Today we will look at the form असंशयः mNs from श्रीमद्भागवद्गीता 18.68

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ।। 18-66 ।।
इदं ते नातपस्काय नाभक्ताय कदाचन । न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ।। 18-67 ।।
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति । भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ।। 18-68 ।।

श्रीधर-स्वामि-टीका
ततोऽपि गुह्यतममाह – सर्वेति । मद्भक्तस्यैव सर्वं भविष्यतीति दृढविश्वासेन विधिकैंकर्यं त्यक्त्वा मदेकशरणो भव । एवंवर्तमानः कर्मत्यागनिमित्तं पापं स्यादिति मा शुचः शोकं मा कार्षीः । यतस्त्वा त्वां मदेकशरणं सर्वपापेभ्योऽहं मोक्षयिष्यामि ।। ६६ ।। एवं गीतार्थतत्त्वमुपदिश्य तत्संप्रदायप्रवर्तने नियममाह – इदमिति । इदं गीतार्थतत्त्वं ते त्वयाऽतपस्काय स्वधर्मानुष्ठानहीनाय न वाच्यं, न चाभक्ताय गुरौ ईश्वरे च भक्तिशून्याय कदाचिदपि न वाच्यं, न चाशुश्रूषवे परिचर्यामकुर्वते वाच्यं, मां परमेश्वरं योऽभ्यसूयति मनुष्यदृष्ट्या दोषारोपेण निन्दति तस्मै च न वाच्यम् ।। ६७ ।। एतैर्दोषैर्विरहितेभ्यो मद्भक्तेभ्यो गीताशास्त्रोपदेष्टुः फलमाह – य इति । मद्भक्तेष्वभिधास्यति मद्भक्तेभ्यो यो वक्ष्यति स मयि परां भक्तिं करोति । ततो निःसंशयः सन् मामेव प्राप्नोतीत्यर्थः ।। ६८ ।।

Gita Press translation – Resigning all your duties (to Me, the all-powerful and all supporting Lord), take refuge in Me alone; I shall absolve you of all sins, worry not (66). This secret gospel of the Gītā should never be imparted to a man who lacks in austerity, nor to him who is wanting in devotion, nor even to him who is not willing to hear; and in no case to him who finds fault with Me (67). He who, offering the highest love to Me, preaches the most profound gospel of the Gītā among my devotees, shall come to Me alone; there is no doubt about it (68).

Note: श्रीधर-स्वामी has taken असंशयः as a बहुव्रीहि: compound (meaning ‘one who is free of doubt’) here. Gita Press has translated it as a तत्पुरुष: compound (meaning ‘no doubt.’) In the steps below we have analyzed the compound as a तत्पुरुष:।

(1) न संशय: = असंशय: – No doubt.

अलौकिक-विग्रह: –
(2) नञ्‌ + संशय सुँ । By 2-2-6 नञ्‌ – The negation particle नञ्‌ (meaning ‘not’) optionally compounds with a सुबन्तं (ending in a सुँप् affix) पदम् and the resulting compound is a तत्पुरुष:।
Note: The negation particle नञ्‌ belongs to the चादि-गणः (referenced in 1-4-57 चादयोऽसत्त्वे)। Hence it gets the designation निपात: by 1-4-56 प्राग्रीश्वरान्निपाताः and the designation अव्ययम् by 1-1-37 स्वरादिनिपातमव्ययम्।
Note: तत्सादृश्यमभावश्च तदन्यत्वं तदल्पता । अप्राशस्त्यं विरोधश्च नञर्था: षट् प्रकीर्तिता: ॥ The negation particle नञ्‌ may convey any of the following senses –
i) तत्सादृश्यम् – similarity to that which is being negated.
ii) अभाव: – absence of that which is being negated.
iii) तदन्यत्वम् – different from that which is being negated.
iv) तदल्पता – smallness of that which is being negated.
v) अप्राशस्त्यम् – non-praiseworthiness.
vi) विरोध: – opposite of that which is being negated.
In the present example the negation particle नञ्‌ conveys the sense of अभाव: – absence of that which is being negated. An absence of doubt.

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term नञ् gets the designation उपसर्जनम् because in the सूत्रम् 2-2-6 (which prescribes the compounding) the term नञ् ends in the nominative case. Hence the term नञ् 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.

(4) न + संशय सुँ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।
Note: ‘न + संशय सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(5) न + संशय । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

(6) असंशय । By 6-3-73 नलोपो नञः – The letter ‘न्’ of the negation particle नञ्‌ is elided when followed by a final member of a compound.

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘असंशय’ is masculine since the latter member ‘संशय’ of the compound is masculine. The compound declines like राम-शब्द:।

The विवक्षा is प्रथमा-एकवचनम् ।

(7) असंशय + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(8) असंशय + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।

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

Questions:

1. Where has the सूत्रम् 2-2-6 नञ्‌ (used in step 2) been used for the first time in Chapter Sixteen of the गीता?

2. Can you spot two other (besides असंशय:) नञ्-तत्पुरुष: compounds in the verses?

3. In which word(s) in the verses has the सूत्रम् 2-1-49 पूर्वकालैकसर्वजरत्पुराणनवकेवलाः समानाधिकरणेन been used?

4. Which कृत्य-प्रत्यय: is used to derive the प्रातिपदिकम् ‘वाच्य’ (used in the form वाच्यम् (नपुंसकलिङ्गे, प्रथमा-एकवचनम्) in the verses)?

5. What kind of compound is दृढविश्वासेन (पुंलिङ्ग-प्रातिपदिकम् ‘दृढविश्वास’, तृतीया-एकवचनम्) used in the commentary?
i. अव्ययीभाव:
ii. नञ्-तत्पुरुष:
iii. कर्मधारय:
iv. षष्ठी-तत्पुरुष:

6. How would you say this in Sanskrit?
“It’s definitely going to rain tomorrow.” Paraphrase to “There will be rain tomorrow. (There is) no doubt.” Use the feminine प्रातिपदिकम् ‘वर्षा’ for ‘rain.’

Easy questions:

1. Where has the सूत्रम् 3-1-27 कण्ड्वादिभ्यो यक् been used in the verses?

2. Can you spot the affix णिच् in the verses?

Today we will look at the form अब्राह्मणः mNs from महाभारतम् 1.92.13.

