Today we will look at the form शक्यः mNs from श्रीमद्-वाल्मीकि-रामायणम् 3.55.24

भजस्व सीते मामेव भर्ताहं सदृशस्तव । यौवनं त्वध्रुवं भीरु रमस्वेह मया सह ॥ ३-५५-२२ ॥
दर्शने मा कृथा बुद्धिं राघवस्य वरानने । कास्य शक्तिरिहागन्तुमपि सीते मनोरथैः ॥ ३-५५-२३ ॥
न शक्यो वायुराकाशे पाशैर्बद्धुं महाजवः । दीप्यमानस्य वाप्यग्नेर्ग्रहीतुं विमलाः शिखाः ॥ ३-५५-२४ ॥
त्रयाणामपि लोकानां न तं पश्यामि शोभने । विक्रमेण नयेद्यस्त्वां मद्बाहुपरिपालिताम् ॥ ३-५५-२५ ॥

Gita Press translation – Accept me alone, O Sītā, I am a consort worthy of you. Youth is but fleeting, O timid lady; enjoy life with me here (in Laṅkā) (22). Do not harbor (even) the thought of beholding (again in this life) Rāma (a scion of Raghu), O lady of charming countenance! What power has he to reach this place even in thought, O Sītā? (23) A very powerful wind cannot be bound with ropes in the sky nor can the smokeless flames of a blazing fire be seized (24). In all the three worlds (viz., heaven earth and the intermediate region) I do not perceive a man who may snatch by dint of prowess you, who are protected by my arms, O beautiful lady! (25)

“शक्य” is a कृदन्त-प्रातिपदिकम् (participle form) derived from the verbal root √शक् (शकॢँ शक्तौ, स्वादि-गणः, धातु-पाठः #५. १७)

(1) शक् + यत् । By 3-1-99 शकिसहोश्च – The affix यत् may be used following the verbal root √शक् (शकॢँ शक्तौ ५. १७) or √सह् (षहँ मर्षणे १. ९८८). See question 2.

(2) शक्य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

“शक्य” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।

The विवक्षा is पुंलिङ्गे, प्रथमा-एकवचनम्।

(3) शक्य + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(4) शक्य + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-9 तस्य लोपः।

(5) शक्यः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. Where has the प्रातिपदिकम् “शक्य” been used in Chapter Six of the गीता?

2. In the absence of 3-1-99 शकिसहोश्च which सूत्रम् would have applied in step 1?

3. Where has लुँङ् been used in the verses?

4. Where has the सूत्रम् 3-4-91 सवाभ्यां वामौ been used in the verses?

5. How would you say this in Sanskrit?
“Who can cross the ocean?” Paraphrase to passive. Use the अव्ययम् “तरितुम्/तरीतुम्” for “to cross.”

6. How would you say this in Sanskrit?
“I am not able to understand the meaning of this verse.” Paraphrase to passive. Use the अव्ययम् “अभिज्ञातुम्” for “to understand.”

Easy Questions:

1. Which सूत्रम् is used for the “त्रय”-आदेशः in the form त्रयाणाम्?

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

Today we will look at the form स्थाप्यः mNs from श्रीमद्वाल्मीकि-रामायणम् 2.52.32.

ब्रूयाश्च हि महाराजं भरतं क्षिप्रमानय । आगतश्चापि भरतः स्थाप्यो नृपमते पदे ॥ २-५२-३२ ॥
भरतं च परिष्वज्य यौवराज्येऽभिषिच्य च । अस्मत्सन्तापजं दुःखं न त्वामभिभविष्यति ॥ २-५२-३३ ॥
भरतश्चापि वक्तव्यो यथा राजनि वर्तसे । तथा मातृषु वर्तेथाः सर्वास्वेवाविशेषतः ॥ २-५२-३४ ॥

