Today we will look at the form विष्णुना mIs from श्रीमद्-वाल्मीकि-रामायणम् 1.1.18.
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).
These verses have previously appeared in the following post – http://avg-sanskrit.org/2013/03/08/त्यागे-mls/
विष्णुना is तृतीया-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘विष्णु’।
(1) विष्णु + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम् – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) or a sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with ‘तुल्य’ (equal/similar to) or any of its synonyms – but not ‘तुला’ or ‘उपमा’।
In the present example, ‘विष्णु’ is co-occurring with ‘सदृश’ (a synonym of ‘तुल्य’)। Therefore ‘विष्णु’ takes the third case affix. Optionally ‘विष्णु’ could take the sixth case affix.
‘विष्णु’ gets the घि-सञ्ज्ञा by 1-4-7 शेषो घ्यसखि।
(2) विष्णु + आ । अनुबन्ध-लोपः by 1-3-7 चुटू and 1-3-9 तस्य लोपः।
(3) विष्णुना । 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’।
Questions:
1. Where has the सूत्रम् 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम् been used between verses 35-40 of Chapter Four of the गीता?
2. Where else (besides in विष्णुना) has the सूत्रम् 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम् been used in the verses?
3. Commenting on the सूत्रम् 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम् the सिद्धान्तकौमुदी says – अतुलोपमाभ्यां किम्? तुला उपमा वा कृष्णस्य नास्ति। Please explain.
4. Which कृत् affix is used to derive the feminine प्रातिपदिकम् ‘क्षमा’ (used in the form क्षमया (तृतीया-एकवचनम्) in the verses)?
5. Which सूत्रम् prescribes the substitution ‘ग्’ in the प्रातिपदिकम् ‘त्याग’ (used in the form त्यागे (सप्तमी-एकवचनम्) in the verses)?
6. How would you say this in Sanskrit?
“I want to get a car similar to your car.”
Easy questions:
1. Which सूत्रम् prescribes the substitution ‘ए’ (which subsequently becomes ‘अय्’ after applying 6-1-78 एचोऽयवायावः) in the form क्षमया?
2. Where has the सूत्रम् 6-4-3 नामि been used in the verses?
1. Where has the सूत्रम् 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम् been used between verses 35-40 of Chapter Four of the गीता?
Answer: The सूत्रम् 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम् has been used to optionally assign a third case affix in the form ज्ञानेन occurring in the following verse –
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते |
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति || 4-38||
Here the प्रातिपदिकम् ‘ज्ञान’ is co-occurring with ‘सदृश’ (a synonym of ‘तुल्य’)। Therefore ‘ज्ञान’ has taken a third case affix. Optionally ‘ज्ञान’ could have taken a sixth case affix to give the form ज्ञानस्य।
2. Where else (besides in विष्णुना) has the सूत्रम् 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम् been used in the verses?
Answer: The सूत्रम् 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम् has also been used in the form धनदेन।
धनदेन समः – Here the प्रातिपदिकम् ‘धनद’ is co-occurring with ‘सम’ (a synonym of ‘तुल्य’)। Therefore ‘धनद’ has taken a third case affix. Optionally ‘धनद’ could have taken a sixth case affix to give the form धनदस्य।
3. Commenting on the सूत्रम् 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम् the सिद्धान्तकौमुदी says – अतुलोपमाभ्यां किम्? तुला उपमा वा कृष्णस्य नास्ति। Please explain.
Answer: As per the सूत्रम् 2-3-72 तुल्यार्थैरतुलोपमाभ्यां तृतीयान्यतरस्याम् – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) or a sixth case affix (‘ङस्’, ‘ओस्’, ‘आम्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with ‘तुल्य’ (equal/similar to) or any of its synonyms – but not ‘तुला’ or ‘उपमा’।
Here in the sentence तुला उपमा वा कृष्णस्य नास्ति (meaning – There is no equal of Lord Kṛṣṇa), because of the presence of the specific words तुला and उपमा a third case affix cannot be optionally used with the प्रातिपदिकम् ‘कृष्ण’।
4. Which कृत् affix is used to derive the feminine प्रातिपदिकम् ‘क्षमा’ (used in the form क्षमया (तृतीया-एकवचनम्) in the verses)?