ययातिरुवाच
नास्मद्विधो ब्राह्मणो ब्रह्मविच्च प्रतिग्रहे वर्तते राजमुख्य । यथा प्रदेयं सततं द्विजेभ्यस्तथाददं पूर्वमहं नरेन्द्र ।। १-९२-१२ ।।
नाब्राह्मणः कृपणो जातु जीवेद्याच्ञापि स्याद्ब्राह्मणी वीरपत्नी । सोऽहं नैवाकृतपूर्वं चरेयं विधित्समानः किमु तत्र साधु ।। १-९२-१३ ।।

Translation – Yayāti said: O best of kings! A Brāhmaṇa, and that too only one who knows the Veda, accepts gifts; not men (Kṣatriyas) like us. O king! Previously I myself have always engaged in charity towards Brāhmaṇas, as it should be done (12). One who is not a Brāhmaṇa should never live a wretched life (accepting charity.) And solicitation is (like) the wife of a Brāhmaṇa who has conquered the world by (his) knowledge. (Meaning that – only such a Brāhmaṇa should engage in accepting charity.) I should never perform an action which has not been done before. Why indeed, desirous as I am of doing virtuous deeds there (in the land of karma)? (Meaning that – I should not perform such an action.) (13) 

(1) न ब्राह्मण: = अब्राह्मण: – Not a Brāhmaṇa.

अलौकिक-विग्रह: –
(2) नञ्‌ + ब्राह्मण सुँ । By 2-2-6 नञ्‌ – The negation particle नञ्‌ (meaning ‘not’) optionally compounds with a सुबन्तं (ending in a सुँप् affix) पदम् and the resulting compound is a तत्पुरुष:।
Note: The negation particle नञ्‌ belongs to the चादि-गणः (referenced in 1-4-57 चादयोऽसत्त्वे)। Hence it gets the designation निपात: by 1-4-56 प्राग्रीश्वरान्निपाताः and the designation अव्ययम् by 1-1-37 स्वरादिनिपातमव्ययम्।
Note: तत्सादृश्यमभावश्च तदन्यत्वं तदल्पता । अप्राशस्त्यं विरोधश्च नञर्था: षट् प्रकीर्तिता: ॥ The negation particle नञ्‌ may convey any of the following senses –
i) तत्सादृश्यम् – similarity to that which is being negated.
ii) अभाव: – absence of that which is being negated.
iii) तदन्यत्वम् – different from that which is being negated.
iv) तदल्पता – smallness of that which is being negated.
v) अप्राशस्त्यम् – non-praiseworthiness.
vi) विरोध: – opposite of that which is being negated.
In the present example the negation particle नञ्‌ conveys the sense of तत्सादृश्यम् – similarity to that which is being negated. अब्राह्मण: refers to one who is different from yet similar to a Brāhmaṇa. Hence the compound refers to a man and not an animal or an inanimate object.

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term नञ् gets the designation उपसर्जनम् because in the सूत्रम् 2-2-6 (which prescribes the compounding) the term नञ् ends in the nominative case. Hence the term नञ् 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.

(4) न + ब्राह्मण सुँ । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।
Note: ‘न + ब्राह्मण सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(5) न + ब्राह्मण । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

(6) अब्राह्मण । By 6-3-73 नलोपो नञः – The letter ‘न्’ of the negation particle नञ्‌ is elided when followed by a final member of a compound.

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘अब्राह्मण’ is masculine since the latter member ‘ब्राह्मण’ of the compound is masculine. The compound declines like राम-शब्द:।

The विवक्षा is प्रथमा-एकवचनम् ।

(7) अब्राह्मण + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(8) अब्राह्मण + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।

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

Questions:

1. Where has the सूत्रम् 2-2-6 नञ्‌ (used in step 2) been used for the first time in the गीता?

2. Where else (besides in अब्राह्मण:) has नञ्‌ been used in the verses?

3. Commenting on the सूत्रम् 2-2-6 नञ्‌ the तत्त्वबोधिनी says – इह ‘नलोपो नञः’ इत्यत्र विशेषणार्थो ञकारः। तत्फलं च नैकधेत्यत्रालोपः। Please explain.

4. The वृत्ति: of the सूत्रम् 6-3-73 नलोपो नञः (used in step 6) in the सिद्धान्तकौमुदी says – नञो नस्‍य लोप: स्यादुत्तरपदे। Commenting on this the तत्त्वबोधिनी says – ‘अलुगुत्तरपदे’ इत्यधिकारादिति भावः। Please explain.

5. Where has the सूत्रम् 7-4-54 सनि मीमाघुरभलभशकपतपदामच इस् been used in the verses?

6. How would you say this in Sanskrit?
“One who is not Rudra should not drink poison.” Construct a तत्पुरुष: compound for ‘one who is not Rudra’ = न रुद्र:।

Easy questions:

1. Which सूत्रम् prescribes the substitution ‘ए’ in the form वर्तते?

2. Where has the सूत्रम् 7-2-80 अतो येयः been used in the verses?

Today we will look at the form प्रवरान्तरम्  nAs from श्रीमद्भागवतम् 9.16.37

एष वः कुशिका वीरो देवरातस्तमन्वित । अन्ये चाष्टकहारीतजयक्रतुमदादयः ।। ९-१६-३६ ।।
एवं कौशिकगोत्रं तु विश्वामित्रैः पृथग्विधम् । प्रवरान्तरमापन्नं तद्धि चैवं प्रकल्पितम् ।। ९-१६-३७ ।।

श्रीधर-स्वामि-टीका
हे कुशिकाः, एष देवरातो वो युष्मदीयः कौशिक एव । यतो वीरो मत्पुत्रस्तमेनमन्वितानुगच्छत । अन्ये चाष्टकादयस्तस्य सुता आसन् ।। ३६ ।। उपसंहरति – एवमिति । एके शप्ता एकेऽनुगृहीता अन्यस्तु पुत्रत्वेन स्वीकृत इत्येवं कौशिकगोत्रं पृथग्विधं नानाप्रकारं जातं तच्च प्रवरान्तरमापन्नं प्राप्तम् । हि यस्मादेवं देवरातज्येष्ठत्वेन तत्प्रकल्पितम् ।। ३७ ।।

Gita Press translation – “This valiant Devarāta is one of you (as good a scion of Kuśika as you), O scions of Kuśika! (Hence) follow him (as an elder brother).” There were other sons too of Viśwāmitra – Aṣṭaka, Hārīta, Jaya, Kratumān and so on (36). Thus, of course, the line of Kuśika was ramified into various off-shoots due to the sons of Viśwāmitra. And it acquired a different Pravara (branch name, viz., that of Devarāta) inasmuch as it was given a new shape (with Devarāta as the eldest son of Viśwāmitra) (37).

(1) अन्यः प्रवरः = प्रवरान्तरम् – different Pravara (branch name.)