Gita Press translation – Also submit to the emperor (my father,) ‘(Pray) get Bharata soon. And when returned (from his maternal uncle’s,) Bharata should be installed in the office intended for him by Your Majesty (32). When you have (met and) embraced Bharata and installed in the office of Prince Regent, the agony caused by the remorse felt by you in our account will no longer (be able to) overpower you.’ (33) Bharata too should be exhorted in the following words: – ‘You should behave towards all your mothers without distinction in the same way as you do towards the king (your father.)’ (34)

“स्थाप्य” is a कृदन्त-प्रातिपदिकम् (participle form) derived from a causative form of the verbal root √स्था (भ्वादि-गणः, ष्ठा गतिनिवृत्तौ, धातु-पाठः #१. १०७७)

The धातुः “ष्ठा” has an initial षकारः in the धातु-पाठः। By 6-1-64 धात्वादेः षः सः , there is the substitution of सकारः in the place of the initial षकारः of a धातुः। And as per the न्यायः “निमित्तापाये नैमित्तिकस्याप्यपाय:” (when a cause is gone, its effect is also gone) the ठकार-आदेशः for the थकारः, which has come in by 8-4-41 ष्टुना ष्टुः, because of the presence of the षकारः, reverts to the थकारः since the cause for the ठकारादेश: no longer exists. So we now have √स्था।

(1) स्था + 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.

(2) स्था + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(3) स्था 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 “स्था”।

(4) स्था प् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः। Note: The उकार: in “पुक्” is उच्चारणार्थ: (for pronunciation only.)

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

(5) स्थापि + यत् । By 3-1-97 अचो यत्‌ – The affix यत् may be used following a verbal root ending in a vowel.
Note: The affix ‘यत्’ has the designation ‘कृत्य’ since the सूत्रम् 3-1-97 अचो यत्‌ occurs in the अधिकारः of 3-1-95 कृत्याः प्राङ् ण्वुलः। Hence as per 3-4-70 तयोरेव कृत्यक्तखलर्थाः, it is used only to denote the action (भावः) or the object (कर्म)।

(6) स्थापि + य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
Note: “य” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः

(7) स्थाप्य । By 6-4-51 णेरनिटि – The “णि”-प्रत्यय: is elided when followed by an आर्धधातुक-प्रत्यय: which does not have the augment इट्।

“स्थाप्य” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।

The विवक्षा is पुंलिङ्गे, प्रथमा-एकवचनम्।

(8) स्थाप्य + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(9) स्थाप्य + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-9 तस्य लोपः।

(10) स्थाप्यः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।

Questions:

1. In the गीता where has the verbal root √स्था (ष्ठा गतिनिवृत्तौ १. १०७७) been used with the affix ‘णिच्’ in a तिङन्तं पदम्?

2. What would be the non-causative प्रातिपदिकम् derived by adding the affix ‘यत्’ directly to the verbal root √स्था (ष्ठा गतिनिवृत्तौ १. १०७७)?

3. Can you spot an augment ‘सीयुट्’ in the verses?

4. In the verses can you spot a तिङन्तं पदम् in which the affix ‘हि’ has been elided?

5. How would you say this in Sanskrit?
Arjuna said to Śrī Kṛṣṇa “You ought to place my chariot between the two armies.” Paraphrase “You ought to place my chariot” to “my chariot ought to be placed by you.”

6. How would you say this in Sanskrit?
“I don’t think we should stay here.” Paraphrase this to “I think the action of staying here should not be done by us.”

Easy Questions:

1. Where has the सूत्रम् 3-4-80 थासस्से been used in the verses?

2. What is the alternate form for राजनि?

Today we will look at the form चारयितव्या fNs from श्रीमद्वाल्मीकि-रामायणम् 5.53.14.

