Today we will look at the form घातयिष्यति 3As-लृँट् from श्रीमद्वाल्मीकि-रामायणम् 5.62.30.

स भग्नबाहूरुमुखो विह्वलः शोणितोक्षितः । प्रमुमोह महावीरो मुहूर्तं कपिकुञ्जरः ।। ५-६२-२७ ।।
स कथंचिद् विमुक्तस्तैर्वानरैर्वानरर्षभः । उवाचैकान्तमागत्य स्वान् भृत्यान् समुपागतान् ।। ५-६२-२८ ।।
एतागच्छत गच्छामो भर्ता नो यत्र वानरः । सुग्रीवो विपुलग्रीवः सह रामेण तिष्ठति ।। ५-६२-२९ ।।
सर्वं चैवाङ्गदे दोषं श्रावयिष्याम पार्थिवे । अमर्षी वचनं श्रुत्वा घातयिष्यति वानरान् ।। ५-६२-३० ।।

Gita Press translation – Having completely lost control over himself, nay, bathed in blood, his arms, thighs and face broken, that elephant among monkeys, an eminent hero, fainted away for a space.(27) Withdrawing to a secluded corner when let go somehow by those monkeys, that jewel among monkeys spoke (as follows) to his subordinates, who had come very near :- (28) “Come along, come away; we shall proceed to where the thick-necked monkey, Sugrīva, our master, resides with Śrī Rāma. (29) Nay, we shall make known to the king all the misconduct of Aṅgada. Full of indignation he will cause the (offending) monkeys to be put to death on hearing our complaint.”(30)

घातयिष्यति is a causative form derived from the धातुः √हन् (हनँ हिंसागत्योः २. २)

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

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

हन् + 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।
= घन् + णिच् । By 7-3-54 हो हन्तेर्ञ्णिन्नेषु, the हकारः of √हन् gets replaced by a letter of the कवर्ग: when followed by an affix with ञकारः or णकारः as an इत् , or when followed (immediately) by a नकारः।
= घत् + णिच् । By 7-3-32 हनस्तोऽचिण्णलोः – The ending letter (नकार:) of the verbal root √हन् (हनँ हिंसागत्योः २. २) is replaced by a तकार:, when followed by a प्रत्यय: (other than “चिण्” or “णल्”) which is either ञित् or णित्।
= घात् + णिच् । 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 either ञित् or णित्।
= घात् + इ । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-7 चुटू, 1-3-9 तस्य लोपः।
= घाति।

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

As per 1-3-74 णिचश्च, the धातु: “घाति” is उभयपदी। Here it has taken a परस्मैपद-प्रत्ययः।

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

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

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

(5) घाति + स्य + ति । 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.

(6) घाति + इट् स्य + ति । 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) घाति + इस्य + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) घाते + इस्य + ति । 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) घातयिस्य + ति । By 6-1-78 एचोऽयवायावः।

(10) घातयिष्यति । 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 in the गीता has 7-3-32 हनस्तोऽचिण्णलोः been used in a तिङन्तं पदम्?

2. In the verses, can you spot a तिङन्तं पदम् which is a आर्ष-प्रयोग: (archaic – does not fit the rules of grammar)?

3. In which तिङन्तं पदम् in the verses has √इ (इण् गतौ २. ४०) been used?

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

5. Which सूत्रम् is used for the छकारादेश: in the forms आगच्छत and गच्छाम:?

6. How would you say this in Sanskrit?
“In the morning, the Sun will destroy this darkness.” Use the अव्ययम् “प्रातर्” for “in the morning” and use the neuter प्रातिपदिकम् “तमस्” for “darkness.”

Easy questions:

1. Where has 7-1-94 ऋदुशनस्पुरुदंसोऽनेहसां च been used in the verses?

2. In the verses can you spot a प्रातिपदिकम् which ends in a नकार:?

Today we will look at the form विनशिष्यन्ति 3Ap-लृँट् from श्रीमद्वाल्मीकि-रामायणम् 3.48.22.

एवमुक्ता तु वैदेही क्रुद्धा संरक्तलोचना । अब्रवीत्परुषं वाक्यं रहिते राक्षसाधिपम् ।। ३-४८-२० ।।
कथं वैश्रवणं देवं सर्वभूतनमस्कृतम् । भ्रातरं व्यपदिश्य त्वमशुभं कर्तुमिच्छसि ।। ३-४८-२१ ।।
अवश्यं विनशिष्यन्ति सर्वे रावण राक्षसाः । येषां त्वं कर्कशो राजा दुर्बुद्धिरजितेन्द्रियः ।। ३-४८-२२ ।।

Gita Press translation “Enraged when spoken to as aforesaid, Sītā (a princess of the Videha territory) for her part with blood-red eyes addressed the following harsh words to Rāvaṇa (the suzerain lord of ogres) in that lonely place : – (20) “How after calling god Kubera (son of Viśravā), who is hailed by all gods, your (half-) brother, do you seek to perpetrate a foul deed ? (21) All ogres, O Rāvaṇa, will inevitably perish inasmuch as you – who are (so) hardhearted and evil-minded and have not been able to subdue your senses – are their ruler.(22)”

