Today we will look at the form शुश्राव 3As-लिँट् from श्रीमद्भागवतम् Sb4.10.22

इति ब्रुवंश्चित्ररथः स्वसारथिं यत्तः परेषां प्रतियोगशङ्कितः ।
शुश्राव शब्दं जलधेरिवेरितं नभस्वतो दिक्षु रजोऽन्वदृश्यत ।। ४-१०-२२ ।।

श्रीधर-स्वामि-टीका –
इति ब्रुवन्नित्यत्रापि न मायिनामित्यादेरनुषङ्गः । चित्ररथो ध्रुवः । यत्तो यत्नवान् । प्रतियोगः पुनरुद्योगस्तस्माच्छङ्कितः । नभस्वतो वायोर्हेतोः ।

Gita Press translation “Addressing his charioteer as above, Dhruva (who rode in a wonderful chariot) remained on his guard, apprehending renewed opposition from the enemy, when he heard a (loud) noise like the roaring of an ocean, and further beheld in every direction the dust raised by a blast.”

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

In the धातु-पाठः, the √श्रु-धातुः 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 लिँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्, hence the प्रत्ययः is तिप्।

(1) श्रु + 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) 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। 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। See question 2.

(4) श्रु + 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.

(5) श्रु + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(6) श्रु श्रु + 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.

(7) शु श्रु + 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.

(8) शुश्रौ + अ । By 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.

(9) शुश्राव । By 6-1-78 एचोऽयवायावः।

Questions:

1. Where has √श्रु (भ्वादि-गणः, श्रु श्रवणे, धातु-पाठः #१. १०९२) been used in a तिङन्तं पदम् in the first five verses of Chapter Eighteen of the गीता?

2. Why didn’t 3-1-74 श्रुवः शृ च apply after step 3? (Which condition was not satisfied?)

3. In the verse, can you spot a प्रातिपदिकम् which ends in the “क्विन्”-प्रत्यय:?

4. Can you spot a “अट्”-आगम: in the verse?

5. How would you say this in Sanskrit?
“Arjuna listened to Sri Krishna’s advice.” Use the masculine प्रातिपदिकम् “उपदेश” for “advice.”

6. How would you say this in Sanskrit?
“Sri Hanuman went to Lanka to search for Sita.” Use the अव्ययम् “अन्वेष्टुम्” for “to search for” and use (a लिँट् form of) √गम् (गमॢँ गतौ १. ११३७) for “to go.”

Easy questions:

1. Can you spot a “सुँट्”-आगम: in the verse?

2. Where has 8-4-63 शश्छोऽटि been used in the commentary?

Today we will look at the form ममन्थुः 3Ap-लिँट् from श्रीमद्भागवतम् 9.13.12

अराजकभयं नॄणां मन्यमाना महर्षयः ।
देहं ममन्थुः स्म निमेः कुमारः समजायत ।। ९-१३-१२ ।।

[Note: Starting from this post, we will also include the commentary of श्रीधर-स्वामी which will help us in understanding the verses.]

श्रीधर-स्वामि-टीका –
तदेव मृतादपि निमेर्देहाद्वंशप्रवृत्तिं दर्शयति – अराजकभयमिति।

Gita Press translation “Perceiving the risk of anarchy for the people; the great sages (who officiated as priests at the sacrificial performance of Nimi) churned the body of the king, whence a son was born (to him).”

ममन्थुः is derived from the धातुः √मन्थ् (क्र्यादि-गणः, मन्थँ विलोडने, धातु-पाठः #९. ४७)

The अकारः at the end gets इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः। This इत् letter has उदात्त-स्वरः। Thus √मन्थ् 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, √मन्थ् takes परस्मैपद-प्रत्यया: in कर्तरि प्रयोग:।

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

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

(3) मन्थ् + 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।

(4) मन्थ् + 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. As per 1-1-55 अनेकाल्शित्सर्वस्य, the entire “झि”-प्रत्यय: is replaced. 1-3-4 न विभक्तौ तुस्माः prevents the ending सकार: of the “उस्”-प्रत्यय: from getting the इत्-सञ्ज्ञा।

(5) मन्थ् मन्थ् + 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) म मन्थ् + 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.

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

Questions:

1. Where has 7-4-60 हलादिः शेषः (used in step 6 of the example) been used in the last five verses of Chapter Fifteen of the गीता?