सर्वेषामेव पर्याप्तो राक्षसानामहं युधि । किं तु रामस्य प्रीत्यर्थं विषहिष्येऽहमीदृशम् ॥ ५-५३-१३ ॥
लङ्का चारयितव्या मे पुनरेव भवेदिति । रात्रौ नहि सुदृष्टा मे दुर्गकर्मविधानतः ॥ ५-५३-१४ ॥
अवश्यमेव द्रष्टव्या मया लङ्का निशाक्षये । कामं बध्नन्तु मे भूयः पुच्छस्योद्दीपनेन च ॥ ५-५३-१५ ॥

Gita Press translation – I am strong enough for all the ogres (taken together) in combat. Still for the pleasure of Śrī Rāma I shall suffer such humiliation (13). Laṅkā will thus (involuntarily) caused to be surveyed by me once more; for at night it was not closely perceived from the point of view of technique of its fortification (14). Laṅkā (therefore) needs must be seen by me at the close of the night. Let the ogres freely bind me anew and cause pain to me by setting my tail on fire; there will be no strain on my mind (15).

“चारयितव्य” is a कृदन्त-प्रातिपदिकम् (participle form) derived from a causative form of the verbal root √चर् (भ्वादि-गणः, चरँ गत्यर्थः, धातु-पाठः #१. ६४०)

The अकारः at the end of “चरँ” gets the इत्-सञ्ज्ञा by 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

(1) चर् + 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.

(2) चर् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(3) चार् + 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। See easy question 2.

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

(4) चारि + तव्यत्/तव्य । By 3-1-96 तव्यत्तव्यानीयरः – The affixes “तव्यत्”, “तव्य” and “अनीयर्” may be used after a verbal root. Note: Since the सूत्रम् 3-1-96 तव्यत्तव्यानीयरः occurs in the अधिकारः of ‘3-1-95 कृत्याः’ the affix ‘अनीयर्’ gets the designation ‘कृत्य’। And as per the सूत्रम् 3-4-70 तयोरेव कृत्यक्तखलर्थाः the affix ‘अनीयर्’ is used here कर्मणि (to denote the object).

(5) चारि + तव्य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
Note: “तव्य” gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्धधातुकं शेषः।

(6) चारि + इट् तव्य । By 7-2-35 आर्धधातुकस्येड् वलादेः, an आर्धधातुक-प्रत्यय: beginning with a letter of the वल्-प्रत्याहारः gets the augment “इट्”। 1-1-46 आद्यन्तौ टकितौ places the “इट्”-आगमः at the beginning of the प्रत्यय:।

(7) चारि + इतव्य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) चारे + इतव्य । 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) चारयितव्य । By 6-1-78 एचोऽयवायावः।

“चारयितव्य” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।

(10) चारयितव्य + टाप् । By 4-1-4 अजाद्यतष्टाप्‌ – The प्रातिपदिकानि “अज” etc. and प्रातिपदिकानि ending in अकारः get the टाप् affix in the feminine gender.

(11) चारयितव्य + आ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(12) चारयितव्या । By 6-1-101 अकः सवर्णे दीर्घः।

The विवक्षा is स्त्रीलिङ्गे, प्रथमा-एकवचनम्।

(13) चारयितव्या + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।

(14) चारयितव्या + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-9 तस्य लोपः।

(15) चारयितव्या । By 6-1-68 हल्ङ्याब्भ्यो दीर्घात्‌ सुतिस्यपृक्तं हल् – A single letter affix “सुँ”, “ति” or “सि” is dropped following a base ending in a consonant or in the long feminine affix “ङी” or “आप्”।

Questions:

1. In how many places in the गीता has the affix तव्यत्/तव्य been used following a णिजन्त-धातुः (verbal root ending in the affix ‘णिच्’)?

2. Where has the सूत्रम् 6-4-24 अनिदितां हल उपधायाः क्ङिति been used in the verses?

3. Can you spot an augment “अम्” in the verses?

4. How would you say this in Sanskrit?
“Cars should not be parked here.” Use the causative form of the verbal root √स्था (ष्ठा गतिनिवृत्तौ १. १०७७) for “to park (to cause to stay).”

