Today we will look at the form धर्मार्थौ mNd from श्रीमद्-वाल्मीकि-रामायणम् 6.64.8.
यांस्तु धर्मार्थकामांस्त्वं ब्रवीषि पृथगाश्रयान् । अनुबोद्धुं स्वभावेन न हि लक्षणमस्ति तान् ।। ६-६४-६ ।।
कर्म चैव हि सर्वेषां कारणानां प्रयोजनम् । श्रेयः पापीयसां चात्र फलं भवति कर्मणाम् ।। ६-६४-७ ।।
निःश्रेयसफलावेव धर्मार्थावितरावपि । अधर्मानर्थयोः प्राप्तिः फलं च प्रात्यवायिकम् ।। ६-६४-८ ।।
ऐहलौकिकपारक्यं कर्म पुम्भिर्निषेव्यते । कर्माण्यपि तु कल्प्यानि लभते काममास्थितः ।। ६-६४-९ ।।
Gita Press translation – The capacity to know virtue, worldly gain and sensuous pleasure in their true character does not exist in you in that you speak of them as incompatible (lit., existing in different individuals) (6). “Again, action is the root of all the (three) means to happiness (viz., virtue, worldly gain and sensuous pleasure); moreover the fruit of actions, (both) noble and exceedingly sinful, in this world accrues to the same agent (7). Virtue (in the shape of muttering of prayers, meditation etc., which have no dependence on wealth) and the performance of sacrifices and practice of charity etc. (for the accomplishment of which wealth is indispensable), though conducive to final beatitude alone ( if pursued in a disinterested spirit), also lead (if pursued with some interested motive) to goals other than final beatitude (such as heavenly bliss and worldly prosperity). From the omission of an obligatory virtue follow unrighteousness and evil, and (along with them) the bitter fruit of the offense of omission (8). The fruit of (past) actions (good or bad) is reaped by living beings in this as well as in the other world. He (however) who remains sedulously devoted to actions with a view to attaining sensuous pleasure (perceptibly) enjoys blessings even in this life (and not hereafter as in the case of virtue and material gain) (9).
(1) धर्मश्चार्थश्च = धर्मार्थौ or अर्थधर्मौ – virtue and wealth
(2) धर्म सुँ + अर्थ सुँ । By 2-2-29 चार्थे द्वन्द्वः – Two or more terms having the designation पदम् and standing in a relation expressible by ‘च’ (‘and’) may optionally compound to yield a compound called द्वन्द्वः।
(3) As per the सूत्रम् 2-2-33 अजाद्यदन्तम्, ‘अर्थ सुँ’ should necessarily be placed in the prior position in the compound because ‘अर्थ’ begins with a vowel and ends with the letter ‘अ’।
(4) धर्म सुँ + अर्थ सुँ or अर्थ सुँ + धर्म सुँ । By 2-2-31 राजदन्तादिषु परम् – In the list of compounds ‘राजदन्त’ etc the term which ought to be placed in the prior position in the compound is actually placed in the latter position. Since the compound धर्मार्थौ as well as अर्थधर्मौ is listed in the राजदन्तादि-गण: it can be concluded that ‘धर्म सुँ’ may be placed in the final or prior position in the compound. Note: ‘धर्म सुँ + अर्थ सुँ’ as well as ‘अर्थ सुँ + धर्म सुँ’ gets the designation प्रातिपदिकम् by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.
(5) धर्म + अर्थ or अर्थ + धर्म । 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) धर्मार्थ or अर्थधर्म । By 6-1-101 अकः सवर्णे दीर्घः।
As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘धर्मार्थ’ or ‘अर्थधर्म’ is masculine since the final member ‘अर्थ’ (of the compound ‘धर्मार्थ’) as well as ‘धर्म’ (of the compound ‘अर्थधर्म’) is masculine. (‘धर्म’ is rarely used in the neuter.) This द्वन्द्वः compound (which expresses इतरेतरयोगः) is dual in number because it has two members. It declines like राम-शब्द:।
The विवक्षा is प्रथमा-द्विवचनम् ।
(7) धर्मार्थ + औ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्
(8) धर्मार्थौ । By 6-1-88 वृद्धिरेचि । Note: 6-1-104 नादिचि stops 6-1-102 प्रथमयोः पूर्वसवर्णः।
Questions:
1. What type of compound is निःश्रेयसफलौ used in the verses?
i. द्वन्द्व:
ii. प्रादि-तत्पुरुष:
iii. बहुव्रीहि:
vi. कर्मधारय:
2. Can you spot the augment नुँट् in a compound used in the verses?
3. Which कृत् affix is used to form the neuter प्रातिपदिकम् ‘प्रयोजन’ (used in the form प्रयोजनम् (प्रथमा-एकवचनम्) in the verses)?