2. Where has 7-3-79 ज्ञाजनोर्जा been used in the verse?

3. What would be an alternative form for नॄणाम् (प्रातिपदिकम् “नृ”, षष्ठी-बहुवचनम्)?

4. Can you spot a “णिच्”-प्रत्यय: in the commentary?

5. How would you say this in Sanskrit?
“The gods along with the demons produced nectar by churning the ocean.” Use the अव्ययम् “सह” for “along with”, use the प्रातिपदिकम् “असुर” in the masculine for “demon”, use the feminine प्रातिपदिकम् “सुधा” for “nectar” and use (a लिँट् form of) √मन्थ् (क्र्यादि-गणः, मन्थँ विलोडने, धातु-पाठः #९. ४७) for “to produce by churning.” Use द्वितीया विभक्ति: with both “nectar” and “ocean.”

6. How would you say this in Sanskrit?
“Show me that which has not been seen by anyone.” Use the adjective form “दृष्ट” for “seen.” Use the appropriate forms (in the neuter) of the pronouns “यद्” and “तद्”। Use चतुर्थी विभक्ति: with “me.” Use a (causative form) of a verbal root used in the commentary for “to show.”

Easy questions:

1. Can you spot a यकार-लोप: (elision of the letter “य्”) in the verse?

2. Where has 6-1-110 ङसिङसोश्च been used in the verse?

Today we will look at the form जगाम 3As-लिँट् from श्रीमद्भागवतम् 8.19.7

निशम्य तद्वधं भ्राता हिरण्यकशिपुः पुरा ।
हन्तुं भ्रातृहणं क्रुद्धो जगाम निलयं हरेः ।। ८-१९-७ ।।

Gita Press translation “Hearing of his death, his (elder) brother, Hiraṇyakaśipu (Prahrāda’s father), full of rage, went of yore to the abode of Hari in order to kill the slayer of his brother.”

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

In the धातु-पाठः, the धातुः √गम् has one इत् letter – the ऌकार: following the मकार:। This इत् letter has a उदात्त-स्वर:। Thus the धातुः √गम् 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, the गम्-धातुः, in कर्तरि प्रयोग:, will take 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 गम्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:। Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “तिप्”।

The विवक्षा is लिँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्, hence the प्रत्ययः is तिप्।

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

(3) गम् + 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।

(4) गम् + 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.

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

(6) गम् गम् + 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.

(7) ग गम् + 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.

(8) ज गम् + अ । By 7-4-62 कुहोश्चुः, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the कवर्गः or हकारः is replaced by a letter of the चवर्गः । The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।

(9) जगाम । 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।

Questions:

1. In the last five verses of Chapter Fourteen of the गीता, where has 7-2-116 अत उपधायाः (used in the last step of this example) been used?

2. The अनुवृत्ति: of “अनद्यतने” comes in to the सूत्रम् 3-2-115 परोक्षे लिट् (used in step one of the example) from a सूत्रम् which we have studied. Which one is it?

3. Which सूत्रम् is used for the णत्वम् in भ्रातृहणम्?

4. How would you say this in Sanskrit?
“The sage Viswamitra came to Ayodhya to see Dasaratha.” Use the अव्ययम् “द्रष्टुम्” for “to see” and (a लिँट् form) of √गम् (गमॢँ गतौ १. ११३७) with the उपसर्ग: “आङ्” (ending ङकार: is an इत्) for “to come.”

5. How would you say this in Sanskrit?
“Hearing (having heard) Kaikeyi’s words, Dasaratha became angry.” Use the अव्ययम् “श्रुत्वा” for “having heard” and (a लिँट् form) of √क्रुध् (क्रुधँ क्रोधे (कोपे) ४. ८६) for “to become angry.”

6. How would you say this in Sanskrit?
“On account of Sri Krishna’s advice, Arjuna’s delusion vanished.” Use तृतीया विभक्ति: (to express the meaning of “on account of”) with the masculine प्रातिपदिकम् “उपदेश” for “advice.” Use the masculine प्रातिपदिकम् “मोह” for “delusion” and use (a लिँट् form) of √नश् (णशँ अदर्शने ४. ९१) for “to vanish.”

Easy questions:

1. Can you spot a “अनँङ्”-आदेश: in the verse?

2. Where has the सूत्रम् 6-1-114 हशि च been used in the verse?

Today we will look at the form पपात 3As-लिँट् from श्रीमद्भागवतम् 10.11.43

गृहीत्वापरपादाभ्यां सहलाङ्गूलमच्युतः ।
भ्रामयित्वा कपित्थाग्रे प्राहिणोद्गतजीवितम् ।
स कपित्थैर्महाकायः पात्यमानैः पपात ह ।। १०-११-४३ ।।

Gita Press translation “Seizing him by his hind legs, tail and all, and revolving him, the immortal Lord (Śrī Kṛṣṇa) threw him lifeless against the top of a Kapittha tree. Along with the Kapittha fruits that were being made to drop (by the dead weight of his body), the demon too (who had while dying involuntarily given up his disguise and appeared in his own demoniac form) fell down.”