5. How would you say this in Sanskrit?
“You ought not to tell this secret to anyone.” Paraphrase to passive. Use the प्रातिपदिकम् “रहस्य” (in the neuter) for “secret.” Use the चतुर्थी विभक्तिः with “anyone.”

6. How would you say this in Sanskrit?
“This beautiful temple ought to be seen by everyone.” Use a प्रातिपदिकम् from the verse for “ought to be seen.”

Easy Questions:

1. Where has the सूत्रम् 7-3-119 अच्च घेः been used in the verses?

2. By which सूत्रम् does पाणिनिः define the term उपधा used in the सूत्रम्  7-2-116 अत उपधायाः (used in step 3)?

Today we will look at the form क्रमते 3As-लँट् from श्रीमद्वाल्मीकि-रामायणम् 7.35.26.

तदोद्यन्तं विवस्वन्तं जपापुष्पोत्करोपमम् । ददर्श फललोभाच्च ह्युत्पपात रविं प्रति ॥ २३ ॥
बालार्काभिमुखो बालो बालार्क इव मूर्तिमान् । ग्रहीतुकामो बालार्कं प्लवतेऽम्बरमध्यगः ॥ २४ ॥
एतस्मिन्प्लवमाने तु शिशुभावे हनूमति । देवदानवयक्षाणां विस्मयः सुमहानभूत् ॥ २५ ॥
नाप्येवं वेगवान्वायुर्गरुडो न मनस्तथा । यथायं वायुपुत्रस्तु क्रमतेऽम्बरमुत्तमम् ॥ २६ ॥

Gita Press translation – That (very) moment he espied the rising sun having the hue of a heap of Japā (China rose) flowers and in his eager desire to get at it, thinking it to be a fruit, he sprang towards the sun (23). With his face turned towards the sun, the babe, which looked like the rising sun incarnate, continued to shoot up in mid heavens with intent to catch hold of the rising sun (24). While the yonder Hanūmān in his childlike simplicity was shooting up in this manner, the gods, Dānavas and Yakṣas felt extremely astonished (25). (They said to themselves:-) ‘Neither the wind-god nor Garuḍa (the king of birds, the mount of Lord Viṣṇu,) nor even the mind moves so swiftly as does this son of the wind-god course through the high skies (26).

क्रमते is derived from √क्रम् (क्रमुँ पादविक्षेपे १. ५४५).

In the धातु-पाठः, “क्रमुँ” has one इत् letter – the उकार: following the मकार:। This इत् letter has a उदात्त-स्वर:। Thus √क्रम् is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:।
But as per 1-3-43 अनुपसर्गाद्वा – When not preceded by a उपसर्गः, the verbal root √क्रम् (क्रमुँ पादविक्षेपे १. ५४५) takes a आत्मनेपदम् affix optionally. See question 2.

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

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

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

(3) क्रम् + त । By 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ्।

(4) क्रम् + 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) क्रम् + शप् + ते । 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) क्रमते । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते, 1-3-9 तस्य लोपः।

Questions:

1. Where has the verbal root √क्रम् (क्रमुँ पादविक्षेपे १. ५४५) been used in a तिङन्तं पदम् in the गीता?

2. What would be the final form in this example if a परस्मैपदम् affix were to be used?

3. What would be an alternate final form (in place of क्रमते) in this example?

4. Why doesn’t the सूत्रम् 7-3-84 सार्वधातुकार्धधातुकयोः apply in the form अभूत्?

5. In how many places has the affix “णल्” been used in the verses?

6. How would you say this in Sanskrit?
“A wise man never treads on the wrong path.” Use the masculine प्रातिपदिकम् “उत्पथ” for “wrong path.”

Easy Questions:

1. Where has the प्रातिपदिकम् “इदम्” been used in the verses?

2. Which verbal root has been used in the form प्लवते?

Today we will look at the form तरिष्यन्ति 3Ap-लृँट् from श्रीमद्वाल्मीकि-रामायणम् 5.39.25.

