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 ॥

श्रीधर-स्वामि-टीका
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’।

Questions:

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.’

Easy questions:

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?

Today we will look at the form मन्दम् nAs from श्रीमद्भागवतम् 1.8.44.

सूत उवाच
पृथयेत्थं कलपदैः परिणूताखिलोदयः । मन्दं जहास वैकुण्ठो मोहयन्निव मायया ।। १-८-४४ ।।
तां बाढमित्युपामन्त्र्य प्रविश्य गजसाह्वयम् । स्त्रियश्च स्वपुरं यास्यन्प्रेम्णा राज्ञा निवारितः ।। १-८-४५ ।।

श्रीधर-स्वामि-टीका
कलानि मधुराणि पदानि येषु तैर्वाक्यैः परिणूतः स्तुतोऽखिल उदयो महिमा यस्य सः । णु स्तुतावित्यस्मात् । परिणुतेति वक्तव्ये दीर्घश्छन्दोनुरोधेन । मन्दमीषत् । तस्य हास एव माया । वक्ष्यति हि ‘हासो जनोन्मादकरी च माया’ इति ।। ४४ ।। त्वयि मेऽनन्यविषया मतिरिति यत्प्रार्थितं तद्बाढमित्यङ्गीकृत्य रथस्थानाद्गजसाह्वयमागत्य पश्चात्तां चान्याश्च सुभद्राप्रमुखाः स्त्रिय उपामन्त्र्यानुज्ञाप्य स्वपुरं यास्यन् राज्ञा युधिष्ठिरेण प्रेम्णाऽत्रैव किंचित्कालं निवसेति संप्रार्थ्य निवारितः ।। ४५ ।।

Gita Press translation – Sūta went on: In this way when Pṛthā (Kuntī) extolled in sweet words the consummate glory of Lord Vaikuṇṭha (Śrī Kṛṣṇa,) He gently smiled as if bewitching her by His Māyā (deluding potency) (44). “So be it,” said Śrī Kṛṣṇa and, taking leave of her, entered the city of Hastināpura once again; then, after bidding adieu to the other ladies as well, He was about to leave for Dwārakā when king Yudhiṣṭhira detained Him out of love (45).

मन्दम् is नपुंसकलिङ्गे द्वितीया-एकवचनम् of the adjective प्रातिपदिकम् ‘मन्द’।

‘मन्द’ gets the designation कर्म by the वार्तिकम् (under 2-4-18 अव्ययीभावश्च in the काशिका) क्रियाविशेषणानां कर्मत्वं नपुंसकत्वमेकवचनान्तत्वं चेष्यते – Adverbs are treated as having the designation कर्म (object) and are used in the neuter singular.

(1) मन्द + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्, वार्तिकम् (under 2-4-18 अव्ययीभावश्च in the काशिका) क्रियाविशेषणानां कर्मत्वं नपुंसकत्वमेकवचनान्तत्वं चेष्यते, 2-3-2 कर्मणि द्वितीया।

(2) मन्द + अम् । By 7-1-24 अतोऽम् – The affixes ‘सुँ’ and ‘अम्’ that follow a neuter अङ्गम् ending in the short vowel ‘अ’ take ‘अम्’ as their replacement. 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of the affix ‘अम्’ from getting the इत्-सञ्ज्ञा । Note: 7-1-24 अतोऽम् is required here to prevent 7-1-23 स्वमोर्नपुंसकात्‌ from applying.

(3) मन्दम् । By 6-1-107 अमि पूर्वः – In place of a preceding अक् letter and the following vowel (अच्) belonging to the affix ‘अम्’ there is a single substitute of that preceding अक् letter.

Questions:

1. Where has the वार्तिकम् (under 2-4-18 अव्ययीभावश्च in the काशिका) क्रियाविशेषणानां कर्मत्वं नपुंसकत्वमेकवचनान्तत्वं चेष्यते been used in verses 10-15 in Chapter Five of the गीता?

2. Why is the form ‘परिणूत’ (used as part of the compound परिणूताखिलोदयः) a आर्ष-प्रयोग: (irregular grammatical usage)?

3. Where has the सूत्रम् 3-3-14 लृटः सद् वा been used in the verses?

4. Can you spot the affix ‘ट’ in the commentary?

5. Is there an alternate form for आगत्य (used in the commentary)?

6. How would you say this in Sanskrit?
“My mother is a good cook.” Paraphrase to “My mother cooks well (in a good manner.)” Use the प्रातिपदिकम् ‘शोभन’ (meaning ‘good’) as an adverb.