पपात is derived from the धातुः √पत् (भ्वादि-गणः, पतॢँ गतौ, धातु-पाठः #१.९७९)

In the धातु-पाठः, the पत्-धातुः has one इत् letter – the ऌकार: following the तकार:। This इत् letter has a उदात्त-स्वर:। Thus the पत्-धातुः 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, the पत्-धातुः, in कर्तरि प्रयोग:, will take 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 पत्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

The विवक्षा is लिँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्, hence the प्रत्ययः is तिप्।

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

(3) पत् + 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। See question 3.

(4) पत् + 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.

(5) पत् + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(6) पत् पत् + 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.

(7) प पत् + 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.

(8) पपात । 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।

Questions:

1. Where has √पत् (भ्वादि-गणः, पतॢँ गतौ, धातु-पाठः #१.९७९) been used in a तिङन्तं पदम् in Chapter Sixteen of the गीता?

2. What would have been the final form in this example if लँङ् has been used (instead of लिँट्)?

3. In step 3, the तिप्-प्रत्यय: gets the आर्धधातुक-सञ्ज्ञा by 3-4-115 लिट् च। Now the question is – why cannot the तिप्-प्रत्यय: also get the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्? (That is – why don’t the आर्धधातुक-सञ्ज्ञा and सार्वधातुक-सञ्ज्ञा co-exist here?) Note: 3-4-113 and 3-4-115 do not belong to the अधिकार: of 1-4-1 आ कडारादेका संज्ञा।
The answer to this question is given in the तत्त्वबोधिनी commentary as follows:
“लङः शाकटायनस्यैव” इति सूत्रादेवकारोऽनुवर्तते। Please explain.

4. Which सूत्रम् is used for the णत्वम् in प्राहिणोत्? (We have seen this सूत्रम् in a prior post.)

5. How would you say this in Sanskrit?
“Struck by Indra’s thunderbolt, Sri Hamuman fell on the ground.” Use the masculine/neuter प्रातिपदिकम् “वज्र” for “thunderbolt” and the adjective प्रातिपदिकम् “ताडित” for “struck.”

6. How would you say this in Sanskrit?
“Along with Sita and Lakshmana, Sri Rama went to the forest.” Use (a लिँट् form of) √गम् (गमॢँ – गतौ १. ११३७) for “to go.”

Easy questions:

1. Where has 7-3-102 सुपि च been used in the verse?

2. Can you spot a “भिस्”-प्रत्यय: in the verse?

Today we will look at the form जग्राह 3As-लिँट् from श्रीमद्भागवतम् 1.16.5

कस्य हेतोर्निजग्राह कलिं दिग्विजये नृपः ।
नृदेवचिह्नधृक् शूद्र: कोऽसौ गां यः पदाहनत् ।
तत्कथ्यतां महाभाग यदि कृष्णकथाश्रयम् ।। १-१६-५ ।।

Gita Press translation “Why did the king (merely) subdue the spirit of the Kali age in the course of his conquest (instead of killing him outright and thus ridding humanity of his evil influence, once for all)? For though disguised as a prince, he was after all a vile Śūdra, who took into his head to strike a cow and a bull with his foot. Therefore, O blessed one, tell me all that, if it is connected with the story of Śrī Kṛṣṇa.”

जग्राह is derived from the धातुः √ग्रह् (क्र्यादि-गणः, ग्रहँ उपादाने, धातु-पाठः # ९.७१)

The अकारः at the end of “ग्रहँ” gets इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः। This इत् letter has स्वरित-स्वरः and hence this धातु: is उभयपदी। Here it has taken a परस्मैपद-प्रत्यय:।

The विवक्षा is लिँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्, hence the प्रत्ययः is तिप्।

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

(3) ग्रह् + 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। Note: This prevents 3-1-81 क्र्यादिभ्यः श्ना (which requires a सार्वधातुक-प्रत्यय: to follow) from applying.

(4) ग्रह् + 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.

(5) ग्रह् + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(6) ग्रह् ग्रह् + 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.

