Today we will look at the form वाय्वग्नी mNd from महाभारतम् 5.61.18.
अश्विनावथ वाय्वग्नी मरुद्भिः सह वृत्रहा । धर्मश्चैव मया द्विष्टान्नोत्सहन्तेऽभिरक्षितुम् ।। ५-६१-१८ ।।
यदि ह्येते समर्थाः स्युर्मद्द्विषस्त्रातुमञ्जसा । न स्म त्रयोदश समाः पार्था दुःखमवाप्नुयुः ।। ५-६१-१९ ।।
नैव देवा न गन्धर्वा नासुरा न च राक्षसाः । शक्तास्त्रातुं मया द्विष्टं सत्यमेतद् ब्रवीमि ते ।। ५-६१-२० ।।
Translation – The two Aświns (celestial physicians), Vāyu (the wind-god), Agni (the fire-god), Indra (the slayer of Vṛtra) with the Maruts and Dharma himself would not dare protect them whom I dislike (18). Indeed if they (mentioned above) had been truly capable of protecting my enemies then the sons of Pṛthā (Kuntī) would not have suffered for thirteen years (19). I speak the truth when I tell you that neither the gods nor the Gandharvas nor the Asuras nor the Rākṣasas are capable of protecting my enemy (20).
(1) अग्निश्च वायुश्च = वाय्वग्नी or अग्निवायू – (the deities) Vāyu and Agni.
(2) वायु सुँ + अग्नि 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) वायु सुँ + अग्नि सुँ । Note: ‘वायु’ and ‘अग्नि’ both have two syllables. Both have the घि-सञ्ज्ञा। Hence as per 2-2-34 अल्पाच्तरम् as well as 2-2-32 द्वन्द्वे घि either term could be placed in the prior position. In the present example ‘वायु सुँ’ is placed in the prior position.
Note: ‘वायु सुँ + अग्नि सुँ’ gets the designation प्रातिपदिकम् by 1-2-46 कृत्तद्धितसमासाश्च। This allows 2-4-71 to apply in the next step.
(4) वायु + अग्नि । By 2-4-71 सुपो धातुप्रातिपदिकयोः – A सुँप् affix takes a लुक् elision when it is a part of a धातुः or a प्रातिपदिकम्।
Now as per the सूत्रम् 6-3-26 देवताद्वन्द्वे च, (the ending letter of) ‘वायु’ should have taken the substitution ‘आनँङ्’ because here ‘वायु’ is the penultimate member of a द्वन्द्व: compound whose terms denote names of deities. But this substitution is blocked by the following वार्तिकम् – वायुशब्दप्रयोगे प्रतिषेध: – The substitution ‘आनँङ्’ (prescribed by 6-3-26) is prohibited if the द्वन्द्व: compound contains ‘वायु’ as the final or prior member.
(5) वाय्वग्नि । By 6-1-77 इको यणचि।
As per the सूत्रम् 2-4-26 परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः, the compound प्रातिपदिकम् ‘वाय्वग्नि’ is masculine since the final member ‘अग्नि’ of the compound is masculine. This द्वन्द्वः compound (which expresses इतरेतरयोगः) is dual in number because it has two members.
The विवक्षा is प्रथमा ।
(6) वाय्वग्नि + औ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।
(7) वाय्वग्नी । By 6-1-102 प्रथमयोः पूर्वसवर्णः – When an 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.)
Questions:
1. Which कृत् affix is used to construct the प्रातिपदिकम् ‘देव’ (used in the form देवा: (पुंलिङ्गे प्रथमा-बहुवचनम्) in the verses)?
2. Where has the सूत्रम् 2-3-19 सहयुक्तेऽप्रधाने been used in the verses?
3. Which compound used in the verses is a नञ्-तत्पुरुष: compound?
4. Can you spot the affix ‘क्विँप्’ in the verses?
5. Which सूत्रम् justifies the use of the affix ‘तुमुँन्’ in the form त्रातुम् used in the verses?
6. How would you say this in Sanskrit?
“May the fire-god and the wind-god always protect all of us.”
Easy questions:
1. Where has the सूत्रम् 6-4-111 श्नसोरल्लोपः been used in the verses?
2. Can you spot the augment ‘ईट्’ in the verses?
1. Which कृत् affix is used to construct the प्रातिपदिकम् ‘देव’ (used in the form देवा: (पुंलिङ्गे प्रथमा-बहुवचनम्) in the verses)?
Answer: The कृत् affix ‘अच्’ is used to construct the प्रातिपदिकम् ‘देव’ – derived from the verbal root √दिव् (दिवुँ क्रीडाविजिगीषाव्यवहारद्युतिस्तुतिमोदमदस्वप्नकान्तिगतिषु ४. १).