ततो हि हरिशार्दूल पुनरागमनाय तु  । प्राणानामपि सन्देहो मम स्यान्नात्र संशयः ।। ५-३९-२२ ।।
तवादर्शनजः शोको भूयो मां परितापयेत् । दुःखाद्दुःखपरामृष्टां दीपयन्निव वानर ।। ५-३९-२३ ।।
अयं च वीर सन्देहस्तिष्ठतीव ममाग्रतः । सुमहांस्त्वत्सहायेषु हर्यृक्षेषु हरीश्वर ।। ५-३९-२४ ।।
कथं नु खलु दुष्पारं तरिष्यन्ति महोदधिम् । तानि हर्यृक्षसैन्यानि तौ वा नरवरात्मजौ ।। ५-३९-२५ ।।

Gita Press translation “For, if after that there is any doubt about your return, O tiger among monkeys, there is uncertainty of my survival too; there is no doubt about it. (22) Grief born of your absence, O monkey, will torment me further, burning me as it were, seized (as I already am) with agony after agony. (23) Nay, this very great doubt (ever) stands before me as it were about your associate monkeys and bears, O heroic lord of monkeys, as to how on earth those hordes of monkeys and bears or (for that matter) those two princes (lit., sprung from the loins of a jewel among men) will actually (be able to) cross the vast sea, which is (so) difficult to cross. (24-25)”

तरिष्यन्ति is derived from the धातुः √तॄ (तॄ प्लवनतरणयोः १. ११२४).

The verbal root √तॄ has no इत् letters in the धातु-पाठ:। Thus √तॄ 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:, √तॄ takes परस्मैपद-प्रत्यया: by default.

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

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

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

(4) तॄ + स्य + झि । 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.

Note: This rule is a अपवाद: for 3-1-68 कर्तरि शप्‌ etc.

(5) तॄ + इट् स्य + झि । By 7-2-35 आर्धधातुकस्येड् वलादेः – an आर्धधातुक-प्रत्यय: beginning with a letter of the वल्-प्रत्याहारः gets the augment “इट्”।

Note: √तॄ is not अनुदात्तोपदेश: and hence 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ cannot block 7-2-35. See question 3.

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

(6) तॄ + इस्य + झि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) तर् + इस्य + 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. 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.

(8) तर् + इस्य + अन्ति । By 7-1-3 झोऽन्तः – “अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।

(9) तरिस्यन्ति । By 6-1-97 अतो गुणे, in the place of the letter “अ” which is not at the end of a पदम्, and the following गुण: letter, there is single substitute of the latter (the गुण: letter).

(10) तरिष्यन्ति । 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 √तॄ (तॄ प्लवनतरणयोः १. ११२४) been used with लृँट् in Chapter Eighteen of the गीता?

2. What would be an alternate final form (besides तरिष्यन्ति) in this example?

3. A majority of the monosyllabic verbal roots ending in a vowel are अनुदात्तोपदेशा:। But those (like √तॄ) ending in a ॠकार: are not. Monosyllabic verbal roots ending in which other long vowel (besides ॠकार:) are not अनुदात्तोपदेशा:?

4. Which सूत्रम् is used for the अकार-लोप: in the form स्यात् used in the verses?

5. Can you spot the affix णिच् used in a तिङन्तं पदम् in the verses?

6. Use some words from the verses to compose the following sentence in Sanskrit:
“How actually will I across this sea of transmigration which is so difficult to cross?” Use the (compound) masculine प्रातिपदिकम् “संसार-सागर” for “sea of transmigration.”

