Today we will look at the form क्रतुभिः mIp from श्रीमद्भागवतम् 4.19.32.

पृथुकीर्तेः पृथोर्भूयात्तर्ह्येकोनशतक्रतुः । अलं ते क्रतुभिः स्विष्टैर्यद्भवान्मोक्षधर्मवित् ।। ४-१९-३२ ।।
नैवात्मने महेन्द्राय रोषमाहर्तुमर्हसि । उभावपि हि भद्रं ते उत्तमश्लोकविग्रहौ ।। ४-१९-३३ ।।

श्रीधर-स्वामि-टीका
तर्हि किमत्र युक्तमित्यत आह – पृथुकीर्तेरिति । एकेनोनं शतं यस्मिंस्तादृशः क्रतुः क्रतुप्रयोगः पृथोर्भूयात् । पृथुरिति पाठे एकोनशतं क्रतवो यस्य तादृशोऽपि महेन्द्रात्पृथुकीर्तिः भूयादित्यर्थः । तदेवमृत्विजः प्रत्युक्त्वा पृथुं प्रत्येवाह – अलमिति ।। ३२ ।। आत्मनैवात्मने महेन्द्राय रोषं कर्तुं नार्हसि । तत्र हेतुः – उभावपीति ।। ३३ ।।

Gita Press translation – Therefore, let the number of sacrifices standing to the credit of Pṛthu of wide renown fall short of one hundred by one. (Turning to Pṛthu himself, Brahmā said,) You have no use for sacrifices well performed, since you are conversant with the Dharma conducive to Liberation (32). It is not worthy of you to show anger against the mighty Indra, who is your second self; for God bless you, both of you are manifestations of the Lord enjoying excellent renown (33).

क्रतुभिः is तृतीया-बहुवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘क्रतु’।

(1) क्रतु + भिस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the वार्तिकम् (under 2-3-23 हेतौ in the सिद्धान्तकौमुदी) गम्यमानापि क्रिया कारकविभक्तौ प्रयोजिका – Even an implied (not explicitly mentioned) action can dictate a case affix following a प्रातिपदिकम् (nominal stem) which denotes a participant in the (implied) action. In the present example अलम् stands for साध्यं नास्ति – There is nothing to be accomplished (by sacrifices.) Since ‘क्रतु’ (‘sacrifice’) denotes the करणम् (instrument) for the (implied) action of accomplishing, it takes a third case affix as per 2-3-18 कर्तृकरणयोस्तृतीया।

Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘स्’ of the affix ‘भिस्’ from getting the इत्-सञ्ज्ञा।

(2) क्रतुभिः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. Where has the वार्तिकम् (under 2-3-23 हेतौ in the सिद्धान्तकौमुदी) गम्यमानापि क्रिया कारकविभक्तौ प्रयोजिका been used in the last twenty verses of Chapter One of the गीता?

2. Commenting on the above वार्तिकम् the तत्त्वबोधिनी says – ‘अपि’शब्देन श्रूयमाणक्रिया समुच्चीयते। न केवलं श्रूयमाणैव क्रिया विभक्तौ प्रयोजिका, किंतु गम्यमानापीति भावः। Please explain.

3. Which सूत्रम् justifies the use of the affix तुमुँन् in the form आहर्तुम् used in the verses?

4. Which कृत् affix is used to derive the प्रातिपदिकम् ‘श्लोक’ (used as part of the compound उत्तमश्लोकविग्रहौ)? Hint: The विग्रह-वाक्यम् for श्लोक: is ‘श्लोक्यते इति’ श्लोक:।

5. Can you spot the affix क्विँप् in the verses?

6. How would you say this in Sanskrit?
“We have nothing (to do) with this.” Paraphrase to “What do we have (to do) with this?”

Easy questions:

1. Can you spot the augment यासुट् in the verses?

2. Where has the सूत्रम् 8-3-7 नश्छव्यप्रशान् been used in the commentary?

Today we will look at the form कृपया-fIs from from श्रीमद्भागवतम् 8.7.42.

श्रीशुक उवाच
ततः करतलीकृत्य व्यापि हालाहलं विषम् । अभक्षयन्महादेवः कृपया भूतभावनः ।। ८-७-४२ ।।
तस्यापि दर्शयामास स्ववीर्यं जलकल्मषः । यच्चकार गले नीलं तच्च साधोर्विभूषणम् ।। ८-७-४३ ।।

श्रीधर-स्वामि-टीका
करतलीकृत्य करतलपरिमितमात्रं कृत्वा ।। ४२ ।। जलकल्मषो जलदोषो विषम् । यस्मात्तं गले नीलं चकार । साधोः कृपालोः ।। ४३ ।।

Gita Press translation – Then, squeezing into (the cavity of) His palm the Hālāhala, which was spreading all round, Lord Śiva (the supreme Deity), the protector of (all) living beings, swallowed it out of compassion (42). The poison (which was the concentrated impurity of the oceanic water) showed its power even on His person in that it made Him (look) blue at the throat, although the spot became a special ornament to that benevolent Soul (43).