नशिष्यन्ति is derived from the धातुः √नश् (दिवादि-गणः, णशँ अदर्शने, धातु-पाठः # 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 ending अकारः (which is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत्) of “नशँ” has a उदात्त-स्वरः। Thus √नश् 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: √नश् 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 √नश् can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

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

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

(4) नश् + 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) नश् + इट् स्य + झि । The प्रत्यय: “स्य” optionally takes a “इट्”-आगम: here as per 7-2-45 रधादिभ्यश्च – An आर्धधातुक-प्रत्यय: beginning with a letter of the वल्-प्रत्याहारः optionally gets the augment इट् when following the verbal root √रध् (रधँ हिंसासंराद्ध्योः ४. ९०) or √नश् (णशँ अदर्शने ४. ९१) or √तृप् (तृपँ प्रीणने ४. ९२) or √दृप् (दृपँ हर्षमोहनयोः ४. ९३) or √द्रुह् (द्रुहँ जिघांसायाम् ४. ९४) or √मुह् (मुहँ वैचित्त्ये ४. ९५) or √स्नुह् (ष्णुहँ उद्गिरणे ४. ९६) or √स्निह् (ष्णिहँ प्रीतौ ४. ९७). As per 1-1-46 आद्यन्तौ टकितौ, the आगम: “इट्” joins at the beginning of the प्रत्यय: “स्य”।

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

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

(8) नशिस्यन्ति । 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).

(9) नशिष्यन्ति । 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 + नशिष्यन्ति = विनशिष्यन्ति ।

Questions:

1. Where has √नश् (दिवादि-गणः, णशँ अदर्शने, धातु-पाठः # ४. ९१) been used with लृँट् in the गीता?

2. Can you recall a सूत्रम् in which पाणिनि: specifically mentions √नश् (दिवादि-गणः, णशँ अदर्शने, धातु-पाठः # ४. ९१)? Why doesn’t it apply in this example? (Which condition is not satisfied?)

3. Commenting on the सूत्रम् 7-2-45 रधादिभ्यश्च (used in step 5), the तत्त्वबोधिनी says – “स्वरतिसूति..” इत्यतो वेत्यनुवर्तते। योगविभागो वैचित्र्यार्थः। Please explain.

4. Which सूत्रम् is used for the “ईट्”-आगम: in the form अब्रवीत्?

5. Where has 7-3-77 इषुगमियमां छः been used in the verses?

6. How would you say this in Sanskrit?
“The truth will never perish.”

Easy questions:

1. In the verses, can you spot a प्रातिपदिकम् which ends in a नकार: (letter “न्”)?

2. Where has 7-1-17 जसः शी been used in the verses?

Today we will look at the form निवत्स्यति 3As-लृँट् from श्रीमद्वाल्मीकि-रामायणम् 7.110.19

तच्छ्रुत्वा विष्णुवचनं ब्रह्मा लोकगुरुः प्रभुः । लोकान्सन्तानकान् नाम यास्यन्तीमे समागताः ।। ७-११०-१८ ।।
यच्च तिर्यग्गतं किंचित् त्वामेवमनुचिन्तयत् । प्राणांस्त्यक्ष्यति भक्त्या तत् सन्तानेषु निवत्स्यति ।। ७-११०-१९ ।।
सर्वैर्ब्रह्मगुणैर्युक्ते ब्रह्मलोकादनन्तरे । वानराश्च स्विकां योनिमृक्षाश्चैव तथा ययुः ।। ७-११०-२० ।।

Gita Press translation “Having heard these words of Lord Viṣṇu, Brahmā, the lord and perceptor of the three worlds said: All these who have come here will go to the world name Santānaka. The animal which will breath last thinking of you in this manner will leave its mortal frame and shall reside in Santānaka due to devotion (to you.) (They will reside) in the world of Santānaka, close to the world of Brahmā and accompanied with all the merits of Brahmā. The monkeys and the bears also entered their primeval forms (godhood).”

वत्स्यति is derived from the धातुः √वस् (भ्वादि-गणः, वसँ निवासे धातु-पाठः #१. ११६०)

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

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

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

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

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

(5) वस् + स्य + ति । 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: which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।

See question 4.

(6) वत्स्यति । By 7-4-49 सः स्यार्द्धधातुके, a सकार: gets replaced by a तकार: when followed by a आर्धधातुक-प्रत्यय: which begins with a सकार:।

“नि” is the उपसर्गः (ref. 1-4-59 उपसर्गाः क्रियायोगे।)
नि + वत्स्यति = निवत्स्यति ।

Questions:

1. In the गीता you spot a आर्ष-प्रयोग: in which √वस् (भ्वादि-गणः, वसँ निवासे धातु-पाठः #१. ११६०) has been used with लृँट्? (It is a आर्ष-प्रयोग: because a “इट्”-आगम: has been irregularly used.)

