Today we will look at the form विवादाय mDs from the following सुभाषितम्।

विद्या विवादाय धनं मदाय शक्तिः परेषां परिपीडनाय ।
खलस्य साधोर्विपरीतमेतज्ज्ञानाय दानाय च रक्षणाय ॥

Translation – A wicked person’s learning is (used only) for quarrelling, wealth for conceit, and strength for hurting others; on the contrary a noble person’s learning is for knowledge, wealth for charity, and strength for protecting (others).

विवादाय is चतुर्थी-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘विवाद’।

(1) विवाद + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per the वार्तिकम् (under 2-3-13 चतुर्थी सम्प्रदाने in the महाभाष्यम्) तादर्थ्ये चतुर्थी वाच्या – A fourth case affix (‘ङे’, ‘भ्याम्’, ‘भ्यस्’) is used following a प्रातिपदिकम् (nominal stem) which denotes the purpose (‘for the sake of that’).

Note: The existence of this वार्तिकम् is inferred from the सूत्रम् 2-1-36 चतुर्थी तदर्थार्थबलिहितसुखरक्षितैः which allows compounding between a पदम् which ends in a fourth case affix and another पदम् which ends in a सुँप् affix and denotes a thing whose purpose is denoted by the पदम् ending in the fourth case affix.

(2) विवाद + य । By 7-1-13 ङेर्यः – Following a प्रातिपदिकम् ending in the letter ‘अ’, the affix ‘ङे’ (चतुर्थी-एकवचनम्) is replaced by ‘य’।

(3) विवादाय । By 7-3-102 सुपि च – The ending letter ‘अ’ of a प्रातिपदिकम् is elongated if it is followed by a सुँप् affix beginning with a letter of the यञ्-प्रत्याहार:।

Questions:

1. Where else (besides in विवादाय) has the वार्तिकम् (under 2-3-13 चतुर्थी सम्प्रदाने in the महाभाष्यम्) तादर्थ्ये चतुर्थी वाच्या been used in the verse?

2. Where has the above वार्तिकम् been used in the first five verses of Chapter Sixteen of the गीता?

3. Which कृत् affix is used for the derivation of the स्त्रीलिङ्ग-प्रातिपदिकम् ‘विद्या’?

4. How would you say this in Sanskrit?
“Night is for sleep.” Use the masculine प्रातिपदिकम् ‘स्वप्न’ for ‘sleep.’

5. How would you say this in Sanskrit?
“Life is for serving others.” Paraphrase to “Life is for service of others.” Use the masculine प्रातिपदिकम् ‘उपकार’ for ‘service.’

6. How would you say this in Sanskrit?
“This gold is for (making) an earring.”

Easy questions:

1. Which सूत्रम् prescribes the augment ‘सुँट्’ in the form परेषाम्?

2. Where has the सूत्रम् 7-1-12 टाङसिँङसामिनात्स्या: been used in the verse?

Today we will look at the form ते mDs from श्रीमद्वाल्मीकि-रामायणम् 1-44-15.

तच्च गङ्गावतरणं त्वया कृतमरिन्दम । अनेन च भवान्प्राप्तो धर्मस्यायतनं महत् ।। १-४४-१३ ।।
प्लावयस्व त्वमात्मानं नरोत्तम सदोचिते । सलिले पुरुषव्याघ्र शुचिः पुण्यफलो भव ।। १-४४-१४ ।।
पितामहानां सर्वेषां कुरुष्व सलिलक्रियाम् । स्वस्ति तेऽस्तु गमिष्यामि स्वं लोकं गम्यतां नृप ।। १-४४-१५ ।।
इत्येवमुक्त्वा देवेशः सर्वलोकपितामहः । यथागतं तथागच्छद्देवलोकं महायशाः ।। १-४४-१६ ।।

Gita Press translation – “The celebrated achievement in the shape of bringing down the Gaṅgā (to the terrestrial plane) has been accomplished by you, O subduer of foes! and by this you have attained the great reward of virtue (in the shape of the realm of Brahmā) (13). Even though pure, bathe yourself, O jewel among men, in the water (of the holy Gaṅgā) which is fit for bath all the year round (unlike other rivers which are rendered unfit for bath during the monsoons) and attain the reward of your merit, O superman! (14) Offer water to all your great grand-uncles, may all be well with you. I shall (now) go back to my realm, you may (also) return (to your own capital), O protector of men!” (15) Saying so, the highly glorious Brahmā (the progenitor of all the worlds), the overlord of gods, ascended to the realm of gods even as he had come (16).

