Today we will look at the form दुदुहुः 3Ap-लिँट् from श्रीमद्भागवतम् 4.18.13

इति प्रियं हितं वाक्यं भुव आदाय भूपतिः । वत्सं कृत्वा मनुं पाणावदुहत्सकलौषधीः ।। ४-१८-१२ ।।
तथा परे च सर्वत्र सारमाददते बुधाः । ततोऽन्ये च यथाकामं दुदुहुः पृथुभाविताम् ।। ४-१८-१३ ।।

श्रीधर-स्वामि-टीका –
मनुं स्वायंभुवम् । ओषधीर्व्रीह्यादीः ।। १२ ।। प्रसङ्गादर्थान्तरमाह – तथेति । यथा पृथुरेवं सर्वत्र वाक्ये परेऽपि सारमाददते । प्रस्तुतमनुवर्तयति । ततोऽन्ये च ऋष्यादयः पञ्चदश दुदुहुः । पृथुना भावितां वशीकृताम् ।। १३ ।।

Gita Press translation “Accepting this agreeable and wholesome advice of goddess Earth, the Emperor made a calf of Swāyambhuva Manu and drew from her in his own hands all species of herbs and annual plants. (12) Likewise all other wise and intelligent persons too take the essence of everything and so after Pṛthu others also drew from Earth, as a cow tamed by him, the objects sought after by them. (13)”

दुदुहुः is derived from the धातुः √दुह् (दुहँ प्रपूरणे, अदादि-गणः, धातु-पाठः #२. ४)

In the धातु-पाठः, √दुह् has one इत् letter which is the अकार: following the हकार:। This इत् letter has a स्वरित-स्वर:। Therefore, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, √दुह् is उभयपदी।
In this verse, it has taken a परस्मैपद-प्रत्यय:।
See question 2.

The विवक्षा is लिँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, बहुवचनम्, hence the प्रत्ययः is “झि”।

(1) दुह् + लिँट् । By 3-2-115 परोक्षे लिँट् , the affix लिँट् (Perfect Tense) comes after a verbal root in the sense of the past not of today, provided that the action is unperceived by the narrator.

(2) दुह् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) दुह् + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झि” as the substitute for the लकारः। By 3-4-115 लिट् च, a तिङ्-प्रत्यय: which comes in place of लिँट् gets the आर्धधातुक-सञ्ज्ञा। Therefore “झि” gets the आर्धधातुक-सञ्ज्ञा। This prevents 3-1-68 कर्तरि शप्‌ (which requires a सार्वधातुक-प्रत्यय: to follow) from applying.

(4) दुह् + उस् । By 3-4-82 परस्मैपदानां णलतुसुस्थलथुसणल्वमाः, when they come in place of लिँट्, the nine परस्मैपद-प्रत्यया: – “तिप्”, “तस्”, “झि”, “सिप्”, “थस्”, “थ”, “मिप्”, “वस्” and “मस्” – are substituted by “णल्”, “अतुस्”, “उस्”, “थल्”, “अथुस्”, “अ”, “णल्”, “व” and “म” respectively.
1-3-4 न विभक्तौ तुस्माः prevents the ending सकार: of “उस्” from getting the इत्-सञ्ज्ञा।

(5) दुह् दुह् + उस् । By 6-1-8 लिटि धातोरनभ्यासस्य, when लिँट् follows a verbal root, there is reduplication of the first portion – containing a single vowel – of the verbal root which is not already reduplicated. But if the verbal root (that has more than one vowel) begins with a vowel, then the reduplication is of the second portion – containing a single vowel.

(6) दु दुह् + उस् । By 7-4-60 हलादिः शेषः, of the consonants of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), only the one (if any) at the beginning is retained, the rest are elided.

Note: “उस्” is a कित्-प्रत्यय: here as per 1-2-5 असंयोगाल्लिट् कित् – A लिँट् affix which is not a पित् – does not have पकार: as a इत् – shall be considered to be a कित् (as having ककार: as a इत्), as long as there is no संयोग: (conjunct consonant) prior to the affix. Hence 1-1-5 ग्क्ङिति च prevents 7-3-86 पुगन्‍तलघूपधस्‍य च from applying.

(7) दुदुहुः । रुँत्व-विसर्गौ – 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः ।

Questions:

1. The substitution “उस्” (in place of “झि”) by 3-4-82 परस्मैपदानां णलतुसुस्थलथुसणल्वमाः used in step 4 of the example is used in only one word in the गीता। Which one is it?

2. What would have been the final form in this example if आत्मनेपदम् were to be used?

3. The form अदुहत् used in the verses is a (irregular) लुँङ् form derived from √दुह् (दुहँ प्रपूरणे २. ४). The विवक्षा is कर्तरि प्रयोग:, प्रथम-पुरुष:, एकवचनम्। What would be the corresponding form (परस्मैपदम्) if लँङ् were to be used (instead of लुँङ्)?

4. Where has 7-1-4 अदभ्यस्तात्‌ been used in the commentary?

5. Can you spot a “णिच्” affix in the commentary?

6. How would you say this in Sanskrit?
“Take the essence of what I say.” Use √वद् (वदँ व्यक्तायां वाचि १. ११६४) for “to say” and use a धातु:/उपसर्ग: combination from the commentary for “to take.” Use a word from the verse for “essence.” Use the appropriate forms of the pronouns “यद्” and “तद्”।

Easy questions:

1. Where has 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियङुवङौ been used in the verses?

2. In the verses, can you spot two words in which the “शी”-आदेश: has been used?

Today we will look at the form अध्यापयामास 3As-लिँट् from श्रीमद्भागवतम् 1.7.9

स संहितां भागवतीं कृत्वानुक्रम्य चात्मजम् । शुकमध्यापयामास निवृत्तिनिरतं मुनिः ।। १-७-८ ।।
शौनक उवाच
स वै निवृत्तिनिरतः सर्वत्रोपेक्षको मुनिः । कस्य वा बृहतीमेतामात्मारामः समभ्यसत् ।। १-७-९ ।।

श्रीधर-स्वामि-टीका –
अनुक्रम्य शोधयित्वा ।। ८ ।। कस्य वा हेतोः । बृहतीं वितताम् ।। ९ ।।

Gita Press translation – Having produced and revised the Bhāgavata-Saṁhitā, the sage (Vedavyāsa) taught it to his son Śuka, who loved to live in retirement.(8) Śaunaka said : “The sage Śuka is a lover of quietism and, indifferent to everything (belonging to this world), he delights only in his Self. What was his motive, then, in mastering this voluminous work? “

अध्यापयामास is s causative form derived from the धातुः √इ (इङ् अध्ययने – नित्यमधिपूर्वः २. ४१)
See question 2.