दीव्यतीति देवः – a god (a shining one)
Please see the answer to question 3 in the following comment for the derivation of the प्रातिपदिकम् ‘देव’ – https://avg-sanskrit.org/2012/12/03/नष्टाः-mnp/#comment-9860
2. Where has the सूत्रम् 2-3-19 सहयुक्तेऽप्रधाने been used in the verses?
Answer: The सूत्रम् 2-3-19 सहयुक्तेऽप्रधाने justifies the use of a third case affix in the form मरुद्भिः (पुंलिङ्ग-प्रातिपदिकम् ’मरुत्’, तृतीया-बहुवचनम्) since it is co-occurring with सह।
As per the सूत्रम् 2-3-19 सहयुक्तेऽप्रधाने – A third case affix (‘टा’, ‘भ्याम्’, ‘भिस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with सह or a synonym of सह, provided the प्रातिपदिकम् does not denote the primary (agent.)
3. Which compound used in the verses is a नञ्-तत्पुरुष: compound?
Answer: The compound असुराः (पुंलिङ्ग-प्रातिपदिकम् ‘असुर’, प्रथमा-बहुवचनम्) is a नञ्-तत्पुरुष: compound.
न सुरः = असुरः – demon (opposite of a god)
Please see the answer to question 2 in the following comment for the derivation of the प्रातिपदिकम् ‘असुर’ – https://avg-sanskrit.org/2016/04/04/पञ्चदशभिः-mip/#comment-36286
4. Can you spot the affix ‘क्विँप्’ in the verses?
Answer: The affix ‘क्विँप्’ occurs in the form मद्द्विषः (प्रातिपदिकम् ‘मद्द्विष्’, पुंलिङ्गे द्वितीया-बहुवचनम्)।
मां द्वेष्टि = मद्द्विट् – my enemy
The compound प्रातिपदिकम् ‘मद्द्विष्’ is derived using the verbal root √द्विष् (द्विषँ अप्रीतौ २. ३) as follows:
अस्मद् + ङस् + द्विष् + क्विँप् । By 3-2-76 क्विप् च – (In addition to the affixes mentioned in the सूत्रम् 3-2-74) the affix ‘क्विँप्’ may also be used (following any verbal root with or without the presence of a उपपदम्)।
Note: In the present example we have used the general सूत्रम् 3-2-76 क्विप् च instead of the specific सूत्रम् 3-2-61 सत्सूद्विषद्रुहदुहयुजविदभिदच्छिदजिनीराजामुपसर्गेऽपि क्विप्। All the forms that are derived by using 3-2-61 may also be derived by the general rule 3-2-76. The सूत्रम् 3-2-61 is simply an elaboration of the general rule 3-2-76 क्विप् च।
Note: The term सुपि (which comes as अनुवृत्ति: into the सूत्रम् 3-2-76 क्विप् च from the सूत्रम् 3-2-4 सुपि स्थः) ends in the seventh (locative) case. Hence ’अस्मद् + ङस्’ gets the उपपद-सञ्ज्ञा here by 3-1-92 तत्रोपपदं सप्तमीस्थम्।
Note: The affix ‘ङस्’ is used here as per 2-3-65 कर्तृकर्मणोः कृति।
= अस्मद् + ङस् + द्विष् + व् । अनुबन्ध-लोप: by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।
= अस्मद् + ङस् + द्विष् । By 6-1-67 वेरपृक्तस्य, 1-2-41 अपृक्त एकाल् प्रत्ययः।
Note: 1-1-5 क्क्ङिति च stops 7-3-86 पुगन्तलघूपधस्य च।
We form a compound between ‘अस्मद् + ङस्’ (which is the उपपदम्) and ‘द्विष्’ by using the सूत्रम् 2-2-19 उपपदमतिङ्।
In the compound, ‘अस्मद् + ङस्’ is placed in the prior position as per 2-2-30 उपसर्जनं पूर्वम्। Note: Here ‘अस्मद् + ङस्’ is the उपपदम् and hence it gets the उपसर्जन-सञ्ज्ञा by 1-2-43 प्रथमानिर्दिष्टं समास उपसर्जनम् because in the सूत्रम् 2-2-19 उपपदमतिङ् (which prescribes the compounding) the term उपपदम् ends in the nominative case.
‘अस्मद् + ङस् + द्विष्’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।
= अस्मद् + द्विष् । By 2-4-71 सुपो धातुप्रातिपदिकयोः।
= अस्म् अद् + द्विष् = म अद् + द्विष् । By 7-2-98 प्रत्ययोत्तरपदयोश्च – ‘युष्म्’/’अस्म्’ (which is the portion up to – and including – the letter ‘म्’ of the terms ‘युष्मद्’/‘अस्मद्’) is substituted by the terms ‘त्व’/‘म’ respectively when ‘युष्मद्’/‘अस्मद्’ denotes a single entity and is followed either by an affix or by the final member of a compound.
Note: We have not studied the सूत्रम् 7-2-98 before.
= मद्द्विष् । By 6-1-97 अतो गुणे।
5. Which सूत्रम् justifies the use of the affix ‘तुमुँन्’ in the form त्रातुम् used in the verses?
Answer: The सूत्रम् 3-4-65 शकधृषज्ञाग्लाघटरभलभक्रमसहार्हास्त्यर्थेषु तुमुन् justifies the use of the affix ‘तुमुँन्’ in the form त्रातुम् (समर्थाः स्युः) – derived from the verbal root √त्रै (त्रैङ् पालने १. ११२०).