ते is चतुर्थी-एकवचनम् of the सर्वनाम-प्रातिपदिकम् ‘युष्मद्’।

(1) युष्मद् + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-16 नमःस्वस्तिस्वाहास्वधालंवषड्योगाच्च – A fourth case affix (‘ङे’, ‘भ्याम्’, ‘भ्यस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with ‘नमः’ or ‘स्वस्ति’ or ‘स्वाहा’ or ‘स्वधा’ or ‘अलम्’ or ‘वषट्’।

(2) ते । By 8-1-22 तेमयावेकवचनस्य – The प्रातिपदिके ‘युष्मद्’ and ‘अस्मद्’ along with a singular affix of the fourth or sixth case, get ‘ते’ and ‘मे’ as replacements respectively when the following conditions are satisfied:
1. There is a पदम् (which in the present example is स्वस्ति) in the same sentence preceding ‘युष्मद्’/’अस्मद्’।
2. ‘युष्मद्’/’अस्मद्’ is not at the beginning of a metrical पाद:।

Questions:

1. Where has the सूत्रम् 2-3-16 नमःस्वस्तिस्वाहास्वधालंवषड्योगाच्च been used for the last time in Chapter Eleven of the गीता?

2. Which सूत्रम् justifies the use of a third case affix in the form त्वया used in the verses?

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

4. Which कृत् affix is used to form the feminine प्रातिपदिकम् ‘क्रिया’ (used in the compound सलिलक्रियाम् in the verses?)

5. Where has the सूत्रम् 3-4-21 समानकर्तृकयोः पूर्वकाले been used in the verses?

6. How would you say this in Sanskrit?
“May all be well with everyone.”

Easy questions:

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

2. Which सूत्रम् prescribes the substitution ‘व’ in the form कुरुष्व?

Today we will look at the form कृष्णाय mDs from श्रीमद्भागवतम् 10.87.46.

श्रीनारद उवाच
नमस्तस्मै भगवते कृष्णायामलकीर्त्तये । यो धत्ते सर्वभूतानामभवायोशतीः कलाः ।। १०-८७-४६ ।।
इत्याद्यमृषिमानम्य तच्छिष्यांश्च महात्मनः । ततोऽगादाश्रमं साक्षात्पितुर्द्वैपायनस्य मे ।। १०-८७-४७ ।।

श्रीधर-स्वामि-टीका
नम इति श्रीकृष्णावतारतया नारायणं नमस्यति । उक्तं हि – ‘एते चांशकलाः पुंसः कृष्णस्तु भगवान्स्वयम्’ इति ।। ४६ ।। साक्षात्पितुरिति । योनिव्यवधानं विना जनकस्य अग्निमन्थनावसरे कथंचिदरणौ रेतः पतितं ममन्थ व्यासस्तदैव तत उत्पन्नः शुक इति हि वदन्ति ।। ४६ ।।

Gita Press translation – Nārada prayed: Hail to the celebrated Lord Śrī Kṛṣṇa of stainless glory (in You,) who assumes charming forms for putting an end to the (repeated) birth of all created beings (48). Bowing low in this way to the Sage Nārāyaṇa (the most ancient seer) as well as to His high-souled disciples, Nārada proceeded from that place to the hermitage of my father, the sage Dwaipāyana, (who was) directly present there (at that time) (47).

कृष्णाय is पुंलिङ्गे चतुर्थी-एकवचनम् of the प्रातिपदिकम् ‘कृष्ण’।

(1) कृष्ण + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-16 नमःस्वस्तिस्वाहास्वधालंवषड्योगाच्च – A fourth case affix (‘ङे’, ‘भ्याम्’, ‘भ्यस्’) is used following a प्रातिपदिकम् (nominal stem) co-occurring with ‘नमः’ or ‘स्वस्ति’ or ‘स्वाहा’ or ‘स्वधा’ or ‘अलम्’ or ‘वषट्’।

(2) कृष्ण + य । By 7-1-13 ङेर्यः – Following a प्रातिपदिकम् ending in the letter ‘अ’, the affix ‘ङे’ (चतुर्थी-एकवचनम्) is replaced by ‘य’।

(3) कृष्णाय । By 7-3-102 सुपि च – The ending letter ‘अ’ of a प्रातिपदिकम् is elongated if it is followed by a सुँप् affix beginning with a letter of the यञ्-प्रत्याहार:।

Questions:

1. Where has the सूत्रम् 2-3-16 नमःस्वस्तिस्वाहास्वधालंवषड्योगाच्च been used for the first time in Chapter Eleven of the गीता?