The विवक्षा is लिँट्, कर्तरि प्रयोग: (हेतुमति), प्रथम-पुरुषः, एकवचनम्।

The ending ङकार: of “इङ्” is an इत् as per 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः। Note: This धातु: is always preceded by the उपसर्ग: “अधि”।

अधि इ + णिच् । By 3-1-26 हेतुमति च – The affix “णिच्” is used after a root, when the operation of a causer – such as the operation of directing – is to be expressed. “णिच्” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।
= अधि इ + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= अधि ऐ + इ । 7-2-115 अचो ञ्णिति, a vowel ending अङ्गम् gets a वृद्धिः substitute, when followed by a प्रत्ययः that has ञकारः or a णकारः as an indicatory letter.
= अधि आ + इ । By 6-1-48 क्रीङ्जीनां णौ, when the “णि”-प्रत्यय: follows, there is a substitution of आकार: in the place of the एच् letter of the following verbal roots – (डुक्रीञ् द्रव्यविनिमये ९. १) ‘to buy’, (इङ् अध्ययने – नित्यमधिपूर्वः २. ४१) ‘to study’ and (जि जये १. ६४२) ‘to conquer.’
= अधि आ पुक् + इ । By 7-3-36 अर्त्तिह्रीव्लीरीक्नूयीक्ष्माय्यातां पुङ्णौ, the augment पुक् is added to the roots √ऋ (ऋ गतिप्रापणयोः १. १०८६, ऋ गतौ ३. १७), √ह्री (ह्री लज्जायाम् ३. ३), √व्ली (व्ली वरणे ९. ३७), √री (रीङ् श्रवणे ४. ३३, री गतिरेषणयोः ९. ३५), √क्नूय् (क्नूयीँ शब्द उन्दने च १. ५५८), √क्ष्माय् (क्ष्मायीँ विधूनने १. ५५९) and to a root ending in a आकार: when the causative affix “णि” follows. As per 1-1-46 आद्यन्तौ टकितौ, the “पुक्”-आगम: joins at the end of the अङ्गम् “आ”।
= अधि आप् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः। Note: The उकार: in “पुक्” is उच्चारणार्थ: (for pronunciation only.)
= अधि आपि

“आपि” gets the धातु-सञ्ज्ञा by 3-1-32 सनाद्यन्ता धातवः।

As per 1-3-74 णिचश्च, a verbal root that ends in the णिच्-प्रत्ययः is उभयपदी। Here it has taken a परस्मैपद-प्रत्ययः।
See advanced question 1.

(1) अधि आपि + लिँट् । By 3-2-115 परोक्षे लिँट्, the affix लिँट् (Perfect Tense) comes after a verbal root in the sense of the past not of today, provided that the action is unperceived by the narrator.

(2) अधि आपि + आम् + लिँट् । By वार्त्तिकम् (under 3-1-35) कास्यनेकाच आम् वक्तव्यो लिँटि, when लिँट् follows, the affix आम् is prescribed after the धातु: √कास् (कासृँ शब्दकुत्सायाम् १. ७१०) as also after any धातु: that is अनेकाच् (has more than one vowel.)

(3) अधि आपय् + आम् + लिँट् । By 6-4-55 अयामन्ताल्वाय्येत्न्विष्णुषु, the affix “णि” is substituted by “अय्” when followed by any one of the following affixes – “आम्”, “अन्त”, “आलु”, “आय्य”, “इत्नु” or “इष्णु”।

(4) अधि आपयाम् । By 2-4-81 आमः, an affix which follows the affix “आम्” takes the लुक् elision. Now “आपयाम्” gets the प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च with the help of 1-1-62 प्रत्ययलोपे प्रत्ययलक्षणम्।
Note: लिँट् has the कृत्-सञ्ज्ञा by 3-1-93 कृदतिङ्।

(5) अधि आपयाम् + सुँ । By 4-1-2 स्वौजसमौट्छष्टा…..।

(6) अधि आपयाम् । By 2-4-81 आमः, an affix which follows the affix “आम्” takes the लुक् elision.

(7) अधि आपयाम् + अस् + लिँट् । By 3-1-40 कृञ् चानुप्रयुज्यते लिटि, following a term ending in the affix “आम्”, one of the following is annexed:
i. √कृ (डुकृञ् करणे ८. १०) followed by लिँट्
ii. √भू (भू सत्तायाम् १. १) followed by लिँट् or
iii. √अस् (असँ भुवि २. ६०) followed by लिँट्

Note: In this सूत्रम्, “कृञ्” is a प्रत्याहार: formed starting from “कृ” in 5-4-50 and ending with “ञ्” in 5-4-58.

(8) अधि आपयाम् + अस् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

The ending अकार: (which is a इत् by 1-3-2 उपदेशेऽजनुनासिक इत्) of (असँ भुवि २. ६०) has a उदात्त-स्वर:। Hence as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, √अस् takes परस्मैपद-प्रत्यया: in कर्तरि प्रयोग:। The विवक्षा is प्रथम-पुरुषः, एकवचनम्, hence the प्रत्ययः is तिप्।

(9) अधि आपयाम् + अस् + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः। By 3-4-115 लिट् च, a तिङ्-प्रत्यय: which comes in place of लिँट् gets the आर्धधातुक-सञ्ज्ञा। Therefore “तिप्” gets the आर्धधातुक-सञ्ज्ञा। This prevents 3-1-68 कर्तरि शप्‌ (which requires a सार्वधातुक-प्रत्यय: to follow) from applying.

(10) अधि आपयाम् + अस् + णल् । By 3-4-82 परस्मैपदानां णलतुसुस्थलथुसणल्वमाः, when they come in place of लिँट्, the nine परस्मैपद-प्रत्यया: – “तिप्”, “तस्”, “झि”, “सिप्”, “थस्”, “थ”, “मिप्”, “वस्” and “मस्” – are substituted by “णल्”, “अतुस्”, “उस्”, “थल्”, “अथुस्”, “अ”, “णल्”, “व” and “म” respectively.

(11) अधि आपयाम् + अस् + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(12) अधि आपयाम् + अस् अस् + अ । By 6-1-8 लिटि धातोरनभ्यासस्य, when लिँट् follows a verbal root, there is reduplication of the first portion – containing a single vowel – of the verbal root which is not already reduplicated. But if the verbal root (that has more than one vowel) begins with a vowel, then the reduplication is of the second portion – containing a single vowel.

Note: As per 1-1-59 द्विर्वचनेऽचि, we apply 6-1-8 लिटि धातोरनभ्यासस्य before applying 7-2-116 अत उपधायाः।

(13) अधि आपयाम् + आस् अस् + अ । By 7-4-70 अत आदेः, a beginning अकारः of a अभ्यास: (reduplicate) takes the दीर्घादेश: (आकार:) when लिँट् follows.

(14) अधि आपयाम् + आ अस् + अ । By 7-4-60 हलादिः शेषः, of the consonants of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), only the one (if any) at the beginning is retained, the rest are elided.

(15) अधि आपयाम् + आ आस् + अ । By 7-2-116 अत उपधायाः , a penultimate (उपधा) अकार: of a अङ्गम् gets वृद्धिः as the substitute when followed by a प्रत्ययः which is a ञित् or a णित्।

(16) अधि आपयामास । By 6-1-101 अकः सवर्णे दीर्घः ।

(17) अध्यापयामास । By 6-1-77 इको यणचि।

Questions:

1. Where has √इ (इङ् अध्ययने – नित्यमधिपूर्वः २. ४१) been used in a तिङन्तं पदम् in Chapter Eighteen of the गीता?

2. In the अदादि-गण:, there are three verbal roots of the form “इ”। One of them is √इ (इङ् अध्ययने – नित्यमधिपूर्वः २. ४१) used in this example. Which are the other two?

3. The form समभ्यसत् used in the verses is a आर्ष-प्रयोगः (irregular form) derived from √अस् (असुँ क्षेपणे ४. १०६) with the उपसर्गौ “सम्” and “अभि”। The विवक्षा is लुँङ्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्। What would be the form if the विवक्षा were लँङ् (instead of लुँङ्)?

4. How would you say this in Sanskrit?
“I study grammar only in the evening.” Use the अव्ययम् “सायम्” for “in the evening.”