2. Commenting on the सूत्रम् 7-4-49 सः स्यार्द्धधातुके, the काशिका says – आर्धधातुके इति किम्? आस्से। Please explain.

3. Can you recall a सूत्रम् in which पाणिनि: has mentioned a set of nine verbal roots – one of which is √वस् (भ्वादि-गणः, वसँ निवासे धातु-पाठः #१. ११६०)? (Note: These are the last nine verbal roots in the भ्वादि-गणः।)

4. √वस् (भ्वादि-गणः, वसँ निवासे धातु-पाठः #१. ११६०) is one among two monosyllabic (having one vowel) verbal roots in the धातु-पाठ: which end in a सकार: and have a अनुदात्त-स्वर: on their vowel. Which is the other one?

5. Which सूत्रम् is used for the आकारलोप: in the form ययु:?

6. How would you say this in Sanskrit?
“I will stay in this country, with my family, for a long time.” Use the masculine प्रातिपदिकम् “परिवार” for “family.” Use the अव्ययम् “चिरम्” for “for a long time.”

Easy questions:

1. Where has 7-2-109 दश्च been used in the verses?

2. Please do पदच्छेद: of प्राणांस्त्यक्ष्यति and mention the relevant rules.

Today we will look at the form हनिष्यति 3As-लृँट् from श्रीमद्वाल्मीकि-रामायणम् 7.85.9

एकोंशो वासवं यातु द्वितीयो वज्रमेव तु । तृतीयो भूतलं यातु तदा वृत्रं हनिष्यति ।। ७-८५-९ ।।
तथा ब्रुवति देवेशे देवा वाक्यमथाब्रुवन् । एवमेतन्न सन्देहो यथा वदसि दैत्यहन् ।। ७-८५-८ ।।
भद्रं तेऽस्तु गमिष्यामो वृत्रासुरवधैषिणः । भजस्व परमोदार वासवं स्वेन तेजसा ।। ७-८५-९ ।।

Gita Press translation – “One part of mine may go to Vāsava (Indra), the second part may enter the thunderbolt and the third the earth; then (Indra) shall kill Vṛtra”. On the lord of gods (Viṣṇu) speaking thus, the gods then uttered, “This is as you say, there is no doubt, O killer of the Daityas (sons of Diti). Let welfare be with you, we shall (now) depart desiring the killing of the Asura Vṛtra, O extremely liberal one (Viṣṇu), may you (on your part) serve Vāsava with your power.”

हनिष्यति is derived from the धातुः √हन् (हनँ हिंसागत्योः, अदादि-गणः, धातु-पाठः #२. २)

The ending अकारः (which is an इत् by 1-3-2 उपदेशेऽजनुनासिक इत्) of “हनँ” has a उदात्त-स्वरः। Thus √हन् 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:, √हन् takes the परस्मैपद-प्रत्यया: by default.

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

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

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

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

(5) हन् + स्य + ति । 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.

(6) हन् + इट् स्य + ति । By 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). As per 1-1-46 आद्यन्तौ टकितौ, the आगम: “इट्” joins at the beginning of the प्रत्यय: “स्य”।

See question 2.

(7) हन् + इस्य + ति । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(8) हनिष्यति । 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 7-2-70 ऋद्धनोः स्ये (used in step 6 of this example) been used in Chapter 3 of the गीता?

2. In step 6 why do we need 7-2-70 ऋद्धनोः स्ये? Why can’t we just use 7-2-35 आर्धधातुकस्येड् वलादेः?

3. Besides 7-2-70 ऋद्धनोः स्ये, can you recall another सूत्रम् (which we have studied) in which पाणिनि: specifically mentions √हन्?

4. Which सूत्रम् is used for the उकारादेश: in the forms यातु and अस्तु?

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

6. How would you say this in Sanskrit?
“Kumbhakarna said to Ravana, ‘I will kill Sri Rama along with Lakshmana and all the monkeys.'”

Easy questions:

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

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

Today we will look at the form जेतास्मि 1As-लुँट् from श्रीमद्वाल्मीकि-रामायणम् 4.39.5

एवं त्वयि न तच्चित्रं भवेद्यत्सौम्य शोभनम् । जानाम्यहं त्वां सुग्रीव सततं प्रियवादिनम् ।। ४-३९-४ ।।
त्वत्सनाथः सखे सङ्ख्ये जेतास्मि सकलानरीन् । त्वमेव मे सुहृन्मित्रं साहाय्यं कर्तुमर्हसि ।। ४-३९-५ ।।
जहारात्मविनाशाय मैथिलीं राक्षसाधमः । वञ्चयित्वा तु पौलोमीमनुह्लादो यथा शचीम् ।। ४-३९-६ ।।

Gita Press translation “(Even) so the noble virtue (of rendering good offices to your friends) which exists in you, is not (at all) strange, O gentle one; (for) I know you to be constantly in the habit of speaking kind words (to others), O Sugrīva ! With you as my helpful companion, O friend, I shall (be able to) conquer all enemies in combat. You alone are my benevolent friend and fit to render help to me. For his own destruction Rāvaṇa (the disgrace of ogres) bore away Sītā (a princess of Mithilā) by practicing fraud against her in the same way as Anuhlāda (a son of the demon Hiraṇyakaśipu, and a real brother of the celebrated devotee Prahlāda) for his part took away Śacī, daughter of the demon Pulomā (who was sought after by Indra).”