त्रा + तुमुँन् । By 3-4-65 शकधृषज्ञाग्लाघटरभलभक्रमसहार्हास्त्यर्थेषु तुमुन् – The affix तुमुँन् may be used following a verbal root when in conjunction with any one of the following verbal roots or their synonyms –
(i) √शक् (शकॢँ शक्तौ ५. १७)
(ii) √धृष् (ञिधृषाँ प्रागल्भ्ये ५. २५)
(iii) √ज्ञा (ज्ञा अवबोधने ९. ४३)
(iv) √ग्लै (ग्लै हर्षक्षये १. १०५१)
(v) √घट् (घटँ चेष्टायाम् १. ८६७)
(vi) √रभ् (रभँ राभस्ये १. ११२९)
(vii) √लभ् (डुलभँष् प्राप्तौ १. ११३०)
(viii) √क्रम् (क्रमुँ पादविक्षेपे १. ५४५)
(ix) √सह् (षहँ मर्षणे १. ९८८)
(x) √अर्ह् (अर्हँ पूजायाम् १. ८४१)
(xi) √अस् (असँ भुवि २. ६०)
Note: अर्थग्रहणमस्तिनैव सम्बध्यते। अनन्तरत्वात्। (from सिद्धान्तकौमुदी) The word ‘अर्थ’ in this सूत्रम् connects only with ‘अस्ति’ and not with the other ten verbal roots listed in the सूत्रम्। As per this interpretation synonyms of only √अस् qualify as a उपपदम्। Synonyms of any of the other ten verbal roots don’t qualify. But Apte does not agree with this view because it would mean disqualifying many standard usages of good authors. So in order to justify these usages of तुमुँन् Apte interprets ‘अर्थ’ as connecting with all the verbal roots and not just ‘अस्ति’। The translation of the सूत्रम् given above is as per Apte’s view.
Note: As per the सूत्रम् 6-1-45 आदेच उपदेशेऽशिति, the ending letter ‘ऐ’ of the verbal root √त्रै is replaced by the letter ‘आ’ here.
= त्रा + तुम् । अनुबन्ध-लोप: by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।
Note: 7-2-10 एकाच उपदेशेऽनुदात्तात् stops the augment ‘इट्’ (for the affix ‘तुम्’) which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।
= त्रातुम् । ‘त्रातुम्’ gets the प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च and the अव्यय-सञ्ज्ञा by 1-1-39 कृन्मेजन्तः।
त्रातुम् + सुँ (default) । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।
= त्रातुम् । By 2-4-82 अव्ययादाप्सुपः।
6. How would you say this in Sanskrit?
“May the fire-god and the wind-god always protect all of us.”
Answer: वाय्वग्नी अस्मान्/नः सर्वान् सदा रक्षेताम्।
Note: The dual case ending (‘ई’) in the form वाय्वग्नी has the designation प्रगृह्यम् as per the सूत्रम् 1-1-11 ईदूदेद् द्विवचनं प्रगृह्यम्। Therefore there is no सन्धिः operation between वाय्वग्नी and अस्मान् as per the सूत्रम् 6-1-125 प्लुतप्रगृह्या अचि नित्यम्।
Easy questions:
1. Where has the सूत्रम् 6-4-111 श्नसोरल्लोपः been used in the verses?
Answer: The सूत्रम् 6-4-111 श्नसोरल्लोपः has been used in the form स्यु: – derived from the verbal root √अस् (असँ भुवि २. ६०).
Please see the answer to question 4 in the following comment for the derivation of the form स्यु: – https://avg-sanskrit.org/2012/10/04/गृहेषु-nlp/#comment-5084
2. Can you spot the augment ‘ईट्’ in the verses?
Answer: The augment ‘ईट्’ occurs in the form ब्रवीमि – derived from the verbal root √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९).
The विवक्षा is लँट्, कर्तरि प्रयोग:, उत्तम-पुरुषः, एकवचनम्।
ब्रू + लँट् । By 3-2-123 वर्तमाने लट्।
= ब्रू + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
= ब्रू + मिप् । By 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ्, 1-3-78 शेषात् कर्तरि परस्मैपदम्। ‘मिप्’ gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्। This allows 7-3-93 and 7-3-84 to apply below.
= ब्रू + मि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
= ब्रू + शप् + मि । By 3-1-68 कर्तरि शप्। Note: The affix शप् gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।
= ब्रू + मि । By 2-4-72 अदिप्रभृतिभ्यः शपः ।
= ब्रू + ईट् मि । By 7-3-93 ब्रुव ईट् – When preceded by the verbal root √ब्रू (ब्रूञ् व्यक्तायां वाचि २. ३९), a सार्वधातुकम् affix which is हलादि: (beginning with a consonant) and is a पित् (has the letter ‘प्’ as a इत्), gets ईट् as the augment. As per 1-1-46 आद्यन्तौ टकितौ, the augment ‘ईट्’ is placed in the beginning of the affix ‘मि’।
= ब्रू + ई मि। अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
= ब्रो + ई मि । By 7-3-84 सार्वधातुकार्धधातुकयोः।
= ब्रवीमि । By 6-1-78 एचोऽयवायावः।