Advanced question:

1. Can you try to find a सूत्रम् in 1-3 (the third quarter of the first chapter) of the अष्टाध्यायी, by which only परस्मैपदम् could be used in this example? (Hint: पाणिनि: specifically mentions the verbal root √इ (इङ् अध्ययने – नित्यमधिपूर्वः २. ४१) in this सूत्रम्।)

2. In this example, what would be the final form if it were non-causative (no “णिच्”)? To answer this question you will need to use the following सूत्रम् (which we have not studied in the class) – 2-4-49 गाङ्‌ लिटि । वृत्ति: इङो गाङ् स्याल्लिटि – When the intention is to use the affix लिँट्, √इ (इङ् अध्ययने – नित्यमधिपूर्वः २. ४१) takes the substitute “गाङ्”।

Easy questions:

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

2. Can you spot a सुँ-लोप: (elision of the affix “सुँ”) in the verses?

Please Note: By popular demand, going forward the posts will be published only on weekdays.

Today we will look at the form भोक्ष्यते 3Ps-लृँट् from श्रीमद्भागवतम् 4.28.31.

एकैकस्याभवत्तेषां राजन्नर्बुदमर्बुदम् । भोक्ष्यते यद्वंशधरैर्मही मन्वन्तरं परम् ।। ४-२८-३१ ।।
अगस्त्यः प्राग्दुहितरमुपयेमे धृतव्रताम् । यस्यां दृढच्युतो जात इध्मवाहात्मजो मुनिः ।। ४-२८-३२ ।।

श्रीधर-स्वामि-टीका –
अर्बुदमिति । श्रवणादीनां प्रत्येकमनेके प्रकारा अभवन्नित्यर्थः । तदुक्तम् – ‘भक्तियोगो बहुविधो मार्गैर्भामिनि भाव्यते’ इति । येषां वंशधरैर्यतः प्रवृत्तैः संप्रदायभेदैः कृत्स्ना मही मन्वन्तरं ततः परं च भोक्ष्यते विद्याकामकर्मभ्योऽपि रक्षिष्यते ।। ३१ ।। अगस्त्यः अगानि निष्क्रियाणि गात्राणि स्त्यायति संघातयतीत्यगस्त्यो मनः । स प्राक्प्रथमजातां दुहितरं कृष्णसेवारुचिमुपयेमे, तस्य मनः कृष्णे दृढां रतिं बबन्धेत्यर्थः । धृतानि शमदमादीनि व्रतानि यया तां रतिम् । दृढेभ्यः सत्यलोकादिभोगेभ्योऽपि च्युतस्तद्रहितः, कृष्णरताविहामुत्रभोगविरागो जात इत्यर्थः । स एवोपशमात्मकत्वान्मुनि: । कथंभूतः । इध्मवाह आत्मजो यस्य सः । ‘तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्’ इत्यादिश्रुतिप्रसिद्धा समिद्वहनोपलक्षिता गुरूपसत्तिर्वैराग्यादभूदित्यर्थः । नह्यविरक्तस्य गुरूपसत्तिः संभवति । कथापक्षे यथाश्रुतमेव ।। ३२ ।।

Gita Press translation “A hundred million sons were born to each one of these latter, by whose descendants the earth will be ruled over for a whole Manvantara and (even) beyond it.(31) Agatsya married the first-born daughter (of Malayadhwaja), constant in virtue; of her was born the sage Dṛḍhacyuta, who (in his turn) had a son, Idhmavāha by name.”

भोक्ष्यते is derived from the धातुः √भुज् (रुधादि-गणः, भुजँ पालनाभ्यवहारयोः, धातु-पाठः # ७. १७) Note: Among the two meanings of √भुज् listed in the धातुपाठ: – namely पालने (to rule/to protect) and अभ्यवहारे (to eat/to enjoy) – the latter is much more common. But in the present example, √भुज् has been used in the former sense (पालने)।

Since this is a कर्मणि प्रयोग: (passive usage), a आत्मनेपद-प्रत्ययः is used as per 1-3-13 भावकर्मणोः।
Note: The सूत्रम् 1-3-66 भुजोऽनवने (The root √भुज् (भुजँ पालनाभ्यवहारयोः # ७. १७), takes आत्मनेपद-प्रत्यया: except when used in the sense of protecting) has application only in the active voice. In the passive voice 1-3-13 भावकर्मणोः always applies.

The विवक्षा is लृँट्, कर्मणि प्रयोगः, प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्यय: is “त”।

(1) भुज् + लृँट् । 3-3-13 लृट् शेषे च – With or without the presence of a क्रियार्था क्रिया (an action meant or intended for another action), the affix लृँट् is prescribed after a धातुः when used in the sense of future.

(2) भुज् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) भुज् + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “त” as the substitute for the लकारः।

(4) भुज् + ते । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

(5) भुज् + स्य + ते । By 3-1-33 स्यतासी लृलुटोः, the affixes “स्य” and “तासिँ” are prescribed after a धातुः when followed by “लृँ” (लृँट् or लृँङ्) or लुँट् respectively. “स्य” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।

√भुज् is अनुदात्तोपदेश: and hence 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ blocks 7-2-35 आर्धधातुकस्येड् वलादेः। See question 2.

(6) भोज् + स्य + ते । By 7-3-86 पुगन्तलघूपधस्य च, when a अङ्गम् is followed by a सार्वधातुक-प्रत्ययः or an आर्धधातुक-प्रत्ययः, then its इक्-letter takes गुण-आदेशः in the following two cases:
i) The अङ्गम् ends in a पुक्-आगमः।
or
ii) The penultimate letter of the अङ्गम् has the लघु-सञ्ज्ञा।

(7) भोग् + स्य + ते । By 8-2-30 चोः कुः, the consonants of the च-वर्ग: (च्, छ्, ज्, झ्, ञ्) respectively get the consonants of the क-वर्ग: (क्, ख्, ग्, घ्, ङ्) as a replacement when they occur at the end of a पदम् or when they are followed by a झल् letter.

(8) भोग् + ष्यते । By 8-3-59 आदेशप्रत्यययो:, the letter “स्” is replaced by the cerebral “ष्” when preceded either by a letter of the इण्-प्रत्याहार: or a letter of the क-वर्ग: (“क्”, “ख्”, “ग्”, “घ्”, “ङ्”)। This substitution only takes place if the “स्” is an आदेश: (substitute) or part of a प्रत्यय: (affix.)

(9) भोक्ष्यते । By 8-4-55 खरि च, a झल् letter is replaced by a चर् letter when a खर् letter follows.

Questions:

1. In Chapter Two of the गीता, where has √भुज् (रुधादि-गणः, भुजँ पालनाभ्यवहारयोः, धातु-पाठः # ७. १७) been used with लृँट् (as in this example)?

2. Among the monosyllabic verbal roots which end in a जकार:, which others (besides √भुज्) are अनुदात्तोपदेशा: in the धातुपाठ:?

3. Where has 6-4-120 अत एकहल्मध्येऽनादेशादेर्लिटि been used in the verses?

4. In the commentary can you spot a word wherein the affix णिच् has taken लोप:?

5. Which सूत्रम् is used for the तकारादेश: in the form संघातयति (seen in the commentary)?

6. How would you say this in Sanskrit?
“By whom will the Veda be protected?” Use a word from the commentary for “will be protected.”

Easy questions:

1. Where has 8-3-32 ङमो ह्रस्वादचि ङमुण्नित्यम् been used in the verses? Where has it been used in the commentary?

2. In the verses, can you spot a प्रातिपदिकम् in which the feminine affix ङीप् has been prohibited?

Please Note: By popular demand, going forward the posts will be published only on weekdays.

Today we will look at the form भूयासुः 3Ap-आशीर्लिँङ् from श्रीमद्भागवतम् 6.4.44.