जेतास्मि is derived from the धातुः √जि (जि अभिभवे, भ्वादि-गणः, धातु-पाठः #१. १०९६)
Note: There are two verbal roots of the form √जि in the भ्वादि-गणः। One is (जि जये, भ्वादि-गणः, धातु-पाठः #१. ६४२) and the other is (जि अभिभवे, भ्वादि-गणः, धातु-पाठः #१. १०९६). The first one is अकर्मक: (intransitive) while the second one is सकर्मक: (transitive.) The first one means “to be victorious” while the second one means “to conquer.” In the verse we see that there is an object अरीन् – therefore we know that the सकर्मक: (जि अभिभवे, भ्वादि-गणः, धातु-पाठः #१. १०९६) has been used.

In the धातु-पाठः, √जि has no इत् letters. It is devoid of any indications for bringing in आत्मनेपद-प्रत्यया:। Therefore, as per 1-3-78 शेषात् कर्तरि परस्मैपदम्, in कर्तरि प्रयोग:, √जि takes 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 √जि can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

(1) जि + लुँट् । By 3-3-15 अनद्यतने लुट्, the affix लुँट् is prescribed after a धातुः when used in the sense of future not of today.

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

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

(4) जि + मि । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(5) जि + तासिँ + मि । 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.

(6) जि + तास् + मि । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-9 तस्य लोपः।
Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ stops the “इट्”-आगम: (for “तास्”) which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।

(7) जेतास्मि । 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.

Questions:

1. The सूत्रम् 7-2-35 आर्धधातुकस्येड् वलादेः (referred to in step 6) prescribes “इट्” as a आगम:। Can you recall a सूत्रम् which prescribes “इट्” as a आदेश:?

2. How do we know that the “इट्” prescribed by this सूत्रम् (answer to question 1) is a आदेश: and not a आगम:?

3. Which सूत्रम् is used for the “जा”-आदेश: in the form जानामि?

4. Where has 7-4-62 कुहोश्चुः been used in the verses?

5. Where has विधि-लिँङ् been used in the verses?

6. How would you say this in Sanskrit?
“O Lord, with you as my guardian, I shall conquer even death.” Use a (compound) word from the verse for “with you as my guardian” and use the masculine प्रातिपदिकम् “मृत्यु” for “death.”

Easy questions:

1. Which सूत्रम् is used for the नकारादेश: (letter “न्” as a substitute) in the form अरीन्?

2. Where has 7-1-13 ङेर्यः been used in the verses?

Today we will look at the form स्थाता 3As-लुँट् from श्रीमद्वाल्मीकि-रामायणम् 4.12.9

येन सप्त महासाला गिरिर्भूमिश्च दारिताः । बाणेनैकेन काकुत्स्थ स्थाता ते को रणाग्रतः ।। ४-१२-९ ।।
अद्य मे विगतः शोकः प्रीतिरद्य परा मम । सुहृदं त्वां समासाद्य महेन्द्रवरुणोपमम् ।। ४-१२-१० ।।
तमद्यैव प्रियार्थं मे वैरिणं भ्रातृरूपिणम् । वालिनं जहि काकुत्स्थ मया बद्धोऽयमञ्जलिः ।। ४-१२-११ ।।

Gita Press translation “Who can stand in the van of a battle before you, by whom seven ig sal trees as well as the mountain (on which the trees stood) and the earth (supporting it) have been pierced with a single arrow, O scion of Kakutstha? Now that I have duly met in the form of an ally you, who are a compeer of the mighty Indra (the ruler of gods) and Varuṇa (the god of waters), my grief has totally disaapeared and my joy is supreme today. For my pleasure, O scion of Kakutstha, (pray) make short work of Vālī, my enemy in the guise of a brother, this very day: so have these palms been joined by me.”

स्थाता is derived from the धातुः √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, will now be reverted to the थकारः since the cause for the ठकारादेश: no longer exists. So we now have √स्था।

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. As per 1-4-99 लः परस्मैपदम्, 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “तिप्” to “मस्” get the परस्मैपद-सञ्ज्ञा। So √स्था can take only one of these nine प्रत्यया: in कर्तरि प्रयोग:।

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

(1) स्था + लुँट् । By 3-3-15 अनद्यतने लुट्, the affix लुँट् is prescribed after a धातुः when used in the sense of future not of today.