Easy questions:

1. Where has the सूत्रम् 6-4-134 अल्लोपोऽनः been used in the verses?

2. In the commentary, can you spot a word in which the affix ‘हि’ has taken the लुक् elision?

Today we will look at the form सप्ताहम् mAs from श्रीमद्भागवतम् 10.46.25.

कंसं नागायुतप्राणं मल्लौ गजपतिं तथा । अवधिष्टां लीलयैव पशूनिव मृगाधिपः ।। १०-४६-२४ ।।
तालत्रयं महासारं धनुर्यष्टिमिवेभराट् । बभञ्जैकेन हस्तेन सप्ताहमदधाद्गिरिम् ।। १०-४६-२५ ।।

श्रीधर-स्वामि-टीका
न केवलं तद्वचनानुसारेणैव व्यवहारसंवादादपीत्याह – कंसमिति ।। २४ ।। इभराड्यष्टिमिव तालत्रयप्रमाणं धनुर्बभञ्ज ।। २५ ।।

Gita Press translation – They killed in mere sport Kaṁsa, who possessed the strength of (not less than) ten thousand elephants, and (his) two (principal) wrestlers (Cāṇūra and Muṣṭika) as well as Kuvalayapīḍa (the chief of his elephants) (just) as a lion (the king of beasts) would kill (a number of) animals (24). Kṛṣṇa snapped the most powerful bow (of Kaṁsa) measuring 3 Tālas (equivalent to 27 spans), (even) as a leader of elephants would break a sugarcane, and held the (Govardhana) hill with one hand for a (full) week (25).

सप्ताहम् is द्वितीया-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘सप्ताह’।

‘सप्ताह’ gets the द्वितीया-विभक्तिः by 2-3-5 कालाध्वनोरत्यन्तसंयोगे – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used following a प्रातिपदिकम् (nominal stem) denoting (measure of) time or (measure of) path/road when continuous connection (with a quality or action or thing) is meant.

(1) सप्ताह + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌, 2-3-5 कालाध्वनोरत्यन्तसंयोगे। 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of the affix ‘अम्’ from getting the इत्-सञ्ज्ञा।

(2) सप्ताहम् । By 6-1-107 अमि पूर्व: – In place of a preceding letter ‘अक्’ and the following vowel (‘अच्’) belonging to the affix ‘अम्’ there is a single substitute of that preceding अक् letter.

Questions:

1. Where has the सूत्रम् 2-3-5 कालाध्वनोरत्यन्तसंयोगे been used in the last ten verses of Chapter Six of the Geeta?

2. Commenting on the सूत्रम् 2-3-5 कालाध्वनोरत्यन्तसंयोगे the सिद्धान्त-कौमुदी says – अत्यन्तसंयोगे किम्? मासस्य द्विरधीते। Please explain.

3. Which सूत्रम् is used to justify the affix क्विँप् used to compose the प्रातिपदिकम् ‘राज्’ (used in the compound इभराट्)?

4. Which कृत् affix is used to compose the प्रातिपदिकम् ‘अधिप’ (used as part of the compound मृगाधिपः)?

5. How would you say this in Sanskrit?
“(Please) wait for a second.” Paraphrase to passive (भावे प्रयोग:) – “Let it be waited for a second.” Use the verbal root √स्था (ष्ठा गतिनिवृत्तौ १. १०७७) for ‘to wait.’

6. How would you say this in Sanskrit?
“Śrī Rāma lived in the forest for fourteen years.”

Easy questions:

1. Which सूत्रम् prescribes the substitution ‘वध’ in अवधिष्टाम्?

2. Where has the सूत्रम् 6-1-8 लिटि धातोरनभ्यासस्य been used in the verses?

Today we will look at the form महदनुग्रहम् mAs from श्रीमद्भागवतम् 3.31.15

यन्माययोरुगुणकर्मनिबन्धनेऽस्मिन् सांसारिके पथि चरंस्तदभिश्रमेण ।
नष्टस्मृतिः पुनरयं प्रवृणीत लोकं युक्त्या कया महदनुग्रहमन्तरेण ।। ३-३१-१५ ।।