प्रीतोऽहं ते प्रजानाथ यत्तेऽस्योद्बृंहणं तपः । ममैष कामो भूतानां यद्भूयासुर्विभूतयः ।। ६-४-४४ ।।
ब्रह्मा भवो भवन्तश्च मनवो विबुधेश्वराः । विभूतयो मम ह्येता भूतानां भूतिहेतवः ।। ६-४-४५ ।।

श्रीधर-स्वामि-टीका –
यद्यतस्ते तपोऽस्य विश्वस्योद्बृंहणं वृद्धिकरमतस्तेऽहं प्रीतः । मत्तपसो लोकसमृद्ध्यर्थत्वे त्वत्प्रीतेः किं कारणं तत्राह – ममेति । भूतानां विभूतयः समृद्धयो भूयासुरिति यदेष एव मम कामः । अतो मत्कामपूरणादेवाहं प्रीतोऽस्मीत्यर्थः ।। ४४ ।। भूतिविस्तारप्रयत्नश्च तवोचित एवेत्याह – ब्रह्मेति । भवन्तः प्रजापतयः भूतेरुद्भवस्य हेतवः ।। ४५ ।।

Translation “I am pleased with you, O lord of created beings, inasmuch as your asceticism is conducive to the growth of this creation; (for) it is My wish (too) that all created beings should be prosperous.(44) Brahmā (the creator), Lord Śiva (the source of the universe), yourselves (the lord of created beings), the Manus (the progenitors of mankind, presiding over different Manvantaras or periods covering seventy-one and odd revolution of the four Yugas), and the chief of the gods (the guardians of the spheres, Indra and others) – indeed these are My glorious manifestation making for the prosperity of (all) created beings.(45)”

भूयासुः is derived from the धातुः √भू (भू सत्तायाम्, भ्वादि-गणः, धातु-पाठः #१. १).

In the धातु-पाठः, √भू has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। (Neither 1-3-12 अनुदात्तङित आत्मनेपदम् nor 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले applies.) Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, in कर्तरि प्रयोग:, √भू takes the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √भू can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

The विवक्षा is आशीर्लिँङ्, कर्तरि प्रयोग:, प्रथम-पुरुषः, बहुवचनम्।

(1) भू + लिँङ् (आशिषि) । 3-3-173 आशिषि लिङ्लोटौ, the affixes लिँङ् and लोँट् occur after a verbal root when used in the sense of benediction.

(2) भू + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) भू + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झि” as the substitute for the लकारः।

(4) भू + जुस् । By 3-4-108 झेर्जुस्, the affix “झि” of लिङ् is replaced by “जुस्”।

(5) भू + उस् । अनुबन्ध-लोपः by 1-3-7 चुटू, 1-3-9 तस्य लोपः। 1-3-4 न विभक्तौ तुस्माः prevents the ending सकारः of “जुस्” from getting the इत्-सञ्ज्ञा।

(6) भू + यासुट् उस् । By 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च, the परस्मैपदम् affixes of लिँङ् get यासुट् as an augment, and this augment is उदात्तः and a ङित्। 1-1-46 आद्यन्तौ टकितौ places यासुट् at the beginning of the प्रत्यय:।

(7) भू + यास् उस् । The उकार: in यासुट् is for pronunciation only (उच्चारणार्थम्)। The टकार: is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

Note: As per 3-4-116 लिङाशिषि, the affix “यास् उस्” has the आर्धधातुक-सञ्ज्ञा here. Hence 3-1-68 कर्तरि शप्‌ and 7-2-79 लिङः सलोपोऽनन्त्यस्य do not apply.

By 3-4-104 किदाशिषि, the augment यासुट् (prescribed by 3-4-103) shall be considered to be a कित् (as having ककार: as a इत्) when it joins a लिँङ् affix used in the sense of benediction. Hence the प्रत्यय: “यास् उस्” (which contains the augment यासुट्) is a कित् here. This enables 1-1-5 ग्क्ङिति च to prevent 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

(8) भूयासुः । रुँत्व-विसर्गौ – 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. Where has 3-4-108 झेर्जुस् (used in step 4 of the example) been used in Chapter One of the गीता?

2. 3-4-108 झेर्जुस् (used in step 4 of the example) is a अपवाद: for which सूत्रम्?

3. What would have been the final form in this example if instead of लिँङ्, लोँट् were to be used आशिषि?

4. The word आह used in the commentary is derived from which verbal root?

5. In the commentary, can you spot a word in which the affix शप् has taken the लुक् elision?

6. How would you say this in Sanskrit?
“May (I wish) all my sons become endowed with knowledge.” Use the adjective प्रातिपदिकम् “ज्ञानिन्” for “endowed with knowledge.”

Easy questions:

1. In the verses, can you spot three words in which 7-3-109 जसि च has been used?

2. In the verses, can you spot a word in which नकार-लोप: (elision of the letter “न्”) has taken place?

Today we will look at the form गमिष्यते 3Ps-लृँट् from श्रीमद्वाल्मीकि-रामायणम् 7.20.21.

समुद्रममृतार्थं वै मथिष्यामि रसातलम् । अथाब्रवीद्दशग्रीवं नारदो भगवानृषिः ।। ७-२०-२० ।।
क्व खल्विदानीं मार्गेण त्वयेहान्येन गमिष्यते । अयं खलु सुदुर्गम्यः प्रेतराज्ञः पुरं प्रति ।। ७-२०-२१ ।।
मार्गो गच्छति दुर्धर्षो यमस्यामित्रकर्शन । स तु शारदमेघाभं मुक्त्वा हासं दशाननः ।। ७-२०-२२ ।।
उवाच कृतमित्येव वचनं चेदमब्रवीत् ।

Gita Press translation “‘I will churn up the ocean, which is the seat of nectar, for nectar.’ The revered Sage Nārada then said to Daśagrīva :- ‘Where, then, are you proceeding to along a different path? Indeed, this path which is extremely difficult to tread, leads to the city of Yama (the king of the departed), O scourge of your foes, who are so difficult to assail.’ Uttering a laugh resembling the rumbling of an autumnal cloud, the notorious Rāvaṇa (the ten-headed monster) said :- ‘It is as good as accomplished!’ and added the following -”

Note: Even though गमिष्यते is in the passive voice, the translation is in the active voice in order to sound proper in the English language.

गमिष्यते is derived from the धातुः √गम् (गमॢँ गतौ १. ११३७)।

The ऌकार: in “गमॢँ” gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोपः by 1-3-9 तस्य लोपः।

Since this is a कर्मणि प्रयोग: (passive usage), a आत्मनेपद-प्रत्ययः is used as per 1-3-13 भावकर्मणोः।

The विवक्षा is लृँट्, कर्मणि प्रयोगः, प्रथम-पुरुषः, एकवचनम्।

(1) गम् + लृँट् । 3-3-13 लृट् शेषे च – With or without the presence of a क्रियार्था क्रिया (an action meant or intended for another action), the affix लृँट् is prescribed after a धातुः when used in the sense of future.

(2) गम् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) गम् + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “त” as the substitute for the लकारः।

(4) गम् + ते । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

(5) गम् + स्य + ते । By 3-1-33 स्यतासी लृलुटोः, the affixes “स्य” and “तासिँ” are prescribed after a धातुः when followed by “लृँ” (लृँट् or लृँङ्) or लुँट् respectively. “स्य” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।

(6) गम् + इट् स्य + ते । See question 2.

(7) गम् + इस्यते । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) गमिष्यते । By 8-3-59 आदेशप्रत्यययो:, the letter “स्” is replaced by the cerebral “ष्” when preceded either by a letter of the इण्-प्रत्याहार: or a letter of the क-वर्ग: (“क्”, “ख्”, “ग्”, “घ्”, “ङ्”)। This substitution only takes place if the “स्” is an आदेश: (substitute) or part of a प्रत्यय: (affix.)