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

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

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

(5) स्था + तासिँ + ति । 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.

(6) स्था + तास् + ति । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत्, 1-3-9 तस्य लोपः।
Note: 7-2-10 एकाच उपदेशेऽनुदात्तात्‌ stops the “इट्”-आगम: (for “तास्”) which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।
See question 2.

(7) स्था + तास् + डा । By 2-4-85 लुटः प्रथमस्य डारौरसः, when they come in place of लुँट्, the third person affixes (“तिप्/त”, “तस्/आताम्”, “झि/झ”) are replaced respectively by “डा”, “रौ” and “रस्”।
See question 5.

(8) स्था + तास् + आ । अनुबन्ध-लोपः by 1-3-7 चुटू, 1-3-9 तस्य लोपः।

(9) स्थाता । By 6-4-143 टेः, when the अङ्गम् has the भ-सञ्ज्ञा, then its “टि” portion (ref. 1-1-64 अचोऽन्त्यादि टि) takes लोप: when followed by an affix that has डकारः as an indicatory letter.
Note: The अङ्गम् does not have the भ-सञ्ज्ञा here. But still टि-लोप: is done because otherwise no purpose would be served by having डकार: as a इत् in “डा”। डित्वसामर्थ्यादभस्यापि टेर्लोपः।

Questions:

1. Where has लुँट् been used in Chapter Eighteen of the गीता?

2. In the धातु-पाठ:, among the monosyllabic (एकाच:) verbal roots ending in a आकार:, how many are उदात्तोपदेशा:?

3. Can you recall a सूत्रम् (which we have studied) in which पाणिनि: specifically mentions the धातु: √स्था (भ्वादि-गणः, ष्ठा गतिनिवृत्तौ, धातु-पाठः #१. १०७७)?

4. Why doesn’t the सूत्रम् 6-4-105 अतो हेः apply in the form जहि?

5. Besides “डा”, which other प्रत्यय: (which we have studied) is of the form “आ” after अनुबन्ध-लोप: (removing the इत् letters)?

6. How would you say this in Sanskrit?
“I will not be (stay) here tomorrow.” Use the अव्ययम् “श्वस्” for “tomorrow.”

Easy questions:

1. Which सूत्रम् is used for the “क”-आदेश: in the form क: (सर्वनाम-प्रातिपदिकम् “किम्”, पुंलिङ्गे प्रथमा-एकवचनम्)?

2. Which term used in the verses has the “षट्”-सञ्ज्ञा?

Today we will look at the form सुप्यते 3Ps-लँट् from श्रीमद्वाल्मीकि-रामायणम् 2-28-11.

सुप्यते पर्णशय्यासु स्वयं भग्नासु भूतले ।
रात्रिषु श्रमखिन्नेन तस्माद् दुःखतरं वनम् ।। २-२८-११ ।।

GitaPress translation “Exhausted through toil (entailed by search for food in the shape of fruits etc.) one has to lie down during nights on bed of (dry) leaves fallen of themselves. Hence a forest is a source of great suffering.”

सुप्यते is derived from the धातुः √स्वप् (ञिष्वपँ शये , अदादि-गणः, धातु-पाठः #२. ६३)

The विवक्षा is लँट्, भावे प्रयोग:।

The beginning “ञि” as well as the ending अकार: of the धातु: “ञिष्वपँ” gets the इत्-सञ्ज्ञा by 1-3-5 आदिर्ञिटुडवः and 1-3-2 उपदेशेऽजनुनासिक इत् respectively. Both take लोप: by 1-3-9 तस्य लोपः। After अनुबन्ध-लोप:, only “ष्वप्” remains. The beginning षकार: is replaced by सकार: as per 6-1-64 धात्वादेः षः सः। So now we have “स्वप्”।

Here the विवक्षा is भावे (impersonal passive.) By 1-3-13 भावकर्मणोः, when denoting the action of the verb (भावे) or the object of the verb (कर्मणि), आत्मनेपद-प्रत्ययाः are used in the place of a लकार:। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। भावे प्रयोग: is always प्रथम-पुरुष:, एकवचनम् since it denotes an action. Hence the प्रत्यय: will be “त”।