कृपया is तृतीया-एकवचनम् of the स्त्रीलिङ्ग-प्रातिपदिकम् ‘कृपा’।

(1) कृपा + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप् । As per 2-3-23 हेतौ – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used following a प्रातिपदिकम् (nominal stem) which denotes a cause/reason (for a thing or quality or action.) In the present example ‘कृपा’ (compassion) denotes the हेतु: for the action अभक्षयत् (swallowed.)
Note: The non-technical term हेतु: is a cause/reason for a thing or a quality or an action and it does not directly participate in the action. On the other hand a करणम् – being a कारकम् – is only possible when there is an action and it always directly participates in the action.

See question 2.

(2) कृपा + आ । अनुबन्ध-लोपः by 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(3) कृपे + 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 base ‘कृपा’ is replaced by ‘ए’।

(4) कृपया । By 6-1-78 एचोऽयवायावः।

Questions:

1. Where has the सूत्रम् 2-3-23 हेतौ been used in the last fifteen verses of Chapter Five of the गीता?

2. Commenting on the सूत्रम् 2-3-23 हेतौ the तत्त्वबोधिनी says – हेतुरिह लौकिक: फलसाधनीभूतो गृह्यते न तु ‘तत्प्रयोजको हेतुश्च’ इति कृत्रिमः। तस्य चकारेण कर्तृसंज्ञाविधानात्कर्तृत्वादेव तृतीयासिद्धे:। Please explain.

3. Where has the सूत्रम् 3-2-78 सुप्यजातौ णिनिस्ताच्छील्ये been used in the verses?

4. Where has the affix ‘उण्’ been used in the verses?

5. Which सूत्रम् prescribes the affix ‘क्त्वा’ in कृत्वा (used in the commentary)?

6. How would you say this in Sanskrit?
“The trees are shaking because of the strong wind.” Use the adjective प्रातिपदिकम् ‘प्रबल’ for ‘strong.’

Easy questions:

1. Where has the सूत्रम् 7-4-62 कुहोश्चुः been used in the verses?

2. Which सूत्रम् prescribes the deletion of the letter ‘इ’ in अभक्षयत्?

Today we will look at the form अलिविरुतैः mIp from शिशुपालवधम् 8-23.

कान्तानां कुवलयमप्यपास्तमक्ष्णोः शोभाभिर्न मुखरुचाहमेकमेव । संहर्षादलिविरुतैरितीव गायल्लोलोर्मौ पयसि महोत्पलं ननर्त ।। ८-२३ ।।

टीका –
कान्तानामिति ।। लोलोर्मौ चपलोर्मणि । ‘तृतीयादिषु भाषितपुंस्कं पुंवद्गालवस्य’ (7-1-74) इति विकल्पात्पुंवद्भावः । पयसि महोत्पलमरविन्दं कर्तृ । ‘अरविन्दं महोत्पलम्‘ इत्यमरः । कान्तानां मुखरुचाऽहमेकमेव नापास्तं, किन्तु तासामक्ष्णोः शोभाभिः कुवलयमप्यपास्तमिति संहर्षात्सन्तोषाद्धेतोरलिविरुतैर्गायत् । अलिरुतरूपं गानं कुर्वदिति रूपकम् । ‘इत्थंभूतलक्षणे’ (2-3-21) इति तृतीया । ननर्तेव । ‘न दुःखं पञ्चभिः सह’ इति न्यायान्नृत्यति स्म । अत्रोर्मिचलनहेतुके महोत्पलचलने अलिनादसंहर्षहेतुकसमाननृत्यत्वोत्प्रेक्षणात् क्रियानिमित्ता क्रियास्वरूपोत्प्रेक्षा वाच्या ।

Translation – ‘It is not only I that have been belittled by the luster of the faces of the lovely ladies, but even the water-lily has been belittled by the elegance of their eyes,’ thus elated the lotus with its singing characterized by the humming of the bees, as if danced on the rippling waves of water.