Questions:

1. In Chapter Five of the गीता, where has √गम् (गमॢँ गतौ १. ११३७) been used in a तिङन्तं पदम् in a कर्मणि प्रयोग: (as in this example)?

2. Is the augment “इट्” justifiable in this example?

3. Which सूत्रम् is used for the छकारादेश: in the form गच्छति?

4. Where has 6-1-17 लिट्यभ्यासस्योभयेषाम् been used in the verses?

5. In the verses, can you spot a पदम् which contains two augments?

6. How would you say this in Sanskrit?
“I will go to the temple tomorrow.” Paraphrase to the passive – “The temple will be gone to by me tomorrow.”

Easy questions:

1. Where has 6-4-134 अल्लोपोऽनः been used in the verses?

2. Which प्रातिपदिकम् in used in the form अयम्?

Please Note: By popular demand, going forward the posts will be published only on weekdays.

Today we will look at the form योक्ष्यते 3Ps-लृँट् from श्रीमद्वाल्मीकि-रामायणम् 6.4.5.

सीतां हृत्वा तु तद् यातु क्वासौ यास्यति जीवितः । सीता श्रुत्वाभियानं मे आशामेष्यति जीविते । जीवितान्तेऽमृतं स्पृष्ट्वा पीत्वामृतमिवातुरः ।। ६-४-४ ।।
उत्तराफल्गुनी ह्यद्य श्वस्तु हस्तेन योक्ष्यते । अभिप्रयाम सुग्रीव सर्वानीकसमावृताः ।। ६-४-५ ।।
निमित्तानि च पश्यामि यानि प्रादुर्भवन्ति वै । निहत्य रावणं सीतामानयिष्यामि जानकीम् ।। ६-४-६ ।।

Gita Press translation “Let that ogre for his part return (to his abode) after abducting Sītā; but he cannot escape alive. Hearing (from the mouth of Siddhas and others) of my march (to Laṅkā), Sītā (too) will regain her (lost) hope of survival, even as an ailing man would on touching an immortalizing herb or quaffing the drink of immortality at the close of his life.(4) The constellation of Uttarāphālgunī is actually in the ascendant today, while tomorrow the moon will be in conjunction with the constellation Hasta. Let us (therefore) march (this very day), accompanied by all the troops, O Sugrīva!(5) From the omens which actually appear on my person and which I behold I conclude that, killing Rāvaṇa, I shall bring back Sītā, Janaka’s daughter.(6)”

योक्ष्यते is derived from the धातुः √युज् (रुधादि-गणः, युजिँर् योगे, धातु-पाठः # ७. ७)

By the वार्तिकम् – इर इत्सञ्ज्ञा वाच्या, “इर्” of “युजिँर्” gets the इत्-सञ्ज्ञा and takes लोपः by 1-3-9 तस्य लोपः।

Since this is a कर्मणि प्रयोग: (passive usage), a आत्मनेपद-प्रत्ययः is used as per 1-3-13 भावकर्मणोः।

The विवक्षा is लृँट्, कर्मणि प्रयोगः, प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्यय: is “त”।

(1) युज् + लृँट् । 3-3-13 लृट् शेषे च – With or without the presence of a क्रियार्था क्रिया (an action meant or intended for another action), the affix लृँट् is prescribed after a धातुः when used in the sense of future.

(2) युज् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) युज् + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “त” as the substitute for the लकारः।

(4) युज् + ते । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

(5) युज् + स्य + ते । By 3-1-33 स्यतासी लृलुटोः, the affixes “स्य” and “तासिँ” are prescribed after a धातुः when followed by “लृँ” (लृँट् or लृँङ्) or लुँट् respectively. “स्य” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।

√युज् is अनुदात्तोपदेश: and hence 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ blocks 7-2-35 आर्धधातुकस्येड् वलादेः।

(6) योज् + स्य + ते । By 7-3-86 पुगन्तलघूपधस्य च, when a अङ्गम् is followed by a सार्वधातुक-प्रत्ययः or an आर्धधातुक-प्रत्ययः, then its इक्-letter takes गुण-आदेशः in the following two cases:
i) The अङ्गम् ends in a “पुक्”-आगमः।
or
ii) The penultimate letter of the अङ्गम् has the लघु-सञ्ज्ञा।

(7) योग् + स्य + ते । By 8-2-30 चोः कुः, the consonants of the च-वर्ग: (“च्”, “छ्”, “ज्”, “झ्”, “ञ्”) get the consonants of the क-वर्ग: (“क्”, “ख्”, “ग्”, “घ्”, “ङ्”) as a replacement when they occur at the end of a पदम् or when they are followed by a झल् letter.

(8) योग् + ष्यते । By 8-3-59 आदेशप्रत्यययो:, the letter “स्” is replaced by the cerebral “ष्” when preceded either by a letter of the इण्-प्रत्याहार: or a letter of the क-वर्ग: (“क्”, “ख्”, “ग्”, “घ्”, “ङ्”)। This substitution only takes place if the “स्” is an आदेश: (substitute) or part of a प्रत्यय: (affix.)

(9) योक्ष्यते । By 8-4-55 खरि च, a झल् letter is replaced by a चर् letter when a खर् letter follows.

Questions:

1. In Chapter 18 of the गीता where has √युज् (रुधादि-गणः, युजिँर् योगे, धातु-पाठः # ७. ७) been used with लृँट् (as in this example)?

2. Which सूत्रम् is used for the पश्यादेश: in the form पश्यामि?

3. Which verbal root is used in the form एष्यति?

4. Why is the word आनयिष्यामि seen in the verses a आर्ष-प्रयोग: (archaic/irregular form)?

5. Where has 3-4-85 लोटो लङ्वत्‌ been used?

6. How would you say this in Sanskrit?
“This affix will be joined by a इट् augment.”

Easy questions:

1. Which अव्ययम् used in the verses has been translated to “today.” Which one has been translated to “tomorrow”?

2. Which सूत्रम् is used to get जानकी + अम् = जानकीम् (स्त्रीलिङ्ग-प्रातिपदिकम् “जानकी”, द्वितीया-एकवचनम्)?

Please Note: By popular demand, going forward the posts will be published only on weekdays.

Today we will look at the form भूयासम् 1As-आशीर्लिँङ् from श्रीमद्भागवतम् 10.51.53.

करोति कर्माणि तपःसुनिष्ठितो निवृत्तभोगस्तदपेक्षया ददत् ।
पुनश्च भूयासमहं स्वराडिति प्रवृद्धतर्षो न सुखाय कल्पते ।। १०-५१-५३ ।।
भवापवर्गो भ्रमतो यदा भवेज्जनस्य तर्ह्यच्युत सत्समागमः ।
सत्सङ्गमो यर्हि तदैव सद्गतौ परावरेशे त्वयि जायते मतिः ।। १०-५१-५४ ।।

Note: Instead of भूयासम्, some texts have भूयेयम् (which is a आर्ष-प्रयोग:)।

श्रीधर-स्वामि-टीका –
किंच तत्रातितृष्णाकुलस्य न भोगक्षणः कश्चिदस्तीत्याह – करोतीति । तपस्यधःशयनब्रह्मचर्यादौ सुनिष्ठितः । पुनश्च स्वराडिन्द्रः स्यामिति । यद्वा जन्मान्तरेष्वेवमेव चक्रवर्ती स्यामिति ।। ५३ ।।
तदेवमष्टभिः श्लोकैरीशबहिर्मुखानां संसारं प्रपञ्च्य भक्त्या तन्निवृत्तिक्रममाह – भवापवर्ग इति । भो अच्युत, भ्रमतः संसरतो जनस्य यदा त्वदनुग्रहेण भवस्य बन्धस्यापवर्गोऽन्तो भवेत्प्राप्तकालः स्यात्तदा सतां सङ्गमो भवेत् । यदा च सत्सङ्गमो भवेत्तदा सर्वसङ्गनिवृत्त्या कार्यकारणानियन्तरि त्वयि भक्तिर्भवति ततो मुच्यत इत्यर्थः ।। ५४ ।।

Translation “Devoted heart and soul to austerities with all enjoyments ceased, and making gifts in the hope of (securing) such enjoyments (hereafter), he performs (virtuous) actions (in his present life) longing ‘may I be born again as Indra (or as a universal monarch even in the life to come).’ He (however) whose thirst (for enjoyment) is (thus) fully developed is never able to enjoy (any) happiness (whatsoever).(53) When the end of (the cycle of) birth and death in the case of a soul undergoing transmigration is in sight, then (alone) his meeting with some saints takes place, O immortal Lord! (And) when there is fellowship with a saint, then alone is engendered (a feeling of) devotion to You, the Refuge of saints and the Ruler of the high and the low.”