(7) ग ग्रह् + 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.

(8) ज ग्रह् + अ । By 7-4-62 कुहोश्चुः, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the कवर्गः or हकारः is replaced by a letter of the चवर्गः । The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।

(9) जग्राह । 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।

Questions:

1. Where has √ग्रह् (क्र्यादि-गणः, ग्रहँ उपादाने, धातु-पाठः # ९.७१) been used in a तिङन्तं पदम् in Chapter Nine of the गीता?

2. Commenting on the word अहनत् used in the verse, the commentator says अहनत् = अहन्। शपो लुगभावश्छान्दस:। What does this mean?

3. Commenting on the word पदा, the commentator says पदा = पादेन। Which सूत्रम् is used to get the alternate form पदा for पादेन? (We have not discussed this सूत्रम् in the class, but we’ve seen it in a prior post. It is in the first quarter of Chapter Six of the अष्टाध्यायी।)

4. Where has 6-4-51 णेरनिटि been used in the verse?

5. Which सूत्रम् is used for the आकारादेश: in the form गाम् (प्रातिपदिकम् “गो”, द्वितीया-एकवचनम्)?

6. How would you say this in Sanskrit?
“Why did Sri Rama subdue the ocean?”

Easy questions:

1. Instead of नृदेवचिह्नधृक् शूद्र:, some editions have the text as नृदेवचिह्नधृक् छूद्र:। Which सूत्रम् allows for these two optional forms?

2. Where has 7-2-107 अदस औ सुलोपश्च been used in the verse?

Today we will look at the form जगाद 3As-लिँट् from श्रीमद्भागवतम् 10.85.20

सूतीगृहे ननु जगाद भवानजो नौ सञ्जज्ञ इत्यनुयुगं निजधर्मगुप्त्यै ।
नानातनूर्गगनवद्विदधज्जहासि को वेद भूम्न उरुगाय विभूतिमायाम् ।। १०-८५-२० ।।

Gita Press translation “O Lord, in the lying-in-chamber You said that, though unborn, You had, as a matter of fact, been manifesting Yourself through us in different pairs each time for defending Your own laws. Like the sky, You assume diverse forms and cast them off, even though You are one and infinite. Who can know the secret of Your wonderful potency – Yogamāyā? All people extensively sing Your glories.”

जगाद is derived from the धातुः √गद् (गदँ व्यक्तायां वाचि १. ५४)

In the धातु-पाठः, the √गद्-धातुः has one इत् letter which is the अकार: following the दकार:। This इत् letter has उदात्त-स्वरः। Hence, the √गद्-धातुः is devoid of any indications for bringing in आत्मनेपद-प्रत्ययाः। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, the √गद्-धातुः, in कर्तरि प्रयोगः, will take the परस्मैपद-प्रत्ययाः 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 √गद्-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोगः।

The विवक्षा is लिँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्, hence the प्रत्ययः is तिप्।

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

(3) गद् + 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।

(4) गद् + 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.

(5) गद् + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(6) गद् गद् + 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.

(7) ग गद् + 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.

(8) ज गद् + अ । By 7-4-62 कुहोश्चुः, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the कवर्गः or हकारः is replaced by a letter of the चवर्गः । The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।

(9) जगाद । 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।

Questions:

1. In the last ten verses of Chapter Nine of the गीता, where has 7-4-62 कुहोश्चुः (used in step 8 of the example) been used?

2. Where else (besides in जगाद) has 7-4-62 कुहोश्चुः been used in the verse?

3. Why is there no “नुँम्”-आगम: (by 7-1-70 उगिदचां सर्वनामस्थानेऽधातोः) in the form विदधत् (प्रातिपदिकम् “विदधत्”, पुंलिङ्गे प्रथमा-एकवचनम्)?

4. Can you spot a “णल्”-प्रत्यय: in the verse?

5. How would you say this in Sanskrit?
“Sri Krishna said to Arjuna that ‘You should not lament.'” Use the अव्ययम् “इति” as an end-quote. Take the translation of ‘You should not lament’ directly from Chapter Two of the गीता।

6. How would you say this in Sanskrit?
“Pierced by Sri Rama’s arrow, Ravana fell on the ground.” Use the adjective “विद्ध” for “pierced” and (a लिँट् form) of √पत् (पतॢँ गतौ १. ९७९) for “to fall.”

Easy questions:

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

2. In the verse, can you spot a word which is a (short) alternate form for आवाम् (प्रातिपदिकम् “अस्मद्”, द्वितीया-द्विवचनम्)?