अलिविरुतैः is तृतीया-बहुवचनम् of the compound नपुंसकलिङ्ग-प्रातिपदिकम् ‘अलिविरुत’।

(1) अलिविरुत + भिस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-21 इत्थंभूतलक्षणे – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used following a प्रातिपदिकम् (nominal stem) which denotes a characteristic mark indicating that someone/something is thus.

(2) अलिविरुत + ऐस् । By 7-1-9 अतो भिस ऐस् – Following a अङ्गम् ending in the letter ‘अ’, the affix ‘भिस्’ is replaced by ‘ऐस्’। As per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य the entire affix ‘भिस्’ is replaced by ‘ऐस्’। 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘स्’ of ‘ऐस्’ from getting the इत्-सञ्ज्ञा।

(3) अलिविरुतैस् । By 6-1-88 वृद्धिरेचि।

(4) अलिविरुतैः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. Commenting on the example जटाभिस्तापस: (given in the सिद्धान्तकौमुदी under the सूत्रम् 2-3-21 इत्थंभूतलक्षणे) the तत्त्वबोधिनी says – जटाभिर्ज्ञाप्यं यत्तापसत्वं तद्विशिष्ट इत्यर्थः। Please explain.

2. Which सूत्रम् prescribes the affix ‘क्त’ to derive the प्रातिपदिकम् ‘विरुत’ (used as part of the compound अलिविरुतैः)?

3. Can you spot the substitution ‘शतृँ’ (in the place of ‘लँट्’) in the verses?

4. What prevents the affix ‘क्त’ from taking the augment इट् in the form अपास्तम्?

5. Where has the सूत्रम् 3-1-124 ऋहलोर्ण्यत्‌ been used in the commentary?

6. How would you say this in Sanskrit?
“Did you (sir) see the student with (his distinctive mark of) the water-pot?” Use the masculine/neuter प्रातिपदिकम् ‘कमण्डलु’ for ‘water-pot.’ Use the अव्ययम् ‘अपि’ to express interrogation.

Easy questions:

1. Where has the सूत्रम् 7-1-75 अस्थिदधिसक्थ्यक्ष्णामनङुदात्तः been used in the verses?

2. Can you spot the affix श्यन् in the commentary?

Today we will look at the form वपुषा mIs from शिशुपालवधम् 1-70.

स बाल आसीद्वपुषा चतुर्भुजो मुखेन पूर्णेन्दुनिभस्त्रिलोचनः । युवा कराक्रान्तमहीभृदुच्चकैरसंशयं सम्प्रति तेजसा रविः ।। १-७० ।।

टीका –
स बाल इति ।। स शिशुपालो बालः सन् वपुषा चतुर्भुजो भुजचतुष्टयवानासीत् । विष्णुरिति ध्वनिः । मुखेन पूर्णेन्दुनिभस्तत्तुल्यः त्रिलोचनो लोचनत्रयवानासीत् । त्र्यम्बक इति ध्वनिः । बालविशेषणात्सम्प्रति तत्सर्वमन्तर्हितमिति भावः । सम्प्रति तु युवा सन् करेण बलिना आक्रान्तमहीभृदधिष्ठितराजकः सन् । अन्यत्रांशुव्याप्तशैलः । ‘बलिहस्तांशवः कराः’ इत्यमरः । उच्चकैस्तेजसा रविरसंशयम् । संशयो नास्तीत्यर्थः । अर्थाभावेऽव्ययीभावः । वपुषा मुखेन चेति ‘येनाङ्गविकारः’ इति तृतीया । हानिवदाधिक्यस्यापि विकारत्वात् । तथा च वामनः – ‘हानिवदाधिक्यमप्यङ्गविकारः’ इति । तेजसेति ‘प्रकृत्यादिभ्य उपसंख्यानम्’ इति तृतीया । कराक्रन्तेत्यादिना श्लेषानुप्राणितेयमुत्प्रेक्षा । रविरसंशयमिति तस्य पूर्णेन्दुनिभ इत्युपमया संसृष्टिः । हरिहरादितुल्यमहिमत्वादतिदुर्धर्षः स इति भावः ।

Translation – The boy Śiśupāla was by physique endowed with four-arms and by facial features being endowed with three eyes resembled the full-moon. Now in his youth he has subdued the kings with his might and there is no doubt that he is like the Sun with a fierce aura.

