Today we will look at the form स्वान् mAp from the सिद्धान्त-कौमुदी।

शत्रूनगमयत्स्वर्गं वेदार्थं स्वानवेदयत् ।
आशयच्चामृतं देवान् वेदमध्यापयद्विधिम् ।
आसयत्सलिले पृथ्वीं य: स मे श्रीहरिर्गति: ॥

तत्त्वबोधिनी –
शत्रवः स्वर्गमगच्छन्, तान् श्रीहरिः स्वर्गमगमयदिति – गमेरण्यन्तावस्थायां शत्रवः कर्तारस्ते ण्यन्तावस्थायां कर्म अभवन्।
वेदार्थमिति । स्वे = स्वकीया वेदार्थमविदुः, तान् श्रीहरिर्वेदार्थमवेदयत्। तथा देवा अमृतम् आश्नन्, तानाशयत्। विधिः वेदमध्यैत, तं ब्रह्माणं वेदमध्यापयत् – अपाठयत्। सलिले पृथ्वी आस्त, तां यो हरिरासयत्स्थापयति स्म स हरिर्मे गतिरित्यन्वयः।

Translation – That Lord Viṣṇu is my goal who i) made (even) enemies go to heaven, ii) made his own (devotees) understand the meaning of the Vedas, iii) made the gods consume nectar, iv) made Lord Brahma study the Veda and v) made the Earth sit on water.

स्वान् is पुंलिङ्गे द्वितीया-बहुवचनम् of the सर्वनाम-प्रातिपदिकम् ‘स्व’।

‘स्व’ gets the कर्म-सञ्ज्ञा by 1-4-52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ – A कर्ता (agent) of a non-causal verbal root becomes the कर्म (object) of the causal verbal root provided the verbal root either –
(i) denotes either गति: (movement) or बुद्धि: (perception) or प्रत्यवसानम् (consuming) or
(ii) has शब्द: (sound) as its object or
(iii) has no object at all.

Note: As per the सूत्रम् 1-4-55 तत्प्रयोजको हेतुश्च we know that श्रीहरिः is the हेतु: (cause) in the sentence श्रीहरिः स्वान् वेदार्थमवेदयत्। On removing the हेतु: we get the non-causative form of the sentence as स्वे वेदार्थमविदुः । स्वे is प्रथमा-बहुवचनम् of the सर्वनाम-प्रातिपदिकम् ‘स्व’। Hence ‘स्व’ is the अणौ कर्ता (agent of the non-causal verbal root √विद् (विदँ ज्ञाने २. ५९). This अणौ कर्ता becomes the कर्म (object) णौ (of the causal form of the verbal root √विद्) since the conditions for applying the सूत्रम् 1-4-52 are satisfied here.

(1) स्व + शस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘स्व’ has the कर्म-सञ्ज्ञा by 1-4-52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ, 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.

(2) स्व + अस् । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘स्’ of ‘शस्’ from getting the इत्-सञ्ज्ञा ।

(3) स्वास् । By 6-1-102 प्रथमयोः पूर्वसवर्णः – When a 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.)

(4) स्वान् । 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. In which other words (besides in स्वान्) in the verse does the सूत्रम् 1-4-52 गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ find application?

2. Which सूत्रम् justifies the use of the affix लँट् in the form स्थापयति in the commentary?

3. Which कृत् affix is used to form the प्रातिपदिकम् ‘अवस्था’ (used in the compounds ण्यन्तावस्थायाम् and अण्यन्तावस्थायाम् in the commentary)?

4. How would you say this in Sanskrit?
“Śrī Kṛṣṇa imparted the meaning of the Upaniṣads to Arjuna.” Paraphrase to “Śrī Kṛṣṇa made Arjuna understand the meaning of the Upaniṣads.”

5. How would you say this in Sanskrit?
“The sage Viśwāmitra sent Triśaṅku to heaven.” Paraphrase to “The sage Viśwāmitra made Triśaṅku go to heaven.”

6. How would you say this in Sanskrit?
“Pūtanā fed poison to Śrī Kṛṣṇa.”

Easy questions:

1. In the verses, can you spot two other words (besides स्वान्) in which the सूत्रम् 6-1-103 तस्माच्छसो नः पुंसि has been used?

2. Which सूत्रम् prescribes the वृद्धि: substitution in आशयत् and आसयत्?