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अस्य nGs

Today we will look at the form अस्य nGs from श्रीमद्भागवतम् 5.19.12.

गायति चेदम् –
कर्तास्य सर्गादिषु यो न बध्यते न हन्यते देहगतोऽपि दैहिकैः । द्रष्टुर्न दृग्यस्य गुणैर्विदूष्यते तस्मै नमोऽसक्तविविक्तसाक्षिणे ।। ५-१९-१२ ।।
इदं हि योगेश्वर योगनैपुणं हिरण्यगर्भो भगवाञ्जगाद यत् । यदन्तकाले त्वयि निर्गुणे मनो भक्त्या दधीतोज्झितदुष्कलेवरः ।। ५-१९-१३ ।।

असक्तश्चासौ विविक्तश्च साक्षी च तस्मै नमः । असक्तत्वं दर्शयति । अस्य विश्वस्य सर्गादिषु कर्तापि यो न बध्यतेऽहं कर्तेति न मन्यते । विविक्तत्वमाह । देहगतोऽपि दैहिकैः क्षुत्पिपासादिभिर्यो न हन्यते नाभिभूयते । साक्षित्वमाह । यस्य द्रष्टुरपि सतो दृष्टिर्गुणैर्दृश्यैर्न विदूष्यते न विक्रियते ।। १२ ।। योगकौशलं निरूपयन्योगं प्रार्थयते – इदमिति त्रिभिः । हे योगेश्वर, हिरण्यगर्भो यद्योगनैपुणं जगाद इदमेव तत् । किम् । जन्मप्रभृति भक्त्यान्तकाले पुमांस्त्वयि मनो धारयेदिति यत् । कथंभूतः सन् । उज्झितं दुष्कलेवरं तदभिमानो येन ।। १३ ।।

Gita Press translation – Again, he sings the following (praises): – “Hail to Him who, though the Maker of this (universe), does not get bound to the functions of creation etc., (by recognizing Himself as the doer), who though invested with a body, is not affected by the attributes of a body (hunger, thirst and so on) and whose vision, though He is all-seeing, is not tainted by the qualities (of that which He sees) – (to sum up,) who is (absolutely) unattached, pure and a (mere) witness (12). Indeed herein, O Master of Yoga, lies the proficiency in Yoga (mind-control), of which the glorious Brahmā (who was born of a golden lotus sprung from the navel of Lord Viṣṇu) has spoke, viz., that, having given up (all) identification with the body, one should concentrate one’s mind on You, who are beyond the modes of Prakṛti (all material phenomena), at the last moment (of one’s life) through (the practice of) Devotion (continued from one’s very birth.) (13)

अस्य is नपुंसकलिङ्गे षष्ठी-एकवचनम् of the सर्वनाम-प्रातिपदिकम् ‘इदम्’।

(1) इदम् + ङस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the सूत्रम् 2-3-65 कर्तृकर्मणोः कृति – A sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) is used to denote कर्ता (the doer) as well as कर्म (the object) of an action denoted by a (word ending in a) कृत् affix, provided the doer/object has not been expressed otherwise.
In the present example, ‘इदम्’ (‘this (universe)’) is the object of the action denoted by ‘कर्तृ’ (‘maker’) which ends in the कृत् affix तृच् (prescribed by the सूत्रम् 3-1-133 ण्वुल्तृचौ)। Hence ‘इदम्’ takes a sixth case affix.

Note: As per 1-4-104 विभक्तिश्च the affix ‘ङस्’ has the designation विभक्ति:। This allows 7-2-102 to apply in the next step.

(2) इद अ + ङस् । By 7-2-102 त्यदादीनामः – The ending letter of the pronouns, starting with ‘त्यद्’ and ending with ‘द्वि’, is replaced by ‘अ’ when followed by a विभक्ति: affix. As per 1-1-52 अलोऽन्त्यस्य, only the ending letter ‘म्’ of the अङ्गम् ‘इदम्’ is replaced by ‘अ’।

(3) इद + ङस् । By 6-1-97 अतो गुणे।

(4) इद + स्य । By 7-1-12 टाङसिङसामिनात्स्याः – Following a अङ्गम् ending in the letter ‘अ’, the affixes ‘टा’, ‘ङसिँ’ and ‘ङस्’ are replaced respectively by ‘इन’, ‘आत्’ and ‘स्य’। As per 1-1-55 अनेकाल्शित्सर्वस्य the entire affix ‘ङस्’ is replaced.

(5) अस्य । By 7-2-113 हलि लोपः, the ‘इद्’ of ‘इदम्’ that is without the letter ‘क्’ takes elision (लोपः), when the विभक्तिः affixes of the आप्-प्रत्याहारः, which begin with a consonant, follow. This rule is an अपवाद: (exception) to the prior rule 7-2-112 अनाप्यकः।
Only the letter ‘द्’ of ‘इद्’ would take लोपः by 1-1-52 अलोऽन्त्यस्य। But the following परिभाषा takes effect – नानर्थकेऽलोन्त्यविधिरनभ्यासविकारे।
This means that the rule 1-1-52 अलोऽन्त्यस्य does not apply in the case of a term that is devoid of meaning, except in the case which involves modification of an अभ्यास:।
In this example, the entire term ‘इदम्’ has meaning but the ‘इद्’ part does not. So 1-1-52 does not apply when it comes to operating on the ‘इद्’ part. Therefore, the ‘इद्’ part completely takes लोपः by 7-2-113.
Note: आप् is the प्रत्याहारः made of the सुँप् affixes from टा (तृतीया-एकवचनम्) until सुप् (सप्तमी-बहुवचनम्)।


1. Where has the सूत्रम् 2-3-65 कर्तृकर्मणोः कृति been used in the first fifteen verses of Chapter Four of the गीता?

2. Under the सूत्रम् 2-3-65 कर्तृकर्मणोः कृति the सिद्धान्तकौमुदी gives the example – जगत: कर्ता कृष्ण:। Commenting on this example, the तत्त्वबोधिनी commentary says – कृष्णस्य तृचाभिहितत्वात् तत: षष्ठी न भवति। Please explain.

3. Which सूत्रम् prescribes the fourth case affix used in the form तस्मै used in the verses?

4. Can you spot the augment अम् in the verses?

5. Which कृत् affix is used to form the feminine प्रातिपदिकम् ‘पिपासा’ used in the compound क्षुत्पिपासादिभि: in the commentary?

6. How would you say this in Sanskrit?
“The Lord is the protector of everyone.”

Easy questions:

1. Which सूत्रम् prescribes the elision of the letter ‘न्’ in the form बध्यते?

2. Can you spot the augment सीयुट् in the verses?

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