वपुषा is तृतीया-एकवचनम् of the नपुंसकलिङ्ग-प्रातिपदिकम् ‘वपुस्’। The नपुंसकलिङ्ग-प्रातिपदिकम् ‘वपुस्’ is formed from the verbal root √वप् (डुवपँ (टुवपँ) बीजसन्ताने | छेदनेऽपि १. ११५८) with the affix ‘उस्‌’ (prescribed by the उणादि-सूत्रम् 2-117 अर्तिपॄवपियजितनिधनितपिभ्यो नित्)। ‘वपुस्’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।

(1) वपुस् + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-20 येनाङ्गविकारः – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used following a प्रातिपदिकम् (nominal stem) which denotes a deformed body-part by which a deformation of the body is indicated.

(2) वपुस् + आ । अनुबन्ध-लोपः by 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(3) वपुषा । By 8-3-59 आदेशप्रत्यययो: – The letter ‘स्’ is replaced by the cerebral ‘ष्’ when preceded either by a letter of the इण्-प्रत्याहार: or a letter of the क-वर्ग: (‘क्’, ‘ख्’, ‘ग्’, ‘घ्’, ‘ङ्’)। This substitution only takes place if the ‘स्’ is an आदेश: (substitute) or part of a प्रत्यय: (affix.)

Questions:

1. Where else (besides in वपुषा) has the सूत्रम् 2-3-20 येनाङ्गविकारः been used in the verses?

2. Where has the वार्तिकम् (under 2-3-18 कर्तृकरणयोस्तृतीया) प्रकृत्यादिभ्य उपसङ्ख्यानम् been used in the verses?

3. Which सूत्रम् prescribes the affix अप् to derive the प्रातिपदिकम् ‘कर’ (used in the compound कराक्रान्तमहीभृत्)?

4. From which verbal used is the प्रातिपदिकम् ‘हित’ (used in the commentary) derived?

5. Which कृत् affix is used to form the feminine प्रातिपदिकम् ‘उपमा’ (used in the form उपमया (तृतीया-एकवचनम्) in the commentary)?

6. How would you say this in Sanskrit?
“In terms of physique Rāvaṇa was twenty-armed.” Paraphrase to “By physique Rāvaṇa was twenty-armed.” Use the compound प्रातिपदिकम् ‘विंशतिभुज’ for ‘twenty-armed.’

Easy questions:

1. Which सूत्रम् prescribes the augment ईट् in आसीत्?

2. Where has the सूत्रम् 7-1-12 टाङसिङसामिनात्स्याः been used in the verses?

Today we will look at the form रमया fIs from श्रीमद्भागवतम् 3.9.23.

एष प्रपन्नवरदो रमयात्मशक्त्या यद्यत्करिष्यति गृहीतगुणावतारः । तस्मिन्स्वविक्रममिदं सृजतोऽपि चेतो युञ्जीत कर्मशमलं च यथा विजह्याम् ।। ३-९-२३ ।।
नाभिह्रदादिह सतोऽम्भसि यस्य पुंसो विज्ञानशक्तिरहमासमनन्तशक्तेः । रूपं विचित्रमिदमस्य विवृण्वतो मे मा रीरिषीष्ट निगमस्य गिरां विसर्गः ।। ३-९-२४ ।।

श्रीधर-स्वामि-टीका
आत्मशक्त्या रमया सह यद्यत्कर्म करिष्यति । स्वविक्रमं स्वस्य विष्णोरेव विक्रमः प्रभावो यस्मिंस्तदिदं विश्वं तदाज्ञया सृजतोऽपि मे चेतः स एव युञ्जीत प्रवर्तयतु । कर्मासक्तिं तत्कृतं शमलं च वैषम्यादिपापं यथा विजह्यां त्यक्ष्यामि ।। २३ ।। अम्भसि सतो यस्य नाभिह्रदादिहासम् । विज्ञाने शक्तिर्यस्य महत्तत्त्वात्मकस्य चित्तस्य तदभिमानी अस्य रूपमिदं विस्तारयतो मे निगमस्यावयवभूतानां गिरां विसर्ग उच्चारणं मा रीरिषीष्ट । हलान्तं ब्रह्मवर्चसमिति न्यायेन मा लुप्यतामित्यर्थः ।। २४ ।।

Translation – You grant the wishes of those who take refuge in You. Therefore, when I proceed to create the universe, which will be nothing but an exhibition of Your own creative power, be pleased to fill my mind with (the thought of) each and every exploit You may perform in course of the descents You take along with Your own divine Energy, Goddess Ramā, manifesting many a divine virtue, so that I may remain untainted by the impurities (in the shape of egotism etc.) attaching to the work of creation (23). I am the deity presiding over the Mahat-tattva, which represents Your power of understanding, one of the innumerable powers possessed by You, and sprang from the pool of Your navel even while You, the Supreme Person, slept on these waters. Therefore, as I proceed to bring to light the wonderful creation, which will be Your own manifestation, let not my utterance of the words of the Veda fail (24).

