Today we will look at the form साक्षात्कृत्य  ind from the commentary on कुमारसम्भवम् 3.58.

भविष्यतः पत्युरुमा च शंभोः समाससाद प्रतिहारभूमिम् ।
योगात्स चान्तः परमात्मसंज्ञं दृष्ट्‌वा परं ज्योतिरुपारराम ।। ३.५८ ।।

सञ्जीवनी-टीका
भविष्यत इति । उमा च भविष्यतः पत्युः शम्भोः प्रतिहारभूमिं द्वारदेशं समाससाद । ‘स्त्री द्वार्द्वारं प्रतीहार:’ इत्यमरः । स शंभुः च अन्तः [परमात्मसंज्ञम्] परमात्मेति संज्ञा यस्य तत् परं मुख्यम् । ‘परं दूरान्यमुख्येषु’ इति यादवः । ज्योतिः दृष्ट्वा साक्षात्कृत्य योगात् ध्यानात् । ‘योगः सन्नहनोपायध्यानसङ्गतियुक्तिषु’ इत्यमरः । उपारराम उपारतः । ‘व्याङ्परिभ्यो रमः’ इति परस्मैपदम् ।

Translation – Umā approached the entrance (of the abode) of Śambhu, her future Lord; at the same time, He too, having directly realized in Himself, the principal light called Paramātman (the Supreme Self), desisted from contemplation (broke the Samādhi).

(1) असाक्षाद्‍भूतं यथा साक्षाद्भवति तथा कृत्वा = साक्षात्कृत्य – having made something evident which was not evident before. In the present context it means ‘having directly realized.’

See question 1.

साक्षात्कृत्य is derived from the verbal root √कृ (डुकृञ् करणे ८. १०) preceded by the अव्ययम् ‘साक्षात्’। ‘साक्षात्’ gets the designation गति: here as per 1-4-74 साक्षात्प्रभृतीनि च – The designation ‘गति’ is optionally assigned to the terms ‘साक्षात्’ etc when used in conjunction with the verbal root √कृ (डुकृञ् करणे ८. १०).
Note: च्व्यर्थ इति वाच्यम्‌ – The (optional) designation ‘गति’ prescribed by the सूत्रम् 1-4-74 साक्षात्प्रभृतीनि च only applies when the terms ‘साक्षात्’ etc are used in the same sense as that of the affix ‘च्वि’ (ref. 5-4-50 अभूततद्भावे कृभ्वस्तियोगे सम्पद्यकर्तरि च्विः) which is the sense of ‘transforming something in to that which it was not before.’

Note: Besides accent considerations, the purpose of assigning the designation ‘गति’ is to facilitate compound formation prescribed by the सूत्रम् 2-2-18 कुगतिप्रादयः which in turn allows for the substitution ‘ल्यप्‌’ (in place of ‘क्त्वा’) prescribed by the सूत्रम् 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्‌ (in step 5.)

(2) कृ + क्त्वा । By 3-4-21 समानकर्तृकयोः पूर्वकाले – The affix ‘क्त्वा’ is used following a verbal root which denotes a prior action relative to that of another verbal root, provided the agent of both the actions is the same. In the present example the later action (having the same agent – ‘He’ (‘Śambhu’)) is उपारराम (‘desisted.’)

(3) अलौकिक-विग्रह: –

साक्षात् + कृ क्त्वा । By 2-2-18 कुगतिप्रादयः – The indeclinable ‘कु’, terms having the designation ‘गति’ (ref. 1-4-60 गतिश्च etc) as well as the terms ‘प्र’ etc. (ref. 1-4-58 प्रादयः) invariably compound with a syntactically related term and the resulting compound gets the designation तत्पुरुष:।

Note: The अनुवृत्ति: of नित्यम् (invariably) comes down from the prior सूत्रम् 2-2-17 नित्यं क्रीडाजीविकयोः।

(4) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘ साक्षात्’ gets the designation उपसर्जनम् because in the सूत्रम् 2-2-18 (which prescribes the compounding) the term कुगतिप्रादयः ends in the nominative case. Hence the term ‘साक्षात्’ is placed in the prior position in the compound as per the सूत्रम् 2-2-30 उपसर्जनं पूर्वम्‌ – In a compound a term which has the designation ‘उपसर्जन’ should be placed in the prior position.

Note: ‘साक्षात् + कृ क्त्वा’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च।

(5) साक्षात् + कृ ल्यप् । By 7-1-37 समासेऽनञ्पूर्वे क्त्वो ल्यप्‌ – When the affix ‘क्त्वा’ occurs at the end of a compound, it is replaced by ‘ल्यप्’ provided the prior member of the compound is a अव्ययम् other than ‘नञ्’ (ref. 2-2-6).

Note: As per 1-1-56 स्थानिवदादेशोऽनल्विधौ, the substitution ‘ल्यप्’ (in place of the affix ‘क्त्वा’) inherits the property of being a कित् (having the letter ‘क्’ as a इत्) affix with the designation of कृत् (by 3-1-93) and आर्धधातुकम् (by 3-4-114.)

(6) साक्षात् + कृ य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

Note: 1-1-5 क्क्ङिति च prevents 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

(7) साक्षात् + कृ तुँक् य । By 6-1-71 ह्रस्वस्य पिति कृति तुक् – When followed by a कृत् affix which is a पित् (has the letter ‘प्’ as a इत्), a short vowel takes the augment ‘तुँक्’। As per 1-1-46 आद्यन्तौ टकितौ, the augment ‘तुँक्’ joins after the short vowel ‘ऋ’।

(8) साक्षात् + कृ त् य । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम्, 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।

= साक्षात्कृत्य ।

‘ साक्षात्कृत्य’ gets the अव्यय-सञ्ज्ञा by 1-1-40 क्त्वातोसुन्कसुनः with the help of 1-1-56 स्थानिवदादेशोऽनल्विधौ। This allows 2-4-82 to apply below.

(9) साक्षात्कृत्य + सुँ (default) । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(10) साक्षात्कृत्य । By 2-4-82 अव्ययादाप्सुपः – The feminine affix आप् and सुँप् affixes that are prescribed after a अव्ययम् take the लुक् elision.

Questions:

1. What is the alternate form for साक्षात्कृत्य?

2. In which word in the verse has the affix लृँट् been used?

3. Where has the वार्तिकम् (under 1-4-24 ध्रुवमपायेऽपादानम्) जुगुप्साविरामप्रमादार्थानामुपसङ्ख्यानम् been used in the verse?

4. Why doesn’t the सूत्रम् 6-1-58 सृजिदृशोर्झल्यमकिति apply in the form दृष्ट्‌वा? (Which condition is not satisfied?)

5. What kind of समास: is परमात्मा (used in the commentary)?
i. षष्ठी-तत्पुरुष:
ii. कर्मधारय:
iii. अव्ययीभाव:
iv. नञ्-तत्पुरुष:

6. How would you say this in Sanskrit?
“Having directly realized the Self, one is never afraid.”

Easy questions:

1. Which सूत्रम् prescribes the use of a परस्मैपदम् affix in the form उपारराम?

2. Where has the सूत्रम् 6-1-112 ख्यत्यात्‌ परस्य been used in the verse?