(2) प्रवर सुँ + अन्तर सुँ । As per 2-1-72 मयूरव्यंसकादयश्च – ‘मयूरव्यंसक’ etc are given as ready-made तत्पुरुषः compounds.
Note: अविहितलक्षणस्तत्पुरुषो मयूरव्यंसकादिषु द्रष्टव्य: – A तत्पुरुषः compound that is accepted in usage but is not prescribed by any rule should be considered to be part of the मयूरव्यंसकादि-गण:। Hence even though the तत्पुरुषः compound प्रवरान्तरम् is not specifically listed in the मयूरव्यंसकादिगण: we may consider it to be included therein.
Note: ‘अन्तर’ is used in the sense of ‘अन्य’ (another)/ ‘भिन्न’ (different) here and it has been placed in the latter position in the compound even though it is the adjective. The सूत्रम् 2-1-72 मयूरव्यंसकादयश्च is necessary to justify this compound because if we were to use the सूत्रम् 2-1-57 विशेषणं विशेष्येण बहुलम्‌ the विशेषणम् (adjective) ‘अन्तर’ would have to be placed in the prior position in the compound.
Note: ‘प्रवर सुँ + अन्तर सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(3) प्रवर + अन्तर । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

(4) प्रवरान्तर । By 6-1-101 अकः सवर्णे दीर्घः।

Note: Even though ‘प्रवर’ is masculine, the compound ‘प्रवरान्तर’ is used in the neuter gender because that is how it is (considered to be ) listed in the मयूरव्यंसकादिगण:। It declines like वन-शब्द:।

The विवक्षा is द्वितीया-एकवचनम्।

(5) प्रवरान्तर + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(6) प्रवरान्तर + 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 इत्-सञ्ज्ञा।
Note: 7-1-24 is required here to prevent 7-1-23 स्वमोर्नपुंसकात्‌ from applying.

(7) प्रवरान्तरम् । 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. Commenting on the सूत्रम् 2-1-72 मयूरव्यंसकादयश्च (used in step 2) the तत्त्वबोधिनी says – चकारोऽत्रावधारणार्थः। तेन ‘परममयूरव्यंसकः’ इत्यादि समासान्तरं न भवति। Please explain.

2. Where does the सूत्रम् 3-4-72 गत्यर्थाकर्मकश्लिषशीङ्स्थासवसजनरुहजीर्यतिभ्यश्च find application in the verses?

3. In which word in the verses has the affix णिच् been elided?

4. Which वार्त्तिकम् justifies the use of a third case affix in the word पुत्रत्वेन in the commentary?

5. In the commentary can you spot a word in which सम्प्रसारणम् has taken place?

6. How would you say this in Sanskrit?
“I don’t want to have (get) another birth.” Form a तत्पुरुष: compound for ‘another birth’ = अन्यज्जन्म।

Easy questions:

1. Where has the सूत्रम् 3-4-101 तस्थस्थमिपां तांतंतामः been used in the verses?

2. Can you spot the augment आट् in the commentary?

Today we will look at the form एकादश  fAp from श्रीमद्भागवतम् 3.2.26.

वसुदेवस्य देवक्यां जातो भोजेन्द्रबन्धने । चिकीर्षुर्भगवानस्याः शमजेनाभियाचितः ।। ३-२-२५ ।।
ततो नन्दव्रजमितः पित्रा कंसाद्विबिभ्यता । एकादश समास्तत्र गूढार्चिः सबलोऽवसत् ।। ३-२-२६ ।।

श्रीधर-स्वामि-टीका
इदानीं तस्यान्तर्धानप्रकारं वक्तुमादित आरभ्य तच्चरितं संक्षेपतः कथयति । वसुदेवस्य भार्यायां जातः । भोजेन्द्रः कंसस्तस्य बन्धनागारे । अस्याः पृथिव्याः शं सुखं स्वयं चिकीर्षुः । अजेन ब्रह्मणा च याचितः सन् ।। २५ ।। पित्रा हेतुभूतेन नन्दव्रजमितो गतः । समाः संवत्सरान् । गूढार्चिर्गुप्ततेजाः ।। २६ ।।

Gita Press translation – In order to bring relief to this earth, the Lord was born of Vasudeva and Devakī in the prison-house of Kaṁsa (the chief of the Bhojas) in response to the prayer of Brahmā (the unborn) (25). Having been removed therefrom to Nanda’s Vraja by His father (Vasudeva), who was terribly afraid of Kaṁsa, He lived there with Balarāma (His elder brother) for eleven years, concealing His glory (from the outside world) (26).

(1) एकाधिका दश = एकादश – one plus ten = eleven
Note: एकाधिकाः itself is a तृतीया-तत्पुरुष: compound explained as follows – एकेनाधिकाः = एकाधिकाः – exceeding by one. The compound प्रातिपदिकम् ‘एकाधिक’ is then used in the following derivation –

अलौकिक-विग्रह: –
(2) एकाधिक जस् + दशन् जस् । By 2-1-57 विशेषणं विशेष्येण बहुलम्‌ – A सुबन्तं (ending in a सुँप् affix) पदम् denoting a qualifier (adjective) variously compounds with another सुबन्तं (ending in a सुँप् affix) पदम् which denotes that which is qualified – provided both the सुबन्त-पदे refer to the same item – and the resulting compound is a तत्पुरुष:।

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘एकाधिक जस्’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-57 (which prescribes the compounding) the term विशेषणम्‌ ends in the nominative case. Hence the adjective ‘एकाधिक जस्’ 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: ‘एकाधिक जस् + दशन् जस्’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(4) एकाधिक + दशन् । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

(5) एक + दशन् । By the वार्तिकम् – शाकपार्थिवादीनां सिद्धये उत्तरपदलोपस्‍योपसंख्‍यानम् – In order to explain compounds like शाकपार्थिवः, an additional provision is made to allow for the elision of the latter member of a compound (which itself is the prior member of the final compound.) In the present example, the latter member ‘अधिक’ of the compound ‘एकाधिक’ is elided in order to explain the compound ‘एकादश’।
Note: A compound composed using this वार्तिकम् is referred to as a शाकपार्थिवादिसमास: or a मध्यमपदलोपिसमास:।

(6) एकादशन् । There are two possible ways to justify the substitution ‘आ’ (in place of the ending letter ‘अ’ of ‘एक’) in this compound –
i) ‘आत्‌’ इति योगविभागात् – Split the सूत्रम् 6-3-46 आन्महतः समानाधिकरणजातीययोः in to two parts – (a) आत्‌ and (b) महतः समानाधिकरणजातीययोः। The meaning of part (a) becomes – The ending letter of a पदम् is (sometimes) substituted by ‘आ’ when it is followed by a latter member (of a compound.) We can use this part (a) to justify the substitution ‘आ’ (in place of the ending letter ‘अ’ of ‘एक’) in the compound ‘एकादशन्’।
The अनुवृत्ति: of ‘आत्‌’ is taken into the part (b). Hence the meaning of part (b) is the same as the meaning of the entire सूत्रम् 6-3-46 आन्महतः समानाधिकरणजातीययोः।
ii) ‘5-3-49 प्रागेकादशभ्योऽच्छन्दसि’ इति निर्देशाद्वा – or we use the ज्ञापकम् (indication) given by the सूत्रम् 5-3-49 wherein पाणिनि: himself has used the compound ‘एकादशन्’ in the form एकादशभ्य:।

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘एकादशन्’ is an adjective since the latter member ‘दशन्’ of the compound is an adjective. Here it is used in the feminine since it is an adjective to समाः। The विवक्षा is द्वितीया-बहुवचनम्।

(7) एकादशन् + शस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।
Note: ‘एकादशन्’ gets the षट्-सञ्ज्ञा by the सूत्रम् 1-1-24 ष्णान्ता षट् – A numeral stem ending in the letter ‘ष्’ or the letter ‘न्’ gets the designation षट्। This allows the सूत्रम् 7-1-22 to apply in the next step.