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

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

(3) स्वप् + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “त” as the substitute for the लकारः। “त” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) स्वप् + 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) स्वप् + यक् + ते । By 3-1-67 सार्वधातुके यक्, the यक्-प्रत्ययः follows a धातुः when a सार्वधातुक-प्रत्ययः follows denoting the action of the verb (भावे) or the object of the verb (कर्मणि)। यक् gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(6) स्वप् + य + ते । By 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) स् उ अप् + य + ते । By 6-1-15 वचिस्वपियजादीनां किति , The verbal roots √वच् (वचँ परिभाषणे २. ५८), √स्वप् (ञिष्वपँ शये २. ६३) and also the nine verbal roots beginning with √यज् (यजँ देवपूजासङ्गतिकरणदानेषु १. ११५७) take सम्प्रसारणम् (ref. 1-1-45) when followed by an affix which is a कित्।
Note: The nine verbal roots √यज् etc are the last nine in the भ्वादि-गण:। They are as follows: √यज् (यजँ देवपूजासङ्गतिकरणदानेषु १. ११५७), √वप् (डुवपँ बीजसन्ताने | छेदनेऽपि १. ११५८), √वह् (वहँ प्रापणे १. ११५९), √वस् (वसँ निवासे १. ११६०), √वे (वेञ् तन्तुसन्ताने १. ११६१), √व्ये (व्येञ् संवरणे १. ११६२), √ह्वे (ह्वेञ् स्पर्धायां शब्दे च १. ११६३), √वद् (वदँ व्यक्तायां वाचि १. ११६४) and √श्वि (ट्वोँश्वि गतिवृद्ध्योः १. ११६५)।

(8) स् + उप् य + ते । By 6-1-108 सम्प्रसारणाच्च , when a सम्प्रसारणम् is followed by a अच् (vowel), there is a single replacement (in place of both the सम्प्रसारणम् and the following अच्) of the prior letter (the सम्प्रसारणम्)।

(9) सुप्यते ।

Questions:

1. In the last fifteen verses of Chapter Six of the गीता, can you spot a word in which 3-1-67 सार्वधातुके यक् as well as 6-1-108 सम्प्रसारणाच्च has been used?

2. Commenting on the सूत्रम् 6-1-64 धात्वादेः षः सः, the तत्त्वबोधिनी says – आदेः किम्? लषति। Please explain.

3. Which term from the स्वरादि-गण: has been used in the verse?

4. How would you say this in Sanskrit?
“Why don’t you tell the truth?” Paraphrase to passive “Why is the truth not told by you?” Use √वद् (वदँ व्यक्तायां वाचि १. ११६४) for “to tell” and the अव्ययम् “कस्मात्” for “why.”

5. How would you say this in Sanskrit?
“A farmer sows seeds in a field.” Paraphrase to passive “Seeds are sown in a field by a farmer.” Use √वप् (डुवपँ बीजसन्ताने | छेदनेऽपि १. ११५८) for “to sow” and use the masculine प्रातिपदिकम् “कृषीवल” for “farmer.”

6. How would you say this in Sanskrit?
“Let the boys sleep in the afternoon.” Paraphrase to भावे प्रयोग: “Let (the action of) sleeping be done by the boys in the afternoon.” Use the masculine प्रातिपदिकम् “अपराह्ण” for “afternoon.”

Easy questions:

1. Where has the “टा”-प्रत्यय: been used in the verse?

2. Which other term does पाणिनि: use to refer to the “टा”-प्रत्यय:?

Today we will look at the form हीयते 3Ps-लँट् from श्रीमद्वाल्मीकि-रामायणम् 2-105-21.

आत्मानमनुशोच त्वं किमन्यमनुशोचसि |
आयुस्तु हीयते यस्य स्थितस्यास्य गतस्य च || २-१०५-२१ ||

Gita Press translation “Grieve for yourself (alone), why do you grieve for another? In fact, the life-span of each and every creature, whether staying (at home) or departed (for another place), gets shortened (every moment).”

हीयते is derived from the धातुः √हा (जुहोत्यादि-गणः, ओँहाक् त्यागे, धातु-पाठः #३.९)

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

In the धातु-पाठः, the √हा-धातुः has ओकारः and ककारः as इत् by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-3 हलन्त्यम् respectively. After 1-3-9 तस्य लोपः only “हा” remains.

Here the विवक्षा is कर्मणि (passive.) By 1-3-13 भावकर्मणोः, when denoting the action of the verb (भावे) or the object of the verb (कर्मणि), आत्मनेपद-प्रत्ययाः are used in the place of a लकार:। As per 1-4-100 तङानावात्मनेपदम्, the nine प्रत्यया: from “त” to “महिङ्” get the आत्मनेपद-सञ्ज्ञा। So in कर्मणि प्रयोगः, only one of these nine प्रत्यया: can be used. Since the विवक्षा is प्रथम-पुरुष-एकवचनम्, the प्रत्यय: will be “त”।

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

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

(3) हा + त । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “त” as the substitute for the लकारः। “त” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम् – The affixes of the तिङ्-प्रत्याहारः and the affixes that have शकारः as an इत् get the designation of सार्वधातुकम् if they are prescribed in the “धातो:” अधिकार:।

(4) हा + 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) हा + यक् + ते । By 3-1-67 सार्वधातुके यक्, the यक्-प्रत्ययः follows a धातुः when a सार्वधातुक-प्रत्ययः follows denoting the action of the verb (भावे) or the object of the verb (कर्मणि)। यक् gets आर्धधातुक-सञ्ज्ञा by 3-4-114 आर्द्धधातुकं शेषः।