भूयासम् is derived from the धातुः √भू (भू सत्तायाम्, भ्वादि-गणः, धातु-पाठः #१. १).

In the धातु-पाठः, √भू has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। (Neither 1-3-12 अनुदात्तङित आत्मनेपदम् nor 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले applies.) Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, in कर्तरि प्रयोग:, √भू takes the परस्मैपद-प्रत्यया: by default. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √भू can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

The विवक्षा is आशीर्लिँङ्, कर्तरि प्रयोग:, उत्तम-पुरुषः, एकवचनम्।

(1) भू + लिँङ् (आशिषि) । 3-3-173 आशिषि लिङ्लोटौ, the affixes लिँङ् and लोँट् occur after a verbal root when used in the sense of benediction.

(2) भू + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) भू + मिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “मिप्” as the substitute for the लकारः।

(4) भू + अम् । By 3-4-101 तस्थस्थमिपां तांतंतामः, the तिङ्-प्रत्ययाः “तस्”, “थस्”, “थ” and “मिप्” of a लकारः which is a ङित्, are replaced by “ताम्”, “तम्”, “त” and “अम्” respectively. 1-3-4 न विभक्तौ तुस्माः prevents the ending मकार: of “अम्” from getting the इत्-सञ्ज्ञा।

(5) भू + यासुट् अम् । By 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च, the परस्मैपदम् affixes of लिँङ् get यासुट् as an augment, and this augment is उदात्तः and a ङित्। 1-1-46 आद्यन्तौ टकितौ places यासुट् at the beginning of the प्रत्यय:।

(6) भूयासम् । The उकार: in यासुट् is for pronunciation only (उच्चारणार्थम्)। The टकार: is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

Note: As per 3-4-116 लिङाशिषि, the affix “यास्त्” has the आर्धधातुक-सञ्ज्ञा here. Hence 3-1-68 कर्तरि शप्‌ and 7-2-79 लिङः सलोपोऽनन्त्यस्य do not apply.

By 3-4-104 किदाशिषि, the augment यासुट् (prescribed by 3-4-103) shall be considered to be a कित् (as having ककार: as a इत्) when it joins a लिँङ् affix used in the sense of benediction. Hence the प्रत्यय: “यासम्” (which contains the augment यासुट्) is a कित् here. This enables 1-1-5 ग्क्ङिति च to prevent 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

Questions:

1. लिँङ् (आशिषि) has been used in only one word in the गीता। Which one is it?

2. Can you spot a “उ”-प्रत्यय: in the verses?

3. Which सूत्रम् is used for the अकारलोप: in the form स्यात् used in the commentary?

4. Where has 3-4-79 टित आत्मनेपदानां टेरे been used in the commentary?

5. The word जायते used in the verses is derived from which धातु:?

6. How would you say this in Sanskrit?
“May (I wish) I become proficient in grammar.” Use the adjective प्रातिपदिकम् “कुशल” for “proficient.”

Easy questions:

1. What would be an alternate form for the word अष्टभि: used in the commentary?

2. Can you spot a “शि”-आदेश: in the verses?

Today we will look at the form श्रूयात् 3As-आशीर्लिँङ् from श्रीमद्भागवतम् 10.90.50.

जयति जननिवासो देवकीजन्मवादो यदुवरपर्षत्स्वैर्दोर्भिरस्यन्नधर्मम् ।
स्थिरचरवृजिनघ्नः सुस्मितश्रीमुखेन व्रजपुरवनितानां वर्धयन्कामदेवम् ।। १०-९०-४८ ।।
इत्थं परस्य निजवर्त्मरिरक्षयाऽऽत्तलीलातनोस्तदनुरूपविडम्बनानि ।
कर्माणि कर्मकषणानि यदूत्तमस्य श्रूयादमुष्य पदयोरनुवृत्तिमिच्छन् ।। १०-९०-४९ ।।

श्रीधर-स्वामि-टीका –
यत एवंभूतः श्रीकृष्णस्ततः स एव सर्वोत्तम इत्याह – जयतीति । जनानां जीवानां यो निवास आश्रयस्तेषु वा निवसत्यन्तर्यामितया तथा स कृष्णो जयति, देवक्यां जन्मेति वादमात्रं यस्य सः । वस्तुतोऽजन्मा । यदुवराः पर्षत्सभासेवकरूपा यस्य । इच्छामात्रेण निरसनसमर्थोऽपि क्रीडार्थं दोर्भिरधर्ममस्यन् क्षिपन् स्थिरचरवृजिनघ्नोऽधिकारिविशेषानपेक्षमेव वृन्दावनगततरुतृणलतादीनां संसारदुःखहन्ता । तथा विलासवैदग्ध्यानपेक्षं व्रजवनितानां पुरवनितानां च सुस्मितेन शोभनहास्ययुतेन श्रीमता मुखेनैव कामदेवं वर्धयन् । कामश्चासौ दीव्यति विजिगीषति संसारमिति देवस्तम् । भोगद्वारा मोक्षप्रदमित्यर्थः ।। ४८ ।। तत्तत्कार्यविशेषैः स्वीकृतमत्स्यकूर्मादिनानामूर्तेर्विशेषतो यदूत्तमस्य सतः परस्य तदनुरूपानुकारीणि कर्मकषणानि कर्माणि चरितानि श्रूयात्, शृणुयादित्यर्थः ।। ४९ ।।

Gita Press translation “Bhagavān Śrī Kṛṣṇa is the (sole) asylum of (all) beings. (He is constantly present everywhere, and yet) they say He manifested Himself from the womb of Devakī. The Yadava heroes (always) waited on Him (with joined palms). By (the strength of) His arms He put down (all) unrighteousness. (By His very nature, O king,) the Lord wipes out the sufferings of all mobile and immobile creatures. By His charming countenance full of winning smiles He kindled love into the hearts of (the women) of Vraja as well as of the towns, He is the one conqueror of the whole world. (Victory to Him and Him alone!) (48) (Parīkṣit!) the Supreme Person (who is beyond the realm of Parīkṣit) sportively assumed a (transcendental) Form with intent to vindicate the path of virtue chalked out by Himself, and enacted (many wonderful) sports appropriate to that Form. Everyone of His acts is capable of cutting asunder the bonds of Karma (of those who contemplate on it). He who seeks to gain the previlege of serving the (lotus) feet of Bhagavān Śrī Kṛṣṇa, the crown-jewel of Yadus, should (make it a point to) listen to the stories of His sports.(49)”

श्रूयात् is derived from the धातुः √श्रु (भ्वादि-गणः, श्रु श्रवणे, धातु-पाठः #१. १०९२)

In the धातु-पाठः, the √श्रु has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। (Neither 1-3-12 अनुदात्तङित आत्मनेपदम् nor 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले applies.) Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, √श्रु takes परस्मैपद-प्रत्यया: by default in कर्तरि प्रयोग:। As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √श्रु can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

The विवक्षा is आशीर्लिँङ्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्।

(1) श्रु + लिँङ् (आशिषि) । 3-3-173 आशिषि लिङ्लोटौ, the affixes लिँङ् and लोँट् occur after a verbal root when used in the sense of benediction.