श्रीधर-स्वामि-टीका
ननु ज्ञानेनायं बन्धो निवर्तिष्यते किं परमेश्वरवन्दनेन तत्राह । यस्य मायया नष्टस्मृतिः सन् संसारसंबन्धिनि पथि तदभिश्रमेण तत्कृतेन क्लेशेन चरन्नयं जीवो महतस्तस्यैवेश्वरस्यानुग्रहं विना पुनः कया युक्त्या लोकं निजस्वरूपं प्रवृणीत संभजेत । अभिश्रमहेतुत्वेन पन्थानं विशिनष्टि उरूणि गुणनिमित्तानि कर्माणि नितरां बन्धनानि यस्मिन् । ईश्वरस्य प्रसादं विना ज्ञानाभावात्स एव सेव्य इत्यर्थः ।। १५ ।।

Gita Press translation – Having forgotten his own self under the influence of the Lord’s Māyā, the embodied soul traverses the path of Saṁsāra (transmigration) – strewn with numerous shackles of Karma, having their source in the three Guṇas – undergoing hardships of many kinds. By what other expedient, then, than through the grace of that Supreme Being can he expect to realize his true nature? (15)

महदनुग्रहम् is द्वितीया-एकवचनम् of the compound पुंलिङ्ग-प्रातिपदिकम् ‘महदनुग्रह’।

(1) महदनुग्रह + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌, 2-3-4 अन्तरान्तरेण युक्ते – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with ‘अन्तरा’ or ‘अन्तरेण’। Note: As per the महाभाष्यम्, the terms ‘अन्तरा’ and ‘अन्तरेण’ used in the सूत्रम् 2-3-4 have the निपात-सञ्ज्ञा। They also have the अव्यय-सञ्ज्ञा by 1-1-37 स्वरादिनिपातमव्ययम्। (Here अन्तरेण is not the instrumental singular of ‘अन्तर’)।
1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of ‘अम्’ from getting the इत्-सञ्ज्ञा।

(2) महदनुग्रहम् । By 6-1-107 अमि पूर्व: – In place of a preceding letter ‘अक्’ and the following vowel (‘अच्’) belonging to the affix ‘अम्’ there is a single substitute of that preceding अक् letter.

Questions:

1. In how many places has the सूत्रम् 2-3-4 अन्तरान्तरेण युक्ते been used in the गीता?
i) 0
ii) 1
iii) 2
iv) 3

2. Commenting on the सूत्रम् 2-3-4 अन्तरान्तरेण युक्ते the तत्त्वबोधिनी says – युक्तग्रहणान्नेह – ‘अन्तरा त्वां मां कृष्णस्य मूर्तिः’। इह कृष्णान्न द्वितीया, अन्तराशब्दप्रयोगेऽपि अन्तरेत्यनेनानन्वयात्। Please explain.

3. In which word in the verses has the substitution ‘शतृँ’ (in place of लँट्) been used?

4. Can you spot the affix क्तिन् in the verses?

5. Which कृत् affix is used to form the प्रातिपदिकम् ‘अनुग्रह’ (used as part of of the compound प्रातिपदिकम् ‘महदनुग्रह’)?

6. How would you say this in Sanskrit?
“Daśaratha did not want to live without Śrī Rāma.’

Easy questions:

1. Can you spot the affix श्नम् in the commentary?

2. Where has the सूत्रम् 7-1-88 भस्य टेर्लोपः been used in the verses?

Today we will look at the form सम्पदम् fAs from श्रीमद्भागवद्गीता 16.3.

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्‌ | दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्‌ || 16-2||
तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता | भवन्ति सम्पदं दैवीमभिजातस्य भारत || 16-3||

श्रीधर-स्वामि-टीका
किंच – अहिंसेति । अहिंसा परपीडावर्जनम्, सत्यं यथार्थभाषणम्, अक्रोधस्ताडितस्यापि चित्ते क्षोभानुत्पत्तिः, त्याग औदार्यम्, शान्तिश्चित्तोपरतिः, पैशुनं परोक्षे परदोषप्रकाशनम्, तद्वर्जनमपैशुनम्, भूतेषु दीनेषु दया, अलोलुप्त्वं लोभाभावः, अवर्णलोप आर्षः। मार्दवं मृदुत्वमक्रूरता, ह्रीः अकार्यप्रवृत्तौ लोकलज्जा, अचापलं व्यर्थक्रियाराहित्यम् ।। २ ।। किंच – तेज इति । तेजः प्रागल्भ्यं, क्षमा परिभवादिषूत्पद्यमानेषु क्रोधप्रतिबन्धः, धृतिर्दुःखादिभिरवसीदतश्चित्तस्य स्थिरीकरणम्, शौचं बाह्याभ्यन्तरशुद्धिः, अद्रोहो जिघांसाराहित्यं, अतिमानिता आत्मन्यतिपूज्यत्वाभिमानस्तदभावो नातिमानिता, एतान्यभयादीनि षड्विंशतिप्रकाराणि दैवीं संपदमभिजातस्य भवन्ति । देवयोग्यां सात्विकीं संपदमभिलक्ष्य तदाभिमुख्येन जातस्य भाविकल्याणस्य पुंसो भवन्तीत्यर्थः ।। ३ ।।