Answer: The कृत् affix ‘अङ्’ is used to derive the feminine प्रातिपदिकम् ‘क्षमा’ – derived from the verbal root √क्षम् (क्षमूँष् सहने १.५१०).
क्षमणं क्षमा।
क्षम् + अङ् । By 3-3-104 षिद्भिदादिभ्योऽङ् – Following verbal roots which have the letter ‘ष्’ as a marker and the verbal roots enumerated in the list √भिद् (भिदिँर् विदारणे ७. २) etc the affix अङ् is used to denote in the feminine gender 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.
= क्षम् + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।
= क्षम । ‘क्षम’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।
Note: Since this प्रातिपदिकम् is used in the feminine gender we have to add the appropriate feminine affix (स्त्रीप्रत्यय:)।
क्षम + टाप् । By 4-1-4 अजाद्यतष्टाप्।
= क्षम + आ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9तस्य लोपः।
= क्षमा । By 6-1-101 अकः सवर्णे दीर्घः।
5. Which सूत्रम् prescribes the substitution ‘ग्’ in the प्रातिपदिकम् ‘त्याग’ (used in the form त्यागे (सप्तमी-एकवचनम्) in the verses)?
Answer: The सूत्रम् 7-3-52 चजोः कु घिण्ण्यतोः prescribes the substitution ‘ग्’ in the प्रातिपदिकम् ‘त्याग’।
Please refer to the following post for the derivation – http://avg-sanskrit.org/2013/03/08/त्यागे-mls/
6. How would you say this in Sanskrit?
“I want to get a car similar to your car.”
Answer: तव वाहनेन/वाहनस्य सदृशम् वाहनम् ईप्सामि = तव वाहनेन/वाहनस्य सदृशं वाहनमीप्सामि।
Easy questions:
1. Which सूत्रम् prescribes the substitution ‘ए’ (which subsequently becomes ‘अय्’ after applying 6-1-78 एचोऽयवायावः) in the form क्षमया?
Answer: The सूत्रम् 7-3-105 आङि चापः prescribes the substitution ‘ए’ (which subsequently becomes ‘अय्’ after applying 6-1-78 एचोऽयवायावः) in the form क्षमया (स्त्रीलिङ्ग-प्रातिपदिकम् ‘क्षमा’, तृतीया-एकवचनम्)।
क्षमा + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।
= क्षमा + आ । अनुबन्ध-लोपः 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= क्षमे + आ । By 7-3-105 आङि चापः – ‘आप्’ ending bases get the letter ‘ए’ as the substitute when followed by the affix ‘आङ्’ (‘टा’) or ‘ओस्’। Note: As per the परिभाषा-सूत्रम् 1-1-52 अलोऽन्त्यस्य only the ending letter ‘आ’ of the अङ्गम् ‘क्षमा’ takes the substitution ‘ए’।
= क्षमया । By 6-1-78 एचोऽयवायावः।
2. Where has the सूत्रम् 6-4-3 नामि been used in the verses?
Answer: The सूत्रम् 6-4-3 नामि has been used in the form प्रकृतीनाम् (स्त्रीलिङ्ग-प्रातिपदिकम् ‘प्रकृति’, षष्ठी-बहुवचनम्)।
प्रकृति + आम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of ‘आम्’ from getting इत्-सञ्ज्ञा।
= प्रकृति + नुँट् आम् । By 7-1-54 ह्रस्वनद्यापो नुट्, 1-1-46 आद्यन्तौ टकितौ।
= प्रकृति + नाम् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।
= प्रकृतीनाम् । By 6-4-3 नामि – The ending vowel of an अङ्गम् gets elongated if followed by the term ‘नाम्’ ।