(2) श्रु + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) श्रु + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः।

(4) श्रु + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) श्रु + त् । By 3-4-100 इतश्‍च, the ending इकारः of a परस्मैपद-प्रत्ययः which came in the place of a ङित्-लकारः is elided.

(6) श्रु + यासुट् त् । By 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च, the परस्मैपदम् affixes of लिँङ् get यासुट् as an augment, and this augment is उदात्तः and a ङित्। 1-1-46 आद्यन्तौ टकितौ places यासुट् at the beginning of the प्रत्यय:।

(7) श्रु + यास् त् । The उकार: in यासुट् is for pronunciation only (उच्चारणार्थम्)। The टकार: is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

Note: As per 3-4-116 लिङाशिषि, the affix “यास्त्” has the आर्धधातुक-सञ्ज्ञा here. Hence 3-1-68 कर्तरि शप्‌ and 7-2-79 लिङः सलोपोऽनन्त्यस्य do not apply.

By 3-4-104 किदाशिषि, the augment यासुट् (prescribed by 3-4-103) shall be considered to be a कित् (as having ककार: as a इत्) when it joins a लिँङ् affix used in the sense of benediction. Hence the प्रत्यय: “यास् त्” (which contains the augment यासुट्) is a कित् here. This enables 1-1-5 ग्क्ङिति च to prevent 7-3-84 सार्वधातुकार्धधातुकयोः from applying.

See question 3.

(8) श्रू + यास् त् । By 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः, the ending vowel of an अङ्गम् is elongated when followed by a प्रत्ययः which begins with a यकार:, as long as the प्रत्यय: neither has the कृत्-सञ्ज्ञा nor the सार्वधातुक-सञ्ज्ञा।

(9) श्रूयात् । By 8-2-29 स्कोः संयोगाद्योरन्ते च, the सकारः or ककारः at the beginning of a conjunct takes लोपः when the conjunct is at the end of a पदम् or followed by a झल् letter.

Questions:

1. What would have been the final form in this example if विधिलिँङ् were to used (instead of आशीर्लिङ्)? (This form has been used in the commentary.)

2. Where has this form (answer to question 1) been used in the गीता?

3. Which सूत्रम् could have been used after step 7 of the example? (It won’t change the final form.)

4. In the word जयति (seen in the first verse), which गण-विकरण: has been used?
i. शप्
ii. श्यन्

5. Where has 8-2-77 हलि च been used in the commentary?

6. How would you say this in Sanskrit?
“May (I wish) I hear only that which is good.” Use the adjective प्रातिपदिकम् “भद्र” for “good.” Use the pronouns “यद्” and “तद्”।

Easy questions:

1. In the verses, can you spot a प्रातिपदिकम् which ends in a सकार:?

2. Where has 8-2-80 अदसोऽसेर्दादु दो मः been used in the verses?

Today we will look at the form मोक्ष्यसे 2Ps-लृँट् from श्रीमद्भागवतम् 6.13.6

श्रीशुक उवाच
ऋषयस्तदुपाकर्ण्य महेन्द्रमिदमब्रुवन् । याजयिष्याम भद्रं ते हयमेधेन मा स्म भैः ।। ६-१३-६ ।।
हयमेधेन पुरुषं परमात्मानमीश्वरम् । इष्ट्वा नारायणं देवं मोक्ष्यसेऽपि जगद्वधात् ।। ६-१३-७ ।।

श्रीधर-स्वामि-टीका –
No commentary on these verses.

Gita Press translation – Śrī Śuka continued : On hearing this the sages replied to the mighty Indra as follows :- “We shall get you to propitiate the Lord by means of a horse-sacrifice and all will be well with you. (Pray) do not be afraid. (6) Having worshipped Lord Nārāyaṇa, the Supreme Spirit, the Inner Controller and Ruler of the universe, through a horse-sacrifice you will be absolved even of the sin proceeding from the extermination of the (whole) world.(7)”

मोक्ष्यसे is derived from the धातुः √मुच् (तुदादि-गणः, मुचॢँ मोक्षणे (मोचने), धातु-पाठः # ६. १६६)

The ending ऌकार: is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोपः by 1-3-9 तस्य लोपः।

Since this is a कर्मणि प्रयोग: (passive usage), a आत्मनेपद-प्रत्ययः is used as per 1-3-13 भावकर्मणोः।

The विवक्षा is लृँट्, कर्मणि प्रयोगः, मध्यम-पुरुषः, एकवचनम्, therefore the प्रत्यय: is “थास्”।

(1) मुच् + लृँट् । 3-3-13 लृट् शेषे च – With or without the presence of a क्रियार्था क्रिया (an action meant or intended for another action), the affix लृँट् is prescribed after a धातुः when used in the sense of future.

(2) मुच् + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) मुच् + थास् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “थास्” as the substitute for the लकारः।

(4) मुच् + से । By 3-4-80 थासस्से, the थास्-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets “से” as the replacement.

(5) मुच् + स्य + से । By 3-1-33 स्यतासी लृलुटोः, the affixes “स्य” and “तासिँ” are prescribed after a धातुः when followed by “लृँ” (लृँट् or लृँङ्) or लुँट् respectively. “स्य” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।

√मुच् is अनुदात्तोपदेश: and hence 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ blocks 7-2-35 आर्धधातुकस्येड् वलादेः।
See question 2.

(6) मोच् + स्य + से । By 7-3-86 पुगन्तलघूपधस्य च, when a अङ्गम् is followed by a सार्वधातुक-प्रत्ययः or an आर्धधातुक-प्रत्ययः, then its इक्-letter takes गुण-आदेशः in the following two cases:
i) The अङ्गम् ends in a पुक्-आगमः।
or
ii) The penultimate letter of the अङ्गम् has the लघु-सञ्ज्ञा।

(7) मोक् + स्य + से । By 8-2-30 चोः कुः, the consonants of the च-वर्ग: (च्, छ्, ज्, झ्, ञ्) respectively get the consonants of the क-वर्ग: (क्, ख्, ग्, घ्, ङ्) as a replacement when they occur at the end of a पदम् or when they are followed by a झल् letter.

(8) मोक्ष्यसे । By 8-3-59 आदेशप्रत्यययो:, the letter “स्” is replaced by the cerebral “ष्” when preceded either by a letter of the इण्-प्रत्याहार: or a letter of the क-वर्ग: (“क्”, “ख्”, “ग्”, “घ्”, “ङ्”)। This substitution only takes place if the “स्” is an आदेश: (substitute) or part of a प्रत्यय: (affix.)

Questions:

1. Where has मोक्ष्यसे been used in the गीता?

2. In the धातु-पाठ:, in addition to √मुच् how many other monosyllabic verbal roots which end in a चकार: are अनुदात्तोपदेशा:?

3. In the verses, can you spot a form in which the “णिच्” affix has been used? Note: This is a irregular form (आर्ष-प्रयोग:।)

4. Where has 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियङुवङौ been used in the verses?

5. How would you say this in Sanskrit?
“By what means will I be absolved of all sin?” Use the masculine प्रातिपदिकम् “उपाय” for “means” and the neuter प्रातिपदिकम् “पाप” for “sin.”