Gita Press translation – Non-violence in thought, word and deed, truthfulness and geniality of speech, absence of anger even on provocation, disclaiming doer-ship in respect of actions, quietude or composure of mind, abstaining from slander, compassion towards all creatures, absence of attachment to the objects of senses even during their contact with the senses, mildness, a sense of shame in transgressing the scriptures or social conventions, and abstaining from frivolous pursuits; (2) Sublimity, forbearance, fortitude, external purity, bearing enmity to none and absence of self-esteem — these are the marks of him, who is born with the divine endowments, Arjuna. (3)

सम्पदम् is द्वितीया-एकवचनम् of the स्त्रीलिङ्ग-प्रातिपदिकम् ‘सम्पद्’।

In the current example ‘सम्पद्’ co-occurs with the term ‘अभि’ which has the कर्मप्रवचनीय-सञ्ज्ञा here by 1-4-91 अभिरभागे – The term ‘अभि’ gets the designation कर्मप्रवचनीय: in the context where either लक्षणम् (mark/aim) or इत्थम्भूताख्यानम् (description of someone/something being thus) or वीप्सा (pervasion/entirety) is denoted.

Note: 1-4-90 mentions लक्षणेत्थम्भूताख्यानभागवीप्सासु। After removing ‘भाग’ from the list, what remains is लक्षणेत्थम्भूताख्यानवीप्सासु। Hence अभागे means लक्षणेत्थम्भूताख्यानवीप्सासु।

Note: कर्मप्रवचनीय: is a technical term used in connection with a preposition/prefix (ref. 1-4-58 प्रादयः) which showed a verbal activity formerly but at the present time it does not show it; the word is used as a technical term in grammar in connection with prefixes which are not used along with a verbal root.
Note: गत्युपसर्गसञ्ज्ञापवाद: – The designation कर्मप्रवचनीय: is a अपवाद: (exception) to the designation गति: (ref. 1-4-60 गतिश्च) and उपसर्ग: (ref. 1-4-59 उपसर्गाः क्रियायोगे।)

(1) सम्पद् + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘सम्पद्’ is co-occurring with the कर्मप्रवचनीय: ‘अभि’, it take a second case affix by 2-3-8 कर्मप्रवचनीययुक्ते द्वितीया – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with a कर्मप्रवचनीय: (ref. 1-4-83 to 1-4-98.)
Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of ‘अम्’ from getting the इत्-सञ्ज्ञा।

= सम्पदम् ।

Questions:

1. Which वार्तिकम् is used to derive the स्त्रीलिङ्ग-प्रातिपदिकम् ‘सम्पद्’?

2. Which सूत्रम् prescribes the substitution ‘ग्’ in त्याग:?

3. Which कृत् affix is used to form the प्रातिपदिकम् ‘हिंसा'(used as a part of the compound अहिंसा in the verses)?

4. From which verbal root is the प्रातिपदिकम् ‘जिघांसा’ (used as a part of the compound जिघांसाराहित्यम् in the commentary) formed?

5. Can you spot the substitution ‘शानच्’ (in place of ‘लँट्’) in the commentary?

6. How would you say this in Sanskrit?
“I am nice/good to (towards) everyone.” Use the adjective प्रातिपदिकम् ‘साधु’ (feminine ‘साध्वी’) for ‘nice/good.’

Easy questions:

1. Can you spot the affix शप् in the verses?

2. Why doesn’t the सूत्रम् 6-1-68 हल्ङ्याब्भ्यो दीर्घात्‌ सुतिस्यपृक्तं हल् apply in the form ह्री:?

Today we will look at the form नृसिंहम् mAs from श्रीमद्भागवतम् 7.8.24

एवं ब्रुवंस्त्वभ्यपतद्गदायुधो नदन्नृसिंहं प्रति दैत्यकुञ्जरः । अलक्षितोऽग्नौ पतितः पतङ्गमो यथा नृसिंहौजसि सोऽसुरस्तदा ।। ७-८-२४ ।।

श्रीधर-स्वामि-टीका
तदा सोऽसुरो नृसिंहस्यौजसि दीप्तौ पतितः सन्नलक्षितोऽदृष्टोऽभूत् ।। २४ ।।

Gita Press translation – Thus murmuring and arming himself with a mace, Hiraṇyakaśipu (who was a veritable elephant among the Daityas) rushed roaring towards Nṛsiṁha (the Lord appearing in the form of a man-lion.) Fallen into the nimbus of Lord Nṛsiṁha at that time, the said demon vanished like a moth fallen into a flame (24).