These verses have appeared previously in the following post – http://avg-sanskrit.org/2013/06/06/निगमस्य-mgs/

रमया is तृतीया-एकवचनम् of the स्त्रीलिङ्ग-प्रातिपदिकम् ‘रमा’।

(1) रमा + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-19 सहयुक्तेऽप्रधाने – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with सह or a synonym of सह, provided the प्रातिपदिकम् does not denote the primary (agent.)

See question 1.

(2) रमा + आ । अनुबन्ध-लोपः by 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(3) रमे + 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 base ‘रमा’ is replaced by ‘ए’।

(4) रमया । By 6-1-78 एचोऽयवायावः।

Questions:

1. Commenting on the सूत्रम् 2-3-19 सहयुक्तेऽप्रधाने the सिद्धान्तकौमुदी says – विनापि तद्योगं तृतीया। ‘1-2-65 वृद्धो यूना तल्लक्षणश्चेदेव विशेषः’ इत्यादिनिर्देशात्। Please explain.

2. Which कृत् affix is used to derive the प्रातिपदिकम् ‘रमा’? (Hint: The विग्रह-वाक्यम् is रमयतीति रमा।)

3. Which सूत्रम् prescribes the दीर्घादेश: (elongation) in the प्रातिपदिकम् ‘गृहीत’ (used as part of the compound गृहीतगुणावतारः)?

4. What prevents the सूत्रम् 7-2-116 अत उपधायाः from applying in the derivation of the प्रातिपदिकम् ‘विक्रम’ (used as part of the compound स्वविक्रमम्)?

5. In how many places in the verses has the substitution ‘शतृँ’ (in place of ‘लँट्’) been used?

6. How would you say this in Sanskrit?
“For how many years have you lived here with your family?”

Easy questions:

1. Which सूत्रम् prescribes the augment इट् in करिष्यति?

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

Today we will look at the form ऋषिभिः-mIp from from श्रीमद्भागवतम् 3.24.9.

तत्कर्दमाश्रमपदं सरस्वत्या परिश्रितम् । स्वयम्भूः साकमृषिभिर्मरीच्यादिभिरभ्ययात् ।। ३-२४-९ ।।
भगवन्तं परं ब्रह्म सत्त्वेनांशेन शत्रुहन् । तत्त्वसङ्ख्यानविज्ञप्त्यै जातं विद्वानजः स्वराट् ।। ३-२४-१० ।।

परिश्रितं परिवेष्टितम् ।। ९ ।। आगत्य किं कृतवांस्तदाह – भगवन्तमिति द्वाभ्याम् । तत्त्वानां संख्यानं यस्मिंस्तस्य सांख्यस्य विज्ञप्त्यै विशेषेण ज्ञापनाय भगवन्तं जातं विद्वानजो ब्रह्मा स्वराट् स्वतःसिद्धज्ञानस्तस्य चिकीर्षितं सभाजयन् पूजयन् प्रहृष्यमाणैरसुभिरिन्द्रियैरुपलक्षितः कर्दमं चेदमभ्यधादिति द्वयोरन्वयः । चकाराद्देवहूतिं च ।। १० ।।

Gita Press translation – Brahmā (the self-born) went along with Marīci and the other sages to that (celebrated) hermitage of Kardama surrounded by the river Saraswatī (9). Brahmā, who is naturally possessed of true wisdom, already knew that the Lord, who is no other than the supreme Brahma, had descended through pure Sattva for imparting the knowledge of the Sāṅkhya system of philosophy (which determines the nature of the fundamental principles), O vanquisher of foes (10).

ऋषिभिः is तृतीया-बहुवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘ऋषि’।

(1) ऋषि + भिस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-19 सहयुक्तेऽप्रधाने – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with सह or a synonym of सह, provided the प्रातिपदिकम् does not denote the primary (agent.) Note: ‘सहेनाप्रधाने’ इत्येव वाच्ये युक्तग्रहणादर्थग्रहणम्। सहार्थकशब्दा: सह–साकं–सार्धमित्यादय:। If पाणिनि: did not want to include the synonyms of सह he could have composed the सूत्रम् as सहेनाप्रधाने। The fact that he has included युक्ते in the सूत्रम् tells us that it applies not only when सह itself is used but also when a synonym of सह is used. The synonyms of सह are साकम्, सार्धम्, समम् etc. In the present example ऋषिभिः is co-occurring with साकम् which is a synonym of सह।

Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘स्’ of the affix ‘भिस्’ from getting the इत्-सञ्ज्ञा।

(2) ऋषिभिः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. Where has the सूत्रम् 2-3-19 सहयुक्तेऽप्रधाने been used in Chapter Thirteen of the गीता?