6. How would you say this in Sanskrit?
“Reading the Geeta continuously you (masculine) be absolved of all sin.” Use the adjective प्रातिपदिकम् “पठत्” (ends in the affix “शतृँ”) for “reading” and the adverb “सततम्” for “continuously.”

Easy questions:

1. Where has 7-3-109 जसि च been used in the verses?

2. Why doesn’t 7-2-102 त्यदादीनामः apply in the form इदम् (सर्वनाम-प्रातिपदिकम् “इदम्”, नपुंसकलिङ्गे द्वितीया-एकवचनम्) used in the verses?

Today we will look at the form विस्तरिष्यते 3Ps-लृँट् from श्रीमद्भागवतम् 5.24.27

तस्यानुचरितमुपरिष्टाद्विस्तरिष्यते यस्य भगवान्स्वयमखिलजगद्गुरुर्नारायणो द्वारि गदापाणिरवतिष्ठते निजजनानुकम्पितहृदयो येनाङ्गुष्ठेन पदा दशकन्धरो योजनायुतायुतं दिग्विजय उच्चाटितः ।। ५-२४-२७ ।।

श्रीधर-स्वामि-टीका –
अथ शुकोक्तिः । नन्वेवंभूतश्चेद्बलिस्तर्हि तस्यैव चरितं विस्तरेण कथ्यतां तत्राह । तस्य बलेरनुचरितमुपरिष्टादष्टमे विस्तरिष्यते । यस्य द्वार्यवतिष्ठते निजजनेष्वनुकम्पितं कृतानुकम्पं हृदयं यस्य । द्वारपालकर्म दर्शयति । येन श्रीनारायणेन बलेर्द्वारि विशन्दशकन्धर उच्चाटितः । केन पदा । तत्राप्यङ्गुष्ठेनैव ।। ५-२४-२७ ।।

Gita Press translation “The narrative of Bali will be told at length later on (in Book Eight), at whose door stays, mace in hand, the divine Nārāyaṇa Himself, the adored of the whole universe – Nārāyaṇa, whose heart is full of compassion for His own devotees and by whom Rāvaṇa (the ten-headed monster) was thrown a hundred million Yojanas away with His toe (when he appeared there) in the course of his (expedition for the) conquest of the quarters.”

विस्तरिष्यते is a passive form that can be derived from the धातुः √स्तृ (स्तृञ् आच्छादने ५. ६) or √स्तॄ (स्तॄञ् आच्छादने ९. १७) .

The ञकारः at the end gets इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

Since this is a कर्मणि प्रयोग: (passive usage), a आत्मनेपद-प्रत्ययः is used as per 1-3-13 भावकर्मणोः।

The विवक्षा is लृँट्, कर्मणि प्रयोगः, प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्यय: is “त”।

(1) स्तृ/स्तॄ + लृँट् । 3-3-13 लृट् शेषे च – With or without the presence of a क्रियार्था क्रिया (an action meant or intended for another action), the affix लृँट् is prescribed after a धातुः when used in the sense of future.

(2) स्तृ/स्तॄ + ल् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(3) स्तृ/स्तॄ + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “त” as the substitute for the लकारः।

(4) स्तृ/स्तॄ + ते । By 3-4-79 टित आत्मनेपदानां टेरे, the टि-भागः of a आत्मनेपद-प्रत्ययः which substitutes a टित्-लकारः (a लकार: which has टकार: as a इत्), gets एकारः as the replacement.

(5) स्तृ/स्तॄ + स्य + ते । By 3-1-33 स्यतासी लृलुटोः, the affixes “स्य” and “तासिँ” are prescribed after a धातुः when followed by “लृँ” (लृँट् or लृँङ्) or लुँट् respectively. “स्य” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।

(6) स्तृ/स्तॄ + इट् स्य + ते । In the case of √स्तृ, we apply 7-2-70 ऋद्धनोः स्ये – the affix “स्य” (prescribed by 3-1-33 स्यतासी लृलुटोः) gets the augment इट् when following a verbal root that ends in a ऋकार: or the verbal root √हन् (हनँ हिंसागत्योः २. २). Note: √स्तृ is अनुदात्तोपदेश:। So in the absence of 7-2-70 ऋद्धनोः स्ये, there would have been no augment इट् because 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ would have blocked 7-2-35 आर्धधातुकस्येड् वलादेः।

√स्तॄ on the other hand is not अनुदात्तोपदेश: and hence 7-2-10 cannot block 7-2-35. So we apply 7-2-35 आर्धधातुकस्येड् वलादेः – an आर्धधातुक-प्रत्यय: beginning with a letter of the वल्-प्रत्याहारः gets the augment “इट्”।

As per 1-1-46 आद्यन्तौ टकितौ, the आगम: “इट्” joins at the beginning of the प्रत्यय: “स्य”।

(7) स्तृ/स्तॄ + इस्य + ते । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) स्तर् + इस्य + ते । By 7-3-84 सार्वधातुकार्धधातुकयोः, an अङ्गम् whose final letter is an इक् gets गुण-आदेशः, when a सार्वधातुक-प्रत्यय: or an आर्धधातुक-प्रत्यय: follows. By 1-1-51 उरण् रपरः, in the place of ऋवर्ण: if an अण् letter (“अ”, “इ”, “उ”) comes as a substitute, it is always followed by a “रँ” (“र्”, “ल्”) letter.

(9) स्तरिष्यते । By 8-3-59 आदेशप्रत्यययो:, the letter “स्” is replaced by the cerebral “ष्” when preceded either by a letter of the इण्-प्रत्याहार: or a letter of the क-वर्ग: (“क्”, “ख्”, “ग्”, “घ्”, “ङ्”)। This substitution only takes place if the “स्” is an आदेश: (substitute) or part of a प्रत्यय: (affix.)

“वि” is the उपसर्गः (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
वि + स्तरिष्यते = विस्तरिष्यते ।

Questions:

1. In Chapter Four of the गीता can you spot a word in which a धातु: ending in a ॠकार: has been used with लृँट् (as in this example)?

2. What would be an alternate final form (other than स्तरिष्यते) in this example?

3. The form अवतिष्ठते used in the verse is derived from the धातु: √स्था (ष्ठा गतिनिवृत्तौ १. १०७७) with “अव” as the उपसर्ग:। In the धातु-पाठः, √स्था has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। (Neither 1-3-12 अनुदात्तङित आत्मनेपदम् nor 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले applies.) Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, in कर्तरि प्रयोग:, √स्था takes the परस्मैपद-प्रत्यया: by default. But in the form अवतिष्ठते we can see that आत्मनेपदम् has been used. Can you try to find a सूत्रम् in 1-3 (third quarter of the first chapter) of the अष्टाध्यायी by which the आत्मनेपदम् in अवतिष्ठते can be justified?

4. In the commentary, can you spot a word wherein the “णिच्”-प्रत्यय: has taken लोप:?

5. Why doesn’t the सूत्रम् 6-1-58 सृजिदृशोर्झल्यमकिति apply in the word दर्शयति used in the commentary? (Which condition is not satisfied?)

6. How would you say this in Sanskrit?
“This topic will be described at length in the sixth chapter.” Use the neuter प्रातिपदिकम् “प्रकरण” for “topic”, the adjective प्रातिपदिकम् “षष्ठ” for “sixth” and the masculine प्रातिपदिकम् “अध्याय” for “chapter.”

Easy questions:

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

2. Which सूत्रम् is used for the “नुँम्”-आगम: in the form विशन् (प्रातिपदिकम् “विशत्”, पुंलिङ्गे प्रथमा-एकवचनम्) used in the commentary? Note: The प्रातिपदिकम् “विशत्” ends in the “शतृँ”-प्रत्यय:।