नृसिंहम् is द्वितीया-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘नृसिंह’।

In the current example ‘नृसिंह’ is associated with the term ‘प्रति’ । ‘प्रति’ gets the कर्मप्रवचनीय-सञ्ज्ञा here by 1-4-90 लक्षणेत्थम्भूताख्यानभागवीप्सासु प्रतिपर्यनवः – The terms ‘प्रति’, ‘परि’ and ‘अनु’ get the designation कर्मप्रवचनीय: in the context where either लक्षणम् (mark/aim) or इत्थम्भूताख्यानम् (description of someone/something being thus) or भाग: (portion/share) or वीप्सा (pervasion/entirety) is denoted.

Note: कर्मप्रवचनीय: is a technical term used in connection with a preposition/prefix (ref. 1-4-58 प्रादयः) which showed a verbal activity formerly but at the present time it does not show it; the word is used as a technical term in grammar in connection with prefixes which are not used along with a verbal root.

See question 1.

(1) नृसिंह + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘नृसिंह’ is co-occurring with the कर्मप्रवचनीय: ‘प्रति’, it take a second case affix by 2-3-8 कर्मप्रवचनीययुक्ते द्वितीया – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with a कर्मप्रवचनीय: (ref. 1-4-83 to 1-4-98.)
Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of ‘अम्’ from getting the इत्-सञ्ज्ञा।

(2) नृसिंहम् । By 6-1-107 अमि पूर्व: – In place of a preceding letter ‘अक्’ and the following vowel (‘अच्’) belonging to the affix ‘अम्’ there is a single substitute of that preceding अक् letter.

Questions:

1. The designation कर्मप्रवचनीय: is a अपवाद: (exception) to which two designations?

2. Commenting on the सूत्रम् 1-4-90 लक्षणेत्थम्भूताख्यानभागवीप्सासु प्रतिपर्यनवः the सिद्धान्तकौमुदी says – एषु किम्? परिषिञ्चति। Please explain.

3. In the verses can you spot two words in which the substitution ‘शतृँ’ (in place of ‘लँट्’) has been used?

4. Which सूत्रम् prescribes the लुक् elision of the affix सिँच् in अभूत्?

5. Can you spot the affix क्तिन् in the commentary?

6. How would you say this in Sanskrit?
“Yesterday I wrote a letter to my friend.”

Easy questions:

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

2. Where has the सूत्रम् 8-3-32 ङमो ह्रस्वादचि ङमुण्नित्यम् been used in the commentary? Where has 6-1-109 एङः पदान्तादति been used?

Today we will look at the form चमरान् mAp from रघुवंशम् verse 9-66.

चमरान्परितः प्रवर्तिताश्वः क्वचिदाकर्णविकृष्टभल्लवर्षी ।
नृपतीनिव तान्वियोज्य सद्यः सितबालव्यजनैर्जगाम शान्तिम् ॥ 9-66॥

टीका
क्वचिच्चमरान्परितः । ‘अभितःपरितःसमया-‘ (वा. 1-4-48) इत्यादिना द्वितीया । प्रवर्तिताश्वः । प्रधाविताश्वः [आकर्णविकृष्टभल्लवर्षी]  आकर्णविकृष्टभल्लानिषुविशेषान्वर्षतीति तथोक्तः स नृपः । नृपतीनिव तान् चमरान् सितबालव्यजनैः शुभ्रचामरैः वियोज्य विरहय्य सद्यः शान्तिं जगाम । शूराणां परकीयमैश्वर्यमेवासह्यम् । न तु जीवितमिति भावः । औपच्छन्दसिकं वृत्तम् ।।

Translation – At times he turned his horse towards the Yaks, and showering arrows, drawn to his ears, he tore away from them, as from (rival) kings, the chowries of their white tails, and then felt at ease (66).