See question 1.

(8) एकादशन् । By 7-1-22 षड्भ्यो लुक् – The affixes ‘जस्’ and ‘शस्’ take the लुक् elision when they follow terms that are designated षट्।
Note: Now ‘एकादशन्’ gets the designation पदम् by 1-4-14 सुप्तिङन्तं पदम् with the help of 1-1-62 प्रत्ययलोपे प्रत्ययलक्षणम्। This allows the सूत्रम् 8-2-7 to apply in the next step.

(9) एकादश । By 8-2-7 नलोपः प्रातिपदिकान्तस्य – The ending letter ‘न्’ of a पदम् is dropped when the पदम् also has the designation प्रातिपदिकम्।

Questions:

1. Which सूत्रम् justifies the use of a second case affix (‘शस्’) in the above example?

2. Can you spot the affix ‘सन्’ in the verses?

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

4. Where has the सूत्रम् 1-4-25 भीत्रार्थानां भयहेतुः been used in the verses?

5. In which sense has a third case affix been used in the form पित्रा in the verses?
i) कर्तरि
ii) करणे
iii) हेतौ
iv) None of the above.

6. How would you say this in Sanskrit?
“Among the eleven Rudras, Śaṅkara is the most worshiped.” Use the adjective प्रातिपदिकम् ‘पूजिततम’ for ‘most worshiped.’

Easy questions:

1. Where has the सूत्रम् 7-2-113 हलि लोपः been used in the verses?

2. Why doesn’t the सूत्रम् 7-2-116 अत उपधायाः apply in the form कथयति (used in the commentary)?

Today we will look at the form महादेव mVs from श्रीमद्भागवतम् 8.7.21.

श्रीप्रजापतय ऊचुः
देवदेव महादेव भूतात्मन्भूतभावन । त्राहि नः शरणापन्नांस्त्रैलोक्यदहनाद्विषात् ।। ८-७-२१ ।।
त्वमेकः सर्वजगत ईश्वरो बन्धमोक्षयोः । तं त्वामर्चन्ति कुशलाः प्रपन्नार्तिहरं गुरुम् ।। ८-७-२२ ।।

श्रीधर-स्वामि-टीका
“निर्गुणं सगुणं चैव शिवं हरिपराक्रमैः ।। स्तुवन्तस्तु प्रजेशाना नामन्यन्ताऽन्तरं तयोः” इति ।। २१ ।।

Gita Press translation – The lords of created beings prayed: O God of gods, O supreme Deity, the Protector, nay, the very Self of (all) created beings, save us, that have sought refuge in You, from this poison, which is burning (all) the three worlds (21). You are the one Lord competent to enthrall and liberate the whole world. Such as You are, the wise worship You, the Preceptor (of the universe), capable of relieving the agony of those who have sought refuge in You (22).

(1) महांश्चासौ देव: = महादेव: – supreme Deity

अलौकिक-विग्रह: –
(2) महत् सुँ + देव सुँ । By 2-1-61 सन्महत्परमोत्तमोत्कृष्टाः पूज्यमानैः – A सुबन्तं (ending in a सुँप् affix) पदम् which is (composed by adding a सुँप् affix to) ‘सत्’/’महत्’/’परम’/’उत्तम’/’उत्कृष्ट’ optionally compounds with another सुबन्तं (ending in a सुँप् affix) पदम् which denotes the one being respected/honored – provided both the सुबन्त-पदे refer to the same item – and the resulting compound is a तत्पुरुष:।
Note: The compounds prescribed by the सूत्रम् 2-1-61 could also be constructed using the सूत्रम् 2-1-57 विशेषणं विशेष्येण बहुलम्‌। Then what is the purpose of composing the सूत्रम् 2-1-61? गुणक्रियाशब्दैः सह समासे सदादीनां पूर्वनिपातनियमार्थं सूत्रम् – The सूत्रम् 2-1-61 is composed for the purpose of placing the terms सन्महत्परमोत्तमोत्कृष्टाः in the prior position in the compound. In the absence of this सूत्रम्, the terms सन्महत्परमोत्तमोत्कृष्टाः would not necessarily be placed in the prior position of the compound when the other member of the compound is a गुणशब्द: (a term denoting a quality) or a क्रियाशब्द: (a term denoting an action.)

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘महत् सुँ’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-61 (which prescribes the compounding) the term सन्महत्परमोत्तमोत्कृष्टाः ends in the nominative case. Hence ‘महत् सुँ’ 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: ‘महत् सुँ + देव सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(4) महत् + देव । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

(5) मह आ + देव । By 6-3-46 आन्महतः समानाधिकरणजातीययोः – The ending letter (‘त्’) of ‘महत्’ is substituted by ‘आ’ when ‘महत्’ is followed by either –
i) a latter member (of a compound) which has समानाधिकरणम् (refers to the same item as does ‘महत्’) or
ii) affix ‘जातीय’ (ref. 5-3-69 प्रकारवचने जातीयर्)।
Note: As per the परिभाषा-सूत्रम् 1-1-52 अलोऽन्त्यस्य only the ending letter ‘त्’ of ‘महत्’ is substituted by ‘आ’।

(6) महादेव । By 6-1-101 अकः सवर्णे दीर्घः।

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘महादेव’ is masculine since the latter member ‘देव’ of the compound is masculine. The compound declines like राम-शब्द:।

The विवक्षा is सम्बुद्धिः। By 2-3-49 एकवचनं सम्बुद्धि: – The nominative singular affix (‘सुँ’) when used in a vocative form gets the designation सम्बुद्धि:।

(7) (हे) महादेव + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌। By 2-3-47 सम्बोधने च – A first case affix (‘सुँ’, ‘औ’, ‘जस्’) is used to denote ‘address’ (in addition to the meaning of the nominal stem) also. Note: सम् (सम्मुखीकृत्य) बोधनम् (ज्ञापनम्) = सम्बोधनम्। सम्बोधनम् means drawing someone’s attention (to inform him/her of something.)