Easy questions:

1. Which सूत्रम् is used to perform the सन्धि-कार्यम् between दीपयन् + इव = दीपयन्निव?

2. Where has 8-3-7 नश्छव्यप्रशान् been used in the verses?

Today we will look at the form विदूषयसि 2As-लँट् from श्रीमद्वाल्मीकि-रामायणम् 4.18.43

तान्न हिंस्यान्न चाक्रोशेन्नाक्षिपेन्नाप्रियं वदेत् । देवा मानुषरूपेण चरन्त्येते महीतले ।। ४-१८-४२ ।।
त्वं तु धर्ममविज्ञाय केवलं रोषमास्थितः । विदूषयसि मां धर्मे पितृपैतामहे स्थितम् ।। ४-१८-४३ ।।

Gita Press translation “One should (therefore) neither assassinate nor reproach nor insult nor speak unpalatable words to them. Being gods (themselves), these kings move about on earth in human semblance. (42) Not fully knowing the principles of righteousness and holding fast to anger alone, you bitterly reproach me, devoted (as I am) to the code of conduct followed by my forefathers.(43)”

विदूषयसि is a causative form derived from the धातुः √दुष् (दुषँ वैकृत्ये ४. ८२)

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

दुष् + 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।
= दुष् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= दोष् + इ । 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।
= दूषि । By 6-4-90 दोषो णौ, the penultimate letter (उपधा) of the verbal root √दुष् (दुषँ वैकृत्ये ४. ८२) takes the ऊकारादेश: when the “णि”-प्रत्यय: follows.

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

“दूषि” has taken a परस्मैपदम् affix here as per the सूत्रम् 1-3-88 अणावकर्मकाच्चित्तवत्कर्तृकात् – When used in the causative, a verbal root which in its non-causal state is intransitive and has a sentient being for its agent, takes a परस्मैपद-प्रत्ययः।

The विवक्षा is लँट्, कर्तरि प्रयोगः (हेतुमति), मध्यम-पुरुषः, एकवचनम्, therefore the प्रत्यय: is “सिप्”।

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

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

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

(4) दूषि + सि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) दूषि + शप् + सि । 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) दूषि + अ + सि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-8 लशक्वतद्धिते , 1-3-9 तस्य लोपः।

(7) दूषे + अ + सि । 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) दूषयसि । By 6-1-78 एचोऽयवायावः।

“वि” is the उपसर्गः (ref. 1-4-59 उपसर्गाः क्रियायोगे, 1-4-80 ते प्राग्धातोः।)
वि + दूषयसि = विदूषयसि ।

Questions:

1. Where has the affix “णिच्” been used in a तिङन्तं पदम् (as in this example) in Chapter Twelve of the गीता?

2. We studied two सूत्रे which take the अनुवृत्ति: of “णौ” from 6-4-90 दोषो णौ (used in this example). Which are they?

3. In the verses, can you spot a तिङन्तं पदम् is which a नकार: has taken लोप:?

4. In the verses, can you spot a तिङन्तं पदम् is which 6-1-97 अतो गुणे has been used?

5. In which word in the verses has the affix “श” been used?

6. How would you say this in Sanskrit?
“Why do you pollute my mind?” Use √दुष् (दुषँ वैकृत्ये ४. ८२) in the causative for “to pollute.”

Easy questions:

1. Where has 8-3-22 हलि सर्वेषाम् been used in the verses?

2. In the verses, can you spot a word in which “शी” has been used as a substitute?

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)?

Today we will look at the form जनयिष्यथ 2Ap-लृँट् from श्रीमद्वाल्मीकि-रामायणम् 3.14.13.

पुत्रांस्त्रैलोक्यभर्तॄन्वै जनयिष्यथ मत्समान् । अदितिस्तन्मना राम दितिश्च दनुरेव च ।। ३-१४-१३ ।।
कालका च महाबाहो शेषास्त्वमनसोऽभवन् । अदित्यां जज्ञिरे देवास्त्रयस्त्रिंशदरिन्दम ।। ३-१४-१४ ।।
आदित्या वसवो रुद्रा अश्विनौ च परन्तप । दितिस्त्वजनयत्पुत्रान्दैत्यांस्तात यशस्विनः ।। ३-१४-१५ ।।

Gita Press translation – ‘You will give birth to sons like me, masters of the three worlds.’ O Rāma of mighty arms – Aditi, Diti, Danu and Kālakā were attentive, the rest were indifferent. “Of Aditi thirty-three gods were born, O vanquisher of foes – the (twelve) Ādityas, the (eight) Vasus, the (eleven) Rudras and the two Aświns, O tormentor of foes! Diti for her part gave birth to the famous Daityas (demons), O dear one! (13-15).”