चमरान् is द्वितीया-बहुवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘चमर’।

(1) चमर + शस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। ‘चमर’ takes a second case affix by the वार्तिकम् (under 2-3-2 कर्मणि द्वितीया in the महाभाष्यम्) अभितःपरितःसमयानिकषाहाप्रतियोगेऽपि – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with ‘अभितः’ or ‘परितः’ or ‘समया’ or ‘निकषा’ or ‘हा’ or ‘प्रति’।
Note: ‘अभितःपरितः’ इत्यत्राद्यस्योभयत इत्यर्थोऽन्त्यस्य सर्वत इत्यर्थ इति ‘५-३-९ पर्यभिभ्यां च’ इत्यत्र भाष्ये। In the भाष्यम् under the सूत्रम् 5-3-9 पर्यभिभ्यां च it is stated that here the meaning of अभितः is उभयतः (on both sides) and that of परितः is सर्वतः (on all sides.)

(2) चमर + 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) चमरास् । 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) चमरान् । 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. Commenting on the वार्तिकम् ‘अभितःपरितःसमयानिकषाहाप्रतियोगेऽपि’ the तत्त्वबोधिनी says – समयानिकषाशब्दौ सामीप्यवचनावव्ययौ। Please explain.

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

3. In which sense has the affix ‘क्त’ been used in the form जीवितम् in the commentary?
i) कर्तरि
ii) कर्मणि
iii) भावे
iv) करणे

4. Which सूत्रम् prescribes the substitution ‘अय्’ in विरहय्य (used in the commentary?)

5. How would you say this in Sanskrit?
“My house is near the temple.”

6. How would you say this in Sanskrit?
“Śrī Hanumān saw ogresses standing all around Sītā.”

Easy questions:

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

2. Can you spot the affix ‘शप्’ in the commentary?

Today we will look at the form ब्रह्मावर्तम् mAs from श्रीमद्भागवतम् 3.21.25

प्रजापतिसुतः सम्राण्मनुर्विख्यातमङ्गलः । ब्रह्मावर्तं योऽधिवसञ्शास्ति सप्तार्णवां महीम् ।। ३-२१-२५ ।।
स चेह विप्र राजर्षिर्महिष्या शतरूपया । आयास्यति दिदृक्षुस्त्वां परश्वो धर्मकोविदः ।। ३-२१-२६ ।।
आत्मजामसितापाङ्गीं वयःशीलगुणान्विताम् । मृगयन्तीं पतिं दास्यत्यनुरूपाय ते प्रभो ।। ३-२१-२७ ।।

श्रीधर-स्वामि-टीका
विख्यातं मङ्गलमभ्युदयः सदाचारादिलक्षणं यस्य ।। २५ ।। हे विप्र । महिष्या सह ।। २६ ।।। २७ ।।

Gita Press translation “(You know) Emperor Swāyambhuva Manu (son of Brahmā), who is celebrated for his righteous acts, rules over the earth bounded by the seven oceans, having his seat in Brahmāvarta (79). Accompanied by his spouse, Queen Śatarūpā, that royal sage, who knows the secret of Dharma (right conduct), will come to see you, O holy Brāhmaṇa, the day after tomorrow and will give away his dark-eyed daughter – who has attained the marriageable age, is possessed of a noble character and commendable virtues and is on the look-out for a match – to you, who are (in everyway) worthy of her, O lord of created beings (26-27).”

Verse 25 has previously appeared in the following post – http://avg-sanskrit.org/2011/01/10/सम्राट्-mns/

ब्रह्मावर्तम् is द्वितीया-एकवचनम् of the masculine प्रातिपदिकम् ‘ब्रह्मावर्त’।

‘ब्रह्मावर्त’ gets the कर्म-सञ्ज्ञा by 1-4-48 उपान्वध्याङ्वसः – That कारकम् (participant in the action) which is the location of the action denoted by the verbal root √वस् (वसँ निवासे १. ११६०) along with the prefix ‘उप’ or ‘अनु’ or ‘अधि’ or ‘आङ्’ is designated as कर्म।

See question 2.

In the current example verbal root √वस् along with the prefix ‘अधि’ (in the form अधिवसन्) is associated with the प्रातिपदिकम् ‘ब्रह्मावर्त’। This allows ‘ब्रह्मावर्त’ to get the कर्म-सञ्ज्ञा by 1-4-48.

(1) ब्रह्मावर्त + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘ब्रह्मावर्त’ has the कर्म-सञ्ज्ञा by 1-4-48 उपान्वध्याङ्वसः, 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.
Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of ‘अम्’ from getting the इत्-सञ्ज्ञा।

(2) ब्रह्मावर्तम् । By 6-1-107 अमि पूर्व: – In place of a preceding letter ‘अक्’ and the following vowel (‘अच्’) belonging to the affix ‘अम्’ there is a single substitute of that preceding अक् letter.