2. What is the alternate form for आनम्य?

3. Can you spot the affix क्यच् in the commentary?

4. Which सूत्रम् justifies the use of a second case affix in the form योनिव्यवधानम् used in the commentary?

5. Which कृत् affix is used to derive the प्रातिपदिकम् ‘व्यवधान’?

6. How would you say this in Sanskrit?
“Salutations to the Lord by whom this entire universe is pervaded.” Use the verbal root √तन् (तनुँ विस्तारे ८. १) for ‘to pervade.’

Easy questions:

1. From which verbal root is अगात् derived?

2. Which सूत्रम् prescribes the substitution ‘ध्’ in धत्ते?

Today we will look at the form महेशाय mDs from श्रीमद्भागवतम् 6.4.24.

न यस्य सख्यं पुरुषोऽवैति सख्युः सखा वसन्संवसतः पुरेऽस्मिन् । गुणो यथा गुणिनो व्यक्तदृष्टेस्तस्मै महेशाय नमस्करोमि ।। ६-४-२४ ।।

श्रीधर-स्वामि-टीका

अदृष्टधामत्वं दर्शयन्नाह – नेति । पुरुषः सखा जीवोऽस्मिन्पुरे देहे वसन्नप्यत्रैव संवसतः सख्युर्यस्य सख्यं करणप्रवर्तकत्वादिकं नावैति न जानाति तस्मै । कुतः । व्यक्तदृष्टेः प्रपञ्चद्रष्टुः । नहि द्रष्टा दृश्यो भवतीति । प्रथमान्तपाठे व्यक्ते प्रपञ्च एव दृष्टिर्यस्य स गुणो विषयो गुणिनो विषयिण इन्द्रियादेः सख्यं प्रकाशकत्वं यथा न वेत्ति तद्वत् ।। २४ ।।

Gita Press translation – I make obeisance to that Supreme Lord whose beneficent nature and friendly (helpful) attitude (as the Prompter of the senses and the mind) the Jīva dwelling in this body, His constant companion, does not know – even though the Lord lives with the Jīva as the latter’s Friend (in the same body), He being the seer of this visible universe (and therefore not open to perception) – just as an object of perception cannot perceive the illuminating quality of the sense that perceives it (24).

महेशाय is पुंलिङ्गे चतुर्थी-एकवचनम् of the प्रातिपदिकम् ‘महेश’।

(1) महेश + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-14 क्रियार्थोपपदस्य च कर्मणि स्थानिनः – A fourth case affix (‘ङे’, ‘भ्याम्’, ‘भ्यस्’) is used to denote the कर्म (object) of an implied (but not actually expressed) verbal participle ending in the affix ‘तुमुँन्’/’ण्वुल्’ (prescribed by 3-3-10 तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्‌) which is in conjunction with another action done for the sake of the implied (future) action.
In the present example the implied verbal participle is अनुकूलयितुम्। Hence महेशाय stands for महेशमनुकूलयितुम् – in order to propitiate the Supreme Lord.
Note: द्वितीयापवादोऽयम् – The fourth case affix prescribed by this सूत्रम् is a अपवाद: (exception) to the second case affix which would have been prescribed by 2-3-2 कर्मणि द्वितीया।

(2) महेश + य । By 7-1-13 ङेर्यः – Following a प्रातिपदिकम् ending in the letter ‘अ’, the affix ‘ङे’ (चतुर्थी-एकवचनम्) is replaced by ‘य’।

(3) महेशाय । By 7-3-102 सुपि च – The ending letter ‘अ’ of a प्रातिपदिकम् is elongated if it is followed by a सुँप् affix beginning with a letter of the यञ्-प्रत्याहार:।

Questions:

1. In the above example could we use the सूत्रम् 2-3-16 नमःस्वस्तिस्वाहास्वधालंवषड्योगाच्च to justify the fourth case affix in महेशाय?