4. Where has the सूत्रम् 3-3-94 स्त्रियां क्तिन् been used in the verses?
5. Which सूत्रम् prescribes the substitution ‘इ’ in the form आस्थितः?
6. How would you say this in Sanskrit?
“Between virtue and wealth, virtue is more important.” Use the adjective प्रातिपदिकम् ‘गरीयस्’ (which ends in the affix ‘इयसुँन्’) for ‘more important.’
Easy questions:
1. Can you spot the augment ‘ईट्’ in the verses?
2. Which सूत्रम् prescribes the substitution ‘ए’ in the form लभते?
1. What type of compound is निःश्रेयसफलौ used in the verses?
i. द्वन्द्व:
ii. प्रादि-तत्पुरुष:
iii. बहुव्रीहि:
vi. कर्मधारय:
Answer: The compound निःश्रेयसफलौ (प्रातिपदिकम् ’निःश्रेयसफल’, पुंलिङ्गे प्रथमा-द्विवचनम्) is a बहुव्रीहि:।
The लौकिक-विग्रहः is –
निःश्रेयसं फलं ययोस्तौ = निःश्रेयसफलौ – those two (धर्मार्थौ) whose fruit/result is final beatitude
The अलौकिक-विग्रहः is –
निःश्रेयस सुँ + फल सुँ । By 2-2-24 अनेकमन्यपदार्थे।
The derivation of the compound प्रातिपदिकम् ’निःश्रेयसफल’ is similar to the derivation of the compound प्रातिपदिकम् ’चतुर्भुज’ as shown in the following post – https://avg-sanskrit.org/2015/10/22/चतुर्भुजः-mns
The gender of a बहुव्रीहि: compound matches that of which it qualifies. In the present example, धर्मार्थौ is being qualified. Hence we assign the masculine gender to the compound प्रातिपदिकम् ‘निःश्रेयसफल’। It declines like राम-शब्द:।
Note: ‘निःश्रेयस’ itself is a compound given as a ready-made form by the सूत्रम् 5-4-77 अचतुरविचतुरसुचतुरस्त्रीपुंसधेन्वनडुहर्क्सामवाङ्मनसाक्षिभ्रुवदारगवोर्वष्ठीवपदष्ठीवनक्तन्दिवरत्रिन्दिवाहर्दिवसरजसनिश्श्रेयसपुरुषायुषद्व्यायुषत्र्यायुषर्ग्यजुषजातोक्षमहोक्षवृद्धोक्षोपशुनगोष्ठश्वाः। It is explained as निश्चितं श्रेयो निःश्रेयसम्।
2. Can you spot the augment नुँट् in a compound used in the verses?
Answer: The augment नुँट् occurs in the compound ’अनर्थ’ – which itself is the latter member of the द्वन्द्व: compound अधर्मानर्थयोः (पुंलिङ्ग-प्रातिपदिकम् ‘अधर्मानर्थ’, षष्ठी-द्विवचनम्।)
The लौकिक-विग्रहः is –
नार्थः = अनर्थः – not good = evil
Here the negation particle नञ् conveys the sense of विरोध: – opposite of that which is being negated.
The derivation of the compound प्रातिपदिकम् ’अनर्थ’ is similar to the derivation of the compound प्रातिपदिकम् ’अनृत’ as shown in the following post – https://avg-sanskrit.org/2015/08/20/अनृतम्-nas
Note: The affix कप् prescribed by the गण-सूत्रम् (in the उरःप्रभृतिगण: (ref. 5-4-151) of the गणपाठ:) अर्थान्नञ: – which applies only to बहुव्रीहि: compounds – does not come into play in the present example because here अनर्थः is a तत्पुरुषः (and not a बहुव्रीहि:) compound.
3. Which कृत् affix is used to form the neuter प्रातिपदिकम् ‘प्रयोजन’ (used in the form प्रयोजनम् (प्रथमा-एकवचनम्) in the verses)?
Answer: The कृत् affix ‘ल्युट्‘ is used to form the neuter प्रातिपदिकम् ‘प्रयोजन’ – derived from the verbal root √युज् (युजिँर् योगे ७. ७).
युज् + ल्युट् । By 3-3-115 ल्युट् च – (In addition to the affix ‘क्त’ prescribed by the prior सूत्रम् 3-3-114) the affix ल्युट् may also be used following a verbal root to denote in the neuter gender the sense of the verbal root as having attained to a completed state.