(6) हा + य + ते । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।

(7) हीयते । By 6-4-66 घुमास्थागापाजहातिसां हलि, the आकारः of the verbal roots having the घु-सञ्ज्ञा and the verbal roots √मा [मेङ् प्रणिदाने १. १११६, मा माने २. ५७, माङ् माने शब्दे च ३. ७, माङ् माने ४. ३७], √स्था [ष्ठा गतिनिवृत्तौ १. १०७७], √गा [गै शब्दे १. १०६५, गाङ् गतौ १. ११०१, गा स्तुतौ ३. २६ as well as the गा-आदेश: done in place of इण् गतौ २. ४० and इक् स्मरणे (नित्यमधिपूर्वः) २. ४१, as well as the गाङ्-आदेश: in the place of इङ् अध्ययने (नित्यमधिपूर्वः) २. ४२], √पा [पा पाने १. १०७४], √हा [ओँहाक् त्यागे ३. ९] and √सो [षो अन्तकर्मणि ४. ४२] gets ईकारः as replacement, when followed by a हलादि: (beginning with a consonant) आर्धधातुक-प्रत्ययः which is a कित् or a ङित्।

Questions:

1. Where has the यक्-प्रत्यय: been used in the last five verses of Chapter Six of the गीता?

2. Where has the हि-प्रत्ययः taken the लुक् elision in the verse?

3. Where has 7-2-113 हलि लोपः been used in the verse?

4. Why didn’t the सूत्रम् 6-4-118 लोपो यि apply after step 6 in the above example? (Which condition was not satisfied?)

5. Which अव्ययम् used in the verse has been translated to “why”? Which one has been translated to “in fact”?

6. How would you say this in Sanskrit?
“One should not grieve for the inevitable.” Use √शुच् (शुचँ शोके १. २१०) with the उपसर्ग: “अनु” for “to grieve for” and use the adjective प्रातिपदिकम् “अपरिहार्य” for “inevitable.” (ref. गीता 2-27.)

Easy questions:

1. Where has 6-4-8 सर्वनामस्थाने चासम्बुद्धौ been used in the verse?

2. Where has the सुँ-प्रत्ययः taken the लुक् elision in the verse?

Today we will look at the form ब्रूहि 2As-लोँट् from श्रीमद्वाल्मीकि-रामायणम् 6-120-2.

अमोघं दर्शनं राम तवास्माकं नरर्षभ ।
प्रीतियुक्ताः स्म तेन त्वं ब्रूहि यन्मनसेप्सितम् ।। ६-१२०-२ ।।

Gita Press translation “Your sight of us, O Rāma, a jewel among human beings, must not go in vain. We are pleased (with you). Therefore, speak out you, what is sought after by your mind.”

ब्रूहि is derived from the धातुः √ब्रू (अदादि-गणः, ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९).

The विवक्षा is लोँट्, कर्तरि प्रयोग:, मध्यम-पुरुषः, एकवचनम् ।

In the धातु-पाठः, the √ब्रू-धातुः has one इत् letter which is the ञकार:। It gets the इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् and hence takes लोप: by 1-3-9 तस्य लोप:। Since ञकार: is an इत्, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √ब्रू-धातुः will take आत्मनेपद-प्रत्ययाः when the fruit of the action (क्रियाफलम्) accrues to the doer (कर्त्रभिप्रायम्)। In the remaining case – when the fruit of the action does not accrue to the doer – by 1-3-78 शेषात् कर्तरि परस्मैपदम् – the √ब्रू-धातुः will 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 such as “√ब्रू” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √ब्रू-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा is मध्यम-पुरुष-एकवचनम्, the प्रत्यय: will be “सिप्”।

(1) ब्रू + लोँट् । By 3-3-162 लोट् च, the affix लोँट् comes after a धातुः when used in the sense of command/request.

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

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

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

(5) ब्रू + हि । By 3-4-87 सेर्ह्यपिच्च , “सि” of लोँट् is substituted by “हि” and it is an अपित्। हि also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ । See question 4.

(6) ब्रू + शप् + हि । 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. The शप्-प्रत्यय: which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(7) ब्रूहि । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः। See question 5.

Questions:

1. Where is ब्रूहि used in the गीता?

2. What would have been the final form in this example if a आत्मनेपद-प्रत्यय: had been used?

3. Can you recall two सूत्रे (which we have studied) wherein पाणिनि: mentions the धातु: √ब्रू? Why didn’t either of them apply in this example? (Which condition was not satisfied?)

4. Why didn’t the ending इकार: of “हि” take the उकारादेश: by 3-4-86 एरुः?

5. Why didn’t the ending ऊकार: of the अङ्गम् “ब्रू” take the गुणादेश: by 7-3-84 सार्वधातुकार्धधातुकयोः?

6. How would you say this in Sanskrit?
“What you said is true.” Use यत्/तत्।

Easy questions:

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

2. Where has 7-2-102 त्यदादीनामः been used?

Today we will look at the form ब्रूयाम् 1As-विधिलिँङ्र् from श्रीमद्वाल्मीकि-रामायणम् 2-52-38.