(8) (हे) महादेव + स् । अनुबन्ध-लोप: by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।

(9) (हे) महादेव । By 6-1-69 एङ्ह्रस्वात्‌ सम्बुद्धेः – Following a अङ्गम् ending in ‘एङ्’ (letter ‘ए’ or ‘ओ’) or a short vowel, a consonant is dropped if it belongs to a सम्बुद्धि: affix.

Questions:

1. Where has the सूत्रम् 2-1-61 सन्महत्परमोत्तमोत्कृष्टाः पूज्यमानैः (used in step 2) been used along with the सूत्रम् 6-3-46 आन्महतः समानाधिकरणजातीययोः (used in step 5) in verses 10-15 of Chapter One of the गीता?

2. Commenting on the सूत्रम् 6-3-46 आन्महतः समानाधिकरणजातीययोः the सिद्धान्तकौमुदी says – समानाधिकरणे किम्‌? महत: सेवा महत्सेवा। Please explain.

3. Where has the सूत्रम् 2-1-49 पूर्वकालैकसर्वजरत्पुराणनवकेवलाः समानाधिकरणेन been used in the verses?

4. Can you spot a द्वितीया-तत्पुरुष: compound in the verses?

5. Which सूत्रम् justifies the use of a fifth case affix in the word विषात् (and त्रैलोक्यदहनात्) used in the verses?

6. How would you say this in Sanskrit?
“The killing of a cow is a great sin.” Construct a कर्मधार: compound for ‘great sin’ = महच्च तत् पापम्।

Easy questions:

1. Which प्रातिपदिकम् used in the verses has the designation ‘घि’?

2. Where has the सूत्रम् 6-1-103 तस्माच्छसो नः पुंसि been used in the verses?

Today we will look at the form परमभागवतैः  mIp from श्रीमद्भागवतम् 11.6.11.

स्यान्नस्तवाङ्घ्रिरशुभाशयधूमकेतुः क्षेमाय यो मुनिभिरार्द्रहृदोह्यमानः । यः सात्वतैः समविभूतय आत्मवद्भिर्व्यूहेऽर्चितः सवनशः स्वरतिक्रमाय ।। ११-६-१० ।।
यश्चिन्त्यते प्रयतपाणिभिरध्वराग्नौ त्रय्या निरुक्तविधिनेश हविर्गृहीत्वा । अध्यात्मयोग उत योगिभिरात्ममायां जिज्ञासुभिः परमभागवतैः परीष्टः ।। ११-६-११ ।।

श्रीधर-स्वामि-टीका
तदेवं त्वद्यशसि श्रद्धैव शुद्धिहेतुः, अस्माभिस्तु तवाङ्घ्रिर्दृष्टोऽतस्तवाङ्घ्रिर्नोऽस्माकमशुभाशयानां विषयवासनानां धूमकेतुस्तद्दाहकः स्यात् । कथंभूतः । य: क्षेमाय मोक्षाय मुनिभिर्मुमुक्षुभिः प्रेमार्द्रहृदा ऊह्यमानश्चिन्त्यमानः । यश्च सात्वतैर्भक्तैः समविभूतये समानैश्वर्याय वासुदेवादिव्यूहेऽर्चितः । तेषु च कैश्चिदात्मवद्भिर्धीरै: स्वरितक्रमाय स्वर्गमतिक्रम्य वैकुण्ठप्राप्तये सवनशस्त्रिकालमर्चितः ।। १० ।। किंच प्रयतपाणिभिः संयतहस्तैर्हविर्गृहीत्वाऽध्वराग्नौ आहवनीयादौ याज्ञिकैर्यश्चिन्त्यते । ननु ‘यस्यै देवतायै हविर्गृहीतं स्यात्तां ध्यायेद्वषट्करिष्यन्’ इति वचनात्तत्तद्देवताश्चिन्त्यन्ते । अत आहुः – त्रय्या निरुक्तेन विधिनेन्द्रादिरूपेणैव यज्ञपुरुषश्चिन्त्यत इत्यर्थः । उत किंच । अध्यात्मयोगे आत्माधिकारे योगे योगिभिरप्यात्मनस्तव माया अणिमादिस्तां जिज्ञासुभिस्तत्तत्कामैर्यश्चिन्त्यते । परमभागवतैस्तु मुक्तैर्यः परीष्टः सर्वतः पूजितः स तवाङ्घ्रिर्नोऽशुभाशयधूमकेतुः स्यादिति पूर्वेणान्वयः ।। ११ ।।

Gita Press translation – May Your feet serve as a fire to consume all our unholy cravings – the feet which are being contemplated upon with a heart moistened with love by ascetics for the sake of blessedness; which are worshipped by devotees through individual divine manifestations (Vāsudeva and so on) for attaining a glory similar to that of the Lord; and by the wise (as many as) three times (a day) in order that they may transcend heaven (and ascend to Vaikuṇṭha); (nay,) which are contemplated, O Lord, in the sacrificial fire (by those well-versed in sacrifices) taking in their outstretched hands the material for being consigned to that fire according to the procedure laid down by the three Vedas (Ṛk, Sāma and Yajus); and which are contemplated in the course of their Yogic practice for the realization of the Self by strivers seeking to obtain an insight into the Māyā that veils the true character of the Spirit, and are worshipped everywhere by the highest devotees of the Lord (10-11).

(1) परमश्चासौ भागवत: = परमभागवत: – highest devotee of the Lord.

अलौकिक-विग्रह: –
(2) परम सुँ + भागवत सुँ । By 2-1-61 सन्महत्परमोत्तमोत्कृष्टाः पूज्यमानैः – A सुबन्तं (ending in a सुँप् affix) पदम् which is (composed by adding a सुँप् affix to) ‘सत्’/’महत्’/’परम’/’उत्तम’/’उत्कृष्ट’ optionally compounds with another सुबन्तं (ending in a सुँप् affix) पदम् which denotes the one being respected/honored – provided both the सुबन्त-पदे refer to the same item – and the resulting compound is a तत्पुरुष:।
Note: The compounds prescribed by the सूत्रम् 2-1-61 could also be constructed using the सूत्रम् 2-1-57 विशेषणं विशेष्येण बहुलम्‌। Then what is the purpose of composing the सूत्रम् 2-1-61? गुणक्रियाशब्दैः सह समासे सदादीनां पूर्वनिपातनियमार्थं सूत्रम् – The सूत्रम् 2-1-61 is composed for the purpose of placing the terms सन्महत्परमोत्तमोत्कृष्टाः in the prior position in the compound. In the absence of this सूत्रम्, the terms सन्महत्परमोत्तमोत्कृष्टाः would not necessarily be placed in the prior position of the compound when the other member of the compound is a गुणशब्द: (a term denoting a quality) or a क्रियाशब्द: (a term denoting an action.)