Today we will look at the form बभूव 3As-लिँट् from श्रीमद्भागवतम् 10.75.39

स व्रीडितोऽवाग्वदनो रुषा ज्वलन्निष्क्रम्य तूष्णीं प्रययौ गजाह्वयम् ।
हाहेति शब्दः सुमहानभूत्सतामजातशत्रुर्विमना इवाभवत् ।
बभूव तूष्णीं भगवान्भुवो भरं समुज्जिहीर्षुर्भ्रमति स्म यद्दृशा ।। १०-७५-३९ ।।

Gita Press translation “Duryodhana was abashed at this discomfiture. Burning with rage, and with his face cast down, he silently left the Hall and immediately departed for Hastināpura. The incident raised a cry of dismay from all good people and Yudhiṣṭhira felt perturbed over it as it were. Bhagavān Śrī Kṛṣṇa, however, kept quiet over the incident, intent as He was upon relieving the burden of the earth. In fact, it was His enchanting look which threw Duryodhana into confusion and brought about the incident.”

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

In the धातु-पाठः, the भू-धातुः 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, the भू-धातुः, in कर्तरि प्रयोग:, 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-धातुः can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

The विवक्षा is लिँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्, hence the प्रत्ययः is तिप्।

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

(3) भू + 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। See easy question 2.

(4) भू + 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. See question 2.

(5) भू + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(6) भू वुक् + अ । By 6-4-88 भुवो वुग्लुङ्लिटोः , “भू” gets the augment “वुक्” when a vowel-beginning affix of लुँङ् or लिँट् follows. See question 3.

(7) भू व् + अ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
Note: The उकार: in “वुक्” is उच्चारणार्थ: (for pronunciation only.)

(8) भूव् भूव् + 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.

(9) भू भूव् + 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.

(10) भु भूव् + अ । By 7-4-59 ह्रस्वः, the अच् (vowel) of a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः) is substituted by a short vowel.

(11) भ भूव् + अ । By 7-4-73 भवतेरः, अकारः is substituted for the उकारः of the अभ्यास: (reduplicate) of the verbal root √भू (भू सत्तायाम् १. १) when लिँट् follows.

(12) बभूव । By 8-4-54 अभ्यासे चर्च, in a reduplicate (अभ्यासः – ref. 6-1-4 पूर्वोऽभ्यासः), a letter of the झल्-प्रत्याहारः is substituted by a letter of the चर्-प्रत्याहारः or जश्-प्रत्याहारः। The substitutions take place as per 1-1-50 स्थानेऽन्तरतमः।

Questions:

1. Where has बभूव been used in the गीता?

2. Why did the “णल्”-आदेश: replace the entire प्रत्यय: “तिप्” in step 4? (Why didn’t 1-1-52 अलोऽन्त्यस्य apply?)

3. Why didn’t 7-2-115 अचो ञ्णिति apply (instead of 6-4-88 भुवो वुग्लुङ्लिटोः) in step 6?

4. Where has √भू (भू सत्तायाम्, भ्वादि-गणः, धातु-पाठः #१. १) been used with the लँङ्-प्रत्यय: in the verse?

5. Consider the form भ्रमति used in the verse. The विवक्षा is लँट्, कर्तरि प्रयोग:, प्रथम-पुरुषः, एकवचनम्। What would be an alternate form?

6. How would you say this in Sanskrit?
“There was a king by name Dasaratha.” Use the अव्ययम् “नाम” for “by name.”

Easy questions:

1. In the verse, can you spot a word in which the सूत्रम् 6-4-77 अचि श्नुधातुभ्रुवां य्वोरियङुवङौ has been used?

2. Why didn’t 3-1-68 कर्तरि शप्‌ apply after step 3 of the example? (Which condition was not satisfied?)

Today we will look at the form प्राज्वालयत् 3As-लँङ् from श्रीमद्भागवतम् Sb10.70.39

जीवस्य यः संसरतो विमोक्षणं न जानतोऽनर्थवहाच्छरीरतः ।
लीलावतारैः स्वयशः प्रदीपकं प्राज्वालयत्त्वा तमहं प्रपद्ये ।। १०-७०-३९ ।।

Gita Press translation “(Tied down to the body) the soul moves on the whirling of birth and death and knows not the way to deliverance from this sheath, the source of (all) evil. Descending on earth in so many Forms by way of sport, You kindle the lamp of Your glory (with the help of which he may free himself from the bondage of the body). Lord, I resort to You for protection.”