2. Which सूत्रम् prescribes the substitution ‘वसुँ’ (in place of ‘शतृँ’) in the form विद्वान्?

3. Can you spot the affix ‘क्तवतुँ’ in the commentary?

4. In which word in the commentary has the affix सिँच् taken the लुक् elision?

5. What is an alternate form for आगत्य (used in the commentary)?

6. How would you say this in Sanskrit?
“Śrī Kṛṣṇa sported with the gopīs on the bank of the Yamunā.”

Easy questions:

1. What prevents the सूत्रम् 8-2-7 नलोपः प्रातिपदिकान्तस्य from deleting the letter ‘न्’ at the end of (हे) शत्रुहन्?

2. Where has the सूत्रम् 8-2-36 व्रश्चभ्रस्जसृजमृजयजराजभ्राजच्छशां षः been applied in the verses?

Today we will look at the form मासेन mIs from श्रीमद्भागवतम् 3.31.3.

मासेन तु शिरो द्वाभ्यां बाह्वङ्घ्र्याद्यङ्गविग्रहः । नखलोमास्थिचर्माणि लिङ्गच्छिद्रोद्भवस्त्रिभिः ।। ३-३१-३ ।।
चतुर्भिर्धातवः सप्त पञ्चभिः क्षुत्तृडुद्भवः । षड्भिर्जरायुणा वीतः कुक्षौ भ्राम्यति दक्षिणे ।। ३-३१-४ ।।

श्रीधर-स्वामि-टीका
बाह्वङ्घ्र्यादीनामङ्गानां विग्रहो विभागः । लिङ्गं च छिद्राणि च तेषामुद्भवः ।। ३ ।। जरायुणा गर्भवेष्टनेन वीतः प्रावृतः ।। ४ ।।

Gita Press translation – In the course of a month a head is formed and the end of two months hands, feet and other limbs take shape. By the end of three months the nails (of fingers and toes), the hair on the body (those of eyes, nostrils, ears, mouth and anus) (3). In as many as four months the seven essential ingredients of the body (viz., chyle, blood, flesh, fat, bone, marrow and semen) come into being; while at the end of five months hunger and thirst make themselves felt. In the course of six months the fetus is enclosed by an amnion and begins to move in the right side of the abdomen (or in the left if it is a female) (4).

मासेन is तृतीया-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘मास’।

(1) मास + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-6 अपवर्गे तृतीया – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used following a प्रातिपदिकम् (nominal stem) denoting (measure of) time or (measure of) path/road when there is continuous connection with an action and completion of the action (i.e. attainment of the result) is meant.

See question 2.

(2) मास + इन । अनुबन्ध-लोपः by 7-1-12 टाङसिँङसामिनात्स्या: – Following a अङ्गम् ending in the letter ‘अ’, the affixes ‘टा’, ‘ङसिँ’ and ‘ङस्’ are replaced respectively by ‘इन’, ‘आत्’ and ‘स्य’।

(3) मासेन । By 6-1-87 आद्गुणः।

Questions:

1. Where else (besides in मासेन) has the सूत्रम् 2-3-6 अपवर्गे तृतीया been used in the verses?

2. The third case affix prescribed by the सूत्रम् 2-3-6 अपवर्गे तृतीया is a अपवाद: (exception) to which case affix prescribed by which सूत्रम्?

3. After quoting the example अह्ना क्रोशेन वानुवाकोऽधीत: on the सूत्रम् 2-3-6 अपवर्गे तृतीया the सिद्धान्तकौमुदी makes the comment – अपवर्गे किम्? मासमधीतो नायात:। Please explain this comment.

4. Which सूत्रम् prescribes the affix अप् to derive the प्रातिपदिकम् ‘उद्भव’ (used as part of the compound क्षुत्तृडुद्भवः in the verses)?

5. How would you say this in Sanskrit?
“I will be back in a second.” Use the verbal root √वृत् (वृतुँ वर्तने १. ८६२) preceded by the उपसर्ग: ‘नि’ for ‘to come back.’

6. How would you say this in Sanskrit?
“Over the course of five years, we will complete the study of grammar.” Paraphrase to “Over the course of five years, we will take the study of grammar to completion.”