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘परम सुँ’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-61 (which prescribes the compounding) the term सन्महत्परमोत्तमोत्कृष्टाः ends in the nominative case. Hence ‘परम सुँ’ 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: ‘परम सुँ + भागवत सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(4) परम + भागवत । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

= परमभागवत ।

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘परमभागवत’ is masculine since the latter member ‘भागवत’ of the compound is masculine. The compound declines like राम-शब्द:।

परमभागवतैः is तृतीया-बहुवचनम् of the compound पुंलिङ्ग-प्रातिपदिकम् ‘परमभागवत’।

(5) परमभागवत + भिस् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(6) परमभागवत + 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।

(7) परमभागवतैस् । By 6-1-88 वृद्धिरेचि।

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

Questions:

1. Where has the सूत्रम् 2-1-61 सन्महत्परमोत्तमोत्कृष्टाः पूज्यमानैः (used in step 2) been used in the first five verses of Chapter Eleven of the गीता?

2. Commenting on the सूत्रम् 2-1-61 सन्महत्परमोत्तमोत्कृष्टाः पूज्यमानैः the सिद्धान्तकौमुदी says – पूज्यमानै: किम्‌? उत्कृष्टो गौ:। पङ्‌कादुद्‍धृत इत्यर्थ:। Please explain.

3. Commenting on the same सूत्रम्, the काशिका says – पूज्यमानैरिति वचनात् पूजावचनाः सदादयो विज्ञायन्ते। Please explain.

4. In which word in the verses has the सूत्रम् 6-1-15 वचिस्वपियजादीनां किति been used?

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

6. How would you say this in Sanskrit?
“O Almighty God! (Please) forgive all my mistakes/sins.” Construct a कर्मधारय: compound for ‘Almighty God’ = परमश्च स ईश्वरः। Use the verbal root √क्षम् (क्षमूँष् सहने १.५१०) for ‘to forgive’ and the masculine प्रातिपदिकम् ‘अपराध’ for ‘mistake/sin.’

Easy questions:

1. Which सूत्रम् prescribes the elision of the affix णिच् in the word चिन्त्यते?

2. Where has the सूत्रम् 7-2-80 अतो येयः been used in the commentary?

Today we will look at the form त्रिलोकनाथेन mIs from रघुवंशम् 3.45.

त्रिलोकनाथेन सदा मखद्विषस्त्वया नियम्या ननु दिव्यचक्षुषा । स चेत्स्वयं कर्मसु धर्मचारिणां त्वमन्तरायो भवसि च्युतो विधिः ॥ 3-45॥
तदङ्गमग्र्यं मघवन्महाक्रतोरमुं तुरंगं प्रतिमोक्तुमर्हसि । पथः श्रुतेर्दर्शयितार ईश्वरा मलीमसामाददते न पद्धतिम् ॥ 3-46॥

टीका –
त्रयाणां लोकानां नाथस्त्रिलोकनाथः । ‘तद्धितार्थ-‘ इत्यादिनोत्तरपदसमासः । तेन [त्रिलोकनाथेन] त्रैलोक्यनियामकेन दिव्यचक्षुषा अतीन्द्रियार्थदर्शिना त्वया मखद्विषः क्रतुविघातकाः सदा नियम्या ननु शिक्ष्याः खलु । स त्वं धर्मचारिणां कर्मसु क्रतुषु स्वयमन्तरायो विघ्नो भवसि चेत् । विधिः अनुष्ठानं च्युतः क्षतः । लोके सत्कर्मकथैवास्तमियादित्यर्थः ।। ४५ ।। हे मघवन् तत् तस्मात्कारणात् महाक्रतोः अश्वमेधस्य अग्र्यं श्रेष्ठम् अङ्गं साधनम् अमुं तुरङ्गं प्रतिमोक्तुं प्रतिदातुम् अर्हसि । तथाहि । श्रुतेः पथः दर्शयितारः सन्मार्गप्रदर्शका ईश्वरा महान्तो मलीमसां मलिनां पद्धतिं मार्गं नाददते न स्वीकुर्वते । असन्मार्गं नावलम्बन्त इत्यर्थः । ‘मलीमसं तु मलिनं कच्चरं मलदूषितम् ।’ इत्यमरः।

Note: In the opening lines the commentary above states that त्रिलोकनाथः is justified as a उत्तरपदसमासः as per the सूत्रम् 2-1-51 तद्धितार्थोत्तरपदसमाहारे च। But the तत्त्वबोधिनी commentary (on the सिद्धान्तकौमुदी) refutes this justification. See question 1 for details.

Translation – The enemies of sacrifices ought, indeed, to be always checked (suppressed) by you who are the lord of the threefold world and are possessed of divine vision. But if you yourself stand in the way of the rites undertaken by the righteous, all pious work must be at an end! (45) Therefore, O Indra, it behooves you to set free that horse, the most essential part of the great sacrifice; (for) the masters who demonstrate the path of the Veda do not adopt a sinful course (46).

(1) त्र्यवयवो लोक: = त्रिलोक: – threefold world.
Note: त्र्यवयव: itself is a बहुव्रीहि-समास: explained as follows – त्रयोऽवयवा यस्य स: = त्र्यवयव: – threefold. The compound ‘त्र्यवयव’ is then used in the following derivation –

अलौकिक-विग्रह: –
(2) त्र्यवयव सुँ + लोक सुँ । By 2-1-57 विशेषणं विशेष्येण बहुलम्‌ – A सुबन्तं (ending in a सुँप् affix) पदम् denoting a qualifier (adjective) variously compounds with another सुबन्तं (ending in a सुँप् affix) पदम् which denotes that which is qualified – provided both the सुबन्त-पदे refer to the same item – and the resulting compound is a तत्पुरुष:।

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘त्र्यवयव सुँ’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-57 (which prescribes the compounding) the term विशेषणम्‌ ends in the nominative case. Hence the adjective ‘त्र्यवयव सुँ’ 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: ‘त्र्यवयव सुँ + लोक सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(4) त्र्यवयव + लोक । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

(5) त्रिलोक । By the वार्तिकम् – शाकपार्थिवादीनां सिद्धये उत्तरपदलोपस्‍योपसंख्‍यानम् – In order to explain compounds like शाकपार्थिव:, an additional provision is made to allow for the elision of the latter member of a compound (which itself is the prior member of the final compound.) In the present example the latter member ‘अवयव’ of the compound ‘त्र्यवयव’ is elided in order to explain the compound ‘त्रिलोक’।
Note: A compound composed using this वार्तिकम् is referred to as a शाकपार्थिवादिसमास: or a मध्यमपदलोपिसमास:।

Now we form the षष्ठी-तत्पुरुषः compound त्रिलोकस्य नाथ: = त्रिलोकनाथः – lord of the threefold world.