प्राज्वालयत् is a causative form derived from the धातुः √ज्वल् (ज्वलँ दीप्तौ १. ९६५)

The ending अकार: of this धातुः is an इत् as per 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

ज्वल् + 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।
= ज्वल् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= ज्वाल् + इ । 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।
= ज्वालि । See question 2.

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

As per 1-3-74 णिचश्च, the verbal roots that end in the णिच्-प्रत्ययः shall take आत्मनेपद-प्रत्ययाः when the fruit of the action (क्रियाफलम्) accrues to the doer (कर्त्रभिप्रायम् = कर्तृ-अभिप्रायम्)। In the remaining case – when the fruit of the action does not accrue to the doer these verbal roots shall take परस्मैपद-प्रत्ययाः।
In reality though, this distinction of the fruit of the action accruing to the doer or not, is rarely honored in the language. So as a practical matter, a verbal root that ends in the णिच्-प्रत्ययः will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, it will be उभयपदी। Here it has taken a परस्मैपद-प्रत्ययः।

The विवक्षा is लँङ्, कर्तरि प्रयोगः (हेतुमति), प्रथम-पुरुषः, एकवचनम्, therefore the प्रत्यय: will be “तिप्”।

(1) ज्वालि + लँङ् । By 3-2-111 अनद्यतने लङ्, the affix लँङ् follows a धातुः when used in the sense of past not of today.

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

(3) ज्वालि + तिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “तिप्” as the substitute for the लकारः। “तिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

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

(5) ज्वालि + 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) ज्वालि + शप् + त् । By 3-1-68 कर्तरि शप्‌, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent.

(7) ज्वालि + अ + त् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(8) ज्वाले + अ + त् । 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.

(9) ज्वालयत् । By 6-1-78 एचोऽयवायावः।

(10) अट् ज्वालयत् । By 6-4-71 लुङ्लङ्लृङ्क्ष्वडुदात्तः – When followed by लुँङ्, लँङ् or लृँङ्, an अङ्गम् gets the अट्-आगमः which is उदात्तः। 1-1-46 आद्यन्तौ टकितौ places the “अट्”-आगमः at the beginning of the अङ्गम् ।

(11) अज्वालयत् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

“प्र” is the उपसर्गः (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
प्र + अज्वालयत् = प्राज्वालयत् । 6-1-101 अकः सवर्णे दीर्घः।

Questions:

1. In the last verse of which chapter of the गीता has 3-4-100 इतश्‍च as well as 6-4-71 लुङ्लङ्लृङ्क्ष्वडुदात्तः been used in a word (as in this example)?

2. Should the सूत्रम् 6-4-92 मितां ह्रस्वः have applied in this example?

3. Can you spot a श्यन्-प्रत्यय: in the verse?

4. Where has 8-1-23 त्वामौ द्वितीयायाः been used in the verse?

5. How would you say this in Sanskrit?
“How did you arrive at this deplorable state?” Use the adjective प्रातिपदिकम् “शोचनीय” (feminine “शोचनीया”) for “deplorable” and use the feminine प्रातिपदिकम् “अवस्था” for “state.” Use a धातु:/उपसर्ग: combination from the verse for “to arrive at.” Use the अव्ययम् “कथम्” for “how.”

6. How would you say this in Sanskrit?
“In the evening, we should light a lamp in our house.” Use the अव्ययम् “सायम्” for “in the evening.”

Easy questions:

1. Please do पदच्छेद: of जानतोऽनर्थवहाच्छरीरतः and mention the relevant rules.

2. Where has 7-1-23 स्वमोर्नपुंसकात्‌ been used in the verse?

Today we will look at the form अनाशयन् 3Ap-लँङ् from श्रीमद्भागवतम् 4.5.15

रुरुजुर्यज्ञपात्राणि तथैकेऽग्नीननाशयन् ।
कुण्डेष्वमूत्रयन्केचिद्बिभिदुर्वेदिमेखलाः ।। ४-५-१५ ।।

Gita Press translation “Some smashed the sacrificial vessels and extinguished the sacred fires, while others urinated in the sacrificial pits and snapped the cotton threads marking the boundaries of the sacrificial dais (in the north).”

