Today we will look at the form वायुना mIs from श्रीमद्भागवतम् 1.8.44.
यथा मेढीस्तम्भ आक्रमणपशवः संयोजितास्त्रिभिस्त्रिभिः सवनैर्यथास्थानं मण्डलानि चरन्त्येवं भगणा ग्रहादय एतस्मिन्नन्तर्बहिर्योगेन कालचक्र आयोजिता ध्रुवमेवावलम्ब्य वायुनोदीर्यमाणा आकल्पान्तं परिचङ्क्रमन्ति नभसि यथा मेघाः श्येनादयो वायुवशाः कर्मसारथयः परिवर्तन्ते एवं ज्योतिर्गणाः प्रकृतिपुरुषसंयोगानुगृहीताः कर्मनिर्मितगतयो भुवि न पतन्ति ॥ ५-२३-३ ॥
मेढीस्तम्भे बद्धा धान्याक्रमणपशवो बलीवर्दाः । कर्म सारथिः सहायो येषाम् ॥ ३ ॥
Gita Press translation – Just as (pairs of) oxen, trampling corn (in order to thresh it) while (remaining) tied to a post in the middle of a threshing-floor, walk round in their respective spheres, in three circles (gradually receding from that post,) so the host of luminaries including the planets – fastened as they are to the aforesaid wheel (revolving movement) of Time either in the inner circle (remote from the earth) or in the outer one (nearer the earth) and propelled by the wind (called Pravaha and referred to passage 8 of the Discourse XXI) – revolve round the pole-star as the pivot till the end of a Kalpa (the life-time of the three worlds) in three courses (northward, southward and along the equator.) (And just) as clouds and birds such as the hawk move about in the sky, suspended in the air and helped by their destiny (which keeps them floating in the air and prevents them from falling down,) so the hosts of luminaries (which are no other than particular Jīvas appearing in those form) – brought into existence by the union of matter and Spirit (occasioned by the destiny responsible for their assuming such forms) and reaping the fruit yielded by their (past) actions – (move about in the air and) do not fall to the ground (3).
This verse has appeared previously in the following post – http://avg-sanskrit.org/2012/07/31/परिचङ्क्रमन्ति-3ap-लँट्/
वायुना is तृतीया-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘वायु’।
Here ‘वायु’ has the कर्तृ-सञ्ज्ञा by the 1-4-54 स्वतन्त्रः कर्ता। The participle उदीर्यमाणा: has expressed the object भगणा: and not ‘वायु’। Hence ‘वायु’ takes the third case affix (‘टा’) by the सूत्रम् 2-3-18 कर्तृकरणयोस्तृतीया – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used to denote कर्ता (the doer of the action) as well as करणम् (the instrument of the action) provided the doer/instrument has not been expressed otherwise.
(1) वायु + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्, 2-3-18 कर्तृकरणयोस्तृतीया। ‘वायु’ gets the घि-सञ्ज्ञा by 1-4-7 शेषो घ्यसखि।
(2) वायु + आ । अनुबन्ध-लोपः by 1-3-7 चुटू and 1-3-9 तस्य लोपः।
(3) वायुना । By 7-3-120 आङो नाऽस्त्रियाम् – Following a अङ्गम् having घि-सञ्ज्ञा, the affix ‘आङ्’ is replaced by ‘ना’, but not in the feminine gender. ‘आङ्’ is an ancient name for the (instrumental singular) affix ‘टा’।
1. Where has the सूत्रम् 2-3-18 कर्तृकरणयोस्तृतीया been used for the last time in the गीता?
2. Commenting on the सूत्रम् 2-3-18 कर्तृकरणयोस्तृतीया the तत्त्वबोधिनी says – अनभिहिते किम्? हरि: करोति। Please explain.
3. Where has the सूत्रम् 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप् been used in the verses?
4. Which सूत्रम् prescribes the elision of the letter ‘न्’ in बद्धा: (used in the commentary)?
5. How would you say this in Sanskrit?
“Rāvaṇa was killed by Śrī Rāma.”
6. How would you say this in Sanskrit?
“We are all being propelled by destiny.” Use the neuter प्रातिपदिकम् ‘दैव’ for ‘destiny.’
1. Where has the सूत्रम् 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियङुवङौ been used in the verses?
2. Which सूत्रम् prescribes the substitution ‘अन्त्’ in परिवर्तन्ते?