अलौकिक-विग्रह: –
(6) त्रिलोक ङस् + नाथ सुँ । By 2-2-8 षष्ठी – A पदम् ending in a sixth case affix optionally compounds with a (syntactically related) पदम् ending in a सुँप् affix and the resulting compound gets the designation तत्पुरुष:।

(7) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘त्रिलोक ङस्’ gets the designation उपसर्जनम् because in the सूत्रम् 2-2-8 (which prescribes the compounding) the term षष्ठी ends in the nominative case. Hence ‘त्रिलोक ङस्’ 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: ‘त्रिलोक ङस् + नाथ सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(8) त्रिलोक + नाथ । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

= त्रिलोकनाथ ।

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘त्रिलोकनाथ’ is masculine since the latter member ‘नाथ’ of the compound is masculine. The compound declines like राम-शब्द:।

The विवक्षा is तृतीया-एकवचनम् ।

(9) त्रिलोकनाथ + टा । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(10) त्रिलोकनाथ + 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’।

(11) त्रिलोकनाथेन । By 6-1-87 आद्‍गुणः।

Questions:

1. Commenting on the सूत्रम् 2-1-51 तद्धितार्थोत्तरपदसमाहारे च the तत्त्वबोधिनी discusses the compound त्रिलोकनाथः as follows – कथं तर्हि ‘त्रिलोकनाथः पितृसद्मगोचरः’ (कुमारसम्भवम् ५-७७) इति कालिदासः। त्रिलोकशब्दस्यासंज्ञात्वात्। न च समाहारे द्विगु:, ‘द्विगोः’ इति ङीप्प्रसङ्गात्। न च पात्रादित्वं कल्प्यम्, ‘यदि त्रिलोकीगणना परा स्यात्’ इत्यादिप्रयोगाणामसङ्गत्यापत्तेः। न च ‘उत्तरपदे’ इति समासः, त्रिपदतत्परुषस्येह दुर्लभत्वात्। अत्राहुः – लोकशब्दोऽत्र लोकसमुदायपरः। त्र्यवयवो लोकस्त्रिलोकः। ‘शाकपार्थिवादित्वादुत्तरपदलोप’ इति। Please explain.

2. Which सूत्रम् justifies the use of the affix ‘तुमुँन्’ in the form प्रतिमोक्तुम् in the verses?

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

4. Which कृत् affix is used to derive the masculine प्रातिपदिकम् ‘विधि’ (seen in the form विधिः (प्रथमा-एकवचनम्) in the verses)?

5. What is the विग्रह-वाक्यम् (explanatory sentence) of the compound सत्कर्मकथा used in the commentary? Hint: First construct the कर्मधारय: compound ‘सत्कर्मन्’ and use that to construct the षष्ठी-तत्पुरुष: compound ‘सत्कर्मकथा’।

6. How would you say this in Sanskrit?
“Lord Vāmana descended on earth to subdue Bali, the master of the threefold world.” Use the verbal root √भू (भू सत्तायाम् १. १) preceded by the उपसर्गः ‘अभि’ for ‘to subdue.’

Easy questions:

1. Which सूत्रम् prescribes the टि-लोप: in the form पथः (पुंलिङ्ग-प्रातिपदिकम् ‘पथिन्’, षष्ठी-एकवचनम्) used in the verses?

2. In which word in the verses has the प्रातिपदिकम् ‘अदस्’ been used?

Today we will look at the form शाखामृगः  mNs from श्रीमद्भागवतम् 10.67.11.

गायन्तं वारुणीं पीत्वा मदविह्वललोचनम् । विभ्राजमानं वपुषा प्रभिन्नमिव वारणम् ।। १०-६७-१० ।।
दुष्टः शाखामृगः शाखामारूढः कम्पयन्द्रुमान् । चक्रे किलकिलाशब्दमात्मानं सम्प्रदर्शयन् ।। १०-६७-११ ।।

श्रीधर-स्वामि-टीका
प्रभिन्नं मत्तम् ।। १० ।।

Gita Press translation – Drunk with Vāruṇī, He was singing (beautifully) with eyes swimming in intoxication and with His glowing body looked like an elephant in rut (10). Climbing up branches of trees the wicked monkey shook the trees and in order to attract notice loudly chattered (11).

शाखाचारी मृग: = शाखामृगः – a monkey (an animal which habitually moves among branches.)
Note: शाखाचारी itself is a उपपद-समास: explained as follows – शाखासु चरति तच्छील: = शाखाचारी – one who habitually moves among the branches. The compound शाखाचारी (प्रातिपदिकम् ‘शाखाचारिन्’) is then used in the following derivation –

अलौकिक-विग्रह: –
(2) शाखाचारिन् सुँ + मृग सुँ । By 2-1-57 विशेषणं विशेष्येण बहुलम्‌ – A सुबन्तं (ending in a सुँप् affix) पदम् denoting a qualifier (adjective) variously compounds with another सुबन्तं (ending in a सुँप् affix) पदम् which denotes that which is qualified – provided both the सुबन्त-पदे refer to the same item – and the resulting compound is a तत्पुरुष:।

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘शाखाचारिन् सुँ’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-57 (which prescribes the compounding) the term विशेषणम्‌ ends in the nominative case. Hence the adjective ‘शाखाचारिन् सुँ’ 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: ‘शाखाचारिन् सुँ + मृग सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(4) शाखाचारिन् + मृग । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

(5) शाखामृग । By the वार्तिकम् – शाकपार्थिवादीनां सिद्धये उत्तरपदलोपस्‍योपसंख्‍यानम् – In order to explain compounds like शाकपार्थिव:, an additional provision is made to allow for the elision of the latter member of a compound (which itself is the prior member of the final compound.) In the present example the latter member ‘चारिन्’ of the compound ‘शाखाचारिन्’ is elided in order to explain the compound ‘शाखामृग’।
Note: A compound composed using this वार्तिकम् is referred to as a शाकपार्थिवादिसमास: or a मध्यमपदलोपिसमास:।

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘शाखामृग’ is masculine since the latter member ‘मृग’ of the compound is masculine. The compound declines like राम-शब्द:।

The विवक्षा is प्रथमा-एकवचनम् ।

(6) शाखामृग + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(7) शाखामृग + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।

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

Questions:

1. Can you spot a शाकपार्थिवादिसमास: (मध्यमपदलोपिसमास:) in the last five verses of Chapter Thirteen of the गीता?

2. From which verbal root is the form गायन्तम् (प्रातिपदिकम् ‘गायत्’, पुंलिङ्गे द्वितीया-एकवचनम्) derived?

3. In which word in the verses does the सूत्रम् 3-4-72 गत्यर्थाकर्मकश्लिषशीङ्स्थासवसजनरुहजीर्यतिभ्यश्च find application?

4. Which सूत्रम् prescribes the substitution ‘ई’ in the form पीत्वा?

5. Why doesn’t the सूत्रम् 8-2-42 रदाभ्यां निष्ठातो नः पूर्वस्य च दः apply in the form मत्तम् (प्रातिपदिकम् ‘मत्त’, पुंलिङ्गे द्वितीया-एकवचनम्) used in the commentary?