अनाशयन् is a causative form derived from the धातुः √नश् (णशँ अदर्शने ४. ९१)

The धातुः “णशँ” is णोपदेशः, since it has an initial णकारः in the धातु-पाठः। By 6-1-65 णो नः, there is the substitution of नकारः in the place of the initial णकारः of a धातुः। So, now we have “नशँ”। The अकारः at the end gets इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

नश् + 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।
= नश् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= नाश् + इ । 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।
= नाशि ।

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

As per 1-3-74 णिचश्च, the verbal roots that end in the णिच्-प्रत्ययः shall take आत्मनेपद-प्रत्ययाः when the fruit of the action (क्रियाफलम्) accrues to the doer (कर्त्रभिप्रायम् = कर्तृ-अभिप्रायम्)। In the remaining case – when the fruit of the action does not accrue to the doer these verbal roots shall take परस्मैपद-प्रत्ययाः।
In reality though, this distinction of the fruit of the action accruing to the doer or not, is rarely honored in the language. So as a practical matter, a verbal root that ends in the णिच्-प्रत्ययः will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, it will be उभयपदी। Here it has taken a परस्मैपद-प्रत्ययः।

The विवक्षा is लँङ्, कर्तरि प्रयोगः (हेतुमति), प्रथम-पुरुषः, बहुवचनम्, therefore the प्रत्यय: will be “झि”।

(1) नाशि + लँङ् । By 3-2-111 अनद्यतने लङ्, the affix लँङ् follows a धातुः when used in the sense of past not of today.

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

(3) नाशि + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झि” as the substitute for the लकारः। “झि” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

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

(5) नाशि + शप् + झ् । By 3-1-68 कर्तरि शप्‌, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent.

(6) नाशि + अ + झ् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(7) नाशे + अ + झ् । 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.

(8) नाशे + अ + अन्त् । By 7-1-3 झोऽन्तः, “अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।

(9) नाशय + अन्त् । By 6-1-78 एचोऽयवायावः।

(10) नाशयन्त् । एकादेश: by 6-1-97 अतो गुणे।

(11) अट् नाशयन्त् । By 6-4-71 लुङ्लङ्लृङ्क्ष्वडुदात्तः – When followed by लुँङ्, लँङ् or लृँङ्, an अङ्गम् gets the “अट्”-आगमः which is उदात्तः। 1-1-46 आद्यन्तौ टकितौ places the आट्-आगमः at the beginning of the अङ्गम् ।

(12) अनाशयन्त् । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम् and 1-3-9 तस्य लोपः।

(13) अनाशयन् । By 8-2-23 संयोगान्तस्य लोपः।

Questions:

1. As in this example, where in the गीता has the णिच्-प्रत्यय: been used in a तिङन्तं पदम् with √नश् (णशँ अदर्शने ४. ९१)?

2. In the verse, where else (besides in अनाशयन्) has the णिच्-प्रत्यय: been used in a तिङन्तं पदम्?

3. Can you recall another (besides 6-4-71 लुङ्लङ्लृङ्क्ष्वडुदात्तः) सूत्रम् (which we have studied) which prescribes a “अट्”-आगम:?

4. Can you spot a “शी”-आदेश: in the verse?

5. How would you say this in Sanskrit?
“A man who urinates while standing is ignoble.” Use the adjective प्रातिपदिकम् “तिष्ठत्” (ending in the शतृँ-प्रत्यय:) for “while standing” and use the adjective (compound) प्रातिपदिकम् “अनार्य” for “ignoble.” Use a धातु: from the verse for “to urinate.” Use the appropriate forms of the pronouns “यद्”/”तद्”।

6. How would you say this in Sanskrit?
“This explanation should remove (destroy) your doubts.” Use the neuter प्रातिपदिकम् “विवरण” for “explanation” and the masculine प्रातिपदिकम् “संशय” for “doubt.” Use (in the causative) the same verbal root as used in this example for “to destroy.”

Easy questions:

1. By which सूत्रम् does पाणिनि: define the उपधा-सञ्ज्ञा (used in 7-2-116 अत उपधायाः)?

2. Can you recall a नियम-सूत्रम् (a rule which limits the application) of 8-2-23 संयोगान्तस्य लोपः?

Today we will look at the form त्वरयन्ति 3Ap-लँट् from श्रीमद्भागवतम् 10.39.27

अनार्द्रधीरेष समास्थितो रथं तमन्वमी च त्वरयन्ति दुर्मदाः ।
गोपा अनोभिः स्थविरैरुपेक्षितं दैवं च नोऽद्य प्रतिकूलमीहते ।। १०-३९-२७ ।।

Gita Press translation “Śrī Kṛṣṇa (whose mind is altogether devoid of the moisture of love) is (already) comfortably seated in the chariot and, following Him, these arrogant Gopas in their bullock-carts are urging Akrūra to make haste. (On top of it) the aged ones have grown indifferent (do not interfere). And fate too is working against us today!””