Easy questions:

1. Which सूत्रम् prescribes the दीर्घादेश: (elongation) in the form भ्राम्यति?

2. Where has the सूत्रम् 7-3-102 सुपि च been used in the verses?

Today we will look at the form नाम्ना nIs from श्रीमद्भागवतम् 1.3.24.

नरदेवत्वमापन्नः सुरकार्यचिकीर्षया । समुद्रनिग्रहादीनि चक्रे वीर्याण्यतः परम् ।। १-३-२२ ।।
एकोनविंशे विंशतिमे वृष्णिषु प्राप्य जन्मनी । रामकृष्णाविति भुवो भगवानहरद्भरम् ।। १-३-२३ ।।
ततः कलौ सम्प्रवृत्ते सम्मोहाय सुरद्विषाम् । बुद्धो नाम्नाजनसुतः कीकटेषु भविष्यति ।। १-३-२४ ।।

श्रीधर-स्वामि-टीका
रामावतारमाह – नरेति । नरदेवत्वं राघवरूपेण प्राप्तः सन् । अतः परमष्टादशे ।। २२ ।। रामकृष्णावतारमाह – एकोनेति विंशतितम इति वक्तव्ये तकारलोपश्छन्दोनुरोधेन । रामकृष्णावित्येवंनामनी जन्मनी प्राप्य ।। २३ ।। बुद्धावतारमाह – तत इति । अजनस्य सुतः । ‘जिनसुत’ इति पाठे जिनोऽपि स एव । कीकटेषु मध्ये गयाप्रदेशे ।। २४ ।।

Gita Press translation – Then again (in the eighteenth descent) He assumed the form of a ruler of men (Śrī Rāma) with a view to accomplishing the purpose of the gods and performed heroic feats like bridging the ocean and so on (22). In the nineteenth and the twentieth the Lord was born among the Vṛṣṇis as Balarāma and Śrī Kṛṣṇa and relieved the earth of its burden (23). When Kali sets in, He will be born in Magadha (North Bihar) as Buddha, son of Ajana, with a view to deluding the enemies of gods (24).

नाम्ना is तृतीया-एकवचनम् of the नपुंसकलिङ्ग-प्रातिपदिकम् ‘नामन्’।

(1) नामन् + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the वार्तिकम् (under 2-3-18 कर्तृकरणयोस्तृतीया) प्रकृत्यादिभ्य उपसङ्ख्यानम् – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used following the प्रातिपदिकानि (nominal stems) ‘प्रकृति’ etc. The list ‘प्रकृति’ etc is a आकृति-गण: – which is a class or group of words in which some words are actually mentioned and room is left to include others which are found undergoing the same operations. तेन ‘नाम्ना सुतीक्ष्णश्चरितेन दान्त:’ इत्यादि सिद्धम्। This explains usages such as ‘नाम्ना सुतीक्ष्ण: Sutīkṣṇa by name’ and ‘चरितेन दान्त: naturally restrained.’

(2) नामन् + आ । अनुबन्ध-लोपः by 1-3-7 चुटू and 1-3-9 तस्य लोपः।

(3) नाम् न् + आ = नाम्ना । By 6-4-134 अल्लोपोऽनः – There is an elision of the letter ‘अ’ of ‘अन्’ when
i) the ‘अन्’ belongs to a अङ्गम् and
ii) the ‘अन्’ is (immediately) followed by a स्वादि-प्रत्यय: which is not सर्वनामस्थानम् and which either begins with the letter ‘य्’ or a vowel (अच्)।

Questions:

1. Where has the वार्तिकम् (under 2-3-18 कर्तृकरणयोस्तृतीया) प्रकृत्यादिभ्य उपसङ्ख्यानम् been used in verses 25-30 of Chapter Six of the गीता?

2. From which verbal root is the प्रातिपदिकम् ‘चिकीर्षा’ (used a part of the compound सुरकार्यचिकीर्षया) derived?

3. Can you spot the substitution ‘ल्यप्’ (in place of ‘क्त्वा’) in the verses?

4. Which सूत्रम् is used to form the प्रातिपदिकम् ‘अवतार’ (used as part of the compound रामावतारम् in the commentary)?

5. How would use say this in Sanskrit?
“My name is Satish.” Paraphrase to “I am Satish by name.”

6. How would use say this in Sanskrit?
“People living in India are vegetarian for the most part.”

Easy questions:

1. Which सूत्रम् prescribes the affix ‘स्य’ in भविष्यति?

2. Is there an alternate form for जन्मनी (नपुंसकलिङ्ग-प्रातिपदिकम् ‘जन्मन्’, द्वितीया-द्विवचनम्)?

Today we will look at the form पुष्पैः nIp from श्रीमद्भागवतम् 10.16.29.