6. How would you say this in Sanskrit?
“Śrī Hanumān was the most intelligent among all the monkeys.” Use the adjective प्रातिपदिकम् ‘बुद्धिमत्तम’ for ‘most intelligent.’

Easy questions:

1. From which verbal root is the form चक्रे derived?

2. Where has the सूत्रम् 6-1-103 तस्माच्छसो नः पुंसि been used in the verses?

Today we will look at the form पर्णशालाम् fAs from श्रीमद्-वाल्मीकि-रामायणम् 2.99.18.

जगत्यां पुरुषव्याघ्र आस्ते वीरासने रतः । जनेन्द्रो निर्जनं प्राप्य धिङ्मे जन्म सजीवितम् ।। २-९९-१५ ।।
मत्कृते व्यसनं प्राप्तो लोकनाथो महाद्‍युतिः । सर्वान्कामान्परित्यज्य वने वसति राघवः ।। २-९९-१६ ।।
इति लोकसमाक्रुष्टः पादेष्वद्य प्रसादयन् । रामं तस्य पतिष्यामि सीताया लक्ष्मणस्य च ।। २-९९-१७ ।।
एवं स विलपंस्तस्मिन्वने दशरथात्मजः । ददर्श महतीं पुण्यां पर्णशालां मनोरमाम् ।। २-९९-१८ ।।
सालतालाश्वकर्णानां पर्णैर्बहुभिरावृताम् । विशालां मृदुविस्तीर्णां कुशैर्वेदिमिवाध्वरे ।। २-९९-१९ ।।

Gita Press translation – “Having reached a lonely place Śrī Rāma (a tiger among men), a ruler of the people, sits delighted on the (bare) ground in the posture of a hero (with his left foot placed on his right knee). Woe be to my birth along with my life! (15) ‘Fallen in adversity (in the shape of being deprived of his inheritance and exiled) on my account, Śrī Rāma (a scion of Raghu), the protector of the world, who is possessed of great splendor, is dwelling in a forest having completely given up all enjoyments.’ (16) Reviled thus, by the world I shall fall at the feet of Śrī Rāma, Sītā and Lakṣmaṇa today with a view of propitiating them.”(17) Wailing as aforesaid, the celebrated Bharata (son of Daśaratha) beheld in that forest a large and holy hut of leafy twigs pleasing to the mind and thatched with abundant leaves of sāl, palmyra and Aśwakarṇa trees, and (thus) appearing (from a distance) like an extensive altar softly overspread with blades of Kuśa grass in a sacrificial performance (18-19)

(1) पर्णनिर्मिता शाला = पर्णशाला – hut made of leafy twigs.
Note: पर्णनिर्मिता itself is a तृतीया-तत्पुरुष: compound explained as follows – पर्णैर्निर्मिता = पर्णनिर्मिता – constructed of leafy twigs. The compound पर्णनिर्मिता is then used in the following derivation –

अलौकिक-विग्रह: –
(2) पर्णनिर्मिता सुँ + शाला सुँ । By 2-1-57 विशेषणं विशेष्येण बहुलम्‌ – A सुबन्तं (ending in a सुँप् affix) पदम् denoting a qualifier (adjective) variously compounds with another सुबन्तं (ending in a सुँप् affix) पदम् which denotes that which is qualified – provided both the सुबन्त-पदे refer to the same item – and the resulting compound is a तत्पुरुष:।

(3) By 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् – the term ‘पर्णनिर्मिता सुँ’ gets the designation उपसर्जनम् because in the सूत्रम् 2-1-57 (which prescribes the compounding) the term विशेषणम्‌ ends in the nominative case. Hence the adjective ‘पर्णनिर्मिता सुँ’ 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: ‘पर्णनिर्मिता सुँ + शाला सुँ’ gets the designation प्रातिपदिकम्‌ by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.

(4) पर्णनिर्मिता + शाला । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।

(5) पर्णशाला । By the वार्तिकम् – शाकपार्थिवादीनां सिद्धये उत्तरपदलोपस्‍योपसंख्‍यानम् – In order to explain compounds like शाकपार्थिव:, an additional provision is made to allow for the elision of the latter member of a compound (which itself is the prior member of the final compound.) In the present example the latter member ‘निर्मिता’ of the compound ‘पर्णनिर्मिता’ is elided in order to explain the compound ‘पर्णशाला’।
Note: A compound composed using this वार्तिकम् is referred to as a शाकपार्थिवादिसमास: or a मध्यमपदलोपिसमास:।

As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘पर्णशाला’ is feminine since the latter member ‘शाला’ of the compound is feminine. The compound declines like रमा-शब्द:।

The विवक्षा is द्वितीया-एकवचनम्।

(6) पर्णशाला + अम् । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्‌।

(7) पर्णशालाम् । 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. Can you spot a शाकपार्थिवादिसमास: (मध्यमपदलोपिसमास:) in verses 37-41 of Chapter Four of the गीता?

2. What is the विग्रह-वाक्यम् (explanatory sentence) for the compound पुरुषव्याघ्र:?

3. Which वार्त्तिकम् justifies the use of a second case affix in the form जन्म (and सजीवितम्) used in the verses?

4. What kind of compound is लोकसमाक्रुष्टः?
i. अव्ययीभाव:
ii. कर्मधारय:
iii. तृतीया-तत्पुरुष:
iv. षष्ठी-तत्पुरुष:

5. Where has the सूत्रम् 3-2-126 लक्षणहेत्वोः क्रियायाः been used in the verses?

6. How would you say this in Sanskrit?
“In the olden time many people lived in huts made of leafy twigs.” Use the अव्ययम् ‘पुरा’ for ‘in the olden time.’

Easy questions:

1. In which word in the verses has the affix ‘शप्’ taken the ‘लुक्’ elision?

2. Where has the सूत्रम् 3-1-33 स्यतासी लृलुटोः been used in the verses?