यदहं नोपचारेण ब्रूयां स्नेहादविक्लवम् |
भक्तिमानिति तत् तावद् वाक्यं त्वं क्षन्तुमर्हसि || २-५२-३८ ||

Gita Press translation “If I speak to you in an unfaltering tone due to affection and do not speak with reverence (which is due to you as my master), you ought in fact to forgive my mode of speech, considering me as full of devotion (to you) .”

ब्रूयाम् is derived from the धातुः √ब्रू (अदादि-गणः, ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९).

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

In the धातु-पाठः, the √ब्रू-धातुः has one इत् letter which is the ञकार:। It gets the इत्-सञ्ज्ञा by 1-3-3 हलन्त्यम् and hence takes लोप: by 1-3-9 तस्य लोप:। Since ञकार: is an इत्, as per the सूत्रम् 1-3-72 स्वरितञितः कर्त्रभिप्राये क्रियाफले, the √ब्रू-धातुः will 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 – by 1-3-78 शेषात् कर्तरि परस्मैपदम् – the √ब्रू-धातुः will 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 such as “√ब्रू” will take either आत्मनेपद-प्रत्ययाः or परस्मैपद-प्रत्ययाः regardless of whether the fruit of the action accrues to the doer or not. In short, √ब्रू-धातुः will be उभयपदी। In this verse, it has taken a परस्मैपद-प्रत्यय:।

Since the विवक्षा is उत्तम-पुरुषः,एकवचनम्, the प्रत्यय: will be “मिप्”।

(1) ब्रू + लिँङ् । By 3-3-161 विधिनिमन्त्रणामन्त्रणाधीष्टसंप्रश्नप्रार्थनेषु लिङ्, the affix लिङ् is prescribed after a धातुः when used in the sense of command, direction, invitation, request, inquiry and entreaty.

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

(3) ब्रू + मिप् । 3-4-78 तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् mandates the प्रत्ययः “मिप्” as the substitute for the लकारः। “मिप्” gets the सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(4) ब्रू + 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. अम् also gets सार्वधातुक-सञ्ज्ञा by 1-1-56 स्थानिवदादेशोऽनल्विधौ।

(5) ब्रू + यासुट् अम् । by 3-4-103 यासुट् परस्मैपदेषूदात्तो ङिच्च , the परस्‍मैपद-प्रत्यया: of लिँङ् get यासुट् as an augment, and this augment is उदात्तः and a ङित्। 1-1-46 आद्यन्तौ टकितौ places the यासुट्-आगमः before the प्रत्यय:। The उकार: in यासुट् is for pronunciation only (उच्चारणार्थः)। The टकार: is an इत् by 1-3-3 हलन्त्यम् and takes लोप: by 1-3-9 तस्य लोपः।

(6) ब्रू + शप् + यास् अम् । 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. The शप्-प्रत्यय: which is a शित्, gets सार्वधातुक-सञ्ज्ञा by 3-4-113 तिङ्शित्सार्वधातुकम्।

(7) ब्रू + यास् अम् । By 2-4-72 अदिप्रभृतिभ्यः शपः, the शप्-प्रत्ययः takes the लुक् elision when following a verbal root belonging to अदादि-गणः।

(8) ब्रू + या अम् । By 7-2-79 लिङः सलोपोऽनन्‍त्‍यस्‍य, the सकारः of a सार्वधातुक-लिङ् affix is elided, provided it is not the final letter of the affix.

(9) ब्रूयाम् । By 6-1-101 अकः सवर्णे दीर्घः, when an अक् letter is followed by a सवर्ण-अच् letter then in place of these two there is a single substitute of a long (अच्) letter.

Questions:

1. Where is √ब्रू (ब्रूञ् व्यक्तायां वाचि, धातु-पाठः #२. ३९) used in a तिङन्तं पदम् for the first time in the गीता?

2. The अव्ययम् “इति” normally ends a quotation. Based on the context we have to find out where the quotation begins. From where does the quotation begin in this verse?

3. What would have been the final form in this example if a आत्मनेपद-प्रत्यय: had been used?

4. Can you spot the शप्-प्रत्यय: in the verse?

5. Why didn’t the ending नकार: of भक्तिमान् take लोप: by 8-2-7 नलोपः प्रातिपदिकान्तस्य?

6. Use some words from the verse to construct the following sentence in Sanskrit:
“You ought to forgive my offence.” Use the masculine प्रातिपदिकम् “अपराध” for “offence.”

Easy questions:

1. Which सूत्रम् was used to get न + उपचारेण = नोपचारेण?

2. Can you spot two places where 7-1-12 टाङसिङसामिनात्स्याः has been used?