जनयिष्यथ is a causative form derived from the धातुः √जन् (जनीँ प्रादुर्भावे ४. ४४)

The ending ईकार: at the end of “जनीँ” is an इत् as per 1-3-2 उपदेशेऽजनुनासिक इत् and takes लोप: by 1-3-9 तस्य लोपः।

The विवक्षा here is लृँट्, कर्तरि प्रयोग: (हेतुमति), मध्यम-पुरुषः, बहुवचनम्।

जन् + 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।
= जन् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= जान् + 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।

By the गणसूत्रम् जनीजॄष्क्नसुरञ्जोऽमन्ताश्च (in the धातुपाठ:, below the गणसूत्रम् “घटादयो मित:”) – The verbal roots √जन् (जनीँ प्रादुर्भावे ४. ४४), √जॄ (जॄष् वयोहानौ ४. २५), √क्नस् (क्नसुँ ह्वरणदीप्त्योः ४. ७), √रञ्ज् (रञ्जँ रागे १. ११५४) as well as any verbal root ending in “अम्” shall be considered to be “मित्” (having मकार: an an इत्)।

= जनि । 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”।

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

“जनि” takes a परस्मैपद-प्रत्ययः here as per 1-3-88 अणावकर्मकाच्चित्तवत्कर्तृकात् – When used in the causative, a verbal root which in its non-causal state is intransitive and has a sentient being for its agent, takes a परस्मैपद-प्रत्ययः।

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

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

(4) जनि + स्य + थ । 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.

Note: This rule is a अपवाद: for 3-1-68 कर्तरि शप्‌ etc.

(5) जनि + इट् स्य + थ । By 7-2-35 आर्धधातुकस्येड् वलादेः, an आर्धधातुक-प्रत्यय: beginning with a letter of the वल्-प्रत्याहारः gets the augment “इट्”। 1-1-46 आद्यन्तौ टकितौ places the “इट्”-आगमः at the beginning of the प्रत्यय:।

(6) जनि + इस्य + थ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) जने + इस्य + थ । 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) जनयिस्य + थ । By 6-1-78 एचोऽयवायावः।

(9) जनयिष्यथ । 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. Can you spot a word in Chapter Eighteen of the गीता, wherein the “णिच्”-प्रत्यय: has been used along with लृँट् (as in this example)?

2. Where else (besides in जनयिष्यथ) has the गणसूत्रम् – जनीजॄष्क्नसुरञ्जोऽमन्ताश्च been used in the verses?

3. Which सूत्रम् is used for the इकार-लोप: in the form अभवन्?

4. Where has 6-4-98 गमहनजनखनघसां लोपः क्ङित्यनङि been used in the verses?

5. Can you recall a सूत्रम् (besides 6-4-98 mentioned in question 4) in which पाणिनि: specifically mentions the धातु: √जन् (जनीँ प्रादुर्भावे ४. ४४)?

6. How would you say this in Sanskrit?
“The fire god said to the wives of Dasaratha ‘You (plural) will give birth to brilliant sons.'” Use the masculine (compound) प्रातिपदिकम् “अग्नि-देव” for “fire god” and use the adjective प्रातिपदिकम् “तेजस्विन्” for “brilliant.”

Easy questions:

1. Where has 8-3-19 लोपः शाकल्यस्य been used in the verses?

2. Can you spot a “आट्”-आगम: in the verses?

Today we will look at the form वक्ष्यन्ति 3Ap-लृँट् from श्रीमद्वाल्मीकि-रामायणम् 1.9.17.