2. From which verbal root is the प्रातिपदिकम् ‘व्यक्त’ (used as part of the compound व्यक्तदृष्टे: in the verses) formed?

3. Can you spot the affix णिच् in the commentary?

4. Which सूत्रम् prescribes the augment अम् in the form द्रष्टा (प्रातिपदिकम् ‘द्रष्टृ’, पुंलिङ्गे प्रथमा-एकवचनम्) used in the commentary?

5. How would you say this in Sanskrit?
“I offer salutations to propitiate all the deities.” Use the feminine प्रातिपदिकम् ‘देवता’ for ‘deity.’

6. Translate the same sentence (given in question 5 above) but this time paraphrase it suppressing the infinitive ‘to propitiate’ –
“I offer salutations to all the deities.”

Easy questions:

1. Which सूत्रम् prescribes the substitution ‘उ’ in the form सख्युः?

2. Where has the सूत्रम् 7-1-93 अनङ् सौ been used in the verses?

Today we will look at the form राज्याय nDs from श्रीमद्वाल्मीकि-रामायणम् 1-1-34.

चित्रकूटं गते रामे पुत्रशोकातुरस्तदा ।। १-१-३२ ।।
राजा दशरथः स्वर्गं जगाम विलपन् सुतम् । गते तु तस्मिन् भरतो वसिष्ठप्रमुखैर्द्विजैः ।। १-१-३३ ।।
नियुज्यमानो राज्याय नैच्छद्राज्यं महाबलः । स जगाम वनं वीरो रामपादप्रसादकः ।। १-१-३४ ।।

Translation – Śrī Rāma having proceeded to Citrakūta (on foot as reported by the charioteer, who had since returned to Ayodhyā,) Emperor Daśaratha forthwith (gave up the ghost and) ascended to heaven bewailing his son, stricken as he was with grief at his separation from the latter. Though being urged to accept the throne by the Brāhmaṇas headed by the sage Vasiṣṭha (the family priest and preceptor of the kings of Ayodhyā,) on the king having departed (to the other world,) Bharata, who was very powerful, did not covet the throne. He proceeded to the forest in order to please the venerable Rāma (and persuade him to return to Ayodhyā and accept his father’s throne) (second half of 32 – 34).

राज्याय is चतुर्थी-एकवचनम् of the नपुंसकलिङ्ग-प्रातिपदिकम् ‘राज्य’।

(1) राज्य + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-14 क्रियार्थोपपदस्य च कर्मणि स्थानिनः – A fourth case affix (‘ङे’, ‘भ्याम्’, ‘भ्यस्’) is used to denote the कर्म (object) of an implied (but not actually expressed) verbal participle ending in the affix ‘तुमुँन्’/’ण्वुल्’ (prescribed by 3-3-10 तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम्‌) which is in conjunction with another action done for the sake of the implied (future) action.
In the present example the implied verbal participle is कर्तुम्। Hence राज्याय stands for राज्यं कर्तुम्।

(2) राज्य + य । By 7-1-13 ङेर्यः – Following a प्रातिपदिकम् ending in the letter ‘अ’, the affix ‘ङे’ (चतुर्थी-एकवचनम्) is replaced by ‘य’।

(3) राज्याय । By 7-3-102 सुपि च – The ending letter ‘अ’ of a प्रातिपदिकम् is elongated if it is followed by a सुँप् affix beginning with a letter of the यञ्-प्रत्याहार:।

Questions:

1. The वृत्ति: of the सूत्रम् 2-3-14 क्रियार्थोपपदस्य च कर्मणि स्थानिनः in the सिद्धान्तकौमुदी reads – क्रियार्था क्रिया उपपदं यस्य तस्य स्थानिनोऽप्रयुज्यमानस्य तुमुन: कर्मणि चतुर्थी स्यात्। Commenting on this वृत्ति: the तत्त्वबोधिनी says – तुमुन इति। ण्वुलोऽप्युपलक्षणम्। फलेभ्यो यातीत्यस्य फलान्याहारक इति विवरणे बाधकाभावात्। Please explain.