Questions:

1. The सूत्रम् 1-4-48 उपान्वध्याङ्वसः is a अपवाद: (exception) to which सूत्रम्?

2. In the सिद्धान्तकौमुदी the वृत्ति: of the सूत्रम् 1-4-48 says – उपादिपूर्वस्य वसतेराधार: कर्म स्यात्। Commenting on the वृत्ति: the तत्त्वबोधिनी says – लुग्विकरणादलुग्विकरणं बलीय इति ‘वस निवासे’ इति भौवादिक एव गृह्यते, न तु ‘वस आच्छादने’ इत्यादादिक इत्यभिप्रेत्य शपा निर्देशमाह – उपादिपूर्वस्य वसतेरिति। Please explain.

3. Can you spot the affix ‘ड’ in the verses?

4. Why is मृगयन्तीम् a आर्ष-प्रयोग: (an irregular grammatical usage)?

5. Where has the सूत्रम् 3-2-168 सनाशंसभिक्ष उः been used in the verses?

6. How would you say this in Sanskrit?
“The Lord rules over the entire world, having his seat in everyone’s heart.”

Easy questions:

1. Where has the सूत्रम् 2-4-72 अदिप्रभृतिभ्यः शपः been used in the verses?

2. Which सूत्रम् prescribes the affix ‘स्य’ in आयास्यति and दास्यति?

Today we will look at the form पुरीम् fAs from श्रीमद्भागवतम् 4.25.37.

दिष्ट्यागतोऽसि भद्रं ते ग्राम्यान्कामानभीप्ससे । उद्वहिष्यामि तांस्तेऽहं स्वबन्धुभिररिन्दम ।। ४-२५-३६ ।।
इमां त्वमधितिष्ठस्व पुरीं नवमुखीं विभो । मयोपनीतान्गृह्णानः कामभोगाञ्छतं समाः ।। ४-२५-३७ ।।

श्रीधर-स्वामि-टीका
आस्तां नामगोत्रादि, यदत्रागतोऽसि एतद्दिष्ट्या भद्रं तावत् । ग्राम्यानिन्द्रियग्रामार्हान् । उद्वहिष्यामि संपादयिष्यामि । स्वबन्धुभिः सखिभिः सखीभिश्च ।। ३६ ।। समाः संवत्सरान् । मनुष्यदेहप्रवेशाच्छतमित्युक्तम् ।। ३७ ।।

Gita Press translation – Thank heaven, you have come; may all be well with you! With the help of my kinsfolk I shall secure for you (all) the sensuous pleasures you long to obtain, O vanquisher of foes ! (36) Occupy you this city with nine gates, O lord, enjoying for a hundred years the sensuous pleasures made available by me (37).

पुरीम् is द्वितीया-एकवचनम् of the स्त्रीलिङ्ग-प्रातिपदिकम् ‘पुरी’।

‘पुरी’ gets the कर्म-सञ्ज्ञा by 1-4-46 अधिशीङ्स्थासां कर्म – That कारकम् (participant in the action) which is the location of the action denoted by any one of the following verbal roots preceded by the prefix ‘अधि’ is designated as कर्म –
(i) √शी (शीङ् स्वप्ने २. २६)
(ii) √स्था (ष्ठा गतिनिवृत्तौ १. १०७७)
(iii) √आस् (आसँ उपवेशने २. ११)

See question 2.

In the current example ‘पुरी’ is associated with the verbal root √स्था preceded by the prefix ‘अधि’ (in the form अधितिष्ठस्व)।

(1) पुरी + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘पुरी’ has the कर्म-सञ्ज्ञा by 1-4-46 अधिशीङ्स्थासां कर्म, 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.
Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of ‘अम्’ from getting the इत्-सञ्ज्ञा।

(2) पुरीम् । By 6-1-107 अमि पूर्व: – In place of a preceding letter ‘अक्’ and the following vowel (‘अच्’) belonging to the affix ‘अम्’ there is a single substitute of that preceding अक् letter.

