Today we will look at the form कैकेयीम् fAs from श्रीमद्-वाल्मीकि-रामायणम् 2.7.13.

श्वः पुष्येण जितक्रोधं यौवराज्येन चानघम् । राजा दशरथो राममभिषेक्ता हि राघवम् ।। २-७-११ ।।
धात्र्यास्तु वचनं श्रुत्वा कुब्जा क्षिप्रममर्षिता । कैलासशिखराकारात् प्रसादादवरोहत ।। २-७-१२ ।।
सा दह्यमाना कोपेन मन्थरा पापदर्शिनी । शयानामेव कैकेयीमिदं वचनमब्रवीत् ।। २-७-१३ ।।
उत्तिष्ठ मूढे किं शेषे भयं त्वामभिवर्तते । उपप्लुतमघौघेन नात्मानमवबुध्यसे ।। २-७-१४ ।।

Gita Press translation – “Tomorrow under the asterism Puṣya, (she added) will Emperor Daśaratha positively install in the office of Prince Regent the sinless Rāma (a scion of Raghu), who has conquered wrath.” (11) Filled with indignation to hear the report of the nurse, the hunchbacked maid-servant for her part got down at once from (the roof of) the palace, which resembled in shape a peak of Kailāsa (12). Burning with anger, Mantharā, who scented foul play (in the move of the Emperor), spoke as follows to Kaikeyī even while she was reposing (in bed) :- (13) “Get up, O deluded one! How can you keep lying down? Peril stares you in the face! You do not perceive yourself threatened by a flood of misery!” (14)

Note: These verses have previously appeared in the following post – प्रासादात्-m-ab-s

Here the verbal root √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९) has taken two objects वचनम् (नुपुंसकलिङ्ग-प्रातिपदिकम् ‘वचन’, द्वितीया-एकवचनम्) and कैकेयीम् (स्त्रीलिङ्ग-प्रातिपदिकम् ‘कैकेयी’, द्वितीया-एकवचनम्)।

Here ‘कैकेयी’ is the secondary object (गौण-कर्म) of the verbal root √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९). The primary object (प्रधान-कर्म/मुख्य-कर्म) being ‘वचन’।

‘कैकेयी’ gets the कर्म-सञ्ज्ञा by 1-4-51 अकथितं च – A कारकम् (participant in the action) which has no other specific designation like अपादानम् (ablation) etc gets the designation कर्म (object.)

Note:
दुह्‍याच्‍पच्‍दण्‍ड्रुधिप्रच्‍छिचिब्रूशासुजिमथ्‍मुषाम् ।
कर्मयुक् स्‍यादकथितं तथा स्‍यान्नीहृकृष्‍वहाम् ।।

दुहादीनां द्वादशानां तथा नीप्रभृतीनां चतुर्णां कर्मणा यद्युज्यते तदेवाकथितं कर्मेति परिगणनं कर्तव्यमित्यर्थ:।
A कारकम् (participant in the action) which connects with the primary object of any one of only the following 12 + 4 = 16 verbal roots (and their synonyms) gets the designation कर्म as long as no other specific designation like अपादानम् etc has been assigned to it –
(i) √दुह् (दुहँ प्रपूरणे २. ४)
(ii) √याच् (टुयाचृँ याच्ञायाम् १. १००१)
(iii) √पच् (डुपचँष् पाके १. ११५१)
(iv) √दण्ड् (दण्ड दण्डनिपाते १०. ४७२)
(v) √रुध् (रुधिँर् आवरणे ७. १)
(vi) √प्रच्छ् (प्रच्छँ ज्ञीप्सायाम् ६.१४९)
(vii) √चि (चिञ् चयने ५. ५)
(viii) √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९)
(ix) √शास् (शासुँ अनुशिष्टौ २. ७०)
(x) √जि (जि अभिभवे १. १०९६)
(xi) √मन्थ् (मन्थँ विलोडने १. ४४, ९. ४७)
(xii) √मुष् (मुषँ स्तेये ९. ६६)

and

(xiii) √नी (णीञ् प्रापणे १. १०४९)
(xiv) √हृ (हृञ् हरणे १. १०४६)
(xv) √कृष् (कृषँ विलेखने १. ११४५)
(xvi) √वह् (वहँ प्रापणे १. ११५९)

Note: The above 12 + 4 = 16 verbal roots (and their synonyms) are called द्विकर्मका: because they are capable of taking two objects – a primary object (प्रधान-कर्म/मुख्य-कर्म) and a secondary object (गौण-कर्म)। The प्रधान-कर्म/मुख्य-कर्म gets the कर्म-सञ्ज्ञा by 1-4-49 कर्तुरीप्सिततमं कर्म and the गौण-कर्म gets the कर्म-सञ्ज्ञा by 1-4-51 अकथितं च।

(1) कैकेयी + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘कैकेयी’ has the कर्म-सञ्ज्ञा by 1-4-51 अकथितं च, it takes a second case affix by 2-3-2 कर्मणि द्वितीया – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used to denote कर्म (object of the action) provided it has not been expressed otherwise.
Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of ‘अम्’ from getting the इत्-सञ्ज्ञा।

(2) कैकेयीम् । By 6-1-107 अमि पूर्व: – 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 सूत्रम् 1-4-51 अकथितं च been used for the first time in Chapter Ten of the गीता?

2. If the सूत्रम् 1-4-51 अकथितं च were not to be used (to assign the designation कर्म to ‘कैकेयी’) which designation would ‘कैकेयी’ take?
i) करणम्
ii) सम्प्रदानम्
iii) अपादानम्
iv) अधिकरणम्

3. Please give the passive form of the sentence – मन्थरा कैकेयीमिदं वचनमब्रवीत्।

4. In the verses, can you spot two words which contain the substitution शानच् (in place of लँट्)?

5. What is an alternate grammatical form for मूढे?

6. How would you say this in Sanskrit?
“Tell me what the teacher told you.”

Easy questions:

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

2. Why is अवरोहत a आर्ष-प्रयोग: (an irregular grammatical usage)?