2. The fourth case affix prescribed by the सूत्रम् 2-3-14 क्रियार्थोपपदस्य च कर्मणि स्थानिनः is a अपवाद: (exception) to which case affix?

3. In the verses can you spot two words in which the सूत्रम् 3-2-126 लक्षणहेत्वोः क्रियायाः has been used?

4. Which सूत्रम् prescribes the elision of the letter ‘म्’ to arrive at the प्रातिपदिकम् ‘गत’ (used in the form गते in the verses)?

5. How would you say this in Sanskrit?
“I went to India to see the inauguration of a new temple in the village where I was born.” Use the neuter प्रातिपदिकम् ‘उद्घाटन’ for ‘inauguration.’

6. Translate the same sentence (given in question 5 above) but this time paraphrase it suppressing the infinitive ‘to see’ –
“I went to India for the inauguration of a new temple in the village where I was born.”

Easy questions:

1. Which सूत्रम् prescribes the वृद्धि: substitution in the form जगाम?

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

Today we will look at the form निलयाय mDs from रघुवंशम् verse 2-15.

संचारपूतानि दिगन्तराणि कृत्वा दिनान्ते निलयाय गन्तुम् ।
प्रचक्रमे पल्लवरागताम्रा प्रभा पतंगस्य मुनेश्च धेनुः ॥ 2-15॥

टीका – पल्लवस्य रागो वर्णः पल्लवरागः । ‘रागोऽनुरक्तो मात्सर्ये क्लेशादौ लोहितादिषु’ इति शाश्वतः । स इव ताम्रा
पल्लवरागताम्रा पतंगस्य सूर्यस्य प्रभा कान्तिः । ‘पतङ्गः पक्षिसूर्ययोः’ इति शाश्वतः । मुनेः धेनुः च । दिगन्तराणि दिशामवकाशान् । ‘अन्तरमवकाशावधिपरिधानान्तर्धिभेदतादर्थ्ये’ इत्यमरः । संचारेण पूतानि शुद्धानि [संचारपूतानि] कृत्वा दिनान्ते सायंकाले निलयाय अस्तमयाय । धेनुपक्षे आलयाय च । गन्तुं प्रचक्रमे ।

Translation – After purifying the spaces between the quarters by their rambles, the light of the sun and the cow of the sage, ruddy like the hue of young leaves, started at the end of the day to go each to its (respective) abode (15).

निलयाय is चतुर्थी-एकवचनम् of the पुंलिङ्ग-प्रातिपदिकम् ‘निलय’।

(1) निलय + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-12 गत्यर्थकर्मणि द्वितीयाचतुर्थ्यौ चेष्टायामनध्वनि – A second case affix (‘अम्’, ‘औट्’, ‘शस्’) or a fourth case affix (‘ङे’, ‘भ्याम्’, ‘भ्यस्’) is used to denote the कर्म (object) of a verb implying motion provided the motion is physical and the object is not ‘अध्वन्’ (‘road’) or one of its synonyms.

(2) निलय + य । By 7-1-13 ङेर्यः – Following a प्रातिपदिकम् ending in the letter ‘अ’, the affix ‘ङे’ (चतुर्थी-एकवचनम्) is replaced by ‘य’।

(3) निलयाय । By 7-3-102 सुपि च – The ending letter ‘अ’ of a प्रातिपदिकम् is elongated if it is followed by a सुँप् affix beginning with a letter of the यञ्-प्रत्याहार:।

Questions:

1. Under the सूत्रम् 2-3-12 गत्यर्थकर्मणि द्वितीयाचतुर्थ्यौ चेष्टायामनध्वनि (used in step 1) there is a वार्तिकम् – अध्वन्यर्थग्रहणम्। Please explain the meaning of this वार्तिकम्।

2. Commenting on the सूत्रम् 2-3-12 गत्यर्थकर्मणि द्वितीयाचतुर्थ्यौ चेष्टायामनध्वनि the सिद्धान्तकौमुदी says – चेष्टायां किम्? मनसा हरिं व्रजति। अनध्वनीति किम्? पन्थानं गच्छति। Please explain.

3. Commenting on the same सूत्रम् the तत्त्वबोधिनी says – गत्यर्थेति किम्? ओदनं पचति। कर्मणीति किम्? अश्वेन व्रजति। Please explain.