Questions:

1. Where has the सूत्रम् 1-4-46 अधिशीङ्स्थासां कर्म been used in the first ten verses of Chapter Four of the गीता?

2. The सूत्रम् 1-4-46 अधिशीङ्स्थासां कर्म is a अपवाद: (exception) to which सूत्रम्?

3. Why is उद्वहिष्यामि a आर्ष-प्रयोग: (irregular grammatical usage)?

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

5. Where has the सूत्रम् 6-4-37 अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि क्ङिति been used in the verses?

6. How would you say this in Sanskrit?
“Lord Viṣṇu occupies (presides over) Vaikuṇṭha.”

Easy questions:

1. Which सूत्रम् prescribes the substitution आम् in आस्ताम्?

2. Where has the सूत्रम् 7-4-50 तासस्त्योर्लोपः been used in the verses?

Today we will look at the form नलम् mAs from श्रीमद्-वाल्मीकि-रामायणम् 1.1.80.

ततः सुग्रीवसहितो गत्वा तीरं महोदधेः । समुद्रं क्षोभयामास शरैरादित्यसंनिभैः ।। १-१-७९ ।।
दर्शयामास चात्मानं समुद्रः सरितां पतिः । समुद्रवचनाच्चैव नलं सेतुमकारयत् ।। १-१-८० ।।

Gita Press translation – Moving to the shore of the (Indian) ocean (in the extreme south,) accompanied by Sugrīva, Śrī Rāma then shook the ocean to its lowest depths (in Pātāla, the nethermost subterranean plane) by his arrows glorious as the sun (on the latter refusing to allow pasage to the army of monkeys, that sought to march across it in order to reach Laṅkā in their bid to recover Sītā) (79). (At this) Ocean, the lord of the rivers, not only revealed himself (in person to Śrī Rāma) but also apologized to him (for his refractoriness) and only at the intercession of Ocean Śrī Rāma caused Nala to build a bridge (across the sea) (80).

Note: The above verses have been discussed in detail in the Saturday Ramayanam class #22, recorded on Dec 11th 2010 Video

नलम् is द्वितीया-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘नल’।

‘नल’ optionally gets the कर्म-सञ्ज्ञा by 1-4-53 हृक्रोरन्यतरस्याम्– A कर्ता (agent) of the non-causal verbal root √हृ (हृञ् हरणे १. १०४६) or √कृ (डुकृञ् करणे ८. १०) optionally becomes the कर्म (object) of the causal verbal root.

Note: As per the सूत्रम् 1-4-55 तत्प्रयोजको हेतुश्च we know that रामः (सुग्रीवसहितः) is the हेतु: (cause) in the sentence रामो नलं सेतुमकारयत्। On removing the हेतु: we get the non-causative form of the sentence as नलः सेतुमकरोत् । नलः is प्रथमा-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘नल’। Hence ‘नल’ is the अणौ कर्ता (agent of the non-causal verbal root √कृ (डुकृञ् करणे ८. १०)). This अणौ कर्ता becomes the कर्म (object) णौ (of the causal form of the verbal root √कृ) since the conditions for applying the सूत्रम् 1-4-53 are satisfied here.

(1) नल + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। Since ‘नल’ has the कर्म-सञ्ज्ञा by 1-4-53 हृक्रोरन्यतरस्याम्, 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.
Note: 1-3-4 न विभक्तौ तुस्माः prevents the ending letter ‘म्’ of ‘अम्’ from getting the इत्-सञ्ज्ञा।

(2) नल + अम् = नलम् । By 6-1-107 अमि पूर्व: – In place of a preceding letter ‘अक्’ and the following vowel (‘अच्’) belonging to the affix ‘अम्’ there is a single substitute of that preceding अक् letter.

Questions:

1. Consider the following verse from the गीता –
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्‌ |
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः || 3-5||
Please change the sentence प्रकृतिजैर्गुणैः सर्वः कर्म कार्यते to active voice (कर्तरि प्रयोग:)।

2. If ‘नल’ were not to (optionally) get the कर्म-सञ्ज्ञा by 1-4-53 हृक्रोरन्यतरस्याम् which विभक्ति: would it take?

3. Please change the sentence रामो नलं सेतुमकारयत् to passive voice (कर्मणि प्रयोग:)।

4. Where has the सूत्रम् 6-4-37 अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि क्ङिति been used in the verses?

5. How would you say this in Sanskrit?
“(You) don’t make me do what I don’t want to do.”

6. How would you say this in Sanskrit?
i) “Mārīca assumed the form of a deer.”
ii) “Rāvaṇa made Mārīca assume the form of a deer.”
Use the verbal root √कृ (डुकृञ् करणे ८. १०) for ‘to assume (put on.)’

Easy questions:

1. Why doesn’t the सूत्रम् 2-4-52 अस्तेर्भूः apply in the forms क्षोभयामास and दर्शयामास?

2. Where has the सूत्रम् 7-3-111 घेर्ङिति been used in the verses?