त्वरयन्ति is a causative form derived from the धातुः √त्वर् (ञित्वराँ सम्भ्रमे १. ८८४)

The “ञि” at the beginning of this धातुः gets इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः। The आकारः at the end gets इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत्। Both take लोप: by 1-3-9 तस्य लोपः।

त्वर् + 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।
= त्वर् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= त्वार् + इ । 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।
= त्वरि । By 6-4-92 मितां ह्रस्वः, a short vowel (ह्रस्व:) is substituted in place of the penultimate letter (vowel) of a verbal root which is मित् (has मकार: as an इत्) and is followed by the causative affix “णि”। Note: Any verbal root belonging to one of the following two special sections of the धातु-पाठ: is considered as a मित् (having मकार: as an इत्)।
1. Beginning with √घट् (घटँ चेष्टायाम् १. ८६७) and ending with √फण् (फणँ गतौ १. ९५५)
2. Beginning with √ज्ञप् (ज्ञपँ ज्ञानज्ञापनमारणतोषणनिशाननिशामनेषु १०. ११८) and ending with √चि (चिञ् चयने १०. १२४).
√त्वर् (ञित्वराँ सम्भ्रमे १. ८८४) belongs to the first group.

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

As per 1-3-74 णिचश्च, the verbal roots that end in the णिच्-प्रत्ययः shall take आत्मनेपद-प्रत्ययाः when the fruit of the action (क्रियाफलम्) accrues to the doer (कर्त्रभिप्रायम् = कर्तृ-अभिप्रायम्)। In the remaining case – when the fruit of the action does not accrue to the doer these verbal roots shall take परस्मैपद-प्रत्ययाः।
In reality though, this distinction of the fruit of the action accruing to the doer or not, is rarely honored in the language. So as a practical matter, a verbal root that ends in the णिच्-प्रत्ययः will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, it will be उभयपदी। Here it has taken a परस्मैपद-प्रत्ययः।

The विवक्षा is लँट्, कर्तरि प्रयोगः (हेतुमति), प्रथम-पुरुषः, बहुवचनम्, therefore the प्रत्यय: will be “झि”।

(1) त्वरि + लँट् । By 3-2-123 वर्तमाने लट्, the affix लँट् comes after a धातुः when denoting an action in the present tense.

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

(3) त्वरि + झि । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “झि” as the substitute for the लकारः। “झि” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(4) त्वरि + शप् + झि । By 3-1-68 कर्तरि शप्‌, the शप्-प्रत्यय: is placed after a verbal root, when followed by a सार्वधातुक-प्रत्यय: that is used signifying the agent.

(5) त्वरि + अ + झि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(6) त्वरे + अ + झि । 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.

(7) त्वरे + अ + अन्ति । By 7-1-3 झोऽन्तः, “अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।

(8) त्वरय + अन्ति । By 6-1-78 एचोऽयवायावः।

(9) त्वरयन्ति । एकादेश: by 6-1-97 अतो गुणे।

Questions:

1. In the first ten verses of Chapter Fifteen of the गीता, can you spot a तिङन्तं पदम् in which the णिच्-प्रत्यय: has been used?

2. Where else (besides in त्वरयन्ति) has the शप्-प्रत्यय: been used in the verse?

3. Where has 8-2-81 एत ईद्बहुवचने been used in the verse?

4. Can you spot a सकारान्त-प्रातिपदिकम् (a प्रातिपदिकम् ending in “स्”) in the verse?

5. How would you say this in Sanskrit?
“Why do you make me rush?” Use the अव्ययम् “कस्मात्” for “why” and √त्वर् (ञित्वराँ सम्भ्रमे १. ८८४) in the causative for “to make rush.”

6. Use some words from the verse to construct the following sentence in Sanskrit:
“Even though fate is working against me today, still I’m not worried.” Use the combination of indeclinables यदि + अपि = यद्यपि for “even though” and तथा + अपि = तथापि for “still.” Use the adjective (compound) प्रातिपदिकम् “चिन्ताकुल” for “worried.”

Easy questions:

1. Which word used in the verse is a short (alternate) form for अस्माकम् (षष्ठी-बहुवचनम् of the प्रातिपदिकम् “अस्मद्”)?

2. Why did 6-1-101 अकः सवर्णे दीर्घः not apply between गोपा अनोभिः?