4. Which सूत्रम् justifies the use of the affix तुमुँन् in the form गन्तुम् used in the verse?

5. How would you say this in Sanskrit?
“Śrī Rāma went to the forest with Sīta and Lakṣmaṇa.”

Advanced question:

1. In the third quarter of the first chapter of the अष्टाध्यायी can you find the सूत्रम् which mandates the use of a आत्मनेपदम् affix in the form प्रचक्रमे used in the verse? Hint: The अनुवृत्ति: of क्रम: runs from 1-3-38 वृत्तिसर्गतायनेषु क्रमः to all rules down to 1-3-43.

Easy questions:

1. Where has the सूत्रम् 7-3-111 घेर्ङिति been used in the verse?

2. How would you say this in Sanskrit?
“(You) go home.”

Today we will look at the form आत्मजाय mDs from शिशुपालवधम् 15-68.

गृहमागताय कृपया च कथमपि निसर्गदक्षिणाः । क्षान्तिमहितमनसो जननीस्वसुरात्मजाय चुकुपुर्न पाण्डवाः ।। १५-६८ ।।

टीका – गृहमिति ।। निसर्गदक्षिणाः स्वभावतो दाक्षिण्यसंपन्नाः । परच्छन्दानुवर्तिन इत्यर्थः । ‘त्रिषु वाक्कुशलावामपरच्छन्दानुवर्तिषु । दक्षिणा’ इति वैजयन्ती । किंच क्षान्त्या क्षमया महितमनसः पूजितचित्ताः क्षमावन्तः पाण्डवाः । किंच गृहमागताय । अभ्यागतायेत्यर्थः किंच जननीस्वसुर्मातृष्वसुरात्मजाय शिशुपालाय कृपया च कथमपि । असह्यापराधेऽपीत्यर्थः । न चुकुपुः न चुक्रुधुः । सद्योवध्यस्यापि तस्याभ्यागतत्वान्मातृबन्धुत्वात्स्वयं क्षान्तत्वाद्दाक्षिण्यात्कृपया च कथमपि जिघांसां न चक्रुरित्यर्थः । ‘1-4-37 क्रुधद्रुहेर्ष्यासूयार्थानां यं प्रति कोपः’ इत्यादिना संप्रदानत्वाच्चतुर्थी । अत्राभ्यागतत्वादिविशेषणानां साभिप्रायत्वादकोपहेतुत्वाच्च परिकरः काव्यलिङ्गे सति सापेक्षत्वात्संकीर्यते ।।

Translation – The Pāṇdavas, who by nature dealt favorably towards others and whose mind was graced by forgiveness, out of compassion didn’t somehow get angry with their aunt’s (mother’s sister’s)  son (Śiśupāla) who had come to their home (as a guest.)

आत्मजाय is पुंलिङ्गे चतुर्थी-एकवचनम् of the प्रातिपदिकम् ‘आत्मज’।

‘आत्मज’ (son) gets the designation सम्‍प्रदानम् (recipient) by the सूत्रम् 1-4-37 क्रुधद्रुहेर्ष्यासूयार्थानां यं प्रति कोपः – When the verbal root √क्रुध् (क्रुधँ क्रोधे (कोपे) ४. ८६) or √द्रुह् (द्रुहँ जिघांसायाम् ४. ९४) or √ईर्ष्य् (ईर्ष्यँ ईर्ष्यार्थ: १. ५८८) or √असूय (derived by using 3-1-27 कण्ड्वादिभ्यो यक्) or a synonym of any one of these is employed, that कारकम् (participant in the action) against whom the ‘anger’ is directed gets the designation सम्‍प्रदानम् (recipient.)

(1) आत्मज + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-13 चतुर्थी सम्प्रदाने – A fourth case affix (‘ङे’, ‘भ्याम्’, ‘भ्यस्’) is used to denote the सम्‍प्रदानम् (recipient) provided it has not been expressed otherwise.

