “रँ” (“र्”, “ल्”) letter.

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

Questions:

1. Where has the प्रातिपदिकम् ‘पितृ’ been used in Chapter Ten of the गीता?

2. Which उणादि-सूत्रम् is used for the derivation of the प्रातिपदिकम् ‘अग्नि’?

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

4. Which वार्तिकम् is used to derive the प्रातिपदिकम् ‘भुजग’ (used as part of the compound भुजगोत्तमाः in the verses)?

5. How would you say this in Sanskrit?
“My father never drinks alcohol. I don’t either.” Paraphrase to “My father never drinks alcohol. I also don’t.”

6. How would you say this in Sanskrit?
“My (two) parents live in India.” Use the प्रातिपदिकम् ‘पितृ’ in the dual for ‘parents.’

Easy questions:

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

2. Where has the सूत्रम् 7-1-100 ॠत इद्धातोः been used in the commentary?

Today we will look at the form अर्कम् mAs from श्रीमद्-वाल्मीकि-रामायणम् 7.35.40.

ततः सूर्यं समुत्सृज्य राहुं फलमवेक्ष्य च । उत्पपात पुनर्व्योम ग्रहीतुं सिंहिकासुतम् ।। ७-३५-४० ।।
उत्सृज्यार्कमिमं राम प्रधावन्तं प्लवङ्गमम् । आवेक्ष्यैवं परावृत्तो मुखशेषः पराङ्मुखः ।। ७-३५-४१ ।।
इन्द्रमाशंसमानस्तु त्रातारं सिंहिकासुतः । इन्द्र इन्द्रेति सन्त्रासान्मुहुर्मुहुरभाषत ।। ७-३५-४३ ।।
राहोर्विक्रोशमानस्य प्रागेवालक्षितं स्वरम् । श्रुत्वेन्द्रोवाच मा भैषीरयमेनं निषूदये ।। ७-३५-४४ ।।

Gita Press translation – Leaving the sun and visualizing Rāhu to be a fruit, Hanumān thereupon again bounded in the skies to take hold of the son of Siṁhikā (40). Clearly perceiving this monkey (Hanumān) running with all speed (towards him) leaving the sun alone, O Rāma, Rāhu, who had such huge proportions and of whom the head (alone) remained retraced his steps with his face turned in the opposite direction (41). Looking forward to Indra as his protector, Rāhu (the son of Siṁhikā) for his part repeatedly cried out in his terror ‘Indra!’ ‘Indra!’ (42) Hearing the voice of the screaming Rāhu, which was already known to him, Indra said, ‘Don’t be afraid, I shall (presently) make short work of him’ (43).

The प्रातिपदिकम् ‘अर्क’ is derived from the verbal root √अर्च् (अर्चँ पूजायाम् १. २३२). The ending अकार: of ‘अर्चँ’ gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोपः by 1-3-9 तस्य लोपः।

(1) अर्च् + क । By the उणादि-सूत्रम् 3-40 कृदाधारार्चिकलिभ्य: क: – The affix ‘क’ is prescribed after the verbal roots listed below –
(i) √कृ (डुकृञ् करणे ८. १०)
(ii) √दा (डुदाञ् दाने ३. १०)
(iii) √धा (डुधाञ् धारणपोषणयोः | दान इत्यप्येके ३. ११)
(iv) √रा (रा दाने २. ५२)
(v) √अर्च् (अर्चँ पूजायाम् १. २३२)
(vi) √कल् (कलँ शब्दसङ्ख्यानयोः १. ५७०)

Note: By the सूत्रम् 3-4-75 ताभ्यामन्यत्रोणादयः – The affixes उण् etc may be used to denote a sense other than the dative or the ablative. Here the affix ‘क’ is used कर्मणि – to denote the object of the action – अर्च्यत इति (अर्च्यते इति) अर्क:।

Note: As per 1-3-8 लशक्वतद्धिते the ककार: at the beginning of the affix ‘क’ should be a इत्। But बाहुलकान्न कस्येत्संज्ञा – we take recourse to the बहुलम् mentioned by पाणिनि: in 3-3-1 उणादयो बहुलम् and prevent the ककार: from getting the इत्संज्ञा here in order to get the desired form ‘अर्क’।

(2) अर्क् + क । By 8-2-30 चोः कुः – The consonants of the च-वर्ग: (च्, छ्, ज्, झ्, ञ्) get the consonants of the क-वर्ग: (क्, ख्, ग्, घ्, ङ्) as a replacement when they occur at the end of a पदम् or when they are followed by a झल् letter.

(3) अर्क / अर्क्क । By 8-4-65 झरो झरि सवर्णे – Following a consonant (हल्), a झर् letter is optionally elided if it is followed by a झर् letter that is सवर्ण: with it. In the present example we have the consonant ‘र्’ which is followed by the झर् letter ‘क्’ which itself is followed by the झर् letter ‘क्’ that is सवर्ण: with it. Note: Every letter is  सवर्ण: with itself.

‘अर्क’ 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।

‘अर्क’ is a पुंलिङ्ग-प्रातिपदिकम्। The विवक्षा is द्वितीया-एकवचनम्।

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

(5) अर्कम् । By 6-1-107 अमि पूर्वः – In place of a preceding अक् letter and the following vowel (अच्) belonging to the affix ‘अम्’ there is a single substitute of that preceding अक् letter.

Questions:

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

2. Which सूत्रम् justifies the use of the affix तुमुँन् in ग्रहीतुम् used in the verses?

3. Where has the सूत्रम् 3-1-44 च्लेः सिच् been used in the verses?

4. How would you say this in Sanskrit?
“Many people in the world worship the Sun.”

5. How would you say this in Sanskrit?
“The Sun is called ‘king of the sky.'”

6. How would you say this in Sanskrit?
“The Sun is also called ‘Lord of the day.'” Use the प्रातिपदिकम् ‘ईश’ for ‘Lord.’

Easy questions:

1. Where has the सूत्रम् 6-4-11 अप्तृन्तृच्स्वसृनप्तृनेष्टृत्वष्टृक्षत्तृहोतृपोतृप्रशास्तॄणाम् been used in the verses?

2. Which सूत्रम् prescribes the substitution ‘एन’ in एनम्?