तस्याक्षिभिर्गरलमुद्वमतः शिरस्सु यद्यत्समुन्नमति निःश्वसतो रुषोच्चैः । नृत्यन्पदानुनमयन्दमयाम्बभूव पुष्पैः प्रपूजित इवेह पुमान्पुराणः ।। १०-१६-२९ ।। तच्चित्रताण्डवविरुग्णफणातपत्रो रक्तं मुखैरुरु वमन्नृप भग्नगात्रः । स्मृत्वा चराचरगुरुं पुरुषं पुराणं नारायणं तमरणं मनसा जगाम ।। १०-१६-३० ।।

श्रीधर-स्वामि-टीका
पुनरपि रुषा उच्चैर्निःश्वसतो यद्यत्समुन्नमति तत्तत्पदाघातेनानुनमयन्निहास्मिन्नवसरे हृष्टैर्गन्धर्वादिभिः शेषासनः पुराणः पुरुष इव यशोदानन्दनः पुष्पैः प्रपूजितः । यद्वा तदा गन्धर्वादिभिः पुष्पैः प्रपूजितो गोपैः पुराणः पुमानिव दृष्ट इति । यद्वा पुष्पैः प्रपूजित इव प्रसन्नः सन्दमयाम्बभूव ।। २९ ।। अरणं शरणम् ।। ३० ।।

Gita Press translation – Continuing to dance (with untiring zeal) Śrī Kṛṣṇa (the most ancient Person) subdued the cobra, successively bending under His foot whichever of the heads of the snake – that was ejecting poison through its eyes and violently hissing in rage – would rise itself. (With His feet bespattered with the drops of blood ejected from the eyes of the serpent) the Lord appeared as though devotedly worshipped with flowers (29). With its umbrella-like hoods crushed by the Lord’s weird dance and its limbs shattered (due to the expansion of Śrī Kṛṣṇa’s body,) and spouting copious blood through its mouths, the serpent (now) thought of Lord Nārāyaṇa, the most ancient Person, the adored of the mobile as well as of the immobile creation, and mentally sought Him as its protector (30).

पुष्पैः is तृतीया-बहुवचनम् of the नपुंसकलिङ्ग-प्रातिपदिकम् ‘पुष्प’।
Here ‘पुष्प’ has the करण-सञ्ज्ञा by the 1-4-42 साधकतमं करणम् – That कारकम् (participant in the action) which is most effective/helpful in accomplishing the action gets the designation करणम् (instrument.) Note: The instrument is the most effective/helpful in accomplishing the action because immediately after the use of the instrument the action is accomplished.

The participle प्रपूजितः has expressed the object पुराणः पुमान् (श्रीकृष्णः)। The instrument ‘पुष्प’ has not been expressed. Hence ‘पुष्प’ takes the third case affix (‘भिस्’) by 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) पुष्प + भिस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्, 2-3-18 कर्तृकरणयोस्तृतीया।

(2) पुष्प + ऐस् । By 7-1-9 अतो भिस ऐस् – Following a अङ्गम् ending in the letter ‘अ’, the affix ‘भिस्’ is replaced by ‘ऐस्’। As per the परिभाषा-सूत्रम् 1-1-55 अनेकाल्शित्सर्वस्य the entire affix ‘भिस्’ is replaced by ‘ऐस्’। 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘स्’ of ‘ऐस्’ from getting the इत्-सञ्ज्ञा।

(3) पुष्पैस् । By 6-1-88 वृद्धिरेचि।

(4) पुष्पैः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. Where has a third case affix been used करणे (to denote the instrument of the action) in the last five verses of Chapter 13 of the गीता?

2. In which other words (besides पुष्पैः) in the verses has a third case affix been used करणे (to denote the instrument of the action)?

3. Where has the सूत्रम् 6-4-52 निष्ठायां सेटि been used in the verses?

4. In which of the following senses has the first case affix been used in उच्चैः?
(i) प्रातिपदिकार्थमात्रे (ii) लिङ्गमात्राधिक्‍ये (iii) परिमाणमात्राधिक्‍ये (iv) वचनमात्रे

5. Which सूत्रम् prescribes the substitution ‘न्’ in प्रसन्नः (used in the commentary)?

6. How would you say this in Sanskrit?
“Some have attained liberation by renunciation alone, some others by knowledge alone.”

Easy questions:

1. Where has the सूत्रम् 2-4-81 आमः been used in the verses?

2. From which प्रातिपदिकम् is the form पदा (तृतीया-एकवचनम्) derived?