(2) आत्मज + य । By 7-1-13 ङेर्यः – Following a प्रातिपदिकम् ending in the letter ‘अ’, the affix ‘ङे’ (चतुर्थी-एकवचनम्) is replaced by ‘य’।

(3) आत्मजाय । By 7-3-102 सुपि च – The ending letter ‘अ’ of a प्रातिपदिकम् is elongated if it is followed by a सुँप् affix beginning with a letter of the यञ्-प्रत्याहार:।

Questions:

1. Commenting on the सूत्रम् 1-4-37 क्रुधद्रुहेर्ष्यासूयार्थानां यं प्रति कोपः the सिद्धान्तकौमुदी says – यं प्रति कोप: किम्? भार्यामीर्ष्यति मैनामन्यो द्राक्षीदिति। Please explain.

2. Which सूत्रम् justifies the use of a third case in the form कृपया used in the verse?

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

4. Where has the सूत्रम् 3-2-78 सुप्यजातौ णिनिस्ताच्छील्ये been used in the commentary?

5. From which verbal root is the feminine प्रातिपदिकम् ‘जिघांसा’ (used in the form जिघांसाम् in the commentary) derived?

6. How would you say this in Sanskrit?
“You get angry with me for no reason.” Paraphrase to “Without reason you get angry with me.”

Easy questions:

1. Which सूत्रम् prescribes the substitution ‘च्’ in the form चुकुपु:?

2. From which verbal root is संकीर्यते (used in the commentary) derived?

Today we will look at the form भर्त्रे mDs from रघुवंशम् verse 16-42.

वसन्स तस्यां वसतौ रघूणां पुराणशोभामधिरोपितायाम् ।
न मैथिलेयः स्पृहयांबभूव भर्त्रे दिवो नाप्यलकेश्वराय॥ १६-४२ ॥

टीका – सः मैथिलेयः कुशः पुराणशोभां पूर्वशोभाम् अधिरोपितायां तस्यां रघूणां वसतौ अयोध्यायां वसन् । दिवः भर्त्रे देवेन्द्राय तथा अलकेश्वराय कुबेराय अपि न स्पृहयांबभूव । तावपि न गणयामासेत्यर्थः । ‘1-4-36 स्पृहेरीप्सितः’ इति संप्रदानत्वाच्चतुर्थी । एतेनायोध्याया अन्यनगरातिशायित्वं गम्यते ।।

Translation – Living in that capital city of the Raghus which had her ancient glory restored, Kuśa (the son of the princess of Mithilā) did not long for (the position of) the Lord of Heaven or Kubera, the Lord of Alakā.

भर्त्रे is पुंलिङ्गे चतुर्थी-एकवचनम् of the प्रातिपदिकम् ‘भर्तृ’।

‘भर्तृ’ (the Lord) gets the designation सम्‍प्रदानम् (recipient) by the सूत्रम् 1-4-36 स्पृहेरीप्सितः – When the verbal root √स्पृह (स्पृह ईप्सायाम् १०. ४१०) is employed, that कारकम् (participant in the action) which is desired (by the agent) gets the designation सम्‍प्रदानम् (recipient.)

(1) भर्तृ + ङे । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्। As per 2-3-13 चतुर्थी सम्प्रदाने – A fourth case affix (‘ङे’, ‘भ्याम्’, ‘भ्यस्’) is used to denote the सम्‍प्रदानम् (recipient) provided it has not been expressed otherwise.

(2) भर्तृ + ए । अनुबन्ध-लोपः by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः।

(3) भर्त्रे । By 6-1-77 इको यणचि।

Questions:

1. In which other word (besides भर्त्रे) in the verses has the सूत्रम् 1-4-36 स्पृहेरीप्सितः been used?

2. Commenting on the सूत्रम् 1-4-36 स्पृहेरीप्सितः the सिद्धान्तकौमुदी says – ईप्सित: किम्? पुष्पेभ्यो वने स्पृहयति। Please explain.

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

4. Which कृत् affix is used to derive the feminine प्रातिपदिकम् ‘शोभा’ (used as part of the compound पुराणशोभाम्) in the verses? Hint: The विग्रह: is शोभयतीति शोभा।

5. Which सूत्रम् prescribes the (optional) substitution ‘प्’ in the form अधिरोपितायाम्?

6. How would you say this in Sanskrit?
“Everyone longs for happiness.”

Easy questions:

1. Where has the सूत्रम् 2-4-81 आमः been used in the verses?

2. Can you spot the affix यक् in the commentary?