= युज् + यु । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।
= युज् + अन । By 7-1-1 युवोरनाकौ, 1-1-55 अनेकाल्शित्सर्वस्य।
= योज् + अन । By 7-3-86 पुगन्तलघूपधस्य च।
= योजन ।
‘योजन’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।
प्र + योजन । ‘योजन’ is compounded with the उपसर्गः ‘प्र’ using the सूत्रम् 2-2-18 कुगतिप्रादयः।
= प्रयोजन ।
‘प्रयोजन’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।
4. Where has the सूत्रम् 3-3-94 स्त्रियां क्तिन् been used in the verses?
Answer: The सूत्रम् 3-3-94 स्त्रियां क्तिन् has been used in the form प्राप्तिः (स्त्रीलिङ्ग-प्रातिपदिकम् ‘प्राप्ति’, प्रथमा-एकचनम्)।
प्रापणं प्राप्तिः।
The स्त्रीलिङ्ग-प्रातिपदिकम् ‘आप्ति’ is derived from the verbal root √आप् (आपॢँ व्याप्तौ ५. १६) as follows –
आप् + क्तिन् । By 3-3-94 स्त्रियां क्तिन् – The affix क्तिन् may be used following a verbal root to denote in the feminine gender either (i) the sense of the verbal root as having attained to a completed state or (ii) any कारक: except the agent of the action, provided the word so derived is a proper name.
Note: घञोऽपवादः । The affix क्तिन् prescribed by this सूत्रम् is a अपवाद: (exception) to the affix ‘घञ्’ prescribed by 3-3-18 भावे and 3-3-19 अकर्तरि च कारके संज्ञायाम्।
= आप् + ति । अनुबन्ध-लोप: by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।
Note: The affix क्तिन् is prohibited from taking the augment इट् by 7-2-9 तितुत्रतथसिसुसरकसेषु च। In addition, 7-2-10 एकाच उपदेशेऽनुदात्तात् also blocks the augment इट् here because √आप् is अनुदात्तोपदश:।
= आप्ति ।
प्र + आप्ति । ‘आप्ति’ is compounded with the उपसर्गः ‘प्र’ using the सूत्रम् 2-2-18 कुगतिप्रादयः।
= प्राप्ति । By 6-1-101 अकः सवर्णे दीर्घः।
’प्राप्ति’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।
5. Which सूत्रम् prescribes the substitution ‘इ’ in the form आस्थितः?
Answer: The सूत्रम् 7-4-40 द्यतिस्यतिमास्थामित्ति किति prescribes the substitution ‘इ’ in the form आस्थितः (प्रातिपदिकम् ‘आस्थित’, पुंलिङ्गे प्रथमा-एकचनम्) – derived from the verbal root √स्था (ष्ठा गतिनिवृत्तौ १. १०७७).
Please see the following post for the derivation of the form प्रातिपदिकम् ‘स्थित’–
http://avg-sanskrit.org/2012/12/12/स्थितः-mns
आङ् + स्थित । ‘स्थित’ is compounded with the उपसर्गः ‘आङ् using the सूत्रम् 2-2-18 कुगतिप्रादयः।
= आस्थित । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, and 1-3-9 तस्य लोपः।
‘आस्थित’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।
6. How would you say this in Sanskrit?
“Between virtue and wealth, virtue is more important.” Use the adjective प्रातिपदिकम् ‘गरीयस्’ (which ends in the affix ‘इयसुँन्’) for ‘more important.’
Answer: धर्मार्थयोः (मध्ये) धर्मः गरीयान् (अस्ति) = धर्मार्थयोर्धर्मो गरीयान्।
Easy questions:
1. Can you spot the augment ‘ईट्’ in the verses?
Answer: The augment ‘ईट्’ occurs in the form ब्रवीषि – derived from the verbal root √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९).
Please see the answer to question 3 in the following comment for the derivation of the form ब्रवीषि – https://avg-sanskrit.org/2011/08/30/आत्थ-2as-लँट्/#comment-1330
2. Which सूत्रम् prescribes the substitution ‘ए’ in the form लभते?
Answer: The सूत्रम् 3-4-79 टित आत्मनेपदानां टेरे prescribes the substitution ‘ए’ in the form लभते – derived from the verbal root √लभ् (डुलभँष् प्राप्तौ १. ११३०).
As per 3-4-79 टित आत्मनेपदानां टेरे – The टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has the letter ‘ट्’ as a इत्), gets letter ‘ए’ as the replacement.
Please see the answer to question 1 in the following comment for the derivation of the form लभते –
https://avg-sanskrit.org/2012/07/04/लिप्सवः-mnp/#comment-3963