ते तु राज्ञो वचः श्रुत्वा व्यथिता विनताननाः । न गच्छेम ऋषेर्भीता अनुनेष्यन्ति तं नृपम् ।। १-९-१६ ।।
वक्ष्यन्ति चिन्तयित्वा ते तस्योपायांश्च तान्क्षमान् । आनेष्यामो वयं विप्रं न च दोषो भविष्यति ।। १-९-१७ ।।
एवमङ्गाधिपेनैव गणिकाभिरृषेः सुतः । आनीतोऽवर्षयद्देवः शान्ता चास्मै प्रदीयते ।। १-९-१८ ।।

Gita Press translation “They will, however, be distressed to hear the king’s command, and with drooping faces submit (as follows):- ‘We are not prepared to go, afraid (as we are) of the Ṛṣi (Vibhāṇḍaka, Ṛṣyaśṛṅga’s father, who was sure to curse those who would try to lure away the young hermit from his father’s presence)’ and will (try to) pacify the king (in order to avert his displeasure at their disobedience by assuring him that they would think out some other means of luring away the hermit and submit their proposals in that connection later).(16) (Duly) deliberating on the feasible methods of luring away Ṛṣyaśṛṅga (from his father’s hermitage), they will suggest them (to the king) and say, ‘We shall (try to) fetch the (youthful) Brāhmaṇa (to your capital) and (we shall do so in such a way that) no blame will attach to us.'(17) In this way (according to the suggestion of the family priest and the minister of King Romapāda) the Ṛṣi’s son (Ṛṣyaśṛṅga) will be caused by Romapāda (the ruler of Aṅga territory) to be brought (to his own capital) through courtesans, when the rain-god will cause clouds to send down rain and Śāntā (Daśaratha’s daughter adopted by Romapāda) will be given (in marriage) to Ṛṣyaśṛṅga.”

वक्ष्यन्ति is derived from the धातुः √वच् (वचँ परिभाषणे २. ५८).

See questions 2 and 3.

In the धातु-पाठः, “वचँ” has one इत् letter (by 1-3-2 उपदेशेऽजनुनासिक इत्) which is the अकार: following the चकार:। This इत् letter has a उदात्त-स्वर:। Thus √वच् 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: √वच् 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 √वच् can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

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

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

(4) वच् + स्य + झि । 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.

Note: This rule is a अपवाद: for 3-1-68 कर्तरि शप्‌ etc.

Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ stops the “इट्”-आगम: (for the प्रत्यय: “स्य”) which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।

(5) वच् + स्य + अन्ति । By 7-1-3 झोऽन्तः – “अन्त्” comes in as a replacement for the झकारः of a प्रत्यय:।

(6) वच्स्यन्ति । By 6-1-97 अतो गुणे, in the place of the letter “अ” which is not at the end of a पदम्, and the following गुण: letter, there is single substitute of the latter (the गुण: letter).

(7) वक्स्यन्ति । 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) वक्ष्यन्ति । 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 the first verse of which chapter of the गीता has √वच् (वचँ परिभाषणे २. ५८) been used with लृँट्?

2. वक्ष्यन्ति can also be derived from another धातु: from the अदादि-गण:। Which one is it?

3. वक्ष्यन्ति can also be derived from yet another धातु: (not from the अदादि-गण:)। Which one is it? (Hint: In this case 8-2-41 षढोः कः सि will need to be used.)

4. Where has 6-4-66 घुमास्थागापाजहातिसां हलि been used in the verses?

5. Can you spot a “यासुट्”-आगम: in the verses?

6. How would you say this in Sanskrit?
“Who will possibly tell me the answer to this question?” Use the अव्ययम् “नु” for “possibly.”

Easy questions:

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

2. Which सूत्रम् is used for the “स्मै”-आदेश: in the form अस्मै (प्रातिपदिकम् “इदम्”, पुंलिङ्गे चतुर्थी-एकवचनम्)?